Showing posts with label African development. Show all posts
Showing posts with label African development. Show all posts

Friday, July 26, 2013

CAN: Prophet Mohammed Never Fought Christians, He Gave Them His Mosque To Worship In

Sheikh Gumi
The Christian Association of Nigeria (CAN) in Kaduna State yesterday condemned comments credited to Islamic scholar Dr. Ahmad Gumi, that the President of CAN, Pastor Ayo Oristejafor and other Christian leaders live flamboyant lives.

The Kaduna State Secretary of CAN, Rev. Sunday Ibrahim, who addressed a press conference yesterday, said for Gumi to make Christianity as an object of Ramadan preaching and castigating the leaders for alleged corruption, is unacceptable.
Reacting to Gumi’s Ramadan lecture aired on state-owned Capital Television, state secretary of CAN Reverend Sunday Ibrahim said at a news conference that Gumi made derogatory comments on Christians.

“Sheikh Gumi, during his Tafsir, said that Christians claim that Jesus is a son of God and that he is God and saviour, and that it is a wrong conception. This to us is a degrading comment on our saviour, Jesus Christ,” Ibrahim (of CAN) said.

According to the CAN scribe in the state, “he (Gumi) went further to say that the more archbishops, bishops, pastors and general overseers, the more iniquities in the society and he also went further to make some degrading comments on the personality of our Lord and Saviour Jesus Christ”.
On the pictures of the jet and limousine car, which were said to belong to Oristejafor and his wife, and also the objects of Gumi’s teachings, Rev. Ibrahim queried: “How is that Gumi’s concern?”
Ibrahim added that “Prophet Mohammed (Peace be upon him) never fought any Christian. In fact the prophet invited the Nazran Christians for a visit in Yathrib (Medina). And when it was time for their prayers, he offered them his Mosque.

“Secondly, when the prophet was facing persecution, he sent his followers to Abysinia, which is a Christian country for safety, believing that with the Christians they are secured.
“Thirdly, when the prophet was about to die, he came on a white horse to Mecca. After addressing his followers to love one another which he Gumi is not doing, and of the non Muslims.”

The Delegation of Najran Christians
Saint Arethas of Najran
No doubt the most important interaction between the Christians and the Prophet was the visit of the Najran delegation to Madina. Makka and Madina had a very small Christian population (Waraqa ibn Nawfal was one of them). The majority of Christian residents lived in Najran. The Prophet’s first important encounter with Christian clergies was in the 9th year of Hijra (AD 631), one or two years before his death.

Prophet Muhammad had been sending official letters to different countries and their rulers, inviting them to Islam. Among these were two different invitations that had been sent to Najran with Khaled ibn al-Walid and Ali ibn Abi Talib.13 At that time the Najran Christians had a highly organized religious life. Before Islam, foreign teachers had even visited the town, such as the Italian priest Gregentius, which had deepen-ed their religious knowledge.14 Few of the Najran Christians converted to Islam; the majority of them did not change their religion after these invitations. Prophet Muhammad sent a representative to them, Mughira ibn Shu’ba, who was sent to explain the invitations and the religion of Islam. After discussions with Mughira, the Christians of Najran decided to send a group of people to visit the Prophet. The delegation was made up of about 60 well-educated Christians: A bishop, his 45 scholars, and 15 men. Their intention was to learn the nature of the revelations Prophet Muhammad was receiving.

15
When the Najran delegation reached Madina, they debated with the Prophet in an investigatory dialogue for two or three days in the mosque (Masjid) of Madina. Prophet Muhammad allow-ed them to pray in the mosque (Masjid al-Nabawi) where the Muslims prayed. The whole incident was the first occurrence of peaceful dialogue between Christians and Muslims; it was the first time that Christians prayed in a mosque.

16
Prophet Muhammad warmly welcomed the Najran delegation and provided them with a place to stay in Madina, in a secure place close to his mosque. He even ordered that their tent be pitched for them by the Muslims. However, the Najran delegation and Prophet Muhammad were not able to reach a solution in theological terms. At the end of these exchanges, the Najran Christians told the Prophet: “O, Abu al-Qasim, we decided to leave you as you are and you leave us as we are. But send with us a man who can adjudicate things on our properties, because we accept you.” The delegation was granted their request and a written assurance was provided by the Prophet that their lives, property, and religion would be protected. He made witnesses sign this undertaking.

17 The Najran Christians were the first Christian community with whom the Prophet had a jizyah 18 agreement. At the beginning of the meeting, they had disagreements with the Prophet about the concept of the Trinity, but later on they were able to make a social pact.19 This contract was an initial step that would lead to further developments.

Text of the treaty between Najran Christians and Mohammed(S)  of Islam

“In the name of lenient and miséricordieux God.”
“Charter of protection given by God and his Apostle to those which received the Book, with the Christians who belong to the religion of Najran or any other sect Christian. It was written to them by Mohammad, envoy of God close to all the men, in pledge of protection on behalf of God and his Apostle, and so that this is for the Moslems who will come after him a pact which will engage them, that they will have to admit, to recognize for authentic and to observe in their favor. It is defended with any man, was it governor or holder of authority, the enfreindre or to modify it. The Believers will not have to be the responsibility of the Christians, in their imposing of other conditions that those which are carried in this writing. That which will preserve it, which will respect it, which will conform to what is contained there, will discharge its duties and will observe the pact of the Apostle of God. That which, on the contrary, will violate it, which will be opposed to it, which will change it, will relate its crime to its head; because it will have betrayed the pact of God, will have violated his faith, will have resisted its authority and contravened the will of its Apostle: he will be thus impostor with the eyes of God. Because the religion that God imposed, and the pact whom it made, make protection obligatory. That which will not observe this pact, will violate its sacred duties, and that which violates its sacred duties does not have fidelity and will be disavowed by God and all the sincere Believers. The reason for which the Christians deserved to obtain this pact of protection of God, his Envoy and the Believers, is a right which they were acquired, and which engages whoever is Moslem, to obtain this charter established in their favor by the men of this Religion and which forces any Moslem to have regard there, to lend to him hand-strong, to preserve it, keep it perpetually and to respect it accurately. ”
The protection of God and the guarantee of the Prophet Muhammad, extend on Najran and neighborhood, that is to say on their goods, their people, the practice of their worship, their absent and present, their families and their sanctuaries, and all that large and small, is in their possession
No bishop will be moved of his episcopal seat,
Nor no monk of his monastery,
Nor no priest of his cure,
No humiliation will weigh on them,
Nor the blood of a revenge former to the tender,
They will be neither assemble nor assujetis with the dime,
No troop will press their ground
and when one of them claims its,
equity will be of setting parmis them
they will be neither oppressed oppressors nor
and quiquonque of them in the future wear will practice, will be put out of my protection.
No man among them them will be held for person in charge of the fault of another “T el is the contents of the “Pact of Najran” after the tender of the Christians to the authority of the prophet of the Islam”
The above Information is acquired from
http://www.speedylook.com/Pact_of_Najran.html



Friday, June 14, 2013

African Space Program: A Sign Of A Rapidly Developing Contenent Even In The Midst Of Human Crisis

Ghana-Space-Program-Launch
What a Difference a Decade Makes
A decade ago, the idea of an African space agency might be met with disbelief, even laughter. A continent characterized by famine and tinhorn dictators and ethnic slaughter certainly could not send a rocket into space.

That same attitude toward Africa tends to dominate even today. But the reality of Africa is diverging significantly from the old tropes. Today, eight African countries have space agencies, space centers or mission control facilities. Several others, including Uganda and Ghana, are in the process of launching theirs. Megascience projects are sprouting up from the Cape of Good Hope to the Gold Coast.

South-Africa-KAT-7

As Paul Quirke notes in Consultancy Africa, there has even been extensive discussions regarding the creation of a cross-national African Space Agency, one which “will liberate Africa from the technological domination of the West,” according to Sudan’s president, Omar al-Bashiri.
What explains this shift? According to African scientists, the increase of the speed and affordability of computing power, advances in manufacturing, youth, focus on the achievable and a grim determination on the part of African governments to invest in a scientific future have turned the continent and aimed it straight at the future.


Money, cables and focus
Currently the continent’s largest economy, South Africa has increased its spending on space sciences to €127.4 million, according to Professor Nithaya Chetty, group executive for South Africa’s National Research Foundation.  In Africa as a whole, he estimates current spending at € 153.8 million. Africa writer G.P. Zacharay estimates South Africa spends 64% of all space research funds in the continent.

“What is certain is that there is significantly more expenditure on space science and technology in Africa than there was 10 years ago,” said Dr. Peter Martinez, Chairman of the South African Council for Space Affairs and head of the Space Science and Technology Division of the South Africa Astronomical Observatory.  “What has changed is that there is a greater appreciation among Africa’s political leadership of the important role of space science and technology as a motor of socioeconomic development.

Knowing where to focus that money can make the difference between becoming a world player and staying in the scientific shadows. Southern Africa in particular is well positioned for astronomy and that has become its focus, both in optical and especially radio astronomy.
“Southern Africa has a geographic advantage in astronomy because of direct sight into the Milky Way,” Chetty said. “but also because we have huge tracks of virgin territory with radio quiet zones and optically clear skies.” This, according to Martinez “attracted considerable investments from countries of the North in astronomy facilities in Africa, particularly southern Africa, which now hosts some of the premier ground-based astronomy facilities in the world, making it an attractive destination for scientists to work.”

It’s this focus that has made the Square Kilometer Array (SKA) particularly suitable for South Africa.
When the 1.5 billion Euro SKA is finished, it will be the single largest scientific structure in the world, dwarfing CERN’s Large Hadron Collider. When construction is completely finished and the structure is operational, it will create a radio telescope array made of 3,000 individual radio telescopes in South Africa and Australia, covering a total of five square kilometers.
The advent of high speed computing and networking and fibre optical cable knitting together the continent has also made space science projects, large and small, practical in a way they were not before. The continent is surrounded by undersea high speed cabling that has tied it firmly into the world’s information economy.

And the SKA is simply the largest and most dramatic example of African astronomy facilities and programs. An African very-long-baseline inferometry (VLBI) satellite network is currently being built across the country; the High Energy Stereoscopic System (H.E.S.S.) gamma ray telescope is operational in Namibia (below); the largest radio telescope in the world, the MeerKAT, is under construction in South Africa and the fifth largest optical telescope in the world, the South African Large Telescope (SALT) is located in the Northern Cape Province.

HESS-Telescope-715x536

Training and entrepreneurship
“African governments,” Chetty believes, “are finally coming around to understand the critical importance of science as an instrument for development. Training in astronomy, and training in computing and engineering leads to skills that are very wide ranging and are transferable to other disciplines and even in endeavors far removed from academia; for example in commerce and industry. This will become the basis for training a new generation of technicians and artisans.”
Yussif Abdulmumin, the national point of contact for Ghana’s Space Generation Advisory Council (GSAC), agrees.

“Effective space partnering has taken a strong hold in Africa, especially in Ghana,” he told us. “Although Ghana has not long experience in space-related events and does not have a major presence on the global space stage, its socio-economic advancement and sustainability depends largely on the use of space technologies, applications and services.”

Ghana’s government has established the Ghana Space Science and Technology Centre (GSSTC) which is both a center of development and teaching but also seeks to overtly leverage “commercial application of space science research for the economic transformation of Ghana.”
Ghana-Space-Science-and-Technology

Over 50% of Africa’s population is under 30 years of age. The enthusiasms of that group in Ghana have powered a deep concern for space and what knowledge of space means to those on Earth. To educate and practically guide those whose enthusiasm for space is fueling the current interest could be the make-or-break in whether that interest has a developmental potential for the country and the West African region.

Justin Jonas, director of SKA South Africa said his project is a tool to develop the talents and knowledge of African scientists in a public sphere and is deeply interwoven with a “human capital development program.”

“SKA’s going to be the biggest thing around,” Jonas said. “One of the first thing we set up was over 400 grants in five or six years.” The grants have allowed, and will continue to allow, graduate students to get hands-on experience designing, building, maintaining and utilizing the SKA. A quarter of students South Africa has hosted on the project so far have been from within Africa but from outside South Africa itself.

“Over time, a good proportion of those students will power the economies of South Africa and other countries” in Africa, he said. They will start their own companies, run others and govern their countries’ policies, because they will have demonstrable proof of excellence and experience at the very top level of practical science and engineering.
“The bottom line is, African governments are finally beginning to listen to the scientists,” said Chetty. So is business.

Afronauts Assemble!
But when are we going to see an African astronaut fly to the moon in an African rocket ship? This is a question we asked practically everyone we talked to because, well, some of us watched men walk on the moon on grainy televisions in primary school classrooms.
For one thing, there have been Africans in space, technically. Three of them so far. However, the two who were astronauts—Phillippe Perrin born in Morocco and Patrick Baudry, born in Cameroon—were born to parents from outside Africa, joined the French Air Force and do not live in Africa;  and the other, South African Mark Shuttlesworth, was a space tourist.
But Africans aboard an African space vehicle leaving Earth? For Africa, Chetty explained, astronomy, not manned exploration, is the key to space.
south-africa-kat-7-radio-telescope

“Space programs in Africa are not focused on getting men in space,” he said. “Telescopes-on-the ground is very achievable and we can produce world class science from them. In terms of development, astronomy catches the imagination of everyone, children to old folks; it brings cultures together. Is there a culture on the planet that has not looked up into the sky and wondered? astronomy has become a sort of brain gain, and a way to develop a number of peripheral activities which other sciences don’t  have the ability to do.”

In the past, Southern Africa has been a place for Europeans to come to look at the sky, make their observations and hie it on back to their home countries and their own universities, in essence, taking their science with them, a practice Chetty calls “extractive science,” is being supplanted by a more independent and then cooperative model.

“There has been little endemic development of the science,” in Africa until now. “Now, we’re paying a lot of attention to producing an environment where science will develop, building up our universities. For me, that’s the dream: international scientists come to collaborate because we’re doing world class science. Extractive science, neo-colonial science, that’s not going to happen on our watch.”

Yeah! Definitely
Chris Nsamba, the founder of the private Africa Space Research Program (ASRP) in Uganda, however, disagrees.
“Yeah! Definitely“ there will in time be an African astronaut reaching space in an African rocket.
The ASRP plans to launch a satellite from a Ugandan-built rocket next year. He said a successful test of the booster rocket was completed in 2011. His $45 million project is primarily funded by wealthy donors, though Nsamba said the Ugandan government has pledged some funds. Its facilities are on land owned and provided to the project by one of the funders.

Theirs will not be the first Africa-launched, African-built satellite. South Africa and Nigeria have both launched their own, with the latter making clear their intent to put a man in space by 2015. Other countries have also launched satellites purchased from others and still more have had other countries launch satellites from and for them.

What makes the program unique is its bootstrapping, a kind of do-it-yourself approach known in Kiswahili as “jua kali.” But do not mistake do-it-yourself for amateurish.
Perhaps it’s fitting that Uganda is so ambitious. After all, NASA’s first African-American flight director is Kwatsi Alibaruho, a Ugandan national.
The tug between entrepreneurs and governments can get very enthusiastic in Africa. Often whether you are government-funded may depend as much on your political connection to those in power as on the scientific, or economic merit, of your project. Some may consider the ASRP project to be putting the cart before the horse. Unlike the programming of a mobile money application, satellite launches are extremely resource and infrastructure-intensive.
But Nsamba and his crew are independent-minded.

“I tell my boys, it’s our planet,” he said. “it’s like we’re all in the same vehicle, a big bus. If you’re in America, Asia, Europe, we’re all in the same bus;  if our bus has a problem we’re all concerned. If all countries are doing homework for Africa, it means Africa is lazy. Now, we are being responsible”
Africa has a two-century long history of engagement with scientific astronomy, Chetty noted. It also has a longer history of naked-eye human observation of the heavens out of any place on the planet.
It seems like a reasonable foundation to build on.