aasi at the american islamic college. dr. aasie, you're a professor here, but you also have a very strong religious role in this community, don't you? >> yeah. i basically represent different communities and conduct services at different places. but my definitely profession is as a professor of historic religion and of islamic studies. >> okay. in our study of religions, you can almost pick up any introduction to religion book and you find the five pillars of islam is usually the way it's presented. but coming from a devout muslim, could you explain the five pillars of islam to us? >> yeah. these five pillars basically are- there are two aspects of- that we just call the five articles of faith, and then the practice of that faith comprised into the five pillars of islam. and the first pillar of islam, it is called shahada- it means bearing witness to the truth- and it goes like that, that i be a witness there is no god but allah, and i bear witness that mohammed is his final the last messenger. now this is a kind of confessio

islam when it went to india. when it went to chechnya or part of russia or eastern europe, very benign at the beginning. with islam became strong it had great power and became much stronger. throughout history when islam is strong jihad increases. when islam is week -- with the islamic minority, what do they do when they are minority in this country? let's say in india. when muslims were a minority they insist on having their own movement because they want sharia. they call it pakistan. after a while they are not happy with just pakistan. they want kashmir. they want more parts of india. restlessness. whenever radical islam those it causes divisions in the country. it becomes like chechnya. eastern europe. kosovo. we want to have our own legal system and islamic states because the ultimate goal of being a muslim is to live under an islamic state. in europe i am very worried. we could end up having chechnya and france. we can have kosovo in england. we have chechnya and america. by chechnya what i mean, this syndr

the pilgrimage to mecca is the fifth pillar of islam, or the fifth essential principle of islam. it's been interpreted by scholars, and i think most of the learned people in islam will agree with this meaning. it's the pillar of- it's the fifth pillar, and it's the pillar of the unity of humanity, the unity of mankind- the unity of mankind. and god orders us to make pilgrimage once in our lifetime if we have the ability, the health and the ability or the means, the financial means also- we are obligated to do that. the nation of islam has not required their members to do that as of yet, i don't think. but i think the nation of islam under minister farrakhan- i must say now that i think the nation of islam, in terms of coming closer to the real world, coming out of myth, into the real world- the nation of islam under farrakhan has made progress. and also, there's progress for, i think, their meeting with real islam. >> okay. so you're seeing some- the disparate or the separation is getting closer, then? >> yes, i think so. i think so. in fact, i think they're going to have to go t

is to live under an islamic state.in europe now, i'm very worried. we could end up having a chechnya and france. we could have a kosovo in england. we could have a chechnya in america in 50 years. by chechnya, i don't mean the real chechnya but this syndrome. i'm not saying all muslims want wanted but there a lot of muslims who have escaped sharia and i and one of them. but unfortunately and muslim organizations who are controlling a good portion of muslim organizations in america already demand sharia. they are fighting every bill in the united states that wants to make foreign laws illegal. they are spending a lot of money, now, today. that is not in 50 years. they are fighting me because i am trying to alert america about sharia. eventually, if they congregate in one area, and they become very powerful from borrowing money from saudi arabia which is financing all of these groups and all of a mosques and all of the university departments of islamic studies and middle east studies. our campuses now are so anti-semitic

so we recognize what islamic culture had presented, this islamic civilization also. all values and all positives, of course, there are negative things, and all these values as provided and recognized. so it's not subject to any disputes. so our question is, that we always believe that human values are not things that will be taken on the margins. but it will represent all the civilizations upon which it will be this force. so in the case of sharia, there was talk that what sources to tell us if it's agreements, or sharia that we decided that legislation is what gives the people to establish several states that respects the citizen, regardless of the politic political leanings. i've purposely not met with -- there are strong messages that are be iing said, that they wil be respected not only as a minority, but at citizens. the picture, or the image that we are trying to build for the country is one segment of the tunisian society that pushes strongly in that direction. i give you one simple example. today's minister of interior in tunisia is a person who was sentenced

islamic pride is rising, and we are discussing the islamic performance in the field of individual freedoms and pluralism and the freedom of belief, expression is fundamental and basic issues that have to be clarified to everybody so that we are able to establish a true democratic system that would guarantee these freedoms and provide society that is deep rooted in freedom. these islamist parties need the relationship between islamic values and month tern ti issues. i say that we want peaceful revolution. in tunisia, the revolution was not violent. the first thing that was brought was the transformation by violence. they also dropped the concept of fear from dictatorship and also the method of change of violence. in addition to this peaceful and civilized efforts by this, we were quickly able to organize free elections that were transparent and fair for the first time in the arab world. when i say the arab world, i mean that it's the first time elections were held to express the will of the people through the ballot boxes without forgery of the will of the people. it was a peaceful, civil r

islam is from the power now we've seen it in tunisia we've seen it in morocco. it's a real catch twenty two ok inability very strange that muslims vote for islamic parties i don't i can't get my head around why that's a problem go ahead uta last word. because i don't think it's a problem recall i think you know what i have a very long time western democracy. world that either they have relative stability. or they harm the bill i'm afraid i'm going to have to jump in here we've run out of time folks fascinating discussion many thanks to my guest today in new york london and in tel aviv and thanks to our viewers for watching us here to see you next time and remember. on. it.

islam has been the predominant. faith since the conquest of the area in the eighth century and so it's really not a surprise at all that they're very popular i mean. the area has been a problem for centuries i mean economy has been poor i mean in fact in the eighteenth century you know you small invited napoleon to to help out with the economy so you know the way this is like history repeating itself. ok corner feingold you mean i mean i mean the thing is is that you know this is a democratic process in play and i mean you know how agree with you on i mean if you can win then why don't you go out and win and it looks like the brotherhood has a very good chance of doing and i agree with the bill are mean then you can have an enormous amount of responsibility on your hands ok if you fix the economy to create jobs i mean in that way it is a gamble. it's true it's true that it is a gamble on the korean brotherhood i mean egypt egypt economy is in dire straits there are. forty percent egyptians live on the central dollar

, the store eve islam, the unfolding islamic history and civilization over a wide region. >> rose: we continue by looking at cultural institutions for the performing art its that take note of sight and sound. we look at the questions victoria newhouse, renee fleming, daniel libeskind and michael kaiser. >> now the transparency is extraordinary, that is a buzzword in that kind of architecture today is transparency. you can look into the lobbiment you can go into the lobby and have a coffee before the concert or after or whatever. and also, meshing the whole center in with the life of the city. i moan this whole idea of the performing arts being sacrosanct and having to be removed like a temp el on a podium is totally passe. >> rose: cultural institutions and the life inside when we continue. funding for charlie rose was provided by the following: captioning sponsored by rose communications from our studios in new york city, this is charlie rose. . >> rose: the metropolitan museum of art holds one of the world's most expansive and impressive collections of islamic art. the objects span

that has been the culture of islamic -- islam. they never blame themselves. is against the law to do so. the only outlet for politicians, for journalists is to blame the outside world trade it is a conspiracy. sharia controls every aspect of the political system and the head of state. among the head of state, they do not rule under democracy or freedom. he has to rule by sharia. let us see how this affects the political system. what is the definition of jihad under sharia? if you open an islamic but, this is the definition of jihad from a well-known sharia book. it is to war against no muslim, derived from the word [inaudible]. signifying warfare, to establish the religion. it is war for the purpose of making islam win war. expand, expansion. it is war. there is also another definition. a permanent war against jews, christians, and pagans. war institution. when the word jihad as mentioned, 97% refers to war. only 3% does not refer to war. it gets really confiscated when jihad is not imposed on certain individuals, but when it becomes the job of the head of st

he said there is no moderate islam, islam is islam, that's it. that politician is the primary of the increasingly power and infl infi indiai influenceable. >> we north dakota in the united states have lots of cover rooj of how the driving revolution arrived in twitter and facebook. and even less coverage of the emerge negligence of the sinai peninsula -- there was, i think virtually no coverage at all of the return to egypt of the sheikh who delivered a triumphant sermon in tahrir square. who has among other things stood up for women's rights. and so he has. even to the point of issuing a fatwa, that authorizes women to participate in suicide bombings. in tunisia, islamists are in control, their leader, recently returned from exile to lead his party, barely five years ago, he called for the public hanging of -- urged that she be joined on the gal lows. but even the wall street editorial journalist staff assured us that he's a new breed of islamist with a sense of irony and of humor. he even ensureded the journal editor that he would even seek not

all parties agree on the values of citizenship based and founded on islam and islamic [inaudible]. this needs consensus in europe. recently, we have represented the idea of the constitution based on sharia law. legal reference towards the constitution would be the islamic sharia law. there is another project that talks about tunisia needing to be independent as a country. islam an array that remains the main language. this is a political [inaudible], and there is no need -- there was a great discussion in tunisia and debates of discussion to include [inaudible] in the constitution. but there are other movements that consider that this will divide and split the society and sharia law is confusing and -- upholds the justice and the main ideas of religion to maintain religion and good to have all the main points of religion. there are lots of scholars who talk about freedom and justice -- the fundamental pillars of islam. we have confusing points about sharia law. it calls for an polygamy and it is looked upon as [inaudible]. with that, we decided to postpone the review of sharia law

it's a good question, though, because islam coming- you know, judaism first, then christianity- islam considers itself to be the seal of the prophets, the final revelation. in other words, they said the jews- yeah, were connected to god, but they messed it up. the christians were connected with god- jesus is a great prophet and revered in islam- they messed it up. but the muslims have the final say, and that is added to an extraordinary rigidity when you have a predominant islamic society. and what makes egypt such an interesting twist in comparison to israel, of course, is that you've got islam, which- well, i guess i can share what reverend noor, from his perspective said. we were talking about having met moderate muslims- and i'm sure he's speaking from emotions and pain perhaps of that morning- but he says to us, "there are no moderate muslims." like that. now we have to take that in the context of a believer, but he's saying is that intensity of feeling that you have the final statement, and you have the final say on the ethical patterns of action in a given society. well, i thin

there's still reference to the principles of the islamic sharia. who does the justice party think is authorized to give interpretations of the sharia in egypt? is this a job for the parliament, for the constitutional court? who is the one who should be making this determination about what the sharia is that the law should be based on? >> thank you very much for these questions. actually, it gives us an opportunity not just to basically talk about overarching principles, but that people get a clear understanding of a term that is commonly misunderstood and misrepresented. to give the explanation in the previous session about the concepts and what does it mean, et cetera, and now we're talking about specifics in the constitution. so article 2 in the constitution, and basically having sharia as a primary source of -- the primary source of full legislation, initially is an identity clause, or identity statement. so like identifying in many different countries, i identify an official language. again, there is an issue of identity here that basically the

islam is islam, that is it. that is prime minister of the increasingly powerful and influential muslim nation of turkey. and what of the vaunted arab spring? what indeed? as events unfolded in tahrir square, we saw lots of coverage of how the driving forces of the revolution relied on twitter and facebook but not so much public of the public rape of a cbs journalists to shouts and even less coverage of the emergence of the sinai peninsula as a refuge for hamas-trained terrorists who launched an attack that killed several israelis. he has stood up for women's rights, allowing women to participate in suicide bombings. barely five years ago he called for the p a defender of women's rights who taught at the university of tunisia and asked she be joined on the gallows but another free thinking. we were assured this was a new breed of islamist and assured the journal editor he would not seek to ban chel because it's rel known chl -- well known. i'm sure you'll remember the parade of soviet premiers back in the 1970s w

asked his guests i thought democracy and islam can co-exist. can. start. to come to. a low in welcome across town peter lavelle game changer in egypt the muslim brotherhood's decision to run a presidential candidate in the upcoming election to stun to many is a policy and strategy reversal that changes the political calculus in the country is the muslim brotherhood attempting to hijack the revolution or merely trying to preserve and. live kick. start. to cross out the muslim brotherhood strategy i'm joined today by lisa lapin in new york she's a writer and u.s. based investigative journalist and focusing on the middle east and islam in london we have an ability ramdani she is a journalist an academic who specializes in the middle east and north africa and in tel aviv we go to oren kessler he is middle east affairs correspondent for the jerusalem post all right folks this is crosswalk that means you can jump in anytime you want i very much encourage that and the bill in london if i go to you first here what do you make of the muslim brotherhood's decision to run a cand

, the story of islam, the unfolding of islamic history and civilization over a wide region. and at the same time through the works of art being in sort of regional groups as well, you get a sense of the great continuities of each region and the fact that islam came and interacted with long-standing traditions creating new expressions and new exchanges. so it's a kind of, you know, sort of, i guess it's more challenging in some ways, but also more stimulating and more natural. i think i've been told by most of the people who come to visit that it's the way they feel, there is's great embrace, a sense of embrace in the spaces and the way the objects have been laid out and interpreted. >> let's show you some of the objects. let's look at the first image and have you describe what we are going to see, both of you describe what we are going to see. this first one is the folio from the blue koran. >> the blue koran is called that because of the color of its parchment that it's written on. it's written in gold on blue dyed parchment. that being the skin of sheep or goats. and until

the idea here is to make egypt's islamic and. in fact i mean there are people who think that the muslim brotherhood actually wants chaos and once that create chaos because that's what brings more of the faith which is why we do it through the democratic process and they want to discredit the democratic process as well this was part of the point i was it's going to be a one man one vote one time i don't think that this is going to be denmark or sea it's certainly not going to be a western democracy and why should it be it's what should be western democracy it should be islamic or democracy. it doesn't have to be it doesn't have to be a western democracy i'm just saying it won't be it's not going to be and i don't think it's going to be democratic at all in any sense of the word it's not going to be the man and the regular man participating and as far as peace and justice for the minorities that's ridiculous i mean people are burning churches they're burning whole churches with people alive inside of them and in the brotherhood is

whether we put islamic principles or islamic rulings, putting islamic rulings as some parts in egypt insist would make it very difficult for egyptian people. it would make their life really difficult, and we're not interested in this. we would like to put islamic principles or just leave it as the main source. wrap does islamic sharia for us mean? we look at what we call the macasit of the sharia, the objectives of the sharia. what do they lead to? the implication of the sharia rather than the speck dictate, and that means democracy. that means freedom. that means the rule of law. that means the basic universal principle that humanity is yielding for everywhere in the corner of -- how much more time? >> one minute. >> great. thank you. it is good that i can ask bp i still have one minute. our very challenges, there are many challenges. the military council is a challenge. everywhere in the world, almost everywhere in the world the military is getting away from politics. we would like to avoid the military industrial complex phenomena. we would like the civilians to be able to control

>> well, politics. >> rose: it is the center of islam is in an arab country? >> well, because over the course of, you know, a century, the empires within islam have generally shifted around within the same region, mainly, the middle east and north africa. of course, iran also had, you know, a brilliant empire of its own, but i have am lied in both of my books how politically even the tradition of ich jihad of independent thinking was closed down, and at a time when, you know, islamic civilation led the world in curiosity and creativity and ingenuity, the arab rulers decided that in order to have unity. >> rose: and it was not even giving full rights and freedom to women? >> nope, that's right, that's right. this is about 1,000 years ago. the arab rulers decided that in order to have union at this we must have uniformity, and that is the great struggle, that a new generation of muslims needs to tangle. >> rose: what has the rise of social media tone? i mean all of the bloggers that now blog within -- and you are one of them within the faith. >> social media has

the islamic moderates. or in egypt when they decide to maintain them and their control and to -- in the case of morocco, no. i think that morocco with the arab spring took add vencher from thadventure. and not only to more islamic groups. also towards the group, the leftist groups, and i think now one of the elements that hits us in morocco in skell ar excelerag is the conception of -- why? because it succeeds not in the culture of working together between all different parts of the political spectrum. the culture helped us in establishing a strong governmental coalition. what are the main challenges of the future now? how much time? >> we have five minutes. go ahead. >> we have four images and the first is the implementation of the new constitution. yes, we succeeded in escaping from the risks, or the challenges of the arab spring that led to some countries to the collapse of the regimes. but the road map that heads us in the wind is the new constitution. and the new constitution is not only some text that

that has been the culture of islamic -- islam. they never blame themselves. is against the law to do so. the only outlet for politicians, for journalists is to blame the outside world trade it is a conspiracy. sharia controls every aspect of the political system and the head of state. among the head of state, they do not rule under democracy or freedom. he has to rule by sharia. let us see how this affects the political system. what is the definition of jihad under sharia? if you open an islamic but, this is the definition of jihad from a well-known sharia book. it is to war against no muslim, derived from the word [inaudible]. signifying warfare, to establish the religion. it is war for the purpose of making islam win war. expand, expansion. it is war. there is also another definition. a permanent war against jews, christians, and pagans. war institution. when the word jihad as mentioned, 97% refers to war. only 3% does not refer to war. it gets really confiscated when jihad is not imposed on certain individuals, but when it becomes the job of the head of st

isn't it spreading the islam throughout the world. >> wahabi islam is an ultra orthodox version of islam. the saudi kingdom has spent more money spreading it around the world than the soviets ever spent to spread communism. you have mosques around the world, including many in the united states funding by the saudis with wahabi imams and scripture and doctrine. it is having a huge impact on the islamic communities around the world and has for quite a few years. >> how are christians treated in saudi arabia? >> christians may not have churches. it is illegal for christians to worship. sometimes they'll turn a blind eye if it is done privately in the ghettos established, sometimes nice, sometimes not for foreigners, you can be arrested for it. if a saudi citizen wanted to convert to christianity, that would be a capital offense and easily sentenced to death. there are no churches in what is some what new is the grand muffti, part of the government in saudi arabia is saying there can't be churches not just in saudi arabia but anywhere on the arabian peninsula, a deep saying of the prophet mo

we are not islam. we are muslims. we would like to present a muslim alternative that can succeed or can fail. we have to be prepared that this is a human experience. in human experience is the can succeed but there is a 50/50 chance. hopefully, we will really determined to present an alternative that is good not only for egypt or arabs or muslims fought for the rest of the world. >> thank you. excuse me. thank you all very much for coming. i want to thank the delegation. [applause] [captioning performed by national captioning institute] [captions copyright national cable satellite corp. 2012] i appreciate that this is at the lunch hour. i ask for a gourmet lunch. we hope to see you in the future. >> more about the role of islam later this morning on c-span to. :45 the carnegie endowment looks at the role of the islamic parties in the arab world. >> this year's student can competition as students around the country, what part of the constitution was important to them and why? today's third-place winner selected the fou

whether we put islamic principle or in islamic ruling, putting islamic ruling as some parties in egypt insists will make it very difficult for egyptian people and make their life really difficult. we would like to put islamic principles or just leave it islamic sharia law. what does islamic sharia law offer us mean? the objective of the sharia, what do the lead to? the implication of the sharia rather than the specific him and that means democracy, that means the freedom, that means the rule of law. that means the basic universal principles that humanity is giving for everywhere in the corner of the earth. >> great, thank you. >> i still have one minute. there are many challenges. the military council in the children everywhere in the world, the military is getting away from policy. we would like to avoid the military and thus the conflicts in harmony. we would like the civilians to be able to control their lives the way they want. having a ministry as like having a bureaucracy, but it is equally form. and both democracy and military ruling of the egyptian life. then once we are sittin

not conflict with the islam ic shariah or th culture of the libyans. i would like to point out there are some things that the westerners interpret based on their own world view. surely there are some minor differences related to culture and tradition among nations. for example yesterday i noticed that there's a difference between the american people and the british people. the americans say hi, how are you when they see you. in britain, this is not the case. they say good morning but the culture of people is that people are to themselves. in libya people would even try to offer help. this is the difference. i mean, this relates to the culture of muslims and arabs and there are difference from western culture. we should not forget this. we have the shariah, we have universal human rights conventions and these conventions are not different from the islamic understanding of human rights. when i took refuge in britain and i was being interrogated, i was asked by an interrogator who doesn't believe what i was saying, that something -- but perhaps when we ar

that the far right do share here in europe and cost the united states which is inherent hatred put islam and muslims which i believe is misplaced this is a vile mine and he took inspiration from the far right fascist ideology and he has killed many people in an indiscriminate way and he can sit in court and try to justify his actions as if he's on his one man crusade to force muslims out of europe like i said before muslims are part of the d.n.a. of european society we are passionate europeans we want to live in this continent in peace full coexistence but we must be allowed to carry out our faith according to our own scriptures and i live in peaceful coexistence and what this demonstrates to you very clearly is that there is a rise of the far right across europe and that's deeply what informally people and suddenly some mainstream politicians like presence of causey in france are contributing to an environment of hatred towards muslims and scritches in this country rachael you think about them in paris where we just heard from hammad. well i think there are some valid criticisms of isla

follow islam is for islam these it is responsible for a thousand nine hundred terrorist attacks of september eleventh there were about one in one man praised the deal in his manifesto calling them a blessing campaigners fear these views could inspire a similar attack in britain if the government doesn't crack down soon matthew collins is a former far right fascist who's now switched sides we've being our government for two years for separately on the so you must. you must view the deal as we do the radical islamic groups the problem is that they inspire people they organize people they fill people's head up with nonsense there are people in the deal who actually do think they are some kind of religious crusaders often extremist groups can be the trigger for somebody to do something something quite unpleasant quite nasty britain is considered a hotbed of far right extremism with sixteen anti islamic groups operating here the report classes the british freedom party is one of the its chairman paul weston was another cited by brevik highlighting a blog that claimed the west is fighting a europe

well i think there are some valid criticisms of islam that it ought to be able to exist on their own without the whole fanaticism aspect and i think that's what we're losing here we're kind of mixing everything together and combining fanaticism with criticism of islamic fundamentalism with policies by politicians like nicolas sarkozy who. the full face burka in france and also some immigration policies that are expounded by the the far right national front movement in france and parties like them and their legitimate party with you know in france there are increasing in popularity they made the final round of the french presidential election when. father was faced off against jacques chirac and nobody was expecting that so i think although we're not seeing those kind of opinions expressed in the mainstream media particularly here in paris a little bit more and countries like the united states because there is that idea that freedom of speech isn't harmful and that people except for the insane people can actually differentiate between a really rigorous open honest debate as controvers

and i don't know whether the post islamic republic will understand. this is part of the same disease of intolerance and should be ended, or whether what you'll find is people saying the state should not try to impose what is the correct form of shia islam on us but you know, the bah arks i are heretics so that can't be tolerated. one has to hope this experience on -- teaches tolerance not only for your own group but by definition the real meaning is tolerance that i would hope they would go beyond to real religious freedom but tolerance for those not in your group. >> steve. >> i want to go back. i think the answer -- i would have given a different answer. i think elliott's actually right. my answer now would be having been informed by my colleague, is yes but. in a sort of indirect way. and i go back, actually, to that first amendment. congress shall make no law respecting an establishments of religion, or prohibiting the free exercise thereof. and those you know, for 200 years there is a tension between those. and i think it helps in iran in the fol

this therefore means to the democracy does not conflict with islam. the second point that was mentioned by the newly is -- i spent 16 years in prison. six of them in isolation. i left my daughter at 2 years old. when i came out of prison she had already taken the baccalaureate degree. we have spent so many years under the

, islamism became much stronger. when islam is strong, and it had increased. when islam is weak, they don't, they -- so let's see, what islamic minorities, what do they do when they are minorities in the country? let's say in india. when muslims were a minority, they insisted on having their own separate government. they wanted sharia. the general public say no, we don't want to live under sharia. then they split and took a part of india and called it pakistan. but after a while they were unhappy with that. they want kashmir. they want more parts of india. they are doing terrorism inside india today. wherever, unfortunately, the islam goes the causes divisions in the country. it becomes like chechnya. what do we see? kosovo. they start immediately. we want to have our own legal system and our state, our islam the state. because out of the goal of being a muslim is to live under an exact state. in europe now, i'm very worthy. we could end up having a chechnya and friend. we could have a kosovo in india. we could have

islamic fundamentalists and how they tar everybody on iran of the muslim religion without russia and you're objecting to that yet you seem to think that is ok what is there is where on the radio are comments like i do ok well let's let's look at what is the headscarf got to do with extremism what is a i mean a lot of meat got to do with extremists what is bunny minarets got to do with extremism so let's be honest what the debate that would have been your role is abide by any symbols that exist within the muslim community if you want to debate and if you want to take on the extremists the terrorism i don't know about you is that in the community let's bring it on i'm luke would you a look would you all work with everybody obviously i mean you're going to the we're short of the radio and after that your break we'll continue our discussion on the trial in norway state are. you. going to. the close up team has been to the spirit last legion. blacksmithing has developed from a craft into an industry the phone now r.t. goes far north of. where attempts to put roads and rail are a battle ag