Interview

30 Mar 2011, NewAgeIslam.Com

Muslims and Inter-communal Relations
	In the last few years, especially since 1992, when the Babri Masjid was destroyed and Gujarat witnessed considerable violence, Muslims have been giving particular attention to education. In fact, today Muslims in Gujarat have a higher overall literacy rate than Hindus, although their relative representation at the higher levels of education is much less. There are a number of new Muslim schools coming up today in Gujarat today. I see this with mixed feelings. On the one hand, setting up modern schools is, of course, a good thing. It shows that Muslims are awakening to the importance of education. But, on the other hand, often because Muslims often are denied admission in Hindu-managed schools, they are setting up their own schools which may not be of very high standard and which are culturally exclusive. There is, in addition, the fact that some groups who claim to speak for all Muslims or for Islam also don’t want Muslim children to study with others. Now, the problem is that this might further increase cultural ghettoisation and that students will grow up without ever having had the chance to make friends with people of their age from other communities. In such community-specific schools, Hindu as well as Muslim, there is also the danger that this would further entrench communal stereotypes and all sorts of obscurantism and feelings of insularity. For instance, some people associated with the Tablighi Jamaat are now setting up Muslim schools in different parts of Gujarat. No Hindus are going to send their children there. -- Hanif Lakdawala in an Interview with Yoginder Sikand for NewAgeIslam.com

Muslims and Inter-communal Relations

Hanif Lakdawala is the head of Sanchetna, an NGO-based in Ahmedabad, Gujarat, working primarily with Muslims and Dalits. In this interview he talks to Yoginder Sikand, NewAgeIslam.com about Muslims and inter-communal relations in Gujarat today. Q: Years after the anti-Muslim pogrom in Gujarat, how do you see inter-communal relations in the state? A: Communal tensions and mistrust remain widespread in Gujarat today, and I fear, any minor incident can be easily blown out of proportion by Hindutva forces at any time in order to unleash deadly pogroms once again. Hardly any efforts are being made to improve inter-communal relations. If at all that happens it generally takes the form of seminars for communal harmony, which are, frankly, not going to change things drastically in society at large. Q: Given that, what efforts do you think are necessary in order to promote inter-community dialogue? A: Speaking about Muslims in particular, what we desperately need is a shift in our discourse, moving our focus simply from cultural or religious rights to social and economic rights. We need to stop thinking about religion and identity alone and focus also on issues such as education, unemployment, poverty, women’s rights and communalism. And once Muslims start doing that they can build relations with other groups who share similar social and economic problems as they do, such as Dalits, Adivasis, poorer sections of the Hindus and so on. In this way, we can work towards a form of inter-community dialogue that is far more meaningful and related organically to people’s day-to-day lives. I think one area that needs particular attention is Dalit-Muslim relations. This is because Dalits and Muslims share several similar problems—social, economic and identity-related. Also, Dalits and Muslims generally live together in the same localities, especially in cities. In the pogroms of 2002, Dalits were used by the Hindutva forces at several places to attack and kill Muslims. Some Dalits seek upward social mobility through the vehicle of Hinduisation that Hindutva groups provide, thinking that thereby they can shed their caste identity and be merged into the larger Hindu fold. This desire to be identified with the ‘upper’ castes is used by Hindutva groups for their own purposes. So, for instance, aspiring Dalit ‘leaders’ are given petty posts in local units of the Bajrang Dal and this gives them a sense of importance. But, of course, Dalits won’t be given top positions in the Vishwa Hindu Parishad or the Rashtriya Swayamsevak Sangh, because these, being the main decision-making bodies of the Hindutva forces, are almost entirely controlled by the ‘upper’ castes. Being co-opted by Hindutva forces in this way, some Dalits can easily be used by them to attack Muslims, especially since they are given free license to loot, without fear of being caught by the police, who often abet them. This said, however, let me also say that today many Dalits openly admit that they were used by the Hindutva forces because now they feel that they continue to be as oppressed as they were before. Some of them are now openly saying that they need to build bridges with Muslims, to join hands with similar sections of the Muslims for a common struggle focussing on common issues. Q: Do you see any changes taking place in the attitude of Muslim organisations and groups in Gujarat today? A: Yes, this is happening, although perhaps not on the scale that it should. A major landmark in this regard was the destruction of the Babri Masjid in 1992, which caused many Muslims to realise that their traditional leadership had led them to a horrendous pass by playing into the hands of Hindutva fascist forces. They felt that they had no one to help them out. The state had failed them and they perceived the Hindus to be hostile. This led to a sort of rethinking in Muslim circles about the need for a reorientation of community priorities, giving more stress to education, economic empowerment and inter-community dialogue, in place of needless confrontation that the self-appointed leaders of the community had a vested interest in promoting, like their Hindu counterparts. One fallout of 2002 in Gujarat was a growing realisation, even among such conservative groups like the Tablighi Jamaat, an Islamic revivalist movement that Muslims need to talk to or dialogue with secular groups, NGOs, and particularly with secular Hindus. There is this understanding that we cannot go it alone, and that we really need to work along with others who share a common commitment to peace and justice. But as far as dialogue with Hindutva fascist groups is concerned, I don’t think it would serve any purpose as the Hindutva forces actually don’t want it. They want to continue with their demonisation of Muslims and Christians because that is the only way they have to mobilise public support. So, while dialogue with these forces is out of the question, we should think of means to reach out to the silent majority of the Hindus, many of who are not inherently or necessarily anti-Muslim as such. Alongside this, because of the sheer scale of the devastation that Muslims suffered in 2002 there is also now this understanding among Islamic religious groups that they also need to have a social agenda. Empty religious rhetoric and speeches won’t serve any purpose unless accompanied by social action and involvement. So now even groups like the Tablighi Jamaat and Jamaat-i Islami are engaged in some sort of social work. They also played a major role in rehabilitation efforts in the immediate wake of the pogroms. I think there is considerable change happening among the Gujarati Muslims, particularly the youth today. On the one hand, in reaction to Hindutva aggression there is a definite rise in Islamic ‘orthodoxy’, as is evident in the growing numbers of Muslim women donning burkhas and men sporting beards and the growing influence of ulema groups. On the other hand and at the same time, there is also a parallel process of modernisation underway. For many Muslim youth the core issues are unemployment, poverty, illiteracy, strained inter-communal relations, and the feeling of being haunted and branded because one has a Muslim name. Young Muslims are also stressing the need for social reforms, including in matters such as gender relations. Even some ulema are talking about the need for girls’ education, not only for its own sake but also to empower the community as a whole. In the last few years, especially since 1992, when the Babri Masjid was destroyed and Gujarat witnessed considerable violence, Muslims have been giving particular attention to education. In fact, today Muslims in Gujarat have a higher overall literacy rate than Hindus, although their relative representation at the higher levels of education is much less. There are a number of new Muslim schools coming up today in Gujarat today. I see this with mixed feelings. On the one hand, setting up modern schools is, of course, a good thing. It shows that Muslims are awakening to the importance of education. But, on the other hand, often because Muslims often are denied admission in Hindu-managed schools, they are setting up their own schools which may not be of very high standard and which are culturally exclusive. There is, in addition, the fact that some groups who claim to speak for all Muslims or for Islam also don’t want Muslim children to study with others. Now, the problem is that this might further increase cultural ghettoisation and that students will grow up without ever having had the chance to make friends with people of their age from other communities. In such community-specific schools, Hindu as well as Muslim, there is also the danger that this would further entrench communal stereotypes and all sorts of obscurantism and feelings of insularity. For instance, some people associated with the Tablighi Jamaat are now setting up Muslim schools in different parts of Gujarat. No Hindus are going to send their children there. These schools are Urdu-medium, because there is this erroneous notion that is so-deeply rooted that Urdu is somehow more ‘Muslim’ or ‘Islamic’ than Gujarati. Gujarati Hindus think of themselves as simply Gujaratis and see Gujarati Muslims, who are almost all Gujarati-speaking, simply as ‘Musalman’. And the same holds true for many Gujarati Muslims, especially in the last few years as a response to Hindutva aggression. So, now, with these new Urdu-medium schools this cultural polarisation will, unfortunately, widen, but more than that Muslim students in these schools will find it difficult to get jobs because they won’t know how to read and write Gujarati properly, not even simple things like signs on buses. Further, these schools are not expected to promote liberal attitudes and may even further reinforce obscurantism. In many of these schools hijab will be forced even on little girls. So, that is why I think it is important that Muslims send their children to Gujarati schools. However, as I said, many Hindu-owned schools now simply refuse to take Muslim students, such is the level of anti-Muslim prejudice in Gujarat today. Q: So, what sort of work is your organisation Sanchetna involved in as far as inter- communal relations in Gujarat are concerned? A: In the wake of the state-sponsored genocidal attacks on Muslims in 2002 Sanchetna joined hands with groups such as Ahmedabad Ekta, Movement for Secular Democracy, Citizens’ Initiative, Peoples’ Union for Civil Liberties and Peoples’ Union for Human Rights to provide relief to Muslims, but also to Dalits, in areas affected by the violence and also to highlight, through the media, the bloody murders of thousands of Muslims by Hindutva forces in league with the state machinery and the police. We are now trying, in our own small way, to bring Muslims on a secular platform and to struggle against fascism in Gujarat by working along with other secular and progressive groups. Most Muslims simply don’t know where to go when their human rights are violated by the state or Hindutva forces. The maulvis may talk a lot, but can they help them when it comes to fighting cases in courts or speaking to the media? We are trying to convince Muslims that they must realise that their future is intertwined with that of the other communities with whom they live. The same, of course, holds true for other communities as well. I think Muslims, and other communities, too, cannot keep thinking only of their concerns alone. This is something that we keep stressing in our meetings and programmes. Muslims need to link up with groups and movements that talk of general welfare, or that are struggling for secular issues and causes that affect everyone, particularly the poor, be it the struggle against deforestation or globalisation or oppression of women or Hindu and Muslim communalism that feed on each other. Muslim groups that talk of secularism, social justice and human rights need to do so out of genuine conviction in these as general principles, not simply out of need or survival or as a pragmatic strategy. Take for instance, the Jamaat-i Islami, that now talks of defending secularism and democracy in India, where Muslims are a marginalized minority, but condemns these very principles in places where Muslims are a majority, such as Pakistan. This sort of hypocrisy and double-standards cannot be defended. Through various programmes we are trying to promote local- level community activists who would focus on secular, day-to-day bread-and-butter issues, rather than simply on religious or identity-related matters. So, we have several activities and programmes where young people from poor families, Muslims, Dalits and Hindus, jointly participate. These include coaching and computer classes in some localities, mostly slums, in Ahmedabad that are inhabited primarily by Muslims and Dalits. We also organize cultural events, cricket matches and leadership development camps involving young people from different religious communities. In this way, these youngsters can interact with each other and work together for common causes and social issues transcending caste and community differences. Through these and other efforts we are trying to get Muslims to think in terms of their secular concerns, and, in the process, getting them to work with secular and progressive groups among other communities. Q: Besides inter-community dialogue, what role do you feel intra-community dialogue, dialogue within the Muslim community, has to play in the struggle against communalism? A: Muslim groups generally think that the only sort of communalism that has to be fought is Hindu communalism, but this is wrong since Muslim communalism is also a threat. In fact, it is more of a threat to Muslims themselves than to others. We should stop this habit that we have of blaming others alone for our plight and do some serious introspection and admit that we, too, have had our share of responsibility for the communal problem. Hindu and Muslim communalism, as I said, feed on each other, so both need to be combated. Hence, intra-Muslim dialogue on the issue of Muslim communalism is very necessary. There is an urgent need for internal reforms and democratisation within the Muslim community, be it on the issue of leadership, women or the poor. We need progressive interpretations of the Quran on issues such as women or inter-community and inter-faith relations. This is not an easy task, given the immense influence of the ‘orthodox’ ulema. Gujarat is now a major centre for various ‘orthodox’ Islamic groups whose position on women’s issues, including their rights, education and employment act as a major barrier to their emancipation and progress. So, we need to work with progressive elements among the ‘ulema to come up with alternate and more relevant understandings of Islam. Of particular importance is the need for a progressive interpretation and codification of Muslim Personal Law. I also think that we Muslims need to come to some sort of consensus about the way we understand our religion and its public manifestation. Excessive stress on our religious identity is something that should be avoided. It hampers our relations with others, which ultimately hampers our own growth. Related to this is the question of education. I think we have enough and more madrasas in Gujarat and that we should now focus more on modern education. Muslims have all along been treated as vote-banks of different political parties, who have appeased some elements who claim to be Muslim ‘leaders’ but have done nothing for the Muslim masses. So, we also need to promote dialogue within the community on the issue of leadership. Simply because a person has a long beard or speaks chaste Urdu does not mean that he is automatically qualified to become a Muslim ‘leader’. Also, we need to debate what exactly the role of a proper Muslim leadership ought to be. Is it simply to raise identity-related or religion-related issues or issues that concern only Muslims, as many of our self-appointed leaders have been doing? Shouldn’t our ‘leaders’, political and religious, also raise secular concerns, as well as issues that effect the general populace and not just Muslims alone? Not only is that what is ethically and morally right, but it would also help build closer relations between Muslims and others. A regular columnist for NewAgeIslam.com, Yoginder Sikand works with the Centre for the Study of Social Exclusion at the National Law School, Bangalore. URL: http://newageislam.com/NewAgeIslamInterview_1.aspx?ArticleID=4364

Current affairs

30 Mar 2011, NewAgeIslam.Com

Making Jamia Minority
	A whole range of self appointed guardians of Muslims were at the forefront of a campaign to turn Jamia into a minority institution. Some of these stalwarts include the current custodian of Munger Khanqah, the beleaguered and besieged Arshad Madani of whatever is left of the Jamiat Ulama e Hind, retired bureaucrats tangentially connected to Muslim education, out of job Muslim politicians and an alumni network of Jamia who think that Muslims are best served by organizing occasional educational seminars in places like Jeddah. In the best feudal tradition of Muslim politics, none of these players even for a moment thought that the minority issue was a contested one within the teaching community of Jamia. Thus the move to turn Jamia into a minority institution is first and foremost an undemocratic one as it has not been thoroughly debated neither have its implications been discussed within the teaching or the student community. --Arshad Alam, NewAgeIslam.com

Making Jamia Minority

By Arshad Alam, NewAgeIslam.com A situation of astounding confusion has engulfed Jamia Millia University after the National Council for Minority Education Institutions (NCMEI) declared it a minority institution. The teaching community has become unsure of its status: whether they will be considered as central government employees or will they be now governed by a different set of norms? Students who joined the university recently are concerned about the worth of their degrees, whether they would be graduates of a central university any more. The university authorities and the representative body of the teachers are not helping matters by not telling the wider university community if they have any blueprint for its eventual transition to a minority institution. Perhaps they also don’t know how this will impact on the future of the institution or perhaps they consider it beneath their dignity to address these concerns of the wider university community. A whole range of self appointed guardians of Muslims were at the forefront of a campaign to turn Jamia into a minority institution. Some of these stalwarts include the current custodian of Munger Khanqah, the beleaguered and besieged Arshad Madani of whatever is left of the Jamiat Ulama e Hind, retired bureaucrats tangentially connected to Muslim education, out of job Muslim politicians and an alumni network of Jamia who think that Muslims are best served by organizing occasional educational seminars in places like Jeddah. In the best feudal tradition of Muslim politics, none of these players even for a moment thought that the minority issue was a contested one within the teaching community of Jamia. Thus the move to turn Jamia into a minority institution is first and foremost an undemocratic one as it has not been thoroughly debated neither have its implications been discussed within the teaching or the student community. The NCMEI judgment is curious to say the least. Extremely repetitive, chunks of this judgment are pure performance for a largely Muslim audience rather than a piece of sound legal rational document. The judgment also is an example of selective amnesia. Thus while it recalls how Muslims contributed to the development of Jamia, it conveniently forgets to mention that during its dire straits, it was Gandhi who mobilized funds for Jamia from the Tilak Swaraj Fund. But for the moment, let’s just concentrate on the legal arguments that the judgment makes. In order that an institution wishes to become ‘minority’, it has to prove that it was established as well as administered by that particular minority community. There cannot be any doubt that Jamia was established by the Muslim community. It is also proved that till 1988, when it became a central university, it was also administered by the Muslim community. However, it becomes increasingly untenable to argue that even after it became a central university; it continued to be administered by the community. But this is precisely what the NCMEI judgment argues with some very interesting logic. It says that the Muslim character of the university got incorporated in the Central University Act of 1988. The presence of a mosque in campus and all Vice Chancellors of the university being Muslims are marshaled as evidences to prove that even the state recognized the Muslim character of Jamia. But this is not a legal argument. Legally speaking, on the day Jamia became a central university, the society that had hitherto governed it got dissolved and hence by no stretch of imagination it can be argued that Jamia was being administered by the Muslim community. It must be recalled that the Aligarh Muslim University is trying to prove a similar point and that matter has been sub-judice in the Supreme Court for many years now. In their assessment, even HRD mentioned that the outcome of the AMU case will have a direct bearing on the Jamia minority case and had advised all concerned to wait for that judgment to come. The reason that NCMEI did not wait for the outcome of the AMU case is most probably political in nature. This is a case that was and is destined for the courts. Already a PIL has been filed in the Delhi High Court which has asked for explanations from all the parties concerned. The SC Commission has also asked questions from the Law ministry. This is particularly important as Jamia being a central university has reservations for SCs and STs in admissions and recruitment. Now, if Jamia becomes a minority institution, this reservation will have to go. But it can only happen by an act of Parliament which is surely going to be a tedious and contentious process. The bigger political game seems to be of the Congress which is trying to gauge the Muslim mood ahead of elections in five states. It is trying to project a picture of itself being pro-Muslim and Jamia has become a pawn in this game. But will it help the Congress? My own guess is that it will not, rather it might turn out to be counter-productive. There are two reasons for this. In the three states of Assam, Bengal and Kerala, Jamia’s minority status is hardly an issue. Most of the campaigners for Jamia’s minority, including the lead voice in Congress, Salman Khurshid, come from Uttar Pradesh and it is here that its impact might be felt. However, UP is also the state where Muslim OBC politics has started asserting itself after tasting success in Bihar. To be fair, Muslim OBCs constitute the overwhelming majority of Muslims in UP and elsewhere. If Jamia becomes a minority institution, it will be detrimental for the educational access of Muslim OBCs. If this becomes a campaign point in UP, then the Congress will be the biggest loser of Muslim votes. One had hoped that after the Bihar elections, in which Muslim OBCs secured the return of Nitish Kumar, Congress would have learnt its lessons. But it seems the political advisors of the Congress are not reading the internal churning within Muslim society, partly because they are completely cut off from the Muslim masses. The current argument that Jamia’s minority status will not hamper its central university status is nonsense. There is simply no precedence for this to happen in the first place. If Jamia becomes a minority institution, it will be governed by a society and therefore by definition it cannot retain the central university status. If it does happen sometime in the future, then I am sorry to say that Jamia will start its descent into academic oblivion. I am saying this because Muslims, particularly in North India, have no tradition of managing educational institutions. The ones that they do are in deplorable and pitiful state. People have argued why Jamia cannot become like Stephens which is also a minority institution. The answer is that it simply cannot. Missionaries in India have had a historical tradition of imparting education for hundreds of years now. In fact when they were reaching out to disadvantaged Indians through modern education, we were busy establishing one madrasa after another. This is a huge difference in terms of orientation and without bridging this difference of orientation, any comparison with Stephens is going to sound fanciful. It is beyond doubt that Muslims are lagging behind in education right from the elementary level. After the publication of Sachar Committee Report, affirmative action for Muslims has become a must. For any democracy to be healthy, inter-group inequality like the one in India is simply unacceptable. As pointed out by Mishra Committee Report, universities like Jamia can play a pivotal role in increasing Muslim access to higher education. But is taking the minority route the best possible strategy? There is a great danger that in taking this route, Jamia might go the AMU way and become the ultimate seat of nepotism. Instead of demanding for minority status, why don’t we demand that Jamia be declared a special university which will have a majority of Muslim students? There are precedents for this. North East Hill University is mandated to admit a majority of ST students. Ambedkar University in Lucknow is mandated to admit a majority of SC students. But in both these places, and this is important, the recruitment of teachers follow the central university norms. Why can’t Jamia also demand something on similar lines? This will ensure that majority of the students will remain Muslim and at the same time quality teaching will not suffer as teachers will get recruited from a larger much talented pool. If the government is really serious about educational access of Muslims, then let it bring a separate legislation in the Parliament and bury this controversy once and for all. A regular contributor to NewAgeIslam.com, Arshad Alam is with the Center for Jawaharlal Nehru Studies, Jamia Millia Islamia. URL: http://newageislam.com/NewAgeIslamCurrentAffairs_1.aspx?ArticleID=4365

Interfaith Dialogue

30 Mar 2011, NewAgeIslam.Com

Reformists Challenge Religious ‘Charter of Slavery’
	Some years ago, a Commission headed by Justice N.P.Nathwani was appointed to investigate the complaints of the Bohra reformists. The Commission had dragged out several skeletons from the Syedna’s cupboard. It revealed out that the Syedna and his family of several hundred members had amassed enormous wealth by taxing his followers, wielding, for this purpose, the mithaq as a weapon to reduce the Bohras into virtual slavery. Indeed, as numerous reformists attending the Udaipur convention stressed, so abject is the surrender of the Bohras to the Syedna that they willingly call themselves abd-e syedna or ‘slaves of the Syedna’. Bohra reformists claim that although the mithaq was a traditional Bohra practice, crucial changes had been made in it by the present Syedna’s father and predecessor, Tahir Saifuddin, in order to further reinforce his control over the Bohras. -- K. Itarwla, NewAgeIslam.com

Reformists Challenge Religious ‘Charter of Slavery’

By K. Itarwla, NewAgeIslam.com The Dawoodi Bohras are a tightly-knit and rigidly controlled community, one of the many splinter groups of the Mustalian branch of the Ismaili Shias. The rigid priestly hierarchy of the Bohras is headed by the dai-e mutlaq, also known as Syedna or Maula (‘lord’), who exercises a total control on every aspect of life of his followers. The present Syedna, Mohammad Burhanuddin, is based in Mumbai, from where he controls the Bohra faithful across the world through an elaborate network of local agents or amils. This week he celebrates his 100th birthday, and lavish celebrations are being organized all across India and other parts of the world where Bohras live to mark the occasion. But there is a darker side to this story. For some decades now, voices of dissent and protest within the Bohra community have been mounting against the Syedna. They accuse him of dictatorial ways and of levying numerous hefty taxes on his followers and thereby becoming, quite literally, one of the richest religious leaders in the world. They also charge him with enforcing various un-Islamic practices geared to promoting his personality cult. One target of the Bohra reformists is the oath of allegiance to the Syedna, the mithaq, which, they argue, is routinely used to stifle dissent and impose the Syedna’s total control over the Bohras. Every Bohra is expected to give the mithaq to the Syedna, in the presence of his local amil, between the age of 13 and 15. Any violation of the mithaq results in immediate expulsion from the community, in which case no other Bohra, not even close relatives, can have any social relations with such a person, who is treated as an apostate or mudai. He or she can be readmitted into the Bohra fold only after apologizing to the Syedna and renewing the mithaq. Some years ago, a Commission headed by Justice N.P.Nathwani was appointed to investigate the complaints of the Bohra reformists. The Commission had dragged out several skeletons from the Syedna’s cupboard. It revealed out that the Syedna and his family of several hundred members had amassed enormous wealth by taxing his followers, wielding, for this purpose, the mithaq as a weapon to reduce the Bohras into virtual slavery. Indeed, as numerous reformists attending the Udaipur convention stressed, so abject is the surrender of the Bohras to the Syedna that they willingly call themselves abd-e syedna or ‘slaves of the Syedna’. Bohra reformists claim that although the mithaq was a traditional Bohra practice, crucial changes had been made in it by the present Syedna’s father and predecessor, Tahir Saifuddin, in order to further reinforce his control over the Bohras. They point out that this continues unchanged under the present Syedna, Burhanuddin. The Bohras believe in a series of 21 imams, the last of who, Imam Tayyeb, is said to have insistituted the post of dai-e mutlaq or ‘summoner to the faith with absolute powers’ to control the community. Originally, the Bohras were required to give mithaq only to the imam, but, the Nathwani Commission report noted, Tahir Saifuddin had modified the words of the mithaq to add the dai along with the imam and demand that every Bohra should ‘fully obey’ the imam and the dai as well. Accordingly, the modified mithaq required every Bohra to solemnly promise that he would ‘accept and follow’ every order of the dai, and to recognize that if he refused, he would ‘become a sinner’. ‘You should help the dai. In everything you should follow the dai’s orders, and you must also abstain from everything that he orders you to abstain from,’ the modified mithaq reads. ‘You should love him who is beloved of the dai, and be the enemy of the dai’s enemy. You should fight against he whom the dai wages war,’ it goes on. ‘He who disobeys the dai is outside the fold of the faith, and you should have no relations with him, even if he is a close relative […] because the enemy of the dai is your enemy.’ The mithaq continues, ‘You should willingly sacrifice your life and wealth for the dai. You should fully serve the dai with your life and wealth.’ These words of abject and complete surrender to the Syedna are read out by his local agent, the amil, generally a priest, and the Bohra girl or boy giving the mithaq is meant to answer in the affirmative to each such statement. Not content with this, the modified mithaq goes even further in reinforcing the Syedna’s total control over his followers by providing him a semi-divine status that, Bohra reformists point out, is wholly un-Islamic and unambiguously opposed to Quranic teachings. Thus, Bohra boys and girls giving the mithaq are required to declare their assent to the following statement: ‘The dai is the lord (malik) of your life […] He whom the dai wishes to raise he will, and he will cause to fall whom he wants to. He gives to whom he wills and denies to whom he wills. He rewards whom he wants and punishes whom he wants. He can be happy with whom he wills and angry with whom he wills. You must consider this to be a source of joy for you.’ And to all this, the Bohra initiate must humbly answer ‘yes’. In giving the mithaq, the Nathwani Commission report revealed, a Bohra must consent to yet another draconian condition that forms an integral part of the mithaq—that if he dares to violate the mithaq his ‘entire property, house, vessels, jewellery, vehicles, horses, cattle, servants—men and women—and other worldly possessions’ would become‘illegal’ for him, and even that all his property ‘can be looted’. If he is married, his wife is no longer his, and their marriage is automatically dissolved. ‘Even if the violator of the mithaq walks [to Arabia] barefoot and performs the hajj 30 times, God will not forgivehim for this sin, nor will He accept his hajj […] Violators of themithaq will be cursed by God in the same way as God cursed Iblis [Satan], who was turned out of heaven and sent to hell.’ Bohras who defy the Syedna are promised eternal torment in hell. He who violates the mithaq, the Bohras are forced to believe, ‘will, after his death, be presented before God as a kafir and an apostate and will be thrown into hell.’ ‘Without loyalty to the mithaq’, they are told, ‘a soul cannot gain freedom, for there is no way to salvation other than by abiding by the conditions of the mithaq.’ Detailing the various rules of the Bohra mithaq, the Nathwani Commission report termed it as a ghulami namah or a veritable ‘a charter of slavery’ invented in order to coerce the Bohras into blind obedience to the Syedna not just in religious matters but in every other aspect of life. It even suggested that the mithaq was designed and used to force the Bohras to become slaves of the Syedna, rather than of God. ‘In this conception,’ it commented, ‘God is not above the dai because it is written in the mithaq that if one disobeys the dai, God would not forgive him, but that if he renews the mithaq, then God will.’ ‘It is difficult to understand how any self-respecting person can take such an oath or how a person not yet a mature adult can fully abide by it,’ the report of the Commission went on. It declared that the terms of the mithaq were an insult to all human rights and very obviously violated both the law of the land and God’s law. Accordingly, it recommended that the untrammeled power of the Syedna to declare baraator excommunicate Bohras for violating the mithaq be controlled. Following this, reformist Bohras sought legal action in this regard, but, in true Indian style, the matter continues to languish in the courts, thus allowing the Syedna to continue unhindered with his dictatorial rule over his ‘slaves’. Undeterred by the demands of the reformists that Syedna Burhanuddin mend his draconian ways, festivities marking his centenary are now in full-swing across the world, in every town where Bohras live. The Syedna’s well-oiled propaganda machine, reformist critics claim, is working overtime to project him in the media as a pious do-gooder. In his birthday celebrations, that are to last full forty days, political ‘leaders’ of other communities are being hosted at lavish parties, bending backwards to shower praises on him, their eyes on Bohra votes and the enormous economic clout that the Syedna, fattened on the taxes he levies on his ‘slaves’, wields. K. Itarwla is a NewAgeIslam.com columnist. URL: http://newageislam.com/NewAgeIslamDialogue_1.aspx?ArticleID=4367

Urdu Section 30 Mar 2011, NewAgeIslam.Com Raymond Davis affair: How the ISI created and then defused the crisis
	Now the story of Raymond Davis is no secret. It was nothing but day dreaming of a new patriotic awakening in Pakistan. People were wondering how to end America’s growing attitude of a master. It was to make America understand that even if it is united and strong it is just a country like Pakistan with a sovereign identity. Thus both the countries have similar status in their relationship. America often crosses its limit in its of power arrogance which the Pakistanis do not like. It has become imperative that Pakistanis made America understand this. None of the governments paid attention to the self respect of the country as Late Zulfikar Ali Bhutto used to. Pakistanis were unable to bear the sovereignty of Americans in their country and the powers they yielded. Americans roaming around the city, its roads and by lanes had started crossing its diplomatic limits. -- By Nazeer Naji (Translated from Urdu by Arman Neyazi, NewAgeIslam.com)

Raymond Davis affair: How the ISI created and then defused the crisis

By Nazeer Naji Translated from Urdu by Arman Neyazi, NewAgeIslam.com Now the story of Raymond Davis is no secret. It was nothing but day dreaming of a new patriotic awakening in Pakistan. People were wondering how to end America’s growing attitude of a master. It was to make America understand that even if it is united and strong it is just a country like Pakistan with a sovereign identity. Thus both the countries have similar status in their relationship. America often crosses its limit in its power of arrogance which the Pakistanis do not like. It has become imperative that Pakistanis made America understand this. None of the governments paid attention to the self respect of the country as Late Zulfikar Ali Bhutto used to. Pakistanis were unable to bear the sovereignty of Americans in their country and the powers they yielded. Americans roaming around the city, its roads and by lanes had started crossing its diplomatic limits. An attempt was made in a civilized way to make Americans understand their limits. But they did not pay any heed. So it was decided to get hold of an American who did not have diplomatic status. After long deliberations and investigations, Raymond Davis was selected. He was followed, investigated and lots of information about him was collected. He was in contact with some particular organizations of our country. He used to financially help some such organizations which are engaged in spreading communal hatred. He even had relations with some terrorist organizations. Although lots of information about him was there but there was no concrete proof. In the meantime he committed the murders. As per custom and rules it was discussed after his arrest as to what should be done with him. As this murder was committed in broad daylight, ISI wanted him to be treated as an ordinary murderer and an FIR to be lodged. All the witnesses and evidences were there and the time to make America understand what was necessary, had come. America wanted Davis to be treated as a diplomat and Pakistan wanted to register its protest and make America understand its limits on the Davis issue. Talks and deliberations started on the level of organizations and Pakistan’s sovereignty was accepted. It was accepted by America that its citizens will respects Pakistani women and will not keep anybody’s identity in a wrap. Pakistan also succeeded in making America accept that in any case Pakistan is an independent country and in mutual relationship there should not be any activity which hurts its self respect. It is understood that all these would not have happened as I am describing but this is what the ultimate outcome of the deliberations was. During the deliberations itself the security agencies of both the countries came to know of some such facts because of which letting Davis go became urgent and need of the hour. One such information which made Davis exit a hurried affair was the discussion between the security officials deployed for his security. The danger of him being murdered got strengthened and both the countries decided that it will be more difficult to handle its fallouts Hence his release. The story of getting the kins of the deceased ready for taking blood-money (Diyya) is also interesting. Many patriotic leaders and organizations were trying to influence them not to get ready for any kind of agreement with Americans for the sake of country’s self respect on the promise that their financial interests will be looked after and managed but they did not get even a penny. The patriots and nationalists started taking donations. According to a news item they collected Rs. 50,000/- but not a single penny reached them. Only Choudhry Shujaat Husain helped financially but that also was just for helping them barely survive. They were dreaming of a sum which would change their life. They got afraid that if Raymond was punished they will not get anything and hence started telephoning American consulate. Nobody listened to them there. ISI got the information of these calls and it got established that the kin were ready to take blood-money. They were ready but afraid as they were threatened to be killed. So the ISI took them under its security. They were driven along the roads of Lahore till a secure residence was arranged for them. An English weekly has published a report as to how the blood money was arranged. American Secretary of State Hillary Clinton’s claim that America has not paid a penny for Raymond Davis’ release is correct. The money was paid by ISI but not a single rupee from government funds was taken. ISI has a list of such people who meet financial requirements in national interest. It was an endeavour in national interest in which all government agencies and security organizations worked d with total understanding and so no one can be blamed for anything. None can be doubted for their patriotism and neither can anybody be considered responsible for any injustice. As I said the kin of the deceased were not only ready to take the blood-money, they were rather eager for it. They accepted the money happily. All the rules and regulations were followed and they accepted it in front of the court. Diyya Laws exist in Pakistan. All the parameters were followed. Yet some extremists want to kill them and some are trying to cheat them with their money. In the given circumstances, I do not think there is anything left for the political parties to gain from the episode. Source: Jung Pakistan URL: http://www.newageislam.com/NewAgeIslamUrduSection_1.aspx?ArticleID=4368

Islam, Women and Feminism 30 Mar 2011, NewAgeIslam.Com Unveiling the Veil: Garment of Modesty – In different ages and cultures
	Islam did not introduce veiling or seclusion to the Arab region, nor are these institutions indigenous to Arabs. Strict seclusion enforced by eunuchs and the veiling of women were fully in place in Byzantine society some evidence indicates that in the south western Arab region, only two clan ( the Banu Isma’il and Banu Qahtan ) may have practiced some form of female veiling in pre- Islamic times. No seclusion or veiling existed in ancient Egypt either, although according to one reference some women may have been using a head veil in public in the later period, during the reign of Remises III (20th dynasty ) . -- Sadat A. Khan

Unveiling the Veil: Garment of Modesty – In different ages and cultures

By Sadat A. Khan Long before Islam, veiling and seclusion appear to have existed in the Hellenistic Byzantine era and among the Assyrians of Persia. In ancient Mesopotamia, the veil for women was regarded as a sign of respectability and high status. Decent married women wore the veil to distinguish themselves from women slaves and unchaste women, indeed, the later were forbidden to cover head or hair. In Assyrian law, harlots and slaves were forbidden to veil and those caught illegally veiling were liable to severe penalties. Thus veiling was not simply to mark aristocracy but to distinguish “respectable” women from disreputable ones. Evidence from its usage in the Qur’an and from early Islamic feminist discourse, as well as anthropological analysis, supports the notion of hijab in Islam as referring to a sacred divide or separation between two worlds or two spaces ,deity and mortals, men and women, good and evil, light and dark, believers and non believers, or aristocracy and commoners. By dressing this way in public these women translate their vision of Islamic ideas into live contemporary models. Encoded in the dress style is a new public modesty that reaffirms an Islamic identity and morality as it rejects Western materialism, commercialism, and values. The English term “veil” is commonly used to refer to Middle Eastern women’s traditional head, face or body covers, but in fact it has no single equivalent in Arabic. Instead, different terms refer to diverse articles of women’s clothing that vary according to region and era. Some of these Arabic terms are burqua, abayah, tarhah, burnus, jilbah, and milayah. Over garments such as the “abayah” of the Arabia and the “burnus” of the Maghrib tend to be very similar for both sexes. Origin: Islam did not introduce veiling or seclusion to the Arab region, nor are these institutions indigenous to Arabs. Strict seclusion enforced by eunuchs and the veiling of women were fully in place in Byzantine society some evidence indicates that in the south western Arab region, only two clan ( the Banu Isma’il and Banu Qahtan ) may have practiced some form of female veiling in pre- Islamic times. No seclusion or veiling existed in ancient Egypt either, although according to one reference some women may have been using a head veil in public in the later period, during the reign of Remises III (20th dynasty ) . Long before Islam, veiling and seclusion appear to have existed in the Hellenistic-Byzantine era and among the Assyrians of Persia. In ancient Mesopotamia, the veil for the women was regarded as a sign of Respectability and high status. Decent married women wore the veil to distinguish themselves from women slaves and unchaste women indeed, the later were forbidden to cover head or hair. In Assyrian law, harlots and slaves were forbidden to veil, and those caught veiling were liable to severe penalties. Thus veiling was not simply to mark aristocracy but to distinguish “respectable” women from disreputable ones. Successive invasions brought into contact the Greeks, Persians, and Mesopotamian empires and the Semitic people of the regions. The practices of veiling and seclusion of women appear subsequently to have become established in Judaic and Christian systems. Gradually these spread to Arabs of the urban upper classes and eventually to the general urban public. At the time of the birth of Christianity Jewish women were veiling the head and face. Biblical evidence of veiling can be found in Genesis 24.65, “And Rebecca lifted up her eyes and when she saw Issac...she took her veil and covered herself,” in Isaiah 3.23 “In that day the lord will take away the finery of the anklets …the headdress…and the veils,” and in I Corinthian 11.37, “Any woman who prays with her head unveiled dishonors her head it is the same as if her head were shaven. For if a woman will not veil. Herself then she should cut off her hair, but if it is disgraceful for a woman to be shaven let her wear a veil. For a man ought not to cover his head, since he is the image and glory of God, but woman is the glory of man.” In medieval Egypt, public segregation of the sexes existed among Jewish Egyptians, women and men entered their temples from separate doors. Evidence suggests also that Jewish women of that period veiled their faces. Veiling of Arab Muslim urban women became more pervasive under Turkish rule as a marker of rank and exclusive lifestyle. By the nineteenth century, upper class urban Muslim and Christian women in Egypt wore the habarah, which considered of a long skirt, a head cover, and a burrqua , a long rectangular cloth of white transparent muslin placed below the eyes, covering the lower nose and the mouth and falling to the chest. In mourning, a black muslin veil known as the bisha was substituted. Perhaps related to the origins of the practice among Jews and Christians. the word habarah its khimar, jilbab, and elf derives from early Christian and Judaic religious vocabulary. Hijab is not a recent term, but it was revived in the 80’s. It has been part of the Arabian Arabic vocabulary of early Islam. Darb (adopting) Al – hijab was the phrase used in Arabic in discourse about the seclusion of the wives of the Prophet. When the veil became the centre of feminist/nationalist discourse in Egypt during British colonial occupation, hijab as the term used. The phrase used for the removal of urban women’s face/ head cover was raff (lifting) al – hijab (not al - harab). Qur’anic references: The Qurr’an has a number of references to hijab, none of which concern women’s clothing. At times of its founding, as Islam gradually established itself in the Medina community, “seclusion” for Prophet Mohammad’s (PBUH) wives was introduced in a Qur’anic verse: ‘O ye, who believe, enter not the dwellings of the Prophet, unless invited…. And when you ask of his wives anything, ask from behind hijab. That is purer for your hearts and for their hearts (33.53). This refers not to women’s clothing, but rather to a partition or curtain. Other references further stress the separating aspects of hijab. For example, al - hijab is mentioned in non gendered context separating deity from mortals (42.51), wrongdoers from the righteous (7.46.41.5), believers from unbelievers (17.45), and light from darkness and day from night(38.32),with regard to the sexes, one verse tells men and women to be modest, and women to cover their bosoms and hide their ornaments: “ tell the believing men to lower their gaze and be modest. That is purer for them and tell the believing women to lower their gaze and be modest, and display of their adornment only that which is apparent and to draw their khimar over their bosoms, and not to reveal their adornment save to their husbands”(24.30.31). Another verse states , “ ‘O Prophet tell thy wives and thy daughters, and the women of the believers to draw their jilbab close round them ….so that they may be recognized and not molested”(33.59). These verses refer not to hijab but to khimar (head cover) and jilbab (body dress or cloak), and the focus of both verses is modesty and special status. The desirability of modesty is further stressed by referring to the contrasting concept tabarruj (immodesty): “‘O ye wives of the Prophet! Ye are not like any other women. If ye keep your duty, then be not soft of speech, lest he in whose heart is a disease aspire, but utter customary speech, and stay in your houses. Bedizen not yourselves with the bedizenment of the time of Ignorance.” In none of these verses is the word hijab used. The three terms khimar, jilbab, and tabarruj were used to stress the special status of the Prophet’s wives. Al – tabbaruj (immodest display of a woman’s body combined with flirtatious mannerisms) was used to describe women’s public manner in the pre Islamic “days of ignorance.” The phrase stands in the in contrast with al – tahhajub (modesty in dress and manners), a term that that derives from the same root as hijab... Meaning: Hijab is derived from the root h – j – b, its verbal from hajaba translates as “to veil, to seclude, to screen. To conceal, forming a separation, to mask” hijab translate as “cover, wrap, curtain, veil, screen, partition.”The same word refers to amulets carried on one’s person (particularly as a child) to protect against harm. Another derivative, hajib, means eye-brow (protector of the eye) and is also the name used during the caliphate period for the official who screened applicants who wished audience with the caliph. Evidence from the usage in the Qu’ran and from early Islamic feminist discourse, as well as anthropological analysis, supports the notion of hijab in Islam as referring to a sacred divide or separation between two worlds or two spaces, deity and mortals, men and women, good and evil, light and dark, believers and non believers, or aristocracy and commoners. The phrase min wara al- hijab (“From behind the hijab”) emphasizes the element of separation /partition. The connection among clothing, modesty, and morality in Islam can be found in the Qu’ranic imagery of creation. Here clothing acquires meaning beyond the familiar: “Satan tempted them, so that he might reveal to them their private parts that had been hidden from each other” (7.20); and “we have sent down to you clothing in order to cover the private parts of your body and serve as protection and decoration; and the best of all garments is the garment of piety” (7.26). In another context, “they (women) are a garment to you and you are a garment to them” (2.187), an inter dependent mutuality of the sexes is expressed. By using the imagery of clothing, Islamic creation focuses on gender relations rather than on irreversible sin and conceptually links clothing with morality, privacy, sexuality, and modesty. The European term “veil” (and its correlate seclusion), there fore, fail to capture these nuances and oversimplify a complex phenomenon. Further more “veil” as commonly used gives the illusion of having a single referent, whereas it ambiguously refers at various times to a face cover for women, a transparent head cover, or an elaborate headdress. Limiting its reference obscure historical developments, cultural differentiations of social context, class, or special rank. And sociopolitical articulations. In western feminist discourse “veil” is politically charged with connotations of the inferior “other” implying and assuming a subordination and inferiority of the Muslim women. In fact in the Middle East the veil was historically worn to distinguish women of high status: it was in the Hellenic, Judaic, and Christian systems to which the west traces its roots that veiling was associated with seclusion in the sense of the subordination of women. The Qu’ranic terms hijab khimar, jilbab and tabbaruj reappeared in the mid 1970s as part of an emergent Islamic consciousness and movement that spread all over the Islamic East. It was distinguished by the voluntary and active participation of young Muslim college women and men. Women’s visible presence became marked when they began to don a distinctive but uniform dress, unavailable commercially, which they called al-zi al-Islamic (“Islamic dress”) A muhajjabah (woman wearing hijab) wore aljilbab an unfitted long sleeved, ankle- length solid gown in austere solid colors and thick opaque fabric and al-khimar, a head cover resembling o nun’s wimple that covers the hair, low to the forehead, comes under the chin to conceal the neck and falls down over the chest and back. Whereas the nun’s wimple is an aspect of her seclusion and a sign of her state of celibacy and asexuality, the Muslim woman wears alkhimar in order to desexualize public social space when she is part of it. Modesty extends beyond her clothing to her subdued, serious behavior and austere manner, and is an ideal applied to both sexes. A munaqabba ( woman wearing the niqab or face veil )more conservatively adds al-niqab, which covers the entire face except for eye slits, at the most extreme, she would also wear gloves and socks to cover her hands and feet. By dressing this way in public these young women translate their vision of Islamic ideas into live contemporary models. Encoded in the dress style is a new public modesty that re-affirms an Islamic identity and morality as it rejects Western materialism, commercialism, and values. The vision behind the Islamic dress is rooted in these women’s understandings of early Islam and the Qu’ran. Embedded in today’s hijab is imagery that combines notions of modesty, morality, identity and resistance. Fighting it are women (and men) who appose absence of choice, as in Iran. Resistance through al-hijab or against it, whether it means attire or behavior, has generated dynamic discourse around gender, Islamic ideals, Arab society, and women’s status and liberation. Source: Terjuman URL: http://newageislam.com/NewAgeIslamIslamWomenAndFeminism_1.aspx?ArticleID=4363

Islam and the West

30 Mar 2011, NewAgeIslam.Com

	Memo to Bangladesh: if it ain’t broke, don’t fix it
	Unfortunately the government of Bangladesh’s central bank, Bangladesh Bank – which regulates Grameen Bank – has instructed the board of Grameen to immediately remove founder Muhammad Yunus as Grameen’s managing director. This intrusion is now under appeal in the courts and will be decided imminently. Recently, international civil society has been amplifying its voice on the issue, and those who care about sustaining this movement may be able to prompt the government of Bangladesh to reverse its stand by contacting them now, as global opinion does matter to them. An independent Grameen with Yunus as its leader is eminently worth saving. Yunus and the Grameen Bank he created won the Nobel Peace Prize in 2006. He has inspired countless others to adopt the model in other countries, including in the United States. -- Eliot Daley

Memo to Bangladesh: if it ain’t broke, don’t fix it

By Eliot Daley Ask any American what they know about Bangladesh, and you’re likely to hear one of two things: It’s a backward place cursed with floods, droughts, overpopulation and poverty; and/or it’s the fortunate place where social innovation supported by donors, the government and the poor themselves has captured the world’s attention, exemplified by Muhammad Yunus’s microcredit revolution. His Grameen Bank has enabled eight million poor women in Bangladesh to borrow tiny sums, start cottage industries and work to lift their families out of poverty. Unfortunately the government of Bangladesh’s central bank, Bangladesh Bank – which regulates Grameen Bank – has instructed the board of Grameen to immediately remove founder Muhammad Yunus as Grameen’s managing director. This intrusion is now under appeal in the courts and will be decided imminently. Recently, international civil society has been amplifying its voice on the issue, and those who care about sustaining this movement may be able to prompt the government of Bangladesh to reverse its stand by contacting them now, as global opinion does matter to them. An independent Grameen with Yunus as its leader is eminently worth saving. Yunus and the Grameen Bank he created won the Nobel Peace Prize in 2006. He has inspired countless others to adopt the model in other countries, including in the United States. A shining example of private enterprise at work, the clients of Grameen – women who began with nothing but a small loan – now own 75 per cent of the shares in the Grameen Bank and 96.5 per cent of the paid-up equity of the bank. Their success has been emulated around the world, and now more than 125 million borrowers are proving that the poorest among us are not only creditworthy but capable of extraordinary entrepreneurship. Bangladesh Bank’s order was a sudden and baffling effort to overturn a decision made more than a decade ago by the Grameen board (which consists of nine women who are clients and shareholders, plus three government officials) to grant an exception to its normal retirement provision so that Yunus, now 70, could continue to serve as Grameen’s managing director. This dictatorial interference completely contradicts the government’s own longstanding insistence that banks operate as independent private institutions, foregoing government ownership, not to mention its forbearance for ten years of Yunus’ leadership beyond the originally stipulated retirement age of 60. The whole world benefits from the Grameen Bank. It may be located in Bangladesh, but it is a global icon and serves a global purpose. Arguably, more than 125 million microcredit borrowers around the world owe their access to financial services to the model and standards set by Grameen which served to catalyse the microfinance movement globally. When he was awarded the Nobel Peace Prize, the committee stated “…Lasting peace cannot be achieved unless large population groups find ways in which to break out of poverty. Microcredit is one such means. Development from below also serves to advance democracy and human rights.” The genius and essence of Grameen Bank is rooted in its total commitment to its borrowers and no one else. Governmental interference can only unsettle borrowers’ reciprocal commitment to the bank, which has been demonstrated by their extraordinary rates of loan repayment, their ownership of the bank’s equity, their depositing some $800 million in the bank (two-thirds of Grameen’s total) and their highly successful management of its board and mission. Bangladesh has until now shown remarkably good judgment in protecting the independence of its banks. It would be beyond comprehension if it were to violate that policy now with regard to the most independent bank of all. Yunus has written, “The microcredit movement, which is built around, and for and with money, ironically is, at its heart, at its deepest root not about money at all. It is about helping each person to achieve his or her fullest potential. It is not about cash capital, it is about human capital. Money is merely a tool that unlocks human dreams and helps even the poorest and most unfortunate people on this planet achieve dignity, respect, and meaning in their lives.” Let us all call on the government of Bangladesh to continue its long-standing tradition of respecting the independence of Grameen Bank. Direct appeals to Bangladesh’s Prime Minister Sheikh Hasina and to Bangladesh’s ambassadors to foreign nations, as well as to the UN, may prompt their restoration of the independence of Grameen Bank and Yunus’s extraordinary leadership. Eliot Daley is a writer based in Princeton, New Jersey, with a special interest in microfinance. He welcomes reader response postings at www.eliotdaley.com. This article was written for the Common Ground News Service (CGNews). URL: http://newageislam.com/NewAgeIslamIslamAndWest_1.aspx?ArticleID=4366

Islamic World News

30 Mar 2011, NewAgeIslam.Com

Iraqi forces end siege, 53 killed in attack
	Indian people's Solidarity with Arab Uprising Suicide bomber kills 10 in NW Pakistan: Police India, Pakistan agree to 'terror hotline' SA condemns desecration of Holy Quran in US Washington in Fierce Debate on Arming Libyan Rebels Kuwait sentences 3 to death in Iran spy case India-Pak Cricket Diplomacy: Now, Chandigarh-Lahore people-level peace appeal India and Pakistan Leaders Meet at Cricket Match UK talks agree Qaddafi must go Libya rebels flee Gaddafi assault as world debates Obama defends Libya offensive, rules out ousting Gaddafi by force Libya: William Hague hints at Muammar Gaddafi exile Clinton meets Libyan opposition in London: Official US Muslim coalition to take part in April 9 anti-war and anti-Islamophobia rally Syrian protesters rev up for evolution Turkey tells Syria: make reforms now Russia 'may have killed' Islamist chief Taliban seize district in Afghanistan's remote east Saudi state is based on Islam: Salman Philippine VP heads to Riyadh to discuss maid ban Haj Ministry to curb beggars in the guise of pilgrims Terror suspect in Bali bombings caught in Pakistan Saudi mortgage law to boost developers Syria offers concessions amid wave of unrest Monitors concerned by referendum violations Egypt’s foreign minister: Iran is not an enemy state Hamas looks to turn a new page with Egypt Israel considering annexing West Bank settlements Darfuris feel betrayed by Libya no-fly zone World powers move towards Gaddafi exile plan Top diplomats agree that Gaddafi must go World leaders meet on Libya's future Israel slams Palestinian unity efforts Officials praise arrest of Bali terror suspect Obama not ruling out arming Libya rebel Syrians await President Assad's address Compiled by New Age Islam News Bureau Photo: An Iraqi soldier inspects the scene of a rocket attack in Baghdad on Tuesday.

-------- Iraqi forces end siege, 53 killed in attack MAR 30 2011 BAGHDAD (Reuters): The death toll from an attack on the Iraqi provincial council headquarters in Tikrit rose to 53 on Tuesday and Iraqi security forces ended a siege by gunmen in the building, a health official said. Jasim al-Dulaimi, head of the health operations center in Salahuddin province, said three provincial council members and seven insurgents were among the dead. Freelance journalist Sabah al-Bazee, 30, who worked for Reuters was also among the dead. Three lawmakers who were inside the Salahuddin provincial council building in Tikrit when the gunmen overran the compound are missing, said provincial governor Ahmed Abdullah. He said the lawmakers were not answering their mobile phones and could not immediately be located indicating they may be held hostage. "We've lost contact with three provincial council members who were inside the building when the attack took place," Abdullah said in a telephone interview from Amman, Jordan, where he was receiving updates on the assault via mobile phone. He described a fierce shootout between at least eight gunmen, who have overtaken the council headquarters' second floor, and Iraqi security forces who surrounded the building. He said the attackers were hurling grenades at Iraqi forces. Salahuddin province media adviser Mohammed al-Asi said 21 have been killed in the siege, which was still ongoing more than three hours after it began. Sixty-five people have been wounded, he said. Among the dead was journalist Sabah al-Bazi, a correspondent for Al-Arabiya satellite TV channel and a freelancer for CNN, according to the two news outlets. A senior intelligence official in Baghdad said the gunmen were holding some hostages inside the building but did not know how many. He blamed al-Qaida in Iraq for the attack. "The goal of the attackers was apparently to take hostages," Salahuddin government spokesman Ali al-Saleh said. At least some officials and government employees escaped before they the gunmen could capture them, he said. Tikrit is 80 miles (130 kilometers) north of Baghdad. Authorities said the attackers blew up a car outside the council headquarters to create a diversion before launching their raid. Wearing military uniforms including one with a high rank the gunmen identified themselves as Iraqi soldiers at a security checkpoint outside the government compound but opened fire on guards when they were told they needed to be searched. http://www.thefrontierpost.com/News.aspx?ncat=ts&nid=2000 -------- Indian people's Solidarity with Arab Uprising MAR 30 2011 In solidarity with Arab Uprising , and against Saudi brutal Invasion in Bahrain to Support Regime's Crackdown on people's democratic rights. Students,activists and poets from India are going to protest at the Saudi embassy against the dictatorial Hamad bin Isa Al Khalifa regime's brutal crackdown through Saudi Govt. on democratic protests in Bahrain . the protest was in solidarity with the thousands of people in Bahrain and Arab Countries demanding their democratic rights. We hail the people's upsurge against US/Saudi puppet dictatorships in Africa and the Middle East. The Hamad AL Khalifa dictatorial regime, which has consistently been backed by the US, sirael and Saudi, today is facing an unprecedented challenge from the people of Bahrain. Thousands of people are on the streets demanding not just that Al khalifa step down and stop the Saudi , UAE’s ivasion on Bahraini people. It is to be noted that the people are braving tear gas, water cannons, rubber bullets, concussion grenades and truncheons every single day. The regime has also tried to quell the movement by shutting down internet services, a key organizing tool of the protests. "Not just Bahrain, but several countries like Libya , Yamen and saudi arabia are now revolting against anti-people puppet regimes supported by the US and the direct invasion of US in libya also." Sajjad Kargili said "This is a historic moment, and all progressive and democratic voices across the world join the protesters in solidarity in Bahrain,Libya,Yemen and elsewhere where revolts are happening" he added. All democratic and progressive voices are united in their "condemnation of the manner in which various governments are brutally suppressing dissenting voice is our duty and we will stand for it " Said Laxman singh a Protester from JNU ., After protest a delegation of the students meet Saudi officials and submitted their resolution and they demanded the complete withdrawal of Saudi forces from Bahrain and yemen , and also demanded for democratic elections and there shoul be people;s rule in arab , the delegation has mention the US coliation forces attack in libya is also a crime http:// Press Release At Saudi Embassy Against Bahrain Invasion -------- Suicide bomber kills 10 in NW Pakistan: Police Mar 30, 2011 PESHAWAR: A suicide bomber on a motorbike blew himself up near a police checkpoint in Pakistan on Wednesday, killing ten people and wounding more than 20, police and hospital officials said. Police chief Abdullah Jan said the checkpoint was close to a camp set up by a religious political party for a public meeting in the northwestern town of Swabi, about 10 kilometres (60 miles) east of Peshawar. "Seven people died on the spot and three more succumbed to their injuries in the hospital," he said. "We have recovered the body parts of the suicide bomber." Nurul Wahid, the doctor in charge of the emergency ward at the state-run Swabi hospital, confirmed the toll. "We have 10 bodies. The dead included two policemen also," he said. A total of 21 people were receiving treatment, Wahid added. The meeting was planned by the hardline Jamiat Ulema-e-Islam (JUI) party led by Maulana Fazlur Rehman. The event was cancelled after the bombing. Rehman was on his way to the venue when the blast happened, party spokesman Jalil Jan said. "He is safe and the meeting has been cancelled," Jan told AFP. "We can't immediately identify the attackers. We don't know who is involved. But we can say the target appears to be the JUI leadership. "Six party supporters were martyred and seven wounded," he said. Police official Hayatullah Khan told AFP Rehman's convoy was set to enter the town when the blast hit. "We were lined up and party members came out from a nearby reception camp. Suddenly there was a huge blast amid welcome slogans by party workers. Shrapnel hit me and I received injuries to my head and leg," he said. The northwest Khyber Pakhtunkhawa province bordering Afghanistan has frequently been the target of militant violence. More than 4,000 people have died in suicide and bomb attacks throughout Pakistan since government forces launched an offensive against militants in a mosque in Islamabad in 2007. Taliban and al-Qaida-linked militants launch almost daily attacks across northwest Pakistan and the tribal belt that Washington has branded the most dangerous place on Earth. http://timesofindia.indiatimes.com/world/pakistan/Suicide-bomber-kills-10-in-NW-Pakistan-Police/articleshow/7825663.cms -------- India, Pakistan agree to 'terror hotline' MAR 30 2011 India and Pakistan agreed Tuesday to set up a "terror hotline" to warn each other of possible militant attacks, a move to build trust as the two nuclear foes get their peace process back on track. Indian home secretary G.K. Pillai, the highest official in the home ministry, and his Pakistani counterpart Chaudhary Qamar Zaman also confirmed that an Indian team probing the 2008 attacks in Mumbai may visit Pakistan. "Both sides agreed to set up a hotline between the home secretary of India and the interior secretary of Pakistan to facilitate real-time information sharing with respect to terrorist threats," they said after talks in New Delhi. The joint statement said that Zaman had agreed "in principle" to India's request to send a commission to Pakistan to investigate the Mumbai attacks, in which ten Pakistan-based militants killed 166 people. "Modalities and composition in this connection will be worked out through diplomatic channels," the statement said after two days of meetings between Pillai and Zaman. The talks finished a day before the two countries play a high-profile cricket World Cup semi-final match in Mohali in the Indian state of Punjab. Pakistan Prime Minister Yusuf Raza Gilani has accepted an invitation from his Indian counterpart Manmohan Singh to attend the game in a move being dubbed "cricket diplomacy". New Delhi broke off ties with Islamabad in the wake of the November 2008 attacks on Mumbai, which were blamed on Islamist militants from the Lashkar-e-Taiba (LET) network. In 2001, another attack by Pakistani militants on the Indian parliament in New Delhi brought the two countries to the brink of another war. They have fought three since independence in 1947. Last month, the two countries announced they would re-start the formal peace dialogue with a view to resolving their issues, including the vexed subject of Kashmir, which is divided between them. India and Pakistan, who conducted copycat nuclear weapons tests in 1998, also set up a hotline in 2004 to alert each other of any nuclear event which could be confused as an attack. Delhi-based strategic analyst Brahma Chellaney labelled the new hotline as a "public relations" stunt. "A line already exists between director-general of military operations of the two countries and from a practical perspective this new line does not change the dynamics of India, Pakistan relations," he said. The statement released on Tuesday said Pakistan would also provide updates on the ongoing trials into the Mumbai attacks. India has been pressing its neighbour to prosecute the alleged masterminds in Pakistan of the attacks and has provided several dossiers of evidence recorded by Indian police and intelligence agencies. Pakistan has charged seven people but none has been convicted. The two sides also agreed to free fishermen kept in Indian and Pakistani jails. Coastguards often detain fishermen who accidentally stray into the waters of the other country. http://english.ahram.org.eg/NewsContent/2/9/8861/World/International/India,-Pakistan-agree-to-terror-hotline.aspx -------- SA condemns desecration of Holy Quran in US MAR 30 2011 KARACHI (PPI): The Sindh Assembly on Tuesday unanimously passed three resolutions to condemn the shameful act of desecration of Holy Quran by an American priest in Florida, USA. When the session started, Minister for Electric Power Shazia Marri tried to table the resolution in this regard but MQM’s parliamentary leader Syed Sardar Ahmed said that they had also a resolution on the same issue. PPP MPA Saleem Khurshid Khokhar had already submitted a resolution on the same issue, which was part of the order of the day. Speaker Nisar Ahmed Khuhro said that three resolutions be merged into a one resolution. However, Shazia Marri insisted she would table her motion separately. After a short debate, Speaker allowed all three movers to table their resolutions one by one. Full report at:. http://www.thefrontierpost.com/News.aspx?ncat=qn&nid=884 -------- Washington in Fierce Debate on Arming Libyan Rebels By MARK LANDLER MAR 30 2011 WASHINGTON — The Obama administration is engaged in a fierce debate over whether to supply weapons to the rebels in Libya, senior officials said on Tuesday, with some fearful that providing arms would deepen American involvement in a civil war and that some fighters may have links to Al Qaeda. The debate has drawn in the White House, the State Department and the Pentagon, these officials said, and has prompted an urgent call for intelligence about a ragtag band of rebels who are waging a town-by-town battle against Col. Muammar el-Qaddafi, from a base in eastern Libya long suspected of supplying terrorist recruits. “Al Qaeda in that part of the country is obviously an issue,” a senior official said. On a day when Libyan forces counterattacked, fears about the rebels surfaced publicly on Capitol Hill on Tuesday when the military commander of NATO, Adm. James G. Stavridis, told a Senate hearing that there were “flickers” in intelligence reports about the presence of Qaeda and Hezbollah members among the anti-Qaddafi forces. No full picture of the opposition has emerged, Admiral Stavridis said. While eastern Libya was the center of Islamist protests in the late 1990s, it is unclear how many groups retain ties to Al Qaeda. Full report at:http://www.nytimes.com/2011/03/30/world/africa/30diplo.html?ref=world#h[] -------- Kuwait sentences 3 to death in Iran spy case MAR 30 2011 DUBAI: A Kuwaiti criminal court has sentenced three people to death for being part of an alleged Iranian spy ring in the Gulf Arab state, Dubai-based Al Arabiya television said on Tuesday. The station did not give further details on a case that has strained relations between Kuwait and Tehran. Kuwait, which banned media coverage of the case, has said only that several people were detained in an unspecified security probe. Full report at: http://arabnews.com/middleeast/article334598.ece -------- India-Pak Cricket Diplomacy: Now, Chandigarh-Lahore people-level peace appeal Sanjay Sharma Mar 30, 2011 CHANDIGARH: People of Chandigarh and Lahore have prepared a joint appeal before the prime ministers of India and Pakistan engage in cricket diplomacy during Wednesday's world cup cricket semi-final at Mohali, urging them to let people of the two countries explore peace, despite fringe elements on both sides of the divide planning otherwise. "A declaration has been prepared stating that people in both countries want to explore peace through direct contacts in the absence of the respective establishments taking any definitive step towards this end," a key figure behind the declaration, representing a Gandhian NGO Yuvsatta, Pramod Sharma, told TOI on Tuesday. Yuvsatta and peaceniks from Pakistan will stand at the entrance of the match venue at the Mohali cricket stadium and get the declaration signed by spectators from both countries. Full report at: appeal/articleshow/7822587.cms -------- India and Pakistan Leaders Meet at Cricket Match By JIM YARDLEY Mar 30, 2011 NEW DELHI — With careful diplomatic scripting, India and Pakistan began talking again this week. Officials from the two countries convened in New Delhi to discuss security issues and pave the way for future meetings between more powerful officials. The talks were billed as baby steps, a modest restarting of an important diplomatic dialogue that had stalled. Then, unexpectedly, a cricket match intervened, and by Wednesday, the scope and possibilities of the dialogue had changed. Full report at:http://www.nytimes.com/2011/03/31/world/asia/31india.html?_r=1&hp=&pagewanted=print -------- UK talks agree Qaddafi must go MAR 30 2011 LONDON: A sweeping array of world powers — from the United States to the United Nations, from the Arab League to NATO — spoke from the same script Tuesday in forcefully calling for Libya’s Muammar Qaddafi to step down. Some even hinted at secret talks on Qaddafi’s exit. US Secretary of State Hillary Rodham Clinton and British Foreign Secretary William Hague led the crisis talks in London between 40 countries and institutions, all seeking an endgame aimed at halting Qaddafi’s bloody onslaught against Libya’s people. Although the NATO-led airstrikes on Qaddafi’s forces that began March 19 aren’t aimed at toppling him, dozens of nations agreed in the talks that Libya’s future does not include the dictator at the helm. Full report at: http://arabnews.com/middleeast/article335087.ece -------- Libya rebels flee Gaddafi assault as world debates Mar 30 2011 Ras Lanouf : Muammar Gaddafi's forces hammered rebels with tanks and rockets, turning their rapid advance into a panicked retreat in an hours-long battle Tuesday. The fighting underscored the dilemma facing the US and its allies in Libya: Rebels may be unable to oust Gaddafi militarily unless already contentious international airstrikes go even further in taking out his forces. Opposition fighters pleaded for strikes as they fled the hamlet of Bin Jawwad, where artillery shells crashed thunderously, raising plumes of smoke. No such strikes were launched during the fighting, and some rebels shouted, ''Sarkozy, where are you?'' – a reference to French President Nicolas Sarkozy, one of the strongest supporters of using air power against Gaddafi. Full report at: http://www.indianexpress.com/story-print/769163/ -------- Obama defends Libya offensive, rules out ousting Gaddafi by force March 30, 2011 S Rajagopalan President Barack Obama has stoutly defended the American military offensive in Libya, asserting that it has helped avert a massacre, but is opposed to going the Iraq way of using military power to overthrow Muammar Gaddafi. Libya and the world would certainly be better off without “tyrant” Gaddafi, Obama said but felt that the international coalition would splinter “if we tried to overthrow Gaddafi by force”. So, he would prefer to actively pursue that goal “through non-military means”. In a major address to convince a sceptical nation on the merits of the first military intervention under his watch, Obama said such was the urgency that if he had waited one more day, Benghazi, Libya’s second largest city, would have suffered “a massacre that would have reverberated across the region and stained the conscience of the world”. Full report at: http://www.dailypioneer.com/327761/Obama-defends-Libya-offensive-rules-out-ousting-Gaddafi-by-force.html -------- Libya: William Hague hints at Muammar Gaddafi exile MAR 30 2011 Foreign Secretary William Hague has hinted that the UK might accept Muammar Gaddafi going into exile as a way of solving the crisis in Libya. Mr Hague said he would prefer to see the Libyan leader held to account at the International Criminal Court. But he told the BBC a move into exile would create the kind of change that "most of the world and probably most of the Libyan people want to see". His comments came after allies met in London to discuss Libya's future. Meanwhile, Prime Minister David Cameron has written an article in the Arab press promising the international community will stand by the people of Libya. Italy is talking to a number of countries about a possible deal which would allow Col Gaddafi to take refuge, possibly in another African state, in exchange for a ceasefire and transition of power. In an interview with BBC Two's Newsnight, Mr Hague did not reject the idea of Col Gaddafi going into exile. "That is up to him. There is no doubt that if Colonel Gaddafi left power - wherever he went - there would be a major change in the situation, and that is what most of the world and probably most of the Libyan people want to see," he said. "That is up to him to decide. That's not up to us to decide." 'Protect civilians' He added: "I would like to see him brought to account, but of course it is possible for people to go to places where you can't get at them - where the ICC can't get at them." Continue reading the main story “Start Quote Mr Hague also said the UK was not planning to give military assistance to rebels fighting forces loyal to Col Gaddafi, despite the US suggesting it might be legal under the UN resolution that launched military action by a coalition of countries. "Others may choose to do so, but we are not proposing to arm the rebels in any form," he said. Full report at: http://www.bbc.co.uk/news/uk-12902694 -------- Clinton meets Libyan opposition in London: Official MAR 30 2011 US Secretary of State Hillary Clinton met a Libyan opposition leader in London on Tuesday while Washington prepared to send an envoy soon to the rebel stronghold of Benghazi, officials said. Her talks on the sidelines of an international conference on Libya marked an increase in US contact with the Transitional National Council (TNC), from whom US officials say they are trying to obtain a "clearer picture." However, the United States has stopped short of officially recognizing the body, which it hopes will further the aims of a future democratic Libya. It was Clinton's second meeting with Mahmud Jibril, who handles foreign affairs for the TNC, following a first on 15 March in Paris where she was attending a Group of Eight meeting. Full report at: http://english.ahram.org.eg/NewsContent/2/8/8856/World/Region/Clinton-meets-Libyan-opposition-in-London-Official.aspx -------- US Muslim coalition to take part in April 9 anti-war and anti-Islamophobia rally MAR 30 2011 NEW YORK: On Thursday, March 31, a coalition representing national and local Muslim organizations and their interfaith and civic supporters will hold a press conference on the steps of City Hall to announce their endorsement and participation in the April 9 anti-war and anti-Islamophobia rally. The rally is organized by the United National Anti-war Committee and is endorsed by more than 500 peace, justice, labor, civic, religious, and civil liberties organizations around the country. Full report at: http://arabnews.com/world/article334709.ece -------- Syrian protesters rev up for evolution MAR 30 2011 Syria is treading its own path through the regional turmoil rocking the Middle East and North Africa. Instead of full-blown revolution, the country is evolving toward reforms long promised by the country’s leaders. Hopes are high that changes will move in the right direction as the government resigns amid mass demonstrations in support of the president Full report at: http://www.hurriyetdailynews.com/n.php?n=damascus-gives-backing-to-assad-amidunrest-in-syria8217s-north-south-2011-03-29 -------- Turkey tells Syria: make reforms now MAR 30 2011 As Syrian protests turned increasingly violent in recent days, Turkey urged the country’s administration to make reforms “without delay,” an adviser to the Turkish president has said. “Waiting for the protests to end to make reforms is the wrong approach. Necessary reforms should be made now, not later. Leaders should be brave,” Ersat Hürmüzlü, adviser to President Abdullah Gül on the Middle East, told Hürriyet Daily News & Economic Review in an interview on Monday. Syria is a very important country for Turkey, Hürmüzlü said, recalling that this country is in a significant process of transformation. “The system, stability and demands of the Syrian people are all equally important for us," he said. The Syrian leader should apply immediately “whatever they believe in without waiting for other accounts,” Hürmüzlü said. Full report at: http://www.hurriyetdailynews.com/n.php?n=ankara-calls-syrian-president-for-courageous-and-immediate-decision-on-reforms-2011-03-29 -------- Russia 'may have killed' Islamist chief: MAR 30 2011 The leader of the Islamist insurgency in the Northern Caucasus, Doku Umarov, may have been among the 17 militants killed in a special operation by the Russian security forces, reports said Tuesday. However the reports were not confirmed and Russian officials have repeatedly over the last years prematurely announced the death of Umarov, only to be proven wrong later. Umarov, whose Caucasus Emirate rebel group aims to enforce Islamist rule across the Northern Caucasus, claimed organising both the Moscow metro bombing one year ago and the suicide attack at Domodedovo airport in January. The Interfax news agency quoted security officials as saying that "according to preliminary information" Umarov was killed in Monday's special operation in Ingushetia, along with another militant leader Aslan Byutukayev. Full report at: http://english.ahram.org.eg/NewsContent/2/9/8830/World/International/Russia-may-have-killed-Islamist-chief-reports.aspx -------- Taliban seize district in Afghanistan's remote east March 29, 2011 ASADABAD: Taliban insurgents seized a district in Afghanisan's remote northeast after a brief battle with police, provincial officials said on Tuesday, underscoring the difficulty Afghan and foreign forces face in securing the increasingly violent region. Hundreds of Taliban fighters had captured the Waygal district centre in mountainous Nuristan province in the pre-dawn hours on Tuesday, said Mohammad Zarin, a spokesman for the provincial governor. Full report at: http://www.thenews.jang.com.pk/NewsDetail.aspx?ID=13338 -------- Saudi state is based on Islam: Salman MAR 30 2011 MADINAH: Riyadh Gov. Prince Salman emphasized on Tuesday that the Saudi state has been based on Islam since the time of its formation by the late King Abdul Aziz. "The Saudi government has been an extension of the first Islamic state in Madinah... and its constitution is based on the Qur'an and Sunnah," the governor said. "The Kingdom's political and social systems are rooted in Islam and not based on any imported thoughts or ideas," he said while giving a lecture at Madinah Islamic University. He commended the endeavors of Custodian of the Two Holy Mosques King Abdullah for the success of Islamic causes, in the service of the two holy mosques and Muslims and for the progress of Saudis. Full report at: http://arabnews.com/saudiarabia/article335132.ece -------- Philippine VP heads to Riyadh to discuss maid ban MAR 30 2011 MANILA: Philippine Vice President Jejomar Binay is traveling to Saudi Arabia to discuss the ban on hiring of Filipino domestic helpers. Earlier this month, the Saudi government told Philippine officials to stop verifying whether the contracts of maids working in the kingdom conform with Philippine labor laws. Full report at: http://arabnews.com/saudiarabia/article334863.ece -------- Haj Ministry to curb beggars in the guise of pilgrims MAR 30 2011 JEDDAH: The Haj Ministry has urged all licensed Umrah companies to ask their agents worldwide not to accept visa applications from people who intend to come to Saudi Arabia with the sole purpose of begging. “You should not grant Umrah or Haj visas to pilgrims whose main intention is begging. This includes the sick, old, disabled and children,” the ministry said in a circular on Tuesday. Arab News obtained a copy of the circular. The ministry explained that the measure was intended to curb rising levels of begging during the sacred seasons. Full report at: http://arabnews.com/saudiarabia/article334992.ece -------- Terror suspect in Bali bombings caught in Pakistan MAR 30 2011 WASHINGTON: A senior Indonesian Al-Qaeda operative wanted in the 2002 Bali bombings has been arrested in Pakistan, a rare high-profile capture that could provide valuable intelligence about the organization and possible future plots. Umar Patek, a suspected member of the Al-Qaeda-linked militant group Jemaah Islamiyah, was arrested earlier this year in Pakistan, foreign intelligence sources said Tuesday. It is not clear if Pakistan stumbled on Patek or his capture was the result of an intelligence tip. Details about what he was doing in Pakistan also remain murky, raising questions about whether he was there to plan an attack with Al-Qaeda’s top operational leaders as the 10th anniversary of the Sept. 11, 200l looms over the US Patek, 40, a Javanese Arab, is well-known to intelligence agencies across the world. He is believed to have served as he group’s deputy field commander in the nightclub bombings that left 202 people dead, many of them foreigners. The US was offering a $1 million reward for the arrest of the slight Patek — who’s known as the “little Arab ” — in the attack that killed seven Americans. News of his arrest came from two intelligence officials in Indonesia and Philippines. Patek’s exact whereabouts were not immediately known. Both spoke on condition of anonymity, citing the sensitivity of the information. Full report at: http://arabnews.com/world/article335152.ece -------- Saudi mortgage law to boost developers MAR 30 2011 DUBAI: A top governing council's approval of a mortgage law in Saudi Arabia will lead to formation of specialized mortgage companies and a rise in availability of funds, boosting the prospects of contractors and developers, Shuaa Capital said. The Shoura Council's approval of the mortgage law will facilitate bank ownership and repossession of properties, though the proposed law requires a number of steps to be fully implemented, Shuaa said in a note. Full report at: http://arabnews.com/economy/article335036.ece -------- Syria offers concessions amid wave of unrest MAR 30 2011 DAMASCUS, Syria: Facing an extraordinary wave of popular dissent, Syrian President Bashar Assad fired his Cabinet on Tuesday and promised to end widely despised emergency laws — concessions unlikely to appease protesters demanding sweeping reforms in one of the most hard-line nations in the Middle East. The overtures, while largely symbolic, are a moment of rare compromise in the Assad family’s 40 years of iron-fisted rule. They came as the government mobilized hundreds of thousands of supporters in rallies in the capital and elsewhere, in an effort to show it has wide popular backing. Full report at: http://arabnews.com/middleeast/article335218.ece -------- Monitors concerned by referendum violations MAR 30 2011 The Egyptian Coalition for Monitoring Elections announced that the logistical violations during the recent referendum on the constitution amendments could nullify the procedure. However, perhaps more importantly, the will of the Egyptian people to engage with the process was beyond all expectations. The results of the monitoring exercise, which included 1250 monitors in 26 governorates, organized by three major organizations, the Egyptian Organization for Human Rights (EOHR), the Andalus Institute for Tolerance and Anti-violence Studies, and the Egyptian Center for Women’s Rights, was announced today in a press conference at EOHR headquarters . Full report at: http://english.ahram.org.eg/~/NewsContent/1/64/8892/Egypt/Politics-/Monitors-concerned-by-referendum-violations,-buoye.aspx -------- Egypt’s foreign minister: Iran is not an enemy state MAR 30 2011 In his first press conference as Egypt's foreign minister Nabil El-Araby stated that Egypt will witness a new phase in its foreign relations with other countries including Iran. He emphasized that Iran has historically rooted relations as a neighboring country to Egypt and is not an enemy state. El-Araby added that Egypt’s embassies mistreated its citizens abroad and that they have been notified to act otherwise. When asked about Egypt’s stand towards Hizballah, he said that it is considered to be part of Lebanon’s political and social makeup and that communication between Egypt and Hizballah is welcomed. http://english.ahram.org.eg/NewsContent/1/64/8881/Egypt/Politics-/Egypt%E2%80%99s-foreign-minister-Iran-is-not-an-enemy-stat.aspx -------- Hamas looks to turn a new page with Egypt MAR 30 2011 Hamas leaders visited Egypt on Monday for the first time in 15 months. Their visit follows a tour of the region that included Sudan and Turkey to understand the Middle East’s new map, which was drawn in Tunisia and Egypt. The visit seeks to clarify the effect of these changes on the Palestinian cause and relations with Hamas. Full report at: http://english.ahram.org.eg/NewsContent/2/8/8850/World/Region/Hamas-looks-to-turn-a-new-page-with-Egypt.aspx -------- Israel considering annexing West Bank settlements MAR 30 2011 An Israeli official says Israel is considering annexing major West Bank settlement blocs if the Palestinians unilaterally seek world recognition of a state. The official said Tuesday that Israel can respond to unilateral Palestinian action with one-sided acts of its own. Annexation of settlements is one option. He says others could include restricting water supplies beyond agreed-upon amounts and restricting Palestinian use of Israeli ports for business purposes. The official spoke on condition of anonymity on Tuesday because no final decisions have been made. With the peace process going nowhere, Palestinian leaders plan on seeking international recognition of a state, with or without an agreement with Israel, at the United Nations in September. http://english.ahram.org.eg/NewsContent/2/8/8853/World/Region/Israel-considering-annexing-West-Bank-settlements.aspx -------- Darfuris feel betrayed by Libya no-fly zone MAR 30 2011 People in Darfur watching how quickly a no-fly zone was imposed on Libya by the United States and its allies said they felt betrayed because US President Barack Obama had broken his promise to protect them in the same way from government attacks. The government in Khartoum is still defying a UN Security Council resolution by bombing rebels in Darfur. While Darfur was a foreign policy priority for Obama during his election campaign, the festering conflict has fallen into oblivion since his election. Sudan's President Omar Hassan Al-Bashir is wanted by the International Criminal Court for genocide and war crimes in Darfur, where the United Nations estimates at least 300,000 people have died in a humanitarian crisis sparked by a brutal counter-insurgency campaign that began in 2003. Full report at: http://english.ahram.org.eg/NewsContent/2/8/8868/World/Region/Darfuris-feel-betrayed-by-Libya-nofly-zone.aspx -------- World powers move towards Gaddafi exile plan 30 March 2011 International powers meeting in London on Tuesday edged closer to an exile plan for embattled Libyan leader Moamer Gaddafi, as France said it was ready to discuss military aid for rebels. More than 40 countries and organisations, including the United Nations and NATO, agreed to create a contact group to map out a future for Libya and to meet again as soon as possible in the Arab state of Qatar. British Foreign Minister William Hague, who chaired the conference, said the delegates “agreed that Kadhafi and his regime have completely lost legitimacy.” The representatives had agreed to continue military action until Gaddafi met all the conditions of the UN resolution authorising a no-fly zone and other measures to protect civilians, he added. Qatar had also agreed to facilitate the sale of Libyan oil, he said. The statement made no mention of an exile plan for Gaddafi, but Italian Foreign Minister Franco Frattini told AFP that the participants had “unanimously” agreed that Gaddafi should leave the country. “Beyond that, it depends on the country which may offer to welcome Gaddafi,” he added. Full report at: http://www.khaleejtimes.com/DisplayArticle09.asp?xfile=data/international/2011/March/international_March1648.xml&section=international -------- Top diplomats agree that Gaddafi must go MAR 30 2011 A sweeping array of world powers called forcefully Tuesday for Muammar Gaddafi to step down as Libya's ruler. Some even hinted at secret talks on Gaddafi's exit. US Secretary of State Hillary Rodham Clinton and British Foreign Secretary William Hague led the crisis talks in London between 40 countries and institutions, all seeking an endgame aimed at halting the Libyan leader's bloody onslaught against Libya's people. Although the Nato-led airstrikes on Gaddafi's forces aren't aimed at toppling him, dozens of nations agreed in the talks that Libya's future does not include the dictator at the helm. Full report at: http://www.thedailystar.net/newDesign/latest_news.php?nid=29131 -------- World leaders meet on Libya's future MAR 30 2011 International powers met in London yesterday to map out a future for Libya, vowing to continue military action until leader Muammar Gaddafi stops his "murderous attacks" on civilians. Meanwhile, the Obama administration has not ruled out arming rebel fighters in Libya, the US officials said yesterday, despite assertions by key US allies that such a move would be outside the UN mandate. "We've not made that decision... but we've not ruled that out," Washington's UN ambassador Susan Rice told ABC television when asked about military support to the fighters battling Gaddafi's forces. Full report at: http://www.thedailystar.net/newDesign/news-details.php?nid=179680 -------- Israel slams Palestinian unity efforts MAR 30 2011 Israeli Prime Minister Benjamin Netanyahu has warned the moderate Palestinian leadership not to seek reconciliation with the militant Hamas, saying it would come at the expense of peace with Israel. "We hear in recent days that the Palestinian Authority is thinking of uniting with Hamas," Netanyahu told Jewish fundraisers in a speech distributed yesterday by the Israeli Government Press Office. "Well, I say to them something very simple: you can't have peace with Israel and Hamas. It's one or the other, but not both," he said. http://www.thedailystar.net/newDesign/news-details.php?nid=179752 -------- Officials praise arrest of Bali terror suspect MAR 30 2011 Security officials praised the arrest of Indonesia's most wanted terror suspect, saying Wednesday the senior al-Qaida operative blamed for the 2002 Bali bombings could provide valuable intelligence about regional militant networks and possible future plots. Umar Patek, a suspected member of Jemaah Islamiyah with ties to militant groups in the region and beyond, was captured early this year in Pakistan, local and foreign Full report at: http://www.thejakartapost.com/news/2011/03/30/officials-praise-arrest-bali-terror-suspect.html -------- Obama not ruling out arming Libya rebel MAR 30 2011 US President Barack Obama has said he does not rule out arming the rebels seeking to overthrow Libyan leader Colonel Muammar Gaddafi. He said in an interview that Col Gaddafi had been greatly weakened and would ultimately step down. Pro-Gaddafi forces have driven the rebels back tens of kilometres over ground they took in recent days after coalition air strikes. The rebels have now retreated eastwards past the town of Ras Lanuf. News of the rebel withdrawal came as an international conference on Libya in London agreed to set up a contact group involving Arab governments to co-ordinate help for a post-Gaddafi Libya. Full report at: http://www.bbc.co.uk/news/world-africa-12902450 -------- Syrians await President Assad's address MAR 30 2011 Syrian President Bashar al-Assad is expected to address the nation in his first speech since anti-government demonstrations erupted two weeks ago. More than 60 people have been killed during violent protests that began in the southern city of Deraa. He is expected to announce a lifting of the state of emergency in place for the past 50 years. Full report at: http://www.bbc.co.uk/news/world-middle-east-12904156 URL: http://www.newageislam.com/NewAgeIslamIslamicWorldNews_1.aspx?ArticleID=4369