Refuting Islamophobic Claim That Jihadists Represent Islam- Part 6 On the Killing of Mushrikin and Kuffar

 New Age Islam Special Correspondent

6 February 2021

The Jihadist narrative of ‘Killing Mushrikin and Kuffar’ is based on the misunderstanding of the Quran and Ahadith. The ruling of killing Mushrikin is mentioned in the Quran, but the revelation of this ruling was specifically meant for the Mushrikin of Makka only in the state of war, which was not to be implemented in the state of peace. However, the Jihadists seek to achieve their nefarious ambitions of taking over the state power, they are bound to make force-fitted arguments in a bid to succeed in their pursuits. Muslim civilians including Sufi-Sunnis and Shias are not willing to capitulate to the Wahhabi-Jihadist creeds. Thus it becomes their duty to label these Muslims as Mushrikin and Kuffar so as to justify their killing, regardless of the fact that even the real Mushrikin in the Prophetic era were not fought on the basis of their acts of shirk and kufr, but rather on the cause of their repeated oppressive and persecuting behaviour.

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Also Read:    Refuting Islamophobic Claims That Jihadists Represent Traditional and Mainstream Interpretations of Islam: Part 1- On the Hakimiyyah

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In this part of the Refutation of Jihadists and Islamophobes, the common people who have fallen prey to the Jihadist misunderstanding of the Quran, Ahadith, or Islam, can learn a good understanding of this subject to remove their own doubts and help remove others’. Since the classical methodology largely impresses the mainstream Muslims and convince them, we will utilize the classical jurisprudential principles in this refutation of Jihadists so as to share with them that the Jihadists are on the fault line even according to the classical and traditional principles of jurisprudence through which the Quran and Ahadith are properly understood in letter and spirit. This will indeed shut up the Islamophobic-mouth which in the media limelight appears to claim that the Jihadists are based on the Quran, Ahadith, and Islam.

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Also Read:  Refuting Islamophobic Claim That Jihadists Represent Traditional and Mainstream Interpretations of Islam: Part 2 on Imperativeness of Reclaiming ‘Muslim Land’

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The Jihadists such as ISIS militants repeatedly quote the Quranic verse (9:5) to justify the killing of Mushrikin and Kuffar. In the seventh issue of their mouthpiece magazine called ‘Dabiq’, they have quoted this verse to argue that “Islam is the religion of the sword not pacifism” (Dabiq, 7th issue, p.20). The following is an excerpt quoted in their magazine with reference to Tafsir-e-Ibn Kathir;  

“‘Alī Ibn Abī Tālib (radiyallāhu ‘anh) said, “Allah’s Messenger (sallallāhu ‘alayhi wa sallam) was sent with four swords: a sword for the Mushrikin, {And when the sacred months have passed, then kill the Mushrikin wherever you find them} [At-Tawbah: 5], a sword for Ahlul-Kitāb, {Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Book – [fight them] until they give the jizyah willingly while they are humbled} [At-Tawbah: 29], a sword for the munāfiqīn, {O Prophet, fight against the Kuffar and the Munāfiqīn} [At-Tawbah: 73], and a sword for the bughāt (rebellious aggressors), {Then fight against the group that commits baghy (aggression) until it returns to the ordinance of Allah} [Al-Hujurāt: 9]” [Tafsir Ibn Kathīr]. (Quoted from ISIS’ magazine ‘Dabiq’, 7th issue, p.20)

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Also Read:   Refuting Islamophobic Claims That Jihadists Represent Traditional and Mainstream Interpretations of Islam: Part 3 on the Jihadist Narrative Inciting Treachery towards One’s Country

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Anyone who ignores the context of the verses quoted in the above excerpt and simply reads them literally may misunderstand them. However, if he ponders over the circumstances and causes of revelation (Shane Nuzul or Asbab Al-Nuzul) of these verses, he will surely understand that these verses were revealed in the context of war and their ruling was to be implemented only in the state of war, and not in the state of peace as today.

With the use of jurisprudential principles, we will refute the Jihadist understanding of the Quranic verse 9:5, as was done earlier by Mr. Ghulam Ghaus Siddiqi, a regular columnist of New Age Islam. This refutation can be described as a short summary of Mr. Siddiqi’s refutation.

Linguistically analysing, the Arabic word “Mushrikin” is in the plural form and thus denotes generality (‘Umum). Mr. Ghaus says, “Those who are not well-versed in Arabic, even despite being the Arabs, must know that the general words (‘Aam Kalimat) of the Quran always include the possibility of incorporating some individuals, or a majority of individuals, or few individuals or sometimes one individual. The jurists of all ages have unanimously agreed in their respective principles of jurisprudence that any word of the Quran whose meaning is apparent (Zahir) still has the possibility of specification or further interpretation. Therefore no one in this world can present this verse (9:5) as a piece of definitive evidence to prove that the word “Mushrikin” mentioned in the Quran refers to all Mushrikin of the world or of all ages.”

Refutation of ISIS That Uses the Verse, ‘Kill the Mushrikin Wherever You Find Them’ To Justify Terrorism in 21st Century: Linguistic Analysis of the Word ‘Mushrikin’ Part-1

The characteristic creeds of the Mushrikin of Makkah are different from the Mushrikin living in the 21st century. This can be seen in the article referenced below;

What Are the Major Characteristics of the Mushrikun Mentioned in The Quran and How Do They Differ From The Mushrikun Living In The 21st Century?

Another point to remember while reading the Quranic verse 9:5 is that the ‘Mushrikin’ were fought as violators of peace-treaty not because they had committed shirk (an act of associating partners with Allah). The Mushrikin mentioned in this verse were the religious persecutors and had violated the peace-treaty after signing it. For as long as 14 or 15 years, the early Muslims suffered insults, outrages, and injuries at the hands of these religious persecutors. Initially, despite suffering the religious persecutions, the Muslims were not permitted to fight back in defense but after about 15 years, they were permitted to fight back in defense and it was the state of war that the verse “kill the Mushrikin .....” was revealed.  Hence it can’t be argued from verse 9:5 that they were fought because of their Shirk. This is also supported by the following interpretations made by the classical scholars, as quoted by Mr. Ghulam Ghaus Siddiqi in his article.

“Al-Baydawi (d.685H) in his book “Anwar al-Tanzeel wa Asrar al-Taweel (The Lights of Revelation and the Secrets of Interpretation, V. 3, p. 71, 9:5- Arabic version)”, a classical tafsir which is included in Madrasas of the Indian subcontinent, writes while interpreting the verse, "فاقتلوا المشركين (أي) الناكثين", which means that the word Mushrikin mentioned in the Ayah 9:5 refers to Nakithin- those who violated the peace treaties by waging war against the Muslims.

Allama Al-Alusi (d.1270H) in his “Rooh al-Ma’ani (v. 10, p. 50, - 9:5, Arabic version), another classical book of Tafsir, writes,

على هذا فالمراد بالمشركين في قوله سبحانه: (فاقتلوا المشركين) الناكثون

Translation: “Therefore the word Mushrikin in the statement of God Almighty “so kill the Mushrikin...” means Nakitheen, i.e. those who violated peace treaties by initiating war against the Muslims.

“Abu Bakr al-Jassas, a classical scholar, (d.370H) writes,

"صار قوله تعالى: {فَاقْتُلُوا المُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ} خاصّاً في مشركي العرب دون غيرهم"

Translation: “The verse (Kill the Mushrikin wherever you find them) was particular to the Mushrikin of Arab and does not apply to anyone else” (Ahkam al-Quran lil Jassas, V. 5, p. 270, Arabic edition)

“Imam Jalaluddin Suyuti writes,

“In his commentary on the above mentioned Quranic Ayah 9:5, Imam Ibn Hatim quotes Hazrat Ibn Abbas (may Allah be pleased with him, who was the companion and cousin of the beloved Prophet peace be upon him) as saying: ‘The Mushrikin mentioned in this Ayah refer to those Mushrikin of Quraish with whom the Prophet –peace be upon him- had made treaty [of peace]” (Durr-e-Manthoor, V.3, p.655- Urdu version)

“He also reports, “Imam Ibn Munzir, Ibn Abi Hatim and Abu Shaikh (may Allah be pleased with them) have quoted Hazrat Muhammad bin Ibad b. Jafar as saying “These Mushrikin are Banu Khuzaima b. Amir who belong to  Bani Bakr b. Kananah”  (Durr-e-Manthoor, V.3, p.655- Urdu version)

Such commentaries, according to other Islamic scholars are substantiated by what the Qur’an itself says in the Ayah 13 of the same chapter,

“Will you not fight against those who violated their oaths (of peace-treaties), plotted the expulsion of the messenger, and initiated the fighting against you?” (9:13)

“Implication of these two verses (9:13) and (9:36) and comments of classical jurists as mentioned above is that the Mushrikin mentioned in verse 9:5 were not all the Mushrikin but those who were the religious persecutors and had violated peace-treaties by waging war against the early Muslims. Hence it is not appropriate to deduce that the Mushrikin were fought because of their Shirk.

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Also Read:  Refuting Islamophobic Claim That Jihadists Represent Traditional and Mainstream Interpretations of Islam - Part 4 on the Jihadist Narrative Justifying Suicide Bombings or Martyrdom Operations

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“We need to consider two things here; firstly if the act of Shirk (polytheism) had been the cause of the fighting, the peace-treaty would not have been signed between the Prophet (peace be upon him) and the Mushrikin of Makkah. Secondly, if those Mushrikin had not been the religious persecutors or the violators of the peace-treaty, the fighting would not have occurred. This can also be understood from the Ahadith, which do not grant permission to kill the women, children, disabled or old from among the Mushrikin.” Read the full article here;  Refutation of ISIS: Who Are The Mushrikin Mentioned In The Quranic Verse 9:5? - Part 2

In another part, Mr. Siddiqi says,

“The jurisprudential principle ‘Dalalat Siyaaq al-Kalam’ refers to the situation where the literal meaning of any word is dropped due to the context and structure (Siyaaq) of the speech (Kalam). There are some clues, in such a situation, which indicate that the literal meaning of the word is not meant.

“The literal meaning of the word “Mushrikin” means those who commit the acts of Shirk, that is, those who worship other than Allah Almighty and attribute an equal partner to Allah in His Essence (Zaat) and Attributes (Sifat).

“The literal meaning of the word ‘Mushrikin’ mentioned in verse 9:5 demands that all those who commit shirk should be killed. But the context and structure of the full relevant text of the verse 9:5 demands that only those who are religious persecutors, violators of peace-treaty, and have restored the war should be killed. So based on the principle of ‘Dalalat Siyaaq al-Kalam’, the literal meaning of the word ‘Mushrikin’ would be dropped here.”  Read the full article here: Refutation of ISIS In The Context and Structure of the Quranic Verse ‘Kill the Mushrikin wherever you Find them’ (9:5)- Part 4

The Quranic verse 9:5, according to ISIS and other Jihadist ideologues, has permanently abrogated the Quranic verses of peace, forbearance, and all treaties of peace. It is for this reason that they believe all Mushrikin including “the Yazidis” and the “Sufi-oriented Muslims” must be killed, otherwise, they think, it will make them accountable to God on the Day of Judgment. 

The two masters of Quranic Sciences, Imam Zarkashi and Imam Suyuti have explained that the verse 9:5 by no means abrogated the verses of peace and forbearance – rather, each verse needs to be implemented in its appropriate context. The ruling of verse 9:5 is a case of context and specification and not of ‘abrogation’ as defined by later jurists. This view is also supported by Imam Baydawi, Allama Alusi, Imam Abu Bakr Jassas and many others. Please see the detail here,  Refutation of ISIS That Justifies Terrorism in 21st Century: Did the ‘Sword Verse’ 9:5 Really Abrogate Verses of Peace and Forbearance? Part -5

From the above discussion, it becomes clear that the Quranic verse 9:5 was applicable at the time of its revelation only in the state of war, and hence it should not be misused or misapplied by the present-day Jihadists to achieve their nefarious objectives. They should remember that the democratic countries ensure peace and security and the citizens have vowed to live peacefully under their constitution by respecting law and order. The basic rights, such as the right to security, equal protection, religion, freedom of practicing religious rituals and social transactions (mu’amalaat) etc, are guaranteed for all the citizens including Muslims and non-Muslims. This should be enough for any Muslim to spend his life in the worship of Allah which is one of the objectives of the divine creation plan as beautifully mentioned in the verse, “And I (Allah) created not the jinns and humans except they should worship Me” (51:56).   

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Also Read:     Refuting Islamophobic Claims That Jihadists Represent Traditional and Mainstream Interpretations of Islam: Part 5- On The Concept of Darul Islam and Darul Harb

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URL:    https://www.newageislam.com/muslims-and-islamophobia/new-age-islam-correspondent/refuting-islamophobic-claim-that-jihadists-represent-islam-part-6-on-the-killing-of-mushrikin-and-kuffar/d/124241

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World Hijab Day: Is Hijab Really A Question Of Choice?

 

By Arshad Alam, New Age Islam

4 February 2021

Glossing over other important problems which beset the Muslim world, it is mildly farcical that some women ‘choose’ to celebrate the World Hijab Day on the 1st of February. The idea is to invite religious and non-religious women to don the hijab for a day so as to experience that the garment is not really oppressive as it is made out to be. The celebration of hijab is being done in the name of countering ‘Islamophobia’. Muslim women are arguing that their bodies and its appearances have been the special target of this new western racism.

It is interesting to note that the fulcrum of this movement is located in the west, especially the US, where perhaps it is very easy to understand that hijab could be a matter of pure choice of an individual believer. But can the same thing be said about millions of women located in Muslim countries? Is it really a matter of choice for them?

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Also Read:   An Open Letter To Pakistani Ladies: Is Wearing The Head-Ear-Chin Wrap Around Style Of Hijab Closer To Piety? A Probe (Ijtihad) and Soul Searching

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February 1st is also the day when Khomeini returned to Iran, and post the revolution decreed that all women must cover up. One is not sure if the organisers of World Hijab Day are aware of this, but it is a crying shame that it is same date on which women in Iran were denied the choice of dressing up the way they liked. There might not have been a revolutionary decree in other Muslim countries, but the force of convention and dominant Islamic theology have made sure that Muslim women do not have the freedom to take off the veil. Young children are taught to dress ‘modestly’ in Islamic schools and when they become adults, this piece of cloth becomes an inalienable part of their bodily comportment.

Movements ranging from the Islamic Brotherhood to the Jamat e Islami, have all understood the hijab as an essential expression of political Islam. So configuring the hijab as a matter of choice might be true for some individuals but for the majority of Muslim women, it simply isn’t. Rather there are powerful regimes which are heavily invested in making the hijab as the distinctive symbol of Muslim identity. Marketing it as choice is simply sinister as it gives the impression that there is no societal and religious imposition behind the adoption of the veil.

Choice has almost become a sacred word. When all other arguments fail, people say that it is a question of their choice and therefore it should be respected. Liberals often fall for this kind of logic and in fact go to lengths to justify veils as an individual choice. Granted that for some it can be a matter of choice, but then should all choices be respected? Some Muslim communities across the world practice female circumcision and they too have been arguing that their religious choice should be respected. How many of those celebrating the hijab as a choice would extend the same courtesy to such a heinous practice? A difference must be made between choices that are empowering and choices that might have the appearance of empowerment but in fact does just the opposite.

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Also Read:   Muslim Women In The Non-Muslim / Western World May Relax On The Symbolic Veiling (Head-Ear-Chin Cover) And Create A Socially Interactive Performance Oriented Identity As Commanded By The Qur’an

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The hijab has never been about choice. In fact, it is a religious commandment. The dominant Islamic theology commands and expects the separation of spaces between men and women. Women have been put in charge of men as Islamic theology understands the latter as being the primary providers. The hijab is certainly empowering in the sense that it breaks down the traditional separation of spaces between men and women. To the extent that it allows Muslim women to claim and reclaim public spaces, it must be welcome. It is quite clear from the neo-advocates of the hijab that they are hardly bound by the traditional interpretation of religion. Had that been the case, they would have spoken from behind a curtain as is enjoined in the Islamic sharia. They hardly do so. The women who are advocating the hijab are all university educated Muslims who speak before thousands of men.

Some would say that these women are engaged in selective interpretation of religious texts, but then so have been the bearded men since centuries. Just because women have started doing it now should be no reason for alarm. Ultimately, all theology is about interpretation, and one should not have a problem if Muslim women have started exercising it too. It is the idea behind such a hermeneutics that needs to be questioned.

And that idea seems to be the legitimation of a certain modesty culture which Islam enjoins on women. If one asks the simple question why Islam commands only women to cover themselves but not the men, then it becomes clear that the religion assumes fundamental differences between the two genders. Women are to be secluded and there are express commands forbidding women to show their Awra. What constitutes Awra is a matter of interpretation; in some cultures almost the entirety of women’s body is to be covered while in others the hands and the face are excluded. It seems that there is a general consensus amongst the theologians that women’s hair are an extremely important part of their Awra and hence needs to be hidden at all times except while in privacy.

 It is not surprising therefore that most Muslim cultures have some form of head covering and even those who do not normally adhere to this norm would do so on special occasions. Women’s hair is thus considered tempting for men but ironically it is women who are supposed to cover them up. The pressure and responsibility of being ‘modest’ rests on the women and if she is not, then the understanding is that she has herself invited trouble. It is this patriarchal and sexist understanding which has informed the traditionalist reading of Islam and which needs to be questioned.

The pro veil advocacy in this sense is thus nothing more than an extension of such a traditionalist gender understanding which sustains itself on positing a fundamental inequality between men and women. Given the education and agency which some of the pro-hijab women have acquired, their activism would have been put to much better use had they started to question this religion ordained inequality rather than uncritically celebrating the hijab as a matter of choice.

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Arshad Alam is a columnist with NewAgeIslam.com    

URL:   https://www.newageislam.com/islam-women-and-feminism/arshad-alam-new-age-islam/world-hijab-day-is-hijab-really-a-question-of-choice/d/124224

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Pakistan’s Farcical Kashmir Solidarity Day: Will We Ever See Something Like A Uighur Solidarity Day?

 New Age Islam Special Correspondent

1 February 2021

February 5 is an occasion which should be observed as a day when cross-border terrorism and Pakistan-backed violent civilian killings began in the valley of Kashmir. But to our utter surprise, every year it is inaptly celebrated in Pakistan as something mischievously called “Kashmir Solidarity Day”, though globally there are no buyers of this sell-out narrative except for a few fringe extremists in South Asia.

As for the Islamic Ummah, the two Arab and non-Arab Muslim blocks are not ‘muttahid’ or unanimous on the divisive Pakistan agenda on the Kashmir issue. Unabashedly now, Pakistan is playing the blame game, shifting its diplomatic failure to the OIC—Organization of Islamic Cooperation—for not being ‘that much critical’ of India on the Kashmir issue. Having attained no visible support from the Gulf countries on its Kashmir rhetoric, Pak politicians have developed a feeling that they have been wronged by the Saudi-UAE consolidation in the OIC, with no special session on the Kashmir issue. Pakistani politician and Muslim League-Nawaz leader Khawaja Asif went to the extent of floating this pitch: "The 57-nation bloc should be named a "dead horse" when it comes to Kashmir.”

An opposition party leader saying all this is not just a political gimmick. It reeks of the diplomatic failure of Pakistan in pursuing its post-Article 37 abrogation agenda which won only three allies internationally— China, Turkey and Malaysia. Rest of the world is not worried about India's Kashmir move at the United Nations Security Council.

Left in the lurch on international forums including the OIC, Pakistani establishment is hell-bent, as usual, on spearheading its domestic extremist-Islamist groups and radical organizations on the occasion which it untenably calls “Kashmir Solidarity Day”—interchangeably known in Urdu as "Yaum-e-YakJahti-e-Kashmir". But this time, the notorious religio-political group of violent ‘blasphemy believers’—Tehrik e Labbaik Ya Rasullah founded by the recently dead Maulana Khadim Hussain Razwi and its ilk including the Tehrik-e-Sirat-e-Mustaqeem. They held an executive committee meeting on 24 Jan to observe the 5th February with more fervor as “Kashmir Solidarity Day” and on this occasion they planned to organize workshops, webinars, child quiz contests, sit-ins and large rallies.

What is more surprising than observing the 5th February as “Kashmir Solidarity Day” is the convergence between the hardcore Sunnis in Pakistan and the Shia clerics in this slated gathering.  Dr Muhammad Ashraf Asif Jalali, the chairman of Tehreek Labbaik Ya Rasool-Allah’s political wing Tehreek Labbaik Islam brought together some of the Pakistani Shia ulema including Allama Farman Haidari, Allama Haneef Hussaini along with Mufti Mujaddidi, Dr. Asif Bilali and other Sunni chieftains of different localities in Lahore and Karachi. Dr. Jalali tried to mobilize both the Sunni and Shia clergymen in this meeting with this rant: "India is advancing ahead on the Mahabharata agenda following it the footsteps of Greater Israel".....Now only sword is the solution for the Kashmir issue”.

Such an emboldened ranting shows that in the disguise of local extremist clerics, the establishment of Pakistan is venting out its frustration and anger. The malaise is that since 1990, Pak machineries have been observing the 5th February as "Yaum-e-YakJahti-e-Kashmir" or Kashmir Solidarity Day. Scores of gatherings, sit-ins, conferences, protests and even strongly-worded resolutions have since been showcased in international media and platforms. But internationally neither do they hold any water nor they have any effect on the ground locally. Even a layman in Pakistan is fully aware of the fact that the 1965 assertion of Ayub Khan has conveyed. Across the borders, the people in Kashmiri are also awake now. They do understand that Pakistan would never again risk 100 million Pakistanis for five million Kashmiris.

Then, what purpose will the “Kashmir Solidarity Day” serve for people in Pakistan? For a typical Pakistani, February 5 should be observed for what it is—A Holiday in the middle of the week! A day bombarded with "free Kashmir" messages after sleeping late night and waking up to lunch hours, and then going for shopping the new “Kashmir Day Sales”!!!

So, what if you didn’t get the valley of Kashmir ‘freed’? You have at least a holiday full of ‘Kashmiri feel’ as if you are roaming around ‘freely’ in the paradise of Kashmir!

Just a take a look at what the Pakistani press has revealed last year on this occasion of “Kashmir Solidarity Day” in Pakistan. The Express Tribune of Pakistan reported on February 5 last year in an editorial dated February 10. It wrote: ‘The day was marked the same way as it always is....Statements that by now any Pakistani would be able to recite by heart.’ Another Pakistani English newspaper, Daily Times reported on February 6: ‘Every year, we go through the motions of Kashmir Solidarity Day…yet nothing really changes.’ The Express Tribune also opinionated that on every February 6 Pakistan relentlessly tells the Kashmiris that it stands by them against India but ‘it is like signing a cheque of an account that has no money or strenuously offering lunch to a visiting guest during Ramazan’, it wrote.

If anything that Pakistan should commemorate or observe on some day is the genuine and far graver situation of the believers of Islam in Xinjiang. They are not even allowed to fast during the Islamic month of Ramazan, and not to speak of fast, they are forcibly eating pork and drinking alcohol against their will. At the time of writing this article, a new deadly phase in China’s religious persecution of the Uighur Muslims has begun. The repression has snowballed from Xinjiang to Beijing and Shanghai. Worst, China is targeting the Islamic cultural heritage and has demolished dozens of mosques and shrines in Xinjiang. According to investigators from The Guardian and Bellingcat, at least 31 mosques and two major shrines have undergone "significant structural damage" and demographic change continues unabated. Using satellite imagery, they have identified sites which underwent complete or partial destruction between 2016 and 2018. Human Rights organizations and some Central Asian NGOs report that not only the Uighurs, but also the Kazakhs and other ethnic minorities are being systematically targeted and detained in the so-called ‘re-education camps’.

An ethnic Uighur called Nury who grew up in this "re-education camp" witnessed firsthand the abuses committed by the Chinese Communist Party (CCP) against the Uighur minority. He describes the forced use of Uighur labor to manufacture products, and the critical role of U.S. companies in confronting "one of the largest, most systematic persecutions of an ethno-religious group since World War II", as a Hudson fellow Nury Turkel explains in his recent New York Times op-ed. (https://www.nytimes.com/2021/01/20/opinion/uighur-forced-labor.html)

No wonder then, the newly established Biden administration's foreign policy team has sent strong early signals that it intends to stand up to China on the persecution of the Uyghur the community. Secretary of State-designate Antony Blinken announced that he concurs with his predecessor Mike Pompeo’s finding that China is engaged in a genocide against its mostly Muslim Uighur minority, as Walter Russell Mead notes in the Wall Street Journal. (https://www.wsj.com/articles/bidens-opening-salvo-on-beijing-11611614256)

But when will Pakistan start observing a day for the Muslim Uighur minority? Will we even see something like the “Uighur Solidarity Day”?

URL:     https://www.newageislam.com/islam-and-politics/new-age-islam-correspondent/pakistans-farcical-kashmir-solidarity-day-will-we-ever-see-something-like-a-uighur-solidarity-day/d/124206

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