Bakhabar april2014

32
Better light a candle than curse the darkness Monthly e-Magazine ISSN 2319-4049 http://bakhabar.biharanjuman.org/ Volume 7, Issue 04, April 2014 BE AWARE, ALWAYS, EVERYWHERE COVER STORY Indian Muslims & Election 2014

description

BaKhabar is the monthly magazine of Bihar Anjuman, a network of those who care for Bihar, India and Muslims. Website: http://bakhabar.biharanjuman.org/ ISSN 2319 - 4049

Transcript of Bakhabar april2014

Page 1: Bakhabar april2014

Better light a candle than curse the darkness

Monthly e-Magazine ISSN 2319-4049

http://bakhabar.biharanjuman.org/ Volume 7, Issue 04, April 2014BE AWARE, ALWAYS, EVERYWHERE

COVER STORY

Indian Muslims& Election 2014

Page 2: Bakhabar april2014

Editorial Board

Publisher: Bihar Anjuman BaKhabar

Editorial Board: Asrarul Haque, Seraj Akram,Mohd. Allam, Ms Farhat Shakeel and Ja-hanzeb Mashhadi

Chief Editor: Ms. Asma Anjum Khan

[email protected]

“The editors and publishers are not respon-sible for the views of writers, and their viewsdo not reflect our policy or ideology in anyway. We however reserve the right to editany material submitted for publication, onaccount of public policy, or for reasons ofclarity and space. – From Publishers.” Pic-tures have been taken from available public

sources.

Together we can change our society.Join Bihar Anjuman

www.biharanjuman.org

write to [email protected]

form a chapter in your city or countryDubai Abu Dhabi Chennai

Bangalore Delhi Jeddah

Patna Riyadh Muscat

Aligarh Jubail Qatar

Kolkata Hyderabad Toronto

Muzaffarpur Ranchi Gaya

Dammam/Khobar

California Chicago

Bakhabar : April 20142

INSIDE

Cover Story-Indian Muslims and Election2014 08-loksabha election 10

International-How Women Were Lured Out ofthe Home in the USA-Part1 18

Gender-Gender Segregation 16

-Awqaf Development in India 5-Wearing dirty clothes is notfrom humility 21-Quirks of History 22

News-6 km from Parliament, a colonyof 350 families living awretched life 29-Only 4 Masjids for 2 MillionMuslims in Moscow 28

Book Review-Dr Yelegaonkar-Beacons of Slapur in Indian Freedom Strugle 11

Religion-On Religious Tolerance 14-Minority Essay 25-Shariat 12-Should Zakat Management beCentralized in India? 20

Page 3: Bakhabar april2014

Bakhabar : April 20143

Islam

Role of ZakatAquestion that is often asked in the context of the role of zakat

and indeed, of all forms of charity and philanthropy inpoverty alleviation is: Aren’t we making the poor dependent

on charity? Aren’t we discouraging the poor from doing hard workand becoming economically active and productive if we continue todole out cash period after period? Some organizations seek to curbdependence by maintaining a central database of the mustahiq orzakat recipients and monitoring if they are repeatedly approached bythe same individuals and families for assistance year after year. Forexample, the Islamic Religious Council of Singapore (MajlisUgamaIslam Singapura) or MUIS which maintains a central baitulmal underthe law has opted for this mechanism to address the problem of con-tinued dependence. Some organizations however, prefer to tackle theproblem through programs and projects that involve “hand-holding”of the poor zakat beneficiary (mustahiq) and help transform his/herlife within a finite time period, to the extent that he/she turns into a zakat giver (muzakii). I hope to presentin a series of posts highlighting a few successful programs that aim at "M2M transformation with a cleartime frame".

KUM3 Program of BaitulmalMuamalat

In the first such story, let me share with you about the transformation program launched by an Indonesian or-ganization BaitulmalMuamalat. A sister concern of a leading Islamic bank, the Bank Muamalat Indonesia(BMI), the BaitulmalMuamalat has been seeking a transformation of the lives of the poor through zakat andother charity funds. Called KUM3 program, it seeks to transform the mustahiq into muzakki in a span ofthree years by turning him/her into a micro entrepreneur. The program has some interesting features.

While the KUM3 program seeks economic empowerment of the poor, it also stresses on activities to buildfaith and piety among them. The local masjid and the imam play a major role in organizing “spiritual treat-ment” sessions that inculcate in them a sense of self-respect and dignity underlining the need to come out ofpoverty through halal livelihoods. The poor who are willing to participate in the program regularly meet atthe masjid after the daily prayers. Support for identifying and undertaking income-generating activities arecontinuously provided by local volunteers who are often students or employees of BMI residing in the local-ity. Tiny interest-free loans in the form of qardulhasan are provided to the these prospective micro-entrepre-neurs. This constitutes Phase I of the program. In this phase, the objective is to transform the poorest of thepoor from potentially passive to potentially active entrepreneurs. Every effort is made at this stage to proac-tively guide them on site.

As these entrepreneurs diligently repay their rolling qard al-hasan (the quantum is increased every time theearlier loan is repaid and the process is repeated several times over a two-three year period) and their micro-enterprises enter the “feasibility” domain, they are organized into Islamic financial cooperatives or BaitulMal watTamweels (BMTs). The BMTs are member-based cooperatives where each micro-entrepreneur is amember. Often the student volunteer is given the opportunity to become a paid-manager of the BMT. Fi-nancing is now provided for expansion of the micro-enterprises on the basis of murabaha and other for-profitmodes. The Islamic bank now moves in and places funds with the BMT under an agency (wakala) agree-ment. Alternative mechanisms - partnership (musharaka) and execution are also used for the funds place-ment. The BMT now finds additional capital to grow. All members naturally benefit when there are profitsmade by the BMT.

Page 4: Bakhabar april2014

Bakhabar : April 20144

Science

I Sameen Ahmed Khan I

Human fascination for crys-tals dates to antiquity.Crystallography is the

study of crystals such as gem-stones or graphite (a form of car-bon). Other examples of crystalsare the glittering snowflakes orgrains of salt. Crystallographyenables us to visualize thearrangement of atoms in a solid.The atoms are so small that theycan not be seen by an optical mi-croscope. The X-Rays were dis-covered in 1895 and are now ahousehold word as they are exten-sively used in the hospitals to seeinside the human bodies. This hasbeen possible because, X-Rayshave the ability to pass throughsubstances and form images onphotographicplates. In 1912,it was realizedthat X-Rayscould be madeto pass throughcrystals and theresulting im-ages on photo-graphic platescould be used tofind the posi-tions of atoms.This findinghelped revolu-tionize our abil-ity to visualizematter at theatomic scale.This was theturning point inthe history ofcrystallography.It was found

that X-Rays can be used to deter-mine accurately the positions ofatoms within a crystal and thusunravel its three-dimensionalstructure. The X-Ray diffractionstudies of crystals were immedi-ately recognized by two NobelPrizes: Max von Laue (1914) andthe father and son duo of WilliamHenry Bragg and WilliamLawrence Bragg (1915). X-Raysare one of the most widely usedtools to understand the structureof matter. Many path breakingdiscoveries in physics, chemistryand medicine have been madeusing X-Rays. At least twenty-three have been awarded withNobel Prizes with the distribution,Physics: 8; Medicine: 5 andChemistry: 10. The count can beup to twenty-nine depending upon

the algorithm used.

A century has passed since crys-tals first yielded their secrets to X-Rays. The insights gained fromthe atomic structure of crystalshas influenced all sciences and en-gineering since the crystal struc-ture determines most of thephysical properties. Carbon ap-pears in different forms such asthe graphite used in pencils (com-monly known as lead!) to glitter-ing diamonds depending how itsatoms are arranged differently toform the crystals. The crystals ofgraphite and diamonds owe theirdifferent looks (and properties) totheir different crystalline struc-ture. The crystallographic studieshave contributed hugely to themodern development of all the

natural sciences,because atomicstructure governschemical and bi-ological proper-ties of matter,and the crystalstructure deter-mines most of itsphysical proper-ties. Crystallog-raphy hascontributed inthe synthesis ofnovel materials,new drugs andour understand-ing of the struc-ture of proteinsand DNA. Thenew materialsare being exten-sively used ineveryday prod-

Visualising the Invisible through

Crystallography

Page 5: Bakhabar april2014

Bakhabar : April 20145

Science

ucts like computer memory cardsto flat television screens, cars andaeroplane components. Drug de-sign requires knowledge of the de-tailed structure of the proteins andthis structure is obtained usingcrystallography.

At its Sixty-Sixth Assembly on3rd July 2012, following a pro-posal from Morocco, the GeneralAssembly of the United Nationsadopted the resolution that 2014should be the International Year ofCrystallography (IYCr 2014).This is to commemorate the cen-tennial of X-Ray diffraction andrelated discoveries. The Interna-

tional Year of Crystallography(IYCr2014) was launched at theUnited Nations Educational, Sci-entific and Cultural Organization(UNESCO) headquarters in Paris,during a two day opening cere-mony from 20-21 January 2014.The year-long celebration aims tostrengthen international collabora-tion and increase public aware-ness of crystallography with aseries of conferences, exhibitionsand educational activities takingplace throughout 2014.

On 30th January 2014, the De-partment of Posts India brought

out a commemorative stamp onthe International Year of Crystal-lography (IYCr 2014). The com-memorative stamp depicts adiamond, which is known forhardness and the structure of cur-cumin, a constituent of turmericknown for its medicinal value, asdetermined by X-ray crystallogra-phy.

The stamp was released by M. S.Ramanujan, Chief Post MasterGeneral, Karnataka, during afunction at the Indian Institute ofScience (IISc), Bangalore.

The world of science is passing

through an epoch marked with an-niversaries and celebrations.Crystallography is synonymousstructure of matter and X-Rays.The year 2014 is being celebratedas the International Year of Crys-tallography. Light has been at thehelm of observational/experimen-tal sciences. The year 2015 hasbeen declared as the InternationalYear of Light and Light-basedTechnologies. Both the events area time to recognize the place ofcrystallographic and photonictechniques in our lives.

References

1. International Year of Crys-tallography (IYCr 2014),http://www.iycr2014.org/

2. Website of the Interna-tional Union of Crystallography:http://www.iucr.org/

3. Discoveries in the Field ofX-rays, Nobel Media (2014).http://www.nobelprize.org/educa-tional/physics/x-rays/discoveries-1.html

4. Sameen Ahmed Khan,2015 the International Year ofLight and Light-based Technolo-gies (IYL), Ba Khabar, Vol 7,Issue 01, pp 17-18 (January2014). Published by Bihar Anju-man, http://bakhabar.biharanju-man.org/.

5. Sameen Ahmed Khan,2015 declared the InternationalYear of Light and Light-basedTechnologies, Current Science,106 (4), 501 (25 February 2014).(Fortnightly Publication of the In-dian Academy of Sciences).http://www.currentscience.ac.in/Volumes/106/04/0501.pdf

[email protected],http://SameenAhmedKhan.webs.com/

Engineering Department,Salalah College of Technology(SCOT)Salalah, Sultanate of Oman

Page 6: Bakhabar april2014

Bakhabar : April 20146

Report

I By Dr Mohammed Obaidullah I

The 5th SC-OCIS Roundtable on “HarnessingWaqf into a Bankable Social Financing andInvestment Asset Class” was jointly organ-

ized by the Securities Commission Malaysia and theOxford Centre for Islamic Studies at Hotel Le Meri-dien, Kuala Lumpur during March 22-23, 2014.The Roundtable commenced with welcome Remarksby Datuk RanjitAjit Singh, Chairman, SecuritiesCommission Malaysia and Dr. FarhanNizami, Direc-tor, OCIS. The key feature of the inaugural sessionwas a special address by HRH Raja Dr. Nazrin Shah,Regent of Perak, Malaysia and Financial Ambassa-dor to the Malaysia Islamic Financial Centre(MIFC).

The opening session under the chairmanship ofDato’ Dr. NikRamlah Mahmood, Deputy Chief Ex-ecutive, SC Malaysia provided an update on issuesraised at past SC-OCIS Roundtables by Mr. ZainalI-zlanZainalAbidin, Executive Director, SC Malaysia.The first working session was devoted to the theme“Challenges of Developing an Infrastructure of Phi-lanthropy” and dealt with topics, such as, (i) Shariahaspects of waqf; (ii) lessons from the past; (iii) waqfas an influence in the development of English aca-demic institutions; and (iv) concept of charity undercommon law trust and Islamic law. The session waschaired by Dato’ Dr. NikRamlah Mahmood, SCMalaysia with presentations by Mr. Mushtak Parker,Islamic Banker UKand Professor Dr.HashimKamali, In-ternational Instituteof Advanced Is-lamic Studies(IAIS) Malaysia/SC SAC Member.The respondents forthese presentationswere Mr. DaudVi-cary, InternationalCentre for Educa-tion in Islamic Fi-nance (INCEIF),Malaysia and Mr.

Iqbal Asaria, Markfield Institute of Higher Educa-tion, UK, respectively.

The second working session was devoted to thetheme “Philanthropy & Society – Unleashing the Po-tential of Islamic Social Assets”. It dealt with topics,such as, (i) managing waqf using an asset manage-ment model to mobilize returns and benefit to thereal economy; (ii) implementing target-based pro-grammes to realise societal needs and goals; (iii) cre-ating an impact organization through promotinggreater environmental, social and governance (ESG)or corporate social responsibility (CSR); (iv) linkingwaqf to the capital market through philanthropic in-vestments such as Socially Responsible Investing(SRI) sukuk and/or crowd-funding and (v) collabora-tion of private financial investment to social pro-grammes. The session was chaired by Dato’Muhammad Ibrahim, Bank Negara Malaysia withpresentations by Dato’ Mohammad FaizAzmi, Price-waterhouseCoopers Malaysia and Mr. Aamir ARehman, Fajr Capital, Dubai. The respondents wereDatuk Dr. Mohamed GhazaliMd Noor, IDB AlumniChairman and Dr. Henri J Chaoul, Alkhabeer Capi-tal, Saudi Arabia respectively.

Day One also witnessed a special presentation bySC-OCIS Scholar in Residence (SIR), Dr. Amir Sha-haruddin, Dean – Faculty of Economics &Muamalat,University Sains Islam Malaysia on the theme “Har-

monizing Shariah Rul-ings in IslamicFinance: Issues, Waysand Challenges”. Thesecond scholar tomake a presentationwas Dr. Valentino Cat-telan, Academic Coor-dinator, University ofRome on “PerformingGod’s Will in MarketEconomy: IslamicContract Law, Fiqhand the Law of IslamicFinance”. Dr BasilMustafa, OCIS, mod-erated

Awqaf Development in India[5th SC-OCIS Roundtable on Awqaf: A Report]

Page 7: Bakhabar april2014

Bakhabar : April 20147

Report Khabron ki Khabar

Seraj Akram

Election sar par he lekin aaj bhi aksar muslim neta apneapne mufad aur siyasi partion se talluq ke madde nazar hi-mayat kar rahe hain, aam muslim ke fayede ka koi dhyannahi.Aakhir Muslim kya kare is intekhab me , kise vote de…aammuslimon ke sawal.Aaj aam muslimko sare ekhtalfat aurdosti rishtedari ko nazar andaz karke kisi ko harane ke ba-jaye firqa paraston ki har ko yaqini banaane ke liye ek juthokar sirf unhi ko vote diya jaye jo firqa paraston ko harasake. Apne talluqat, parti ki khubion aur aur local asrat sebala hokar is bat ka khyal rakhna zaruri he ke unki chhotibaton par dhyan dekar vote dene se firqa paraston ki jit memadad na diya jaye.

IM ke kayi dahshat gard giraftaarUmid he ke sirf dahshat gard giraftar hon na ki chunaw takiski hawa phailayi jaye chunawi fayed eke liye.Modi ne Arwind Kejriwal ko Pakistan ka agent kahaKejriwal ke sawalon ke jawab dene ke bajaye un par ultesideh ilzam lagane se unki bechaini zahir hoti he.

M.J. Akbar BJP me shamil ho gayeZameer faroshon ke liye suhana mosam he apne zameer kobech kar kuch duniyawi fayeda hasil kar sake. Beghairatonko un mazlumon ke dard ka koi ahsas nahi. Kuch Muslimbas qaleel fayeday ke liye BJP ko sirf siyasi party samajhkar shamil ho rahe hain, lekin unko yah ahsas nahi ke wahsirf siasi parti nahi tabdil kar rahe hain balke RSS ke volun-teer ban rahe hain , mulk ko hindu rashtra banana aur dusriaqliyation ko tahzeeb aur shinakht ko khatm karne ke liye.

Arvind Kejriwal Banaras se Modi ke khilaf chunaw larengeKejriwal ke himmat ka jawab nahi, jab sare neta mahfuzseat dekh kar chunaw larte hain wahi desh ke sabse mazbutneta ke khilaf chunaw larne ki thanna qabil tariff hai.

Ram Vilas Paswan NDA me shamilIn moqa parast netaon se aur kya umid kar sakte hain, inkisecular aur kisi bhi mudde par bat sirf khudgarzi se juri hotihain. Kisi ka koi asul nah aur yah log qabile- bharosa bilkulnahi hain.

Sari partiaan apne apne hikmat amli me mashghul, lekinmusalmano ki hikmat amli ka koi pata nahi. Wahi haqiqatse door josh me hosh khone jaise aasar, 30-40% muslimaabadi wale elaqe me 3-4 muslim umidwar apne apne joshke muzahera me mashghul, haqiqat ka adrak chunaw ke badhoga ki bina hosh se josh me aane ka kya nuqsan hota he.

the discussions.

The Roundtable also witnessed the launching of twouseful publications (i) Islamic Social Finance Re-port 2014 prepared by the Islamic Research andTraining Institute under a strategic partnership withThomson Reuters and (ii) Proceedings of the 4thSC-OCIS Roundtable.

Session 3 on Day Two was devoted to the theme“Enabling Legislation to Promote Waqf Develop-ment”. It dealt with topics, such as, (i) fiduciary du-ties of administrators for better management of waqfassets; (ii) developing a conducive legal and regula-tory framework for the establishment of waqf; (iii)ensuring good governance and sound managementof waqf assets; (iv) advancing capacity building andexpertise in waqf management. The session waschaired by AndriAidhamBadri, Partner, Kadir andAndri with presentations by Dr. MohammedObaidullah, IRTI, Islamic Development Bank, SaudiArabia and Mr. Andrew Chan, Allen & Gledhill Sin-gapore. The respondents were Mr. PawancheekMar-ican, Messrs Wan Marican, Hamzah&Shaik and Mr.Rajasegaran Krishnan, Labuan Borneo TrusteesLimited and Universal Legal & Corporate ServicesInc. (Panama)

Session 4 was devoted to the theme “A Demonstra-tion Effect of Corporate Waqf” and was chaired byTan Sri Zarinah Anwar, OCIS. The presenters wereTan Sri Muhammad Ali Hashim, Malaysian IslamicChamber of Commerce, Dato’ MohdRedza Shah,CEO, Bank Muamalat Malaysia, Mohamed Hassen-Guermazi, Islamic Development Bank, Saudi Arabiaand Dr. Shamsiah Abdul Karim, Islamic ReligiousCouncil of Singapore.

The closing session was chaired by Mr. ZainalIzlan-ZainalAbidin, SC Malaysia. The rapporteurs for thesessions Ms. Firoz Abdul Hamid, Consultant, Mr.AbdulKader Thomas, SHAPE™ Knowledge Serv-ices, Kuwait and Mrs. Leila Badawi, MushtakParker Associates UK shared their comments. Theroundtable came to an end with closing remarks byDatuk RanjitAjit Singh, Chairman, SC Malaysia.Source: http://sadaqa.in/2014/03/23/5th-sc-ocis-roundtable-on-awqaf-a-report/A Framework for Analysis of Awqaf Laws in India[Paper presented by Dr Mohammed Obaidullah]http://sadaqa.in/2014/03/23/a-framework-for-analy-sis-of-awqaf-laws-in-india/<[email protected]>

Page 8: Bakhabar april2014

Bakhabar : April 20148

In DEPTH

I By Mohammad Allam I

Agood leader is one in a million who chalksout a path and walks on it to realize the goalfor common people. There are numerous ex-

amples from the world of history. In India there areseveral living examples of community leadershiplike Lalu prsad Yadav, Mualayam singh, Mayawatietc but none from the community of Muslims. Why?Highest example of true leadership are prophets, but,let us keep those examples aside as they had Divineguidance to lead the humanity to the ultimate truth.Let us talk today about the modern secular leader-ship, where the leadership qualities are judged not onthe basis of realization of aims and objectives of thecommon people but by their strength in politicalpower house. And for being in political power thereis no difference whether to be a leader or broker.The accumulation of wealth and power for personalinterest is the motto of the present leadership and forthis trend both the leader and the people are respon-sible.

For Indian Muslim the leadership is meaningless asthey believe in the egoistic approach towards anyproblem. There is no denying of facts that in hun-dred years Indian Muslims have produced few lead-ers and more brokers. These leaders were producedmostly in the field of education as few educationalinstitutions are now running due to vision of thoseeducationists-cum- leaders.

But in the field of polities, majority of them are bro-

kers. They are brokers on the behalf of their politicalmaster, parties and castes but not for the whole com-munity. Their only purposes are to manage the votesin the elections and to collect gathering for politicalrallies and what they get in return cash, few licensesand red light on their vehicles. These sort of brokershave no mass base, vision or unity. In recent timemany Ulema groups emerged as political broker forpolitical parties. They know only one thing and thatis how to align with political masters to sell theirvotes. Can Indian Muslims hope from these brokersa better future in the country?

The leaders from major political parties who handlethe mainstream politics of the country follow thepolicy of use and throw of so called Muslims leader-ship. The position which starts with marginalizationremains marginalized. No changes occur due to thispolicy of working as broker. And Democracy turnsinto what Henry Louis Mencken (1880-1956) says areligion where jackals is worshiped by jackasses”

Election 2014 is in sight. Any moment the drum ofelection would be beaten. In democracy the electionis main parameter to judge the performance of anypolitical party and Government. The communityuses to chalk out strategy for achieving future goalson the performance of the government and strategyfor siding with any government. See, how on the eveof budget, the business class interact with the gov-ernment to get the benefits. But what is about theleaders of Indian Muslims-a plan for personal bene-fits through brokering the votes of the communities.

Indian Muslimsand Election 2014

Page 9: Bakhabar april2014

Bakhabar : April 20149

In Depth

And in future the same leadership plays blame gamewith the government on the question of share offruits of development. Many of Indian Muslim lead-ers who are occupying the high posts in the govern-ment are the fruit of brokering.What should be done?

There is need of awareness among the communityabout the political brokering. The community shouldbe encouraged to produce mass base political leader-ship by discouraging the personal loyalty on thebasis of region, caste etc. At the time of election, theinterest of the nation should be given prefences.Thecommunity should work on producing the leadershipof mainstream which with other communities workfor the share of development. The tendency of mar-ginalized type of leadership should be eliminated asin multi-cultural society; the value is of mainstreamleadership not the isolated and vested interest bro-kers.

For the last many years, Muslims are adopting ex-perimental politics. Some time with one party andsome time with another party while no interactionwith a particular party. In democracy it is power ofvotes which count in the running of the government,not the isolation. If Indian Muslims have not any sortof contact with them, then they should not expectpositive response from them. What the Indian Mus-lim are paying is the staunch loyalty towards a par-ticular trend which is not favorable for them andmany times prove to be not a match of other at thetime of need of them. As a result they remain venera-ble to the communal politics and feel insecure.In Democracy, the vote is power. So, while exercis-ing this power the Muslims should consider the realpolitics of their respective states. While at centrethey should considered the interest of the nation andcommunity as a whole. The trends that have

emerged for the last few years are that putting anypolitical parties in absolute majority means jeopard-izing the security of the community and the nation.The numerous riots occurred in those states wherethe governments were in majority. There were nodifferences of whose government functioning. Takethe example of the government of Gujarat and U.P.They were perceived by Muslims differently but re-sults were somehow same. So, wisdom is to over-look the ideological bases of the government andunite for the cause irrespective of caste, creed, re-gion etc.

For the betterment of the community and the coun-try there is need to work on multi-dimensional ap-proach of leadership which have better relation withthe players of main stream politics. Sitting on thefringe of the politics of the nation in the name ofcommunity leadership is not the solution of the prob-lems but to jump and try to learn the art of politicsfor betterment by saying good bye to brokers of thecommunity. Indian Muslims need leaders not brokersin the future. The announcement of Election, 2014 isdue any time. The only need is to decide the fate ofthe community wisely. Let us see what they do?Mohammad AllamMinto [email protected]

Page 10: Bakhabar april2014

Bakhabar : April 201410

Election 2014

Friends,I wish to reach out to your hearts with respect to forthcoming Loksabha elections. I know many of

you have liking for Narendra Modi. I respect your feelings. Yet I believe you would do great service to yourbeloved leader if you decouple your liking from your desire to putting him at the helm of political power.

I know political power is not supreme as it is grossly undermined by the authority of the marketforces. Yet it provides a channel of hope for the masses to out do the ill effects of market economy, e.g.,widening economic inequality, misappropriation of resources, marginalization of farmers, skewed real es-tate, worsening condition of education of the masses, pro-elite and sectarian bias of the media and so on. Re-ligious prejudice is another alarming thing that is growing with widening middle class. Riots and genocidesare its occasional manifestations but it is a continuous poisoning of minds that shuts sensitivity and promotesarrogance, humiliation, ghettoization and polarization and makes it a powerful political tool. The biggestnetwork in the country, the RSS, with a mighty cadre of a few million and strong support base among theelite, is credited with building sectarian storms. It is imperative that the person, who drives his strength fromthis organization and these classes and owns his popularity to media and internet, can’t stand to these chal-lenges. The danger is that in his garb, these classes and cadres will gain supremacy and assert their authority. Gujarat governance hardly instills any confidence. Besides its failure in curbing the 2002 violence, GujaratGovt. failed to remove fears from the minds of the victims, who were forced to withdraw cases against therioters through out Gujarat, and to remove sense of élan from the minds of the perpetrators and their sup-porters. The state did not allow the implementation of Center’s Minority Pre-Matric Scholarship scheme inthe state for five years, depriving 89000 under privileged children of their basic rights. CAG tells that verythird child in Gujarat is underweight due to malnutrition and calorie intake below national average. The statestands at 12th position in Composite Development Index in 28 states, 6th in unequal distribution of incomein rural areas and at highest rank in per capita debt. The way lands have been given to Tatas, Ambanis andAdanis, the Becharjee SIR was imposed and prime accused of Muzaffarnagar riots were felicitated, add fur-ther to worries.

There are political formations that have the remnants of the legacy of freedom movement, drive theirsupport from the masses and do not venture cultural chauvinism. They may have some bad elements but alsohave people of integrity and ability. Let the latter be drawn to take up peoples’ agenda. Democracy and de-velopment will not run through charming leaders but through strengthening democratic institutions andthrough the assertiveness of the masses on basic issues. Some issues are:

1) Divestment of power of elected bodies, from Gram Panchayat to Parliament, among all theirmembers rather than the pradhans (chiefs).

2) Liberation of media, a prominent pillar of democracy, from corporate control. 3) Bringing masses into the mainstream of economy, by providing up-gradation of technical skills,

investment capital and avenues for marketing of products.4) Creation of education commission that would assess and implement educational needs of the

masses, needs of the teachers, accessibility of higher/ technical education to the masses. 5) Upholding people-centric foreign policy that has evolved from the freedom movement and has

stood the test of time. The euphoria created over border skirmishes, to gain political mileage over domesticrivals, must be countered.6)Comprehensive Plan that treats corruption, hoarding, and unlimited profit as one and counters them.

May I urge teaching and student fraternity to reach out to localities in small groups, assess the school-ing facilities, scope for improvement, accessibility of technical / college education and bring out a report. Itwill help us make people beware of sectarian and exploitative elements and present to progressive parties acharter of action on education. V. K. Tripathi Sadbhav Mission, [email protected], Ph. 9717309263

An Appeal for Self Introspection in the context of Lok Sabha Elections

Page 11: Bakhabar april2014

Bakhabar : April 201411

Book Review

I Review by Dr Nabha Kakde I

The struggle for Indian independence has givenbirth to so many towering and dedicated per-sonalities. Prof DrShrikantYelegaonkar’s

book titled “ Beacons of Solapur in Indian Free-dom Struggle is a commendable attempt at re-minding the readers of the astounding work of thedevoted persons in the context of the national free-dom struggle and the nation-building process in thepost-independent period.There has been seen a marked tendency of negli-gence towards the contribution of Solapur to the na-tional freedom struggle among the historians,thinkers and writers at the national level. Even ‘Mar-tial Law’ hasn’t been much reckoned. Against thisbackground the memorable work rendered by thefreedom fighters of Solapur is put forward for thefirst time by DrYelegaonkar. When the issues likeexistence and national independence become intensethere are people who come forward to succor the so-ciety and nation in distress and they rise to the heightof leaders. This is quite true of Solapur. And there isa dictum that the national history is incomplete with-out the local history. The present book strengthensthis belief.

This book not only contributes to the local history byvirtue of an introduction to the 66 personalities ofSolapur, but also relates the stories of their socialparticipation. The writer takes stock of political andsocial history of Solapur. In other words, the writerhas dealt with various personalities involved in Sola-pur’s political developments, its organizational so-cial politics and cultural life. The Tilak era and theGandhian era gave rise to several glorious personali-ties, since the entire nation was under their impact.The book illuminates the fact that even Solapur wasa place fertile for the production of such splendidpersonalities. The movement in Solapur reaches itsclimax through the 1930 Martial Law period wit-nessing non-violent programmes like: hartals,demonstrations, public speeches, etc. The book thusgives an understanding that the local movement inSolapur was inseparably connected to the nationalstruggle for independence and the National Con-gress.

The writer has, along with depicting the work and

ideals of these personalities, from time to time con-veyed a message to the readers; “that the ideal ofKurban Hussein, if adopted by the youth, will cer-tainly create a conducive atmosphere for national in-tegrity; by declining the offer for the post ofGovernor, DrAntrolikar exhibited his sense of dedi-cation; after the arrest of Rajwade his house assumedthe air of a temple and it became an emblem of na-tional service and sacrifice; if today’s youngsters en-deared the pledge ‘I would dedicate my life to theservice of my motherland’ by Kunjavihari, it won’ttake long to convert the self-governance into goodgovernance; Bhai Vibhute would be busy mouldingthe mind-set and strength of the youth” are quitescintillating statements among others.

Each of the freedom fighters is depicted with an in-dependent identity by virtue of elaborating their zealfor independence, readiness to undergo hardshipsand sacrifice and an unabated belief in the missionundertaken. The book is originally written inMarathi in a very simple, straight-forward and fluentdiction. The English translation done by ProfManohar P. Joshi is quite in keeping with the origi-nal writing. The book which is made up of 214 pageshas a frontispiece which communicates the essenceand the contents therein. Aksharlena Publications hasundoubtedly brought out an admirable book for thereaders.

Title of the Book: Beacons of the Solapur in IndianFreedom StruggleWriter: Prof.DrShrikantYelegaonkarPublisher: Infotech Publications Pvt Ltd, Latur -413512Pages: 214Price: 400/=, Discounted price (through au-thor): Rs. 300/=

Author’s Contact - Prof Dr. ShrikantYelegaonkar,Mobile No- 09420357270, 09923477386

Address- A4/4 Ranglaxmi Postal Colony, HotagiRoad, Solapur Pin – 413003, Maharashtra- India

DR YELEGAONKAR’S BEACONS OF SOLA-PUR IN INDIAN FREEDOM STRUGGLE

Page 12: Bakhabar april2014

Bakhabar : April 201412

Islam

I By Gheyas S Mahfoz Hashmi I

Last year I finished writing on “Journey to theDay of Resurrection”in parts (23 issues). I dohope the Bakhaber readers could have found

it informative and useful. Now I am going to take anew topic as above which will also be Insha Allahcompleted in parts. It is very important topic and itwill give a new insight to our Bakhabar readers. Iwill discusshere sources& means used to deriveFatwa (legal opinion) and how it is discussed and de-veloped based on evidences, in addition to Islamicapproaches to devising doctrinal issues. I did choosethis topic as I encountered many who start givinglegal opinion based on just single evidence, withouthaving proper knowledge of science of Quran, Ha-dith and Jurisprudence.We have three (3) sources that are used to discusswithin it any Islamic issues and they are Quran, Sun-nah and Ijm’aSahaba (Companions’ Consensus). Incase no clear evidence is found in these three, Qiyas(Analogy) Ijtihaad (Juristic reasoning) are used. The Prophet (s) while sending Mu”adh bin Jabal asgovernor to Yemen asked him, “How will you give ajudgment or settle a dispute?’ Mu’adh answered; ‘Iwill refer to the Quran.’ The Prophet then asked,‘What will you do if you do not find the decree youare looking for in the Quran?’ Mu’adh answered, ‘Iwill refer to the Prophet’s Sunnah.’ The Prophet (S)asked, ‘But what will you do if you do not find a de-cree even in the Sunnah?’ Mu’adh readily answered,‘I will be judge between mankind by resorting to Ijti-haad (juristic reasoning) to the best of my power.’ So, the first source is Quran. THE QURAN

First of all let us take the example of a manualcomes with every device. The manual is given by themanufacturer to read, understand and then to operatethe device so that it could be well operated andmaintained. When such small thing manufactured bya man requires a manual, does this man does not re-quire a manual to operate his life in the Universe?Certainly, it does. If a device gets broken or stopsworking due to not following manual’s instructions,it can be repaired and trouble-shouted, but as for thelives of man it cannot be once died. So, let not give achance to our lives to be spoiled, and if done, repairit soonest possible as we are not aware of time ofdeath. The Quran, the last revealed word of God, is the pri-mary source of every Muslim’s faith and practice. Itdeals with all the subjects concerning human beings:wisdom, doctrine, worship, transactions, law, etc.,but its basic theme is the relationship between Godand His creatures. At the same time, it providesguidelines and detailed teachings for a just society,proper human conduct, and an equitable economicsystem.The Lord of the Universe, its Creator, Master andSovereign (Allah Almighty) created man and con-ferred on him the faculties of knowledge, speaking,understanding and sense to differentiate betweengood and evil. He bestowed upon him a kind of au-tonomy and appointed him as His Khalifah(Vicegerent/Deputy) on the Earth and advised him tolive according to His Guidance/Manual known asThe Quran. This Quran also confirms the previousdivine books which were ascended to the Earth fortheir respective nations.The Final Guidance came in the form of The Quran

UNDERSTANDING OF SHARIAT(ISLAMIC LAWS) Part I

Page 13: Bakhabar april2014

Bakhabar : April 201413

Islam

through our Prophet Mohammad (S) for Man and Jinto follow.Whole Quran has been sent down in the Night ofPower (LailatulQadar) from LohMahfooz (ProtectedTablet). It has been revealed in 23 years on ourProphet (S) in portions. The Jibrael used to come tothe Prophet (S) to make him learnt verses of TheQuran by heart. The Prophet (S) used to revise it aswell with the Jibrael. Our Prophet used to makesome of his Sahaba memorize it. This way it hasbeen preserved word by word without any minor al-teration. It was in addition to writing it down inleaves of date-palm, bark of trees and bones, etc.Some parts of it were revealed in Makkah and someparts in Madina. The Makki parts (during 13 years)mostly deal with Tauhid, Risalat, Akharat,events/stories of previous nations, etc. The Madaniparts (during 10 years) mostly deal with Jihad, Eba-dat (worship), human dealings and Ahkam (legalconsequences). Ahkam is the most difficult and intri-cate matter. Allah Almighty names it in Chapter 3,Verse 07 asUmmulKitab (substance of thebook).That is why many Muhaddithin (Hadith Col-lectors) have not touched it and remained followingscholars’ legal opinion.To be continue …..([email protected])

UNESCO Sultan Qaboos Prizefor Environmental Preservationfor 2013

I By Sameen Ahmed Khan I

The 2013 UNESCO Sultan Qaboos Award forEnvironment Preservation for 2013 has beenjointly awarded to the National Forest Hold-

ing State Forests in Poland and the Wild Life at RiskProtection Organisation in South Africa. The award-ing ceremony took place on 26 November 2013, dur-ing the World Science Forum in Rio de Janeiro(Brazil), during 24-27 November 2013, under theauspices of UNESCO. Awarded every two years, thePrize consists of a certificate and $70,000. It isfunded by Sultan Qaboos Bin Said Al Said of Oman.The UNESCO Sultan Qaboos Prize for EnvironmentPreservation recognizes outstanding contributions byindividuals, groups of individuals, institutes or or-ganizations to the management or preservation of theenvironment, consistent with the policies, aims andobjectives of UNESCO, and in relation to the Orga-

nization’s programmes in this field, such as Bios-phere Reserves and natural World Heritage sites.

The State Forests National Forest Holding of Polandmanages more than 75 per cent of the country’sforests. The holding plays a major role in ensuringthe sustainable management of forests while raisingpublic awareness of environmental concerns and theneed for ecological conservation. Most of the forestssituated in Poland’s ten biosphere reserves are man-aged by the holding. The Endangered Wildlife Trustof South Africa develops and implements innovativeenvironmental protection projects. In close coopera-tion with local communities, the trust works for thepreservation of ecosystems and endangered speciesthrough research, environmental education, trainingand awareness-raising.

The UNESCO Sultan Qaboos Prize for EnvironmentProtection aims at finding scientific solutions to theenvironmental problems being faced by planet Earth.Since its launch in 1991, the prize honoured individ-uals and institutions across the globe. The prize is anoble message by His Majesty Sultan Qaboos and ismeant to invite the whole world to put in effort toachieve environmental safety for humanity. It is thefirst Arab environmental protection prize to beawarded at the international level. The other majorscience prize instituted by the Arabs is the KingFaisal International Prize. Further Reading

1.UNESCO Sultan Qaboos Prize for EnvironmentalPreservation Website: http://www.un-qaboos-prize.net/

2.King Faisal Foundation Website:http://www.kff.com/

3.Sameen Ahmed Khan, The King Faisal Interna-tional Prize for 2014, Ba Khabar, Vol 7, Issue 02, pp21-22 (February 2014).

([email protected], http://SameenAhmed-Khan.webs.com/)

Engineering Department,Salalah College of Technology (SCOT)Salalah, Sultanate of Oman

Page 14: Bakhabar april2014

Bakhabar : April 201414

Religion

I By Khalid Baig I

While on his deathbed, Sayyidna Umar ibnal-Khattab, Radi-Allahuunhu, dictated along Will consisting of instructions for the

next Khalifah. Here is the last sentence of that his-toric document: “I instruct you on behalf of the peo-ple who have been given protection in the name ofAllah and His Prophet . [That is the dhimmis or thenon-Muslim minorities within the Islamic state]. Ourcovenant to them must be fulfilled, we must fight toprotect them, and they must not be burdened beyondtheir capabilities.”

At that time Sayyidna Umar was lying in pain be-cause of the wounds inflicted on him by a non-Mus-lim who had stabbed him with a dagger soaked inpoison while he was leading the fajr prayer. It shouldalso be remembered that he was the head of a vastempire ranging from Egypt to Persia. From normalrulers of his time or ours, we could have expectedvengeance and swift reaction. (The enlightenedrulers of today have sent bombers even on suspicionof murder conspiracy). From a very forgiving headof state we could have expected an attempt to forgetand forgive --- and that would be considered noble.But a command to protect the minorities and takecare of them?

What is even more remarkable is that for Muslimhistorians the entire affair was just natural. After allit was the Khalifah himself who had established thestandards by writing the guar-antees for the protection oflife, property and religion indecree after decree as Muslimsopened land after land duringhis rule. The pattern estab-lished here was followed forcenturies throughout the Mus-lim world.

Of course, Sayyidna Umar wassimply following what helearnt from the ProphetMuhammad himself. That theprotection of life, property andreligious freedom of minorities

is the religious duty of the Islamic state. That he per-sonally would be demanding justice in the hereafteron behalf of a dhimmi who had been wronged by aMuslim. That there is no compulsion in religion andthat Muslims must be just to friends and foe alike.

The result of these teachings was a Muslim rule thatset the gold standard for religious tolerance in aworld that was not used to the idea. Not only that theMuslim history is so remarkably free of the inquisi-tions, persecutions, witch hunts, and holocausts thattarnish history of other civilizations, it protected itsminorities from persecution by others as well. It pro-tected Jews from Christians and Eastern Christiansfrom Roman Catholics. In Spain under theUmayyads and in Baghdad under the Abbasid Khali-fahs, Christians and Jews enjoyed a freedom of reli-gion that they did not allow each other or anyoneelse.

This exemplary tolerance is built into Islamic teach-ings. The entire message of Islam is that this life is atest and we have the option of choosing the path tohell or to heaven. Messengers were sent to informabout the choices and to warn about the conse-quences. They were not sent to forcibly put the peo-ple on the right path. The job of the Muslims is thesame. They must deliver the message of Islam to thehumanity as they have received it. They are neitherto change it to make it attractive, nor to coerce othersto accept it. In addition, the results in the hereafterwill depend upon faith. For all good acts are mean-

ingless in the absence of theproper faith. And faith is an af-fair of the heart. It simply can-not be imposed.It is not an idea that followersof other religions have sharedwith Islam. The result is, Mus-lim experience in the area oftolerance has been exactly op-posite of the rest of the world.As MarmadukePickthall noted:“It was not until the Westernnations broke away from theirreligious law that they becamemore tolerant, and it was onlywhen the Muslims fell away

On Religious Tolerance

Page 15: Bakhabar april2014

Bakhabar : April 201415

Religion

from their religious law that they declined in toler-ance.”

The path that the Western world took to provide har-mony in society was to banish religion from thepublic square. For this achievement, it thinks that ithas earned lecturing rights over the issue. So it maybe good to remember that while it has indeed madehuge progress in the area of tolerance during the lastcentury (which should be appreciated), it has a longway to go before it can reach the standards estab-lished by Islam. First, while Muslim Personal Law isnot recognized in the West, the Personal Law ofnon-Muslim minorities has always been recognizedin the Muslim world. Second, while throughout Eu-rope and America, Muslims are not permitted tomake the call to prayer (Adhan) on loud speakers,church bells ring freely in the Muslim world. Third,the wide spread anti-Islamic prejudice in the West-ern media is both a cause and a consequence of theunderlying intolerance. Fourth, hate crimes are a factof life in the West. As just one small indication,nearly two-dozen incidents of vandalism have takenplace against Mosques in the peaceful USA duringthe last seven years, not to mention hundreds of at-tacks against individuals. Fifth, the will to admit thisstate of affairs is also not sufficiently strong. Againhere is just one indication: In 1999 two resolutionswere floated in the US Senate and House, titled “Aresolution supporting religious tolerance towardMuslims.” While the Senate resolution passed, theHouse resolution was gutted under pressure fromseveral Jewish and Christian groups.

The situation of the rest of the “international com-munity” is not much different. With this back-ground, extortions to display tolerance become avehicle for imposing one's own intolerance.Recently some people declared that the demolitionof Buddhist statues in a country with no Buddhistminority violated Islam's teachings on religious tol-erance. They forgot that religious tolerance meansaccommodation to religious minorities; it does notmean undermining the majority. Here the issue of re-ligious freedom had been turned on its head. For thereal question to ask was, why the Muslims inAfghanistan must endure the statues they abhor?For Muslims religious tolerance is not about politi-cal posturing. It is a serious religious obligation.They must be a force against all intolerance, eventhat which is promoted in the guise of tolerance.

Taken from http://www.albalagh.net

Har MirchSeraj Akram

-BJP ke jeet ke aasar dekh kar iman faroshon ki Qatarlagne lagi is party me shamil hone ke liye. In logonko yah ahsas nahi ki wah sirf ek siyasi party meshamil nahi ho rahe hain balke jane anjane me RSSke volunteer ban rahe hain unke maqsad ko pura karnke liye yani mulk ko hindu rashtra banaane ke liye.

-Is tarikhi intekhab ko bhi musalmanon ki acchi tadadaam intekhab ki tarah halke me le rahi he, unhenbilku is bat ka andaza nahi ki firqa parast taqaten kitnihoshiyari is intekhab ko jit kar apne mansuba ko amlijama pahnane ki koshis kar rahi hain.

-Aise log jinka dil BJP prem me bechain ho raha hewah musalmano ko bahut hi ideal batayn batane memashgul hain, unka kahna he ke Modi se darne kizarurat nahi. Waise to in nadano ko yah pata nahi kemodi ne gujrat ke muslim ka jina kitna dushwar kardia he, phir in nadano ko koi kya samjhaye ke bat kisiek fard modi ya advani ki nahi, yahan bat ek tanzimke khatarnak irade ki he, aur Modi usks sirf mohra he.

-Aaj har ghairat mand ko mazlum, bebas, lachar,fasad zadah, aur jhute encounter me mare gaye ya sa-taye gaye logo ka dard is bat ke liye awaz de raha heki koi bhi asi galti na ho jaye jinse in zalimon ko aurtaqwiyat mile. Aur agar andhi josh aur jazbe me aakarvote ka batwara kar diya to phir tarikh kabhi nahimoaf karegi. Lamhon ki galti kahin sadion ki kepachhtane ka sabab na ban jaye. Is liye is barmusalmano ko kisi ke jeet ke liye nahi balki firqaparaston ki haar ko yaqini banana ke liye sirf ek can-didate jo zalimo ko hara sake yakusht vote denachahie. Umidwaron ke kaam, talluqat, rishtedariansab apni jagah lekin unko vote dekar agar firqaparaston ke jitney ka imkan barhta he to phir aisi galtibilkul nahi honi chahie.

-Muslims ke liye aaj waqt ka taqaza he ke sabhi logmilkar har elaqe me committee banakr sirf firqaparaston ko harane ke liye qaum ko ekjut karke kisiek party ko jitaneme aham role ada Karen. Aaj gharse bahar aakar qaum ki khidmat ka waqt he, baton kanahi.

Page 16: Bakhabar april2014

Bakhabar : April 201416

Gender

I By Amy Klooz I

It is in the case of educational settings when seg-regation must be practiced carefully with specialattention towards equality.

I have heard many complaints from some new Mus-lims, even from non-Muslims, about gender separa-tion in Islam—in fact, it was one of my biggest fearsafter marriage. And the issue of segregation in Islamand Muslim cultures relates to women's rights andthe concept of hijab.But I have come to prefer gender segregation, usu-ally, now that I have a better understanding aboutwhat it means and how to apply it.I find the practice of gender separation to fall intothree distinct categories which should be discussedseparately; the first is of worship, seeking education,and lastly, social activities. And I view these threecategories differently because the interaction be-tween men and women is different in all three cases.When it comes to worship, separation between menand women is clear and obvious, because it's basedon clear evidence from the Sunnah. Although the ev-idence from the Sunnah is itself sufficient in provingthat men and women should be separated at worship,the advice on the subject is also practical and easy tounderstand.

Islam on Mixing with the Opposite Sex- Mixing with the Opposite Sex- Is Close Friendship Un-Islamic?- What's the Problem with Mixing?- Sisters! Interactions with Non Mahram- Culture Shock: Reverts in Muslim Countries

For instance, a very common question when non-Muslims visit a mosque is, "Where do the womenpray?"It’s common because in all likelihood, the guestswere allowed to observe men praying, but notwomen. And they wondered where the women were,since observing that separation in Western culture isabnormal.The answer to this question is as simple as the ques-tion is common. Women are praying somewhereelse--for logical and easy-to-understand reasons.Separation in Prayers

while that is reason enough, it also just makes sense.Through the Sunnah (The example from the teach-ings of Muhammad, peace be upon him)—we learnthat women should pray behind men, with the men'srows starting in the front, and the women's rowsstarting in the back. And while that is reason enough,it also just makes sense.As for the separation -- can you imagine praying be-side someone you're physically attracted to, withyour body in close proximity, probably in contactwith theirs? Some of us have trouble focusing evenwhen we're alone--imagine how much it would beharder with the additional element of physical attrac-tion (which, let's face it, is fairly normal).When it comes to putting women in the back, I cansay I personally would feel uncomfortable praying infront of a man, when he could easily watch my bot-tom. And while the postures of prayer bring amazingdepth and realization to our lowliness before Allah,they also make certain body parts more prominent --especially when you're watching from behind. Forme, separation with ladies in the back seems an ob-vious and easy solution, without causing any of-fense.When I understand this ideal (that women pray be-hind men), but in the same room clearly, I don't haveany problem with the segregation, nor do I feelslighted by it. But usually the complaint rears itshead not when women are praying behind men, butwhen they are praying below them in a basement,above them in an attic, have trouble hearing, seeing,or even squeezing into a tiny cramped space whichhas been afforded them.Basically, it’s when the accommodations are clearlyunequal. The problem then is not with the segrega-tion, but with the accommodation--and each mosquefacility has its own issues with accommodatingwomen, and unfortunately a shortage of money orspace often causes women to suffer. However, segre-gation is not the cause, nor is eliminating it the solu-tion to the problem of inadequate accommodations.Separation in Educational Activitiesspecial care should be taken to ensure that both menand women have the same accessThe second category of separation comes to educa-tional activities—and in this situation I have taken a

Gender Segregation: What Does It Mean in Islam?Views of an American New Muslim

Page 17: Bakhabar april2014

Bakhabar : April 201417

Gender

rather strong view. It can be very difficult for Mus-lims in non-Muslim countries to learn about Islam,and segregation often compounds the problem, whenonly the men (or the women) have access to theteacher and the information.So when providing education activities, special careshould be taken to ensure that both men and womenhave the same access to the material and to the in-structor. Otherwise, the one group (it’s usually—butnot always—the women who suffer) will be disad-vantaged when it comes to learning Islam.It is in the case of educational settings when segrega-tion must be practiced carefully with special atten-tion towards equality. Putting one group (i.e.,women) in the back means they might not be able tosee or hear as well, and are less likely to ask ques-tions. Putting women in a separate room with onlyaudio is worse than putting them in the back, and theworst offense of all is not even allowing women toattend.When a community observes these offenses, womenneed to rally themselves and with numbers (by atten-dance) prove why the status quo is insufficient forthem, and provide a way to improve. Creating aspace for women, or installing audio and video feedscan all gradually improve the situation without beingtoo radical and offending people in the process.In Social ActivitiesThe other times women might be segregated frommen are at social events. And actually, this kind ofsegregation used to trouble me most because of mycultural upbringing.In American culture, it is generally polite for menand women to interact equally at gatherings. And be-fore I got married, I didn't see any problem with it.But looking back on my single life, I realize just howeasy it is for a romantic attraction to spark betweentwo people. Polite conversation between like-mindedfolks can easily lead beyond the bounds of friend-ship. I'm not saying that it always does, or even usu-ally does--just that it can.A more important barrier is inward modesty on thepart of both partiesI also thought that hijab itself (women covering theirbodies except for the face and hands) would pre-clude immodest activities and conversations. Wear-ing hijab for a short while, and socializing with otherwomen who wear it, can easily clarify that miscon-ception. Women who wear hijab are just as vulnera-ble to emotional attachment as other women. Thehijab does act as one, but just one layer of protec-tion, hopefully reminding the lady to be modest, aswell as reminding the gentleman that the woman is

not permissible to him outside of marriage.A more important barrier is inward modesty on thepart of both parties, which would cause them to actout of fear of Allah in their dealings with each other.But inward modesty need not be relied upon if onemore barrier were in place to limit the risks of inter-gender social interaction. That last barrier is segrega-tion.What I appreciate about Muslim gatherings now,after being married, is that I’m not placed in a situa-tion where etiquette demands that I converse withmen—men with whom there is no other practicalreason to converse. And by avoiding that situation, Ican avoid any deliberate or accidental flirting whichmight occur. The segregation actually protects boththe men and women from this potentially trouble-some scenario.Nobody presumes that two strangers, after short con-versation at a dinner party, will immediately sense-lessly involve themselves in an extramaritalrelationship. The beauty of Islam is that men andwomen who act according to Islam are protectedfrom even coming close to sinful behavior. So what’sthe problem with just chatting? A chat can easily turnto flirting, which can easily spark a romance. Segre-gation says, "Just don't go there."In countless other situations, men and women willinteract with each other--and they should do so withutmost professionalism, and inward modesty.Women should also take care to cover themselvesappropriately. There's no denying that the interactionwill take place, but all I am suggesting is that in apurely social environment, there is no need for menand women to socialize with each other.While there is some initial culture shock for Ameri-cans exposed to Islamic-style segregation, the bene-fits clearly outweigh any perceived failings of thebehavior. After a few months of meeting only withwomen, I don't feel like I have been deprived of so-cial interaction, and the more I think about it, thebetter I feel that I am not chatty with my husband'sfriends, and especially that he is not chatty with theirwives.So while the concept of segregation seems repugnantto American culture, when it comes to gender segre-gation in social settings (plus worship at mosques) Ithink the teachings of Islam guide us to a better andhealthier path. Of course, the segregation should befair, with neither side enduring hardship (tiny space,less food, etc.) while the other enjoys more hospital-ity. But when arrangements can be made equally forboth parties, then segregation is the way to go.http://www.onislam.net/

Page 18: Bakhabar april2014

Bakhabar : April 201418

International

I By Areebabint Khalid I

From the 1800s to the present day, family life in theWest has remarkably changed. While the West callsthis change part of the women freedom movement, alook at history may show otherwise.America before the 1800s was a farming country andninety percent of the population lived and worked onprivate farms. Households were mainly self-suffi-cient--nearly everything needed was produced in thehouse. The few things that could not be produced athome were bought from local craftsmen. Some otherthings, especially imports from Europe, were boughtfrom stores. Males would take care of the fields andfemales would take care of the home. In addition,they would engage in spinning, knitting, weaving,and taking care of the farm animals.

Industrial Revolution

The Industrial Revolution, which began around theearly 1800s, brought a major change to this way oflife. In 1807, in the wake of the war between GreatBritain and France, President Jefferson signed theEmbargo Act, which stopped all trade between Eu-rope and America. The Act meant that Europeangoods would no longer be available in the US andAmericans would have to produce them. One majorEuropean import to America was cloth, and so mer-chants used this opportunity to create a cloth indus-try in America.In 1814, Francis Cabot Lowell, a man from Bostonopened the first modern factory. Work here was to bedone way faster than before. Instead of manuallymaking things in houses, things were to be made athigher speeds in a factory and all stages of the workwere to be completed under the same roof. Nowwhat Lowell needed were workers. He found out thatwomen, especially unmarried daughters of the farm-ers, were more economical to use in labor than men.They were also more willing to work as hired peoplein factories.But Lowell had to make the working outside ofhome acceptable in a society which was not used toit. He assured parents that their daughters would betaken care of and kept under discipline. And he built

a boarding community where the women workerslived and worked together.Soon after, more and more factories emerged acrossAmerica. Factory owners followed Lowell's exampleof hiring unmarried women. By 1850 most of thecountry's goods were made in factories. As produc-tion of goods moved from the country to the city,people too moved from the country to the city.For money to be earned, people had to leave theirhomes. When women worked on the farm, it was al-ways possible to combine work and family. Whenwork for women moved outside the home, however,the only women who could follow it were thosewithout family responsibilities or those who had nohusband or no income. Likewise, the only womenwho could take care of their families were the onesthat didn't have work.This working out of home became a part of life forunmarried women. They would work until their mar-riage. But as time passed, women found family lifeinterfering with their work life and instead of view-ing working out of home as optional, they viewedfamily life as such. Many women started delayingmarriage even more and some decided to stay single.Married women however stayed home and dedicatedtheir time to their children. Now that there wasn'tany farm work to do, women had even more time tospend with the children. In 1900 less than about5.6% of married women worked outside. If a mar-ried woman were to work, it would be consideredthat her husband was invalid or that she was poor.

World War I

The first major entry of married women to the work-force came during World War I in 1914. Men went tofight the war and the country needed workers to takeover the jobs they left behind. Unmarried womenwere not sufficient for the labor needs, so employersstarted to invite married women too, to work. By1919, 25% of the women in the workforce were mar-ried. But this was only the beginning.Another change World War I brought was the entryof women to the army. About 13,000 women enlistedin the US Navy, mostly doing clerical work--the firstwomen in US history to be admitted to full military

How Women Were Lured Out of theHome in the USA, Part-1

Page 19: Bakhabar april2014

Bakhabar : April 201419

International

rank.

Great Depression

The Great Depression came in the 1930s. The unem-ployment rate climbed from 3.2% in 1929 to 23.6%in 1932. Jobs became scarce for skilled people andmen. Fathers went to search for jobs. Some, underdespair, deserted their families. The responsibility ofearning fell on mothers in many families.Most women and children, however, found jobsmore easily than men because of the segregation ofwork categories for men and women. Although 80%of men during the Great Depression opposed theirwives entering the workforce under any circum-stances, economic factors made it necessary for thewomen to work. Hours were long and pay was low.Twenty percent of white women were in the work-force.

World War II

World War II came in the early 1940s. Men weredrafted to fight, and America needed workers andsupplies. Again, the employers looked towards thewomen for labor. Unmarried and married womenwere invited to work, as had been done during WorldWar I.

But still, public opinion was generally against theworking of married women. The media and the gov-ernment started a fierce propaganda campaign tochange this opinion. The federal government told thewomen that victory could not be achieved withouttheir entry into the workforce. Working was consid-ered part of being a good citizen, a working wife wasa patriotic person.

The government founded the Magazine Bureau in1942. The Bureau published Magazine War Guide, aguide which told magazines which themes storiesthey should cover each month to aid war propa-ganda. For September 1943, the theme was "Womenat Work". The slogan for this was "The MoreWomen at Work the Sooner We Win." Magazines de-veloped stories that glorified and promoted theplacement of women into untraditional jobs whereworkers were needed. The idea was that if smaller,unexciting jobs were portrayed as attractive andnoble more women would join the work force.The media created Rosie the Riveter, a mythicalcharacter to encourage women into the workforce.Rosie was portrayed as a patriotic woman, a hero for

all American women. "All the day long, Whetherrain or shine, She's a part of the assembly line. She'smaking history, Working for victory, Rosie the Riv-eter… There's something true about, Red, white, andblue about, Rosie the Riveter."The propaganda efforts worked. More than six mil-lion women joined the workforce during the war, themajority of them married women. In 1940, beforethe war, only 36% of women workers were married.By 1945, after the war, 50% of women workers weremarried. The middle class taboo against a workingwife had been repealed.

Part-2 of this article will appear in May 2014 Issueof BaKahabarSource: www.islaaminfo.co.za

Page 20: Bakhabar april2014

Bakhabar : April 201420

Islam

I By Mohammed Obaidullah, Jeddah I

There are clear indications that zakat collectionshave been growing in many parts of the globe. Thegrowth has been particularly spectacular in someMuslim countries that have made the payment ofzakat mandatory, such as, Saudi Arabia andMalaysia. Additionally, collection of zakat is entirelyin the hands of the state. For instance, Saudi Arabia’szakat revenues during 2014 is expected to be aroundUSD4 billion (they currently stand at about USD 3.7billion). Zakat and tax revenues in the kingdom havebeen increasing at a rate of 20 percent per yearthrough the last five years. Malaysia reported zakatcollections at about USD550 million in 2011 andthese have increased by 27 times over the previoustwo decades. In contrast, Indonesia reported totalzakah collections at USD232 million in 2012 andthese have increased by32 times over the previ-ous decade. Indonesia,of course, permits pri-vate institutional collec-tors under the overallsupervision of the stateagency BAZNAS. Pak-istan offers another in-teresting contrast bymaking zakat collectionfree-for-all (state, pri-vate institutional as wellas individual collectors).Even after making zakaton financial assetsmandatory and to be de-ducted at source, thestate collected merelyUSD105 million in 2011(increased by 40 per centover 3 years). At thesame time unofficial es-timates put the total col-lection at about USD 2billion clearly indicatingeither gross inefficiencyor trust-deficit with thestate collection agency.

Close observers and zakat officials attribute thesurge in collections to different factors. In SaudiArabia, it is the firm hand of the state that now re-quires mandatory electronic filing for all zakat decla-rations. In Malaysia, the state owned Islamicreligious councils have the sole authority for zakatcollections. However, officials admit that enforce-ment is very weak. Major reasons for this are: ab-sence of database of those liable to pay zakat,unwillingness of zakat officer to list down those whofail to pay zakat, shortage of staff and inadequate au-thority to zakat officers to investigate any failure andthe like. The steep growth in zakat collections how-ever, seems to have come about due to large-scalecorporatization with banks and FIs acting as agentsof the state religious council for zakat collection. Onthe other hand, the high growth witnessed in Indone-

sia seems to have comeabout because of a veryproactive and rational legaland regulatory framework.

Are there any lessons hereto be learnt for the Muslimsof India? Unlike awqaf,India does not see a role forthe state (e.g. Ministry ofMinorities Affairs) in man-agement of zakat. Privateindividuals and institutionsare free to collect and dis-tribute zakat. Indeed it isbelieved that a major partof zakat is collected byMadaris or Islamic reli-gious schools. A sample-based study undertaken in2007 estimates total zakatcollected in India to beUSD1.5 billion. It is indeeda sad realization for any ob-server that the Indian Mus-lim community - secondlargest in the world – hasno clue regarding the opera-tionalization of zakat, the

Should Zakat Management be Centralized inIndia?

Page 21: Bakhabar april2014

Bakhabar : April 201421

Islam

single-most important economic institution. Anec-dotal evidence suggests that the cost of collection ofzakat as a percentage of total zakat collection inIndia (with a large private army of individual zakatcollectors) is perhaps among the largest in the world.While any role for the state in the management ofzakat will perhaps be an unwelcome proposition forthe community leaders, one may realistically arguein favour of creating a private national umbrella or-ganization by the community to collect and disbursezakat efficiently. It will undoubtedly be in a positionto employ modern tools and strategies for mobilizingzakat (e.g. use of ICT, collection and payment plat-forms, corporate agents, use of mass media for pub-lic education and awareness regarding zakatobligations, imparting skills to zakat collectors andprofessionals and many other measures that have de-livered good results elsewhere). The umbrella organ-ization or network of organizations will enjoy fargreater credibility by adopting transparent methodsof collection and distribution (e.g. giving due respectto the wishes of the muzakki or zakat payers). Thesooner the community decides to shun the status-quoand give serious thought to improving its zakat man-agement systems, the better it is for the well-being ofthe community in-shaAllah.

http://sadaqa.in/2014/02/20/should-zakat-collec-tions-be-centralized-in-india/

Wearing dirty clothes is not fromhumility – Explained by ShaykhFawzan

Questioner:May Allah grant you good. The questioner says: AnImaam of a masjid has a lot of money; but when hecomes to the prayer, he comes wearing a dirty Izarand a dirty shirt. And when I say to him: “Why don’tyou buy some new clothes for the prayer”? He says:“Whoever humbles himself for Allah, He will ele-vate him”. So what is the ruling for his prayer?

ShaykhFawzan: This is not humility. Allah the Ex-alted says:

O children of Adam, take your adornment at everymasjid. (Soorah Al-'Araf 7:31)

This means for every prayer. Adornment is not onlycovering the awrah, rather adornment includesclothes, beautifying oneself for the prayer. You arefacing the Lord of all that exists; you are standing infront of Him. Therefore beautify yourself with whatyou are able to from adornment; in recognition of theprayer, and exalting the standing before your Lord.This is something desired, and favorable. And thehadith says:

When Allah makes you wealthier then you shouldclothe yourself properly.

And he says:

Verily Allah loves to see the effects of His favorsupon His slave.

O my brother this is not humility. Yes, do not wearextravagant clothes. Do not wear extravagant clothessuch that it becomes an issue of fame or notoriety.Wear moderate clothes which are clean and beauti-ful.

Verily Allah is Jameel and He loves beauty.

Translated by Rasheed ibn Estes Barbeehttp://mtws.posthaven.com

Page 22: Bakhabar april2014

Bakhabar : April 201422

History

I By Prof. Refaqat Ali Khan I

Write Foundation, Dhaka, Bangladesh, anNGO, invited me to attend the SAARCLiterary Festival in Dhaka on 27-28 Feb-

ruary, 2014. Delegates from Afghanistan, Pakistan,India, Nepal, Bhutan, Bangladesh, Sri Lanka andMaldives were participants. The seminar / festivalproposed a discussion / review “Beyond Borders,Trust and Reconciliation”.

I presented a paper “Within Borders, Trust and Rec-onciliation–Urdu in the making of Bangladesh”. Notbeyond, but within. Trust and reconciliation withinborders are as important as beyond borders, but un-wise trust and reconciliation, beyond or within bor-ders, could as well be harmful. The Bengali Muslimssuffered for this.

According to Pakistan’s census figures, 3 per centpeople in Pakistan had Urdu as their mother tongue,but 97 per cent non-Urdu speaking people of Eastand West Pakistan had to accept it as the national /official language. In spite of stiff opposition fromEast Pakistan, Urdu remained the national language.This was the primary reason Bangladesh came intobeing in 1971. Besides language, it was the insensi-tivity of the Urdu-speaking Muslim leadership toBengali sentiment that was an additional factor.

The famous (or infamous) Lahore Muslim LeagueResolution, 1940 is projected in this paper asBangladesh Resolution. This resolution was adoptedby the All India Muslim League under the presi-dentship of M A Jinnah. The proposer was Sher-i-Bengal, FazlulHaq. Bangladesh was on the mind ofFazlulHaq. He wanted more than one state withMuslim majority areas which had geographical con-tiguity to be constituted as “states”.

Eastern Bengal plus Assam were Muslim majorityareas and had geographical contiguity and thus couldbe constituted as “states”. The state of Bengal couldnever have a contiguity with Western Muslim major-ity areas. Two states, therefore, were the natural out-come of this resolution. M A Jinnah understood eachword of this resolution. FazlulHaq had deliberatelyput “states” (in plural) with contiguous areas.

In 1940, Mr Jinnah was not the absolute master ofAll India Muslim League. FazlulHaq rightly con-fided to Shaikh Mujibur Rahman that he was respon-sible for the Lahore Resolution. Nobody knewJinnah in 1940. But in 1946 Jinnah, no doubt, wasthe greatest leader and absolute master of theLeague. Disregarding Lahore Resolution he invitedthe Muslim League legislators to Delhi in 1946 andgot a new resolution passed at its Convention, de-manding a state (singular) of East and West Pakistan.This resolution of the convention of Muslim Leaguelegislators also provided a theoretical foundation forthe two-nation idea.

In 1946 there was a Qaid-e-Azam wave. Nobodycould oppose him. The two nation theory blindedBengali Muslims. Bangladesh was ideologicallyconceived by the Tiger of Bengal in 1940 and killedin 1946 by another Bengali Muslim, ShaheedSuhrawardi, who proposed the Delhi Resolution.

In a question-answer session it was pointed out thattheoretical foundation of the two-nation theory couldbe questioned but it had positive aspects, too. Itunited the Muslims of British India so strongly thatthey supported Pakistan, practically with one voice.Partly agreeing, I said that no doubt there was unityamong Muslim rank and file, but this unity wastime-bound, without sustainable foundations. ThePartition divided Indian Muslims into two set of peo-ple, Indian Muslims and Pakistani Muslims withinone year of Delhi Resolution and, 24 years later, an-other set of Muslims, Bangladesh Muslims. It wasnot unity, but false consciousness.

In history people are subjected to false conscious-ness for a short or even a longer time. KeepingBangladesh in mind I told them that many Muslims,including Zulfiqar Ali Bhutto considered that Mus-lims were the rulers of India for a thousand years. Ireminded them that under the Mughals in today’sBangladesh 90 per cent people were peasants,largely Muslims. Some of them were zamindars, butzamindars were largely Hindus. The Muslim peas-ants of Bangladesh were subjected to as great ex-ploitation in Mughal India as they were under theBritish Raj, much like the peasants under the presentgovernment of Bangladesh.

Quirks of HistoryHow Mr. Jinnah forestalled FazlulHaq’s gambit

Page 23: Bakhabar april2014

Bakhabar : April 201423

From the Book

I By Shakeel Ashraf I

Dinar made of gold and Dirham made of sil-ver, were the currencies at that time, with anexchange rate of one to ten. Malik ibn Aus

(RA) wanted to exchange 100 Dinars and made mu-tual agreement with Talha ibn Ubaidullah (RA), whotook the gold and turned it about in his hand andthen said, “I can’t do it until my treasurer brings themoney to me from Al-Ghaba”. Umar Ibn Al Khattab(RA) was listening and he said, “By Allah! Do notleave him until you have taken it from him. He fur-ther said, “If someone asks you to wait to be paiduntil he has gone back to his house, do not leavehim.” (Ref: Moutta, Imam Malik, Business Transac-tion Hadith 31.17.38http://elazhar.com/esonna_u/businesstrans/56.asp) An author quotes in his booklet, “From your hand tohis hand. If he asks you to wait behind the wall (of aroom) do not wait for him, and if he jumps from theroof, then, jump with him.”

Imagine, to narrate, the above tradition, to someone,today, who does not know the caliber of Umar (RA)and is not acquainted with hadith of six commodi-ties; what will be his reaction? Will he not call Umar(RA) a fanatic fellow running behind petty issues?Nauzbillah! This is what we face, today, when we re-mind someone about an injunction of Islam which heis unaware of or doesn’t know its due importance.

Today we are well aware of the dynamic behavior ofcurrency exchange. Exchange rate may change anymoment and so a forward trading of currencies is de-clared unlawful in Islamic finance. Not only mutualexchange rate of currency, but the purchasing powerof all currencies changes with time. According to fa-mous hadith of six commodities, the exchange ofgold, silver, wheat, barley, dates and salt should al-ways be hand to hand. (Ref. Sahih Muslim,Book#10, Hadith#3853)

Sahih Bukhari, Hadith#3872: Abu Sa’id (RA) re-ported: Dates were brought to Allah’s Messenger(PBUH), and he said: These dates are not like ourdates, whereupon a man said: We sold two sa’s ofour dates (in order to get) one sa’, of these (finedates), whereupon Allah’s Messenger (PBUH) said:That is riba (interest); so return (these dates of finequality), and get your (inferior dates); then sell our

dates (for money) and buy for us (with the help ofmoney) such (fine dates).

The above mentioned issues are related with riba.Verse 279 of Sura Baqra declares war by Allah andHis messenger against riba takers. After revelation ofthe verse money lending on riba became criminal of-fence in an Islamic society.(http://www.tafheem.net/tafheem.html). Today onecan argue that he is not living in a society where ribacan be a criminal offence. Well, there is a hadith towarn him that the sin of riba is 70 times the sin of in-cest with one’s mother (Ibnmaja, Baiaqi,http://tanzeem.org/books/books/BU_4_01_Islam_ka_Maashi_Nizam.pdf, page#22). Anyone havingsome moral sense can conclude, on the basis of thisprophetic saying, that there is nothing more immoralthan taking riba. Why such stern warnings againstriba? Because Allah, the All-Knower knows thatman has limitless lust to wealth. “And you love thewealth with all your hearts” (al-Fajr 89:20). Moneyis such a weak point for mankind that the generaltendency is, to take the Divine restrictions in a lightway?

I remember once a brother from Afghanistan, in hisemail to Bihar Anjuman yahoo group enquired abouta food-stuff; whether it is halal or haram. An enthu-siastic member jumped out of his closet staing thatwhat is the need of enquiring about small issueswhile there are so many big issues in the community.I believe, when an individual finds the urge to followinstructions of his Creator, there is nothing small forhim.

Let us take another example at social level. Many ofus talk about the wrongdoing of others in their ab-sence, taking it a lighter note. But Quran takes a verystrong note of it in the following verse.

(49:12) Believers, avoid being excessively suspi-cious, for some suspicion is a sin. Do not spy, norbackbite one another. Would any of you like to eatthe flesh of his dead brother? You would surely de-test it. Have fear of Allah. Surely Allah is much

Petty Issues are not really petty

Page 24: Bakhabar april2014

Bakhabar : April 201424

prone to accept repentance, is Most Compassionate.

Let us avail an opportunity to recite and ponder overthe following verses.

(59:18). Believers, fear Allah and let every personlook to what he sends forward for the morrow. FearAllah; Allah is well aware of all that you do. (59:19).And be not like those who forgot Allah and so Hemade them oblivious of themselves. They are thewicked ones.

Shakeel Ashraf ([email protected])

(1) (2)

dk rduhdh izf'k{k.k gj ,d dk gd ekuk tk;sA dkystksa esa

gj fo|kFkhZ dks dEI;wVj dkslZ ikB~;Øe dk fgLlk cusA f'k{kdksa

dks jsxqyj xzsM feysA

8½ Hkz"Vkpkj] tek[kksjh vkSj lhek ls T;knk equkQk rhuksa ,d gSaA

bUgha ls dkyk /ku iSnk gksrk gSA lkEiznkf;drk bUgha dk dop

gSA buls fuiVus dh lexz ;kstuk cusA

9½ gekjh fons'kuhfr vkt+knh vkanksyu dh fojklr ls mith gS

vkSj dke;kc jgh gSA jktuSfrd LokFkZ ds fy;s ml ij geyk

u fd;k tk;sA gekjk Qksdl nwljs ns'kksa dh turk ls lg;ksx

c<+kus ij gksA ;kn j[ksa fd vkt geykoj ljgn ls ugha]vkt geykoj ljgn ls ugha]vkt geykoj ljgn ls ugha]vkt geykoj ljgn ls ugha]vkt geykoj ljgn ls ugha]

cktkjks a ls ?k qlrs gS a rFkk tax dksbZ ns'k thr ughacktkjks a ls ?k qlrs gS a rFkk tax dksbZ ns'k thr ughacktkjks a ls ?k qlrs gS a rFkk tax dksbZ ns'k thr ughacktkjks a ls ?k qlrs gS a rFkk tax dksbZ ns'k thr ughacktkjks a ls ?k qlrs gS a rFkk tax dksbZ ns'k thr ugha

ldrkA taxksa ls dbZ xquk T;knk yksx van:uh fgalk esaldrkA taxksa ls dbZ xquk T;knk yksx van:uh fgalk esaldrkA taxksa ls dbZ xquk T;knk yksx van:uh fgalk esaldrkA taxksa ls dbZ xquk T;knk yksx van:uh fgalk esaldrkA taxksa ls dbZ xquk T;knk yksx van:uh fgalk esa

ejrs gSa] mls jksdsaAejrs gSa] mls jksdsaAejrs gSa] mls jksdsaAejrs gSa] mls jksdsaAejrs gSa] mls jksdsaA

ftudks jbZl oxZ mHkkj jgk gS mudks ns[ksa fd og vkiesa nnZeanh

iSnk djrs gSa ;k ncaxiukA ped ned dh ckr djrs gSa ;k mu voke

¼turk½ dh ftudh dher ij ;g pdkpkSa/k gS o ftUgsa dHkh vNwr]

dHkh fiNM+k] dHkh fo/kehZ rFkk dHkh ijns'kh dgdj tyhy o dRy

fd;k tkrk gSA D;k otg gS fd fo'kky jSfy;ksa esa naxksa ds izeq[k

vkjksfi;ksa dks ixM+h igukbZ tkrh gS vkSj VkVk] vackuh] vnkuh lewgksa

dks vjcksa dh t+ehu dksf<+;ksa esa ns nh tkrh gS rFkk fdlkuksa ij *lj*

¼Special Investment Region ½ Fkksik tkrk gSA

vkt gekjs bZeku vkSj nnZeanh dh dlkSVh gSA ge ml ij [kjs

mrjsaA

& ln~Hkko fe'ku& ln~Hkko fe'ku& ln~Hkko fe'ku& ln~Hkko fe'ku& ln~Hkko fe'[email protected], 9717309263

[kqnkbZ f[knerxkj & 08133685758

yksdlHkk pquko ds eqísyksdlHkk pquko ds eqísyksdlHkk pquko ds eqísyksdlHkk pquko ds eqísyksdlHkk pquko ds eqís

lkfFk;ksa]

yksdlHkk pquko lkeus gSaA ehfM;k vkSj baVjusV ds t+fj;s dkiksZjsV

o laiUu oxks± us tks tquwu ¼mUekn½ dh vka/kh mBk j[kh gS ge mlesa u

cgsaA lcdks lkFk ysdj pyus okyksa dks vkxs yk;saA bu eqíksa dks vkxs

j[ksa %

1½ turk ds uqekbUns yksdlHkk esa igq¡psa & iwathifr;ksa] vQljksa

vkSj turk dks tkfr&/kje ds uke ij tyhy ¼humiliate½ djus

okyksa ds ughaA

2½ mu yksxksa dks vkxs yk;sa tks ehfM;k dks dkiksZjsV oxZ ds paxqy

ls vkt+kn djsa rkfd og vehjksa vkSj naxkb;ksa ds fgrksa dks vkxs

c<+kus dh ctk; cstqcku ¼ewd½ vkoke dh vkokt cusA

3½ tks /kkfeZd laLFkkvksa dks lkEiznkf;d] tkfroknh o 'kks"kd oxZ ds

fu;a=.k ls vkt+kn djsaA mudks lPpkbZ vkSj ln~Hkko dk ifo=

LFkku cuk;saA

4½ tks esgurd'k voke ¼etnwjksa] dkjkxjksa½ dks rduhdh izf'k{k.k]

dke èka/kk'kq: djus dh iwath rFkk ekdsZfVax pSuy eqgS;k djk;saA

5½ tks xkaoksa dh tM+sa u m[kM+us nsaA ogka dh t+ehu ljdkj ;k

O;kikjh u gM+i ldsaA fdlkuksa dks Qly dk lgh nke feys o

xkao dh O;oLFkk xkao ds gkFk esa gksA

6½ eujsxk tSlh ;kstukvksa dks xkao esa iwath fuekZ.k ls tksM+saA xzke

iapk;r dh lÙkk esa iz/kku dh txg lHkh esEcjksa dh leku

Hkkxhnkjh gksA ogha fo/kku lHkk o laln esa gksA ftu jkT;ksa esa

eq[;ea=h iwjh lÙkk fy;s cSBs gSa mUgsa gVk;k tk;sA

7½ f'k{kk vf/kdkj ,DV dk nk;jk c<+k;saA 10oha rd f'k{kk o 2 lky

Page 25: Bakhabar april2014

Bakhabar : April 201425

Politics

I By Asma Khan I

[Hindus frequently ill treated in Pakistan sends achill down the spines of Muslims in India, the dirtyminority politics of both the countries is a matter ofbig concern. Here is a brief review of the past andpresent Minority Politics of these nations. ]

Pakistan has long ceased to shock me, it’s kindof Lebanon; Lebanon of the 80’s, when it wasdifficult to discern who was killing and who

was making a killing of it? When senses getnumbed, the killings get anesthetized. Neverthelessthose 85 dead worshippers at the church on 22 Sep-tember last year; and the recent cold blooded murderof Hazara Shias on board a bus succeeded, in send-ing a chill down my spine. The murders were alsosaid to be put under headlines like; Cleanerscleansed! Since the creation of Pakistan such attackshave continued in numerous forms. Furious attackson its minorities are also seen in Bangladesh. TheSachar Committee report is a mirror to the plight ofthe minorities in India. [Read more about it here ]In the sub-continent, minorities face, serious threatsto life and property, riots and pogroms, forcible con-versions, marriages and discrimination at the variouslevels of the civil society, and misuse of the blas-phemy law. This has not just kept the minorities,Muslim and non-Muslim on their toes, but has alsocompelled them to live their endangered lives, tip-toeing to the vagaries of the bullish majority. Let’shave a look at different aspects of this issue.

A Brief Introduction to the Minorities of Pak-istan:

In 1947, Pakistan’s independence led to c.14 millionpeople moving across the borders, with Pakistan re-ceiving more than 8 million Muslims from all overIndia. Most came to West Pakistan (present-day Pak-istan) and l.2 million Muslims were received by EastPakistan or present day Bangladesh.(1) The percent-age of non-Muslim minorities was 23% of the totalpopulation of Pakistan at the time of Partition.Tellingly enough now it is reduced to only 3%. In-creasingly the non-Muslim [Hindu] minority hasbeen seeking asylum in the parent country India,

finding the living in Pakistan getting harder andharder by the day. In Pakistan there are a number ofminority groups, Muslim and non-Muslim. Shia isthe biggest, almost 20 to 25 % of Pakistan popula-tion. Then there are ethnic Hazaras who also happento be Shias, hence face double-edged sword of dis-crimination. They speak Persian, and are spread inand around Quetta. The Kalash community, said tobe between 5000 to 6000 in number, lives aroundChitral district, Khyber Pakhtunkhwa province andfollows an animist faith, labeled as a Pagan group.Interestingly, the Kalash community as a traditioncelebrates death! After a demise, they engage in fes-tivities, for three days at the very place where thedead body has been placed. They have been com-plaining of threats and forced conversions. Anothergroup that goes by the name Kihal is regarded dirtyfor they relish crocodile meat. Due to their being anomadic tribe, they don’t have a permanent addressand hence denied national ID cards, which translatesinto meaning that they are unable to vote. The coun-try they live in, does not consider them citizens.They are denied even alms for the same reason. Ah-madi or Qadiyanis are regarded as heretics, for notbelieving in the essential concept of ProphetMuhammad [p.b.u.h.] being the last prophet. Chris-tians are even worse off as they (unlike Hindus) aremostly in Punjab where there is more intolerancethan Sindh

According to a view, the Mohajirs [Muslim migrantsfrom India who settled mainly in Sindh province,particularly in Karachi] too can be considered, a mi-nority group. Elaborating further on this, a univer-sity professor friend from Pakistan confesses that,the Mohajirs today find themselves alienated. Thereason ,according to him , is that, those who settleddown in this sea side port had brought with them-selves a distinct culture of their own and found as-similating in the new Punjabi/Sindhi ethos ofPakistan difficult. They were far more proud of theirIndian roots, heritage and Urdu culture, [belongingmainly to Northern Indian state of UP] hence be-came fiercely protective of it. This trend continueseven to this day.

Minority politics of India and Pakistan:

A Perspective

Page 26: Bakhabar april2014

Bakhabar : April 201426

Politics

Giving the Minorities A Square Deal:

A study of what our leaders wanted for their respec-tive minorities would be quite significant to discern.In his famous speech at the Lahore session of Mus-lim League in March 1940 Mr. Jinnah was not onefor the unity. He had said,

Islam and Hinduism are not religions in the strictestsense of the word, but are, in fact, different and dis-tinct social orders…..The Hindus and Muslims be-long to two different philosophies, social customs,and literatures…To yoke together two such nationsunder a single State, one as a numerical minorityand the other as a majority, must lead to growingdiscontent and the final destruction of any fabricthat may be so built up for the government of such aState. Despite this rhetoric Mr. Jinnah seemed genuinewhen he promised the minorities that they would geta Square Deal. His epoch speech on 11 August 1947asserts that, religion would have no business to do inthe business of Pakistan! Going further he saidsomething which can be taken as blasphemous intoday’s Pakistan, he had said.

in course of time Hindus would cease to be Hindusand Muslims would cease to be Muslims…in the po-litical sense as citizens of the state.Our Mahatma being the all knowing didn’t bite thebait and insisted that Jinnah’s promises needed to beweighed with the, corresponding deeds of ‘his’ fel-low Musalmans. Their views about dealing with therespective minorities are illuminating. Contrary tothe Mahatma, Mr. Jinnah took on Lord Mountbattenwhen the latter alluded to Emperor Akbar’s justicefor the weaker sections of the society, circuitouslyimploring him to treat the minorities in Pakistan rea-sonably well. The formidable lawyer in return threwat the last Viceroy the original allusion from ProphetMohammad’s times, saying:

tolerance and regard and respect for their [minori-ties] faith was in Muslim blood. (2)He was referring to the teachings of brotherhood inIslam. Mr. Jinnah blamed the deeply complex socialstructure of India as an impediment in the way of itsfreedom. It would be a free country for sure, longago, if not for this, he had regretted. The issue of theminorities must be important for him; he himselfwas one, a Khoja Shia and had married Ratti Bai , aParsi , herself a minority on both sides of the border.He adopted the Muslim League flag as the official

national flag of Pakistan, but with a change, a whitestrip as a symbol of Peace and it was for Pakistanminorities. Appointing Jogendarnath Mandal aschairman of the Constituent Assembly of his newborn country was a special gesture, though viewedwith skepticism on the Indian side. Mr. Jinnah alongwith Sister Fatima Jinnah had made it a point to at-tend the ‘Dominion Day’’ service at RomanesqueParish Church of Holy Trinity in Karachi on August18th, 1947. Even if Jinnah had not passed away sosoon after establishing his dream state, he wouldhave found it increasingly difficult to arrest the tideof hatred brewing since the Partition. Coming backto the Great Soul, it’s a known fact that MahatmaGandhi’s proposals at the time, though well mean-ing, were scorned upon as pure naiveté by somequarters. He had insisted that Hindus remain in Sind,even at the height of riots. A leading publication ofthose days, The Hindustan Times, was sarcastic toone of his ideas. The Great Soul Mahatma Gandhi, itsaid, after opposing the idea of Pakistan all his polit-ical career, had decided to spend the rest of his life inPakistan to protect the interests of minorities namelyHindus and Sikhs. Earlier Mahatma had refused aplea, Punjab needed his healing presence , from hisfavorite disciple Nehru. (3), to visit the burning Pun-jab where a massacre was happening from Lahore toRawalpindi. The atmosphere was explosive. Withmass migrations, murderous mayhem with a rarecruelty and rumor mongering at its lethal best, assur-ances from the big leaders of the time had becomevacant sounds which had lost all their voice. Mr.Jin-nah is known to have showed least concern forthe,’left over’Muslims , who didn’t want to migrate.He was indifferent to them. Nevertheless Mr. Jinnahwas conscientious enough to express his displeasurewith the way Hidayatullah ministry handled the non-Muslim minority issue at the time. He was rightlyconcerned about the possible fallout of such an irre-sponsible act of negligence. He was said to havefeared a chain reaction, where provinces with Mus-lims as minorities might face the consequences ofwhat their fellow religionists did elsewhere. Thiswas and is the crux of this complex issue, a tit for tatpolitics, a tit for tat murder. You kill our man and wekill yours. This smells bad; same as the famed rheto-ric of 2002, Every action has an equal and oppositereaction. Remember?

Now we also have him saying that Hindus fromBangladesh should be allowed to settle in India. TheBJP Prime Minister designate is playing his favoritegame again that had begun in 2002, with the only

Page 27: Bakhabar april2014

Bakhabar : April 201427

Politics

difference that now, after winning the state levels, heis now trying for the national championships.

Part IIMinority Politics or Hostage Politics ?

The news of minorities ill treated in Pakistan sends avery wrong message here. The most unfortunate re-sult of this divisive communal politics discussed inpart 1 of this essay; was emergence of the HostagePolitics. Roughly, what it means is that, if a Hinduwas/is harmed in the Land of the Pure, then a Mus-lim had to pay its price, living in Hindostan. Politi-cians of both the faiths had no qualm in assertingthis ugly truth. It was a hidden threat, the ugliest wayto tell them, that, we would be doing the same, ifyou do it. It also had an inbuilt advantage of conve-niently blaming the, ’other’ party for the mayhemone caused. Leaders of the pre-Partition era thoughwere desperately trying to do something about this,sensing a huge threat of violence to the minorities,wherever people became one. J.B Kriplani, the so-cialist Sindhi leader and president of Congress partyduring the crucial period of the Partition, supported ajoint committee to protect the minority rights. Heurged the minorities in Pakistan to not lose hope andbelieve in Muslim League promises of safeguardingtheir interests. Being the politician that he wasAcharya Kriplani had proudly declared,

Pakistan can’t afford to ill treat Hindus. If 20 millionof Hindus were included in Pakistan, 45 million ofMuslims came within Hindustan. (4)

Here you see resonant politics perhaps at its best (orworst?). Moulana Azad, whom Jinnah used toridicule, as Show Boy of the Congress, for his pre-sumed ineffectiveness, was worried too. On 29 June1947, in a press statement, Moulana Azad astutelysuggested a joint meeting of the constituent assem-blies of the soon to be neighboring countries Indiaand Pakistan, and making of a Common Charter ofRights of Minorities in the two countries. But voiceslike Kriplanis and Azads often remain lonely evenamong their own. Considering the pitiable conditionand a most awful treatment of the minorities in Pak-istan today, it is ironical to note that, under theNehru-Liaquat Agreement of 1950, for the purposeof the protection of minorities; Pakistan had insistedon the creation of a new Ministry of Minorities, set-ting up of a minority commission, appointment ofminority representatives in the council of ministersetc. in each state of free India! Home Minister of the

time, Sardar Patel opposed this proposal tooth andnail, saying it was akin to putting poison in the In-dian governmental machinery, and termed it,

submission to an external force called Pakistan whohad itself liquidated its own minorities on its terri-tory. He continued,

We have conceded one Pakistan; that is more thanenough. We cannot promote any further such mental-ity, let alone do anything which will perpetuate it.(5)

Are Minorities Loyal to their Country?

The issue is also that of the integrity and loyalty ofthe minorities being under the cloud of suspicionperpetually. The Azeem Qaid of Pakistan too didn’tmince words when he spoke about the duties of anon–Muslim Pakistani. In a press conference inDelhi on July 13th, Mr. Jinnah emphasized the needfor the minorities , ‘to be loyal’ to Pakistan.

They [minorities] will be in all respects the citizensof Pakistan without any distinction of caste, colour,religion, or creed. Along with it goes the obligationof citizenship…As long as the minorities are loyal tothe State and true allegiance, (and) as long as I haveany power they need have no apprehension.

Their condition as illustrated in the Sachar Commit-tee report shows an ugly picture in the mirror of theIndian democracy. Voicing this Majority-Minoritydilemma, at a conference in New Zealand, its humanrights commissioner Justice John Wallace spokethus:

The minority is generally right, provided the minor-ity can carry the majority with it.

But this game of Majority-Minority politics, is tooprecarious and too dangerous to speak about. Theproblem of resonant minority politics became severewith the partitioning of lands, rivers and populationsof the Sub-continent. Y. B. Chavan the Home Minis-ter in 1969 had astutely pinned the problem of Mi-nority vs Majority politics down this way whilereplying to a debate on Ahmadabad riots.

There is the majority community’s communalism andthere is the minority community’s communalism…But I would like to repeat that in a country like ours,the majority community has a special responsibility

Page 28: Bakhabar april2014

Bakhabar : April 201428

to demonstrate that their activities are more secu-lar.

(in the Indian Parliament in 1969). Internationally respected legal luminary, Fali.S.Nariman in his latest book, The State of the Na-tion, is eloquent enough to state thus:

When we in India discuss the state of the nation,we should never forget the historical context: Mi-nority with a small ‘m’ must be the watchword.Minority with a small ‘m’ helps to carry the ma-jority with it. And I would respectfully suggest tomy Hindu brethren that ‘majority’ with a small‘m’ also helps to carry the minority along! Thepossibility of conflict arises when one or other ofthese groups stresses the big ‘M’ factor. (9)

While the minorities of the subcontinent, Hindus,Muslims and Christians are struggling and piningfor a peaceful, dignified and suitable survival intheir motherlands; let’s hope that both the major-ity and minority communities of India, Pakistanand Bangladesh grow to be wiser and responsible,and seek to be majority and minority , alwayswith the small, ’m’.

References:1] Report: Religious Minorities in Pakistan, byDr. Iftikhar H. Malik, Minority Rights Group In-ternational, London, pg.42] Khairi Saad R, Jinnah Reinterpreted, 1995, pg,4653] 21, August, 1947, in a telegram to MahatmaGandhi.4] AICC Papers: Nehru Memorial Museum andLibrary.5] In a letter dated 6 April 1950, addressed to N.Gopalaswamy Ayyangar, who was a ministerwithout portfolio. 6] In a press conference in Delhi on 13 July, 1947.7] M.N.Roy ,The Men I Met, 1968, an essay onMuhammad Ali Jinnah in Independent India, Sep-tember 19, 1948 , Janta Publications8] in the Indian Parliament in 1969. 9] Fali S.Nariman, The State of the Nation, HayHouse India, 2013Note: By big ‘M’, Fali S Nariman implies the ma-jority’s using their advantage of numbers as an in-strument of power, hence leading to its possiblemisuse and by small ‘m’ a non –violent, practicalcommunity with the aim of eliminating the causeof the suffering.

Only 4 Masjids for 2 Million Muslimsin Moscow

Moscow Mayor Sergei Sobyanin recently said he did not wantany more mosques being built in his city, claiming it would at-tract more Muslims. Such open displays of Islamophobia havebeen echoed elsewhere in Russia and show a deep rooted prob-lem in the city of Moscow, which currently has a Muslim pop-ulation of two million residents.While there are two million Muslim residents living inMoscow, there are up to two million more Muslim migrantworkers, most of who immigrated from Soviet Central Asia. Asof today, there are only four public mosques in Moscow. Withthis shortage, Muslims have to wait hours to enter a mosque.Currently, only one new mosque is under construction.The mayor made his decision that he will not be issuing anymore permits to build further mosques. Sobyanin said thatthese Muslims are from outside the city and “don’t have theright to be catered to” since they are not Russian citizens.However, he admits that the city’s economy would not be ableto manage without these Muslim workers.With 2 million legal Muslim residents in Moscow the fourmosques cannot hold more than 10 thousand people, so newmosques are needed. This is a case of basic civil rights becauseit neglects these citizen religious needs. These Muslims need tobe given the ability to practice their religion.The Olympic athletes for the Olympic 2014 winter games werehowever, given a place a pray. The Sochi Olympics organizingcommittee made sure that prayer rooms were available for ath-letes. Not only for Muslims, but prayer rooms were availablefor various religion followers such as Christianity, Hinduism,and so on.

More than 10,000 Muslims pray outside the mosques on Mus-lim holidays which shows that more mosques are needed. Lackof room is problematic because Muslims need enough space toproperly pray. Blocking permits under the grounds that moremosques will attract more Muslims into the country is an un-just assumption, which only shows what little respect Sobyaninhas for Russian Muslims and their religious needs.While Moscow has four mosques, Sochi does not have any.Those 20,000 Muslims living in Sochi are living in a citywhere there is no space to practice their religion. The nearestmosque is more than a two hour drive from downtown Sochi.A drive there and back would take approximately 5 hours.The Muslims living in Sochi have been campaigning for amosque since 1996. In 2009, the Russian Muftis Council askedthe prime minister for support to build a mosque in Sochi. Theprime minister, Smitry Medvedev agreed to collaborate but theproject was never followed through. Talks are still ongoing tofinally build a mosque in Sochi, but it is highly doubtful thatany mosque projects will be approved given the current politi-cal climate. Many other mosque building projects have beenapproved but subsequently overturned due to protests.

Politics

Page 29: Bakhabar april2014

Bakhabar : April 201429

I By Abu Zafar I

In an election season when media advertisementsshow that India is shining, there live over 350families in a cluster of plastic tents, just six kilo-

metres from the Parliament House in the nationalcapital, without a single government amenity – nodrinking water, health and sanitation facility. Behold,they are living in this condition for over threedecades.

In the PulMithai area in the Old Delhi, close to 1500people live, but their whole world is their cluster offilthy plastic camps beside the railway track.

Most of the residents are migrants from Bihar’sMonger district who are living here for last 30 to 35years. Several youngsters who never visited schooltold India Tomorrow that they were born in the clus-ter and have been living here since. Most of themsell dry fruits at road side to earn their livelihood.

35-year-old Subodh Bind who hails from Mongeralso says he was born in one of these tents and noth-ing has changed since then.

“We are facing lots of problems here. We don’t haveclean drinking water, not toilet and not any health fa-cility from the government,” Bind told India Tomor-row.

According to him about 380 families are living in thelocality which comes under the ChandniChowk as-sembly constituency of Delhi. Since 2008, ParladSingh Sawhney of Congress represents Chandni-Chowk.

Most of the kids in these slums don’t have even pre-liminary education. Students who joined classes runby NGOs like Butter Fly usually drop midway foreconomic restraints in the family.

PulMithai (Photo - India Tomorrow)Bind says that for last couple of years, some NGOshave been visiting the area to teach their children butstill lot of things have to be done.

“There is no arrangement from the government toteach our children. Thanks to some NGOs that ourchildren are getting some education otherwise theywould have remained illiterate,” he added.

6 km from Parliament, a colony of 350 families liv-ing a wretched life

Page 30: Bakhabar april2014

Bakhabar : April 201430

S

The only toilet run by Sulabh is about 100 metersfrom the cluster, and it works between 5 to 8 in themorning and 6 to 8 in the evening and for rest of thetime, the residents including women are forced to sitthe railway track or other open space.

Rekha, mother of three kids, says she feels insecuredue to lack of toilet and bathroom.

“There are lots of problems like toilets and bath-rooms. We have to sit in open and we have no safeplace to bath,” RekhatoldIndia Tomorrow.

“Winter season is more problematic,” she added.

According to Bind there is no mechanism to registeror monitor pregnancies.

“Pregnant women face lots of problems because noone visits here to counsel them. Three-four peopledied here due to Tuberculosis (TB). If we go to thegovernment hospital for treatment, then they ask IDcard,” he pointed out.

PulMithai cluster near railway track (Photo - IndiaTomorrow)Bind says that with support of some NGOs somefamilies have succeeded to have a voter card, butmost of them still don’t carry any ID proof.

Their only source of water is a broken water pipe be-side the railway track. They wash and bather there,and even drink the same water.

Poonam Devi is one of few fortunate women amongthem, who knows how to read and write.

“I was born here and got education till5th standard.”

Devi, whose both children go to gov-ernment school, is hopeful for a brightfuture for them.

“I have hope that good time will come,but if it doesn’t then also we have tolive our lives,” she said.

Mohammad Saleem, education rightsworker associated with Butterfly NGO,says he has been working to educatechildren in the locality since last ninemonths, but still there are a lot of things

to be done.

“We have 91 children in our program, but dropoutrate is very high. We have to educate a number ofchildren here,” Saleem told India Tomorrow.

Recently, civil rights activists PratibhaD'mello andShakeelBasha prepared a report on the PulMithaicluster and also sent a letter to several concerned au-thorities of the Delhi state and central governmentdemanding actions and relief for people of the clus-ter.

They have requested the government to providethem clean drinking water, old age anddivorced/widows pension, to appoint trained healthworkers to register pregnancies and to counsel themand to ensure all pregnant women have access to an-tenatal care and institutional delivery.

“A team of Health activists visited PulMithai clustercamp near Old Delhi railway station and discoverddeplorable conditions. Cluster residents, includingpregnant women, lactating women, and children donot have access to maternal health care, medicalcare, adequate nutrition and hygiene,” the letter sentto authorities reads.

The activists are considering to file a PIL in the highcourt to draw the attention of the government to-wards the grim situation in PulMithai area.http://www.indiatomorrow.net/eng/6-km-from-par-liament-a-colony-of-over-350-families-living-a-wretched-life

Page 31: Bakhabar april2014

Bakhabar : April 201431

10

Page 32: Bakhabar april2014

Bakhabar : April 201432