Bakhabar april2014

Better light a candle than curse the darkness

Monthly e-Magazine

http://bakhabar.biharanjuman.org/

ISSN 2319-4049

BE AWARE, ALWAYS, EVERYWHERE

Indian Muslims & Election 2014 COVER STORY

Volume 7, Issue 04, April 2014

INSIDE

Editorial Board

Publisher: Bihar Anjuman BaKhabar

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

Chief Editor: Ms. Asma Anjum Khan

bakhabar@biharanjuman.org “The editors and publishers are not responsible for the views of writers, and their views do not reflect our policy or ideology in any way. We however reserve the right to edit any material submitted for publication, on account of public policy, or for reasons of clarity and space. – From Publishers.” Pictures have been taken from available public sources.

Together we can change our society.

Join Bihar Anjuman www.biharanjuman.org write to bakhabar@biharanjuman.org form a chapter in your city or country

Dubai

Abu Dhabi

Chennai

Patna

Riyadh

Muscat

Bangalore

Aligarh

Kolkata

Muzaffarpur

Delhi

Jubail

Hyderabad

Ranchi

Dammam/Kh California obar 2

Jeddah Qatar

Toronto Gaya

Chicago

Bakhabar : April 2014

Cover Story -Indian Muslims and Election 2014 08 -loksabha election 10

International -How Women Were Lured Out of the Home in the USA-Part1 18 Gender -Gender Segregation

16

-Awqaf Development in India 5 -Wearing dirty clothes is not from humility 21 -Quirks of History 22

News -6 km from Parliament, a colony of 350 families living a wretched life 29 -Only 4 Masjids for 2 Million Muslims in Moscow 28 Book Review -Dr Yelegaonkar-Beacons of S lapur in Indian Freedom Stru gle 11

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

Role of Zakat Islam

A

question that is often asked in the context of the role of zakat and indeed, of all forms of charity and philanthropy in poverty alleviation is: Aren’t we making the poor dependent on charity? Aren’t we discouraging the poor from doing hard work and becoming economically active and productive if we continue to dole out cash period after period? Some organizations seek to curb dependence by maintaining a central database of the mustahiq or zakat recipients and monitoring if they are repeatedly approached by the same individuals and families for assistance year after year. For example, the Islamic Religious Council of Singapore (MajlisUgama Islam Singapura) or MUIS which maintains a central baitulmal under the law has opted for this mechanism to address the problem of continued dependence. Some organizations however, prefer to tackle the problem through programs and projects that involve “hand-holding” of the poor zakat beneficiary (mustahiq) and help transform his/her life within a finite time period, to the extent that he/she turns into a zakat giver (muzakii). I hope to present in a series of posts highlighting a few successful programs that aim at "M2M transformation with a clear time frame".

KUM3 Program of BaitulmalMuamalat

In the first such story, let me share with you about the transformation program launched by an Indonesian organization 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 and other charity funds. Called KUM3 program, it seeks to transform the mustahiq into muzakki in a span of three 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 build faith and piety among them. The local masjid and the imam play a major role in organizing “spiritual treatment” sessions that inculcate in them a sense of self-respect and dignity underlining the need to come out of poverty through halal livelihoods. The poor who are willing to participate in the program regularly meet at the masjid after the daily prayers. Support for identifying and undertaking income-generating activities are continuously provided by local volunteers who are often students or employees of BMI residing in the locality. Tiny interest-free loans in the form of qardulhasan are provided to the these prospective micro-entrepreneurs. This constitutes Phase I of the program. In this phase, the objective is to transform the poorest of the poor from potentially passive to potentially active entrepreneurs. Every effort is made at this stage to proactively guide them on site.

As these entrepreneurs diligently repay their rolling qarḍal-ḥasan (the quantum is increased every time the earlier loan is repaid and the process is repeated several times over a two-three year period) and their microenterprises enter the “feasibility” domain, they are organized into Islamic financial cooperatives or Baitul Mal watTamweels (BMTs). The BMTs are member-based cooperatives where each micro-entrepreneur is a member. Often the student volunteer is given the opportunity to become a paid-manager of the BMT. Financing is now provided for expansion of the micro-enterprises on the basis of murabaha and other for-profit modes. The Islamic bank now moves in and places funds with the BMT under an agency (wakala) agreement. Alternative mechanisms - partnership (musharaka) and execution are also used for the funds placement. The BMT now finds additional capital to grow. All members naturally benefit when there are profits made by the BMT. 3

Bakhabar : April 2014

Science

Visualising the Invisible through

Crystallography

H

I Sameen Ahmed Khan I

uman fascination for crystals dates to antiquity.

Crystallography is the study of crystals such as gemstones or graphite (a form of carbon). Other examples of crystals are the glittering snowflakes or grains of salt. Crystallography enables us to visualize the arrangement of atoms in a solid.

The atoms are so small that they can not be seen by an optical microscope. The X-Rays were discovered in 1895 and are now a household word as they are extensively used in the hospitals to see inside the human bodies. This has been possible because, X-Rays have the ability to pass through substances and form images on photographic plates. In 1912, it was realized that X-Rays could be made to pass through crystals and the resulting images on photographic plates could be used to find the positions of atoms.

This finding helped revolutionize our ability to visualize matter at the atomic scale.

This was the turning point in the history of crystallography.

It was found 4

Bakhabar : April 2014

that X-Rays can be used to determine accurately the positions of atoms within a crystal and thus unravel its three-dimensional structure. The X-Ray diffraction studies of crystals were immediately recognized by two Nobel Prizes: Max von Laue (1914) and the father and son duo of William Henry Bragg and William Lawrence Bragg (1915). X-Rays are one of the most widely used tools to understand the structure of matter. Many path breaking discoveries in physics, chemistry and medicine have been made using X-Rays. At least twentythree have been awarded with Nobel Prizes with the distribution, Physics: 8; Medicine: 5 and Chemistry: 10. The count can be up to twenty-nine depending upon

the algorithm used.

A century has passed since crystals first yielded their secrets to XRays. The insights gained from the atomic structure of crystals has influenced all sciences and engineering since the crystal structure determines most of the physical properties. Carbon appears in different forms such as the graphite used in pencils (commonly known as lead!) to glittering diamonds depending how its atoms are arranged differently to form the crystals. The crystals of graphite and diamonds owe their different looks (and properties) to their different crystalline structure. The crystallographic studies have contributed hugely to the modern development of all the natural sciences, because atomic structure governs chemical and biological properties of matter, and the crystal structure determines most of its physical properties. Crystallography has contributed in the synthesis of novel materials, new drugs and our understanding of the structure of proteins and DNA. The new materials are being extensively used in everyday prod-

Science

ucts like computer memory cards to flat television screens, cars and aeroplane components. Drug design requires knowledge of the detailed structure of the proteins and this structure is obtained using crystallography.

At its Sixty-Sixth Assembly on 3rd July 2012, following a proposal from Morocco, the General Assembly of the United Nations adopted the resolution that 2014 should be the International Year of Crystallography (IYCr 2014).

This is to commemorate the centennial of X-Ray diffraction and related discoveries. The Interna-

out a commemorative stamp on the International Year of Crystallography (IYCr 2014). The commemorative stamp depicts a diamond, which is known for hardness and the structure of curcumin, a constituent of turmeric known for its medicinal value, as determined by X-ray crystallography.

The stamp was released by M. S. Ramanujan, Chief Post Master General, Karnataka, during a function at the Indian Institute of Science (IISc), Bangalore.

The world of science is passing

References

1.

International Year of Crystallography (IYCr 2014), http://www.iycr2014.org/

2.

Website of the International Union of Crystallography: http://www.iucr.org/

3.

Discoveries in the Field of X-rays, Nobel Media (2014). http://www.nobelprize.org/educational/physics/x-rays/discoveries1.html

4.

Sameen Ahmed Khan, 2015 the International Year of Light and Light-based Technologies (IYL), Ba Khabar, Vol 7, Issue 01, pp 17-18 (January 2014). Published by Bihar Anjuman, http://bakhabar.biharanjuman.org/.

5.

Sameen Ahmed Khan, 2015 declared the International Year of Light and Light-based Technologies, Current Science, 106 (4), 501 (25 February 2014).

(Fortnightly Publication of the Indian Academy of Sciences). http://www.currentscience.ac.in/V olumes/106/04/0501.pdf

tional Year of Crystallography (IYCr2014) was launched at the United Nations Educational, Scientific and Cultural Organization (UNESCO) headquarters in Paris, during a two day opening ceremony from 20-21 January 2014.

The year-long celebration aims to strengthen international collaboration and increase public awareness of crystallography with a series of conferences, exhibitions and educational activities taking place throughout 2014.

On 30th January 2014, the Department of Posts India brought 5

Bakhabar : April 2014

through an epoch marked with anniversaries and celebrations.

Crystallography is synonymous structure of matter and X-Rays.

The year 2014 is being celebrated as the International Year of Crystallography. Light has been at the helm of observational/experimental sciences. The year 2015 has been declared as the International Year of Light and Light-based Technologies. Both the events are a time to recognize the place of crystallographic and photonic techniques in our lives.

rohelakhan@yahoo.com, http://SameenAhmedKhan.webs.c om/

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

Report

Awqaf Development in India

T

[5th SC-OCIS Roundtable on Awqaf: A Report] I By Dr Mohammed Obaidullah I

he 5th SC-OCIS Roundtable on “Harnessing Waqf into a Bankable Social Financing and Investment Asset Class” was jointly organized by the Securities Commission Malaysia and the Oxford Centre for Islamic Studies at Hotel Le Meridien, Kuala Lumpur during March 22-23, 2014.

The Roundtable commenced with welcome Remarks

by Datuk RanjitAjit Singh, Chairman, Securities Commission Malaysia and Dr. FarhanNizami, Director, OCIS. The key feature of the inaugural session was a special address by HRH Raja Dr. Nazrin Shah, Regent of Perak, Malaysia and Financial Ambassador to the Malaysia Islamic Financial Centre (MIFC).

The opening session under the chairmanship of Dato’ Dr. NikRamlah Mahmood, Deputy Chief Executive, SC Malaysia provided an update on issues raised at past SC-OCIS Roundtables by Mr. ZainalIzlanZainalAbidin, Executive Director, SC Malaysia.

The first working session was devoted to the theme “Challenges of Developing an Infrastructure of Philanthropy” and dealt with topics, such as, (i) Shariah aspects of waqf; (ii) lessons from the past; (iii) waqf as an influence in the development of English academic institutions; and (iv) concept of charity under common law trust and Islamic law. The session was chaired by Dato’ Dr. NikRamlah Mahmood, SC Malaysia with presentations by Mr. Mushtak Parker, Islamic Banker UK and Professor Dr. HashimKamali, International Institute of Advanced Islamic Studies (IAIS) Malaysia/ SC SAC Member.

The respondents for these presentations were Mr. DaudVicary, International Centre for Education in Islamic Finance (INCEIF), Malaysia and Mr. 6

Bakhabar : April 2014

Iqbal Asaria, Markfield Institute of Higher Education, UK, respectively.

The second working session was devoted to the theme “Philanthropy & Society – Unleashing the Potential of Islamic Social Assets”. It dealt with topics, such as, (i) managing waqf using an asset management model to mobilize returns and benefit to the real economy; (ii) implementing target-based programmes to realise societal needs and goals; (iii) creating an impact organization through promoting greater environmental, social and governance (ESG) or corporate social responsibility (CSR); (iv) linking waqf to the capital market through philanthropic investments such as Socially Responsible Investing (SRI) sukuk and/or crowd-funding and (v) collaboration of private financial investment to social programmes. The session was chaired by Dato’ Muhammad Ibrahim, Bank Negara Malaysia with presentations by Dato’ Mohammad FaizAzmi, PricewaterhouseCoopers Malaysia and Mr. Aamir A Rehman, Fajr Capital, Dubai. The respondents were Datuk Dr. Mohamed GhazaliMd Noor, IDB Alumni Chairman and Dr. Henri J Chaoul, Alkhabeer Capital, Saudi Arabia respectively.

Day One also witnessed a special presentation by SC-OCIS Scholar in Residence (SIR), Dr. Amir Shaharuddin, Dean – Faculty of Economics &Muamalat, University Sains Islam Malaysia on the theme “Harmonizing Shariah Rulings in Islamic Finance: Issues, Ways and Challenges”. The second scholar to make a presentation was Dr. Valentino Cattelan, Academic Coordinator, University of Rome on “Performing God’s Will in Market Economy: Islamic Contract Law, Fiqh and the Law of Islamic Finance”. Dr Basil Mustafa, OCIS, moderated

Report

the discussions.

Khabron ki Khabar

The Roundtable also witnessed the launching of two useful publications (i) Islamic Social Finance ReSeraj Akram port 2014 prepared by the Islamic Research and Training Institute under a strategic partnership with Thomson Reuters and (ii) Proceedings of the 4th Election sar par he lekin aaj bhi aksar muslim neta apne SC-OCIS Roundtable. apne mufad aur siyasi partion se talluq ke madde nazar himayat kar rahe hain, aam muslim ke fayede ka koi dhyan Session 3 on Day Two was devoted to the theme nahi.

“Enabling Legislation to Promote Waqf Development”. It dealt with topics, such as, (i) fiduciary du- Aakhir Muslim kya kare is intekhab me , kise vote de…aam ties of administrators for better management of waqf muslimon ke sawal.Aaj aam muslimko sare ekhtalfat aur assets; (ii) developing a conducive legal and regula- dosti rishtedari ko nazar andaz karke kisi ko harane ke bajaye firqa paraston ki har ko yaqini banaane ke liye ek jut tory framework for the establishment of waqf; (iii) hokar sirf unhi ko vote diya jaye jo firqa paraston ko hara ensuring good governance and sound management of waqf assets; (iv) advancing capacity building and sake. Apne talluqat, parti ki khubion aur aur local asrat se bala hokar is bat ka khyal rakhna zaruri he ke unki chhoti expertise in waqf management. The session was baton par dhyan dekar vote dene se firqa paraston ki jit me chaired by AndriAidhamBadri, Partner, Kadir and madad na diya jaye.

Andri with presentations by Dr. Mohammed

Obaidullah, IRTI, Islamic Development Bank, Saudi Arabia and Mr. Andrew Chan, Allen & Gledhill Singapore. The respondents were Mr. PawancheekMarican, Messrs Wan Marican, Hamzah&Shaik and Mr. Rajasegaran Krishnan, Labuan Borneo Trustees Limited and Universal Legal & Corporate Services Inc. (Panama)

Session 4 was devoted to the theme “A Demonstration Effect of Corporate Waqf” and was chaired by Tan Sri Zarinah Anwar, OCIS. The presenters were Tan Sri Muhammad Ali Hashim, Malaysian Islamic Chamber of Commerce, Dato’ MohdRedza Shah, CEO, Bank Muamalat Malaysia, Mohamed HassenGuermazi, Islamic Development Bank, Saudi Arabia and Dr. Shamsiah Abdul Karim, Islamic Religious Council of Singapore.

The closing session was chaired by Mr. ZainalIzlanZainalAbidin, SC Malaysia. The rapporteurs for the sessions Ms. Firoz Abdul Hamid, Consultant, Mr. AbdulKader Thomas, SHAPE™ Knowledge Services, Kuwait and Mrs. Leila Badawi, Mushtak Parker Associates UK shared their comments. The roundtable came to an end with closing remarks by Datuk RanjitAjit Singh, Chairman, SC Malaysia.

Source: http://sadaqa.in/2014/03/23/5th-sc-ocisroundtable-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-analysis-of-awqaf-laws-in-india/ <m_obaidullah@yahoo.com> 7

Bakhabar : April 2014

IM ke kayi dahshat gard giraftaar Umid he ke sirf dahshat gard giraftar hon na ki chunaw tak iski hawa phailayi jaye chunawi fayed eke liye.

Modi ne Arwind Kejriwal ko Pakistan ka agent kaha Kejriwal ke sawalon ke jawab dene ke bajaye un par ulte sideh ilzam lagane se unki bechaini zahir hoti he.

M.J. Akbar BJP me shamil ho gaye Zameer faroshon ke liye suhana mosam he apne zameer ko bech kar kuch duniyawi fayeda hasil kar sake. Beghairaton ko un mazlumon ke dard ka koi ahsas nahi. Kuch Muslim bas qaleel fayeday ke liye BJP ko sirf siyasi party samajh kar shamil ho rahe hain, lekin unko yah ahsas nahi ke wah sirf siasi parti nahi tabdil kar rahe hain balke RSS ke volunteer ban rahe hain , mulk ko hindu rashtra banana aur dusri aqliyation ko tahzeeb aur shinakht ko khatm karne ke liye.

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

Ram Vilas Paswan NDA me shamil In moqa parast netaon se aur kya umid kar sakte hain, inki secular aur kisi bhi mudde par bat sirf khudgarzi se juri hoti hain. Kisi ka koi asul nah aur yah log qabile- bharosa bilkul nahi hain.

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

Indian Muslims In DEPTH

and Election 2014

A

I By Mohammad Allam I

good leader is one in a million who chalks out a path and walks on it to realize the goal for common people. There are numerous examples from the world of history. In India there are several living examples of community leadership like Lalu prsad Yadav, Mualayam singh, Mayawati etc 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 Divine guidance to lead the humanity to the ultimate truth.

Let us talk today about the modern secular leadership, where the leadership qualities are judged not on the basis of realization of aims and objectives of the common people but by their strength in political power house. And for being in political power there is no difference whether to be a leader or broker.

The accumulation of wealth and power for personal interest is the motto of the present leadership and for this trend both the leader and the people are responsible.

For Indian Muslim the leadership is meaningless as they believe in the egoistic approach towards any problem. There is no denying of facts that in hundred years Indian Muslims have produced few leaders and more brokers. These leaders were produced mostly in the field of education as few educational institutions are now running due to vision of those educationists-cum- leaders.

But in the field of polities, majority of them are bro8

Bakhabar : April 2014

kers. They are brokers on the behalf of their political master, parties and castes but not for the whole community. Their only purposes are to manage the votes in the elections and to collect gathering for political rallies and what they get in return cash, few licenses and red light on their vehicles. These sort of brokers have no mass base, vision or unity. In recent time many Ulema groups emerged as political broker for political parties. They know only one thing and that is how to align with political masters to sell their votes. Can Indian Muslims hope from these brokers a better future in the country?

The leaders from major political parties who handle the mainstream politics of the country follow the policy of use and throw of so called Muslims leadership. The position which starts with marginalization remains marginalized. No changes occur due to this policy of working as broker. And Democracy turns into what Henry Louis Mencken (1880-1956) says a religion where jackals is worshiped by jackassesâ&#x20AC;?

Election 2014 is in sight. Any moment the drum of election would be beaten. In democracy the election is main parameter to judge the performance of any political party and Government. The community uses to chalk out strategy for achieving future goals on the performance of the government and strategy for siding with any government. See, how on the eve of budget, the business class interact with the government to get the benefits. But what is about the leaders of Indian Muslims-a plan for personal benefits through brokering the votes of the communities.

In Depth

And in future the same leadership plays blame game with the government on the question of share of fruits of development. Many of Indian Muslim leaders who are occupying the high posts in the government are the fruit of brokering.

What should be done?

There is need of awareness among the community about the political brokering. The community should be encouraged to produce mass base political leadership by discouraging the personal loyalty on the basis of region, caste etc. At the time of election, the interest of the nation should be given prefences.The community should work on producing the leadership of mainstream which with other communities work for the share of development. The tendency of marginalized type of leadership should be eliminated as in multi-cultural society; the value is of mainstream leadership not the isolated and vested interest brokers.

For the last many years, Muslims are adopting experimental politics. Some time with one party and some time with another party while no interaction with a particular party. In democracy it is power of votes which count in the running of the government, not the isolation. If Indian Muslims have not any sort of contact with them, then they should not expect positive response from them. What the Indian Muslim are paying is the staunch loyalty towards a particular trend which is not favorable for them and many times prove to be not a match of other at the time of need of them. As a result they remain venerable to the communal politics and feel insecure.

In Democracy, the vote is power. So, while exercising this power the Muslims should consider the real politics of their respective states. While at centre they should considered the interest of the nation and community as a whole. The trends that have 9

Bakhabar : April 2014

emerged for the last few years are that putting any political parties in absolute majority means jeopardizing the security of the community and the nation.

The numerous riots occurred in those states where the governments were in majority. There were no differences of whose government functioning. Take the example of the government of Gujarat and U.P. They were perceived by Muslims differently but results were somehow same. So, wisdom is to overlook the ideological bases of the government and unite for the cause irrespective of caste, creed, region etc.

For the betterment of the community and the country there is need to work on multi-dimensional approach of leadership which have better relation with the players of main stream politics. Sitting on the fringe of the politics of the nation in the name of community leadership is not the solution of the problems but to jump and try to learn the art of politics for betterment by saying good bye to brokers of the community. Indian Muslims need leaders not brokers in the future. The announcement of Election, 2014 is due any time. The only need is to decide the fate of the community wisely. Let us see what they do?

Mohammad Allam Minto Circle A.M.U. mohammad_allam@rediffmail.com

Election 2014

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

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 your beloved 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 market forces. 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 estate, worsening condition of education of the masses, pro-elite and sectarian bias of the media and so on. Religious prejudice is another alarming thing that is growing with widening middle class. Riots and genocides are its occasional manifestations but it is a continuous poisoning of minds that shuts sensitivity and promotes arrogance, humiliation, ghettoization and polarization and makes it a powerful political tool. The biggest network in the country, the RSS, with a mighty cadre of a few million and strong support base among the elite, is credited with building sectarian storms. It is imperative that the person, who drives his strength from this organization and these classes and owns his popularity to media and internet, can’t stand to these challenges. 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, Gujarat Govt. failed to remove fears from the minds of the victims, who were forced to withdraw cases against the rioters through out Gujarat, and to remove sense of élan from the minds of the perpetrators and their supporters. The state did not allow the implementation of Center’s Minority Pre-Matric Scholarship scheme in the state for five years, depriving 89000 under privileged children of their basic rights. CAG tells that very third child in Gujarat is underweight due to malnutrition and calorie intake below national average. The state stands at 12th position in Composite Development Index in 28 states, 6th in unequal distribution of income in rural areas and at highest rank in per capita debt. The way lands have been given to Tatas, Ambanis and Adanis, the Becharjee SIR was imposed and prime accused of Muzaffarnagar riots were felicitated, add further to worries.

There are political formations that have the remnants of the legacy of freedom movement, drive their support from the masses and do not venture cultural chauvinism. They may have some bad elements but also have people of integrity and ability. Let the latter be drawn to take up peoples’ agenda. Democracy and development will not run through charming leaders but through strengthening democratic institutions and through 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 their members 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 domestic rivals, 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 schooling facilities, scope for improvement, accessibility of technical / college education and bring out a report. It will help us make people beware of sectarian and exploitative elements and present to progressive parties a charter of action on education.

V. K. Tripathi Sadbhav Mission, tripathivipin@yahoo.co.in, Ph. 9717309263 10

Bakhabar : April 2014

Book Review

DR YELEGAONKAR’S BEACONS OF SOLAPUR IN INDIAN FREEDOM STRUGGLE

T

I Review by Dr Nabha Kakde I

he struggle for Indian independence has given birth to so many towering and dedicated personalities. Prof DrShrikantYelegaonkar’s book titled “ Beacons of Solapur in Indian Freedom Struggle is a commendable attempt at reminding the readers of the astounding work of the devoted persons in the context of the national freedom struggle and the nation-building process in the post-independent period.

There has been seen a marked tendency of negligence towards the contribution of Solapur to the national freedom struggle among the historians, thinkers and writers at the national level. Even ‘Martial Law’ hasn’t been much reckoned. Against this background the memorable work rendered by the freedom fighters of Solapur is put forward for the first time by DrYelegaonkar. When the issues like existence and national independence become intense there are people who come forward to succor the society and nation in distress and they rise to the height of leaders. This is quite true of Solapur. And there is a dictum that the national history is incomplete without the local history. The present book strengthens this belief.

This book not only contributes to the local history by virtue of an introduction to the 66 personalities of Solapur, but also relates the stories of their social participation. The writer takes stock of political and social history of Solapur. In other words, the writer has dealt with various personalities involved in Solapur’s political developments, its organizational social politics and cultural life. The Tilak era and the Gandhian era gave rise to several glorious personalities, since the entire nation was under their impact.

The book illuminates the fact that even Solapur was a place fertile for the production of such splendid personalities. The movement in Solapur reaches its climax through the 1930 Martial Law period witnessing non-violent programmes like: hartals, demonstrations, public speeches, etc. The book thus gives an understanding that the local movement in Solapur was inseparably connected to the national struggle for independence and the National Congress.

The writer has, along with depicting the work and 11

Bakhabar : April 2014

ideals of these personalities, from time to time conveyed a message to the readers; “that the ideal of Kurban Hussein, if adopted by the youth, will certainly create a conducive atmosphere for national integrity; by declining the offer for the post of Governor, DrAntrolikar exhibited his sense of dedication; after the arrest of Rajwade his house assumed the air of a temple and it became an emblem of national service and sacrifice; if today’s youngsters endeared the pledge ‘I would dedicate my life to the service of my motherland’ by Kunjavihari, it won’t take long to convert the self-governance into good governance; Bhai Vibhute would be busy moulding the mind-set and strength of the youth” are quite scintillating statements among others.

Each of the freedom fighters is depicted with an independent identity by virtue of elaborating their zeal for independence, readiness to undergo hardships and sacrifice and an unabated belief in the mission undertaken. The book is originally written in Marathi in a very simple, straight-forward and fluent diction. The English translation done by Prof Manohar P. Joshi is quite in keeping with the original writing. The book which is made up of 214 pages has a frontispiece which communicates the essence and the contents therein. Aksharlena Publications has undoubtedly brought out an admirable book for the readers.

Title of the Book: Beacons of the Solapur in Indian Freedom Struggle Writer: Prof.DrShrikantYelegaonkar Publisher: Infotech Publications Pvt Ltd, Latur 413512 Pages: 214 Price: 400/=, Discounted price (through author): Rs. 300/=

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

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

Islam

UNDERSTANDING OF SHARIAT (ISLAMIC LAWS) Part I

L

I By Gheyas S Mahfoz Hashmi I

ast year I finished writing on “Journey to the Day of Resurrection”in parts (23 issues). I do hope the Bakhaber readers could have found it informative and useful. Now I am going to take a new topic as above which will also be Insha Allah completed in parts. It is very important topic and it will give a new insight to our Bakhabar readers. I will discusshere sources& means used to derive Fatwa (legal opinion) and how it is discussed and developed based on evidences, in addition to Islamic approaches to devising doctrinal issues. I did choose this topic as I encountered many who start giving legal opinion based on just single evidence, without having proper knowledge of science of Quran, Hadith and Jurisprudence.

We have three (3) sources that are used to discuss within it any Islamic issues and they are Quran, Sunnah and Ijm’aSahaba (Companions’ Consensus). In case no clear evidence is found in these three, Qiyas (Analogy) Ijtihaad (Juristic reasoning) are used.

The Prophet (s) while sending Mu”adh bin Jabal as governor to Yemen asked him, “How will you give a judgment or settle a dispute?’ Mu’adh answered; ‘I will refer to the Quran.’ The Prophet then asked, ‘What will you do if you do not find the decree you are looking for in the Quran?’ Mu’adh answered, ‘I will refer to the Prophet’s Sunnah.’ The Prophet (S) asked, ‘But what will you do if you do not find a decree even in the Sunnah?’ Mu’adh readily answered, ‘I will be judge between mankind by resorting to Ijtihaad (juristic reasoning) to the best of my power.’

So, the first source is Quran.

THE QURAN

12

Bakhabar : April 2014

First of all let us take the example of a manual comes with every device. The manual is given by the manufacturer to read, understand and then to operate the device so that it could be well operated and maintained. When such small thing manufactured by a man requires a manual, does this man does not require a manual to operate his life in the Universe?

Certainly, it does. If a device gets broken or stops working due to not following manual’s instructions, it can be repaired and trouble-shouted, but as for the lives of man it cannot be once died. So, let not give a chance to our lives to be spoiled, and if done, repair it soonest possible as we are not aware of time of death.

The Quran, the last revealed word of God, is the primary source of every Muslim’s faith and practice. It deals with all the subjects concerning human beings: wisdom, doctrine, worship, transactions, law, etc., but its basic theme is the relationship between God and His creatures. At the same time, it provides guidelines and detailed teachings for a just society, proper human conduct, and an equitable economic system.

The Lord of the Universe, its Creator, Master and Sovereign (Allah Almighty) created man and conferred on him the faculties of knowledge, speaking, understanding and sense to differentiate between good and evil. He bestowed upon him a kind of autonomy and appointed him as His Khalifah (Vicegerent/Deputy) on the Earth and advised him to live according to His Guidance/Manual known as The Quran. This Quran also confirms the previous divine books which were ascended to the Earth for their respective nations.

The Final Guidance came in the form of The Quran

Islam

through our Prophet Mohammad (S) for Man and Jin to follow.

Whole Quran has been sent down in the Night of Power (LailatulQadar) from LohMahfooz (Protected Tablet). It has been revealed in 23 years on our Prophet (S) in portions. The Jibrael used to come to the Prophet (S) to make him learnt verses of The Quran by heart. The Prophet (S) used to revise it as well with the Jibrael. Our Prophet used to make some of his Sahaba memorize it. This way it has been preserved word by word without any minor alteration. It was in addition to writing it down in leaves of date-palm, bark of trees and bones, etc.

Some parts of it were revealed in Makkah and some parts in Madina. The Makki parts (during 13 years) mostly deal with Tauhid, Risalat, Akharat, events/stories of previous nations, etc. The Madani parts (during 10 years) mostly deal with Jihad, Ebadat (worship), human dealings and Ahkam (legal consequences). Ahkam is the most difficult and intricate matter. Allah Almighty names it in Chapter 3, Verse 07 asUmmulKitab (substance of the book).That is why many Muhaddithin (Hadith Collectors) have not touched it and remained following scholars’ legal opinion.

To be continue ….. (hgheyas@albatool.com.sa)

UNESCO Sultan Qaboos Prize for Environmental Preservation for 2013

T

I By Sameen Ahmed Khan I

he 2013 UNESCO Sultan Qaboos Award for Environment Preservation for 2013 has been jointly awarded to the National Forest Holding State Forests in Poland and the Wild Life at Risk Protection Organisation in South Africa. The awarding ceremony took place on 26 November 2013, during the World Science Forum in Rio de Janeiro (Brazil), during 24-27 November 2013, under the auspices of UNESCO. Awarded every two years, the Prize consists of a certificate and $70,000. It is funded by Sultan Qaboos Bin Said Al Said of Oman.

The UNESCO Sultan Qaboos Prize for Environment Preservation recognizes outstanding contributions by individuals, groups of individuals, institutes or organizations to the management or preservation of the environment, consistent with the policies, aims and objectives of UNESCO, and in relation to the Orga13

Bakhabar : April 2014

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

The State Forests National Forest Holding of Poland manages more than 75 per cent of the country’s forests. The holding plays a major role in ensuring the sustainable management of forests while raising public awareness of environmental concerns and the need for ecological conservation. Most of the forests situated in Poland’s ten biosphere reserves are managed by the holding. The Endangered Wildlife Trust of South Africa develops and implements innovative environmental protection projects. In close cooperation with local communities, the trust works for the preservation of ecosystems and endangered species through research, environmental education, training and awareness-raising.

The UNESCO Sultan Qaboos Prize for Environment Protection aims at finding scientific solutions to the environmental problems being faced by planet Earth.

Since its launch in 1991, the prize honoured individuals and institutions across the globe. The prize is a noble message by His Majesty Sultan Qaboos and is meant to invite the whole world to put in effort to achieve environmental safety for humanity. It is the first Arab environmental protection prize to be awarded at the international level. The other major science prize instituted by the Arabs is the King Faisal International Prize.

Further Reading

1.UNESCO Sultan Qaboos Prize for Environmental Preservation Website: http://www.un-qaboosprize.net/

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

3.Sameen Ahmed Khan, The King Faisal International Prize for 2014, Ba Khabar, Vol 7, Issue 02, pp 21-22 (February 2014). (rohelakhan@yahoo.com, http://SameenAhmedKhan.webs.com/)

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

On Religious Tolerance Religion

W

I By Khalid Baig I

hile on his deathbed, Sayyidna Umar ibn al-Khattab, Radi-Allahuunhu, dictated a long Will consisting of instructions for the next Khalifah. Here is the last sentence of that historic document: “I instruct you on behalf of the people who have been given protection in the name of Allah and His Prophet . [That is the dhimmis or the non-Muslim minorities within the Islamic state]. Our covenant to them must be fulfilled, we must fight to protect them, and they must not be burdened beyond their capabilities.”

At that time Sayyidna Umar was lying in pain because of the wounds inflicted on him by a non-Muslim who had stabbed him with a dagger soaked in poison while he was leading the fajr prayer. It should also be remembered that he was the head of a vast empire ranging from Egypt to Persia. From normal rulers of his time or ours, we could have expected vengeance and swift reaction. (The enlightened rulers of today have sent bombers even on suspicion of murder conspiracy). From a very forgiving head of state we could have expected an attempt to forget and forgive --- and that would be considered noble.

But a command to protect the minorities and take care of them?

What is even more remarkable is that for Muslim historians the entire affair was just natural. After all it was the Khalifah himself who had established the standards by writing the guarantees for the protection of life, property and religion in decree after decree as Muslims opened land after land during his rule. The pattern established here was followed for centuries throughout the Muslim world.

Of course, Sayyidna Umar was simply following what he learnt from the Prophet Muhammad himself. That the protection of life, property and religious freedom of minorities 14

Bakhabar : April 2014

is the religious duty of the Islamic state. That he personally would be demanding justice in the hereafter on behalf of a dhimmi who had been wronged by a Muslim. That there is no compulsion in religion and that Muslims must be just to friends and foe alike.

The result of these teachings was a Muslim rule that set the gold standard for religious tolerance in a world that was not used to the idea. Not only that the Muslim history is so remarkably free of the inquisitions, persecutions, witch hunts, and holocausts that tarnish history of other civilizations, it protected its minorities from persecution by others as well. It protected Jews from Christians and Eastern Christians from Roman Catholics. In Spain under the Umayyads and in Baghdad under the Abbasid Khalifahs, Christians and Jews enjoyed a freedom of religion that they did not allow each other or anyone else.

This exemplary tolerance is built into Islamic teachings. The entire message of Islam is that this life is a test and we have the option of choosing the path to hell or to heaven. Messengers were sent to inform about the choices and to warn about the consequences. They were not sent to forcibly put the people on the right path. The job of the Muslims is the same. They must deliver the message of Islam to the humanity as they have received it. They are neither to change it to make it attractive, nor to coerce others to accept it. In addition, the results in the hereafter will depend upon faith. For all good acts are meaningless in the absence of the proper faith. And faith is an affair of the heart. It simply cannot be imposed.

It is not an idea that followers of other religions have shared with Islam. The result is, Muslim experience in the area of tolerance has been exactly opposite of the rest of the world.

As MarmadukePickthall noted: “It was not until the Western nations broke away from their religious law that they became more tolerant, and it was only when the Muslims fell away

Religion

from their religious law that they declined in tolerance.”

The path that the Western world took to provide harmony in society was to banish religion from the public square. For this achievement, it thinks that it has earned lecturing rights over the issue. So it may be good to remember that while it has indeed made huge progress in the area of tolerance during the last century (which should be appreciated), it has a long way to go before it can reach the standards established by Islam. First, while Muslim Personal Law is not recognized in the West, the Personal Law of non-Muslim minorities has always been recognized in the Muslim world. Second, while throughout Europe and America, Muslims are not permitted to make 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 Western media is both a cause and a consequence of the underlying intolerance. Fourth, hate crimes are a fact of life in the West. As just one small indication, nearly two-dozen incidents of vandalism have taken place against Mosques in the peaceful USA during the last seven years, not to mention hundreds of attacks against individuals. Fifth, the will to admit this state of affairs is also not sufficiently strong. Again here is just one indication: In 1999 two resolutions were floated in the US Senate and House, titled “A resolution supporting religious tolerance toward Muslims.” While the Senate resolution passed, the House resolution was gutted under pressure from several Jewish and Christian groups.

The situation of the rest of the “international community” is not much different. With this background, extortions to display tolerance become a vehicle for imposing one's own intolerance.

Recently some people declared that the demolition of Buddhist statues in a country with no Buddhist minority violated Islam's teachings on religious tolerance. They forgot that religious tolerance means accommodation to religious minorities; it does not mean undermining the majority. Here the issue of religious freedom had been turned on its head. For the real question to ask was, why the Muslims in Afghanistan must endure the statues they abhor?

For Muslims religious tolerance is not about political posturing. It is a serious religious obligation.

They must be a force against all intolerance, even that which is promoted in the guise of tolerance.

Taken from http://www.albalagh.net 15

Bakhabar : April 2014

Har

Mirch

Seraj Akram

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

-Is tarikhi intekhab ko bhi musalmanon ki acchi tadad aam intekhab ki tarah halke me le rahi he, unhen bilku is bat ka andaza nahi ki firqa parast taqaten kitni hoshiyari is intekhab ko jit kar apne mansuba ko amli jama pahnane ki koshis kar rahi hain.

-Aise log jinka dil BJP prem me bechain ho raha he wah musalmano ko bahut hi ideal batayn batane me mashgul hain, unka kahna he ke Modi se darne ki zarurat nahi. Waise to in nadano ko yah pata nahi ke modi ne gujrat ke muslim ka jina kitna dushwar kar dia he, phir in nadano ko koi kya samjhaye ke bat kisi ek fard modi ya advani ki nahi, yahan bat ek tanzim ke 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 sataye gaye logo ka dard is bat ke liye awaz de raha he ki koi bhi asi galti na ho jaye jinse in zalimon ko aur taqwiyat mile. Aur agar andhi josh aur jazbe me aakar vote ka batwara kar diya to phir tarikh kabhi nahi moaf karegi. Lamhon ki galti kahin sadion ki ke pachhtane ka sabab na ban jaye. Is liye is bar musalmano ko kisi ke jeet ke liye nahi balki firqa paraston ki haar ko yaqini banana ke liye sirf ek candidate jo zalimo ko hara sake yakusht vote dena chahie. Umidwaron ke kaam, talluqat, rishtedarian sab apni jagah lekin unko vote dekar agar firqa paraston ke jitney ka imkan barhta he to phir aisi galti bilkul nahi honi chahie.

-Muslims ke liye aaj waqt ka taqaza he ke sabhi log milkar har elaqe me committee banakr sirf firqa paraston ko harane ke liye qaum ko ekjut karke kisi ek party ko jitaneme aham role ada Karen. Aaj ghar se bahar aakar qaum ki khidmat ka waqt he, baton ka nahi.

Gender Segregation: Gender

What Does It Mean in Islam?

Views of an American New Muslim

I

I By Amy Klooz I

t is in the case of educational settings when segregation must be practiced carefully with special attention towards equality.

I have heard many complaints from some new Muslims, even from non-Muslims, about gender separation in Islam—in fact, it was one of my biggest fears after marriage. And the issue of segregation in Islam and Muslim cultures relates to women's rights and the concept of hijab.

But I have come to prefer gender segregation, usually, now that I have a better understanding about what it means and how to apply it.

I find the practice of gender separation to fall into three distinct categories which should be discussed separately; the first is of worship, seeking education, and lastly, social activities. And I view these three categories differently because the interaction between men and women is different in all three cases.

When it comes to worship, separation between men and women is clear and obvious, because it's based on clear evidence from the Sunnah. Although the evidence from the Sunnah is itself sufficient in proving that men and women should be separated at worship, the advice on the subject is also practical and easy to understand.

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 nonMuslims visit a mosque is, "Where do the women pray?"

It’s common because in all likelihood, the guests were allowed to observe men praying, but not women. And they wondered where the women were, since observing that separation in Western culture is abnormal.

The answer to this question is as simple as the question is common. Women are praying somewhere else--for logical and easy-to-understand reasons.

Separation in Prayers 16

Bakhabar : April 2014

while that is reason enough, it also just makes sense.

Through the Sunnah (The example from the teachings of Muhammad, peace be upon him)—we learn that women should pray behind men, with the men's rows starting in the front, and the women's rows starting in the back. And while that is reason enough, it also just makes sense.

As for the separation -- can you imagine praying beside someone you're physically attracted to, with your body in close proximity, probably in contact with theirs? Some of us have trouble focusing even when we're alone--imagine how much it would be harder with the additional element of physical attraction (which, let's face it, is fairly normal).

When it comes to putting women in the back, I can say I personally would feel uncomfortable praying in front of a man, when he could easily watch my bottom. And while the postures of prayer bring amazing depth and realization to our lowliness before Allah, they also make certain body parts more prominent -especially when you're watching from behind. For me, separation with ladies in the back seems an obvious and easy solution, without causing any offense.

When I understand this ideal (that women pray behind men), but in the same room clearly, I don't have any problem with the segregation, nor do I feel slighted by it. But usually the complaint rears its head not when women are praying behind men, but when 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 which has been afforded them.

Basically, it’s when the accommodations are clearly unequal. The problem then is not with the segregation, but with the accommodation--and each mosque facility has its own issues with accommodating women, and unfortunately a shortage of money or space often causes women to suffer. However, segregation is not the cause, nor is eliminating it the solution to the problem of inadequate accommodations.

Separation in Educational Activities special care should be taken to ensure that both men and women have the same access The second category of separation comes to educational activities—and in this situation I have taken a

Gender

rather strong view. It can be very difficult for Muslims in non-Muslim countries to learn about Islam, and segregation often compounds the problem, when only the men (or the women) have access to the teacher and the information.

So when providing education activities, special care should be taken to ensure that both men and women have the same access to the material and to the instructor. Otherwise, the one group (it’s usually—but not always—the women who suffer) will be disadvantaged when it comes to learning Islam.

It is in the case of educational settings when segregation must be practiced carefully with special attention towards equality. Putting one group (i.e., women) in the back means they might not be able to see or hear as well, and are less likely to ask questions. Putting women in a separate room with only audio is worse than putting them in the back, and the worst offense of all is not even allowing women to attend.

When a community observes these offenses, women need to rally themselves and with numbers (by attendance) prove why the status quo is insufficient for them, and provide a way to improve. Creating a space for women, or installing audio and video feeds can all gradually improve the situation without being too radical and offending people in the process.

In Social Activities The other times women might be segregated from men are at social events. And actually, this kind of segregation used to trouble me most because of my cultural upbringing.

In American culture, it is generally polite for men and women to interact equally at gatherings. And before I got married, I didn't see any problem with it.

But looking back on my single life, I realize just how easy it is for a romantic attraction to spark between two people. Polite conversation between like-minded folks can easily lead beyond the bounds of friendship. I'm not saying that it always does, or even usually does--just that it can.

A more important barrier is inward modesty on the part of both parties I also thought that hijab itself (women covering their bodies except for the face and hands) would preclude immodest activities and conversations. Wearing hijab for a short while, and socializing with other women who wear it, can easily clarify that misconception. Women who wear hijab are just as vulnerable to emotional attachment as other women. The hijab does act as one, but just one layer of protection, hopefully reminding the lady to be modest, as well as reminding the gentleman that the woman is 17

Bakhabar : April 2014

not permissible to him outside of marriage.

A more important barrier is inward modesty on the part of both parties, which would cause them to act out of fear of Allah in their dealings with each other.

But inward modesty need not be relied upon if one more barrier were in place to limit the risks of intergender social interaction. That last barrier is segregation.

What I appreciate about Muslim gatherings now, after being married, is that I’m not placed in a situation where etiquette demands that I converse with men—men with whom there is no other practical reason to converse. And by avoiding that situation, I can avoid any deliberate or accidental flirting which might occur. The segregation actually protects both the men and women from this potentially troublesome scenario.

Nobody presumes that two strangers, after short conversation at a dinner party, will immediately senselessly involve themselves in an extramarital relationship. The beauty of Islam is that men and women who act according to Islam are protected from even coming close to sinful behavior. So what’s the problem with just chatting? A chat can easily turn to flirting, which can easily spark a romance. Segregation says, "Just don't go there."

In countless other situations, men and women will interact with each other--and they should do so with utmost professionalism, and inward modesty.

Women should also take care to cover themselves appropriately. There's no denying that the interaction will take place, but all I am suggesting is that in a purely social environment, there is no need for men and women to socialize with each other.

While there is some initial culture shock for Americans exposed to Islamic-style segregation, the benefits clearly outweigh any perceived failings of the behavior. After a few months of meeting only with women, I don't feel like I have been deprived of social interaction, and the more I think about it, the better I feel that I am not chatty with my husband's friends, and especially that he is not chatty with their wives.

So while the concept of segregation seems repugnant to American culture, when it comes to gender segregation in social settings (plus worship at mosques) I think the teachings of Islam guide us to a better and healthier path. Of course, the segregation should be fair, with neither side enduring hardship (tiny space, less food, etc.) while the other enjoys more hospitality. But when arrangements can be made equally for both parties, then segregation is the way to go. http://www.onislam.net/

How Women Were Lured Out of the Home in the USA, International

Part-1

I By Areebabint Khalid I

From the 1800s to the present day, family life in the West has remarkably changed. While the West calls this change part of the women freedom movement, a look at history may show otherwise.

America before the 1800s was a farming country and ninety percent of the population lived and worked on private farms. Households were mainly self-sufficient--nearly everything needed was produced in the house. The few things that could not be produced at home were bought from local craftsmen. Some other things, especially imports from Europe, were bought from stores. Males would take care of the fields and females 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 the early 1800s, brought a major change to this way of life. In 1807, in the wake of the war between Great Britain and France, President Jefferson signed the Embargo Act, which stopped all trade between Europe and America. The Act meant that European goods would no longer be available in the US and Americans would have to produce them. One major European import to America was cloth, and so merchants used this opportunity to create a cloth industry in America.

In 1814, Francis Cabot Lowell, a man from Boston opened the first modern factory. Work here was to be done way faster than before. Instead of manually making things in houses, things were to be made at higher speeds in a factory and all stages of the work were to be completed under the same roof. Now what Lowell needed were workers. He found out that women, especially unmarried daughters of the farmers, were more economical to use in labor than men.

They were also more willing to work as hired people in factories.

But Lowell had to make the working outside of home acceptable in a society which was not used to it. He assured parents that their daughters would be taken care of and kept under discipline. And he built 18

Bakhabar : April 2014

a boarding community where the women workers lived and worked together.

Soon after, more and more factories emerged across America. Factory owners followed Lowell's example of hiring unmarried women. By 1850 most of the country's goods were made in factories. As production 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 their homes. When women worked on the farm, it was always possible to combine work and family. When work for women moved outside the home, however, the only women who could follow it were those without family responsibilities or those who had no husband or no income. Likewise, the only women who could take care of their families were the ones that didn't have work.

This working out of home became a part of life for unmarried women. They would work until their marriage. But as time passed, women found family life interfering with their work life and instead of viewing working out of home as optional, they viewed family life as such. Many women started delaying marriage even more and some decided to stay single.

Married women however stayed home and dedicated their time to their children. Now that there wasn't any farm work to do, women had even more time to spend with the children. In 1900 less than about 5.6% of married women worked outside. If a married woman were to work, it would be considered that her husband was invalid or that she was poor.

World War I

The first major entry of married women to the workforce came during World War I in 1914. Men went to fight the war and the country needed workers to take over the jobs they left behind. Unmarried women were not sufficient for the labor needs, so employers started to invite married women too, to work. By 1919, 25% of the women in the workforce were married. But this was only the beginning.

Another change World War I brought was the entry of women to the army. About 13,000 women enlisted in the US Navy, mostly doing clerical work--the first women in US history to be admitted to full military

rank.

International

Great Depression

The Great Depression came in the 1930s. The unemployment rate climbed from 3.2% in 1929 to 23.6% in 1932. Jobs became scarce for skilled people and men. Fathers went to search for jobs. Some, under despair, deserted their families. The responsibility of earning fell on mothers in many families.

Most women and children, however, found jobs more easily than men because of the segregation of work categories for men and women. Although 80% of men during the Great Depression opposed their wives entering the workforce under any circumstances, economic factors made it necessary for the women to work. Hours were long and pay was low.

Twenty percent of white women were in the workforce.

World War II

World War II came in the early 1940s. Men were drafted to fight, and America needed workers and supplies. Again, the employers looked towards the women for labor. Unmarried and married women were invited to work, as had been done during World War I.

But still, public opinion was generally against the working of married women. The media and the government started a fierce propaganda campaign to change this opinion. The federal government told the women that victory could not be achieved without their entry into the workforce. Working was considered part of being a good citizen, a working wife was a patriotic person.

The government founded the Magazine Bureau in 1942. The Bureau published Magazine War Guide, a guide which told magazines which themes stories they should cover each month to aid war propaganda. For September 1943, the theme was "Women at Work". The slogan for this was "The More Women at Work the Sooner We Win." Magazines developed stories that glorified and promoted the placement of women into untraditional jobs where workers were needed. The idea was that if smaller, unexciting jobs were portrayed as attractive and noble more women would join the work force.

The media created Rosie the Riveter, a mythical character to encourage women into the workforce.

Rosie was portrayed as a patriotic woman, a hero for 19

Bakhabar : April 2014

all American women. "All the day long, Whether rain or shine, She's a part of the assembly line. She's making history, Working for victory, Rosie the Riveterâ&#x20AC;Ś There's something true about, Red, white, and blue about, Rosie the Riveter."

The propaganda efforts worked. More than six million women joined the workforce during the war, the majority of them married women. In 1940, before the war, only 36% of women workers were married.

By 1945, after the war, 50% of women workers were married. The middle class taboo against a working wife had been repealed.

Part-2 of this article will appear in May 2014 Issue of BaKahabar Source: www.islaaminfo.co.za

Islam

Should Zakat Management be Centralized in India?

I By Mohammed Obaidullah, Jeddah I

There are clear indications that zakat collections have been growing in many parts of the globe. The growth has been particularly spectacular in some Muslim countries that have made the payment of zakat mandatory, such as, Saudi Arabia and Malaysia. Additionally, collection of zakat is entirely in the hands of the state. For instance, Saudi Arabiaâ&#x20AC;&#x2122;s zakat revenues during 2014 is expected to be around USD4 billion (they currently stand at about USD 3.7 billion). Zakat and tax revenues in the kingdom have been increasing at a rate of 20 percent per year through the last five years. Malaysia reported zakat collections at about USD550 million in 2011 and these have increased by 27 times over the previous two decades. In contrast, Indonesia reported total zakah collections at USD232 million in 2012 and these have increased by 32 times over the previous decade. Indonesia, of course, permits private institutional collectors under the overall supervision of the state agency BAZNAS. Pakistan offers another interesting contrast by making zakat collection free-for-all (state, private institutional as well as individual collectors).

Even after making zakat on financial assets mandatory and to be deducted at source, the state collected merely USD105 million in 2011 (increased by 40 per cent over 3 years). At the same time unofficial estimates put the total collection at about USD 2 billion clearly indicating either gross inefficiency or trust-deficit with the state collection agency.

20

Bakhabar : April 2014

Close observers and zakat officials attribute the surge in collections to different factors. In Saudi Arabia, it is the firm hand of the state that now requires mandatory electronic filing for all zakat declarations. In Malaysia, the state owned Islamic religious councils have the sole authority for zakat collections. However, officials admit that enforcement is very weak. Major reasons for this are: absence of database of those liable to pay zakat, unwillingness of zakat officer to list down those who fail to pay zakat, shortage of staff and inadequate authority to zakat officers to investigate any failure and the like. The steep growth in zakat collections however, seems to have come about due to large-scale corporatization with banks and FIs acting as agents of the state religious council for zakat collection. On the other hand, the high growth witnessed in Indonesia seems to have come about because of a very proactive and rational legal and regulatory framework.

Are there any lessons here to be learnt for the Muslims of India? Unlike awqaf, India does not see a role for the state (e.g. Ministry of Minorities Affairs) in management of zakat. Private individuals and institutions are free to collect and distribute zakat. Indeed it is believed that a major part of zakat is collected by Madaris or Islamic religious schools. A samplebased study undertaken in 2007 estimates total zakat collected in India to be USD1.5 billion. It is indeed a sad realization for any observer that the Indian Muslim community - second largest in the world â&#x20AC;&#x201C; has no clue regarding the operationalization of zakat, the

Islam

single-most important economic institution. Anecdotal evidence suggests that the cost of collection of zakat as a percentage of total zakat collection in India (with a large private army of individual zakat collectors) is perhaps among the largest in the world.

While any role for the state in the management of zakat will perhaps be an unwelcome proposition for the community leaders, one may realistically argue in favour of creating a private national umbrella organization by the community to collect and disburse zakat efficiently. It will undoubtedly be in a position to employ modern tools and strategies for mobilizing zakat (e.g. use of ICT, collection and payment platforms, corporate agents, use of mass media for public education and awareness regarding zakat obligations, imparting skills to zakat collectors and professionals and many other measures that have delivered good results elsewhere). The umbrella organization or network of organizations will enjoy far greater credibility by adopting transparent methods of collection and distribution (e.g. giving due respect to the wishes of the muzakki or zakat payers). The sooner the community decides to shun the status-quo and give serious thought to improving its zakat management systems, the better it is for the well-being of the community in-shaAllah.

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

Wearing dirty clothes is not from humility – Explained by Shaykh Fawzan

Questioner: May Allah grant you good. The questioner says: An Imaam of a masjid has a lot of money; but when he comes to the prayer, he comes wearing a dirty Izar and a dirty shirt. And when I say to him: “Why don’t you buy some new clothes for the prayer”? He says: “Whoever humbles himself for Allah, He will elevate him”. So what is the ruling for his prayer?

ShaykhFawzan: This is not humility. Allah the Exalted says:

21

Bakhabar : April 2014

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

This means for every prayer. Adornment is not only covering the awrah, rather adornment includes clothes, beautifying oneself for the prayer. You are facing the Lord of all that exists; you are standing in front of Him. Therefore beautify yourself with what you are able to from adornment; in recognition of the prayer, and exalting the standing before your Lord.

This is something desired, and favorable. And the hadith says:

When Allah makes you wealthier then you should clothe yourself properly.

And he says:

Verily Allah loves to see the effects of His favors upon His slave.

O my brother this is not humility. Yes, do not wear extravagant clothes. Do not wear extravagant clothes such that it becomes an issue of fame or notoriety.

Wear moderate clothes which are clean and beautiful.

Verily Allah is Jameel and He loves beauty.

Translated by Rasheed ibn Estes Barbee http://mtws.posthaven.com

Quirks of History History

W

How Mr. Jinnah forestalled FazlulHaq’s gambit I By Prof. Refaqat Ali Khan I

rite Foundation, Dhaka, Bangladesh, an NGO, invited me to attend the SAARC Literary Festival in Dhaka on 27-28 February, 2014. Delegates from Afghanistan, Pakistan, India, Nepal, Bhutan, Bangladesh, Sri Lanka and Maldives were participants. The seminar / festival proposed a discussion / review “Beyond Borders, Trust and Reconciliation”.

I presented a paper “Within Borders, Trust and Reconciliation–Urdu in the making of Bangladesh”. Not beyond, but within. Trust and reconciliation within borders are as important as beyond borders, but unwise trust and reconciliation, beyond or within borders, could as well be harmful. The Bengali Muslims suffered for this.

According to Pakistan’s census figures, 3 per cent people in Pakistan had Urdu as their mother tongue, but 97 per cent non-Urdu speaking people of East and West Pakistan had to accept it as the national / official language. In spite of stiff opposition from East Pakistan, Urdu remained the national language.

This was the primary reason Bangladesh came into being in 1971. Besides language, it was the insensitivity of the Urdu-speaking Muslim leadership to Bengali sentiment that was an additional factor.

The famous (or infamous) Lahore Muslim League Resolution, 1940 is projected in this paper as Bangladesh Resolution. This resolution was adopted by the All India Muslim League under the presidentship of M A Jinnah. The proposer was Sher-iBengal, FazlulHaq. Bangladesh was on the mind of FazlulHaq. He wanted more than one state with Muslim majority areas which had geographical contiguity to be constituted as “states”.

Eastern Bengal plus Assam were Muslim majority areas and had geographical contiguity and thus could be constituted as “states”. The state of Bengal could never have a contiguity with Western Muslim majority areas. Two states, therefore, were the natural outcome of this resolution. M A Jinnah understood each word of this resolution. FazlulHaq had deliberately put “states” (in plural) with contiguous areas.

22

Bakhabar : April 2014

In 1940, Mr Jinnah was not the absolute master of All India Muslim League. FazlulHaq rightly confided to Shaikh Mujibur Rahman that he was responsible for the Lahore Resolution. Nobody knew Jinnah in 1940. But in 1946 Jinnah, no doubt, was the greatest leader and absolute master of the League. Disregarding Lahore Resolution he invited the Muslim League legislators to Delhi in 1946 and got a new resolution passed at its Convention, demanding a state (singular) of East and West Pakistan.

This resolution of the convention of Muslim League legislators also provided a theoretical foundation for the two-nation idea.

In 1946 there was a Qaid-e-Azam wave. Nobody could oppose him. The two nation theory blinded Bengali Muslims. Bangladesh was ideologically conceived by the Tiger of Bengal in 1940 and killed in 1946 by another Bengali Muslim, Shaheed Suhrawardi, who proposed the Delhi Resolution.

In a question-answer session it was pointed out that theoretical foundation of the two-nation theory could be questioned but it had positive aspects, too. It united the Muslims of British India so strongly that they supported Pakistan, practically with one voice.

Partly agreeing, I said that no doubt there was unity among Muslim rank and file, but this unity was time-bound, without sustainable foundations. The Partition divided Indian Muslims into two set of people, Indian Muslims and Pakistani Muslims within one year of Delhi Resolution and, 24 years later, another set of Muslims, Bangladesh Muslims. It was not unity, but false consciousness.

In history people are subjected to false consciousness for a short or even a longer time. Keeping Bangladesh in mind I told them that many Muslims, including Zulfiqar Ali Bhutto considered that Muslims were the rulers of India for a thousand years. I reminded them that under the Mughals in today’s Bangladesh 90 per cent people were peasants, largely Muslims. Some of them were zamindars, but zamindars were largely Hindus. The Muslim peasants of Bangladesh were subjected to as great exploitation in Mughal India as they were under the British Raj, much like the peasants under the present government of Bangladesh.

Petty Issues are not really petty From the Book

D

I By Shakeel Ashraf I

inar made of gold and Dirham made of silver, were the currencies at that time, with an exchange rate of one to ten. Malik ibn Aus (RA) wanted to exchange 100 Dinars and made mutual agreement with Talha ibn Ubaidullah (RA), who took the gold and turned it about in his hand and then said, “I can’t do it until my treasurer brings the money to me from Al-Ghaba”. Umar Ibn Al Khattab (RA) was listening and he said, “By Allah! Do not leave him until you have taken it from him. He further said, “If someone asks you to wait to be paid until he has gone back to his house, do not leave him.” (Ref: Moutta, Imam Malik, Business Transaction Hadith 31.17.38 http://elazhar.com/esonna_u/businesstrans/56.asp) An author quotes in his booklet, “From your hand to his hand. If he asks you to wait behind the wall (of a room) do not wait for him, and if he jumps from the roof, 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 commodities; 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 remind someone about an injunction of Islam which he is unaware of or doesn’t know its due importance.

Today we are well aware of the dynamic behavior of currency exchange. Exchange rate may change any moment and so a forward trading of currencies is declared unlawful in Islamic finance. Not only mutual exchange rate of currency, but the purchasing power of all currencies changes with time. According to famous hadith of six commodities, the exchange of gold, silver, wheat, barley, dates and salt should always be hand to hand. (Ref. Sahih Muslim, Book#10, Hadith#3853) Sahih Bukhari, Hadith#3872: Abu Sa’id (RA) reported: Dates were brought to Allah’s Messenger (PBUH), and he said: These dates are not like our dates, whereupon a man said: We sold two sa’s of our dates (in order to get) one sa’, of these (fine dates), whereupon Allah’s Messenger (PBUH) said: That is riba (interest); so return (these dates of fine quality), and get your (inferior dates); then sell our 23

Bakhabar : April 2014

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

The above mentioned issues are related with riba.

Verse 279 of Sura Baqra declares war by Allah and His messenger against riba takers. After revelation of the verse money lending on riba became criminal offence in an Islamic society. (http://www.tafheem.net/tafheem.html). Today one can argue that he is not living in a society where riba can be a criminal offence. Well, there is a hadith to warn him that the sin of riba is 70 times the sin of incest with one’s mother (Ibnmaja, Baiaqi, http://tanzeem.org/books/books/BU_4_01_Islam_ka _Maashi_Nizam.pdf, page#22). Anyone having some moral sense can conclude, on the basis of this prophetic saying, that there is nothing more immoral than taking riba. Why such stern warnings against riba? Because Allah, the All-Knower knows that man has limitless lust to wealth. “And you love the wealth with all your hearts” (al-Fajr 89:20). Money is such a weak point for mankind that the general tendency is, to take the Divine restrictions in a light way?

I remember once a brother from Afghanistan, in his email to Bihar Anjuman yahoo group enquired about a food-stuff; whether it is halal or haram. An enthusiastic member jumped out of his closet staing that what is the need of enquiring about small issues while there are so many big issues in the community.

I believe, when an individual finds the urge to follow instructions of his Creator, there is nothing small for him.

Let us take another example at social level. Many of us talk about the wrongdoing of others in their absence, taking it a lighter note. But Quran takes a very strong note of it in the following verse.

(49:12) Believers, avoid being excessively suspicious, for some suspicion is a sin. Do not spy, nor backbite one another. Would any of you like to eat the flesh of his dead brother? You would surely detest it. Have fear of Allah. Surely Allah is much

prone to accept repentance, is Most Compassionate.

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

(59:18). Believers, fear Allah and let every person look to what he sends forward for the morrow. Fear Allah; Allah is well aware of all that you do. (59:19).

And be not like those who forgot Allah and so He made them oblivious of themselves. They are the wicked ones.

Shakeel Ashraf (shakeel.ashraf@yahoo.com)

yksdlHkk pquko ds eqís lkfFk;ks]a yksdlHkk pquko lkeus gSAa ehfM;k vkSj baVjusV ds t+fj;s dkiksjZ Vs o laiUu oxks± us tks tquuw 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¡pas & iwt a hifr;ks]a 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 dkiksjZ Vs oxZ ds paxy q ls vkt+kn djsa rkfd og vehjksa vkSj naxkb;ksa ds fgrksa dks vkxs c<+kus dh ctk; cstcq ku 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 ¼etnwjks]a dkjkxjks½a dks rduhdh izf'k{k.k] dke èka/kk'kq: djus dh iwt a h rFkk ekdsfZ Vax pSuy eqg; S k djk;sAa 5½ tks xkaoksa dh tM+as 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 iwt a h fuekZ.k ls tksMAas+ 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 (1)

24

Bakhabar : April 2014

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 jsxy q j xzM s 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] cktkjks a ls ?kq l rs gS a rFkk ta x dks b Z ns ' k thr ugha ldrkA taxksa ls dbZ xquk T;knk yksx van:uh fgalk esa ejrs gSa] mls jksdsaA ftudks jbZl oxZ mHkkj jgk gS mudks ns[ksa fd og vkiesa nnZena h iSnk djrs gSa ;k ncaxiukA ped ned dh ckr djrs gSa ;k mu voke ¼turk½ dh ftudh dher ij ;g pdkpkS/a 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 ize[q 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 nnZena h dh dlkSVh gSA ge ml ij [kjs mrjsAa & ln~Hkko fe'ku tripathivipin@yahoo.co.in, 9717309263

[kqnkbZ f[knerxkj &

(2)

08133685758

Politics

A Perspective

Minority politics of India and Pakistan: I By Asma Khan I

[Hindus frequently ill treated in Pakistan sends a chill down the spines of Muslims in India, the dirty minority politics of both the countries is a matter of big concern. Here is a brief review of the past and present Minority Politics of these nations. ]

P

akistan has long ceased to shock me, it’s kind of Lebanon; Lebanon of the 80’s, when it was difficult to discern who was killing and who was making a killing of it? When senses get numbed, the killings get anesthetized. Nevertheless those 85 dead worshippers at the church on 22 September last year; and the recent cold blooded murder of Hazara Shias on board a bus succeeded, in sending a chill down my spine. The murders were also said to be put under headlines like; Cleaners cleansed! Since the creation of Pakistan such attacks have continued in numerous forms. Furious attacks on its minorities are also seen in Bangladesh. The Sachar Committee report is a mirror to the plight of the minorities in India. [Read more about it here ] In the sub-continent, minorities face, serious threats to life and property, riots and pogroms, forcible conversions, marriages and discrimination at the various levels of the civil society, and misuse of the blasphemy law. This has not just kept the minorities, Muslim and non-Muslim on their toes, but has also compelled them to live their endangered lives, tiptoeing to the vagaries of the bullish majority. Let’s have a look at different aspects of this issue.

A Brief Introduction to the Minorities of Pakistan:

In 1947, Pakistan’s independence led to c.14 million people moving across the borders, with Pakistan receiving more than 8 million Muslims from all over India. Most came to West Pakistan (present-day Pakistan) and l.2 million Muslims were received by East Pakistan or present day Bangladesh.(1) The percentage of non-Muslim minorities was 23% of the total population of Pakistan at the time of Partition.

Tellingly enough now it is reduced to only 3%. Increasingly the non-Muslim [Hindu] minority has been seeking asylum in the parent country India, 25

Bakhabar : April 2014

finding the living in Pakistan getting harder and harder by the day. In Pakistan there are a number of minority groups, Muslim and non-Muslim. Shia is the biggest, almost 20 to 25 % of Pakistan population. Then there are ethnic Hazaras who also happen to be Shias, hence face double-edged sword of discrimination. They speak Persian, and are spread in and around Quetta. The Kalash community, said to be between 5000 to 6000 in number, lives around Chitral district, Khyber Pakhtunkhwa province and follows an animist faith, labeled as a Pagan group.

Interestingly, the Kalash community as a tradition celebrates death! After a demise, they engage in festivities, for three days at the very place where the dead body has been placed. They have been complaining of threats and forced conversions. Another group that goes by the name Kihal is regarded dirty for they relish crocodile meat. Due to their being a nomadic tribe, they don’t have a permanent address and hence denied national ID cards, which translates into meaning that they are unable to vote. The country they live in, does not consider them citizens.

They are denied even alms for the same reason. Ahmadi or Qadiyanis are regarded as heretics, for not believing in the essential concept of Prophet Muhammad [p.b.u.h.] being the last prophet. Christians are even worse off as they (unlike Hindus) are mostly in Punjab where there is more intolerance than Sindh

According to a view, the Mohajirs [Muslim migrants from India who settled mainly in Sindh province, particularly in Karachi] too can be considered, a minority group. Elaborating further on this, a university professor friend from Pakistan confesses that, the Mohajirs today find themselves alienated. The reason ,according to him , is that, those who settled down in this sea side port had brought with themselves a distinct culture of their own and found assimilating in the new Punjabi/Sindhi ethos of Pakistan difficult. They were far more proud of their Indian roots, heritage and Urdu culture, [belonging mainly to Northern Indian state of UP] hence became fiercely protective of it. This trend continues even to this day.

Politics

Giving the Minorities A Square Deal:

national flag of Pakistan, but with a change, a white strip as a symbol of Peace and it was for Pakistan A study of what our leaders wanted for their respecminorities. Appointing Jogendarnath Mandal as tive minorities would be quite significant to discern. chairman of the Constituent Assembly of his new In his famous speech at the Lahore session of Musborn country was a special gesture, though viewed lim League in March 1940 Mr. Jinnah was not one with skepticism on the Indian side. Mr. Jinnah along for the unity. He had said, with Sister Fatima Jinnah had made it a point to attend the ‘Dominion Day’’ service at Romanesque Islam and Hinduism are not religions in the strictest Parish Church of Holy Trinity in Karachi on August 18th, 1947. Even if Jinnah had not passed away so sense of the word, but are, in fact, different and dissoon after establishing his dream state, he would tinct social orders…..The Hindus and Muslims behave found it increasingly difficult to arrest the tide long to two different philosophies, social customs, of hatred brewing since the Partition. Coming back and literatures…To yoke together two such nations to the Great Soul, it’s a known fact that Mahatma under a single State, one as a numerical minority Gandhi’s proposals at the time, though well meanand the other as a majority, must lead to growing ing, were scorned upon as pure naiveté by some discontent and the final destruction of any fabric that may be so built up for the government of such a quarters. He had insisted that Hindus remain in Sind, even at the height of riots. A leading publication of State.

Despite this rhetoric Mr. Jinnah seemed genuine those days, The Hindustan Times, was sarcastic to when he promised the minorities that they would get one of his ideas. The Great Soul Mahatma Gandhi, it a Square Deal. His epoch speech on 11 August 1947 said, after opposing the idea of Pakistan all his politasserts that, religion would have no business to do in ical career, had decided to spend the rest of his life in the business of Pakistan! Going further he said Pakistan to protect the interests of minorities namely something which can be taken as blasphemous in Hindus and Sikhs. Earlier Mahatma had refused a today’s Pakistan, he had said. plea, Punjab needed his healing presence , from his favorite disciple Nehru. (3), to visit the burning Punjab where a massacre was happening from Lahore to in course of time Hindus would cease to be Hindus and Muslims would cease to be Muslims…in the po- Rawalpindi. The atmosphere was explosive. With mass migrations, murderous mayhem with a rare litical sense as citizens of the state.

Our Mahatma being the all knowing didn’t bite the cruelty and rumor mongering at its lethal best, assurbait and insisted that Jinnah’s promises needed to be ances from the big leaders of the time had become weighed with the, corresponding deeds of ‘his’ felvacant sounds which had lost all their voice. Mr.Jinlow Musalmans. Their views about dealing with the nah is known to have showed least concern for respective minorities are illuminating. Contrary to the,’left over’Muslims , who didn’t want to migrate. the Mahatma, Mr. Jinnah took on Lord Mountbatten He was indifferent to them. Nevertheless Mr. Jinnah when the latter alluded to Emperor Akbar’s justice was conscientious enough to express his displeasure for the weaker sections of the society, circuitously with the way Hidayatullah ministry handled the nonimploring him to treat the minorities in Pakistan rea- Muslim minority issue at the time. He was rightly sonably well. The formidable lawyer in return threw concerned about the possible fallout of such an irreat the last Viceroy the original allusion from Prophet sponsible act of negligence. He was said to have Mohammad’s times, saying: feared a chain reaction, where provinces with Muslims as minorities might face the consequences of what their fellow religionists did elsewhere. This tolerance and regard and respect for their [minoriwas and is the crux of this complex issue, a tit for tat ties] faith was in Muslim blood. (2) He was referring to the teachings of brotherhood in politics, a tit for tat murder. You kill our man and we Islam. Mr. Jinnah blamed the deeply complex social kill yours. This smells bad; same as the famed rhetostructure of India as an impediment in the way of its ric of 2002, Every action has an equal and opposite freedom. It would be a free country for sure, long reaction. Remember? ago, if not for this, he had regretted. The issue of the Now we also have him saying that Hindus from minorities must be important for him; he himself Bangladesh should be allowed to settle in India. The was one, a Khoja Shia and had married Ratti Bai , a Parsi , herself a minority on both sides of the border. BJP Prime Minister designate is playing his favorite game again that had begun in 2002, with the only He adopted the Muslim League flag as the official 26

Bakhabar : April 2014

Politics

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

Part II Minority Politics or Hostage Politics ?

The news of minorities ill treated in Pakistan sends a very wrong message here. The most unfortunate result of this divisive communal politics discussed in part 1 of this essay; was emergence of the Hostage Politics. Roughly, what it means is that, if a Hindu was/is harmed in the Land of the Pure, then a Muslim had to pay its price, living in Hindostan. Politicians of both the faiths had no qualm in asserting this ugly truth. It was a hidden threat, the ugliest way to tell them, that, we would be doing the same, if you do it. It also had an inbuilt advantage of conveniently blaming the, ’other’ party for the mayhem one caused. Leaders of the pre-Partition era though were desperately trying to do something about this, sensing a huge threat of violence to the minorities, wherever people became one. J.B Kriplani, the socialist Sindhi leader and president of Congress party during the crucial period of the Partition, supported a joint committee to protect the minority rights. He urged the minorities in Pakistan to not lose hope and believe in Muslim League promises of safeguarding their interests. Being the politician that he was Acharya Kriplani had proudly declared,

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

Here you see resonant politics perhaps at its best (or worst?). Moulana Azad, whom Jinnah used to ridicule, as Show Boy of the Congress, for his presumed ineffectiveness, was worried too. On 29 June 1947, in a press statement, Moulana Azad astutely suggested a joint meeting of the constituent assemblies of the soon to be neighboring countries India and Pakistan, and making of a Common Charter of Rights of Minorities in the two countries. But voices like Kriplanis and Azads often remain lonely even among their own. Considering the pitiable condition and a most awful treatment of the minorities in Pakistan today, it is ironical to note that, under the Nehru-Liaquat Agreement of 1950, for the purpose of the protection of minorities; Pakistan had insisted on the creation of a new Ministry of Minorities, setting up of a minority commission, appointment of minority representatives in the council of ministers etc. in each state of free India! Home Minister of the 27

Bakhabar : April 2014

time, Sardar Patel opposed this proposal tooth and nail, saying it was akin to putting poison in the Indian governmental machinery, and termed it,

submission to an external force called Pakistan who had itself liquidated its own minorities on its territory.

He continued,

We have conceded one Pakistan; that is more than enough. We cannot promote any further such mentality, 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 of the minorities being under the cloud of suspicion perpetually. The Azeem Qaid of Pakistan too didn’t mince words when he spoke about the duties of a non–Muslim Pakistani. In a press conference in Delhi on July 13th, Mr. Jinnah emphasized the need for the minorities , ‘to be loyal’ to Pakistan.

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

Their condition as illustrated in the Sachar Committee report shows an ugly picture in the mirror of the Indian democracy. Voicing this Majority-Minority dilemma, at a conference in New Zealand, its human rights commissioner Justice John Wallace spoke thus:

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

But this game of Majority-Minority politics, is too precarious and too dangerous to speak about. The problem of resonant minority politics became severe with the partitioning of lands, rivers and populations of the Sub-continent. Y. B. Chavan the Home Minister in 1969 had astutely pinned the problem of Minority vs Majority politics down this way while replying to a debate on Ahmadabad riots.

There is the majority community’s communalism and there 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

Politics

to demonstrate that their activities are more secular.

(in the Indian Parliament in 1969).

Internationally respected legal luminary, Fali.

S.Nariman in his latest book, The State of the Nation, is eloquent enough to state thus:

When we in India discuss the state of the nation, we should never forget the historical context: Minority with a small ‘m’ must be the watchword.

Minority with a small ‘m’ helps to carry the majority with it. And I would respectfully suggest to my Hindu brethren that ‘majority’ with a small ‘m’ also helps to carry the minority along! The possibility of conflict arises when one or other of these groups stresses the big ‘M’ factor. (9)

While the minorities of the subcontinent, Hindus, Muslims and Christians are struggling and pining for a peaceful, dignified and suitable survival in their motherlands; let’s hope that both the majority and minority communities of India, Pakistan and Bangladesh grow to be wiser and responsible, and seek to be majority and minority , always with the small, ’m’.

References: 1] Report: Religious Minorities in Pakistan, by Dr. Iftikhar H. Malik, Minority Rights Group International, London, pg.4 2] Khairi Saad R, Jinnah Reinterpreted, 1995, pg, 465 3] 21, August, 1947, in a telegram to Mahatma Gandhi.

4] AICC Papers: Nehru Memorial Museum and Library.

5] In a letter dated 6 April 1950, addressed to N. Gopalaswamy Ayyangar, who was a minister without portfolio.

6] In a press conference in Delhi on 13 July, 1947.

7] M.N.Roy ,The Men I Met, 1968, an essay on Muhammad Ali Jinnah in Independent India, September 19, 1948 , Janta Publications 8] in the Indian Parliament in 1969.

9] Fali S.Nariman, The State of the Nation, Hay House India, 2013 Note: By big ‘M’, Fali S Nariman implies the majority’s using their advantage of numbers as an instrument of power, hence leading to its possible misuse and by small ‘m’ a non –violent, practical community with the aim of eliminating the cause of the suffering.

28

Bakhabar : April 2014

Only 4 Masjids for 2 Million Muslims in Moscow

Moscow Mayor Sergei Sobyanin recently said he did not want any more mosques being built in his city, claiming it would attract more Muslims. Such open displays of Islamophobia have been echoed elsewhere in Russia and show a deep rooted problem in the city of Moscow, which currently has a Muslim population of two million residents.

While there are two million Muslim residents living in Moscow, there are up to two million more Muslim migrant workers, most of who immigrated from Soviet Central Asia. As of today, there are only four public mosques in Moscow. With this 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 any more permits to build further mosques. Sobyanin said that these Muslims are from outside the city and “don’t have the right to be catered to” since they are not Russian citizens.

However, he admits that the city’s economy would not be able to manage without these Muslim workers.

With 2 million legal Muslim residents in Moscow the four mosques cannot hold more than 10 thousand people, so new mosques are needed. This is a case of basic civil rights because it neglects these citizen religious needs. These Muslims need to be given the ability to practice their religion.

The Olympic athletes for the Olympic 2014 winter games were however, given a place a pray. The Sochi Olympics organizing committee made sure that prayer rooms were available for athletes. Not only for Muslims, but prayer rooms were available for various religion followers such as Christianity, Hinduism, and so on.

More than 10,000 Muslims pray outside the mosques on Muslim holidays which shows that more mosques are needed. Lack of room is problematic because Muslims need enough space to properly pray. Blocking permits under the grounds that more mosques will attract more Muslims into the country is an unjust assumption, which only shows what little respect Sobyanin has 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 city where there is no space to practice their religion. The nearest mosque 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 a mosque since 1996. In 2009, the Russian Muftis Council asked the prime minister for support to build a mosque in Sochi. The prime minister, Smitry Medvedev agreed to collaborate but the project was never followed through. Talks are still ongoing to finally build a mosque in Sochi, but it is highly doubtful that any mosque projects will be approved given the current political climate. Many other mosque building projects have been approved but subsequently overturned due to protests.

6 km from Parliament, a colony of 350 families living a wretched life

I

I By Abu Zafar I

n an election season when media advertisements show that India is shining, there live over 350 families in a cluster of plastic tents, just six kilometres from the Parliament House in the national capital, without a single government amenity – no drinking water, health and sanitation facility. Behold, they are living in this condition for over three decades.

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

Most of the residents are migrants from Bihar’s Monger district who are living here for last 30 to 35 years. Several youngsters who never visited school told India Tomorrow that they were born in the cluster and have been living here since. Most of them sell dry fruits at road side to earn their livelihood.

35-year-old Subodh Bind who hails from Monger also says he was born in one of these tents and nothing has changed since then.

29

Bakhabar : April 2014

“We are facing lots of problems here. We don’t have clean drinking water, not toilet and not any health facility from the government,” Bind told India Tomorrow.

According to him about 380 families are living in the locality which comes under the ChandniChowk assembly constituency of Delhi. Since 2008, Parlad Singh Sawhney of Congress represents ChandniChowk.

Most of the kids in these slums don’t have even preliminary education. Students who joined classes run

by NGOs like Butter Fly usually drop midway for economic restraints in the family.

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

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

S

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

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

“There are lots of problems like toilets and bathrooms. We have to sit in open and we have no safe place to bath,” RekhatoldIndia Tomorrow.

“Winter season is more problematic,” she added.

According to Bind there is no mechanism to register or monitor pregnancies.

“Pregnant women face lots of problems because no one visits here to counsel them. Three-four people died here due to Tuberculosis (TB). If we go to the government hospital for treatment, then they ask ID card,” he pointed out.

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

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

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

“I was born here and got education till 5th standard.”

Devi, whose both children go to government school, is hopeful for a bright future for them.

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

Mohammad Saleem, education rights worker associated with Butterfly NGO, says he has been working to educate children in the locality since last nine months, but still there are a lot of things 30

Bakhabar : April 2014

to be done.

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

Recently, civil rights activists PratibhaD'mello and ShakeelBasha prepared a report on the PulMithai cluster and also sent a letter to several concerned authorities of the Delhi state and central government demanding actions and relief for people of the cluster.

They have requested the government to provide them clean drinking water, old age and divorced/widows pension, to appoint trained health workers to register pregnancies and to counsel them and to ensure all pregnant women have access to antenatal care and institutional delivery.

“A team of Health activists visited PulMithai cluster camp near Old Delhi railway station and discoverd deplorable conditions. Cluster residents, including pregnant women, lactating women, and children do not have access to maternal health care, medical care, adequate nutrition and hygiene,” the letter sent to authorities reads.

The activists are considering to file a PIL in the high court to draw the attention of the government towards the grim situation in PulMithai area. http://www.indiatomorrow.net/eng/6-km-from-parliament-a-colony-of-over-350-families-living-awretched-life

㦦 ‫ ܉‬Ĩ 䀺 ä Ĩ 巳Ĩ ç 㘵 Ĩû㫩äĨéä⪯ Ĩúä⵬Ĩ㧺Ĩç唦îþäĨ䈙墄ïĨ䯨Ĩ㽶Ĩė㡶㊅Ĩ恽㚲ĨėẖĨå坐äĨ䉵äþĨ尾巳Ĩ㽶Ĩ⤏Ĩĕ䮈ĨÛ幨ĨĚ䆃Ĩ㺦ü Ĩ 䵩äîþäĨⴹĨ巼Ĩ୲Ĩ㡥þĨ握Ĩ䯨Ĩ㽶Ĩė孪偮Ĩ实⥛þ巁 Ĩï⣚Ĩ憘îᏢîþäĨì咢Ĩ⺪Ĩ⣜Ĩ握Ĩ⺪Ĩ噩ĨüäĨ幙Ĩ惡巳Ĩç‫܉‬坐äĨ᳛Ĩᛙå Ĩ äĨेĨ㽶ĨĚìäïßĜĨ宑Ĩ㱖Ĩ⺪ĨðäĨ䯨Ĩ㽶Ĩė孪偮Ĩヸ⟒Ĩ䖆⸈Ĩ幙þĨ幨 Ĩᛙė Ĩ 揠ㄶĨçä᰿äĨ⮒äĨᡔ幨 Ĩ îĨå喀㧺Ĩ噩Ĩ尾㫩Ĩ㟰ĨㄮĨ惡巳Ĩᦚ㫩Ĩę峎冢Ĩ㧺ìĨ ᒯäĨîþäĨ㓢Ĩ♏ĨÛ均屌íĨü偮Ĩ实⥛巁Ĩî‫܉‬ĨðäĨ䀺äĨĜ幙Ĩ㶄îĨ⛹ Ĩ握ĨĜ㾞巳Ĩ೷Ĩî塙äĨ㧺揼 Ĩ þîĨ䳯äþĨ尾ᲐĨᦚ࢖Ĩᡴ⣚Ĩ㽶ĨüäîþäĨ实ä侧㧺þĨ൱喀㧺Ĩ㺦俹 Ĩ ĨઌĨ䈙巳Ĩ㥫îĨ憘îᏢĨ扽äĨ握ĨøㄸĨ孫Ĩ⺪ĨðäĨĜ䉚Ĩ⮐ĨᲐĨ㺥Ĩð伌 Ĩė᪖þþĨ䖆⸈ĨîþäĨ䈙惜 Ĩ Ა巳Ĩऌ㠼Ĩ࿚Ĩîä㡩äĨ㢁㊅Ĩ⥚࿚Ĩ㦔㚨Ĩ惢Ĩ㾞幨 Ĩ îĨ啿╀Ĩ㊘Ĩ䖆⸈Ĝ㾞巳Ĩᡴ屌Ĩ㽶Ĩ㫭Ĩ俹Ĩ㧺Ĩü⥛þ巁Ĩ㴻Ĩ㾞Ĩě㫩Ĩ㍙Ĩ握Ĩå坐ä ĨîþäĨĚî㔟Ĩ㩅Ĩ㢁㊅Ĩ⥚࿚Ĩ㦔㚨Ĩ㴻Ĩ宑Ĩçîþ㈛Ĩ㺦Ĩ尾‫ܬ‬Ĩ握ĨéßĨĜ⭍ĨĕþîĨ宑Ĩ恽㴸Ĩ⺪Ĩ尾ßĨîä㡩ä⪯࢖Ĩ㴸Ĩė㡶㊅Ĩ恽㚲ĨüäĨ⺪ĨẕþĨ㺦Ĩî坖äĨ噩 Ĩ㦔㚨ĨĜ⮒ĨᲐĨ惢ìĨĐþîĨ㧺☻ Ĩ 㴸Ĩåä⢋Ĩ提憲ìĨᅒäĨ㽶Ĩ尾ଉĨ⼵äîĨþ巁Ĩ㴸厅 Ĩ Ĩ㴻ᏢĨ幙Ĩ岋₀Ĩ䳋ĨῬĨ噩Ĩú╀Ĩ峎㴸Ĩå坐äĨðäĨ⺪Ĩ㺦䉵₀ ĨåäĨĜ宑Ĩçîþ㈛Ĩ㺦尾 Ĩ ‫ܬ‬Ĩ握Ĩ幨⭍ Ĩ 巳 Ĩ Ĩę墄娂Ĩ㩃Ĩ䯨Ĩ㽶Ĩė㥘äĨîþäĨ䖆⸈Ĩ⤑Ĩ㽶Ĩü⥛þ巁Ĩ囏巳Ĩ❤ĨüᅗĨ䖆⸈Ĩ㧺Ĩ厅ĨîþäĨῲ㧺Ĩ ė Ĩ 㡶㊅Ĩ⥚࿚ ĨẕᡔĨ㺦ė Ĩ 䄖䮈ĨîþäĨ幨Ĩ噩 Ĩüä嗨Ĩᡴ⣚Ĩ㽶ĨüþᗾĨú乇ĨຌĨ㺦Ĩⷿ愰 Ĩ îᅔî㧺Ĩ㡥㊅Ĩ⥚࿚Ĩ㦔㚨Ĩ䀺äĨÛě㫩Ĩ㺧Ĩü偮ĨéßĨ㴻Ĩ幨ᏢĨ 巳ĨäጳĨ握Ĩúä⵬ Ĩìî‫ٶ‬ВĨǏ ჩäĨ㬺ĨÛė㴼Ĩ惜ᲐĨᡔĨ惜ᲐĨü偮ĨÛ幨Ĩü㴸Ĩìî‫ٶ‬ВĨǏ 㧺Ĩė孪偮Ĩ➋ßĨÛ幨Ĩü㴸Ĩø㋇ĨĚ⪯þìĨᇭᡔĨ ĨĜ幨Ĩ巼îĨჩäĨě屿Ĩěî⣚Ĩ䯨Ĩ㽶Ĩ尾㫩Ĩㅹ╀ Ĝ㺖îĨ㣰ᡔĨ㺦Ě Ĩ ୴Ĩ⺪Ĩ㫭ĨÛ揟ìĨďþþĨჩäĨ㬺ĨÛⱲ

Ĝ幨Ĩçîþ㈛Ĩ㺦Ĩ尾㫩Ĩî㘟࿚ĨėáᅛĨ㲮Ĩ㲮ĨᅝĨ⺪Ĩ揞ìĨďþþĨ㴸Ĩė孪偮Ĩ实⥛þ巁Ĩ㽶ĨéßĨ㴻Ĩ⒔⵬Ĩäîí Ĩ㧺ĨçäíĨîþäĨ屎侦ĨᅒäĨ㺧ĨÛ㽶ĨçäíĨĚ⪯þìĨ惢Ĩ惡ᲐĨ㺧Ĩå喀㧺㴸Ĩîäþ嗨äĨ㽶ĨçäíĨᅈäĨÛ㴸Ĩė偰Ĩ㘵Ĩ惢Ĩ幨嵵 Ĩ äĨ捧ìĨďþþĨ㴸Ĩîäþ嗨äĨ偭Ĩ䯨Ĩ㽶Ĩė孪偮 Ĩė⧒࿚Ĩ㦔㚨Ĩ抔ìĨďþþĨ㴸ĨüäĨ೷ĨᇭĨ䈙巳Ĩìþ伀Ĩᛙ᪕ Ĩ 㧺ĨďþþĨøㄸĨĚîäþ嗨äĨ㺦ü Ĩ äĨ⌝䀺ĨÛ巻₀Ĩ捧ìĨďþþĨ㴸Ĩ宑äĨ೷ᇭĨ巳Ĩü挴äĨຌĨîþäĨ崷äĨ囏îĨ äþ嗨ä Ĩ⛹Ĩ㺦ĨῴęĨ þĨęä⢋Ĩ幨Ě Ĩ îþ㈛Ĩ捧ìĨďþþĨ㴸ĨðäĨ女侣 Ĩ Ĩ㽶Ĩû㧺Ĩ⮒äĨÛçᘪĨ⺪ĨðäĨÛલ㠼Ĩ㺦Ĩîäþ嗨äĨ㬮Ĩ㺧ĨĜÝ巻₀Ĩ囏㫩Ĩì侣Ĩ噩Ĩ尾㫩Ĩî嶗Ĩ⺪Ĩ㙢㴸 Ý䈙巳Ĩ宑Ĩç‫܉‬Ĩ䯩äþĨ尾㫩Ĩô六Ĩ㴸Ĩė⧒࿚Ĩ㦔㚨Ĩ抔ìĨďþþĨჩäĨê㋇ĨðäĨ㺧Ĝ巳Ĩ孫Ĩ惢Ĩ巳Ĩ噩 ĨûìĨ៩äĨî‫܉‬ĨðäĨ噩Ĩ憶媜㧺Ĩ㺧ĨĜ⮒ĨᲐĨ惢ä峎Ĩ㴸Ĩė⧒࿚Ĩ㦔㚨Ĩ㴻ᏢĨ巻₀Ĩ捧ìĨďþþĨ䯨ĨðäĨøㄸĨ㽶㫩Ĩï ä墄äĨ女㴸Ĩ Ĩ䥎冢îþäĨėá⟡ĨĚî⣚Ĩ㺦憶 Ĩ 媜㧺Ĩ㺧 Ĩ㴻Ĩ幨捧 Ĩ ìĨďþþĨ䯨ĨðäĨøㄸĨ㴸Ĩ憶媜㧺Ĩ೷Ĩ䉚ßĨ㺧ĨĜ幨Ĩ宑Ĩúì䵗Ĩ恽㴸Ĩęþ㒓Ĩ㽶Ĩ揞ìĨďþþĨ㴸Ĩ憶媜㧺ĨðເĨ㽶Ĩė孪偮Ĩ㺧ĨĜ⮒ĨěìĨᨌĨ㴸䞋 Ĩ 余Ĩ㽶Ĩ幨 Ĩė䏉ìĨ㴸Ĩė孪偮Ĩ㫩Ĩ㵝ìĨîĒĨ㧺Ĩė⧒࿚Ĩ㦔㚨ĨĜ幨Ĩ᧖㧺Ĩ⺪ĨᴭĨ⺪ĨĚî㔟Ĩě࢚ĨઌĨᤨ㫩Ĩ宑Ĩü娂Ĩ㫩Ĩ㸀Ĩ㧺孪Ĩ 偮ĨęþĨĜ宑Ĩ⥚࿚Ĩ㦔㚨Ĩ‑ĨᮖîເĨḿĨᦐî௅Ĩęþ Ĩ巼îĨ㵔ĨďîᅔîĨ㺦Ĩ㲖äĨ 僗Ĩᡴ媿îĨîþäĨ㲍⩶ Ĩ ĨઌĨ幙Ĩ幨îĨ㵔Ĩ宑Ĩ嵵Ĩ握ĨĜᏢ巳Ĩ宑Ĩð▮äĨ㧺Ě Ĩ î勚Ĩ㺦ᮖ Ĩ îເĨðä㴸Ĩė䄖䮈Ĩ㫏Ĩ೷ĨᇭĨÛ尾ĨᮖîເĨðäĨ惢ìĨ㫩Ĩᔶ࢑Ĩ೷Ĩ⺪ Ĩ㽶ĨüäĨ噩Ĩᡴ⣚ĨîþäĨ巳Ĩ挟ᏯĨᡔ㫏 Ĩ Ĩ㴻ᏢĨ巻₀Ĩ囏䴑ïßĨ㴸ĨᮖîເĨĚ⪯þìĨ㬮Ĩ惡ަĨ㽶ĨüäĨ㺧Ĩᡔ宑 Ĩ Ĩ䀺äĨÛ幨Ĩ⭍Ა Ĩ Ĩ惢ä峎Ĩ㴸Ĩė⧒࿚Ĩ㦔㚨Ĩ抔ìĨďþþĨ㴸ĨᮖîເĨðäĨ㺧ĨĜ幨 ĨĜ恽䢼Ĩ宑Ĩ憲ìĨ೷ĨäîíĨ噩Ĩ揞ìĨ懼þî憴îĨ㴸Ĩė᪖ᲐĨ䲗ĨÛ恽巳Ĩ宑Ĩ噩Ĩė⵬࢖Ĩ 10Ĩ⺪äĨ㟺ᡔĨ㺦尾 Ĩ ä㫩ĨðເĨ਷Ĩ䞋余Ĩì㚬Ĝ惡ᲐĨ午Ĩ⺪äĨ೷Ĩ䮉࢑Ĩ㧺ç Ĩ ᡔ㫩 Ĩ 㫩Ĩ拵ᏯĨ㓜ĨîþäĨú㇀äĨჩäĨᡴ⣚Ĩᡴ⣚Ĩ㽶Ĩ㣰唦ĨẓĨÛ宑Ĩ⥚࿚Ĩ㣰唦ĨęþĨ㺧ĨÛ幙Ĩìî‫ٶ‬ВĨǏ 㺦Ĩė孪偮ĨėᮗîເĨęþĨ㺧ĨÛ巻₀Ĩ囏䴑ïßĨ㴸ĨᮖîເĨ恽㠼㒓Ĩ㬮Ĩ㴸Ĩė孪偮Ĩî‫܉‬ĨðäĨ㺧 ᤨ ĨᲐĨ惢ä峎Ĩ噩Ĩ㧚㒓Ĩò❈Ĩ㬮Ĩ㴸Ĩė⧒࿚Ĩ㦔㚨Ĩ抔ìĨďþþĨ㴸ĨðäĨ㺧ĨîþäĨÝ幨Ĩ垰î㾞Ĩ㺧Ĩ⭸äĨ䈙叆 Ĩ 宑 Ĩ Ĩᡴ⣚Ĩ㽶Ĩė⧒࿚Ĩ㦔㚨ĨęþĨेĨ㽶Ĩ൱喀㧺ĨĜĨ幙Ĩ岋î Ĩ㵘ĨÝ幨Ĩ⭑ĨĕþîĨ㴸Ĩė⧒࿚Ĩ㦔㚨ĨęþĨ㴻Ĩ幨ûĨ ìĨ៩äĨ噩ĨðäĨ㺧ĨÛ巻₀Ĩ捧ìĨďþþĨ䳭Ĩ㽶Ĩú㇀äĨĕ൴ĨîþäĨĚîä墄挴äĨ㺦ĨðäĨ㴸ĨᮖîເĨ啿ìßĨû㎧Ĩ㺧Ý幨Ĩ⭍ ĨðäĨ㺧ĨĜ幨Ĩ⭍Ა Ĩ Ĩ惢᪰äĨę心㙘Ĩ⺪ĨᮖîເĨðäĨ噩Ĩ俹Ĩ抔ìĨďþþĨ㴸ĨᮖîເĨ啿ìßĨû㎧Ĩ㺧Ĝ悰ᲐĨ巳Ĩ宑ĨᡔęĨ 心㙘Ĩ㧺Ĩėþ⪯þìĨ㫩巳ĨᛄĨďþþĨ⺪Ĩ揞ìĨďþþĨ⺪ä ĨĜ幨Ĩ䉵äþĨ揞ìĨ宑ĨďþþĨ⺪äĨü偮Ĩ恽㴸ĨᇭĨᡔ恽 Ĩ 䉵Ĩ宑Ĩ挟ᏯĨ噩Ĩ握þîĨᅒäĨ憶媜㧺Ĩ䀺äĨÛ幨Ĩìẓ唦Ĩúì䵗ĨðເĨ㽶Ĩ孪偮ĨåäĨ㴻Ĩ幨⭍ Ĩ Ა Ĩ Ĩ惢ìĨû፩Ĩ㴸Ĩð媜㧺Ĩ⺪ Ý幨Ĩü勚äĨ㧺挟 Ĩ ᏯĨ噩Ĩ揼þîĨ㽶Ĩ憶媜㧺Ĩ⺪Ĩ㓢Ĩ♏ĨðäĨ㺧 Ĩ㫩ĨῬĨîäþ嗨äĨ਷㠼Ĩ㺧ĨĜ巻₀Ĩ实㫩Ĩ愉⚗Ĩ㺦ü Ĩ äĨ惡巳Ĩ拇ìĨ㴸Ĩú㇀äĨîþäĨ㡥㊅Ĩ㺦ĨᮖîເĨ㺦ð Ĩ äĨ惢Ĩ巻₀Ĩ捧ìĨďþþĨ࿛Ĩલ㠼Ĩ㺦Ĩîäþ嗨äĨ㺧Ĩî‫܉‬ĨðäĨ㴸Ĩė孪偮 Ĩ೷Ĩ恽㴸Ĩî‫܉‬ĨðäĨ㺧Ĝ巻₀Ĩ捧ìĨďþþĨ㫩Ĩ㵜îĨ噩Ĩü彌ìĨ㴸ĨᮖîເĨ惡ަĨ㽶Ĩîäþ嗨äĨî‫܉‬ĨðäĨ㺧ĨᇭĨᡔ宑 Ĩ Ĩ䀺äĨÛ幙Ĩ⭓ĕ Ĩ þîĨ⺪Ĩ尾ଉĨ䵔♚Ĩ㴸Ĩė䫅㍠Ĩ೷ Ĩû㎧ĨîþäĨ恽㠼㒓ĨÛ揟㫩Ĩ挟ᏯĨ㫏ĨᇭĨ惢Ĩ揟ìĨďþþĨ⺪Ĩ扻㋇Ĩ愤äþîĨ巼þĨĜ揟㫩Ĩ㺧Ĩü偮Ĩ噩Ĩú╀Ĩçî㇀Ĩ懢äĨᇭĨᡔÛĨ 㶀îĨ宑ĨûìĨ㧺尾 Ĩ ä峎Ĩ㴸Ĩė⧒࿚Ĩ㦔㚨Ĩᮖîເ Ĩ㧻ĨÝ揟㫩Ĩ㺧Ĩᡔ揟 Ĩ 㫩Ĩü偮Ĩ➋ßĨĜ惡ᲐĨ㺧Ĩô六Ĩ⺪äĨ㫩ĨěìĨďþþĨ㴸ĨᮖîເĨ偭ĨᇭĨ惢Ĝ⮒ĨᲐĨ㺧Ĩㅹ╀Ĩ噩Ĩ俹Ĩę心㙘Ĩ㧺ĨðäĨ㴻ᏢĨ揟ìĨďþþĨ㴸ĨᮖîເĨ啿ìß ĨĚ⪯þìĨ㴻Ĩ幨戈 Ĩ 墄äĨîþìĨîþäĨ㡥㊅Ĩ᠔ĨᡍäĨ噩ĨüäĨ㺧Ĩᡔ惡 Ĩ ᲐĨ惢ìĨďþþĨ೷Ĩ㴸ĨᮖîເĨ偭Ĩ䀺äĨĜ䉚Ĩ幙îĨᦚ䴑ïßĨ㴸ĨᮖîເĨĚ⪯þìĨ㫩Ĩ㵝Ĩ㴻彇ìĨ⺪ĨᮖîເĨ扽äĨü偮Ĩᛙ ĨᮖîເĨ೷Ĩ㬮ĨęþĨ㴻ᏢĨ惡ᲐĨ㺧ĨîᤩĨ㴸Ĩė孪äẓ孪Ĩ偭Ĩîä墄挴äîþäĨ਷㠼Ĩᅝě Ĩ ަĨ㽶ĨᮖîເĨ惢Ĩ幨∫ Ĩ Ĩ巳Ĩ憲䀾囏ĨᮖîເĨ啿㦒ĨᅈäĨ扽äĨ䯨Ĩ㽶Ĩė孪偮Ĩ㺧ĨĜ⮒ Ĩ Ĩ㫩Ĩધ劚Ĩ㧺ė Ĩ ᰨîເ

31

Bakhabar : April 2014

Ĩ囏㫩Ĩㅹ╀Ĩ⣺㺧 Ĩ Ĩ⺪ĨėᰨîເĨ䯩äþĨ᪕᪖îþäĨ䯩äþĨ୛Ĩ㺦Ĩ孪偮ĨĜĨ⮐Ĩ㫩䵔 Ĩ ➈Ĩ㺦ᮖ Ĩ îເĨîþäĨû㦒ÛĨ厅Ĩ惡巳Ĩ愮ìĨ ᔶĨ࿚Ĩì剡ĨᤨäíĨᅈäĨ㴸Ĩì剡Ĩ㔞᳔äĨîþäĨ啿㦒ĨÛ惜ᲐĨ噩 Ĩ巼îĨû㧺囏Ĩ噩Ĩ尾ē␲ĨĐ⍂Ĩ恽㴸Ĩ噩Ĩė孪偮ĨęþĨĜ幨Ĩ宑Ĩ佧Ĩ⺪ĨėᰨîເĨ拤ìĨ䝎äĨ夵Ĩ㧺ü Ĩ äĨ䲗Ĩ幙ĨėᮗîເĨ㺣ĨéßĨĜ幙Ĩ∮Ĩ拁ìĨ◞㧺ĨėᰨîເĨ㺣Ĩ㴻Ĩė㽬ĨĜ巻₀ ĨĜ幙Ĩ惡巳Ĩ‫ܫ‬ᰯĨüþ冰Ĩ噩Ĩ尾ä㫩Ĩå喀㧺Ĩ㴸Ĩė㡶㊅Ĩ⥚࿚Ĩ㦔㚨ĨᶧĨ㺣ĨઌĨ幙 Ĩ戼ĨĜ巳Ĩ孫ĨῬĨ㺦Ĩė⧒࿚Ĩ㦔㚨Ĩ䲗Ĩ೷Ĩ恽㴸ĨΌĨ㴻Ĩ幨đ Ĩ ⵬Ĩ揫㺦 Ĩ ė Ĩ 孪偮Ĩ㪟äĨéßĨĜ幨Ĩ嵵äĨęì惢ïĨ囏ଉĨ扷Ĩ㴸Ĩ⿖Ĩ㺦㬮 Ĩ Ĩ惢幨 Ĩ 嵵 Ĩ äĨęì惢ïĨ൱喀㧺Ĩ㺦㬮 Ĩ Ĩ䯨Ĩ㽶Ĩ孪偮 Ĩ偭Ĩ㺣Ĩᡴ⣚Ĩ扽äĨÛ惡ᲐĨ㧺þîĨ㼂Ĩ㴸ĨᛄĨ㺦ĨďþþĨÛ惡Ა㺧Ĩ㼂ĨäîᅔĨ㴸Ĩ労ĨðäĨ䲗Ĝ噩Ĩę媋Ĩ㺦ė Ĩ 孪Ĩ 偮Ĩ巻₀Ĩ囏巳Ĩ労ㅹ Ĩ äĨ巼Ĩî屌Ĩ㺦Ĩė⧒࿚Ĩ㦔㚨 Ĩî㾞ì侣Ĩ噩ĨῬĨ㺦ė Ĩ ⧒࿚Ĩ㦔㚨Ĩ抔ìĨďþþĨ㴸Ĩėþîäþ嗨äĨ佧Ĩ噩ĨñẓĨ戼Ĩė㗗Ĩ实ä࿚Ĩ㴻ᏢĨ惡ᲐĨ惢ìĨ㼂ĨďþþĨ傽Ĩ扽Ĩ㴸Ĩîäþ嗨äĨ୴ᡔĨ 巳 Ĩ Ĩîäþ嗨ä Ĝė巳Ĩ孫Ĩ‫ܫ‬ᰯ Ĩ巳Ĩ⓵ĨຌĨ䯨Ĩ㽶Ĩ尾㫩Ĩäì⵬Ĩ㧺Ĩ㉔ᅒ Ĩ äĨ㫩拁 Ĩ ìĨ㴸Ĩ፶ĨðäĨîþäĨ幨巼 Ĩ îĨ巳Ĩû刃Ĩ䡨ìĨ㟊㧺 ?㦦ᔶ ?Ĩ፶Ĩ宜 ?ç姅 ?Ĩ㺦Ĩė⧒࿚Ĩ㦔㚨Ĩ㴸Ĩėはþ㚨Ĩ㉔Ĩ㫏 Ĩ㴻Ĩė㽬Ĝ⭓Ĩ巳Ĩ宑Ĩ么Ĩ೷Ĩ㨐Ĩçä᰿äĨ㽶ĨðäĨîþäĨ⭑Ĩú࢑Ĩ宑 ?ç姅 ?ĨⓏĨ㺦îĨ 墄äĨ⺪Ĩ䮆࢑Ĩ፶Ĩ㽶Ĩ幙Ĩ愮ì㫩Ĩï ä墄äĨ女㴸Ĩ Ĩç‫܉‬ĨðäĨęþĨ䲗Ĩ幙Ĩ幨î Ĩė䮈ìĨ⺪ĨðäĨÛ巳Ĩ惣䞠ìîþäĨçîआ⢋ĨÛ␸äĨ೷Ĩ㩅Ĩ፶Ĩ幨揫 Ĩ ೷ Ĩ Ĩ☻ĨĜ㸈Ĩ宑ĨúነĨ㽶Ĩå䁪Ĩ࿚ĨጶĨ㽶Ĩú‫ܓ‬Ĝ㸈Ĩ宑ĨúነĨ㽶Ĩ仨Ĩ⺪Ĩç姅 Ĩ䵔ä墄Ĩᡔ䈙 Ĩ Ĩ惡ßĨ唠⣚Ĩ☻ĨᲒÛĨ 幨Ĩ惡巳Ĩ䳯äĒĨęì࿚Ĩ࿛Ĩė婵ßĨ㽶Ĩė䄖䮈Ĩ懩äĨ䒇䉵Ĩᡔ೷ Ĩ äĨĜ惡ᲐĨලĨ⺪Ĩû囏Ĩ೷Ĩ㬮Ĩ⺪äĨęä⢋ĨÛᏢ巳Ĩ宑ĨäጳĨ㫏Ĩęþ㒓Ĩ㽶ĨìᖔĨîþäĨė惢îþìĨ噩 Ĝ䉚Ĩ惜ᲐĨ巳Ĩç㎯Ĩ㏘‫܉‬Ĩ䯨Ĩ㽶Ĩ実ìĨ㫩ĨଈĨᵩ嗪 Ĩ Ĩ䯨Ĩ㽶Ĩä⪬Ĩ噩ĨçㅗĨ㽶Ĩ憘îᏢîþäĨ㾞叆 Ĩ 宑 Ĩ Ĩ㣰唦Ĩ೷Ĩ㧺 ĨîþäĨ俹ĨÛø头äĨÛìẓþĨ㽶Ĩû㦒ĨᲒĨ䲗ĨÛ宑Ĩû㧺Ĩü⣚ßĨ捧ìĨďþþĨ㴸Ĩîäþ嗨äĨ扽äĨ㬮Ĩ࿛Ĩî㌨Ĩ㔞᳔äĨìẓþ‫܉‬Ĩ㽶ĨçᘪĨÛçäì剡ĨÛ㊝ĨÛçäíĨÛú⛦䴑Ĩ佧 ĨᲒĨ㽶㫩Ĩï ä墄äĨ女㴸Ĩ Ĩç ᔶĨîþäĨç㙘❣äĨěî⣚ĨÛ巻₀Ĩ囏㫩Ĩ揫噩 Ĩ Ĩú╀Ĩ峎㴸Ĩ Ĩ偭ĨéßĨîþäĨÛ幨ĨᏢᲐĨ巳Ĩ憲䀾囏Ĩ囏㫩Ĩ㟰Ĩ⪒巼 Ĩ Ĩ懩äĨᡔ巳 Ĩ Ĩúä⵬Ĩ㧺Ĩç㏵ Ĩęï⡬Ĩ㧺⟡Ĩ㺦ĨేĨ䦬ð Ĩ äĨ㴻Ĩ巳Ĩ孫Ĩ憷äĨ⧓ä⢋Ĩ孫Ĩä➈Ĩ孫îþĨĜ巳Ĩ㵼îĨ嵬äĨ㺦Ĩ尾ä峎㴸Ĩė㡶㊅Ĩ⥚࿚Ĩ㦔㚨ĨẓĨ揟ìĨďþþĨ㴸ĨⶮäĨøㄸĨᡔ惜 Ĩ ᲐĨ揞ìĨďþþ Ĝ幨Ĩ⭑Ĩ㫩Ĩ᰿䵕Ĩ೷Ĩ㴸Ĩ憘îᏢĨ䯩äþĨ尾ßĨઌ㴸Ĩ Ĩ壔Ĩ䯩äþĨ尾ßĨøㄸĨ孫Ĩ实äì囏ĨîþäĨ㉥㖔Ĩì⢋ĨÛ巼Ꮲ㴸ĨⶮĨᮖ␲Ĝě࿛Ĩ实⇢Ĩᛙė Ĩ 揠ㄶĨ㴸Ĩė壘Ĩ䯩äþĨ尾ß ĨîþäĨ䳯Ĩę憴ᲐĨ㧺ç Ĩ 囏勚äĨ㽶Ĩῴ㽶 Ĩ Ĩėþîäþ嗨äĨ⺪ĨĚîä墄挴äĨẓĨ୪Ĩ㲍噩 Ĩ Ĩ㧚㒓Ĩ峎㽶 Ĩ Ĩ幨Ě Ĩ îþ㈛Ĩ䯨Ĩ㽶Ĩ䮆äĒĨďþþĨ㔞᳔ä㴸Ĩîäþ嗨äĨ扽äĨ㽶ĨᮖîເĨ䖆⸈Ĩ೷Ĩ㬮 Ĩ峎䯨 Ĩ Ĩ㽶Ĩ尾ଉĨ᰿唦Ĩ㴸Ĩ፿äĨðäĨîþäĨ巻₀Ĩ实ᲐĨ㺦፿ Ĩ äĨ䣞侣Ĩ䯨Ĩ㽶Ĩ尾ä㫩Ĩå喀㧺㴸Ĩîäþ嗨äĨô六Ĩ⺪Ĩ⣜Ĩ惡巳Ĩᦚ㫩Ĩú⢑Ĩ䮉ìᏥĨ⺪Ĩ惡þäïĨ峎࿚ Ĩ ĨðäĨᇭ ĨĜ叆Ĩ㴸Ĩîäþ嗨äĨ俌ĨďþþĨ扽äĨ扽äĨ㴻ᏢĨÛ巻₀Ĩ实巳Ĩ⽦㴸Ĩ古 Ĝ巻₀囏ᲐĨ惢ìĨ⺪ mî屌ĨၞĨ㺦Ĩė䫅㍠Ûî၀Ĩ揫㺦 Ĩ ė Ĩ 唦冩ĨÛå Ĩ äẓĨ㧺ě Ĩ 妋Ĩ㽶ĨĚì唦Ĩ䆂Ĩ䆂ÛĨ Ě Ĩ ì唦Ĩ峎峎 Ĩ Ĩ㽶㫩Ĩñ唦ä㚨Ĩ㴸Ĩç㙘❣äĨěî⣚Ĩ㴻Ĩ幨Ě Ĩ îᲐ侣íĨ㽶Ĩė孪偮Ĩ呝Ĩç㘵Ĩ峎é Ĩ ßÛ幨Ĩ屌îĨᲐĨäî䤭Ĩ㴸Ĩç㘵Ĩ㽶Ĩ孪偮ĨéßĨ⺪Ĩ愉⚗Ĩ㺦䫅 Ĩ ㍠Ĩ࿚Ĩû囏Ĩ㽶Ĩ㦦ᔶ Ĩ㫩ᲐĨ䆂䆂 Ĩ 䯨 Ĩ Ĩ㽶Ĩ尾ߢĨ⺪Ĩė䮈äþĨ尾உĨ㴸Ĩė孪偮Ĩ⺪Ĩ尾୰ĨîþäĨ䒇䉵ĨÛě Ĩ 妋Ĩ佧ĨĜ惡ᲐĨ恽ଉĨ扷Ĩ㴸Ĩî屌Ĩ㺦ė Ĩ ⧒࿚Ĩ㦔㚨Ĩ㽶㫩Ĩï ä墄äĨ女㴸Ĩ Ĩ䒇䉵ĨûសĨîþä Ĩ唠⣚Ĩ㽶Ĩė偰Ĩ㘵ĨĜ巻₀Ĩ实巳Ĩ⺪Ĩれ唦❈ĨĚ࢚Ĩû㧺Ĩěî⣚ĨîþäĨ惡ᲐĨ惢ᶐĨ㴸Ĩð▮äĨ㽶ĨĚîäìĨ唨íĨîþäĨ㨬ä墊Ĩ㺦ç Ĩ 䉵╀Ĝ惡ᲐĨ恽䉵ìĨì惢Ĩ㧺ç Ĩ 㘵Ĩ宑ä Ĝ惡ᲐĨ㺧Ĩ峎㍠Ĩ㴸Ĩė尰ä㔅࢑Ĩ㺦Ĩė⧒࿚Ĩ㦔㚨Ĩ惡ަĨ㽶Ĩ尾㫩Ĩç‫܉‬Ĩᤨ‫܉‬ᴪ Ĩ㴸ĨėĨ䄖䮈ĨÛ惡ᲐĨ惢ଉĨ扷Ĩ㴸Ĩ᩿þþĨęì惢ïĨ⺪Ĩęì惢ïĨÛė巳Ĩ㶄îĨㆈ⛦Ĩ㧺尾 Ĩ Ĩä峎Ĩ㴸Ĩė⧒࿚Ĩ㦔㚨ĨẓĨ惡ᲐĨ惢ìĨďþþĨ㴸Ĩ宍äĨøㄸĨ惡巳Ĩ䰏Ĩû㧺Ĩ⺪Ĩñ巳ĨěަĨ㽶Ĩñẓ Ĩ噩ĨěþஉĨ㽶Ĩ㬮Ĩûä㔔Ĩ㴻ᏢĨ惡ᲐĨ㺦⽡ Ĩ 㴸Ĩ㺦尾 Ĩ 㫩ĨäጳĨⱥ୴ Ĩ ⺪ Ĩ Ĩ忦äîíĨîþäĨė唦ä䀺þ࿚Ĩ佧ĨÛ惡ᲐĨ㺧ĨᛄĨსĨᡴ⣚Ĩ㽶ĨåäẓĨ䣞侣Ĩ䯨Ĩ㽶Ĩ尾㫩Ĩ怆㠼 Ĝ惜ßĨ孫 ĨîþäĨ䏤äĒĨရĨ࿞Ĩ㴸ç Ĩ 㙘❣äĨěî⣚Ĩ䯨Ĩ㽶Ĩ尾㫩Ĩ‫ܫ‬ᰯĨ⺪äĜ幨Ĩ宑ĨĚ侧ĨᡍäĨç㘵Ĩ㺦孪Ĩ 偮ĨÝ宑Ĩė㽬Ĩû冩Ĩᡔ幙 Ĩ Ĩ幨îĨ巳Ĩ䵪ĨĖ䮈Ĩ䥎㍠Ĩéß ĨďþþĨ抵Ĩ㫩巳Ĩ䶸Ĩ࿚Ĩ扽äĨ㬮ĨᇭĨĜ㾞巳Ĩ囏㫩Ĩî㘟࿚Ĩ揞ìĨďþþĨ巼Ĩ㴸Ĩîäþ嗨äĨô六Ĩ㽶Ĩ嬞ě Ĩ ⪯þìĨîþäĨᅝø Ĩ ⠕Ĩ㽶Ĩė⧒࿚Ĩ㦔㚨Ĩ嶹Ĩ惡巳Ĩᦚ㫩Ĩï ä墄äĨ女 Ĝ幨Ĩ⧓äîĨ▦äþĨ揫䯨 Ĩ Ĩ㽶Ĩ㍥☛Ĩ㺦þĨ ࢖ßĨþĨç㏵ĨþĨÛú䴑ĨþĨüᲐĨ㽶Ĩė孪偮Ĩઌ幨 Ĩ ㉠ Ĩ ᚽĨ㧺㡥 Ĩ þĨøㄸĨ孫Ĩ捧ì Ĩ噩Ĩ尾㫩Ĩ࢖ä࢖Ĩå▮Ĩ⺪Ĩė䫅㍠Ĩ扆îíĨ㽶ĨďþþĨᅒäĨ嶹Ĩᡔ惢Ĩ ìĨ宑Ĩø头äĨ尾ĨéⰿĨ䀺äĨ㴸Ĩė䮈äþĨ尾㫩Ĩď㷰Ĩď䮈ĨîþäĨ䐮‫܉‬Ĩ囏ïĨ㧺Ĩėᡔî㔔Ĩ࢜ĨຌĨÛ㡮Ĩ㽶Ĩė唦凛 Ĩ尾ߢĨ⺪Ĩåä㏳Ĩ㽶Ĩ䤺äĨᇭĨᡔ䯪 Ĩ ûĨ 㧺Ĩ⺪Ĩ㉥㖔Ĩì⢋ĨîþäĨÛ㖹ĨÛñẓĨ䀺äĨěަĨ㽶Ĩ恽囏äìĨîþäĨ♏Ĩ嵵Ĩ೷Ĩ噩Ĩç䉵╀Ĩ懩äĨîþäĨ巻₀Ĩ实ē␲Ĩ宑Ĩ㬈恽 Ĩ 㴸 Ĝ㾞巳Ĩ宑Ĩ恽㴸Ĩ䉵äþ ǘ ǎ ࿚Ĩúä⵬Ĩ㽶Ĩç㏵ĨîþäĨú䴑ĨþĨüᲐĨ㺦Ĩû㦒ĨîþäĨ屎侦Ĩ扽ä må㨭Ĩ扽ä m㯧Ĩ扽ä mĨú⵬îĨ扽äĨÛ䤺äĨ扽äĨéß Ĩ㴸Ĩė⧒࿚Ĩ㦔㚨Ĩ㫩巳Ĩ䵪Ĩ扽äĨ⣜Ĩ嵵ĨϔßĨ Ĝ揟㫩Ĩ㟰Ĩ捦୴Ĩ惡巳Ĩ岐îĨîろ巳Ĩ⺪Ĩ圛⣚Ĩ㽶Ĩ⧫ßĨîþäĨ揟ē␲Ĩ孫Ĩ㬈Ĩ恽㴸Ĩ噩Ĩ⽡㴸Ĩ㺦Ĩ尾ä峎 ǘ ǎ Ĝ䈙Ĩě㫩Ĩ宑Ĩø冰Ĩ㨐Ĩ嶹Ĩ憘îᏢĨ孫îþĨÛ惡ເĨ尾巳Ĩ孫Ĩ巼Ꮲ㴸Ĩ恽㴸Ĩ⺪Ĩ嵵Ĩ噩Ĩ尾ଉĨ扷Ĩ㴸Ĩ⿖㺦 Ĩ Ĩ㬮Ĩ䲗Ĩė巳Ĩ孫Ĩ䶸࿚ Ĩ Ĩ尾㫩Ĩå喀㧺Ĩ㴸Ĩ㬮Ĩ嵵Ĩęä⢋Ĩϔß Ĩ尾Ĩėþ女Ĩ㺦憘 Ĩ îᏢĨ幨拂 Ĩ ìĨ೷ĨᲖĨ握 啿ïîĨ冥 Ĩ恽ເĨä⪳Ĩ尾Ĩė揠ㄶĨᤍ㺦 Ĩ ⟡ Ĩ Ĩ尾Ĩė䦧

32

Bakhabar : April 2014