Debate 02 Sep 2010, NewAgeIslam.Com Anti-Ahmadism In India A few days back a small headline in the Urdu daily Munsif (Hyderabad) caught my eye: “The Worst Attempt at the State Level to Declare the Qadianis Muslim.” The text went on to report on what the dignitaries of an organization called Majlis-i-Khatm-i-Nabuwwat Trust, AndhraPradesh had said in the way of denouncing the Mayawati government in Uttar Pradesh. However, only one sentence in the report running to 18 lines communicated any sense of what the alleged “attempt and conspiracy” was: “In the textbooks for high schools the Qadiani sect has been included in the account of the many sects among the Muslims.” Then I received a mailing that brought to my attention a long note by Sultan Shahin entitled “Muslim Juhala threaten Mayawati government over Ahmadiya issue.” It included the full text of an item published in Hamara Samaj (New Delhi; 25 August 2010) that provided the information I needed...Clearly, the only questionable feature in the report is the use of “Andolan” for “sect.”... I would like to draw their attention to two books. The first is the autobiography of Maulavi Abdul Majid Dariabadi, whose name I am sure they all know and revere. As is well known to his admirers, he went through a long period of ten years when he rejected all religions and was a votary of pure reason. Eventually he regained his faith in religion in general and Islam in particular, some might say with a vengeance. Be that as it may, he gives a vivid and honest account of those states of mind in the book Apbiti. According to him his faith in religion returned with his readings in Buddhist and Hindu texts, including the Bhagawad Gita, and his return to Islam was very much facilitated by his chance discovery of the English translation of the Qur’an by “Muhammad Ali Lahori Ahmadi (in common parlance Qadiani).” (That was, incidentally, the first English translation by any Muslim.) This is what he wrote: I impatiently pulled it out from the cabinet and began to read, and, God be praised, the more I read the more my faith increased … May Allah give that Muhammad Ali a place in Paradise [karwaT karwaT jannat de]. What he believed about the Mirza [Ghulam Ahmad] Sahib [the founder of the sect] is of no concern to me. Was he right or was he wrong, I don’t care. I can’t help but tell my personal experience, for it was he who hammered in the final nail into the coffin of my disbelief and rejection (kufr wa irtidad).” (Apbiti, Lucknow, 1978, p. 254.) Surely, not one of the worthies mentioned above can claim to have served Islam similarly. -- C.M. Naim Anti-Ahmadism In India Indians, Muslims and non-Muslims alike, must learn from the sectarian developments in Pakistan, and make every effort to stop any expression of sectarian prejudice in public contexts By C.M. Naim A few days back a small headline in the Urdu daily Munsif (Hyderabad) caught my eye: “The Worst Attempt at the State Level to Declare the Qadianis Muslim.” The text went on to report on what the dignitaries of an organization called Majlis-i-Khatm-i-Nabuwwat Trust, AndhraPradesh had said in the way of denouncing the Mayawati government in Uttar Pradesh. However, only one sentence in the report running to 18 lines communicated any sense of what the alleged “attempt and conspiracy” was: “In the textbooks for high schools the Qadiani sect has been included in the account of the many sects among the Muslims.” Then I received a mailing that brought to my attention a long note by Sultan Shahin entitled “Muslim Juhala threaten Mayawati government over Ahmadiya issue.” It included the full text of an item published in Hamara Samaj (New Delhi; 25 August 2010) that provided the information I needed: It is to be noted that on page 30 of Samajik Vigyan of Class X, in the chapter titled “Ahamdiyya Andolan”, the sect has been linked to Muslims terming it as a reformist sect. Not only that, on page 29, in the essay titled “Muslim Andolan” an attempt has been made to present Muslims as divided into various sects as Wahabi Andolan( Movement), Deobandi Andolan and Aligarh Andolan. It is to be noted that Mirza Ghulam Ahmad was born in mouza Qadian in Gurdaspur district of Punjab (India) in 1839. He claimed to be a prophet in 1899 and died in 1908. Clearly, the only questionable feature in the report is the use of “Andolan” for “sect.” The report in Hamara Samaj included denunciations from the President of Jamiat-i-Ulema-i-Hind, Qari Syed Md Usman Mansurpuri, the General Secretary of All India Muslim Personal Law Board, Maulana Nizamuddin, the General Secretary of the All India Majlis-e-Mashawarat , Maulana Umeduzzaman Kairanvi, the Naib Imam of the Shia Jama Masjid, Delhi, and the Principal of Jamiat-al-Shaheed, Maulana Muhsin Taqvi (sic), and a few other similar notables. Most denunciations were of the same nature as that coming from Maulana Abdul Khalique Sambhali of Darul Ulum Deoband, who reportedly said, “The issue was an important religious one of the Muslims and no complacency would be tolerated over it.” The Maulana demanded that the UP government remove the reference in the book and “cleansed the book (committee) of Muslims who are enemies of Islam in the disguise of Muslims.” But the General Secretary of the Jama’at-i-Islami (Hind), Mujtaba Faruque, went many steps further in his reasoning. According to the report in Hamara Samaj, he argued: “The Qadiani sect is in fact a product of the Jews and the Christians. That the centre of the Ahmadiyyas is in Britain is clear testimony to this. He said that the UP government should realize that it was not wise to hurt the Muslims. He warned that they would be compelled to launch a movement if the essay was not expunged immediately.” Apparently Mr. Mujtaba Faruque does not know or remember that Maulana Maududi sent his son to study and live in that most nefarious of the lands of the Christians and the Jews, namely the United States, and eventually came there himself for medical treatment that, sadly, did not suffice. I hope someone in the Minorities Commission would take notice of his inflammatory statement against all Jews and Christians. Coming to the other notables “Our Lords”—that is what “Maulana” literally means—I would first like to request them to give up that title. I find it disturbing that they allow people to use for them the title that really should be used exclusively for the Prophet Muhammad. They themselves use the expression “Sayyadna wa Maulana Muhammadin” many times in the prayers every day to refer to him. Don’t they think it is disrespectful that they should also be called ‘Maulana”? After all the common expression till the late 19th century was “Maulavi” (“My Lord’), which was considered good enough for people far more learned and deserving. Next I would like to draw their attention to two books. The first is the autobiography of Maulavi Abdul Majid Dariabadi, whose name I am sure they all know and revere. As is well known to his admirers, he went through a long period of ten years when he rejected all religions and was a votary of pure reason. Eventually he regained his faith in religion in general and Islam in particular, some might say with a vengeance. Be that as it may, he gives a vivid and honest account of those states of mind in the book Apbiti. According to him his faith in religion returned with his readings in Buddhist and Hindu texts, including the Bhagawad Gita, and his return to Islam was very much facilitated by his chance discovery of the English translation of the Qur’an by “Muhammad Ali Lahori Ahmadi (in common parlance Qadiani).” (That was, incidentally, the first English translation by any Muslim.) This is what he wrote: I impatiently pulled it out from the cabinet and began to read, and, God be praised, the more I read the more my faith increased … May Allah give that Muhammad Ali a place in Paradise [karwaT karwaT jannat de]. What he believed about the Mirza [Ghulam Ahmad] Sahib [the founder of the sect] is of no concern to me. Was he right or was he wrong, I don’t care. I can’t help but tell my personal experience, for it was he who hammered in the final nail into the coffin of my disbelief and rejection (kufr wa irtidad).” (Apbiti, Lucknow, 1978, p. 254.) Surely, not one of the worthies mentioned above can claim to have served Islam similarly. The other book is a classic, a one-of-its-kind intellectual history of Islam in South Asia. It is in three chronologically arranged volumes, the last of which, Mauj-i-Kausar, deals with the Nineteenth and Twentieth centuries. The author, Shaikh Muhammad Ikram, was a scholar and Pakistani civil servant who also published very important books on Ghalib and Shibli Nu’mani. The first two volumes of the history were probably published in 1937; the final third was published either in 1947 or soon after. The three volumes went through two or three revisions and repeated printings in both India and Pakistan. The copy I have is the expanded and revised edition of 1962. It consists of six sections, one of which is titled “Modern Scholastic Theology” (Jadid ‘Ilm-al-Kalam). It lists the following eight subsections: “Sir Syed; Maulavi Charagh Ali; Syed Amir Ali; Mirza Ghulam Ahmad and the Qadiani Jama’at; Ahmadiya Jama’at of Lahore; Muslim Missionaries; Nadwat-al-‘Ulama; and Deoband.” In other words, a highly recognized Muslim scholar of Pakistan, no less, felt no hesitation in according the Ahmadis of both kinds a place in the intellectual history of South Asian Muslims, despite his equally immediate critique of some of the “personal” claims made by Mirza Ghulam Ahmad. The so-called “Maulanas” fail to understand that a school textbook is neither a missionary tract nor a site to declare someone kafir, that even a heretic Muslim remains a part of the history of Muslims—he does not become a part of some other religious history—and that it is not the state’s job to take sides in sectarian matters. They claim that “all” Muslims are united in considering the Ahmadis beyond the pale of Islam, but then many of the same Muslims turn around and feel no hesitation in hurling accusations of heresy against each other, to the extent of any degree of violence. Just look at what has been happening for years in Pakistan. It should be noted that extreme sectarianism and religious persecution of minorities in Pakistan began with the anti-Ahmadi movement led by Abul Ala Maududi and others during the regime of the army dictator, Gen. Ayub Khan, but gained enormous power only after the “socialist” Z.A. Bhutto, conceded the demand in a desperate attempt to save his political fortune. Gen. Zia-ul-Haq only worsened the situation with his draconian laws. He also fully exploited the sectarian passions of the mullahs and maulanas to keep the ordinary Pakistani beguiled while expanding the army’s control in every sector of Pakistan’s economy. What began as a campaign against the Ahmadis has now turned into a raging battle between most of the Muslims sects in Pakistan, who come together only when they wish to beat up on some hapless Hindu, Sikh, or Christian. Then they go back to bashing each other, not sparing even the sacred precincts of mosques and Sufi shrines. That the same scenario of sectarian violence has not played out in India is not due to any lack of attempt on the part of some of the so-called leaders. Read some of the writings of Abul Hasan Ali Nadvi and Manzur Nu’mani and the Urdu journals and pamphlets put out by various Muslims organizations, go to the cassette shops in Basti Nizamuddin and similar places, or flip through the pages of most Urdu dailies and you will easily find enough to make you worried abut the future of Indian Islam at the hands of these self-appointed and mutually perpetuating “Muslim leaders.” You will find at the very least a shameless coarseness of feeling and language that, in Pakistan, eventually led to a state where journalists covering the recent massacre of Ahmadis in a mosque in Lahore declined to drink the tea that was offered by the victims’ relatives. The latest manifestation of that same erosion of basic human feelings in the cause of sectarianism was reported in theDaily Times (Lahore) of August 21: LAHORE: The Human Rights Commission of Pakistan (HRCP) has expressed serious concern over the murder of two Ahmedis in the last three days and over reports of denial of shelter to the members of the Ahmadi community in southern Punjab. In a statement issued on Friday, the HRCP said, “The unrelenting target killings of members of the Ahmadi community by extremists is a poor reflection on the state’s obligation to protect the lives of all subjects. This week, the murder of an Ahmadi in Sanghar and another, a doctor, in Karachi only highlights the impunity the perpetrators of such heinous crimes enjoy. Only bringing the culprits to justice would bring an end to these senseless killings.” The HRCP is also shocked by reports that government officials have refused to provide shelter to around 500 Ahmadi families from Dera Ghazi Khan, Muzaffargarh and Rajanpur districts. That a religious majority might take to persecuting a religious minority is a possibility that everyone unhesitatingly understands. What is not so readily understood is that a minority itself often consists of one or two prominent collectives plus several smaller ones, and that the “majority” within a minority can persecute the smaller groups under the same psychological compulsions of authority and control that it accuses the national majority of displaying against it.[1] That is where state institutions must intervene, and play their critical role of both vigilance and diligence in providing physical, social, and economic security to all citizens of the country, regardless of the peculiarities or even idiosyncrasies of their beliefs. I hope Ms Mayawati’s government stands firm in this matter. School textbooks are not meant to teach what religion or sect is “true.” Their only purpose is to make the students a little bit knowledgeable about some subject in a fair and unbiased manner. People in India, Muslims and non-Muslims alike, must learn from the sectarian developments in Pakistan, and make every effort to nip in the bud any expression of sectarian prejudice in public contexts. C.M. Naim is Professor Emeritus, University of Chicago. Source: http://www.outlookindia.com/article.aspx?266910 URL: http://www.newageislam.com/NewAgeIslamDebate_1.aspx?ArticleID=3379  |
Urdu Section 02 Sep 2010, NewAgeIslam.Com Stop self-indulgence in vogue in the month of Ramazan
It is also heard that in some Arab countries TV viewing increases in the month of Ramazan as compared to other months. Film producing companies make interesting programmes and serials in advance for telecast in Ramazan. I happened to read the autobiography of the wife of an Indian diplomat posted in Egypt in which she narrated an incident in astonishment. Once she invited some locals for iftar and dinner. But unexpectedly very few people turned up and even those who did were in great hurry. On enquiry she was told that there was a dance programme of a western (probably Italian) danseuse that evening. The host told them there was no hurry; they could go a little later. But they replied that the seats got occupied very quickly in Ramazans. -- Maulana Waris Mazhari
Stop self-indulgence in vogue in the month of Ramazan Our social and religious responsibilities in the month of Ramazan BY Maulana Waris Mazhari Ramazan, the month of divine blessings and salvation is on. May God bless us with the realisation of its true value and the moral strength to benefit from it fully. The month provides us with the opportunity to store fuel on the spiritual level for the next phase on which the caravan of life completes its journey according to the will of God, the creator and therefore achieves the goal which has been declared the purpose of fasting, that is, piety (Al Baqra:183) which is synonymous with the great virtue called spiritual growth and evolution. The virtue of Piety evolves in a man only when heart’s purity coupled with sincerity and diligence in deeds reach such a level that he is not bound by his own will, he would rather like to know the will of God before executing the deed. Reaching of the moral strength and sensitivity to that level becomes synonymous with the achievement of the desired virtue of piety. But the situation is quite the opposite. The majority of the Muslims do not even bother to think while performing major religious practices which shape the nature of their duties, leave aside social and personal matters, that whether the work is being done to please God or may invite His wrath due to the slightest of ignorance. The love of customs and a penchant for exhibition becomes an obstacle in the way of their thinking and introspection. Occasion for revelry rather than introspection The same happens with Ramazan. As is generally seen, for a big section in our society Ramazan has become an occasion for entertainment and merrymaking rather than for strengthening one’s faith and introspection. Wittingly or unwittingly they seek pleasure and enjoyment even in those matters that are purely worship-related, be it iftar or sehri, or traweeh or shab bedari (nightlong prayers). All these practices are performed as mere customs or soulless prayers and the essence of prayer or worship disappears or diminishes in them. With the advent of Ramazan, mosques in many places are illuminated with electrical lamps. This practice is inspired by the non-Muslims. Non-Muslims decorate their places of worship and organise celebrations. In cities and towns the hotels and shops remain open the whole night. Cassettes of speeches in shrill voice, naat and qawwali are played in full volume, there is noise and nuisance all around and people mostly young men are seen loitering, laughing and gossiping, smoking and sipping tea in an atmosphere of celebration. Thus, the holy month of Ramazan is wasted in merrymaking. In this atmosphere those willing to pray in peace and silence feel suffocated. ‘Islamic Programmes’ or a source of recreation TV and video CDs are part of the funfair held in the name of shab bedari during Ramazan. In many households, people watch ‘Islamic Programmes’ with ‘devotion’. Whatever the intentions, the practice becomes merely a means of entertainment and a source of recreation. Sometimes, the acts committed during the programmes, are counted among the vices. There is no exaggeration in it. In some Arab countries it is also heard that TV viewing increases in the month of Ramazan as compared to other months. Film producing companies make interesting programmes and serials in advance for telecast in Ramazan. I happened to read the autobiography of the wife of an Indian diplomat posted in Egypt in which she narrated an incident with surprise. Once she invited some locals for iftar and dinner. But unexpectedly very few people turned up and even those who did were in great hurry. On enquiry she was told that there was a dance programme of a western (probably Italian) danseuse that evening. The host told them there was no hurry; they could go a little later. But they replied that the seats got occupied very quickly in Ramazans. The soul of fasting is lost This incident may not reflect a general trend but it can be realised how disappointing it is. The soul of fasting is avoiding immoral and useless things as the Holy Prophet has said: Fasting does not mean mere abstention from food and drinks but it means abstaining from useless and immoral activities. (Lais al siyam min al akl wassharb innamas siyam minal laghw warrafas). But if these acts are committed brazenly then the fasting in Ramazan becomes a bizarre joke. As for taraweeh, one thing that is commonly observed these days is that people (especially the rich people and businessmen) hire a fast hafiz with excellent memory who in a way assures them that he will ‘rid’ them of the ‘burden’ of taraweeh only in a few days. The way the ‘short term’ taraweeh is recited does not, in most cases, conform to correct recitation norms nor is the desired state of raku and sajda achieved. People are seen shifting their body weight, shrugging off their shoulders and yawning. The muqtadees (people offering namaz behind the imam) keep counting the raka’ts and impatiently wait for the taraweeh to be over so that they can heave a sigh of relief. Obviously, this attitude does not conform to the general temperament of sharia. For prayers, absorption, mental presence and interest are necessary which are simply non-existent in the situations mentioned above. Fast-track Taraweeh is not devotional In certain places, the practice of offering the taraweeh in one or two nights in the name of Shabeena has assumed the status of the highest form of prayer and the great worshippers full of stamina and resolve stand the ground in the ‘battle of taraweeh’ from Isha to fajr, though according to a tradition of the holy Prophet (PBUH) it is not fair. The Holy Prophet (PBUH) has permitted to complete the Quran in a maximum of three nights, that too on the insistence of a holy companion (sahabi Hadhrat Abdullah bin Umar) citing his strength and will (Bukhari and Ahmad) and has forbidden from it in less than that period. The logic he (PBUH) gave was that those who recite the Quran in less than three days do not comprehend it. (Tirmidhi and Darmi). Ulema have preferred surah taraweeh to khatm Quran taraweeh in lieu of payment, but in many places the Hafizs are treated like objects on sale. Such hafizs leave the low paying mosques of their own town and set out for high-paying ones in Ramazan. This situation is regrettable. The undue extravagance and lavishness showed in the preparation of iftar also does not fulfil the purpose of fasting from different angles. According to hadith, Ramazan is the month of patience and compassion. Fasting becomes an excuse for lapping up delicacies The quality desired from fasting among other things is that the fasting person should realise the pain of hunger and thirst. He should experience poverty and penury symbolically so that he can understand the needs and the pain of his needy and downtrodden brethren. But if fasting becomes an excuse for lapping up delicacies of various kinds and tickling one’s taste-buds, sharia may not point a finger at it, but it will undoubtedly become a hindrance in the kind of training and refinement of self which is desired from fasting. There might be a number of people in one’s neighbourhood who do not have a fraction of these bounties to break their fast. Hadiths speak highly of tafteer (to serve food to the fasting to break their fast) but people become oblivious of the need of these people in their own indulgence. Sehri loudspeakers a torture to both Hindus and Muslims One of the many things to be considered and reformed is the advice to wake up and have sehri from all the mosques of a neighbourhood on loudspeakers simultaneously which is repeated at regular intervals ad nauseum. All the voices mingle together and create an obnoxious noise. In this practice which is otherwise noble and praiseworthy, the fact that there is a non-Muslim population in the vicinity and this act disturbs their sleep, making them livid with anger is totally ignored. Apart from that, the Muslims themselves who find this hour an opportunity to offer prayers lose concentration. The sick and the children are deprived of sleep. In some places, there is a bizarre tradition. Groups of youth called qafila go from one locality to another waking the fasters while singing Ramazani songs on filmi tunes on loudspeakers. Such a non-serious practice is not only a negation of the dignity of the month of Ramazan but also a cause of discomfort and torture to both Hindu and Muslims. Social reformers and the influential sections of the society should strive to discontinue such useless and harmful practices gaining ground in the society. Futile Iftar parties galore In the end the mention of the latest trend is also necessary which is known as iftar party, organised by some (mostly non-Muslim) people or organisations. The motive behind these iftar parties is mostly political. Ulema are divided on whether one should attend the iftar parties or not. In my view, if in the gathering of the non-Muslim personalities which is called by people among them, if the purpose of dawa, in any form and on any level is served, for example, if a knowledgeable Muslim can present the message of Islam from any aspect to the participants, the participation in such iftar parties may be termed a little worthwhile, otherwise it’s nothing more than recreation and is in conformity with ismohoma akbaro min naf ehema ( the sin of them is greater than their benefit ( Surah Al Baqra: 219) and it would be wise to avoid them. In the above paragraphs some of the ill practices in vogue in the month of Ramazan have been mentioned as samples. Indoctrination is not intended here. It is imperative to try to put an end to these decadent practices to benefit individually and collectively from the blessings and opportunities in the holy month of Ramazan. Source: Hamara Samaj, New Delhi URL: http://www.newageislam.com/NewAgeIslamUrduSection_1.aspx?ArticleID=3381
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Islam,Terrorism and Jihad 02 Sep 2010, NewAgeIslam.Com Lashkar-e-Tayyaba Training Woman Jihadis To Hit India IT IS NO secret that Pakistan actively encourages and even supports terrorist training camps on its soil and areas under its control. But in a significant breakthrough, Indian intelligence agencies have gathered vital evidence to prove how terror camps are being run in various parts of Pakistan and Pakistanoccupied Kashmir ( PoK). Operatives working for Indian intelligence have managed to procure photographs that expose the network of terror camps inside Pakistan and PoK run by organisations such as Lashkare- Tayyeba ( LeT) and Jaish- e- Mohammed ( JeM). Shockingly, at least one of the camps operated by LeT at Shawai Nullah Camp in Muzaffarabad comprises only woman recruits, many of whom are being trained to become part of fidayeen squads who would target key installations even as they themselves get killed. These pictures formed part of a dossier on militancy in Kashmir, a document that was discussed at length during the recently concluded conference of directors-general and inspectors-general of police in the Capital. Along with the pictures, the dossier provides graphic details such as satellite images of the jihadi factories operating across the border. -- Rajneesh Sharma, Mail Today Lashkar-e-Tayyaba Training Woman Jihadis To Hit India HEADLINES TODAY: Indian intelligence exposes Pak army role in guarding terror camps By Rajneesh Sharma in New Delhi IT IS NO secret that Pakistan actively encourages and even supports terrorist training camps on its soil and areas under its control. But in a significant breakthrough, Indian intelligence agencies have gathered vital evidence to prove how terror camps are being run in various parts of Pakistan and Pakistan occupied Kashmir (PoK). Operatives working for Indian intelligence have managed to procure photographs that expose the network of terror camps inside Pakistan and PoK run by organisations such as Lashkare- Tayyeba ( LeT) and Jaish- e- Mohammed ( JeM). Shockingly, at least one of the camps operated by LeT at Shawai Nullah Camp in Muzaffarabad comprises only woman recruits, many of whom are being trained to become part of fidayeen squads who would target key installations even as they themselves get killed. These pictures formed part of a dossier on militancy in Kashmir, a document that was discussed at length during the recently concluded conference of directors-general and inspectors-general of police in the Capital. Along with the pictures, the dossier provides graphic details such as satellite images of the jihadi factories operating across the border. Other organisations that are allegedly operating their camps here include the Harkat-ul-Jihad-al-Islami (HuJI) and the Hizbul Mujahideen. Intelligence sources claim that the LeT camp has close to 2,000 women cadre, largely from the PoK, whose families have some India links. “Women form an important part of the LeT gameplan as it makes them less suspicious,” a top home ministry official said. He added that the LeT is not only using them for subversive activities in India but also for propaganda and civil disobedience that the Valley witnessed recently. In fact, after the holy month of Ramzan, we expect a fresh round of trouble in the Valley,” he added. In fact, officials add, it is in this sort of a situation that the female cadre of the LeT would be extremely effective. “They would indulge in door-to-door propaganda and no one would even suspect them,” officials close to the developments said. The dossier also reveals how the Pakistan Army protects and guards these terror camps thus nailing the lie that the Pakistani establishment has been dishing out ever since the terror attack on Mumbai on November 26, 2008. The 26/11 attack claimed the lives of 170, killed by 10 LeT terrorists who fired indiscriminately at people after gaining access to various city landmarks. The photographs reveal army vehicles and pickets at the Shawai Nullah, Bait-ul-Ikram camps in Muzaffarabad and the Jangal Mangal Camp in Manshera district of the North-West Frontier Province. Intelligence officials claim the army presence is largely due to two factors: One, they suspect Indian agencies would try to eliminate them, and two, the terrorists should not leave the camp. “There have been some reports that some of the men undergoing training at these camps escaped and harassed the local population,” a top intelligence official said. He also added that the Pakistan Army and its intelligence wing, the ISI, are also actively involved in the terror training. The documents in the dossier also reveal an interesting yet unknown facet of Pakistan- sponsored terrorism. HuJI, which was thought to be operating only out of Bangladesh until now, has established a base at Chelabandi in Muzaffarabad. Using this base as the launch- pad, the Pakistani agencies routinely send militants across the border into India. Intelligence agencies claim that they have managed to acquire photographs of the HuJI safe house at Muzaffarabad. This confirms what was, until now, only a fleeting suspicion — that HuJI was gradually shifting some of its operations from Bangladesh to Pakistan. The updated dossier gives graphic details of at least a dozen, some of them new, camps operating in various districts of Pakistan. Despite all the evidence gathered so far, Indian agencies have not yet shared this information with Pakistan. “ The only problem is that the minute this evidence is handed over to Pakistan these camps will be dismantled and relocated to a new place,” an official said. “ As a result, in the future it will be even more difficult for our operatives to have any kind of access to these camps.” He added: “ This damning evidence goes to prove that Pakistan is just not serious about dismantling these terror factories and that assurances from those at the highest level are no good.” Pakistan has been assuring India — and indeed the rest of the world — that it is sincere about fighting the war on terror that has killed thousands around the world and also in Pakistan. It is engaged in a joint anti- terror operation with the US in some of the most troubled areas of the country, including Waziristan. In spite of evidence to the contrary, the US has not been able to rein in Pakistan’s state support for terror camps. “ We hope that this evidence could help the US decide on its future course of action against Pakistan,” a top official said. Source:Mail Today URL: http://newageislam.com/NewAgeIslamIslamTerrorismJihad_1.aspx?ArticleID=3378  |
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