image lifted from http://cdnnews.onepakistan.com

Pakistan and the United States of America may seem like polar opposites, but when you push aside the semantics, you’ll find the same people everywhere: insecure, intolerant, injudicious and irrational.

In Pakistan:

The Domestic Violence Bill was first proposed in the Senate in 2009 and has since been lying dormant and the subject of much disapproval and suspicion. Members of the Jamiat Ulema-e-Islam-Fazl (JUI-F) [extreme-right-winged religious party] have said that the Bill was unislamic for promoting “western-style freedoms”. At first glance, the fact that the JUI-F are opposing something named Domestic Violence Bill seems to be self-serving.  Take a deeper look and you’ll find that they’re not wrong in opposing the bill as it is currently drafted – however, their grounds for rejection are more than flawed. Beside the abysmal state of drafting (e.g. the definition of “sexual abuse” contains the phrase “any kind of sexual abuse”), I have the following problems with the Domestic Violence Bill  as it is posed today and I’ll leave you to make up your own opinion on the matter.

First, its application seemingly is only in Islamabad Capital Territory – acts committed outside the jurisdiction are non-actionable under this Bill. Section 7 states that an “aggrieved person” shall not be evicted from the household without consent “whether or not he or she has any right, title or beneficial interest in the same.” Household is not defined.

Where most people seem to have taken issue is the clause defining Domestic Violence, to include “Emotional, psychological and verbal abuse” which is further explained as “repeated exhibition of obsessive possessiveness or jealousy constituting serious invasion of the victim’s privacy, liberty, integrity and security”.

The Bill means well – it aims to cover all forms of domestic violence, whether they relate to a married couple or an adopted child or a member of the family with special needs (coming under the definition of a “vulnerable person”). However, the potential that the Bill be misused and abused – as it is framed right now – is vast. It appears that it has been drafted on emotion and not on prudent understanding of the real issues. Much like the disinterest that was seen in Parliament during the passing of the Women’s Protection Bill (which has somewhat done away with the hudood ordinance backlash that left women at the mercy of the interpreters of the rape laws) – when female members of parliament were against this bill only because it was said to be against the injunctions of Islam. Why didn’t they take the time to do their job and understand the issue or even understand the purported injunctions of Islam that were the backing of such legislation? Because they were unfazed by its repercussions.

Similarly, those who have drafted this Bill, although meaning well, have not done so in the most sensible fashion. Legislation proposing to give the weaker members of society a voice is bound to be criticized and delayed; just like in the Acid Control and Crimes Act took a year to pass and the Anti-Women Practices Act which took three; it’s a shame reckless drafting is only further hampering the process.

In America:

The Violence Against Women Act is up for reauthorization. Since is enactment in 1994, there’s been a reported 50% fall in spousal abuse cases. The reauthorization would continue the current grants program, expanding efforts to reach the Native American Indian tribes and further allow safeguards to lesbian, bisexual and transgendered victims alike. In the words of Senator Patrick Leahy, “a victim is a victim.”

Some Republicans (or the American version of the JUI-F, however you wish to see it) think the reauthorization would widen immigration avenues (immigrant victims may claim battery) and “dilutes the focus on domestic violence by expanding protections to new groups, like same-sex couples”.  The NY Times reported that “the conservative icon Phyllis Schlafly called the Violence Against Women Act a slush fund ‘used to fill feminist coffers’ and demanded that Republicans stand up against legislation that promotes ‘divorce, breakup of marriage and hatred of men.’”

Vice President Joe Biden is pushing this re-authorization. “Imagine now the message it sends if [the law is] not reauthorized. Just ask yourself, what message would be sent to every one of our daughters, every one imprisoned in her own home?”

Granted, the debate in the U.S. Senate is on how much funding is going to be afforded to this program and who all shall be entitled to claim benefit under it, which is a step ahead of where Pakistan’s Domestic Violence Bill rests. The National Task Force to end Domestic Violence Against Women said that the reauthorization had been filed as “motion to proceed” in the Senate and is likely to be debated on the Senate floor next week.

Coming together:

An argument in the Pakistani Senate was that if the Domestic Violence Bill were passed, a spouse couldn’t question the other as to where they had been even if they come home at four in the morning, drunk. To this, Mr. Abbas Nasir, writer for a leading Pakistani newspaper said, “If his contention hadn’t been so sad, it would have been laughable. Doesn’t he know that if your spouse (man or woman) arrives home at four in the morning and you haven’t the foggiest where they have been and why, your relationship may well be over anyway and is best terminated?”

The president of Concerned Women for America, Penny Nance, wrote members of the U.S. Congress to oppose the Violence Against Women Act. “It pits husbands against wives,” said Janice Crouse, spokeswoman for the group. She said elements of the law were triggered by “very flimsy” claims of abuse. “A woman can, with the barest evidence and no evidence at all, claim abuse and get him out of the house.”

Moral of the story:

We’re all the same, save our preference for fashion.

Satan likes Shezan, so do I!

It’s never a dull moment in Pakistan, but various moments filled with dull people. A rally was held on January 28, in the city of Rawalpindi, against the establishment of a place of worship by the Ahmeddia community. The Ahmedi’s are a minority community who consider themselves a sect within Islam, but were declared non-Muslims in 1974 by the government. A place where Ahmedi’s had been praying for the past 17 years (it is illegal for them to call their place of worship a “mosque”) became a central point of contention when, in the words of the official press release of the Ahmeddia Community, “miscreants” wanted to deprive them of the right to pray there.

Just some two weeks after this rally, the Lahore Bar Association banned the sale of products produced by Shezan, a company owned by Ahmedi’s, in the cafeterias of the subordinate courts. Of course, drinking fruit juice that came out of the factory premises of someone you consider an infidel must be a crime. I can just see the next campaign: “Satan loves Shezan”. Speaking with a local paper, the Lahore Bar Association Vice President Rana Javed Bashir Khan said cafeteria managers at subordinate courts would be directed to stop buying or selling Shezan products. He said strict action would be taken against those who did not heed the ban.

Then there’s Difa-e-Pakistan (literally: Defense of Pakistan), an emerging political or social force – it is still unclear which – that neatly amalgamates the extreme right and some supposed progressives into one little group, sealed with an intolerant chant. On February 12th, Difa-e-Pakistan held a rally that had attendee’s carrying portraits of Mumtaz Qadri, the assassin of former Punjab governor Salmaan Taseer over a blasphemy controversy. They were chanting slogans against Ahmedis and their ‘uncalled for’ activities in Rawalpindi. Praying is uncalled for, apparently.

All the while it is estimated that some 150 people have died in terrorism-related violence in the month of February so far. The bigger issues: the feeding of this rage and this anger that is translating into terrorism, terrorizing Ahmedi‘s and non-Shezan-drinkers alike, go unnoticed. The fact that Difa-e-Pakistan was allowed to host such a large gathering of people, propagate an agenda that is clearly exhorting violence and get all the media coverage they want, should leave us in a panicky-dismay. Instead, we defend them with the right to free speech – not realizing the difference between speaking your mind and inciting terrorism. We brush that off and sit around and debate the rights and benefits of selling fruit juice.

Followers of any faith will tell you that ‘Til Kingdom Come, there can be no judgment and no condemnation. That’s God’s job. The Qur’an talks about how the Jews and the Christians before the Muslims thought they too were God’s chosen people and would be awarded Heaven for their lineage alone. The Qur’an also says that they are mistaken. Where do we as Muslims get off thinking we’d be given the benefit of a different yardstick? Where do we get the right to brand the other a non-believer, liable to burn for time immemorial?

Come Judgment Day, will we be able to substantiate our claim of a moral high ground? If not, should we not be more concerned about the rampant support of groups such as Difa-e-Pakistan instead of making the life of another, equally entitled, completely unbearable and void of spiritual rights?

I suggest we all discuss this over a carton of Shezan juice.

We are too quick to judge and hold other religious beliefs in contempt. Take for example a story of a group of men who have declared it against their religious sensitivities to allow girls to leave their homes wearing short sleeved shirts. Or segregated buses, banning women from appearing on billboards, and pepper-spraying girls who appear in public with boys.  These are all tales from Jewish communities in Israel, but could very well have been stories from my hometown of Lahore, Pakistan. If I have learned anything, it is that inane acts are done in the name of religion every day, and rarely do they correctly follow the tenants of that religion.

A popular belief is that religions have been interpreted or created to help men maintain power while denying the female population a voice. This is exactly what Dov Linzer, an Orthodox rabbi, said in an article in the New York Times: “It seems, then, that a religious tenet that begins with men’s sexual thoughts ends with men controlling women’s bodies.” During her tenure as Prime Minister of Israel, Golda Mier was asked to set a curfew for women to control the increasing cases of rape. She refused, saying: “It’s the men who are attacking the women. If there is to be a curfew, let the men stay home.”

In 2010, Nicholas Kristof  printed a “Religion and Sex Quiz” that taught me that abortion was in fact not mentioned in the Bible, regardless of what the Republicans say. My personal favorite asinine rules are created within the Kingdom of Saudi Arabia. Some months ago clerics banned women from touching bananas and cucumbers to avoid “sexual thoughts”. Previously, Saudi cleric Sheik Abdel Mohsen Obeikan issued a fatwa, or Islamic ruling, calling on women to give breast milk to their male colleagues or men they come into regular contact with so as to avoid illicit mixing between the sexes (these men were now foster children, therefore social interaction would be deemed devoid of sexual context).

Disparity between what is pronounced as religion, and what it actually is, exist in all faiths mostly because we are all too willing to take someone else’s word for what is divinely ordained. As the Nigerian saying goes: “Not to know is a bad thing, to wish not to know is worse.”

Image lifted from http://aduunyo.com

I had a friend in college who was discovering Islam around the time I was. Though we were both born Muslims, we were now understanding it and practicing of our own accord. We were not converts, but “Reverts”. After college, she went on to study Islam at a madrassa-esque school for women and I went on to law school, but we stayed in touch and shared books and articles we found interesting. My interest in Islam was sparked by the post 9/11 hatred that the media spewed about a religion I had grown up with, but never taken the time to understand. Because I didn’t understand Islam, I didn’t know how to defend it. Being dumbfounded on occasion, I decided I needed to learn what was true and right so as to be able to either defend my religion, or agree with the accusations leveled against it.

My friend came from a family that was somewhat religiously inclined. She was never interested in school or having a set career South Asians choose for their children (i.e. doctor, engineer, lawyer, banker) and so, she carefully slipped into a comfort zone that was her religion. Islam tied her to the rest of her family. It gave her a sense of belonging and provided ideas she could contribute when discussions arose, which was often. Her religion was her identity. I think that’s usually the reason we turn to religion, for a sense of belonging and legacy. But turning to a religion without understanding it is like polishing firewood. Sadly, our emotions get the better of us and we neglect the intellectual imperative of understanding the nuances of religion. We defend our beliefs, without comprehension which makes our arguments limp; thereby dissuading non-Muslims even further. Most fail to understand religion because we are taught that questioning is deserving of hellfire, so we silently obey and follow those that teach it.

A recent opinion piece by Eric Weiner in the New York Times explains how “the Nones” or the “people who say they have no religious affiliation at all” are the most rapidly growing group of people in the United States; currently, they make up approximately 12 percent of the population. In Pakistan, we see the Reverts claiming ground.

I see reverting every day with my friends. They’re pulled into the fervent fascination of religion, and feed their curiosity by following one or several neighborhood clerics. Or better yet, someone on television. It is these clerics that later align themselves with political parties or form one of their own (Tehreek-e-Talban is well known). Therefore, in order to pull in the vote of the youth, all political parties play at the heartstrings of our newly-religious-youth and chant slogans accented with God‘s name. This isn’t a novel concept, nor one that is restricted to Pakistan. The case is the same in the U.S. where at last weeks Republican Debate in Iowa, almost all the candidates kept advertising how they were the most conservative and proud of their Christian upbringing.

Back in the day, General Zia (Pakistani Military Dictator 3.0) promulgated various laws that were supposedly based on religion; of these, the most famous are the Blasphemy Laws. Under these laws, a religious sect known as Ahmedi’s were declared non-Muslims. One of the famous Ahmedi’s was Dr. Abdus Salam; Pakistan’s only Nobel Laureate. It is said that when he approached General Zia to protest the declarations, Zia said that his religious clerics had advised him that the Ahmedi’s were changing the words of the Qur’an to promote their philosophy. When Dr. Salam proved otherwise, Zia shrugged and said that he would not have set the law as such had he known better. He did not change it then; admitting a mistake is like admitting defeat. Besides, this law had gained Zia popular vote with the youth and the religiously fervent.

Mr. Weiner argues that the rise in the Nones is due to politics – “God is for suckers, and Republicans.” In Pakistan’s case, God is for every political party to manipulate in a manner that benefits them, regardless of its repercussions or the validity of the statements made. This is because everyone wears religion on their sleeve, the religion that they have not studied, or have been misinformed about by their clerics and elders. Like Mr. Weiner points out, we have lost sight of the graces of God and the behavior expected of us. God asks us to be compassionate, like Karen Armstrong explains in her book “Twelve Steps to a Compassionate Life”, compassion means to endure something with another person; not to feel sorry for them. How can we endure something we don’t fully comprehend?

I wish that the religious clerics that advise our political leaders and Reverts would do so with utmost wisdom, and not with personal hatred or disdain shrouded in a religious chant. I also wish that the Reverts make use of the amenities that are available to them, figure out the truth for themselves, and not follow on hatred towards another people or falsified views of God.

So, although it is considered inopportune to discuss religion and politics at the dinner table, this holiday season, let us do just that. Ask your friends and family to explain their views and you get a moment to explain yours. Respect each others opinions and realize that it is perfectly fine to disagree, so long as your views are researched and not standing on a pile of ill-founded emotions that you picked out of someone else’s recycling bin.

UPDATE: I just saw this on CNN, and found it apt to share. Three religious clerics discuss whether religion and politics mix.

Qatar is smaller than Connecticut, and its native population, at 225,000, wouldn’t fill Cairo’s bigger neighborhoods. But for a country that inspires equal parts irritation and admiration, here is its résumé, so far, in the Arab revolts: It has proved decisive in isolating Syria’s leader, helped topple Libya’s, offered itself as a mediator in Yemen and counts Tunisia’s most powerful figure as a friend.

This thumb-shaped spit of sand on the Persian Gulf has emerged as the most dynamic Arab country in the tumult realigning the region. Its intentions remain murky to its neighbors and even allies — some say Qatar has a Napoleon complex, others say it has an Islamist agenda. But its clout is a lesson in what can be gained with some of the world’s largest gas reserves, the region’s most influential news network in Al Jazeera, an array of contacts (many with an Islamist bent), and policy-making in an absolute monarchy vested in the hands of one man, its emir, Sheik Hamad bin Khalifa al-Thani.

Qatar has become a vital counterpoint in an Arab world where traditional powers are roiled by revolution, ossified by aging leaderships, or still reeling from civil war, and where the United States is increasingly viewed as a power in decline.

The next one is about the big boy of the Gulf, Saudia Arabia, and it comes from the Washington Post’s David Ignatius, who sees the House of Saud filling a power gap left by a ‘declining’ United States:

The more-assertive Saudi role has been clear in its open support for the ouster of Syrian President Bashar al-Assad, who is Iran‘s crucial Arab ally. The Saudis were decisive backers of last weekend’s Arab League decision to suspend Syria‘s membership (though they also supported the organization’s waffling decision on Wednesday to send another mediation team to Damascus).

Money is always the Saudis’ biggest resource, and they are planning to spend it more aggressively as a regional power broker — roughly double their armed forces over the next 10 years and spend at least $15 billion annually to support countries weakened economically by this year’s turmoil.

Saudi sources provided an unofficial summary of the defense buildup. The army will add 125,000 to its estimated current force of 150,000; the national guard will grow by 125,000 from an estimated 100,000; the navy will spend more than $30 billion buying new ships and sea-skimming missiles; the air force will add 450 to 500 planes; and the Ministry of Interior is boosting its police and special forces by about 60,000. The Saudis are also developing their own version of the U.S. Joint Special Operations Command.

There’s a lot of talk about an American pivot to the Pacific and East Asia, and rightly so, but the Middle East has a way of drawing you back in. In the recent actions and strategic maneuvers of Saudi Arabia and Qatar we can see why.

In January, Pakistan lost it’s Governor of Punjab, Mr. Salman Taseer, because he stood up against laws that were so blatantly anti-Islam; laws that were promulgated and have since been used as a tool to oppress women and minorities. Later in March, Pakistan lost its Federal Minister of Minority Affairs, Mr. Shahbaz Bhatti, to the same fight. I have previously written in attempt to reveal the truth behind these Blasphemy Laws and how they are, in fact, not true to Islam at all.

In Pakistan, from January through to July, there have been eighteen new cases registered under these laws, three life imprisonment sentences awarded, over a dozen harassment cases registered and five lives lost; all the while, only one accused was acquitted. What is more troubling is that these are just the cases that were reported – an immeasurable amount go unreported and possibly end in the loss of lives.

Salman Taseer said “people told me I’m making a mistake and I should back down, but I said no. Today if I don’t stand up, then tomorrow people who think like me won’t be able to.” For this reason, I have chosen people like him and Shahbaz Bhatti as my people of the year. They have been able to draw attention to the long standing injustice that these laws propagate so shamelessly – and all in the garb of a religion that preaches nothing of the sort. It is a shame that these people have had to lose their lives for many to take notice.

Following the death of Mr. Shahbaz Bhatti, government officials in Pakistan were too afraid to attend his funeral services. They were afraid of the clerics that would see their attendance as an agreement with Mr. Bhatti’s stance on the Blasphemy Laws, and in contravention to their beliefs and, therefore, liable to death. The same fears posed as a hurdle for the family of Mr. Salman Tasser when no lawyer was eager to take on his family’s case against his murderer. Many hailed his murderer as a saint and a “warrior of Islam”. I was afraid when their Warrior was sentenced to death – afraid of what the clerics would pull into the streets in retaliation. Although the streets were surprisingly calm, the judge that passed the sentence has had to go into hiding, out of the same fear.

It is this fear that most live in, day in and out. Ever since the inception of these laws, a sect known as the Ahmedi’s have been forbidden to wish the Islamic greeting of peace (“Asalam’o’alaikum” meaking “peace be with you”) as they have been branded non-Muslims. Others are afraid of walking into the wrong mosque or touching the Qur’an incorrectly, for fear of being accused of committing blasphemy.

However, the fear has managed to escape one proud Pakistani. Although the agony did not end for Mr. Taseer’s family with his death, his son having been kidnapped later in the year (his whereabouts are still unknown), Mr. Taseer’s daughter, Shehrbano, has managed to turn this loss into determination. She continues her fathers work and has been awarded the Human Rights Foundation award for Extraordinary Bravery in promoting Human Rights for her campaign against the Blasphemy Laws.

So, although my memories of this year are peppered with Blasphemy cases and a injustice done and lives lost as a direct result of this iniquitous and anti-religious law, the year ends with a hope for a better one to follow. A hope that rests on the shoulders of people like Shehrbano – who, in the face of adversity have shown insurmountable strength.

In her acceptance speech at the Human Rights Foundation, Shehrbano said that those that supported these “draconian laws” did so on the bases of their emotion rather than on fact. My hope is that the facts are highlighted come 2012 and that these facts pave the way to an enlightened approach to the Blasphemy Laws – so that they are finally eradicated and the true meaning of Islam is returned to this Islamic Republic.

The Shariah, as we know it today, is an amalgamation of five sources, only one of which is unanimously believed to be divinely revealed (the Qur’an). The rest (Sunna, Ijma, Qiyas and Ijtehad) are all transmitted and understood by people following the Prophet years after his passing; therefore, arguably prone to human error. Whether or not the additional sources to the Shariah are legitimate is a separate argument – one that is not up for debate today. What is essential to understand is that all schools of thought agree, theoretically, if a concept contradicts the Qur’an and the actual actions of the Prophet, it cannot be accepted as a part of the Shariah – much less deemed divinely ordained law (which is the connotation “Shariah” takes today).

Chapter 2 verse 256 of the Qur’an states “There shall be no coercion in matters of faith.” This verse is often quoted to prove that Islam can not be spread by might, or what many jurists call “conversion by the sword”. All Islamic jurists agree that conversion under oppression is void, and in fact, that if a non-Muslim is coerced to convert, the oppressor has sinned. If this is so, how could the converse not similarly hold true?

When studying the Qur’an in light of the times each revelation was received, I find two clear examples of where the Qur’an clearly speaks of apostasy, even specific apostates, and does not prescribe a punishment for them – clearly proving that no divinely ordained legal requirement exists within Islam for the state imposed punishment of apostasy. Let me cite those examples:

1) The Hypocrites of Uhad

When members of Muhammad’s army at the battle of Uhad turn back and run from the battle field, the Qur’an says, “those who were tainted with hypocrisy… Unto apostasy were they nearer on that day than unto faith” (3:167). The verse continues to talk about how God knows what is truly in their hearts; it does not say whether those who had turned away should be cast out of the society, let alone hung. In chapter 33, the Qur’an refers to these people again, calling them “hypocrites” and saying that God is just in His retribution. Again, it says nothing of a punishment to be met out in this life and such retribution, mentioned throughout the Qur’an, alludes to punishment in the after-life.

2) The Truce of Hudabiya

During the famed Truce of Hudabiya, when the Muslims of Medina and the pagan Arabs of Mecca entered into a treaty of peace, a clause of the treaty stated that minors of either side that had gone over to the other without the consent of their guardian, were to be returned. The Meccan’s held married women to be subject to the guardianship of their husbands, therefore, returnable. At this time, many women had secretly converted to Islam and fled to Medina and some women from Medina had returned to Mecca. In line with the practice of “khul” – a form of annulment initiated by the woman in accordance with Islamic injunctions (in the practice of which the woman leaving her husband would have to return her dower money), if a woman was leaving Mecca and moving to Medina, she would return her dower money and in cases where she did not have the means, the treasury of Medina would help pay. In the cases where the women were returning to Mecca and abandoning Islam, in chapter 60 verse 11 of the Qur‘an, we find clear instructions that the treasury of Medina is required to pay out the amount of dower to the man whose wife has left him to return to Mecca.

Undoubtedly, the women moving to Mecca were apostates, they had abandoned their homes and lives that they established as Muslims to return to their pagan culture and belief, but instead of ordering they be hung, the Qur’an gives them the leverage and allows the state to step in and pay their annulment dower.

If a divine law were to be created, it would have been created either at Uhad or during the Truce of Hudabiya or at another time as deemed appropriate. It was not.

That said, most schools of thought in Islam prescribe life imprisonment in cases of high treason (as is the case in most countries to date); and in cases where the accused is not deemed dangerous, no punishment is recommended at all. Very few jurists believe capital punishment should be adopted, and that too only in cases where it is believed that the apostate is attempting to harm the Muslim community, or the “Ummah.”

Mehdi Hasan, writing for the Guardian, asks a very essential question: “Muslims have to ask ourselves: Is the God we worship so weak and needy that he requires us to force our fellow humans to worship him? Is our religion so frail and insecure that it cannot tolerate any rejection whatsoever? And why are we silent as an innocent Christian is sentenced to death in the name of Islam? To hang a man for refusing to believe in Islam is theologically and morally unjustifiable; it is not just un-Islamic but anti-Islamic.”

Keeping in mind that any rule/law under the Shariah that is contrary to the Qur’an must be struck down as invalid, I believe it is safe to say that capital punishment is not the penalty for apostasy. I think it’s time to let Youcef go home.

Various readers said that the lady claiming against A&F, Ms. Samantha Elauf, knew that what kind of brand A&F was, what they were promoting, and referred to their ads as “racy” and “showing a lot of skin”, which should be unacceptable to a “practicing Muslim”. Although an interesting point, I have a few problems with this statement:

As an outsider, the reader is not in his right to state what is, in fact, recommended or approved behavior of a “practicing Muslim” just as much as a Muslim cannot comment on acceptable Christian/Jewish/etc. behavior. Forget an outsider; any Muslim does not have the right to judge or command certain behavior of another Muslim. But these misconceptions are our own creation – as Muslims we have allowed ourselves to dictate “Muslim behavioral norms”. We have seen countries order their citizens behind a veil (see: Iran, Afghanistan, etc.), which has made other nations order them out from behind it (see: France).

All this is because we have found it within our right, as Muslims, to tell each other what to do when it comes to dressing a certain way or behaving a certain way. This is not a debate of what is generally morally abhorrent, such as lying, stealing, killing, etc. but when we begin to dictate a certain preconceived general rule of what a Muslim or a Jew should wear or say, we take away the foundation of belief: free will.

The violence that is now commonplace in Pakistan is a result of liberties taken in dictating expected behavior. “Islamist Extremist ” (although I have an issue with that phrase) political parties have pushed their agenda in curbing the rights and movement of women in Pakistan, while advocating all this in the garb of religion.

All this is not to say that it is correct for A&F to have turned Ms. Elauf away based on her religious dress – an official condemnation of such discrimination must be made, and was made, by the federal court; but we must also see and acknowledge the flipside of the argument. A&F are entitled to promote a certain look just as much as Ms. Elauf is entitled to promote her religious belief.

The group “My Fellow American” is aptly advocating that Muslims are as much a part of the fabric of American society as anyone else and that they are allowed the same rights (including employment). Stories such as the one of Ms. Elauf remind us that Muslims are a part of America and ought to remind us that to respect the other side of the story and understand where they’re coming from as well. My Fellow American is looking for other such stories that remind us, as Mitch Albom put it, “You’re not a wave, you’re part of the ocean.”

Other than a reference to a senior police officer, demanding that orders be followed, and that “no outsider is allowed to enter the ashram,” it is not clear how such an oversight could have happened. There is no apparent political permission for such a violation of the rights of local people, while there is also no mention in the article that the local government had tried to prevent such a violation.

A month ago a new wave of fighting started between Yemen’s government forces and rebel Shi’ite Muslims. According to Reuters/Alert Net, the conflict has spread and the plight of civilians is at “alarming levels.” The most recent fighting has been on-going for five years, displacing about 150,000 people. The government argues that the Houthi rebels are aiming to reinstate (with the support of Iran) a Shiite state that fell in the 1960s.

On Saturday, according to Al Arabiya, Yemen’s government said it would halt its operations against the rebels for Eid al-Fitr (the holiday at the end of Ramadan). Now, just four days after a brutal air raid on an IDP camp where 87 people died and the supposed cease-fire was put in place, the fighting is continuing.

World-wide this does not appear to be very peaceful Eid for numerous Muslim communities.

According to the BBC, even on Saturday, “statements from both the military and the rebels accused the other side of continuing attacks in spite of the ceasefire.” The government probably expected the continuation of fighting given its condition-based ceasefire proposal, particularly the withdrawal of rebel forces and the order that the rebels abide by the Yemeni constitution. The Houthi rebels naturally wanted an unconditional ceasefire and their own demands met by the government.

Yemen really seems to be facing instability on too many fronts. The BBC concluded its report by reminding readers that the “Yemeni government is also battling secessionists in the south and has been criticized by the U.S. for its failure to tackle Al-Qaeda militants in the east and pirates off the coast.”

]]> http://foreignpolicyblogs.com/2009/09/20/no-eid-for-rebels-in-yemen/feed/ 0 http://foreignpolicyblogs.com/2009/09/18/islamic-law-in-egypt-%e2%80%93-applied-to-adoptions/?utm_source=rss&utm_medium=rss&utm_campaign=islamic-law-in-egypt-%25e2%2580%2593-applied-to-adoptions http://foreignpolicyblogs.com/2009/09/18/islamic-law-in-egypt-%e2%80%93-applied-to-adoptions/#comments Sat, 19 Sep 2009 04:24:37 +0000 Karin Esposito http://religion.foreignpolicyblogs.com/?p=230 According to the AP, “They adopted children from a Cairo orphanage that allegedly gave them forged documents stating the ...]]>

This week in Egypt, two American couples were arrested and charged with human trafficking after they engaged in illegal adoptions.They were sentenced to two years in prison and fined $18,153. According to the AP, “They adopted children from a Cairo orphanage that allegedly gave them forged documents stating the adoptive children had been born to them.”

Islamic law, as observed in Egypt, does not allow for adoption. However, technically, the Christian community should not have the same restrictions on their right to adopt. According to Reuters, “There is no practical legal mechanism for Christian families to adopt in Egypt. Islamic law restricts adoption, barring families from giving their name to children they take into their homes.” Although the Islamic law on adoption should not necessarily apply to Christians, it is one of those areas in society that transcend religious communities.

]]> http://foreignpolicyblogs.com/2009/09/18/islamic-law-in-egypt-%e2%80%93-applied-to-adoptions/feed/ 2 http://foreignpolicyblogs.com/2009/09/17/solidarity-with-palestine/?utm_source=rss&utm_medium=rss&utm_campaign=solidarity-with-palestine http://foreignpolicyblogs.com/2009/09/17/solidarity-with-palestine/#comments Thu, 17 Sep 2009 15:08:47 +0000 Karin Esposito http://religion.foreignpolicyblogs.com/?p=226 Iran today. According to the LA Times, Ayatollah Ali Akbar Hashemi Rafsanjani has been prevented from leading the Friday Prayers in Tehran on the occasion of Quds Day. The alleged reformist leaders ...]]>

You cannot imagine a stronger mix of religion and politics than the news out of Iran today. According to the LA Times, Ayatollah Ali Akbar Hashemi Rafsanjani has been prevented from leading the Friday Prayers in Tehran on the occasion of Quds Day. The alleged reformist leaders are being warned to avoid protesting tomorrow, and apparently Rafsanjani’s sermon may well lead to more demonstrations. It is always remarkable to watch when the power of government steps in and prevents religious speeches. Of course, Quds Day is really more of a political statement in support of the Palestinians and a demonstration against Israel’s policies. Nonetheless, it is religion that suffers if sermons are restricted – particularly at the end of the holy month of Ramadan. Finally, the LA Times breaks down the rest of the week’s incredibly important news about Iran:

A Sunni cleric loyal to Ahmadinejad was shot dead early Sunday morning in the city of Sanandaj, in western Iran, where he led Friday prayers. A prosecutor in Sanandaj was shot in the neck this morning in an apparent assassination attempt, the official Islamic Republic News Agency reported. Another prosecutor in the mostly Kurdish city escaped an assassination attempt a week ago.

]]> http://foreignpolicyblogs.com/2009/09/17/solidarity-with-palestine/feed/ 0 http://foreignpolicyblogs.com/2009/09/16/islamic-law-in-context/?utm_source=rss&utm_medium=rss&utm_campaign=islamic-law-in-context http://foreignpolicyblogs.com/2009/09/16/islamic-law-in-context/#comments Wed, 16 Sep 2009 16:12:17 +0000 Karin Esposito http://religion.foreignpolicyblogs.com/?p=223 According to the BBC report, “Sharia law was partially introduced in Aceh in 2001, as part of a government offer to pacify separatist rebels.” Now, ...]]>

On Monday, BBC News reported from Aceh province in Indonesia that a new law was passed to make adultery punishable by stoning to death. According to the BBC report, “Sharia law was partially introduced in Aceh in 2001, as part of a government offer to pacify separatist rebels.” Now, the regional parliament for Aceh has passed sharia compliant criminal laws. Al Jazeera has reported that the sharia law on stoning adulterers was adopted after pressure from Islamic groups. The Jakarta Globe, thereafter, also reported that human rights activists in the country are protesting the adoption of the law because they believe the law “undermines the secular basis of Indonesia’s law.”

The central government might, though, might actually strike down the law – particularly after all the negative international coverage. Another article in the Jakarta Globe analyzes the peculiarity of the central government’s situation:

“The central government has been walking a fine line between enabling Aceh to exercise self-government as part of a 2006 autonomy law and ensuring the independently minded province remains under national control.”

Earlier this year, Pakistan also permitted Sharia law regionally as part of a peace deal with the Taliban in the North West Frontier Province. It is a particularly interesting question to analyze how within a single country “parallel systems of justice lead to social fragmentation.” In the case of Pakistan, the concessions made to the Taliban actually led to further conflict and did not prevent the occurrence of massive military confrontation.

Meanwhile, at the beginning of September, there were many reports about Lubna Hussein, a journalist who was found guilty of violating Sudan’s decency laws for wearing pants. Jeffrey Gettleman reported for the New York Times that “Sudan is partly governed by Islamic law, which calls for women to dress modestly.” Gettleman then references Sudan’s penal code which says that acts violating public morality or indecent clothing can lead to fines or lashes. What was particularly interesting about Hussein’s case is that she was arrested with 12 other women. I always find the absence of information about the group as a whole unusual. Hussein probably attracted more attention and managed to get publicity because she was willing to do time in jail instead of paying the 200 dollar fine, and she was a previous employee of the United Nations office in Sudan.

Finally, we also have another highly publicized case of religious authorities in Malaysia deciding to cane a Muslim woman for drinking alcohol. A Reuters article reports that an analyst with the International Institute of Advanced Islamic Studies has said that “there is a general push toward the implementation of sharia laws.”

]]> http://foreignpolicyblogs.com/2009/09/16/islamic-law-in-context/feed/ 0 http://foreignpolicyblogs.com/2009/09/15/the-visual-aspect-of-religion/?utm_source=rss&utm_medium=rss&utm_campaign=the-visual-aspect-of-religion http://foreignpolicyblogs.com/2009/09/15/the-visual-aspect-of-religion/#comments Tue, 15 Sep 2009 15:48:21 +0000 Karin Esposito http://religion.foreignpolicyblogs.com/?p=215 I’m always impressed by how much religion permeates the life of Tajikistan, even when it is incorporating trends from abroad. This past week, as Tajikistan celebrated its 18^th year of independence, there was a small art festival entitled, “Graffiti is Flight Fantasy.” (sponsored by the Institute for Eurasian Studies). Although most of the panels were apolitical, I found the infusion of religious images quite interesting. Here is a sample that included the artist’s vision of a mosque:

]]> http://foreignpolicyblogs.com/2009/09/15/the-visual-aspect-of-religion/feed/ 0 http://foreignpolicyblogs.com/2009/09/11/dilip-hiro-on-turkey-secular-elite-vs-religious-masses/?utm_source=rss&utm_medium=rss&utm_campaign=dilip-hiro-on-turkey-secular-elite-vs-religious-masses http://foreignpolicyblogs.com/2009/09/11/dilip-hiro-on-turkey-secular-elite-vs-religious-masses/#comments Fri, 11 Sep 2009 06:00:05 +0000 Karin Esposito http://religion.foreignpolicyblogs.com/?p=212 Iran and ...]]>

Overlook Press has recently published Dilip Hiro’s new book: Inside Central Asia, which is an all-encompassing history of practically everything the average reader of history might want to know about the region. It even considers the ancient history of the 5 major “stan” countries, as well as Iran and Turkey. In fact, the first chapter is devoted to Turkey – “the heart of the Islamic World.” Hiro apparently aims to describe why Turks are so religious, but why there is still such a contrast between the secular elite and the masses. Actually, the book’s general framework for analysis is Islam, and how Islam has both shaped and been shaped by the political and cultural histories of the Central Asian region.

Important for understanding some of today’s radical, extremist, and terrorist groups, Dilip Hiro gives a good summary of how and why the caliphate in Turkey ended. (Al-Qaeda is one of many terrorist organizations that calls for a renewal of the caliphate.) Hiro explains how the struggle of Kemal Ataturk against the regime of the Sultan-Caliph “included a campaign against religion and religious infrastructure.” (p.72) Subsequently, “Kemalism replaced Islam as the state religion.” The rest of the chapter on Turkey concentrates on the development of Islamic political parties and the role of the military – specifically given the 1980 coup. By 1990, “the popular attraction of Islam as a viable social ideology increased.”

After the fall of the Soviet Union, Hiro claims that the Turkish goal was to prevent the Central Asian republics from being attracted to the ideology behind “Iran’s Islamic obscurantism.” I had never thought before of Turkey’s drive to influence Central Asia as centered on more than economic benefits. However, Hiro emphasizes that fear of Iran’s spreading influence was also a motivating factor for Turkey. Finally, Hiro looks at the “end of the secularist grip,” and the sense that there has been a real Islamization of Turkey. One of his major conclusions is that “the Justice and Development Party’s rule had been the death knell of Kemalist statism.”