The Supreme Court is&nbsp;to commence hearing today on a batch of cross-petitions challenging 2010 Allahabad High Court verdict that had divided the disputed Babri Masjid-Ramjanambhoomi site between the Nirmohi Akhara, Lord Ram deity and the Sunni Waqf Board.

Today&#39;s hearing assumes significance in the wake of the rejection by a special bench headed by Chief Justice Dipak Misra, the vehement submission by Sunni Waqf Board and others that the pleas be heard after the next general elections.

The bench, also comprising Justices Ashok Bhushan and S A Nazeer, had made clear on December 5 last year, that it would begin final hearing on the petitions from February 8 and had asked the parties to file the requisite pleadings in the meantime.

Senior lawyers including Kapil Sibal and Rajeev Dhavan had contended that the civil appeals be either referred to a five or seven-judge bench or posted in 2019 keeping in mind the sensitive nature of the case and its ramifications on the country&#39;s secular fabric and polity.

The top court had asked the advocates on records (AoRs), dealing with as many 14 civil appeals against the 2010 judgement of the Allahabad High Court in the land dispute, to ensure that all requisite documents are translated, filed and numbered before the apex court Registry.

The special bench of the apex court is seized of a total 14 appeals filed against the High Court judgement delivered in four civil suits.

A three-judge bench of the Allahabad High Court, in a 2:1 majority ruling, had in 2010 ordered that the land be partitioned equally among three parties &mdash; the Sunni Waqf Board, the Nirmohi Akhara and Ram Lalla.

(With inputs from Agencies)

Three judges of the Supreme Court are likely to start "final hearings" on a bunch of 13 petitions over the 2.7 acres disputed Ayodhya site that is claimed by both Hindus and Muslims

The Supreme Court is to commence hearing today on a batch of cross-petitions challenging 2010 Allahabad High Court verdict that had divided the disputed Babri Masjid-Ramjanambhoomi site between the Nirmohi Akhara, Lord Ram deity and the Sunni Waqf Board. Today's hearing assumes significance in the wake of the rejection by a special bench headed by Chief Justice Dipak Misra, the vehement submission by Sunni Waqf Board and others that the pleas be heard after the next general elections. The bench, also comprising Justices Ashok Bhushan and S A Nazeer, had made clear on December 5 last year, that it would begin final hearing on the petitions from February 8 and had asked the parties to file the requisite pleadings in the meantime. Senior lawyers including Kapil Sibal and Rajeev Dhavan had contended that the civil appeals be either referred to a five or seven-judge bench or posted in 2019 keeping in mind the sensitive nature of the case and its ramifications on the country's secular fabric and polity. The top court had asked the advocates on records (AoRs), dealing with as many 14 civil appeals against the 2010 judgement of the Allahabad High Court in the land dispute, to ensure that all requisite documents are translated, filed and numbered before the apex court Registry. The special bench of the apex court is seized of a total 14 appeals filed against the High Court judgement delivered in four civil suits. A three-judge bench of the Allahabad High Court, in a 2:1 majority ruling, had in 2010 ordered that the land be partitioned equally among three parties — the Sunni Waqf Board, the Nirmohi Akhara and Ram Lalla. (With inputs from Agencies)

Supreme Court to start final hearings in Ayodhya case today

Kasganj violence is not about flag hoisting. It is not about nationalism. It is not about patriotism. It is about low-level communal politics. Kasganj is neither new phenomena nor it is extremely old.&nbsp;

Even during pre-partition India, taking out religious ceremonies from neighbourhoods dominated by other communities would pose a serious law and order problem. It was never about spirituality but about who is the first citizen. It was also about idea who should dominate whom. India chose to be a secular country and it was always contested. Kasganj reflects the same contest today but in a much more vicious form where commitment towards nation and community has to be worn on sleeves.&nbsp;

It is not to say that minority community does not indulge in conservatism or violence but Kasganj violence used them as social malice on the physical body of the nation which requires treatment. In the Indian context, the treatment has boiled down to Bharat mata ki jai. The discourse builds Muslim as an alien in nation&rsquo;s body whose territorial commitment can be doubted as sacred spots of Islam lies our boundaries. So, Kasganj should not shock anyone. It should rather worry people as the flag is being made into a totem pole.

&nbsp;Look at Kasganj events closely. The fight occurred because one group belonging to majority community wanted to pass through an area where minority community had already organised a flag hoisting programme. The purpose it seems was not to hoist the flag but to hector the Muslim majority area by sending a message that patriotism has to be worn on your sleeves. The end result was tragic. Chandan lost his life.

Under the circumstance, the administration should give the strictest punishment to the killer who cannot use altercation as a pretext to kill someone. The killer should be made an example that the law of the land does not pamper minorities.

What is ironical is that his killing is being compared with Akhlaq, Pehlu Khan and Mohd Afrazul.&nbsp; The first two were lynched over the beef issue and Afrazul was burnt to death for the fact that he was a Muslim. In Kasganj case, it was about an altercation between two groups where one wanted (Muslims) to wind up their flag hoisting ceremony so that they could go around shouting Bharat Mata Ki jai for political purpose. If there was any shade of patriotism then the bikers should have participated in the already unfolding programme.

Kasganj is a politics of self-righteousness where the commitment of Muslims towards the nation is a suspect. This brings us to three issues. First, the minority politics done by the Congress for years created a climate where the majority felt ignored and the political space was successfully captured by the BJP. Secondly, it points to the absence and bankruptcy of the Opposition which has not been able to differentiate between Hinduism and Hindutva in its daily discourse. Lastly, I hope political catharsis of the majority community does not lead to a situation where we caste Hindus end up creating a mirror opposite of Pakistan. That would be horror.

&nbsp;

(Disclaimer: The opinions expressed above are the personal views of the author and do not reflect the views of ZMCL)&nbsp;&nbsp;

Kasganj is a politics of self-righteousness and has little to do with patriotism.

Kasganj violence is not about flag hoisting. It is not about nationalism. It is not about patriotism. It is about low-level communal politics. Kasganj is neither new phenomena nor it is extremely old. Even during pre-partition India, taking out religious ceremonies from neighbourhoods dominated by other communities would pose a serious law and order problem. It was never about spirituality but about who is the first citizen. It was also about idea who should dominate whom. India chose to be a secular country and it was always contested. Kasganj reflects the same contest today but in a much more vicious form where commitment towards nation and community has to be worn on sleeves. It is not to say that minority community does not indulge in conservatism or violence but Kasganj violence used them as social malice on the physical body of the nation which requires treatment. In the Indian context, the treatment has boiled down to Bharat mata ki jai. The discourse builds Muslim as an alien in nation’s body whose territorial commitment can be doubted as sacred spots of Islam lies our boundaries. So, Kasganj should not shock anyone. It should rather worry people as the flag is being made into a totem pole. Look at Kasganj events closely. The fight occurred because one group belonging to majority community wanted to pass through an area where minority community had already organised a flag hoisting programme. The purpose it seems was not to hoist the flag but to hector the Muslim majority area by sending a message that patriotism has to be worn on your sleeves. The end result was tragic. Chandan lost his life. Under the circumstance, the administration should give the strictest punishment to the killer who cannot use altercation as a pretext to kill someone. The killer should be made an example that the law of the land does not pamper minorities. What is ironical is that his killing is being compared with Akhlaq, Pehlu Khan and Mohd Afrazul. The first two were lynched over the beef issue and Afrazul was burnt to death for the fact that he was a Muslim. In Kasganj case, it was about an altercation between two groups where one wanted (Muslims) to wind up their flag hoisting ceremony so that they could go around shouting Bharat Mata Ki jai for political purpose. If there was any shade of patriotism then the bikers should have participated in the already unfolding programme. Kasganj is a politics of self-righteousness where the commitment of Muslims towards the nation is a suspect. This brings us to three issues. First, the minority politics done by the Congress for years created a climate where the majority felt ignored and the political space was successfully captured by the BJP. Secondly, it points to the absence and bankruptcy of the Opposition which has not been able to differentiate between Hinduism and Hindutva in its daily discourse. Lastly, I hope political catharsis of the majority community does not lead to a situation where we caste Hindus end up creating a mirror opposite of Pakistan. That would be horror. (Disclaimer: The opinions expressed above are the personal views of the author and do not reflect the views of ZMCL)

Opinion: Kasganj violence is not about nationalism

Terming the controversy-hit Bollywood film &quot;Padmaavat&quot; as &#39;bakwas&#39; (rubbish), AIMIM president Asaduddin Owaisi asked Muslims not to waste their time watching it.

&quot;Don&#39;t go. God has not created you to watch a two-hour film,&quot; the Hyderabad Lok Sabha member said on Wednesday night while addressing a public meeting in Warangal district.

&quot;Mr (Narendra) Modi (Prime Minister) has formed a 12- member committee for that film; take out what you can...(but) nobody was consulted when law (to end triple talaq) was being made against us,&quot; he said.

&quot;The film is &#39;bakwas&#39; and bad...The Muslim community has to learn from Rajputs, who are united in not letting the film release,&quot; he said.

The Supreme Court yesterday cleared the decks for the all-India release of &quot;Padmaavat&quot; on January 25 and stayed notifications and orders issued by Rajasthan and Gujarat prohibiting exhibition of the film in their states.

The Karni Sena has opposed the Sanjay Leela Bhansali- directed film, alleging it &quot;distorts historical facts&quot; and &quot;hurts sentiments&quot; of the Rajput community. The set of the movie was vandalised twice in Jaipur and Kolhapur, while Bhansali was roughed up by members of the Karni Sena last year.&nbsp;

The Supreme Court yesterday cleared the decks for the all-India release of "Padmaavat" on January 25 and stayed notifications and orders issued by Rajasthan and Gujarat prohibiting exhibition of the film in their states.

Terming the controversy-hit Bollywood film "Padmaavat" as 'bakwas' (rubbish), AIMIM president Asaduddin Owaisi asked Muslims not to waste their time watching it. "Don't go. God has not created you to watch a two-hour film," the Hyderabad Lok Sabha member said on Wednesday night while addressing a public meeting in Warangal district. "Mr (Narendra) Modi (Prime Minister) has formed a 12- member committee for that film; take out what you can...(but) nobody was consulted when law (to end triple talaq) was being made against us," he said. "The film is 'bakwas' and bad...The Muslim community has to learn from Rajputs, who are united in not letting the film release," he said. The Supreme Court yesterday cleared the decks for the all-India release of "Padmaavat" on January 25 and stayed notifications and orders issued by Rajasthan and Gujarat prohibiting exhibition of the film in their states. The Karni Sena has opposed the Sanjay Leela Bhansali- directed film, alleging it "distorts historical facts" and "hurts sentiments" of the Rajput community. The set of the movie was vandalised twice in Jaipur and Kolhapur, while Bhansali was roughed up by members of the Karni Sena last year.

'Padmaavat' is rubbish, don't watch it: Owaisi

Bangladesh has counted more than a million Rohingya refugees living in camps near the border with Myanmar, higher than previous estimates, the head of its registration project said today as preparations for their return got under way.

The Bangladesh army began biometric registering of the refugees last year after the latest mass influx of Rohingya from Myanmar, where the Muslim minority have faced decades of persecution.

The registration is aimed partly at aiding repatriation of the refugees -- a controversial issue as most say they do not want to return.

Also read:&nbsp;<a href="http://www.wionews.com/world/seven-rakhine-killed-as-myanmar-police-fire-on-rioters-29846" target="_blank">Seven ethnic Rakhine killed as Myanmar Police fire on rioters</a>

Bangladesh says it wants to start sending them home next week and has reached an initial agreement with Myanmar to complete the process within two years.

&quot;So far we&#39;ve registered 1,004,742 Rohingya. They are given biometric registration cards,&quot; said Saidur Rahman, a brigadier general with the Bangladesh army who heads the Rohingya registration project.

Several thousand more have yet to be registered, he said.

The figures are higher than those provided by the UN, which estimates there are 962,000 Rohingya living in southeast Bangladesh, near the Myanmar border.

That includes the 655,000 the UN estimates have entered the country since August 25, when the Myanmar military launched a violent crackdown in Rakhine state following attacks by Rohingya militants.

Doctors Without Borders has said at least 6,700 Rohingya Muslims were killed in the first month of the crackdown.

Refugees in Bangladesh have alleged mass rape and widespread arson at the hands of soldiers and the Buddhist majority in Rakhine.

Some of the refugees have been living in Bangladesh for many years, but the repatriation agreement only covers those who have arrived since October 2016. 
The two sides said on Tuesday they have agreed to complete the repatriation within a two-year period, the first concrete timeline given for the refugees&#39; return.

Rights groups have expressed concerns about the pace of the process, particularly as Rohingya are still fleeing Rakhine.

&quot;With memories of rape, killing and torture still fresh in the minds of Rohingya refugees, plans for their return to Myanmar are alarmingly premature,&quot; James Gomez, Amnesty International&#39;s regional director for Southeast Asia and the Pacific, said yesterday.

&quot;The obfuscation and denials of the Myanmar authorities give no reason to hope that the rights of returning Rohingya would be protected, or that the reasons for their original flight no longer exist.&quot;

The Bangladesh army began biometric registering of the refugees last year

Bangladesh has counted more than a million Rohingya refugees living in camps near the border with Myanmar, higher than previous estimates, the head of its registration project said today as preparations for their return got under way. The Bangladesh army began biometric registering of the refugees last year after the latest mass influx of Rohingya from Myanmar, where the Muslim minority have faced decades of persecution. The registration is aimed partly at aiding repatriation of the refugees -- a controversial issue as most say they do not want to return. Also read: Seven ethnic Rakhine killed as Myanmar Police fire on rioters Bangladesh says it wants to start sending them home next week and has reached an initial agreement with Myanmar to complete the process within two years. "So far we've registered 1,004,742 Rohingya. They are given biometric registration cards," said Saidur Rahman, a brigadier general with the Bangladesh army who heads the Rohingya registration project. Several thousand more have yet to be registered, he said. The figures are higher than those provided by the UN, which estimates there are 962,000 Rohingya living in southeast Bangladesh, near the Myanmar border. That includes the 655,000 the UN estimates have entered the country since August 25, when the Myanmar military launched a violent crackdown in Rakhine state following attacks by Rohingya militants. Doctors Without Borders has said at least 6,700 Rohingya Muslims were killed in the first month of the crackdown. Refugees in Bangladesh have alleged mass rape and widespread arson at the hands of soldiers and the Buddhist majority in Rakhine. Some of the refugees have been living in Bangladesh for many years, but the repatriation agreement only covers those who have arrived since October 2016. The two sides said on Tuesday they have agreed to complete the repatriation within a two-year period, the first concrete timeline given for the refugees' return. Rights groups have expressed concerns about the pace of the process, particularly as Rohingya are still fleeing Rakhine. "With memories of rape, killing and torture still fresh in the minds of Rohingya refugees, plans for their return to Myanmar are alarmingly premature," James Gomez, Amnesty International's regional director for Southeast Asia and the Pacific, said yesterday. "The obfuscation and denials of the Myanmar authorities give no reason to hope that the rights of returning Rohingya would be protected, or that the reasons for their original flight no longer exist."

Bangladesh says it is hosting over 1 million Rohingya

The National Registry of Citizens (NRC) has its own history that gave identity and politics its own language in post-colonial Assam. The genesis of such a discourse is embedded in a kind of Assamese nationalism that managed to construct a concrete other, a common enemy, the Bangladeshi. This construction of the other set a precedent to the regional and identity politics of India&rsquo;s North-east, where the Bangladeshi became a soft target, an &lsquo;alien&rsquo; and unwanted.

National Registry of Citizens

The stage was set for NRC declaration for the first time since 1951. People rushed to the nearest Seva Kendras to check their status on the eve of the new year, where legality and illegality hanged in balance. Such is the intensity of this declaration that security has been beefed up in sensitive pockets to maintain law and order involving the army, paramilitary forces, state police, among others. The declaration also seems to incite the memories of agitation against foreigners. The Bharatiya Janta Party have laid their claims that they have, finally, made it possible, the dream of every Assamese and have made the 855 martyrs life worthwhile, as the NRC is a great leap forward in making a Bangladeshi free Assam.

The state of Assam under the mandate of the Supreme Court of India published the first draft of the NRC data yesterday which listed 19 million people out of 32.9 million applicants as legal citizens of India. The remaining applicants are at various stages of application and no one should panic if their names are not included in the first list, stated the Chief Minister of the state, Sarbananda Sonowal. He appealed to the people of the state to keep calm. The Register General of India, Sailesh also noted that as soon as the verification process is completed another draft shall be published too which would include 29 lakh married women who migrated post-marriage.

The first round of NRC was updated last in 1951 which recorded about 80 lakh citizens in the state right after the population census was conducted in the same year. Two sets of data played a central role in the identification process&mdash;the 1951 NRC data and the Electoral Rolls up to the midnight of 24th March 1971. These two sets of data are collectively known as Legacy Data, that sent the state to splits where people were left searching for a piece of paper to prove their belonging to a geography.

NRC is a very detailed, tedious and almost bogus documentation when one looks at the initiative at the level of documentation. The larger political significance and motive is located in Assam Agitation and the drive to deport and detect the so-called &lsquo;Bangaldeshi&rsquo;. This identification process is a way of filtering the &lsquo;alien&rsquo; people who are hated and othered in the state.

The Road Ahead

Few questions arise on the conduct of the process. What will happen to so-called foreigners, once identified as illegal or doubtful? What are the ends of this process? Given that there is no treaty existing between India and Bangladesh on the front of deportation, the identification seems to hit a roadblock.&nbsp;

The Illegal Migrants (Determination by Tribunal) Act was one such act that was directed to deport the so-called &lsquo;foreigners&rsquo;, however, it was struck down by the Supreme Court of India in 2005 in Sarbananda Sonowal vs Union of India. An idea has also been floating around which called for the re-distribution the so-called illegal people that will be verified through the NRC to other regions of India.

On account of the religious identity of the so-called Bangladeshi, all the opposition parties have voiced their concerns and opposition to such a consideration. However, there is no dearth of such distinctions and pronunciations. Hemanta Biswa Sarma have openly stated that the illegal shall be deported by hook or crook. He even wants to deport Tripura Chief Minister Manik Sarkar to Bangladesh. Union Minister Rajen Gohain also claims that rehabilitation of Hindu Bangladeshi shall not harm the state and the Assamese identity.

Much of the energy is invested in the issue of the outsider. It is the most enduring of issues that have sidelined a host of serious issues of the state, from employment to maternal mortality. NRC brings a mixed bag of claims and counterclaims, however, in this bleak mid-winter it has made the life of many a precarious one.

&nbsp;

(Disclaimer: The opinions expressed above are the personal views of the author and do not reflect the views of ZMCL).

The issue of identifying the 'outsider' has emerged as the most enduring of issues but it has sidelined a host of serious issues of Assam, from employment to maternal mortality.

The National Registry of Citizens (NRC) has its own history that gave identity and politics its own language in post-colonial Assam. The genesis of such a discourse is embedded in a kind of Assamese nationalism that managed to construct a concrete other, a common enemy, the Bangladeshi. This construction of the other set a precedent to the regional and identity politics of India’s North-east, where the Bangladeshi became a soft target, an ‘alien’ and unwanted. National Registry of Citizens The stage was set for NRC declaration for the first time since 1951. People rushed to the nearest Seva Kendras to check their status on the eve of the new year, where legality and illegality hanged in balance. Such is the intensity of this declaration that security has been beefed up in sensitive pockets to maintain law and order involving the army, paramilitary forces, state police, among others. The declaration also seems to incite the memories of agitation against foreigners. The Bharatiya Janta Party have laid their claims that they have, finally, made it possible, the dream of every Assamese and have made the 855 martyrs life worthwhile, as the NRC is a great leap forward in making a Bangladeshi free Assam. The state of Assam under the mandate of the Supreme Court of India published the first draft of the NRC data yesterday which listed 19 million people out of 32.9 million applicants as legal citizens of India. The remaining applicants are at various stages of application and no one should panic if their names are not included in the first list, stated the Chief Minister of the state, Sarbananda Sonowal. He appealed to the people of the state to keep calm. The Register General of India, Sailesh also noted that as soon as the verification process is completed another draft shall be published too which would include 29 lakh married women who migrated post-marriage. The first round of NRC was updated last in 1951 which recorded about 80 lakh citizens in the state right after the population census was conducted in the same year. Two sets of data played a central role in the identification process—the 1951 NRC data and the Electoral Rolls up to the midnight of 24th March 1971. These two sets of data are collectively known as Legacy Data, that sent the state to splits where people were left searching for a piece of paper to prove their belonging to a geography. NRC is a very detailed, tedious and almost bogus documentation when one looks at the initiative at the level of documentation. The larger political significance and motive is located in Assam Agitation and the drive to deport and detect the so-called ‘Bangaldeshi’. This identification process is a way of filtering the ‘alien’ people who are hated and othered in the state. The Road Ahead Few questions arise on the conduct of the process. What will happen to so-called foreigners, once identified as illegal or doubtful? What are the ends of this process? Given that there is no treaty existing between India and Bangladesh on the front of deportation, the identification seems to hit a roadblock. The Illegal Migrants (Determination by Tribunal) Act was one such act that was directed to deport the so-called ‘foreigners’, however, it was struck down by the Supreme Court of India in 2005 in Sarbananda Sonowal vs Union of India. An idea has also been floating around which called for the re-distribution the so-called illegal people that will be verified through the NRC to other regions of India. On account of the religious identity of the so-called Bangladeshi, all the opposition parties have voiced their concerns and opposition to such a consideration. However, there is no dearth of such distinctions and pronunciations. Hemanta Biswa Sarma have openly stated that the illegal shall be deported by hook or crook. He even wants to deport Tripura Chief Minister Manik Sarkar to Bangladesh. Union Minister Rajen Gohain also claims that rehabilitation of Hindu Bangladeshi shall not harm the state and the Assamese identity. Much of the energy is invested in the issue of the outsider. It is the most enduring of issues that have sidelined a host of serious issues of the state, from employment to maternal mortality. NRC brings a mixed bag of claims and counterclaims, however, in this bleak mid-winter it has made the life of many a precarious one. (Disclaimer: The opinions expressed above are the personal views of the author and do not reflect the views of ZMCL).

Opinion: Assam's National Register of Citizens is a futile process

Literature newly released by Muhammad Miqdaad, a Bangladeshi Al-Qaeda fighter in the subcontinent, calls on the Muslims of Bangladesh to wage &quot;jihad&quot; against the Myanmar establishment to liberate Arakan (what is today the Rakhine state of Myanmar) for the Rohingya population.

The literature -- titled &quot;Adopt the Call of Allah; Say &ldquo;No&rdquo; to Jahiliyyah!&quot; -- was released by Al-Qaeda&#39;s As-Sahab Media on the messaging app Telegram.

Miqdaad, the author of the literature, argues that the &quot;devil and his companions&quot; have divided the identity of Muslims as one nation by segregating them by region and locality.

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<h5>Due to the unrestrained cruelty &mdash; genocide, rape, and other war crimes &mdash; committed upon Arakanese Muslims, Jihad against the Burmese Army has become an individual obligation on every capable Muslim of Bangladesh,&#39; literature newly released by Al-Qaeda says</h5>
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Released on December 16, the literature dates back to September, Miqdaad writes: &quot;Specially, recently when I see the genocide, and the oppression on Arakanese Muslims&hellip; the demolishment of their dwellings&hellip; the assaults on their women&hellip; and then their attempts to enter Bangladesh or Malaysia for asylum&hellip; and then at the same time, the Bangladeshi and Malaysian Muslims&rsquo; adoption of the identity of Jahiliyyah while forgetting their real identity&hellip; thus rejecting and abandoning their own people by identifying them as Rohingya or Burmese.&quot;

The literature argues that Arakan is not part of Myanmar and was a blueprint of the &quot;kuffar&quot; (infidels) to &quot;annihilate the Muslims&quot;.

The nine-page piece of literature pulls references from Quranic verses and provides a brief history of the region, making its arguments methodically.

Also read -- <a href="http://www.wionews.com/south-asia/rohingya-exodus-hide-run-pay-and-stay-alive-891" target="_blank">Rohingya exodus: Hide, run, pay and stay alive</a>

<a href="http://www.wionews.com/world/i-am-a-rohingya-and-rohingyas-are-not-terrorist-rohingya-activist-tun-khin-speaks-to-wion-19965" target="_blank">&#39;I am a Rohingya. And Rohingyas are not terrorist&#39;: Rohingya activist Tun Khin speaks to WION</a>

The literature further states: &quot;Due to the unrestrained cruelty &mdash; genocide, rape, and other war crimes &mdash; committed upon Arakanese Muslims, Jihad against the Burmese Army has become an individual obligation on every capable Muslim of Bangladesh.&quot;

Bangladesh currently houses nearly a million Rohingya refugees, including a fresh influx of 655,000 members of the community who have sought refuge in Bangladesh&#39;s Southern Cox&#39;s Bazar since September this year. The fresh influx occurred following a crackdown by the Myanmar Army on the Rohingya population in Myanmar&#39;s northern Rakhine state.&nbsp;

Security analysts say the Rohingya&#39;s vulnerable condition makes them ripe for exploitation by extremist outfits across the region.

Recent reports in the Indian media have also revealed that members of the Rohingya community, as well as jihadists from India, Bangladesh and Pakistan, have been training on making and using improvised explosive devices in Mae Sot in Thailand.

The ongoing Rohingya crisis in Rakhine erupted after the Arakan Rohingya Salvation Army, an insurgent group, killed 30 members of the Myanmar security forces on August 25.

On its Twitter page, ARSA has denied any allegiance to global terrorist organisations but the latest literature from Al-Qaeda indicates the jihadist organisation is harping on the Rohingya crisis to legitimise its own cause.

Al Qaeda has called for the liberation of Arakan (what is today the Rakhine state of Myanmar)

Literature newly released by Muhammad Miqdaad, a Bangladeshi Al-Qaeda fighter in the subcontinent, calls on the Muslims of Bangladesh to wage "jihad" against the Myanmar establishment to liberate Arakan (what is today the Rakhine state of Myanmar) for the Rohingya population. The literature -- titled "Adopt the Call of Allah; Say “No” to Jahiliyyah!" -- was released by Al-Qaeda's As-Sahab Media on the messaging app Telegram. Miqdaad, the author of the literature, argues that the "devil and his companions" have divided the identity of Muslims as one nation by segregating them by region and locality. Due to the unrestrained cruelty — genocide, rape, and other war crimes — committed upon Arakanese Muslims, Jihad against the Burmese Army has become an individual obligation on every capable Muslim of Bangladesh,' literature newly released by Al-Qaeda says × Released on December 16, the literature dates back to September, Miqdaad writes: "Specially, recently when I see the genocide, and the oppression on Arakanese Muslims… the demolishment of their dwellings… the assaults on their women… and then their attempts to enter Bangladesh or Malaysia for asylum… and then at the same time, the Bangladeshi and Malaysian Muslims’ adoption of the identity of Jahiliyyah while forgetting their real identity… thus rejecting and abandoning their own people by identifying them as Rohingya or Burmese." The literature argues that Arakan is not part of Myanmar and was a blueprint of the "kuffar" (infidels) to "annihilate the Muslims". The nine-page piece of literature pulls references from Quranic verses and provides a brief history of the region, making its arguments methodically. Also read -- Rohingya exodus: Hide, run, pay and stay alive 'I am a Rohingya. And Rohingyas are not terrorist': Rohingya activist Tun Khin speaks to WION The literature further states: "Due to the unrestrained cruelty — genocide, rape, and other war crimes — committed upon Arakanese Muslims, Jihad against the Burmese Army has become an individual obligation on every capable Muslim of Bangladesh." Bangladesh currently houses nearly a million Rohingya refugees, including a fresh influx of 655,000 members of the community who have sought refuge in Bangladesh's Southern Cox's Bazar since September this year. The fresh influx occurred following a crackdown by the Myanmar Army on the Rohingya population in Myanmar's northern Rakhine state. Security analysts say the Rohingya's vulnerable condition makes them ripe for exploitation by extremist outfits across the region. Recent reports in the Indian media have also revealed that members of the Rohingya community, as well as jihadists from India, Bangladesh and Pakistan, have been training on making and using improvised explosive devices in Mae Sot in Thailand. The ongoing Rohingya crisis in Rakhine erupted after the Arakan Rohingya Salvation Army, an insurgent group, killed 30 members of the Myanmar security forces on August 25. On its Twitter page, ARSA has denied any allegiance to global terrorist organisations but the latest literature from Al-Qaeda indicates the jihadist organisation is harping on the Rohingya crisis to legitimise its own cause.

Al-Qaeda calls on Bangladeshi Muslims to wage jihad against Myanmar Army

Senior Bharatiya Janata Party (BJP) leader Tapan Bhowmik on Friday stirred a controversy saying if the Supreme Court doesn&#39;t pronounce the Ayodhya verdict in favour of the Ram temple, then the apex body will be forced to do so by the Hindus. &nbsp;

Bhowmik, who was addressing a gathering in Madhya Pradesh&#39;s Ratlam, stated that crores of Hindus will make sure that SC favours them.

He added that after the verdict, their people sitting in Lok Sabha will make rules and pass a bill to build a temple at the same spot.

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Verdict will go in favour of Hindus&hellip; if it does not, we will ensure it does. Hindus will do so. After this verdict, our people sitting in Lok Sabha will make rules, pass Bill to build a temple at the same spot: Tapan Bhowmik,BJP on Ram Temple in <a href="https://twitter.com/hashtag/Ayodhya?src=hash&amp;ref_src=twsrc%5Etfw">#Ayodhya</a> <a href="https://t.co/KUGxQQUww7">pic.twitter.com/KUGxQQUww7</a>
&mdash; ANI (@ANI) <a href="https://twitter.com/ANI/status/938991911704002561?ref_src=twsrc%5Etfw">December 8, 2017</a></blockquote>
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If that does not happen, crores of Hindus will make that happen: Tapan Bhowmik,BJP on Ram Temple in <a href="https://twitter.com/hashtag/Ayodhya?src=hash&amp;ref_src=twsrc%5Etfw">#Ayodhya</a> <a href="https://t.co/ZHnav491Ad">pic.twitter.com/ZHnav491Ad</a>
&mdash; ANI (@ANI) <a href="https://twitter.com/ANI/status/938992046466940930?ref_src=twsrc%5Etfw">December 8, 2017</a></blockquote>
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As per reports, Bhowmik made these statements during an event to mark the release of a book titled &#39;Kar Sewa Aankhon Dekhi&#39;. &nbsp;

Bhowmik said that crores of Hindus will make sure that SC favours them

Senior Bharatiya Janata Party (BJP) leader Tapan Bhowmik on Friday stirred a controversy saying if the Supreme Court doesn't pronounce the Ayodhya verdict in favour of the Ram temple, then the apex body will be forced to do so by the Hindus. Bhowmik, who was addressing a gathering in Madhya Pradesh's Ratlam, stated that crores of Hindus will make sure that SC favours them. He added that after the verdict, their people sitting in Lok Sabha will make rules and pass a bill to build a temple at the same spot. Verdict will go in favour of Hindus… if it does not, we will ensure it does. Hindus will do so. After this verdict, our people sitting in Lok Sabha will make rules, pass Bill to build a temple at the same spot: Tapan Bhowmik,BJP on Ram Temple in #Ayodhya pic.twitter.com/KUGxQQUww7 — ANI (@ANI) December 8, 2017 × If that does not happen, crores of Hindus will make that happen: Tapan Bhowmik,BJP on Ram Temple in #Ayodhya pic.twitter.com/ZHnav491Ad — ANI (@ANI) December 8, 2017 × As per reports, Bhowmik made these statements during an event to mark the release of a book titled 'Kar Sewa Aankhon Dekhi'.

Will force SC to pronounce Ayodhya's verdict in favour of Ram Temple, says BJP leader

Love. The word carries so much worth for me. I am sure it does for you too. As a kid, as a woman, as a mother and as an Indian, the word love remained almost inextricably yet imperceptively linked to my existence. I loved my mother as a child, as a woman I fell in love with more than one man and married the one I loved the most, I love my son so much that I feel my heart would burst. Beyond these personal relationships, the feeling of love seeped in my work sphere too. I loved being a teacher, writer and mentor.&nbsp;

And, God knows I love my country. I do get goosebumps when I hear the national anthem though I hate to be so emotional.&nbsp;

But the word love does not come to me, anymore, in its purest and loveliest form. So much is going on in India in the name of love-the whole politics around it- that the word nowadays causes me anxiety, dismay and anger. When in love, one could give up everything, even one&#39;s life. But now with politicisation of love, it is not anymore a constructive emotion alone which inspired kindest of acts and most beautiful creative works worldwide. Associated with vengeance, love has become an instrument to impose one set of religious identity over others. Instead of acting as an antidote to hatred, love has now become the reason to kill.

This morning, news started pouring in on a Muslim man, Mohammed Afrazul, who has been hacked to death and then burnt for, allegedly, being in a relationship with a Hindu girl. The grotesque video of the heinous act is making its round in the social media. The media thinks that it could be a case of reprisal against inter-faith marriage.

Marriage customs have always been strictly defined in India. Religious norms, caste practices, economic logic are some of the cardinal factors determining who could marry whom. Even Bollywood picked up the theme to make innumerable movies, the most memorable being Mani Ratnam&#39;s Bombay which showed the challenges of interfaith marriage. Then there is Veer-Zara, Bobby, Julie, and Baji Rao Mastani.&nbsp;

While societies across the world have never been too welcoming about defying boundaries in a conjugal relationship, the violence and hatred that we witness in the commonest of people in India on matters of Hindu-Muslim marriage nowadays are unprecedented.&nbsp;

In a world torn by terrorism, Jihad has become the most hated and feared word. For the most unfortunate reason, the word Jihad has now been coupled with love to imply marriage with the intention of conversion. Allegedly Muslim right-wing organisations are working towards converting Hindu girls to Islam by encouraging Muslim boys to enter into a relationship with them. There has, however, been no evidence supporting the existence of love jihad in India though.

But the danger of half-baked ideas of cultural nationalism is it can very easily be twisted to create anxiety about the &#39;other&#39;. Culture, in most cases, comes to be interpreted as the religious culture. Anyone who does not fall within the ambit of majoritarian religious identity, therefore, will find it difficult to find an equal place within the scope of the nation-state. The tensed dynamics of majoritarian politics has often contributed to violence against the minorities. The minorities appear as not only different but dangerous-a threat to the purity of the cultural identity of the majority community.

India&#39;s national fabric is very fragile at the moment. If there is so little trust between the nation&#39;s constituent communities, no amount of national anthem singing in public spaces will ensure harmony. Personally, I feel that as a nation we will do better if we rely more on the strength of love as a bonding factor rather than stress on cultural insignias as the mark of distinctiveness from the &#39;other&#39;.

&nbsp;

(Disclaimer: The author writes here in a personal capacity).

&nbsp;

The minorities appear as not only different but dangerous-a threat to the purity of the cultural identity of the majority community.

Love. The word carries so much worth for me. I am sure it does for you too. As a kid, as a woman, as a mother and as an Indian, the word love remained almost inextricably yet imperceptively linked to my existence. I loved my mother as a child, as a woman I fell in love with more than one man and married the one I loved the most, I love my son so much that I feel my heart would burst. Beyond these personal relationships, the feeling of love seeped in my work sphere too. I loved being a teacher, writer and mentor. And, God knows I love my country. I do get goosebumps when I hear the national anthem though I hate to be so emotional. But the word love does not come to me, anymore, in its purest and loveliest form. So much is going on in India in the name of love-the whole politics around it- that the word nowadays causes me anxiety, dismay and anger. When in love, one could give up everything, even one's life. But now with politicisation of love, it is not anymore a constructive emotion alone which inspired kindest of acts and most beautiful creative works worldwide. Associated with vengeance, love has become an instrument to impose one set of religious identity over others. Instead of acting as an antidote to hatred, love has now become the reason to kill. This morning, news started pouring in on a Muslim man, Mohammed Afrazul, who has been hacked to death and then burnt for, allegedly, being in a relationship with a Hindu girl. The grotesque video of the heinous act is making its round in the social media. The media thinks that it could be a case of reprisal against inter-faith marriage. Marriage customs have always been strictly defined in India. Religious norms, caste practices, economic logic are some of the cardinal factors determining who could marry whom. Even Bollywood picked up the theme to make innumerable movies, the most memorable being Mani Ratnam's Bombay which showed the challenges of interfaith marriage. Then there is Veer-Zara, Bobby, Julie, and Baji Rao Mastani. While societies across the world have never been too welcoming about defying boundaries in a conjugal relationship, the violence and hatred that we witness in the commonest of people in India on matters of Hindu-Muslim marriage nowadays are unprecedented. In a world torn by terrorism, Jihad has become the most hated and feared word. For the most unfortunate reason, the word Jihad has now been coupled with love to imply marriage with the intention of conversion. Allegedly Muslim right-wing organisations are working towards converting Hindu girls to Islam by encouraging Muslim boys to enter into a relationship with them. There has, however, been no evidence supporting the existence of love jihad in India though. But the danger of half-baked ideas of cultural nationalism is it can very easily be twisted to create anxiety about the 'other'. Culture, in most cases, comes to be interpreted as the religious culture. Anyone who does not fall within the ambit of majoritarian religious identity, therefore, will find it difficult to find an equal place within the scope of the nation-state. The tensed dynamics of majoritarian politics has often contributed to violence against the minorities. The minorities appear as not only different but dangerous-a threat to the purity of the cultural identity of the majority community. India's national fabric is very fragile at the moment. If there is so little trust between the nation's constituent communities, no amount of national anthem singing in public spaces will ensure harmony. Personally, I feel that as a nation we will do better if we rely more on the strength of love as a bonding factor rather than stress on cultural insignias as the mark of distinctiveness from the 'other'. (Disclaimer: The author writes here in a personal capacity).

Opinion: Why Muhammad has to die for love

On the&nbsp;25th anniversary of the infamous Babri Masjid demolition which stoked communal violence between Hindus and Muslims across India, Uttar Pradesh&#39;s Ayodhya has been put on alert Wednesday&nbsp;and additional security has been deployed to avoid any kind of untoward incident.&nbsp;

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Security heightened in Ayodhya on the 25th anniversary of <a href="https://twitter.com/hashtag/BabriDemolition?src=hash&amp;ref_src=twsrc%5Etfw">#BabriDemolition</a> <a href="https://t.co/IyfctuiQpq">pic.twitter.com/IyfctuiQpq</a>
&mdash; ANI UP (@ANINewsUP) <a href="https://twitter.com/ANINewsUP/status/938268255138877441?ref_src=twsrc%5Etfw">December 6, 2017</a></blockquote>
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Posters seen in Meerut yesterday, ahead of <a href="https://twitter.com/hashtag/BabriDemolition?src=hash&amp;ref_src=twsrc%5Etfw">#BabriDemolition</a>&#39;s 25th anniversary. Police say posters have been taken down &amp; one person behind the act has been identified. <a href="https://t.co/tNDC7F2iyI">pic.twitter.com/tNDC7F2iyI</a>
&mdash; ANI UP (@ANINewsUP) <a href="https://twitter.com/ANINewsUP/status/938308392669589507?ref_src=twsrc%5Etfw">December 6, 2017</a></blockquote>
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On December 6, 1992, the Vishva Hindu Parishad (VHP) and the Bharatiya Janata Party (BJP) organised a rally in Ayodhya involving over 1.5 lakh volunteers, known as &#39;kar sevaks&#39;. However, it soon turned violent, and the crowd overpowered the security forces before demolishing the 16th Century Babri Masjid.

The rally saw the presence of senior BHP leaders including LK Advani, Uma Bharti and Murli Manohar Joshi.

The VHP celebrates the demolition day as &#39;Shaurya Diwas&#39; and organises several events every year, claiming that a temple of Lord Ram temple originally stood there and was demolished to construct the mosque. 
&nbsp;

The demolition took place on December 6, 1992 and triggered riots all over the country

On the 25th anniversary of the infamous Babri Masjid demolition which stoked communal violence between Hindus and Muslims across India, Uttar Pradesh's Ayodhya has been put on alert Wednesday and additional security has been deployed to avoid any kind of untoward incident. Security heightened in Ayodhya on the 25th anniversary of #BabriDemolition pic.twitter.com/IyfctuiQpq — ANI UP (@ANINewsUP) December 6, 2017 = × Posters seen in Meerut yesterday, ahead of #BabriDemolition's 25th anniversary. Police say posters have been taken down & one person behind the act has been identified. pic.twitter.com/tNDC7F2iyI — ANI UP (@ANINewsUP) December 6, 2017 × On December 6, 1992, the Vishva Hindu Parishad (VHP) and the Bharatiya Janata Party (BJP) organised a rally in Ayodhya involving over 1.5 lakh volunteers, known as 'kar sevaks'. However, it soon turned violent, and the crowd overpowered the security forces before demolishing the 16th Century Babri Masjid. The rally saw the presence of senior BHP leaders including LK Advani, Uma Bharti and Murli Manohar Joshi. The VHP celebrates the demolition day as 'Shaurya Diwas' and organises several events every year, claiming that a temple of Lord Ram temple originally stood there and was demolished to construct the mosque.

Babri Masjid demolition anniversary: Security beefed up in Ayodhya

Every year, at the very end of Yom Kippur, the holiest day of the Jewish year, and at the end of the Passover Seder, Jews all over the world recite, &ldquo;Next year in Jerusalem.&rdquo; The City, older than Bible, is at the heart and mind of all practising Jews. Jerusalem, more than any other city, stands as the symbol of the &#39;Promised Land&#39; as the Jews survived expulsion by the Romans, slavery in the land of the Pharaohs and the Holocaust in Europe. At the end of the Second World War, many Jewish survivors of Hitler&#39;s concentration camps came back to settle in and around Jerusalem.&nbsp;

For long, the Jewish stakeholders around the world had been trying very hard to gain a recognition for the Holy City as Israel&#39;s capital. But they have faced tough luck so far. Even Israel&#39;s closest ally, the US had been refusing to grant capital status to Jerusalem primarily because of the sensitivity of the matter.&nbsp;

Battle for Jerusalem

Palestinians and Israelis have been fighting over Jerusalem ever since the state of Israel has been established. Israel&rsquo;s Prime Minister Benjamin Netanyahu has himself asserted that Israel is in the midst of a &ldquo;battle for Jerusalem&rdquo;. While political and religious acrimony over the city has caused much bloodshed among members of both the communities, the lives of the Jerusalem&#39;s citizens have been almost inextricably intertwined.&nbsp;

The primary flashpoint in Jerusalem is the sacred compound in the Old City, known to Muslims as the Haram al-Sharif and to Jews as the Temple Mount. The religious topography there is meaningful for the current conflict. Islamic structures stand on the Haram today and are used on a daily basis. The Jewish holy places exist primarily in archaeology and memory. Worship focuses on a remaining fragment of the Second, or Herod&rsquo;s, Temple, known as the Western Wall. A fragile modus vivendi has existed since 1967 that enables Jews to pray below at the Wall and Muslims above on the esplanade.&nbsp;

Such entwined existence is ubiquitous because the two communities, over the ages, have lived there in harmony as well as in discord. So much so that when violence breaks out it has become impossible to spare anyone community from sufferings such attacks entail. In 2014, for instance, when an attack took place in West Jerusalem at a synagogue, killing four Jewish worshippers, it also resulted in the death of Israeli Druze Zidan Saif.&nbsp;

Saif, incidentally, was not an Israeli Jew.&nbsp; He belonged to a distinct branch of Islam whose members often serve in Israel&rsquo;s police or armed forces. Saif&#39;s funeral was attended by the President of Israel and a large number of ultra-orthodox Jews.&nbsp;

My city, your city, our city

President Trump&#39;s announcement in support of making Jerusalem the capital city of Israel will further weaken the fragile balance on which Jerusalem sustains itself. The decision has the potential to embroil the different religious communities in bloody violence. Particularly because just like the Israeli state, in May 2017, the Palestinian group Hamas presented a document that proposed the formation of a Palestinian state with Jerusalem as its capital.&nbsp;

Giving to the demand of one community over the other, particularly when one-third of the population of Jerusalem is actually Muslim, and with a large number of Christians living in the area too, tantamounts to playing with fire. But Trump to fulfill his election promises and to pacify a large number of his orthodox influential voters is ready to let an already volatile region go further the extremist way.&nbsp;

But as Trump does not seem to care, it seems similar dogged determination has taken over supporters of the Zionist cause living in Israel too.&nbsp;Shumel Rosner, an expert in the Israeli politics and Israeli-Palestinian conflict, for instance, writes in the New York Times that the Israelis will not be deterred by threats of violence or by actual violence itself. Indeed as per the words of Rosner, the US declaration in support of Jerusalem as the capital city of Israel is a truly Trumansque moment. The author is here referring back to President Truman&#39;s decision to support the partition of Palestine, though the C.I.A. warned the President that &ldquo;armed hostilities between Jews and Arabs will break out if the U.N. General Assembly accepts the plan to partition Palestine into Jewish and Arab states.&rdquo;&nbsp;

Whose city is it anyway?

Jews, Muslims and Christians all the three communities have very long and intimate association with Jerusalem. For historical reasons, one community might have come before the other, but their histories overlap for a significant stretch of time.

Jews had been praying facing Jerusalem for time immemorial.&nbsp;

It is Jerusalem that matter most to the Christians, more than Bethlehem and Nazareth. This was where Christ preached, ate the Last Supper with his disciples before his death, where he was arrested, put on trial, condemned to death, crucified, and died, a man mocked and tortured by the occupying Romans. It is where, Christians believe, his tomb was found empty and he rose from the dead. Jerusalem, they say, is the &#39;sacred heart&#39; of the Christian story.

Jerusalem&#39;s pivotal place in the religious and political history of Islam is equally undeniable. According to Islamic tradition, the prophet travelled miraculously from Mecca to Jerusalem and then upwards through the seven heavens, culminating in a direct conversation with, and/or vision of, God. Before his ascension, he led all the previous prophets of God, including all the Biblical and Israelite prophets, in prayer. Islamic rule over Jerusalem lasted for 12 centuries, longer than any other rule, whether Israelite, Roman, Persian or Christian.

President Trump should have shown better judgement on the matter. He needed to have shown more nuanced appreciation towards the shared history of the region. But characteristically to his rash and provocative nature, Trump went ahead without heeding the advice of the world community.&nbsp;

We can just hope that Jerusalem in spite of its newfound recognition will continue to be a place of harmony for all peoples. And, instead of being the political capital of nation-state, it will be the emotional center of a multicultural universe. After all, the root meaning of Jerusalem is shalom- a city of peace. &nbsp;

&nbsp;

(Disclaimer: The author writes here in a personal capacity).

To fulfill his election promises and to pacify a large number of his orthodox influential voters, Trump is ready to let an already volatile region go further down the extremist way.?

Every year, at the very end of Yom Kippur, the holiest day of the Jewish year, and at the end of the Passover Seder, Jews all over the world recite, “Next year in Jerusalem.” The City, older than Bible, is at the heart and mind of all practising Jews. Jerusalem, more than any other city, stands as the symbol of the 'Promised Land' as the Jews survived expulsion by the Romans, slavery in the land of the Pharaohs and the Holocaust in Europe. At the end of the Second World War, many Jewish survivors of Hitler's concentration camps came back to settle in and around Jerusalem. For long, the Jewish stakeholders around the world had been trying very hard to gain a recognition for the Holy City as Israel's capital. But they have faced tough luck so far. Even Israel's closest ally, the US had been refusing to grant capital status to Jerusalem primarily because of the sensitivity of the matter. Battle for Jerusalem Palestinians and Israelis have been fighting over Jerusalem ever since the state of Israel has been established. Israel’s Prime Minister Benjamin Netanyahu has himself asserted that Israel is in the midst of a “battle for Jerusalem”. While political and religious acrimony over the city has caused much bloodshed among members of both the communities, the lives of the Jerusalem's citizens have been almost inextricably intertwined. The primary flashpoint in Jerusalem is the sacred compound in the Old City, known to Muslims as the Haram al-Sharif and to Jews as the Temple Mount. The religious topography there is meaningful for the current conflict. Islamic structures stand on the Haram today and are used on a daily basis. The Jewish holy places exist primarily in archaeology and memory. Worship focuses on a remaining fragment of the Second, or Herod’s, Temple, known as the Western Wall. A fragile modus vivendi has existed since 1967 that enables Jews to pray below at the Wall and Muslims above on the esplanade. Such entwined existence is ubiquitous because the two communities, over the ages, have lived there in harmony as well as in discord. So much so that when violence breaks out it has become impossible to spare anyone community from sufferings such attacks entail. In 2014, for instance, when an attack took place in West Jerusalem at a synagogue, killing four Jewish worshippers, it also resulted in the death of Israeli Druze Zidan Saif. Saif, incidentally, was not an Israeli Jew. He belonged to a distinct branch of Islam whose members often serve in Israel’s police or armed forces. Saif's funeral was attended by the President of Israel and a large number of ultra-orthodox Jews. My city, your city, our city President Trump's announcement in support of making Jerusalem the capital city of Israel will further weaken the fragile balance on which Jerusalem sustains itself. The decision has the potential to embroil the different religious communities in bloody violence. Particularly because just like the Israeli state, in May 2017, the Palestinian group Hamas presented a document that proposed the formation of a Palestinian state with Jerusalem as its capital. Giving to the demand of one community over the other, particularly when one-third of the population of Jerusalem is actually Muslim, and with a large number of Christians living in the area too, tantamounts to playing with fire. But Trump to fulfill his election promises and to pacify a large number of his orthodox influential voters is ready to let an already volatile region go further the extremist way. But as Trump does not seem to care, it seems similar dogged determination has taken over supporters of the Zionist cause living in Israel too. Shumel Rosner, an expert in the Israeli politics and Israeli-Palestinian conflict, for instance, writes in the New York Times that the Israelis will not be deterred by threats of violence or by actual violence itself. Indeed as per the words of Rosner, the US declaration in support of Jerusalem as the capital city of Israel is a truly Trumansque moment. The author is here referring back to President Truman's decision to support the partition of Palestine, though the C.I.A. warned the President that “armed hostilities between Jews and Arabs will break out if the U.N. General Assembly accepts the plan to partition Palestine into Jewish and Arab states.” Whose city is it anyway? Jews, Muslims and Christians all the three communities have very long and intimate association with Jerusalem. For historical reasons, one community might have come before the other, but their histories overlap for a significant stretch of time. Jews had been praying facing Jerusalem for time immemorial. It is Jerusalem that matter most to the Christians, more than Bethlehem and Nazareth. This was where Christ preached, ate the Last Supper with his disciples before his death, where he was arrested, put on trial, condemned to death, crucified, and died, a man mocked and tortured by the occupying Romans. It is where, Christians believe, his tomb was found empty and he rose from the dead. Jerusalem, they say, is the 'sacred heart' of the Christian story. Jerusalem's pivotal place in the religious and political history of Islam is equally undeniable. According to Islamic tradition, the prophet travelled miraculously from Mecca to Jerusalem and then upwards through the seven heavens, culminating in a direct conversation with, and/or vision of, God. Before his ascension, he led all the previous prophets of God, including all the Biblical and Israelite prophets, in prayer. Islamic rule over Jerusalem lasted for 12 centuries, longer than any other rule, whether Israelite, Roman, Persian or Christian. President Trump should have shown better judgement on the matter. He needed to have shown more nuanced appreciation towards the shared history of the region. But characteristically to his rash and provocative nature, Trump went ahead without heeding the advice of the world community. We can just hope that Jerusalem in spite of its newfound recognition will continue to be a place of harmony for all peoples. And, instead of being the political capital of nation-state, it will be the emotional center of a multicultural universe. After all, the root meaning of Jerusalem is shalom- a city of peace. (Disclaimer: The author writes here in a personal capacity).

Opinion: Trump is wrong; Israel alone can't claim Jerusalem

Myanmar&#39;s new leader forged diplomatic ties with the Vatican in May, but little did anyone know that six months down the line, those new relations would be the source of tension and international attention.

Pope Francis is due to make his first-ever visit to Myanmar and will be meeting State Counsellor Aung San Suu Kyi, senior officials and the Catholic community amid a refugee crisis which has seen more than 600,000 Rohingyas fled across the border into Bangladesh since an August attack.

Given the sensitivity of the issue, Francis&#39; trip is expected to gain much limelight on what he chooses to do or say.

&quot;So, the Pope is not going to hold back on saying what he feels and what he thinks. But on the other hand, he doesn&#39;t then want his presence in Myanmar to create difficulties for the people themselves, in this case, specifically for the Rohingya,&quot; said Reuters&#39; Vatican correspondent, Philip Pullella, adding that the Pope must tread carefully to make sure he does not upset relations between the Holy-See and Myanmar.

Pullella said the Pope has been advised by Cardinal Charles Maung Bo, the Archbishop of Yangon, to avoid using the term &quot;Rohingya&quot; while in Myanmar. Predominantly Buddhist Myanmar rejects the term &quot;Rohingya&quot; and does not recognise them as citizens nor as an ethnic group in their own right.

The Pope, a less predictable figure than his predecessors, has used the term &quot;Rohingya&quot; before to address the Muslim minority, which is also widely used by the international community such as the United Nations and the United States.

Roman Catholics make up a tiny minority in Myanmar of around 700,000 from among a population of more than 51 million.

Meanwhile, in Cox&#39;s Bazar the Pope is literally unknown. The hundreds of thousands of refugees have little information or interest in the inter-faith diplomacy going on in Myanmar and Bangladesh. Their main concerns are getting enough food for the day as their numbers continue to grow and as more make the perilous journey to cross the border.

&nbsp;

&nbsp;

&nbsp;

&nbsp;

Pope Francis is due to make his first-ever visit to Myanmar and will be meeting State Counsellor Aung San Suu Kyi

Myanmar's new leader forged diplomatic ties with the Vatican in May, but little did anyone know that six months down the line, those new relations would be the source of tension and international attention. Pope Francis is due to make his first-ever visit to Myanmar and will be meeting State Counsellor Aung San Suu Kyi, senior officials and the Catholic community amid a refugee crisis which has seen more than 600,000 Rohingyas fled across the border into Bangladesh since an August attack. Given the sensitivity of the issue, Francis' trip is expected to gain much limelight on what he chooses to do or say. "So, the Pope is not going to hold back on saying what he feels and what he thinks. But on the other hand, he doesn't then want his presence in Myanmar to create difficulties for the people themselves, in this case, specifically for the Rohingya," said Reuters' Vatican correspondent, Philip Pullella, adding that the Pope must tread carefully to make sure he does not upset relations between the Holy-See and Myanmar. Pullella said the Pope has been advised by Cardinal Charles Maung Bo, the Archbishop of Yangon, to avoid using the term "Rohingya" while in Myanmar. Predominantly Buddhist Myanmar rejects the term "Rohingya" and does not recognise them as citizens nor as an ethnic group in their own right. The Pope, a less predictable figure than his predecessors, has used the term "Rohingya" before to address the Muslim minority, which is also widely used by the international community such as the United Nations and the United States. Roman Catholics make up a tiny minority in Myanmar of around 700,000 from among a population of more than 51 million. Meanwhile, in Cox's Bazar the Pope is literally unknown. The hundreds of thousands of refugees have little information or interest in the inter-faith diplomacy going on in Myanmar and Bangladesh. Their main concerns are getting enough food for the day as their numbers continue to grow and as more make the perilous journey to cross the border.

Pope heads to Myanmar, Bangladesh

UN chief Antonio Guterres urged<a href="http://www.wionews.com/india-news/tillerson-to-deliver-warning-in-myanmar-over-rohingya-crisis-24063"> Myanmar</a> leader Aung San Suu Kyi to allow <a href="http://www.wionews.com/south-asia/myanmar-military-denies-atrocities-against-rohingya-24141">Rohingya refugees in Bangladesh</a> to return, when they met today at a <a href="http://www.wionews.com/india-news/asean-summit-modi-meets-several-world-leaders-24151">summit in the Philippines</a>, his office said.

The meeting added to global pressure on Suu Kyi to take action to end the crisis for the Muslim minority, with US Secretary of State Rex Tillerson due Tuesday also to hold talks with her in Manila then travel to Myanmar.

&quot;The Secretary-General highlighted that strengthened efforts to ensure humanitarian access, safe, dignified, voluntary and sustained returns, as well as true reconciliation between communities, would be essential,&quot; a UN statement said, summarising comments to Suu Kyi.

More than 600,000 Rohingya have fled to neighboring Bangladesh in two and a half months.

The crisis erupted after Rohingya rebels attacked police posts in Myanmar&#39;s Rakhine state, triggering a military crackdown that saw hundreds of villages reduced to ashes and sparked a massive exodus.

Authorities have blocked independent access to northern Rakhine.

But journalists and UN officials have collected reams of testimony from <a href="http://www.wionews.com/india-news/wion-morning-news-brief-november-13-2017-24142">Rohingya refugees in Bangladesh</a> describing soldiers and Buddhist mobs committing murder, rape and mass arson.

Following its first official investigation into the crisis, the army published a report this week in which it cleared itself of any abuses.

Nobel laureate Suu Kyi, a former democracy activist, has been lambasted by rights groups for failing to speak up for the Rohingya or condemn festering anti-Muslim sentiment in the country.

But she lacks control over the powerful military, which ruled the country for decades until her party came to power following 2015 elections.

The United States has been careful not to place blame on her and has focused instead on the army&#39;s role in the conflict.

Guterres and Suu Kyi met in the early hours of Tuesday morning, according to his office.

In a summit on Monday night with leaders of the 10-member Association of Southeast Asian Nations, of which Myanmar is a member, Guterres also voiced concern about the Rohingya.

He said the displacement of hundreds of thousands of Rohingya was a &quot;worrying escalation in a protracted tragedy,&quot; according to the UN statement.

He described the situation as a potential source of instability in the region, as well as radicalization.

The meeting added to global pressure on Suu Kyi to take action to end the crisis for the Muslim minority, with US Secretary of State Rex Tillerson due Tuesday also to hold talks with her in Manila then travel to Myanmar

UN chief Antonio Guterres urged Myanmar leader Aung San Suu Kyi to allow Rohingya refugees in Bangladesh to return, when they met today at a summit in the Philippines, his office said. The meeting added to global pressure on Suu Kyi to take action to end the crisis for the Muslim minority, with US Secretary of State Rex Tillerson due Tuesday also to hold talks with her in Manila then travel to Myanmar. "The Secretary-General highlighted that strengthened efforts to ensure humanitarian access, safe, dignified, voluntary and sustained returns, as well as true reconciliation between communities, would be essential," a UN statement said, summarising comments to Suu Kyi. More than 600,000 Rohingya have fled to neighboring Bangladesh in two and a half months. The crisis erupted after Rohingya rebels attacked police posts in Myanmar's Rakhine state, triggering a military crackdown that saw hundreds of villages reduced to ashes and sparked a massive exodus. Authorities have blocked independent access to northern Rakhine. But journalists and UN officials have collected reams of testimony from Rohingya refugees in Bangladesh describing soldiers and Buddhist mobs committing murder, rape and mass arson. Following its first official investigation into the crisis, the army published a report this week in which it cleared itself of any abuses. Nobel laureate Suu Kyi, a former democracy activist, has been lambasted by rights groups for failing to speak up for the Rohingya or condemn festering anti-Muslim sentiment in the country. But she lacks control over the powerful military, which ruled the country for decades until her party came to power following 2015 elections. The United States has been careful not to place blame on her and has focused instead on the army's role in the conflict. Guterres and Suu Kyi met in the early hours of Tuesday morning, according to his office. In a summit on Monday night with leaders of the 10-member Association of Southeast Asian Nations, of which Myanmar is a member, Guterres also voiced concern about the Rohingya. He said the displacement of hundreds of thousands of Rohingya was a "worrying escalation in a protracted tragedy," according to the UN statement. He described the situation as a potential source of instability in the region, as well as radicalization.

UN chief meets Myanmar's Suu Kyi on Rohingya crisis

Myanmar&#39;s army released a report on Monday denying all allegations of rape and killings by security forces, having days earlier replaced the general in charge of the operation that drove more than 600,000<a href="http://www.wionews.com/south-asia/tough-conditions-for-rohingya-refugees-in-bangladesh-us-official-23723" target="_blank"> Rohingya Muslims</a> to flee to <a href="http://www.wionews.com/south-asia/rohingya-group-urges-bangladesh-to-pressure-myanmar-on-return-to-ancestral-land-12444" target="_blank">Bangladesh</a>.

No reason was given for Major General Maung Maung Soe being transferred from his post as the head of Western Command in Rakhine state, where Myanmar&#39;s military, known as the Tatmadaw, launched a sweeping counter-insurgency operation in August.

&quot;I don&#39;t know the reason why he was transferred,&quot; Major General Aye Lwin, deputy director of the psychological warfare and public relation department at the Ministry of Defence, told Reuters. &quot;He wasn&#39;t moved into any position at present. He has been put in reserve.&quot;

A senior UN official, who had toured the refugee camps in Bangladesh, on Sunday accused <a href="http://www.wionews.com/world/un-security-council-urges-myanmar-to-stop-excessive-military-force-23625" target="_blank">Myanmar&#39;s military</a> of conducting organised mass rape and other crimes against humanity.

The Myanmar military said its own internal investigation had exonerated security forces of all accusations of atrocities. The investigators&#39; findings were posted on the Facebook page of the military&#39;s commander-in-chief, Senior General Min Aung Hlaing.

The developments came ahead of a visit on Wednesday by <a href="http://www.wionews.com/india-news/tillerson-to-deliver-warning-in-myanmar-over-rohingya-crisis-24063" target="_blank">US Secretary of State Rex Tillerson</a>. He is expected to deliver a stern message to Myanmar&#39;s generals, over whom national leader Aung San Suu Kyi has little control.

A spokeswoman for the US State Department, Katina Adams, said the United States was aware of reports of the general&#39;s replacement and added:

&quot;We remain gravely concerned by continuing reports of violence and human rights abuses committed by Burmese security forces and vigilantes. Those responsible for abuses must be held accountable.&quot;

Lawmakers in Washington are pressing to pass legislation imposing economic and travel sanctions targeting the military and its business interests.

In an op-ed in Britain&#39;s Guardian newspaper on Monday, Republican Representative Steve Chabot and Democratic Representative Joseph Crowley said it was time to &quot;expeditiously&quot; impose sanctions.

&quot;The US needs to send a clear message that there is no excuse for a cruel, extensive and grossly disproportionate crackdown on civilians,&quot; they said.

The government in mostly Buddhist Myanmar, which is also known as Burma, regards the Rohingya as illegal immigrants from Bangladesh.

Leaders of Asian nations meeting in Manila on Monday skirted around the exodus of the Rohingya, disappointing human rights groups who were hoping for a tough stand.

Maung Maung Soe&#39;s transfer was ordered on Friday and Brigadier General Soe Tint Naing, formerly a director in logistics, was appointed as the new head of Western Command.

Made up of three divisions, Western Command is overseen by the Bureau of Special Operations, which reports to the office of Min Aung Hlaing.

A senior UN official, UN High Commissioner for Human Rights Zeid Ra&#39;ad al-Hussein, has described the army&#39;s actions in Rakhine as a textbook example of ethnic cleansing.

Myanmar says the clearance operation was necessary for national security after Rohingya militants attacked 30 security posts and an army base in the state on August 25. The internal investigation put the number of fighters involved in the attacks at over 10,000, more than doubling an earlier official estimate.

Alleged atrocities

Speaking in Dhaka, Pramila Patten, the UN Special Representative of the Secretary-General on Sexual Violence in Conflict, said she would raise accusations against the Myanmar military with the International Criminal Court in the Hague.

&quot;When I return to New York, I will brief and raise the issue with the prosecutor and president of the ICC whether they (Myanmar&#39;s military) can be held responsible for these atrocities,&quot; Patten said.

&quot;Sexual violence is being commanded, orchestrated and perpetrated by the Armed Forces of Myanmar, otherwise known as the Tatmadaw,&quot; Patten said following a three-day tour of the Rohingya refugee camps in the Cox&#39;s Bazar region of Bangladesh.

&quot;Rape is an act and a weapon of genocide,&quot; she said.

Refugees have accused Myanmar soldiers and Buddhist vigilantes of torching their villages, murdering their families and raping women.

Patten said brutal acts of sexual violence had occurred in the context of collective persecution that included the killing of adults and children, torture, mutilation and the burning and looting of villages.

&quot;The forms of sexual violence we consistently heard about from survivors include gang-rape by multiple soldiers, forced public nudity and humiliation, and sexual slavery in military captivity. One survivor was in captivity for 45 days by the Myanmar army,&quot; Patten said.

Internal probe

The Myanmar military&#39;s internal probe said that according to 2,817 people interviewed from 54 Rohingya villages soldiers did not fire on &quot;innocent villagers&quot;, rape or commit sexual violence against women.

Nor were there any killings or beating of villagers, and the security forces did not carry out any looting or set fire to Rohingya mosques, it said.

The report also concluded that security forces only used small arms in clashes with Rohingya militants and there were no findings to suggest the use of &quot;excessive force&quot;.

It also blamed the militants for setting fire to the villages and frightening and coercing people to leave their homes.

Myanmar is refusing entry to a UN panel that was tasked with investigating allegations of abuses after a smaller military counteroffensive launched in October 2016.

The country is in the early stages of a fragile transition to democracy after being ruled by a junta for 49 years, and the generals have retained their autonomy on matters of defence, security and border issues under a 2008 constitution. Three generals are members of the cabinet.

Suu Kyi has said that any alleged atrocities should be substantiated and investigated, while her government is working to stabilise Rakhine in order for the Rohingya to return.

For now, though, the flow is one way. The International Rescue Committee, a New York-based aid agency, reckons that around two-thirds of an estimated 300,000 Rohingya remaining in Myanmar could head across the border in the coming months.

Myanmar's army released a report on Monday denying all allegations of rape and killings by security forces, having days earlier replaced the general in charge of the operation that drove more than 600,000 Rohingya Muslims to flee to Bangladesh

Myanmar's army released a report on Monday denying all allegations of rape and killings by security forces, having days earlier replaced the general in charge of the operation that drove more than 600,000 Rohingya Muslims to flee to Bangladesh. No reason was given for Major General Maung Maung Soe being transferred from his post as the head of Western Command in Rakhine state, where Myanmar's military, known as the Tatmadaw, launched a sweeping counter-insurgency operation in August. "I don't know the reason why he was transferred," Major General Aye Lwin, deputy director of the psychological warfare and public relation department at the Ministry of Defence, told Reuters. "He wasn't moved into any position at present. He has been put in reserve." A senior UN official, who had toured the refugee camps in Bangladesh, on Sunday accused Myanmar's military of conducting organised mass rape and other crimes against humanity. The Myanmar military said its own internal investigation had exonerated security forces of all accusations of atrocities. The investigators' findings were posted on the Facebook page of the military's commander-in-chief, Senior General Min Aung Hlaing. The developments came ahead of a visit on Wednesday by US Secretary of State Rex Tillerson. He is expected to deliver a stern message to Myanmar's generals, over whom national leader Aung San Suu Kyi has little control. A spokeswoman for the US State Department, Katina Adams, said the United States was aware of reports of the general's replacement and added: "We remain gravely concerned by continuing reports of violence and human rights abuses committed by Burmese security forces and vigilantes. Those responsible for abuses must be held accountable." Lawmakers in Washington are pressing to pass legislation imposing economic and travel sanctions targeting the military and its business interests. In an op-ed in Britain's Guardian newspaper on Monday, Republican Representative Steve Chabot and Democratic Representative Joseph Crowley said it was time to "expeditiously" impose sanctions. "The US needs to send a clear message that there is no excuse for a cruel, extensive and grossly disproportionate crackdown on civilians," they said. The government in mostly Buddhist Myanmar, which is also known as Burma, regards the Rohingya as illegal immigrants from Bangladesh. Leaders of Asian nations meeting in Manila on Monday skirted around the exodus of the Rohingya, disappointing human rights groups who were hoping for a tough stand. Maung Maung Soe's transfer was ordered on Friday and Brigadier General Soe Tint Naing, formerly a director in logistics, was appointed as the new head of Western Command. Made up of three divisions, Western Command is overseen by the Bureau of Special Operations, which reports to the office of Min Aung Hlaing. A senior UN official, UN High Commissioner for Human Rights Zeid Ra'ad al-Hussein, has described the army's actions in Rakhine as a textbook example of ethnic cleansing. Myanmar says the clearance operation was necessary for national security after Rohingya militants attacked 30 security posts and an army base in the state on August 25. The internal investigation put the number of fighters involved in the attacks at over 10,000, more than doubling an earlier official estimate. Alleged atrocities Speaking in Dhaka, Pramila Patten, the UN Special Representative of the Secretary-General on Sexual Violence in Conflict, said she would raise accusations against the Myanmar military with the International Criminal Court in the Hague. "When I return to New York, I will brief and raise the issue with the prosecutor and president of the ICC whether they (Myanmar's military) can be held responsible for these atrocities," Patten said. "Sexual violence is being commanded, orchestrated and perpetrated by the Armed Forces of Myanmar, otherwise known as the Tatmadaw," Patten said following a three-day tour of the Rohingya refugee camps in the Cox's Bazar region of Bangladesh. "Rape is an act and a weapon of genocide," she said. Refugees have accused Myanmar soldiers and Buddhist vigilantes of torching their villages, murdering their families and raping women. Patten said brutal acts of sexual violence had occurred in the context of collective persecution that included the killing of adults and children, torture, mutilation and the burning and looting of villages. "The forms of sexual violence we consistently heard about from survivors include gang-rape by multiple soldiers, forced public nudity and humiliation, and sexual slavery in military captivity. One survivor was in captivity for 45 days by the Myanmar army," Patten said. Internal probe The Myanmar military's internal probe said that according to 2,817 people interviewed from 54 Rohingya villages soldiers did not fire on "innocent villagers", rape or commit sexual violence against women. Nor were there any killings or beating of villagers, and the security forces did not carry out any looting or set fire to Rohingya mosques, it said. The report also concluded that security forces only used small arms in clashes with Rohingya militants and there were no findings to suggest the use of "excessive force". It also blamed the militants for setting fire to the villages and frightening and coercing people to leave their homes. Myanmar is refusing entry to a UN panel that was tasked with investigating allegations of abuses after a smaller military counteroffensive launched in October 2016. The country is in the early stages of a fragile transition to democracy after being ruled by a junta for 49 years, and the generals have retained their autonomy on matters of defence, security and border issues under a 2008 constitution. Three generals are members of the cabinet. Suu Kyi has said that any alleged atrocities should be substantiated and investigated, while her government is working to stabilise Rakhine in order for the Rohingya to return. For now, though, the flow is one way. The International Rescue Committee, a New York-based aid agency, reckons that around two-thirds of an estimated 300,000 Rohingya remaining in Myanmar could head across the border in the coming months.

Myanmar military denies atrocities against Rohingyas, replaces general

<a href="http://www.wionews.com/south-asia/indonesian-minister-to-meet-suu-kyi-amid-protests-over-rohingya-19834">Myanmar leader Aung San Suu Kyi</a> has come under pressure from countries with large Muslim populations including Bangladesh, Indonesia and Pakistan to stop violence against Rohingya Muslims after nearly 125,000 of them fled to Bangladesh.

Indonesian foreign minister met the Nobel Peace Prize laureate and Myanmar army chief Min Aung Hlaing on Monday to call on Myanmar to halt the bloodshed. The minister, Retno Marsudi, was due in the Bangladeshi capital, Dhaka, on Tuesday.

&quot;The security authorities need to immediately stop all forms of violence there and provide humanitarian assistance and development aid for the short and long term,&quot; Retno said after her meetings in the Myanmar capital.

The latest violence in Myanmar&#39;s northwestern Rakhine state began on Aug. 25, when Rohingya insurgents attacked dozens of police posts and an army base. The ensuing clashes and a military counter-offensive have killed at least 400 people and triggered the exodus of villagers to Bangladesh.

The treatment of Buddhist-majority Myanmar&#39;s roughly 1.1 million Muslim Rohingya is the biggest challenge facing Suu Kyi, who has been accused by Western critics of not speaking out for the minority that has long complained of persecution.

Myanmar says its security forces are fighting a legitimate campaign against &quot;terrorists&quot; responsible for a string of attacks on police posts and the army since last October.

Myanmar officials blamed Rohingya militants for the burning of homes and civilian deaths but rights monitors and Rohingya fleeing to neighbouring Bangladesh say the Myanmar army is trying to force Rohingya out with a campaign of arson and killings.

&quot;Indonesia is taking the lead on this and ultimately there is a possibility of ASEAN countries joining in,&quot; H.T. Imam, political adviser to Bangladesh Prime Minister Sheikh Hasina, told Reuters, referring to the 10-member Association of South East Asian Nations, of which both Myanmar and Indonesia are members.

&quot;If we can keep the pressure on Myanmar from ASEAN, from India as well, that will be good.&quot;

CONSCIENCE AWAKENED?

Indian Prime Minister Narendra Modi begins a visit to Myanmar later on Tuesday, during which he is due to meet top officials, including Suu Kyi.

&quot;PM Modi is going there and our foreign secretary has already briefed the foreign secretary of India on this. If international conscience is awakened then that would put pressure on Myanmar,&quot; said H.T. Imam.

The latest estimate of the number of people who have crossed the border into Bangladesh since Aug. 25, based on calculations by U.N. workers on the Bangladeshi side, is 123,600.

That takes to about 210,000 the number of Rohingya who have sought refuge in Bangladesh since October, when Rohingya insurgents staged much smaller attacks on security posts, triggering a major Myanmar army counteroffensive and sending about 87,000 people fleeing into Bangladesh.

The new arrivals - many sick or wounded with burns or bullet wounds - have strained aid agencies and communities already helping hundreds of thousands of refugees from previous spasms of violence in Myanmar.

Pakistani Foreign Minister Khawaja Muhammad Asif expressed &quot;deep anguish at the ongoing violence against the Rohingya Muslims&quot; and urged the Organization of Islamic Cooperation to take &quot;immediate and effective action to bring an end to all human-rights violations against innocent and unarmed Rohingya Muslim population&quot;.

Pakistan is home to a large Rohingya community.

Malala Yousafzai, the youngest winner of the Nobel Peace Prize, on Monday called on Suu Kyi to condemn the &quot;shameful&quot; treatment of the Rohingya, saying &quot;the world is waiting&quot; for her to speak out.

Indonesian foreign minister met the Nobel Peace Prize laureate and Myanmar army chief Min Aung Hlaing on Monday to call on Myanmar to halt the bloodshed. The minister, Retno Marsudi, was due in the Bangladeshi capital, Dhaka, on Tuesday.

Myanmar leader Aung San Suu Kyi has come under pressure from countries with large Muslim populations including Bangladesh, Indonesia and Pakistan to stop violence against Rohingya Muslims after nearly 125,000 of them fled to Bangladesh. Indonesian foreign minister met the Nobel Peace Prize laureate and Myanmar army chief Min Aung Hlaing on Monday to call on Myanmar to halt the bloodshed. The minister, Retno Marsudi, was due in the Bangladeshi capital, Dhaka, on Tuesday. "The security authorities need to immediately stop all forms of violence there and provide humanitarian assistance and development aid for the short and long term," Retno said after her meetings in the Myanmar capital. The latest violence in Myanmar's northwestern Rakhine state began on Aug. 25, when Rohingya insurgents attacked dozens of police posts and an army base. The ensuing clashes and a military counter-offensive have killed at least 400 people and triggered the exodus of villagers to Bangladesh. The treatment of Buddhist-majority Myanmar's roughly 1.1 million Muslim Rohingya is the biggest challenge facing Suu Kyi, who has been accused by Western critics of not speaking out for the minority that has long complained of persecution. Myanmar says its security forces are fighting a legitimate campaign against "terrorists" responsible for a string of attacks on police posts and the army since last October. Myanmar officials blamed Rohingya militants for the burning of homes and civilian deaths but rights monitors and Rohingya fleeing to neighbouring Bangladesh say the Myanmar army is trying to force Rohingya out with a campaign of arson and killings. "Indonesia is taking the lead on this and ultimately there is a possibility of ASEAN countries joining in," H.T. Imam, political adviser to Bangladesh Prime Minister Sheikh Hasina, told Reuters, referring to the 10-member Association of South East Asian Nations, of which both Myanmar and Indonesia are members. "If we can keep the pressure on Myanmar from ASEAN, from India as well, that will be good." CONSCIENCE AWAKENED? Indian Prime Minister Narendra Modi begins a visit to Myanmar later on Tuesday, during which he is due to meet top officials, including Suu Kyi. "PM Modi is going there and our foreign secretary has already briefed the foreign secretary of India on this. If international conscience is awakened then that would put pressure on Myanmar," said H.T. Imam. The latest estimate of the number of people who have crossed the border into Bangladesh since Aug. 25, based on calculations by U.N. workers on the Bangladeshi side, is 123,600. That takes to about 210,000 the number of Rohingya who have sought refuge in Bangladesh since October, when Rohingya insurgents staged much smaller attacks on security posts, triggering a major Myanmar army counteroffensive and sending about 87,000 people fleeing into Bangladesh. The new arrivals - many sick or wounded with burns or bullet wounds - have strained aid agencies and communities already helping hundreds of thousands of refugees from previous spasms of violence in Myanmar. Pakistani Foreign Minister Khawaja Muhammad Asif expressed "deep anguish at the ongoing violence against the Rohingya Muslims" and urged the Organization of Islamic Cooperation to take "immediate and effective action to bring an end to all human-rights violations against innocent and unarmed Rohingya Muslim population". Pakistan is home to a large Rohingya community. Malala Yousafzai, the youngest winner of the Nobel Peace Prize, on Monday called on Suu Kyi to condemn the "shameful" treatment of the Rohingya, saying "the world is waiting" for her to speak out.

Myanmar's Suu Kyi under pressure as almost 125,000 Rohingya flee violence

Around <a href="https://www.washingtonpost.com/world/middle_east/more-than-17-million-muslims-gather-for-start-of-hajj/2017/08/30/5f03d726-8d60-11e7-9c53-6a169beb0953_story.html?utm_term=.c7c4707d4140">1.7 million Muslims</a> have gathered this year in the holy city of Mecca in Saudi Arabia for the annual pilgrimage &ndash; <a href="http://www.dictionary.com/browse/hajj">the hajj</a>. The five-day pilgrimage <a href="http://www.cambridge.org/us/academic/subjects/history/middle-east-history/hajj-pilgrimage-islam?format=HB&amp;isbn=9781107030510#r1EAFLxwIhcoTB6d.97">is a once-in-a-lifetime obligation</a> for all Muslims who have the physical and financial ability to undertake the journey.

So, what is the hajj and what is its spiritual significance?

The fifth pillar

Millions of Muslims from diverse countries such as Indonesia, Russia, India, Cuba, Fiji, the United States, Nigeria and others congregate in Mecca during the last month of the Muslim lunar year.

<figure class="align-center "><img alt="" src="https://cdn.theconversation.com/files/184265/width754/file-20170831-32045-gdggwc.jpg" />
<figcaption>
Pilgrims dressed in white garments. <a class="source" href="https://www.flickr.com/photos/aljazeeraenglish/4123390204/in/photolist-7hnsfy-dqsVVf-7duYF4-8RpkCH-79riDe-f7bkTc-4Hh1A1-5VrCdR-5EQert-aECwxs-WfuiKx-5Zp6RG-5vEWkL-5Zp3Nd-UkvMJu-bbLaB4-baMrWa-dnXjRu-aaj4Pe-7yfUEo-6X522A-aNLLcn-dtNpmB-prVQPP-xpBTq-efCN2o-7ZiP1B-7ab1dG-7ab1du-eg4WRc-689Sed-fntKkM-RaUt4-5YD77K-7iU1uN-Sk6Z3y-5Xbum3-8UiyE8-vNjgG-pS5hEz-62kErs-dtw7BT-RtMFKv-5L8q5Y-5MNzJw-aECKRw-S8Wdyh-2jjQt-Jq48b-baj3MZ">Al Jazeera English</a>, <a class="license" href="http://creativecommons.org/licenses/by-nc/4.0/">CC BY-NC</a>
</figcaption>
</figure>

Pilgrims wear plain, white garments. Men drape seamless, unstitched clothing and women dress in plain white dresses and headscarves. The idea behind dressing simply is to mask any differences in wealth and status.

The pilgrimage is considered the fifth pillar of Islamic practice (the other four being the profession of faith, five daily prayers, charity and <a href="https://theconversation.com/why-ramadan-is-called-ramadan-6-questions-answered-77291">the fast of Ramadan</a>). In calling Muslims to perform the hajj, the Quran <a href="http://www.quranexplorer.com/quran/">says</a>,

&ldquo;Proclaim to men the Pilgrimage: they will come to thee on foot and on every lean camel, coming from every remote path.&rdquo;

The rites of the hajj are believed to retrace events from the lives of prominent prophets such as Ibrahim and Ismail.

The first day of the hajj

Pilgrims start by circling <a href="http://www.oxfordreference.com/view/10.1093/acref/9780195125580.001.0001/acref-9780195125580">the &ldquo;Holy Kaaba</a>,&rdquo; the black, cube-shaped house of God (at the centre of the most sacred mosque in Mecca), seven times.

The Kaaba occupies a central place in the lives of Muslims. In all parts of the world, Muslims are expected to turn toward the Kaaba when performing their daily prayers.

Specific rules <a href="http://www.oxfordreference.com/view/10.1093/acref/9780195125580.001.0001/acref-9780195125580">concerning going around</a> the Kaaba are prescribed for pilgrims. They may also kiss, touch or approach the Kaaba during the pilgrimage as a sign of their respect and continued devotion.

The Quran tells the story of Ibrahim&rsquo;s sacrifice, who when commanded by God, agreed to sacrifice his son, Ismail. Muslims believe the Kaaba holds the black stone upon which Ibrahim was called to sacrifice Ismail.

In performing the rituals, they join in a long line of pilgrims to Mecca &ndash; <a href="https://global.oup.com/academic/product/the-life-of-muhammad-9780196360331?cc=us&amp;lang=en&amp;">including Prophet Muhammad</a> &ndash; who circled the Kaaba.

Pilgrims then proceed to a ritual walking &ndash; about 100 meters from the Kaaba &ndash; to hills known as &ldquo;Safa&rdquo; and &ldquo;Marwah.&rdquo; Here they re-create <a href="http://www.cambridge.org/us/academic/subjects/history/middle-east-history/hajj-pilgrimage-islam?format=HB&amp;isbn=9781107030510">another significant event</a> recorded in the Quran: when Ibrahim was granted a son by God through his Egyptian slave girl Hajar. After the birth of Ismail, God instructed Ibrahim to take Hajar and her newborn son out into the desert and leave them there. Ibrahim left them near the present-day location of the Kaaba. Ismail cried out with thirst and Hajar ran between two hills, looking for water until she turned to God for help.

God rewarded Hajar for her patience and sent his angel Jibreel to reveal a spring, which today is known as &ldquo;Zamzam Well.&rdquo; Pilgrims drink water from the sacred well and may take some home for blessings.

The second day of the hajj

<figure class="align-center "><img alt="" src="https://cdn.theconversation.com/files/184267/width754/file-20170831-22397-zsohp9.jpg" />
<figcaption>
Pilgrims praying on Arafat. <a class="source" href="https://www.flickr.com/photos/aljazeeraenglish/4135906354/in/photolist-7itASf-7ipEj8-7m6S5M-4kgEVJ-7iw61y-8TRppx-97r2W7-arbDH-7iscY6-7ifhd9-7ygqjr-7hX95R-fBsJ1X-7ykfkW-7ygrB8-7ygrne-7ykeTq-an6Zn-8TULHS-5Hycc7-5HtS4v-7ykf8J-5Hu33g-5HtUxP-7ygrbR-5HyeCd-5HtTPn-5HyrAE-8TUqFh-7ygrRD-8TRKpi-5HtRhv-8TRnNz-8TREd4-7ykdSq-4qY7wP-an6Zo-arbS4-qXKmg2-dcec1H-8TRzCc-8TUp9s-8TRU4c-7rR3ib-8TUVES-8TRJ9r-8TRH3K-8TRSuH-8TUUFE-8TRx2n">Al Jazeera English</a>, <a class="license" href="http://creativecommons.org/licenses/by-sa/4.0/">CC BY-SA</a>
</figcaption>
</figure>

The hajj &ldquo;climaxes&rdquo; with a sojourn into the plains of Arafat near Mecca. There, pilgrims gather in tents, spend time with one another and perform prayers. Some pilgrims will ascend a hill known as the &ldquo;Mount of Mercy,&rdquo; where Prophet Muhammad delivered the <a href="https://en.wikipedia.org/wiki/Farewell_Sermon">farewell sermon</a> toward the end of his life.

They then proceed to an open plain near Mecca, often a highlight of the journey for many pilgrims. Muslims believe that the <a href="http://www.oxfordreference.com/view/10.1093/acref/9780195125580.001.0001/acref-9780195125580">spirit of God comes closer to Earth</a> in this place at the time of the pilgrimage.

As a scholar of global Islam, during my fieldwork, I have interviewed those who have gone on the hajj. They have described to me their personal experiences.

Many pilgrims, when standing in the plains of Arafat, <a href="https://books.google.com/books?id=LkmkAwAAQBAJ&amp;pg=PA60&amp;lpg=PA60&amp;dq=a+close+communion+with+god+plains+of+arafat&amp;source=bl&amp;ots=xfljL0qqXO&amp;sig=ST3pnAIcye_QJ2ZbbcPA2gfMBIM&amp;hl=en&amp;sa=X&amp;ved=0ahUKEwjitdWOp4LWAhVDQiYKHamnA9QQ6AEIPjAG#v=onepage&amp;q=a%20close%20communion%20with%20god%20plains%20of%20arafat&amp;f=false">feel a close communion with God.</a>

Final three days

Afterwards, pilgrims move to Mina, also known as the Tent City, about five kilometres from the holy city of Mecca. Here, they reenact another part of the story of Ibrahim&rsquo;s test of faith in the sacrifice of his son.

They recall how Satan tried to tempt Ibrahim to disobey <a href="https://theconversation.com/why-muslims-celebrate-eid-twice-a-year-6-questions-answered-80949">God&rsquo;s call to sacrifice Ismail</a>. Ibrahim, however, remained unmoved and informed Ismail, who was willing to be sacrificed. To reenact Ibrahim&rsquo;s rebuff of Satan&rsquo;s temptation, pilgrims throw small stones at a stone pillar.

They then proceed to follow Ibrahim in the act of sacrifice. The Quran says just as Ibrahim attempted to kill his son, God intervened and a ram was sacrificed in place of Ismail. In remembrance, Muslims all over the world sacrifice an animal on this day. The <a href="https://theconversation.com/why-muslims-celebrate-eid-twice-a-year-6-questions-answered-80949">&ldquo;festival of the sacrifice&rdquo; is known as Eid al-Adha</a>.

<figure class="align-center "><img alt="" src="https://cdn.theconversation.com/files/184266/width754/file-20170831-2020-czju2i.jpg" />
<figcaption>
Pilgrims stoning the devil in Mina. <a class="source" href="https://www.flickr.com/photos/aljazeeraenglish/4142094316/in/photolist-7iXrgk-7iXrAK-7iXrqk-7j2iPq-8U9pyc-7iXrtK-7iXrxn-7j2jd3-7j2jfj-7ykkpd-7j2iSQ-7j2jkf-7j2j7E-7iXrcV-7j2jFy-7j2jJU-7ykk2L-7iXr7Z-7iXriZ-7iXryR-7j2job-7j2iVd-7iBtP1-7j2jGS-7iXrSX-7ykhiS-7ygxAz-7iXrLe-7j2j2d-7ygwp8-8UbHdp">Al Jazeera English</a>, <a class="license" href="http://creativecommons.org/licenses/by-sa/4.0/">CC BY-SA</a>
</figcaption>
</figure>

Many pilgrims spend the next few days repeating the stoning at Mina (at least six more times) and going around the Holy Kaaba in Mecca (at least once more). Pilgrims also start to put on their everyday clothes <a href="http://www.oxfordreference.com/view/10.1093/acref/9780195125580.001.0001/acref-9780195125580">to indicate a transition to their worldly life</a>.

It is believed that a proper performance of the hajj can absolve Muslim pilgrims of any previous sins. However, Muslims also believe that just undertaking the pilgrimage is not enough: <a href="http://www.cambridge.org/us/academic/subjects/history/middle-east-history/hajj-pilgrimage-islam#O3cwEbjxDttkhEyF.97">It is up to God to judge the pilgrimage as acceptable or not.</a>

Creating one Muslim community

The hajj is a massive <a href="http://www.cnn.com/2014/10/08/world/meast/how-hi-tech-manages-millions-during-the-hajj/index.html">organisational project</a> for the Saudi authorities. <a href="http://www.cnn.com/2014/10/08/world/meast/how-hi-tech-manages-millions-during-the-hajj/index.html">Issues concerning</a> crowd management, security, traffic and tensions constantly plague the successful organisation of the annual event. A deadly stampede in 2015 left <a href="http://www.cnn.com/2015/09/25/middleeast/hajj-pilgrimage-stampede/index.html">over 700 dead</a>.

There are other ongoing tensions as well: Some <a href="https://theconversation.com/what-is-the-shia-sunni-divide-78216">Shia</a> governments such as Iran, for example, have levelled <a href="http://www.alterinter.org/spip.php?article4502">charges alleging discrimination</a> by <a href="https://theconversation.com/what-is-the-shia-sunni-divide-78216">Sunni</a> Saudi authorities. Furthermore, this year, citizens of <a href="http://www.aljazeera.com/news/2017/08/hajj-qataris-year-saudi-row-170825192148831.html">Qatar were not able to perform the hajj</a> following the decision by Saudi Arabia and three other Arab nations to sever diplomatic ties with the country.

To address such issues, <a href="https://books.google.com/books?id=6VeCWQfVNjkC&amp;q=OIC#v=snippet&amp;q=OIC&amp;f=false">many Muslims have called</a> for the <a href="http://www.oic-oci.org/">Organisation of the Islamic Cooperation (OIC)</a>, an intergovernmental organisation, to put together an international, multi-partisan committee to organise the pilgrimage.

Perhaps that could help avoid regional or sectarian conflicts. The hajj, after all, is any individual Muslim&rsquo;s <a href="http://www.oxfordreference.com/view/10.1093/acref/9780195125580.001.0001/acref-9780195125580">single most</a> symbolic ritual act that reflects <a href="http://imjcr.com/journals/imjcr/Vol_3_No_1_June_2014/3.pdf">the ideal of unity</a>.

<img alt="The Conversation" height="1" src="https://counter.theconversation.edu.au/content/83284/count.gif?distributor=republish-lightbox-basic" width="1" />By requiring Muslims to do the same clothes, pray in the same spaces and perform the same rituals, the hajj creates a global Muslim community, with no class distinctions.

&nbsp;

This article was originally published on <a href="http://theconversation.com">The Conversation</a>. Read the <a href="https://theconversation.com/explaining-the-muslim-pilgrimage-of-hajj-83284">original article</a>.

The goal of hajj is to create a global Muslim community, with no class distinctions but citizens of Qatar can't undertake hajj this year.

Around 1.7 million Muslims have gathered this year in the holy city of Mecca in Saudi Arabia for the annual pilgrimage – the hajj. The five-day pilgrimage is a once-in-a-lifetime obligation for all Muslims who have the physical and financial ability to undertake the journey. So, what is the hajj and what is its spiritual significance? The fifth pillar Millions of Muslims from diverse countries such as Indonesia, Russia, India, Cuba, Fiji, the United States, Nigeria and others congregate in Mecca during the last month of the Muslim lunar year. Pilgrims dressed in white garments. Al Jazeera English, CC BY-NC Pilgrims wear plain, white garments. Men drape seamless, unstitched clothing and women dress in plain white dresses and headscarves. The idea behind dressing simply is to mask any differences in wealth and status. The pilgrimage is considered the fifth pillar of Islamic practice (the other four being the profession of faith, five daily prayers, charity and the fast of Ramadan). In calling Muslims to perform the hajj, the Quran says, “Proclaim to men the Pilgrimage: they will come to thee on foot and on every lean camel, coming from every remote path.” The rites of the hajj are believed to retrace events from the lives of prominent prophets such as Ibrahim and Ismail. The first day of the hajj Pilgrims start by circling the “Holy Kaaba,” the black, cube-shaped house of God (at the centre of the most sacred mosque in Mecca), seven times. The Kaaba occupies a central place in the lives of Muslims. In all parts of the world, Muslims are expected to turn toward the Kaaba when performing their daily prayers. Specific rules concerning going around the Kaaba are prescribed for pilgrims. They may also kiss, touch or approach the Kaaba during the pilgrimage as a sign of their respect and continued devotion. The Quran tells the story of Ibrahim’s sacrifice, who when commanded by God, agreed to sacrifice his son, Ismail. Muslims believe the Kaaba holds the black stone upon which Ibrahim was called to sacrifice Ismail. In performing the rituals, they join in a long line of pilgrims to Mecca – including Prophet Muhammad – who circled the Kaaba. Pilgrims then proceed to a ritual walking – about 100 meters from the Kaaba – to hills known as “Safa” and “Marwah.” Here they re-create another significant event recorded in the Quran: when Ibrahim was granted a son by God through his Egyptian slave girl Hajar. After the birth of Ismail, God instructed Ibrahim to take Hajar and her newborn son out into the desert and leave them there. Ibrahim left them near the present-day location of the Kaaba. Ismail cried out with thirst and Hajar ran between two hills, looking for water until she turned to God for help. God rewarded Hajar for her patience and sent his angel Jibreel to reveal a spring, which today is known as “Zamzam Well.” Pilgrims drink water from the sacred well and may take some home for blessings. The second day of the hajj Pilgrims praying on Arafat. Al Jazeera English, CC BY-SA The hajj “climaxes” with a sojourn into the plains of Arafat near Mecca. There, pilgrims gather in tents, spend time with one another and perform prayers. Some pilgrims will ascend a hill known as the “Mount of Mercy,” where Prophet Muhammad delivered the farewell sermon toward the end of his life. They then proceed to an open plain near Mecca, often a highlight of the journey for many pilgrims. Muslims believe that the spirit of God comes closer to Earth in this place at the time of the pilgrimage. As a scholar of global Islam, during my fieldwork, I have interviewed those who have gone on the hajj. They have described to me their personal experiences. Many pilgrims, when standing in the plains of Arafat, feel a close communion with God. Final three days Afterwards, pilgrims move to Mina, also known as the Tent City, about five kilometres from the holy city of Mecca. Here, they reenact another part of the story of Ibrahim’s test of faith in the sacrifice of his son. They recall how Satan tried to tempt Ibrahim to disobey God’s call to sacrifice Ismail. Ibrahim, however, remained unmoved and informed Ismail, who was willing to be sacrificed. To reenact Ibrahim’s rebuff of Satan’s temptation, pilgrims throw small stones at a stone pillar. They then proceed to follow Ibrahim in the act of sacrifice. The Quran says just as Ibrahim attempted to kill his son, God intervened and a ram was sacrificed in place of Ismail. In remembrance, Muslims all over the world sacrifice an animal on this day. The “festival of the sacrifice” is known as Eid al-Adha. Pilgrims stoning the devil in Mina. Al Jazeera English, CC BY-SA Many pilgrims spend the next few days repeating the stoning at Mina (at least six more times) and going around the Holy Kaaba in Mecca (at least once more). Pilgrims also start to put on their everyday clothes to indicate a transition to their worldly life. It is believed that a proper performance of the hajj can absolve Muslim pilgrims of any previous sins. However, Muslims also believe that just undertaking the pilgrimage is not enough: It is up to God to judge the pilgrimage as acceptable or not. Creating one Muslim community The hajj is a massive organisational project for the Saudi authorities. Issues concerning crowd management, security, traffic and tensions constantly plague the successful organisation of the annual event. A deadly stampede in 2015 left over 700 dead. There are other ongoing tensions as well: Some Shia governments such as Iran, for example, have levelled charges alleging discrimination by Sunni Saudi authorities. Furthermore, this year, citizens of Qatar were not able to perform the hajj following the decision by Saudi Arabia and three other Arab nations to sever diplomatic ties with the country. To address such issues, many Muslims have called for the Organisation of the Islamic Cooperation (OIC), an intergovernmental organisation, to put together an international, multi-partisan committee to organise the pilgrimage. Perhaps that could help avoid regional or sectarian conflicts. The hajj, after all, is any individual Muslim’s single most symbolic ritual act that reflects the ideal of unity. By requiring Muslims to do the same clothes, pray in the same spaces and perform the same rituals, the hajj creates a global Muslim community, with no class distinctions. This article was originally published on The Conversation. Read the original article.

What is the spiritual significance of hajj to a Muslim?

This is a very different kind of a Ramadan story.&nbsp; 
&nbsp; 
It is not one that goes around debunking myths of Ramadan, nor does it subscribe you to any type of dos and don&#39;ts of fasting. It even steers clear of the overused path of showcasing mouth-watering Ramadan food that you can open your fast with or try out at dawn for suhoor ( a meal eaten at dawn, before starting with the fast).&nbsp; 
&nbsp; 
But it does have food pictures. After all, what is Ramadan without a bright spectacle of korma, nihari, biryani and kebab infused in the aroma of garam masala or a sight of freshly prepared kulfi falooda, malai jalebi and silver coated phirni with extra almonds in a kulhad (earthen cup)!&nbsp;

It is obvious that the elaborate menu has your attention but this story focuses on sellers and not what&rsquo;s sold.&nbsp; 
&nbsp; 
Sher Bahadur from Dhampur in District Bijnor, Uttar Pradesh is one such seller who talks about his love for Ramadan and how it has changed his life for the better. Belonging to a family of confectioners, Sher Bahadur believes that it&rsquo;s in his blood to make sweets. So every year, in the month of Ramadan, he makes the best kind of dry, raw sewai.&nbsp; 
&nbsp; 
&ldquo;Our family has always been in the trade of making sweets, we are famous for our &lsquo;mithai&rsquo; and &lsquo;batasha&rsquo; back home. Here in Batla House (a popular Muslim neighbourhood) in Delhi, my cousin brother and I sell at least 12 types of uncooked sewai: Lachha feni, Benarasi feni, Benarasi kemami, Zafrani sewai, Rasgolla Feni, Khajla and more&rdquo;, he says. &nbsp;

<div class="ui-state-default" contenteditable="false"><img alt="" draggable="false" src="http://s.wionews.com/photos/image%20tweeted%20out%20by%20alyssa%20(1)-20170623081936.jpg" />
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There are more than 15 varieties of sewai in the market, with some of them specially made for Ramadan (WION)
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Sher Bahadur is 45 years old, married with a wife and six kids who stay in Dhampur. A small-time trader, he doesn&rsquo;t have the money to keep a family of eight in Delhi but there&rsquo;s hope for him, as every Ramadan, he is able to save a considerable amount to buy his own property in the capital.&nbsp; 
&nbsp; 
&ldquo;Ramadan is a blessing for my family. I have been selling sewai in Ramadan since 20 years now and every year, this month, our profit simply doubles or even triples sometimes. I eagerly wait for Ramadan to earn more as I have been saving up extra money to buy my own house here (Delhi)&rdquo;, he adds.&nbsp;

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<h5>I eagerly wait for Ramadan to earn more as I have been saving up extra money to buy my own house in Delhi.</h5>
</blockquote>
</div>

<div class="col-sm-1 blockquote-content">
<div class="share-blockquote"><a class="twitter popup" href="http://twitter.com/intent/tweet?text=I eagerly wait for Ramadan to earn more as I have been saving up extra money to buy my own house in Delhi." target="_blank">&nbsp;</a></div>
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&nbsp;For 11 months of the year, Sher Bahadur works as a labourer in Delhi, earning enough to survive in the city and saving up the rest for his family.&nbsp; 
&nbsp; 
Not wanting to rely on the money earned from the confectionary shop in Dhampur, which is shared by his siblings and their children, he comes to Delhi off and on to make some extra money for his kids.&nbsp; 
&nbsp; 
Co-sharing a rented shop in Batla House, Sher Bahadur works with his 40-year-old cousin brother Mohammed Raees to make some quick money in Ramadan. On speaking with Raees about his dependence on Ramadan for livelihood, he joyfully responds, &ldquo;The contrast in our income between regular months and Ramadan is incredible. From Rs. 11,000 a month, it shoots up to anywhere between Rs. 35,000- 40,000. We make the most of this time and keep our shop open 24/7.&nbsp;

<div class="ui-state-default" contenteditable="false"><img alt="" draggable="false" src="http://s.wionews.com/photos/image%20tweeted%20out%20by%20alyssa%20(6)-20170623080158.jpg" />
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Sher Bahadur (R) and Mohammed Raees (L) sitting in their shop of sewai which they specially procure for Ramadan (WION)
</div>
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&ldquo;In Ramadan, we shut it only for two hours after &lsquo;fajr&rsquo;, the morning prayers. People buy from us at all odd times, after &lsquo;iftaar&rsquo; in the evening, before &lsquo;suhoor&rsquo; at dawn, so we can&rsquo;t afford to close it. We divide the time of manning the shop and subsequently the profits.&rdquo;

Sher Bahadur and Mohammed Raees are no exceptions. There are many like them who leave their routine jobs to sell items specific to the holy month of Ramadan. They all look forward to Ramadan earnings in order to build their future and of their children.&nbsp;

<div class="ui-state-default" contenteditable="false"><img alt="" draggable="false" src="http://s.wionews.com/photos/image%20tweeted%20out%20by%20alyssa%20(4)-20170623083152.jpg" />
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A khujoor (dates) seller smiles after a profitable day at work during Ramadan (WION)
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&nbsp;

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Faqaar makes a lot of profit selling dates in Ramadan (WION)
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Faqaar from Bhalswa village in the outskirts of Delhi comes to Nizamuddin, another popular Muslim neighbourhood, in the month of Ramadan to sell dates. The sweet savoury is ubiquitous in every Muslim household during this time and he uses this as an opportunity to earn quick money.&nbsp;

He says, &ldquo;I have recently gotten married and have a lot of responsibilities. The profits I earn during Ramadan are incomparable to what I earn in the rest of the months. It&rsquo;s been 7-8 years since I have been selling &lsquo;khujoor&rsquo; (dates) and I come here to Nizamuddin every year because there is always a good demand. People break their fasts with dates and for most, it&rsquo;s an essential part of their Ramadan routine.&rdquo; 
&nbsp; 
He adds, &ldquo;On regular days I sell men&rsquo;s clothes which don&#39;t amount to a lot of money but during Ramadan I earn Rs. 1000-2000 daily selling dates. &#39;Ye barqat ka maheena hai&#39;. (It is an auspicious and blessed month).&rdquo;

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<h5>On regular days I sell men&rsquo;s clothes which don&#39;t amount to a lot of money but during Ramadan I earn Rs. 1000-2000 daily selling dates. &#39;Ye barqat ka maheena hai&#39;.</h5>
</blockquote>
</div>

<div class="col-sm-1 blockquote-content">
<div class="share-blockquote"><a class="twitter popup" href="http://twitter.com/intent/tweet?text=On regular days I sell men?s clothes which don't amount to a lot of money but during Ramadan I earn Rs. 1000-2000 daily selling dates. 'Ye barqat ka maheena hai'." target="_blank">&nbsp;</a></div>
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</div>
</div>

For 30-years-old Ayub, who sells &lsquo;Feni&rsquo; (a type of raw sewai) outside Jama Masjid in Old Delhi, Ramadan is a month of a complete shift. He says, &ldquo;I have been selling feni from a young age. My father would sell a cart of biryani every day that my mother made at home on regular days but he would stop selling it during Ramadan and switch to feni. I have learnt it from him. I source the sewai from different pockets in Delhi, from wherever it&rsquo;s cheaper and come to Old Delhi to sell it. People from all over the city come here to buy. I have been able to marry off my elder sister with savings accumulated over the years due to Ramadan.&rdquo;

<div class="ui-state-default" contenteditable="false"><img alt="" draggable="false" src="http://s.wionews.com/photos/image%20tweeted%20out%20by%20alyssa%20(5)-20170623075441.jpg" />
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Ayub with his stock of sewai, meeting the needs of those eat it compulsively every day during Ramadan (WION)
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Khujoor and Sewai sellers aren&#39;t the only ones who wait for Ramadan every year. Even regular fruit sellers like Abdul Basheer from Nizamuddin eagerly wait for the month to start. He says, &ldquo;Who doesn&rsquo;t like more money? I have been living in Delhi for 15 years and come from a village in East Delhi. Ramadan is good for business. In normal days, I earn about Rs 1000 daily--it doubles during Ramadan as everybody who is fasting eats fruit chaat. So there is a constant surge in demand for fruits.&rdquo;

<div class="ui-state-default" contenteditable="false"><img alt="" draggable="false" src="http://s.wionews.com/photos/image%20tweeted%20out%20by%20alyssa%20(5)-20170623075750.jpg" />
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Abdul Basheer with his cart of fruits in Nizamuddin for Ramadan (WION)
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Abdul, like the rest of them, gets employed in other areas of work during the rest of the months. He does plumbing in cooperative societies and leaves every other work to sell fruits during Ramadan. For him doing business in Nizamuddin during Ramadan is an experience in itself. He says, &ldquo;People from different backgrounds and cultures come here to pay respect at the Dargah. Doing business with them opens horizons and makes you familiar with a different set of living styles.&rdquo;

This trend, is, however, not just limited to the Delhi but is popular around all major metro cities during Ramadan, offering a new lease of life for many who are stuck in jobs that don&rsquo;t pay enough.&nbsp; 
&nbsp; 
Ramadan or Ramazan as many call it is the Islamic holy month of fasting where more than a billion people every year for almost 30 days, don&rsquo;t eat or drink during the day from dawn to sunrise. It is kept with an intention to get closer to God while avoiding any other distraction of physical pleasure, food et al.&nbsp; 
&nbsp; 
Billions of Muslims around the world are today celebrating &#39;Jamat ul Vida&#39;, which is the last Friday of Ramadan. It is believed that whatever prayer is made today gets accepted by God.

(WION)

"Ramadan is a blessing for my family...This month, our profit simply doubles or even triples sometimes", says Sher Bahadur, a food trader from Delhi.

This is a very different kind of a Ramadan story. It is not one that goes around debunking myths of Ramadan, nor does it subscribe you to any type of dos and don'ts of fasting. It even steers clear of the overused path of showcasing mouth-watering Ramadan food that you can open your fast with or try out at dawn for suhoor ( a meal eaten at dawn, before starting with the fast). But it does have food pictures. After all, what is Ramadan without a bright spectacle of korma, nihari, biryani and kebab infused in the aroma of garam masala or a sight of freshly prepared kulfi falooda, malai jalebi and silver coated phirni with extra almonds in a kulhad (earthen cup)! It is obvious that the elaborate menu has your attention but this story focuses on sellers and not what’s sold. Sher Bahadur from Dhampur in District Bijnor, Uttar Pradesh is one such seller who talks about his love for Ramadan and how it has changed his life for the better. Belonging to a family of confectioners, Sher Bahadur believes that it’s in his blood to make sweets. So every year, in the month of Ramadan, he makes the best kind of dry, raw sewai. “Our family has always been in the trade of making sweets, we are famous for our ‘mithai’ and ‘batasha’ back home. Here in Batla House (a popular Muslim neighbourhood) in Delhi, my cousin brother and I sell at least 12 types of uncooked sewai: Lachha feni, Benarasi feni, Benarasi kemami, Zafrani sewai, Rasgolla Feni, Khajla and more”, he says. There are more than 15 varieties of sewai in the market, with some of them specially made for Ramadan (WION) × Sher Bahadur is 45 years old, married with a wife and six kids who stay in Dhampur. A small-time trader, he doesn’t have the money to keep a family of eight in Delhi but there’s hope for him, as every Ramadan, he is able to save a considerable amount to buy his own property in the capital. “Ramadan is a blessing for my family. I have been selling sewai in Ramadan since 20 years now and every year, this month, our profit simply doubles or even triples sometimes. I eagerly wait for Ramadan to earn more as I have been saving up extra money to buy my own house here (Delhi)”, he adds. I eagerly wait for Ramadan to earn more as I have been saving up extra money to buy my own house in Delhi. × For 11 months of the year, Sher Bahadur works as a labourer in Delhi, earning enough to survive in the city and saving up the rest for his family. Not wanting to rely on the money earned from the confectionary shop in Dhampur, which is shared by his siblings and their children, he comes to Delhi off and on to make some extra money for his kids. Co-sharing a rented shop in Batla House, Sher Bahadur works with his 40-year-old cousin brother Mohammed Raees to make some quick money in Ramadan. On speaking with Raees about his dependence on Ramadan for livelihood, he joyfully responds, “The contrast in our income between regular months and Ramadan is incredible. From Rs. 11,000 a month, it shoots up to anywhere between Rs. 35,000- 40,000. We make the most of this time and keep our shop open 24/7. Sher Bahadur (R) and Mohammed Raees (L) sitting in their shop of sewai which they specially procure for Ramadan (WION) × “In Ramadan, we shut it only for two hours after ‘fajr’, the morning prayers. People buy from us at all odd times, after ‘iftaar’ in the evening, before ‘suhoor’ at dawn, so we can’t afford to close it. We divide the time of manning the shop and subsequently the profits.” Sher Bahadur and Mohammed Raees are no exceptions. There are many like them who leave their routine jobs to sell items specific to the holy month of Ramadan. They all look forward to Ramadan earnings in order to build their future and of their children. A khujoor (dates) seller smiles after a profitable day at work during Ramadan (WION) × Faqaar makes a lot of profit selling dates in Ramadan (WION) × Faqaar from Bhalswa village in the outskirts of Delhi comes to Nizamuddin, another popular Muslim neighbourhood, in the month of Ramadan to sell dates. The sweet savoury is ubiquitous in every Muslim household during this time and he uses this as an opportunity to earn quick money. He says, “I have recently gotten married and have a lot of responsibilities. The profits I earn during Ramadan are incomparable to what I earn in the rest of the months. It’s been 7-8 years since I have been selling ‘khujoor’ (dates) and I come here to Nizamuddin every year because there is always a good demand. People break their fasts with dates and for most, it’s an essential part of their Ramadan routine.” He adds, “On regular days I sell men’s clothes which don't amount to a lot of money but during Ramadan I earn Rs. 1000-2000 daily selling dates. 'Ye barqat ka maheena hai'. (It is an auspicious and blessed month).” On regular days I sell men’s clothes which don't amount to a lot of money but during Ramadan I earn Rs. 1000-2000 daily selling dates. 'Ye barqat ka maheena hai'. × For 30-years-old Ayub, who sells ‘Feni’ (a type of raw sewai) outside Jama Masjid in Old Delhi, Ramadan is a month of a complete shift. He says, “I have been selling feni from a young age. My father would sell a cart of biryani every day that my mother made at home on regular days but he would stop selling it during Ramadan and switch to feni. I have learnt it from him. I source the sewai from different pockets in Delhi, from wherever it’s cheaper and come to Old Delhi to sell it. People from all over the city come here to buy. I have been able to marry off my elder sister with savings accumulated over the years due to Ramadan.” Ayub with his stock of sewai, meeting the needs of those eat it compulsively every day during Ramadan (WION) × Khujoor and Sewai sellers aren't the only ones who wait for Ramadan every year. Even regular fruit sellers like Abdul Basheer from Nizamuddin eagerly wait for the month to start. He says, “Who doesn’t like more money? I have been living in Delhi for 15 years and come from a village in East Delhi. Ramadan is good for business. In normal days, I earn about Rs 1000 daily--it doubles during Ramadan as everybody who is fasting eats fruit chaat. So there is a constant surge in demand for fruits.” Abdul Basheer with his cart of fruits in Nizamuddin for Ramadan (WION) × Abdul, like the rest of them, gets employed in other areas of work during the rest of the months. He does plumbing in cooperative societies and leaves every other work to sell fruits during Ramadan. For him doing business in Nizamuddin during Ramadan is an experience in itself. He says, “People from different backgrounds and cultures come here to pay respect at the Dargah. Doing business with them opens horizons and makes you familiar with a different set of living styles.” This trend, is, however, not just limited to the Delhi but is popular around all major metro cities during Ramadan, offering a new lease of life for many who are stuck in jobs that don’t pay enough. Ramadan or Ramazan as many call it is the Islamic holy month of fasting where more than a billion people every year for almost 30 days, don’t eat or drink during the day from dawn to sunrise. It is kept with an intention to get closer to God while avoiding any other distraction of physical pleasure, food et al. Billions of Muslims around the world are today celebrating 'Jamat ul Vida', which is the last Friday of Ramadan. It is believed that whatever prayer is made today gets accepted by God. (WION)

For the food sellers of Delhi, Ramadan is a lifesaver

Spreading a message of unity in times of tension in Jammu and Kashmir, around 3,000 people, mostly Muslims, got together in the Pulwama district to attend the funeral of a local Kashmiri Pandit.&nbsp;

The Muslim community in the Trichal village helped perform the last rites of 50-year-old Tej Kishan as per Hindu rituals, ANI reported.

As news of Kishan&rsquo;s death after a year-long battle with paralysis came in, his neighbours spread the word about performing his last rites over Mosque loudspeakers in the entire region.

&quot;This is true Kashmir; this is our culture and we share a brotherhood. We do not believe in duality or divisive politics. We share composite culture,&quot; said Janki Nath Panditha, Kishan&rsquo;s brother, told ANI.

Kishan and his family stayed back in the Valley in the nineties when most from the Kashmiri Pandit community were leaving the region fearing persecution under Islamist militancy. &nbsp;

&quot;Majority of people present in the last rituals were Muslims. We performed his last rites. We condemn incidents which try to create differences between Hindus and Muslims. We live here in peace and harmony,&quot; Muhammad Yousuf, Kishan&rsquo;s neighbour, told ANI.&nbsp;

 
&nbsp;

About 3,000 people, mostly Muslims, gathered in the Trichal village to perform the last rites of a local Kashmiri Pandit who died after a year-long paralysis

Spreading a message of unity in times of tension in Jammu and Kashmir, around 3,000 people, mostly Muslims, got together in the Pulwama district to attend the funeral of a local Kashmiri Pandit. The Muslim community in the Trichal village helped perform the last rites of 50-year-old Tej Kishan as per Hindu rituals, ANI reported. As news of Kishan’s death after a year-long battle with paralysis came in, his neighbours spread the word about performing his last rites over Mosque loudspeakers in the entire region. "This is true Kashmir; this is our culture and we share a brotherhood. We do not believe in duality or divisive politics. We share composite culture," said Janki Nath Panditha, Kishan’s brother, told ANI. Kishan and his family stayed back in the Valley in the nineties when most from the Kashmiri Pandit community were leaving the region fearing persecution under Islamist militancy. "Majority of people present in the last rituals were Muslims. We performed his last rites. We condemn incidents which try to create differences between Hindus and Muslims. We live here in peace and harmony," Muhammad Yousuf, Kishan’s neighbour, told ANI.

Muslims help perform last rites of Kashmiri Pandit man in Valley

The famous Udupi Sri Krishna Temple in Karnataka organised an Iftar on the temple premises on Saturday night.

&lsquo;Souharda Upahara Koota&rsquo; or the harmony breakfast meet was attended by over 150 members of the Muslim community at the temple&rsquo;s Annabrahma Dining Hall, according to a report in The News Minute.

The idea for organising such an event was mooted by Vishwesha Tirtha Swami of Paryaya Pejawar Mutt. He also served dates to those who attended the Iftar.

He urged the people of Karnataka to live in communal harmony.&nbsp;

&ldquo;People from all religions must be tolerant and co-exist peacefully. Muslims have shown lot of affection for me in Mangaluru, Kasaragod and Bhatkal. They have given their offering during the Paryaya festival,&rdquo; The News Minute quoted him as saying.

The members of the Muslim community also performed namaz on the second floor of the building, the report said.

?Souharda Upahara Koota? or the harmony breakfast meet was attended by over 150 members of the Muslim community

The famous Udupi Sri Krishna Temple in Karnataka organised an Iftar on the temple premises on Saturday night. ‘Souharda Upahara Koota’ or the harmony breakfast meet was attended by over 150 members of the Muslim community at the temple’s Annabrahma Dining Hall, according to a report in The News Minute. The idea for organising such an event was mooted by Vishwesha Tirtha Swami of Paryaya Pejawar Mutt. He also served dates to those who attended the Iftar. He urged the people of Karnataka to live in communal harmony. “People from all religions must be tolerant and co-exist peacefully. Muslims have shown lot of affection for me in Mangaluru, Kasaragod and Bhatkal. They have given their offering during the Paryaya festival,” The News Minute quoted him as saying. The members of the Muslim community also performed namaz on the second floor of the building, the report said.

Udupi's famous Sri Krishna Mutt organises Iftar

In the tragic Grenfell tower fire, many lives were saved because of Muslim residents who were awake for Sehri (pre-dawn meal) during the holy month of Ramzaan.&nbsp;

Muslim residents observing Ramzaan were the first ones to notice the smoke coming out of the seventh floor of the Grenfell tower,&nbsp;media reports said. &nbsp;

Waiting to have their pre-dawn meal, Sehri, the residents came out in a frenzy and began knocking on their neighbours&#39; doors to alert them of the imminent danger.

No fire alarms or water sprinklers had gone off till then, an eyewitness said.&nbsp;

A number of local mosques, churches and Sikh temples&nbsp;opened their doors to help those who were evacuated.&nbsp;

Seventeen people have died in the fire so far. The death toll in the incident is likely to rise further.

&nbsp;

&nbsp;

Fasting Muslims waiting for pre-dawn meal were the first to notice Grenfell fire; went out to save neighbours' lives

In the tragic Grenfell tower fire, many lives were saved because of Muslim residents who were awake for Sehri (pre-dawn meal) during the holy month of Ramzaan. Muslim residents observing Ramzaan were the first ones to notice the smoke coming out of the seventh floor of the Grenfell tower, media reports said. Waiting to have their pre-dawn meal, Sehri, the residents came out in a frenzy and began knocking on their neighbours' doors to alert them of the imminent danger. No fire alarms or water sprinklers had gone off till then, an eyewitness said. A number of local mosques, churches and Sikh temples opened their doors to help those who were evacuated. Seventeen people have died in the fire so far. The death toll in the incident is likely to rise further.

London tower fire: Muslims fasting for Ramzaan helped save lives

This year I have fallen in love with Pakistani grapes. They are bigger, brighter and seem seductive than the other grapes found in the market. I follow the &lsquo;when you want something you want the best&rsquo; policy. So I forget what Bangladeshis had with Pakistan once upon a time and am loving their grapes.

Back in 2013, one sunny day, my US professor expressed his concern about Bangladesh. He heard the news that Bangladesh was slowly drowning because of climate change.

I smiled. That&rsquo;s what the image of Bangladesh is to foreigners. Nothing new. To them, our country is poor, overpopulated and prone to floods.

But those days are gone, gone with the wind. Now that, over the past years, Bangladesh made frequent headlines in the world media. Consecutive killings of bloggers, non-Muslim individuals, and the recent terrorist attack in Gulshan have given Bangladesh a fresh identity.

These days, in the eyes of western citizens, Bangladesh has earned the fame as about-to-be an Islamic fundamentalist nation.

On that sunny day in 2013, I did what any Bangladeshis would have done in my place. I tried to tell my professor about the positive things about Bangladesh. I told him about Nobel Laureate Rabindranath Tagore and Muhammad Yunus, and also proudly added that Amartya Sen was born in Bangladesh.

Later that year I was overjoyed when I met an Australian who&rsquo;d done his PhD on Yunus&rsquo; microcredit theory. Though, I wouldn&rsquo;t reveal him that Bangladeshis have mixed feelings about Yunus. I remember one of my relatives, a devout Muslim, had whined about Yunus&rsquo; Nobel Prize. He said the Jews and non-Muslim westerners had no sense that was why they picked a usurer for this Prize.

In April this year, some Islamic groups in the country protested the Bengali New Year&rsquo;s festivities, terming it un-Islamic and Hindu culture. In 1965, when Bangladesh was East Pakistan, the then government banned Tagore songs from Radio and Television. Two years after, Chayanat, a cultural organisation, started to celebrate Bengali New Year in the capital&rsquo;s Ramna Park to stimulate the Bengali spirit to resist Pakistani rule. It helped. Eventually, the historic mass upsurge took place in 1969.

A few months back, at a park in Dhaka, a school was having its annual school sports function. I heard a Hindi song play at top volume. Chaar Bottle Vodka, which means four bottle vodkas, was the refrain in the song.

The invasion of Hindi movie songs in Bangladesh is overwhelming. So are Indian TV channels. A greater number of households spend their evenings watching Indian TV serials. For the Bangladeshi TV channels lack quality entertainment programs. Typically all they like to broadcast is Talk Shows and news.

Albeit the rising violence against the Hindus in the country, India seems to be the obvious choice for us. According to an Indian government report published recently, one in three foreign patients in India is from Bangladesh.

When it comes to traveling, for most Bangladeshis the taste of first foreign land is India. Last year, tourists from Bangladesh topped the Indian chart; much more Bangladeshis visited Indian than they did the US.

Being Bangladeshi is being surrounded by India, and that is the reality. Naming our culture Hindu culture is ridiculous. It is no less ridiculous to ignore Rabindranath Tagore just because he is a non-Muslim. Tagore, in fact, is not a mere name, he is a culture himself. To deny Tagore means denying our own Bengali culture.

Necessity has no religion. During my stay in Ohio, USA, the first Bengali I met was a man from Kolkata. There was a lot more of Muslim students from Saudi Arabia, Pakistan and even from India. But coming across a Bengali guy made all the difference, to whom I could speak Bengali, discuss Bengali literature and culture and, of course, enjoy Bengali food.

That day was a revelation for me as I found the answer to a most plaguing question: Which is more important, language or religion? The answer that came naturally to me is language. Because it&rsquo;s the necessity. I share an intimacy with language which I find lacking in religion. For me language is the present, religion is the future. We live in present, not in future.

&nbsp;

Albeit the rising violence against the Hindus in the country, India seems to be the obvious choice for Bangladeshis

This year I have fallen in love with Pakistani grapes. They are bigger, brighter and seem seductive than the other grapes found in the market. I follow the ‘when you want something you want the best’ policy. So I forget what Bangladeshis had with Pakistan once upon a time and am loving their grapes. Back in 2013, one sunny day, my US professor expressed his concern about Bangladesh. He heard the news that Bangladesh was slowly drowning because of climate change. I smiled. That’s what the image of Bangladesh is to foreigners. Nothing new. To them, our country is poor, overpopulated and prone to floods. But those days are gone, gone with the wind. Now that, over the past years, Bangladesh made frequent headlines in the world media. Consecutive killings of bloggers, non-Muslim individuals, and the recent terrorist attack in Gulshan have given Bangladesh a fresh identity. These days, in the eyes of western citizens, Bangladesh has earned the fame as about-to-be an Islamic fundamentalist nation. On that sunny day in 2013, I did what any Bangladeshis would have done in my place. I tried to tell my professor about the positive things about Bangladesh. I told him about Nobel Laureate Rabindranath Tagore and Muhammad Yunus, and also proudly added that Amartya Sen was born in Bangladesh. Later that year I was overjoyed when I met an Australian who’d done his PhD on Yunus’ microcredit theory. Though, I wouldn’t reveal him that Bangladeshis have mixed feelings about Yunus. I remember one of my relatives, a devout Muslim, had whined about Yunus’ Nobel Prize. He said the Jews and non-Muslim westerners had no sense that was why they picked a usurer for this Prize. In April this year, some Islamic groups in the country protested the Bengali New Year’s festivities, terming it un-Islamic and Hindu culture. In 1965, when Bangladesh was East Pakistan, the then government banned Tagore songs from Radio and Television. Two years after, Chayanat, a cultural organisation, started to celebrate Bengali New Year in the capital’s Ramna Park to stimulate the Bengali spirit to resist Pakistani rule. It helped. Eventually, the historic mass upsurge took place in 1969. A few months back, at a park in Dhaka, a school was having its annual school sports function. I heard a Hindi song play at top volume. Chaar Bottle Vodka, which means four bottle vodkas, was the refrain in the song. The invasion of Hindi movie songs in Bangladesh is overwhelming. So are Indian TV channels. A greater number of households spend their evenings watching Indian TV serials. For the Bangladeshi TV channels lack quality entertainment programs. Typically all they like to broadcast is Talk Shows and news. Albeit the rising violence against the Hindus in the country, India seems to be the obvious choice for us. According to an Indian government report published recently, one in three foreign patients in India is from Bangladesh. When it comes to traveling, for most Bangladeshis the taste of first foreign land is India. Last year, tourists from Bangladesh topped the Indian chart; much more Bangladeshis visited Indian than they did the US. Being Bangladeshi is being surrounded by India, and that is the reality. Naming our culture Hindu culture is ridiculous. It is no less ridiculous to ignore Rabindranath Tagore just because he is a non-Muslim. Tagore, in fact, is not a mere name, he is a culture himself. To deny Tagore means denying our own Bengali culture. Necessity has no religion. During my stay in Ohio, USA, the first Bengali I met was a man from Kolkata. There was a lot more of Muslim students from Saudi Arabia, Pakistan and even from India. But coming across a Bengali guy made all the difference, to whom I could speak Bengali, discuss Bengali literature and culture and, of course, enjoy Bengali food. That day was a revelation for me as I found the answer to a most plaguing question: Which is more important, language or religion? The answer that came naturally to me is language. Because it’s the necessity. I share an intimacy with language which I find lacking in religion. For me language is the present, religion is the future. We live in present, not in future.

My love for Bangladesh makes me a Bengali, not necessarily a Muslim

First a word on what a &ldquo;gau rakshak&rdquo; is, because while it&rsquo;s a&nbsp;growing phenomenon inside Northern Indian states, like Uttar Pradesh and&nbsp;Haryana, non-Indians will be shocked by it. They may be doubly surprised it is perpetrated by Hindus, often stereotypically associated with gentle things&mdash;vegetarianism, Gandhi pacifism, yoga.&nbsp;

Termed &ldquo;cow protectors&rdquo; or &ldquo;cow vigilantes&rdquo;, gau rakshaks often beat up or murder someone who seems to be either eating beef or working in the cattle trading business. They thrash and lynch. The victims are never upper-caste Hindus, who if they eat beef do so in expensive restaurants. They are Dalits (the lowest caste) or Muslims, and they are poor.&nbsp;

After the inevitable &ldquo;wait, what the hell?&rdquo;, other questions arise. Some of them: Are these just numerous but individual fanatics going rogue? How much public and government support do they have? Is this a problem with &ldquo;lone wolfs&rdquo; or society broadly? Is this a form of terrorism?&nbsp;

Each gau rakshak case can be unique, both in the attack and in the cause. Here is a likely<a href="http://www.firstpost.com/india/una-alwar-and-delhi-cow-vigilantism-a-list-of-gau-rakshak-attacks-since-2015-dadri-lynching-3401302.html" target="_blank"> incomplete list</a> of attacks since 2014, and a brief description of what took place that is broadly characteristic of what happens.

&nbsp;

The official&nbsp;response

The Muslim-baiting&nbsp;Bharatiya Janata Party, which has lately&nbsp;toned down its incendiary statements&nbsp;now that it is the main political party in the country&nbsp;and no longer&nbsp;limited to its Hindutva base,&nbsp;has condemned gau rakshaks in statements, and police&nbsp;do pursue the attackers,&nbsp;but their heart doesn&rsquo;t seem into it.

One proof is how often government officials and police lay at least partial blame on the victims. Did they have papers to be transporting cattle? Were they in fact eating beef? These questions, notice, are irrelevant or at most very secondary;&nbsp;murder is illegal no matter how they are answered. There is no possible mitigating circumstance that makes assault and murder more OK. Not only are these questions asked by police and politicians, the victims sometimes have charges pressed against them. This is a travesty.&nbsp;

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There are two parties, one who got beat up and one who did the beating&mdash;Is deciding whose side to take really difficult, or even a question? In India, yes. There is pressure to assign at least split blame. In a culture of strident Hindu nationalism, officials do not like the optics of prosecuting Hindus for defending cows, even if &ldquo;defending cows&rdquo; here really means murdering fellow Indians. So, for example, police will claim the victim had only eight permissions of the ten permissions required.&nbsp;

&nbsp;

Case study

The reaction in the high-profile Alwar case is demonstrative. A group of men lynched a Muslim man and attacked four others, and ran away only when police came. As per the <a href="http://www.hindustantimes.com/jaipur/alwar-attack-police-file-murder-case-announce-reward-for-word-on-cow-vigilantes/story-NFtPds6LR0m3Qg7P1SDi3O.html" target="_blank">Hindustan Times</a> report:

&ldquo;Rajasthan home minister Gulab Chand Kataria justified the attack by &lsquo;gau rakshaks&rsquo; saying that both parties were to be blamed for Pehlu Khan&rsquo;s death. He said illegal transport of cows was banned in the state.

&ldquo;However, the victims claimed that they had valid documents and were legally transporting cattle purchased from a market in Jaipur.&rdquo;

The <a href="http://indianexpress.com/article/india/alwar-gau-rakshaks-killed-a-dairy-farmer-not-cattle-smuggler-4601434/" target="_blank">Indian Express</a> reports&nbsp;that Khan was a dairy farmer who decided to buy a milch cow instead of a milch buffalo, and that&rsquo;s why his killers saw him and some relatives&nbsp;transporting a cow in his pick-up truck. The attackers stopped the truck&nbsp;and for about 20-30 minutes beat them with sticks and belts nearly unconscious until the police came. For good measure, these &ldquo;cow defenders&rdquo; robbed them of 85,000 Rupees, or about $1,700 in Canadian dollars. Pious people indeed.

Now, police can&rsquo;t ignore if people were indeed guilty of breaking the state&rsquo;s laws concerning cattle trading and beef eating. Some states have such laws. But their disproportionate concern for this minor aspect of the law, rather than the assault and murder, betrays their bias. This is about Hindu politics.

That officials are mostly pretending to be only upholding the law is obvious when one remembers the victims are mostly innocent. They often do have permits to trade cattle, or it turns out they weren&rsquo;t even eating beef, they were eating buffalo. Oops! That more effort is made to make the innocent victim seem guilty rather than simply condemn those whose undeniable guilt in the way worse crime says everything.

&nbsp;

Hindutva--resurgent Hindu nationalism

Whether BJP members carefully direct and enflame gau rakshaks or strategically use an incident they didn&rsquo;t at all cause, the fear gau rakshaks create helps spread Hindutva--the establishment of Hindu hegemony over the state. The Indian government can&rsquo;t legally make a task force dedicated to beating the hell out of Muslims or Dalits, but they don&rsquo;t have to because the gau rakshaks do it anyway. The Sangh Parivar, the loose umbrella group of&nbsp;right-wing Hindu nationalists, including&nbsp;fringe elements, isn&#39;t exactly furious about the beatings.&nbsp;&nbsp;&nbsp;

The government can&rsquo;t explicitly support the gau rakshaks.&nbsp;Indian society is too decorous and attached to the idea of the rule of law for them to embrace breaking it. The violence they condone has to be permitted only tacitly, unspokenly. The government has a choice: Appear pro-law or pro-Hindu customs. They have chosen both.

While there&rsquo;s been a spike in attacks under the BJP government,&nbsp;the previous Congress government&nbsp;also exploited&nbsp;cow politics. Say what you will about the BJP, cows and the gau rakshak phenomenon is larger than them.&nbsp;

But Indians must watch the growing violence and feel frightened for two reasons: A) Abstractly, religious dictates are superseding the rule of law in a country which until recently was proud of its constitution and secular character B) In a practical and immediate sense, minorities are getting beaten the hell out of.

&nbsp;

Disingenuous

One must ask: If their real interest is protecting cows, is this best served by beating up Muslims and Dalits? Does this protect cows at all? The answer is a resounding &ldquo;no&rdquo;.&nbsp;

In a bit of hypocrisy familiar to Indians but perhaps stunning to an outsider, India is actually the world&rsquo;s largest exporter of beef. Countless cattle die because they eat plastic off the street. In cities, the stomachs of dead cows are found with mounds of street garbage. Where are the gau rakshaks cleaning plastic off the street? Where is their public service announcement not to litter, or to have dust bins installed in public, so people can deposit their plastic there instead of, essentially, inside a cow&rsquo;s stomach?&nbsp;

Whether the love is of a pastoral&nbsp;type,&nbsp;religious or something else, the Indian attachment to cows&nbsp;is of course deeply entrenched, understandable and commendable. Obviously caring for&nbsp;the animal&nbsp;isn&rsquo;t inherently bad,&nbsp;but something vicious and dark&nbsp;is taking place under the guise of cow protection.&nbsp;

Even if supposing&nbsp;that the Hindu dictates of cow worship should be enforced in an officially secular country, it is irrational and grotesquely disgusting to take this up via the assault and murder of marginalised people.

As a test, when reading an article on the topic&nbsp;try replacing the word &ldquo;gau rakshak&rdquo; with &ldquo;terrorist&rdquo; and see if there is any loss of meaning.

(WION)

There are parties and people in India who aren't outraged enough by murder because it's connected to cows and religion

First a word on what a “gau rakshak” is, because while it’s a growing phenomenon inside Northern Indian states, like Uttar Pradesh and Haryana, non-Indians will be shocked by it. They may be doubly surprised it is perpetrated by Hindus, often stereotypically associated with gentle things—vegetarianism, Gandhi pacifism, yoga. Termed “cow protectors” or “cow vigilantes”, gau rakshaks often beat up or murder someone who seems to be either eating beef or working in the cattle trading business. They thrash and lynch. The victims are never upper-caste Hindus, who if they eat beef do so in expensive restaurants. They are Dalits (the lowest caste) or Muslims, and they are poor. After the inevitable “wait, what the hell?”, other questions arise. Some of them: Are these just numerous but individual fanatics going rogue? How much public and government support do they have? Is this a problem with “lone wolfs” or society broadly? Is this a form of terrorism? Each gau rakshak case can be unique, both in the attack and in the cause. Here is a likely incomplete list of attacks since 2014, and a brief description of what took place that is broadly characteristic of what happens. The official response The Muslim-baiting Bharatiya Janata Party, which has lately toned down its incendiary statements now that it is the main political party in the country and no longer limited to its Hindutva base, has condemned gau rakshaks in statements, and police do pursue the attackers, but their heart doesn’t seem into it. One proof is how often government officials and police lay at least partial blame on the victims. Did they have papers to be transporting cattle? Were they in fact eating beef? These questions, notice, are irrelevant or at most very secondary; murder is illegal no matter how they are answered. There is no possible mitigating circumstance that makes assault and murder more OK. Not only are these questions asked by police and politicians, the victims sometimes have charges pressed against them. This is a travesty. There is no possible mitigating circumstance that makes assault and murder more OK. × There are two parties, one who got beat up and one who did the beating—Is deciding whose side to take really difficult, or even a question? In India, yes. There is pressure to assign at least split blame. In a culture of strident Hindu nationalism, officials do not like the optics of prosecuting Hindus for defending cows, even if “defending cows” here really means murdering fellow Indians. So, for example, police will claim the victim had only eight permissions of the ten permissions required. Case study The reaction in the high-profile Alwar case is demonstrative. A group of men lynched a Muslim man and attacked four others, and ran away only when police came. As per the Hindustan Times report: “Rajasthan home minister Gulab Chand Kataria justified the attack by ‘gau rakshaks’ saying that both parties were to be blamed for Pehlu Khan’s death. He said illegal transport of cows was banned in the state. “However, the victims claimed that they had valid documents and were legally transporting cattle purchased from a market in Jaipur.” The Indian Express reports that Khan was a dairy farmer who decided to buy a milch cow instead of a milch buffalo, and that’s why his killers saw him and some relatives transporting a cow in his pick-up truck. The attackers stopped the truck and for about 20-30 minutes beat them with sticks and belts nearly unconscious until the police came. For good measure, these “cow defenders” robbed them of 85,000 Rupees, or about $1,700 in Canadian dollars. Pious people indeed. Now, police can’t ignore if people were indeed guilty of breaking the state’s laws concerning cattle trading and beef eating. Some states have such laws. But their disproportionate concern for this minor aspect of the law, rather than the assault and murder, betrays their bias. This is about Hindu politics. That officials are mostly pretending to be only upholding the law is obvious when one remembers the victims are mostly innocent. They often do have permits to trade cattle, or it turns out they weren’t even eating beef, they were eating buffalo. Oops! That more effort is made to make the innocent victim seem guilty rather than simply condemn those whose undeniable guilt in the way worse crime says everything. Hindutva--resurgent Hindu nationalism Whether BJP members carefully direct and enflame gau rakshaks or strategically use an incident they didn’t at all cause, the fear gau rakshaks create helps spread Hindutva--the establishment of Hindu hegemony over the state. The Indian government can’t legally make a task force dedicated to beating the hell out of Muslims or Dalits, but they don’t have to because the gau rakshaks do it anyway. The Sangh Parivar, the loose umbrella group of right-wing Hindu nationalists, including fringe elements, isn't exactly furious about the beatings. The government can’t explicitly support the gau rakshaks. Indian society is too decorous and attached to the idea of the rule of law for them to embrace breaking it. The violence they condone has to be permitted only tacitly, unspokenly. The government has a choice: Appear pro-law or pro-Hindu customs. They have chosen both. While there’s been a spike in attacks under the BJP government, the previous Congress government also exploited cow politics. Say what you will about the BJP, cows and the gau rakshak phenomenon is larger than them. But Indians must watch the growing violence and feel frightened for two reasons: A) Abstractly, religious dictates are superseding the rule of law in a country which until recently was proud of its constitution and secular character B) In a practical and immediate sense, minorities are getting beaten the hell out of. Disingenuous One must ask: If their real interest is protecting cows, is this best served by beating up Muslims and Dalits? Does this protect cows at all? The answer is a resounding “no”. In a bit of hypocrisy familiar to Indians but perhaps stunning to an outsider, India is actually the world’s largest exporter of beef. Countless cattle die because they eat plastic off the street. In cities, the stomachs of dead cows are found with mounds of street garbage. Where are the gau rakshaks cleaning plastic off the street? Where is their public service announcement not to litter, or to have dust bins installed in public, so people can deposit their plastic there instead of, essentially, inside a cow’s stomach? Whether the love is of a pastoral type, religious or something else, the Indian attachment to cows is of course deeply entrenched, understandable and commendable. Obviously caring for the animal isn’t inherently bad, but something vicious and dark is taking place under the guise of cow protection. Even if supposing that the Hindu dictates of cow worship should be enforced in an officially secular country, it is irrational and grotesquely disgusting to take this up via the assault and murder of marginalised people. As a test, when reading an article on the topic try replacing the word “gau rakshak” with “terrorist” and see if there is any loss of meaning. (WION)

When gau rakshaks attack: The indefensible violence of 'cow protectors'

Muslim students visiting an Oklahoma lawmaker&#39;s office in the state capitol were required to fill out a form that asked if they beat their wives and other questions that offended them, an Islamic advocacy group said.

The two-page form from Republican state representative John Bennett&#39;s office, which was shared by the Council on American-Islamic Relations (CAIR), also asked whether they believed an adherent to Islam should be punished for leaving the faith and if Muslims should rule over non-Muslims.

A staff member at Bennett&#39;s handed the form to Muslim students who visited his office on Thursday seeking to meet with him, said Adam Soltani, the executive director of the Oklahoma chapter of CAIR. It was presented as a requirement before they could meet Bennett, Soltani said.

The students were at the capitol in Oklahoma City for an annual Muslim Day event organised by CAIR to introduce members of the community to their state lawmakers and encourage democratic engagement, Soltani said by phone on Saturday.

Bennett confirmed to the Tulsa World newspaper in an email that three Muslim students visiting his office on Thursday as part of Muslim Day activities at the state capitol were handed tracts that, among other things, asked &quot;Do you beat your wife?&quot;

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The lawmaker said that Islamic law and the Koran permit Muslims to beat their wives, though &quot;this certainly does not mean that all Muslim men beat their wives,&quot; he wrote in the email, according to the newspaper.

Bennett and the state Republican party did not respond to repeated requests for comment.

The students who visited the office of the former US Marine were told he was away and they never did talk to the lawmaker, Soltani said.

&quot;What&#39;s most inflammatory is the questions itself, the fact that Muslims have to pass a religious test in order to see a representative of our state, surely he does not do this to Christian constituents or Jewish constituents,&quot; Soltani said.

This is not the first time Bennett has faced criticism for his statements against Islam.

In a speech in 2014, the lawmaker said he had read the Koran and the Prophet Mohammad&#39;s sayings and that &quot;90 percent of it is violence&quot;.

He acknowledged facing rebukes over his positions on the religion and being called an Islamophobe.

&quot;If I&#39;m an Islamophobe speaking the truth about Islam then you&#39;re absolutely right,&quot; he said at the speech, according to video from the Tulsa World newspaper.

The heading on the questionnaire said it was from an Oklahoma chapter of ACT for America, a national organisation which the Southern Poverty Law Center calls the largest grassroots anti-Muslim group in the United States.

A representative for the Oklahoma chapter of the group did not return an email seeking comment.

(Reuters)

The students were also asked if a Muslim should be punished for leaving his faith and if Muslims should rule over non-Muslims

Muslim students visiting an Oklahoma lawmaker's office in the state capitol were required to fill out a form that asked if they beat their wives and other questions that offended them, an Islamic advocacy group said. The two-page form from Republican state representative John Bennett's office, which was shared by the Council on American-Islamic Relations (CAIR), also asked whether they believed an adherent to Islam should be punished for leaving the faith and if Muslims should rule over non-Muslims. A staff member at Bennett's handed the form to Muslim students who visited his office on Thursday seeking to meet with him, said Adam Soltani, the executive director of the Oklahoma chapter of CAIR. It was presented as a requirement before they could meet Bennett, Soltani said. The students were at the capitol in Oklahoma City for an annual Muslim Day event organised by CAIR to introduce members of the community to their state lawmakers and encourage democratic engagement, Soltani said by phone on Saturday. Bennett confirmed to the Tulsa World newspaper in an email that three Muslim students visiting his office on Thursday as part of Muslim Day activities at the state capitol were handed tracts that, among other things, asked "Do you beat your wife?" The lawmaker said that Islamic law and the Koran permit Muslims to beat their wives, though 'this certainly does not mean that all Muslim men beat their wives' × The lawmaker said that Islamic law and the Koran permit Muslims to beat their wives, though "this certainly does not mean that all Muslim men beat their wives," he wrote in the email, according to the newspaper. Bennett and the state Republican party did not respond to repeated requests for comment. The students who visited the office of the former US Marine were told he was away and they never did talk to the lawmaker, Soltani said. "What's most inflammatory is the questions itself, the fact that Muslims have to pass a religious test in order to see a representative of our state, surely he does not do this to Christian constituents or Jewish constituents," Soltani said. This is not the first time Bennett has faced criticism for his statements against Islam. In a speech in 2014, the lawmaker said he had read the Koran and the Prophet Mohammad's sayings and that "90 percent of it is violence". He acknowledged facing rebukes over his positions on the religion and being called an Islamophobe. "If I'm an Islamophobe speaking the truth about Islam then you're absolutely right," he said at the speech, according to video from the Tulsa World newspaper. The heading on the questionnaire said it was from an Oklahoma chapter of ACT for America, a national organisation which the Southern Poverty Law Center calls the largest grassroots anti-Muslim group in the United States. A representative for the Oklahoma chapter of the group did not return an email seeking comment. (Reuters)

US lawmaker asks visiting Muslim students: 'Do you beat your wife?'

A commission probing violence in Myanmar&#39;s Rakhine state on Wednesday denied security forces have carried out a genocidal campaign against the Rohingya, days after a video emerged showing police beating civilians from the Muslim minority.

Tens of thousands of Rohingya -- a group loathed by many among Myanmar&#39;s Buddhist majority -- have fled a military operation in the northwestern state, launched after deadly attacks on police posts in October.

Dozens have died in the crackdown, while escapees now in neighbouring Bangladesh have claimed they suffered rape, arson, murder and torture at the hands of police or soldiers.

Myanmar&#39;s government, led by Nobel laureate Aung San Suu Kyi, has said the allegations are invented and has resisted mounting international pressure to protect the minority.&nbsp;

A state-appointed commission set up to investigate the violence released its interim report on Wednesday, dismissing claims troops and police have embarked on a campaign to force the Rohingya out of the country.

Its interim findings come days after the government detained multiple police officers over a video showing policemen beating and kicking Rohingya villagers. The footage, shot by one of the officers, has sparked outrage and undermined the government&#39;s blanket denials that soldiers and police have carried out rights abuses.

The size of the &quot;Bengali&quot; population, mosques and religious buildings in the unrest-hit area &quot;are proof that there were no cases of genocide and religious persecution&quot;, it said in a statement carried in state media. Myanmar refuses to recognise the Rohingya as one of the country&#39;s ethnic minorities, instead describing them as Bengalis -- or illegal immigrants from neighbouring Bangladesh -- even though many have lived in Myanmar for generations.

The commission also found &quot;insufficient evidence&quot; of rape but added it was still looking into claims security forces committed arson, illegal arrests and torture of the Rohingya. It blamed the unrest on foreign-backed extremists, whom it said had attacked security forces in October to harm &quot;the sovereignty of the state... with the intention of igniting riots and conflicts&quot;.

Legal action has been taken against 485 people arrested during the army&#39;s subsequent clearance operation, it added, without giving further details. Chris Lewa, from the Arakan project, said the commission had failed to properly investigate the widespread allegations of rape and rights abuses.

&quot;The methodology is not credible, it&#39;s totally unprofessional,&quot; she said.&nbsp;&quot;There is no corroboration from the villagers they are meant to have talked to. Their job was to verify the allegations and the report has not verified them.&quot;&nbsp;

The commission has faced opposition from across the spectrum since it was announced last month -- the second body created by Suu Kyi to try to heal the simmering religious divide in Rakhine state.

Rights activists dismissed the 13-member commission as toothless, pointing out it is headed by the vice-president, a former army general. Rakhine nationalists and many of the state&#39;s MPs have denounced it as a tool for government propaganda.

Malaysia&#39;s prime minister has accused Suu Kyi of allowing genocide on her watch, while more than a dozen Nobel Laureates wrote to the UN Security Council urging action to stop the &quot;human tragedy amounting to ethnic cleansing and crimes against humanity&quot; in northern Rakhine.

State media ran a statement from the Home Affairs Ministry on Wednesday, saying eight officers have now been arrested over the incident depicted in the video. &quot;Police committed abuses as they tried to arrest some villagers who fled the village and some who were hiding in their homes,&quot; the statement said.

Myanmar has long discriminated against the stateless Rohingya. More than one million of them live in Rakhine, including 120,000 in displacement camps. Their movements are severely restricted as well as their access to basic services, like health and education.

(AFP)

A recent video showing policemen beating and kicking Rohingya villagers undermines the government's blanket denials

A commission probing violence in Myanmar's Rakhine state on Wednesday denied security forces have carried out a genocidal campaign against the Rohingya, days after a video emerged showing police beating civilians from the Muslim minority. Tens of thousands of Rohingya -- a group loathed by many among Myanmar's Buddhist majority -- have fled a military operation in the northwestern state, launched after deadly attacks on police posts in October. Dozens have died in the crackdown, while escapees now in neighbouring Bangladesh have claimed they suffered rape, arson, murder and torture at the hands of police or soldiers. Myanmar's government, led by Nobel laureate Aung San Suu Kyi, has said the allegations are invented and has resisted mounting international pressure to protect the minority. A state-appointed commission set up to investigate the violence released its interim report on Wednesday, dismissing claims troops and police have embarked on a campaign to force the Rohingya out of the country. Its interim findings come days after the government detained multiple police officers over a video showing policemen beating and kicking Rohingya villagers. The footage, shot by one of the officers, has sparked outrage and undermined the government's blanket denials that soldiers and police have carried out rights abuses. The size of the "Bengali" population, mosques and religious buildings in the unrest-hit area "are proof that there were no cases of genocide and religious persecution", it said in a statement carried in state media. Myanmar refuses to recognise the Rohingya as one of the country's ethnic minorities, instead describing them as Bengalis -- or illegal immigrants from neighbouring Bangladesh -- even though many have lived in Myanmar for generations. The commission also found "insufficient evidence" of rape but added it was still looking into claims security forces committed arson, illegal arrests and torture of the Rohingya. It blamed the unrest on foreign-backed extremists, whom it said had attacked security forces in October to harm "the sovereignty of the state... with the intention of igniting riots and conflicts". Legal action has been taken against 485 people arrested during the army's subsequent clearance operation, it added, without giving further details. Chris Lewa, from the Arakan project, said the commission had failed to properly investigate the widespread allegations of rape and rights abuses. "The methodology is not credible, it's totally unprofessional," she said. "There is no corroboration from the villagers they are meant to have talked to. Their job was to verify the allegations and the report has not verified them." The commission has faced opposition from across the spectrum since it was announced last month -- the second body created by Suu Kyi to try to heal the simmering religious divide in Rakhine state. Rights activists dismissed the 13-member commission as toothless, pointing out it is headed by the vice-president, a former army general. Rakhine nationalists and many of the state's MPs have denounced it as a tool for government propaganda. Malaysia's prime minister has accused Suu Kyi of allowing genocide on her watch, while more than a dozen Nobel Laureates wrote to the UN Security Council urging action to stop the "human tragedy amounting to ethnic cleansing and crimes against humanity" in northern Rakhine. State media ran a statement from the Home Affairs Ministry on Wednesday, saying eight officers have now been arrested over the incident depicted in the video. "Police committed abuses as they tried to arrest some villagers who fled the village and some who were hiding in their homes," the statement said. Myanmar has long discriminated against the stateless Rohingya. More than one million of them live in Rakhine, including 120,000 in displacement camps. Their movements are severely restricted as well as their access to basic services, like health and education. (AFP)

Myanmar commission denies genocidal campaign against Rohingya Muslims

Several Indonesian police and security personnel have been deployed in capital Jakarta on Friday to prevent&nbsp;any violent outbreak during a massive protest against the Jakarta governor&nbsp;for allegedly insulting the Quran.&nbsp;

The large-scale protests, led by Islamic Defenders Front (FPI), are planning to pressure Indonesian President Joko Widodo to take action against governor Basuki Tjahja Purnama.

Purnama is a Christian and the first ethnic Chinese to become the governor of Jakarta.&nbsp;

Purnama, who plans on becoming the governor for the second term next year, has faced stiff opposition from Islamic groups.

Islamic groups have cited a Quran verse&nbsp;to urge people not to vote for Purnama as he is a non-Muslim. The verse that has been often quoted by the hardliners is sometimes viewed as a passage that tells Muslims not to be governed or led by a non-Muslim.

Some others, however, interpret the verse differently. They say it was penned during wartime and should not be taken literally.&nbsp;

On September 28, Purnama was filmed saying that those using the passage against him were &quot;lying&quot;.

Islamic Defenders Front have had a running battle with Purnama. They believe that he should not have the chance to govern the Muslim-majority city.

Residents urged to stay indoors

Many companies have asked their employees to work from home.

Restrictions have been imposed in the main business centre of the capital city.

Foreign embassies like Australia and Malaysia have asked their citizens to remain indoors and stay safe. &nbsp;

Social media users were using hashtags on Twitter #wearenotafraid (#kamitidaktakut) and #peaceaction411 (#aksidamai411) to protest against the use of extremism.&nbsp;

Banners stating &quot;Your religion or ethnicity doesn&#39;t matter, as long as you can do something good for everybody&quot;, were put up by few Indonesians on top of bridges calling for tolerance towards all religions.&nbsp;

On Thursday, President Widodo and Vice President Jusuf Kalla&nbsp;said that peace must be maintained and&nbsp;&quot;everything and everyone should continue to work as normal&quot;.

Widodo&#39;s critics argue that the government has failed to contain religious and ethnic tensions in the country.

(WION with inputs from Reuters)

 
&nbsp;

The protesters want Jakarta governor Basuki Tjahja Purnama ? a Christian ? to step down for allegedly insulting the Quran

Several Indonesian police and security personnel have been deployed in capital Jakarta on Friday to prevent any violent outbreak during a massive protest against the Jakarta governor for allegedly insulting the Quran. The large-scale protests, led by Islamic Defenders Front (FPI), are planning to pressure Indonesian President Joko Widodo to take action against governor Basuki Tjahja Purnama. Purnama is a Christian and the first ethnic Chinese to become the governor of Jakarta. Purnama, who plans on becoming the governor for the second term next year, has faced stiff opposition from Islamic groups. Islamic groups have cited a Quran verse to urge people not to vote for Purnama as he is a non-Muslim. The verse that has been often quoted by the hardliners is sometimes viewed as a passage that tells Muslims not to be governed or led by a non-Muslim. Some others, however, interpret the verse differently. They say it was penned during wartime and should not be taken literally. On September 28, Purnama was filmed saying that those using the passage against him were "lying". Islamic Defenders Front have had a running battle with Purnama. They believe that he should not have the chance to govern the Muslim-majority city. Residents urged to stay indoors Many companies have asked their employees to work from home. Restrictions have been imposed in the main business centre of the capital city. Foreign embassies like Australia and Malaysia have asked their citizens to remain indoors and stay safe. Social media users were using hashtags on Twitter #wearenotafraid (#kamitidaktakut) and #peaceaction411 (#aksidamai411) to protest against the use of extremism. Banners stating "Your religion or ethnicity doesn't matter, as long as you can do something good for everybody", were put up by few Indonesians on top of bridges calling for tolerance towards all religions. On Thursday, President Widodo and Vice President Jusuf Kalla said that peace must be maintained and "everything and everyone should continue to work as normal". Widodo's critics argue that the government has failed to contain religious and ethnic tensions in the country. (WION with inputs from Reuters)

Indonesia: Jakarta on edge as Muslim hardliners prepare for mass protest

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