Boycott Israel [IslamCity] TRAITORS MUSHARRAF AND BHUTTO COMPETE FOR DAJJAL BUSH'S APPROVAL
TRAITORS MUSHARRAF AND BHUTTO COMPETE FOR DAJJAL BUSH'S APPROVAL As Musharraf's woes grow, enter an old rival, again By Somini Sengupta International Herald Tribune Friday, April 6, 2007 http://www.iht.com/bin/print.php?id=5170824 NEW DELHI: As the Pakistani president, General Pervez Musharraf, wrestles with swelling public disaffection over his rule, one of his key political rivals, Benazir Bhutto, has embarked on an international campaign to revive her political standing. In recent weeks, Bhutto, 53, a former prime minister and the leader of the Pakistan People's Party who has lived in exile since 1999, has stepped up her criticism of the Taliban who operate in the remote regions of the country. She has sought to marginalize Islamist political parties from an opposition party alliance that has emerged in anticipation of elections later this year. Seeking to assure Washington that she would be a staunch ally, she has suggested that as an elected leader, she would be more credible in selling antiterrorism efforts to the public than Musharraf, who has been criticized by Washington for a mixed record in combating the Taliban and Al Qaeda within Pakistan's borders. She has even brought her campaign here, to the capital of her nation's archrival: India. I don't think our present regime has been able to dissociate my country's name with terrorism, and I believe a popular democratic government can, she said at a dinner attended by members of the Indian political and corporate elite here in the India's capital on a Saturday night in late March. In Washington, Bhutto has hired a lobbying firm to help sell that same message. In March, she wrote an opinion piece for The Washington Post directed at the Washington establishment. In February, she spoke to the conservative American Enterprise Institute. Bhutto has lived in self-imposed exile as a result of a long litany of corruption charges that still hound her. Today she divides her time between London and Dubai, and appears ever more intent on preparing the ground for a return to Pakistan, though many obstacles remain. Her strategy seems to be to try and persuade the international community that changes in the way Pakistan is governed changes that would eventually favor her are also good for the war against terror, said Husain Haqqani, a former adviser to Bhutto who is now director of the Center for International Relations at Boston University. For now at least, it seems unlikely that the Bush administration will heed Bhutto's argument. The White House remains committed to Musharraf, even through the latest protests against his administration protests that began ostensibly against his suspension of the chief justice, but have since come to represent growing frustration against military rule. Analysts in Washington and Islamabad point out that the White House remains skeptical of Bhutto's capacity, questioning her authority over Pakistan's military and intelligence services and troubled by charges that she and her husband illegally gained millions of dollars in deals with people who did business with the government when she was in power. (She successfully fought two money laundering cases in Pakistan, though she continues to face charges in a separate case in a court in Switzerland.) I'm not sure if there's any amount of charm or orchestration on Benazir's part that will change this, Craig Cohen, deputy chief of staff at the Center for Strategic and International Studies in Washington, said in an e-mail message. Something major would have to happen in Pakistan for the Bush administration to give up on Musharraf. More to the point, Cohen said, there is little reason to believe that having Bhutto at the helm would fundamentally alter the hold of the military and the intelligence services on the state machinery. Even after free elections, the military will still call the shots on national security issues, he said. Firing the manager only gets you so far. How the Democrats in Washington will respond to Musharraf in the coming months is also uncertain. One hint came in early March, when four members of the Senate Foreign Relations Committee, including its chairman, Joseph Biden Jr., Democrat of Delaware and a candidate for president, wrote to the general, warning that without the return of the two key opposition leaders, Bhutto and Nawaz Sharif, it will be difficult for the international community to regard the 2007 elections as a true expression of democracy. Sharif's government was ousted by Musharraf during a coup in 1999. He was eventually pardoned and exiled to Saudi Arabia. Neither he nor Bhutto was permitted to take part in the last elections, in 2002. On occasion, Musharraf has said that Bhutto could return, if she were willing to face corruption charges. In a step that added to speculation that a deal on her return might be in the works, the government said Wednesday that it was abolishing the federal division that had been investigating the
Boycott Israel [IslamCity] Against Sudan Divestment: Testimony of David Rolde the Green-Rainbow Party of Massachusetts
Testimony of David Rolde representing the Green-Rainbow Party of Massachusetts in opposition to Senate Bill 1474: 'An Act Relative to Pension Divestment' and in opposition to House Bill 2556: 'An Act Regulating Divestment in Sudan' March 29, 2007 The Green-Rainbow Party opposes Senate Bill 1474 (Docket Number: SD01591 filed by Harriette Chandler), House Bill 2556 (filed by Denis Guyer) and all other bills calling for divestment from Sudan that are before the Massachusetts Senate and House of Representatives in General Court. We oppose the bills not only because divestment would deprive Sudan of revenue and thus be harmful to the people of Sudan, but also because the bills are based on an unjust and offensively racist demonization of the government and people of an African country whose people have suffered greatly from years of US economic warfare and overt and covert US military warfare against them. Unjust and Hypocritical Demonization of Sudan US imperialist and Zionist organizations have spent millions of dollars on an anti-Sudan propaganda campaign to vilify the Sudanese government and Sudanese people and to try to convince Americans that the Sudanese government is committing genocide against the people of Sudan's Darfur region. In reality there is no genocide. There has been a civil war in Darfur with many armed factions - some anti-government factions being supported by the US - fighting against each other. The numbers of deaths are often exaggerated. The word Janjaweed in Darfur does not refer to a specific organization but refers to any armed group whether they are independant bandits, allied with the government, or allied with one of the anti-government rebel movements. The motivations for the anti-Sudan propaganda campaign are to convince Americans to support war against Sudan in order for the US government to gain control over Sudan's oil and other resources or to install a new Sudanese government more compliant to US wishes. Anti-Sudan propaganda is also part of the general anti-Arab and anti-Muslim rhetoric that is used to gain US domestic support for the war in Iraq, continued US support of Israel, and for the so-called war on terror. The anti-Sudan bills before the Massachusetts legislature demonize the government and people of Sudan - the largest country in Africa. The bills serve to amplify the drums of war against Sudan and set the stage for further U.S. imperial war against Sudan. The Chandler Bill cites Colin Powell and George W. Bush and other U.S. government officials - the same persons who lied about Iraq's non-existent Weapons of Mass Destruction and links to Al Qaeda to promote the invasion of Iraq - as accusing the government of Sudan of genocide and of supporting international terrorism. Accusations like these have recently and historically been used by the U.S. government as pretexts to go to war against many countries. All the bills depend on continuing US state department designation of genocide - a designation that can be placed and removed because of Sudanese government compliance or non-compliance with US dictates about other issues and about access to Sudanese resources. International organizations, including the United Nations and the African Union, have not used the term genocide in regards to Darfur, have not accused the Sudanese government of genocide, and have criticized all sides in the civil war. International organizations have also estimated fewer deaths in Darfur than the Chandler bill cites and have not blamed the Sudanese government for all the deaths. The demonization of Sudan as expressed in these bills is hypocritical on several levels. First: the text of the bills blame the Sudanese government for problems that were caused by US intervention. The US has starved Sudan with sanctions and a trade boycott, destroyed Sudan's largest pharmaceutical plant with a missile strike thus rendering Sudan incapable of producing needed medicines for its people and livestock, instigated the civil wars in Sudan, armed the rebels, and then blamed the Sudanese government for all the deaths (whether by violence or famine or disease) and callled it genocide. Second: people in the USA do not hold the moral high ground to be able to accuse others of human rights violations. The United States government itself supports international terrorism and has killed millions of people with direct warfare in Iraq, Korea, and Southeast Asia and thousands of people in Afghanistan, Panama, Somalia and elsewhere. The US government through covert military support of insurgencies and open military support of brutal regimes has killed thousands - and perhaps millions - of people in Palestine, Congo, Sudan, Lebanon, Nicaragua, Guatemala, Colombia, Haiti, etc. The US has committed genocide in Iraq, and is supporting a genocidal colonial settler regime in Palestine. But the Massachusetts legislators are not
Boycott Israel [IslamCity] Islamic Wedding
ISLAMIC WEDDING by Moulana M. Saleem Dhorat WEDDING OF FAATIMAH (RADHIYALLAAHU ANHA) Faatimah (Radhiallaahu Anha) is the youngest daughter of our beloved Prophet (Sallallaahu Alayhi Wasallam). Out of all the children, he was the most beloved to him. He said, 'The Queen of the ladies in Jannat is Faatimah.' He also said, 'Faatimah is part of my body. Whoever grieves her, grieves me.' When Faatimah (Radhiallaahu Anha) reached the age of fifteen, proposals for her marriage began to come from high and responsible families. But the Prophet (Sallallaahu Alayhi Wasallam) remained irresponsive. Ali (Radhiallaahu Anhu), who was 21 at the time, says: It occurred to me that I should go and make a formal proposal, but then I thought, 'How could this be accomplished, for I possess nothing.' At last, encouraged by the Prophet's kindness, I went to him and expressed my intention to marry Faatima (Radhiyallaahu Anha). The Prophet (Sallallaahu Alayhi Wasallam) was extremely pleased and asked, 'Ali! Do you possess anything to give her in Mahr?' I replied, 'Apart from a horse and an armour I possess nothing.' The Prophet (Sallallaahu Alayhi Wasallam) said, 'A soldier must, of course, have his horse. Go and sell away your armour.' So, Ali (Radhiallaahu Anhu) went and sold his armour to Uthmaan (Radhiallaahu Anhu) for 480 Dirham and presented it to Rasulullah (Sallallaahu Alayhi Wasallam). Bilaal (Radhiallaahu Anhu) was ordered by the Prophet (Sallallaahu Alayhi Wasallam) to bring some perfume and a few other things and Anas (Radhiallaahu Anhu) was sent to call Abu Bakr, Uthmaan, Talhah, Zubayr with some companions from the Ansaar (Radhiallaahu Anhum). When these men arrived and had taken their seats, the Prophet (Sallallaahu Alayhi Wasallam) recited the Khutbah (sermon) of Nikaah and gave Faatimah (Radhiallaahu Anha) in marriage to Ali (Radhiallaahu Anhu). He announced, 'Bear you all witness that I have given my daughter Faatimah in marriage to Ali for 400 Mithqaal of silver and Ali has accepted.' He then raised his head and made Dua saying, 'O Allah, create love and harmony between these two. Bless them and bestow upon them good children.' after the Nikaah, dates were distributed. When the time came for Faatimah (Radhiallaahu Anha) to go to Ali's (Radhiallaahu Anhu) house, she was sent without any clamour, hue and cry accompanied Umm Ayman (Radhiallaahu Anhu). After the Aaisha Salaat, the Prophet (Sallallaahu Alayhi Wasallam) went to their house, took permission and entered. He asked for a basin of water, put his blessed hands into it and sprinkled it on both Ali (Radhiallaahu Anhu) and Faatimah (Radhiallaahu Anha) and made Dua for them. The sovereign of both worlds gave his beloved daughter a silver bracelet, two Yemeni sheets, four mattresses, one blanket, one pillow, one cup, one hand-grinding mill, one bedstead, a small water skin and a leather pitcher. In this simple fashion, the wedding of the daughter of the leader of the worlds was solemnised. In following this Sunnah method, a wedding becomes very simple and easy to fulfill. SOME METHODS DERIVED FROM THE ABOVEMENTIONED MARRIAGE The many customs as regards engagement are contrary to the Sunnah. In fact, many are against the Shariah and are regarded sins. A verbal proposal and answer is sufficient. To unnecessarily delay Nikah of both the boy and the girl after having reached the age of marriage is incorrect. There is nothing wrong in inviting one's close associates for the occasion of Nikah. However, no special pains should be taken in gathering the people from far off places. It is appropriate that the bridegroom be a few years older than the bride. If the father of the girl is an Aalim or pious and capable of performing Nikah,
Boycott Israel [IslamCity] Remember the children of Deir Yassin
With thanks to Br. Rafeh, California The Children of Deir Yassin by Pat McDonnell Twair [EMAIL PROTECTED] As hostilities intensified between Jews and Palestinians during the spring of 1948, Hind Husseini, who co-ordinated the establishment of Arab children's centres in Jerusalem , found it increasingly difficult to move about the war-torn city. The morning of April 9 has resounded with volleys of gunfire marking the solemn funeral of her cousin, Abdul Qader Husseini, the charismatic leader of the Palestinian resistance. He had died the day before in a six day battle to regain Kastel, an Arab fortress overlooking Jerusalem . Now this most revered of all Palestinian fighters was being buried at the sacred Haram al-Sharif. This was the biggest blow the Palestinians had so far sustained. As the Palestinians stopped shooting their precious bullets into the air and began to mourn the sudden loss of Abdul Qadar, ominous rumours began to spread of a massacre. The atrocities mentioned in whispers were more horrible than the bereft Arabs could comprehend and they seemed to be taking place that very morning on the western outskirts of the city near Kastel. A few hours later, Arab authorities announced Jewish terrorists has attacked the village of Deir Yassin . In hope of inciting neighbouring Arab governments to come to their aid, they graphically described the slaughter of Deir Yassin's civilian inhabitants. The Arab governments did not respond, but tragically, the Palestinian peasants did and began to make a mass exodus from their homeland of millennia to the Jordanian border. Hind huddled close to the radio in her two-room apartment in the Suq al-Haman neighbourhood of East Jerusalem . She realised a massacre of this magnitude meant all out war. She did not go to her office the next morning as co-ordinator for the Arab Women's Union . However, when the level of gunfire sporadically abated, she ventured outside. Turning the corner, the horror of the massacre of Deir Yassin hit her full force as she beheld several bloodied children huddled against a wall. Oh my darlings, what happened? Are you hurt? What is this, you have no shoes, why are you in night-clothes? The shivering children were too frightened to cry, they stared at her in wide-eyed horror unable to describe the atrocities they had witnessed. Picking up the two youngest, Hind gently whispered to the dirty, frightened children to follow her. It was bitterly cold even at midday on that April 10 morning. Hind unlocked the door of her apartment and motioned to the frightened waifs to follow her inside. She gently lowered the toddlers onto her bed, rushed to bring blankets from a closet and began to heat water for bathing. Now that they knew they were safely in the hands of an adult who spoke Arabic but dressed differently than the women of Deir Yassin, the children began to whimper. Mohammed, the oldest, told Hind that he had hid under his parents' bed when the terrorists entered his home. He had heard his mother scream for a long time. From his hiding point, he had seen the bodies of his sisters and brothers fall to the floor. The house had been looted. Several times hands had pulled out old clothes and shoes from under the bed, but he had not been detected. For the rest of the day and into the night, the little boy had heard groans and cries, gun-shots, screeching tyres, and the strange guttural sounds of the intruders. At daybreak the bodies the bodies that lay in his house were pulled out. When he saw his mother's lifeless body being dragged by its heels like a sack of wheat, sobs uncontrollably came out of his throat. A terrorist reached under the bed, touched him, pulled him from his hiding place, and roughly walked him to a truck where several other children were holding onto one another. One eight-year old girl was soaked in blood; Mohammed feared she had been wounded. He didn't want her to die in this truck. Barely able to speak, she told him her name was Thoraya and assured him she wasn't wounded. Her aunts had protectively hid her behind them when the terrorists entered their house. The women had been stabbed, their gold earrings and gold bracelets forcibly removed, but Thoraya had remained safe and protected by their bodies which fell over her and which she felt stiffen over the hours. It was only when one of the terrorists returned to make sure all the jewellery had been removed from the corpses that she had been found and taken to the truck. Hind bathed Mohammed and dried him with a warm towel. Then grasping his arms inside her tightly clenched fists, she looked directly into his eyes and pledged: You will never, ever be alone again, I swear. For the ensuing week,
Boycott Israel [IslamCity] Mauritanian society and politics---http://www.islamonline.net/servlet/Satellite?c=Article_Ccid=1175008848599pagename=Zone-English-Muslim_Affairs%2FMAELayout
Dear members, Assalamu Alaikum. Please read this item on Mauritanian society from islamonline.net. Shah Abdul Hannan Analysis Mauritanian Society and Politics One Ethnicity, One Vote By Abou Cisse and Abdelrahman Rashdan In Mauritania, keeping yourself in a tribe is keeping yourself alive.(Reuters Photo) A country that resides deep in the far northwest of Africa, Mauritania is described as nomadic, underdeveloped, and poor. Its rural people open tapes to find water mixed with sand. Out of every thousand newly born children, 87 die. Only 41 percent of the whole population can read and write. And nearly 90 percent of the people depend on the cattle and agriculture for their livelihood. This country has been gaining a lot of attention lately; what makes it special is its unique political history and experience. A democratic model both for Africa and the Arab World, became Mauritania. Formerly, it was a typical Middle Eastern state where leaders autocratically rule and military coups step in every now and then to shake up realities. What makes Mauritania's political experience unique is that it came out of a complexly diverse society that naturally would not allow one group to rule. Keeping yourself in a tribe is keeping yourself alive. Where the Haratine Is a Slave In spite of being a predominantly Muslim state - with almost a 100-percent Muslim population -, Mauritania is fractured among ethnic groups. Blacks, whites, and mixed are ethnically distinct in Mauritania, to the extent that makes slavery one of the notorious things Mauritania is known for. Officially, in 1980 slavery has been banned in Mauritania; however, because of the tribal structure of the society, it still exists. Moors enslave the Haratines - or black Moors who are of Bambara origin, the largest ethnic tribe in Mali -, force their stolen girls into marriage, and let them live among them. Haratines live peacefully, though, in the white Arab Moorish society that they are considered part of. Jovial to strangers, gifted in art and poetry, skilled in commerce, and the biggest ethnic group in the Islamic Empire of Sands, Moors efficiently occupy the greatest role in the political and social activities of the country. Haratines live peacefully, though, in the white Arab Moorish society which they are considered part of. As hospitable as the Moors are the Pulaars (also called the Fula). Gorgol - between Mauritania and Senegal - is their region, aversion of brawl is their attitude, and education and Islamic science are their fields of excellence. Their main bone of contingent is that their language, Pulaar, and culture should occupy similar role to that of the Arabs, including the Moors. One Ethnicity, One Vote Moors, Haratine, Pulaar, Sonike, and Wolof all mix to form the society of the Islamic Empire of Sands. Politics sneak into the social structure of such a society that has been living under dictatorship for the last 50 years (after more than 30 years of foreign occupation). In Mauritania, it is one ethnicity, one vote rather than one person, one vote. Kinship and ethnic affiliation have been playing a major role in the recent democratic presidential elections. The Mauritanian presidential elections are a duel between ethnic groups, though politically, a secret struggle against Moorish domination. Since it declared independence from France in 1960, Mauritania has been dominated by Moors. Pulaars (the black population) have been always clamoring for equality in all spheres of society, yet they refuse to intermarry with Moors. The long time that the Moors have spent in control of Mauritanian politics offers them a political leverage over the other ethnic groups. Sidi Mohamed Ould Cheikh Abdallahi - the newly elected Mauritanian president - has been able to benefit from many factors. He is a Moor, rich, influential, and very well-connected. Abdallahi ran the 2007 presidential elections while being fully backed by the former leaders and ministers. Abdallahi's Presidential Desk In Mauritania, it is one ethnicity, one vote rather than one person, one vote. In a country considered to be one of the poorest in the world, kinship and connections do mean life. Access to resources, control
Boycott Israel [IslamCity] Do Muslims love Allah
Click view, Encoding, Arabic, to show ÈÓã Çááå ÇáÑÍãä ÇáÑÍíã Do Muslims love Allah-1 Al Salaam Aleikum, if you ask Muslims, they all will say: we love Allah, but if we apply the saying: actions speak louder than verbs, we see most Muslims do not understand what the word love means? How most Muslims show their love for Allah, this is a serious issue? Some prefer the books of Hadeeth written by men, and those books are not revelation from Allah sent through Angels like the Qur'aan. Some would spend hours hearing and speaking about Muhammad SAW and his family or certain members of his family, then they may or may not spend few minutes speaking or remembering Allah, what kind of love is this? Pagans of old days used to say they worship and love stones and Idols because they used to think this is how they love Allah best and those Idols will bring them closer to Allah, are we like pagans of yesterday, I wonder how should we evaluate our state today? Some twist the Qur'aan to fit the books of Hadeeth, if Haddeth does not match Qur'aan, they start debating how certain things we do; came from Hadeeth and not found in Qur'aan, then if this is true, did Allah forget to mention in His book while Allah claims in Ayah 6:38: ãÇ ÝÑØäÇ Ýí ÇáßÊÇÈ ãä ÔíÁ we left nothing without mentioning in the book, then those who say how Qur'aan did not mention, or Hadeeth came to complete Qur'aan, they are simply Kafir in those words from Allah that say: Allah left nothing out without mentioning. Those who claim such evil would always say: did Allah mention the number of Rakaa in Qur'aan, or the number of prayers, we say: if you are ignorant about Qur'aan and cannot find something, does not mean Allah forgot to mention such a thing that relates to our relation with Him. Now, for those who falsely claim they love Allah, and maybe doing the worst evil against Allah today, let us share with them how the love of Allah shows in our actions. Loving Allah are not just empty words we say and people fall for, Allah knows our hearts, so be very careful, you can deceive all of us, you cannot deceive Him. Ayah 57:16 says: Ãóáóãú íóÃúäö áöáøóÐöíäó ÂãóäõæÇ Ãóä ÊóÎúÔóÚó ÞõáõæÈõåõãú áöÐößúÑö Çááøóåö æóãóÇ äóÒóáó ãöäó ÇáúÍóÞøö æóáóÇ íóßõæäõæÇ ßóÇáøóÐöíäó ÃõæÊõæÇ ÇáúßöÊóÇÈó ãöä ÞóÈúáõ ÝóØóÇáó Úóáóíúåöãõ ÇáúÃóãóÏõ ÝóÞóÓóÊú ÞõáõæÈõåõãú æóßóËöíÑñ ãøöäúåõãú ÝóÇÓöÞõæäó is not time yet for the believers to have fear when they hear the words of Allah, and what truth Allah sent, let them not be like those who were given the books before, and after a long time they hardened their hearts, and most of them deviated? Please pay extreme attention to this Ayah, most of us are in serious danger when they act against to the words of Allah mentioned here, so please let us study those words closely, you will hear me repeating those words a lot from here on. If you do not make the bases of your faith over this rule, of having fear, honor and respect in completely obedience, when the words of Allah are mentioned, you are against Allah. How we can apply those words in our actions to show we fear/love/honor/respect the words of Allah in totality, and we do not place any other words on the same level or even on better and higher level in this regard as most Muslims are doing today? In the up coming days, I will share Qur'aan with you, which is greater than the books of Hadeeth and the books of our Scholars, and Allah is greater than all the men you place equal to Allah, though I can share with you this, it is you who will be held accountable for your actions after this. You need to place Allah and His words above any other, do not make your books of Hadeeth over the words of Allah, they are much less as less as we are from comparing ourselves with Allah. Is not time yet for you too to have fear/love/respect to the words of Allah over any other under the heavens, especially the books of Hadeeth, if you do not do this, rest assured you are in a very sad state of mind, till you leave where you stand and come to the words of Allah as priority over any other, especially what those you call Aalim (Scholars) say different to this, you are on your way to Hell, and Heaven will escape you no doubt. In the next message we will start a good look at what Allah says, where Qur'aan should be placed in regard to every other book under the Heavens, while today we are doing the worst by leaving it behind our backs. Muhammad SAW said in Ayah 25:30: æóÞóÇáó ÇáÑøóÓõæáõ íóÇ ÑóÈøö Åöäøó Þóæúãöí ÇÊøóÎóÐõæÇ åóÐóÇ ÇáúÞõÑúÂäó ãóåúÌõæÑðÇ the messenger said: My LORD, my people left this Qur'aan behind their backs, and departed from it. Are you in this sad state, do you want to change, let me help, let me share with you what Allah said for a change, you have been in a sad state listening to others for too long. Is it time for Allah now, or not yes? ÑÈí ÒÏäí ÚáãÇ æÇáÍÞäí ÈÇáÕÇáÍíä æÇáÍãÏ ááå ÑÈ ÇáÚÇáãíä
Boycott Israel [IslamCity] Morocco moves to drop headscarf
Morocco moves to drop headscarf Headscarves are more popular with older Moroccan women Morocco is making major changes to religious education, in particular regarding whether young girls should wear headscarves. A picture of a mother and her daughter wearing headscarves is being removed from the latest editions of a text book. A verse from the Koran that says girls should don veils has already been taken out of the books. Other Arab countries have made similar changes, worrying that the veil could be used as a symbol of extremism. Trust There are few things that have become such obvious and controversial symbols of Islamic identity as the headscarf. But until now it has not been a controversial issue in Morocco. This issue isn't really about religion, its about politics Aboulkacem Samir On Avenue Mohammed V, the main avenue in central Rabat, older women in particular can be seen wearing traditional long robes with full headscarves. But younger women wear everything from that to more modern clothes such as trainers, jeans and T-shirts, with nothing on their heads - except perhaps some expensive designer sunglasses. The variety of clothes and head dresses seems to reflect the fact that Morocco is seen as a liberal country with some pro-western leanings. But for some more conservative people this latest move is an underhand way of undermining Morocco's Islamic roots. Abdelkarim El Houichre from the Association of Teachers of Islamic Education does not trust the government's motives: I think there is pressure coming from the United States, which believes that teaching about traditional Islam and teaching girls to wear headscarves will somehow encourage extremism and terrorism, he says. But I think Islamic education has to be kept within mainstream teaching in our schools because that way we can control it. If we deny it to them in school then they will only go and find out more outside of school and they are more likely to fall into the wrong hands. Dilemma In the current climate, the Moroccan government is worried about anything that might fan the flames of Islamic fundamentalism and says it does not want the headscarf to become a rallying cry for extreme organisations. This image is being removed from text books Education ministry official Aboulkacem Samir says the headscarf has political overtones: This issue isn't really about religion, its about politics, he says. The headscarf for women is a political symbol, in the same way as the beard is for men. But we in the ministry must be very careful that the books are fair to all Moroccans and do not represent just one political faction. Across the Arab world the headscarf issue seems to be gathering momentum. In Tunisia for example, young women who wear veils say they have been harassed by the authorities who are forcing the girls to remove their veils at schools and universities. The veil is perhaps a microcosm of a much broader dilemma - should Arab countries in north Africa turn towards secular democracies or to more traditional Islamist countries for their guidance and inspiration? Morocco is treading a fine line between these competing influences and the headscarf might just be something that trips it up. Source: BBC News http://www.prohijab.net/english/morocco-hijab-news2.htm attachment: morocco-img1.jpg attachment: morocco-img2.jpg
