Saturday, December 03, 2005

Are you a Christian in the Middle East?

Across the Middle East, it is thought that approximately 14* million people are followers of the Christian faith.

Egypt, Lebanon, Syria and the Palestinian territories all have sizeable Christian populations.
The BBC News website is planning a series on the many different communities and "they" want to hear your stories
Click here to share your story

Are you a Christian living in the Middle East? How does your faith affect your way of life and that of your family and friends?

Send your comments and experiences to the BBC (here)

Do you have any images of your community or place of worship?
You can send them to

* The number of Christians in the Middle East is controversial. Last week, Mr. Osama Al Baz, an advisor to the Egyptian president said there is no less than 9 million Christians in Egypt

Friday, December 02, 2005

Calling on the Muslim Brotherhood to Share in Political Power

Will Democracy Survive?

(Part 1 of 2)
By Magdi Khalil *

For the last twenty-five years Dr. Saad Eddin Ibrahim, the Egyptian human rights activist, has committed himself to the issue of social and political reform. His relentless efforts have, undeniably, made a strong impact on the Arab community.

A founding member of the Arab Organization for Human rights (AOHR), Dr. Ibrahim played an instrumental role in raising pubic awareness with respect to human rights and civil society concepts

He dedicated himself to the cause of minorities, sponsoring a conference entitled, “Sects, Ethnicity and Minority Groups” in the Arab world in 1994, as well as writing a book of the same title - both of which are well acknowledged. Ten years earlier, Dr. Ibrahim’s request to hold the founding conference of the AOHR was firmly denied by all Arab countries, an incident that recurred in 1994, forcing him – in both cases – to hold the conference in Cyprus to escape the Arab authorities’ harassment.

Dr. Ibrahim’s research and advocacy efforts were mostly consistent with the international community’s reform trends and agenda, and he has been working diligently to pass these ideas on to the Arab communities.

The International Community: Current Trends and Agenda

Since the events of September 11, 2001, the international community has been greatly concerned with the situation in the Islamic world, and most importantly with the issues of religious reform and the renewal of Islamic discourse, as well as the prospect of Islamists sharing political power in the Islamic countries in general, and the Arab countries in particular.

Dr. Ibrahim and Ibn Khaldun Center have also devoted great attention to those same issues.

The reform of Islamic discourse has been the subject of wide, local and international interest. It has been openly discussed in newspapers, research centers and decision- making institutions, with very little or no controversy. However, the case is different with the second issue. Calling on Islamists to share in political power is –understandably- a thorny topic that would spark extensive and heated debates.

Comparisons are made between the Iranian, Taliban and Sudanese models on one hand, and the Turkish, Indonesian and Moroccan models on the other hand.

Recently, members in the American administration have enthusiastically acclaimed the “Turkish” model, expressing their wish to see it mirrored in the Arab world. The American approval of Turkish policies was clearly demonstrated a few months ago, when the Turkish Prime Minister Erdogan received a fervent welcome in Washington while visiting American research centers and decision-making institutes.

There is an almost unanimous agreement on the necessity of religious reform, but doubts and fears are highly provoked by the prospect of a rule shared by Islamists. Both issues have the potential to change the entire political, social and cultural map of the Arab world, either to propel it forwards towards reform or to hurl it back into a bottomless pit.

A fierce opposition, inspired by different reasons, is to be expected. Some fear that the well-established alliance between the military institutions currently in power and the traditional religious authority will collapse, and others –including civil society advocators who call for the unrestricted right of political participation- fear the disastrous repercussions on freedom and democracy, if those changes come to pass.

Dr. Ibrahim has equally endorsed both issues. In an article entitled “Reclaiming Democracy … the Participation of Muslim Brotherhood in Egyptian Political Life,” published in newspaper on Oct. 7, 2004; Dr. Ibrahim noted that the Muslim Brotherhood should be allowed to share in political power. My name was mentioned among others who are dismayed by this prospect, on the basis that - without adequate safeguards - the Islamists would use the democratic system to further their own purposes, and when no longer needed, reject democracy - a fear that Dr. Ibrahim admits is well founded, and that he himself shares.

Dr. Ibrahim and I agree that all citizens, alike, should enjoy the right of political participation, engage in political activities and hold all types of political posts including presidency. On the other hand, we are also in agreement that adequate safeguards should be put in place to prevent the manipulation and abuse of the democratic system.

Dr. Ibrahim is specifically interested in the Muslim Brotherhood movement as he mentioned them in his article’s heading. Actually, the Muslim Brotherhood represents the major Islamist faction in Egypt, as well as in a number of other Arab countries. Given Egypt’s influential role in the Arab world, most Arab countries would, predictably, follow the Egyptian example as regards the integration of Islamists into political life.

Two important questions come to mind in this regard:
First: What is the basis for this sudden optimistic call? In other words, did the Muslim Brotherhood have a recent change of heart that justifies such confidence?

Second: What type of measures should be implemented to safeguard the political and institutional system, in case our confidence proves later to have been misplaced?

In response to the first question, there has been no substantial changes in the attitudes and agenda of the Muslim Brotherhood; and nothing at any rate, that could justify this surge of optimism; only marginal changes that have not touched on the main vision of the Muslim Brotherhood, namely to establish a Muslim state.

Putting aside the old records of the Muslim Brotherhood movement, I would like to focus on their recent history, going back to 1984 when they allied themselves with party, which allowed them a partial participation in political life. At the moment they have more than 15 members in the parliament, in addition to a disturbing measure of control over important segments of the Egyptian society

The Muslim Brotherhood’s reform initiative, issued in March 2004, is in fact a proposal for a Muslim state.

To quote the initiative “Our mission is to implement a comprehensive reform in order to uphold God’s law in secular as well as religious matters”; adding that: “our only hope, if we wish to achieve any type of progress, is to adhere to our religion, as we used to, and to apply the “Shari’a”. They clearly state: “Our mission is to build a Muslim individual, a Muslim family and an Islamic rule to lead other Islamic states.”

How would an Islamic identity reflect on the media, economy, politics, education, social welfare, women’s issues and culture?

The Muslim Brotherhood elaborate on these issues in their initiative:
“The Media should be cleansed of anything that disagrees with the decrees of Islam”.
“We believe in an economic system that is derived from Islam”.
“The state should have a democratic system compatible with Islam”.
About education: “To increase the number of Kuttab (a rudimentary religious school) and nurseries, and the focus of education should be on learning the Quran by heart”.

“The Zakah (alms) institutions should be in charge of distributing wealth and income”.

“Women should only hold the kind of posts that would preserve their virtue”.

“Our culture has to be derived from Islamic sources” that would also impact television “there should be a ban on improper and offensive series and television programs”.

The Muslim Brotherhood took obvious pride in their reform initiative, which turned out to be no more than a comprehensive project for an Islamist Fascist state. Is this project any different than Iran’s version of democracy, recently labeled “The Islamic democracy?”

I would like Dr. Ibrahim to take a close look at the parliamentary inquiries presented by the Muslim Brotherhood since 1984 through the present day. They have mostly pursued trivial matters, and targeted general freedoms: pursuing writers and creative thinkers, haunting young singers or requesting that kissing scenes be banned from movies, putting pressures on institution and its enlightened , confiscating books and planting the seeds of sedition. A sad history that reveals an unhealthy fixation on shallow issues, and a blatant disregard for the vital causes that are related to the development and progress of the nation they were entrusted to represent

For many years the Muslim Brotherhood have exercised ironclad control on a number of Egyptian syndicates with alarming results. Their involvement in the syndicates brought about corruption, fanaticism and dissention. The major concern of the Muslim Brotherhood was to raise funds to support fundamentalists all over the world, from Chechnya to Afghanistan and Bosnia. Terrorist groups have used those same funds to threaten Egypt’s national security, its Christian citizens, and foreign guests; giving us a small horrendous taste of what is to come should they succeed in achieving power

The Muslim Brotherhood have never condemned, verbally or otherwise, the barbaric terrorist acts that have plagued the whole world. They showed no inclination to help their homeland brothers who fell victim to the horrific violence, though they could have made use of the syndicates’ funds to offer some sort of material compensation. Sadly, the opposite is true; the majority of the Muslim Brotherhood’ statements are in support of fundamentalism and extremism, proclaiming that their objective is “mastering the world with Islam”.

The language used by the “Muslim Brotherhood” leaders clearly fosters religious fascism, as we can deduce from the following recorded excerpts:

“The application of the Islamic law “Shari’a” in Sudan was truly an act inspired by God. I believe that Sudan is now experiencing an unprecedented beatific and pure phase thanks to the application of “Shari’a” that delivered the country from the plague of secular law”. [Late Sheikh Mohamed El Ghazali]

“Nemeri has achieved our hopes, the hopes of Muslims and Sudan’s hope to apply the “Shari’a”. [Late Sheikh Salah Abu Ismail]

“The Sudanese president should not give leeway to those who criticize the application of “Shari’a”, they should be subdued and given no opportunity to proceed with their foolishness under pretext of freedom of opinion or speech”. [Late spiritual guide of the movement Omar El Telmesani]

Sheikh Youssef El Kardawi liked to call Afghanistan “an Islamic Emirate”. Upon visiting Afghanistan, he declared that, “he wanted to reassure himself that the Brotherhood were doing well in this Islamic Emirate.”

The declarations of the Muslim Brotherhood’s leaders all revolve around the establishment of a Muslim state, Muslim unity and Islamic . As far as we can tell, they have no nationalistic vision. To quote Sheikh Mohamed El Ghazali “A Muslim’s homeland is his faith, a Muslim’s government is the “Shari’a” and the Muslim’s homeland and those who live in it may all be sacrificed for the sake of Islam”.

The newspaper conducted an interview with the former leader and guide Mamoun El Hudeibi during which he announced that the Muslim Brotherhood’s purpose is to establish Islamic unity and Islamic <Khelafa>.

And it is our turn to ask: How did the Muslims actually fare during the age of Islamic ?

brief look at history indicates that the enemies of Islam did not suffer as much as the Muslims themselves did at the hand of Islamic Khalifs; in fact, the number of Muslims who lost their lives at the hand of Islamic Khalifs far exceeds that of their enemies.

During that age, three of the were murdered, and all four Imams were tortured. Dark and bloody incidents mar this age: the great sedition, the battle of El Gamal, the battle of Kurbalaa, the battle of El Hora, not to mention that the Holy was twice attacked. In brief, Muslims’ properties, honor and lives were forfeited. Bitter conflicts arose, such as the conflict between the Amawyeen and Hashemeyeen, the vicious disputes over power, the attack on El Hussein grave, the Khawareg sect, the dreadful acts of the Hashasheen.

Drinking and indulging in all sorts of immoral practices and perversions tainted that age. Brothels and gambling houses abounded in Baghdad, while Mecca was filled with male and female singers and an obscene, corrupted entourage. The Khalifa El Rashid owned one thousand female slaves, while El Metwakel owned more than four thousand, since slaves were preferred over free women. Shockingly, the khalifs publicly committed acts of depravity and infidelity (<Islamic Khelafa> by Said El Ashmawi).

One has to wonder as to why the Muslim Brotherhood wish so desperately to revisit that age.

Would the Muslim Brotherhood make good use of what democracy has to offer and later decide that it has outlived its usefulness? Would they hesitate to sacrifice democracy if it no longer served their purposes or complied with their agenda? A frightening scenario, but neither irrational nor exaggerated, since it is inspired by the declarations of the Muslim Brotherhood leaders themselves. To quote the former Guide Mostafa Mashour: “We accept the concept of pluralism for the time being; however, when we will have an Islamic rule we might then reject this concept or accept it.” (<Against Islamization>, by Refaat El Said).

The internal structure of the Muslim Brotherhood movement does not take democracy into account. Though, on the surface, it seems relentless in its quest for democracy, it is in fact, a fascist obscure movement, shrouded in mystery and secrecy. If its members are incapable of practicing tolerance, diversity and transparency among themselves, could they adhere to these principles when dealing with others? Not likely! Their partners in the “Middle” () Party (under foundation) can attest to this fact.

The Western World wishes to dampen the burning violence in the Islamic World. However, a reduced level of violence cannot, by itself, accelerate the society’s slow movement towards modernization.
approve of a religious state.

In his article, Dr. Ibrahim mentioned the Islamic countries that, from his perspective, have successfully applied democratic practices. Nonetheless, I believe that by allowing the Islamists to share in political power, these countries have only managed to reach a temporary truce, but still failed to foster social progress. Regrettably, a religious rule is a fertile ground for social retardation. While Islamic countries have experienced periods of renewal, those were the exception rather than the rule, and were only possible when the civil society forged close ties with the government, and when the state rejected isolation in favor of constructive interaction with other societies and with Western civilization.

The Coptic community, with the exception of an isolated few, does not approve of a religious state. The Copts have unanimously rejected the notion of a religious state, as well as a citizenship that is based on a religious text, since it can be as easily revoked by another text! They believe that citizenship rights and duties should be formulated on a civil, national and institutional basis rather than a religious one, thus placing national identity high above religious identity.

The image depicted in this article is seemingly pessimistic and dark; yet, reality may even prove to be worse. Though my dear friend, Dr. Saad Eddin Ibrahim, is far more optimistic than I am, he also shares the same fears. I truly appreciate his unwavering courage and how he strives to stir the stagnant water of the Arab political system. Nonetheless we have to make sure that we will not accidentally cause irrevocable damage in our eagerness to achieve the long-desired dream of democracy

A question remains though: what type of “safety measures” should be devised to protect the political system once the Islamists come to power? Would local measures be sufficient or is a combination of local and international safeguards required?

We will explore both issues in Part 2 of this article.

* Magdi Khalil is a political analyst, researcher, and author. Executive Editor of the Egyptian weekly Watani International. Columnist for Asharq Al-Awsat newspaper, London. Free- Lance writer for several Arabic language newspapers. Frequent contributor for Middle East broadcast news TV. Published three books and written numerous research papers on citizenship rights, civil society, and the situation of minorities in the Middle East.

Modern Egypt and Khedive Mohamed Ali

By: Sameh Fawzy

Khaled Fahmi, a graduate of the American University in Cairo and holder of a doctorate in modern history from Oxford University, is currently an assistant professor at New York University. As Egypt celebrates 200 years since Mohamed Ali ruled, an occasion honoured by a three-day seminar last week in Cairo and Alexandria, Watani Forum hosted Dr Fahmi to speak on Mohamed Ali as founder of modern Egypt.

Rereading Mohamed Ali
Dr Fahmi began by saying that he had his own reservations about the common perception that Mohamed Ali was the founder of modern Egypt. That would imply he had an ambitious plan to develop the country, and if that were true then why did the plan fail?

A quick answer says that the West did not allow Egypt to develop. The strategic situation of Egypt made Great Britain unwilling to allow the development of Egypt, and Mohamed Ali’s scheme was aborted during the 1840s, to be followed 40 years later by the British occupation of Egypt.

“I differ with these ideas, either totally or in detail,” Dr Fahmi said.
“I think it necessary to reread Mohamed Ali’s experiment.”

Engine of development

Dr Fahmi said he considered the Egyptian army the key to Mohamed Ali’s experiment. The army was a development leader and influenced other sectors, such as advanced technology and services like education, health and publishing. Dr Fahmi conducted research on his hypothesis in the UK and read references in the original language, Turkish, to learn how far Egyptian peasants had benefited from Mohamed Ali’s experiment and his army. He found that relations between the peasants and their Turkish rulers were far from smooth. Egyptian soldiers did not consider Mohamed Ali’s army an Egyptian army, and neither did Mohamed Ali nor his son Ibrahim, see the army as a national force defending Egypt. Rather, they used the army to expand their authority outside Egypt.

Like no other

It must be understood that Mohamed Ali was a mere viceroy of the Ottoman state, who reached that position by means of a firman issued in July 1805. Although in the beginning he enjoyed the popularity of the Egyptian middle class and received the acknowledgement of national leadership, he soon ousted the ruling class either by deportating or dismissing them. Mohamed Ali, an Albanian by birth, depended mainly on his fellow Ottomans to control the country.

Following his regional military victories of 1841 Mohamed Ali was compelled by Britain, Russia, Austria, France and the Ottoman Sultan to withdraw from the areas he had conquered in return for his, and his sons after him, being granted sovereignty of Egypt and the Sudan.
“Such an agreement, described by some as a defeat for Mohamed Ali’s grand ambitions, was in my opinion an achievement that no other Ottoman ruler in the history of the Ottoman State ever attained,” Dr Fahmi said. I believe Mohamed Ali got more than he expected or desired.”

Personal glory

When the floor was thrown open to discussion, Emad Khalil asked Dr Fahmi: “You said Mohamed Ali was seeking personal glory, but if that were so, how can we explain the educational missions he sent to the West for benefit of scientific development?”“Rulers in general seek to attain personal glory, and Mohamed Ali was no exception,” Dr Fahmi replied.
“The educational renaissance began from the top, to serve his urgent military requirements.” Nevertheless ordinary people did benefit, and to a high degree, from education and health reforms such as fighting epidemics.

Robeir al-Fares asked how Copts fared under Mohamed Ali. Dr Fahmi replied that he had not made an adequate study of the Coptic topic. What was known, however, was that Mohamed Ali soon came to notice a reluctance among the peasant classes to attend military service, from which Copts were originally exempt. Muslims adopted many ploys to hinder their admission, such as cutting off their fingers, or tattooing a cross on their arms. Mohamed Ali decreed that military service should be served by all citizens, Muslims and Christians.

Middle class
Nader Shukry asked what would have happened had Mohamed Ali not come to be ruler of Egypt? It was hard to answer a question beginning with “if”, Dr Fahmi said, but he referred to an article by Mohamed Abdou which stated that the Egyptian people benefited from the institutions established by Mohamed Ali; if he had not ruled Egypt its history would have been quite different.There had been a long struggle for authority among the Mamluke rulers who preceded Mohamed Ali. An amicable agreement was reached with the Egyptian peasants based on the reasonable imposition of fees and taxes. “In the meantime there was a class of landowners and prominent people which constituted the beginning of a middle class, and which had the power to face the French forces and later the British. Yet this category was undermined by Mohamed Ali,” Dr Khaled said.

Egyptian dream
Adel al-Dawwi indicated that a modern State had been an Egyptian dream since the days of Mohamed Ali, and asked what could have hindered it. Sameh Fawzy commented that Mohamed Ali did have his own scheme, yet his policies had led in the long run to deep changes in the Egyptian social infrastructure.

Citizenship concepts emerged, as well as political institutions and civil community in the second half of the 19th century.“Many people tend to make a comparison between Mohamed Ali and the Nasser era, and believe there was a scheme in each era,” Dr Fahmi said. “While agreeing that both were great leaders who introduced important reforms, I still say that Egyptians deserve more.”

Thursday, December 01, 2005

Al-Jazeera, The Mouthpiece Of Terrorists

This guy's middle finger says it all I guess
His sign :"Don't Bomb the Messenger" is missing "of terror" at the end.
Al-Jazeera is playing the victim, and it works for some naïve westerners who are not aware of what kind of content this channel airs, it claims to be an objective channel that covers any event with no agenda in mind, but a recent demonstration held by Al-Jazeera' staff in Ramallah exposes what kind of objectivity this channel stands for.

Click here to watch the video of the Al-Jazeera TV staff in Ramallah demonstrating.

Al-Jazeera that never called Bin Ladin a terrorist; and always refers to what happened in September 11th as: "What is called terrorism" instead of : a "Terrorist act" is now chanting "Down with Fascist America" !
Click here for a transcript of segments of the demonstration where Al-Jazeera staff were chanting: Down with Fascist America

The Saudi journalist Mshari Zaydi chastises the Arab media for the belief that Bush is "the only fundamental enemy of the Arabs and no other, not terrorism, nor the fundamentalist culture, nor the chauvinistic speeches of the kind made by Al-Jazeera's satellite heroes."

Fired Whistleblower Denied Appeal

A former FBI translator failed on Monday to persuade the Supreme Court to revive her lawsuit alleging she was fired for reporting possible wrongdoing by other linguists involved in counterterrorism investigations.

Edmonds, 32, who was hired after the Sept. 11, 2001, terrorist attacks and fired in March 2002 claimed the FBI terminated her contract after she complained about the quality of translations of terrorism-related wiretaps and had reported that another translator was leaking information to targets of investigations.
Well, how serious can this be?
Let's see what happened in a similar case in Europe:

Ali Uthman, a Moroccan translator for the government in the Netherlands was sentenced today to 8 years in jail for leaking information to suspected terrorists. Ali left a message warning a suspected terrorist that he was under scrutiny by the Dutch intelligence

Wednesday, November 30, 2005

The Freedoms We Fight For

Last month, Islamic radicals threatened to kill actor Omar Sharif after he praised his role as St. Peter in an Italian TV film. While this incident garnered a modicum of media attention, the mainstream media has paid little notice to the broader trend of which this incident is only a small part: Radical Muslims have been threatening -- and sometimes killing -- those whose speech has allegedly offended Islam. Ever since the Satanic Verses incident, they have been systematically extending this war against free speech into the West. Daveed's new article --linked below -- documents that we in the West haven't always been vigilant about standing behind speech rights, and calls for us to do better.

To read Daveed’s article click here
Or here

You can also Watch Submission part 1, a film shot by Theo Van Gogh who was a Dutch film director and columnist, On November 2nd, 2004, Theo van Gogh was murdered east of Amsterdam while he was cycling to his work. The film criticizes the treatment of women in Islam.

Advisors of terror

In the London Arabic-language daily Al-Sharq Al-Awsat, Al-Arabiyya TV Director-General Abd Al-Rahman Al-Rashed criticized British Muslim advisors to the British Interior Ministry who are "justifying the terrorists' crimes by wrongly attributing them to British foreign policy and to the socio-economic conditions of the Muslims in Britain." By doing so, Al-Rashed argues, these advisors are thwarting a good plan to combat extremism, which would primarily benefit the British Muslims themselves.

التحقيق مع بكرى وعبد الخالق

بدأ النائب العام التحقيق فى البلاغ المقدم من /ممدوح نخلة المحامى مدير مركز الكلمة لحقوق الانسان ضد سعيد عبد الخالق رئيس تحرير الميدان ومصطفى بكرى لنشرهما مقالات تحض على الفتنة الطائفية وكراهية الاقباط وتسببت بالفعل فى اثارة الرأى العام وتهديد الوحدة الوطنية والسلام الاجتماعى للبلاد فى محرم بك بالاسكندرية وقد قام السيد المحامى ممدوح رمزى الناشط فى العمل النقابى بطلب حضورهما لسماع اقوالهما فى هذه البلاغات التى يباشرها السيد المحامى العام بنفسه

Tuesday, November 29, 2005

Christian student files petition against 20 marks for Hafiz-e-Quran students

The Daily Times of Pakistan

By Ali Waqar LAHORE: A Christian student has filed a constitutional writ petition to the Lahore High Court (LHC) for instant action, under Section 151 of the Criminal Procedure Code (CrPC), against the policy of awarding 20 additional marks to a Muslim hafiz-e-Quran (who has learnt the Quran by heart) candidate for admission in the MBBS and others, saying that it was discrimination against minority students and a violation of fundamental rights granted by the Constitution of Pakistan.

The petition, which is the first of its kind, has demanded the LHC either abolish the policy or make a parallel policy of awarding 20 additional marks to minority students for MBBS admission on the basis of their religious knowledge/study.

Qandeel, a Christian and daughter of Benjamin Robert Sultan, filed the petition through her counsel Rana Aamir Iftikhar and Waseem Ahmed Shahzad against the King Edward Medical College principal, who is also the Admissions Board chairman, and the Punjab Health Department. She has also asked the LHC to grant her a stay and restrain the Admissions Board and Punjab government from commencing MBBS 2005-06 academic session classes in medical colleges of Punjab till the final disposal of the petition because the selection of students for admission in medical colleges had been made on basis of discrimination and ignoring the rights of the petitioner (minority representative).

The hearing of the petition is scheduled on November 28.

The petitioner’s counsel said Qandeel also had merit certificates to prove her proficiency and knowledge of Christianity and thus should be given 20 additional marks for her selection in a medical college on an open merit seat. They said the Punjab government and the admission board be ordered to make a permanent policy under the law for additional marks on equal basis to both Muslim and non-Muslim students.

Qandeel demanded the court that she be declared a selected candidate in the MBBS and be allowed to deposit admission fee.

According to documents submitted, Qandeel is a brilliant student and scored A+ and A grades in the examination under the education examination board. She scored 820 marks out of the total 1,100 in the intermediate examination (FSc) and qualified for the entry test (for admissions in MBBS/BDS) in Punjab’s medical colleges. She got a total of 77.97 percent in the final selection merit but the last seat on the open merit was given to a student with 78.51 percent marks, depriving her from admission because of a marginal difference of 0.538 percent marks. Qandeel would get admission on open merit if she were awarded 20 additional marks given to Hafiz-e-Quran candidates, her counsel said.

Qandeel, a resident of Sialkot Road, Khokherki (Gujranwala), belongs to a lower middle class family and cannot afford admission on self-finance basis. The counsel said that being a Pakistani citizen, she had the right to be treated equally and be given protection under the Constitution. The Article 25 of the Constitution ensures fairness and equality in the state’s action, so there should be an equal education policy for all citizens without discriminating them on the basis of sex, religion, creed and caste, the counsel said.

There are no reserved seats for minorities in the medical colleges of Punjab because reserved seats in these colleges have been allocated for the under-developed districts, Federally Administered Tribal Areas (FATA), Azad Jammu and Kashmir, and disabled persons.

Monday, November 28, 2005

الفضيحة الكبيرة: وزارة الثقافة المصرية تشتم الكتاب المقدس

جريدة القاهرة هى أسبوعية تصدر كل ثلاثاء عن وزارة الثقافة المصرية
نقرأ لرائد من رواد البذاءة فى الصحافة المصرية ، وعالم من اصحاب اللسان الطويل والعفن الذى تربى على كتب بن تيمية وبن عبد الوهاب ، ألا وهو زغلول النجار - وهو الذى هرب من المناظرة على نادى الفكر العربى وتحجج قائلا انه مريض ومازال هاربا من المناظرة منذ عامين - والذى يتطاول على الكتاب المقدس بطريقة توحى بأنه نتاح بيئة منحطة كارهة لمن هو مختلف عنه وتكيل لها الاتهامات دون دليل
يقول هذا السافل والمنحط " لا توجد مقارنة بين نزاهة القرآن وبين هزاءة ورداءة ما يسمى بالكتاب المقدس فهو مثل الكشكول جمعه اليهود للنصاري. والآن : هل سيعتذر وزير الثقافة عن قلة الأدب هذه التى صدرت وما تزال من جريدة تدعمها وزارته؟
هل سيثور الأقباط ويحرقوا مساجد مصر ويطالبوا بإعتذار شيخ الأزهر عن بذاءة وسفالة هذا النجار؟
هل سيحرق الأقباط سيارات المسلمين ويتهجمون على مساجدهم كما فعل غوغاءهم فى الاسكندرية؟
بالطبع لسنا بحاجة الى تذكير النجار بهروبه المخزى من امام بضعة شباب بنادى الفكر العربى وإرساله رده عليهم على شريط كاسيت متحججا بمرضه ! لعجزه عن مواجهتم
ولكننا سنذكر هذا النجار بأية نزاهة قرآنية يحدثنا عنها ، حتى لا يجرؤ على التطاول على مقدسات الآخرين
ثم إذهب إلى هنا لتقرأ عن نزاهة القرآن التى نسفها القرطبى ، وقل لنا أين ذهبت ال 213 آية المفقودة من سورة الأحزاب بإعتراف مفسريكم ، يقول القرطبى "هي ثلاث وسبعون آية . وكانت هذه السورة تعدل سورة البقرة (286 آية) . وكانت فيها آية الرجم : ( الشيخ والشيخة إذا زنيا فارجموهما البتة نكالا من الله والله عزيز حكيم
وعن حذيفة قال: "قرأتُ سورة الأحزاب على النبي فنسيتُ منها سبعين آية ما وجدتها ( أين ذهبت نزاهة القرآن يا زغلول؟
أين النزاهة يا زغلول ؟ لقد إبتلعها الداجن والمعيز مع ما إبتلعه من آيات القرآن! ألم تقرأ حديث أم المؤمنين عائشة؟ إقرأ يا نجار الحديث الحسن بتخريج شيخك الألبانى وإستمع الى أم المؤمنين : عن عائشة قالت لقد نزلت آية الرجم ورضاعة الكبير عشرا ولقد كان في صحيفة تحت سريري فلما مات رسول الله صلى الله عليه وسلم وتشاغلنا بموته دخل داجن فأكلها
لقد ضاعت النزاهة يا زغلول ، المعزة أكلت القرآن الذى ضاع وضاعت معه نزاهته يا زغلول ،
أصمت يا زغلول ولا تتحدث كالأحمق كما تفعل دائما
ملحوظة: هذه المقالة ليست للهجوم على الإسلام أو معتقدات الأخوة المسلمين ، لكنها رسالة للسفلة والمنحطين الذين تفرد لهم الجرائد الحكومية صفحات بأكملها ليمارسوا فيها نشاطهم الغوغائى بالتهجم على المقدسات المسيحية دون رادع أن يتوقفوا عن ممارسة قلة ادبهم وسفالتهم لأن مقدساتهم ليست فوق النقد

Sunday, November 27, 2005

المهندس عدلى أبادير يفضح أكاذيب السفير المصري فى واشنطن

تحت عنوان مهزلة ومخازي (أكاذيب سلكنا السياسي) كتب المهندس عدلى أبادير
سفيرنا في واشنطون يكذب في حواره مع عمرو أديب في برنامج القاهرة اليوم وقناة أوربت. سأله عمرو أديب في نهاية مؤتمر واشنطون للحريات في الشرق الأوسط، آلم تفكر في حضور مؤتمر الأقباط؟ فكان رد سيادة السفير الدبلوماسي " لم أتلق دعوة للاشتراك" وهذا كذب فاضح لأن السفير دعي فعلاً ولم يحضر ولم يعتذر

كلمة السيد ميلاد إسكندر

إضغط هنا لتشاهد مداخلة السيد ميلاد إسكندر رئيس الهيئة القبطية الأمريكية فى المؤتمر القبطى الثانى ، بصراحة انا مش فاهم هو عايز يقول ايه فياريت لو حد فهم حاجة ييجى يفهمنى
هو امتى ها تخلص فترة رئاسته للهيئة القبطية ؟ عشان بصراحة الهيئة ماتت فى ظل رئاسته الميمونة
يا سيد ميلاد : العبرة ليست بالمناصب ، يعنى يافرحتنا بك رئيسا للهيئة اللى موتها على ايديك وبقى الشغل : بح خلاص مافيش
ما يهمنا هو قضية شعبنا ، فياريت تسيبها انت واللى بالى بالك وتعملوا انتخابات جديدة وممكن تقزقزوا لب سوا سوا لما تسقطوا انتو الاتنين
شيلوه من قدامى