Tuesday, July 1, 2014

The Sunni Ramadan Offensive and the Lessons of Tet - By George Friedman - Stratfor


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The Sunni Ramadan Offensive and the Lessons of Tet

Tuesday, July 1, 2014 - 
Stratfor

By George Friedman

In February 1968, the North Vietnamese Army and the Viet Cong launched a general offensive in Vietnam during Tet, the Vietnamese New Year. From mid-1966 onward, the North Vietnamese had found themselves under increasing pressure from American and South Vietnamese forces. They were far from defeated, but they were weakening and the likelihood of their military victory was receding. The North Vietnamese decided to reverse the course of the war militarily and politically by marshaling available forces, retaining only limited reserves and going on the offensive throughout South Vietnam.

The attack had three strategic purposes. First, the North Vietnamese wanted to trigger a general uprising against the Americans and the South Vietnamese government. Second, they wanted to move the insurgency to the next stage by seizing and holding significant territory and resisting counterattack. And third, they wanted to destabilize their enemy psychologically by demonstrating that intelligence reports indicating their increasing weakness were wrong. They also wanted to impose casualties on the Americans at an unprecedented rate. The American metric in the war was the body count; increasing the body count dramatically would therefore create a crisis of confidence in the U.S. public and within the military and intelligence community.

General Offensives and Crises of Confidence

 

From a military standpoint, the offensive was a failure. The North Vietnamese military was crippled by its losses. While seizing Hue and other locations, the North Vietnamese were unable to hold them. But they succeeded psychologically and politically by raising doubts about U.S. intelligence and by creating a political crisis in the United States. In war, perception of the enemy's strength and will, and confidence in your own evaluation of those things, shifts the manner in which one fights. The U.S. intelligence estimate before Tet was more right than wrong, but by marshaling all forces for a general offensive, the North caused U.S. trust in that evaluation to collapse. Even though the North Vietnamese were militarily far weaker after the offensive, the military failure proved less relevant than this creation of a crisis of confidence.

The use of a general offensive to reverse military decline is not unique to Tet. The Germans did the same in their offensive in 1944 at the Battle of the Bulge. While the Germans also had a military intent, their psychological intent was as important. Before the battle, the Allies thought the Germans were finished. They were, and so the Germans had to show they still had power. They accordingly threw their reserves into a battle to break the Allies' nerve.

When launched at a time when it is assumed it could not be launched, the general offensive is a powerful weapon. Such an offensive is now underway in Iraq. When we step back, we see a broad offensive by Sunni jihadists underway in a range of countries. 

In Afghanistan, a massive summer offensive is underway in parts of the country once regarded as secure. To the south, the Pakistani Taliban launched a major offensive a few weeks ago that sparked a Pakistani counteroffensive, putting the Pakistani Taliban on the defensive. 

In Syria, while the Islamic State (formerly known as the Islamic State in Iraq and the Levant) has not surged, it also has not declined. Southern Jordan has meanwhile seen clashes between jihadists and government forces. In the Palestinian territories, Hamas has announced, though not launched, a third intifada. To the west, Egypt is experiencing terrorism, while in Libya jihadists have asserted themselves in various ways.

The Question of Coordination

 

Like the Vietnamese and Germans, the jihadists have, broadly speaking, been on the defensive in recent years, and in many cases they had been dismissed as broken. They differ from the Vietnamese and Germans in the sense that they do not constitute a single force. The question remains, however, whether there has been coordination between these offensives. Clearly, the Jordanian, Syrian and Iraqi offensives are linked. Not so clear is whether they are operationally linked to events in Afghanistan and Pakistan or North Africa. To the extent there was coordination, it would have come from Saudi Arabia. As one might imagine, Saudi actions are deliberately murky, so it is difficult to establish anything definitive here. But the Saudis are most threatened by the prospect of a U.S.-Iranian entente. The Saudis also find the jihadists useful for domestic political purposes and as a lever to maximize regional Saudi influence.


There are small hints here and there of coordination, such as this video. But mysteries always have small hints that one can pretend combine to prove something. So far, we see nothing definitive indicating overall coordination. But in a certain sense, it doesn't matter. These uprisings have occurred close enough to each other that they have had the same effect regardless of whether they were coordinated -- giving rise to a sense that the situation in the region is destabilizing dramatically and that jihadist strength has been underestimated.

In a sense, there was no need for coordination because in each theater jihadists were responding to the same three processes. First, there was the increasing evidence that the United States is drawing down its forces such that the door is open to broader jihadist military action. Second, American negotiations with Iran have created a fear among Sunnis, including in Saudi Arabia, that the entire political structure of the region is about to tilt massively against them. And third, Afghanistan, Iraq, Egypt and even Syria all saw recent elections intended to create lasting regimes unfriendly to the jihadists. Within the past few months, these factors combined to force action by the jihadists with or without overt coordination.

Redefining Politics

 

Jihadists in particular -- and many Sunni populations in mixed countries like Iraq -- either individually, regionally or in coordination launched an offensive designed to make their military power appear as large as possible and thereby redefine politics in areas where their political influence has declined in recent years. Iraq is the most obvious example of this.

The country is divided into three regions. The Shia, the largest group, control the Baghdad government and massive oil reserves in the south. In the north, the Kurds are well-organized and well-defended and also control oil supplies. The Sunnis have little access to oil, are smaller in numbers than the Shia and have become increasingly marginalized since the creation of the post-Saddam Iraqi government. Given that a new government was being formed after recent elections with the same structure as before, the Sunnis had to throw their reserves into the battle. If taken seriously, the threat of a Sunni military force that can seize the country gives the Sunnis a seat at the table, both politically and economically.

From news reports, it would appear that a massive Sunni army is marching in the country -- exactly the image the Islamic State wants to portray. The reality is more modest. This is less an invasion of Shiite or Kurdish territory than an uprising within the Sunni regions in favor of the Islamic State, which is limiting itself to consolidating power within the Sunni region. It is not clear how the group will cope if the Shia reorganize their military and strike north and west or if the Kurds were to attack. Still, the Sunni offensive has hit Iraqi Shiite self-confidence hard. Shiite self-confidence could shatter, or the Shia could draw together and counterattack. If the latter, the Islamic State might fight poorly or well against the Shia. The Islamic State hopes Shiite confidence collapses in the face of all this uncertainty.

This uncertainty has had the same effect on the Americans and Iranians that it has had on the Shia. Neither the United States nor Iran seems to have expected an attack of this magnitude. Both seemed to be operating on intelligence evaluations that made it appear that Iraq was stabilizing under a Shiite-dominated government and that the real issue was how to manage Kurdish oil sales. The Islamic State wants to make the United States and Iran wary of their respective intelligence estimates, and therefore wary of taking any political or military action in Iraq. So far, the Islamic State has succeeded in creating panic in Iraq and wariness in outside countries.

Gauging an Offensive's Success

 

We will soon start to learn if the general offensive has worked, destroying old assumptions and creating uncertainty. This will be measured differently in each country. Will the fighting in Jordan spread? Can the Afghan Taliban seize and hold territory as the United States draws down to limited forces? If the Pakistani military puts the Pakistani Taliban on the run but they survive, does their mere survival threaten the regime?

The general offensive from a position of weakness can work, but it takes a combination of fragmentation, indifference and misunderstanding. The Tet offensive is the classic success. The Bulge is the classic failure. The North Vietnamese made the American media vastly overestimate northern military strength. At the Battle of the Bulge, Patton was not impressed by the German offensive and urged that the Germans be allowed to roll on to Paris so as to burn up all their fuel. As with both earlier general offensives, first reports of jihadist military success should be taken with a grain of salt.

Evaluating the offensive will give us a better sense of Iraq as the Iraqi army tries to mount a counteroffensive. But we must not focus on Iraq: This is a broader general offensive from Pakistan to the Mediterranean, whether coordinated or not. Some theaters will see failure, others success as Tet did. And though Tet serves as an imperfect historical comparison, there is a powerful parallel: At a time when reasonable people thought that the fighting had been contained in Iraq and elsewhere in the region, they have discovered that there was no basis for that assumption. And that reminds us of Tet.


George Friedman is the Chairman of Stratfor, a company he founded in 1996 that is now a leader in the field of global intelligence. Friedman guides Stratfor’s strategic vision and oversees the development and training of the company’s intelligence unit.

Monday, June 30, 2014

Sai Baba Controversy: Shankaracharya should also speak on many other Hindu sects influenced by Islam and Muslims - By Abdul Rashid Agawan - Muslim Mirror

Muslim Mirror

sects influenced by Islam and Muslims

Sai Baba Controversy: Shankaracharya should also speak on many other Hindu sects influenced by Islam and Muslims


By Abdul Rashid Agwan, MM News,

Dwarakapeeth Shankaracharya Swami Swaroopanand is in the whirlwind of controversy by calling Hindus to refrain from Shirdi ke Sai Baba as he was a ‘Muslim Fakir’. He denounced that the cult of Sai Baba has become so much popular among Hindus that the total income of the Sai temple is nearing that of Tirupati temple. He also blamed that Sai Baba was said to be disinclined to take bath in Ganga River, a sign that he was not conforming to the Hindu beliefs. According to him, Sai Baba was non-vegetarian and hence cannot be revered by Hindus. He also blamed that Sai Baba was a product of the British design to divide Hindus.


imagesDwarakapeeth Shankaracharya Swami Swaroopanand


happened to visit Sai Mandir at Lodhi Colony, New Delhi in 1987 where we used to put a book stall of Islamic literature on every Thursday for the benefit of devotees coming over there. I saw at that time that there were no idols in the ground floor of the two-storied temple building and a clean green velvet sheet could be seen on a platform where devotees used to offer rose petals by scattering them on the sheet.  A kind of sweet called Sinni, typical of any Muslim Dargah, was distributed by the devotees who happened to pay homage at the ground floor to other devotees. At the upper story there was a typical Hindu section full of idols of Hindu pantheon along with an idol of Sai Baba himself.  Hindu rituals were practiced there during the worship of Sai Baba. Thus, Sai Temple at Lodhi Road seemed to me a curious example of mixed spirituality.

One strange incident happened there. After our earnest experiment on the site for the introduction of Islam to the thronging visitors for 2-3 Thursdays, some of the Hindu venders, selling various items of worship outside the temple, complaint to the management of the temple against selling of Islamic books there. A policeman along with a Pujari came and objected the presence of our stall. Just when I was arguing with them, a gentleman coming from outside interrupted. I saw the Pujari saluting him. The gentleman, we came to know during our talk that he was from Kanpur, heard our appeal and allowed us to continue our work and told that his father was in the top hierarchy of the temple management and he could be contacted if any one objects our initiative further. However, we could not continue our strange experiment in interfaith interaction any more, being unwanted there.

This reminiscence gives a distinct view regarding the Sai cult. May be it originated from a Muslim saint and preserved many features of Sufi traditions but it has fallen in total control of Hindu devotees who worship Sai Baba along with other Hindu deities; however, many of these devotees do not have any aversion against Islam and Muslims. 

Shankaracharya’s information that Muslims do not form part of the devotees of Sai Baba is only partially true as many Muslims could be seen visiting Sai temples in Delhi, Shirdi and other places but definitely their visibility is much less.

However, it looks strange why the Shankaracharya raised the issue at the present time and while rejecting a large group of Hindu devotees to be Sanatani Hindus?  His media reported comparison of the incomes of Tirupati Balaji Temple with Shridi Sai Temple may be taken as a clue.

Shirdi Saibaba Sansthan Trust has recorded Rs 1441 crore of income during five years ending in 2013, with 22 per cent higher donations received every year, whereas the current budget of Tirupati Devsthanam reached Rs 2400 crore this year. The annual income of Veshno Devi temple is considered to be around Rs 500 crore. The most revered shrines of Kedarnath and Badrinath respectively score incomes of Rs 10 crore and 5 crore a year.  

Jagannath Mandir’s income stands lower than Rs 150 crore. Thus, it is only the Shridi Sai Baba temple, which is competing with the richest deity in the country, Balaji of Tirupati.

It is reported that about 20,000 devotees used to visit the Saibaba’s shrine daily some five years back, but the present figures show that around 60,000 people come to visit the temple everyday and the number goes up to about one lakh on weekends. In terms of devotees, Sai Baba of Shirdi has overtaken the Balaji of Tirupati which is thronged by 50,000 pilgrims a day.

The Shankaracharya’s opinion that Sai Baba of Shirdi is coming in the way of Ayodhya movement may be substantiated from the fact that only 7000-8000 pilgrims visit Ayodhya per day as compared to eight times more visitors per day to Shirdi and all efforts to make Ayodhya acquire religious eminence among Hindus have so far failed.

The controversy has inadvertently brought Islam and Muslims into the debate. Sai Baba of Shirdi preached monotheism by inculcating that “Lord of all the people is One”. He spread his precepts from a small mosque in Shirdi village of the time, called by him as Dwarkamai Masjid. Such an approach instill a tolerant tendency among Hindus as regards other persuasions.

Sai Baba is not a single example of Muslim saints’ influence on the Hindu society. There are instances of many Sufi saints whom mainly Muslims revere but they also receive devotion of many Hindus. The typical example of the shrine of Hazrat Moinuddin Chishti at Ajmer may be considered here. Shirdi gives a reverse view wherein Hindus are the main devotees and Muslims are lesser in number. However, the Balaji Temple of Tirupati, many Rama temples of Ayodhya, Veshno Devi of Katra, Jagannath temple of Puri, Kedarnath-Badrinath temples, Kashi Vishvanath temple of Varanasi, etc enjoy exclusive devotion of Hindus.

Kabir Panth is a typical sect now pursued only by Hindus, although all the modern objective studies depict Kabir as a discrete Islamic preacher. Kabir’s preaching illuminated the way of many great saints of medieval time such as Guru Nanak. In a way the entire Bhakti movement echoes of Muslim influence under the waves of teachings of Kutban, Manjhan, Jayasi, Abdur Rahim Khankhana, Ras Khan, Dadu and many others. Raja Ram Mohan Roy formed Brahmo Samaj by synthesizing teachings of Islam, Christianity and Hinduism. Ram Krishna Paramhans is known for his appreciation for Islam. The modern maestros as Shri Ram Sharma, the founder of Gayatri Pariwar movement and J. Krishnamurti founder of another Hindu movement are said to be the descendants of lesser known chains of Muslim saints.

By raising a controversy on the increasing devotion of Hindus on Sai Baba of Shirdi, the Shankaracharya of Dwarka has only negated the whole legacy of Bhakti movement. His attempt to discredit any meaningful movement among Hindus having inclination towards a Muslim saint reveals the increasing intolerance among some sections of the country and also the frustration on the declining support for the Ayodhya movement in spite of all recent efforts by Hindu organizations.

The Shankaracharya blames the followers of Sai Baba cult for dividing the Hindu society but his own attempt to create an issue out of a non-issue may lead to this divide in an unimagined way. Already members of Ramakrishna Mission have declared themselves as non-Hindus. If the present controversy goes on unabated then the adherents of Sai Baba may also follow suit.


[The contributor is a known interfaith activist and an author of many books including his recent rendering “Islam in 21st Century: The Dynamics of Change and Future-making”. He may be contacted on agwan@rediffmail.com]

PIL for Uniform Civil Code: Delhi High Court roots for religious pluralism - By Saurav Datta - DNA

http://www.dnaindia.com/analysis/standpoint-pil-for-uniform-civil-code-delhi-high-court-roots-for-religious-pluralism-1997836

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PIL for Uniform Civil Code: Delhi High Court roots for religious pluralism

Wednesday, 25 June 2014 - 7:49pm IST | Agency: DNA








On 28 May this year, a bench of the Delhi High Court dismissed a PIL which urged the Court to direct the state to enact a Uniform Civil Code (UCC). In its judgement, the Court harped upon the need not to act upon considerations of expediency or on the basis of reformist zeal to remedy what the judges felt are flaws in the religious laws of different communities. Rather, gradual changes and granting agency to the particular community is an indispensable part of the rule of law in a pluralist, democratic and secular society. Democracy and secularism are catechisms of the court’s jurisprudence, but the emphasis on pluralism was indeed a rare occurrence. 

For it has always been the reverse. In the matter of personal laws, the court’s uneasiness with legal pluralism has always been evident. In the contest between legal universalism, and especially in numerous cases regarding the UCC, judges have always sided with the latter. Not only that, in matters of Muslim personal law, a strain of Islamophobia has always lurked behind the courts’ ostensibly altruistic motivations and reformist zeal. 

The Shah Bano case, in which Justice Chandrachud criticised disparate loyalties to personal laws having conflicting ideologies with those of the majority’s Hindu law and slammed the state for lacking political courage to enforce reform, stands out as the most infamous. 

Justice Badar Durrez Ahmed’s critique of the Shah Bano judgement is telling. “The honourable Judges of the Supreme Court are men of great learning and legal acumen however they do not possess a complete knowledge of Arabic, of the Qur’an, the hadis and amal of the companions of the Prophet. The Supreme Court in its role of a qazi can certainly apply the Shariat. It cannot however change it or interpret the Qur’an on its own. … What the Supreme Court has done is to have expressed its ‘ra’y’ or private opinion or interpretation of the Aiyats. This is highly arbitrary and extremely dangerous. If this is permitted then the entire Shariat, nay, even the meaning of the Qur’an could be twisted. It is this act of the Supreme Court that has caused such a stir amongst the Muslims of India.” (emphasis supplied).

But these sagacious words were lost on the judiciary, many of whose members have played the role of what is commonly criticised as theologians in robes. There have been more egregious instances than Shah Bano. The sheer contempt for religious plurality and diversity, and the majoritarian strand of making the personal laws a sort of Tebbit Test visible in some judgements have contributed in no small measure to the onslaught against secularism. 

On 27 August 1947, Vallabhbhai Patel, speaking in the Constituent Assembly, minced no words in condemning those demanding separate electorates for the purpose of representation- they have no place in India and must go to Pakistan, he said. These judgements though not as strident, do no less.

One of the most notorious of cases is Rahmatullah and Khatoon Nisa (1994). The Allahabad High Court’s Justice Hari Nath Tilhari, in what was a dispute over an interpretation of the UP Land Ceiling Act, thought it fit to pronounce on the constitutional validity of triple talaq. The UP law in question was heavily loaded in favour of men, as most land ceiling legislations are, but Justice Tilhari’s profound concern for gender justice was limited to Muslim women only. It could have been a sort of a fig leaf if only he had relied upon theology instead of a random assortment of romantic couplets and novels. Not surprising, because immediately after the demolition of the Babri Masjid, the same judge allowed public worship of the Ram idols in the makeshift temple at the site on the ground that the revered god of the Hindus was a “constitutional identity”. 

The Sarla Mudgal (1995) was another case in point. It was a case challenging the practice of Hindu men converting to Islam to circumvent the criminal law of bigamy. Holding that the UCC was imperative "both for the protection of the oppressed and promotion of national unity and solidarity”, Justice Sahai directed the government to bring in the legislation without dragging its feet. 

When the court dons the mantle of protecting the oppressed in such cases, it snatches away a community’s agency- treating it as incapable of handling its own matters. Worse, making the promotion of national unity and solidarity contingent upon the UCC militates against every tenet of secular jurisprudence and governance. The naked communalism was on display in the very next pronouncement: "Those who preferred to remain in India after the Partition fully knew that the Indian leaders did not believe in the two-nation or three-nation theory. They were also aware that in the Indian Republic there was to be only one nation- the Indian Nation.” One would have to tilt at windmills in order to defend Justice Sahai if he is accused of espousing the cause of religious nationalism or the ‘Hindu Rashtra”, in simpler and more recognisable terms. 
 
In the immediate present, when the demands for “uniformity” get shriller, the onslaught against “minority status” gathers steam and when “Hindu Nationalism” is worn as a badge of honour by the country’s Prime Minister, the Delhi High Court sets a fine example for both India’s judiciary and polity.

Sunday, June 29, 2014

British Prime Minister David Cameron's Ramadhan greeting with a sting



British Prime Minister David Cameron should not have joined his Ramadhan greetings with the WW1 centenary role of Muslim soldiers fighting for British and allies to in effect dismantling their own Khalifat (Caliphate), however weak and tottering.
David lauds the war sacrifices of the Indians with Muslim majority in their ranks, and thanks them for saving Allied 'freedom'. Having lost their own freedom in India, these hapless Muslim soldiers had hardly any clue, how clever and perfidious the British(that includes British Jewry) were who implanted Israel in their Khilafat lands and triggered the series of conspiracies that are still disrupting the peace and freedom of Muslim Middle East.

Will Muslims be so stupid to accept this Jewish Prime Minister's political backslapping, on the occasion of the month of Ramadhan, which is as David himself agrees, is the time for contemplation.
Ghulam Muhammed, Mumbai
<ghulammuhammed3@gmail.com>

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Ghulam Muhammed has shared a video with you on YouTube



Ramadan 2014: message from David Cameron

"I want to send my very best wishes to everyone observing the holy month of Ramadan.

This is an incredibly special time of year for Muslims at home and abroad a time for charity, for contemplation and community.

First, charity. This is one of the things that Islam is all about. Here in Britain, Muslims are our biggest donors -- they give more to charity than any other faith group. We see this spirit of giving all year round from the mosques running sports clubs for local children to the Muslim groups selling poppies for Remembrance Day, to those people from around the country who put their wellies on, rolled their sleeves up, and went to help the families hit hardest by this winter's storms.

Ramadan is a time when that spirit comes to the fore and I am so proud when I hear, every year, about the millions of pounds raised for good causes for those less fortunate than us here in Britain, and those who are suffering in wars and in famines overseas.

Second, Ramadan is a time for contemplation to fast, and to pray, and to think deeply about others.

This Ramadan, I hope that we can reflect upon a key aspect of our shared history, the bravery of those who fought and died for our freedoms nearly 100 years ago. Just days after Eid, we will be marking 100 years since the First World War. More than a million men and boys from India fought with our troops during that conflict and many thousands of them were Muslims. They travelled across the world to fight to defend our freedom, guided and sustained by their bravery, comradeship, and, above all, by their faith. Their selflessness and their courage helped to secure the liberties we all enjoy today, so this Ramadan -- and this centenary -- we will remember them and reflect upon their sacrifice.

Third, Ramadan is a time for community. And there is nothing that exemplifies this more than those nightly afters, when the fast is broken, the dates are opened, and all that great food is served.

Last year I was delighted to see how many community iftars were taking place across the country, in mosques and in community centres, in parks and even in tents. Again this year Government is supporting the Big Iftar programme, with hundreds more communities, from Leeds to Luton, Woking to Manchester, throwing open their doors, so that people of all faiths and none can break bread and get to know their neighbours.

So wherever you are this holy month, let me wish you, once again, Ramadan Mubarak."







©2014 YouTube, LLC 901 Cherry Ave, San Bruno, CA 94066


Ramadhan Mubarak to one and all




Ramadhan Mubarak
to
one and all

Ghulam Muhammed Siddiqui
Mumbai

Saturday, June 28, 2014

LiveMint/WSJ create war hysreria in India?


 LiveMint/WSJ create war hysreria in India?


Dear Ms.Sidin Vadukut (Live Mint/WSJ)

Though the subject of war in relation to India as an independent nation has been receiving comparatively less space in mainstream media,the impact of Mint's  so many full pages coverage of an old war in which an enslaved nation was dragged, will not go unnoticed,as once again West is on the rampage and this time around,it has once again targeting India as a source of armed involvement in bloody wars in India's neighborhood.

All the media propaganda about bloody events in Iraq and Afghanistan is deliberately focused on dragging India into western conspiracies while pulling out their own bloodied and bruised armies under the dubious pretext that it's India's own security that is at stake while West is merely acting as protector of world peace and security.

I am sure as an Indian while based in UK and exposed to current media focus on the war in the middle east, you may find it rather difficult to switch to the focus that I drawing your attention to.
I feel India as a young nation recently liberated from 150 year colonial rule,and very strategically keeping itself aloof from big power politics, should deliberate thousands of times before being lured or forced to send its troops abroad. India as a warring nation does not have such security or material stakes around the world at the moment, nor has enemies that can threaten its survival, as per norms that move the WEST to all corner of the world, falsely propagating existential threats to its existence. Liberalization has opened INDIA to the global market place. However, a robust commitment to peace, like Japan, should be our diplomatic endeavor, strictly refused to be drawn in world conflicts.

I thought, as a writer, you may be requested to ponder over this side of the development and not force India to celebrate if not mourn the loss of Indian lives in both world wars, when India was hardly in a position to take an independent and informed judgement on joining the murderous wars between countries, with whom we hardly had any close contacts, alliance, etc.

West, especially US, under the aggressive tutelage of Israeli conspirators is making very long term changes in its relationship with Indian establishment. The new Modi government, starved of power for decades, has gone on a limb to submit to US and Israeli manipulations. Its so-called experts fumble openly when called upon to opine on sudden demands West makes on India.

It is silly to believe Arnab Goswamy, TIMES NOW anchor, who goes ballistic on threat to India, by terrorists taking over Iraq piece by piece.

I deeply resent and protest MINT/WSJ promoting war hysteria in India, to back up their government's war efforts by unleashing ingenious media blitz to create war psychosis in Indian rank and file. MINT's cover story is certainly readable and interesting. But the poison that it is spreading by manipulating events in the Middle East and Muslim world, to demand India to get involved. Indian society is very fragile and its peace and integrity is bound to be adversely affected, if India is victimized by US, UK and Israel.
Ghulam Muhammed, Mumbai
<ghulammuhammed3@gmail.com>

Saturday, June 21, 2014

The Crisis in Iraq and India - By Mani Shankar Aiyar - NDTV

A letter to the editor

Mani Shankar Aiyar writes about his own personal biographical account of how his terms as Indian diplomatic staff gives him an inside grounding, as to Iraq, its history, its modern misfortunes and the religious divide that is now becoming more debilitating than any shooting war inflicted by US planes and drones on the hapless people of this doomed country sitting on a oil fortune that has the potential to change the destiny of its people.


Aiyar has not come out with any advice to the current establishment, as how to deal with the new situation in Iraq. The case of kidnapped Indian workers, exposed India's hopeless connections with those with any influence in Iraq, on any side of the divides. The fault lies with India's natural Islamophobic distancing with Muslim world in general and Arab world in particular.

India's Brahmin rulers are loath to cozy up with any foreign nation that directly or indirectly could compromise their hard stand on Indian Muslims.

The off the cuff remark by Brahmin Romesh Bhandari, dreaming to make Iraq a district of Bombay Presidency, shows how colonial terms of influence still cloud the minds of our Brahmin Foreign Office staffers. It is impossible to imagine that they could be realist  and sincere with Muslim World, especially now that Hindutva idol Modi is in power. Since independence, India has been isolated from the Muslim world, even though geographically it is practically surrounded by countries with huge Muslim  populations. The illogical fear about Islam or Muslims once again making inroads and taking over India as in old times, is so deeply embedded and has so chewed up the normal thinking of a confident people. that India is denying itself a well deserved confident potentially highly developed future through petty minded small thinking.

India should respect the people of Iraq. It should befriend it as brotherly nation and without getting entangled in Israel inspired intrigues and conspiracies, should act maturely on world stage and should not overreact when tested with such challenges that will test its leadership.

Ghulam Muhammed, Mumbai
<ghulammuhammed3@gmail.com>
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http://www.ndtv.com/article/opinion/the-crisis-in-iraq-and-india-544814?pfrom=home-topstories

Latest News

Opinion

The Crisis in Iraq and India

Opinion | Mani Shankar Aiyar | Updated: June 20, 2014 11:35 IST
More by Mani Shankar Aiyar

(Mani Shankar Aiyar is a Congress MP in the Rajya Sabha)


The only time I met Hillary Clinton - or am likely to meet her - was at a small luncheon hosted by Natwar Singh, then our External Affairs minister. I had been specially invited because Natwar knew I had spent two years in our Embassy in Baghdad (1976-78) and was currently Petroleum Minister, a portfolio with a crucial connect to West Asia and Iran who supplied (and continue to supply) the bulk of our massive crude oil imports.

I was startled to find that Ms. Clinton did not seem to have heard of either the Battle of Qadisseyah, where in 637 AD the Arabs drove the Persian Sassanids out of Mesopotamia, nor of Ismail I who from 1501 AD started the progressive transformation of Persia into a Shi'ite state, thus imparting to traditional Arab-Persian ethno-linguistic rivalry the sectarian complexion of a Sunni-Shia confrontation whose historical roots go back to the succession to the Prophet (Peace Be Upon Him).

The emotional consequences of the assassination of the Prophet's son-in-law, Ali, in 661 AD in the Grand Mosque of al-Kufa, and the military defeat of his sons, Hussein and Hassan, at the hands of the Ummayad Caliph, Yazd's army, at the Battle of Karbala, 680 AD, reverberate down to the 21st century, never more strongly than the present when US intervention in Iraq has brought Shia Iran cheek-by-jowl with Sunni-Wahabi Saudi Arabia and the Sunni Emirates of the western coast of the Gulf that they share with Shia Iran on the other side of the same narrow waterway.

Till almost exactly a hundred years ago, Iran's Shi'ism was principally pitted against the Sunni Turkish Empire of the Ottomans and the Sunni Kingdoms of Central Asia. The dismantling of the Ottoman Empire as a result of their defeat in the First World War led to the emergence of a number of Arab nations generally under the Mandate of Britain or France. Britain got Iraq and the modern history of Iraq begins in 1932 with King Feisal I being placed on the throne of Harun al-Rashid but as a vassal of the British Empire. (As an aside I cannot resist recalling that under the Mandate, Iraq was administered as a district of the Bombay Presidency. So, when on arrival in Baghdad, I asked my Ambassador, the gracious Romesh Bhandari, what were our "larger goals'" in Iraq, he punctured my pompous question by remarking, with a wicked gleam in his eye, that our larger goal was to re-establish that position!)

But to return to our narrative, the Iraqi monarchy was overthrown in 1958 and a decade later the Ba'ath Party under Saddam Hussein established its murderous rule. Murderous it might have been but it was also modernizing and secular. Shia and Sunni both were to be found in high office in the Baghdad where I served, both at the ministerial and civil servant level. The presence of numerous women in universities as unveiled teachers and students, as also in high public sector positions, was truly impressive. Any number of minorities, including the Christian number two to Saddam, Tariq Aziz, even the wretched Armenians, were given respect and security (provided, of course, they hailed the Leader). The Iraqis were especially proud of preserving and pointing out to Indian visitors the precincts where Guru Nanak is said to have meditated on returning from Mecca to India via Baghdad. For Saddam, India was so much the secular exemplar to follow, even as India to him was Indira (which is why he held a mass rally in Baghdad in support of her Emergency!) that when she was defeated in the elections of 1977, I saw several Iraqi officials wearing a black band of mourning on their upper arms in the expectation that in India, as in Iraq, the leader would be hanged when their government fell!

My closest encounter with the secular Iraqi state came from being required from time to time to visit Najf and Karbala on the Euphrates to distribute largesse from a fund set up by the Nawab of Rampur in the thirties to support Indian Shias resident in these holy places. After Independence, the administration of the fund had devolved on the Indian government and through it to the Embassy. That too was when I discovered the extent of Sunni-Shia rivalry for the temperature would be hovering near 50 degrees centigrade but Azmi, our English-Hindi-Arabic interpreter, would drink no water. I asked him discreetly whether he was not thirsty and he solemnly warned that since his name gave him away as a Sunni, he feared the Shias would spit in his glass before they served it to him!

All this changed with the ascendance of Ayatollah Khomeini (who, in fact, had spent 14 years of his exile in Najf under the benevolent secular protection of Saddam Hussein, the Sunni). By mid-1978, as my posting was drawing to a close, it became clear that the Shah of Iran's days were numbered. At this, Saddam startled the world by inviting the Shah's sister, the notorious Princess Ashrafi, to make a state visit to Baghdad. All stops were pulled out to make the visit a really grand affair (including all private house-owners with villas on the banks of the Tigris being ordered to vacate their homes to make these available to Princess Ashrafi's large suite) in order the better to signal the Ayatollah that the triumph of a clerico-political Shia order in Iran would be fiercely resisted by the Ba'athist regime in neighbouring Iraq. This reflected the millennial paranoia of the Iraqi Sunni that were the Sh'ia Iranians from in front and the Shias of the Euphrates (Farhat) from behind to clamp their jaws together, the Sunnis on the Tigris (Dijla), to whom Saddam and a large part of his cohort belonged, would simply be snapped up as so much carrion. 

When the Ayatollah took over, and the US hostage crisis began, the Americans (specifically Donald Rumsfeld) saw in Saddam their surrogate who would win for them their war against the Ayatollah. That is when secular Iraq crumbled. Invoking the Battle of Qadisseyah, Saddam, with massive and unremitting US backing, went in to invade Iran. Meretriciously, he called this the Second Battle of Qadisseyah. While the war with Iran ended in a draw (and the worst blood-letting since the Second World War), the Nineties brought on the first Gulf War, followed a decade later by the second, under respectively the two Bush's, father and son. Iraq as a shared home of Sunni and Shia, and a secular buffer state between Shia Iran and Sunni Saudi Arabia, was destroyed. The latest ISIS capture of almost all of Iraq north of Baghdad definitively smashes the buffer and brings Shia and Sunni into eyeball-to-eyeball confrontation over Baghdad. Worse, with US power exposed as hollow and non-sustainable, the field has been cleared for a resumption of the seventh-century Battle of Qadissiyeh, backed respectively by the Sunni Wahabis of Saudi Arabia and the Shia clergy of Iran.

This has been the disastrous long-term outcome of the vacuous American intervention that began with their encouraging Iraq to invade Iran in the Eighties - and all that has since followed. While we might rely on the excellence of our Foreign Service officers to rescue the Indians caught in someone else's war, as they did so magnificently in the two previous Gulf wars and more recently in Libya, what of our political leadership?

From Nehru to Rajiv Gandhi, the careful cultivation of Arab friendships made us the most influential outsider in the Arab world. We began siding with Israel and cozying up to the Americans in Narasimha Rao's time (who, I often think, was perhaps our first BJP Prime Minister). By neglecting our relationship with the Arabs for the better part of the last twenty years, we are now virtually without a voice in a region from where we import 70% of our oil and is host to some 7 million expatriate Indians whose remittances fill our coffers.

What little influence we had left is now reduced to nil by an inaugural President's Address that studiously and insultingly ignores West Asia and a Prime Minister who does not know the difference between Bhutan and Nepal or Ladakh and Thimpu. How then can we expect him to tell between the Farhat and the Dijla? In this gathering darkness, all we have to rely on is the ever-reliable Indian Foreign Service to which I once had the proud honour of belonging. Allah preserve us from the saffronisation of the Indian Foreign Service.

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Story First Published: June 20, 2014 11:14 IST