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India and her Muslims

We the Pakistanis do not judge others, as it can be seen by the fact that the people who have been known to make trouble in Pakistan are told to be foreigner and our modest GOP is not blaming all those countries they belong.

Unlike Indians ready to jump on Pakistan even though knowing fully well that Kasab was not in any way becked by GOP or any Pakistani.

And learning about prayer may be good for you, learn the meaning of Azan and u will be surprised about the meaning.

Try it, u will like it.
 
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Two killed as Indian newspaper sparks Muslim riots

(Reuters) - A curfew was imposed on a southern Indian town on Tuesday after two people were killed when Muslims rioted to protest against a newspaper article they said offended Islam, police said. One of those killed was shot by police, who opened fire as they tried to stop hundreds of Muslims attacking shops and vehicles in Shimoga town, its police chief S. Murugan said.

The town is about 250 km (170 miles) from Bangalore, the nerve center of India's $60 billion outsourcing industry that runs services from software coding to managing computer networks and call centers. Bangalore is the capital of Karnataka state, ruled by the Hindu-nationalist Bharatiya Janata Party, and if the violence spreads in reprisal attacks it could disrupt business.

Hundreds of Muslims took to the streets on Monday after a local newspaper published what it said was an article by controversial Bangladeshi author Taslima Nasrin challenging the traditional Muslim veil as curbing women's freedom. They vandalized shops and damaged vehicles. Protests also spread to Hassan town. Police said Hindus had retaliated at some places.

Nasrin denied writing the article and said she suspected a deliberate attempt to malign her.

"The incident that occurred in Karnataka on Monday shocked me," she told Reuters in an email.

"I learned that it was provoked by an article written by me that appeared in a Karnataka Newspaper. But I have never written any article for any Karnataka newspaper in my life. The appearance of the article is atrocious."

She added: "In any of my writings I have never mentioned that Prophet Muhammad was against burkha (Muslim veil)."

Nasrin's work has sparked trouble in India in the past.

She fled Bangladesh for the first time in 1994 when a court said she had "deliberately and maliciously" hurt Muslims' religious feelings with her Bengali-language novel "Lajja", or "Shame", which is about riots between Muslims and Hindus.

At the time, thousands of radical Muslims protested against her, demanding that she be killed for blasphemy, and some have continued to threaten her life ever since.

She spent about a decade in Western Europe and the United States before arriving in India in 2004 on a temporary residential permit.

Periodic protests by Indian Muslim hardliners have erupted against the doctor-turned-writer, who describes herself as a secular humanist, and criticizes religion as an oppressive force.

In 2004, a Muslim cleric in India offered a $440 reward to anyone who was able to successfully humiliate her by blackening her face with shoe polish or ink or by garlanding her with shoes.

Several of her books have been banned in India and Bangladesh because they upset hardline Muslims.

The European Parliament awarded her the Sakharov Prize for freedom of thought in 1994. (Additional reporting by Sujoy Dhar; Writing by Krittivas Mukherjee; Editing by Alistair Scrutton and Alex Richardson)


Two killed as Indian newspaper sparks Muslim riots | Reuters
 
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'Madarsas to bridge education gap in Indian Muslims'

Anurag Sharma

New Delhi, Mar 4 (PTI) The prevailing state of Muslim education in India needs to be upgraded to match the requirements of a competitive job market, according to a prominent Muslim body.

"It hurts when you see an educated Muslim, who has studied for more than 14 years at Daru-ul-Uloom Deoband, does not know how to fill an immigration form. What is the use, if after studying for so many years, you are still dependent on others," Imam Umer Ahmed Ilyasi, President, All India Organisation of Imams of Mosques (AIOIM), which claims to represent half a million Imams of India, told PTI.

Maintaining that there is a need for modern education to bring change in Muslims, he says," There are more than 3,50,000 Madarsas in India who teach about Din (religion).

But after passing out, the students are left with no career opportunities except becoming Ulemas or Imams.


fullstory
 
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Intolerance in India putting artists to flight


Intolerance in India putting artists to flight


By GAUTAMAN BHASKARAN
CHENNAI, India — Indians have always taken pride in being a tolerant and understanding society, and the country's predominant religion, Hinduism, has often been described as a way of life that never relies on conversions, force or violence. These virtues, however, appear to be fading.

Twenty-first century India seems to have become more dogmatic than ever, and the worst sufferers are artists and writers. Nobody has drawn the kind of attention that Indian painter M.F. Husain has in recent years. This came to a head recently when the 90-something artist — who has lived in exile in Dubai — was granted Qatari citizenship.

Amid the hue and cry in India's artistic circles, fingers point at the government for failing to provide security and solace to Husain, who left the country years ago following threats to his life by fanatical Hindu groups. Although this Muslim has been honored with some of the nation's highest civilian awards and was once nominated to Parliament's Upper House, Rajya Sabha, his paintings of Hindu gods and goddesses have evoked the wrath of extreme politico-religious groups.

In India, where nude figures are magnificently carved out of rock in old Hindu temples, Husain's art appears to have been singled out merely because of his Muslim faith.

It is not just Hindus who seem to be resorting to violence at the slightest pretext. Just last week there was news of arson and looting in the southern Indian state of Karnataka after a newspaper article purportedly written by Bangladesh's Taslima Nasrin on the burqa provoked the ire of Islamic fundamentalists.

In 2008, Nasrin, who had taken refuge in India after being forced to flee her homeland, was hounded out of her host country as well. She now lives in Sweden.

Recently, when Bollywood star Shahrukh Khan commented publicly that the Indian Premier League could have been "nicer" in its handling of the controversy over franchisees' not selecting Pakistani cricketers at an auction, fanatics rose in anger. They warned that they would not let theaters in Mumbai (where Khan lives) screen his latest film, "My Name is Khan." The actor was asked to go away to Pakistan.

Sadly, Muslims in India are not only called upon, time and again, to prove their national loyalty, but are also increasingly identified with terror. In Khan's movie, therefore, it comes as no surprise that Khan's character, suffering from Asperger syndrome, keeps repeating "My name is Khan, but I am not a terrorist."

In 2003, when the Oxford University Press in India published James W. Laine's book "Shivaji: Hindu King in Islamic India," rightwingers became so furious over a few paragraphs that they blackened the face of a Sanskrit scholar who had helped the author.

It's enough to make one wonder how much Indians really differ from nations like Iran, which at least does not pretend to be secular. The other day, award-winning Iranian cinema director Jafar Panahi and his family were arrested and taken to an undisclosed location. A favorite of art-house critics and fans, his pictures are socially relevant. Despite his international fame, much of his work is banned in Iran, and many Iranian artists suffer a similar fate under Tehran's authoritarian regime.

India is far from that — it is a democracy where elections are free and fair, and where governments change peacefully. Yet, narrow, parochial views have been given free rein.

Gautaman Bhaskaran is a journalist based in Chennai, India.

Intolerance in India putting artists to flight | The Japan Times Online
 
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'Muslims neglected since independence': Sayed Hameed

Al Jubail: 'Muslim's have been neglected for various reasons since Independence, as global citizens in the international scenario, we should stand firm and receive the light rather than the heat' asserted Mr Sayed Hameed, Principal, Indian High School.

He was inaugurating an Urdu seminar 'Muslim Reservation in the light of Mishra Commission' organized by India Fraternity Forum (IFF)- Eastern Province, Northern Chapter. While he thanked IFF for organizing such an event which would help broaden the thinking of the Indian Muslims, he also appreciated the efforts of Justice Rajnath Mishra.

On the occasion, Mr Parvez Ahmed opined that the manifesto of all the political parties in India includes the Muslim vote Bank and they woo the Indian Muslims to gather votes for their personal gains. Unfortunately, Muslim's are not aware of the importance of their strength, he added while presenting the statistics representing the participation of the Muslim community in the Indian central Government jobs.

He mentioned that it was not that the Muslims refused to study; it was just that a convenient atmosphere was not provided to the Muslim community to concentrate on education. He notified that the small scale industries belonging to Muslims were destroyed between the year 1950 and 1970.

He stated that Muslims worked harder, learnt to live on their own and flourished in their own fields till 1990. However, the fascists couldn't tolerate Muslims growing and this was confirmed with the demolition of Babri Masjid, which was done to induce fear and inferiority complex among the Muslim community, he added.

Mr Parvez Ahmed questioned if the Muslims were the same prior to the independence. He asserted averred that Muslims actively participated in the freedom struggle and sacrificed their lives for their country, to defy the British. By doing so and declaring an open enmity with the British, Muslims were ostracized, denied government jobs and education. This was only the beginning, while at the same time the fascists were licking the toes of the British and manipulating the British to crush the uprising Muslims, hence awarded lands and good jobs etc.

Mr. Ameen, Executive council member , IFF-Kerala Chapter and Mr. Muhammed Iqbal, Executive council member, IFF-Thamilnadu Chapter also spoke on the occasion. The program began with a recitation of the Holy Quran by Brother Mufti Israh Ahmed. Mr. Waseem Sadiq Ali gave a short preface for the program, welcomed the gathering and also presided the seminar. Mr. Abdul Hakeem presented the vote of thanks. Unity song 'Saare Jahan Se Achha Hidustan Hamara' was played at the end of the seminar. The seminar was anchored by Mr. Qutubuddin.

Muslims neglected since independence: Sayed Hameed
 
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30 Minutes Azamgarh to Aligarh: UP Muslims in crisis

Every time a bomb blast happens anywhere in India, the name of Azamgarh in Uttar Pradesh crops up. Every time a bomb goes off an Azamgarh boy is picked up to obtain more information.


The Batla House encounter in New Delhi has made the Muslims in Azamgarh extremely vulnerable. What happened in distant Delhi over a year ago still resonates in the eastern Uttar Pradesh district.


Sanjarpur is a small village in Azamgarh and any outsider driving into the village could be a police spy. Suspicious faces stare back at you and even journalists are unwelcome.


Two young men from the village, Atif and Sajid, were killed in Batla House in Delhi's Jamia Nagar when a team of Delhi Police officials stormed their flat.


Allegedly, the boys fired first. Inspector RC Sharma took a fatal bullet and his colleagues returned fire. Sajid's friend Saif, who was just 16 years old then, was arrested as an Indian Mujahideen suspect.


Watch the video:

30 Minutes Azamgarh to Aligarh: UP Muslims in crisis
 
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India's Muslims and job quotas

FIFTEEN years after he migrated with his family to the bright lights of Delhi, Muhammad Naushad has little to show for it. An illiterate 20-year-old weaver, he earns 2,000 rupees ($43) a month, half of which he sends to his mother in the poor state of Bihar. Amid the evening babble of Nizamuddin, a fly-blown Muslim quarter in the heart of India’s capital, Mr Naushad says his only ambition is to get a better job. It is hard to guess what that might be.

He is all too typical of India’s 160m Muslims. Found mostly in its northern and eastern states, poor giants such as Uttar Pradesh (UP), Bihar and West Bengal, they are among the country’s poorest and least educated people. According to a 2006 government-commissioned report, Muslims are almost as badly off as dalits, Hinduism’s former “untouchables”—a finding made tragic by the dashed hopes it represents: many Indian Muslims once converted from Hinduism to escape that reviled low-caste status.

To tackle this, another commission whose report was released in December recommended extending to Muslims a scheme of positive discrimination aimed at low-caste Hindus. It would “reserve” 10% of public-sector jobs for Muslims, and a further 5% for other religious minorities, chiefly Christians. The commission says that this patronage would be dispensed not simply on the basis of religion, which the constitution forbids, but because India’s religious minorities are, by definition, deprived. It also recommends that “Muslim dalits”, who tend to do the same menial jobs as Hinduism’s lowliest, should be eligible for the same perks as them.

This presents the Congress party, which runs India’s central government, with a dilemma. Muslims, who represent over 20% of the electorate in around 100 of India’s 543 constituencies, are an important, traditionally pro-Congress, vote-bank. The party’s loss of Muslim support during the 1990s was indeed a big factor in its decline then. But Muslims, on the strength of Congress’s success in last year’s general election, are now returning to the party, buoying its hopes for a revival of its former dominance. With state elections due in Bihar later this year and in West Bengal next, Congress’s leaders badly want to encourage this trend. A recent visit to UP by Digvijay Singh, an influential congressman, to see relatives of two Muslim youths killed by police and allegedly framed with terrorism charges, was a sign of this.

Yet Congress is also terrified of being thought soft on Muslims, and so provoking a backlash whipped up by its Hindu-nationalist rival, the Bharatiya Janata Party (BJP). It is therefore loth to push the proposed Muslim reservation. In recent times only one Congress-ruled state, Andhra Pradesh, has offered Muslims a similar, but lesser, quota of jobs, which the state’s high court revoked. Other parties have less compunction on the issue. West Bengal’s Communist rulers promised last month to reserve 10% of “government jobs” for Muslims. Bihar’s ruling-party, a BJP ally, has awarded them lesser plums. According to Syed Shahabuddin, a former Congress parliamentarian who now campaigns for Muslim reservations, “the door is open.”

Yet quotas would be only a modest boost to lagging Muslims. In six decades reservations have failed to lift up many dalits. Nor, unlike that downtrodden group, do Muslims lack inspiring torchbearers. They already dominate Bollywood and include many sports stars. Above all, India’s Muslims need better schools and better jobs, as do most poor Indians.


India's Muslims and job quotas: The call to poll | The Economist
 
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Caste & the labour market

This is an excellent volume — carefully-researched and eye-opening — on caste-based injustice in our society and economy. Now, while there is a literature that documents discrimination and the denial of civil liberties, there is very little understanding and research on the practice of caste discrimination in markets, notably in modern, urban and metropolitan settings, and in public institutions. This book takes up the challenge of understanding the latter by means of systematic research on the question.

A useful four-fold classification of the types of discrimination is proposed by Thorat and Newman: complete exclusion, selective inclusion, unfavourable inclusion, and selective exclusion. Complete exclusion would occur, for example, if Dalits were totally excluded from purchase of land in certain residential areas. Selective inclusion refers to differential treatment or inclusion in markets, such as disparity in payment of wages to Dalit workers and other workers. Unfavourable inclusion or forced inclusion refers to tasks in which Dalits are incorporated based on traditional caste practices, such as bonded labour. Lastly, selective exclusion refers to exclusion of those involved in “polluting occupations” (such as leather tanning or sanitary work) from certain jobs and services.

Study in rural areas

There is a body of research on discrimination in rural areas and on the continuation of caste barriers to economic and social mobility in village India. There is a myth, however, that caste does not matter in the urban milieu and that, with the anonymity of the big city and with education and associated job and occupational mobility (assisted by affirmative action), traditional caste-based discriminatory practices disappear. This book explodes that myth in a set of chapters that focus on the formal labour market. These chapters use methodologies developed in the United States to study racial discrimination, and are written in collaboration with scholars from the U.S.

Thorat and Attewell ran an experiment to test caste discrimination in the urban labour market. For one year, researchers collected advertisements from leading English language newspapers for jobs in the private sector that required a university degree but no specialised skills. The researchers then submitted three false applications for each job. The applicants, all male, had the same or similar education qualification and experience. One of them had a recognisable upper caste Hindu name, another a Muslim name and the third a distinctly Dalit name. The expected outcome was a call for interview or further screening.

An analysis of the outcomes, using regression methods, showed that, although there were an equal number of false applicants from three social groups, for every 10 upper caste Hindu applicants selected for interview, only six Dalits and three Muslims were chosen. Thus, in modern private enterprises (including IT), applicants with a typical Muslim or Dalit name had a lower chance of success than those with the same qualification and an upper caste Hindu name.

In another chapter, Jodhka and Newman report on detailed interviews with human resource managers of 25 large firms in New Delhi. All the managers insisted that hiring was solely on the basis of “merit,” and old practices such as hiring kin or members of the same community did not exist.

At the same time, every hiring manager said “family background” (including the educational level of parents) was critical in evaluating a potential employee. This is clearly discriminatory, for Dalit applicants may not have the same social and educational background as those from the upper castes. As the authors note, “one must take the profession of deep belief in meritocracy with a heavy dose of salt.”

These findings raise serious questions about allowing the corporate sector to monitor itself in respect of “inclusive employment” instead of making it abide by a policy of reservation.

Another set of chapters explores the patterns of discrimination in public services and public institutions, including in health care services, in schools, and in programmes of food security.

Sanghmitra Acharya gives a detailed account of various forms of discrimination experienced by Dalit children in gaining access to health care from both private and public providers in rural Gujarat and Rajasthan. Untouchability was reported by children “seven out of 10 times” from “doctors, laboratory technicians, and registered medical practitioners”, and it was “more vigorously practised by pharmacists, ANMs and AWWs.” Geetha Nambissan writes of similar experiences of Dalit children in schools in rural and urban Rajasthan.

Or, take the case of the public distribution system (PDS). Fair price shops are owned privately or run by cooperatives or, in a few cases, by government. An analysis by Thorat and Lee, drawing on a survey of PDS outlets in 531 villages across five States, shows that there was discriminatory behaviour against Dalits by the PDS staff in respect of prices in 28 per cent of villages and in respect of quality in 40 per cent. In 26 per cent of the villages, dealers practised untouchability “by dropping goods from above into cupped Dalit hands below, so as to avoid ‘polluting contact'.”

As the authors say, to term the prevalence of such practices as merely the “phenomenon of caste discrimination remaining or still continuing or lingering” is to not understand that these practices are associated with new institutions set up after Independence and after the legal abolition of untouchability.

Penal action

An important and urgent policy implication of this set of studies is that the government needs to ensure that its own policies and progarammes (such as the public distribution system or provision of mid-day meal to school children or of health care at Public Health Centres) are implemented in a non-discriminatory manner. Institutions (whether public, cooperative, or non-governmental) that accept government funds or implement government programmes must be held responsible and penalised if they practice untouchability.

A fair-price shop dealer is both a private individual and an arm of public policy, and the severest action should be taken if he is found to discriminate against Dalits or those from other socially disadvantaged groups.

In conclusion, this book — based on careful and a methodologically innovative research — shows that caste discrimination not only persists but has taken new forms and penetrated into new systems and institutional structures. It also raises serious questions about patterns of economic development.

BLOCKED BY CASTE, ECONOMIC DISCRIMINATION IN MODERN INDIA: Edited by Sukhadeo Thorat, Katherine S. Newman; Oxford University Press, YMCA Library Building, Jai Singh Road, New Delhi-110001. Rs. 750.

The Hindu : Arts / Books : Caste & the labour market
 
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Muslim in India

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AHMEDABAD INDIA: An Indian Muslim stranded on the first floor of his house and surrounded by Hindu extremists, begs them not to burn his family and house on March 01, 2002. The police was standing by, watching the tragedy unfold without lifting a finger to help this man. Moments after this picture was taken, the man, along with his entire family was burnt to death by the Hindu mob, and his house looted.

a5b539b042413936e40be981cb3178ba.jpg

Partners in crime, taking a break from the killing orgy ... A sadhu offers tea to a policeman in Ahmedabad

977e1715f117f43d70b9c7f5b0799b98.jpg

Charred bodies of Muslim children... the real face of secular India
 
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Muslim in India

6f29d68aa7586c79f7541b07dfa64f49.jpg


AHMEDABAD INDIA: An Indian Muslim stranded on the first floor of his house and surrounded by Hindu extremists, begs them not to burn his family and house on March 01, 2002. The police was standing by, watching the tragedy unfold without lifting a finger to help this man. Moments after this picture was taken, the man, along with his entire family was burnt to death by the Hindu mob, and his house looted.

a5b539b042413936e40be981cb3178ba.jpg

Partners in crime, taking a break from the killing orgy ... A sadhu offers tea to a policeman in Ahmedabad

977e1715f117f43d70b9c7f5b0799b98.jpg

Charred bodies of Muslim children... the real face of secular India

So what it is the point discussing it after 8 long years. Things have changed a lot within India. if India would have been such a uncomfortable place then you would have seen another series of riots in the past.

And how do you think about speaking for the Indian muslims when you yourself do not consider them as muslims in the very first place because they associate themselves with hindus.. live and pray with them.
 
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So what it is the point discussing it after 8 long years. Things have changed a lot within India. if India would have been such a uncomfortable place then you would have seen another series of riots in the past.

And how do you think about speaking for the Indian muslims when you yourself do not consider them as muslims in the very first place because they associate themselves with hindus.. live and pray with them.

DO NOT make the world fool.
How Hindu Extremist behave against Indian Muslim is everybody fully aware by that.

The horror terror of India against Muslim in India & in Indian Occupied Kashmir is one of the worst thing in world history. :angry:

USA, UK, European Union keep quite on it. . . .Why?

Because the majority in Indian Occupied Kashmir is Muslims, and if any terror on Muslim then no problem for them.

How much you Indian showing the World about your FAKE democracy is what we Pakistani are very much aware by that.

800.000 Indian Army`s terror on Kashmiri People since 1980`s.

I have got many many pictures that how young Muslim School & College Boys were killed by Indian Army. But these pics can heart a lot to those who have a weak heart.

INDIANS ARE WOLVES IN SHEEP.

LAYOUT India.
 
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DO NOT make the world fool.
How Hindu Extremist behave against Indian Muslim is everybody fully aware by that.

And how you say that..... and the same extremist and go ahead and provide with the oppourtunity to people like Azim Premji(Do you have any muslim with a wealth equivalent to him). As you claim India to be a hindu nation we do make our presidents as muslims and many muslim leaders within holding seats in the parliament.
The horror terror of India against Muslim in India & in Indian Occupied Kashmir is one of the worst thing in world history. :angry:

I think the history is changing and the name is Pakistan as of now. At least muslims in India and not going blown off with everyday.


USA, UK, European Union keep quite on it. . . .Why?

Because you cannot feed propaganda to everyone or brainwash the whole world.
Because the majority in Indian Occupied Kashmir is Muslims, and if any terror on Muslim then no problem for them.

How much you Indian showing the World about your FAKE democracy is what we Pakistani are very much aware by that.

Good for you that you are aware.... try to implement also... may be one day you will also have successful democracy and may be able to wash away blotches of dictatorship every next decade.


800.000 Indian Army`s terror on Kashmiri People since 1980`s.

Because of your courtesy

I have got many many pictures that how young Muslim School & College Boys were killed by Indian Army. But these pics can heart a lot to those who have a weak heart.

I can also post the pictures of muslims raising slogans against pakistan and sharing some good moments with hindus. so no point of it.... By the way ever heard of Aligarh Muslim University. Do you have any university equivalent to it in your Islamic republic.


INDIANS ARE WOLVES IN SHEEP.

LAYOUT India.
[/QUOTE]
We do not have to follow the policy of "Bleeding India with 1000 cuts" so we are wolves in wolves clothing.
 
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people are proud to show the plight of Muslims in india......they 4get the plight of minorities in their own country....
 
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Friday, 12 March 2010
Juma'ah, Rabi-ul-Awwal 26 1431

Gujarat Leader Modi to be Questioned Over Deadly Riots​

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The chief minister of the Indian state of Gujarat, Narendra Modi, has been summoned to appear next week before an inquiry into devastating riots in 2002.

Mr Modi faces questions over the murder of Congress MP Ehsan Jafri.

The Gujarat authorities were criticised for not doing enough to prevent the violence. Mr Modi denies wrongdoing.

More than 1,000 people, mostly Muslims, were killed in the riots after 60 Hindus died in a train fire. The fire's cause was never clearly established.

Hindu groups allege the fire was started by Muslim protesters, but an earlier inquiry said the blaze was an accident.

In the violence which engulfed the state, Mr Jafri and dozens of others were killed in a residential complex in Ahmedabad known as the Gulbarg Society.

"Yes, we have summoned Mr Modi," the head of the Supreme Court-appointed Special Investigation Team (SIT) RK Raghavan told the BBC.

"On 21 March, we will ask him a few questions. Then we will send a report to the Supreme Court," he said.

The court set up the inquiry into the riots in March 2008.

Last year, the court ordered that the role of Mr Modi, a leading member of the Hindu nationalist Bharatiya Janata Party (BJP), should be investigated, particularly in connection with the murder of Mr Jafri and nine other specific cases.

The court was acting on a petition filed by Mr Jafri's widow.

Narendra Modi is one of more than 60 people who have been named as co-accused.

In the past the Supreme Court has criticised the government of Gujarat for failing to protect its Muslim citizens.

Mr Modi's supporters have always said he could have done little under the circumstances to prevent the violence.


BBC News - Gujarat leader Modi to be questioned over deadly riots
 
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I think we are taking Salman's statements a little too literally. He probably meant them in the same vein as Jinnah.

To the Indian posters, please avoid lecturing to present a black-and-white picture. We all know that both India and Pakistan have religious extremists, both Hindu and Muslim (and, presumably, Sikh). Neither country is perfect.

On a positive note, most Indians may not know this, but multiculturalism is very much alive in Pakistan, especially in the urban areas. Growing up in Karachi, I had Christian and Parsi friends (didn't know any Hindus) and we went to their religious festivals, just like they came to ours.

Many Pakistani customs have origins in Hindu culture, e.g. mehndi (henna), flower garlands, and the circling of a coconut around the birthday boy/girl's head.

Similarly, I am sure there are customs in India which have their origins in Muslim culture.


i'm sure a lot of people here have parents or have themselves attended Christian missionary schools -- as they provided best education and were considered most refined, not long after partition

one of my best friends is a Christian....



the worst enemy to Pakistan nationhood are the sectarian groups; i'm sure those in india who have been targetted and villified by Bal Thackeray would know what I am talking about.

Those Pakistanis that didn't realize this before, are doing so now. Slowly slowly.












p.s. I know this is WAY WAY WAY off topic; kind of silly to bring up.


but who was it that was supporting Hafiz Saeed and JuD when UN was planning to censure them?


it was the Christians and Hindus in Pakistan
 
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