Kissinger’s wisdom

COMING long after Huntington’s clash of civilisations theory, Mr Henry Kissinger’s warning about “a war of civilisations” sounds rather odd. Yet unlike scholars and statesmen who have taken issue with Huntington - pointing out the holes in his theory and emphasising the need for averting such a clash — Mr Kissinger pleads for a dangerous course of action instead of standing on the side of reason, moderation and peace. In a newspaper article, Richard Nixon’s foreign policy wizard refers to America’s “rashness” and Europe’s “escapism” — an obvious reference to the Franco-German opposition to the US-led attack on Iraq and its total support to Israel during the 34-day war with Hezbollah - and pleads for transatlantic unity to head off a war of civilizations arising from a nuclear conflict in the Middle East. More significantly Mr Kissinger would like to see Europe and America set a negotiations cut-off deadline and go for action to head off new challenges.

These new challenges are Hezbollah and Iran. The latter being a challenge to Europe and America can be understood because of its Islamic revolution and its nuclear ambitions, but that a guerilla outfit like Hezbollah should be considered a threat to America and Europe is ridiculous. The US and many European governments may consider Hezbollah a terrorist organization, but both Hamas and Hezbollah have pledged not to carry out any resistance activity outside Israel and occupied Palestine. They do not pose a threat to the US or any of its European allies, unless Israeli jingoism is considered synonymous with American and European interests. Then warning of a common danger from “a wider war merging into a war of civilisations against the background of a nuclear-armed Middle East,” he pleads for the “best minds” in Europe and America to unite. The Middle East is not nuclear-armed, Israel being the only country which has been permitted, encouraged and helped by America and Europe to become a nuclear power. France gave Israel the Demona nuclear reactor, while America’s covert and overt aid included the uranium that went missing from a US nuclear reactor. Israel is also the only country in the Middle East which has waged war on all its neighbours repeatedly, been in possession of alien territory for over 39 years and has annexed parts of other countries’ territory. It is this truth — and America’s blatant support to the continuation of Israeli occupation of the Palestinian territories - that is the greatest source of threat to world peace.

As for Iran’s nuclear ambitions, it must be said that both Tehran and its interlocutors have often shown a commendable degree of flexibility, and even though no agreement has been reached, the two sides can perhaps make a deal if the negotiations are given a chance. Yet it is here that Mr Kissinger seems to be in a hurry, for he pleads for “a bottom line” for negotiations, because the talks could be used as a shield for “developing new assaults”. That a man who was instrumental in ending the conflict in Vietnam, developing a rapprochement between China and his country and won the Nobel peace prize should now insist on a “bottom line” to end negotiations is indeed surprising. If at all there is a threat to world peace, it stems not from a handful of Hezbollah guerillas or from a non-nuclear Iran but from this kind of “rashness” Mr Kissinger spoke of. Regrettably, the need for a solution of the Palestinian issue does not find emphasis in Mr Kissinger’s article.

Torkham-Jalalabad road

FOLLOWING President Musharraf’s successful visit to Afghanistan last week, Prime Minister Shaukat Aziz followed in his steps on Wednesday to inaugurate the Torkham-Jalalabad road in the presence of President Karzai. This reflects a renewed interest in forging ahead despite past tensions. Steps like the newly rebuilt road are crucial for strengthening the relationship between the two neighbours. The opening of the road will boost trade between the two countries and its extension will facilitate economic cooperation with Central Asian countries. This is bound to improve the economic well-being of people in both countries. This in turn will pave the way for peace and stability, which remains fragile in Afghanistan. It is in Pakistan’s interests to contribute in any way it can to Afghanistan’s stability. Other projects currently underway will play a role in improving conditions there. Pakistan has offered generous economic assistance to Afghanistan since the fall of the Taliban. It pledged $100 million dollars in aid a few years ago and the Torkham-Jalalabad road was rebuilt as part of a $250 million grant extended to Afghanistan over a five-year period. It is also extending a railway line from Chaman to Spin Boldak. Other projects include building healthcare centres (a hospital and a kidney centre), a science faculty block at a university and also training police officers. These are welcome initiatives and other projects — especially in the education sector — need to be undertaken for the benefit of the Afghan people.

It is well known that an economically empowered people are less likely to take to violence and subversion - and Pakistan can perhaps play a helpful role in that respect. Generous humanitarian assistance will also earn the goodwill of the Afghans, many of whom do not view Pakistan in a favourable light. Pakistan should also assist Afghanistan in fighting its war on drugs, especially since poppy cultivation is back to an all time high. Proceeds from this are said to benefit the Taliban, so it is especially important that the activity is effectively curbed. The two countries have a common enemy in the form of terrorism and poverty — and they must summon up the will to wipe them out for good.

Pre-Ramazan price hike

IT seems that the approaching month of Ramazan will be no different from those of the previous years, and that the manipulated hike in the price of essential food items will go unchecked. The price list issued by the CDGK shows that consumers in Karachi will have to spend considerably more for basic items such as flour and pulses — the cost of ‘baisan’ has risen from Rs30 per kg last year to Rs42, while that of the better variety of ‘dal maash’ is Rs60 compared to Rs39 last year. Even if annual inflationary pressures are kept in mind, it is evident that basic items have been grossly overpriced. Moreover, in line with past practice and in violation of the fixed price range, retail traders are sure to raise their rates even more on the pretext that their profit margins will be reduced because of lack of pressure on wholesalers to fix their prices. This is a common complaint in Hyderabad and other Sindh cities where retailers say that they are suffering monetary losses because the government has asked them to fix their prices but has put no such restriction on wholesalers in Karachi.

Unfortunately, an effective monitoring mechanism to keep a check on spiralling costs has not been evolved. Magisterial powers have been conferred lately on officials in many districts to ensure that prices do not exceed the stipulated limits, but it is doubtful how they will fulfill their obligations when their numbers are insufficient and consumers are already being fleeced by shopkeepers who have been raising the cost of edibles for some months now. To reduce the financial burden on the common man, the government must ensure that errant shopkeepers are proceeded against and that special counters are set up at utility stores where consumers can buy Ramazan-related food items at subsidised rates.

Islamic values and human rights

THE real worth of man lies in his deeds, and not his physical body. As human beings, all are equal although they may have different colour and religion and may belong to different culture, race and caste. (17:70). This is the basic principle of the Islamic social system.

Islam specifies certain basic rights to all human beings. It is the duty of those who wield power, to ensure that these rights are enjoyed without any hindrance. As the status of everybody depends upon his deeds (46:19), those possessing higher capabilities due to their developed personalities and good deeds, will have the right to higher position in society (49:13).

Islam lays great stress on the importance to justice and fairness. In Quranic terms, justice is a very composite expression which comprises the guarantee and preservation of all rights. The Quran warns that,” watch out that in the matter of justice you do not differentiate between a friend and a foe and lest it may happen that as a result of an enemy nation’s behaviour towards you, it may induce you to injustice. You should always treat them with justice, for justice is next to piety” (5:8).

Legal justice should ensure prompt resolution of quarrels and disputes within the framework of the limits of Divine Law. The Quran does not stop at justice which means that whatever is due to the people is given. It goes a step further and makes sure that if this is not enough, the society has to make up for the shortfall in order to maintain balance of the social system (16:90). This balance termed ‘Ehsan’ by the Quran is not charity, but a right.

In the social development of a nation, the protection of life is an important issue. In present times it has become the foremost need of a society. In an Islamic system the lives of all citizens, irrespective of their faith, have to be protected by the state. The Quran says, that if anyone slew a person — unless it be for murder or for spreading mischief in the land, it would be as if he slew the whole humanity; and if anyone saved a life, it would be as if he saved the whole humanity (5:32).

The provision of sustenance is the life source of all living things. According to the Quran, ‘there is no living being in the world, the responsibility of whose sustenance is not on Allah’ (11:6). This responsibility is not fulfilled directly by God. The state, in accordance with the Divine principles discharges this responsibility through a system in which it is ensured that no one is deprived of the necessities of life. This provision of the basic necessities of life is the right of every human being. Man does not only want to live, he wants to live well. As soon as the problems of physical survival are off his mind, he turns to matters that enrich and uplift life. This leads him from the individual to the collective social level. He works for the improvement of his society, that is why before covering the higher issues, the Quran addresses the basic problems of life.

The sense of honour is only found among humans. Hence the Quran gives the protection of honour a permanent value of right. Dishonouring anyone is a major crime. With respect to marriage the Quran ordains that the choice of a spouse is a basic human right. The choice of a spouse cannot be forced upon. Regarding women it is written.” You cannot be their masters by force” (4:19).The responsibilities and rights of the husband and wife are equal in the Quran. Islam respects the aesthetic taste of human beings and does not allow anyone to deprive others of this right. It is written that “who is it that can deny the aesthetic resources that He ha provided for his servants and make unlawful for them to enjoy it” (7:32).

It is everybody’s right to enjoy the blessings of God and the bounties of nature. As a rule nobody can declare as forbidden what God has not. Quran also gives the right “To eat in the houses of your sincere friends” (24:61). Regarding the dress code, it encourages the sense of aesthetics and says that in addition to covering ones modesty the dress is also an adornment” (7:26).

The Quran gives full freedom of religion and discourages coercion. Today, more than ever our society is in dire need of tolerance, forbearance and patience. The Divine message is clear “The truth has come from God and whosoever wants to accept it can do so and whosoever wishes to reject it can do so “(18:29)..The security of all houses of worship rests with state. All non-Muslims can demand security as their basic right. The freedom of expression is a basic human right and has been discussed by all great thinkers. Islamic values are based on truth, honesty and respect of humanity.

Members of a society based on the teachings of the Quran should have no fear to express themselves at all levels. Everyone is responsible and answerable to the state and ultimately to God for all his actions. The Quran has not only directed us to speak the truth, but to practise it as well. This ensures that the rights of the citizens are not violated.

The right to privacy is also guaranteed by the Quran 49:12. It further says, ‘except in your own houses, you should not enter others’ without their permission’ 24:27. The Islamic social system also protects its citizens against slander, ‘Allah does not like that a person’s weakness be propagated maliciously’ 4:148. If reformation is intended, it should be done quietly. The Quran also discourages derogatory names and rumour mongering 49:12.

The three most celebrated documents of human rights are the Magna Carta, the American Constitution and the United Nations Charter of Human Rights. All these fade away and pale before the last sermon of the Holy Prophet (SAW) in which he directed all his followers to ensure that rights of human beings are respected and practically applied. According to Briffault: “The ideas that inspired the French Revolution and the Declaration of Rights that guided the framing of the American Constitution and inflamed the struggle for independence in the Latin American countries, were not invention of the West. They find their ultimate inspiration and source in the Quran.”

Human potential can only be augmented and actualised in a Divinely ordained collective benevolent society. History stands witness to the blessings of the Quranic way of life. During the days of early Islam the emancipated black slave of Ethiopia, Bilal, the poor labourer of Rome, Suhaib, and the lonely wanderer of Persia, Salman, were equal and had the same rights as the most powerful man of the time. After assuring all human rights, the Quran steps further and says, ‘these people have no fear and stress’ (2:38). Fear is an anxiety caused by external dangers.

An Islamic society will be protected from external and internal dangers by the state. It is also the responsibility of the state to remove the causes of anxiety. At the same time it must be remembered that nobody can carry the burden of another. 6:165. It will not happen that one will take the action but someone else will reap the reward. This is the security with which all will get true contentment. No nation was destroyed for not fasting or praying. Surah Huud gives account of several nations, who were destroyed as they violated human rights, oppressed the weak and were unjust.

A farewell to Blair

FORMER TUC boss John Monks once explained to the prime minister: “The trade unions ... are like Ernie Wise and you’re like Eric Morecambe. When you’re in trouble and you need a cheer from the upper gallery — where the Daily Mail and Middle England are sitting — you give us a good hard slap on both cheeks. We’re your prop.”

But that was several years ago, and although there is still insight in the comparison, it felt dated on Tuesday, as Mr Blair addressed the TUC for the last time. For it carries the suggestion of a strong underlying partnership, when today’s reality is of a union movement that wants the PM to quit the stage.

A rapturous reception was never at issue: Mr Blair joked only last week that both orator and audience would be relieved that there was to be no repeat performance. In the event, the predictable walk-out from the RMT union will have bothered the prime minister less than his own decidedly nervous start and the bitter hostility that met his remarks on international relations.

He may deserve respect for raising these issues, but the folly of the world view that was once again on display — that sees Iraq, Afghanistan, Lebanon and Iran as part of a single global struggle between moderates and extremists — is evident in the bloodshed on the streets of Baghdad and Beiruit. The audience, like the country, had lost faith in him as a force for good in global affairs, and so were not seized by constructive comments on Africa and Palestine. Nor were they enthused when he reminded them of domestic achievements, like the minimum wage, or endorsed the brave, liberal stance the TUC is taking on immigration.

In more upbeat closing comments, however, Mr Blair reminded us that he built his career on winning elections, not plaudits from the trade unions. His insistence that his successor will need to do the same to avoid the sterility of opposition met modest applause, but it is true nonetheless.

—The Guardian, London