Awareness that the Universe is in fact a Revelation that must be respected, read, understood, and protected should reform our minds and our attitudes toward nature, animals, and therefore also to an economy focused on economic production and the mad logic of economic growth at all costs to society.
We are still very far from that and reflection about the outcomes of human activity, of levels of consumption, and of development is either absent or else remains very superficial or oversimplified: little communication has been established with the non-Muslim agents and organizations who specialized in such issues and gave us more concrete and less structural or formalistic answers.
Muslim women and men, wishing to be faithful to the deepest essential teachings of Islam, should be primarily interested in the studies-and real-life experiences-which raise questions about our development and consumption models, our utilitarian relationship to nature, and our ecological carelessness. Instead of that, consciences are stifled by heaps of legal rulings, of fatawa which address formal or secondary issues (such as, for instance, the strictly lawful character of ritual slaughter techniques in the production of meat), without considering far deeper issues such as reflection over ways of life and modes of behavior and consumption.
And yet, what should we remember of those Quranic verses that speak so beautifully of the signs in the Creation? What should we understand, when reading those verses that drew tears from the Prophet, such as that over which he pondered until dawn: "In the creation of the heavens and the earth, and the alternation of night and day, there are indeed signs for all those endowed with insight."4
The Messenger's spiritual initiation began by transforming his outlook on the world, causing him to perceive signs that spoke to him and called on him to ponder, understand, and get closer to the One. He never forgot it, and when looking into his Prophetic experience we cannot but become convinced that there can be no spiritual path without the heart and mind relating more deeply to time, space, nature, and animals. The One appealed to hearts, starting by transforming believers' outlooks on the elements, then on themselves, to turn again to the Universe. This is the meaning of the verse: "We will show them Our signs on the horizons and in themselves, until it becomes clear to them that this [Revelation] is the truth."5
The Prophet of Islam continuously reminded his Companions of the importance of the signs in Nature and of respecting it totally.6 One day, as he was passing by Sa'd ibn Abi Waqqas, who was performing ritual ablution, the Prophet scolded him: "What is this waste, o Sa'd?" "Is there waste, even in ablution?" Sa'd asked. And the Prophet answered: "Yes, even when using the running water of a stream."7 Water is a central element in all teachings and ritual practices since it represents the purification of body and heart, in both the physical ("real") and spiritual worlds. But the Prophet taught Sa'd and his Companions that neither water nor any element in nature should ever be considered merely as a "means" toward their spiritual edification; on the contrary, respecting them and using them moderately was already in itself a form of spiritual exercise and elevation, a "goal" in their quest for the Creator.
The Prophet's insisting on refusing to waste even "the running water of a stream" shows that he places respect for nature on the level of a primary principle, of a higher objective that must regulate behavior whatever the situation and the consequences of human action may be. This is not an ecology stemming from the foreboding of catastrophes (set off by human actions) but a source of an "ecology at the source" in which humankind's relation to nature rests on an ethical bedrock linked to understanding the deepest spiritual teachings.8 A believer's relationship to nature can only be based on contemplation and respect. This is what led the Prophet to say: "If one of you holds a [palm] shoot in his hand when Judgment Day arrives, let him quickly plant it."9 The believing conscience should therefore feed on this intimate relationship with nature to the very end, so that even one's last gesture should be associated with the renewal of life and its cycles.
The same teaching runs through the Prophet's life: he kept drawing his Companions' attention to the necessity of respecting all animal species. He once told them the following story: "A man was walking along a road, in very hot weather. He saw a well and went down to quench his thirst. When he climbed up again, he saw a dog panting with thirst and said to himself: 'This dog is as thirsty as I was: He then went down the well again, filled his shoe with water and climbed up, holding it between his teeth. He gave the dog to drink and God rewarded him and forgave his sins' The Prophet was then asked: "0 Prophet, are we rewarded for treating animals well?" And the Prophet answered: "Any good towards a living creature gets its reward."10 Through such traditions and his own example, the Messenger pointed out that respecting animals was part of the most essential Islamic teaching. He used all opportunities to stress this dimension.
Numerous verses and Prophetic traditions express this: they clearly set forth the terms of an Islamic ethics that should be spelled out according to the higher goals of the message as a whole. We are far from the often superficial, chaotic, if not contradictory, reflections proposed today by Muslim societies and communities, their scholars, their thinkers and their institutions, to the notable exception of a few individuals or organizations that spend a large amount of their energy swimming against the tide.
Source: http://www.islamicity.com
Tuesday, October 5, 2010
Israeli extremists set mosque ablaze
A group of radical Israeli settlers have attacked a mosque near the West Bank city of Bethelem, ransacking the holy site and burning copies of the holy Qur'an, residents say.
A group of Israeli extremists stormed a mosque in the town of Beit Fajjar overnight, burned copies of the Muslim holy book and set fire to carpets in the building, Ma'an news agency quoted locals as saying on Monday.
Palestinian residents reportedly arrived at the scene and clashed with the assailants.
The witnesses blamed the attack on a group of Israeli settlers from the nearby Kfar Etsyon settlement.
The settlers also desecrated the holy site by spraying graffiti and hate messages on the walls inside the mosque in Hebrew..
Source: http://islamonline.com
A group of Israeli extremists stormed a mosque in the town of Beit Fajjar overnight, burned copies of the Muslim holy book and set fire to carpets in the building, Ma'an news agency quoted locals as saying on Monday.
Palestinian residents reportedly arrived at the scene and clashed with the assailants.
The witnesses blamed the attack on a group of Israeli settlers from the nearby Kfar Etsyon settlement.
The settlers also desecrated the holy site by spraying graffiti and hate messages on the walls inside the mosque in Hebrew..
Source: http://islamonline.com
Monday, October 4, 2010
Hajj: Linking Muslims with the Abrahamic heritage
I have been on the pilgrimage to Mecca three times in my life: once during the annual hajj season and twice during the off-season. This has left me savvy as I try to negotiate the physical hurdles, including massive crowds and the heat, while performing the pilgrimage rituals.
With the pilgrimage I hope to refill my always empty spiritual cup by praying and reflecting in peace. The best time to visit the Kaaba and do this, I have come to realize, is after midnight.
The Kaaba is the imperfect cube structure that is the center of the Grand Mosque in Mecca and is at the epicenter of the pilgrimage rites. After midnight, the crowds thin out, the heat is less oppressive and I can have a little space to sit quietly on the steps of the courtyard surrounding the Kaaba and reflect.
The Kaaba, draped in black silk cloth embroidered with Koranic calligraphy, is brilliantly lit at night. Even late, scores of pilgrims are circling the structure. The sounds of the Koranic verses they are reciting wash over me like ocean waves. There is the faint odor of a detergent that was used to wash down the marble floor of the courtyard. The place is clean indeed.
I focus on the Kaaba, imagining the scene when it was being built. I try to see Prophet Abraham, by then an old man, and his son Ishmael, as they stood side by side building the structure, which the Koran describes as "The First House (of worship) appointed for mankind."
Hajj, an annual pilgrimage Muslims must perform once in their lifetime if they can afford it, is a journey to what Muslims believe is this first house of worship. The spot where Abraham stood to build the Kaaba is marked by a small structure called the "Station of Abraham." As they built the walls of the Kaaba, the Koran states, the prophet and his son prayed: "My Lord, make this a City of Peace."
Most people familiar with Islam may recognize hajj as one of its five pillars, but they may not know its primary association with Abraham. Several of the hajj rituals--such as running between the hills of Safa and Marwa, which are a few hundred yards from the Kaaba, and the stoning of the three pillars that represent the devil--are also linked to Abraham.
I thought about my fellow pilgrims running between the two hills in what was once a desert, re-enacting the desperate search for water by Ishmael's mother, Hagar.
I thought about us stoning the pillars, symbolically warding off evil, and emulating Abraham's stoning of the devil each of the three times the devil tried to stop him from fulfilling his duty to God.
And I thought about the celebration of Eid al-Adha, "the festival of the sacrifice," on the last day of hajj. The holiday commemorates Abraham's willingness to sacrifice his dearest possession, his son, at God's command.
Abraham's willingness to sacrifice all for God is admired by all three Abrahamic faiths, Judaism, Christianity and Islam. And the theme of connecting the three religions as part of the Abrahamic tradition runs all through the Koran.
Jews and Christians are referred to as "People of the book." On more than one occasion the following verse appears in the Koran: "Verily they who believe and they who are Jews, Christians . . . whoever believes in God and the Last Day, and do that, which is right, shall have their reward with their Lord. Fear shall not come upon them and neither shall they grieve."
Prophet Muhammad wanted Muslims to remind themselves constantly of this link to Abraham. His companions asked him how they should invoke the blessings of God upon him. He replied, "(First) Say; May the blessings of God be upon Muhammad and his progeny" and then say "May the blessings of God be upon Abraham and his progeny." This invocation is part of Muslims' daily prayers.
The time I spent reflecting at the footsteps of Kaaba has reinforced my belief that it is essential for the "progeny of Abraham" to be conscious of their common heritage. Appreciation of this Abrahamic tradition can unite Jews, Christians and Muslims in attaining a dream of peaceful coexistence. Muslims are reminded of it during hajj and in their daily prayers. Sitting on the steps of the Kaaba, I found myself echoing Abraham with my prayer: Lord, bring peace to this world.
Source: http://www.islamicity.com
With the pilgrimage I hope to refill my always empty spiritual cup by praying and reflecting in peace. The best time to visit the Kaaba and do this, I have come to realize, is after midnight.
The Kaaba is the imperfect cube structure that is the center of the Grand Mosque in Mecca and is at the epicenter of the pilgrimage rites. After midnight, the crowds thin out, the heat is less oppressive and I can have a little space to sit quietly on the steps of the courtyard surrounding the Kaaba and reflect.
The Kaaba, draped in black silk cloth embroidered with Koranic calligraphy, is brilliantly lit at night. Even late, scores of pilgrims are circling the structure. The sounds of the Koranic verses they are reciting wash over me like ocean waves. There is the faint odor of a detergent that was used to wash down the marble floor of the courtyard. The place is clean indeed.
I focus on the Kaaba, imagining the scene when it was being built. I try to see Prophet Abraham, by then an old man, and his son Ishmael, as they stood side by side building the structure, which the Koran describes as "The First House (of worship) appointed for mankind."
Hajj, an annual pilgrimage Muslims must perform once in their lifetime if they can afford it, is a journey to what Muslims believe is this first house of worship. The spot where Abraham stood to build the Kaaba is marked by a small structure called the "Station of Abraham." As they built the walls of the Kaaba, the Koran states, the prophet and his son prayed: "My Lord, make this a City of Peace."
Most people familiar with Islam may recognize hajj as one of its five pillars, but they may not know its primary association with Abraham. Several of the hajj rituals--such as running between the hills of Safa and Marwa, which are a few hundred yards from the Kaaba, and the stoning of the three pillars that represent the devil--are also linked to Abraham.
I thought about my fellow pilgrims running between the two hills in what was once a desert, re-enacting the desperate search for water by Ishmael's mother, Hagar.
I thought about us stoning the pillars, symbolically warding off evil, and emulating Abraham's stoning of the devil each of the three times the devil tried to stop him from fulfilling his duty to God.
And I thought about the celebration of Eid al-Adha, "the festival of the sacrifice," on the last day of hajj. The holiday commemorates Abraham's willingness to sacrifice his dearest possession, his son, at God's command.
Abraham's willingness to sacrifice all for God is admired by all three Abrahamic faiths, Judaism, Christianity and Islam. And the theme of connecting the three religions as part of the Abrahamic tradition runs all through the Koran.
Jews and Christians are referred to as "People of the book." On more than one occasion the following verse appears in the Koran: "Verily they who believe and they who are Jews, Christians . . . whoever believes in God and the Last Day, and do that, which is right, shall have their reward with their Lord. Fear shall not come upon them and neither shall they grieve."
Prophet Muhammad wanted Muslims to remind themselves constantly of this link to Abraham. His companions asked him how they should invoke the blessings of God upon him. He replied, "(First) Say; May the blessings of God be upon Muhammad and his progeny" and then say "May the blessings of God be upon Abraham and his progeny." This invocation is part of Muslims' daily prayers.
The time I spent reflecting at the footsteps of Kaaba has reinforced my belief that it is essential for the "progeny of Abraham" to be conscious of their common heritage. Appreciation of this Abrahamic tradition can unite Jews, Christians and Muslims in attaining a dream of peaceful coexistence. Muslims are reminded of it during hajj and in their daily prayers. Sitting on the steps of the Kaaba, I found myself echoing Abraham with my prayer: Lord, bring peace to this world.
Source: http://www.islamicity.com
CAIR: Muslims Condemn Hate Vandalism of Md. Synagogue
(WASHINGTON, D.C., 7/28/10) -- The Council on American-Islamic Relations (CAIR) today condemned the vandalism of a synagogue in Olney, Md., and expressed sympathy and solidarity with the congregants.
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Congregants of B’Nai Shalom Synagogue discovered anti-Semitic graffiti on the outside of the building earlier this week. Vandals spray-painted Nazi swastikas and the words "Arbeit Macht Frei" meaning "work will set you free," which was the slogan over the entrance to the Auschwitz concentration camp.
SEE: Maryland Synagogue Vandalized
“Such a hateful attack on the Jewish community and on a house of worship is intolerable and must be condemned by Americans of all faiths,” said CAIR National Executive Director Nihad Awad. “We offer our support to the congregants of B’Nai Shalom Synagogue. Americans must stand together against bigotry and all forms of religious or ethnic intimidation, which run contrary to the values of our faiths and our nation.”
CAIR is America's largest Muslim civil liberties and advocacy organization. Its mission is to enhance the understanding of Islam, encourage dialogue, protect civil liberties, empower American Muslims, and build coalitions that promote justice and mutual understanding.
Source: http://islamonline.com
Become a Fan of CAIR on Facebook
Subscribe to CAIR's E-Mail List
Congregants of B’Nai Shalom Synagogue discovered anti-Semitic graffiti on the outside of the building earlier this week. Vandals spray-painted Nazi swastikas and the words "Arbeit Macht Frei" meaning "work will set you free," which was the slogan over the entrance to the Auschwitz concentration camp.
SEE: Maryland Synagogue Vandalized
“Such a hateful attack on the Jewish community and on a house of worship is intolerable and must be condemned by Americans of all faiths,” said CAIR National Executive Director Nihad Awad. “We offer our support to the congregants of B’Nai Shalom Synagogue. Americans must stand together against bigotry and all forms of religious or ethnic intimidation, which run contrary to the values of our faiths and our nation.”
CAIR is America's largest Muslim civil liberties and advocacy organization. Its mission is to enhance the understanding of Islam, encourage dialogue, protect civil liberties, empower American Muslims, and build coalitions that promote justice and mutual understanding.
Source: http://islamonline.com
Indian court rules in favor of mythology
First they created a dispute about the origin of the Babri Mosque in Ayodhya, India, then they installed idols of Hindu mythological gods and then they demolished the Mosque and finally they decided to partition the Mosque into three units, with one part offered to Muslims and the other two to Brahmans. In this process that spans over a few centuries, the Brahman politicians, religious leaders, fanatics and law enforcement agencies as well as judges acted within a framework that can easily be seen as prejudiced and biased.
Yet, the verdict on the Babri Masjid given by India's Allahabad High Court has not settled the issue. With the exception of Brahman led fanatic and extremist groups, every group including several prominent Brahman intellectuals and lawyers in India feel that justice was not served on on September 30, 2010 when the Court decided to divide the Mosque into three portions with the main one going to Hindus.
With this judgment, a Judicial court for the first time in Indian history has given legitimacy to a myth that is based on fiction rather than facts.
Rama is a mythological king of Ayodhya in ancient Hindu religious texts. No respectable Brahman scholar accepts the story as true that was narrated by Valmiki, the poet harbinger in Sanskrit literature. Particularly the story that deals with the killing of a so called untouchable by Rama is widely accepted as mythology. Valmiki writes in the Ramayana that a Brahmin's son died in a young age. In a Vedic (of Hindu religion) ruled country it was believed that everyone had a 100 year life. The Brahman went and complained to Ram about why his son died early. Ram thought that some un-Vedic things must have happened to cause this disruption in life span. He found out that Sambuk, a dalit (untouchable) was chanting Vedas. A person of the untouchable class was considered unclean and had thus defiled the Vedas, the Hindu religious text. So he killed Sambuk and the Brahman child became alive.
The writer of Ramayana, Valmiki according to Brahmin sources was a highway robber, robbing the people after killing them. After chopping their fingers he used to create and wear the Maala (necklace) of fingers of the victims, because of this his name was Angolimaal. Once, the robber tried to rob the divine sage Narada for the benefit of his family. Narada asked him if his family would share the sin he was incurring due to the robbery. The robber replied positively, but Narada told him to confirm this with his family. The robber asked his family, but none agreed to bear the burden of sin. Dejected, the robber finally understood the truth of life and asked for Narada's forgiveness. Narada taught the robber to worship god. The robber meditated for many years, so much so that ant-hills grew around his body. Finally, a divine voice declared his penance successful, bestowing him with the name "Valmiki": "one born out of ant-hills". The Ramayana, originally written by Valmiki, consists of 24,000 verses in six cantos (some say seven i.e. including the Uttara Ramayana). The Valmiki Ramayana is dated variously from 500 BC to 100 BC. As with many traditional epics, it has gone through a long process of interpolations and redactions, making it impossible to date accurately.
It is this version of history that a judicial court has upheld, raising questions about the impartiality of the judiciary in India. Yet, a final verdict on India's judiciary system is yet to be given. The Supreme Court will give the final verdict on the case that Muslims have appealed.
Doubtlessly, India's youth deserve to be applauded for not falling into the propaganda of fanatics and zealots as they responded to the verdict in a civil manner unprecedented in India in similar situations.
The Allahbad High Court Judgment is biased. It is more like a religious and political statement than a judicial verdict. It ignores the rules of justice and defies the facts even the court upheld to be facts.
While it accepts the fact that no temple was demolished in the 16th century by Muslims to build the mosque, it describes the Babri Mosque a disputed land between two parties Hindus and Muslims. Paradoxically, it divides the mosque land into three parties Hindu, Muslims and Hindu Nirmohi Akhara.
While the court fails to identify the actual place of the birth of Rama, described as god, it gives the main portion of the Mosque to Hindus on the basis of the claim the Hindus made first in 1949 when they placed the idols of Rama inside the Mosque under the central dome. Ironically, the court acknowledges the conspiracy of placing the idols by a groups of Brahmans inside the Mosque without using the word conspiracy.
The court fails to record the fact that one of the parties was in contempt of the country by demolishing the Mosque and pitching its tent there while the case was being discussed in the country.
Based on a verbal narration of events in 1848 when parts of the premises were used by a section of Hindus as a place for Ram Alkhara and Sita Rasoi, the court allocates one third of the inside Mosque premises to Nirmohi Akhara while acknowledging the fact that the mosque was present since 16th century denies the mosque the actual location to rebuild itself. In fact, it echoes the Vishwa Hindu Parishad position that the mosque should be build in the adjoining land.
The Court verdict is not a unanimous verdict. Thus it is understood that honorable judges did not agree unanimously on the verdict. The minority of judges had doubts and questions about the validity and authenticity of the premises on which the verdict was based.
Obviously, justice has not been served in the case. The court by and large upheld the position of the Vishwa Hindu Parishad and Bhartiya Janta Party and many other Brahman led organizations ignoring the historical facts that were established centuries ago. The court verdict sets a dangerous precedence because based on it, every historical Muslim monument and Mosque in India can be challenged and divided between parties who dispute their ownership.
The court decision is a set back to Indian judiciary and an alarming sign for minorities.
Under the circumstance, the Muslim community should defer the matter to the Supreme Court and if the judgment is upheld there, it should respect the decision believing the that ultimate justice will be served by the Judge of all judges. There is no need to defy the law and order and violate the sanctity of human life as was done by those who demolished the Mosque in 1992.
What is at stake in India is not a piece of land but the whole concept of justice. The court, unfortunately upheld historical fabrications, distortion and lies as the basis of its verdict and ignored the facts while acknowledging their existence.
The judgment is a sad precedence in the history of Indian judiciary. Perhaps Indian Muslims will learn a lesson from this by empowering themselves through education and economic self sufficiency.
Sources: http://www.islamicity.com/
Yet, the verdict on the Babri Masjid given by India's Allahabad High Court has not settled the issue. With the exception of Brahman led fanatic and extremist groups, every group including several prominent Brahman intellectuals and lawyers in India feel that justice was not served on on September 30, 2010 when the Court decided to divide the Mosque into three portions with the main one going to Hindus.
With this judgment, a Judicial court for the first time in Indian history has given legitimacy to a myth that is based on fiction rather than facts.
Rama is a mythological king of Ayodhya in ancient Hindu religious texts. No respectable Brahman scholar accepts the story as true that was narrated by Valmiki, the poet harbinger in Sanskrit literature. Particularly the story that deals with the killing of a so called untouchable by Rama is widely accepted as mythology. Valmiki writes in the Ramayana that a Brahmin's son died in a young age. In a Vedic (of Hindu religion) ruled country it was believed that everyone had a 100 year life. The Brahman went and complained to Ram about why his son died early. Ram thought that some un-Vedic things must have happened to cause this disruption in life span. He found out that Sambuk, a dalit (untouchable) was chanting Vedas. A person of the untouchable class was considered unclean and had thus defiled the Vedas, the Hindu religious text. So he killed Sambuk and the Brahman child became alive.
The writer of Ramayana, Valmiki according to Brahmin sources was a highway robber, robbing the people after killing them. After chopping their fingers he used to create and wear the Maala (necklace) of fingers of the victims, because of this his name was Angolimaal. Once, the robber tried to rob the divine sage Narada for the benefit of his family. Narada asked him if his family would share the sin he was incurring due to the robbery. The robber replied positively, but Narada told him to confirm this with his family. The robber asked his family, but none agreed to bear the burden of sin. Dejected, the robber finally understood the truth of life and asked for Narada's forgiveness. Narada taught the robber to worship god. The robber meditated for many years, so much so that ant-hills grew around his body. Finally, a divine voice declared his penance successful, bestowing him with the name "Valmiki": "one born out of ant-hills". The Ramayana, originally written by Valmiki, consists of 24,000 verses in six cantos (some say seven i.e. including the Uttara Ramayana). The Valmiki Ramayana is dated variously from 500 BC to 100 BC. As with many traditional epics, it has gone through a long process of interpolations and redactions, making it impossible to date accurately.
It is this version of history that a judicial court has upheld, raising questions about the impartiality of the judiciary in India. Yet, a final verdict on India's judiciary system is yet to be given. The Supreme Court will give the final verdict on the case that Muslims have appealed.
Doubtlessly, India's youth deserve to be applauded for not falling into the propaganda of fanatics and zealots as they responded to the verdict in a civil manner unprecedented in India in similar situations.
The Allahbad High Court Judgment is biased. It is more like a religious and political statement than a judicial verdict. It ignores the rules of justice and defies the facts even the court upheld to be facts.
While it accepts the fact that no temple was demolished in the 16th century by Muslims to build the mosque, it describes the Babri Mosque a disputed land between two parties Hindus and Muslims. Paradoxically, it divides the mosque land into three parties Hindu, Muslims and Hindu Nirmohi Akhara.
While the court fails to identify the actual place of the birth of Rama, described as god, it gives the main portion of the Mosque to Hindus on the basis of the claim the Hindus made first in 1949 when they placed the idols of Rama inside the Mosque under the central dome. Ironically, the court acknowledges the conspiracy of placing the idols by a groups of Brahmans inside the Mosque without using the word conspiracy.
The court fails to record the fact that one of the parties was in contempt of the country by demolishing the Mosque and pitching its tent there while the case was being discussed in the country.
Based on a verbal narration of events in 1848 when parts of the premises were used by a section of Hindus as a place for Ram Alkhara and Sita Rasoi, the court allocates one third of the inside Mosque premises to Nirmohi Akhara while acknowledging the fact that the mosque was present since 16th century denies the mosque the actual location to rebuild itself. In fact, it echoes the Vishwa Hindu Parishad position that the mosque should be build in the adjoining land.
The Court verdict is not a unanimous verdict. Thus it is understood that honorable judges did not agree unanimously on the verdict. The minority of judges had doubts and questions about the validity and authenticity of the premises on which the verdict was based.
Obviously, justice has not been served in the case. The court by and large upheld the position of the Vishwa Hindu Parishad and Bhartiya Janta Party and many other Brahman led organizations ignoring the historical facts that were established centuries ago. The court verdict sets a dangerous precedence because based on it, every historical Muslim monument and Mosque in India can be challenged and divided between parties who dispute their ownership.
The court decision is a set back to Indian judiciary and an alarming sign for minorities.
Under the circumstance, the Muslim community should defer the matter to the Supreme Court and if the judgment is upheld there, it should respect the decision believing the that ultimate justice will be served by the Judge of all judges. There is no need to defy the law and order and violate the sanctity of human life as was done by those who demolished the Mosque in 1992.
What is at stake in India is not a piece of land but the whole concept of justice. The court, unfortunately upheld historical fabrications, distortion and lies as the basis of its verdict and ignored the facts while acknowledging their existence.
The judgment is a sad precedence in the history of Indian judiciary. Perhaps Indian Muslims will learn a lesson from this by empowering themselves through education and economic self sufficiency.
Sources: http://www.islamicity.com/
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