Mich Woman Imprisoned by Israel following settler takeover of Palestinian home

November 12, 2009 by · Leave a Comment 

alethonews.blogspot.com

Imprisoned American citizen and Michigan resident Ahlam Mohsen to be deported to the US after being arrested in a Palestinian home taken over by Israeli settlers in Occupied East Jerusalem.

Ahlam was a guest of the al-Kurd family when on the morning of 3 November 2009 Israeli settlers burst in and seized part of the building. Contrary to eyewitness accounts, the police claim the 21-year-old attacked them.

>From the Givon prison in Ramle where Ms. Mohsen is currently awaiting deportation she reported that: “The Israeli police were violently pushing an elderly Palestinian woman. So I stepped in front of them. They told me to move and when I refused they started forcefully pushing me. Then they grabbed me and carried me into a police van. While I was waiting at the Israeli Ministry of Interior, the police officers kept telling each other that I was a `dirty Arab’ and introducing me as ‘Osama Bin Laden’s sister’. One of them, threatened to `break my head’. None of the other non-violent demonstrators were targeted; the way they treated me, it’s obvious that I was arrested because I’m of Arab descent.”

The 40 settlers, accompanied by private armed security and Israeli police forces, entered a section of the home, threw out the family’s belongings and locked themselves in.

The take-over came after an appeal submitted by the family’s lawyer was rejected by the District Court. In their appeal, the Palestinian family was challenging an earlier court decision that deemed a section of the house illegal and ordered that the keys be given to settlers. The settlers proceeded to enter the house, while the court did not grant them the right to enter the property.

The al-Kurd home was built in 1956. An addition to the house was built 10 years ago, but the family was not allowed to inhabit the section because the municipality refused to grant them a building permit. Visibly unequal laws are used to make it possible for settlers to move into a home where it was declared illegal for Palestinian residents to inhabit. The Israeli authorities exercise their abilities to demolish and evict Palestinian residents, while ignoring building violations from the Israeli population in East Jerusalem.

The al-Kurds have become the fourth Sheikh Jarrah family whose house has been occupied by settlers in the last year. So far, 60 people have been left homeless. In total, 28 families living in the Karm Al- Ja’ouni neighbourhood of Sheikh Jarrah, located directly north of the Old City, face imminent eviction from their homes.

Ahlam is imprisoned in the Givon prison in Ramle.

She is available for interviews.

Video: edition.cnn.com/video/#/video/world/2009/11/03/hancocks.fight.for.jerusalem.cnn

11-47

Why Jerusalem? Israel’s Hidden Agenda

July 13, 2009 by · Leave a Comment 

By Dan Lieberman

Three huge granite stones rest comfortably on the top of Midbar Sinai Street, in Givat Havatzim, Jerusalem’s northernmost district. Cut to specification, the imposing stones represent one of several preparations by the Temple Mount and Land of Israel Faithful Movement to erect a Third Temple on the Haram al-Sharif/Temple Mount. Since the Islamic Wafq owns and controls all the property on the Haram al-Sharif, these stones cannot be legally transferred to the Temple Mount nor can a Temple be constructed there? The provocation, represented by the stones, which the Israel government refuses to curtail, lead to a belief that an eventual Muslim reaction to the increasing provocations will give Israel an excuse to seize total control of the Holy Basin – the ultimate of the properties that Israel intends to incorporate into a greater Jerusalem.

For decades, Israeli authorities have spoken of a united Jerusalem – suggesting a spiritual quality to its message – as if Israel wants the home for the three monotheistic faiths to be solid and stable. By being guided from one central authority, a united Jerusale m also offers a preservation of a common and ancient heritage. However, Israel disguises the lack of a sufficiently supporting and verifiable historical narrative that could bolster its thrust to incorporate all of an artificially created greater Jerusalem into its boundaries. Coupled with inconsistencies and contradictions, Israel’s eagerness to create a greater Jerusalem under its total control becomes suspect. The intensive concentration on a ‘united’ Jerusalem reveals a hidden agenda that debases Jerusalem’s religious ingathering and heightens division, hatred and strife.

Examine the Holy Basin. The Holy Basin contains well marked Christian and Muslim institutions and holy places that have had historical placement for millenniums. Although people of the Jewish faith had major presence in Jerusalem during the centuries of Biblical Jerusalem, which included rule by King Hezekiah and control by the Hasmonean dynasties, their control and presence were interrupted for two millennia. Extensive commentary has enabled the two thousand years of lack of control and presence to seem as if it never happened and that today is only a short interval from the ancient years of Hezekiah. Almost one thousand years of Christian and Crusader rule and more than one thousand years of Muslim rule are politely ignored, while their tremendous constructions and creation are not credited. Almost everything becomes nothing and a minor something becomes everything. Myth replaces reality. Spiritual quality replaces actual presence.

Some remains of Jewish dwellings and ritual baths can be found, but few if any major Jewish monuments, buildings or institutions from the Biblical era exist in the “Old City” of today’s Jerusalem. The often cited Western Wall is the supporting wall for Herod’s platform and is not directly related to the Second Temple. No remains of the Jewish Temple have been located in Jerusalem.

According to Karen Armstrong, in her book Jerusalem, Jews did not pray at the Western Wall until the Mamluks in the 15th century allowed them to move their congregations from a dangerous Mount of Olives and pray daily at the Wall. At that time she estimates that there may have been no more than 70 Jewish families in Jerusalem. After the Ottomans replaced the Mamluks, Suleiman the Magnificent issued a formal edict in the 16th century that permitted Jews to have a place of prayer at the Western Wall.

The only remaining major symbol of Jewish presence in Jerusalem’s Holy City is the Jewish quarter, which Israel cleared of Arabs and rebuilt after 1967. During its clearing operations, Israel demolished the Maghribi Quarter adjacent to the Western Wall, destroyed the al-Buraq Mosque and the Tomb of the Sheikh al-Afdhaliyyah, and displaced about 175 Arab families. Although the Jewish population in previous centuries comprised a large segment of the Old City (estimates have 7000 Jews during the mid-19th century), the Jews gradually left the Old City and migrated to new neighborhoods in West Jerusalem, leaving only about 2000 Jews in the Old City. Jordanian control after the 1948 war reduced the number to nil. By 2009, the population of the Jewish quarter in the Old City had grown to 3000, or nine percent of the Old City population. The Christian, Armenian and Muslim populations are the principal constituents and their quarters contain almost the entire Old City commerce.

In an attempt to attach ancient Israel to present day Jerusalem, Israeli authorities continue the attachment of spurious labels to Holy Basin landmarks, while claiming the falsification is due to the Byzantines, who got it all wrong.

King David’s Tower’s earliest remains were constructed several hundred years after the Bible dates David’s reign. It is a now an obvious Islamic minaret.

King David’s Citadel earliest remains are from the Hasmonean period (200 B.C.). The Citadel was entirely rebuilt by the Ottomans between 1537 and 1541.

King David’s tomb, located in the Dormition Abbey, is a cloth-covered cenotaph (no remains) that honors King David. It has not been verified that the casket relates to David.

The Pools of Solomon, located in a village near Bethlehem, are considered to be part of a Roman construction during the reign of Herod the Great. The pools supplied water to an aqueduct that carried water to Bethlehem and to Jerusalem.

The Stables of Solomon, under the Temple Mount, are more likely a construction of vaults that King Herod built in order to extend the Temple Mount platform.
Absalom’s Tomb is an obvious Greek sculptured edifice and therefore cannot be the tomb of David’s son.

The City of David contains artifacts that date before and during king David’s time. Some archaeologists maintain there is an insufficient number of artifacts to conclude any Israelite presence before David. In any case any Israelite presence must have been in a small and unfortified settlement.

The Jerusalem Archaeological Park within the Old City, together with the Davidson Exhibition and Virtual Reconstruction Center also tell the story. Promising to reveal much of a Hebrew civilization, the museums shed little light on its subject. The Davidson Center highlights a coin exhibition, Jerusalem bowls and stone vessels. The Archeological Park in the Old City contains among many artifacts, Herodian structures, ritual baths, a floor of an Umayyad palace, a Roman road, Ottoman gates, and the façade of what is termed Robinson’s arch, an assumed Herodian entryway to the Temple Mount.. The exhibitions don’t reveal many, if any, ancient Hebrew structures or institutions of special significance.

Well known archaeologists, after examining excavations that contain pottery shards and buildings, concluded that finds don’t substantiate the biblical history of Jerusalem and its importance during the eras of a united Jewish kingdom under David and Solomon.

Margaret Steiner in an article titled It’s Not There: Archaeology Proves a Negative in the Biblical Archaeology Review, July/August, 1998, states

“…from the tenth century B.C.E. there is no archaeological evidence that many people actually lived in Jerusalem, only that it was some kind of public administrative center…We are left with nothing that indicates a city was here during their supposed reigns (of David and Solomon)…It seems unlikely, however, that this Jerusalem was the capital of a large state, the United monarchy, as described in Biblical texts.”

West Jerusalem is another matter. With banditry prolific and Old City gates being closed before nightfall, living outside the city gates did not appeal to the population. Philanthropist Moses Montefiore wanted to attract the Jewish population to new surroundings and constructed the first Jewish community outside of the Old City. Yemin Moshe’s first houses were completed in 1860. From that time Jewish presence played a critical role in creating a West Jerusalem. Other institutions, Greek Orthodox, Catholic, Russian Orthodox and Muslim soon ventured forth and acquired much property in the evolving West Jerusalem.

In 1948, After the Israeli army seized absolute control of West Jerusalem, the new Israeli government confiscated all West Jerusalem property owned by Muslim institutions. Reason – enemy property. Few Muslims and no mosques remain in today’s West Jerusalem.

One contradiction. By attacking and ethnically cleansing the Christian Arab communities of Deir Yassin and Ein Kerem, Israeli forces characterized Christian Palestinians as an enemy. Nevertheless, Israel did not confiscate all Christian properties, many of which are apparent in West Jerusalem. The Greek Orthodox Church owns extensive properties in West Jerusalem, many marked by its Tau + Phi symbol, which translates to ‘Sepulchre.’

Another contradiction. Israel has cared for the Jewish cemetery on the Mount of Olives and expanded it as a heritage site. Part of the famous Muslim Mamilla cemetery in West Jerusalem has been classified as refugee property and is being prepared to be demolished for the new Museum of Tolerance.

East Jerusalem reveals more contradictions. The desire to incorporate East Jerusalem into Israel contradicts the repeated warning by Israeli leaders that co-existence is not feasible and that it is necessary to separate the Jewish and Palestinian communities. Incorporation means accepting somewhere between 160,000 and 225,000 Palestinians into a Jewish state. Or does it? Whereas the older historical Jewish neighborhoods in West Jerusalem have their characters maintained or are rebuilt in their original style, the older Arab neighborhoods in East Jerusalem are entirely neglected (all of Arab East Jerusalem is neglected) or destroyed. How much deterioration and destruction can Palestinians absorb before they decide to leave?

Construction of Jewish homes in East Jerusalem Arab neighborhoods proceeds and destruction of Arab homes, ei ther declared illegally constructed or illegally purchased, continues. On 44 dunums of lands that previously belonged to Palestinian families, a private company has constructed the gated community of Nof Zion and conveniently separated Palestinian Jabal Al Mukabir from other parts of East Jerusalem. No Arabs need apply. The million dollar condominiums are advertised for American investors.

The Israeli ministry of Interior has approved a plan to demolish a kindergarten and wholesale market in East Jerusalem’s Wadi Joz neighborhood in order to construct a new hotel close to the Old City and near the Rockefeller Museum. The result will be the destruction of an Arab neighborhood and its replacement by Jewish interests, which will one day join with other Jewish interests.

These are only two examples of a master plan to replace the centuries old Arab presence in East Jerusalem with a modern Jewish presence. The ancient Arab presence in an ancient land is further divided by the Separation Wall, which runs through the East Jerusalem landscape and detaches East Jerusalem from the West Bank, making it unlikely for a Palestinian state to have its capital in East Jerusalem. The master plan extends the boundaries of Jerusalem to include the large Israeli settlement (city) of Maale Adumim. Between Maale Adumim and East Jerusalem, Israel proposes to construct the E1 corridor, which joins settlements in a ring and adds to the separation of East Jerusalem from the West Bank. The E1 corridor will divide the northern and southern West Bank and will impede direct transit between Palestine Bethlehem, which is south of E1 and Palestine Ramallah, which is north of E1. Construction of the E1 corridor, portions of which are owned by Palestinians, could prevent the formation of a viable Palestinian state.

So, if Israel is destroying Jerusalem’s heritage and subjugating its spiritual meaning, why does Israel want to unify Jerusalem?

Israel is a physically small and relatively new country with an eager population and big ambitions. It needs more prestige and wants to be viewed as a power broker on the world stage. To gain those perspectives Israel needs a capital city that commands respect, contains ancient traditions and is recognized as one of the world’s most important and leading cities. Almost all of the world’s principal nations, from Egypt to Germany to Great Britain, have capitals that are great cities of the world. To assure its objectives, Israel wants an oversized Jerusalem that contains the Holy City. That’s not all.

Jerusalem has significant tourism that can be expanded and provide new commercial opportunities as an entry to all of the Mid-East. An indivisible Jerusalem under Israeli control is worth a lot of shekels.

Israel competes with the United States as the focus of the Jewish people. It needs a unique Jerusalem to gain recognition as the home of Judaism.

By controlling all of the holy sites, Israel commands attention from Moslem and Christian leaders. These leaders will be forced to talk with Israel and Israel will have a bargaining advantage in disputes.

Whatever Israel gains the Palestinians are denied. Even if Israel agrees to the establishment of a Palestinian state, it will direct its policies to limit the effectiveness of that state. Since East Jerusalem and its holy sites greatly benefit a Palestinian economy and increase Palestine legitimacy, Israel will do everything to prevent East Jerusalem being ceded to the new state of Palestine.

West Jerusalem only gives Israel a North/South capital. An indivisible Jerusalem gives Israel a forward look towards an East/West capital or a centralized capital of the land of previous biblical Jewish tribes.

The Zionist socialist ideals and the cooperative Kibbutzim received support and sympathy from idealistic world peoples for many years. Israel’s attachment to the Holocaust tragedy extended that sympathy and support to more of the world. With the end of the Zionist dream, the decline of kibbutz life and the over-popularizing of the Holocaust, Israel needs a new symbol of identity that captures world attention.

If Israel has legitimate claims to Jerusalem, then those claims should be heard and discussed in a proper forum. However, that is not the process forthcoming. The Israeli government is using illegal and illegitimate procedures, as well as deceitful and hypocritical methods to force its agenda . Israel is not presenting its case but is exerting its powers to trample all legal, moral and historical considerations.

The Museum of the Citadel of David has an inscription: The land of Israel is in the center of the world and Jerusalem is the center of the land of Israel.

This self praise was echoed at a West Jerusalem coffee house in a conversation with several Israelis, A youthful Israeli abruptly sat at the table and entered the conversation with the words: “All the world looks to Jerusalem. Jerusalem is the center of the world and Jerusalem is the capital of Israel. Everyone needs Jerusalem and they will need to talk with Israel.’

And that is why Israel desperately wants its greater Jerusalem.

Dan Lieberman is the editor of Alternative Insight, a monthly web based newsletter. Dan has written many articles on the Middle East conflict, which have circulated on websites and media throughout the world.

11-29

Maulana Barakatullah: An Indian Muslim Revolutionary in America

July 1, 2009 by · Leave a Comment 

By Ayub Khan, MMNS

It was a hot summer night in 1927. An elderly and weak looking man entered a community hall in Marysville, California. The gathered crowd of over 800 Indians became ecstatic and greeted him with a  thundering applause. Strings of sparkling tears rolled down the face of  the elderly man. He went up to the stage and began speaking with his usual forceful delivery but suddenly stopped. He couldn’t utter a word. There were wails and sighs from the audience. The elderly man composed himself and smiled; it’s glow sent a cheer through the audience. But he did not speak. A voice that has shaken the corridors of British colonial authorities was soon going to be silent forever. This voice belonged to the great, but almost forgotten, hero of Indian independence movement Maulana Barakatullah Bhopali. Maulana Bhopali’s life is one full of dedication and service-a fiery journalist, a brilliant orator, an erudite Islamic scholar, a nationalist to the core, an author of several books, a polyglot who knew more than seven languages, a prime minister of India’s government -in-exile. He was all this and more.

Maulana Barakatullah passed away on his way to San Francisco on September 20, 1927 and was buried in the Old City Cemetery of Sacramento. His funeral was attended by Indian Americans of all religious persuasions and they hoped that the Maulana’s remains would eventually be transferred to India once it attains independence. But, alas, the wish remained unfulfilled and the Maulana rests in peace in a particularly beautiful section of this historic cemetery.

D4EA

Headstone of Maulana Barakatullah’s grave in Sacramento Historic Cemetery (Courtesy: Sharon Patrician)

Maulana Barakatullah Bhopali was born somewhere between 1859 and 1861 in the princely state of Bhopal in India. His father Maulvi Muhammad Shujaat Ullah was a Madrassa teacher originally with meager resources and income. A bright student Barakatullah successfully completed his religious education at Madrasa-e-Sulaimaniya and qualified as an Alim in 1878. He served as a teacher at the same school from 1879-1880. He was able to utilize the intellectual milieu of princely Bhopal and was likely to have come in contact with the scholar-prince Nawab Siddiq Hasan Khan Qanauji. He is also reported to have met the pan-Islamist and reformer Jamaluddin Afghani in 1882 and was much impressed of his ideas.

In 1883 he disappeared mysteriously from Bhopal and ended up in Bombay where he enrolled himself in Wilson High School in Khetwadi. Despite being a mature student he did not mind attending the elementary grades. At the insistence of a certain Mr. Scot he began taking private lessons in English from him  in return for teaching Urdu.  Within three years he was proficient enough to qualify for the university entrance examination.

He went to London in 1887 and served as a private tutor teaching Arabic, Persian, and Urdu. He himself learned German, French, and Japanese. He was invited by the British convert Abdullah Quilliam to work at the Muslim Institute in Liverpool  in 1895. He subsequently taught at the Oriental College of University of Liverpool. He later distanced himself from the Muslim Institute over its style of functioning.

While in England he came into contact with Indian revolutionaries at India House. In response to the then British Prime Minister Gladstone’s racist comments about India he launched a flurry of articles and speeches criticizing the policies. As a result his activities were severely restricted. 

He left for New York in 1899 at the insistence of Muslim scholar and activist Muhammad Alexander Russell Webb. In his six year stint in New York he churned out a prolific number of articles related to Islam and India which were published in Webb’s The Muslim World and also in mainstream newspapers such as the Forum. To earn an income he taught Arabic. He developed contacts with the Indian community in other cities of US and Canada and sought to instill the revolutionary spirit in them. While in America he kept in touch with fellow revolutionaries in India and had a scholarly exchange with the poet and nationalist leader Maulana Hasrat Mohani.  In these letters he stressed on the need for Hindu-Muslim unity in the freedom struggle. He became a founder member of the Ghadr Party started by the Indians in San Francisco.

Maulana Barakatullah reached Japan in 1909 and was appointed a professor of oriental languages at the University of Tokyo. He brought out a journal The Islamic Fraternity which was known for its anti-colonial content. After its suppression he brought out another newspaper by the name of El Islam which was banned in British India. As a result of his activities his appointment at the university was terminated in 1914. This, however, did not unnerve Maulana Barakatullah. He treated the world as his playground and moved his activities elsewhere.

D4FB

Maulana Barakatullah (extreme right) with the Turko-German Mission

He accompanied the Turko-German Mission to Kabul in 1915 and joined Maulana Ubaidullah Sindhi and Raja Mahendra Pratap to form the Provincial government of India. He served as the Prime Minister of the government-in-exile. In 1919 he met Lenin and sought his help in India’s struggle for freedom. Throughout the the early 1920s he travelled widely in Germany, France, and Russia organizing the expatriate Indian communities on the revolutionary path.

His 1927 visit was his second one to the New World and would prove to be his last. He was suffering from diabetes and had a host of other ailments but his love for the nation was such that he undertook the long journey from Germany along with long time friend and fellow revolutionary Mahendra  Pratap. He arrived in New York in July 1927 and stayed at a hotel in Times Square. On 15th July 1927, he was given a reception by the Indian community at Ceylon Indian Inn on 49th Street. He also met the Pan-Africanist Marcus Garvey, founder of the Universal Negro Improvement Association and African Communities League. The two also spoke at a joint gathering of African-Americans and Indians.   He also travelled to Chicago, Gary, and several other cities of the Midwest renewing his links with the Indian and Irish communities among whom he had many friends.

He arrived at the Yugantar Ashram, the Ghadr Party’s headquarters in San Francisco and was pleased with its work. He then proceeded to Marysville where he was destine to give his last public speech. Throughout this trip his constant companion was Raja Mahendra Pratap who was himself not keeping well and aging. According to Mahendra Pratap’s autobiography the Maulana last words were:  “I have been sincerely struggling all my life for the independence of my country. Today, when I am leaving this world, I have regret that my attempts did not succeed. But at the same time I am also satisfied that hundreds and thousands of others have followed me who are brave and truthful…With satisfaction I place the destiny of my beloved nation in their hands.”

Maulana Barakatullah Bhopali was an epitome of sincerity and dedication towards one’s nation. A die hard to the core he never married as he considered it be distracting from his duty to the freedom struggle. It is an irony that this legendary son of the Indian freedom movement is reduced to the margins of Indian history. His name doesn’t find a mention in the country’s text books nor does his portrait grace the famed halls of the Indian parliament. There is, however, a university named after him in his native Bhopal.

Maulana Barakatullah’s sojourns in America also testify to the long standing links which Indian Muslims have maintained with the new world. Contrary to popular perceptions Indian Muslims did not begin arriving in America in the 1960s but at least sixty years earlier. The registers of cemeteries across California will verify this fact.

11-28