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Can Islam Be Reformed?

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Islam currently represents a backward, aggressive, and violent force. Must it remain this way, or can it be reformed and become moderate, modern, and good-neighborly?

Can Islamic authorities formulate an understanding of their religion that grants full rights to women and non-Muslims as well as freedom of conscience to Muslims, that accepts the basic principles of modern finance and jurisprudence, and that does not seek to impose Sharia law or establish a caliphate?

A growing body of analysts believe that no, the Muslim faith cannot do these things, that these features are inherent to Islam and immutably part of its makeup. Asked if she agrees with my formulation that “radical Islam is the problem, but moderate Islam is the solution,” the writer Ayaan Hirsi Ali replied, “He’s wrong. Sorry about that.” She and I stand in the same trench, fighting for the same goals and against the same opponents, but we disagree on this vital point.

My argument has two parts. First, the essentialist position of many analysts is wrong; and second, a reformed Islam can emerge.

Arguing Against Essentialism

To state that Islam can never change is to assert that the Koran and Hadith, which constitute the religion’s core, must always be understood in the same way. But to articulate this position is to reveal its error, for nothing human abides forever. Everything, including the reading of sacred texts, changes over time. Everything has a history. And everything has a future that will be unlike its past.

Only by failing to account for human nature and by ignoring more than a millennium of actual changes in the Koran’s interpretation can one claim that the Koran has been understood identically over time. Changes have applied in such matters as jihad, slavery, usury, the principle of “no compulsion in religion,” and the role of women. Moreover, the many important interpreters of Islam over the past 1,400 years—ash-Shafi’i, al-Ghazali, Ibn Taymiya, Rumi, Shah Waliullah, and Ruhollah Khomeini come to mind—disagreed deeply among themselves about the content of the message of Islam.

However central the Koran and Hadith may be, they are not the totality of the Muslim experience; the accumulated experience of Muslim peoples from Morocco to Indonesia and beyond matters no less. To dwell on Islam’s scriptures is akin to interpreting the United States solely through the lens of the Constitution; ignoring the country’s history would lead to a distorted understanding.

Put differently, medieval Muslim civilization excelled and today’s Muslims lag behind in nearly every index of achievement. But if things can get worse, they can also get better. Likewise, in my own career, I witnessed Islamism rise from minimal beginnings when I entered the field in 1969 to the great powers it enjoys today; if Islamism can thus grow, it can also decline.

How might that happen?

The Medieval Synthesis

Key to Islam’s role in public life is Sharia and the many untenable demands it makes on Muslims. Running a government with the minimal taxes permitted by Sharia has proved to be unsustainable; and how can one run a financial system without charging interest? A penal system that requires four men to view an adulterous act in flagrante delicto is impractical. Sharia’s prohibition on warfare against fellow Muslims is impossible for all to live up to; indeed, roughly three-quarters of all warfare waged by Muslims has been directed against other Muslims. Likewise, the insistence on perpetual jihad against non-Muslims demands too much.

To get around these and other unrealistic demands, premodern Muslims developed certain legal fig leaves that allowed for the relaxation of Islamic provisions without directly violating them. Jurists came up with hiyal (tricks) and other means by which the letter of the law could be fulfilled while negating its spirit. For example, various mechanisms were developed to live in harmony with non-Muslim states. There is also the double sale (bai al-inah) of an item, which permits the purchaser to pay a disguised form of interest. Wars against fellow Muslims were renamed jihad.

This compromise between Sharia and reality amounted to what I dubbed Islam’s “medieval synthesis” in my book In the Path of God (1983). This synthesis translated Islam from a body of abstract, infeasible demands into a workable system. In practical terms, it toned down Sharia and made the code of law operational. Sharia could now be sufficiently applied without Muslims being subjected to its more stringent demands. Kecia Ali, of Boston University, notes the dramatic contrast between formal and applied law in Marriage and Slavery in Early Islam, quoting other specialists:

One major way in which studies of law have proceeded has been to “compare doctrine with the actual practice of the court.” As one scholar discussing scriptural and legal texts notes, “Social patterns were in great contrast to the ‘official’ picture presented by these ‘formal’ sources.” Studies often juxtapose flexible and relatively fair court outcomes with an undifferentiated and sometimes harshly patriarchal textual tradition of jurisprudence. We are shown proof of “the flexibility within Islamic law that is often portrayed as stagnant and draconian.”

While the medieval synthesis worked over the centuries, it never overcame a fundamental weakness: It is not comprehensively rooted in or derived from the foundational, constitutional texts of Islam. Based on compromises and half measures, it always remained vulnerable to challenge by purists. Indeed, premodern Muslim history featured many such challenges, including the Almohad movement in 12th-century North Africa and the Wahhabi movement in 18th-century Arabia. In each case, purist efforts eventually subsided and the medieval synthesis reasserted itself, only to be challenged anew by purists. This alternation between pragmatism and purism characterizes Muslim history, contributing to its instability.

The Challenge of Modernity

The de facto solution offered by the medieval synthesis broke down with the arrival of modernity imposed by the Europeans, conventionally dated to Napoleon’s attack on Egypt in 1798. This challenge pulled most Muslims in opposite directions over the next two centuries, to Westernization or to Islamization.

Muslims impressed with Western achievements sought to minimize Sharia and replace it with Western ways in such areas as the nonestablishment of religion and equality of rights for women and non-Muslims. The founder of modern Turkey, Kemal Atatürk (1881-1938), symbolizes this effort. Until about 1970, it appeared to be the inevitable Muslim destiny, with resistance to Westernization looking rearguard and futile.

But that resistance proved deep and ultimately triumphant. Atatürk had few successors and his Republic of Turkey is moving back toward Sharia. Westernization, it turned out, looked stronger than it really was because it tended to attract visible and vocal elites while the masses generally held back. Starting around 1930, the reluctant elements began organizing themselves and developing their own positive program, especially in Algeria, Egypt, Iran, and India. Rejecting Westernization and all its works, they argued for the full and robust application of Sharia such as they imagined had been the case in the earliest days of Islam.

Though rejecting the West, these movements—which are called Islamist—modeled themselves on the surging totalitarian ideologies of their time, Fascism and Communism. Islamists borrowed many assumptions from these ideologies, such as the superiority of the state over the individual, the acceptability of brute force, and the need for a cosmic confrontation with Western civilization. They also quietly borrowed technology, especially military and medical, from the West.

Through creative, hard work, Islamist forces quietly gained strength over the next half century, finally bursting into power and prominence with the Iranian revolution of 1978–79 led by the anti-Atatürk, Ayatollah Khomeini (1902-89). This dramatic event, and its achieved goal of creating an Islamic order, widely inspired Islamists, who in the subsequent 35 years have made great progress, transforming societies and applying Sharia in novel and extreme ways. For example, in Iran, the Shiite regime has hanged homosexuals from cranes and forced Iranians in Western dress to drink from latrine cans, and in Afghanistan, the Taliban regime has torched girls’ schools and music stores. The Islamists’ influence has reached the West itself, where one finds an increasing number of women wearing hijabs, niqabs, and burqas.

Although spawned as a totalitarian model, Islamism has shown much greater tactical adaptability than either Fascism or Communism. The latter two ideologies rarely managed to go beyond violence and coercion. But Islamism, led by figures such as Turkey’s Premier Recep Tayyip Erdoğan (1954-) and his Justice and Development Party (AKP), has explored nonrevolutionary forms of Islamism. Since it was legitimately voted into office in 2002, the AKP gradually has undermined Turkish secularism with remarkable deftness by working within the country’s established democratic structures, practicing good government, and not provoking the wrath of the military, long the guardian of Turkish secularism.

The Islamists are on the march today, but their ascendance is recent and offers no guarantees of longevity. Indeed, like other radical utopian ideologies, Islamism will lose its appeal and decline in power. Certainly the 2009 and 2013 revolts against Islamist regimes in Iran and Egypt, respectively, point in that direction.

Toward a Modern Synthesis

If Islamism is to be defeated, anti-Islamist Muslims must develop an alternative vision of Islam and explanation for what it means to be a Muslim. In doing so, they can draw on the past, especially the reform efforts from the span of 1850 to1950, to develop a “modern synthesis” comparable to the medieval model. This synthesis would choose among Shari precepts and render Islam compatible with modern values. It would accept gender equality, coexist peacefully with unbelievers, and reject the aspiration of a universal caliphate, among other steps.

Here, Islam can profitably be compared with the two other major monotheistic religions. A half millennium ago, Jews, Christians, and Muslims all broadly agreed that enforced labor was acceptable and that paying interest on borrowed money was not. Eventually, after bitter and protracted debates, Jews and Christians changed their minds on these two issues; today, no Jewish or Christian voices endorse slavery or condemn the payment of reasonable interest on loans.

Among Muslims, however, these debates have only begun. Even if formally banned in Qatar in 1952, Saudi Arabia in 1962, and Mauritania in 1980, slavery still exists in these and other majority-Muslim countries (especially Sudan and Pakistan). Some Islamic authorities even claim that a pious Muslim must endorse slavery. Vast financial institutions worth possibly as much as $1 trillion have developed over the past 40 years to enable observant Muslims to pretend to avoid either paying or receiving interest on money, (“pretend” because the Islamic banks merely disguise interest with subterfuges such as service fees.)

Reformist Muslims must do better than their medieval predecessors and ground their interpretation in both scripture and the sensibilities of the age. For Muslims to modernize their religion they must emulate their fellow monotheists and adapt their religion with regard to slavery and interest, the treatment of women, the right to leave Islam, legal procedure, and much else. When a reformed, modern Islam emerges it will no longer endorse unequal female rights, the dhimmi status, jihad, or suicide terrorism, nor will it require the death penalty for adultery, breaches of family honor, blasphemy, and apostasy.

Already in this young century, a few positive signs in this direction can be discerned. Note some developments concerning women:

  • Saudi Arabia’s Shura Council has responded to rising public outrage over child marriages by setting the age of majority at 18. Though this doesn’t end child marriages, it moves toward abolishing the practice.
  • Turkish clerics have agreed to let menstruating women attend mosque and pray next to men.
  • The Iranian government has nearly banned the stoning of convicted adulterers.
  • Women in Iran have won broader rights to sue their husbands for divorce.
  • A conference of Muslim scholars in Egypt deemed clitoridectomies contrary to Islam and, in fact, punishable.
  • A key Indian Muslim institution, Darul Uloom Deoband, issued a fatwa against polygamy.

Other notable developments, not specifically about women, include:

  • The Saudi government abolished jizya (the practice of enforcing a poll tax on non-Muslims).
  • An Iranian court ordered the family of a murdered Christian to receive the same compensation as that of a Muslim victim.
  • Scholars meeting at the International Islamic Fiqh Academy in Sharjah have started to debate and challenge the call for apostates to be executed.
  • All the while, individual reformers churn out ideas, if not yet for adoption then to stimulate thought. For example, Nadin al-Badir, a Saudi female journalist, provocatively suggested that Muslim women have the same right as men to marry up to four spouses. She prompted a thunderstorm, including threats of lawsuits and angry denunciations, but she spurred a needed debate, one unimaginable in prior times.

    Like its medieval precursor, the modern synthesis will remain vulnerable to attack by purists, who can point to Muhammad’s example and insist on no deviation from it. But, having witnessed what Islamism, whether violent or not, has wrought, there is reason to hope that Muslims will reject the dream of reestablishing a medieval order and be open to compromise with modern ways. Islam need not be a fossilized medieval mentality; it is what today’s Muslims make of it.

    Policy Implications

    What can those, Muslim and non-Muslim alike, who oppose Sharia, the caliphate, and the horrors of jihad, do to advance their aims?

    For anti-Islamist Muslims, the great burden is to develop not just an alternative vision to the Islamist one but an alternative movement to Islamism. The Islamists reached their position of power and influence through dedication and hard work, through generosity and selflessness. Anti-Islamists must also labor, probably for decades, to develop an ideology as coherent and compelling as that of the Islamists, and then spread it. Scholars interpreting sacred scriptures and leaders mobilizing followers have central roles in this process.

    Non-Muslims can help a modern Islam move forward in two ways: first, by resisting all forms of Islamism—not just the brutal extremism of an Osama bin Laden, but also the stealthy, lawful, political movements such as Turkey’s AKP. Erdoğan is less ferocious than Bin Laden, but he is more effective and no less dangerous. Whoever values free speech, equality before the law, and other human rights denied or diminished by Sharia must consistently oppose any hint of Islamism.

    Second, non-Muslims should support moderate and Westernizing anti-Islamists. Such figures are weak and fractured today and face a daunting task, but they do exist, and they represent the only hope for defeating the menace of global jihad and Islamic supremacism, then replacing it with an Islam that does not threaten civilization.

     

Middle East

Israeli contrasts: Likud’s favoured soccer teams veers left as Bibi turns further right

Dr. James M. Dorsey

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The contrast could not be starker. As Israel plays a dangerous game of US politics by restricting or banning visits by controversial Democratic members of Congress to seemingly please President Donald J. Trump’s prejudiced electoral instincts, the owner of a notorious Jerusalem soccer club draws a line in the sand in confronting his racist fan base.

The contrast takes on added significance as prime minister Benyamin Netanyahu woes Israel’s far-right in advance of elections on September 17 given that storied club Beitar Jerusalem has long been seen as a stronghold for his Likud party.

Mr. Netanyahu’s barring of Congresswomen Rashida Tlaib and Ilhan Omar was as much a response to Mr. Trump’s tweeted suggestion that they should not be allowed to visit Israel as it was catering to his right-wing base that includes Beitar’s fans.

Beitar is the only Israeli squad to have never hired a Palestinian player. Its fans, famous for their racist slogans and bullying tactics, have made life impossible for the few Muslim players that the club contracted in its history.

Messrs. Netanyahu and Moshe Hogeg, the Beitar owner and tech entrepreneur who founded social mobile photo and video sharing website Mobli and crypto transactions platform Sirin Labs, are both treading on slippery ground.

Mr. Netanyahu, who initially raised out of respect for the US Congress no objection to the planned visit by Ms. Tlaib and Ms. Omar, has ensured that Israel for the first time in decades can no longer be sure of bi-partisan support in the Congress and beyond and is likely to become a partisan issue in the run-up to next year’s US presidential election.

His pandering to Mr. Trump sparked rare criticism from the American Israel Political Action Committee (AIPAC), Israel’s most powerful and influential lobby in the United States even though AIPAC agrees that Ms. Tlaib and Ms. Ilham support the Boycott, Diversification and Sanctions (BDS) movement that targets Israel.

“We disagree with Reps. Omar and Tlaib’s support for the anti-Israel and anti-peace BDS movement, along with Rep. Tlaib’s calls for a one-state solution. We also believe every member of Congress should be able to visit and experience our democratic ally Israel first hand,” AIPAC tweeted.

A breakdown of bi-partisan support for Israel may not be what Mr. Netanyahu wants, but it may be, in a twist of irony, what Israel needs. It would spark a debate in the United States with a potential fallout in Israel about whether Mr. Netanyahu’s annexationist policy and hard-line approach towards Palestinian aspirations serves Israel’s longer-term best interests.

Israel’s toughening stand was evident on Tuesday when police broke up an annual soccer tournament among Palestinian families in East Jerusalem on assertions that it was sponsored by the Palestinian Authority, which is barred from organizing events in the city. The tournament’s organizer denied any association with the Authority.

In a dismissive statement, Israeli public security minister Gilad Erdan’s office scoffed: “We’re talking about scofflaws who lie and blame the agency that enforces the law when they know full well that the Palestinian Authority is involved in the event that Minister Erdan ordered halted.”

The incident was emblematic of an environment that prompted columnist and scholar Peter Beinart, writing in The Forward, a more than 100-year old, left-wing Jewish weekly, to argue that “the United States has a national interest in ensuring that Israel does not make permanent its brutal occupation of the West Bank and blockade of the Gaza Strip.

By taking on La Familia, a militant Beitar Jerusalem fan group that has driven the club’s discriminatory policy, Mr. Hogeg is going not only against Mr. Netanyahu’s policies that emphasize Israeli Jewish nationalism at the expense of the rights of Palestinians with Israeli citizenship as well as those subject to occupation.

He is also challenging a global trend spearheaded by civilizational leaders like Indian prime minister Narendra Modi who, two weeks after depriving Kashmiri Muslims of their autonomy, is planning to build detention camps for millions of predominantly Muslim Indians suspected of being foreign migrants, Victor Orban who envisions a Muslim-free Hungary, and Xi Jinping who has launched in China’s troubled, north-western province of Xinjiang the most frontal assault on Islam in recent history

The degree of polarization and alienation that civilizational policies like those of Messrs Netanyahu, Modi, Xi and Orban is highlighted by the fact that Mr. Hogeg’s battle with his fans is over a name.

Ali Mohammed is Beitar Jerusalem’s latest acquisition. The only Muslim thing about him is his name. Mr. Mohammed is a Nigerian Christian.

That wasn’t good enough for the fans who demand that he change his name. During Mr. Mohammed’s first training session fans chanted “Mohamed is dead” and “Ali is dead.”

Unlike his predecessors, Mr. Hogeg seems unwilling to back down. He has threatened to sue the fans for tarnishing Beitar’s already battered reputation and demand up to US$500,000 in damages. Lawyers for Mr. Hogeg have written to fans demanding an apology.

“They are very good fans; they are very loyal. They love the club and what it represents … but they’re racist and that’s a big problem,” Mr. Hogeg said.

Convinced that the militants are a minority that imposes its will on the majority of Beitar fans, Mr. Hogeg takes the high road at a time that the likes of him threaten to become an endangered species.

“I was surprised to find that Mohamed is not Muslim, but I don’t care. Why should it matter? He’s a very good player. As long as the player that comes respects the city, respects what he represents, respects Israel, can help the team and wants to play then the door will be open. If those radical fans will fight against it, they will lose. They will simply lose,” Mr. Hogeg said.

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Middle East

“Today Saudi Arabia finally lost the war on Yemen.”

Eric Zuesse

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On August 17th, an anonymous German intelligence analyst who has perhaps the world’s best track-record of publicly identifying and announcing historical turning-points, and who is therefore also a great investigative journalist regarding international relations (especially military matters, which are his specialty) headlined at his “Moon of Alabama” blog, “Long Range Attack On Saudi Oil Field Ends War On Yemen”, and he opened:

Today Saudi Arabia finally lost the war on Yemen. It has no defenses against new weapons the Houthis in Yemen acquired. These weapons threaten the Saudis economic lifelines. This today was the decisive attack:

Drones launched by Yemen’s Houthi rebels attacked a massive oil and gas field deep inside Saudi Arabia’s sprawling desert on Saturday, causing what the kingdom described as a “limited fire” in the second such recent attack on its crucial energy industry.  …

The Saudi acknowledgement of the attack came hours after Yahia Sarie, a military spokesman for the Houthis, issued a video statement claiming the rebels launched 10 bomb-laden drones targeting the field in their “biggest-ever” operation. He threatened more attacks would be coming. 

New drones and missiles displayed in July 2019 by Yemen’s Houthi-allied armed forces

Today’s attack is a check-mate move against the Saudis. Shaybah is some 1,200 kilometers (750 miles) from Houthi-controlled territory. There are many more important economic targets within that range.  …

The attack conclusively demonstrates that the most important assets of the Saudis are now under threat. This economic threat comes on top of a seven percent budget deficit the IMF predicts for Saudi Arabia. Further Saudi bombing against the Houthi will now have very significant additional cost that might even endanger the viability of the Saudi state. The Houthi have clown prince Mohammad bin Salman by the balls and can squeeze those at will.

He went on to say that the drones aren’t from Iran but are copies from Iran’s, “assembled in Yemen with the help of Hizbullah experts from Lebanon.”

He has been predicting for a long time that this war couldn’t be won by Crown Prince Mohammed bin Salman al-Saud (MbS). In the present report, he says:

The war on Yemen that MbS started in March 2015 long proved to be unwinnable. Now it is definitely lost. Neither the U.S. nor the Europeans will come to the Saudis help. There are no technological means to reasonably protect against such attacks. Poor Yemen defeated rich Saudi Arabia.

The Saudi side will have to agree to political peace negotiations. The Yemeni demand for reparation payments will be eye watering. But the Saudis will have no alternative but to cough up whatever the Houthi demand.

The UAE was smart to pull out of Yemen during the last months.

If he is correct (and I have never yet found a prediction from him turn out to have been wrong), then this will be an enormous blow to the foreign markets for U.S.-made weapons, since the Sauds are the world’s largest foreign purchasers of those, and have spent profusely on them — and also on U.S. personnel to train their soldiers how to use them. So (and this is my prediction, not his), August 19th might be a good time to sell short U.S. armament-makers such as Lockheed Martin.

However: his prediction that “the Saudis will have no alternative but to cough up whatever the Houthi demand” seems to me to be the first one from him that could turn out to have been wrong. If the Sauds have perpetrated, say, $200 billion of physical damage to Yemen, but refuse to pay more than $100 billion in reparations, and the Housis then hit and take out a major Saudi oil well, isn’t it possible that the Sauds would stand firm? But if they do, then mightn’t it be wrong to say, at the present time, that: “Today Saudi Arabia finally lost the war on Yemen.”? He has gone out on limbs before, and I can’t yet think of any that broke under him. Maybe this one will be the first? I wouldn’t bet on that. But this one seems to me to be a particularly long limb. We’ll see!

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Middle East

The message behind the release of Iranian oil tanker

Mohammad Ghaderi

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The Gibraltar court ordered the Iranian oil tanker Grace 1 to be released. The tanker was seized by the British Royal Marines about a month ago. 

This verdict was the ending of an elaborate game designed by John Bolton National Security Advisor of the United States and Mike Pompeo, carried out by the Britain government. 

With seizing the tanker, Bolton was trying to put psychological and political pressures on Iran and force other countries to form a consensus against Iran, but he couldn’t fulfill any of these goals. 

Iran’s firm, logical and wise answer to the seizure of Grace 1 (like making solid legal arguments) and the seriousness of our country’s armed forces in giving a proper response to Britain’s contemptuous act, made the White House lose the lead on reaching its ends. 

Washington imagined that the seizure of Grace 1 will become Trump’s winning card against Iran, but the release of the tanker (despite disagreement of the U.S.) became another failure for the White House in dealing with Iran.  

Obviously, London was also a total loser in this game. It is worth noting that U.S. was so persistent about keeping the oil tanker in custody that John Bolton traveled to London and insisted on British officials to continue the seizure of the ship. Their failure, however, clearly shows that the White House and its traditional ally, Britain, have lost a big part of their power in their relations with Iran. 

Clearly, the illegal seizure of the Iranian oil tanker by Britain proceeded by the seizure of a British tanker by Iran and the following interactions between the two countries is not the whole story and there is more to it that will be revealed in coming days. 

What we know for sure is that London has to pay for its recent anti-Iran plot in order to satisfy Washington; the smallest of these consequences was that Britain lost some of its legal credibility in international arena as it illegally captured an Iranian oil tanker. 

The order of the Gibraltarian court revealed that London had no legal right to seize the Iranian oil tanker and nobody can defend this unlawful action. Surely, Iran will take all necessary legal actions to further pursue the matter.  

In this situation, the Islamic Republic of Iran is firm on its position that it doesn’t have to follow the sanctions imposed by the European Union on other countries (including Syria). 

No entity can undermine this argument as it is based on legal terms; therefore, Iran will keep supporting Syrian nation and government to fight terrorism. This is the strategic policy of the Islamic Republic and will not be changed under the pressure or influence of any other third country. 

Finally, it should be noted that the release of Grace 1 oil tanker was not only a legal and political failure for Washington and London and their allies but it was also a strategic failure. Undoubtedly, the vast consequences of this failure will be revealed in near future. 

From our partner Tehran Times

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