The main objective of Islam is to implement Allah’s divinely ordained religion on Universe in its entirety. It is the nature of Islam to dominate, not to be dominated; to impose its belief system on all the nations, not to be imposed upon religiously; and to extend its power to the entire planet, not to be governed by infidels.
To achieve its objectives, Islam justifies all means by the use of Jihad against the infidels. Claiming they do it for the defense of their religion, the Muslim lands, and the Muslims’ honor, Jihad is permitted and lawfully justified.
The issue at stake is the deep gap between the horrific acts of terrorism coming from the World Islamic Jihad groups, and at the same time the propagation coming from the Islamists, Muslims and Westerners. Firstly, they claim that Islam is a religion of peace and tolerance, hijacked by extremists; secondly, that there is only one Jihad, the spiritual, that means to worship Allah; and thirdly that the Muslims are ordered to fight their enemies only defensively.
The stunned Free World witnesses the atrocious acts of terrorism, slaughtering and beheadings, and at the same time is being told that this is only retaliation to the Western colonialism and neo-imperialism, that these groups are only a small minority, weeds; that the threats of demolishing modernity and bringing it back to the 7th century are only because World Islamic Jihad wishes to defend its lands, its lives and honor against Western aggression. However, as Muslims see it, Islam is for everyone in the human race and should be expanded as a winning religion, until all human beings proclaim that “there is no god but Allah and Muhammad is his messenger.”
Jihad appears 41 times in 18 Sûwar in the Qur’ān, mostly coupled with fi-Sabīlillāh (in the way of Allah), which gives it a religious sanctioning. There are 527 verses in the Qur’an that show deep intolerance towards the infidels, and 109 verses straitfully call to fight the infidels, with all kinds of slaughtering. Contemporary world statistics is very clear and horrifying: over 90% of world terrorism and over 70% of world violence is perpetrated by Muslims. As for 2015, the statistics is stunning and dramatic: 451 of 452 suicide terror attacks in 2015 were perpetrated by Muslims. The remaining one in Turkey was perpetrated by a Russian woman. It is now investigated that she was radicalized by Wahhabi ideology.
Jihad is universally understood as war on behalf of Islam, and its merits are described plentifully in the most-respected religious works. It is sometimes called “the neglected duty” or “the forgotten obligation,” and regard as the sixth pillar of Islam. Lewis finds that “overwhelming majority of classical theologians, jurists and traditionalists… understood the obligation of Jihad in a military sense.” The elevation of Allah’s word cannot be achieved without Jihad (al-Baqarah, 2:251; al-Nisā’, 4:75; al-Anfâl, 8:39; al-Hadīd, 57:25).
All four Islamic Schools of Jurisprudence (Madhāhib al-Fiqh) and most of Islamic exegetes agree that the aims of Jihad are at removing the infidel’s oppression and injustice; eliminating the barriers to the spread of Allah’s truth; and establishing Islamic justice universally. There are four different ways in which the believer may fulfill his obligations: a) by his heart; b) by his tongue; c) by his hands; d) by the sword. They are aimed at establishing Allah’s rule on earth, until either the infidels embrace Islam; or submit to Islamic rule and agree to pay the tax poll, the Jizyah; or be killed in the battleground by Jihad war.
From the Islamic vantage point, all wars in Islam are religious; there is no concept of secular war” and Jihad is the only just war known. So, even according to Islamic Jurisdiction, one can wage the most aggressive war using atrocious evil deeds and still see it as a defensive war. Muslim legal theory states that Islam cannot exist together with idolatry. This is Shirk, meaning association of other gods and idols with Allah (al-Nisā’, 4:48, 166; al-Qasas, 28:17; al-Luqmān, 31:13; Yā Sīn, 36:74; al-Sāfāt, 37:158). According to a Hadīth related to Muhammad, he declared: “I am ordered to fight polytheists until they say there is no god but Allah.” Muslims are under the Qur’an Commandments’ obligation to slay the idolaters (al-Baqarah, 2:193; al-Taubah, 9:5; al-‘Imrān, 3:167-168; al-Nisā’, 4:84, 88-89). Terrorizing Islamic enemies is Allah’s commandment (Bukhāri, 1:24, 6:19).
There are four Qur’an “sword verses” relating to different types of people against whom Muslims are obliged to fight: a) Surah 9 verse 5: Fighting the Idolaters; b) Surah 9 verse 29: Fighting the People of the Book, Ahl al-Kitāb; c) Sûrah 9 verse 73: Fighting the Hypocrites and the infidels; and d) Surah 47 verse 4: Fighting the Enemies of Islam whoever they are and whenever they can be found. Most Islamic exegetes claim that Surah 9 verse 5 abrogates 114 or 124 other un-militant verses from Mecca.
The Shahīd is one who is killed and has achieved martyrdom in the battle of Jihad, and he is granted seven glorious gifts. Islamic exegetes take the Qur’an statements that the Shuhadā’ are alive living beside Allah and enjoying all his grace (al-Baqarah, 2:154; al-‘Imrān, 3:169).
Muslims view peace as a tactical means for achieving their strategic objective, by defeating the enemy. Peace constitutes a temporary break in the ongoing war against the enemy, until Islam controls the whole world. They might come to terms with the enemy, provided that they should resume the Jihad after the expiration of the treaty. By their very nature, treaties must be of temporary duration, for the normal relations between Muslim and the infidels are not peaceful, but warlike.
In spite of the extensive agreement among Islamic classical exegetes based on the Sharī’ah, Islamists in the West emphasize the milder verses from the Qur’an, actually showing the abrogated `Meccan Islam’ in order to camouflage the living `Medina Islam’. They state that Islam is defensive and the fighting injunctions in the Qur’an are only in self-defense. They carefully hid the unconscionable and intolerable verses that litter from all the Medinan Sûwar by saying that ‘those verses were taken out of context’ and that they were not applicable to the infidels. Ali Cheragh brings verses from the Qur’an which he claims are limited or conditional, and “only two verses in the Qur’an containing an absolute or non-conditional injunction for making war against the un-believers.” however, for Cheragh it is very simple: wherever you find verses contradictory to his opinion about the interpretation of the Qur’an, it is ruled out as non-operative. Therefore, if Muslims summon their enemies to embrace Islam and they refuse to accept it, then all the Islamic wars are defensive by definition. All those who disagree with him are “wrong in history, chronology, as well as in understanding the general scope of the Qur’an and the tenor of the Sûwar.”
Mahmoud Shaltut comments are also indicative: “People would do well to learn the Qur’an rules with regard to fighting, its causes and its ends, and recognize the wisdom of the Qur’an. The role of the Qur’an is to summon humanity to submit to Allah, as the natural process. As about war verses, they all deal with the defense of the Islamic community, and are fully legitimate.
Jamal Badawi, a member of the Fiqh Council of North America, claims that Jihad is a struggle against inner desires and a fight against social injustices. Combative jihad is not only restricted in terms of what may or may not justify it, and also strictly regulated. War should not be resorted against peaceful and just but to stop aggression or oppression. There must be a declaration of war by a legitimate authority after due consultation; noncombatants should not be hurt; and Prisoners of war and the injured must be treated humanely.
The main of the Muslim propagators is to clearly lie and mislead the ignorant infidels of the meaning of Jihad, claiming it means the spiritual struggle of the believer to Allah. This is untrue. j-h-d, on the first Arabic conjugation, means indeed to make efforts, to strive. However, Jihad and Mujāhadah are the noun of the third conjugation, Jā-h-d, which means to fight, to make war against. Muslim propagators know Arabic and they just evade the truth. They also ignore the physical military aspect of Qitāl, as fighting and slaughtering to make Islam prevail over all other religions and governmental systems.
Indeed, these statements are pure fraud propagation. Of all the Islamic duties (A’māl), Jihad is considered the noblest, next to belief (Imān) and prayer (Salāh). The one who died without waging Jihad against the infidels, nor intended to fight Jihad in the way of Allah in his heart, he died like a hypocrite (Munāfiq). From its beginning, the Islamic movement had struggled aggressively to subdue religiously, to conquer politically, and to expand territorially other peoples and to bring the Islamic mission to all mankind. This was an offensive Jihad proper, and nobody recognized any other kind of Jihad.
Stage one: defensive Jihad ordered
At Mecca, Muhammad kept moderation with regard to war, preaching to Arabs on the spiritual level. Being small in number the followers of Muhammad would have been wiped out if they had tried to retaliate. The Arabs of Mecca resisted Muhammad’s preaching, and treated him as if he was crazy or storyteller (Saba’, 34:45-46; al-Tûr, 52:33; al-Mudaththir, 74:24-25; al-Mutfiffīn, 83:13). They claimed that these were old stories which were written by others and read to him (al-Furqān, 25:4-5; al-Tûr, 52:30; al-Haqqāh, 69:41).
Muhammad tried hard to convince them that all his words were true and this can be testified and substantiated by the evidence of the People of the Book (al-Baqarah, 2:146; al-Mā’idah, 5:44, 48; Yûnus, 10:94; al-Shu`arā’, 26:196-197; al-Qasas, 28: 52-3; al-Ahqāf, 46:10; al-Takvīr, 81:19-23). He told the Arabs what happened to those who did not listen to the prophets: the deluge generation and Noah, the Sodom people and Lot, and Pharaoh destiny (al-Shu’arā’, 26:10-12; al-Qamar, 54:17-19, 32-34). Yet, the people of Mecca asked him to show them the Book from which he told these stories (Bani Isrāīl, 17:93). He responded that it is the same as the Book of Moses, kept beneath the Tablets of Testimony (al-An‘ām, 6:7; al-R`ad, 13:43; al-Nahl, 16:101-103; Bani Isrāīl, 17: 88-90; al-Mu’minûn, 23:96; Hā Mīn al-Sajdah, 41:42; al-Zukhruf, 43:1-4; al-Ahqf, 46:12; al-Waqi`ah, 56:78-79.
The tiny Muslim community in Mecca was an object of oppression by the Quraysh, continuously subjected to torture, repression and persecution. They were ridiculed and assaulted, they were mocked and beaten. Others were boycotted and even denied access to the Ka`bah to fulfill their religious obligations. Muhammad’s message to the believers was clear: to be patient and bear with those who deny the truth; wait patiently in the knowledge that they are constantly under Allah’s eyes, care and protection.
When Muhammad found it critically dangerous to his community to continue staying in Mecca, and his life was threatened, he fled with his followers to Yathrib (later called Medina), where he hoped to find a much more open and tolerant approach to his religion, since there were Jewish tribes there. The Hijrah marked a turning point in the career of Muhammad and a revolution in Islam.
Stage Two: Defensive Jihad requested
the idea of Jihad as the legitimate just war against the infidels was raised, between March 623 and August 623: Permission is granted to those who fight because they were oppressed (al-Hajj, 22:39). The expedition to Nakhlah, on December 623 has become the general Jihad declaration against the infidels (al-Baqarah, 2:216-217). In late January 624, in a Friday sermon, Muhammad made the Islamic congregation pray facing Mecca, as the new direction (Qiblah). War became a religious obligation, permissible in self-defense.
The first battle was in Badr, in March 624, signified the new era of fi-sabīlillāh. Everything can be done for the sake of Allah: “They ask you of war in the holy month. Tell them to fight in that month is a sin. But a greater sin in the eye of Allah is to hinder people from the way of Allah…” (al-Baqarah, 2:217). Muhammad ordered to instill terror into the hearts of the infidels. The victory of Badr was labeled by Muslim exegetes as the day of deliverance (Furqān). Jihad became the most important slogan, and the Jews were the first victim: the deportation of Banu Qaynuqa’ tribe.
From that event on, Muhammad put strong emphasis on ideological commitment to fighting Jihad wars in the way of Allah by repeated promises of rewards in glorious paradise and living with Allah. Now there was a definite list of the enemies of Islam: first, the idolaters, the Kuffār; second, the hypocrites (Munāfiqûn); and in the third place, the Jews, by refusing to accept Muhammad as the seal of all prophets. As a symbol, Muhammad deported the Jews of Banu al-Nadir tribe.
Stage Three: Offensive Jihad Commanded
The most important outcome from the Trench War, in year 627, was that from a defensive situation Muhammad had moved to an offensive Jihad. From that time on until the year 743, the offensive holy war, Jihād fi-sabīlillāh, was the customary, characterizing phenomenon of Islam. Jihad as a holy war against the infidels, became the only accepted instrument of the Muslim’s policy, the only means for the spread of Islam as a grand strategy. The spirit of Jihad was to reorder matters according to their religious values. This was marked by Muhammad’s declaration: from now on, we will attack them and they will not attack us (Bukhāri, 3:33).
The orders were clear-cut: Strike terror in the hearts of the infidels; attack them and never turn back; keep on fighting until the persecution vanishes and Islam is established worldwide; Kill anyone who opposes Muhammad; continue killing and do not take prisoners until the land is subdued; and enjoy the war booty, mainly women. Those who retreat from the battleground, Allsh will punish them and send you to Hell-fire. Those who are killed in the way of Allah are in fact not dead, but alive, enjoying Paradise and the virgins there. Those who win in the battleground enjoy great rewards of booty and take women captives as concubines.
The war against the Jews of Khaybar, the richest fertile oasis in Hijāz, marked the first aggressive-offensive Jihad war. The climax of Muhammad’s achievements was the conquest of Mecca on January 11, 630, almost without resistance from the Meccan army. The Khudaybiyah affair and the conquest of Mecca were a crucial turning point in the history of Islam, according to all Islamic exegetes, and they identify it with the term Fath, opening, and hence conquest. Mecca came under Islamic rule, and Muhammad established his control over most of the area of Arabia as a head of a religious community and a military leader. The army became the melting pot of the new community, and the Jihad war was the chief means to the Islamic ends.
It is no longer just defensive fighting, but aggressive Jihad against the infidels, which serves as the arbitrator line between Dār al-Islām and Dār al-Harb. Indeed, what we find in the Qur’an is a gradual, developmental and staged strategy, according to Muhammad’s situation and achievements: in the first period he ordered withdrawal, forgiveness and summoning; in the second period, he ordered to fight Jihad in self-defense; and in the third period, he ordered to fight Jihad war aggressively for territorial and religious expansionism.
Stage Four: Total Offensive Jihad under the Khulafā’
After Muhammad’s death, on June 8, 632, at the age of 62, his four successors, al-Khulafā’ al-Rāshīdûn, started with a long period of Islamic Jihād wars that extended much of Western Asia, North Africa and parts of Europe. The official purpose of the polity of Islam was to expand the ideology of Jihad as the main instruments of foreign policy. The Arab empire under the Khulafā’ carried on the doctrine of Jihad, the struggle to establish Allah’s rule on earth, through continuous military wars against the infidels. Almost to the end of the Umayyad caliphate, the policy of Jihad was applied all the way, as the main underpinnings of the Islamic state.
The emphasis put on Jihad from its earliest times is one of the best attested facts of Muslim history. He who wishes to comprehend the Arab spirit of violence, that the sword has never stopped being employed in Arab-Muslim politics, the rebellious character of the Arabs, will find the fact that three out of the first four Khulafā’ al-Rāshīdûn were murdered; that between 632, after Muhammad’s death, and 690, there were three large revolts, as national domestic wars, and one huge schism: the division of the Shi’ite from the Sunnah. We can examine this from another angle: the expansion of the Arab empire had stopped in 743, after Jihad, as the spirit of the Arab conquerors’ foreign policy, had disappeared.
Khalid Blankinship puts it very clearly: in view of its ideology, the simplicity of its functions, and the actual course of its history, the Islamic state through Umayyad times is the Jihad state par excellence. From 632 to 740, the Muslim state was engaged in hostilities against all those who were defined as infidels.
The conclusion for our contemporary situation is clear. Jihad is the Islamic war against all the infidels wherever and whenever they are, and it is offensive with the means of controlling the entire world: humanity must come under Islamic rule and the Shari`ah must be the only constitution and law for all humanity. Those who reject this clear will of Allah must put to death in Jihad. The Judeo-Christian Golden Rule and moral values do not exist in Islam, as it is atomistic approach: anything that Allah commands is perfect and moral and must be followed without questioning. This also applies to Jihad. Never in Islamic history has Jihad been defensive, but always a religious command to fight the other, to conquer territories and to subdue humanity.
Islam is a violent, expansionary ideology that seeks the subjugation of other faiths and cultures. It is political even more then it is a religion, and it seeks to impose its Sharī’ah over the entire world and humanity. The only peace that Islam seeks is a world united by the Islamic faith in which all other faiths and political regimes have been suppressed or eliminated.
Escaping IS: What Exiting an Armed Group Actually Takes
Authors: Dr Siobhan O’Neil and Dr Mara Revkin*
Although Islamic State’s territorial control of large swathes of Iraq and Syria came to an end in 2017, civilians, and particularly children, in these areas are still living with the long-term consequences of the group’s violence and exploitation. According to a new report by Human Rights Watch, this includes thousands of children abducted by Islamic State (IS) who remain unaccounted for today and thousands of children who cannot move on from conflict because they are viewed as threats and won’t be allowed to reintegrate back into society.
Last week, International Day Against the Use of Child Soldiers was marked around the world to reflect on the policies and programmes that are most likely to protect rights, promote accountability, and enhance security of young people in armed conflict. In doing so, it is clear that many of the current approaches to those once associated with armed groups do not always strike the right balance. Children’s rights and best interests risk being trumped by short-sighted security considerations, which may ultimately put us all at greater risk.
One such child is “Amr”* – a juvenile detainee at a reformatory in Kurdish Iraq – who we met while undertaking research examining the recruitment and use of children by armed groups. After dropping out of elementary school at the age of 12, Amr worked at a steel factory. One year later, he would become employed as a cook by IS.
Amr was an unlikely recruit. For one, the group had murdered his father. But Amr needed the job in the IS kitchen. It paid better than the steel factory, and he was now responsible for helping support his mother and six siblings, so he felt that he had little choice. A few months after he started to work for IS, Amr was recruited by a family member to spy on the group for a state-sponsored militia. After he was caught taking photographs, Amr was thrown into an IS prison. He eventually managed to escape, only to be caught by security forces and imprisoned again for the crime of having joined a terrorist group.
In many ways, Amr’s story exemplifies the complexity of association with armed groups today. It is often assumed that anyone who becomes involved with such groups must have been brainwashed or be driven by deep-seated ideologically-motivated hate. Yet, involvement with armed groups – even those deemed “violent extremist” like IS or Boko Haram – is never as simple as this conventional narrative, nor is exiting their grasp.
For many like Amr, ideology played no role in motivating or facilitating his involvement with IS or the anti-IS militia. Indeed, our previous research in conflict areas found that young people associating with armed groups are usually influenced by a multitude of interrelated structural, social, individual, and historical factors, of which ideology was rarely the driving determinant. Rather, physical and food security, family and peer networks, financial incentives, coercion, and the pursuit of status and identity were more central for explaining the involvement of many young people with armed groups.
In many countries there is little differentiation made in how or why individuals were associated with such groups. As documented in related research, the use of indiscriminate “iron fist” approaches means that tens of thousands of people – not just those associated with military functions, but also tax-payers, cleaners or cooks like Amr – have been detained on terrorism charges, with thousands believed to have been sentenced to death. Thousands of children languishing in Syria have been barred or discouraged from returning to their home countries, despite the fact that many had no choice in living under IS. This sort of collective punishment could further encourage cycles of violence. We must find ways out for the vast majority of individuals who are associated with armed groups but who do not pose a risk to society.
To create a safer future, and to avoid denying one to the children who have lived under or been associated with armed groups, we need to better understand their experiences and needs for transitioning to a life oriented away from conflict. We need to rethink our assumptions about armed group association and neutrality in conflict, engage children and youth as partners in their own recovery, and support them in the long-term exit process from armed groups. Only then will young people like Amr have a real chance to escape the pull of violent conflict and give back as productive members of their communities.
* Name has been changed for safety reasons.
*Dr Mara Revkin was the lead researcher on the Syria and Iraq case study featured in Cradled by Conflict and the Iraq case study for The Limits of Punishment: Transitional Justice and Violent Extremism. She is a National Security Law Fellow at the Georgetown University Law Center.
Foreign fighters: ‘One of the most serious dimensions’ in global counter-terrorism struggle
Over the past few years, ISIL and Al-Qaida terrorist fighters have posed an “unprecedented threat to international peace and security”, the UN counter-terrorism chief said on Wednesday in Vienna, at the close of a joint UN- Organization for Security and Co-operation in Europe (OSCE) regional conference on addressing challenges posed by terrorists who have gone to fight overseas.
Under-Secretary-General of the UN Office of Counter-Terrorism, Vladimir Voronkov, recalled that last week he presented to the Security Council the Secretary-General’s report on the continuing threat posed by ISIL.
“ISIL is resurgent as a covert network in Iraq and Syria”, he said. “Thousands of foreign terrorist fighters remain at large, posing a threat to Iraq, Syria, and the countries they might return or relocate to”.
Mr. Voronkov stressed that all sessions of the conference underlined the need to further strengthen international, regional and bilateral counter-terrorism cooperation – with many participants highlighting the centrality of the UN Global Counter-Terrorism Strategy.
He highlighted that the Joint Plan of Action (JPOA) for implementing the Strategy in Central Asia “could serve as a model for collaboration in other regions”.
“We are also working closely with the Arab Interior Ministers Council to strengthen Arab countries’ measures to effectively counter terrorism”, using JPOA as a model, he said.
According to the Counter-Terrorism chief, participants stressed the urgent need for gender and age-sensitive programmes to assist children linked with terrorist groups.
As thousands of children remain trapped in Syria and Iraq, facing a multitude of challenges, including rejection and life-long stigmatization, Mr. Voronkov stressed that Member States have “the primary responsibility to address the plight of their nationals, including children trapped in conflict zones”.
“Children should always be seen as victims and efforts to address their plight should be based on the best interest of the child”, he spelled out.
Disrupt terrorist travels
The need to prevent, detect and disrupt the travel of foreign terrorist fighters, in accordance with international law, was front and centre during discussions as well, drawing attention to the importance of enhancing Member States’ capacities to do so.
“Both the OSCE and the UN are helping countries adopt and use Advance Passenger Information and Passenger Name Record data systems”, he informed those gathered, calling the UN Countering Terrorist Travel Programme “a flagship demonstration” of how the UN system, together with international policing organization INTERPOL and others, are “working as one” to provide tailored, impactful assistance to Member States.
Noting that “the phenomenon of foreign terrorist fighters is one of the most serious dimensions of the terrorist threat”, Mr. Voronkov concluded by urging Member States to continue working together, through the UN and other platforms, “not only to protect people on their own territory, but extend solidarity and assistance beyond their borders”.
Global initiative launched to keep top sports events safe from terrorism
Representatives from international sporting federations and the private sector joined with ambassadors at UN Headquarters in New York on Monday to launch a global programme aimed at safeguarding major sporting events from terrorism-related threats.
The multi-year initiative looks to harness the positive values that sports promote to help crackdown on the spread of violent extremism, particularly among young people.
“Sport pushes people to be better, to aim higher and further. It promotes tolerance and gender equality. It strengthens communities, builds resilience and channels natural competitive instincts in a harmonious way”, said Vladimir Voronkov, head of the UN Office of Counter-Terrorism (UNOCT).
“Sport is a fundamental and true human value: a strong vaccine against any kind of criminal disease. We have a moral obligation to protect and promote sport.”
Sharing best practices and information
Despite being a unifying force, sporting events have been marred by deadly terrorist attacks.
The 1972 and 1996 Olympic Games, and, more recently, marathons in Sri Lanka and the United States, are some of the tragic examples.
The global programme will develop guidelines to enhance international cooperation, and public-private partnerships, to make sporting events safer for athletes and the public. The launch will be followed by a two-day expert meeting. Another meeting focusing on youth will be held in April.
Participants attending the launch included representatives from the International Olympic Committee (IOC), various national Olympic committees, the international football association, FIFA, and private companies.
“Protecting major sporting events entails multilevel cooperation and coordination, as well as complex security and policy arrangements. including securing locations, cyber security, crisis planning and management, (and) strategic communications” said Mr. Voronkov.
“Through our joint programme, we will focus on the exchange of information and best practices, and on sharing resources and facilitating partnerships.”
It is essential to advance the consolidation of sport in development and peace strategies , according to the official at the helm of a UN platform which fosters intercultural dialogue, understanding and cooperation.
“Indeed, sports unites and heals,” Miguel Moratinos, High Representative of the UN Alliance of Civilizations (UNAOC), told the gathering.
“It is also a universal language that both, fans and players understand. So, let’s all capitalize on the full potential of sport , with youth in its heart, as a driver for peace and social change .”
Key support from Qatar
Qatar, host of the 2022 FIFA World Cup, is a key supporter of the initiative, alongside China and the Republic of Korea.
The country and the UN counter-terrorism office signed an agreement last year to establish the world’s first hub for studying the behavioural roots of violent extremism conducive to terrorism.
Qatar is taking measures at the local and global level to ensure security at “the region’s first sporting mega event”, according to the Secretary-Genera of the World Cup preparatory committee.
“We are working hand-in-hand with our allies and partners around the world on exchanging best practice, information sharing, personnel sharing, and in assisting in maintaining the security of Qatar ahead of and during 2022”, Hassan al-Thawadi said in a video message.
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