detik : Komnas HAM Didesak Bentuk Tim Penyelidik Kasus Ahmadiyah

http://www.detiknews.com/index.php/detik.read/tahun/2007/bulan/02/tgl/28/time/132510/idnews/748030/idkanal/10

28/02/2007 13:25 WIB
Komnas HAM Didesak Bentuk Tim Penyelidik Kasus Ahmadiyah
M. Rizal Maslan - detikcom

Jakarta - Tim Advokasi Jemaat Ahmadiyah Indonesiamendesak Komnas HAM membentuk tim penyelidik kasus Ahmadiyah. KomnasHAM juga diminta menyatakan kasus itu sebagai pelanggaran HAM berat.

Padahal jemaat Ahmadiyah sebelumnya sudah menyampaikan pelanggaran olehtim monitoring Komnas HAM, dan Komnas HAM sudah menyampaikan laporansementara kepada korban beberapa tahun lalu.

"Sayangnya laporan sementara itu tidak diikuti oleh proses penyidikanpro justisia. Bila tidak, akan semakin mengaburkan proses penuntasansaat ini," kata pengacara publik LBH Jakarta Nurkolis yang didampingijuru bicara jemaat Ahmadiayah.

Hal ini disampaikan Nurkolis dalam jumpa pers di kantor LBH Jakarta, Jalan Mendut, Jakarta Pusat, Rabu (28/2/2007).

Menurut dia, Komnas HAM diminta mengumumkan kepada publik hasilsementara tim pemantau kasus Ahmadiyah dan memanggil aktor penyerangansejumlah tempat Ahmadiyah untuk dimintai keterangan.

"Hampir dua tahun Kampus Mubarok di Parung masih ditutup, begitu jugawarga jemaat Ahmadiyah di Ketapang, Lombok karena belum berani pulangke rumahnya," ujarnya.

Lebih lanjut Nurkolis mengatakan ketakutan warga Ahmadiyah di Lomboklantaran masih adanya fatwa MUI yang mengatakan Ahmadiyah sesat danSurat Keputusan (SK) dari Pemda Lombok yang dijadikan pembenaran olehpenentang jemaat Ahmadiyah.(aan/sss)

Dinner with His Holiness

http://ericavebury.blogspot.com/2007/02/dinner-with-his-holiness.html

Sunday, February 25, 2007

We had the great honour of being received by His Holiness Mirza MasroorAhmad, Khalifatul Masih V (Fifth Successor to the Promised Messiah),the Supreme Head of the 40 million worldwide Ahmadiyya Muslims, to markthe publication by the Parliamentary Human Rights Group of their Reporton Rabwah, the city in Pakistan which was founded by the Community butis now a sad and derelict reminder of their systematic exclusion frommainstream Pakistan society.

The Ahmadiyya Muslims believe in'Love for All, Hatred for None', and are leaders of humanitarian reliefworks im many countries.

Tanzania: Beyond the Politics of Hijab

http://allafrica.com/stories/200702230366.html

Fahamu (Oxford)

ANALYSIS
February 22, 2007
Posted to the web February 23, 2007

Aaliyah Bilal

'After all it's only a piece of cloth.' Aaliyah Bilal discusses the complexities of the Hijab in East Africa with particular reference to Zanzibar.

'Sitara kubwa kuvaa Vazu refu miguuni Msiige bila nija... Nguo ziteremsheni Yapungue maasia...'

'Wear a full covering, for your protection, A long garment, to the feet, Do not imitate without morality, Lower your garments so that there may be less rebellion...'

Sheik Amri Abedi, the first black mayor of Dar es Salaam and close advisor to Julius Nyerere, published the poem 'Nduo Ziteremsheni' (Lower your garments) for political as well as aesthetic reasons. As a missionary of the Ahmadiyya movement and a statesman, Abedi was perturbed by the westernisation of women's dress in Tanganyika and sought to redress this 'rebellion against God' with the release of the book Diwani in 1963. The quoted passage is a small portion of a much longer poem included in this volume. While it addresses the women of Tanganyika in general, Abedi takes issue with Muslim women in particular, going so far as to call those who wear western attire 'evil'.

However inaccessible the medium, the content of poems such as 'Nduo Ziteremsheni' reveal something essential about Swahili women's experiences with a truth that resonates on all levels of society today as much as it did when it was written - women's bodies are contested sites where upon society negotiates meanings. In Muslim communities, the hijab is central to this phenomenon. All of these factors, as they are played out in East Africa, take on a special quality in light of the increased adherence of women throughout the region to this form of Islamic dress: a fact that Amri Abedi would be proud to know.

The Zanzibari experience provides a rich study of the phenomenon, made more interesting by how drastically the culture of dress has changed in recent history. The revolutionary period of the 1960s was a time when traditional social mores were being challenged by Zanzibari youth on a grand scale. They protested Islamic cultural hegemony by wearing western style clothes. They watched western films despite condemnation by Muslim clerics. The reality one confronts today is starkly contrasted to this example. Whereas it was common to see young women in short skirts and other non-Islamic clothes during the1960s, today a jaunt through the streets of Stone Town exposes the almost universal compliance of women to hijab.

The reassertion of rigid Islamic dress codes in contemporary Zanzibar has not yet been the subject of any published scholarly analysis. A glimpse into Zanzibari transnational and local politics provides clues into why this may be taking place. Historical linkages between Tanzania and the peninsular Arab states, aided recently with the building of Islamic mosques and schools throughout the country, have made the island susceptible to ideological movements from outside. A significant dimension of this reassertion is also related to the course of party politics. The portrayal of the Civic United Front by the ruling Chama Cha Mapinduzi (revolutionary state party) as a party of Muslim extremists, coupled with the widely condemned violence against the CUF constituents in the wake of the elections has put many Muslims in Zanzibar on the defensive. In light of these realities, the strengthened adherence to conservative Islamic dress makes sense.

Zanzibar represents an extreme case, but it possesses all of the major thematic characteristics at play in variety of East African contexts. The circumstances of women in southern Sudan, Kenya, and on the Tanzanian mainland attest that the entire region is undergoing a wave of islamisation. In all of these contexts, there is convincing evidence that politics plays a significant role in the increased use of hijab. Concerns arise, however, when we become overly reliant on political analyses to understand such gendered and religious subjects. Given the marginal position that Muslim women continue to play on the political stage, analyses that begin and end within the confines of a political framework yield a consistently damning message - Muslim women are oppressed by hijab.

While it is part of a cosmopolitan sensibility to question and condemn any subversion of women's rights, one must ask if the attachment of African communities to Islam and symbols such as hijab really constitute such an outcome. In a discussion of women and hijab in East Africa, we should turn our attention to a different kind of evidence. What we find beyond the lens of a top-down political analysis illustrates how a nexus of factors hinder as well as help Muslim women.

However clear the connections are between the social status of women and Muslim practice, Islam is hardly alone as a marginalising force in the lives of East African women. Unfortunately, these women also contend with forms of patriarchy that are endemic to African societies at a rudimentary level. The threat of rape, mistreatment, or being outcast on the grounds of sexual impropriety cooperate with currents of islamisation in ways that endorse hijab. In contexts where donning hijab diffuses unwanted attention from men-- although the practice underlines the patriarchal structures that make it necessary--the immediate needs of women encourage a favorable depiction of its use.

The contemporary discourse has become overly comfortable with the portrayal of Islam as a force that opposes modernity. What is most troubling is that these ideas are perpetuated in the face of substantial evidence to the contrary. The East Africa is home to a number of locales wherein processes of modernisation and islamisation work in tandem. In Kenyan costal towns, when confronted with an increase in drug use as a result of increased prosperity, the reassertion of an Islamic identity becomes a tool through which those communities resist the spread of substance abuse among their youth. A similar story comes to us from eastern Sudan where the migrant workers to Saudi Arabia, once they return home, implement Islamic structures in their communities that, in effect, cause a rise in school attendance among Muslim girls. While this is linked with an increased use of the hijab in both contexts, the overall effects are advantageous to women.

Another interpretive cleavage that is consistently ignored in discussions of women and hijab is the issue of a woman's devotion to her perceived God. There is a tendency, especially in the context of a global Islamic revival, to short circuit all contemporary discussions of hijab to the political forces that are deemed to have triggered their appearance. The plausibility of these factors cannot blind us to the likelihood that at least some women cover for pious reasons.

Hijab is a word that turns heads and sells books, but it is a pretty empty subject on its own. After all, it is only a piece of cloth. Furthermore, any inquiry into the positive or negatives of its use does not end in answers, but exposes greater complexities. The story underneath the practice is more interesting. The idea that an increased adherence to hijab references the subversion of women's agency within systems of Islamic jurisprudence seems to be the salient issue. In this regard, it is the personal jihad of Muslim women everywhere to create spaces within Islam where they act as subjects and not objects of Islamic discourse--a field that remains the guarded terrain of men like Sheik Amri Abedi.

In contrast to other parts of the Muslim world, there is some cause for optimism in the case of East Africa. One of the encouraging developments in African societies today shows women growing more powerful in their communities. Muslim women in East Africa, it is hoped, will begin to experience greater changes in their religious communities as they themselves play more visible roles in shaping the circumstances through which people come to Islam.

* Aaliyah Bilal is a masters student at the School of Oriental and African Studies in London.

Associate Professor Doctor Simeon Evstatiev: Bulgaria will be a road for Muslim emigration to Europe

http://www.focus-fen.net/index.php?id=f1280
22 February 2007 | 21:14 | Focus News Agency

Arab scholar Associate Professor Doctor Simeon Evstatiev in an interview for Focus News Agency.

Focus: Associate Professor Evstatiev, in an operation the ChiefDirectorate ‘Combating Organized Crime’ busted two radical Islamistsites spreading holy jihad and an establishment of a new social systemin Bulgaria – caliphate. Do you think such ideas are dangerous and arethere conditions for them in Bulgaria?
Simeon Evstatiev: I have always thought there are not seriousconditions for radical Islam in Bulgaria. If these signals turn out tobe true, this will be a reason for intensifying caution and worry. Forme the incident is surprising because I have been engaged in Islam formany years and I know Bulgarian Muslims. I hear the Union of BulgarianMuslims has also been brought in. The Union’s initially announced goalswere legitimate. That is why I think experts should examine the contentof the sites because what we have to find out is whether these sitesencourage religious intolerance and violation of social order. If theydo, the people responsible should be punished according to the law.

Focus: Recently the Islamic sect ‘Ahmadiyya’ was denied aregistration in the Bulgarian town of Blagoevgrad. In Germany there isa large number of Ahmadis and their sect is not banned in the country.Why is there such a difference in the understanding of radical sects?
Simeon Evstatiev: I think denying a registration is just movingthe problem into the future. Ahmadis are a sect indeed because theydiverge greatly from orthodox Islam but at the same time they areneither an extremist sect, nor a sect that encourages radical actionsand violence. Their doctrine deviates from the mainstream Islam. Ipersonally do not see a reason for banning Ahmadis. They are not aproblem – in London, for example, Ahmadis are very much respected.There is a misunderstanding – it’s high time Ahmadis were separatedfrom radicalism. They are not dangerous.

Focus: So Bulgarians are a bit afraid of different religious ideology?
Simeon Evstatiev: Yes, they are. Bulgarians are conservative.Actually we can put Protestants in the above group as well, evenclassic Protestants. In the years of transition they were labeled asect. Bulgarians should learn to be more flexible and open whensticking a label but also careful when assessing new Christian andIslam movements.

Focus: It is claimed the sites are spreading Al-Qaeda ideology? What kind of ideology is this?
Simeon Evstatiev: I cannot say there is an ideology typical ofAl-Qaeda. What they have as an ideology is something every Muslim cansay to a certain degree because Al-Qaeda uses separate statements fromthe classic Islam. So it does not have a homogeneous ideology as MuslimBrothers do. They are already part of the political life in Egypt andthey have a clear and concrete ideology that depends not only on commonIslam principles but also on certain historical moments in therespective countries. Whereas Al-Qaeda is a global organization, whichselectively takes classic Islam statements that are consideredlegitimate by all Muslims. What makes Al-Qaeda different is that it isspreading radical violence towards the western world.

Focus: Do you think there is a security threat for Bulgaria?
Simeon Evstatiev: For the time being I do not think there issuch a threat. However in a time when Bulgaria is integrating into theEU and global processes affect the country, and Bulgarian Muslims inparticular, more deeply there could be a potential medium-term threatto Bulgaria’s security. We should not forget that when we become partof a greater community we are attractive to Muslims from othercountries and the road for Muslim emigration to the west will crossBulgaria. New emigrants will settle here, which was the case in Hungaryand the Czech Republic. What is more, in Bulgaria over 12 % aretraditional Muslims, which means the challenge for Bulgarianinstitutions is how not to make Muslims susceptible to dangerousinfluences. And of course another challenge is working out a nationalstrategy for integrating Muslims in Bulgaria.
Galina GIRGINOVA

asiantribune: US Congress wants the immediate release of Bangladesh journalist

http://www.asiantribune.com/index.php?q=node/4569
US Congress wants the immediate release of Bangladesh journalist
Fri, 2007-02-16 03:53

Daya Gamage – US National Correspondent Asian Tribune

Washington, D.C. 16 February (Asiantribune.com): The United States
House of Representatives took an unprecedented step in moving a
bi-partisan resolution in the powerful Foreign Affairs Committee to
force the Bangladesh regime to immediately release the jailed
journalist Salah Uddin Shoaib Choudhury.

The Full Committee of the House Foreign Relations will take the
following resolution for debate on Thursday, 15 February.

Most occasions, decisions of Foreign Relations Committees of both the
Senate and the House are tied up with Foreign Assistance Act of the
Congress that gives guidelines of dispatching economic assistance to
foreign countries.

Following is the full text of the resolution now before the House
Foreign Relations Committee:

"Expressing the sense of the House of Representatives that the
Government of Bangladesh should immediately drop all pending charges
against Bangladeshi journalist Salah Uddin Shoaib Choudhury.

Whereas Salah Uddin Shoaib Choudhury is a Bangladeshi journalist who,
because of his beliefs in an interfaith dialogue between Jews and
Muslims and criticism of Islamic extremism, is on trial for sedition,
an offense punishable by death;

Whereas on November 29, 2003, Mr. Choudhury was arrested at Zia
International Airport in Dhaka, Bangladesh, on his way to board a
flight bound for Tel Aviv; Mr. Choudhury's passport was seized, along
with considerable sums of money and several personal items; on that
same day police raided Mr. Choudhury's home and newspaper offices,
seizing files, computers, and other valuables;

Whereas Mr. Choudhury was detained in Dhaka Central Jail for a
passport violation, then subsequently charged with sedition; Mr.
Choudhury suffered harsh interrogation techniques and received no
treatment for a debilitating case of glaucoma; Mr. Choudhury's
incarceration lasted 17 months without legal recourse;

Whereas on April 30, 2005, after intervention by the United States
Department of State and congressional offices, Mr. Choudhury was
released on bail;

Whereas in the subsequent months, senior members of the Bangladeshi
Government made continuous public promises that there was no substance
to Mr. Choudhury's pending charges and that all charges would be
dropped;

Whereas on September 29, 2005, Mr. Choudhury was awarded the `Freedom
to Write Award' by PEN USA;

Whereas on May 5, 2006, Mr. Choudhury was awarded the American Jewish
Committee's Moral Courage Award in absentia in Washington, D.C.; two
days prior to Mr. Choudhury receiving the award, after returning Mr.
Choudhury's passport and appearing to allow him to attend, senior
Bangladeshi Government officials issued threats to prevent him from
leaving the country;

Whereas on July 6, 2006, Mr. Choudhury's newspaper offices were bombed
by an Islamic extremist organization after Mr. Choudhury and his staff
published articles in support of the Ahmadiyya Muslim minority; Mr.
Choudhury received a tip about the bombing days before and reported it
to police, who refused to take action;

Whereas on September 18, 2006, a judge with alleged ties to an Islamic
extremist party ruled that Mr. Choudhury will stand trial for
sedition; the judge made this ruling despite the Public Prosecutor's
testimony in court days before that the government did not have
evidence and would not object to the charges being dropped;

Whereas on October 5, 2006, Mr. Choudhury was attacked at his
newspaper offices by a large group of individuals, including prominent
members of the ruling Bangladesh National Party; police protection for
Mr. Choudhury was withdrawn just days before the attack; Mr. Choudhury
was called an `agent of the Jews' and beaten badly; when Mr. Choudhury
reported the attack to the police, no action was taken;

Whereas members of the United States Commission on International
Religious Freedom visited with Mr. Choudhury on their trip to
Bangladesh in February and March 2006;

Whereas on October 6, 2006, the United States Commission on
International Religious Freedom wrote a letter to U.S. Assistant
Secretary of State for South and Central Asian Affairs Richard A.
Boucher calling on the United States Government to strengthen the
`voices of moderation' in countries like Bangladesh where the rule of
law, democratic institutions, and respect for human rights are under
assault by violent extremists; the Commission identified Mr. Choudhury
as one of those voices that should not be silenced;

Whereas, according to the Department of State's 2005 Country Report on
Human Rights Practices in Bangladesh, `Attacks on journalists and
newspapers, and government efforts to intimidate them,
political party activists, and others, occurred frequently'; and

Whereas moderate voices in the Muslim world must be supported and
protected to advance the security of the United States and its allies:

Now, therefore, be it Resolved, That it is the sense of the House of
Representatives that—

(1) the Government of Bangladesh should immediately drop all pending
charges against Bangladeshi journalist Salah Uddin Shoaib Choudhury;

(2) the Government of Bangladesh should immediately return all of Mr.
Choudhury's confiscated possessions; and

(3) the Government of Bangladesh should cease harassment and
intimidation of Mr. Choudhury, take steps to protect Mr. Choudhury,
and hold accountable those responsible for attacks against Mr.
Choudhury."

Daily Times : Ahmadis remained deprived of their rights in 2006

Ahmadis remained deprived of their rights in 2006
http://www.dailytimes.com.pk/default.asp?page=2007%5C02%5C16%5Cstory_16-2-2007_pg7_11

By Ali Waqar

LAHORE: Ahmadis continued to be murdered and attacked for their faith
and discriminated against by the state and society in 2006, according
to the annual Ahamdiyya community report.

One of the major incidents of the year was a riot at Jhando Sahi,
Daska tehsil, Sialkot district, during which local Ahmadis were made
to flee their homes by sectarian zealots in the presence of the
police, who refused to restore calm on the excuse that the riot might
spread to other villages, says the annual report.

Press freedom, a flagship human rights policy of the government, was
selectively denied to the Ahmadiyya press, says the report. The
printer and publisher of the Daily Alfazal were booked under the
Anti-Terrorism Act. Sultan Ahmad Dogar, the printer, has been
incarcerated since September 9, 2006.

"Religious extremists remained free to congregate in numbers at Rabwah
and indulge in gross abusive rhetoric, but Ahmadis were not allowed to
hold a single open-air community event in their own town," says the
report.

All kinds of meetings of Ahmadis in Rabwah have been banned since
April 1984. They are not even allowed to organise sports events.

Three Ahmadis were murdered for their faith in 2006: Sheikh Rafiq
Ahmad in Karachi on March 11, 2006; Dr Majibur Rehman Pasha, at his
clinic in Sanghar on May7, 2006; and Munawar Ahmad, at his home
Gujrat, on August 22, 2006.

Several Ahmadis were imprisoned in "fabricated cases", says the
report. Muhammad Iqbal was awarded life imprisonment in a "fabricated
case" of blasphemy. Three Ahmadis from Chak Sikandar were arrested in
September 2003 on the charge of murdering a mullah. Their appeal to
the Lahore High Court has been pending for three years, and they have
been kept in prison during that time. Mansoor Hussain was sentenced to
life imprisonment last year for allegedly burning pages of a timeworn
copy of the Holy Quran. His appeal is pending before the LHC. Three
Ahmadis are imprisoned in Bahawalpur on a "fabricated charge" of
blasphemy. Muhammad Tariq of Nawab Shah is in prison on a blasphemy
charge for wearing a ring with a Quranic inscription.

The report says 10 Ahmadis were booked on allegations of blasphemy; 29
Ahmadis under Ahmadi-specific laws; nine under religious laws; and two
"under religious considerations" in 2006.

It says Ahmadis remained deprived of participation in democratic
institutions. They are excluded from the joint electorate system. They
have no representation, not even in the local union council of their
own town, Rabwah.

"Freedom of faith was blatantly restricted. Disinterment was enforced
by the authorities to placate Islamic clerics. Attacks were carried
out at Ahmadi businesses and at a graveyard. The police took no action
against the perpetrators. Ahmadis also received threats to their
person and families," says the report.

"The government maintained its active support to tyranny, in that
state prosecutors vigorously and successfully opposed bail
applications of Ahmadis in courts. Encouraged by the government's
attitude, sitting judges like Nazir Akhtar of the Lahore High Court
publicly urged the common man to kill Ahmadis on the pretext of
blasphemy," the report reads.

According to the report, 11 Ahmadis were killed for their faith in
2005, the highest total during the preceding five years of the regime.
Also in 2005, the Punjab government advertised an auction of
residential land in Chenab Nagar (Rabwah) to only those who were not
"an Ahmadi/Qadiani/Mirzai/Lahori".

According to an updated summary of cases from 1984 to December Dec
2005; 756 Ahmadis were booked for displaying the Kalima Tayyaba; 37
were booked for calling Azan; 404 were booked for posing as Muslims;
161 were booked for using Islamic epithets; 93 were booked for
offering prayers; 602 were booked for preaching; 27 Ahmadis were
booked for celebrating the Ahmadiyya centenary in 1989; 50 Ahmadis
were booked for celebrating the 100-year anniversary of the eclipses
of sun and moon that occurred in 1894; 22 Ahmadis were booked for
allegedly burning the Quran; 909 various other cases against Ahmadis
were registered on religious grounds; 229 Ahmadis were charged under
blasphemy laws; and once, the entire 45,000-strong population of
Rabwah was charged under Section 298-C of the Pakistan Penal Code on
December 15, 1989.

According to other figures available with Daily Times, 79 Ahmadis have
been killed from 1984 to December 2005; 104 were targets of attempted
murder; 18 Ahmadiyya mosques were demolished; 25 mosques were sealed
by the authorities; 10 mosques were set on fire; 13 mosques were
forcibly occupied; the construction of 34 mosques was stopped by the
authorities; 25 Ahmadis were exhumed after burial in the cemetery; and
35 burials of Ahmadis were denied in the cemetery.

News-Sun : Art show Feb. 24 at Zion library

Art show Feb. 24 at Zion library

http://www.suburbanchicagonews.com/newssun/lifestyles/258031,5_1_WA15_BLACKHISTORY_S1.articleFebruary 15, 2007

NEWS-SUN STAFF REPORT

ZION -- A community art show sponsored by the Ahmadiyya MuslimCommunity as part of its annual Black History Month celebration will beheld Feb. 21 through 24 in the lobby of Zion-Benton Public Library,2400 Gabriel Ave.

Featured artists are Adell Crump of Zion,founder of A Crump Design Group and who is a creative artist andpackage designer for several major corporate brands, and WilliamHutchinson Jr., a graphic artist and illustrator at Great Lakes NavalTraining Center.

An artists reception will be held from noon to 3 p.m. Feb. 24 at the library.

"Aspecial treat for aspiring artists is being able to meet and chat withBill and Adell at our reception and black history program," said HasanHakeem, president of the Ahmadiyya Muslim Community. "They bring aunique sense of belonging and passion to their art. They want areastudents to benefit from their years of experience as artists."

zee news : Rights group urges Saudis to stop Ahmadi arrests

http://www.zeenews.com/znnew/articles.asp?rep=2&aid=349946&sid=WOR

New York, Jan 25: US -based Human Rights Watch has said Saudi Arabia was arresting and deporting Ahmadi Muslims on the basis of their religious beliefs and urged it to stop.

The group, which wrote a letter to Saudi King Abdullah, said that the Saudi government had arrested 56 non-Saudi followers of the Ahmadiya movement, including babies and children, and deported at least eight to India and Pakistan without charging them with a crime.

The Ahmadiyya movement defines itself as Muslim but is not recognized by some mainstream Muslim groups because of its divergent beliefs. Human rights watch said the Ahmadis in Saudia Arabia are a small community of foreign workers primarily from India and Pakistan.

''The government should release all persons detained in this campaign, stop their deportation and readmit those already deported,'' Human Rights Watch said yesterday.

''Saudi Arabia should publicly commit (0to) and respect freedom of religion and freedom to peacefully assemble and pray with others, and it should bring those responsible for instigating and participating in religious persecution to justice.''

Saudi officials were not immediately available for comment.

Bureau Report

sulekha.com: Saudi's Harass Ahmadiyya Muslims

Saudi's Harass Ahmadiyya Muslims

In the interest of stability and continuance of security for Mecca and Medina, which Muslims revere, I hope the Saudi's will start practicing Justice, and quit harassing people. Last year, they stopped a Hindu from praying in his own apartment, and "

Feb 8 2007 2:00AM in http://mikeghouse.sulekha.com/blog/post/2007/02/saudi-s-harass-ahmadiyya-muslims.htm

Add your tags

Add Tag:

Harassment of Ahmadiyya's in Saudi Arabia

The Saudi Arabian Government is apparently scared of people who practice their faith differently. They are violating all the basic humans rights of individuals to pray. Today it is Ahmediyya, tomorrow, it would be Shia, then it would be a Sunni and then any non-Wahhabis. Wait a minute, then some one who does not belong to their family.....

These self-proclaimed rulers think they are in it for life and they don't spare any one from their impositions. Any regime that becomes unjust, will pay for it sooner or later. Saudi Arabian regime is on the way to self destruct. They are messing with Shia Muslims, and now harassing the Ahmedi's. Shah of Iran thought he was there for eternity, then there was another one who called himself President for Life. Saddam Hussein is gone and there were many more of them.

When despots push people, people will take it for a short while. Then comes a revolt and an end to un-just rulers. No tyrant has ever survived.

In the interest of stability and continuance of security for Mecca and Medina, which Muslims revere, I hope the Saudi's will start practicing Justice, and quit harassing people. Last year, they stopped a Hindu from praying in his own apartment, and "told" him to quit in the middle of his prayer. That was wrong, and this is wrong to harass any one.

May we understand what No compulsion means. ( Verses from Qur'aan below)

Mike Ghouse

Letter to Saudi King Abdullah bin Abd al-'Aziz Al Sa'ud
Regarding the Religious Persecution of Ahmadis January 24, 2007

Your Majesty,

We write to urge you to put an immediate end to Saudi Arabia's nationwide campaign to round up followers of the Ahmadi faith who have committed no crime. The campaign appears organized and designed to detain and deport all Ahmadis in Saudi Arabia because of their religious belief. Saudi Arabia has so far arrested 56 non-Saudi followers of the Ahmadi faith, including infants and young children, and deported at least 8 to India and Pakistan.

All of those arrested face deportation as soon as a flight becomes available. All but two are legally in the country, mostly long-term residents of Saudi Arabia, and have not been charged with a crime. Many other Ahmadis in Saudi Arabia, a small community of foreign workers in the country primarily from India and Pakistan, are reportedly in hiding or have left the country voluntarily for their own safety.

On Friday, December 29, 2006, more than 50 members of the Saudi religious police together with regular policemen arrested 49 non-Saudi Ahmadis meeting at a privately rented guest house in Jeddah, where they were relaxing after prayers on the Muslim day of rest. On January 5, 6 and 8, 2007, Saudi security forces arrested 5 more foreign Ahmadis in Jeddah and Jubail and attempted to detain the leader of the Saudi Ahmadi chapter in Dammam, but he was out of the country at the time."We met at the rented guest house once or twice a month and had done so for many months," one former detainee in Jeddah said. Many arrested Ahmadis had been working in Saudi Arabia for years, some for more than 20 years. According to one released detainee, after the religious police arrested the group of Ahmadis in Jeddah, they transferred them to the Tamir local police station, where the men and the boys spent one night sleeping under guard in an open veranda. The police did not interrogate them, but made the adults sign forms in Arabic they did not understand, he said. Saudi authorities then moved the adults and children to Buraiman Prison, where they held them along with about 400 convicted criminals for 12 days and provided meager and poor quality food. Their Saudi visa sponsors managed to get all but four released pending their deportation. Among the children were an 8-month-old infant and 13 other children ranging from 2 to 14 years of age.

One of the detainees interviewed by Human Rights Watch said that he pleaded with his sponsor to help arrange the release of his children from the detention center; subsequently, plainclothes policemen moved his children from the adult jail to a Social Observation Home, a juvenile detention center for children between the ages of 12 and 18 accused or convicted of a crime. Officials at the Observation Home, however, sent the children back to the prison, since they had no grounds to hold them.

Saudi authorities never charged the Ahmadis with a crime, but apparently arrested them under orders of Minister of Interior Prince Nayef, because of their faith. According to the former detainee in Jeddah, the only time officials mentioned possible wrongdoing came at the time of the arrest, when a member of the religious police reportedly said, "You need a permit to pray here." He also reported that an officer at the Jeddah police station told the detainees that their arrest was due to their Ahmadi faith.

One Ahmadi, Mr. Abd al-Sami, whom the secret police (intelligence) arrested in Jubail on January 8 and deported to Pakistan on January 18, told Human Rights Watch that his intelligence interrogator demanded to know, "How many people of your group are in other cities and who are they?" The interrogator then questioned him about specific names.Another former detainee in Jeddah told Human Rights Watch that his arresting officers said they had specific orders from Prince Nayef.

According to the former detainee in Jeddah, when the sponsors of some of the detainees tried to obtain their release from prison, officials reportedly told them, "There is an order from Nayef, so don't come to try to release them." Abd al-Sami, the Ahmadi man arrested in Jubail, also said that his interrogator told him straight away that "You must be gone" and that when his employer attempted to get him released, the intelligence official told him "I have a letter from high up in the Ministry [of Interior] saying these people must be deported." International human rights law protects the freedom of religion, including the "freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance" (Article 18, Universal Declaration of Human Rights, UDHR).

The Saudi government's arrest and detention of members of the Ahmadi community solely on the basis of their religion is a grave violation of this right. Saudi government officials assured the United States government in July2006 that the kingdom would respect the right to private worship.

In response, the United States chose not to impose sanctions for Saudi violations of religious freedom. In addition, some of the arrests also violate Saudi Arabia's obligations under the Convention on the Rights of the Child (CRC), which obligates Saudi Arabia to "take all appropriate measures to ensure that the child is protected against all forms of discrimination or punishment on the basis of the status, activities, expressed opinions, or beliefs of the child's parents…" The Convention also requires the detention of juveniles be the last resort (Article 37(b)).

International human rights standards also require the separation of convicted prisoners from unconvicted detainees. "Persons in detention shall be subject to treatment appropriate to their unconvicted status. Accordingly, they shall, whenever possible, be kept separate from imprisoned persons" (Principle 8 of the Body of Principles for the Protection of All Persons under Any Form of Detention or Imprisonment, 1988). The detentions of the Ahmadis without charge or means of appeal ignore basic norms of due process, guaranteed under international human rights law: "No one shall be subjected to arbitrary arrest, detention or exile" (Article 9, UDHR).

"Everyone is entitled in full equality to a fair and public hearing by an independent and impartial tribunal, in the determination of his rights and obligations and of any criminal charge against him (Article 10, UDHR). By detaining the Ahmadis and their children along in a prison with common criminals Saudi authorities breached their obligations under international law. An Indian diplomat Human Rights Watch spoke to said consular officials had visited Ahmadi detainees of Indian nationality, but Pakistani and Syrian diplomats never looked after their nationals, according to a former detainee. (One Ahmadi detainee is Syrian.) Ahmadis consider themselves a Muslim sect founded by Mirza Ghulam Ahmad in the 19th century. However, many Muslims view the Ahmadi faith as heretic due to the elevated status it affords to its founder. Ahmadis view themselves as Muslims, but have been legally declared non-Muslims in certain countries, such as Pakistan. There are approximately 20 million followers of the Ahmadi faith in the world, most in India, Pakistan, Ghana Burkina Faso, and Gambia. Your Majesty, Human Rights Watch calls on your government to end the campaign of religious persecution of Ahmadis.

The government should release all persons detained in this campaign, stop their deportation and readmit those already deported. Saudi Arabia should publicly commit and respect freedom of religion and freedom to peacefully assemble and pray with others, and it should bring those responsible for instigating and participating in religious persecution to justice. We thank you in advance for your attention to this urgent matter.

Sincerely,
Sarah Leah Whitson, Executive Director
Middle East & North Africa Division Human Rights Watch

Verses from Qur'aan

Thanks to Irtaza for searching the verses.

[1:1] In the name of GOD, Most Gracious, Most Merciful

[10:99] Had your Lord willed, all the people on earth would have believed. Do you want to force the people to become believers?

Peace be upon you.

The Quran guarantees freedom of choice to all the people on earth:

[2:256] There shall be no compulsion in religion: the right way is now distinct from the wrong way. Anyone who denounces the devil and believes in GOD has grasped the strongest bond; one that never breaks. GOD is Hearer, Omniscient.

[18:29] Proclaim: "This is the truth from your Lord," then whoever wills let him believe, and whoever wills let him disbelieve....

[6:104] Enlightenments have come to you from your Lord. As for those who can see, they do so for their own good, and those who turn blind, do so to their own detriment. I am not your guardian.

[10:99] Had your Lord willed, all the people on earth would have believed. Do you want to force the people to become believers?

[2:148] Each of you chooses the direction to follow; you shall race towards righteousness. Wherever you may be, GOD will summon you all. GOD is Omnipotent.[73:19] This is a reminder; whoever wills, let him choose the path to his Lord.

God Almighty never permitted the Prophet to enforce the religion that he preached. Why the Saudi Government ignores the teaching of the Quran and enforce the religion over its citizen?!

[5:92] You shall obey GOD, and you shall obey the messenger, and beware. If you turn away, then know that the sole duty of our messenger is to deliver the message efficiently.

[6:48] We do not send the messengers except as deliverers of good news, as well as warners. Those who believe and reform have nothing to fear, nor will they grieve.

[24:54] Say, "Obey GOD, and obey the messenger." If they refuse, then he is responsible for his obligations, and you are responsible for your obligations. If you obey him, you will be guided. The sole duty of the messenger is to deliver (the message).

[64:12] You shall obey GOD and you shall obey the messenger. If you turn away, then the sole mission of our messenger is to deliver the message.

Muhammad never assumed his role as a guardian over religious matters. He was simply a preacher of the God's message. Saudi Government ignores the teaching of the Prophet, assumes the role of a guardian over religious matters and employs the religious police!

[33:40] Muhammad was not the father of any man among you. He was a messenger of GOD and the final prophet. GOD is fully aware of all things.[4:80] Whoever obeys the messenger is obeying GOD. As for those who turn away, we did not send you as their guardian.

[6:66] Your people have rejected this, even though it is the truth. Say, "I am not a guardian over you."

[6:104] Enlightenments have come to you from your Lord. As for those who can see, they do so for their own good, and those who turn blind, do so to their own detriment. I am not your guardian.

[6:107] Had GOD willed, they would not have worshiped idols. We did not appoint you as their guardian, nor are you their advocate.

[10:108] Proclaim: "O people, the truth has come to you herein from your Lord. Whoever is guided is guided for his own good. And whoever goes astray, goes astray to his own detriment. I am not a guardian over you."

[11:86] "Whatever GOD provides for you, no matter how small, is far better for you, if you are really believers. I am not a guardian over you."

[42:48] If they turn away, we did not send you as their guardian. Your sole mission is delivering the message. When we shower the human beings with mercy, they become proud, and when adversity afflicts them, as a consequence of their own deeds, the human beings turn into disbelievers.

It was reported that the Saudi media have accused the kingdom's powerful religious police of hampering efforts to rescue 15 girls who died inside a blazing school a couple of years ago. Firemen and witnesses at the scene said that members of the religious police were beating the girls to prevent them from leaving the blazing school. Why? The girls weren't wearing the abaya, or head scarves. After committing such an atrocity it would be expected that the religious police, or "mutaween" would, at the very least, be brought to trial for what they'd done. But that might not happen. Criticism of the feared religious police, who roam the Saudi streets wielding sticks to enforce dress codes and sex segregation and to ensure prayers are performed on time is very rare.

[4:60] Have you noted those who claim that they believe in what was revealed to you, and in what was revealed before you, then uphold the unjust laws of their idols? They were commanded to reject such laws. Indeed, it is the devil's wish to lead them far astray.Thank you and may God guide us,

Surat Senator US: Russell D. Feingold

Berikut ini copy dari surat Senator Russell D. Feingold kepada
Department of State USA. Dia adalah salah seorang senator di USA dan
anggota dari :

Committee On The Budget
Committee On Foreign Relations
Committee On The Judiciary
Select Committee On Intelligence
Democratic Policy Committee

Surat yang ditulis oleh Senator ini adalah salah satu hasil dari usaha
ahmadi di negeri USA untuk membantu ahmadi di Pakistan melalui
hubungan diplomatik yang telah mereka jalin.


United States Senate
WASHINGTON, DC 20510-4904
February 1, 2007

Felice Gaer
Chair
U.S. Commission on International Religious Freedom
800 North Capitol Street, NW Suite 790
Washington, DC 20002

Barry F. Lowenkron
Assistant Secretary
Bureau of Democracy, Human Rights, and Labor Department of State
2201 C. St. NW
Washington, DC 20520


Dear Chairwoman Gaer and Assistant Secretary Lowenkron,

I am writing to express concern about the treatment of the Ahmadiyya
in Pakistan.

One of my constituents has expressed concerns to me about the
treatment of the Ahmadiyya in Pakistan and I have enclosed her letter
for your review. I ask that you please respond to her concerns and
specifically identify any efforts taken by the United States to
protect the Ahmadiyya in Pakistan.

As a strong advocate for human rights - especially for the right. to
religious freedom - I am concerned by the longstanding persecution of
this population by the Pakistani government. Discrimination or
persecution on the basis of religion is unacceptable and should not be
tolerated.

As a leader in'humanxights, the-United States should work to promote
religious freedom - throughout the world. I encourage you to continue
your work in ensuring that religious sects, like the Ahmadiyya, are
allowed to practice their religion freely and without fear.

Thank you for responding to my constituent's concerns and I look
forward to a prompt response. Sincerely,


Russell D. Feingold
United States Senator

jakartapost : Ahmadiyah members seek return to homes

Ahmadiyah members seek return to homes
http://www.thejakartapost.com/detailnational.asp?fileid=20070207.G11&irec=10

MATARAM, West Nusa Tenggara: Approximately 20 members of the Ahmadiyah Islamic sect marched to the provincial legislative council building here to demand a return to their homes.

The protesters, mostly women and children from Ketapang hamlet in Lingsar district, West Lombok regency, are currently living in a transmigration center in Mataram.

"We want to return home. We are tired of living in the shelter," said one protester, Munaroh, on Monday.

She said life in the shelter had become harder since the West Lombok regency administration stopped providing the Ahmadiyah members with living allowances in January.

"They say the provincial administration will provide assistance, but we have yet to receive any help," she said.

There are 155 Ahmadiyah members taking refuge at the Mataram transmigration center. They have been there since last February, when they were forced from their homes in Ketapang by residents opposed to the supposedly un-Islamic nature of the sect's teachings. -- JP

Reuters : Pakistan sect members face religious hatred charges

http://in.today.reuters.com/news/newsArticle.aspx?type=topNews&storyID=2007-02-02T201155Z_01_NOOTR_RTRJONC_0_India-286164-1.xml&archived=False
Pakistan sect members face religious hatred charges

Fri Feb 2, 2007 8:20 PM IST

KARACHI (Reuters) - Pakistani police have charged three adults and two children, from a minority sect designated non-Muslim, for spreading religious hatred, an official said on Friday.

The five members of the Ahmadiyya community, including an 11-year-old girl and an 8-year-old boy, were caught reading and distributing children's magazines that contained offensive material, police said.

"We have registered a case against them ... they have obtained pre-arrest bails from a court," Shabbir Mohammad, a senior police official told Reuters by telephone from Chora Kalan, a village 150 km south of Islamabad.

"We are trying to recover more of these magazines," he said, adding the magazines spread hatred against other religions.

The sect was founded in Punjab by Mirza Ghulam Ahmad in 19th century India, and the Ahmadis do not regard Mohammad as the last prophet of Islam.

An amendment to Pakistan's constitution in 1974 declared that Ahmadis were not Muslims, and barred them from preaching or propagating their faith.

During military dictator President Mohammed Zia-ul-Haq's rule in the 1980s a series of changes to the penal code were made that became known as the anti-Ahmadi laws.

Ahmadis have long been victims of harassment and religious violence, often instigated by militant Sunni groups, according to a U.S. State Department report on religious freedom.

The community is centred around the town of Chenab Nagar in central Punjab province. Official figures for Ahmadis are unreliable as they have boycotted censuses since 1974, but they estimate their community at around two million, according to the State Department report.

Indonesiamatters : Ahmadiyah & Human Rights

Ahmadiyah & Human Rights

http://www.indonesiamatters.com/1055/ahmadiyah-human-rights/
January 30th, 2007, in Religion, Cities & Regions, Islam, Java, by Patung

The Human Rights Commission delivers a report on the persecution of the Ahmadiyah sect in recent years.

A report by the National Human Rights Commission (Komnas HAM, Komisi Nasional Hak Asasi Manusia) detailing attacks on the Jemaah Ahmadiyah Indonesia (JAI) sect in 2005 and 2006 has found that the group's members have suffered gross human rights violations.

The Ahmadiyah sect, originating in Pakistan, arrived in Indonesia in 1925 and for much of its history in Indonesia was largely unmolested. However in 1980 the Council of Clerics (Majelis Ulama Indonesia (MUI)) issued a fatwa against the sect declaring their brand of Islam a heresy. A year later a letter from the embassy of Saudi Arabia in Jakarta was sent to the head of the Islam section of the Department of Religion recommending that Ahmadiyah be banned by the government - three years after this the head of the Islam section of the Department of Religion penned an edict in which it was stated that Ahmadiyah was a danger to the nation and, again, heretical.

In the years after these events the position of the Ahmadiyah in Indonesia became increasingly weak and threatened. Unconcern about the existence of Ahmadiyah among some orthodox Muslims, or disdain and vague dislike among other orthodox Muslims, turned into outright hostility, sometimes leading to physical attacks on persons and property.

2005 was the worst year for Ahmadiyah in Indonesia ever. The following attacks on them were recorded:

• 18th February - vandalism of a mosque at Sintang, West Kalimantan.
• 28th June - vandalism of a mosque at Wajo, South Sulawesi.
• 8th-9th, 15th July - attacks on the Mubarak campus in Parung, Bogor, West Java.
• 26th July - threats against a mosque in Bandung, West Java.
• 27th July - vandalism of a mosque at Bogor.
• 29th July - forced closure of a mosque complex at Kuningan, West Java.
• 30th July - threats against members in Pamulihan, West Java.
• 2nd-11th August - threats against a mosque in Bogor, vandalism of a mosque and homes in Cianjur.

Many of the attacks which occurred in the following year, 2006, have been reported on this website, search Ahmadiyah.

Closure of the Ahmadiyah Mubarak campus in Parung, Bogor.

Following this surge of violence the Human Rights body established a special commission to handle the Ahmadiyah issue. The deputy head of this fact-finding body, MM Billah, said on the 25th of January that there was a pattern to the attacks. Once the formal declaration of heresy had been made against the Ahmadiyah small groups of people, organising and meeting at mosques or through religious associations, began public campaigns against Ahmadiyah mosques, by holding meetings or putting up banners, then made threats, and finally, once the masses had been inflamed, vandalism, burnings, and evictions were undertaken. The authorities tended to allow this behaviour, he said, or in some cases police and public order officials participated in it.

In the attacks on the Mubarak campus, and in the Kuningan incident, Billah said his report had managed to identify some of the key perpetrators. [1]

Meanwhile the head of the Fatwa Commission of the MUI, Ma'ruf Amin, was not pleased at the results of the report. He said Ahmadiyah was genuinely a heretical group and it could be understood if regular Muslims reacted badly to its existence.

He worried that the statement by Komnas HAM that attacks on Ahmadiyah were human rights crimes would only further inflame the passions of Muslims, and that therefore Komnas HAM was in fact provoking violence against Ahmadiyah. He advised Komnas HAM to revise their findings so as not to cause ill-feeling in society. [2]

1. ↑1 hukumonline
2. ↑2 vhr

BANTUAN BERAS DAN LAUK AHMADIYAH DISETOP

http://lomboknews.wordpress.com/2007/02/05/bantuan-beras-dan-lauk-ahmadiyah-disetop/

MATARAM - 31 orang anggota Jamaah Ahmadiyah Lombok mendatangi kantor Gubernur Nusa Tenggara Barat (NTB) di Mataram, Senin (5/2). Sebelumnya, secara terpisah, sebanyak 18 orang jamaah perempuan mendatangi Komisi I DPRD NTB yang ditemui Ali Ahmad dan Ahmad Taqiuddin Mansyur. Delapan orang pemuda lainnya ke Markas Polda Nusa Tenggara Barat tetapi tidak ada seorang pun pejabat yang menemuinya karena tidak bersurat terlebih dahulu.

Mereka yang didampingi oleh Direktur Lembaga Advokasi Rakyat untuk Demokrasi Taufiqurrahman, minta diizinkan pulang ke rumahnya di Dusun Ketapang Desa Gegerung Kecamatan Lingsar Kabupaten Lombok Barat setelah bantuan beras dan lauk pauk dihentikan oleh Bupati Lombok Barat. "Saya membantu mereka yang memerlukan perlindungan Negara. Mereka butuh bantuan makanan dan kesehatan," ujar Taufiq.

Ketua RT 11 Ketapang Gegerung Zainal Abidin, yang juga jamaah Ahmadiyah mengatakan para pengungsi sudah sebulan sejak Januari lalu tidak menerima bantuan beras dan lauk pauk. Di sana ada 34 kepala keluarga atau 137 jiwa yang terusir dari rumah mereka. Ini adalah kedelapan kalinya sejak 1998 mengalami pengusiran dari desa asalanya di Pancor Lombok Timur hingga sewaktu tinggal di daerah lain.

Semula setiap bulannya per jiwa menerima beras 7,3 kilogram dan setiap keluarga memperoleh mie, ikan kalengan, kecap untuk hidup di penampungan sementara di Asrama Transito Mataram. Sejak 4 Pebruari 2006, setahun lalu, mereka mengungsi karena rumah-rumah mereka dibakar oleh warga yang menolak keberadaan mereka.

Bupati Lombok Barat Iskandar melalui suratnya ke Gubernur NTB, tertanggal 18 Desember 2006 lalu menyatakan tidak mampu menanggung bantuan beras dan lauk pauk warga Ahmadiyah tersebut. "Apabila terus menerus akan membebani anggaran," kata Iskandar dalam suratnya. Karenanya untuk kelanjutan penanganannya diserahkan kepada Gubernur NTB. Guna menghindari yang tidak diinginkan, Iskandar juga meminta tidak diizinkan kembali ke Ketapang.

Sewaktu diterima Asisten I bidang Tata Praja Sekretaris Daerah NTB Sirojul Munir dan Kepala Biro Kesejahteraan Sosial dan Pemberdyaan Perempuan Wildan, mereka meminta hak warga negaranya dilindungi. Ketua Dewan Penasehat Ahmadiyah di NTB Syamsir Ali menyatakan sebagai warga Indonesia tidak diperlakukan sebagai kelompok minoritas. "Mau dikemanakan kalau tidak kembali ke rumah asalnya," kata Syamsir. Syahidin mengemukakan penderitaannya seperti belum merdeka karena masih merasa dijajah.  "Kami sudah bosan di asrama. Seperti burung dalam sangkar," kata Munawarah, 41 tahun, ibu empat orang anak. Sedangkan apabila diberikan izin pulang, bisa bekerja dengan tenang untuk mendapatkan nafkah. Suaminya, Sulaiman Damanik yang semula pengusaha kini menjadi pembantu pekerja bangunan. Bahkan ada yang menjadi tukang ojek.

Sebelumnya, Kepala Biro Kesejahteraan Sosial dan Pemberdayaan Perempuan Wildan mengemukakan adanya surat Wakil Gubernur NTB Bonyo Thamrin Rayes tertanggap 28 Maret 2006 yang ditujukan kepada Menteri Dalam Negeri, Menteri Agama, dan Jaksa Agung. Mengutip keputusan Majelis Ulama Indonesia yang menyatakan Ahmadiyah di luar agama Islam dan murtad, meminta larangan keberadaannya. Namun, seperti dikatakan oleh Asisten I Sirojul Munir, belum ada jawabannya. "Saat ini masih dalam proses penyelesaian," ucapnya.(supriyantho khafid)

Sukses Touring MKAI Bogor ke Pelabuhan Ratu

Kiriman email dari Rahman-Bogor

Berawal dari ide yang dilemparkan ke forum Kelas Ta’lim di rumah Syamsir Ali untuk mengadakan touring dalam memanfaatkan hari libur tahun baru 1 Muharam yang jatuh pada hari Sabtu, tanggal 20 Januari 2006, MKAI Bogor memprogramkan untuk mengadakan touring ke Pelabuhan Ratu. Maka Qaid MKAI Bogor, segera membentuk panitia kecil dan perencanaan yang matang, lalu dipublikasikan melalui SMS dan pengumuman di madding dan Mingguan Al-Fadhl. Touring yang merupakan touring perdana bagi MKAI Bogor ini rutenya adalah : Bogor – Pelabuhan Ratu – Warung Kiara – Parakansalak.

Hari Sabtu, tanggal 20 Januari 2007 pagi pukul 09.00 WIB, delapan belas orang khuddam Bogor dengan mengendarai sepuluh sepeda motor berangkat menuju Pelabuhan Ratu yang dipimpin oleh Amir perjalanan, Reska. Sebelumnya, rombongan dilepas dengan doa yang dipimpin oleh Bapak Mubwil Bogor.

Dengan kecepatan rata-rata 60 km/jam, rombongan touring MKAI Bogor transit di cabang Warung Kiara pada waktu menjelang zuhur dan disambut oleh Bapak Nizamudin (Qaid Daerah Sukabumi) di kediamannya. Setelah salat zuhur dijama’ ashar dan makan siang, rombongan langsung terjun kembali menuju pantai Pelabuhan Ratu. Di sana, para khuddam menikmati indahnya alam pantai sambil bermain sepak bola dan berenang.

Setelah puas menikmati indahnya alam ciptaan ALLAH SWT tersebut, rombongan meninggalkan pelabuhan ratu dan kembali ke Warung Kiara dengan membawa 10 kg ikan laut segar untuk dibakar di sana. Setelah tiba di Warung Kiara, rombongan melaksanakan salat Maghrib jama’ Isya. Kemudian acara dilanjutkan dengan malam akrab bersama khuddam warung kiara sambil menikmati ikan bakar di rumah Bapak Nizamudin.

Salat Tahajud yang merupakan bagian dari kehidupan Jemaat, tidak ke-tinggalan dilaksanakan oleh para khudam. Minggu dini hari, dipimpin oleh Bapak Mubaligh Irfan Maulana, rombongan melaksanakan salat tahajud berjamaah. Setelah salat subuh, dikarenakan ada rapat penting di Kebayoran, Bapak Mubaligh tidak dapat menyampaikan daras subuh karena harus bergegas menuju Kebayoran. Akhirnya, para khudam kembali beristirahat sejenak, dilanjutkan dengan sarapan pagi dan langsung menuju Parakan Salak pada pukul 08.30 WIB.

Di Parakan Salak, rombongan kembali menikmati indahnya alam. Kali ini para khuddam menyempatkan mampir ke danau Situ Sukarame sambil menyantap makan siang. Selanjutnya rombongan menuju mesjid Parakan Salak dan disambut oleh Ibu Mubaligh Tatang Hidayatullah, kebetulan Bapak Mubalighnya sedang rapat di Kebayoran.

Rupanya ada kekeliruan informasi, Beliau menyangka bahwa rombongan akan tiba di Parakan Salak pada hari Sabtu siang. Oleh karena itu, Ibu Ketua LI-nya sudah menyiapkan makan siang, namun sampai sore hari rombongan tidak juga datang. Jadi, hari itu Ibu Mubaligh dan pengurus tidak dapat memberikan pelayanan secara optimal. Amir perjalanan mengatakan agar tidak perlu merepotkan, dan transit ke Parakan Salak memang telah dijadwalkan pada hari Minggu siang. Namun, seolah tak mau mengecewakan para khuddam, jagung rebus dan ketan yang masih hangat pun tak luput disuguhkan kepada para khuddam. Setelah salat zuhur jama’ Ashar, rombongan pun berangkat dilepas dengan doa bersama dipimpin oleh Bapak Husban dari Lebak Sari yang kebetulan sedang ada di Parakan Salak.

Setelah menempuh perjalanan panjang, akhirnya rombongan tiba pulang di mesjid Al-Fadhl Bogor pada hari minggu sore pukul 16.00 WIB dengan selamat. Rasa lelah seolah tak dirasa karena rasa bahagia bisa melaksanakan touring bersama-sama saudara sesama ahmadi. Ini adalah kali pertama MKAI Bogor melaksanakan touring sepeda motor. MKAI Bogor merencanakan untuk kembali mengadakan touring pada bulan Juni atau Juli, pada musim liburan sekolah. Delapan puluh persen sepeda motor yang dikendarai pada saat touring kali ini adalah jenis bebek. Bukan tidak mungkin, di masa yang akan datang, MKAI Bogor mengadakan touring dengan mengendarai Harley Davidson. (Diaz / Rahman)