Saturday, March 31, 2007

The Riyadh Summit

Thursday, March 29, 2007

Al-Hayat leads its Riyadh-summit coverage with this:
High-level sources participating in the Arab solidarity summit that started yesterday in Riyadh told Al-Hayat that the summit "Launched a climate aimed at reclaiming Arab "qaraar" [word meaning in this case "firm decision-making power"], which in the past had been eroded in a way that led to a multiplication of foreign interventions and allowed the initiative to fall into non-Arab hands". And the sources added: "Exchanges in the sessions and between sessions all indicated a common desire to regain the initiative in all of the open files, from Palestine to Iraq, Lebanon, Sudan and Somalia, and this involves unifying our discourse in addressing the great powers, and also in addressing the neighboring states.

This atmosphere of taking back Arab decision-making powers appeared in the opening statement [of the Saudi king] ...when he said: "When credibility returns, a new wind of hope will begin to blow over the ummah, and we will not allow powers foreign to our region to design the future of our region. No flags will fly in Arab lands but Arab flags". And the king touched on the need to end the oppressive blockage against our brothers the Palestinian people, at the earliest possible time. And he took up too the "illegal foreign occupation" of Iraq, and the "hateful sectarianism which threatens the unity of its people".
The theme of the conference, in other words, according to Al-Hayat, was a common desire to see the Arab regimes take control of strategic decision-making in the region, with the implicit admission that their credibility in this had reached a very low ebb. On this reading, the reference to the illegal foreign occupation of Iraq was not really an about-face in Saudi policy vis-a-vis the Bush administration. Rather it was part of a attempt by the Saudi king to show leadership in permitting the Arab regimes to claw back some degree of credibility in the Arab world. The king "took up" the issue of the illegal American occupation of Iraq in the same way that he "took up" the problem of "hateful sectarianism" in that country, and the need to lift the Palestinian blockade: These are problems that have resulted from foreign interventions in our region (so goes this reading); we leaders have in the past been lax in allowing openings for these foreign interventions to occur; we recognize that; and from now on we will be making our own decisions, to roll this back and make sure this kind of thing doesn't happen again. Given the fact that the "foreign interventions" can be understood as Iranian in addition to American, this isn't a theme from which policy moves automatically flow. It is a general statement of principle.

Al-Quds al-Arabi, for its part, adds to its summit coverage this:
Israeli newspaper Yehdioth Ahrunoth reported on Wednesday that the Saudi Arabia, the US and Israel have held secret meetings at which they have drawn up a new proposal for solving the question of Palestinian refugees. The paper said this includes a proposal for financial compensation for refugees displaced in the 1948 war, in exchange for their staying in the countries where they currently reside. And the paper said the proposal would permit those who didn't agree [to the financial compensation offer] to return to Palestine. And it said the US and Saudi and other Gulf states would provice multi-billion-dollar financing to improve the quality of life of those who choose to stay in the countries where they now live.
The reporter doesn't comment on the YA report, limiting himself to background on the number of refugees involved, and so on. I haven't seen the YA story referred to anywhere else.

The Al-Quds al-Arabi lead editorial says the important practical effect of the Riyadh summit has been to initiate a new stage in the process aimed at Arab-country recognition of Israel, a crucial step, the editorialist says, in laying the groundwork for confrontation with Iran "whether political or military", in his words. Specifically, on the Israel-recognition question, the editorialist says this:
If reports are true about a joint meeting of the foreign ministers of the "international quartet" with those of the "Arab quartet", along with the contending parties Israel and Palestine, then we can expect the start of an unprecedented new round of normalization [of Arab states with Israel]. This is because the Arab quartet includes two states that don't currently have relations with Israel, namely Saudi Arabia and the UAE..."
Similarly, the editorialist says, the Rice meetings with Abbas and Olmert, quite apart from any substance, have had as their aim the further creation of a climate of opinion putting Israel on the side of the Arab states ahead of an eventual confrontation with Iran.

So there you have part of the assortment of Arab views on the Riyadh summit, from the regimes pulling up their socks to regain credibility (Al-Hayat), to another step in the adoption of Israel as an ally against Iran (Al-Quds al-Arabi).

The American coverage puts all of this in kids-story mode. While King Abdullah did call the US occupation "illegal", the NYT misleadingly implies this was some kind of a policy about-face, lifting it out of its context of overall self-criticism. The more-colorful Juan Cole writes: "King Abdullah is hopping mad to talk this way...It augurs ill for US-Saudi relations....[The king] is so angry he sounds a bit like Harith Al-Dhari, who is connected in some shadowy way with the Sunni guerillas fighting the US," focusing on this as if it was meant as a specific threat to the Green-Zone government.

1 comment:

Anonymous said...

Dear Sir,

The following issue can destroy ISLAM or ISRAEL; study it thoroughly to see if there is any truth to it.


If the child is an infant than the Judeo-Christian version becomes null and void and we are wasting our time and resources i.e. we could save trillions of dollars and create a more peaceful world rather than fighting against Islam the religion of Abraham, Moses, Jesus and Muhammad (peace be upon them all).


Please note this is not a competition between faiths but an attempt to decipher fact from fiction.

Genesis 21:14 Contemporary English version se below link;&version=46;
Early the next morning Abraham gave Hagar an animal skin full of water and some bread. Then he put the boy on her shoulder and sent them away.
GENESIS 16:16 And Hagar bore Abram a son; and Abram called the name of his son, whom Hagar bore, Ish’mael. Abram was eighty-six years old when Hagar bore Ish’mael to Abram.
GENESIS 21:5 Abraham was a hundred years old when his son Isaac was born to him.
At Genesis 22 Abraham had only 2 sons others came later.
The Quran mentions that it was Ishmael that was sacrificed hence the reference in genesis 22:2 your only son can only mean someone has substituted Ishmael names for Isaac!!
100 years old – 86 years old = 14 ADD 3 YEARS FOR ISSAC’S WEANING THAT WOULD MAKE ISHMAEL 17 YEARS OLD IN GENESIS 21:14-21
Carefully read several times the above passage and then tell me the mental picture you get between the mother child interactions what is the age of the child.
If the mental picture is that of a 17 year old child being carried on the shoulder of his mother, being physically placed in the bush, crying like a baby, mother having to give him water to drink, then the Islamic viewpoint is null and void.
Why is there no verbal communications between mother and (17 YEAR OLD) child?
GENESIS: 21:14 - 21 So Abraham rose early in the morning, and took bread and a skin of water, and gave it to Hagar, putting it on her shoulder, along with the (17 YEAR OLD) child, and sent her away. And she departed, and wandered in the wilderness of Beer-Sheba. When the water in the skin was gone, she cast the (17 YEAR OLD) child under one of the bushes.
Then she went, and sat down over against him a good way off, about the distance of a bowshot; for she said,
“Let me not look upon the death of the (17 YEAR OLD) child.” And as she sat over against him, the (17 YEAR OLD) child lifted up his voice and wept. And God heard the voice of the (17 YEAR OLD) lad; and the angel of God called to Hagar from heaven, and said to her, “What troubles you, Hagar?
Fear not; for God has heard the voice of the (17 YEAR OLD) lad where he is. Arise, lift up the (17 YEAR OLD) lad, and hold him fast with your hand; for I will make him a great nation.” Then God opened her eyes, and she saw a well of water; and she went, and filled the skin with water, and gave the (17 YEAR OLD) lad a drink.
And God was with the (17 YEAR OLD) lad, and he grew up; he lived in the wilderness, and became an expert with the bow. He lived in the wilderness of Paran; and his mother took a wife for him from the land of Egypt.
The age of Ishmael at this stage is crucial to the Abrahamic faiths. If he is 17 than the JUDEO/CHRISTIAN point of view about the Abrahamic covenant is correct.
This has devastating theological consequences of unimaginable proportions.
This makes the conflict between Ishmael and Isaac and their descendants a work of fiction.
I would strongly suggest it is clear cut case of racial discrimination and nothing to do with god almighty. The scribes have deliberately tried to make Isaac the only son and legitimate heir to the throne of Abraham??
Please can you rationally explain this anomaly?
I have asked many persons including my nephews and nieces - unbiased minds with no religious backgrounds but with reasonable command of the English language about this passage and they all agree that the child in the passage is an infant.
For background info on the future religion of mankind see the following websites: (MUHAMMAD IN THE BIBLE),,31200-galloway_060806,00.html George Galloway media appearances (ISRAELI HOLOCAUST AND WAR CRIMES) (BIBLE, QURAN and SCIENCE) ANTI-WAR (EVOLUTION DECEIPT)

HOLY QURAN CHAPTER 37 verses 101 - 122
101. So We gave him the good news of a boy ready to suffer and forbear.
102. Then, when (the son) reached (the age of) (serious) work with him, he said: “O my son! I see in vision that I offer thee in sacrifice: Now see what is thy view!” (The son) said: “O my father! Do as thou art commanded: thou will find me, if Allah so wills one practising Patience and Constancy!”
103. So when they had both submitted their wills (to Allah., and he had laid him prostrate on his forehead (for sacrifice),
104. We called out to him “O Abraham!
105. “Thou hast already fulfilled the vision!” - thus indeed do We reward those who do right.
106. For this was obviously a trial-
107. And We ransomed him with a momentous sacrifice:
108. And We left (this blessing) for him among generations (to come) in later times:
109. “Peace and salutation to Abraham!”
110. Thus indeed do We reward those who do right.
111. For he was one of our believing Servants.
112. And We gave him the good news of Isaac - a prophet,- one of the Righteous.
113. We blessed him and Isaac: but of their progeny are (some) that do right, and (some) that obviously do wrong, to their own souls.
114. Again (of old) We bestowed Our favour on Moses and Aaron,
115. And We delivered them and their people from (their) Great Calamity;
116. And We helped them, so they overcame (their troubles);
117. And We gave them the Book which helps to make things clear;
118. And We guided them to the Straight Way.
119. And We left (this blessing) for them among generations (to come) in later times:
120. “Peace and salutation to Moses and Aaron!”
121. Thus indeed do We reward those who do right.
122. For they were two of our believing Servants.

Therefore the claim that god gave the land to Israel is destroyed without the need of any WMD’s.
HADITH Volume 4, Book 55, Number 583: Narrated Ibn Abbas:
The first lady to use a girdle was the mother of Ishmael. She used a girdle so that she might hide her tracks from Sarah. Abraham brought her and her son Ishmael while she was suckling him, to a place near the Ka’ba under a tree on the spot of Zam-zam, at the highest place in the mosque.
During those days there was nobody in Mecca, nor was there any water So he made them sit over there and placed near them a leather bag containing some dates, and a small water-skin containing some water, and set out homeward.
Ishmael’s mother followed him saying, “O Abraham! Where are you going, leaving us in this valley where there is no person whose company we may enjoy, nor is there anything (to enjoy)?” She repeated that to him many times, but he did not look back at her Then she asked him, “Has Allah ordered you to do so?” He said, “Yes.”
She said, “Then He will not neglect us,” and returned while Abraham proceeded onwards, and on reaching the Thaniya where they could not see him, he faced the Ka’ba, and raising both hands, invoked Allah saying the following prayers:
‘O our Lord! I have made some of my offspring dwell in a valley without cultivation, by Your Sacred House (Kaba at Mecca) in order, O our Lord, that they may offer prayer perfectly. So fill some hearts among men with love towards them, and (O Allah) provide them with fruits, so that they may give thanks.’ (14.37) Ishmael’s mother went on suckling Ishmael and drinking from the water (she had).
When the water in the water-skin had all been used up, she became thirsty and her child also became thirsty. She started looking at him (i.e. Ishmael) tossing in agony; She left him, for she could not endure looking at him, and found that the mountain of Safa was the nearest mountain to her on that land.
She stood on it and started looking at the valley keenly so that she might see somebody, but she could not see anybody. Then she descended from Safa and when she reached the valley, she tucked up her robe and ran in the valley like a person in distress and trouble, till she crossed the valley and reached the Marwa mountain where she stood and started looking, expecting to see somebody, but she could not see anybody.
She repeated that (running between Safa and Marwa) seven times.”
The Prophet said, “This is the source of the tradition of the walking of people between them (i.e. Safa and Marwa). When she reached the Marwa (for the last time) she heard a voice and she asked herself to be quiet and listened attentively. She heard the voice again and said, ‘O, (whoever you may be)! You have made me hear your voice; have you got something to help me?”
And behold! She saw an angel at the place of Zam-zam, digging the earth with his heel (or his wing), till water flowed from that place. She started to make something like a basin around it, using her hand in this way, and started filling her water-skin with water with her hands, and the water was flowing out after she had scooped some of it.”
The Prophet added, “May Allah bestow Mercy on Ishmael’s mother! Had she let the Zam-zam (flow without trying to control it) (or had she not scooped from that water) (to fill her water-skin), Zam-zam would have been a stream flowing on the surface of the earth.”
The Prophet further added, “Then she drank (water) and suckled her child. The angel said to her, ‘Don’t be afraid of being neglected, for this is the House of Allah which will be built by this boy and his father, and Allah never neglects His people.’
The House (i.e. Kaba) at that time was on a high place resembling a hillock, and when torrents came, they flowed to its right and left. She lived in that way till some people from the tribe of Jurhum or a family from Jurhum passed by her and her child, as they (i.e. the Jurhum people) were coming through the way of Kada’. They landed in the lower part of Mecca where they saw a bird that had the habit of flying around water and not leaving it.
They said, ‘This bird must be flying around water, though we know that there is no water in this valley.’
They sent one or two messengers who discovered the source of water, and returned to inform them of the water. So, they all came (towards the water).” The Prophet added, “Ishmael’s mother was sitting near the water.
They asked her, ‘Do you allow us to stay with you?” She replied, ‘Yes, but you will have no right to possess the water.’ They agreed to that.”
The Prophet further said, “Ishmael’s mother was pleased with the whole situation as she used to love to enjoy the company of the people. So, they settled there, and later on they sent for their families who came and settled with them so that some families became permanent residents there.
The child (i.e. Ishmael) grew up and learnt Arabic from them and (his virtues) caused them to love and admire him as he grew up, and when he reached the age of puberty they made him marry a woman from amongst them.