-- PRESS RELEASE –
Accomplishment of Missions
Dr. Malik Sardar Khan
I am a devout Muslim, with a zeal for international peace and service to humanity for a better world. Opportunity dawned for the fulfillment of these ambitions when I became the Representative of Motamar Al-Alam Al-Islami (World Muslim Congress) to the United Nations, where I could play many constructive roles. Operating under the inspiring leadership of Motamar’s Secretary-General, Dr. Inamullah Khan, with lofty ideals in my mind, I was comfortably adjusted among all the UN-affiliated international organizations with two goals in mind. First, to build bridges between the United States and the Islamic world. Second, to build bridges between the United Nations and the Muslim world and between the Muslim world and the non-Muslim world. Between of my background between the Eastern and Western worlds and education in Judaism, Christianity, and Islam, I felt myself suited for the task, and later on I became acquainted with Buddhism, Hinduism, Sikhism, and other beliefs. Among other things, as reduction of tension among peoples was high on the United Nations agenda, I began to cogitate on the issue. As innately a person of accordance and amicability, I searched all possible avenues of bringing communities, groups, and nations together, finding mostly fragmented trends in the way.
In early 1968 it occurred to me that “interfaith dialogue” might prove to be a potent vehicle to generate a climate of mutual understanding among different sections of society, upon which other workable factors could subsequently be added to broaden its appeal. First introduced to the World Muslim Congress itself and launched under its gracious aegis, my wife and I busied ourselves to spread the message all around, with high expectations starting in 1973.
In our work in Japan between America and Japan, the State Department granted me the opportunity to have my first diplomatic work. As a proud U.S. citizen, I praised the Constitution of the United States of America and declaring Japan equally giving opportunity to all faiths to practice their religion freely, H.E. the then-U.S. ambassador to Japan appreciated my remarks and let me promulgate the declaration. As a result of my work, with my singular efforts, the World Muslim Congress was bestowed the prestigious Niwano Peace Prize and equally the Templeton Award for Progress in Religion.
Right on that work our organization, Muslim Educational, Cultural, and Cooperative Association (MECCA) was granted 501(c)(3) status, and this status created a platform in the United States of America, the land of opportunity, where again H.E. the U.S. ambassador to the United Nations, with his kind efforts, got DPI and ECOSOC and others status for our organization, the World Council of Muslim Communities. Through this status, the organization has done accomplishments second to none. It was owing to the same status that during President Clinton’s administration, I was able to save Pakistan from being declared a terrorist state. Unfortunately, other people tried to steal this accomplishment as their work, but my intellectual property was always protected by the U.S. Ambassador, State Department, and other authorities as I was a bona fide U.S. citizen and worker for peace.
In 1983 I went to Mexico City for the United Nations Population Conference. One of the major topics under discussion was abortion. I offered the hand of friendship with the Holy See and ran a dialogue. This dialogue with the Holy See was the first of a series of dialogues on various issued that I ran with the Holy See representative at the United Nations. Dr. Nasseef also conducted a direct dialogue with the Pope at the Vatican. The photo of the Pope and Dr. Nasseef together can be seen on the Gallery page of this website.
Dr. Nasseef took over as chief of Muslim World League in 1988 and came to a conference in New York. In that very conference at the Muslim World League office, their post-conference meetings brought the two of them very close. Dr. Khan and Dr. Nasseef have jointly accomplished very prominent works, including formation of the World Council of Muslim Communities, an organization that has provided a vital platform for dissemination of ideas throughout the Muslim world and the non-Muslim world as well. Another prominent joint accomplishment was the production of the constitution of World Muslim Congress by Dr. Nasseef and Dr. and Mrs. Malik Khan.
So the mission of congeniality among different factions continued with greater vigor and fervor in a generally conducive environment, which seemed to be a cradling serenity and harmony. Nations were living in a cooperative spirit, with closer ties of amicability, looking forward to a better future for all. A state of tranquility and security prevailed, generating senses of cordiality and confidence, as well as of mutuality and interdependence. Engaged in their respective pursuits, people were happy, moving freely from place to place. Industrial production, commercial activities, financial transactions, communication proprieties, and social connectivities were booming. Flourishing in an atmosphere of cooperation, prospects of leisure, entertainment, sport, tourism, and education were on the increase. Within these hopeful conditions, mankind got busy to achieve the United Nations Millennium Development Goals (MDGs), dreaming to make the twenty-first century a golden age for everyone. Showered with the rain of goodwill and good faith, global serenity had become a reality under which the promises of the “interfaith dialogue” had been considerably heightened.
Saddam Hussain’s Iraq entered into Kuwait in 1990 and crippled the country and its population. Saudi Arabia, its neighbor and friend in need, stood with Kuwait as if Saddam had attacked Saudi Arabia. Multiple conferences were arranged around the globe to combat this new situation. The Conference on the Current Situation in the Gulf, held in Makkah under the ultimate wisdom and dynamic leadership of Dr. Abdullah bin Omar Nasseef under the guidance of His Imperial Majesty King Fahd, took place. I was assigned a key role in that conference. A very successful conference, it changed the Middle East order dynamically, and the Gulf Cooperation Council (GCC), a loose union of Arabian Peninsula countries, every country independent with its own sovereignty yet with common goals, came into existence.
Episode of Nine-Eleven
All of a sudden, the episode of Nine-Eleven (9/11) occurred, which immediately destroyed the existing paradise of hopes and aspirations, ruining the garden of beauty and elegance on Earth. The edifice of grace and grandeur momentarily collapsed, supplanted by the wilderness of despair and destitude, with the crescendo of unending lashes and bolts. The acts of callous terrorism and tough anti-terrorism measures turned the world instantly into a fireball of mistrust and antagonism, enveloping the planet with the clouds of gloom and mists of agony, casting all over the pall of pessimism and hopelessness. The consequences were utterly degenerative, fragmenting the human society and fractionalizing the progressive élan, while radicalizing human thought and poisoning human deed. In the fouled climate of negativism and depression, drastic actions and violent attacks were blankly seen as the only possibilities and feasibilities at hand, dipping the planet to its lowest ebb and causing the light to fade into the blighted eclipse. Scenes of ruin were everywhere, with no sign of recovery or tinge of salvage.
Within this depressing situation, I was acutely disillusioned and bitterly disoriented, crying in despair and praying for relief. Emotionally tense, unable to eat and drink, I was at the verge of chronic unconsciousness. Deranged and spent, drowned in the ocean of helplessness and sunk into the abyss of hopelessness, I was in search of solution and salvation. But none was in sight. In a virtual state of dilemma, I was beating my head and pounding my heart with persistent agony.
Yet during the condition of profound anxiety and sincere supplication, a glimpse of enlightenment appeared. Encouraging me not to lose heart, to be courageous and optimistic, it advised me to explore solace in meaningful relationships with communities in the form of tried modalities.
Reversion to Interfaith Dialogue
To me the “tried modalities” were the “interfaith dialogues”. So I turned back to my familiar grounds, about which I began to seriously contemplate. But how to revive, modify, and apply those practices in the current dilemma were the boggling questions to be answered before taking any definite action.
Soon an opportunity occurred. While I was in the midst of these cogitations, the Saudi government decided to send the Grand Mufti, Salih bin Mohammed Al-lahiddeen, Chairman of the Supreme Judicial Council, to Washington to sermonize on the Islamic conviction for global peace and harmony. Emphasizing the Divine tenets of tolerance and coexistence, he suggested possibilities of building bridges between the Islamic world and Western society in order to heal the wounds of the 9/11 episode. As a follow-up, the Saudi government caused through its Advisor, Dr. Abdullah bin Omar Nasseef, to send the above-mentioned sermon to its Ambassador in Washington, Prince Bandar bin Sultan, to convey the text to me for its wide dissemination.
With this propriety in my lap, I advanced it in two effective ways. Firstly, I propagated the sermon’s ideas of better understanding among all communities by intensive discussions in the public as well as private sector, thereby creating thorough awareness all around. Secondly, by producing a similar version of my own, I condemned the 9/11 incursion and advocated reconciliation among all concerned. Dispatched overnight all over the world through both print and electronic media, I ensured its dissemination universal and instant. As such, over the next few days, the message went viral, having been taken over by a wide-spread span of local to global media. I was recognized by an association of world jurists and the World Conference and Religions and Peace, and my work played a role in the Quito Accords. This made the legacy of Dr. Nasseef and me as instant celebrities.
So accomplished, my promotional efforts were landed broadly, near and far. Specially, the U.S. government and its specialized agencies, (e.g., FBI, Homeland Security) received them with encouraging ovation, expressing hope for positive results. Similarly, they were endorsed by the United Nations as constructive moves for international solidarity.
Thus bolstered, while still looking for new opportunities to advance the professed tasks, Dr. Abdullah Nasseef and I were invited to the World Parliament of Religions at Barcelona in 2004. There Dr. Nasseef presented a paper on “Tolerance and Solidarity for All Religions,” which made a remarkable impact. As I refined and broadened it further, in a dynamic form, it became a popular hit on the subject. As such, it was reproduced widely in numerous newspapers, magazines, and journals. Along with this, all my previous articles were also subsequently published, inciting an elated demand for their use. Every time afterwards I revised or renewed an article, putting it on website, it was added to archives.
In these moments of excitement when our concept of “tolerance and solidarity” were making headway and the United Nations was considering the prospects of “East-West Dialogue,” I was looked upon as the prospective harbinger to contribute to this cause. When I met the then-General Assembly President, Jan Eliasson, in 2006, elucidating the essence of the visionary concepts, their validity and value were immediately recognized. Accordingly, I was implored to produce a congenial account of the sublime notions, to be published in the United Nations Chronicle. When the composition so appeared, the United States representative, among others, was deeply moved by the profoundness of the ideas, declaring in a fit of emotion its innate exaltation. Recognizing its worth as a piece of intellectual property, he counseled for its protection against plagiarism. Besides this, many magazines and journals, having picked it up, ardently carried out its themes further.
Thus augmented and approved, my work on human “tolerance and solidarity” was continuously expanding in popularity and recognition as well as in its contribution and usefulness. It was additionally spurred during the administration of Dr. Abdullah Nasseef as President of the Motamar, opening fresh vistas for dialogues for the betterment of humanity, comprising all civilizations and societies. Following the footsteps of his celebrated grandfather as a harbinger of Saudi Arabia’s peaceful transition during the regime of King Abdulaziz Al-Saud to unite the country and become the Custodian of the Haram at Makkah, Dr. Nasseef also gave a new lease on life to the Congress and heightened its causes. Because of his innovative mind and my untiring exertions, the tolerance and solidarity program marched forward with leaps and bounds. It is during this ultra-progressive period that the program’s real shape emerged, broadening its encompassment and redefining its functionality. The World Council of Muslim Communities undertook extra responsibilities, doubling the program’s capacities, while invigorating its workability. Courtesies of some friendly governments (e.g. Saudi Arabia, the United States) and their functionaries, (e.g. H.E. the Saudi Ambassador to the United States Adel Ahmed Al-Jubeir) were available to readily provide the necessary diplomatic support and operative facilities. The program so evolved was to serve “all communities” irrespective of their origin, physiognomy, pursuit, and orientation.
Sri Lanka has provided an example of what miracle an imaginative dialogue, filled with sincerity and goodwill, can do. Sri Lanka is a pioneering example of peaceful coexistence as a multi-religious nation with a predominantly Buddhist population followed by a large Muslim minority and a small Christian section. Living in a state of distrust, tension, and feud for a long time, meaningful inter-community dialogues have brought them together to offset the climate of antagonism and fear, while generating an air of mutual understanding, cordial relationship, and productive cooperation. As a result, humanity and merit became the only criteria for individual and communal treatment, with equal rights and opportunities for all. It is on this basis that the whole country is now on the footing of unity and equality for all, majority as well as minority, without distinction. To demonstrate this, it is enough to cite that in the Democratic Republic of Sri Lanka, as many as six to eight ministries are held by the Muslim minority in the Buddhist majority, providing a role model for others.
Transforming a strife-torn country into a united front was certainly an occasion to celebrate. Indeed, these dialogues have furnished a venue where the government officials, civil dignitaries, public functionaries, social workers, ecclesiastical leaders, and professional groups have praised one another.
The credit goes to President Mahinda Rajapaksa, Prime Minister D. M. Jayaratne, Parliamentary Speaker Mohamed Hanifa Mohamed, and his son Husain Mohamed, for holding the great interfaith conferences under our aegis, producing positive results.
Once their institutionality was established and their efficiency recognized, the “interfaith dialogues” continuously changed their physiognomy, having been flexible in their meaning and enlarged in their scope. So long as they could bring peace and harmony among peoples, variations in connotation were insignificant. With the assumption of different names (e.g., interfaith, intercommunity, global, world), while purposeful in end, they came to be used by states, organizations, associations, groups, and individuals.
Thus, deployed by different entities in varying situations, with altering themes, the concept of interfaith dialogue has been found to cover a very extended spectrum of peaceful human endeavors. For instance, by its creative initiatives, Saudi Arabia gave birth to worldwide interfaith dialogues. By adapting reasonably valid evolving trends, they not only charged themselves with a greater force and appeal, but also produced lasting impressions and better consequences. Likewise, from the good offices of Foreign Ministers of the Organization of the Islamic Conference (OIC), opportunities were proffered worldwide to explore possibilities of imaginative ways to usher in a long-lasting peace, which opened new avenues for reliable intercourse among nations.
In the same vein, with his thoughtful step, Dr. Abdullah Al-Mohsin Al Turki, in cooperation with the International Islamic Council for Da’wa and Relief (IICDR), Academy of Ejaz-ul-Quran, and the Muslim World League, started holding conferences on relevant topics around the world to create mutual understanding and tolerance among different peoples. As catalyst, these parleys (e.g. Madrid, New York) generated both awareness of the concept and incentive for its support. Additionally, Dr. Al-Turki’s deputies, Dr. Abdullah Abdul Rahman Al-Zaid, Shaikh Inayatullah Rehmatullah, and Dr. Hussain Al-Ahdal, have been ardently supportive of our work in their individual capacities by advancing the publication of literature. These efforts did certainly popularize the underlying concepts of mutuality and interdependence within the overriding context of tolerance and solidarity.
I am also thankful to Dr. Jamal Hayat, Dr. Adnan, Dr. Essam Shaikh, Dr. Omar Nasseef, Dr. Mohammed Nasseef, Syed Abdulaziz, Shaikh Abdulrahman Al-Fakih, Dr. Daudah, Shaikh Hatim, Dr. Hadi Al-Tahir, Dr. Syed Inayatullah, Abdul Hafeez, Dr. Adnan Katib, Dr. Abdullah Burrie, Dr. Salman Al-Saloumi, Dr. Saad Qureshi, Dr. Faiz Qureshi, Dr. Abdo Yamani, Dr. Fahd Al-Nisar, Abdul Latif, Mansour Attar, Dr. Shaikh Musleh, Dr. Abdul Sattar Abu Talib, Abdulaziz Nasseef, Ibrar, Allah Baksh, Dr. Mohammed Anwar Al-Naqi, HRH Turki bin Faisal bin Abdulaziz, Khalid Khan, Shaikh bin Saleh Mayuti, and Dr. Tanveer Zaman. All of these lovers of peace have in one way or another facilitated my work during my visits to Saudi Arabia and around the globe.
Accordingly, following the lead of these conferences, the King Abdullah International Dialogue Center has been established at Vienna under the able Secretary-Generalship of HE Faisal bin Abdul Rahman bin Muammar, for the general purpose of achieving global peace and harmony. Operating within the motto of “tolerance and solidarity for all religions,” i) it holds its own conferences on pertinent subjects (e.g. in Madrid, New York, Saudi Arabia), ii) offers opportunities of participation in these gatherings to all religious groups; and iii) provides facilities to all religions to hold their own interfaith dialogues.
On top of all this, as a measure of reform and service to humanity, King Abdullah brought thirty women representatives to the Saudi Shura (Parliament), thereby adding a significant socio-political dimension to the very fabric of Saudi society.
Similarly, King Fahd bin Abdulaziz of Saudi Arabia initiated the “Peace Dialogue” along with President Barack Obama of the United States through the good offices of the Secretary of State, Hillary Clinton. This was able to carry out successful inter-community conversations around the world, establishing strong bases of peace and cooperation.
U.S. President Obama himself undertook daring moves, though his historic visit to Egypt and Saudi Arabia, which gave rise to worldwide interfaith dialogues that have produced positive consequences globally.
These have been followed by U.S. Secretary of State John Kerry, who, having taken the ball, has been running all over the world for the cause of sustainable peace. Exerted ceaselessly, its impact has been substantially affirmative all over the continents.
Thus, undertaking different issues, operating in various milieus, and dealing with heterogeneous personalities, the pursuit of projects has generally been very trying. But sincerity, persistence, and sustenance being the hallmarks of our workability, our success rate is very high. Every step, therefore, being a punch of forward move, it adds to our triumph in the annals of peace and security. Some issues are easily conceptualized and readily executed, while others require varying degrees of exertions for acceptance and implementation. Certainly they are tough in both perceptibility and performance. In such matters, depending on the combination of dominating factors, progress is usually slow (e.g., questions pertaining to disarmament, especially of weapons of mass destruction.)
American Islamic College
My involvement, however, does not stop here. Despite my deep commitment to the realm of interfaith dialogue, I have equally indulged in other worthwhile pursuits. One of such endeavors has concerned American Islamic College, established by the Organization of the Islamic Conference (OIC) for the purpose of communal education. Situated at a prime location in the center of the city of Chicago, it was put under the supervision of an ostensibly a loyal group of persons (viz., Shahid Hussain, Abdul Wahab, and Kolash, et al.)
As the representative of World Muslim Congress, I was watchful of College affairs from its very inception. As the College was apparently not working properly, I got suspicious to the extent of making inquiries about the real solution. I therefore decided to go to Chicago and make a thorough survey of the matter at the spot. In order to probe into the facts, I had to work very hard, running around and meeting the people at my own expense. Though there was a severe resistance against my involvement, to the extent of outright hostility, I continued boldly to unearth the truth through repeated series of investigations. Prima facie, there seemed to be a gross abuse of the institution on all levels. First of all, there was no trace of education in and around the College, for which it was created. Fake lists of nonexistent students, teachers, and functionaries were made, while the ledgers of their fees and salaries were falsely produced. Secondly, the buildings were rented out and the monies drawn were gulped by some swindlers within the College administration, OIC traveling staff, and other intermediaries for personal luxuries. Thirdly, under-the-table deals for the sale of the property were in progress, while big chunks of money were promised to pillagers. Buyers and sellers, loaded with gifts and participating in entertainment parties, were coming and going back and forth. Everybody appeared to grind his own axe, and the College appeared to be used as a pawn for personal interest and aggrandizement. Accordingly, the properties were put on sale three times. Taking great risks repeatedly, it was I who courageously intervened and stopped the sordid deals each time, saving the College from being swallowed by the swindlers. Fourthly, one of the managers, Mr. Kolash, even mortgaged the premises for one million dollars and ran away with the proceeds. But I pursued him to retrieve the properties from his clutches. Fifthly, the College administration as a whole was either lax or was uninterested or had their own interest in letting the discrepancies happen. Sixthly, even the OIC Secretary-General and his staff, who came during the period of abuse, seem to have ignored the problems and let the misdeeds continue to occur.
Despite all these difficulties and complexities, I persisted in carrying out an in-depth investigation of the College affairs, finding the mass-scale abuses on all counts, in which the institution was besieged from its very inception in the hands of greedy people treating it merely as a piece of realty for their own gains, rather than as the place of learning for which it was established. On the basis of these vanities, I produced a comprehensive report on my findings, which was duly submitted to the concerned heads of state and the OIC Governing Body for remedial measures.
While no action was taken on the report, abuses continued as usual. The miscreants settled the case for nothing and the funds received were misappropriated, while the College was turned into a wasteland.
Yet even though they did not let me participate in their proceedings as a legitimate delegate, I persisted at my own expense as a code of my duty to save the College from being destroyed and to put it back to its destined position.
It was then that I brought Mr. Sharifuddin Pirzada, the former Secretary-General of OIC, to Chicago to set the things straight. With strenuous efforts on our part, the Court took away the mortgaged properties from the custody of Mr. Kolash and put them back into the hands of OIC. Finally, Dr. Abdullah Nasseef, with his active intervention, was able to bring a million dollars from HRH Prince Sultan to salvage the college from further exploitation and place it back to its noble pedestal as an academic institution. Now, as the newly elected OIC Secretary-General, HE Ayaz Madani, will be taking over in 2014, the College is expected to have a brighter future as an educational establishment. I am committed to give my full support and watchdog efforts to facilitate this new, dynamic leader. We pray to the Almighty for his success in putting this College on the right course for which the dream was sought for the benefit of the community.
Moreover, I have been deeply committed to community services of various kinds and the provision of day-to-day necessities to the common people. This activity has not only been highly useful to the helpless and the needy, but has also been extremely rewarding to the provider. Besides, it has safeguarded the innocent folks from scandalous deceptions of mischievous practices in society. My services are offered free of charge to all in need, regardless of their origin or adherence. Accordingly, I have conducted birth rites, have done marriage counseling, have performed weddings, have undertaken funeral formalities, and have given guidance in other religious rituals.
Many people from far places, including many dignitaries and highly placed individuals, because of my commitment to safeguard the woman’s right, the unborn child’s right, and the future of the woman in the marriage by putting everything in writing and requiring the legal marriage license, have approached me for these services. I hold no expectation of return from anybody. While I am careful in general to ensure due rendering of formalities, I take special caution to protect the safety and honor of many poor family daughters from dubious entanglements. By putting my life on the line to operate truly non-profit charities purely for the welfare of the people, these activities have had meaning and purpose for human ingenuity.
Jealousies and Accusations
However, despite these open dialogues, heartfelt reforms, and charitable deeds, my good work has never been free from jealousies, accusations, and attacks. Firstly, during my interfaith activities, some persons misunderstood my mission, and irrelevant things were attributed to my person. Vulgarities which were neither morally correct nor factually true were put on websites against me. Neither my thoughts nor my deeds have ever been even marginally connected with the Nazi government or any of its affiliates, yet my name was associated with such falsehoods. In the same manner, I have been blamed for my supposedly intimate relationship with the late Motamar president Dr. Diwalibi, while we were always at daggers drawn against each other. Neither he liked me nor was I fond of him. Indeed, it was I who caused his impeachment in 1988, in order to bring a more honest and dynamic president in his place.
When I was given the task to build bridges of understanding between communities and build a better relationship between the U.S. and Saudi Arabia, I found that International Islamic Relief of Saudi Arabia (IIROSA) was associated with the wrong organization for no rhyme or reason, which was causing problems to make our dynamic work of IICDR, World Muslim Congress, Muslim World League, and World Council of Muslim Communities. I had no choice other than to separate IIROSA from a group which took over their building and their monies, and a lawsuit was in court which neither I am party to or have anything to do with. I decided that clearing and separating IIROSA from this will give us a clear network, and we would be able to build better relationship for our desired goals for which we had been working for a long time. This effort succeeded, and I have nothing whatsoever to do with all those names, players or people. I have clearly established a clean, neat dialogue and the relationship between the two worlds for the benefit of humanity at large.
Similarly, my name has been mischievously associated with that of Dr. Hamid Al-Refai, which is utterly wrong. In truth, I had nothing to do with him, his organization, or his activities. Nor did he come close to my programs. Indeed, our views as well as interests clashed with each other. On the whole, all the jealousies which have been directed toward me and all the accusations that have been leveled against me are merely notorious fabrications, devoid of the slightest credibility of their own.
Mr. Majdy Wardah was another one, whom I never knew and with whom I never had any association or connection. He neither represented us nor was a party to any of our programs.
Secondly, with respect to American Islamic College, I have been unjustly accused of undue interference in OIC and College affairs. This is also an unsustainable blame. As a matter of fact, as the representative of World Muslim Congress, which was both a founding member and a trustee and observatory status member of OIC as well as a member of the College governing board, I was only performing my legitimate and authorized duties in the best interest of the two institutions. As was ultimately substantiated and unfailingly proved, the College was surrounded by misdemeanors, and it was the very intervention of mine that saved the integrity, honor, and prestige of the two institutions. The corrupt and degenerate accusers nevertheless had to be against my interference, for it destroyed their dubious, though lucrative, plans against the College properties.
Thirdly, as regards the community services, my deeds were for the public good as widely recognized. However, they were naturally in the way of the miscreants who earned their bread by deceiving and exploiting the poor and the innocent. So, in order to clear the path of their misdeeds, they conspired to get rid of me by eliminating my physically. Accordingly, an assassination attempt was fomented against me. At an opportune moment I was attacked with a heavy iron rod, which landed on my head, causing severe injuries. But, by the grace of God, my life was spared and I am still alive, while most of those who conspired to assassinate me are already in their graves and all of them will face Allah Subhanahu wa Ta`ala.
My organizations and I have been ardently engaged in the service of mankind through our sincerest exertions. These have been joined in by the support of friendly governments, intergovernmental organizations, non-governmental organizations, academic institutions, research centers, philanthropic foundations, publishing establishments, news media, and committed individuals. This way, we are able to deal with a myriad of issues faced by the world (e.g., peace and security, ecology and environment, human rights and humanitarian affairs, disaster relief, disarmament and arms control, preservation of species and communities, conservation of resources and amenities, protection of cultures and civilizations, stabilization of weather and climate, promotion of human coexistence and cooperation).
My organizations, Dr. Abdullah Nasseef, I are open to all noble ideas and deeds for the betterment of humanity and its environment. We are thus honestly receptive to any appeal for help and any offer of cooperation. For acquaintance of my work, information on my websites and publications is given below.
Websites: http://www.worlddialogue.net, http://iicdr.org
The 21st Century and Islam
Enabling the Disabled to Enjoy a Normal, Happy Life
Islam – the Religion of Peace
Islam – the Spiritual Wayof Life
Islam and Buddhism
Islam and the Environment
The Islamic View of Drama and Religion
Religious and Moral Dimensions of the HIV/AIDS Pandemic
Response to the Events of September 11th
Statement on the International Peace Vigil
Statement on the Prevention of Alcoholism and Drug Dependency
Statement on the Visit of Pope Benedict
Tibb-e-Nabvi: Prophetic Medicine
Tolerance and Solidarity
United Nations Special Days
Vision of Globalization
I have also produced several books.
In Refutation of Falsities against the Noble Person of Dr. Abdullah Nasseef, the Secretary-General of International Islamic Council for Da’wa and Relief (IICDR)
Dr. Malik Sardar Khan
As one of the brightest jewels of the Saudi nobility, keeping his familial traditions of paramount profile of public service alive, Dr. Abdullah Nasseef has been playing highly constructive roles in consolidating the Muslim society and serving the human élan. With his personal ingenuity and humanitarian passion, as combined with spruce character and mutual cordiality, he was able to win the hearts of the people. As an administrative genius, with high planning caliber and strategic application, he is among the most sophisticated negotiators.
Yet some jealous and evil elements have been leveling accusations of callousness, anti-Semitism, dubiousness, administrative laxity, and undesirable relations. As totally baseless and false, all these assaults demand strong refutation, both to bring out the truth and to protect the innocent.
As regard the attitude of callousness, nothing can be farther from the verity, since the demonstrated episodes speak for themselves. As a matter of fact, Dr. Nasseef is a very compassionate, kind, and soft-hearted person. He is widely known and respected for his humanitarian leanings. Only one example will suffice to illustrate the heights of his clement behavior and efforts. In the wake of the secession of the Province of Bengal from the nation of Pakistan to become the separate state of Bangladesh, countless Behari Muslims were killed, while many more were wounded or became sick. Millions of those who were still alive were homeless and penniless, with no proper food and/or shelter. Hopelessly stranded in the ceded territory with no place to go and nobody to turn to, objects of pitilessness and mercilessness, existing in miserable and destitute conditions, in a state of fear and despair, they were the constant targets of threats and violence. Stateless and statusless, with no political or legal recourse, painful clouds of uncertainty were chronically hovering over their heads.
Under these extremely aching and difficult circumstances, it was Dr. Abdullah Nasseef came forward to alleviate their suffering and heal the wounds of separation by providing solace and comfort to them. By his single-handed diplomatic interventions, he was able to rehabilitate five million people to Saudi Arabia, Pakistan, and other countries. Simultaneously, he created the charity Rabita Trust to help these unfortunate and abused Behari men, women, and children. This way, he not only saved their lives, but gave them a prideful future.
These and such other deeds on the part of Dr. Nasseef are conceded praiseworthy in the annals of humanitarian affairs.
Similarly, the blame of anti-Semitism on Dr. Nasseef is absurd, as he has earnestly stood for interfaith dialogues, including between Judaism and Islam. Accordingly, he has been actively involved in the works of such organizations as the Parliament of the World’s Religions and the World Conference on Religions and Peace, has served on their boards ardently, and has made donations to their causes openly.
A special cooperative anecdote demonstrates well the depth of his zeal and commitment. In 1990, UNICEF held a conference at Princeton in observance of the “Year of the Child,” with a theme that “Bar Mitzvah and Circumcision” were barbarian acts. Having been alarmed, but relying on the constitutional guarantees of religious freedom, both Jews and Muslims got together to defend their spiritual rights, for which they commonly stood firm to straighten the issue. With their joint travails, the said resolution was soundly defeated, preserving the singular cause of the two Abrahamic religions. This occasion further strengthened the bond of closeness between the two peoples, which has since continued to flourish. Dr. Nasseef, along with his associates, played the pioneering role in maturing these exertions.
Furthermore, as a consequence of coordinative pursuits, side discussions around the Conference resulted in the creation of the World Council of Muslim Communities. With the thrust of continuance of interfaith dialogues to build bridges of amicable understanding among nations, without losing the momentum, this proved to be a very forceful move.
With untiring efforts of Dr. Nasseef (newly elected President) and Dr. Malik Sardar Khan (newly elected Secretary-General), this organization has been enthusiastically advancing the spirit of the Princeton cooperation.
Still, a dirty allegation has been made against this very entity also, concerning the mismanagement of funds. It has been accused of having an irregular income of $135,000 from “the companies.”
But, as the World Council of Muslim Communities has neither a bank account nor holds any shares in any enterprise in any form or at any place of the magnitude that has been mentioned in the complaint, the allegation fails at the face.
While they certainly are concocted assaults against a pious soul and a clean association, they should be considered as attempts to character assassinate good persons and suppress the working of sturdy institutions, constituting harassment on unfounded grounds.
Equally unfortunately, but wrongly and oddly, Dr. Nasseef and his organization, the International Islamic Council for Da’wa and Relief (IICDR) have also been attacked for administrative laxity and misdemeanor. However, this had been done for the sake of accusation alone, irrespective of the case.
Yet, to fathom the depth of this question, it must first of all be realized that prior to Dr. Nasseef’s advent, the Council was an ailing institution under his predecessor Sheikh Kamal Al-Sharif. Suffering from such malpractices as nepotism, exclusiveness, indiscipline, and incompetence, it was sinking rapidly into the abyss of infamy.
Indeed, it was because of these ills that Dr. Nasseef was called on to resuscitate the organization, ameliorate its health, strengthen it structure, revive its functions, rebuild its facilities, promote its amenities, restore its image, and re-establish its prestige.
Uphill as these tasks were, under the most difficult circumstances, only Dr. Nasseef was found to possess the qualities of rightful commitment, sufficient imagination, and outstanding ability to deal with the maladies.
Accordingly, Dr. Nasseef and his aides stood fast, to accept the challenges, reviving and renewing what was necessary. They retrieved old records from scattered sources, restored communication systems, reconstructed membership bases, reinvigorated functional capabilities, broadened areas of relationships, refurbished institutional programs, and ensured overall viabilities.
Thus, starting practically from scratch, to repair the damages and remove the infirmities, Dr. Nasseef had to reform the organization afresh, giving it a new lease on life. So putting the Council at the keel of exaltation and aggrandizement, he not only efficaciously fulfilled his mandates, but also properly institutionalized them for the perpetuation of their excellence. Indeed, it was his administrative genius that furnished the Council with essential buttresses, which it needed for its survival.
Finally, Dr. Nasseef has cruelly and dubiously been accused of relations with Osama bin Laden and his organization Al-Qaeda. However, these allegations are not only absolutely false and absurd, but also entirely prima facie illogical. Since the Saudi king, His Royal Majesty Fahd bin Abdulaziz, had already stripped Osama of his Saudi citizenship, it was impossible that Dr. Nasseef, as a top Saudi official with one of the highest profiles, could ever be involved with Osama and/or his organization. Dr. Nasseef lived in a specially privileged world and did not mix with any sordid matters. As such, the mention of his involvement with any notorious activities could be nothing but a figment of imagination or simply a fabrication.
All the above-mentioned shameful defamatory and slanderous perpetrations against the noble person of Dr. Abdullah Nasseef are not only morally wrong but legally are criminal offenses. Whereas Dr. Nasseef harbors no ill will against anyone and cherishes good wishes for everyone, he does have patent rights to protect himself from any assault on his person at any time anywhere.