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  • I Was Forced To Accept Islam

    I Was Forced To Accept Islam

    I never aspired to be a Muslim.

    I didn’t even want to be a Christian.

    The whole concept of ‘organized religion’ was distasteful. I sought to use my mind, not resort to some ancient book for assistance in living my life.

    If you had offered me millions of dollars to join one faith or another, I would have declined.

    One of my preferred authors was Bertrand Russell, who maintained that religion is little more than superstition and generally harmful to people, despite any positive effects that it might have. He believed that religion and the religious outlook serve to inhibit knowledge and promote fear and dependency, in addition to being accountable for much of our world’s wars, persecution, and misery.

    I remember laughing out loud while reading “Hey, Is That You God?” By Dr. Pasqual Schievella, in which he derided the concept of God through satirical dialogue. It all seemed so logical. Thinkers like us were surely above religious devotees, I thought smugly.

    But, for me, it wasn’t enough to just think I was better off without religion. I wanted to systematically prove religions were no more than a hoax. I purposefully set out to do just that.

    Yet, here I am. Muslim.

    Sure, I made the declaration of faith, but the choice I had was really no choice at all. Essentially, I was compelled – forced to accept Islam.

    Interestingly, in my talks with followers of religions, especially those other than Islam, I have often noticed that they clearly desire to believe. As if, no matter how many contradictions or errors are pointed out in their scriptures, they brush them aside and maintain their unquestioning faith.

    Rarely do I ever find that the scriptures themselves convinced them, but rather they decided to have faith, and then the studies began after that decision, if at all. They knew what they believed, either by having been raised upon it, or like a friend of mine told me, “Islam seems foreign, so I never looked into it. Christianity is more familiar and convenient, because most of the people around me are Christian. So when I was seeking God, I chose Christianity.”

    Personally, I never considered myself to be seeking God, but if I had, the last place I think I would have looked would have been in an old book, or a building, or a person.

    Some people, who decide to believe in something at the outset, may then develop selective vision when it comes to learning the faith they’ve chosen. I had also decided to believe something; I chose to believe that religions were simply fabricated delusions of grandeur.

    In actuality this notion was not built on hard facts, it was an assumption. I had no evidence. When I undertook reading the religious books, I was not biased towards them, but my intentions were to look for flaws. This approach helped me manage to maintain a fair amount of objectivity.

    My paperback translation of the Quran had been acquired for free. I didn’t even stop to chat with the MSA students standing at the table stacked with books. I curtly asked, “Is it free?” When they replied in the affirmative, I grabbed one and continued on my way. I had no interest in them, only the free book to assist me in accomplishing my goal of debasing religions once and for all.

    But, as I read that Quran; as its cover became worn and its pages tattered, I became more and more subdued. It was distinct from the other religious books I had also collected. I could understand it easily. It was clear.

    A friend of mine once began ranting about how God in Islam is angry and vengeful. I came to its defense without even realizing it, opening it up and easily flipping to one of the many pages that said, “Surely, Allah is Forgiving, Merciful.”

    It was if the Quran was speaking to me directly – responding to my life. It was an “old book” but somehow, it was entirely relevant. Something about its cadence and imagery and the way it communicated to me intimately; It was exquisite beauty I hadn’t really felt before, reminiscent only of the moments I had spent out west, staring out over a seemingly endless desert landscape. I found it exhilarating; comparable to the way it felt running barefoot in the sand under the stars with powerful waves crashing at my side.

    The Quran was appealing to my intellect. Offering me signs and then telling me to think, to ponder and consider. It rejected the notion of blind faith, but encouraged reason and intelligence. It directed humanity towards goodness, recognition of the Creator, plus moderation, kindness, and humility.

    After some time, and life-changing experiences my interest intensified. I began reading other books about Islam. I found that the Quran contained prophecies, as did many of the hadiths. I found that the prophet Muhammad was corrected several times in the Quran. This seemed strange if he had in fact, been its author.

    I had begun walking down a new path. Led by the amazing Quran, paired with the beautiful paradigm of devotion; the Prophet Muhammad. This man showed no signs of being a liar.

    Praying through the nights, asking forgiveness of his oppressors, encouraging kindness. Refusing wealth and power and persevering with the pure message of devotion to God alone, he endured unfathomable hardship.

    It was all so uncomplicated, easy to understand. We’ve been created; all this intricacy and diversity could not pop out of nothing. So follow the One who created us – Simple.

    I remember the warm artificial lighting in my apartment and the weight of the air on the night I read this verse:

    {Have those who disbelieved not considered that the heavens and the earth were a joined entity, and We split them asunder and made from water every living thing? Then will they not believe?} (Quran 21:30)

    My mind was split asunder when I read this. It was the Big Bang – suddenly not just a theory… And every living thing from water… wasn’t that what scientists had just discovered? I was astonished. It was the most exciting and yet frightening time of my life.

    I read and studied and double-checked book after book until one night I sat in my library at Pratt Institute, staring wide-eyed at the piles of open books. My mouth must have been dropped open slightly. I couldn’t believe what was happening. I realized I had in front of me, the truth. The truth I had been so sure did not exist.

    Now what?

    There were only two choices and one was no choice at all. I could not deny what I had discovered, ignoring it and going on with my life as before, though I did consider it briefly. That left only one option.

    I knew I had to accept it,  because the only alternative was denying truth.

     

    Source: www.onislam.net

  • How Does Qadiyanism (Ahmadiyyat) Differ From Islam?

    How Does Qadiyanism (Ahmadiyyat) Differ From Islam?

    According to the tenet of their faith, the Qadianis (Ahmadis) are required to study, accept, and follow the works, “revelations” (wahi), and writings of Mirza Ghulam Qadiani. In his books, Mirza Ghulam Qadiani makes the claim that he is in direct communication with God and ordains it upon his followers to believe in “Islam” according to his revelations. We have summarized here some of the differences between Qadianis (Ahmadis) and Muslims. It should be obvious that most of the beliefs instructed by Mirza Ghulam Qadiani contradict verses of the Holy Quran — not to mention hundreds of authentic Hadith and Islamic doctrine.

    It is unfortunate that many of the people who have been tricked into accepting Qadianism (Ahmadiyyat) are unaware of this aspect of the Qadiani (Ahmadi) doctrine. Since the rituals of Qadianism resembles that of Islam and much of their terminology is stolen from Islam, many Qadianis are under the impression that they are following an Islamic school of thought. They continue to blindly send their donations to the Qadiani (Ahmadi) leadership thinking they are supporting Islam, when in reality they are helping a non Islamic cult. For the most part, the followers of Qadianism neither have a good grasp of Islam nor have access to the complete writings of Mirza Ghulam Qadiani — which are mostly written in Urdu — and are not aware of his various claims.

    The following are some of the difference between Islam and Qadianism (Ahmadiyyat ):

    1. Qadianism (Ahmadiyyat) is based on the belief that Mirza was an improved second reincarnation of hazrat Muhammad(SAW).

    2. Qadianism (Ahmadiyyat) rejects the concept of absolute Finality of Prophethood in hazrat Muhammad(SAW), as confirmed in Quran, Hadith, Sunnah of the Holy Prophet(SAW), Tradition of Companions, the writings of Muslim Scholars and personalities, and concensus of the entire Ummah for almost 1500 years.

    3. Qadianism (Ahmadiyyat) maintains that Mirza Ghulam Qadiani was a Prophet (nabi and rasul) of God.

    4. Qadianism (Ahmadiyyat) rejects the concept of completion of the revelations of Allah(SWT) in the Holy Quran.

    5. Qadianism (Ahmadiyyat) holds that Mirza Ghulam Qadiani’s revelations (Books) were on the same level as all prior revelations (Quran, Bible, Torah). In their view, simply following Quran and Sunnah, as Muslims have done since the beginning of Islam, is not a basis for living a righteous life and gaining the pleasure of the Creator. Interestingly, the Qadiani leadership has refused to allow a translation of these books, so that everyone may become familiar with the irrational teachings and contradictory claims of the founder of their organization.

    6. Qadianism (Ahmadiyyat) rejects authentic Hadith based on Mirza’s alleged revelations and teaches his personal interpretation of the Holy Quran. Qadiani (Ahmadiyya) leadership has forged several unauthentic translations of the Holy Quran to try to confuse and mislead uninformed individuals.

    7. Qadianism (Ahmadiyyat) teaches that Jesus(pbuh) had been crucified, but did not die from his injuries. Instead, it advocates the view that Jesus(pbuh) recovered from his injuries, escaped to Kashmir (India), where he lived for another 86 years, and is buried there.

    8. Whereas Jesus(pbuh) is acknowledged as a great prophet of Allah in Islam, Mirza Ghulam took the liberty of making demeaning and vulgar remarks against him and his honored mother, rejected his miracles, belittled his mission and denied his return before the Day of Judgment. It is such unbecoming teachings that have resulted in hateful retributions by extremist Christians evangelical groups against Muslims, Prophet Muhammad(SAW), and Islam.

    9. Qadianism (Ahmadiyyat) maintains that Mirza Ghulam Qadiani was “the promised Messiah”. The Qadianis (Ahmadis) reject the advent of Jesus Christ(pbuh), son of Mary, as the Messiah, just before the Day of Judgment.

    10. Qadianism (Ahmadiyyat) teaches that Mirza Ghulam Qadiani was also the promised Mahdi (guided one).

    11. Qadianism (Ahmadiyyat) teaches that Mirza Ghulam Qadiani was also the expected Hindu lord, Krishna.

    12. Qadianism (Ahmadiyyat) intollerantly declares the entire manking, except for those who naively accept the irrational notions and contradictory claims of Mirza Ghulam Qadiani, to beunbelievers and bound for hell. Qadiani leadership has announced all Muslims to be unbelievers and has forbidden its followers from wedding their daughters to Muslims, praying behind Muslims, and offering prayer on their deceased – be it a child or an adult.

    13. Qadianism (Ahmadiyyat) teaches that struggle for freedom, independence and self-determination against the tyranny, extremism and oppression (Jihad) of those military powers that support Qadianism has been made Haraam.

    14. At its birth, being a protoge of the oppressive British Empire of the time, Qadianism (Ahmadiyyat) required complete devotion and obedience to the British Government, as an article of faith. While freedom loving people around the globe were rising up against the British subjugation, Qadianis were being required to be willing to sacrifice their wealth, talent, and soul in the cause of the Crown. Britain is presently the headquarter of the Qadiani Movement.

    15. Qadianism (Ahmadiyyat) holds two cities in India (Qadian) and Pakistan (Rabwah) as holy as Mekkah and Madinah. Qadianis (Ahmadiyya) are supposed to perform Hajj by attending their annual congregation, instead of visiting Mekkah.

    16. Qadianism (Ahmadiyyat) maintains that Mirza Ghulam Qadiani was superior to all the Prophets(pbut) of Allah(SWT).

    17. Qadianism (Ahmadiyyat) refers to the companions of Mirza Ghulam Qadiani as Sahaba and his wives as Mother of the Believers (Ummahatul Muminin).

    18. Qadianism (Ahmadiyyat) advances the notion that many verses of the Holy Quran were revealed to Mirza Ghulam Qadiani and that many of the praises of Prophet Muhammad(SAW), mentioned in Quran, were really intended for Mirza Ghulam Qadiani.

    19. Qadianism (Ahmadiyyat) claims Mirza’s Mosque at Qadian (India) to be Masjid-ul-Aqsa.

    References to the Qadiani books requiring these beliefs are provided on various articles at this site. If you have been tricked into accepting Qadianism (Ahmadiyyat) without being told of these and other truths, please be assured that our quotes are based on authentic writings of the founders of that organization. What you have fallen in love with is Islam and not Qadianism. The door of salvation remains open to all, but you will need to take the first step, you must be seeking the truth to receive guidance.

    Source: www.irshad.org

  • Four Take PAS’ Hudud To Court

    Four Take PAS’ Hudud To Court

    Four individuals are seeking to stop PAS president Datuk Seri Abdul Hadi Awang and Parliament from tabling a Bill to amend the Syariah Courts (Criminal Jurisdiction) Act 1965 at any Parliament sitting.

    Mansoor Saat, Azira Aziz, Hasbeemaputra Abu Bakar and Hazwany Jamaluddin want the defendants to retract their plan or be prevented from continuing the discussions over the proposed amendments at any of its sessions.

    The injunction application, filed last Thursday, is fixed for case management at a High Court here on June 12, said their lawyer Siti Kasim.

    Hadi, Dewan Rakyat Speaker Tan Sri Pandikar Amin Mulia, his deputies Datuk Ismail Mohamed Said and Datuk Ronald Kiandee and secretary Datuk Roosme Hamzah have been named defendants.

    The plaintiffs also filed a main suit on June 4 naming the same parties as defendants.

    In the main lawsuit, they are seeking for a declaration that if the amendments were approved then it would be unlawful, invalid and in contradiction with various Articles of the Federal Constitution, which among others guarantee on liberty of the person, equality and protection against retrospective criminal laws.

    Among others, they want to get a declaration that the tabling of the amendment by Hadi at any Parliament sittings would be a breach of the terms of Pakatan Rakyat’s common policy framework Buku Jingga agreed on Dec 19, 2010.

    They are also applying to get any related relief from the court.

    In an affidavit-in-support of their main suit, their representative Mansoor, 61, said that Hadi had on March 18 given a letter to the Dewan Rakyat secretary to table a private members bill over the
    proposed amendment to the said Act at a Parliament sitting.

    Mansoor said he believed that the attempts to amend the Act was unconstitutional.

    He said any approval by the Dewan Rakyat speaker and his deputies for the Bill to be discussed by parliamentarians and subsequent approval of the proposed law would violate their rights.

    He said they would have to face different punishment from other non-Muslim Malaysians under the proposed amendments, reflecting that they will not enjoy equal rights like others.

    Besides that, he said that it will have a tendency to effect on the jurisdiction of the high court (superior courts) and syariah court (inferior courts).

    He said that certain new provisions were wrong in law, confusing and may be used to upgrade the jurisdiction of the syariah court.

    He said he believed that Hadi’s action was a breach of promise made to his voters.

    Asked by reporters here, Siti said that the main suit has been fixed for case management at a High Court here on June 18.

     

    Source: www.thestar.com.my

  • Alfian Sa’at: Government Reaction To Sabah Tragedy Not Opportunistic Propaganda

    Alfian Sa’at: Government Reaction To Sabah Tragedy Not Opportunistic Propaganda

    Today is the National Day of Remembrance for the victims of the Sabah earthquake.

    I’ve seen some commentators wondering if there is some political mileage to be extracted from this observance. Whether there is opportunism involved, in putting a caring face on a government otherwise known to be indifferent to all the quieter tragedies happening in our country–like poverty, or the poor treatment of migrant workers.

    And I’d have to respectfully disagree that it is ‘propagandistic’. One can make the case that the SEA Games can be propagandistic. The flag on the winner standing on the rostrum, the currency of national pride in precious metals, the torch relay featuring Singapore’s favourite son (Fandi, and its favourite grandson? Irfan), the rah-rah of the Opening Ceremony.

    The Mount Kinabalu tragedy is so senseless–many of the victims so young, the disaster so unforeseen–that it beggars belief. And I doubt that anyone has any standard operating procedure for public mourning. Can one fly the flag at half-mast for ordinary civilians rather than statesmen? Should one enforce that minute of silence at SEA Games venues before the competitions? But I also think these kinds of state rituals are an attempt to give some meaning to something that resists any kind of meaning. People are trying to comfort one another as best as they can, and if they can’t bring the lost ones back to life then they’ll try to do something exceptional, including flying flags at half-mast and declaring a day of remembrance.

    And they do this not to demonstrate that they have the power to do so, but because they are powerless to do the one thing we all sometimes wish we could do. And if calling the children ‘little heroes’ and the teachers and guides ‘selfless spirits’ gives some amount of consolation and closure then oh God let them have this spoonful of mercy to help them face the void.

    Maybe it’s because I’ve lost someone recently, but when I think of this National Day of Remembrance I don’t think of the government or the PAP at all; I think only of the grieving families. I think of those bedrooms that you no longer simply walk into but which you have to confront and which confronts you. I think of my mother’s own bedroom, which I can’t walk into without feeling that it’s all too much. The watch I bought for her, whose battery had died, which I always thought of replacing but somehow never got round to it. The moisturiser we used to rub on her legs when she was undergoing chemo and then beside it the Johnson’s baby oil that I rubbed on her joints just after she passed away, on the doctor’s instructions, so that she would not stiffen into a crooked shape. All the things she used to keep–the pens (tested periodically for ink), the towels, the paper bags, stacked neatly but their handles an impossible jumble of plastic and twine–but never used because like all hoarders she believed that the day will come when they will be awakened from their slumber and find their use…but when they wake how do I tell them their owner has gone? And why do I invest those inanimate things with consciousness, as if…if they were alive then it would mean so is she.

    So maybe I can’t keep a critical distance and see some bigger picture, but on this National Day of Remembrance, I am thinking of those families, only those families, and the hairbrush that still has hair stuck in it, the set of keys with the keychain worn down by fingerprints, the exercise book only half-filled, the dent in the bolster foam, the cabinet shelf which someone could have reached one day without tiptoeing, and all those tender dreams where the loved one returns, the dreams that you don’t ever want to wake up from.

     

    Source: Alfian Sa’at

  • Bilhari Kausikan: Foreign Policy Is No Laughing Matter

    Bilhari Kausikan: Foreign Policy Is No Laughing Matter

    Politics in Singapore is becoming more complex.

    Basic assumptions and policies are being challenged, not just by opposition parties but also by civil-society groups and ordinary citizens. There is nothing particularly surprising about this. It is a natural consequence of democratic politics and a more educated electorate and we will just have to learn how to deal with it.

    Foreign policy, too, will inevitably be drawn into domestic politics. The first signs are clear but not promising. In 2013, for example, an opposition MP who should have known better than to play with fire asked a question about Singapore’s Middle East policies that could have stirred up the feelings of our Malay-Muslim ground against the Government. Fortunately, the Foreign Minister could easily demonstrate that the Government had been consistently even-handed in its relations with Israel and Palestine and that the Arab countries understood our position and had no issue with Singapore.

    Such irresponsible attempts to use foreign policy for partisan advantage are dangerous. At the very least, they degrade the nimbleness that small states need to navigate an increasingly fluid and unpredictable environment. But they are not the only challenge.

    Tussle for influence

    IT IS in the nature of international relations that countries will continually try to influence the policies of other countries, openly through diplomacy, but also through other means.

    As Singapore’s political space becomes more crowded, with civil-society organisations and other advocacy groups as well as opposition parties vying to shape national policies, multiple opportunities will open up for foreign countries to try to cultivate agents of influence. Those targeted will not always be witting.

    And try they certainly will.

    The United States and China are groping towards a new modus vivendi between themselves and with other countries in East Asia. These adjustments will take decades to work themselves out. Competition for influence will hot up.

    The challenge for all countries in East Asia is to preserve the maximum range of options and avoid being forced into invidious choices. Both the US and China say the region is big enough for both of them, implying that they do not seek to make other countries choose. Their behaviour, however, already suggests otherwise.

    I doubt they will eschew any instrument in their quest for influence.

    As the only country in Southeast Asia with a majority ethnic-Chinese-origin population, and with arguably the most cosmopolitan and Westernised elite, Singapore faces unique vulnerabilities.

    Chinese leaders and officials repeatedly refer to Singapore as a “Chinese country” and argue that since we “understand” China better, we should “explain” China’s policies to the rest of Asean. Of course, by “understand” they really mean “obey”, and by “explain” they mean get other Southeast Asian countries to fall in line.

    We politely but firmly point out that Singapore is not a “Chinese country”.

    But China seems incapable of conceiving of an ethnic-Chinese-majority country in any other way. The concept of a pluralistic, multiracial meritocracy is alien to them.

    Singapore cannot do China’s bidding without losing all credibility with our neighbours and other important partners like the US and Japan. And if we were ever foolish enough to accept China’s designation of us as a “Chinese country”, what would it mean for our social cohesion?

    This mode of thought is deeply embedded in China’s cultural DNA and will not change. China still has a United Front Work Department under the Communist Party’s Central Committee. As China grows and becomes more confident and assertive, this instinct will probably become more pronounced. It would be prudent not to discount the domestic resonance that this could have.

    Any attempt to garner influence by one major power will inevitably provoke a counter-reaction from other major powers.

    Singapore’s brand of democracy already sits uneasily with many in the West and, indeed, with some members of the Singapore elite. In the late 1980s, an American diplomat was expelled for trying, with the support of his State Department superiors, to interfere in our domestic politics by encouraging the formation of a Western-oriented opposition party.

    More recently, a European diplomat had to be warned for encouraging some civil-society groups and opposition figures to pursue agendas that he thought were in his country’s interests.

    Diplomats legitimately meet a variety of groups and individuals – in government, the opposition and in civil society – in order to better understand the countries they are posted to. Our diplomats do so too. But the line between legitimate gathering of information and trying to influence domestic politics is thin. Western diplomacy is infused by a deep belief in the superiority of their values and too often motivated by a secular version of missionary zeal to whip the heathen along the path of righteousness. Some Singaporeans already find it fashionable to ape them; unscrupulous local politicians or “activists” may find it convenient to aid and abet them to advance their own agendas.

    Neither the Chinese nor the West are going to change their reflexes. We will just have to be alert and firm in dealing with them. An informed public will be less vulnerable to influence by external parties or their local proxies.

    Debate informed by realities

    BUT most Singaporeans are not very interested in foreign policy, which they regard as remote from their immediate concerns, and do not pay much attention to international developments. When something catches their attention, it is usually only cursorily and superficially.

    It is crucial that domestic debate about foreign policy be conducted within the boundaries defined by clear common understandings of our circumstances, chief of which is the inherent irrelevance of small states in the international system and hence the constant imperative of creating relevance for ourselves by pursuing extraordinary excellence.

    Countries with long histories instinctively share certain assumptions that bridge partisan divisions. But we are only 50 years old; a mere blink of an eyelid in a country’s history.

    And even Singaporeans who profess an interest in foreign policy can be breathtakingly naive about international relations and astonishingly ignorant about our own history and the realities confronting a small, multiracial country in South-east Asia.

    More than a decade ago, I was infuriated when a journalist – a person whose profession was presumably to inform and educate Singaporeans – told me that there was no “national interest”. Please note that this was not disagreement over what constituted our national interest in a particular case – it is quite in order to debate this – but over whether there was such a thing at all.

    More recently, I was flabbergasted when a Singaporean PhD candidate in political science in a local university asked me why Singapore could not pursue a foreign policy like that of Denmark or Switzerland.

    It was quite a struggle to remain calm and reply blandly that it is because Singapore is in South-east Asia, not Europe, and the circumstances of these regions are obviously different.

    If a PhD candidate could ask such a silly question, I shudder to think what the average Singaporean understands of our circumstances. It does not help that the political science department in at least one of our universities is staffed mainly by foreigners whose understanding of our region and circumstances is theoretical if not downright ideological.

    Knowledge of our history should not be only a matter for specialists. The puerile controversy over the 1963 Operation Coldstore and whether those detained were part of the communist United Front exposed the extent to which the public lacuna of understanding allows pernicious views to gain currency. Historical narratives must, of course, be constantly revised. But critical historical thinking is not just a matter of braying black when the established view is white.

    I can understand academics wanting to enhance their reputations by coming up with novel interpretations. But the recent debate over the detentions was more than a mere academic exercise: For some, it was a politically motivated, or at least politically hijacked, attempt to cast doubt on the Government’s overall credibility by undermining the Government’s narrative on one particular episode in our history.

    Young Singaporeans who have known only a prosperous Singapore do not understand how unnatural a place this is; they are sceptical when we speak of our vulnerabilities, regarding it as propaganda or scare tactics designed to keep the Government in power.

    In the long run, a successful foreign policy must rest on a stable domestic foundation of common understandings of what is and is not possible for a small country in South-east Asia. This does not yet exist. We have not done a good job of national education. What now passes as national education is ritualised, arousing as much cynicism as understanding. And we are paying the price for de-emphasising history in our national curriculum.

    Some steps are now being taken to rectify the situation, including in the civil service which, the foreign service aside, generally has yet to develop sophisticated foreign-policy instincts.

    But these steps are still tentative, sometimes executed in a clumsy manner that does more harm than good, and, in any case, will take many years to have an impact on the public’s understanding. Social media is a new complication. It conflates and confuses opinion with expertise, and information with entertainment.

    Extreme as well as sensible and balanced views can be widely disseminated on social media; indeed, the former probably more widely than the latter because netizens generally find such views more amusing. But foreign policy is no laughing matter.

    Or at least it ought not to be, if we are to survive as a sovereign state to celebrate SG100.

    The writer, a former permanent secretary for foreign affairs, is now ambassador-at-large. He has also held various positions in the ministry and abroad, including as Singapore’s permanent representative to the United Nations in New York and ambassador to the Russian Federation.

     

    Source: www.straitstimes.com

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