We need to be absolutely clear that the real issue here is the second set of allegations in which Aafia is victim, not accused.
By remaining silent on that issue now, the whole world is allowing a victim tobecome accused. Since this has already become one of the most famous trials of the new century, a bad precedent in this matter is likely to affect the future of human rights for very long time and almost everywhere in the world. Time is of essence here, because it seems as if evidence is being destroyed very fast.
The following steps may need to be taken without losing any further time:
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Human rights groups in US should file petition in a US court to the effect that Aafia’s trial is unfair and should be dismissed. It needs to be dismissed immediately, and in any case latest by November 7, i.e., 40 days before the date which has been set for hearing whether or not Aafia is mentally fit to stand trial: there is reason to suspect that some foul play is going on which is likely to accomplish its ends by that date and evidence related to actual culprits will have been destroyed, possibly including memory of the victim herself.
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Separately, a complaint should be lodged against culprits who victimized Aafia earlier, and a plea should be made for the recovery of her two missing children.
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All peaceful and healthy means should be used for educating people in as many countries as possible about the AAFIA issue – especially the message that a victim should not be victimized and the meaning of justice should not be distorted.
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Concerned citizens of the world need to explore whether there is a proper channel for taking up this issue beyond slogans, protests and demonstrations. If no such channel exists then it needs to be created.
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If any rights group decides to make a separate committee for pursuing this case, then that committee should also look into the wider implications and related issues, and hence “AAFIA” might be a good acronym for ”Affirmative Action for the Freedom and Independence of All” (Aafia literally means comprehensive safety). Fresh grounds need tobe broken for safeguarding human rights in these new times.
Terrorism is a serious threat which should not be trivialized the way it has been through the victimization of Aafia Siddiqui and her minor children. Genuine efforts being made against terrorism will also earn a bad name, if not fall flat on their face, if moral superiority is lost – and it will be lost if injustice in the case of Aafia Siddiqui completes its course.
Published by alaiwah
ALAIWAH'S PHILOSOPHY
About 12 years ago, while studying Arabic in Cairo, I became friends with some Egyptian students. As we got to know each other better we also became concerned about each other’s way of life. They wanted to save my soul from eternally burning in hell by converting me to Islam. I wanted to save them from wasting their real life for an illusory afterlife by converting them to the secular worldview I grew up with.
In one of our discussions they asked me if I was sure that there is no proof for God’s existence.
The question took me by surprise. Where I had been intellectually socialized it was taken for granted that there was none.
I tried to remember Kant’s critique of the ontological proof for God. “Fine,” Muhammad said, “but what about this table, does its existence depend on a cause?” “Of course,” I answered. “And its cause depends on a further cause?” Muhammad was referring to the metaphysical proof for God’s existence, first formulated by the Muslim philosopher
Avicenna.
Avicenna argues, things that depend on a cause for their existence must have something that exists through itself as their first cause. And this necessary existent is God. I had a counter-argument to that to which they in turn had a rejoinder. The discussion ended inconclusively.
I did not convert to Islam, nor did my Egyptian friends become atheists. But I learned an important lesson from our discussions: that I hadn’t properly thought through some of the most basic convictions underlying my way of life and worldview — from God’s existence to the human good.
The challenge of my Egyptian friends forced me to think hard about these issues and defend views that had never been questioned in the milieu where I came from.
These discussions gave me first-hand insight into how deeply divided we are on fundamental moral, religious and philosophical questions. While many find these disagreements disheartening, I will argue that they can be a good thing — if we manage to make them fruitful for a culture debate.
Can we be sure that our beliefs about the world match how the world actually is and that our subjective preferences match what is objectively in our best interest? If the truth is important to us these are pressing questions.
We might value the truth for different reasons: because we want to live a life that is good and doesn’t just appear so; because we take knowing the truth to be an important component of the good life; because we consider living by the truth a moral obligation independent of any consequences; or because we want to come closer to God who is the Truth. Of course we wouldn’t hold our beliefs and values if we weren’t convinced that they are true. But that’s no evidence that they are.
Weren’t my Egyptian friends just as convinced of their views as I was of mine? More generally: don’t we find a bewildering diversity of beliefs and values, all held with great conviction, across different times and cultures? If considerations such as these lead you to concede that your present convictions could be false, then you are a fallibilist.
And if you are a fallibilist you can see why valuing the truth and valuing a culture of debate are related: because you will want to critically examine your beliefs and values, for which a culture of debate offers an excellent setting.
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NEVER MIND 
There are many Muslim women in the captivity of American forces and are in the same or even worse condition than that of Dr. Aafia.
Kindly do some thing for Dr. Afia because she is innocent.