President Yameen to honor individuals who commit the Quran to memory

President Abdulla Yameen will award a ‘President’s Medal’ to individuals who commit the Quran, in its entirety, to memory.

The medal will be awarded two individuals at the Republic Day official reception on November 11 this year.

According to the President’s Office, the medal intends to reward individuals who memorise the Quran in its entirety “for their lofty achievement, and to encourage more individuals to undertake this noble feat.”

Yameen’s administration has introduced a number of new awards and restarted awards given out by former President Maumoon Abdul Gayoom  – these include the Rehendhi Award which recognizes women for contribution to national development and the Fehifai Award for individuals and organisations for contribution to environmental protection.


Saudi organisation to spend MVR 1.6 million to spread Quranic teachings in Maldives

Saudi Arabian organisation Al Hayat al Alamiya li Tadabbur al Quran ul Karim has decided to run a program to promote Quranic studies in the Maldives.

Delegates from the organisation signed a memorandum of understanding with the Ministry of Islamic Affairs on Sunday night, under which they have pledged to spend MVR1.6 million for related projects.

According to Islamic Minister Sheikh Mohamed Shaheem Ali Saeed, the organisation will assist the Maldives in the field in numerous ways – including the establishment of a distance study program at the Centre of Quran and the establishment of a system where modern facilities can be used to research Quranic disciplines.

Providing information about the visit of the eleven delegates from the Saudi organisation, Shaheem stated that they have pledged to further develop the “Kulliyath Ul Madhrasathul Dhiraasaa” in the Maldives and to translate their literature into the Maldivian Dhivehi script.


Quran teachers still be to found for 12 schools

The Education Ministry has stated that while the administrative year began and schools opened on January 14, Quran teachers still remain unavailable for 12 schools.

Education Ministry Human Resource Director General Mohamed Saeed stated that while the state had sought to employ 69 Quran teachers, 56 persons had applied and all are now employed in different schools.

He stated that the ministry has now announced for 12 more teachers, and that the announcement will expire within the week. He explained that although separate Quran teachers have not yet been found for these 12 schools, Quran is still, however, taught as a subject in these schools too.

“While we are still seeking 12 teachers for these schools, we have made arrangement for Quran lessons to already be taught in these schools too. We are doing this by having either leading teachers or the Islamic Studies teachers provide Quran lessons for the meantime,” he is quoted as saying to local media.

Establishing Quran as an obligatory subject in all grades and teaching them in all schools is among the 100 day plans of the Education Ministry.


Education Ministry unveils detailed hundred-day plan

Ministry of Education has unveiled its road map for the first hundred days of President Abdulla Yameen Abdul Gayoom’s administration, joining many other ministries and government institutions.

The nineteen-point plan was announced at a ceremony held at Sultan Park yesterday.

The four priority objectives of the plan are: introducing Quran as a subject for grades 1 – 7 in in all schools within the 2014 academic year, introducing civic education, giving an allowance equivalent to salary for professional staff who take leave for further training, and providing opportunities for students in Male’ to train in six different areas from ‘Maldives Polytechnic” – the Ministry’s training institute for technical and vocational education.

Among other objectives, the ministry has planned to set professional standards for teachers and assign health assistants for schools through island health centers and provide counseling at schools.

The ministry also plans to establish Special Education units in five schools, and two dedicated regional Special Education centers. A child protection policy is also set to be passed within the first hundred days.

According to the Ministry, the government will choose two islands to establish Arabic medium schools within 100 days.

Plans to provide higher education and training opportunities include a campaign to familiarize students with training and career opportunities. In addition to this, the government will be signing agreements with five companies to provide apprenticeship programs and will seek local and overseas higher education opportunities for students with minimum three A Level passes.

Regional campuses of Maldives Polytechnic will be established and a scheme for introducing ‘economically beneficial’ foreign languages will also be designed within this period.

Sociology is planned to be taught in a selected number of schools and a special program to make students more aware of Dhivehi language and culture will also be introduced.

As part of this plan the ministry is seeking to assign Quran teachers for all Schools before the academic year 2014. The ministry’s Permanent Secretary Dr. Abdul Muhsin Mohamed said that the ministry is still short of 26 Quran teachers to achieve this this objective.

According to Muhsin the ministry will find teachers for other subjects as well within this period. He said priority will be given to local teachers even though a number of foreign treachers are on stand by to fill in for approximately three hundred vacant posts.


Letter: Appeal for right to a lawyer

Allow me to introduce myself. I am a member of the Writers’ Bureau of Manchester UK.

Even before the Maldives Democratic Party (MDP) was officially recognised by the Maldivian government I was actively involved in trying to promote democracy in the Maldives.

Once we were able to topple the 30 year dictatorship of Abdul Gayoom through the ballot box the MDP was able to rule for three years before we were deposed by the military.

Now I find I am back on top of the persecution list by the government.

About a month back I was pulled in on a drugs charge. At the hearing I told the judge that he cannot ask the police investigative officer to take an oath – with the Holy Quran as witness – as the said police officer had not attended the scene of the crime. He was parroting second hand information supplied by others.

This made the judge so mad he called me into court to begin proceedings of a case dating back almost five years. Apparently five years ago the police had found a small pen-knife with remnants of cannabis. According to a local lawyer, this could get me a 15 year sentence.

I told the judge I was prepared to answer the charges once I was given my legal rights. A Maldivian citizen is entitled to legal counsel by law. I appealed for the state to provide me with a lawyer.

The judge refused. He stated that it was only where high profile cases were concerned that the state provided lawyers. I pointed out that according to the Maldivian constitution that all citizens are equal before the law.

I have a hearing on the 18th of this month and despite what the constitution says, I doubt the state will provide me with a lawyer because at present almost 90 percent of those facing trial are deprived of legal counsel.

I would very much appreciate if Amnesty would do their best to lend me a helping hand in countering the judiciary’s autocratic methods. The judiciary in the Maldives is a remnant from the dictatorship of Abdul Gayoom’s 30 year reign.

Yours truly

Ali Rasheed

All comment pieces are the sole view of the author and do not reflect the editorial policy of Minivan News. If you would like to write an opinion piece, please send proposals to [email protected]


Maldives celebrates Ramazan with food, festivities, fasting, prayer

The Maldives has seen a flurry of activities in the lead up to the holy month of Ramadan, which began today (July 9) in the tropical island nation, with festivities and devout worship to continue throughout the month.

Ramadan marks month in which the Quran was revealed to mankind, the ninth month of the Islamic calendar. It is a time of fasting, is one of the five pillars of Islam and represents a form of worship to Allah.

During Ramadan, or Ramazan as the holy month is referred to in the Maldives, Muslims ask forgiveness for past sins, pray for guidance and help in refraining from everyday evils, and try to purify themselves through self-restraint and good deeds.

Maldivians throughout the 100 percent Sunni Muslim nation will abstain from eating, drinking and sexual activity from dawn until sunset throughout ‘roadha mas’ (fasting month).

The rituals during this holy month are intended remind those who follow Islam of their duty as a Muslim, by keeping them away from worldly temptations to tame the mind and instill determination.

Extensive cleaning, home repairs, as well as shopping for foodstuffs and other household supplies are common practice in preparation for Ramazan throughout the Maldives, as is hosting banquet celebrations, traditionally referred to as ‘maahefun’ parties, to welcome the coming of Ramazan and symbolically celebrate eating the last meal before ‘roadha mas’.

Family, friends, and neighbors come together to enjoy traditional food and music, while many celebrations have ‘boduberu’ performances, a combination of traditional singing, dancing and rhythmic drumming considered one of the most high-profile examples of Maldivian culture.

Maahefun block parties have been ongoing throughout Male’ neighborhoods, particularly over the last week, in addition to events hosted by political parties, businesses, schools and government offices.

Since the exact date Ramazan begins is derived each year from phases of the moon, moving backwards an average of 10 days every year, last night (July 8 ) the Islamic Affairs Ministry held a small conference to confirm the sighting of the new moon.

During a ceremony following the meeting, the Islamic Affairs Ministry declared that today (July 9) would mark the beginning of Ramazan in the Maldives, as well as some other Muslim countries where the new moon had been sighted.

Now that Ramazan has officially begun the flurry of parties and preparations have given way to calm and quiet during the day, particularly in Male’ where there is a noticeable lack of people on the roads in the typically overcrowded capital.

Working hours have been reduced to between 9:00am to 1:30pm, as per previous years, while cafes and restaurants have been permitted to remain open until 3:00am. In previous years, many eateries and other businesses were open 24 hours, however in October 2012, the Ministry of Economic Development revoked the 24 hour licensing permits issued to businesses across the country, citing concerns over national security.

The pace of daily life has slowed to accommodate the difficulties that arise from not eating or drinking, which can be quite challenging given the tropical equatorial climate in the Maldives.

Mosques are brimming with worshipers – in some cases they are overflowing with people who can be seen praying in the street – during the five regular prayer times which fall around 5am (fajr), 12pm (dhuhr), 3:30pm (asr), 6pm (maghrib), and 7pm (isha).

There is also an special tarawih (night prayer) that takes place during Ramazan; while the exact prayer time varies it always follows isha prayers.

Another optional prayer time in the middle of the night, around 2am, is referred to as ‘dhamu namaadhu’ (midnight prayer) in the Maldives. While it takes place throughout the year, there are more attendees during this holy month.

One of the most significant aspects of Ramazan is Laylat al-Qadr, the anniversary of the night the Quran was first revealed to the Prophet Mohamed, which falls on one of the last nights of roadha mas although the exact date is unknown. It is believed that an individual who prays with devout sincerity on this day will have all their past sins forgiven.

The spiritual oneness of island communities in the Maldives is palpable during Ramazan, especially when most of the community comes together to pray in the quiet, peaceful hours of the night, while the Imam’s Quran recitation can be heard echoing on the breeze.

While the religious significance and ritual practice of Ramazan makes this an extremely important month for Maldivians – and Muslims worldwide – it is also very festive.

Maldivians break fast as soon as the call to magrib prayers is heard in the evening, eating delicious traditional foods during ‘roadha villun’ (fast breaking). Dates and fresh juice – watermelon and young coconut are particularly popular – are followed by sweet and savory ‘hedhika’ (short eats).

Although the hedhika varies by household, a surprising variety of dishes can be derived from the basic ingredients of tuna, shredded coconut, chilies, onions, and flour. ‘Haaru’ (supper) is also taken sometime in the middle of the night, with many traditional dishes served during Ramazan.

This year a Male’ City Ramadan Fresh Market consisting of 24 stalls selling fresh fruits and vegetables is being held in the capital’s Henviru ward, near the Artificial Beach. The market will be open daily from 8am until 1am until the end of the Eid holidays in mid-August.

Unfortunately, the increased demand during Ramazan also drives up food prices throughout the country each year.

The sundown to sunrise festivities are not limited to food. There is also an increase in evening sports events, such as football tournaments, as well as entertainment programs on TV, like the popular boduberu challenge that has been broadcast annually in recent years.

Given the importance of the holiday, President Mohamed Waheed issued a Ramazan greeting to the nation, noting that the holy month was an occasion to strengthen communal relations and an opportunity to restore peace and order in the society.


Amputation for theft added to draft penal code

The draft penal code bill has been amended to include punishments as prescribed in the Quran, such as amputation for theft.

The new article added during a parliamentary committee meeting Thursday (March 28) states that if someone convicted of a crime requires legal punishment, as specified in the penal code, that person will face punishment as stated in the Quran.

MP Imthiyaz Fahmy clarified the amendment to the draft penal code is about hadd punishments only and “not at all” about all Sharia offences, speaking with Minivan News today.

“Hadd offenses are already crimes in the draft penal code. However the prescribed punishments in Sharia for those particular crimes are not codified in the draft penal code, but instead they are left up to the interpretation of Sharia,” stated Fahmy.

“But to completely evade making a reference to hadd punishments or to mention that no hadd punishment at all should be imposed is impossible to the the fact that Sharia shall be one of the basis of all the laws of the Maldives,” he added.

Criminal punishments are detailed for murder, fornication, thievery and drinking alcohol.

The committee’s chairperson, MP Ahmed Hamza, told Sun Online the new draft penal code will require amputating persons convicted of theft, while a person convicted of apostasy (renouncing Islam) will also face punishment.

The bill does not include apostasy as a crime, therefore someone found guilty of this offense cannot be subjected to Quranic punishment, committee member MP Ahmed Mohamed clarified.

Gambling is also not criminalised, according to committee member MP Abdul Azeez Jamaal Aboobakuru. He told local media that the bill does not “state a manner in which such crimes can be convicted”.

Fahmy explained that Sharia law does not prescribe a hadd punishment for gambling.

The penal code draft bill does include factors that must be considered before convicting a person of murder; for example, any contradictory evidence would prevent such a conviction.

Imposing the death penalty cannot be subject only to the confession of the accused.

“Sharia does not run headlong into death penalties, amputation or stoning to death. Therefore depending on the circumstances, Sharia may avoid capital punishments,” said Fahmy.

He further clarified that Sharia punishments may be interpreted according to any of the schools of Sunni Muslims.

While interpretation of Sharia law punishments are within the purview of Maldivian judges, Fahmy believes that the current judicial system is incapable of providing Maldivian people justice, even with the new penal code.

“I do not believe the judiciary and the criminal justice system in the Maldives is capable of doing justice or able to take care of the new penal code. The judiciary is unable to ‘keep up with the Jonses’,” Fahmy stated.

The parliamentary committee’s additions to the bill follow its rejection of all but one amendment suggested by the Fiqh Academy of the Maldives.

Speaking to local media on Monday (March 25), Hamza said the committee had decided to accept only a suggestion concerning the offence of theft. Other amendments, he said, were merely changes to the wordings of the bill and carried little legal weight.

“They have submitted amendments to abolish certain sections. These include certain legal defences. When we looked into removing those defences, we found this impacted fundamental principles embedded to the draft penal code. So we decided to reject their suggestions,” he stated.

Following the decision, Vice President of the Fiqh Academy Sheikh Iyas Abdul Latheef told local newspaper Haveeru that the academy had informed parliament that current draft penal code should not be enforced in the country.

“The current draft does not include the Hadds established under Islamic Sharia. There is no mention of the death penalty for murder, the punishment of stoning for fornication, the punishment of amputation for theft and the punishment for apostasy. We proposed amendments to include these punishments,” Latheef stated.

Comments submitted by the United Nation agencies in the Maldives, Human Rights Commission of the Maldives (HRCM), and Attorney General are being considered and incorporated into the draft text.

The initial draft of the penal code was prepared by legal expert Professor Paul H Robinson and the University of Pennsylvania Law School of the United States, upon the request of the Attorney General in January, 2006. The project was supported by the United Nations Development Program (UNDP).

Professor Robinson’s team have published two volumes (Volume 1 and Volume 2) consisting of commentaries on sections of the draft bill.

The bill was first sent to the Majlis (parliament) in 2006 and will replace the 1961 penal code.

The penal code bill is being forwarded to the parliament floor this upcoming week, according to local media.

False preaching regarding rape and fornication

The parliamentary committee slammed the “false preaching” of the Chair of Adhaalath Party’s Scholars Council Sheikh Ilyas Hussain over the bill earlier this week.

Sheikh Ilyas declared that the new penal code does not recognise fornication with mutual consent as an offence.

MP Nazim Rashaad contended that whether sheikh or not, nobody could misinterpret the clause and claim that the bill did not recognise “mutually consented sexual intercourse” as an offence, and accused the Sheikh of lying to discredit the bill and parliament.

Briefing committee members on the sections concerning sexual offenses, Rashaad stated that under the draft penal code, both fornication and rape are offences under section 411 of the draft bill.

The existing penal code does not explicitly recognise “rape” as a crime, and cases are handled under provisions for sexual offences.


Comment: Sharia and the death penalty

This article first appeared on Dhivehisitee. Republished with permission.

On July 1, a Maldivian lawyer was brutally murdered, his body stuffed into a dustbin.

On June 4,  militant Islamists tried to murder Hilath Rasheed, the country’s only openly gay rights activist and a rare voice advocating secularism in the Maldives.

On 30 May,  a 65-year-old man was killed on the island of Manafaru by robbers after his pension fund.

On the same day, in Male’ a 16-year-old school boy was stabbed multiple times and left to bleed to death in a public park.

On April 1, a 33-year-old man was stabbed to death in broad daylight by two men on a motorbike.  On February 19, a twenty-one-year-old life was taken in a case of ‘mistaken identity’.

Amidst the increasing violence and decreasing value of life, calls for restoration of the death penalty are growing. It is normal for a society experiencing unprecedented levels of crime to demand the death penalty as a solution. In the Maldives, however, the whole debate is framed within the precincts of religion, touted as a return to ‘Islamic justice.’

This is not to say other ways of looking at it are completely absent from the discourse. There’s Hawwa Lubna’s examination of the death penalty within a rule of law framework in Minivan News, and Mohamed Visham’s somewhat confused and confusing analysis of its pros and cons in Haveeru, for example. Such discussions are, however, pushed to the fringes as the theme of ‘Islamic justice’ takes precedence.

My question is, how Islamic is this call for ‘Marah Maru’ [death for death]? Is revenge what underpins provisions for the death penalty in Sharia?

The Qur’an mandates that everyone has a right to life, unless a court of law demands killing: “Nor take life — which Allah has made sacred — except for just cause.”1

What is not being said in the Maldivian debates on the death penalty is that although the Qur’an provides for situations in which the death penalty can be imposed, all such situations are carefully laid out with stringent evidentiary requirements that discourage carrying out a death sentence.

And, in all situations where capital punishment can be imposed, it offers alternative punishments that allow the death penalty to be avoided. 2

Among the three types of crimes for which the death penalty can be imposed in Sharia–hududqisas, and the ta’zir– murder belongs to the Qisas category. Qisas are offences proscribed by the Qur’an or Sunnah, but are subject of personal claims, rather than offences against Islam. Qisas deals with murder or bodily injury. The Qur’an allows retaliation against the individual who commits a Qisas crime, but also clearly demonstrates a strong preference for forgiveness.3

We have often heard in the current Maldivian debate the call for an ‘eye for an eye’, a ‘life for life’, citing the Qur’an; what we do not hear is the rest of the verse.

We ordained therein for them:

“Life for life, eye for eye,

Nose for nose, ear for ear,

Tooth for tooth, and wounds

Equal for equal.”

But if Anyone remits the retaliation

By way of charity, it is

An act of atonement for himself.

And if any fail to judge

By (the light of) what Allah

Hath revealed, they are

(No better than) wrongdoers. 4

The law of equality

Is prescribed to you

In cases of murder:

The free for the free,

The Slave for the Slave,

The woman for the woman.

But if any remission

Is made by the brother

Of the slain, then grant

Any reasonable demand,

And compensate him

With handsome gratitude 5

The right for the family of a murder victim to demand harm is balanced by the opportunity for family members to accept payment, or diya, for their loss instead of demanding that the perpetrator be punished. This is reflected in the fact that, generally, the Qur’an expresses a preference for diya over qisas 6 It says, for instance, that the Muslim who chooses diya will be rewarded in heaven:

It is part of the Mercy

Of Allah that thou dost deal

Gently with them.

Wert thou severe

Or harsh-hearted,

They would have broken away

From about thee: so pass over

(Their faults), and ask

For (Allah’s) forgiveness

For them; and consult

Them in affairs (of moment).

Then, when thou hast

Taken a decision

Put thy trust in Allah.

For Allah loves those

Who put their trust (in Him) 7

The question is, when Sharia so emphasises forgiveness over punishment, why is the emphasis of the Maldivian death penalty debate on punishment over forgiveness? In the murder of lawyer Ahmed Najeeb, for instance, the breathtakingly rapid investigation and court case revealed that two members of Najeeb’s eight inheritors chose diya over death, preferring not to take a life for a life.

When, according to the Qur’an and Sunna, diya is the more honourable choice, why was the choice of these two relatives Najeeb not highlighted in the national discourse as motivated by ‘Islamic values’ and, therefore, praiseworthy?

Why is ‘truly Islamic’ justice only portrayed as ‘an eye for eye, a life for a life’?

Not only is the reluctance to punish found in the Qur’an, it is also the case in the Sunnah. A’isha, the wife of the Prophet said, for instance, to:

avoid condemning the Muslim to Hudud whenever you can, and when you can find a way out for the Muslim then release him for it. If the Imam errs it is better that he errs in favour of innocence…than in favour of guilt.8

There is another narrative from the Prophet’s life that demonstrates he actively encouraged his followers to ward off punishment by looking for uncertainties that would create reasonable doubt, making the punishment impossible.

Maa’iz b. Malik was a person who presented himself to the Prophet, confessing Zina and requesting purification with the hadd. His story is scattered through the books of Hadith in numerous narrations. The Prophet repeatedly told him to go back and seek Allah’s forgiveness. After he kept returning, the Prophet made a number of attempts to make sure there was no doubt. He sent his Companions to Maa’iz’s people to inquire if he was known to be insane. He was informed there was no evidence of insanity nor was was he known to have any defect in his mind. He then asked them whether he was intoxicated, and the Companions smelled his mouth and informed him that they could not detect any signs of alcohol on his breath. Only then did the Prophet implement the hadd of stoning. In additional narrations of this same story, the prophet asked Maa’iz some specific questions to avert possible doubt:

“Perhaps you only kissed her or flirted with her or gazed at her.” Maiz replied, “No”. He then asked, “Did you have physical intercourse with her?” He replied, “Yes,” and only then was he ordered to be stoned.9

Quite clearly, Islamic justice is based on the ethos of forgiveness rather than punishment.

This understanding of the Sharia is being left out of the Maldivian debate – as it was left out of much of Western discourse on Sharia in the last decade – by those calling for an end to the moratorium on the death penalty. It is a suspension that has lasted from 1953 till now, and one that more closely reflects the Quranic understanding of Sharia.

Given that all parties pushing the death penalty are framing it as re-introduction of an ‘Islamic justice’ system, it is wrong that they are all ignoring the emphasis that the system places on finding alternatives to taking a life for a life.

It raises the question of whether the real motives behind the call for the death penalty are political rather than a desire for justice itself, Islamic or otherwise.

Leading the call are the usual suspects – prominent legal players such as Attorney General Azima Shukoor, Prosecutor General Ahmed Muizz and Home Minister Mohamed Jameel Ahmed – who have all expressed their desire for restoration of the ‘Islamic justice’ of the death penalty. And the Chief Justice Ahmed Faiz has – incredibly – described the beleaguered Maldivian justice system as capable of meting out capital punishment justly.

For politicians, imposing the death penalty at a time of unprecedented violence such as now provides the opportunity for appearing tough on crime – always a vote-attracter among a population battling with rising crime rates, especially when a crucial election is nigh. Their assumption is that if the State were only brave enough to take upon itself the power to kill, everyone else would cease to do so.

Furthermore, it provides a rare and valuable opportunity to flex political muscle at a time when the government is weak and its legitimacy is in question.

For the Islamists, it is the means with which to enforce a particularly harsh interpretation of Sharia on the Maldivian people in the name of Islam.

Given the situation, it is shocking that no member of the community of ‘Islamic scholars’ in the Maldives have come forward to emphasise understandings of Sharia and Islamic jurisprudence that highlight forgiveness and mercy as virtues much more deserving of Allah’s approval than revenge – even where justified by law.

Does the lack of an alternative view mean that in the last decade or so Islamists have established such a hegemony over Maldivian religious thought that it prevents any other views from being offered to the public?

Does it mean there are no ‘Islamic scholars’ in the country with an understanding of Islam that is not Islamist?

All comment pieces are the sole view of the author and do not reflect the editorial policy of Minivan News. If you would like to write an opinion piece, please send proposals to [email protected]


Quran teacher stopped teaching my daughter after MDP Coup Report, says Police Asst Commissioner

A female Quran teacher has refused to teach the 10 year-old daughter of Police Assistant Commissioner Hassan Habeeb, following the publication of the Maldivian Democratic Party (MDP)’s report into controversial transfer of power on February 7.

Speaking to Minivan News today, Assistant Commissioner Habeeb said that when his wife went to fetch their daughter from the Quran class, the teacher told her: ‘’We are not supporters of the coalition.’’

‘’My wife at first did not quite get what she said and asked her what she meant by that. The Quran teacher replied that she had stopped teaching the Quran to the children of police and Maldives National Defence Force (MNDF) officers, as she had seen and read what they had done on February 7,’’ Habeeb said.

He said when he and his wife talked to their daughter about it, they learned that the Quran teacher had not been teaching her daughter since the release of the MDP’s report.

‘’We knew from our daughter that the Quran teacher has been talking politics in the class,’’ he added.

Habeeb said he was “very saddened” by the incident and appealed to every one not to put politics in the way of such services.

‘’I have information that some doctors have also being differentiating among people of different political views, and it is very concerning,’’ he said. ‘’If this continues, this citizens will be split into groups.’’

He said this was a serious issue and it must be attended to immediately.

‘’Police and MNDF officers do not have any political views and we treat everyone equally, so people should not take us politically,’’ he added.

Minivan News was unable to contact the Quran teacher.

However she told newspaper Haveeru that the matter was her own personal business, and that she had stopped teaching Quran to not just one child.

According to the MDP’s report, then-Chief Superintendent Hassan Habeeb (now Assistant Commissioner), Assistant Commissioner Hussein Waheed, Chief Superintendent Abdulla Fairoosh, Chief Superintendent Ahmed Saudhy, Chief Inspector Abdul Mannan Yousuf, Inspector Mohamed Dhaudh, Superintendent Ahmed ‘two four’ Mohamed, Superintendent Mohamed Jamsheed, Sub-Inspector Azeem Waheed and SO Inspector Shameem were among the senior police officers who  pledged alliance to the then-opposition and facilitated the police mutiny.