The Rise of Religious Extremism in Pukhtunkhwa
By Fatima Ahmed
fatimakhan7699@gmail.com
1. Most minds today, especially in our region are overwhelmed with the fear of a deadly conflict following the developments in world politics and particularly some recent events in our region. The theory of Clash of Civilization and clash of religion has gained currency and is used to define the ongoing conflict. There is growing discontent based on development of feelings that Muslims are under threat from the Non-Muslims, especially the US and westerners.
2. Following the event of 9/11 and the ongoing War on Terror, a perception has developed that Clash of Civilization, a controversial theory of Samuel P. Huntington, is well underway. The clash of Civilizations is a controversial theory which says that people's cultural / religious identity will be the primary source of conflict in the post cold war world. Academically, this theory has been criticized a lot and given the substance of the theory it is clear that the civilizations, which Huntington has identified as distinct civilizations, do not even exist. The Muslim world is severely fractured along ethnic, sectarian and political lines with Kurds, Arabs, Persians, Turks, Indonesians, Indians etc all having different world views. Moreover the criteria of the proposed delineation are not clear. Neither are the western powers including the USA fighting a global war on the pretext of promoting their religions - Christianity or Judaism. Given the situation there is a dire need of understanding that it is not a war between religions or faiths but a struggle for political power and vested economic interests that is being played out in our homes, villages and cities.
3. Now let us come close to our own region. We can not escape the fact that events in Afghanistan and Pukhtunkhwa east of the Durand are closely inter-linked. In the aftermath of 9/11, the USA attacked Afghanistan with the aim of overthrowing the brutal Taliban regime and Al-Qaeeda. This was followed by the establishment of a legitimate and elected government in Afghanistan. Ever since some vested interests groups and regional powers are advocating the theory of clash of religions. The sole aim seems to be destabilizing the peace process in the region. This campaign is launched to mislead the masses, indoctrinate them and prevent our land and people from benefiting from the fruits of education, development, democracy and peaceful life with a control over our own destiny. These vested interest groups and states for their own illegitimate interests are portraying the belief that the current state of affairs in world is a war of religions and our people and land has been converted into a battleground in this war. Despite the fact that most of our regional and local leadership clearly understand the hollowness of this theory, why is this clash of religions being used to give a blanket cover to the conflict in our region? Why is the peace of our land being destroyed using these hollow slogans? Why are our poor and simple people being misguided in the name of religion? Why are we being termed as terrorists and fundamentalists? Why are we being driven back to the cave age? Why are our region and our people the main target? The answer to these questions is both simple and complicated. Partly it is due to our geographical location, our backwardness, illiteracy, and our conservative religious orientation, but more than that it is because of our ignorance of the world affairs and politics.
4. It is said that if we don’t know our past history, we can not become masters of our future. Therefore, we must turn to history to find answers to the problems we face today. Today we are the biggest victims of religious extremism, yet we are considered as the perpetrators of religious extremism. We are being killed in the name of religion everywhere and on both sides of the divide. We the Pukhtuns are today being portrayed as fundamentalists, extremists, blindly religious, violent and terrorists all around the world. Yet a slight look on our history reveals that religion has never been the basis of our politics and identity. The use of religion and extremism is a recent phenomenon and worse still it is not indigenous to us. Pakhtuns never fought their wars on religious grounds till very recently. We have deep traditions of living in harmony and seldom has violence occurred based on religion and culture till quite recent times. The aim of this paper today is to look back in history with a view to understand the real causes and reasons for the current problems and how history can help us to regain our peace and harmony.
GEOGRAPHY AND ITS IMPACT
5. Before dwelling deep into the subject of religious extremism in our region, it would be appropriate to understand how the geography has affected the religio-political balance and created tensions in this region. Pakhtuns occupy a mass of land, which has been of great geo-strategic importance in the past and will remain so in the future as well. Pakhtuns, basically a Central Asian stock, are living at the crossroads of Chinese, Indian, Russian and Persian civilizations. Pakhtunkhwa lies on the south eastern edge of Central Asia bordering at South Asia. Practically forming a gateway to Indian sub-continent, this region had been continuously trampled by waves of invaders and conquerors who were heading towards the "treasures" of India. These including figures like Alexander the Great, Mongols, Moguls and so on. For centuries this factor has proved to be of decisive importance in charting the course of life in Pakhtunkhwa and it has left an indelible imprint on the national character of Pakhtuns. Politically these areas have always been linked with Central Asia with deep ethnic, linguistic, cultural and social links. It was only in the 18th and19th century, when the Sikhs and eventually the British seized parts of Pukhtunkhwa, that this area developed political links with South Asia. Geography has thus played such an enormous role in shaping the history of Pakhtunkhwa that it is very difficult to find any parallel to it in world history. The Great Game’ rivalry of the world powers has not ended, rather it has resurfaced with renewed ferocity in the recent past.
HISTORICAL BACKGROUND
Decline of the Durrani Pukhtun State
6. Although the Pukhtuns have a history which is 5000 years old, the first formal Pukhtun national state emerged in the 18th Century under Ahmed Shah Abdali. This state extended from Central Asia to the Arabian Sea Coast in Balochistan. Towards the end of the 19th century the Durrani Pakhtun State was on the decline because of colonialist machinations and outright aggressions. The most severe blow to the unity of Pakhtunkhwa in the 19th century came from the north-west ward expansions of the British colonialists in the Indian subcontinent.
The Great Game in the 19th Century
7. Britain's "Great Game" began with the first Afghan War (1838-42) and continued for over a century. British invasion of Afghanistan in 1838 was a first step to conquer Central Asia and to put an end to the south-ward march of Russia. The tough resistance put by Afghans, coupled with European pressures stopped the onward British march into Central Asia (or the so-called Forward Policy), but the British did not give up this ambition altogether. To get themselves entrenched into the borders of Central Asia, the British colonialists occupied and divided the lands of Pakhtuns by imposing, through an unequal treaty, "The Durand Line" on Afghanistan, a division that remains as unnatural today as it was at the end of the 19th century when it was first imposed.
8. The colonial administrative division of the lands of the Pakhtuns and the decline of the traditional international land trade through Pakhtunkhwa led to socio-economic and cultural stagnation and decline. The clamping of Stalinist Iron Curtain over Central Asia contributed to the socio-cultural alienation of Pakhtuns from their Central Asian roots, pushing them towards Indian subcontinent where they naturally faced the crisis of identity. This crisis of identity and historical roots persist to this day. The colonialists utilized this opportunity to perpetuate their oppression and exploitation of Pakhtunkhwa. But the Pakhtun masses did not put up with this situation even for a single day.
9. The passes and valleys of Pakhtunkhwa echoed the gunfire of freedom fighters as generations after generations of Pakhtuns kept the flame of resistance alive. Pashto literature, particularly Pashto poetry provides a very powerful depiction of the heroic struggles of Pakhtuns. When the British discovered that the Pashtun were virtually impossible to defeat in battle, they focused on intensifying discord among feuding clans in an effort to weaken resistance.
10. But the most interesting feature of this struggle spanning over a period of more than a hundred years culminating in the departure of the British and the creation of Pakistan is the fact that religion was not a motivation for waging war - nationalism was. History is witness to this fact. Despite fighting a no of battles against the British as late as 1940s; there was no religious coloring to these battles. This struggle was purely for political reasons and aimed at achieving independence for the people from the British, based on tribal or local cultural and ethnic identity. Winston Churchill testifies to this fact in his Book ‘The Story of the Malakand Field Force’ which he accompanied as a young journalist in 1897.
The World Wars
11. History is witness to the fact that our region and people have never fought their wars on religious grounds and religious violence was non-existent in these areas. Afghanistan, predominantly inhibited by Pakhtuns and being a national state of Pakhtuns remained neutral in the worst political circumstances of World War-I as well as World War -II. During both the World Wars our people inhibiting the areas under the control of British Empire fought alongside the British in the British Indian army in far off battlefields like Gallipoli, Sinai and Palestine, Mesopotamia and East Africa etc. Their religious identity or affiliation didn’t impede them from fighting alongside the people who were not affiliated to them religiously. The stories of their bravery during the World War- 2 as part of the British Indian Army in such far off places like East Africa, North Africa, Middle East, Malaya, Singapore, Burma and Italy are written in golden words in history books. It is important to note that their religious identity never came in their way for fighting on behalf of the people opposed to their own faith.
Political Struggle for Independence
12. In the beginning of the 20th Century, the nationalist struggle against colonialism started taking birth worldwide. The Muslim Elite in united India had to seek recourse to religion to demand independence and ensure their political dominance, being overwhelmed by the Hindu majority in a post colonial democratic India. The people of our region had no such compulsion. Our elders like Haji Sahib Turangzai and Bacha Khan thus based their struggle for independence on secular and liberal ideas and not on religion or communal hatred. In short religious identity was a problem of Indian Muslims and communal politics was a tool to secure political power for them. For the Pukhtuns religion was something for-granted and not a cause of conflict with others. Religion did not require to be emphasized and hence a religious identity was not necessary. This resulted in the divergence in political opinion to use religion for political means. The same has been the reason for the mistrust of Pukhtuns in Pakistan which continues even today.
13. Politically our people fought their struggle against colonialism in shape of non-violence moment and there was no religious coloring to these endeavors. These fights were purely based on the principles of their fundamental right to freedom and these movements never appealed to the religious sensitivities of the population. The legendary freedom fighter of Pukhtoons, Fakhr-e-Afghan Khan Abdul Ghafar Khan who led the political freedom fight against the British was an ardent believer of the principles of non-violence and did not believe on use of religion for this struggle because he was a visionary and understood the implications which we are witnessing today in the shape of religious extremism, fundamentalism and terrorism. Ghafar Khan was opposed to communal politics and advocated the independence of a united, multi-ethnic and secular India. To achieve this end, he founded the Khudai Khidmatgar Movement during the 1920s. The oath which this great Pakhtuns leader used to administer to his followers joining the Khudai Khidmatgar Movement is a shining example of tolerance, self control and non-violence. The oath runs as under:
In the name of God who is Present and Evident, I am a Khudai Khitmatgar.
I will serve the nation without any self-interest.
I will not take revenge (badal) and my actions will not be a burden for anyone.
My actions will be non-violent.
I will make every sacrifice required of me to stay on this path.
I will serve people without regard to their religion or faith.
I shall use nation-made goods.
I shall not be tempted by any office.
14. Even more wonderful is the lesson of non-violence that he gave to his followers using religion for peace not for war.“I am going to give you such a weapon that the police and the army will not be able to stand against it. It is the weapon of the Prophet, but you are not aware of it. That weapon is patience and righteousness. No power on earth can stand against it.”
British communal politics and its Impact on this region
15. The British colonial power played a dominant role in fuelling religious passions in the Sub-Continent for its own vested interests. The reasons for this were obvious. Briefly these can be summarized as under,
a. Towards the end of the World War 2, the British Empire was greatly weakened and the proverbial Sun on the British Empire was finally going to set.
b. Western colonies were on the decline and Colonialism as a force to rule the world was loosing ground fast.
c. The British Empire was already loosing its outposts in South East Asia, Africa and Middle East.
d. The movement for independence in South Asia was gaining momentum fast.
e. Communist USSR had already absorbed much of Central Asia and threatening to reach the warm waters of the Indian Ocean.
f. USSR had also occupied most of Eastern Europe and erected client states elsewhere like Yugoslavia, Vietnam, Laos and many more.
g. A socialist/communist movement in China was about to take over the country.
h. West was particularly fearful of the communist expansion to southwest in the Middle East with its vast oil reserves.
l. South Asia, due to the socialist leanings of Indian National Congress, was likely to align with USSR on independence; whereas South East Asia was already comfortably in the Soviet Camp.
16. To cut the long story short, by the end of World War -2, Communism had replaced Nazism as an opposing ideology for the Western imperialism. Islam as an ideology opposed to communism could provide a barrier against communist expansion. Therefore the British played a major role in bringing religious and communal politics to serve their own interests in the region. This was particularly applicable in South Asia where the religious fault lines already existed due to the Colonial principle of ‘Divide and Rule’. An Islamic state at the junction of South Asia, Central Asia and Middle East afforded the capability of serving as a frontline state against the communist expansion southwards to the Indian Ocean. The ‘Great Game’ was to be only temporarily postponed to be taken up another day. Once again geography had played a role to shape our future.
Independence of Pakistan
17. Ghaffar Khan and the majority of Pukhtuns were strongly opposed to the partition of India on religious grounds. The Red Shirts were willing to work with Indian politicians from Congress Party representing the predominant Hindu majority. When The Congress party refused last-ditch compromises to prevent the partion, like the Cabinet mission plan and Gandhi's suggestion to offer the Prime Ministership to Jinnah, Bache Khan and his followers felt a sense of betrayal by both Pakistan and India. Bacha Khan's last words to Gandhi and his erstwhile allies in the Congress party were: "You have thrown us to the wolves.” This is a clear proof that the people of this region believed in liberal politics and were averse to politics based on obscurantist and extremist ideals.
18. When Pakistan came in to being in 1947, Jinnah’s speech of 11th Aug envisioned it to be a modern, democratic and liberal state where every body will be free to exercise their faith. Bacha Khan took the oath of allegiance to the new nation of Pakistan. Shortly afterwards he addressed the Pakistan constituent assembly and announced his support for Pakistan, while at the same time his Khudai Khidmatgar movement pledged allegiance to Pakistan and severed all links to the Congress Party.
19. After the creation of Pakistan people accepted and lived peacefully in the state of Pakistan with no religious tensions in this area. It is worth mentioning that unlike other parts of Pakistan , there was no religious tension in these areas during the ‘Ahmadi/ Qadiani ‘ crisis which engulfed most of Punjab/Sindh in the 60s and 70s.
SOCIO-POLITICAL AND RELIGIOUS MAKE UP OF OUR SOCIETY
Social Values and Culture
20. At the outset it is important to understand that the Pukhtun society does not require religion to play a dominant role in organizing the social life of the people. The reason being that our society over the centuries has evolved a reasonable balance between religious values and national /ethnic values or code of conduct. Thus there are well established norms of behavior and areas of influence of both HUJRA AND MOSQUE in our society.
21. The Pukhtoon social structure that has attracted the attention of many a scholar is mainly governed by conventions and traditions and a code of honor known as "Pukhtoonwali". This un-written code is the keystone of the arch of the Pukhtoons' social fabric. It exercises a great influence on our actions and has been held sacrosanct generation after generation. The Pukhtoonwali or the Pukhtoon code of honour embraces all the activities from the cradle to the grave. It imposes upon the members of the Pukhtoon society four chief obligations. Firstly Nanawatey or repentance over past hostility or inimical attitude and grant of asylum, secondly Teega or a truce declared by a Jirga to avoid bloodshed between two rival factions, thirdly Badal or obligation to seek revenge by retaliation and fourthly Melmastiya or an open hearted hospitality which is one of the most sublime and noble features of Pukhtoon character. In broad sense hospitality, magnanimity, chivalry, honesty, uprightness, patriotism, love and devotion for the country are the essential features of Pukhtoonwali. The history of Pukhtoonwali is as old as the history of the Pukhtoons and every individual of Pukhtoon society is expected to abide by these age old traditions. Given this the notion of religiosity in pukhtoon society is a farce and pukhtoons have no relevance with extremism despite the fact that they love their religion.
22. Pukhtunkhwa thus has been historically peaceful – culturally, ethnically, socially and religiously. Despite the presence of significant pockets of non-muslims in parts of this area, there have been historically no religious tensions and our religious identity never came in to play as a political tool. The reasons for this are twofold: firstly a very strong, dynamic and potent Pukhtun identity and culture obviates the need for an alternative religious or sectarian identity and secondly the absence of any threat from a competing religious ideology means complete religious harmony.
Relations with Non-Muslims
23. Historically non-Muslims masses have lived in our region in complete harmony, enjoying absolute religious freedom and even protection from any external threats. Hindus and sikhs in Buner, Swat, Hangu, Dir, Peshawar and Charsadda have lived with fraternity. Even now non-muslims pockets in our society exist. They conduct their lives with peace and harmony and enjoy economic and social security. Hindus and Sikhs are running their own businesses in Barikot, Swat, Buner, Peshawar, Mardan and other parts of our land. Christians are also leading their lives in complete harmony and enjoy religious freedom. They are respected as Ahle-Kitab and close to Islam and even inter-marriages with them are allowed according to our religious belief. Moreover, their services towards our society in the form of missionary schools and hospitals have made them dearer to us. Their services in health and education sector of our people are worth appreciation.
24. The situation however changed towards the mid of 20th century. In the middle of the 20th century the Muslims of South Asia (Sub-Continent) being a minority, felt a need for asserting their religious identity to acquire political power in the post colonial world. Our region being linked to South Asia through the illegal occupation by the British thus assumed this overwhelmingly religious identity when Pakistan came in to being. In other words it can be argued that religion has not been a cause of tension/conflict in Pakhtun society before its association with the state of Pakistan. This is a phenomenon that has been forced on our society and not indigenous to it. The Pukhtun society was a fairly balanced, peaceful and tolerant society till the Jihad factor came in due to the Afghan War in the 80s.
THE SOVIET INVASION AND THE AFGHAN WAR
Disturbance in Socio-Political Balance
25. Inherently Pakhtuns society was balanced due to the religious affair being the duty of the mullahs/ religious leaders and the secular and temporal affairs were in the hands of elders of society like community elders, Maliks and Khans. Jihad factor disturbed this balance, concentrating both the religious and temporal affairs of society in the hands of mullahs. Ever since 1947, when Pakistan got independence, both Pakistan and Afghanistan did not develop friendly neighborly relations due to the historical baggage of Durand Line which they inherited from the British. Thus intervention in the affairs of each other started resulting in destabilizing attempts against the regimes in Kabul. The people of our area being Pakhtun with deep ethnic and linguistic links across the Durand were naturally not considered to be loyal and hence could not be used for this purpose based on nationalism. Therefore the religious card was the only tool in the hands of establishment, which could serve their purpose.
26. Let us see a case study how religious extremism was introduced into district Dir which is the hub of religious parties in NWFP. In order to destabilize the government of Afghanistan during Sardar Daud's regime in Kabul, the area and people of Dir were used. An effort was made by arranging an uprising in Kunar province of Afghanistan against Sardar Daud. Obviously, a launching pad and human resource was required for the purpose. This part of Pukhtunkhwa, Dir District afforded the best option with close geographical proximity with the Kunar area. Moreover the simple and poor masses were ideally prone to religious manipulation. For this purpose JI was supported and virtually installed in Dir District which provided the requisite support for the uprising by manipulating and misguiding the simple people in the name of religion. This resulted in the development of religious obscurantism and extremism in this area which continues even today. Afghan forward policy is even now advocated by the JI as the well-merited tool for the service and betterment of the Pakhtun people of our region. Looking a bit back into the recent past, it is worth mentioning that from whole of Pakistan JI has only won elections from this District consistently. That is how religion was introduced in to Pakhtun politics.
Development of Religious Extremism
27. The war in Afghanistan further exacerbated the situation. USA and the west required an ideology against the spread of communist ideology in Afghanistan. Pakistan afforded the potential to serve the interests of the capitalist block. Pakistan was also looking to solve its border disputes with Afghanistan once and for ever in addition to the flawed myth of gaining strategic depth in Afghanistan against the arch rival India. So instead of using Pakhtun nationalism which had defeated the British Empire before, religion was used and the war against USSR was termed as Jihad. Pakhtuns were used for defeating communism on their own land with their own blood for the benefit of the West and the local powers. Different states including USA and the Gulf Arab States started funding the militant groups created by the intelligence agencies. A large number of people having different ethnicities including Arabs, Indians, Kashmiris, Chechens, Sudanese, and Algerians etc were brought to this land. Religious indoctrination started and huge literature was printed for convincing people to fight this war as a religious war. The money from the Gulf countries was instrumental in the mushrooming of madrasas in our areas. These madrassas provided these parties with hundreds and thousands of religiously motivated activists along with a growing network of mosques used as a political platform of the religious parties. The mushroom growth of religious sanctuaries / madaris in our area also provided fighters and mercenaries for this war. Meanwhile, sectarianism also gained currency in the region with the clandestine support of various states. Their obvious purpose was promoting their own culture and increasing their own influence in our areas in an atmosphere where religion was being used as a blanket cover for geopolitics. For example Iran supported the Shiites and Saudi Arabia promoted Wahabism in the region. Its obvious effects were the increase of extremism, obscurantism and religious bigotry which we can witness very vividly today across the Pakhtun lands.
THE NEW GREAT GAME AND TALIBANISATION OF PUKHTUNKHWA
Talibanisation
28. Once the Afghan war ended with the disintegration of USSR, the Western Powers and USA left. They left Afghanistan and our people high and dry for the Arabs and the regional powers to manipulate. The intelligence agencies and establishments fully used the situation of civil war in Afghanistan. In the resulted war-lordism in Afghanistan, intelligence agencies made various groups which fought among themselves paving the path for attaining the ‘strategic depth’. Meanwhile, the terrorist and militant religious groups established their influence on both sides of the Durand. Afghanistan became virtually an Arab colony. To give a final shape to the whole struggle the Pakhtun land was used for providing support to Taliban to install them at the centre in Kabul. Talibanization of this region was the natural consequence. The obvious result was the promotion of extremism. Afghanistan became a safe haven for the terrorists from all over the world. Here in our areas, movements like TNSM emerged and covered the whole Malakand division. Local administration is reported to have been involved due to the most probable extension of civil law to Malakand division. The local administration helped Sufi Muhammad and his organization to impede the extension of civil law. This attempt fortunately failed but its effects had to appear in the form of open support for Taliban regime in Afghanistan. This support led to the loss of the precious lives of hundred and thousands of our naïve and simple people mostly youth in 2001 at the advice of TNSM chief. The result was hatred against the West in the minds of people who lost their loved ones in the so called Jihad of Taleban.
The New Great Game
29. Another important development during all this time had been the break-up of USSR and independence of the new Central Asian states following the Soviet defeat in Afghanistan. This changed situation a renewed interest of the world powers particularly the West in this region. The CAR states are sitting over the second largest oil and gas reserves in the world. Once again the Great Game was on. The big oil companies from the west like Unocol and regional players were once again looking to reach central Asia. They thus had no problem with the Taliban as long as they could do business with them. However things went wrong as they were distend to; as a natural consequence of support to extremism, fundamentalism and obscurantism. The Taliban embarked on an extremist path symbolized by their utter disrespect for the universal values of religious tolerance, human rights and established international norms of diplomacy and good international relation. This was anathema to the civilized world All this was toped by the emergence of Al-Qaeeda as the real threat to the West in the post cold war era with Osama bin Laden comfortably operating from Taliban led Afghanistan to the utter contempt of world powers including the United Nations. The sequence culminated in the attacks on the twin towers on 9/11, 2001.
30. In the aftermath of 9/11, Afghanistan again became an international issue and USA attacked to remove the Taliban in 2001 and establish a representative democratic government there. After losing control over Afghanistan, the establishment again manipulated political and electoral processes to manage a political comeback by pro-Taliban political forces in Pakhtunkhwa and Baloachistan. It would serve more than one purpose. The phobia of a threat from its western borders can be overcome only with the enforcement of a policy of containment. It was also expected to boost the morale of the remnants of Taliban who are resisting the new setup in Afghanistan. An added advantage would be the use of religious right by the ruling establishment as a lever for putting pressure on US and other Western countries to have a better bargain….more Dollars.
CURRENT TRENDS OF EXTREMISM
Conclusions
31. Now while looking to the future wearing the glasses of the past history, look at the propaganda of religious extremism which threatens to destroy the fabric of the Pakhtun society, economy, politics and social harmony and propagates the ideas of clash of religions in our land. Even a simple mind can easily understand that this is all for political reasons and not for any service to Islam. Some clear and obvious conclusions from history are,
a. Our region has never produced religiously extremist ideologies; they have been imposed on us from abroad.
b. The ideologies and roots of religious extremism and terrorism in South Asia lie far off across the Indus.
c. Currently there is no indigenous religio-idealogical centre in Pukhtunkhwa which promotes hatred and animosity among the human beings on the basis of religion.
d. All these influences come from South of Indus and are aimed at our region for their own regional and political interests.
e. Militant organizations like Lashkar-i-Tayiba, Hizb-ul-Mujahideen, Al-Badr, Harkat-ul-Mujahideen and even the Tablighi Jumaat, and all religious parties like Jumaat Islami etc have their head quarters outside Pakhtun lands and are run from there. They only use the blood of our youth and obviously the give us the name of terrorists.
f. The extremist philosophies are the product of Indian and Arab societies with a clandestine support from establishment of many countries and not the Pukhtun society.
g. For example, the Tablighi jumaat, being an Indian-oriented organization head quartered in Lahore has since its inception focused on Pakhtun areas paving the way for making the society religiously intolerant and in turn our people fall pray to the extremist organizations.
h. The religious parties, deeply involved in militant activities in Kashmir and Afghanistan bear their foundation from Indian society. These were openly supported by the establishment during the Afghan war. In early eighties due to the Afghan war, these organizations were more focused on our region with the result that leadership of these were also transferred to our region.
Why Our Region is Prone to Manipulation?
32. Given the situation, let us think why our people and land is prone to manipulation? Why different forces find it easy to use us for the promotion of their own interests with our blood and resources? The answer is simple as Iqbal says: Hai Jurm-I-zaeefi ki saza margai mufajat . The following are just a few reasons,
a. Our people are living in a tribal and somewhere in semi-tribal society having no awareness of the global and regional political circumstances prevailing around them.
b. As the masses at large are uneducated and illiterate, therefore they easily fall prey to different sort of exploiters who use them. They benefit from the traditional Pakhtun naivety and especially by their conservative religious beliefs.
c. Our tribal area, which has been used as a launching pad during the so-called Jihad in Afghanistan, has over a long period developed a war economy in people, which is largely self-sustaining.
d. Besides poverty and underdevelopment in our areas too is the main cause, which makes people more prone to manipulation.
e. With out having infrastructure for communication, businesses and for carrying out their economic activities, the extremist forces find it easy to influence and utilize the people for their own interests.
f. It is worth mentioning that, the sole psychological arm in their hands is religion, which in turn creates hatred and obscurantism in the minds of people making it a never ending game.
33. Although, whole of our country has never witnessed democracy even for a day in the true sense of the word, however the situation of our area is largely different form other parts of the country. As has earlier been mentioned, religion has been brought into politics for the purpose of diffusing the secular and liberal masses demanding their due share in government and control of resources, political parties based on religious basis have been promoted. These forces advocate the obscurantist ideas. Unlike the settled areas, the situation in our tribal areas is far worse. They are governed through the most infamous FCR, the black law that was introduced by the British colonialists, having no example of its kind in contemporary world. Having no representatives, which could speak for the people and represent their true inspiration they are at the mercy of a political agent appointed by the state. It’s a pity that the FCR today is worse than that existed during the British days. Having gained independence, what Pakistan did is that it simply corrupted the existing Jirga system in these areas and gave the influence to the clergy with the sword of religion in his hand.
34. This situation has resulted in the area and its people being dubbed as the hotbed of international terrorism. We are unable to establish our own media, which can represent our true aspirations and give the correct picture to the world. Media controlled by state and by other organizations portrays us as extremist and terrorists to the world. This in turn makes our people more alienated and reactionary. All this is resulting in misunderstanding about other religion and hatred toward others in the world on religious basis. Similarly, the world opinion about us is growing in a negative way, which brings us under fire from other forces in the world. No wonder today we the Pukhtuns are being killed by all, the US, the NATO, the Taliban and the Pakistani Forces and hated by all. In the end how true this saying of Bacha Khan seems to be today.
"O Pashtuns! Your house has fallen into ruin. Arise and rebuild it, and remember to what race you belong."
Tuesday, July 17, 2007
A Poem by Khushal Khan!
Afghan Passion
Caravans of silk, beautiful lads, and sharp swords,
Are what a brave Afghan with pride hoards
When the swords of Afghans glitter,
The caravan and its merchandise shiver.
The camels moan and the riders groan,
As they near Khybar[1] with their spirits blown.
Caravans and merchants whine and weep,
When onto the Pass mighty Pashtons leap.
If a Pashton extracts no tolls from a trader,
His tribe considers him a sellout traitor.
The Arab boys and the Frang[2] women,
Crave the strength of Pashton men.
From Hindustan[3] to the distant west,
Afghans have put all to this test.
O son one word I have for thee,
Fear no one and no one you flee.
Pull out your sword and slay any one,
That says Pashton and Afghan are not one.
Arabs know this and so do Romans,
Afghans are Pashtons, Pashtons are Afghans.
By Khoshaal Khan Khatek
Thursday, July 12, 2007
Portrayal Of Female Youth in Pashto Music
Portrayal Of Female Youth in Pashto Music
Posted in by Lyla on Thu, 2007-07-12 21:30
http://www.pukhtunwomen.org/
For millennia the beautiful soul searing melodies of Pashto folk music has entertained many generations. These days these centuries old tunes have have been given a new twist with electronic instruments playing alongside the traditional ones. We have been treated to new versions of folk tunes (which are actually now pop music in their own right) which have been set to a faster beat even though the music has been kept as close as possible to the original scores.
It is quite refreshing to watch old songs with a modern touch, as many contemporary youngsters are using media as a site for initiating cultural and political action too. Though some may argue that the latest wave of pop culture is helping diminish the authentic classical music, but still one can not ignore the fact that different time periods have always brought a change. When have parents not thought that their time was better and more modest and the music of their days was the best. Even I am guilty, today when I sit with my kids, I repeat the same lectures (of my mother), which once I found quite boring. (Lol!) This article investigates how women are negotiated in media by male and female directors.
Take a look at a popular song, Bibi Shireenay, sung by Zeek Afridi.
http://www.pukhtunwomen.org/
For millennia the beautiful soul searing melodies of Pashto folk music has entertained many generations. These days these centuries old tunes have have been given a new twist with electronic instruments playing alongside the traditional ones. We have been treated to new versions of folk tunes (which are actually now pop music in their own right) which have been set to a faster beat even though the music has been kept as close as possible to the original scores.
It is quite refreshing to watch old songs with a modern touch, as many contemporary youngsters are using media as a site for initiating cultural and political action too. Though some may argue that the latest wave of pop culture is helping diminish the authentic classical music, but still one can not ignore the fact that different time periods have always brought a change. When have parents not thought that their time was better and more modest and the music of their days was the best. Even I am guilty, today when I sit with my kids, I repeat the same lectures (of my mother), which once I found quite boring. (Lol!) This article investigates how women are negotiated in media by male and female directors.
Take a look at a popular song, Bibi Shireenay, sung by Zeek Afridi.
Bibi Sherini,zyariguli (yellow flower),wrap me in your red shawl or in your arms,Bibi Sherini make me yours or make me a red shawl so that I lay on your hair Bibi Sherini,zyariguli,wrap me in your red shawl or in your arms,
Bibi Sherini let us gamble our hearts,you will lose your heart and so will IBibi Sherini,zyariguli,wrap me in your red shawl or in your arms,Bibi Sherinimy love is very innocent she swears on everything she tells me,Bibi Sherini wrap me in your red shawl or in your arms,
Oh my love,
how much I love you I count your steps when you walk,
Bibi Sherini ,zyariguli,
wrap me in your red shawl or in your arms,
No doubt it is a beautiful song and who amongst has not danced to it, but have you ever really thought about the lyrics imply. Have you watched the video?
No doubt it is a beautiful song and who amongst has not danced to it, but have you ever really thought about the lyrics imply. Have you watched the video?
If you are like me, you probably did not notice them or paid no attention to them at first, but just hummed along. Personally after playing this song for almost a month in my car, one day the lyrics struck me, so I went back to watch the video. My conclusions are:
Bibi Shireenay is identified as a yellow flower (line 1); (women vs. nature)
A guy is willing to become a “red-shawl”. (man vs. security)
Female as innocent, because she swears on everything that she tells him (line 8). The girl in this video is shown “dumb”, and obsessed with beauty.
Bibi Shireenay is identified as a yellow flower (line 1); (women vs. nature)
A guy is willing to become a “red-shawl”. (man vs. security)
Female as innocent, because she swears on everything that she tells him (line 8). The girl in this video is shown “dumb”, and obsessed with beauty.
There are many smart girls out there too, but they hardly get any representation by the media. In fact smart and confident girls are generally perceived as a “threat” to a culture. We know that beauty is not everything, because every female/male has a lot to offer with their unique “talents.” Everybody is good at something.
This song truly depicts male dominance in media as producers, and young females as media consumers. Girls define themselves within these pop-cultures by reproducing gender stereotypes with the girl as the passive fan, and the star as the active male. Fans not only want information about their favorite stars by buying magazines, but also play a major role in making a new album a hit or a flop.
Watch the Urdu version of bibi shireenay
It is hard not to notice the “race/ethnicity” part of it. In the Pashto version a girl is covering her hair with dopatta, as purdah is observed strictly in Pukhtunland, but it is acceptable for a Punjabi/Urdu girl to wear jeans in Pukhtunland where the video is apparently shot.
Apart from obsession with beauty, it is amazing to see how a girl holds R-sheen box towards the end of the urdu video--a good publicity of R-sheen as well as model’s liking for the bridal dress. Acting “cute” and “stupid” make females less challenging and thus more appealing.
The Bibi Shireenay video of Samar Minallah came like a burst of fresh air. When I watched it for the first time on pukhtunwomen.org, I stayed mesmerized in front of my computer screen for sometime; my brain wandering with lots of questions. The lyrics are so true and the video very realistic, every word and action is meaningful. Samar made me think or should I say her video strengthened my beliefs about the “subjectivity of women” in my culture (or globally) even more. Her music video of Bibi Shireenay stands apart from the normative pop culture.
Men have not found the video challenging and many admit that they have shed tears when they heard the song for the first time. Many start talking fondly of their own mothers and sisters and wifes.
The video relates to many women living in the rural areas of Pukhtunkhwa; willing to sacrifice themselves bit by bit for the sake of their family’s honor. Samar represents women who are often stereotyped or ignored by the commercial media industries. Such music videos grow awareness about patriarchy and understanding of the greater need for female empowerment and female solidarity through difficulties. Rather than mimicking the representational practices of the film industry, we need more female directors to develop the “girl’s gaze” by challenging the ideologies of gender, generation, race, and ethnicity in commercial media culture.
These three versions of Bibi Shireenay are the best example of the different mind sets of male and female directors. I believe the involvement of young females in media; writing, film making, and web-site designing would help them explore and analyze their relationship to commercial cultural products targeted to female youth.
This song truly depicts male dominance in media as producers, and young females as media consumers. Girls define themselves within these pop-cultures by reproducing gender stereotypes with the girl as the passive fan, and the star as the active male. Fans not only want information about their favorite stars by buying magazines, but also play a major role in making a new album a hit or a flop.
Watch the Urdu version of bibi shireenay
It is hard not to notice the “race/ethnicity” part of it. In the Pashto version a girl is covering her hair with dopatta, as purdah is observed strictly in Pukhtunland, but it is acceptable for a Punjabi/Urdu girl to wear jeans in Pukhtunland where the video is apparently shot.
Apart from obsession with beauty, it is amazing to see how a girl holds R-sheen box towards the end of the urdu video--a good publicity of R-sheen as well as model’s liking for the bridal dress. Acting “cute” and “stupid” make females less challenging and thus more appealing.
The Bibi Shireenay video of Samar Minallah came like a burst of fresh air. When I watched it for the first time on pukhtunwomen.org, I stayed mesmerized in front of my computer screen for sometime; my brain wandering with lots of questions. The lyrics are so true and the video very realistic, every word and action is meaningful. Samar made me think or should I say her video strengthened my beliefs about the “subjectivity of women” in my culture (or globally) even more. Her music video of Bibi Shireenay stands apart from the normative pop culture.
Men have not found the video challenging and many admit that they have shed tears when they heard the song for the first time. Many start talking fondly of their own mothers and sisters and wifes.
The video relates to many women living in the rural areas of Pukhtunkhwa; willing to sacrifice themselves bit by bit for the sake of their family’s honor. Samar represents women who are often stereotyped or ignored by the commercial media industries. Such music videos grow awareness about patriarchy and understanding of the greater need for female empowerment and female solidarity through difficulties. Rather than mimicking the representational practices of the film industry, we need more female directors to develop the “girl’s gaze” by challenging the ideologies of gender, generation, race, and ethnicity in commercial media culture.
These three versions of Bibi Shireenay are the best example of the different mind sets of male and female directors. I believe the involvement of young females in media; writing, film making, and web-site designing would help them explore and analyze their relationship to commercial cultural products targeted to female youth.
دنېا به نوره وی صا بر چې پيښور ته رسی
ډاکټر صا حب شاه صابر
زرې زرې شی چه رنړا ته رسی، نمر ته رسی
ستوری د سختو نه تېر ېږ ی چه سحر ته رسی
د مزل ستړ ې دمنزل په مخکښې حېڅ هم نه وی
له غرونو اؤړی چې سيندونه سمندر ته رسی
په ما هم هغه څوک د کفر ګوا هی ورکوی
څوک چه زما په زور محراب ته ځی منبر ته رسی
هغه د غرونو لېونے به پکښې څو ک پيژنی
دنېا به نوره وی صا بر چې پيښور ته رسی
__________________
په جنتونو مئېن څۀ پېژنی
ستاد کو څے ماځېګری رنګونه
-------------------------
څومره په ګرانه وو راغونډ صابره
څه په اسانه شو خواره ملګری
__________________
زرې زرې شی چه رنړا ته رسی، نمر ته رسی
ستوری د سختو نه تېر ېږ ی چه سحر ته رسی
د مزل ستړ ې دمنزل په مخکښې حېڅ هم نه وی
له غرونو اؤړی چې سيندونه سمندر ته رسی
په ما هم هغه څوک د کفر ګوا هی ورکوی
څوک چه زما په زور محراب ته ځی منبر ته رسی
هغه د غرونو لېونے به پکښې څو ک پيژنی
دنېا به نوره وی صا بر چې پيښور ته رسی
__________________
په جنتونو مئېن څۀ پېژنی
ستاد کو څے ماځېګری رنګونه
-------------------------
څومره په ګرانه وو راغونډ صابره
څه په اسانه شو خواره ملګری
__________________
Stargay de Khaista dee
طا هر افرېدی ناول "تېری انکهېن خو بصورت هے""تبصره زاهده حنا"ژباړه زاهد٠http://khyberwatch.com/nandara/index.php?option=com_content&task=view&id=293&Itemid=90
Wednesday, July 11, 2007
Substitute “him” for “her”
Bryan Caplan quotes from Tyler Cowen’s new book:
A Dr. Rangel, a well-known blogger and MD, offered this recipe for impressing a woman:
Wine her, Dine her, Call her, Hug her, Support her, Hold her, Surprise her, Compliment her, Smile at her, Listen to her, Laugh with her, Cry with her, Romance her, Encourage her, Believe in her, Pray with her, Pray for her, Cuddle with her, Shop with her, Give her jewelry, Buy her flowers, Hold her hand, Write love letters to her, Go to the end of the Earth and back again for her.
Just imagine substituting “him” for “her” in this passage, and telling women to do it. “I want to be his girlfriend, not his slave” would be a reasonable response.
Indeed. Having said that, I think any woman who gives jewelry to her man is likely to confuse the poor boy immensely. In evolutionary terms, women have reason to be more pricey than men, and we lads have just got to grin and bare bear it.
A Dr. Rangel, a well-known blogger and MD, offered this recipe for impressing a woman:
Wine her, Dine her, Call her, Hug her, Support her, Hold her, Surprise her, Compliment her, Smile at her, Listen to her, Laugh with her, Cry with her, Romance her, Encourage her, Believe in her, Pray with her, Pray for her, Cuddle with her, Shop with her, Give her jewelry, Buy her flowers, Hold her hand, Write love letters to her, Go to the end of the Earth and back again for her.
Just imagine substituting “him” for “her” in this passage, and telling women to do it. “I want to be his girlfriend, not his slave” would be a reasonable response.
Indeed. Having said that, I think any woman who gives jewelry to her man is likely to confuse the poor boy immensely. In evolutionary terms, women have reason to be more pricey than men, and we lads have just got to grin and bare bear it.
Mata Ghvag Sha /Norul Bashar Naveed
Lal Masjid DA Islam Abad Silsilavara Drama
((لال مسجد )) داسلام اباد سلسله واره ډرامه
نورالبشرنويد
اوس چې زۀ داليکم لال مسجد داسلام اباد دسلسله وارې ډرامې پنځسم قسط روان دے اندازه نۀ لګى چې سکرپټ رائټر ددې ډرامې وائنډ اپ په کوم قسط کوى هيرو او سائيډ هيرو سره څه کوى مرکزى ولن سره به څه کوى ايا په دغه اخرى قسط کښې به نور کردارونه هم راوځى ؟؟
هسې خوکلائمکس ښکارى خوداسلام اباد دغه سرکارى ډرامې اينټى کلائمکس هم وى يعنې هره ډرامه اختتام ته اورسى اوبيا په پائى کښې يوه بله قيصه شروع شى .
په دومره قسطونو ډرامه کښې هرچاته اندازه ولګيده چې ددې ډرامې مطلب څه دے !!؟ مرکزى خيال ئې چاچوړکړے دے او ډرامائى تشکيل ئې چا کړے دے !!؟؟ دادزيات لګښت پروډکشن دے ځکه چې په دې کښې ډيرغټ غټ قوتونه ملوث دى اوددې کتونکى په بين المللى سطح دى يعنې داسلام اباد دا ډرامه د ((اقوام عالم)) دپاره جوړه کړے شوې ده په دغه حواله دې ته مونږ دعالمى ډرامې نوم ورکوو.
ددې خبرې نه به تيرشو چې جامعه حفصه يالال مسجد به دخلقو همدردۍ واخلى او ددې واړۀ واړۀ کردارونه يعنى ماشومان به داسلام اباد ډرامه نګار دهمدردۍ په توګه استعمال کړى دهمدردۍ ټکے په اوله ورځ مذهبى خلقو هغه وخت راپورته کړو چې دلال مسجد دډرامې په دويم سحر سړکونوته خلق راووتل اودحکومت خلاف ئې دغم اوغصې اواحتجاج اظهار وکړو چې حکومت په جومات ډزې کړى دى خو چې په سباله هم دهغه جلوسونو مظاهرين پوهه شو نو په قلاره کښيناستل .
دچرت خبره هغه وخت مخې ته راغله چې په دغه مظاهروکښې دايم ايم اے جماعت اسلامى اود جمعيت العلماء اسلام ليډرانو تقريرونه وکړل خو په دويمه ورځ ئې په اخبارونو کښې بيانونه راغلل چې مرکزى حکومت دوردۍ دتحفظ دپاره اوپه لندن کښې داے پى سى داجلاس دناکامولو دپاره او ورسره دچيف جسټس دکيس نه دخلقوپام اړولو دپاره دا ډرامه جوړه کړې ده .
کوم خلق چې يو ورځ د لال جومات دپاره په احتجاج راوتى وو په دويمه ورځ ئې ورته ډرامه ووې مولانا فضل الرحمان دثالث په طور مينځ ته راغلو اود لندن نه ئې ځان هم پاتې کولواودلندن داجلاس ختمولو مطالبه ئې هم کوله خوچې بياورته چاپه غوږ کښې ووې ...!!
داخوډرامه ده نولندن ته روان شو داسلام اباد کښې داسلسله او ددې سلسلې دسکرپټ دپاره دډيروخت نه کارکيدو اواخر دې ورځې له خبره راغله حکومت دهمدردۍ اخستو اولکه دخپل حکومت دطوالت پشان په زوره داقيصه راکاږى اوږده ئې کړى په جواز کښې دا وائى ...!!
((مونږ اپريشن ځکه نۀ کوو چې دننه ماشومان دى زنانه دى اومونږ نۀ غواړو چې دبې ګناه خلقو وينه توئې شى ))
خو .....!!
کۀ حکومت دغه موقف دوانا وزيرستان د باجوړ اودبلوچستان په اپريشن کښې هم څرګند کړے ؤ نونن به ددې ډرامې کتونکو په دې باندې هم باور کړے ؤ خوچرته چې د وزيرستان باجوړ او بلوچستان کښې دملکى قامى مفاداتو دپاره اپريشن ضرورى شى اودنړيوال امن دپاره دپاکستان نوم سرفهرست راتلودپاره خپل خلق وژلے کيږى نوپه اسلام اباد کښې ددې ډرامې ليکونکے بل شان کار وکړى .
په بلوچستان کښې دغار دننه اکبر بګټى پسې ګولۍ ځى خولال مسجد ته دننه ثالثان ځى دلته راته دجنرل مشرف دا خبره د بلوچيانو دمزاحمت په حواله راياده شى چې جنرل مشرف وئيلى وو ...!!
دا 1970-71نۀ دے دا ٢٠٠٦ دے تاسوبه خبر هم نۀ يئ چې داګولۍ دچرته نه راغله .
اوس خو ٢٠٠٧ دے دجنرل مشرف دغه دعوه په اسلام اباد کښې ولې نۀ رښتيا کيږى که داسلام اباد ډرامه ليکونکے دجومات دبې حرمتۍ يا مذهبى خلق په جومات دحملې غندنه کوى په خانه کعبه باندې دشاه فيصل په دورکښې ډزې شوى دى لال مسجد جامعه حفصه دخانه کعبې نه زيات اهميت لرى ..!!؟؟؟؟
((لال مسجد )) داسلام اباد سلسله واره ډرامه
نورالبشرنويد
اوس چې زۀ داليکم لال مسجد داسلام اباد دسلسله وارې ډرامې پنځسم قسط روان دے اندازه نۀ لګى چې سکرپټ رائټر ددې ډرامې وائنډ اپ په کوم قسط کوى هيرو او سائيډ هيرو سره څه کوى مرکزى ولن سره به څه کوى ايا په دغه اخرى قسط کښې به نور کردارونه هم راوځى ؟؟
هسې خوکلائمکس ښکارى خوداسلام اباد دغه سرکارى ډرامې اينټى کلائمکس هم وى يعنې هره ډرامه اختتام ته اورسى اوبيا په پائى کښې يوه بله قيصه شروع شى .
په دومره قسطونو ډرامه کښې هرچاته اندازه ولګيده چې ددې ډرامې مطلب څه دے !!؟ مرکزى خيال ئې چاچوړکړے دے او ډرامائى تشکيل ئې چا کړے دے !!؟؟ دادزيات لګښت پروډکشن دے ځکه چې په دې کښې ډيرغټ غټ قوتونه ملوث دى اوددې کتونکى په بين المللى سطح دى يعنې داسلام اباد دا ډرامه د ((اقوام عالم)) دپاره جوړه کړے شوې ده په دغه حواله دې ته مونږ دعالمى ډرامې نوم ورکوو.
ددې خبرې نه به تيرشو چې جامعه حفصه يالال مسجد به دخلقو همدردۍ واخلى او ددې واړۀ واړۀ کردارونه يعنى ماشومان به داسلام اباد ډرامه نګار دهمدردۍ په توګه استعمال کړى دهمدردۍ ټکے په اوله ورځ مذهبى خلقو هغه وخت راپورته کړو چې دلال مسجد دډرامې په دويم سحر سړکونوته خلق راووتل اودحکومت خلاف ئې دغم اوغصې اواحتجاج اظهار وکړو چې حکومت په جومات ډزې کړى دى خو چې په سباله هم دهغه جلوسونو مظاهرين پوهه شو نو په قلاره کښيناستل .
دچرت خبره هغه وخت مخې ته راغله چې په دغه مظاهروکښې دايم ايم اے جماعت اسلامى اود جمعيت العلماء اسلام ليډرانو تقريرونه وکړل خو په دويمه ورځ ئې په اخبارونو کښې بيانونه راغلل چې مرکزى حکومت دوردۍ دتحفظ دپاره اوپه لندن کښې داے پى سى داجلاس دناکامولو دپاره او ورسره دچيف جسټس دکيس نه دخلقوپام اړولو دپاره دا ډرامه جوړه کړې ده .
کوم خلق چې يو ورځ د لال جومات دپاره په احتجاج راوتى وو په دويمه ورځ ئې ورته ډرامه ووې مولانا فضل الرحمان دثالث په طور مينځ ته راغلو اود لندن نه ئې ځان هم پاتې کولواودلندن داجلاس ختمولو مطالبه ئې هم کوله خوچې بياورته چاپه غوږ کښې ووې ...!!
داخوډرامه ده نولندن ته روان شو داسلام اباد کښې داسلسله او ددې سلسلې دسکرپټ دپاره دډيروخت نه کارکيدو اواخر دې ورځې له خبره راغله حکومت دهمدردۍ اخستو اولکه دخپل حکومت دطوالت پشان په زوره داقيصه راکاږى اوږده ئې کړى په جواز کښې دا وائى ...!!
((مونږ اپريشن ځکه نۀ کوو چې دننه ماشومان دى زنانه دى اومونږ نۀ غواړو چې دبې ګناه خلقو وينه توئې شى ))
خو .....!!
کۀ حکومت دغه موقف دوانا وزيرستان د باجوړ اودبلوچستان په اپريشن کښې هم څرګند کړے ؤ نونن به ددې ډرامې کتونکو په دې باندې هم باور کړے ؤ خوچرته چې د وزيرستان باجوړ او بلوچستان کښې دملکى قامى مفاداتو دپاره اپريشن ضرورى شى اودنړيوال امن دپاره دپاکستان نوم سرفهرست راتلودپاره خپل خلق وژلے کيږى نوپه اسلام اباد کښې ددې ډرامې ليکونکے بل شان کار وکړى .
په بلوچستان کښې دغار دننه اکبر بګټى پسې ګولۍ ځى خولال مسجد ته دننه ثالثان ځى دلته راته دجنرل مشرف دا خبره د بلوچيانو دمزاحمت په حواله راياده شى چې جنرل مشرف وئيلى وو ...!!
دا 1970-71نۀ دے دا ٢٠٠٦ دے تاسوبه خبر هم نۀ يئ چې داګولۍ دچرته نه راغله .
اوس خو ٢٠٠٧ دے دجنرل مشرف دغه دعوه په اسلام اباد کښې ولې نۀ رښتيا کيږى که داسلام اباد ډرامه ليکونکے دجومات دبې حرمتۍ يا مذهبى خلق په جومات دحملې غندنه کوى په خانه کعبه باندې دشاه فيصل په دورکښې ډزې شوى دى لال مسجد جامعه حفصه دخانه کعبې نه زيات اهميت لرى ..!!؟؟؟؟
A mosque red with blood
A mosque red with blood
Jul 5th 2007
From The Economist print edition
Why did it take the government so long to assert its authority?
APA nice day at school, dears?
A VIOLENT battle with Islamist extremism was fought this week in the heart of Pakistan's capital, Islamabad. On July 3rd the army besieged the Lal Masjid, or Red Mosque, and its adjoining madrassa for girls. A radical cleric and thousands of followers, some of them armed, had since January been resisting the government's authority. In the ensuing clashes, at least 16 people died and dozens were injured. Thousands of inmates surrendered. As The Economist went to press, an unknown number—in the hundreds—stayed on. The cleric, Abdul Aziz, had been caught trying to escape, cloaked in a burqa.
To a government presenting itself as a bastion of “enlightened moderation”, the radical mosque had been a long and embarrassing provocation. The mullah's followers had resisted eviction from land they had illegally encroached on. They had occupied a children's library and kidnapped women. They had given the government a deadline to close brothels and music shops and tear down billboards depicting women. And they had threatened suicide-bombings should the government dare to use force.
The surprise is not that the government eventually did so but that it took so long. One reason was the risk of a bloodbath, threatening so many young women. General Pervez Musharraf, Pakistan's president, had added credence to the threats of suicide-bombings by saying the mosque sheltered militants linked to al-Qaeda. But that only made his government—a vital American ally in its fight against al-Qaeda—seem even more perverse in tolerating the mosque.
Another explanation is that Abdul Aziz and his brother, also a cleric, had important connections. Their father, who was given a piece of land for the mosque in the 1980s, used to work for the Inter-Services Intelligence, Pakistan's powerful spookery. This may explain why he and his sons were for so long allowed to get away with grabbing others' land to expand their jihad school.
Some Pakistani commentators have also pointed out that the radical mullahs have had their uses for General Musharraf. They lent substance to the threat of Islamist extremism he uses to justify his lack of a true democratic mandate. They also served to divert attention from a nationwide protest movement against his attempt to dismiss the chief justice.
In this uncharitable view, that movement's recent sputtering helps explain this week's tougher approach. But also, the zealots went too far. Last month they kidnapped (and then freed) seven Chinese people from a massage parlour they said was a brothel. China—an “all-weather” friend to all Pakistani governments—was appalled. Despite the likely casualties, attacking the mosque was now even more clearly in the national interest. So much so that cynics wonder who came up with the deranged idea of kidnapping Chinese citizens.
Some Pakistani commentators have also pointed out that the radical mullahs have had their uses for General Musharraf. They lent substance to the threat of Islamist extremism he uses to justify his lack of a true democratic mandate. They also served to divert attention from a nationwide protest movement against his attempt to dismiss the chief justice.
In this uncharitable view, that movement's recent sputtering helps explain this week's tougher approach. But also, the zealots went too far. Last month they kidnapped (and then freed) seven Chinese people from a massage parlour they said was a brothel. China—an “all-weather” friend to all Pakistani governments—was appalled. Despite the likely casualties, attacking the mosque was now even more clearly in the national interest. So much so that cynics wonder who came up with the deranged idea of kidnapping Chinese citizens.
Saturday, July 07, 2007
Pakistan Topak Zma Qanoon
پاکستان: ټوپک زما قانون دے
عجب خان دولت زے
د پنجاب د کهاريان په ښار کښې يو پوليس کانسټېبل د رياست نه تنخوا ددې دپاره اخلي چې د خلقو د ژوند ساتنه او د انصاف تقاضې پوره کړي خو هغه ددې کار لپاره ورکړل شوے ټوپک راوباسي او يو داسې سړے پرې وژني چې د يو متنازعه کتاب د کمپوز کولو په جرم نيول شوے دے او په جېل کښې بندي د عدالتي پرېکړې په انتظار دے. د پښتونخوا د مردان په سيمه کښې يو ږيره ور سړے بم په لاس د هغه مارکېټ سر ته ورخېژي په کوم کښې چې ددې غربت ځپلې ټولنې ناچاره ښځې د روزګار طريقې زده کوي. د مارکېټ سر ته د هغه د ختلو هدف دادے چې د بم له لارې دغه مارکېټ والوځوي او د پاکستاني واکدارنو په څېر د غربت د ختمولو په ځائې غريبان له منځه يوسي. له ښه مرغه بم پخپله په هغۀ الوځي او لېډي ريډنګ هسپتال ته رسېږي.
د اسلام اباد د دوو مدرسو خودساخته "اميرالمؤمنين" چې ديني زده کوونکو ته ئې د کتاب په ځائې ټوپکونه په لاس کښې ورکړي دي يوه رساله ګوري او سره ددې چې په ځان د عالم ګومان کوي خو د تجريدي ارټ په نمونه نۀ پوهېږي او چې په تخليق ئې د قندهاريانو په وېنا سر نۀ خلاصېږي نو د رسالې د ايډيټر د وژلو فرمان جاري کوي. په سوات کښې د فضل الله په نامه يو ملا د سائنس او علم په خوا چېرته نۀ دے تېر شوے، خو په سائنسي امورو فتوې ورکوي او د ناپوهۍ په کنده کښې پرتو بې علمه خلقو ته وائي چې د بيمارۍ علاج ونکړئ ځکه چې دا شرک دے. کۀ څوک علاج نۀ کوي بيماري ئې وژني کۀ علاج کوي ملا فضل الله ئې وژني. په دواړو کښې څۀ فرق پاتې شو؟لنډه دا چې هر څوک يو ټوپک او يو بم (دا دوه شيان فوځيانو او مُليانو ښۀ په پراخه پېمانه ترلاسه کړي دي) ولري هغه قانون دے. هغه کولے شي چې په لاره روان يو سړے ووژني ځکه چې کېدے شي د تګ رفتار ئې داسې اختيار کړے وي چې د يو مُلا د نازک مزاج سره ئې سمون نۀ وي خوړلے او د هغۀ شريعت ته پرې نقصان رسېدلے وي. په ټي وي د يو پروګرام چلوونکے د فوځيانو لخوا بندؤل کېدے شي ځکه چې کېدے شي د فوځ په باره کښې داسې کومه خبره وکړي چې د فوځيانو غېرقانوني هلو ځلو ته پکښې زيان ورسي. تاڼې ته د شکايت لپاره تلونکے تن د پوليسو لخوا وژل کېدے شي ځکه چې ټوپک په لاس پوليس پخپله د مفتي او جلاد دنده هم په غاړه لري. په بازار کښې روان يو ږيره ور سړے هر وخت امکان لري چې بم راواخلي او بازار کښې په سوداکوونکو ښځو ئې ورواچوي ځکه چې د ږيره ورو په شريعت کښې د ښځې ځائې کور دے يا قبر، يا به همدې خبرې ته غاړه ږدي يا به مري. د چا په لاس کښې چې ټوپک دے د هغۀ سره قانون دے او په دغه قانون کښې د مرګ، قتل، چاودنې، ځانمرګي حملې، ترهګرۍ، ډاراچونې او بدمعاشۍ پرته هيڅ خبره نشته. ټوپک والا پخپله قاضي هم دے، جلاد هم دے، پوليس هم دے، مُلا هم دے، فوځي هم دے او مفتي هم دے. او د تعجب خبره داده چې دا مفتيان، قاضيان، مليان، فوځيان، فتوې، قتلونه، چاودنې، ځانمرګي حملې، ترهګري او تعصب يواځې د هغو خلقو لپاره دي چې کوم د علم، پوهې، روښان فکرۍ، ازادۍ، سولې، ترقۍ، سائنس او انساني حقوقو خبره کوي يا ددې ښو کارونو لپاره په هلو ځلو اخته دي. ددې نه معلومېږي چې دغه تنګ نظره او انسان دښمنه قوتونه يواځې د انسانانو او قامونو د ترقۍ، سولې، پوهې او سوکالۍ خلاف دي او نۀ غواړي چې دې ټولنه او معاشره کښې اوسېدونکي انسانان د صحيح انساني ژوند خاوندان شي. که چيرته داسې نۀ وے نو ولې دوى د ټولنې د نورو بديو خلاف اواز قدرې نۀ پورته کوي؟ زمونږ په جاګيردارانه او جاهلانه معاشره کښې تنکۍ جينکۍ بوډاګانو سړو ته وادۀ کولے شي بلکې پرې خرڅول کېږي يو ملا هم ددغې جهالت خلاف نۀ چاودنه وکړه نۀ ځانمرګے بريد، خلق د خپلو جهالتونو او د سپو په څېر جګړو نه وړې وړې لورګانې قرباني کوي چې مونږ ورته "سوَره" وايو کوم مفتي ددې خلاف فتواى ورکړه؟، په مدرسو کښې د جنسي زياتي په وجه د قوم ماشومان (د راتلونکي معماران) تباه کېږي کوم پوليس هلته ډزې وکړې؟ جوماتونو کښې د سبق په وخت قاريان په غټو غټو کوتکونو د بغدادي قاعدې تنکي ماشومان داسې وهي لکه پخوا چې به په رودونو کښې ښځو جامې ټکولې يو قاضي هم ددې ظلم خلاف غږ پورته نۀ کړو. سندهـ کښې د ځمکې او جائيداد د تروړلو لپاره ښځې قران ته په نکاح کېږي کوم ديني عالم ئې په خلاف خبره وکړه؟. د مذهبي تنګ نظرو او ناپوهه خلقو په کورونو کښې په ښځو ناروا ظلمونه کېږي او داسې داسې واقعات پېښېږي چې انساني زړونه ئې د اورېدلو توان نۀ لري، کوم مجاهد ددې په خلاف جهاد وکړو؟ ايا دغه جهاديان چې ميوزک سنټرونه الوځوي، ماشومان اغواء کوي، د خېرښېګڼې د غيرسرکاري ادارو کارکوونکي وژني او د انساني نړۍ په تر ټولو مظلوم قوت ښځو باندې خپل شريعت پخوي، کله هغو هسپتالونو ته هم ورغلي دي چې مريضان پکښې مړۀ کېږي او ډاکټران ګپونه لګوي، چرته چې د جعلي دوايانو په شکل کښې په مريضانو زهر خرڅېږي، چرته چې انساني اخلاق او اقدار صفر دي، ايا دوى کله هغو تاڼو ته هم ورغلي دي چرته چې د غلو سرپرستي کېږي، ايا کله ئې د هغو دوکاندارانو حال هم پوښتلے دے چې د شيانو اصلي شکل ئې ورک کړے دے او په ملاوټي څيزونو خلق د وخت نه مخکښې وژني؟، ايا دوى کله د هغو ډرائيورانو سره يوه خبره کړې ده چې د خلقو نه کرايه هم اخلي او په لاره کښې ئې بې سټاپه او بې ځايه پرېږدي؟ ايا د دوى ايماني جذبه او جهادي غورځنګ کله په هغه وخت کښې هم راويښ شوے دے چې ددې معاشرې غريب او ناچاره وګړي د خپلو بچو د غوښو په خوړلو مجبور شوي دي؟ ايا دوى کله دا جهاد هم کړے دے چې د يو غريب لپاره د سر سيورے جوړ کړي، د يو بې وسه لپاره درې وخته ډوډۍ برابره کړي، د يو مزدور د ماشومانو د تعليم غم وخوري، د يو مسافر د اوسېدو لپاره مسافرخانه جوړه کړي، د يو بې روزګاره ځوان لپاره د روزګار لارې چارې ولټوي؟ زما يقين دے چې کۀ دا خبرې چا جهاديانو ته مخکښې کړې نو هغوى به په سمدستي توګه د کفر فتوى لګوي او د وژلو تابيا به ئې نيسي ځکه چې د دوى په خودساخته شريعت کښې دا کارونه خداى (ج) ته سپارل شوي دي. يعنې دوى په دې عقيده دي چې د معاشرې د ښۀ کولو لپاره چې انسانانو ته کوم کارونه کول پکار دي هغه به خداى (ج) کوي او خداى (ج) پاک چې شېطان ته د معاشرې د ورانولو او له منځه وړلو لپاره کومه دنده ورکړې ده هغه اوس دوى په غاړه اخيستې ده. د ورانۍ کارونه چې د شېطان دنده ده، هغې ته دوى جهاد وائي او ښۀ کارونه دوى د خپلې ايجنډې نه ويستلي او د خداى (ج) په غاړه ئې وراچولي دي. کۀ پوښتنه ترې وکړې چې ښۀ کارونه کۀ يواځې د خداى کار دے نو ايا دا چاودنې خداى پاک نۀ شي کولے؟ دغه کار هم خداى (ج) ته پرېږدئ خپل دښمنان (د جهاديانو په نظر د سولې او ترقۍ نعره وهونکي خلق د خداى دښمنان دي) به په خپله غرق کړي؟ نو د دوى په خودساخته شريعت کښې ددې جواب هم کفر او مرګ دے. د تحقيق جواب مرګ، د پوښتنې جواب مرګ، د نيوکې جواب مرګ، د علم او پوهې جواب مرګ، د خبرې جواب مرګ، د ليک جواب مرګ... دا نړۍ چې ورته ترهګر وائي هسې خو ئې نۀ وائي!د "ټوپک زما قانون دے" په دې صورتحال کښې د سوله غوښتونکو او د ترقۍ فکر لرونکو خلقو سره دوه لارې دي. يا دې ددې سيمې نه اجتماعي هجرت وکړي او بل پله دې لاړ شي. په دې صورت کښې به دلته يواځې دا مذهبي تنګ نظري پاتې شي او کله چې دوى يواځې پاتې شي نو دوى بيا د يو بل په وژلو لاس پورې کوي ځکه چې وژل او له منځه وړل د دوى د کتاب اهم باب دے. ددې نه بغېر د دوى ګوزاره نۀ کېږي. کله چې دوى پخپل منځ کښې سره ووژني او ختم کړي نو بيا دلته د يو نوي ژوند او يوې نوې ټولنې روغ جوړ او صحت مند بنياد کېښودل امکان لري. که داسې ونشي نو دويمه لاره داده چې د تنګ نظرۍ او انتهاپسندۍ په خلاف دې پاڅون وکړے شي او په شريکه توګه دې يوه داسې لاره غوره کړے شي چې د مذهبي انتهاپسندۍ، کرکې، تعصب او ناپوهۍ دا بوټے له سټې او بېخه وباسل شي او ددې ټولنې او معاشرې نه بهر ګوزار کړے شي. د پښتنو د ښۀ او سوکاله ژوند په هيله
عجب خان دولت زے
د پنجاب د کهاريان په ښار کښې يو پوليس کانسټېبل د رياست نه تنخوا ددې دپاره اخلي چې د خلقو د ژوند ساتنه او د انصاف تقاضې پوره کړي خو هغه ددې کار لپاره ورکړل شوے ټوپک راوباسي او يو داسې سړے پرې وژني چې د يو متنازعه کتاب د کمپوز کولو په جرم نيول شوے دے او په جېل کښې بندي د عدالتي پرېکړې په انتظار دے. د پښتونخوا د مردان په سيمه کښې يو ږيره ور سړے بم په لاس د هغه مارکېټ سر ته ورخېژي په کوم کښې چې ددې غربت ځپلې ټولنې ناچاره ښځې د روزګار طريقې زده کوي. د مارکېټ سر ته د هغه د ختلو هدف دادے چې د بم له لارې دغه مارکېټ والوځوي او د پاکستاني واکدارنو په څېر د غربت د ختمولو په ځائې غريبان له منځه يوسي. له ښه مرغه بم پخپله په هغۀ الوځي او لېډي ريډنګ هسپتال ته رسېږي.
د اسلام اباد د دوو مدرسو خودساخته "اميرالمؤمنين" چې ديني زده کوونکو ته ئې د کتاب په ځائې ټوپکونه په لاس کښې ورکړي دي يوه رساله ګوري او سره ددې چې په ځان د عالم ګومان کوي خو د تجريدي ارټ په نمونه نۀ پوهېږي او چې په تخليق ئې د قندهاريانو په وېنا سر نۀ خلاصېږي نو د رسالې د ايډيټر د وژلو فرمان جاري کوي. په سوات کښې د فضل الله په نامه يو ملا د سائنس او علم په خوا چېرته نۀ دے تېر شوے، خو په سائنسي امورو فتوې ورکوي او د ناپوهۍ په کنده کښې پرتو بې علمه خلقو ته وائي چې د بيمارۍ علاج ونکړئ ځکه چې دا شرک دے. کۀ څوک علاج نۀ کوي بيماري ئې وژني کۀ علاج کوي ملا فضل الله ئې وژني. په دواړو کښې څۀ فرق پاتې شو؟لنډه دا چې هر څوک يو ټوپک او يو بم (دا دوه شيان فوځيانو او مُليانو ښۀ په پراخه پېمانه ترلاسه کړي دي) ولري هغه قانون دے. هغه کولے شي چې په لاره روان يو سړے ووژني ځکه چې کېدے شي د تګ رفتار ئې داسې اختيار کړے وي چې د يو مُلا د نازک مزاج سره ئې سمون نۀ وي خوړلے او د هغۀ شريعت ته پرې نقصان رسېدلے وي. په ټي وي د يو پروګرام چلوونکے د فوځيانو لخوا بندؤل کېدے شي ځکه چې کېدے شي د فوځ په باره کښې داسې کومه خبره وکړي چې د فوځيانو غېرقانوني هلو ځلو ته پکښې زيان ورسي. تاڼې ته د شکايت لپاره تلونکے تن د پوليسو لخوا وژل کېدے شي ځکه چې ټوپک په لاس پوليس پخپله د مفتي او جلاد دنده هم په غاړه لري. په بازار کښې روان يو ږيره ور سړے هر وخت امکان لري چې بم راواخلي او بازار کښې په سوداکوونکو ښځو ئې ورواچوي ځکه چې د ږيره ورو په شريعت کښې د ښځې ځائې کور دے يا قبر، يا به همدې خبرې ته غاړه ږدي يا به مري. د چا په لاس کښې چې ټوپک دے د هغۀ سره قانون دے او په دغه قانون کښې د مرګ، قتل، چاودنې، ځانمرګي حملې، ترهګرۍ، ډاراچونې او بدمعاشۍ پرته هيڅ خبره نشته. ټوپک والا پخپله قاضي هم دے، جلاد هم دے، پوليس هم دے، مُلا هم دے، فوځي هم دے او مفتي هم دے. او د تعجب خبره داده چې دا مفتيان، قاضيان، مليان، فوځيان، فتوې، قتلونه، چاودنې، ځانمرګي حملې، ترهګري او تعصب يواځې د هغو خلقو لپاره دي چې کوم د علم، پوهې، روښان فکرۍ، ازادۍ، سولې، ترقۍ، سائنس او انساني حقوقو خبره کوي يا ددې ښو کارونو لپاره په هلو ځلو اخته دي. ددې نه معلومېږي چې دغه تنګ نظره او انسان دښمنه قوتونه يواځې د انسانانو او قامونو د ترقۍ، سولې، پوهې او سوکالۍ خلاف دي او نۀ غواړي چې دې ټولنه او معاشره کښې اوسېدونکي انسانان د صحيح انساني ژوند خاوندان شي. که چيرته داسې نۀ وے نو ولې دوى د ټولنې د نورو بديو خلاف اواز قدرې نۀ پورته کوي؟ زمونږ په جاګيردارانه او جاهلانه معاشره کښې تنکۍ جينکۍ بوډاګانو سړو ته وادۀ کولے شي بلکې پرې خرڅول کېږي يو ملا هم ددغې جهالت خلاف نۀ چاودنه وکړه نۀ ځانمرګے بريد، خلق د خپلو جهالتونو او د سپو په څېر جګړو نه وړې وړې لورګانې قرباني کوي چې مونږ ورته "سوَره" وايو کوم مفتي ددې خلاف فتواى ورکړه؟، په مدرسو کښې د جنسي زياتي په وجه د قوم ماشومان (د راتلونکي معماران) تباه کېږي کوم پوليس هلته ډزې وکړې؟ جوماتونو کښې د سبق په وخت قاريان په غټو غټو کوتکونو د بغدادي قاعدې تنکي ماشومان داسې وهي لکه پخوا چې به په رودونو کښې ښځو جامې ټکولې يو قاضي هم ددې ظلم خلاف غږ پورته نۀ کړو. سندهـ کښې د ځمکې او جائيداد د تروړلو لپاره ښځې قران ته په نکاح کېږي کوم ديني عالم ئې په خلاف خبره وکړه؟. د مذهبي تنګ نظرو او ناپوهه خلقو په کورونو کښې په ښځو ناروا ظلمونه کېږي او داسې داسې واقعات پېښېږي چې انساني زړونه ئې د اورېدلو توان نۀ لري، کوم مجاهد ددې په خلاف جهاد وکړو؟ ايا دغه جهاديان چې ميوزک سنټرونه الوځوي، ماشومان اغواء کوي، د خېرښېګڼې د غيرسرکاري ادارو کارکوونکي وژني او د انساني نړۍ په تر ټولو مظلوم قوت ښځو باندې خپل شريعت پخوي، کله هغو هسپتالونو ته هم ورغلي دي چې مريضان پکښې مړۀ کېږي او ډاکټران ګپونه لګوي، چرته چې د جعلي دوايانو په شکل کښې په مريضانو زهر خرڅېږي، چرته چې انساني اخلاق او اقدار صفر دي، ايا دوى کله هغو تاڼو ته هم ورغلي دي چرته چې د غلو سرپرستي کېږي، ايا کله ئې د هغو دوکاندارانو حال هم پوښتلے دے چې د شيانو اصلي شکل ئې ورک کړے دے او په ملاوټي څيزونو خلق د وخت نه مخکښې وژني؟، ايا دوى کله د هغو ډرائيورانو سره يوه خبره کړې ده چې د خلقو نه کرايه هم اخلي او په لاره کښې ئې بې سټاپه او بې ځايه پرېږدي؟ ايا د دوى ايماني جذبه او جهادي غورځنګ کله په هغه وخت کښې هم راويښ شوے دے چې ددې معاشرې غريب او ناچاره وګړي د خپلو بچو د غوښو په خوړلو مجبور شوي دي؟ ايا دوى کله دا جهاد هم کړے دے چې د يو غريب لپاره د سر سيورے جوړ کړي، د يو بې وسه لپاره درې وخته ډوډۍ برابره کړي، د يو مزدور د ماشومانو د تعليم غم وخوري، د يو مسافر د اوسېدو لپاره مسافرخانه جوړه کړي، د يو بې روزګاره ځوان لپاره د روزګار لارې چارې ولټوي؟ زما يقين دے چې کۀ دا خبرې چا جهاديانو ته مخکښې کړې نو هغوى به په سمدستي توګه د کفر فتوى لګوي او د وژلو تابيا به ئې نيسي ځکه چې د دوى په خودساخته شريعت کښې دا کارونه خداى (ج) ته سپارل شوي دي. يعنې دوى په دې عقيده دي چې د معاشرې د ښۀ کولو لپاره چې انسانانو ته کوم کارونه کول پکار دي هغه به خداى (ج) کوي او خداى (ج) پاک چې شېطان ته د معاشرې د ورانولو او له منځه وړلو لپاره کومه دنده ورکړې ده هغه اوس دوى په غاړه اخيستې ده. د ورانۍ کارونه چې د شېطان دنده ده، هغې ته دوى جهاد وائي او ښۀ کارونه دوى د خپلې ايجنډې نه ويستلي او د خداى (ج) په غاړه ئې وراچولي دي. کۀ پوښتنه ترې وکړې چې ښۀ کارونه کۀ يواځې د خداى کار دے نو ايا دا چاودنې خداى پاک نۀ شي کولے؟ دغه کار هم خداى (ج) ته پرېږدئ خپل دښمنان (د جهاديانو په نظر د سولې او ترقۍ نعره وهونکي خلق د خداى دښمنان دي) به په خپله غرق کړي؟ نو د دوى په خودساخته شريعت کښې ددې جواب هم کفر او مرګ دے. د تحقيق جواب مرګ، د پوښتنې جواب مرګ، د نيوکې جواب مرګ، د علم او پوهې جواب مرګ، د خبرې جواب مرګ، د ليک جواب مرګ... دا نړۍ چې ورته ترهګر وائي هسې خو ئې نۀ وائي!د "ټوپک زما قانون دے" په دې صورتحال کښې د سوله غوښتونکو او د ترقۍ فکر لرونکو خلقو سره دوه لارې دي. يا دې ددې سيمې نه اجتماعي هجرت وکړي او بل پله دې لاړ شي. په دې صورت کښې به دلته يواځې دا مذهبي تنګ نظري پاتې شي او کله چې دوى يواځې پاتې شي نو دوى بيا د يو بل په وژلو لاس پورې کوي ځکه چې وژل او له منځه وړل د دوى د کتاب اهم باب دے. ددې نه بغېر د دوى ګوزاره نۀ کېږي. کله چې دوى پخپل منځ کښې سره ووژني او ختم کړي نو بيا دلته د يو نوي ژوند او يوې نوې ټولنې روغ جوړ او صحت مند بنياد کېښودل امکان لري. که داسې ونشي نو دويمه لاره داده چې د تنګ نظرۍ او انتهاپسندۍ په خلاف دې پاڅون وکړے شي او په شريکه توګه دې يوه داسې لاره غوره کړے شي چې د مذهبي انتهاپسندۍ، کرکې، تعصب او ناپوهۍ دا بوټے له سټې او بېخه وباسل شي او ددې ټولنې او معاشرې نه بهر ګوزار کړے شي. د پښتنو د ښۀ او سوکاله ژوند په هيله
Friday, July 06, 2007
Mavlana Amir Mohammad tarkhavi / Khudai khedmatgaar Nun paroon.مولانا امېر محمد تر خوی
Some Places get historical importance due to an incident or due to some personality.Such a place is Jamia Masjid Ghazi gul baba of charsadda which got fame due to speeches and sermons given by Bacha Khan in this Juamat/Masjid on ocaassions of Akhtar/eidain and same time he would give sermon on friday prayer( Jume khutba).This Jumaat/Masjid imama was Mavlana Ameer Mohammad Tarkhaviمولانا امېر محمد تر خوی.the late mavlana amir Mohammad was himself a historical personality whose services were not only for Islam but he was great freedom fighter and took part in freedom struggle with Bacha Khan khudai khedmatgar tehreek خدائ خد مت ګار and was prisone most of his life.According to Meem Rey Shafaq م٠ر٠شفق(Pashtu Poet and writer)Mavlana had a difficult life like other khudai khedmatgaars.But he suffered all difficulties with great patience.Mavlana was moderate pashtun nationalist islamic scholar.He wrote a lot of books.he was a strong nad brave person.he would say that among the companions of shetaan/satan he liked abu jahal because he was strong,brave and did what he wanted unless he died.But in the same company he dislike ferghun,because when he was near to death,then he cried for help and became coward in his last movement.He would convince the people to fight against british by giving logical evidance from Quraan and hadees.He spent a lot of time in jail but never ask for clemency.What ever the place like Jumaat/masjid,political meeting he would discuss the matters in such a way that every one would have been convinced.Mavlana Trakhavi usually critisize traditional Mullahs and spritual leaders.Meem rey Shafaq م٠ر٠شفق(Mushtaqur Rehman Shafaq) is telling a story that in a village طوروtoru (Mardan) a famous Islamic Scholar mavlana Gul Badsha said that in 1965 a pious man saw dream that Mohammad PBUH was ready to fight on his horse.The companions asked "Where do you intend to go" Muhammad PBUH replied that Hindus has attacked on pakistan and i am going to help them.these type of spritual and supernatural stories were criticized by Mavlana tarkhavi sb.He said that we should ask from people who saw these type of dreams that when Mohammad PBUH was comming to help Pakistan from saudi Arabia then why he left palastine which is very near to him and where human rights voilations are bieng done by Israel.He was of the opinion that these type of stories bring thae nation to the world of dreams instead of actions because if the nation gets the actual practice of islam then there is danger for these Mullahs to grab money from common man in form of scholarships and charities.مولانا امېر محمد تر خویMavlana consider Bacha Khan با چا خان as his saint and said that according to Quranic principles Bacha Khan با چا خان is the real and true pashtun leader.He would call him the "The King Of Peace' "د ا من باد شاه".At the end of 2nd partدويمه سپا ره of Quran there is a story of fight betweenTaloot and jalootطالوت ، جا لوت.When Talot goes out he asks his followers not to drink water from a particular canal on the way because ALLAH talah test you at the bank of this canal.A little bit of water will not be a problem but maximum of those drank that awter except asmall amount of people.In light of the above qauranic verse Mavlana indicates a fact about our political life and has written that Taloot had a small number of people who obeyed ALLAH order and that they succeded in defeating jaloot.But The "king of People" was left alone by his companion because the same canal had appeared before khudai khedmatgars after 1936 election.what they were in a position to make government,Bacha Khan said to them to refrain from ministership as this was a "chaal" from british to defame them.But unfortunately no one gave attention to his advice and they became ministers.they took bath in that canal from which Bacha khan had forbidden them even not to touch it.At the result of that although they became ministers but the keys of control were with british and these people were not succeded in thier mission and were deeply criticized by opponents.Mavlana tarkhavi was of the opinion that pashtun nation is very talented but they have lost thier glory by jealousy and enemity between them.He discribes in his own words that In dera Ismail Khan jail i was very totured and my health was very much detriorted.At that time i got letter from Bacha Khan and he asked me to take care of my health.He said "Mavlana ! Nation needs people like you.If you don't take pity on you,please take pity on pashtun nation."pashtun Nation need you"Mavlana says that i wrote a letter to Bacha Khan."Muhtaram Bacha Khan!thankyo very much for instructions and let me clear this to you the weakness of this pashtun nation.But if i knew it before that you will take service of this nation from me then I would have not taken even a step with you, but now I have promised to Allah talah and thats why I am with you otherwise this nation is like that if they got to know that Mavlana tarkhavi house is on auction,then this nation will be 1st to make me houseless.By saying this,Mavlana laughed and there was a severe pain in his laughing.When he went to dewband for Islami education,He was khudai khedmatgaar at that time.When he came back after learning Quran and hadess then he became a strong supporter of Bacha khan.He would tell the truth what ever the result would have been.He spent most of the time in jail before partition and even after the partition when was prisoned by establishement even then he would teach and expain qauraan to prisoners in jail.He was suffering from the pain of his feet.Gradually other problems about his health developed and finally Mavlana died in Dec 1987.May his soul rest in peace....
(From Faheem Sarhadi Book " Khudai Khidmatgar Tehreek kay Gumnam Hero."Published in Urdu. )
Zareen Zadah Esapzy
غزل
فېصل فاران
وچ ګلونه مې د مات ګلدان سينګار شو
هغه ستړي لاروي چرته ايسار شو
ته به کله راځې جانه سپرلى درومي
تور توتان له ګورو څانګو راغوځار شو
پاڼې پاڼې شو ګلونه د بکياڼو
ستا د ياد مارغان هم زړه کښې په قلار شو
د افق پېچومۍ ورکې شوې لوګو کښې
شنه طوطيان د خپلو لارو نه بې لار شو
خراړې بېرته راستنې نه شوې فارانه
په ولاړه باندې ستړي سپېدار شو
فېصل فاران
وچ ګلونه مې د مات ګلدان سينګار شو
هغه ستړي لاروي چرته ايسار شو
ته به کله راځې جانه سپرلى درومي
تور توتان له ګورو څانګو راغوځار شو
پاڼې پاڼې شو ګلونه د بکياڼو
ستا د ياد مارغان هم زړه کښې په قلار شو
د افق پېچومۍ ورکې شوې لوګو کښې
شنه طوطيان د خپلو لارو نه بې لار شو
خراړې بېرته راستنې نه شوې فارانه
په ولاړه باندې ستړي سپېدار شو
The National Unity and Survival of Pakhtuns
The National Unity and Survival of Pakhtuns
Due to the geo-strategic coordinates of Pakhun land as a gateway to south Asia, the expansionist designs of imperialist powers from Alexander to Babur played a catastrophic role in destabilizing Pakhtun land. Despite of lacking organised defense mechanism and military technology, Pakhtuns resisted all invaders and kept on fighting till they kicked their enemy out of their land. While Pakhtuns never invaded any nation or state, the imperialist powers never let them live in peace and work for the development and stability of their land. Pakhtuns suffered a lot due to their defensive policy and principle of non interference. It was in 1747 that Ahmed Shah Baba, contrary to the defensive policy of Pakhtuns, adopted the policy of offence as a means of defense, to establish the first Afghan republic extending between central and south Asia. The secret behind the establishment of Afghan Empire under the leadership of Ahmed Shah Baba was that he gave a political vision and a national target to the disintegrated and disillusioned Afghans. It was the struggle for the achievement of this target which resulted in the unity of Afghan tribes. This historic achievement showed that the unity of Pakhtuns was the effect of a cause and not a cause in itself. It established the fact that no nation can be united without a target. National target is the binding force for any nation. Hence the contemporary leadership of Pakhtuns should also set a clear national target for the nation if the leadership is sincere to see the national unity of Pakhtuns. Let us analyse the strategy of the antagonist forces working against Pakhtuns in order to prevent them from becoming ‘a power to reckon with’ on the map of the world. 1. Retaining the British administrative division of Pakhtunkhwa to retain the occupation of Punjab on the NWFP, FATA and Pakhtun belt of Attock, Mianwali, Dera Ghazi Khan and Balochistan. 2. The formation of Pro-Military and hence pro-Punjab constitution to safeguard the vested interests of Punjab. 3. Preventing the formation of popularly elected governments. 4. Intervention by military forces with the help of its agencies to pressurize the elected governments in case the elected governments want to do any legislation against the national interests of Punjab. 5. To topple the elected government if they dare to take any bold decision in the interests of masses against the will of the military forces. 6. To project the vested interests of Punjab and military forces synonymous with the national interests of Pakistan. 7. To deteriorate the law and order situation in Pakhtun regions by using military forces and its agencies to discourage investment and developmental work. 8. To compel the brain trust to migrate from the Pakhtun land so that Pakhtun land suffers from brain drain. The continuous outflow and outsourcing of skilled human resource to Karachi, Middle East, Far East and Europe from Pakhtunkhwa as well as Afghanistan in addition to the investment of Pakhtun businessmen and traders in the cities of Rawalpindi, Islamabad, Lahore, Faisalabad and Karachi instead of investing in Pukhtun land in Pakistan or Afghanistan is the proof of the above cited fact. 9. Fabricating and catalyzing the differences between the Pakhtun and Non Pakhtun population of Afghanistan by infiltrating ISI agents into Taliban to fight against ISAF forces 10. Projecting Taliban as the representative group of Pakhtuns so that the gulf of hatred could be inculcated between Pakhtun and ISAF forces on one side and between the Pakhtuns of Afghanistan and that of Pakistan on the other. 11. The operation of Military forces in FATA to support Taliban so they can hijack the tribal as well as settled areas of Pakhtunkhwa. 13. The support of Taliban by military forces from FATA region to back them up against the ISAF forces in Afghanistan and giving a wrong impression to the world that it is the Pakhtuns of the Tribal region who are responsible for supporting Taliban. 14. The hypocritical policy of Pakistan to talk about promoting mutual friendship and collaboration between Afghanistan and Pakistan while at the same time continuing military operations in the tribal areas of Pakhtunkhwa to make it a “no-go-area” for the common Pakhtuns and discourage rather prevent all sorts of mutual interaction between the Pakhtuns across the border. On the contrary showing a tough stance on relations between India and Pakistan but at the same time opening all vistas of opportunity and mutual interaction between the Punjabis of both countries. Power is like money and lack of power is poverty. Money attracts more money and poverty brings more deprivation till it questions the very existence of the poor. Without power Pakhtuns are poor and their poverty will keep on depriving them of all their resources of livelihood till it finally threatens their survival.Pakhtun have witnessed the phase of their political and economic deprivation and now their very survival is under threat.Pakhtun are being killed and compelled to take revenge so that their mass killing can be justified, their victimization is the target of ethnic cleansing in Karachi, their massacre is in progress in FATA and they are suffering in the resonating explosions of bombs planted by Pakistani agencies in different cities of NWFP and Balochistan.The occupied Pakhtun heaven-on-earth is being wrongly projected as a safe haven for foreign terrorists. It seems that the atrocities and injustice against Pakhtuns and other oppressed nations in Pakistan will compel the Pakhtuns and their leadership to initiate a struggle for their survival and freedom. For this purpose Pakhtun nation will have to free the occupied regions of Pakhtuns viz NWFP, FATA, Attock, Mianwali and Pashtun regions of DG Khan and Balochistan from Punjab-dominated Pakistan. The result of the freedom struggle will either be the founding of a separate Pakhtun nation state which could make a federation with Balochistan or a merger with the motherland of Pakhtuns – Afghanistan .In both cases the Pakhtun-majority state should be based on the tenets of Pakhtunwali which intrinsically encapsulates the virtues of human dignity,individual freedom, political sovereignty, social equality, economic prosperity, retaliation against oppression, standing against injustice, rule of law and No to dictation. It is time to regain the political control of Pakhtun-soil by putting an end to the occupation of non-Pakhtun aggressors once and for all before it is too late and life for a Pakhtun becomes something to hate. It is better to die for the freedom of Pakhtun soil while raising your voice than to live in a country which is ready to sell your resources and quote your price.
__________________
Pukhtoon Khan
pashtun@hotmail.com
Due to the geo-strategic coordinates of Pakhun land as a gateway to south Asia, the expansionist designs of imperialist powers from Alexander to Babur played a catastrophic role in destabilizing Pakhtun land. Despite of lacking organised defense mechanism and military technology, Pakhtuns resisted all invaders and kept on fighting till they kicked their enemy out of their land. While Pakhtuns never invaded any nation or state, the imperialist powers never let them live in peace and work for the development and stability of their land. Pakhtuns suffered a lot due to their defensive policy and principle of non interference. It was in 1747 that Ahmed Shah Baba, contrary to the defensive policy of Pakhtuns, adopted the policy of offence as a means of defense, to establish the first Afghan republic extending between central and south Asia. The secret behind the establishment of Afghan Empire under the leadership of Ahmed Shah Baba was that he gave a political vision and a national target to the disintegrated and disillusioned Afghans. It was the struggle for the achievement of this target which resulted in the unity of Afghan tribes. This historic achievement showed that the unity of Pakhtuns was the effect of a cause and not a cause in itself. It established the fact that no nation can be united without a target. National target is the binding force for any nation. Hence the contemporary leadership of Pakhtuns should also set a clear national target for the nation if the leadership is sincere to see the national unity of Pakhtuns. Let us analyse the strategy of the antagonist forces working against Pakhtuns in order to prevent them from becoming ‘a power to reckon with’ on the map of the world. 1. Retaining the British administrative division of Pakhtunkhwa to retain the occupation of Punjab on the NWFP, FATA and Pakhtun belt of Attock, Mianwali, Dera Ghazi Khan and Balochistan. 2. The formation of Pro-Military and hence pro-Punjab constitution to safeguard the vested interests of Punjab. 3. Preventing the formation of popularly elected governments. 4. Intervention by military forces with the help of its agencies to pressurize the elected governments in case the elected governments want to do any legislation against the national interests of Punjab. 5. To topple the elected government if they dare to take any bold decision in the interests of masses against the will of the military forces. 6. To project the vested interests of Punjab and military forces synonymous with the national interests of Pakistan. 7. To deteriorate the law and order situation in Pakhtun regions by using military forces and its agencies to discourage investment and developmental work. 8. To compel the brain trust to migrate from the Pakhtun land so that Pakhtun land suffers from brain drain. The continuous outflow and outsourcing of skilled human resource to Karachi, Middle East, Far East and Europe from Pakhtunkhwa as well as Afghanistan in addition to the investment of Pakhtun businessmen and traders in the cities of Rawalpindi, Islamabad, Lahore, Faisalabad and Karachi instead of investing in Pukhtun land in Pakistan or Afghanistan is the proof of the above cited fact. 9. Fabricating and catalyzing the differences between the Pakhtun and Non Pakhtun population of Afghanistan by infiltrating ISI agents into Taliban to fight against ISAF forces 10. Projecting Taliban as the representative group of Pakhtuns so that the gulf of hatred could be inculcated between Pakhtun and ISAF forces on one side and between the Pakhtuns of Afghanistan and that of Pakistan on the other. 11. The operation of Military forces in FATA to support Taliban so they can hijack the tribal as well as settled areas of Pakhtunkhwa. 13. The support of Taliban by military forces from FATA region to back them up against the ISAF forces in Afghanistan and giving a wrong impression to the world that it is the Pakhtuns of the Tribal region who are responsible for supporting Taliban. 14. The hypocritical policy of Pakistan to talk about promoting mutual friendship and collaboration between Afghanistan and Pakistan while at the same time continuing military operations in the tribal areas of Pakhtunkhwa to make it a “no-go-area” for the common Pakhtuns and discourage rather prevent all sorts of mutual interaction between the Pakhtuns across the border. On the contrary showing a tough stance on relations between India and Pakistan but at the same time opening all vistas of opportunity and mutual interaction between the Punjabis of both countries. Power is like money and lack of power is poverty. Money attracts more money and poverty brings more deprivation till it questions the very existence of the poor. Without power Pakhtuns are poor and their poverty will keep on depriving them of all their resources of livelihood till it finally threatens their survival.Pakhtun have witnessed the phase of their political and economic deprivation and now their very survival is under threat.Pakhtun are being killed and compelled to take revenge so that their mass killing can be justified, their victimization is the target of ethnic cleansing in Karachi, their massacre is in progress in FATA and they are suffering in the resonating explosions of bombs planted by Pakistani agencies in different cities of NWFP and Balochistan.The occupied Pakhtun heaven-on-earth is being wrongly projected as a safe haven for foreign terrorists. It seems that the atrocities and injustice against Pakhtuns and other oppressed nations in Pakistan will compel the Pakhtuns and their leadership to initiate a struggle for their survival and freedom. For this purpose Pakhtun nation will have to free the occupied regions of Pakhtuns viz NWFP, FATA, Attock, Mianwali and Pashtun regions of DG Khan and Balochistan from Punjab-dominated Pakistan. The result of the freedom struggle will either be the founding of a separate Pakhtun nation state which could make a federation with Balochistan or a merger with the motherland of Pakhtuns – Afghanistan .In both cases the Pakhtun-majority state should be based on the tenets of Pakhtunwali which intrinsically encapsulates the virtues of human dignity,individual freedom, political sovereignty, social equality, economic prosperity, retaliation against oppression, standing against injustice, rule of law and No to dictation. It is time to regain the political control of Pakhtun-soil by putting an end to the occupation of non-Pakhtun aggressors once and for all before it is too late and life for a Pakhtun becomes something to hate. It is better to die for the freedom of Pakhtun soil while raising your voice than to live in a country which is ready to sell your resources and quote your price.
__________________
Pukhtoon Khan
pashtun@hotmail.com
Exploitation of Pakhtuns and Future of Pakistan
Exploitation of Pakhtuns and Future of Pakistan
The major hurdle in the unification of Pakhtuns to become an effective political power is the imperialist technique of dividing Pakhtuns into geographical, religious and political groups to break their power and say in the helm of affairs. Several cards have been used against Pakhtuns in Pakistan to achieve that goal. The major reason due to which Pakhtuns have been weakened is the vested interests of Pakistani Establishment. It is important to unleash the imperialist tactic of civil and military establishment of Pakistan by which they realize their nefarious designs. One of such tactic is to use religion, religious people and parties. This tactic has been used by Pakistani establishment against Pakhtuns to keep them weak and deprived of their legitimate right to rule their own land.The nations that are preaching Islam to Pakhtuns now were fighting against Pakhtuns under the flag of various imperialist powers. Back in history when the whole Muslim world including the holy cities of Makkah and Medina were under the control of figure heads appointed by the imperialist powers it was only the historic homeland of Pakhtuns – Afghanistan including the current NWFP,FATA,Pushton belt of Punjab and Balochistan, which was enjoying an independent and sovereign status. Hence Islam might be a religion for the other nations of the world but it is a part and parcel of Pakhtun culture so much that Pakhtuns and Muslims are synonymous words.Pakhtunwali – the ethical code of Pakhtuns, has been a constituent element of Pakhtun life. Pakhtuns embraced Islam due to its compatibility with their social norms and ethical code called Pakhtunwali but unfortunately despite of sympathetic and respectful behavior of Pakhtuns towards Islam and its preachers the religious demagogues and religious movements have used Pakhtuns to safeguard their vested political interests. a) Syed Ahmed of Baraili – the leader of so called Tehreek Shaheedain - had to travel to the Pakhtuns areas to seek their help in order to establish his version of Islamic state. He was even made the Ameer-ul-Momineen of Peshawar by Pakhtuns but the movement could not do much good when it came to political power and consequently failed due to its narrow sectarian version of Islam.b) Tableeghi Jumaat (TJ) movement is a seemingly non political movement headquartered in Punjab and is spread all over Pakistan including Pakhtunkhwa ,but least people know that it has been acting as a nursery for producing religious stereotypes that were used successfully by the military establishment under the leadership of ex-DG ISI. The movement has been indoctrinating Pakhtuns with their version of Islam trying to inculcate pro establishment and inert ideas into nationally deprived , economically poor and politically unaware Pakhtuns so that they can easily be mislead by the ISI backed demagogues later on whenever and wherever needed.c) Jamaat-e- Islami Pakistan (JIP) never became prominent on the horizon of Pakistani Politics until its leadership emerged from Pakhtun belt and their vote bank in the Pakhtun areas is getting stronger with the passage of time but it is interesting to note that while the Pakhtun youth have been persuaded by the Jamaat to fight in Afghanistan and Kashmir for safeguarding the vested interests of Pakistani Establishment ,the off-spring of the Jamaat leadership are getting equipped with modern education and technology in the west instead of killing themselves at the altar of Pakistani agencies.d) The leadership of both factions of Jamiat Ulema Islam (JUI) is from the Pakhtun regions and Islamist political parties under the umbrella of MMA have recently been elected by the Pakhtun majority areas of North and South Pakhtunkhwa (NWFP and Pakhtun areas of Balochistan respectively) but what have they delivered to the Pakhtun nation except help legitimizing and prolonging the military regime of Musharraf.In conclusion it suffices to say that Pakhtuns have always supported all those groups who have sought their help in the name of religion although the same groups have done least good to Pakhtuns in return and, on the contrary, have used religion against them to safeguard their vested interests.The Future of PakistanPakhtun have always been actively resilient against the domination of all exploiter classes once they came to know about their nefarious designs. Due to injustice and exploitation of oppressed nations specially Pakhtuns in Pakistan, the political events are heading to a scenario similar to that of late 40’s and early 70’s.History divided India giving birth to Pakistan. It further divided Pakistan due to injustices done to Bengalis by Punjabi establishment and Bangla Desh came into existence. It seems that due to the military regimes and opportunist cum exploitative nature of Pakistani establishment the count down has already begun for yet another division. This time it will be even more difficult to fight against this judgment of history because the military forces of Pakistan will have to fight against Pakhtuns and others oppressed nations of Pakistan.Pakhtuns are known to be in peace when they are at war for principles. It is never prudent for any ruling junta to legitimize their vested interests by labeling them as national interests and to keep Pakhtuns and other oppressed nations deprived of their basic human rights including the right to rule their own land. It is not impossible that the deprivation of Pakhtuns might trigger the justified initiation of a struggle for the restoration of geopolitical status of Pakhtuns as on 13th August 1947 when they were a part of Afghanistan and were fraudulently made a part of the then Pakistan as a result of an unfair and biased referendum which was boycotted by the Khudai Khidmatgars – the sole Pakhtun representative movement in pre partition India.The hatred and antagonism of all oppressed nationalities and ethnic groups for Pakistani establishment is due to socio-politico-economic Injustice prevalent in Pakistan. These forces use all ways and means including religion, religious people and parties to keep Pakhtuns away from progress and prosperity and deprive them of their fundamental human rights.Pakhtuns should identify, retaliate and resist the unjust occupation of all exploiter groups which include army, intelligence agencies, civil beoureocracy, pro-establishment political parties, religious theocracy, biased state-controlled-media and pseudo - intelligentsia. All these exploiter groups are the real enemies of Pakhtuns. Pakhtuns of all land unite and fight for your right.
__________________
Pukhtoon Khanpashtun@hotmail.com
The major hurdle in the unification of Pakhtuns to become an effective political power is the imperialist technique of dividing Pakhtuns into geographical, religious and political groups to break their power and say in the helm of affairs. Several cards have been used against Pakhtuns in Pakistan to achieve that goal. The major reason due to which Pakhtuns have been weakened is the vested interests of Pakistani Establishment. It is important to unleash the imperialist tactic of civil and military establishment of Pakistan by which they realize their nefarious designs. One of such tactic is to use religion, religious people and parties. This tactic has been used by Pakistani establishment against Pakhtuns to keep them weak and deprived of their legitimate right to rule their own land.The nations that are preaching Islam to Pakhtuns now were fighting against Pakhtuns under the flag of various imperialist powers. Back in history when the whole Muslim world including the holy cities of Makkah and Medina were under the control of figure heads appointed by the imperialist powers it was only the historic homeland of Pakhtuns – Afghanistan including the current NWFP,FATA,Pushton belt of Punjab and Balochistan, which was enjoying an independent and sovereign status. Hence Islam might be a religion for the other nations of the world but it is a part and parcel of Pakhtun culture so much that Pakhtuns and Muslims are synonymous words.Pakhtunwali – the ethical code of Pakhtuns, has been a constituent element of Pakhtun life. Pakhtuns embraced Islam due to its compatibility with their social norms and ethical code called Pakhtunwali but unfortunately despite of sympathetic and respectful behavior of Pakhtuns towards Islam and its preachers the religious demagogues and religious movements have used Pakhtuns to safeguard their vested political interests. a) Syed Ahmed of Baraili – the leader of so called Tehreek Shaheedain - had to travel to the Pakhtuns areas to seek their help in order to establish his version of Islamic state. He was even made the Ameer-ul-Momineen of Peshawar by Pakhtuns but the movement could not do much good when it came to political power and consequently failed due to its narrow sectarian version of Islam.b) Tableeghi Jumaat (TJ) movement is a seemingly non political movement headquartered in Punjab and is spread all over Pakistan including Pakhtunkhwa ,but least people know that it has been acting as a nursery for producing religious stereotypes that were used successfully by the military establishment under the leadership of ex-DG ISI. The movement has been indoctrinating Pakhtuns with their version of Islam trying to inculcate pro establishment and inert ideas into nationally deprived , economically poor and politically unaware Pakhtuns so that they can easily be mislead by the ISI backed demagogues later on whenever and wherever needed.c) Jamaat-e- Islami Pakistan (JIP) never became prominent on the horizon of Pakistani Politics until its leadership emerged from Pakhtun belt and their vote bank in the Pakhtun areas is getting stronger with the passage of time but it is interesting to note that while the Pakhtun youth have been persuaded by the Jamaat to fight in Afghanistan and Kashmir for safeguarding the vested interests of Pakistani Establishment ,the off-spring of the Jamaat leadership are getting equipped with modern education and technology in the west instead of killing themselves at the altar of Pakistani agencies.d) The leadership of both factions of Jamiat Ulema Islam (JUI) is from the Pakhtun regions and Islamist political parties under the umbrella of MMA have recently been elected by the Pakhtun majority areas of North and South Pakhtunkhwa (NWFP and Pakhtun areas of Balochistan respectively) but what have they delivered to the Pakhtun nation except help legitimizing and prolonging the military regime of Musharraf.In conclusion it suffices to say that Pakhtuns have always supported all those groups who have sought their help in the name of religion although the same groups have done least good to Pakhtuns in return and, on the contrary, have used religion against them to safeguard their vested interests.The Future of PakistanPakhtun have always been actively resilient against the domination of all exploiter classes once they came to know about their nefarious designs. Due to injustice and exploitation of oppressed nations specially Pakhtuns in Pakistan, the political events are heading to a scenario similar to that of late 40’s and early 70’s.History divided India giving birth to Pakistan. It further divided Pakistan due to injustices done to Bengalis by Punjabi establishment and Bangla Desh came into existence. It seems that due to the military regimes and opportunist cum exploitative nature of Pakistani establishment the count down has already begun for yet another division. This time it will be even more difficult to fight against this judgment of history because the military forces of Pakistan will have to fight against Pakhtuns and others oppressed nations of Pakistan.Pakhtuns are known to be in peace when they are at war for principles. It is never prudent for any ruling junta to legitimize their vested interests by labeling them as national interests and to keep Pakhtuns and other oppressed nations deprived of their basic human rights including the right to rule their own land. It is not impossible that the deprivation of Pakhtuns might trigger the justified initiation of a struggle for the restoration of geopolitical status of Pakhtuns as on 13th August 1947 when they were a part of Afghanistan and were fraudulently made a part of the then Pakistan as a result of an unfair and biased referendum which was boycotted by the Khudai Khidmatgars – the sole Pakhtun representative movement in pre partition India.The hatred and antagonism of all oppressed nationalities and ethnic groups for Pakistani establishment is due to socio-politico-economic Injustice prevalent in Pakistan. These forces use all ways and means including religion, religious people and parties to keep Pakhtuns away from progress and prosperity and deprive them of their fundamental human rights.Pakhtuns should identify, retaliate and resist the unjust occupation of all exploiter groups which include army, intelligence agencies, civil beoureocracy, pro-establishment political parties, religious theocracy, biased state-controlled-media and pseudo - intelligentsia. All these exploiter groups are the real enemies of Pakhtuns. Pakhtuns of all land unite and fight for your right.
__________________
Pukhtoon Khanpashtun@hotmail.com
Tuesday, June 12, 2007
Sign the Petition "Kick the Killer out of UK "
Some citizens have started this online petition to convince the British Prime Minister that MQM is a terrorist organization and its Chief Iltaf Hussain Karachi Killer should be sent out of the UK.
Please sign this petition .............
http://www.petitiononline.com/altaf/petition.html
Please sign this petition .............
http://www.petitiononline.com/altaf/petition.html
Monday, June 11, 2007
Don’t be so cheap
Don’t be so cheap
Mohammed Ayub Khan
The Frontier Post.
Black Saturday or 12/5 was the day, when the MQM was thoroughly exposed as a terrorist outfit and the whole world saw, seated in their comfortable living rooms, through electronic media the brutalities they committed against the innocent Pushtoon and other armless protestors on the streets of the Karachi. Since the day the streets of Karachi witnessed this mayhem, the MQM perhaps for the first time in its short terrorist life saw the brunt of the fire. The whole country cried against their brutalities, however, their heads never hanged in shame and neither they came up to seek apology for their wrong doings. Rather they went back to the usual gimmicks and lengthy telephonic speeches to shift these horrendous crimes in some else account. Initially MQM was not prepared to see this loud outrage and they took this for granted to play again with the lives of the besieged Karachities once more, but the later events dawn upon them that the days for their criminal existence are close to end. Altaf Hussain did his best to move around the subsequent events and tell the bottomless stories about the involvement of opposition parties and at some point the traditional invisible hands to disrupt the peace in the biggest Pakistani metropolitan city; however, no one bought his unfaithful stories, neither his desperately organized rallies could help to bill them out of this mess. Never before they saw such horrible days, since the times they started calling the shots in Karachi and Hyderabad and enjoyed the all powerful patronage of our mighty hands, and perhaps because of this unforeseen nakedness publicly they fall down to the depth ignominy and shame. MQM has every right to do politics in this country, provided their cadres and leader abide by the law of the land. It means they have to hear the dissent views patiently, allow the political opponents to balance their power and political agenda and above all stop killing and maiming the innocent masses through their armed thugs. Running land mafia and extortion of money as protection fee from the industrialists and traders should have replaced the voluntarily collection of small monthly fee from its members. Unfortunately during the last tow decades of its life MQM totally failed to adopt a peaceful and democratic posture and could have allowed the growth of pluralistic democratic culture in the two big city of Karachi and Hyderabad in particular and the rest of the Sindh in general. So far MQM has been in the news because of various reasons. They fought pitch battles against the armed forces during the operation against terrorists (remember Maj. Kaleem and his colleagues of 1991), gunny bag dead bodies here and there, no go areas and the erection of iron entrance, intimidating the electronic and print media (all the newspapers published from Karachi must have a prominent space for their press releases) blackmailing the coalition partners (Nawaz Sharif Raqam Barao), extortions, torture and killing of opponents (Nawaz Sharif admitted recently that MQM thugs killed Hakim Mohammad Saeed), outbursts even against the state of Pakistan on their routine visits to India, killing Pushtoon, Punjabi, Baloch and Sindhis and looting their properties, and employing fake PhD holders to deliver theological lectures on electronic media etc. Today they are in the eye of the storm because of different reasons. Judicial activism in Pakistan made it possible to challenge this monster in the face. This time they were not allowed to escape the justice and the Sindh High Court took a Suo Muto action about the May 12th killings and has asked the Sindh Government to file their response in connection with this horrific event. The Sindh Chief Minister also faced the music and his legal advisors found it hard to defend him in the court about his calling for clipping the Judiciary powers. A group of around 45 lawyers, including Syed Iqbal Kazmi also filed FIRs against the Sindh government, Altaf Hussain, Sindh Governor and other MQM leaders for their alleged involvement in this gory drama. Protest demonstrations held by the political parties along with various associations of doctors, students, artists, women activities, civil society organization stuck the last nail on the coffin of MQM and their office bearers other than Hyderabad and Karachi started tendering their resignations. Imran Khan also jumped into the arena and announced to sue this guy playing with the lives of innocent citizen and bring him to justice for his criminal past. All these events terrified these pseudo revolutionaries to the core and started a dirty game of name calling. Within no time the whole city of Karachi, early in the morning saw a variety of possible slurs and graffiti on the walls against Imran Khan and even did not spare his personal life. His past relations with Ms. White and the birth of his unlawful daughter Ms. Tyrian, divorcing his wife and even asked the government to apply clause # 62 and 63. Pamphlets and handbills were printed overnight and displayed at every corner and crossing of the city and flashes in front of the cameras during their demonstrations. This was the meanest of the crimes, Altaf Hussain committed against his opponents. Not a true and honorable person would fell to that depth of disgrace, rather would fight back as a man on the same pitch and rules. To some the MQM has seen the writing on the walls and they were disparate to forestall the forthcoming but imminent judicial probe in Pakistan and UK against them which can expose their crimes and dirty personal lives they spent in the Abbassi Shaheed Hospital. Shamelessly after going through such deep to the neck dirt, Altaf Hussain offered Imran Khan to settle their difference outside of the courts which the earlier rejected. Equipped with the formidable evidences provided by Nasirullah Khan Babar, the former Interior Minister, Imran Khan has caught the bull from the horn now and it seems that he is going to bring him down soon. Upon his arrival in London to file a legal suite against the MQM supremo, a large gathering greeted him. He not only prepared his legal suite against him but also went to 10 Downing Street along with PML-N leaders to file petitions at the Prime Minister office against Altaf Hussain terrorist activities. According to the press reports it was a large gathering which was also addressed by local Pakistani community leaders and politicians. Sensing his doom day knocking at the door, the MQM supremo again fell into dirt of pity personal attacks, and requested Sarfraz Nawaz a former team mate to meet him in London and share with him the past personal weaknesses of cricket star Imran Khan, which can be used against him for damaging his political standing. All these ventures clearly indicate that this guy has no guts, neither any rule to abide by. While condemning the violence on 12th May in Karachi, a spokesperson and first secretary (political) in UK's High Commission, Islamabad Ms. Laura Davies has said that everyone in Britain must abide by the British law and that Altaf Hussain is not an exception, She assured the Journalists the other day that any allegation against him which are supported by reliable evidence will be thoroughly investigated in accordance with the UK law The print media including the widely circulated papers the Daily Telegraph as well as The Guardian are regularly publishing every bit of information about MQM and its leaders these days in UK. Even some have undertaken investigations to find out how come a British citizen can run a political party, while sitting (Edgware High Street in north London) inside the territorial boundary of their country and one such report tried to find a connection between the MQM and South African Crime Network. Some of the reports and news analysis are also building up pressure over the public opinion and government to initiate legal proceedings against Altaf Hussain and his other exiled colleagues. Speaking to seminar organized by Pakistani student from the University of Oxford (or May 12 Group), a renowned British journalist and writer Ms. Victoria Schofield said that the British government should look concerns of Pakistani civil society about MQM chief Altaf Hussain. Majority of the speakers held the MQM responsible for the May 12th Killing in Karachi and asked to extradite Altaf Hussain to face terrorism charges in their countries of origin. They held the Mutahida Qaumi Movement (MQM) responsible for the Karachi killings, and drew comparisons between the cases of Altaf Hussain and the radical Muslims being extradited to face terrorism charges in the countries of their origin. As usual Altaf Hussain, whiling delivering his speech from London luxurious abode, to his student's wing in Karachi, All Pakistan Muhajir Students Organization (APMSO) warned the government about conspiracies, hatched against MQM. Do we need to remind him that who the government are? Is it not the MQM themselves and no one else who rule the Sindh and enjoy junior partnership in the Federal setup? Whom is he calling conspirators and how come he is declaring himself irreplaceable or inseparable from MQM or vice versa (to borrow his own words). Is this a new cult? And Altaf Hussain a clairvoyant Telephonic connection between London seat of MQM and its thugs on the streets of Karachi need to be severed as soon as possible. As long as this communication is there, no one knows how many more would fall due to firry speeches of Altaf Hussain and prompt implementation by his armed terrorists. The UK government should also take into consideration the misuse of electronic media and include this in the list of possible evidences against the criminals. Lawangin@gmail.com To see the live brutalities of MQM click on the following given links AAJ TV In depth Analysis , AAJ TV In depth Analysis & AAJ TV In depth Analysis 3
Mohammed Ayub Khan
The Frontier Post.
Black Saturday or 12/5 was the day, when the MQM was thoroughly exposed as a terrorist outfit and the whole world saw, seated in their comfortable living rooms, through electronic media the brutalities they committed against the innocent Pushtoon and other armless protestors on the streets of the Karachi. Since the day the streets of Karachi witnessed this mayhem, the MQM perhaps for the first time in its short terrorist life saw the brunt of the fire. The whole country cried against their brutalities, however, their heads never hanged in shame and neither they came up to seek apology for their wrong doings. Rather they went back to the usual gimmicks and lengthy telephonic speeches to shift these horrendous crimes in some else account. Initially MQM was not prepared to see this loud outrage and they took this for granted to play again with the lives of the besieged Karachities once more, but the later events dawn upon them that the days for their criminal existence are close to end. Altaf Hussain did his best to move around the subsequent events and tell the bottomless stories about the involvement of opposition parties and at some point the traditional invisible hands to disrupt the peace in the biggest Pakistani metropolitan city; however, no one bought his unfaithful stories, neither his desperately organized rallies could help to bill them out of this mess. Never before they saw such horrible days, since the times they started calling the shots in Karachi and Hyderabad and enjoyed the all powerful patronage of our mighty hands, and perhaps because of this unforeseen nakedness publicly they fall down to the depth ignominy and shame. MQM has every right to do politics in this country, provided their cadres and leader abide by the law of the land. It means they have to hear the dissent views patiently, allow the political opponents to balance their power and political agenda and above all stop killing and maiming the innocent masses through their armed thugs. Running land mafia and extortion of money as protection fee from the industrialists and traders should have replaced the voluntarily collection of small monthly fee from its members. Unfortunately during the last tow decades of its life MQM totally failed to adopt a peaceful and democratic posture and could have allowed the growth of pluralistic democratic culture in the two big city of Karachi and Hyderabad in particular and the rest of the Sindh in general. So far MQM has been in the news because of various reasons. They fought pitch battles against the armed forces during the operation against terrorists (remember Maj. Kaleem and his colleagues of 1991), gunny bag dead bodies here and there, no go areas and the erection of iron entrance, intimidating the electronic and print media (all the newspapers published from Karachi must have a prominent space for their press releases) blackmailing the coalition partners (Nawaz Sharif Raqam Barao), extortions, torture and killing of opponents (Nawaz Sharif admitted recently that MQM thugs killed Hakim Mohammad Saeed), outbursts even against the state of Pakistan on their routine visits to India, killing Pushtoon, Punjabi, Baloch and Sindhis and looting their properties, and employing fake PhD holders to deliver theological lectures on electronic media etc. Today they are in the eye of the storm because of different reasons. Judicial activism in Pakistan made it possible to challenge this monster in the face. This time they were not allowed to escape the justice and the Sindh High Court took a Suo Muto action about the May 12th killings and has asked the Sindh Government to file their response in connection with this horrific event. The Sindh Chief Minister also faced the music and his legal advisors found it hard to defend him in the court about his calling for clipping the Judiciary powers. A group of around 45 lawyers, including Syed Iqbal Kazmi also filed FIRs against the Sindh government, Altaf Hussain, Sindh Governor and other MQM leaders for their alleged involvement in this gory drama. Protest demonstrations held by the political parties along with various associations of doctors, students, artists, women activities, civil society organization stuck the last nail on the coffin of MQM and their office bearers other than Hyderabad and Karachi started tendering their resignations. Imran Khan also jumped into the arena and announced to sue this guy playing with the lives of innocent citizen and bring him to justice for his criminal past. All these events terrified these pseudo revolutionaries to the core and started a dirty game of name calling. Within no time the whole city of Karachi, early in the morning saw a variety of possible slurs and graffiti on the walls against Imran Khan and even did not spare his personal life. His past relations with Ms. White and the birth of his unlawful daughter Ms. Tyrian, divorcing his wife and even asked the government to apply clause # 62 and 63. Pamphlets and handbills were printed overnight and displayed at every corner and crossing of the city and flashes in front of the cameras during their demonstrations. This was the meanest of the crimes, Altaf Hussain committed against his opponents. Not a true and honorable person would fell to that depth of disgrace, rather would fight back as a man on the same pitch and rules. To some the MQM has seen the writing on the walls and they were disparate to forestall the forthcoming but imminent judicial probe in Pakistan and UK against them which can expose their crimes and dirty personal lives they spent in the Abbassi Shaheed Hospital. Shamelessly after going through such deep to the neck dirt, Altaf Hussain offered Imran Khan to settle their difference outside of the courts which the earlier rejected. Equipped with the formidable evidences provided by Nasirullah Khan Babar, the former Interior Minister, Imran Khan has caught the bull from the horn now and it seems that he is going to bring him down soon. Upon his arrival in London to file a legal suite against the MQM supremo, a large gathering greeted him. He not only prepared his legal suite against him but also went to 10 Downing Street along with PML-N leaders to file petitions at the Prime Minister office against Altaf Hussain terrorist activities. According to the press reports it was a large gathering which was also addressed by local Pakistani community leaders and politicians. Sensing his doom day knocking at the door, the MQM supremo again fell into dirt of pity personal attacks, and requested Sarfraz Nawaz a former team mate to meet him in London and share with him the past personal weaknesses of cricket star Imran Khan, which can be used against him for damaging his political standing. All these ventures clearly indicate that this guy has no guts, neither any rule to abide by. While condemning the violence on 12th May in Karachi, a spokesperson and first secretary (political) in UK's High Commission, Islamabad Ms. Laura Davies has said that everyone in Britain must abide by the British law and that Altaf Hussain is not an exception, She assured the Journalists the other day that any allegation against him which are supported by reliable evidence will be thoroughly investigated in accordance with the UK law The print media including the widely circulated papers the Daily Telegraph as well as The Guardian are regularly publishing every bit of information about MQM and its leaders these days in UK. Even some have undertaken investigations to find out how come a British citizen can run a political party, while sitting (Edgware High Street in north London) inside the territorial boundary of their country and one such report tried to find a connection between the MQM and South African Crime Network. Some of the reports and news analysis are also building up pressure over the public opinion and government to initiate legal proceedings against Altaf Hussain and his other exiled colleagues. Speaking to seminar organized by Pakistani student from the University of Oxford (or May 12 Group), a renowned British journalist and writer Ms. Victoria Schofield said that the British government should look concerns of Pakistani civil society about MQM chief Altaf Hussain. Majority of the speakers held the MQM responsible for the May 12th Killing in Karachi and asked to extradite Altaf Hussain to face terrorism charges in their countries of origin. They held the Mutahida Qaumi Movement (MQM) responsible for the Karachi killings, and drew comparisons between the cases of Altaf Hussain and the radical Muslims being extradited to face terrorism charges in the countries of their origin. As usual Altaf Hussain, whiling delivering his speech from London luxurious abode, to his student's wing in Karachi, All Pakistan Muhajir Students Organization (APMSO) warned the government about conspiracies, hatched against MQM. Do we need to remind him that who the government are? Is it not the MQM themselves and no one else who rule the Sindh and enjoy junior partnership in the Federal setup? Whom is he calling conspirators and how come he is declaring himself irreplaceable or inseparable from MQM or vice versa (to borrow his own words). Is this a new cult? And Altaf Hussain a clairvoyant Telephonic connection between London seat of MQM and its thugs on the streets of Karachi need to be severed as soon as possible. As long as this communication is there, no one knows how many more would fall due to firry speeches of Altaf Hussain and prompt implementation by his armed terrorists. The UK government should also take into consideration the misuse of electronic media and include this in the list of possible evidences against the criminals. Lawangin@gmail.com To see the live brutalities of MQM click on the following given links AAJ TV In depth Analysis , AAJ TV In depth Analysis & AAJ TV In depth Analysis 3
Wednesday, June 06, 2007
Socio-educational reform movements in NWFP A case study of Anjuman-i-Islahul Afaghina - II
Socio-educational reform movements in NWFP A case study of Anjuman-i-Islahul Afaghina - II
Dr Abdul Rauf
Khuda’i Kidmatgars and Azad High School The faction led by Abdul Ghaffar Khan laid more stress on the political expediency and thus the reform movement which was launched to gradually educate and socially reform the Pakhtun community came to be riddled with agitational and revolutionary politics. While the results of the latter might have taken some time to fully reveal themselves, the outcome of the former soon gripped the entire movement. During the same period, several revolutionary youth organizations like Naujawanan-i-Bharat Sabha made their appearance and in some cases, even British officials were also physically attacked, killed and wounded. In NWFP, the need for the formation of an organization which could use the potential of the Pakhtun youths, particularly that of the rural areas, who constituted the majority population of the province, was also felt. A conference for this purpose was held on September 1, 1929 which was presided over by Khushal Khan of Bariqab and after extensive deliberations Da Zalmo Jirga, a Youth League, was formed. Abdul Akbar Khan and Mian Ahmad Shah were appointed its president and general secretary, respectively. The organization ostensibly adopted the creed of non-violence. Its banner displayed a “hammer and sickle”, on the communist pattern. This pattern of the flag was, however, soon discarded in order to dispel the possibility of the wrong impression that the Youth League was a Russia-inspired body. For the establishment of its units in the whole province, the Jirga visited Tal, Hangu, Bannu and D.I. Khan, highlighted the poor condition of the community and emphasized the need for an organization to reform the society. In January 1930, a meeting was held in Utmanzai. To carry out the practicable programme of the reformation of society in the villages a volunteers corps was needed. Several people presented themselves for the task. These volunteers were named the Khuda’i Khidmatgars (the Servants of God), and they worked under the supervision of the Youth League. These volunteers were bound by an oath of discipline to follow and enforce the organization’s policy as determined by the high command. The oath was as follows: I am a Khuda’i Khidmatgar and as God needs no service, but serving his creation is serving Him, I promise to serve humanity in the name of God. I promise to refrain from violence and from taking revenge. I promise to forgive those who oppress me or treat me with cruelty. I promise to refrain from taking part in feuds and quarrels and from creating enmity. I promise to treat every Pathan as my brother and friend. 1 promise to refrain from antisocial customs and practices. I promise to live a simple life, to practice virtue and to refrain from evil. I promise to practise good manners and good behaviour and not to lead a life of idleness. I promise to devote at least two hours a day to social work. The members of the organization considered it a religious movement launched for the advancement of religion and that they were serving religion by being members of this organization. According to common practice in those days, it was thought necessary that these volunteers should have a separate uniform. As the white colour was not suitable for manual work it was decided that all volunteers would dye their shirts, trousers and turbans in chocolate colour which was misrepresented as red in the British official records and the organization was quickly dubbed as “the Red Shirts”. The British administration was quick to connect it with the “Red Menace”, which had already occupied British minds as the Red Communists’ movement in Russia. Sarfaraz Khan was appointed the president and Rab Nawaz as Salar (commander) of the organization. These volunteers were asked to drill in military style. They occasionally accompanied, Abdul Ghaffar Khan in uniform to inspire the people to enlist themselves in the organization. By the end of March 1930 the number of volunteers enrolled in the Charsaddah sub-division was reported to be between 2,000 and 2,500. In the beginning of 1930s the activities of the leaders of the Anjuman-i-Islahul Afaghina came to be dominated by their involvement in the Khuda’i Khidmatgar movement and thus the Anjuman eventually came to be transformed into the Red Shirt movement. Throughout April 1930 the process of touring and enlisting the volunteers continued. During these meetings Pushto poetry was recited which depicted the glories of the country before the arrival of the British, who brought misery and disunity. The poetry of Khan Mir Hilali, Mahmud Makhfi, Abdul Khaliq Khaleeq, Abdul Akbar Khan Akbar, Tursam, Fazl-i-Wahid Mulla, Amir Nawaz Jalya, Gul Ahmad and Khadim Muhammad Akbar aroused the national feelings of the people very much. On April 23, Abdul Ghaffar Khan and his colleagues Abdul Akbar Khan, Hajji Shah Nawaz, Mian Ahmad Shah and Sarfaraz Khan were arrested in Nahaqi near Peshawar under section 40 F.C.R. and sent to jail. All refused to furnish a bond for their release except Hajji Shah Nawaz, who on his release was treated by his community with such contempt that he committed suicide. After the arrest of the leaders, a meeting of the Youth League was held on April 27, 1930, in which Khushal Khan of Bariqab and Qaim Shah were elected president and secretary of the League, respectively. An intensive campaign followed the arrest of the aforementioned leaders and the simultaneous incident that occurred in Peshawar city on April 23, in which several people were killed, resulted in the rapid spread of disaffection throughout Peshawar district and the adjacent areas. Every effort was made to expand the organization of the Youth League and to increase the number of its volunteers. Laws of the British Government were defied by holding public meetings and payment of revenue was withheld to inflict financial losses on the government. In some instances telegraph wires were also cut down. The villagers were instructed to abstain from reporting cases to the police and instead refer them to the Jirgas of the Youth League. The accused were brought before Jirgas for trial and if found guilty punishments were awarded to them according to the laws of the Shari‘ah. Sometimes the criminals were rewarded for surrendering themselves for punishment under the Shari‘ah. Consequently, the Government declared the Youth League an unlawful association on May 13, 1930. The leaders of the organization, however, continued their activities by working in secret and avoiding any overt act that would force the authorities to take action against them and thus effectively remove them from the political arena. Thus they succeeded in keeping alive the organization. The Khuda’i Khidmatgars affiliated themselves with the Indian National Congress in August 1931, after taking assurances of maintaining its separate identity by retaining their constitution, rules and programme and the distinctive name of their party. However, the common people henceforth looked at it as an offshoot of the Indian National Congress. Visit of the Indian Leaders to the Azad School The efforts of the school were appreciated by Maulana Zafar Ali Khan in 1927 but other Muslim leaders neither appreciated nor visited the Azad School. It was the Indian Congress leaders Nehru and Gandhi, who not only visited the institution but also assured it of their supports. In 1938, Mr. Nehru visited the Azad School. According to Jehanzeb Niyaz, a student of the school at that time, Mr. Nehru along with Bacha Khan was welcomed by the students at the corner of the road decorated with flags etc. The students were allowed to chant only three slogans, Hindustan Azad (freedom to India), Fakhr-i-Afghan Zindabad (Long live the Pride of the Afghans, a title given to Bacha Khan by the people), and Allah-o-Akbar (God is Great). After the guests were seated on the stage, a school teacher, Fazl Karim, recited his Urdu poem in which he described the pathetic conditions of the school building, welcomed Nehru, wished independence for the country and prayed for Nehru to become the first prime minister of India. Nehru in his speech discussed the Indian situation and eulogized the people for their struggle for the independence of their country. Bacha Khan also spoke on the occasion. The visit of Mr. Nehru was followed by Gandhi’s visit from May 1 to 8, 1938 to the province. He also visited the School along with Bacha Khan. After getting a warm welcome from the students and teachers, Gandhi spoke appreciatively of the efforts of Bacha Khan for training the youth of the nation. He said he expected this generation to excel in each and every field of life. He donated Rs.500 from his ashram to the students. A part of this sum was allocated for scholarships while the rest of it was used to entertain the students with sweets. According to Jehanzeb Niyaz, such visits boosted the morale of the youth and created self-confidence among them. It is noteworthy that Pakhtuns attached great importance to the people who visited them in their homes and usually did not turn down their requests. Conclusion The formation of the Anjuman-i-Islahul Afaghina was one of the responses of the Pakhtuns to the local, national and international socio-economic and political conditions. No doubt, the efforts started in the beginning of the century were the extension of the thought of Shah Waliullah as reflected in the ideas of the ulema of Deoband. However, a local touch was given to these efforts in the shape of Anjuman-i-Islahul Afaghina keeping in view the realities of the area. Activities relating to the spread of education and cleansing of society of unwanted social evils demanded an apolitical leadership. In fact, restraint from politics is one of the prerequisite for all work of social uplift of a society. In the early days of the Anjuman, the leadership successfully carried forward its objective of educating the most uneducated community of the subcontinent. In the words of Jehanzeb Niyaz, “Bacha Khan’s movement was not very much political. A large part of it was reformative, that is why this movement was named lslahul Afaghina.” Gradually, however, the Anjuman lost its apolitical identity and became a politically inspired movement, which proved a death knell for its existence. The Anjuman did not succeed in achieving its objective of the development of an indigenous educational system parallel to the British system of education. The skilled and trained personnel needed for such a task could never be gathered and consequently, despite its initial successes, the Anjuman-i-Islahul Afaghina could not reach anywhere near the achievements of Aligarh, Deoband and Nadwa as far as establishing its distinction in the domain of higher education was concerned. Even the very limited number of visionary leaders like Nasrullah Jan, Ahmad Shah, Makhfi and others were eventually dominated by those who attracted more to the political expediencies of the time. Nevertheless, the Anjuman provided a unique opportunity to the Pakhtuns of knowing how to achieve an objective through collective efforts. This organizational expertise was later on used for political mobilization also. People became active in the freedom movement led by Bacha Khan and otherwise also. All those people who supported the struggle for Pakistan were influenced directly or indirectly by the political consciousness created by the independent schools established by the Anjuman. The post-independence politics in Pakistan showed little independent decisions by the voters; however, the Pakhtuns as an ethnic group showed more maturity and independence in taking their decisions in the elections. The people of the province proved politically more aware than their compatriots in other parts of Pakistan. In elections little blame of rigging has ever been reported from NWFP as compared to other areas of Pakistan. This difference in political thinking in a more democratic way is the direct outcome of the awareness started in 1920s in this area through the socio-educational reformative movement of the Anjuman. Teachers employed in the schools run by the Anjuman were mainly those who left their studies in different colleges during Khilafat movement. They taught in these schools on nominal salaries or even without pay. They were not well trained. No doubt, these young teachers served well but for how long could they have engaged in these schools with negligible or no remuneration. On the other hand, the financial constraints of the Anjuman did not allow it to hire highly qualified and trained teachers. In the later stage, semi-skilled teachers in the schools hardly attracted good students. The donations and sponsorship of the Anjuman was badly affected after some of the leaders left the Anjuman. For example, Abbas Khan was a regular donor of Rs.500 per annum but he left the Anjuman after differences with Abdul Ghaffar Khan and stopped his financial assistance. The Anjuman was ostensibly apolitical and no doubt it was successful in achieving its objectives to some extent. But the plea of the leaders particularly Abdul Ghaffar Khan that the British rule was the cause of all miseries of the Pakhtuns was a simple explanation to a very complex social phenomenon. Such syllogisms did provide direction to the energies of people to strive for independence from the British, but as this hypothesis was not correct the Pakhtun society even after the departure of the British still continued to be afflicted with the same evils as it suffered during the British rule. The reformation of a society calls for a far more serious attention than the Anjuman’s leadership was prepared to quit it. The Anjuman with the passage of time tilted to Pakhtun ethnocentrism and nationalism. The interaction of some of its leaders particularly Abdul Ghaffar Khan with Indian National Congress diverted the Anjuman from the task of social and educational reformation to political mobilization against the British in coalition with the Congress. This development caused a rift among the top leadership of the Anjuman. In the late 1920s Indian political scene was dominated by agitational politics. The Shuddi and Sanghtan movements, Sarda Act, Rajpal Case, Cripps Mission, Nehru Report and reaction of Muslims thereto, Jinnah’s 14 Points, the British reluctance to extend reforms to NWFP, Indian National Congress’ declaration of independence in its Lahore Session and the subsequent civil disobedience movements of Congress all affected the minds and actions of the leaders of the Anjuman. The constantly inculcated longing for freedom since 1921 among the students of the schools and others now found a suitable occasion in rising against the British. The involvement of some of the leaders of Anjuman in politics thus stopped the growth and development of the Anjuman, particularly in the field of education and thus, set the Anjuman on a downward slide and finally after the establishment of Frontier Youth League and Khuda’i Khidmatgar Party in 1930, all its activities came to a stand still. The Khuda’i Khidmatgar movement which was finally affiliated with the Indian National Congress in 1930 was, in a way erected on the debris of the Anjuman. According to Prof. Jahanzeb Niyaz, one of the very famous students of the Azad School, when Dr. Khan Sahib ministry was formed, he issued the orders of the merger of the school into the local government school. Consequently, on one Friday, all the students in white clean uniform came to school, filed up in rows on the basis of seniority and started moving. First of all, the students heralded the Congress flag and another student raised portrait of Bacha Khan and entered in a government school in Utmanzai and hoisted the flag on the school and hang up the portrait of Bacha Khan in the office of the headmaster. And we happily sat on the desks with other students. The growth of the Anjuman’s school system stopped when Bacha Khan instead of sticking strictly to social and educational activities involved himself in politics. The wrath of the British Empire over the politics of Bacha Khan cast its reflection on the school system, which he had started, and the politics of his brother Dr. Khan Sahib ended the school system, which was thought to be producing anti-government students. In the beginning of this century Hashtnagar became a centre of social, educational and political activities and at the end of the century it was considered to be the hub of political change at least in the North West Frontier Province of Pakistan.
The frontier Post.
Tuesday, June 05, 2007
La ba yaw kigu gani wrakigu
QUETTA: The top Pakhtun leaders in a surprise move showed unprecedented unity against brutality and massacre of their masses and annouced a joint struggle by forging an alliance between Awami National Party (ANP) and Pakhtun Khwa Milli Awami Party (PkMAP) in Quetta on Monday. ANP president Asfandyar Wali showed up along with PkMAP president Mehmood Khan Achakzai in their party convention held in Sadiq Shaheed Ground. To see Asfandyar Wali in a such a huge rally was not only the wish of the Pakhtun nation but also the need of the hour as some political leaders called it. Mehmood Khan Achakzai offered the ANP president, "take a move and I will back you up in your struggle for the rights of Pakhtun as this is not the matter of being young or old". He praised Asfandyar Wali for his struggle and showed full confidence in him. While appreciating Mehmood Khan Achakzai words for him, Asfandyar promised that he will do any thing which will bring peace and harmony among Pakhtun masses. The ANP leader told the gathering that the time has come that we should removed all differences among us and unite for protecting our dignity and respect. Asfandyar Wali Khan in front of thousands of people offered Pakhtun Khwa Milli Awami Party an alliance between the two parties which was ratified by more than 50,000 people present in the occasion by standing amid warm applause. Replying to the ANP president offer, Chairman Pakhtun Khwa Milli Awami Party (PkMAP) Mehmood Khan Achakzai not only accepted the offer but also said that his party will accept all the terms and conditions set by ANP for the proposed alliance. It is to be noted here that it is the first time in the history of PkMAP that central president of ANP participated in the party convention of PkMAP. Earlier, Central President of ANP Asfandyar Wali Khan arrived in Quetta and instead of staying at the residence of any ANP leader reached at the residence of PkMAP leader Senator Nawab Ayaz Khan Jogezai. Both the leaders discussed in length the proposed party alliance between the two nationalist forces. The political circles are giving importance to this meeting and forecast that it could prove an important milestone in the alliance between these two parties. Meanwhile, addressing thousands of political workers at PkMAP, he said that the Pakhtuns of Afghanistan, Tribal areas, Balochistan and Karachi are fighting for their survival. "The anti-Pakhtun forces are bent upon destroying the very existence of Pakhtuns. The May 12 Karachi killings of Pakhtuns is the real testimony to this fact that the very survival of Pakhtuns as a nation is at stake", he added. He said the purpose of his presence in the convention of PkMAP is to give a clear signal that ANP wants unity among all Pakhtuns. "If today we couldn’t be able to get united than the future generations of Pakhtuns would never forgive us", he maintained. He said that the alliance between ANP and PkMAP is the cry of the time as both parties are the true representatives of millions of Pakhtuns wherever they live. He said that the alliance and unity between Pakhtuns is a matter of life and death and our nation and history demand from us that we close our ranks and emerge as unified political force. Around 50,000 people rose at the occasion and extended stunning applause to the Central President of Awami National Party, Asfandyar Wali Khan. Speaking on the occasion, Chairman of PkMAP Mehmood Khan Achakzai said he has great respect for the family of Asfandyar Wali Khan as they rendered unmatched sacrifices for the welfare of Pakhtuns for so many decades. He said that there is a great level of understanding existing between the two parties and his party has always tried to create better relations with the leadership of ANP. He further said that the political importance of such political alliance couldn't be downplayed as it would have a very positive and long lasting repercussions for the Pakhtuns nation and PkMAP will try its level best to accommodate all the terms and conditions of ANP. He promised to thousands of party workers that they would hear a very pleasant news in coming days. The convention was also addressed by Nawab Jogezai, Abdur Rahim Mandukhel, Mukhtiar Yousafzai and office bearers of Pashtun Action Committee Karachi. At the end of party convention an important meeting was held between Asfandyar Wali Khan and Mehmood Khan Achakzai at the residence of Nawab Ayaz Khan in which the pros and cons of such political alliance were discussed. - The Frontier Post, June 05, 2007
La Ba Yaw Kigu gani Wrakigu
Asfandyar, Achakzai address to PkMAP convention La ba yaw kigu gani wrakigu
QUETTA: The top Pakhtun leaders in a surprise move showed unprecedented unity against brutality and massacre of their masses and annouced a joint struggle by forging an alliance between Awami National Party (ANP) and Pakhtun Khwa Milli Awami Party (PkMAP) in Quetta on Monday. ANP president Asfandyar Wali showed up along with PkMAP president Mehmood Khan Achakzai in their party convention held in Sadiq Shaheed Ground. To see Asfandyar Wali in a such a huge rally was not only the wish of the Pakhtun nation but also the need of the hour as some political leaders called it. Mehmood Khan Achakzai offered the ANP president, "take a move and I will back you up in your struggle for the rights of Pakhtun as this is not the matter of being young or old". He praised Asfandyar Wali for his struggle and showed full confidence in him. While appreciating Mehmood Khan Achakzai words for him, Asfandyar promised that he will do any thing which will bring peace and harmony among Pakhtun masses. The ANP leader told the gathering that the time has come that we should removed all differences among us and unite for protecting our dignity and respect. Asfandyar Wali Khan in front of thousands of people offered Pakhtun Khwa Milli Awami Party an alliance between the two parties which was ratified by more than 50,000 people present in the occasion by standing amid warm applause. Replying to the ANP president offer, Chairman Pakhtun Khwa Milli Awami Party (PkMAP) Mehmood Khan Achakzai not only accepted the offer but also said that his party will accept all the terms and conditions set by ANP for the proposed alliance. It is to be noted here that it is the first time in the history of PkMAP that central president of ANP participated in the party convention of PkMAP. Earlier, Central President of ANP Asfandyar Wali Khan arrived in Quetta and instead of staying at the residence of any ANP leader reached at the residence of PkMAP leader Senator Nawab Ayaz Khan Jogezai. Both the leaders discussed in length the proposed party alliance between the two nationalist forces. The political circles are giving importance to this meeting and forecast that it could prove an important milestone in the alliance between these two parties. Meanwhile, addressing thousands of political workers at PkMAP, he said that the Pakhtuns of Afghanistan, Tribal areas, Balochistan and Karachi are fighting for their survival. "The anti-Pakhtun forces are bent upon destroying the very existence of Pakhtuns. The May 12 Karachi killings of Pakhtuns is the real testimony to this fact that the very survival of Pakhtuns as a nation is at stake", he added. He said the purpose of his presence in the convention of PkMAP is to give a clear signal that ANP wants unity among all Pakhtuns. "If today we couldn’t be able to get united than the future generations of Pakhtuns would never forgive us", he maintained. He said that the alliance between ANP and PkMAP is the cry of the time as both parties are the true representatives of millions of Pakhtuns wherever they live. He said that the alliance and unity between Pakhtuns is a matter of life and death and our nation and history demand from us that we close our ranks and emerge as unified political force. Around 50,000 people rose at the occasion and extended stunning applause to the Central President of Awami National Party, Asfandyar Wali Khan. Speaking on the occasion, Chairman of PkMAP Mehmood Khan Achakzai said he has great respect for the family of Asfandyar Wali Khan as they rendered unmatched sacrifices for the welfare of Pakhtuns for so many decades. He said that there is a great level of understanding existing between the two parties and his party has always tried to create better relations with the leadership of ANP. He further said that the political importance of such political alliance couldn't be downplayed as it would have a very positive and long lasting repercussions for the Pakhtuns nation and PkMAP will try its level best to accommodate all the terms and conditions of ANP. He promised to thousands of party workers that they would hear a very pleasant news in coming days. The convention was also addressed by Nawab Jogezai, Abdur Rahim Mandukhel, Mukhtiar Yousafzai and office bearers of Pashtun Action Committee Karachi. At the end of party convention an important meeting was held between Asfandyar Wali Khan and Mehmood Khan Achakzai at the residence of Nawab Ayaz Khan in which the pros and cons of such political alliance were discussed. -
The Frontier Post, June 05, 2007
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