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Saturday, April 5, 2008

Sitting with hypocrites

Sitting with hypocrites & wrongdoers to enjoy their company or to keep them company

Many of those who do not have strong faith deliberately sit with people who are immoral and sinful. They may even sit with those who attack the Sharee’ah and make fun of Islam and the people who adhere to it strictly. There is no doubt that this is a forbidden deed, one which could undermine a person’s belief. Allaah says (interpretation of the meaning): “And when you see those who engage in a false conversation about Our Verses by mocking at them, stay away from them till they turn to another topic. And if Shaytaan causes you to forget, then after the remembrance sit not in the company of those people who are the zaalimoon (polytheists and wrongdoers, etc.)” [al-An’aam 6:68]


In that case it is not permitted to sit with them, even if they are closely-related or are very kind and good company, except for the purposes of da’wah or refuting their false talk. But accepting and remaining quiet about their conduct is not permitted. Allaah says (interpretation of the meaning): “They (the hypocrites) swear to you (Muslims) that you may be pleased with them, but if you are pleased with them, certainly Allaah is not pleased with the people who are al-faasiqoon (rebellious, disobedient to Allaah).” [al-Tawbah 9:96]

Fidgeting & making unnecessary movements in prayer

Hardly any of the people who pray are free from this problem, because they are not following the command of Allaah (interpretation of the meaning):
“. . . And stand before Allaah with obedience” [al-Baqarah 2:238];
and they fail to understand the words of Allaah (interpretation of the meaning):
“Successful indeed are the believers, those who offer their salaat with all solemnity and full submissiveness.” [al-Mu’minoon 23:1-2]
When the Prophet (peace and blessings of Allaah be upon him) was asked about smoothing the earth before prostrating, he said, “Do not wipe it when you are praying; if you have to, then just smooth the gravel once.” (Reported by Abu Dawud, 1/581; see also Saheeh al-Jaami’, 7452).
The scholars mentioned that continuous, excessive, unnecessary movement invalidates one’s prayer. How can those fidgets stand before Allaah, looking at their watches, straightening their clothes, putting their fingers in their noses, looking to the right and the left and up to the sky, and not fearing that Allaah may take away their sight or Shaytaan may steal their prayer??

Lack of composure in prayer

One of the worst forms of theft or cheating is cheating in prayer. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The worst type of thief is the one who steals from his prayer.” The people asked, “O Messenger of Allaah, how can a person steal from his prayer?” He said: “By not doing rukoo’ and sujood properly.” (Reported by Imaam Ahmad, 5/310; see also Saheeh al-Jaami’, 997).
This lack of composure and failure to pause in rukoo’ and sujood and to stand up straight after rukoo’ or sit up properly between sujoods may be observed in many of those who pray, and hardly any mosque is free of examples of people who do not have the proper composure in prayer. Correct composure is one of the pillars of prayer, without which prayer is invalid. This is a serious matter. The Prophet (peace and blessings of Allaah be upon him) said: “A man’s prayer is not good enough until his back is straight in rukoo’ and sujood.” (Reported by Abu Dawud, 1/533; see also Saheeh al-Jaami’, 7224).
There is no doubt that lacking the proper composure is bad, and the person who is guilty of this deserves to be reprimanded and threatened with punishment. Abu ‘Abdullaah al- Ash’ari reported that the Prophet (peace and blessings of Allaah be upon him) led his Companions in prayer, then he sat with a group of them. A man came in and started to pray, but made his movements rapid like a chicken pecking the ground.
The Prophet (peace and blessings of Allaah be upon him) said: “Do you see this? Whoever dies having done this has died outside of the community of Muhammad, and his prayer is like a crow pecking blood. The person who bows then pecks in his sujood is like a hungry man who eats no more than one or two dates - what good will that do him?” (Reported by Ibn Khuzaymah in his Saheeh 1/332; see also al-Albaani, Sifat Salaat al-Nabi (The Prophet’s Prayer described), 131).
Zayd ibn Wahb said: “Hudhayfah saw a man who was not performing rukoo’ and sujood properly. He said: ‘You have not prayed, and if you were to die, you would die on a way other than that revealed by Allaah to Muhammad (peace and blessings of Allaah be upon him).’” (Reported by al-Bukhaari, see al-Fath, 2/274). Once a person is aware of this ruling, if he fails to perform prayer with the proper composure, he should repeat it and repent to Allaah for what is past; he does not need to repeat all of his previous prayers, as is indicated by the hadeeth “Repeat your prayer, for you have not prayed.”

Saturday, March 22, 2008

Magic, fortune-telling & divination

Magic, fortune-telling & divination

Other widespread forms of shirk are: magic, fortune-telling and divination. Magic (sihr) is an act of kufr, and one of the seven sins which doom a person to Hell. It causes harm but no benefit. Allaah says of the one who learns it (interpretation of the meaning): “. . . And they learn that which harms them and profits them not . . .” [al-Baqarah 2:102] “. . . and the magician will never be successful, no matter what amount (of skill) he may attain).” [Ta-Ha 20:69]

The one who deals in magic is a kaafir, as Allaah says (interpretation of the meaning): “... Sulayman did not disbelieve, but the shayaateen (devils) disbelieved, teaching men magic and such things as came down at Babylon to the two angels, Haaroot and Maaroot, but neither of these two (angels) taught anyone (such things) things till they had said, ‘We are only for trial, so disbelieve not (by learning this magic from us).’ . . .” [al-Baqarah 2:102]

The prescribed punishment for the one who practices magic is death, and his income is haraam and impure. But people who are ignorant wrongdoers and weak in faith go to magicians to help them harm someone or take revenge on someone. Some people commit the sin of going to a magician to ask his help in undoing the magic of someone else, when they should turn to Allaah to help them and heal them, by reciting His words, such as the soorahs that offer protection (al-Falaq and al-Naas), and so on. Fortune-tellers and their ilk are kaafirs who disbelieve in Allaah, because they claim knowledge of the Unseen, but no one has knowledge of the Unseen except Allaah. Many of these fortune-tellers take advantage of simple-minded people and take their money. They use many methods such as drawing lines in the sand, throwing sea-shells, reading palms, teacups (or coffee cups), crystal balls and mirrors, and so on. If they get it right one time, they get it wrong ninety-nine times, but ignorant people remember only the one time when these liars get something right. They go to them to find out about the future, whether they will be successful in marriage or business, or to help them find something they have lost, and so on. The ruling concerning the person who visits a fortune-teller is: if he believes what he says, he is a kaafir who has left Islaam, on the basis of the hadeeth in which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortune-teller or a soothsayer and believes in what he says has disbelieved in what was revealed to Muhammad.” (Reported by Imaam Ahmad, 2/429; see also Saheeh al-Jaami’, 5939). If a person does not believe that they have knowledge of the Unseen, but he goes out of curiosity or whatever, he is not a kaafir, but his prayers will not be accepted for forty days, as the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortune-teller and asks him about something, his prayers will not be accepted for forty nights” (Saheeh Muslim, 4/1751) - even though it is still obligatory to pray and to repent for this sin.

Astrology, or believing that the stars & planets have an influence on people’s lives & events

Zayd ibn Khaalid al-Juhani reported: “The Messenger of Allaah (peace and blessings of Allaah be upon him) led us in the morning prayer at al-Hudaybiyah after rain had fallen during the night. When he had finished, he turned around to face the people and said: ‘Do you know what your Lord says?’ They said, ‘Allaah and His Messenger know best.’ He said: ‘[Allaah says]: This morning one of My slaves became a believer in Me and one became a disbeliever. As for the one who said, “We have been given rain by the grace and mercy of Allaah,” he is a believer in Me and a disbeliever in the stars; as for the one who said, “We have been given rain by such-and-such a star,” he is a disbeliever in Me and a believer in the stars.’” (Reported by al-Bukhaari; see Fath al-Baari, 2/333) Similarly, the one who reads the horoscopes in newspapers and magazines and believes what they say about the influence of the stars and planets is a mushrik, and the one who reads them for entertainment is a sinner, because it is not permitted to entertain oneself by reading things that contain shirk, because Shaytaan will try to lead him to shirk through this.

Believing that certain things can bring benefit when the Creator has not made them so

Yet another form of shirk is believing that certain things can bring benefit when the Creator has not made them so. For example. some people believe in amulets and spells, or wearing certain types of pearls or seashells or metal earrings and so on, on the advice of fortune-tellers or magicians or in accordance with inherited customs. So they hang them around their own or their children’s necks to ward off the evil eye - or so they claim; or they tie them onto their bodies or hang them in their cars and homes, or wear rings with special stones, thinking that these things can relieve or ward off distress. This without a doubt is contrary to the idea of relying on Allaah, and will only result in making a person even more weak, like seeking medicine in a haraam way. These amulets obviously contain much shirk, such as seeking the help of some jinns and devils, or vague drawings and illegible writing. Some of these liars even write aayaat from the Qur’aan, or mix them with words of shirk, or write them with impure substances such as menstrual blood. Hanging up these amulets or tying them to one’s body is haraam because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever hangs up an amulet is guilty of shirk.” (Reported by Ahmad, 4/156; see also Silsilat al- Saheehah, no. 492).

If the one who does this believes that these things can cause benefit or harm instead of Allaah, he is a mushrik who is guilty of al-shirk al-akbar. If he believes that they are a means of causing benefit or harm, then he is a mushrik who is guilty of al-shirk alasghar, which includes shirk that consists of attributing causes to things other than Allaah.

Wednesday, March 19, 2008

Listening to music & musical instruments

Ibn Mas’ood (may Allaah be pleased with him) used to swear by Allaah that the aayah “And of mankind is he who purchases idle talk to mislead (men) from the Path of Allaah . . .” [Luqmaan 31:6] referred to singing. Abu ‘Aamir and Abu Maalik al-Ash’ari (may Allaah be pleased with them) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Among my ummah will be those who make permissible al-hira(adultry or zinah), silk, khamr and musical instruments . . .” (Reported by al-Bukhaari; see al- Fath, 10/51).
Anas (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “In this ummah there will be punishments of earthquakes, showers of stones and deformity (transformation into animals); that will be when the people drink khamr, listen to female singers and play musical instruments.” (See al-Silsilah al-Saheehah, 2203; attributed to Ibn Abi’l-Dunyaa, Dhamm al-Malaahi; the hadeeth was narrated by al-Tirmidhi, no. 2212).

The Prophet (peace and blessings of Allaah be upon him) forbade the “koobah” (a kind of drum), and described the flute as the voice of the immoral fool. The early scholars such as Imaam Ahmad, may Allaah have mercy on him, stated that musical instruments such as the 'ood (lute), tanboor (a long-necked stringed instrument), reed flute, rabaab (stringed instrument resembling a fiddle) and cymbal, were haraam; no doubt modern instruments such as the violin, qaanoon (stringed musical instrument resembling a zither), organ, piano, guitar, etc., are also included in the Prophet’s prohibition on musical instruments, because their effect and impact is greater than that of the ancient instruments mentioned in some ahaadeeth. They are even more intoxicating than khamr, as scholars such as Ibn al-Qayyim mentioned. No doubt the prohibition, and the sin involved, are greater when the music is accompanied by singing and the voices of female singers, and it is even worse when the lyrics speak of love and describe physical beauty. Hence the scholars said that singing paves the way for zinaa (adultery or fornication), and that it makes hypocrisy grow in the heart. Generally speaking, music and singing form one of the greatest temptations of our times.

What is very difficult is the fact that nowadays music is a part of so many things, such as clocks, doorbells, children’s toys, computers, telephones, etc., and avoiding it takes a great deal of determination. Allaah is the source of help.

Sunday, March 9, 2008

US Wish List !!!

Pakistan has given them bases and logistic support as well as intelligence sharing but what the US is now demanding from Islamabad has shocked the Defence and Foreign Ministries and the initial reaction has been a rejection of what are highly intrusive demands for the US military and auxiliary personnel in Pakistan.
This scribe has learnt of the latest set of 11 demands the US has put to the Government of Pakistan through the Ministry of Defence. As one goes down the list of the demands, they become increasingly untenable.
The first demand is for granting of a status that is accorded to the technical and administrative staff of the US embassy.
The second demand is that these personnel be allowed to enter and exit Pakistan on mere National Identification (for example a driving licence) that is without any visas.
Next, the US is demanding that Pakistan accept the legality of all US licences, which would include arms licences.
This is followed by the demand that all these personnel be allowed to carry arms and wear uniforms as they wish, across the whole of Pakistan.
Then comes a demand that directly undermines our sovereignty – that the US criminal jurisdiction be applicable in Pakistan to US nationals. In other words, these personnel would not be subject to Pakistani law. In territories of US allies like Japan, this condition exists in areas where there are US bases and has become a source of major resentment in Japan, especially because there are frequent cases of US soldiers raping Japanese women and getting away with it. In the context of Pakistan, the demand to make the US personnel above the Pakistani law would not be limited to any one part of the country! So the Pakistani citizens will become fair game for US military personnel as well as other auxiliary staff like military contractors.
The next demand is for exemption from all taxes, including indirect taxes like excise duty, etc. The seventh demand is for inspection-free import and export of all goods and materials. So we would not know what they are bringing in or taking out of our country – including Gandhara art as well as sensitive materials.
At number eight is the demand for free movement of vehicles, vessels including aircraft, without landing or parking fees!
Then, at number nine, there is a specific demand that selected US contractors should also be exempted from tax payments.
At number ten there is the demand for free of cost use of US telecommunication systems and using all necessary radio spectrum.
The final demand is the most dangerous and is linked to the demand for non-applicability of Pakistani law for US personnel.
Demand number eleven is for a waiver of all claims to damage to loss or destruction of others’ property, or death to personnel or armed forces or civilians. The US has tried to be smart by not using the word "other" for death but, given the context, clearly it implies that US personnel can maim and kill Pakistanis and destroy our infrastructure and weaponry with impunity.
Effectively, if accepted, these demands would give the US personnel complete freedom to do as they please in Pakistan – in fact, they would take control of events in areas of their interest. It is no wonder then that Pakistan's Defence Ministry, the Foreign Office and the Law Ministry have reacted with complete rejection. But, as one official source feared, "This is just the opening salvo of demands and the US can be expected to bargain in order to seek the most critical of these demands." As he put it, "Any hesitation or weakness that the US senses on part of Pakistan will put us on a fatal slippery slope to total submission.
This would result in increasing instability in the country." So, for those who feel there is bonhomie and complete understanding between the Pakistan military and the US military, and the trouble only exists at the political level, it is time to do a serious rethink.
The first step in dealing rationally with our indigenous terrorist problem holistically and credibly is to create space between ourselves and the US. As the US adage goes: "There is no free lunch". For Pakistan lunching with the US has become unacceptably costly. When US embassy in Islamabad was approached for reaction to this report, Elizabeth Colton, US Embassy Spokesperson, said, "We will not dignify this attack with a comment."
US Wish List Confirmed.

Wednesday, March 5, 2008

A Pakistani view of U.S. nuclear weapons !!

By Hugh Gusterson 5 February 2008

"The [U.S.] Air Force has made substantial changes in its handling of nuclear weapons in the wake of a B-52 flight last August during which the pilots and crew were unaware they were carrying six air-launched cruise missiles with nuclear warheads."

-- "Air Force Alters Rules for Handling of Nuclear Arms," Washington Post January 25, 2008.
ISLAMABAD, PAKISTAN, JANUARY 25--At a press conference in Islamabad today, Pakistani Brig. Gen. Atta M. Iqhman expressed concern about U.S. procedures for handling nuclear weapons. Iqhman, who oversees the safety and security of the Pakistani nuclear force, said that U.S. protocols for storing and handling nuclear weapons are inadequate. "In Pakistan, we store nuclear warheads separately from their delivery systems, and a nuclear warhead can only be activated if three separate officers agree," Iqhman said. "In the United States, almost 20 years after the end of the Cold War, nuclear weapons still sit atop missiles, on hair-trigger alert, and it only takes two launch-control officers to activate a nuclear weapon. The U.S. government has persistently ignored arms control experts around the world who have said they should at least de-alert their weapons."

Iqhman also questioned the adequacy of U.S. procedures for handling nuclear weapons. He expressed particular concern about the August 29, 2007, incident in which six nuclear weapons were accidentally loaded under the wing of a B-52 by workers who did not observe routine inspection procedures and thought they were attaching conventional weapons to the B-52. The flight navigator should have caught their mistake, but he neglected to inspect the weapons as required. For several hours the nuclear weapons were in the air without anyone's knowledge. "The United States needs to develop new protocols for storing and loading nuclear weapons, and it needs to do a better job of recruiting and training the personnel who handle them," Iqhman said.

Iqhman added the Pakistani government would be willing to offer technical advice and assistance to the United States on improving its nuclear weapons handling procedures. Speaking anonymously because of the issue's sensitivity, senior Pentagon officials said it is Washington's role to give, not receive, advice on nuclear weapons safety and surety issues.

Iqhman pointed out that the August 29 event was not an isolated incident; there have been at least 24 accidents involving nuclear weapons on U.S. planes. He mentioned a 1966 incident in which four nuclear weapons fell to the ground when two planes collided over Spain, as well as a 1968 fire that caused a plane to crash in Greenland with four hydrogen bombs aboard. In 1980, a Titan II missile in Arkansas exploded during maintenance, sending a nuclear warhead flying 600 feet through the air. In a remark that visibly annoyed a U.S. official present at the briefing, Iqhman described the U.S. nuclear arsenal as "an accident waiting to happen."

Jay Keuse of MSNBC News asked Iqhman if Pakistan was in any position to be lecturing other countries given Pakistani scientist A. Q. Khan's record of selling nuclear technology to other countries. "All nuclear weapons states profess to oppose proliferation while helping select allies acquire nuclear weapons technology," Iqhman replied. "The United States helped Britain and France obtain the bomb; France helped the Israelis; and Russia helped China. And China," he added coyly, "is said by Western media sources to have helped Pakistan. So why can't Pakistan behave like everyone else?"

Iqhman's deputy, Col. Bom Zhalot also expressed concern about the temperament of the U.S. public, asking whether they had the maturity and self-restraint to be trusted with the ultimate weapon. "Their leaders lecture us on the sanctity of life, and their president believes that every embryo is sacred, but they are the only country to have used these terrible weapons--not just once, but twice. Paul Tibbets, the pilot of the plane that bombed Hiroshima, said he never lost a night's sleep over killing 100,000 people, many of them women and children. That's scarcely human."

While Iqhman glared reproachfully at Zhalot for this rhetorical outburst, Zhalot continued: "We also worry that the U.S. commander-in- chief has confessed to having been an alcoholic. Here in Pakistan, alcohol is 'haram,' so this isn't a problem for us. Studies have also found that one-fifth of U.S. military personnel are heavy drinkers. How many of those have responsibility for nuclear weapons?"

John G. Libb of the Washington Times asked if Americans were wrong to be concerned about Pakistan's nuclear stockpile given the rise of Islamic fundamentalism in Pakistan. Colonel Zhalot replied: "Millions of Americans believe that these are the last days and that they will be raptured to heaven at the end of the world. You have a president who describes Jesus as his favorite philosopher, and one of the last remaining candidates in your presidential primaries is a preacher who doesn't believe in evolution. Many Pakistanis worry that the United States is being taken over by religious extremists who believe that a nuclear holocaust will just put the true believers on a fast track to heaven. We worry about a nutcase U.S. president destroying the world to save it."

U.S. diplomats in Pakistan declined comment.

Thursday, February 28, 2008

Country of Dwarfs






Monday, February 25, 2008

The Pakistani Contractor !

Three contractors. . . . . .one from Pakistan, another from China and the third from England are bidding to repair the White House fence.
They go with a White House official to examine the fence.
The English contractor takes out a tape measure and does somemeasuring, then works on some figures with a pencil.
"Well," he says,"I figure the job will cost $ 900- $ 400 for materials, $ 400 for labourand $ 100 profit for me."
The Chineese contractor also does some measuring and figuring, thensays, "I can do this job for $ 700 . . . .$ 300 for materials, $300 for mycrew and $ 100 profit for me."
The Pakistani contractor doesn't measure or do any figuring, but leansover to the White House official and whispers: " $ 2,700.
"The official incredulously says, "You didn't even measure lik theother guys! How did you come up with such a high figure?"
"Easy," the Pakistani explains, "$ 1,000 for you, $ 1,000 for me and we hire the guy from China to do the work!"

Thursday, February 21, 2008

No Comments!

The Washington Post
Washington Post Staff Writer
Thursday, February 21, 2008
U.S. Payments To Pakistan Face New Scrutiny
Little Accounting for Costs To Support Ally's Troops
Once a month, Pakistan's Defense Ministry delivers 15 to 20 pages of spreadsheets to the U.S. Embassy in Islamabad. They list costs for feeding, clothing, billeting and maintaining 80,000 to 100,000 Pakistani troops in the volatile tribal area along the Afghan border, in support of U.S. counterterrorism efforts.
In response, the Defense Department has disbursed about $80 million monthly, or roughly $1 billion a year for the past six years, in one of the most generous U.S. military support programs worldwide. The U.S. aim has been to ensure that Pakistan remains the leading ally in combating extremism in South Asia.

But vague accounting, disputed expenses and suspicions about overbilling have recently made these payments to Pakistan highly controversial -- even within the U.S. government.

The poor showing in Monday's parliamentary election by the party of President Pervez Musharraf, whose government has overseen local disbursement of the money, may make Congress look closer at all U.S. financial assistance to the country. Questions have already been raised about where the money went and what the Bush administration got in return, given that pro-American sentiment in Pakistan is extremely low and al-Qaeda's presence is growing steadily stronger.

In perhaps the most disputed series of payments, Pakistan received about $80 million a month in 2006 and 2007 for military operations during cease-fires with pro-Taliban tribal elders along the border, including a 10-month truce in which troops returned to their barracks.

The Bush administration has acknowledged some problems, but still says that the program -- part of a costly military effort known as the Coalition Support Fund -- is worth every penny. "Yes, we may have overpaid, but it's still a good deal," said a senior administration official involved in Pakistan policy, noting that more than 1,000 Pakistani troops have been killed while assisting Operation Enduring Freedom.

"Padding? Sure. Let's be honest, we're talking about Pakistan, which has a legacy of corruption," added another U.S. official familiar with past U.S. payments. "But if they're billing us $5 billion and it's worth only $4 billion, the question is whether it's worth nickel-and-diming it if it's such a top national security objective. If it's in the ballpark, does the bigger picture call for continuing on with a process that does generate significant progress on the war on terror? They do get their hands on people we can't."

U.S. officials say the payments to Pakistan -- which over the past six years have totaled $5.7 billion -- were cheap compared with expenditures on Iraq, where the United States now spends at least $1 billion a week on military operations alone.

"My sense is that the Pakistani military would not be out on the border if not for the Coalition Support Funds. That's the baseline cost of getting them out on a mission that is really our mission," said Craig Cohen, a fellow at the Center for Strategic and International Studies and the author of a recent study on U.S.-Pakistan relations.

Yet the Bush administration has recently begun to scrutinize Pakistan's bills more closely.
Washington delayed payment of about $78 million of $360 million for the March-June 2007 quarter now working its way through the reimbursement process. Pakistan will receive only $282 million later this month, U.S. officials said, with additional payment once it provides more detailed accounting.

It recently rejected a Pakistani bill, officials say, for "roads and tracks" -- for its Navy operations, U.S. officials said.
Some regional specialists question whether the Pentagon's money is being well spent. "The amount that's been spent on the Coalition Support Fund, given the results, is a reminder that the Pakistani will just might not be there," Cohen said. "Most Pakistanis see this as America's war."
Congressional officials and others are concerned that the administration has been so eager to prop up Musharraf that it overlooked U.S. foreign aid and accounting standards. A congressional oversight subcommittee is also set to begin an investigation next month, while the Government Accountability Office plans to finish its own inquiry in April.

"We have had an enormous amount of money going out there since 9/11, and I'm not satisfied that we're getting the kind of accounting that would warrant a determination that this is money well spent, or whether we should change the direction of the money and get more bang for our buck another way," said Rep. John F. Tierney (D-Mass.) chairman of the national security and foreign affairs subcommittee of the oversight committee looking into the program.

In a closed-door hearing in December, for example, Hill staffers pressed Richard Boucher, assistant secretary of state for South Asia, to provide receipts for every Pakistani expense over $1 million, a request the State Department has not yet met. The U.S. government generally requires receipts when it reimburses entities for expenses.

A payment process that looks too loose in Washington is seen as too tight in Pakistan, however. Over the past four months, Musharraf complained to Secretary of State Condoleezza Rice and Deputy Secretary of State John D. Negroponte about delays in Washington's payment, which can take five to eight months, U.S. officials said.

The process is laborious, officials acknowledge, with many players blaming one another for allowing the Pakistani bills to move through the system without stronger oversight.
After the spreadsheets are delivered, officials at the U.S. Embassy try to verify that Pakistan incurred expenses in support of combat activity on the Afghan border. "It's a big job to go through and figure out what the Pakistanis have spent. The State Department doesn't know the toys," said the second U.S. official familiar with policy.

He added: "The embassy doesn't have the manpower or expertise to tell whether an aviator widget doohickey costs 50 or 50,000 rupees, or to find out if they really burned out four aviatics packages in an Apache helicopter and, if so, could we see them because maybe they only need maintenance." This first review takes about a month, officials say.

The spreadsheets then go to U.S. Central Command in Tampa, where officials evaluate claims and recommend reimbursement if the expenditures meet U.S. strategy. But the U.S. Embassy's initial approval greases much of the rest of the process, U.S. officials said. This second review takes about six weeks, the sources said.

The Pakistani bills then go to the Pentagon, where comptrollers determine whether they are reasonable and credible, based in part of the costs of fielding U.S. troops, a senior Pentagon official said. That third review takes about five weeks, U.S. officials said.

The bills are then sent to the Office of Management and Budget, where officials have expressed concern about poor documentation but have little leverage at this stage of the process to challenge them, several U.S. officials said. The undersecretaries of defense and state then formally concur that the operations are consistent with U.S. policy and that they do not change the regional balance of power.

The Pentagon next notifies the four Senate and House defense oversight committees. If no congressional holds are issued within 15 days -- and none have been so far in six years -- the Pentagon issues a check five days later.

Administration officials insist that the U.S. arrangement with Pakistan is unique. "Don't compare it to an audit," Pentagon spokesman Geoff Morrell said. "They are a sovereign government assisting us rather than someone who works for us. They are an ally. They are acting on our behalf to go after terrorists in support of Operation Enduring Freedom."

Added a senior Pentagon official: "The last thing we'd want is boxes and boxes of crumpled receipts."

To resolve tensions over the program, Congress, the State Department, and the Office of Management and Budget have all argued for the money to be tied to specific counterterrorism programs, rather than general military support. But some officials still worry that adding conditions would lead Islamabad to reduce cooperation on the most pivotal frontline in fighting extremism.

"We don't want to offend the Pakistanis," said the second U.S. official familiar with the policy. "What if the balance of their calculus changes and they decide that cooperation is more than it's worth? We do have to take that into account."

Wednesday, February 13, 2008

An Eyewitness account of the brutalities of Islamabad Police by a SAC member

Riyad-us-Saliheen!
Chapter 27
Reverence towards the Sanctity of the Muslims
237. Anas (May Allah bepleased with him) reported:
Messenger of Allah(PBUH) said, "Help your brother, whether he is an oppressor or is oppressed".
A man enquired: "O Messenger of Allah! I help him when he isoppressed, but how can I help him when he is an oppressor?''
He (PBUH)said, "You can keep him from committing oppression. That will be yourhelp to him".
[Al-Bukhari and Muslim].
Commentary: This Hadith contains a very comprehensive injunction toeliminate disturbance and tyranny in the Muslim society. It not onlyordains helping the oppressed but also encourages people endowed withmoral courage to stop the oppressor's oppression. Doing so requiresgreat courage and boldness, but Muslims would be able to do full justiceto their duty of wishing well to their fellow Muslims when they developthe moral courage to stop the oppressor from tyranny, or at leastprotest against it verbally.
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"It's just a rock, I'm fine. Don't worry." I said to my friend standing next to me, blinking from the pain, as a broken piece of a brick hit me square in my shin. We were at the capital of our country, trying to reach the house of our Chief Justice held captive by a brutal dictator. The extent of his brutality, we were just beginning to get a taste of.

This was a procession of over 1500 lawyers, students, civil society members, gathered to protest against the blatant usurpation of our judicial institution, our media, as well as our fundamental rights. There were around 150 of us who had come from Lahore to join in today's protest. Marching on to the judge's enclave, we were chanting slogans, singing songs "na mera Pakistan hay, na tera Pakistan hay; yeh uska Pakistan hay jo sadr-e-pakistan hay…" [This not my Pakistan, this is not your Pakistan; this is that person's Pakistan, who calls himself the president of Pakistan…] followed by proclamations of our struggle to get our country back. "Freedom is ours, if you don't give it to us upon asking we will take it..." Wherever you looked, you saw people who had come together, united to fight for the collective good. Stating it was enough, we will no longer be silenced. We will no longer hold back, or bow our heads low.

What for many in Islamabad had become common at protests, for us from Lahore was a first. Treatment meted to us from the police in our city is worlds apart. The recognition that the police itself is oppressed and exploited is adamant amongst the students of Lahore. A suo moto notice had to be issued by a pco-judge in Lahore to get the police to arrest us-the students. The police here was something else.

I was towards the front of the procession, when we saw smoke, and ran backwards thinking it was tear gas. Soon we realized it was fire trucks positioned to hose down protestors with cold water in this chilly weather. They kept hitting us with cold, high pressure water in vain. When it became evident that we would keep going nevertheless, the police started shelling us with tear gas. Most of us smelled CS gas for the first time as we ran backwards experiencing its excruciating effects. A friend had held my hand and almost dragged me along as we ran backwards. Don't breathe. Don't fall. Don't stop. I kept repeating to myself as my throat, eyes, and nose lit on fire. I ran as far back as possible. The spoiled, protected and sheltered girl that I was, nothing even close to this viciousness had touched me before.

It was a surreal feeling as I stood on the very periphery, panting through my scratched throat and rubbing my burning eyes. This was only the beginning. I saw people coming back, drenched. Saw an Auntie who had fallen in a puddle. Saw a girl about my age screaming at the top of her lungs at the police meant to protect us, the people. I found myself craving to be up there, at the front, with my fellows, facing the onslaught. I did not come here as an audience to watch the show from the sidelines, a voice from deep within asserted. And I advanced. Whilst screaming GO MUSHARRAF GO at the top of my lungs. Who was where, who was who; nothing mattered.
While everyone was trying to regroup, some other girls and I started chanting louder than we had ever known our voices to reach, "LATHI GOLI KI SARKAAR, NAHI CHALAY GI NAHI CHALAY GI; YEH DEHSHET GARDI KI SARKAAR, NAHI CHALAY GI NAHI CHALAY GI" [this government of brute force and coercion, we do not accept we do not accept; this terrorist government, we do not accept we do not accept] and we marched. Amidst tear gas, amidst burning and itching throats, amidst pelting stones; nothing was going to stop us.

It was a battle field. It was us the people against them the colonizers—our military state. A broken piece of a brick hit me, I shrugged it off. A much bigger brick hit the girl next to me on her hip and left her limping for a while, she didn't stop. There were lawyers who would come in front of us whenever stones would be thrown our way. Yes, many of our serving police specifically targeted the women. We went on. There were students who would pick up the falling gas bombs spewing the poisonous gas, run to the police as close as possible and drop it back on them. Many would come back staggering almost falling from the effects of the gases, whom we would have to hold up and give salt to, and back they would go to do more.

The police would retreat as tear gas bombs hit them, and the people would cheer and dance. Then many more would be thrown at us, and back to work for all of us. For over two hours the police could not advance on us.

As the situation intensified, so did our chants. "Musharraf ka jo yaar hay, ghaddar hay ghaddar hay; biknay ke liye jo tayyar hay, ghaddar hay ghaddar hay. YEH POLICE BHI GHADDAR HAY, YEH POLICE BHI GHADDAR HAY, YEH POLICE BHI GHADDAR HAY" [Whoever is a friend to Musharraf, is a traitor, is a traitor; whoever is a willing to sell out, is a traitor, is a traitor. This Police is traitor, this police is a traitor, this police is a traitor]. Ultimately the police stormed us. A certain police officer who was especially targeting women ran after me full force. I took cover inside a house to save myself. Never have I run so fast in my life. Many were beaten up, some had to be hospitalized.

Today was more than just another protest. In the midst of raw emotions, hurt limbs and hoarse throats, the only thing that mattered was the wrong being done to us. Indignant, and offended at this treatment; our protest very much was for human dignity. And more than anything else, the sensitivity that this now offended dignity of ours cannot even compare to the years of torment and subhuman treatment that most of our people in this country have endured. Well no more. Passivity that translates into consent and complicity, never again!

Friday, February 8, 2008

The beard, the veil and the enlightened fools

Tuesday, February 05, 2008
By Ansar Abbasi

ISLAMABAD: I never thought my beard and my wife's veil would become an obstacle for any of our children's right to excel. But it did happen and that too in our enlightened Islamic Republic of Pakistan.

"Sir if you don't mind we are looking for some moderate faces," was the first words of an organiser that pierced through our ears as soon as we sat on a sofa in the school's office where the crew of a private television channel had arrived to interview parents of three short-listed students, including my child, for some sort of show/competition in Karachi.

Before we could believe our ears, a suggestion came, "If we can go on camera without the veil." The headmistress of the school, who too was present on the occasion, was stunned. But that was perhaps too much.

"Shame on you and hell with you and your competition," was my spontaneous reaction, which served as a counter shock for the organiser, who though was not a journalist.

There was no ambiguity in our mind that there was no point wasting our time in the disgusting environment. My spouse, who is otherwise a soft, modest personality, was quick to suggest that we withdraw ourselves from the competition that humiliates our pride -- the socio-religious values of our society.

As we stood up to leave, the organiser apologised and offered the explanation that he was conveying what he had been asked to do by his seniors. Indeed some strange people were pulling his strings from Karachi.He said in some of his previous interviews, objection was raised on the veil so he got the directions to interview only moderate looking parents.

The school headmistress snubbed the organiser for coming up with such a stupid idea. She said she would not allow such things to happen in her school. We were perhaps never as dumbfounded as a nation as we are today - thanks to the policy of enlightened moderation. And the organiser later admitted that he too was in favour of the Islamic dress code but was helpless before his seniors, who, he said, were dancing to the tune of the TV programme sponsor.

At the intervention of the headmistress and following unconditional apologies from the organiser, we hesitantly consented to give an on-camera interview but with the condition that our views on their attempt to pick "moderates" would be recorded and conveyed to the management of the television channel. Apparently it was done but it is not clear if the views reached the quarters concerned though the clear message was "shame on you".

Later in the afternoon when I went to the school to pick my children, my son's first question was, "Baba, how was your interview?" Before I could give him my reply, he wondered: "If I am selected." I told him he would not take part in the competition in Karachi, whether he was selected or not. "Why," the innocent soul asked.

I told him that the interviewer was interested only if his parents looked like "moderates". I asked if he would want his father to shave his beard and his mother remove her veil to get him selected. "Baba forget it. I am proud of what you are." And for the enlightened but silly lot, we are proud of what we are and this is how we should be.

Future of Islamic Studies

Interest in Islamic Studies has grown rapidly in recent years, but not always for the best of reasons. The late 19th and early 20th centuries witnessed an upsurge of similar disciplines at a time when the colonial powers (specifically Great Britain and France) were attempting to understand the religious references and practical motivations of their colonized subjects. Research then was oriented toward a specific need: to determine the values and practices of the newly colonized. Acquiring knowledge of "the other" (a rare pursuit in any event) was a lesser consideration. The colonial powers' need to gain full mastery of the tools that would optimize colonial management, that would advance the "civilizing mission," and that would allow them to derive maximum advantage from the knowledge they acquired— directly from certain scholars (ulamâ)—with the intention of using religion and religious dignitaries to legitimize their power, were the dominant concerns. Orientalist studies unencumbered by political considerations were the exception. What flourished for decades was a self-interested study of and research into the question of Islam. From a political perspective, such a trend was as understandable as it was natural.



Today, "Islamic Studies" seem equally driven by self-interest. But now, such studies are dealing with data that is much more concrete and that interact in complex and far-reaching ways. Western societies are now experiencing three distinct phenomena that have drawn their attention to and expanded research about Islam: the increased visibility of new generations of western Muslims; an ongoing migratory flow that seems unlikely to slow and more likely to accelerate; and finally, terrorism, which looms as a threat to both the western and the Islamic world. To these domestic factors should be added the realities of international politics; namely, the central question of the Israel-Palestine conflict, the war in Afghanistan and Iraq, the case of Iran, the question of Turkish membership in the European Union, and the pervasively binary way in which the questions of the clash (and possible alliance) of civilizations are framed. In each of these instances, Islamic Studies are directly or indirectly involved as part of an attempt to understand and to prevent, to protect ourselves, to dominate, and even to fight should the adversary be violent Islamism. As a consequence, sociologists, political scientists, and terrorism experts churn out a mind-numbing volume of research on Islam, on Muslims, on identity, immigration, Islamism, radicalization, violence, terrorism, and so on. Some of their work may be commissioned by governmental agencies and some by major corporations. Such subjects are seen as being of immediate concern and receive multi-million dollar funding. Today, like yesterday, research is fueled by self-interest.



The first difficulty to arise from this carefully orchestrated infatuation with Islamic Studies (and which may well be the major obstacle to be overcome) is the fact that it reduces several centuries of the Islamic legal heritage (fiqh), studies of the creed ('aqîda), philosophical progress (kalam), mystical thought (sûfi), and social and political inquiry (siyâsa shar'iyya) to elementary, contemporary surveys of political ideologies, migrations, and social movements. Over the last 30years, new specialists in Islam have emerged. They are primarily sociologists or political scientists, who have been joined in the last six years by terrorism experts. The study of religious thought proper (of theology, of its premises, its internal complexities and its development) has been relegated to a subsidiary position, if it is not totally absent. Beyond the ongoing and intense concern generated by the conflict in Iraq, we see little interest in the richness of the Sunni and Sh'ia traditions, their millennia-long relationship, and their respective theological and juridical realms.

Surprisingly, Islamic Studies appear to have abandoned the academic chairs that ought to have been theirs by right, where the emphasis was on the study of theology, philosophy, and the history of thought. It is considered proper today to quote the rationalist philosopher Averroes to illustrate to what an extent "something" or "someone" in Islam can be identified as approaching western philosophy. The omnipresence of Averroes in the academic discourse of political correctness stands also as a negative indicator of a lack of knowledge and recognition of Islam's great theologians and thinkers down through the centuries. Universities in the West must seek the kind of knowledge of other civilizations and cultures — particularly that of Islam (though we could also make the same argument with regard to India and China) — that is driven neither by ideological agendas nor collective fears. The decision to be taken is a political one, a challenge that cannot be avoided.

If we are to study the scientific categories that bear on the teaching of Islamic thought, its heritage, and its contemporary expression, we must adopt a holistic approach that would establish, as a prerequisite, those fields of knowledge to be given immediate priority. Obsession with the struggle against "radicalization and terrorism" paints a picture of contemporary Islamic Studies as an academic territory besieged by dangerously utilitarian political considerations. But, if we are to be serious about respecting the diversity of civilizations, about the necessity of dialogue between them, and about promoting common values, we must, on an urgent basis, rethink the content of our curricula. The study of religion proper involves theology and theological scholars (ulamâ), the teaching of law and jurisprudence (fiqh), and the study of legal scholars (fuqahâ') alongside an historical and critical approach to Islamic history and thought (with its philosophers and its trends), but all such disciplines are cruelly lacking today.

No less important is the question of the professors and instructors themselves: while it is generally accepted that Jews, Christians, Hindus, and Buddhists (even though they may be practising believers) can approach their field of study in an objective manner, everything seems to indicate that the same is not possible for Muslim faculty members, whose objectivity is cast into doubt (especially if they are practising Muslims), or who may be implicitly invited to defend theses perceived in the West as "pro-western." Even an informal, statistical survey of the profile of professorial staff in Islamic Studies in western societies would tend to confirm the trend — as reflected in hiring. Under the guise of objectivity (a fundamental requirement in the academic field that can brook no compromise), an essentially "exogenous" form of teaching has been established. If the intention is to understand the Islamic referential universe both "objectively" and "from within," such a situation becomes of necessity problematic.

The third challenge is to establish a distance between the stress generated by current affairs, and the objective study of contemporary Islamic thought. Violence, terrorism, and the repeated insistence that "Islamic authorities" denounce terrorism often prevent us from realizing that we are dealing with a world caught up in intellectual ferment, a world that, from Morocco to Indonesia, from the United States to Australia by way of Europe and Turkey, is creating a body of fresh, compelling, audacious critical thought, which is not merely the work of those thinkers known to and recognized by the West. Alongside the highly publicized statements about modernity, rationalism, women, the sharî'a, and violence by certain public figures, there is a deep-down, deliberate process of evolution underway in every Islamic society in the world. Far from rushing to conclusions, far from populist, ideological speech, the academic world must take this process seriously, study it, and present its outlines and its implications. A significant part of the Islamic Studies curriculum must be devoted to serious study of the intellectual production of its most prominent representatives (which implies mastery of Arabic, Urdu, and other languages) and of the relations and tensions between generations (by historically contextualizing data). Only in the light of such knowledge do the comparative theological and sociological approaches begin to make sense. Only then can serious correspondences be established, as opposed to the dangerous and simplistic notion that Islam is still in its medieval period (for Muslims, this argument goes, the year is only 1428); that it must evolve and experience its own aggiornamento before it can catch up with the West and with modernity. But when this kind of academic stricture is laid down as a prerequisite, the study of a religion or of a civilization is no longer academic or objective. Instead, it feeds into ideologies, maintains domination, and gives aid and comfort to arrogance.

In everyday speech and within academia, a distinction must be drawn between Islam and Muslims on the one hand, and political Islam, Islamism, and Islamists on the other. The distinction is essential if contemporary Islamic Studies are to progress in any meaningful way. Assuming the distinction has been made, there must still be a serious, critical reappraisal of the instruction being offered in many of our universities. Historical depth (the direct result of the break with the classical heritage, as noted above) is currently neglected; it is as though "political Islam" had sprung upon the world in the second half of the 20th century. At best, those thinkers of the classical period quoted by contemporary Islamists are identified without even taking the time to study what exactly those thinkers said (and not what their contemporary interpreters would have them say). So it is that certain violent groups are lent an a posteriori interpretative authority that is based on nothing more than a priori negligence (or ignorance). Perhaps the outstanding example of this treatment is Ibn Taymiyya, who is considered the original extremist thinker. Such reductionism is not merely reprehensible; it also reveals how authority and perspective can be shifted and reassigned. The speech and actions of today's violent Islamists are the windows through which the Islamic heritage and Islamic scholars are re-read and evaluated. Such an approach is neither serious nor academic, yet it is a recurring figure in research studies.

We must also insist on a historical perspective on the variants of political Islam (from movements reminiscent of liberation theology to violent and literalist movements, by way of legalist or pro-democracy movements, not at all unlike trends in Christianity and Judaism); and on the internal development of these movements (in Egypt, Morocco, Algeria, Tunisia, Turkey, Indonesia, for example).

Contemporary Islamic Studies face the major challenge of reconciling students who are drawn to the field with a complex, multi-layered, and multi-dimensional world. Knowledge of languages, cultures, memories, and histories — of social dynamics and evolution — are the essential parameters for the study of "the other" as they actually are, and not simply as people who make up an objective, demographic, cultural, or political threat. This is what responsible citizens need; it is what the universities must focus on in order to provide them with the tools of knowledge and skill necessary to bring about social, economic, media and political action in the future.

The challenges are many. There are indications that things are changing and moving forward, owing to two concomitant phenomena: more and more western Muslims are entering Islamic Studies, bringing with them their knowledge and their sensibilities—from within—while, at the same time, professors and instructors have begun to question the old paradigms much more insistently, to multiply the angles of approach in order to objectify "Islam," and to transform it into a more coherent, more complete and, ultimately, more academic discipline. But we are still far from a satisfactory solution; the obstacles are many and complex. The question is both politicized and political. The investment of public and private funds in research is driven by agendas that are not always exclusively "academic," which explains the strongly ideological and utilitarian approaches favoured today. But the greatest obstacle—which must be hurdled before anything else can take place—may well be that of explaining to politicians and to donors that long-term investment in serious Islamic Studies programs — in a complete curriculum ranging from theology to philosophy by way of the political and social sciences — in close connection with contemporary internal dynamics is, in fact, imperative to protect the long-term interests of our democracies. Short-term political calculation is as a dangerous a game in a university setting as it is anywhere else. Only investment in basic research, coupled with full respect for scientific principles and objectivity, will enable students to deal with the challenges of globalization in the pluralistic societies of tomorrow. Islamic Studies, precisely for the reasons I have sketched out above, and particularly in the current political context, must be approached with full seriousness. It is incumbent upon politicians, university administrators, professors and students to have the courage to say as much and to make a firm commitment to reevaluate in critical and constructive fashion what our institutions offer us today.

Tariq Ramadan is a professor at Oxford University/Erasmus University

Wednesday, February 6, 2008

Ayat Al Kursi

It is said that when the angel of death is taking the rooh (soul) out of the body whom passes away...it is a painful experience. They say that when the dead awake on Qayaamat, the effect of the rooh being taken out will still be there. Therefore, ALLAH have told us to recite the Ayatul Kursi after any Fardh salaat and they have stated that whoever recites this, their rooh will be taken out as you would take out a strand of hair from a pile of flour. How light would that feel, mashaAllah! May Allah save us from any sort of pain and may He let us die with Imaan in our hearts and save us from the adhaab.

There is no word as beautiful as Allah. no example as beautiful as Rasulallah . no lesson as beautiful as Islam no song as melodious as Adhan . no charity as meanigful as Zakat. no encyclopedia as perfect as Al Quran . no exercise as perfect as Salat .no diet as perfect as fasting . no journey as perfect as Hajj . lets realize that islam is ever beautiful n perfect !

Wednesday, January 30, 2008

Party Crashers !!!

It was at a party and the host was getting worried because there were too many people and not enough refreshments.

She was sure that not all of these people had been invited but didn't know how to tell which ones were the crashers. Then her husband got an idea....


He turned to the crowd of guests and said

"Will those who are from the brides side of the family stand up please?"

about twenty people stood.

Then he asked

"Will those who are from the groom side of the family stand up as well?"

about twenty five people stood up.

The He smiled and said

-

-

-

"Will all those who stood please leave, this is a birthday party". :-)

Wednesday, January 23, 2008

The Words You Use Make All the Difference

by
Bo Bennett, DTM

The words that come out of your mouth and go through your head have an incredible effect on your actions and behavior. The subconscious mind is known for gravitating toward what you focus on. The same effect holds true for simply saying or thinking of words and expressions. For example, "It can't be done" is a very powerful statement that stops your mind from presenting you with a solution of how it can be done. The results of rephrasing that statement to "How can it be done?" are nothing short of amazing.

The words you choose make all the difference when it comes to the way others perceive you. Radiate a positive mental attitude and an optimistic personality. Your boss does not want to hear "That's impossible". What she wants to hear is "If you assign one more person to assist me, I can not only have this ready by Friday, but I can even have it delivered to the prospect's office". If you are in a leadership role, saying, "This will never work" is setting a very poor example. Instead say, "How can we make this work?" and allow the creative juices to start flowing!
Here are just some examples of phrases you should avoid, along with their possible substitutions:

I can't do it should be How can it be done?It will never work should be How can I make it work?That's impossible should be Anything is possibleSomeday I... should be Today (on Tuesday, June 12, or any specific date) I...I should have should be Next time I willI'll try should be I will do my bestI'm no good at... should be I will get better at...

Once you start making a conscious effort to avoiding saying these phrases and limiting yourself, you will no longer think this way either--and vice-versa. The power of using the right words, or perhaps more important, avoiding the wrong words, is astonishing. Put this concept into practice and experience the positive results for yourself.

The above article is from the book "Year To Success", a 366 day course in personal achievement.

Tuesday, January 22, 2008

ISLAMIC CONCEPT OF FREEDOMS

The Holy Quraan and the Allah (Subhaanahu wa Ta’aalaa)’s Messenger (SallAllaho alaihe wa sallam) nourished the Islamic concept of freedom. Never did the Holy Prophet Muhammad (SallAllaho alaihe wa sallam) deny his followers the basic freedoms. Muslims could always speak their minds while in his presence. He consulted them and listened to their views and counsels.
The first Muslim community lived in unprecedented freedom under the banner of the Holy Quraan and the leadership of the guiding Messenger. Everyone lived in an atmosphere of social justice and harmony. There was no place for pride and arrogance. The only privilege accorded to anyone was that conferred by piety.
The freedom that Islam grants is based on commitment and responsibility without which there can be no true freedom. Freedom without restraints leads only to nihilism, the consequence of which is complete breakdown of the moral and social order. The irresponsible concept of freedom expounded by existentialism, democracy and modern theories of freedom of expression leads only to corruption and immorality since they are not tied to any concept of higher moral values or self-control. For Islam, freedom lies in commitment and responsibility. They form an integral part of each other and can in no way be separated. There is no freedom of choice without responsibility; no responsibility without freedom.
Islam starts with by granting freedom of belief. Islam clearly insists upon freedom of belief for all human beings. This freedom is the basis of the social approach laid down under the Islamic teachings. On the basis of this concept, the Islamic state itself guarantees freedom of worship for its non-Muslim subjects. From this concept we can understand the meaning of the letters which the Prophet (SallAllaho alaihe wa sallam) sent to kings and rulers, calling them to Islam and asking them to stop oppressing their subjects so that they would have freedom of worship. It says: “O men! Now truth has reached you from your Lord! Those who receive guidance, do so for the good of their own souls; those who astray, do so to their own loss.” (10:108)
After freedom of belief comes the freedom of will. Allah (SallAllaho alaihe wa sallam) has granted man free will, which allows him to choose his course in life; man is answerable to Allah (SallAllaho alaihe wa sallam) for his actions. Deeds illustrate the quality of will, whether it is good or evil, whether it follows truth, goodness and justice or whether it is corruptible by its own desires.
“Surely We have shown him the way: he may be thankful or unthankful.” (76:3)
“...Nay! Man is evidence against himself, though he puts forth his excuses.” (75:14-15)
Divine reward or punishment is ordained in accordance with man’s free will. Without free will and its adherent responsibility and commitment there could be neither reward nor punishment.
“And stop them, for they shall be questioned.” (37:24)
Islam insists that man has free will because that is the way that Allah (Subhaanahu wa Ta’aalaa) created him. It allows him to express this freedom and to practice it within the limits of commitment and responsibility and self-control. Man has an obligation to choose the path of righteousness, and to safeguard his freedom and that of others.
Another freedom which Islam recognizes for humans is freedom of thought. Thought in Islamic society is like a deep river flowing towards its destination. When it widens it becomes more resplendent. Freedom of thought is related to one’s moral freedom, but comes within the framework of ideological commitment. If one is forced to do something over which one is not convinced or which one has not freely accepted, as it goes against one’s nature, then that is unacceptable. The Prophet (SallAllaho alaihe wa sallam) said on an occasion: “Consult your heart... even though people again and again have given you their legal opinions.” (Ahmed)
The Quraan says:
“the one who strays does so at his own loss: no bearer of burdens can bear the burden of another.” (17:15)
Freedom of thought breeds the freedom of speech and they both are now universally recognized as a basic right of an individual. Islam has never denied such a right. Under the Charter of Human Rights framed by the UN everyone is surely guaranteed the freedom of speech. But results of an unrestricted and unchecked freedom is disastrous. So the Lawgiver, while revealing His Will, through His Messenger (SallAllaho alaihe wa sallam) prescribed a certain code of conduct in the matters of speaking about others and discussing their affairs.
The Quraan says:
“O ye who believed, let not one group make mock of another, who are possibly better than they, or women (make mock of) women who are possibly better than they; do not scoff at each other, or revile each other with nicknames; reprobate conduct (fisq) is a bad name after belief and those who do not repent they are the wrong doers.”(49:11)
Again the Quraan says:
“O ye who believed, avoid much suspicion, verily suspicion is sometimes sin; do not pry into each other’s affairs and let not some of you backbite others; would any of you like to eat the flesh of his dead brother? Ye loath it! Show piety towards Allah.”(49:12)
Islam encourages basic freedoms for all humans, but insists that this freedom encompasses a sense of responsibility and commitm-ent. By doing so, Islam aims to build strong, unwavering characters who are secure in their self knowledge and have confidence in themselves and their values, and whose behavior will always reflect their strength.
Islam has laid down the principles of justice, equality and freedom. Keeping in view the above facts, one can infer that the concept of freedom in Islam is unique. The teachings of Islam regarding freedom of thought, will, belief and speech have no equal even in the 21st century. Islam transcends all geographical and racial barriers and eliminates all sorts of distinction based on race, caste, creed or color. It guarantees equality of status and security of life without making any difference between Muslims and non-Muslims.
In Islam freedom is an inalienable right which enables man to lead a moral and upright life, and brings him under the mantle of the justice and mercy of Allah (Subhaanahu wa Ta’aalaa).

Geo Musharraf !!!


Thursday, January 17, 2008

The FATE

News paper may surprise you by not mentioning single suicide blast news. You find the nation divided, half of the nation is favoring the government’s policies and half the nation is sloganning against the present government. People are queuing up for their basic needs (though in vain), petroleum prices are getting higher day by day. People are now just fading up of even protesting against the non availability of basic utilities. People are now used to live without electricity. Government is getting pressurized to meet the ever increasing demands from foreign ‘friends’. Political instability of the country is at its peak, citizens are unaware of the fate of their country. Country is at a brisk of war. Government is getting threads from civilized countries for giving up their war heads to them. A plan has been plotted to enter into the country making use of the excuse “unsafe warheads”.

If you think I am talking about the current situation of Pakistan, then you are definitely wrong. I am actually remembering the situation faced by Iraqi people just before the war on terror fell upon them. Yes, a very same strategy is again being used on Pakistan. The only difference is that before Saddam Hussain was ‘used’ and ‘discarded’, and now our government is being used, the later is planned. In Iraq the excuse was ‘The weapons of mass destruction’ and this time the slogan being used is ‘The unsafe nuclear warheads’. Before the nation was divided on the based of religion (Shiya-Sunni) and now the base is regional/political conflicts (Swat, North and South Waziristan, Sindh, Balochistan and NWFP, FATA etc). Before the intentions were to secure the vast oil fields. Now the intensions are to secure the cheapest and shortest route to transport the Oil from Middle East, Asia to US and Europe i.e. Iran – Afghanistan – NWFP – Balochistan - Gwadar.

Statements are being given about Pakistan’s nuclear warheads. Hillary Clinton has said that “she will put Pakistan Government under pressure to safeguard Pakistani Nuclear warheads by giving them under US and UK supervision.” Presidential Candidate Richardson has said that “Pakistan is a failed state with nuclear warheads and Pakistan Government has not done much against Al Qaida, provided that we have granted 11 Billion USD for that.”

International Atomic Energy Agency (IAEA) president Mr. Mohammad Al Baradi has given a statement that “Pakistan’s nuclear warheads are under threat. Due to lawlessness and instability in the country, extremists might take the control of the country that have around 40-50 war heads.” Al Bardari further said that “Pakistan will be affected more in case there is an attack, where the situation is very tense after Mumbai Attacks.

Like wise all the US and western media is also busy in propagating falsely against Pakistan’s Nuclear Warheads.

Statements from US Officials, President of IAEA, and western media’s much propaganda is all a part of the Evil plans where all the Islam’s and Pakistan’s enemies are united against Pakistan’s nuclear warheads.

Wednesday, January 16, 2008

planet of the grapes!!!

“ kaali kaali bakreean, oon hai kya?”

well the translator/lyricist/rip-off-artist puts it as

“jee haan, jee haan, teen thaileean.”

the more likely riposte from any self respecting black sheep, however, would be,
‘uloo ke pathay, “sheep” ko kehtay hain “dumba”.’

the point being that where there’s a smart aleck who thinks he did a good job translating something, there is a pile of figurative bullshit. which is why most pakistanis wish veena malik would stick to urdu or punjabi.

i can’t see any logical connection here (but then who ever comes to this blog for logic?) but this brings us to the question that everyone is asking. and no, i’m not referring to the date of the next victoria’s secret fashion show. no i’m talking about where osama is. yes, osama bin laden. the guy who made bush the most famous non-human primate on the face of the earth. contrary to popular belief, osama is not in in a cave or tunnel in north waziristan. no sir, no way. he’s much more comfortably shacked up in banaras colony, karachi, and operating under the guise of a pathan rickshaw driver with the words da bajaur gulona (flower of bajaur) painted in a merry cherry red on the back of his vehicle. and no, his insurance policy against arrest is not a suicide jacket. its a quaint pukhtoon custom called pannah warkawel (offering asylum), which is an integral part of the sacred honour code known as pashtunwali.

the pashtun race is supposedly the world’s biggest segementary lineage ethnic group. it is definitely the largest ethnic group in the pakistani transportation business. a distant second is the donkey. though both of them share the top slot in the “stubborn” department. it has been said that when one pathan says to another, “quit being an ass”, any donkey within earshot will be seen to be grinning from ear to ear. its like an honour for them. but i digress. pashtunwali, to put in a nutshell, is the collective expectation for behaviour, conduct and attitude that any one pathan or a whole group have for one another. as such it is sacrosanct and even though you saw the traitor in the rambo movie you have to understand that no pathan will ever hand over someone seeking asylum. and asylum has been sought. so osama is here to stay. had he been from anywhere else, the spy sattelites would easily have caught him taking a leak benind a bunker facing a wall on which was transcribed “yeh kutta paishab kar raha hai” but fate has determined that an arab terrorist can easily pass for a pathan fruit vendor and vice versa and bin laden is no exception. so when you’re zooming down from that high above, it’s not that easy to differentiate between aimen al zawahiri and gulsher khan achakzai.

and its not just the visuals either. arabs and pathans are similar on so many different levels its actually unnerving. they both talk in harsh guttural tones which to speakers of the more naturally melodic urdu sound awfully like someone clearing their throat. they both favour headgear, suppress women and rarely need spectacles. they even share the same basic credo in life, translated so aptly by burton in the thousand nights and a night as, “women for breeding, boys for pleasure and melons for sheer delight”. now imagine osama sitting in a seedy cinema hall in orangi town watching a mussarat shaheen/badar muneer oldie and it will click. there’s the woman for breeding (sort of), the boy for pleasure (if you conede that any beardless male is a boy), and a pair of melons jiggling obscenely despite all the posturing of the censor board. ab aur kia chahiye is se behtar? waves. naam hi kaafi hai.

so if bush’s dear condi is reading this, please please stop trying to find the man. he’ll die of natural causes before you do anyway. concentrate on trying to find weapons of mass destruction in mongolia. i hear they’re planning an attack on israel in the not too distant future. something about recovering tel aviv for its rightful owners…

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note to self: do not drink grape juice on an empty stomach. it does not do your mind any good.