AirBlue plane crash over Margalla in Islamabad

Inna lillahe wa inna ilehi rajeoon

152 on board. Plane reported leaving Karachi at 7:30 or 7:50

one hour and fifty minutes later, just short of the airport, it has come down.

The cable is off. I can only get the news over the net.

I often travel by this airline, but the reason of the crash is not the airline, it is bad weather. The Monsoons are here. It has been raining hard and the hills are not visible, although the pilot of course shouldn't have to rely on physically being able to see.

why some bodies do not decompose

Ever wondered about the phenomenon of incorruptibles - the bodies that do not decompose over time, without any embalming or preservation techniques?

These are touted as proof of Catholicism's trueness, or of Sufism in Islam.

Nothing of the kind. Read on ...

AdipocereOneRiotYahooAmazonTwitterdel.icio.us
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Adipocere (also known as corpse, grave or mortuary wax) is a wax-like organic substance formed by the anaerobic bacterial hydrolysis of fat in tissue, such as body fat in corpses. In its formation, putrefaction is replaced by a permanent firm cast of fatty tissues, internal organs and the face.
Contents
[hide]

* 1 History
* 2 Appearance
* 3 Formation
* 4 Footnotes

[edit] History

Adipocere was first described by Sir Thomas Browne in his discourse Hydriotaphia, Urn Burial (1658):[1]

In a Hydropicall body ten years buried in a Church-yard, we met with a fat concretion, where the nitre of the Earth, and the salt and lixivious liquor of the body, had coagulated large lumps of fat, into the consistence of the hardest castle-soap: wherof part remaineth with us.

The chemical process of adipocere formation, saponification, came to be understood in the 17th century when microscopes became widely available.[1]

Augustus Granville is believed to have somewhat unwittingly made candles from the adipocere of a mummy and used them to light the public lecture he gave to report on the mummy's dissection.[2]
[edit] Appearance

Adipocere is a crumbly, waxy, water-insoluble material consisting mostly of saturated fatty acids. Depending on whether it was formed from white or brown body fat, adipocere is grayish white or tan in color.[1]

In corpses, the firm cast of adipocere allows some estimation of body shape and facial features, and injuries are often well-preserved.[1] An example of such a corpse is available at the Mütter Museum in Philadelphia, Pennsylvania.
[edit] Formation

The transformation of fats into adipocere occurs best in the absence of oxygen in a cold and humid environment, such as in wet ground or mud at the bottom of a lake or a sealed casket, and it can occur with both embalmed and untreated bodies. Adipocere formation begins within a month of death, and in the absence of air it can persist for centuries.[3] An exposed, infested body or a body in a warm environment is unlikely to form deposits of adipocere.

Corpses of women, infants and overweight persons are particularly prone to adipocere transformation because they contain more body fat.[1] In forensic science, the utility of adipocere formation to estimate the postmortem interval is limited because the speed of the process is temperature-dependent. It is speeded up by warmth, but temperature extremes impede it.[1]
[edit] Footnotes

1. ^ a b c d e f Murad, Turhon A. (2008). "Adipocere". in Ayn Embar-seddon, Allan D. Pass (eds.). Forensic Science. Salem Press. pp. 11. ISBN 978-1587654237.
2. ^ Pain, Stephanie (01 January 2009). "What killed Dr Granville's mummy?". New Scientist (2687). http://www.newscientist.com/article/mg20026877.000-what-killed-dr-granvilles-mummy.html.
3. ^ "Decomposition: What is grave wax?". http://www.deathonline.net/decomposition/body_changes/grave_wax.htm. Retrieved 2009-08-18.

Murder in the name of false gods

The latest is in Kyrgyzstan

Those worshipping the false god of ethnicity have unleashed a reign of terror which has left more than thousand dead, by eyewitness accounts. More than a 100,000 have taken refuge in neighboring Uzbekistan.

That is not the only place where false gods are being worshipped. The US worships the false god of "our way of life", and thinks that entitles it to wage wars against hapless civilians worldwide.

The Israelis worship the false god who they say gave them the land now called Palestine, and think this gives them the right to blockade , starve and even directly murder those not serving their god. Their god is not YHW, but Israel, or Zionism.

Many Indians (Hindus, Jains, Buddhists and Sikhs) worship a variety of false gods, almost everything under the sun, and most of their own making. Chief among these is being "Bharat Mata", which allows them to call the Muslim state of Kashmir as "an atote ang (unbreakable part) of Bharat Mata". This, of course in their opinion, gives them the right to rule Kashmir militarily.

"My country, my nation, my tribe, my sect, right or wrong", declare the modern-day worshipper of false gods.

Look at the Christians - most of them worship a Prophet of God as God Himself, declaring him as God's son, separate yet part of Him. In addition they have the holy ghost, a partner in the Trinity. Why three gods, why not five?

And this is where the Shia step in. Many of them worship five gods - panjtane paak. The Ismailis have a living god - the Agha Khan.

The Catholics have a multitude of saints to worship). Are Muslims behind? You find shrines to "holy" men and women, where all acts that can be described as acts of worship take place. Where the injunctions of God and His last Prophet (saw) are openly defied.

Then there are gods of secularism - nationalism, ethnicity, class, way of life, money, pursuit of happiness, carnal pursuits, enjoyment - in fact the worship of one's desires, are all false gods.

Giving in to one's desires is one thing, not repenting, making it a way of life, finding excuses, or denying there will ever be a reckoning, is another.

May we all repent and come to the One and Only God.

Social History of Muslims

Questions I have thought about a lot, but am still unable to find enough material to enlighten myself.

In early Islamic practice, exploitation of man by man was removed. All were equal in Islam - the ruler as well as the subject. There was no priesthood. Islam did not abolish employer and employee relationships, but it ordained a fair treatment.

Yet, down the line:

• Caliphate turned into Empire,
• Religious Scholars into Priests, 
• owners of large landholding became feudal lords while their workers became serfs, 
• Seekers of Allah's pleasure into absolute (supposedly) masters of their followers: both of this world and of the spiritual (the pir or shaykh and the mureed).

1. How did this come about?

2. How do we regain our freedom given in Islam.


.

Last Breath

Dr Aafia's case

If anyone ever thought the US system of justice delivers justice, this case should open his/ her eyes.

http://www.thenews.com.pk/daily_detail.asp?id=223448

The truth about US justice

Wednesday, February 10, 2010 By Yvonne Ridley Many of us are still in a state of shock over the guilty verdict returned on Dr Aafia Siddiqui. The response from the people of Pakistan was predictable and overwhelming and I salute their spontaneous actions. The truth about US justice From Peshawar to Islamabad, Karachi, Lahore and beyond they marched in their thousands demanding the return of Aafia. Even some of the US media expressed discomfort over the verdict returned by the jurors there was a general feeling that something was not right. Everyone had something to say, everyone that is except the usually verbose US Ambassador Anne Patterson who has spent the last two years briefing against Dr Aafia and her supporters. This is the same woman who claimed I was a fantasist when I gave a press conference with Tehrik-e-Insaf leader Imran Khan back in July 2008 revealing the plight of a female prisoner in Bagram called the Grey Lady. She said I was talking nonsense and stated categorically that the prisoner I referred to as “650” did not exist. By the end of the month she changed her story and said there had been a female prisoner but that she was most definitely not Dr Aafia Siddiqui. By that time Aafia had been gunned down at virtually point blank range in an Afghan prison cell jammed full of more than a dozen US soldiers, FBI agents and Afghan police. In a letter dripping in untruths on August 16, 2008, she decried the “erroneous and irresponsible media reports regarding the arrest of Aafia Siddiqui”. She went on to say: “Unfortunately, there are some who have an interest in simply distorting the facts in an effort to manipulate and inflame public opinion. The truth is never served by sensationalism.” When Jamaat Islami invited me on a national tour of Pakistan to address people about the continued abuse of Dr Aafia and the truth about her incarceration in Bagram, the US ambassador continued to issue rebuttals. She assured us all that Dr Aafia was being treated humanely had been given consular access as set out in international law ... hmm. Well I have a challenge for Ms Patterson today. I challenge her to repeat every single word she said back then and swear it is the truth, the whole truth and nothing but the truth. As Dr Aafia Siddiqui’s trial got underway, the US ambassador and some of her stooges from the intelligence world laid on a lavish party at the US Embassy in Islamabad for some hand-picked journalists where I’ve no doubt in between the dancing, drinks and music they were carefully briefed about the so-called facts of the case. Interesting that some of the potentially incriminating pictures taken at the private party managed to find the ambassador was probably hoping to minimize the impact the trial would have on the streets of Pakistan proving that, for the years she has been holed up and barricaded behind concrete bunkers and barbed wire, she has learned nothing about this great country of Pakistan or its people. One astute Pakistani columnist wrote about her: “The respected lady seems to have forgotten the words of her own country’s 16th president Abraham Lincoln (1809-1865): “You can fool some of the people all of the time, and all of the people some of the time, but you cannot fool all of the people all of the time.” When injustice is the law it is the duty of everyone to rise up and challenge that injustice in any way possible. The response -- so far -- has been restrained and measured but it is just the start. A sentence has yet to be delivered by Judge Richard Berman in May. Observers asked how the jury could ignore the science and the irrefutable facts ... there was absolutely no evidence linking Dr Aafia to the gun, no bullets, no residue from firing it. But I really don’t think we can blame the jurors for the verdict -- you see the jury simply could not handle the truth. Had they taken the logical route and gone for the science and the hard, cold, clinical facts it would have meant two things. It would have meant around eight US soldiers took the oath and lied in court to save their own skins and careers or it would have meant that Dr Aafia Siddiqui was telling the truth. And, as I said before, the jury couldn’t handle the truth. Because that would have meant that the defendant really had been kidnapped, abused, tortured and held in dark, secret prisons by the US before being shot and put on a rendition flight to New York. It would have meant that her three children -- two of them US citizens -- would also have been kidnapped, abused and tortured by the US. They say ignorance is bliss and this jury so desperately wanted not to believe that the US could have had a hand in the kidnapping of a five-month -old baby boy, a five-year-old girl and her seven-year-old brother. They couldn’t handle the truth ... it is as simple as that. Well I, and many others across the world like me, can’t handle any more lies. America’s reputation is lying in the lowest gutters in Pakistan at the moment and it can’t sink any lower. The trust has gone, there is only a burning hatred and resentment towards a superpower which sends unmanned drones into villages to slaughter innocents. It is fair to say that America’s goodwill and credibility is all but washed up with most honest, decent citizens of Pakistan. And I think even Her Excellency Anne Patterson recognizes that fact which is why she is now keeping her mouth shut. If she has any integrity and any self-respect left she should stand before the Pakistan people and ask for their forgiveness for the drone murders, the extra-judicial killings, the black operations, the kidnapping, torture and rendition of its citizens, the water-boarding, the bribery, the corruption and, not least of all, the injustice handed out to Dr Aafia Siddiqui and her family. She should then pick up the phone to the US president and tell him to release Aafia and return Pakistan’s most loved, respected and famous daughter and reunite her with the two children who are still missing. Then she should re-read her letter of August 16, 2008 and write another ... one of resignation.

The Powerful Testimony of Dr. Aafia Siddiqui

THE POWERFUL TESTIMONY OF Dr. Aafia Siddiqui


As captured by El-Hajj Mauri’ Saalakhan


Aafia Siddiqui – a daughter, a sister, a mother of three, committed Muslim, social scientist, hafiz of Qur’an – needed to be heard. For years she had suffered in virtual silence…aching to be heard, to be understood, to have certain malicious untruths corrected and exposed for the lies they were.



That day finally came on Thursday, January 28, 2010!


The high drama of that day’s proceedings revolved around the question of whether or not U.S. District Judge Richard Berman would grant Aafia’s repeated demand to take the stand in her own defense.


Aafia’s lawyers appeared to be animate in their opposition to her taking the stand, while the prosecution appeared (on the surface) to be in favor of Aafia being entitled to her Fifth Amendment right. Her brother (Muhammad) was apprehensive about her taking the stand, leaning more in favor of her following the advice of her lawyers. Even Pakistani Ambassador Hussain Haqqani became involved. During a short visit he was allowed with the defendant, he reportedly advised Aafia to follow the advice of her lawyers.

Aafia’s response to this collective concern was that she would make istiqhara (a supplication to ALLAH Almighty for guidance on the matter); and in the end Aafia Siddiqui would be heard.



While I understood the reservations of those who were concerned about Aafia taking the stand (given all that she had already been through), I fully supported our sister’s right to be heard, and was guardedly optimistic about the potential outcome. More than anything, however, I knew that Aafia – like two young Muslim men in an Atlanta courtroom, and several young Muslim men in a New Jersey courtroom (who were eager, but manipulated into not taking the stand in their own defense not long ago) – needed to be heard! Aafia needed to have her day in court!



The process began with a preliminary (test) examination, with Aafia taking the witness stand in the absence of the jury – a kind of hearing within a hearing – to see how she would respond to that type of intensive and focused examination. After the judge determined that she was capable enough to enjoy her constitutional “right” to take the stand in her own defense, the jury was brought back into the courtroom, and it was on. (And what truly spectacular courtroom drama it turned out to be!)


The following summary is based on my notes from January 28th


Open court proceedings began late in the morning, due to a number of procedural issues that needed to be addressed behind closed doors. Once proceedings began, it did so with the judge explaining Aafia’s right, and the possible risks, of her taking the stand. There was extensive discussion about the course and extent of cross examination should Aafia decide to testify.


The government’s support of Aafia taking the stand was full of irony, given the fact that the government had repeatedly argued (during pre-trial and trial proceedings) that Aafia should not even be allowed to remain in the courtroom, because of her periodic outbursts and “uncontrollable” nature (in their view).





The First Witness


It was noted by the government that over a 12 day period, while Aafia was at the Craig Field Hospital at Bagram for critical care medical treatment, following her near fatal re-arrest in July 2008, two FBI agents had continuous access to the injured prisoner (a male and female who did not identify themselves to Aafia as FBI personnel).

FBI Special Agent Angela Sercer was the first to testify. She spoke about how she interrogated Aafia on a daily basis for the purpose of gathering “intelligence.” She described how she sat with Aafia for an average of eight hours each day, and of how they discussed the shooting incident and other related matters (discussions she said Aafia would always initiate). Agent Sercer prepared written reports, and disclosed during testimony that Aafia was never Mirandized (i.e. informed of her rights to remain silent and consult with an attorney before questioning), nor did she have access to a Pakistani consular official.


According to Sercer, Aafia mostly enjoyed her discussions with this special agent. Sercer maintained that she treated Aafia with respect and did her best to respond to Aafia’s needs – i.e. when she requested food, water, bathroom access, or when she requested a Qur’an and a scarf, or when she would complain that the “soft restraints” were too tight and needed to be loosened, etc.


Between 7/19/-8/4/08, FBI agents were posted inside and outside Aafia’s room 24 hours a day, ostensibly to insure that Aafia could not escape and to provide security for hospital personnel – despite the “soft restraints” which secured her hands and legs to the bed (in what Aafia later described as very uncomfortable positions) during her stay at this field hospital in Bagram.


The second witness


The second agent to testify was FBI Special Agent Bruce Kamerman, who had reportedly been assigned on 7/21/08. He claimed that Aafia made numerous statements, that she seemed lucid and to not be in much pain. He also insisted that there was never any coercion. He testified that Aafia had no visitors, and that no Afghan staff attended to her. He also claimed that there were occasions when Aafia would declare that her children were dead, and other times when she stated they might be living with her sister.

Following the testimony of the second agent, a hearing within the trial was held so that Aafia could give testimony (in the absence of the jury).


Aafia testified that when she first realized she was in a hospital she had tubes everywhere. She was in a narcotic state resulting from the administration of powerful drugs (one or two she could remember by name, others she couldn’t). She recalled how her hands and feet were secured uncomfortably apart. She said the agents never identified themselves as FBI, except for “Mr. Hurley.”


Aafia accused Agent Bruce Kamerman of subjecting her to “psychological torture.” She accused him of being immodest whenever he was present and medical personnel needed to examine her, and complained of how he would stand right outside the bathroom door whenever she needed to use it. She testified that Kamerman would sometimes come in the middle of the night (when he wasn’t supposed to be there), and encourage the person assigned to take a break. Aafia said she remained in a sleep deprived state as a result of his frequent presence.


During this period she never had any contact with family, nor with any Pakistani authorities. She thought that [FBI Agent] “Angela was just a nice person.”

During the cross examination Aafia spoke about being “tortured in the secret prison,” and of how she kept asking about her children. She insisted that she never opined that they might be with her sister.


(I should note here that Aafia’s testimony was consistent with information contained on an audio CD that we’ve produced on the case. On the CD, former Bagram and Guantanamo prisoner Moazam Beg recounts how the un-identified female prisoner at Bagram, known only as Prisoner 650, was identified as a Pakistani national who appeared to be in her 30s, and as someone who had been torn away from her children and who didn’t know where they were.)


Aafia also testified that she had multiple gunshot wounds; and that in addition to the gunshot wounds she had a debilitating back condition (resulting from being thrown on the floor after she was shot), persistent headaches, and an intubation tube. She also emphasized that she was in and out of consciousness; and, at times, mentally incoherent.

The video testimony of an Afghan security chief (by the name of Qadeer) was received by the court. While I had to briefly leave the court, and missed this testimony, it is my understanding that what Qadeer had to say about events at the Afghan National Police station in Ghazni – leading up to the shooting of Aafia – contradicted the testimony of a number of the government’s main witnesses.


Later in the afternoon, when Aafia testified in front of the jury, the overflow courtroom (where I was seated) was full of observers. The majority appeared to be non-Muslims in professional attire – a probable mix of court and Justice Department personnel (including interns), law students, and a few journalists. I would estimate that roughly a quarter of the observers in this overflow courtroom were made up of solid Aafia supporters – and yet the reaction to the testimony at times was both interesting and edifying.


When I returned to the courtroom (about 10 minutes into Aafia’s testimony), she was describing her academic work leading up to the achievement of her PhD at Brandeis University. She testified that after completing her doctorate studies she taught in a school, and that her interest was in cultivating the capabilities of dyslexic and other special needs children.


During this line of questioning, the monstrous image that the government had carefully crafted (with considerable support from mainstream media) of this petite young woman, had begun to be deconstructed. The real Dr. Aafia Siddiqui – the committed muslimah, the humanity-loving nurturer and educator, the gentle yet resolute mujahid for truth and justice – began to emerge with full force.


Testimony then proceeded to the events of July 17-18, 2008. Aafia testified that she remembered being concerned about the whereabouts of her missing children. She also remembered a press conference in an Afghan compound.


She testified about being tied down to a bed until she vigorously protested, and was later untied and left behind a curtain. She later heard American and Afghan voices on the other side of the curtain, and concluded that they [Americans] wanted to return her to a “secret prison” again. She testified about how she had pleaded with the Afghans not to let the Americans take her away.


She testified about peaking through the curtain into the part of the room where Afghans and Americans were talking, and how when a startled American soldier noticed her, he jumped up and yelled that the prisoner had gotten loose, and shot her in the stomach. She described how she was also shot in the side by a second person. She also described how after falling back onto the bed in the room, she was violently thrown to the floor and lost consciousness.


She testified that she was in and out of consciousness, and vaguely recalled being placed on a stretcher, a helicopter, and receiving a blood transfusion – which she protested, drawing laughter in the courtroom when she recounted how she had “threatened to sue” her medical attendants if they gave her a blood transfusion. During this testimony, Aafia animatedly rejected the allegation that she picked up a [M-4] rifle and fired it (or that she even attempted to do so).


The Cross Examination


This is the time when every eye and every ear was riveted on the proceedings. It was the moment that Aafia’s defense attorneys, her brother, and a host of Muslim and non-Muslim supporters (seated within both courtrooms) dreaded. It was also the point in the proceedings that had the prosecution salivating for what opportunities would come there way – or so they thought!


Cross examination began with Aafia revisiting the degrees that she received at MIT and Brandeis universities. She acknowledged that she took a required course in molecular biology; but emphasized that her work was in cognitive neuroscience. When questioned on whether she had ever done any work with chemicals, her response was, “only when required.”


(This opening line of questioning was significant for its prejudice producing potential in the minds of jurors. While Aafia is not being charged with any terrorism conspiracy counts, the threat of terrorism has been the pink elephant in the room throughout this troubling case!)

The prosecutor attempted to draw a sinister correlation between Aafia and her [then] husband being questioned by the FBI in 2002, and leaving the U.S. a week later. Aafia noted that there wasn’t anything sinister about the timing; they had already planned to make that trip home before the FBI visit. To underscore this point, she noted how she later returned to the U.S. to attempt to find work in her field.


One of the most heart-wrenching moments in the cross-examination was when Aafia described how she was briefly re-united with a young boy in Ghazni (July 2008) who could have been her oldest son. She spoke of how she was mentally in a daze at that time, and had not seen any of her children in five years. As a result she could not definitively (than or now) determine if that was indeed her son, Ahmed.


When asked whether she had incriminating documents in her possession on the day she was arrested, Aafia testified that the bag in her possession on the day that she was re-detained was given to her. She didn’t know what was in the bag, nor could she definitively determine if the handwriting on some of the documents was hers or not. She also mentioned on a number of occasions (to the chagrin of the prosecutor) how she was repeatedly tortured by her captors at Bagram.


She was also questioned on whether she had taken a pistol course at a firing range while a student in Boston. Her initial reaction was that she did not have any recollection of taking such a course, and when pressed further, answered “No.” When the prosecutor continued to press the issue (infusing sinister motivations in the process), Aafia admonished the prosecutor in the strong, clear voice that was heard throughout her testimony: “You can’t build a case on hate; you should build it on fact!”


Aafia testified that all she was thinking about at the time of her re-arrest in Ghazni, was “getting out of that room and not being sent back to the secret prison.” While discussions were going on between the Afghans and Americans, Aafia was searching for a way out. She repeated her assertion that she startled one of the soldiers who hollered, “She’s free! – before shooting her.


Aafia also elicited an approving reaction in the courtroom when she opined, in reaction to the government’s narration of events, she could not believe a soldier would be so irresponsible as to leave his M4 rifle on the floor unsecured.


In response to government questioning she again took the opportunity to strongly rebuke Agent Kamerman, while rejecting most of his testimony revisited by the prosecutor.

Aafia spoke highly of a number of nurses (and a doctor) who took care of her at Bagram. There was one nurse in particular that Aafia promised to mention favorably if she ever wrote a book. She then produced laughter in the courtroom again when she stated, “Since I don’t think I’m going to write a book, I’m mentioning her now.”


One of the most powerful and revealing moments in the testimony was when she spoke about the people who systematically abused her in the “secret prison” – denouncing them as “fake Americans, not real Americans.” (Because of the way their actions both violated and damaged America’s image!)


She spoke again, under cross examination, about the strong pain medication she was on, and some of the effects this medication had on her.


Aafia also mentioned how she was instructed to translate and copy something from a book while she was secretly imprisoned. During the course of this testimony which repeatedly drew the ire of an increasingly frustrated prosecutor, Aafia noted how she can now understand how people can be framed (for crimes they are not guilty of).


At this point in the proceedings, the judge ordered a brief recess. Clearly the government had thought that they would be able to control and manipulate Aafia in manner that would work in their favor; this ended up being a MAJOR MISCALCULATION. The purpose of this break in the proceedings, in my humble opinion, was to allow the prosecutor to regain her composure, and consult with fellow prosecutors for a more effective line of attack.

When testimony resumed, Aafia spoke of how she was often forced-fed information from one group of persons at the secret prison, and then made to regurgitate the same information before a different group of inquisitors. While it was presented to her as a type of “game,” she spoke of how she would be “punished” if she got something wrong.

On defense cross, Aafia was shown pictures and asked to identify herself in them. She reluctantly did so, but with a little levity, citing how unattractive and immodest the photos were.


I could not see the photos from the overflow courtroom where I was sitting, but I assume that these were the photos of an un-covered, emaciated and emotionally disfigured Aafia Siddiqui – after her horrific ordeal at the hands of American terrorists.


A final note: I sincerely believe that Aafia Siddiqui’s time spent on the witness stand on January 28th was a cathartic experience for her – but one that the prosecution, in retrospect, now deeply regrets. For any truly objective and fair-minded person who witnessed that day’s proceedings, the U.S Government’s case against Aafia Siddiqui was exposed for what it always was…a horrific and profoundly tragic miscarriage of justice!


The struggle continues…


El-Hajj Mauri’ Saalakhan

ملیر کی گلیاں - زینت حسام

sorry, don't feel like translating it now. Maybe later:

taken from:

http://www.urduseek.com/node/2663

the streets of Maleer by Zeenat Hissaam

ملیر کی گلیاں
Posted Thu, 2008-02-14 19:10 by Anonymous
ملیر کی یادوں کے ساتھ ہرے بھرے پیڑ وابستہ ہیں: امرود، آم، انار، نیم، گلاب، چمبیلی، موتیا۔
ہم بچے نانی کے گھر ہر ہفتے جایا کرتے۔ نانا اور ماموں کے کوارٹر ملے ہوئے تھے۔ ہر کوارٹر میں ایک کمرہ اور ایک بڑا سا آنگن تھا۔ نانا، نانی کے ساتھ خالہ رہتی تھیں اور ماموں، ممانی اور ان کے تین بیٹے ایک ساتھ۔ دونوں کوارٹروں کی درمیانی دیوار نہ تھی لہذا یہ ایک بڑا سا گھر نظر آتا۔ نانی کے آنگن میں امرود کے تین چار پیڑ قطار سے لگے ہوئے تھے اور ایک انار کا درخت تھا۔ ماموں کی طرف ایک بڑا سا نیم کا پیڑ اور موتیا، چمبیلی، اور گلاب کی جھاڑیاں تھیں۔
چھٹیوں کی دوپہر ہم بچے درختوں پر چڑھتے، امرود توڑ توڑ کر کھاتے، آنکھ مچولی کھیلتے۔ شام کو سڑک کے اس پار ملیر ریلوے اسٹیشن کی سیر کو جاتے۔ اور اسٹیشن کے باہر ریل کی پٹریوں کے نیچے بنی پلیاؤں کے اندر بیٹھ کر اوپر سے جاتی ہوئی ٹرین کی آواز سنتے۔ رات کو نانی چار پائیوں پر صاف ستھرے بستر لگاتیں اور ہمیں کہانیاں سناتیں۔ اور ہم تاروں بھرے آسمان کو تکتے تکتے سوجاتے۔ یہ ۱۹۶۰ کی دہائی کی بات ہے۔


تب ملیر کے ہر کوارٹر میں آنگن اور پیڑ ہوتے تھے اور گلیاں صاف ستھری۔ ہواؤں میں امرود کی مہک اور چمبیلی کی
خوشبو بسی ہوتی۔ رفتہ رفتہ لوگوں نے پیڑوں کو کاٹ کر اضافی کمرے بنانے شروع کیے۔ کچے آنگن پکے ہوتے گئے۔ پیڑوں کی تعداد گھٹتی گئی۔ گلاب اور چمبیلی کی جھاڑیاں بھی بتدریج کم ہوتی گئیں۔ کمروں کے باہر ٹین کے شیڈ ڈال کر برآمدے بنائے گئے۔ یہ ۱۹۷۰ کے عشرے کا ذکر ہے۔
آبادی بڑھتی رہی۔ ۸۰ مربع گز پر بنے ہوا دار اور روشن گھر گھٹے ہوئے چھوٹی چھوٹی کھڑکیوں والے تاریک، ایک منزلہ، دو منزلہ بدصورت مکانوں میں تبدیل ہو گئے۔ گلیوں کی چوڑائی کم ہو گئی کیونکہ لوگوں نے گھروں کے باہر ناجائز احاطے تعمیر کر لیے اور سیاہ آہنی گیٹ لگا لیے تھے۔ پیڑوں کی شاخوں کی جگہ اب ٹی وی اینٹینے، سیاسی جماعتوں کے رنگ برنگے جھنڈوں اور ٹیلی فون کے بے ہنگم تاروں نے لے لی تھی۔ یہ ملیر کالونی تھی ۱۹۸۰ کی دہائی میں۔
اور آج، اپریل ۱۹۹۵ کی ایک صبح، میں ملیر کی ایک پکی سڑک پر چلتے ہوئے اس حصے پر قدم رکھتی ہوں جو کلاشنکوف کی گولیوں کے چھوٹے چھوٹے سوراخوں سے چھلنی اور ایک انسان کے خون سے سیاہ ہے۔۔۔ وہ انسان جسے آج سے پندرہ دن قبل سڑک کے اسی حصے پر سفاکی سے قتل کیا گیا۔ میں ان تبدیلیوں کو گرفت میں لانے کی کوشش کرتی ہوں جو گزشتہ تین دہائیوں میں اس زمین، اور اس زمین کے باسیوں کی روح میں در آئی ہیں۔ کتنی گمھبیر تبدیلیاں ہیں یہ۔ اور کتنا مسخ کردیا ہے انھو ں نے ، ملیر کو، جو کبھی ایک سرسبز اور پر امن وادی تھی، اور اس کے مکینوں کی روح کو، وہ سادہ لوح ، مہمان نواز مکیں جو پیڑوں، پھلوں، پھولوں، سبک ہواؤں اور ز ندگی سے محبت کرتے تھے۔

اس منظر کا تصور میرے ذہن کے دریچے میں ثبت ہو کر رہ گیا ہے: دوپہر کا وقت ہے۔ زندگی کا کاروبار جاری ہے۔ سڑک کے کنارے بنی چھوٹی چھوٹی دکانوں میں گاہک کھڑے اشیاء صرف کی خریداری میں مصروف ہیں۔ بچے گلیوں میں کھیل رہے ہیں اور عورتیں گھروں کی دہلیز پر کھڑی ایک دوسرے سے باتیں کر رہی ہیں۔ ایک کار سڑک پر رکتی ہے۔ سامنے حلوائی اور ڈرائی کلینر کی دکانیں ہیں۔ گاڑی میں سے تین مسلح آدمی اترتے ہیں، ڈکی کھولتے ہیں۔ ایک ادھ موئے، نیم جان، کمر تک ننگے آدمی کو نکالتے ہیں جس کے ہاتھ پشت پر بندھے ہوئے ہیں، اور اسے تپتی ہوئی تارکول کی سڑک پر پھینکتے ہیں، اس پر کلاشنکوف سے گولیوں کی بوچھاڑ کرتے ہیں، پھر اس کے چہرے پر ٹھوکر مار کر یقین کرتے ہیں کہ وہ مرچکا ہے یا نہیں۔ اور جب اس کا خون آلود ساکت چہرہ ایک طرف ڈھلک جاتا ہے تو گاڑی کا دروازہ کھول کر اطمینان سے بیٹھتے ہیں اور گاڑی آہستہ خرامی سے سڑک پر چلتی ہوئی لوگوں کی نظروں سے اوجھل ہو جاتی ہے۔
لاش تین گھنٹے خون کے تالاب میں ڈوبی پڑی رہی۔ وہ ایک تنومند، گھبرو جوان تھا۔ کوئی لاش کے قریب نہ پھٹکا۔ سڑک پر زندگی کا کاروبار جاری رہا۔ البتہ ایک وحشت ناک خاموشی پھیل چکی تھی۔ لوگ سرگوشیوں میں باتیں کر رہے تھے۔ وہ اپنے کام جلدی جلدی نمٹا رہے تھے اور لاش کو کن اکھیوں سے دیکھ رہے تھے۔ آخرکار تین گھنٹے بعد ایدھی کی ایمبولیس پہنچی اور لاش اٹھا کر لے کر گئی۔ "ہفتہ بھر وہ لاش مردہ خانے میں پڑی رہی۔ پھر کہیں جا کے اس کی شناخت ہوئی۔ پتہ چلا وہ فوجی تھا،" سفید بالوں اور جھریوں بھرے چہرے والی بزرگ خاتون موضوع سخن سے ہٹ چلی ھیں۔ میں ملیر کے اس گھر میں بیٹھی ان کے نوجوان بھتیجے کے بارے میں بات کرنا چاہ رہی ہوں جو چند ماہ پہلے اس گھر کے اندر قتل ہوا۔
"خدا رحم کرے ہم سب پر۔ ہمیں کیا ہوگیا؟ کیا ہمارے اندر شیطان حلول کر گیا ہے؟" مقتول نوجوان کی پھوپھی، تسبیح ہلاتی ہوئی، تیز تیز بولے جا رہی ھیں۔ مقتول کی ماں کسی سوئم میں گئی ہوئی ہیں اور میں گھر کی عورتوں سے بات کر رہی ہوں۔
"لوگوں اتنے بےدرد، اتنے بےرحم ہو گئے ہیں۔ اس طرح ایک دوسرے کو قتل کر رہے ہیں کہ بھیڑ بکریوں کو بھی ایسے ذبح نہیں کیا جاتا۔۔۔" مقتول کی چچی تاسف سے سر ہلاتے ہوئے کہہ رہی ہیں۔ "ساتواں روزہ تھا۔ میں ظہر کی نماز کے بعد تسبیح پڑھ رہی تھی۔ ریحان دوسرے کمرے میں نماز پڑھ رہا تھا۔ ریحان کی ماں بھی نماز پڑھ رہی تھیں۔ دودھ والا دودھ دے کر پلٹا تھا اور میں دودھ کی تھیلی ہاتھ میں لیے باورچی خانے کی طرف مڑی ہی تھی کہ اتنے میں ایک سفید کار گھر کے گیٹ پر رکی، تین آدمی بڑی بڑی بندوقیں لیے دراتے ہوئے اندر آگئے اور چلا کر پوچھا ُریحان ہے؟ُ انھوں نے جواب کا انتظار بھی نہ کیا اور سیدھے اندر چلے گئے۔ ہمارے گھر کے ساتھ والا مکان ریحان کا ہے اور اندر سے ایک چھوٹا سا راستہ جو دونوں گھروں کو ملاتا ہے۔ بس وہ سیدھے اس راستے سے ہوتے ہوئے اندر چلے گئے۔ ریحان ظہر کی نماز پڑھ رہا تھا"، چچی ایک دم سے خاموشی ہو گئیں۔ پھوپھی، ماں اور چچی کی چیخوں اور بچوں کی خوف زدہ ہو کر رونے کی آوازوں کے درمیان قاتلوں نے کمرے میں داخل ہو کر گولیوں کی باڑھ ماری۔ "ریحان کے ہاتھ نماز کے لیے بندھے ہوئے تھے۔ سینے پہ بندھے ہاتھوں کے ساتھ کوئی آواز نکالے بغیر گر گیا۔ بائیس گولیاں نکلی تھیں جسم سے"، وہ مجھے بتا رہی ہیں۔
"یہ سب کچھ منٹوں میں ہو گیا اور قاتل جس راستے سے آئے اسی راستے واپس ہو گئے۔ دو کے منہ پر ڈھاٹے بندھے ہوئے تھے اور ایک جو درمیانی راستہ پر جم کر کھڑا ہوا نقاب نہیں پہنے تھا"، چچی نے بتایا۔ شاید آپ اسے پہچان سکیں؟ میں سوالیہ
"میں؟ نہیں۔ نہیں۔" وہ گبھرا سی گئیں "مجھے اس کی شکل بالکل یاد نہیں۔ ہوش وحواس میں کہاں تھی تب۔"
"اگر پہچان بھی لے تو کیا ریحان ہمیں واپس مل جائے گا؟ جانے والا تو گیا،" پھوپھی جلدی سے بولیں۔
پھوپھی مجھے وہ کمرہ دکھانے لے جاتی ہیں جہاں وہ قتل ہوا۔ یہ ایک بہت تنگ سا کمرہ ہے۔ جس میں صرف ایک صوفہ سیٹ ہے جو تین دیواروں کے ساتھ لگا ہوا ہے۔ صوفے کی وسطی میز کو چوتھی دیوار کے ساتھ لگا کر رکھا گیا ہے اور کمرے کے وسط میں دری بچھی ہوئی ہے جس پر جائے نماز بچھائی جا سکتی ہے۔ چاروں دیواریں، اور صوفہ سیٹ گولیوں سے چھلنی ہیں۔ میں صوفے پر بیٹھی ہوں۔ ریحان کی چچی ہمارے لیے چائے لے کر آتی ہیں۔
ستائیس سالہ ریحان سات بھائیوں اور ایک بہن میں سب سے بڑا تھا۔ ریحان کے باپ تیرہ سال پہلے طویل بیماری کے بعد فوت ہوئے۔ ریحان اس وقت آٹھویں میں تھا۔ اس نے پڑھائی جاری رکھی اور لیاقت مارکیٹ میں اپنے ماموں کی دکان میں بطور سیلز مین کام شروع کیا۔ بی۔کام کرنے کے بعد اس نے ڈوپٹوں کی دکان لگائی۔ دو چھوٹے بھائی اس کی مدد سے جمعہ بازار میں اسٹال لگاتے۔ پورے گھر کی ذمہ دار اس پر تھی۔
"ریحان کے قتل کے بعد سب کچھ ختم ہوگیا۔ بھائیوں نے تین ماہ سے جمعہ بازار میں اسٹال نہیں لگایا ہے۔ ایک چھوٹے بھائی کی ذہنی حالت بگڑ گئی۔ عجیب بہکی بہکی باتیں کرنے لگا ہے۔ پنڈی بھیج دیا تھا رشتے کے چچا کے پاس۔ لیکن کوئی خاص فرق نہیں پڑا ہے۔ گھنٹوں چپ چاپ بیٹھا رہتا ہے۔ خلا میں تکتا رہتا ہے۔ ہاتھ کھڑے کھڑے سینے پر باندھ لیتا ہے جیسے نماز پڑھ رہا ہو اور بڑبڑانے لگتا ہے: ُمیرا بھائی ستائیس سال کا تھا۔ اس کی شادی ہونے والی تھیُ۔ اور پتہ نہیں کیا کیا،" پھوپھی کہہ رہی ہیں۔
کیا ریحان کسی سیاسی پارٹی سے وابسطہ تھا؟
پھوپھی اور چچی خاموش ہو جاتی ہیں۔
"ہمیں کچھ زیادہ معلوم نہیں۔ آپ اس کی ماں سے بات کریں آ کر۔ وہ بتائیں گی سب"۔
ریحان کا تعلق MQM سے تھا۔ محلے کے لوگوں سے معلوم ہوا۔ تین سال پہلے ریحان کو اغوا کر لیا گیا تھا۔ اٹھارہ دن بعد واپس آیا۔ "ان دنوں اس نے ایک جگہ نوکری شروع کی تھی اغوا کے بعد اس نے ہمیں کبھی کچھ نہ بتایا۔ لیکن اس کے بعد سے مہینوں وہ دہشت زدہ رہا۔ ہفتوں کھانا نہ کھا سکا۔ نوالہ ہی نہیں نگلا جاتا تھا۔ ایسا خوف، ایسی دہشت تھی کہ ہم نے کچھ پوچھنے کی ہمت نہ کی۔ ماں اور پھوپھی کے بیچ میں لیٹ کر سوتا۔ راتوں کو گھبرا کر اٹھ بیٹھتا۔ بس کچھ نہ پوچھو کیسا کڑا وقت تھا۔ لیکن ایک تسلی تھی، کہ زندہ سلامت تو ہے۔ اب تو سب کچھ ختم ہو گیا۔ یاد ہی رہ گئی ہے۔

ملیر : اے۔ون ایریا
دیواریں میں لکھے نعروں سے اندازہ ہوتا ہے یہاں MQM حقیقی کا راج ہے۔ ۱۹۷۰ کے عشرے تک یہ علاقہ ایک کھلے وسیع میدان پر مشتمل تھا جس کے کنارے بیرکوں کی صرف ایک قطار تھی۔ یہ بیرکیں شیڈ کے نام سے مشہور تھیں۔ شیڈ کے آس پاس کچھ جھگیاں تھیں اور بھینسوں کے باڑے۔ یہاں پنجابی، سندھی اور مہاجروں کی ملی جلی آبادی تھی۔ ۱۹۸۰ کی دہائی کے اوائل میں یہ علاقہ دلالوں کے ہاتھ میں آیا جو علاقے میں جلد ہونے والی قانونی پلاٹنگ کے منتظر تھے۔ دیکھتے ہی دیکھتے یہاں کچے گھروں کی قطاریں کھڑی ہو گئیں۔ ۸۰ کے وسط میں ساٹھ مربع گز کے پلاٹوں کی حد بندی شروع ہوئی۔ شیڈوں کو منہدم کیا گیا اور پرانے مکینوں کو نئے پلاٹ الاٹ ہوئے۔ لیکن ان گنت پلاٹ دلالوں کے ذریعے کراچی کے دوسرے علاقوں سے آنے والے لوگوں کے ہاتھوں فروخت کیے گئے اور یوں اے ون ایریا ۱۹۸۰ کی دہائی کے تین خطرناک عناصر ہتھیار، ہیروئن اور MQM کی پناہگاہ بن گیا۔ ۱۹۹۲ کے وسط میں ہونے والے واقعات۔۔۔آپریشن کلین اپ اور حقیقی کی پیدائش۔۔۔۔ نے بارود کا کام کیا۔
"ہم ملیر میں ۳۵ سال سے ہیں لیکن ایسے حالات نہیں دیکھے۔ یہ MQM کی دھڑےبندی تھی جو ہم سب کی بربادی کا باعث بنی۔ لالوکھیت، کورنگی اور دوسرے علاقوں سے MQM کے لڑکے چھپنے کے لیے یہاں اٹھ آئے۔ چھپنے چھپانے والوں نے ہمارے علاقے کا ستیاناس کیا۔ اب یہ لڑکے بندوقیں لٹکائیں گلیوں میں دندناتے پھرتے ہیں اور کوئی پوچھنے والا نہیں۔ ڈاکے ڈالتے ہیں، بھتہ لیتے ہیں۔"
"سب سے زیادہ دکھ کی بات یہ ہے کہ یہاں انسانوں کی کوئی عزت نہیں رہی۔ ہماری گلی میں ایک بوڑھا، سفید کچھڑی بال، سبزی کا ٹھیلہ لگاتا ہے۔ اسے ان لڑکوں سے التجا کرنی پڑتی ہے۔ ہاتھ باندھ کے وہ ان اٹھارہ اٹھارہ برس کے لڑکوں سے کہتا ہے، ُسر جی، پھیری لگا لوںُ۔ ایک ہفتہ ہوا، ان لڑکوں نے پنساری کی دکان لوٹ لی۔ گلی کے بچوں میں لوٹی ہوئی ٹوفیاں اور دو دو روپے تقسیم کیے اور کہا، ُبولو، حقیقی زندہ بادُ۔ ہمارے دودھ والے نے میرے میاں کو بتایا کہ لڑکے اس سے دس ہزار مانگ رہے ہیں کہ اسلحہ خریدنا ہے۔ غریب دودھ والا دس ہزار کہاں سے لاتا۔ بیچارہ، یہ علاقہ چھوڑ گیا۔ خدا جانے اب کہاں دودھ بیچاتا ہوگا۔
"تو یہ حال ہے ہمارے علاقے کا۔ یہ غنڈے بدمعاش جن کے منہ سے ابھی دودھ کی بو آتی ہے، نہ صرف یہ کہ بھتہ مانگتے ہیں بلکہ تمہارے منہ پر کہتے ہیں کہ اسلحہ ختم ہو گیا ہے، بندوقیں لانی ہے، گولیاں خریدنی ہیں،" سکینہ، عمر پچپن کے لگ بھگ، مادری زبان پنجابی، سانس لیے بغیر بول رہی ہیں۔ تین سال کے عرصے میں سکینہ نے اس علاقہ کا جو اخلاقی اور معاشرتی زوال دیکھا ہے، اس نے ان کا سر چکرا دیا ہے۔
میں ان کے گھر میں اپنی خالہ کے ساتھ ان کے بیٹے کا حال پوچھنے آئی ہوں جو گلی میں چلنی والی گولیوں سے شدید زخمی ہوا تھا۔ میری خالہ گورنمنٹ کے ایک ادارے سے وابستہ ہیں اور اپنے شوہر اور بچوں کے ساتھ اس علاقے میں رہتی ہیں۔
"اس دن بہت فائرنگ ہو رہی تھی۔ احمد نے ہم سب کو اندرونی کمرے میں جانے کو کہا اور برآمدے میں آیا کہ گیٹ بند کر لے۔ خدا جانے اس کے دل میں کیا سمائی کہ اس نے گیٹ ذرا سا کھول کر باہر جھانک لیا۔ ایک گولی اس کی دائیں آنکھ کے اوپر لگی اور وہ وہیں گر پڑا۔ باہر لڑکوں کی آوازیں آنا شروع ہوئیں، ُاحمد بھائی کے گولی لگ گئی، فائرنگ بند کرو، فائرنگ بند کروُ۔ فائرنگ بند ہوگئی۔ چند لڑکے ہماری مدد کو آئے اور احمد کو جناح اسپتال پہنچایا گیا۔ دوسرے دن دو تین لڑکے میرے پاس آئے اور کہنے لگے، ُخالہ معاف کرنا۔ لیکن یہ ہماری گولی نہیں تھی جو احمد بھائی کو لگیُ۔ ذرا دیکھو، ان کی ہمت۔ اور ہماری بےبسی! کیا کرسکتے تھے ہم۔ اگر وہ لڑکا بھی، جس کی بندوق سے چلی ہوئی گولی احمد کو لگی، ہمارے پاس آجاتا تو ہم کیا بگاڑ سکتے تھے اس کا؟ کیسا زمانہ آگیا ہے۔ کوئی ظلم کے خلاف آواز نہیں اٹھاتا۔ اور اٹھائے بھی کیسے؟ کوئی دو لفظ بول دے تو جان سلامت نہیں،" سکینہ کہ رہی ہیں، ؛ہر حال میں جیئے جانے کی ہوس نے ہمیں کہیں کا نہ رکھا۔۔۔" وہ چپ ہوجاتی ہیں۔
"جس دن میرے بھائی کو گولی لگی جی چاہتا تھا پورے اے ون ایریا کو جلا کر خاکستر کر دوں،" احمد کی چھوٹی بہن کی آواز غصے سے کپکپاتی ہے۔ وہ بی۔اے پاس ہے اور ایک دواؤں کی کمپنی میں کام کرتی ہے۔ اس کی دو چھوٹی بہنیں سامنے دری پر بیٹھی مٹر کی پھلیاں چھیل رہی ہیں۔
یہ چھ بہنیں اور تین بھائی ہیں۔ احمد سب سے بڑا ہے۔ دو بہنیں نوکری کرتی ہیں۔ باپ کبھی فوج میں سپاہی تھے اب معمولی پینشن ملتی ہے۔ احمد ایک فیکٹری میں کام کرتا تھا۔ پھر اسے فیکٹری سے نکال دیا گیا۔ فیکٹری نقصان میں جا رہی تھی لہذا تیس آدمیوں کی چھٹی ہوئی۔ "ایک دفعہ احمد نے باہر جانے کی کوشش کی۔ آٹھ ہزار مانگ تانگ کر کسی ایجنٹ کو دیئے۔ لیکن یونان والوں نے پکڑ کر واپس بھیج دیا۔" احمد دو سال سے بےروزگار ہے۔
میں خالہ کے ساتھ ملیر کی گلیوں سے گزر رہی ہوں۔ "اس علاقے میں بہت اسلحہ ہے۔ چند ایک خالی گھر ہیں جہاں لڑکوں نے قبضہ کیا ہوا ہے۔ یہ گھر اسلحہ ڈپو بنے ہوئے ہیں۔ کبھی ان گھروں کے دروازے کھلے ہوتے ہیں اور قطار سے لگی ہوئی بندوقیں، کلاشنکوفیں اور گولیوں کی پیٹیاں ہر آنے جانے والے کو صاف نظر آتی ہیں۔ بندوقیں لٹکائیں یہ لڑکے گولیوں کی پیٹیاں ادھر سے ادھر پہنچاتے رہتے ہیں۔ آج کل البتہ یہ لڑکے روپوش ہیں۔ جب سے دو امریکی مارے گئے ہیں، تب سے زرا سکون ہے۔
"یہاں دو بدنام ترین لڑکے ہیں حقیقی کے۔ ایک کو تو پولیس گرفتار کر کے لے گئی تھی۔ محلے والوں نے سکون کا سانس لیا کہ چلو ایک تو کم ہوا۔ لیکن ایک ہفتے بعد وہ لڑکا واپس گلیوں میں گھوم رہا تھا اور فخریہ انداز میں لوگوں کو بتا رہا تھا، "دو لاکھ روپے دیئے ہیں"۔ ان لڑکوں نے کمسن بچوں کو تنخواہ پر رکھا ہوا ہے جو پولیس یا دوسرے گروپ کے لڑکوں کے آنے کی اطلاع انھیں وقت پر پہنچاتے رہتے ہیں۔ یہ بچے بڑے ہوکر کیا کرسکیں گے؟ ہمارے محلے میں الطاف گروپ سے کسی کو کوئی ہمدردی نہیں ہے۔ لیکن حقیقی والے ان سے بھی بدتر ثابت ہوئے ہیں"۔
ہم ایک گھر میں داخل ہوتے ہیں جس کا سربراہ، ایک ادھیڑ عمر کا آدمی، پانچ بیٹوں اور پانچ بیٹیوں کا باپ، دو ماہ پہلے فائرنگ میں ہلاک ہوا ہے۔ بیوہ کسی کام سے باہر گئی ہوئی ھیں۔ میں لڑکیوں سے بات چیت کر رہی ہوں۔ سب سے بڑی لڑکی ۲۰ سال کی ہے۔ "اس دن ابا سہ پہر میں گلی کی نکڑ پر مکینک کی دکان سے اپنی اسکوٹر ٹھیک کروا رہے تھے کہ کچھ مسلحہ افراد گاڑی میں آئے اور گولیاں برسا کر چلے گئے۔ مکنیک تو اسی وقت ختم ہو گیا۔ ابا زخمی حالت میں سڑک پر پڑے رہے۔ کوئی اٹھانے نہیں آیا۔ اتفاق سے میرے بھائی نے اس دن فیکٹری سے چھٹی کی تھی۔ جب گولیاں چلنی بند ہوئی تو وہ باہر نکلا۔ دیکھا ابا سڑک پر پڑے ہوئے تھے۔ بہت خون بہہ گیا تھا۔ اسپتال جاتے وقت راستے میں ختم ہو گئے۔
"میرے ابا اور بھائیوں کا کسی بھی پارٹی سے تعلق نہیں رہا لیکن ابا کی موت کے بعد MQM اور حقیقی دونوں تنظیموں نے دعوہ کیا کہ ابا ان کے پارٹی کے ہمدرد تھے۔ یہ جھوٹ تھا۔ بعد میں جب اخبار سے لوگ آئے تو بھائی نے کسی سے بات نہ کی۔ کیا فائدہ ان سب باتوں کا۔ الٹا نقصان ہی پہنچ سکتا ہے۔ ایک آدمی نے کہا میں دستاویزی فلم بنا رہا ہوں۔ دنیا بھر میں دکھانے کے لیے کہ کتنا ظلم ڈھایا جا رہا ہے۔ لیکن میرے بھائیوں نے منع کر دیا"۔
ہم چار پائی پر بیٹھے ہیں اور بچے ہمارے گرد گھیرا ڈالے کھڑے خاموشی سے ہماری باتیں سن رہے ہیں۔
"ابا موٹر سائیکل میں دکانوں کو مال سپلائی کیا کرتے تھے،" وہ مجھے ب تا رہی ہے۔ اب گیارہ افراد پر مشتمل اس خاندان میں دو کمانے والے ہیں۔
"جب بھی فائرنگ ہوتی تھی ابا کہتے دروازہ بند کر لو، باہر نہ نکلو۔ بہت ڈرتے تھے۔ ہنگاموں سے دور رہتے تھے۔ دو دن پہلے ہی کہا تھا کہ کھڑکیوں، دروازوں میں لوہے کی جالی لگوا لیں گے۔ بہت وارداتیں ہو رہی ہیں۔ کسی کو کیا معلوم تھا خود ہی واردات کا شکار ہو جائیں گے"۔
کیا حکومت کی طرف سے کوئی معاوضہ وغیرہ ملا؟
"ہمیں صرف FIR کی کاپی ملی جو پولیس نے خود درج کی تھی۔ اور ابا کی موت کا سرٹیفکٹ، جو اسپتال والوں نے دیا۔"
"لیاقت آباد میں بہت برا حال ہے۔ جہاں میں رہتی ہوں۔ لیکن یہاں کے حالات تو بہت ہی خراب ہیں،" ایک بوڑھی خاتون جو گھر میں مہمان آئی ھیں بتانے لگیں۔ "دو مہینے پہلے میں یہاں آئی تھی۔ بس سے اتر کر گلی میں داخل ہوئی۔ میری نظریں اتنی کمزور ہیں کہ میں صرف زمین کی جانب نظریں جمائے رکھتی ہوں کہ کسی پتھر سے ٹھوکر نہ کھاؤں۔ ادھر ادھر تو دیکھتی نہیں ۔۔" انھوں نے موٹے موٹے شیشوں والا چشمہ درست کیا، اور بولیں، "میں جب گلی میں داخل ہوئی اور نظر اٹھائی تو دیکھا تین لڑکے یہ لمبی لمبی بندوقیں کندھوں پر لٹکائے کھڑے ہیں۔ میں وہیں بت بن گئی۔ مجھ سے اگلا قدم اٹھائے نہ اٹھے۔ خوف تھا کہ ہلی اور ان لڑکوں نے گولی چلائی۔ ایک لڑکے نے میرے سفید گال اور جھکی ہوئی کمر کو دیکھتے ہوئے کہا ُاماں ڈر گئیں؟ُ میں بولی ُبیٹا، ڈروں کیسے نہیں؟ بندوق جو اٹھائے ہوئے ہوُ۔ بولا ُاماں، تم تو خود مری ہوئی ہو۔ تمہیں کیا ماریں!ُ
ہم تنگ گلیوں سے گزر کر خالہ کے گھر واپس لوٹتے ہیں۔ "یہاں منشیات کا مسئلہ بھی ہے،" خالہ کہتی ہیں۔ ایک مکان کے باہر بنے ہوئے چبوترے پر ایک آدمی بیٹھا ہے۔ سرخ آنکھیں، گالوں کی ہڈیاں نکلی ہوئی، خالی الزہن، خلا میں گھورتا ہوا۔
"کچھ لوگ کھلم کھلا بیچتے ہیں ہیروئن۔ ایک پکڑا بھی گیا تھا۔ لیکن چھوٹ کے آگیا۔ اس کا بھائی وکیل ہے۔"
میری خالہ کو حالات سے باخبر رہنا پڑتا ہے۔ ان کے بچے چھوٹے ہیں اور اسکول کالجوں میں پڑھ رہے ہیں۔ بڑی بیٹی کراچی یونیورسٹی میں زیر تعلیم ہے۔ دو لڑکوں نے تکنیکی ڈپلومے لیے ہیں اور اب ٹیکسٹائل ڈیزائن کا کام شروع کیا ہے۔ خالہ کی زندگی جدوجہد کی داستان ہے۔ خالو کی مسلسل بیماری کی وجہ سے گھر بار کا پورا بوجھ ہمیشہ خالہ پر ہی رہا۔
"اور اب میں سوچنے لگی تھی کہ چلو بچوں کی تعلیم ختم ہونے کو آ رہی ہے اور وہ برسر روز گار ہونے لگے ہیں۔ سکون سے بقیہ دن گزر سکیں گے۔ لیکن اب یہ گھر ہے، اور ہم،" خالہ ہرے بھرے گملوں پر نظر ڈالتی ہیں۔ برآمدے میں سیمنٹ کی چادر ڈلوا کر لوہے کی جالی لگوائی ہے۔ سفید پینٹ تازہ ہے۔ "اور یہ محلہ۔۔۔ جو تیزی سے تباہی کے گڑھے میں گر رہا ہے۔ کبھی کبھی مجھے یوں لگتا ہے کہ جیسے میں دلدل پہ چل رہی ہوں۔ بس ایک تسلی ہے، اگر اسی تسلی کہہ لو،کہ میں تنہا نہیں ہوں۔ ہم سب ہی اس دلدل میں دھنستے جا رہے ہیں۔ لیکن شاید آگے دلدل ختم ہو جائے اور زمین مضبوط، کون جانے۔۔۔"، خالہ کے چہرے پہ ایک موہوم سی مسکراہٹ ہے۔
**
زینت حسام

The Quide Azam, Pakistan and us

The Quide Azam, Pakistan and us

Debate has been going on (and raised again by comments on Jaswant Singh's book) about what the Quaid wanted Pakistan to be. A case in point is Yasser Latif Hamdani's article "Jaswant's book and Partition" in the News, Pakistan, Sep 24, 2009.



Mr Hamdani's reading of the history of our Quaid is essentially correct, but I find the last paragrah a rather misleading statement of choices.

There are others who argue that "Pakistan ka matlab kiya, la ilaha illallah" (what is the meaning of Pakistan - there is no god but Allah. And contrary to Mr Hamdani's that does not imply that we have to live in a ghetto with a terrorist mentality. That is grossly unjust way of putting things.

I am not a historian, nor an academic of Pakistan Studies, so I do not remember the exact words, but I do recall reading that this question was asked of Mr. Jinnah by the Hindu Press walas that he used to be in the Congress and for Hindu-Muslim unity, why was he now campaigning for an independent Pakistan? He answered that once he was also in the primary class.

This speaks volumes, for it says that he had matured.

My intention is not to get into what Mr. Jinnah wanted Pakistan to be. Let me reiterate that he was an excellent person, very upright and took the legal vs. the populist way to achieve for us Muslims an independent state. His integrity and capability and achievements deserve all the praise we have been heaping upon him.

The issue is different, though. Whatever his views on what the Pakistani state should be, those views were appropriate for him, and while appreciating his merits, we should not blindly follow what we think he wanted us to be.

For us, the question is whether as Muslims we are required to have an Islamic state, to be governed by laws derived from the Quran and the Sunnah, or are we required to adapt our ways to the dominant systems in the world.

That’s the issue, and that is what needs to be debated, if a debate is needed at all.

Bashing Wahabism and Wahabis

From time to time, vitriolic pieces appear in the press by regular contributors and even the editors on the evils of Wahabism. These writings show a lack of understanding of the origins and propagation of this term. Wahabism is a misnomer coined by the British to turn away the Indian Muslims from those who were resisting Imperialism. The term was of course eagerly adopted  by the exploitative pirs and jagirdars who used to milk the ordinary Muslim through ensuring his contribution to the local saints at their graves, a practice that has not gone away after independence. A little help in the form of cash and land grants by the British was also persuasive. The same is now being applied today for the benefit of another Imperial power, and its local cohorts. Unfortunately the so-called "progressive" elements among us are also in the forefront of this bashing.



Even if we accept the term, what the terrorists are doing in the name of Islam is not Wahabism, but since saint-worship (or any other deviation from monotheism) is equally abhorred by them and by the so-called Wahabis, those with an agenda to mislead the common Muslim have started to use the old prescription of Imperial Britain now adopted by the US, as advisd by the Rand Corporation.

What is that which Muhammad bin Abdul Wahhab taught? Is it anything new? Has anyone bothered to go through his "Kitabut Tawheed", or the equally reviled "Taqwiautul Eemaan" by Shah Ismail Shaheed who was martyred at Balakot while fighting the Sikhs. Has anyone forgotten what the Sikh Maharaja did to Badshahi Masjid in Lahore, or the state of the Muslims under Sikh rule?

I have read both these books, and also those who oppose these writers. I have read supporting and refuting arguments and the sources cited therein. I find that these books only quote relevant passages from the Quran and Sahih Ahadeeth. Of course, those who want to ascribe Divine attributes to humans or other creations of Allah, would be offended.

To be fair, shouldn't people read the author's own words and the history of their movements themselves before commenting.

Kitab-ut-Tawheed

http://drabdulmajid.com/KITABUTTAWHEED.aspx

Kitab-ut-Tawheed in Arabicكتاب التوحيد الذي هو حق الله على العبيد


Taqwiyatul-Imaan

Testimony from a website:

Justifying Wahhabism


The relationship between Muhammad bin Abdul-Wahhab and Ibn Taymiyah

(Qur'an 49:6) O you who believe! If a rebellious evil person comes to you with any news, ascertain the truth, lest you harm people in ignorance, and afterwards you become regretful to what you have done. (Qur'an 49:6)

Abdul-Wahhab was indeed influenced by Ibn Taymiyah. In fact Abdul-Wahhab started a similar movement at his time. He had his da3wa (invitation to Islam) in the heart of the Arabian Desert, while Ibn Taymiyah in the center of the area and heart of Islam at that time, Sham (Syria).

Muhammad Bin Abdul-Wahhab came at a similar time, when in Arabia people had started worshipping stones and grave in the name of Islam. He fought a lot of innovations and additions to Islam and his efforts succeeded in uniting with the family of Sa3ud and forming the first Saudi state, but at that time the family of Saud were righteous people, unlike the family of Saud of today. It is interesting to note that Abdul-Wahhab and his students were all Hanbalis, just like Ibn Taymiyah. The first Saudi State ended with the 3rd Ottoman campaign led by Muhammad Ali Basha himself.

Frankly, I hear a lot of slander thrown at Muhammad bin Abdul-Wahhab, and I personally used to dislike him. But when I read his book Kitab al-Taw7eed and checked the accessions thrown at him I did not find any of the slander thrown at him truthful. Some cases he is clearly innocent from what is said, sometimes what they accuse him of is clearly in accordance with Quran and Sunnah. Like for example the Sufis attack him for destroying the dooms that were built over the graves of the Companions, but the fact is there are many Hadeeths that say that such things are the actions of the Jews and Christians, and that those who build such things are the worst of the creation and that the Prophet cursed such a thing, and that he strictly forbade such a thing. So as you see, those who attack him are either ignorant about the Sunnah or are just venting out hatred against Arabs.

Some of the other innovation Abdul-Wahhab students canceled, was the innovation of performing four prayers one for each school (mathab). Like a Hanafi would do Athan (call prayer) and then all the Hanafis would perform the prayer behind a Hanafi Imam, then a Maliki would do Athan and the Malikies would do their prayer and so on. Abdul-Wahhab students canceled this and praying in the Ka3ba returned to be unity like it was at the days of the Companions and like it is today, thanks for Allah.

In fact if Abdul-Wahhab is what I know about him by now, then he is Insha' Allah another reformer (Mujadid) like Ibn Taymiyah: he revived the forgotten of the Sunnah, he fought innovations, and he returned the people to the understanding of the Companions.

As for the Wahhabi Da'wa today, many Wahhabi people live in Saudi Arabia. Almost all people in Mecca and Medina belong to this school. They don't use the term Wahhabi, but rather, Salafi Da'wa or Ahlul Sunna wal Jama'a. Although, they have a negative view about women and some modern inventions, they played in important role to keep Islam alive in Arabia. They also played a significant role in raising up Islam and resisting missionary Christians in the Muslim world. Many people think that Wahhabi people are bad because the King of Saudi Arabia is bad. This assumption is clearly wrong since the Saudi kingdom does not follow that school. Their jails are full with Wahhabi scholars. Some people (unfortunately) slander Wahhabis as a way to slander Arabs. If you want to know the truth about those people, I advise you to check this site that is maintained by a famous Wahhabi scholar: www.Islam-qa.com and check out www.usc.edu/dept/MSA

Ultimately, I advise all Muslims: Do not judge people before you listen to them.

وهو صوت عاقل في العالم المجنون

Like I tried translating my blog into Arabic through Google Translate.

Well, not the whole blog, just the main page as of today: August 1st, 2009

The result is rather pleasing, although I haven't read the whole page yet.

The tilte of the blog translates well, too:

وهو صوت عاقل في العالم المجنون


and he/that is وهو

صوت عاقل a sane voice

في in

العالم المجنون the mad world


not bad, not bad at all!

A gaping hole in the bedroom wall

The scene: a house in Rawalpindi, Pakistan, early morning, June 1993

A man is removing the air conditioner in his bedroom, His wife asks: "What are you doing? The AC is working fine". The man does not answer. He keeps at his work. When his wife's voice become too loud, he tells her quietly. "I am taking it for the Bosnian guests". "The what? …" His wife is flabbergasted. "This is my AC. I need it in my bedroom. What will I do without it? You know you cannot buy me another one."

"You will be all right. After all, we have lived without an AC for until this summer."

"I can't live without it. Leave it alone". The woman is in no mood to let go of her comfort appliance.

"Look, we are from a village in this hot part. These people are from a place that is even cooler than Kashmir. They will fry in this heat. They need this AC much more than we do."

When the wife does not stop protesting, the man tells her he will send her back to her village, where there is not even an electric ceiling fan.

Saying this he walks out and heads towards the motor rickshaw stand. The wife stares at the gaping hole left in her bedroom. She feels too angry to cover it with something. Let him do it when he come back. Outside, the man has hailed a rickshaw, A long time ago, pedaled rickshaws were banned, and replaced with motor ones.

The scene changes to just outside Madinatul Hujjaj - the city of the Pilgrims, a complex of plain buildings built for departing pilgrims to Mecca. It comes alive only prior to Hajj, when intending pilgrims are trained and facilitated for their onward journey to the holy land. This is June, much too early for Hajj, but it is inhabited again, as the first batch of Bosnian guests (as the refugees are called) have arrived in the night and accommodated here.

Outside the Madinatul Hujjaj gate, one sees a sea of people in all sorts of vehicles, and even on foot - carrying various things, charpoys (beds), bedding, covers, kitchen ware, daigs (huge cooking pots with cooked food), fruits, meat, chickens, vegetables, pedestal fans, toys for kids, refrigerators, … and this man with an air conditioner. And there are guards, police, welfare organisations' employees, ...

"Please, please, take this AC inside and give it to the Bosnians", he is pleading with everyone he thinks has an official position or may be of help, but no. The guards are not letting anyone or anything in. They have instructions to make sure the guests are not disturbed.

Everywhere is the same story. People have brought out what ever possessions they have for their guests. "Please, please, take these and give to our guests".

As Sajida Sladjic, the Bosnian ambassador to Pakistan, tells this story to us, her special guests at the Bosnian Village, her eyes are filled with tears. "Where else will you find such people, who remind you of the Ansaar", she asks.

Musharraf, the clean guy

Everyone, except the army, was corrupt, he said, and set about cleaning the system. Here is a sample of Mr. Clean_Guy's actions:

Documents reveal power scandal in Chak Shahzad palaces
Government found illegally subsidising Musharraf, Shaukat’s electricity bills

Saturday, May 23, 2009
By Ansar Abbasi

ISLAMABAD: Former president Gen (retd) Pervez Musharraf and former prime minister Shaukat Aziz, who have built up multi-million rupee palaces in the name of farmhouses in Chak Shahzad bordering Islamabad, are getting subsidy on their electricity bills and are charged at the cheapest agricultural rates, copies of their bills obtained by The News have revealed.

A selected few amongst the other highly influential and well-connected residents of Chak Shahzad are also paying the cheapest rates with the connivance of the Islamabad Electric Supply Company (Iesco).

While the whole world knows that Musharraf has constructed a modern house on the farm, obtained for breeding poultry and vegetables, the Iesco is still allowing him to enjoy the cheapest of power tariff D-2(1), which is meant for agriculture tube-wells and lift irrigation pumps and is even subsidised by the government from the taxpayers’ money.




Because of Iesco’s generosity, Musharraf was charged, at least, Rs 50,000 less than the ordinary consumer for April 2009. He has been enjoying similar tariff concession for the last few years which, according to the Iesco sources, is illegal and nothing but cheating and fraud.

Sources in the Iesco reveal Musharraf is one of those over a dozen influentials who are misusing the D-2(1) tariff in their respective farmhouses, which are either used for residential purposes or for industrial and commercial purposes.

Such influentials, besides Pervez Musharraf and Shaukat Aziz who fled from the country within weeks after completing his tenure, includes former PML-N senator Saifur Rehman and top parliamentarians and retired defence officers.

The area SDO, Mian Jamil, when approached confirmed to The News that those using the farmhouses for residential purposes were charged at A-1(a) tariff, which is meant for domestic consumers.

He said such residences if using D-2(1) tariff, were involved in illegality and their power connections should be disconnected.Although, an Iesco source insists that this cheating is going on with the connivance of the authority officials, and SDO Jamil, while admitting that he knows that the agriculture tariffs are being used by Musharraf and Shaukat Aziz, said action would be taken against the violators once The News highlighted the issue.

Iesco spokesman Chaman Khan was not immediately available but a senior Iesco officer Executive Engineer Rashid, while talking to The News, said residential meters were installed at the residences of Gen (retd) Pervez Musharraf and Shaukat Aziz.

When told that according to the electricity bill of these two farmhouses (see attached copies) the tariff type is given as D-2(1) which is for agricultural use, he said it was not in his knowledge. When asked whether there was any policy of Iesco to give concession to influential or government persons, Rashid said there was no such policy and he would investigate the issue tomorrow.

In the case of Saifur Rehman, whose Chak Shahzad farmhouse is also being used as Redco’s site office, SDO Jamil said his connection was changed a few months back and given industrial tariff. The Admin officer at Rehman’s site office when contacted did not offer any comment.

However, the electricity bill of Saifur Rehman’s place shows that the D-2(1) tariff is still intact at his residence though it was showing not to have consumed even one unit of electricity since January this year. An Iesco source said at least 24 air conditioner units are fixed in the Redco farmhouse buildings.

The SDO also confirmed that a former ISI chief, who is also residing in the same locality, was provided free-of-cost transformer and poles, etc., following orders of the then-Iesco chief Brigadier Shahbaz.

Normally every farmhouse is supposed to pay for Rs 700,000 to Rs 1,000,000 for transformer, which is mandatory for each connection. However, this retired general is using normal domestic connection.

Iesco sources say Gen (retd) Musharraf’s farmhouse was also provided a free-of-cost transformer and other equipment in 2006, which was of higher cost than the one offered to the former ISI director-general. These sources said some senators, including a former Senate chairman, a retired admiral, and a former brigadier, a business group, etc., are also using the D-2(1) connections.

Gen (retd) Musharraf’s electricity bill for the month of April for which the reading was done on May 2 shows that despite consuming 5,600 units, his current bill was calculated at Rs 25,841 at the flat rate of Rs 4 per unit.

On this amount, which includes a general sales tax of Rs 2,763, Musharraf was given tariff subsidy of Rs 8,010, which reduced the bill to Rs 17,831. This is only possible because of the special connection given to the former general. In case of a normal domestic connection, Musharraf would have been charged a much higher rate according to the tariff for domestic consumers.

If an ordinary domestic consumer consumes 5,600 units per month, he would be charged at the following rates: Up to 100 units @ Rs3.29 unit; from 101-200 units @ Rs4.96 per unit; from 201-400 units @ Rs8.03 per unit and above 700 units @ Rs10 per unit. The total would thus be Rs 73,498. It shows Musharraf had saved more than Rs 50,000 in just one month because of this illegal connection and fraudulent use of concessional tariff.

Quranee Urdu, or Urdu words from the Quran

The easier it is here, the more difficult it will be in the Hereafter

we born Muslims did not have to struggle with having to search for the truth, except may be in a superficial way. Being brought up as Muslims we could always see the wrong in other aqeedas. There is a downside, for all will be asked what action they took on the knowledge they possessed.

Some take it to mean we should not try to gain knowledge - if we do not know, we won't be asked about it, but that is wrong. We will be taken to task for not trying to learn.

Those who understand Arabic will have a harder time. Those of us who have a language close to Arabic, will also have to explain why we did not try to learn it.

Subhanallah. There is good news for those who can understand, read and write Urdu:

Urdu is similar to Hindi. Both were indistinguishable, except for the script. Urdu became closer to Arabic because of incorporating the script, but retaining a few letters of the alphabet for sounds peculiar to its Indian origin.

A book called "Quranee Urdu" has just come out by Col. Aashiq Hussain. He has spent his life in the education corps, with Urdu, Arabic and linguistics as his passion. He claims that 94% of the words in the Quran are in use in Urdu in some derived form or the other (sometimes the meanings are different from the Quranic ones).



The book is actually an encyclopedia, although small as encyclopedias go. In the first of its three parts, the author takes a root word of the Quran, and shows its various transformations or similarities in Urdu, with an example from an Urdu couplet for the use. This part forms the major portion of the book. The second part contains those Quranic words which have not been incorporated in Urdu. And the third part is just two pages of pronouns and huroofe jarr.

As a test I took a list of Arabic verbs (some repeated in the list or different meanings), and tried to write out any related Urdu word that immediately came to mind. See what you can make of it:

English pronunciation Arabic usage in Urdu
==================================

accept qabela قبل qubool, maqbool
advise nasaha نصح naseehat
allow samaha سمح
appear dahara ظهر zahir
arrive wasala وصل wisaal
attach rabata ربط rabita
bake khabaza خبز
beat daraba ضرب zarb
begin bada’a بدأ abadaul abaad
bind rabata ربط marboot
bleed nazafa نزف
blow nafakha نفخ
break kasara كسر kasr
burn haraqa-sharp h حرق
calculate hasaba حسب hisaaab
carry hamala حمل hamal, hamila
chew madagha مضغ
collect jama'a جمع jama, jamay
copy nasakha نسخ naskh, nasikh
crawl zahafa زحف
cross 'abara عبر ibrat
cut jaraha جرح jarah, jarrah
dance raqasa رقص raqs, raqqaas
deliver naqala نقل naql
describe wasafa وصف wasf
detect kashafa كشف kashf, kashif
dig hafara حفر
dislike kareha كره kirahat
do ‘amala عمل a`mal
draw rasama رسم rasm (tradition)
dream halama حلم hilm, haleem
dress labesa لبس libaas
drink shareba شرب sharaab, sharbat
earn kasaba كسب kasb
eat akala أكل
enter dakhala دخل dakhl, dakhil
escape haraba هرب
explain sharaha شرح sharh
fall saqata سقط saqit
feel sha’ara شعر sha`ir
find wajada وجد wajd, wajid
follow tabe'a تبع taba`y
forsake hajara هجر hijr, hijrat
freeze jamada جمد jamid, jumood

go dahaba ذهب
grind tahana طحن
guard harasa حرس
hit daraba ضرب darb
hurt jaraha جرح jarah, jarrh
joke mazaha مزح mezaah
jump qafaza قفز
kill qatala قتل qatl
kneel raka’a ركع ruko`o
know ‘arafa عرف urf, urfiat
laugh daheka ضحك tazheek
lay raqada رقد
leap wathaba (th as in thin) وثب
leave taraka ترك
let go, left taraka ترك tark
lie kathaba (th as in that) كذب kazib
listen same'a سمع sama`a, sama`y
look nadara نظر nazr, nazzara
lose khasera خسر
make sana’a صنع sana`at, sana`y, masnua`at
mean kasada قصد qasd, qased
murder qatala قتل qatl, qatil
obtain hasala حصل hasil
open fataha فتح fath, fateh, maftooh
pay dafa’a دفع
permit adena أذن izn, azaan
place wada'a وضع waz`a
plant zara'a زرع zira`at
play la'eba لعب lahw wa la`ab
prevent mana'a منع man`a, mana`y, mamno`o
promise wa'ada وعد wada`a
push dafa'a دفع dafa`a, dafa`y
put wada’a وضع waza`a
reach wasala وصل wisl, wisaal
read qara’a قرأ
refuse rafada رفض
regret nadema ندم nadim, nidamat
request talaba طلب talb, taleb
ride rakeba ركب rakaab
rise nahada نهض
rule hakama حكم hukm, hukumat
run rakada ركض
saw nashara نشر
scream sarakha صرخ
search bahatha (th as in thin) بحث
seek bahasa بحث bahays
show ‘arada عرض `arz, `arzee,
sink gharaqa غرق gharq
sit jalasa جلس jalsa, majlis
slay dabaha ذبح zibah,
sneeze 'atasa عطس
spill dalaqa دلق
spit basaqa بصق
split qasama قسم qasm
spread nashara نشر nashr, nasher, manshoor
squeeze 'asara عصر asr, asre hazir
stand waqafa وقف waqf, waqif
steal saraqa سرق masrooqa
sting lasa’a لسع
strike daraba ضرب zarb
succeed najaha نجح related: nijaat
swear halafa حلف halaf
sweep masaha مسح masah
thank shakara شكر shukr, mashkoor, shukria
think fakkara فكر fikr, afkaar
thrive najaha نجح
touch lamasa لمس lams
understand fahema فهم fahm, tafheem
wash ghasala غسل ghusl
wear labesa لبس libaas
win rabeha ربح
work 'amela عمل `aml
worry qaleqa قلق qalq
write kataba كتب ketaab, kateb, maktoob

world heritage tour: Moenjodaro

This is part of the Indus Valley civilization, which thrived about 5000 years ago. The city had straight and perpendicular road grid, covered sewage lines running along the roads, and the city was made entirely of unbaked bricks. It had a rich quarter: on higher ground, and more spacious, and a poor quarter, the opposite.

Seals and Toys from this and the sister site of Harrappa are also dintinguishing features.

The reason for suffering in this world

It is wonderful we haven't had more accidents and sufferings than we have had.

There is so much that could have gone wrong in my life.

And whatever has gone wrong, has also resulted in my betterment, and whatever hasn't, obviously was for the good.

alHamdulillah.

When the doctors told me I would go blind in six months, and I thought the world had ended for me, and I blamed Allah for shattering my dreams. Little did I know that my affliction would save me from being insufferably arrogant.


When PPL recalled me from the UK, and I had to give up my scholarship for returning, and I found they had no job for me, and that there were no jobs in the country, period. Little did I know that this was so that I could bring my mother and younger siblings to safety from a war-torn zone.

When I fell out with the management at ICI, little did I know that I was on the path to Hell. Had I stayed on, I would have become an infidel, and Allah was saving me from that fate.

When I was in Canada, looking for a new life, and finding it near impossible in the freezing cold in an economic downturn, little did I know that I was to be set back upon the path of Islam.

When my immediate and powerful boss made my life hell; when I had no supporters, little did I know that Allah was still protecting me and would provide for my needs, despite the efforts of all in the power elite who wanted me thrown out.

When I was denied promotion, year after, when my tasks on near completion were taken away from me and given to blue-eyed boys, little did I know that this was to keep me from the burden of higher responsibility, so that my load may be lighter in the Hereafter.

When people around me and I were not getting on well, and I felt miserable, little did I know that this was to correct the mistakes I have made, and to set me free from dependence on other humans, and to turn to Allah.

All these hardships were to bring me back to Allah (swt), His Prophet (saw), and His words - alQuran.

There are others who do not need such shakeups to come to Islam. There are others who suffer more before they realize the Truth. In my case, Allah set the medicine that was right for me. In every case, where there is a desire to escape Hellfire, however buried that desire may be in the heart, the medicine is just right for that person.

There is so much that can go wrong. All the many viruses and bacteria that are inside and around us, can wreck havoc with us.

A little change in the chemical balance inside us can make us mad, literally.

Just a small change in the chemical reaction that goes on in just one cell, can start the chain reaction that leads to cancer.

A stroke, an onset of Diabetes, a small infection that grows into pneumonia, ... there is so much that can go wrong.

We speak, we write, and our choice of words may be unwise. We may be feeling down, or we may be misunderstood. And that may hurt people, but somehow it is overlooked. Somehow it does not flare up into a war and broken relationships.

There is so much to be thankful for.

alhamdulillah

JuD writes to the UN for lifting of ban

JuD writes to the UN for lifting of ban
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The News International reported on its front page today (Thursday Feb 5th, Kashmir Day) that the Jamaatud-Dawa has made a six-page representation to the Secreatary General of the UN that the ban on its activities at the misinformation campaign of the Indian government is unjustified under the rules of the UN as it is neither connected wih the Taliban or al-Qaeda, and is not engaged in any activities related to terrorrism. Rather this ban is detrimental to the people of Pakistan as it has resulted in cessation of JuD's welfare activities.

I read this report together with the representation in the printed newspaper, but the http://www.thenews.com.pk site is down. The report starts on the front page in a small column and continues on page 8.

Now it is up to the UN to either prove that the JuD is a terrorist group, or to lift the ban and apologize to the people of Pakistan, including the Hindu and Christian womwen and children which were being supported by the JuD, and who have now been without this humantarian support ever since the ban on JuD.

Nandankanan, Chittagong: once my home

What is my home?

Among other places, once we also lived in Jamila Manzil, in a lane off the main road where the Nandakanan Buddhist Temple is situated. The temple had a huge statue of Buddha, and I wondered why people prayed to it. I went to Chittagong Government College. And I went to many schools before that. At Chittagong, it was St. Placid's.

When I lived there, Chittagong was my home, or so I thought, until I was told that I was mistaken. I wasn't a Bengali, and so I could not consider it my home.

Most of my life up to age thirty was spent like that. I have lived in many places. Most of the time, I fell in love with that place, thinking it was home, and then discovered that no, it wasn't. I did not have the right identity, that I did not speak the right language, the color of my skin wasn't right, mine was not the right religion, etc. etc.

Until I figured this Earth couldn't be my home. It was just a transit camp. Since that discovery, I haven't been pushed out, although having the wrong identity has not left me.

It does not matter to me anymore. If people want false identities, it is their choice. On the Day of Judgment the only real identity that will count is whether you are of the people of Jannah, or of Jahannam; whether you have recognised your God as the One, indivisible, above everyone beyond comprehension, etc. or you follow false gods, including your whims.

Here is the entrance to the Buddhist temple there, that I passed every day to College:

today's false gods and goddesses: ethnicity and nationalism

False gods and goddesses need not take the shape of idols.

Here I talk of some:

The Quran tells us of not dividing ourselves into sects. The final Prophet Muhammad (saw) told us that the Jews divided themselves into 71, the Christians into 72, and this Ummah (the Ummah of the last Prophet) will divide itself into 73 sects, and of those only one will be on the right path.




What that particular sect is not what I am going to talk about at present.

First of all, when it is said that only one sect will go to Heaven, and the others will not, this cannot mean that the others will never get to Jannah. There is a hadeeth to the effect that anyone with the smallest grain of eemaan will eventually be taken out of Hell and admitted to Jannah. There is another to the effect in which the Prophet (saw) is reported to have asked us Muslims to marry and have many children, because on the last Day he will be pleased with his large following. If salvation were to be limited to only one sect of Muslims, then the above two ahadeeth do not have any meaning. What is likely is that the people from the saved sect will have the right aqeeda, and if their amal is also at least the minimum that is obligatory and without any cancelling conditions, they will be admitted to jannah. Others may have to spend varying times in Hell before they are pardoned.

This is not to suggest that we should be lax. Try to burn yourself with a lighted match. The pain is unbearable. Even the pain off a burn from a recently extinguished match is unbearable. So how can one be lax over sins or omissions that may make one spend considerable time with the whole body in Hell.

Shirk is not which will ever be pardoned, and many a times one is not aware of his/her own shirk.

One clarification is needed. When the Hadeeth talks of having many children, it does not mean having them and not taking proper care of them. Marriage and parenthood carry huge responsibilities, and not just those of providing food, clothes and a roof over the heads. These involve tarbiyyah - preparing the child for a life according to Islam, so that s/he may enter Jannah.

We are forbidden to kill other Muslims unless it is in qassaas, or zina by a married Muslim. Even then there is a proper qadi court, hearing, presentation of evidence, defence, pronouncement of judgment, before the punishment is carried out by state authorities. In fact, even when it is known that a group of Muslims exists that is on the wrong path, it still enjoys the privilege that belonging to the Ummah brings. We have the case of the fourth Khalifa Ali bin abi Talib (ra), who did not wage a war with the Khwarijites until they rebelled and killed a Sahabi and his pregnant kaneez, even though they were recognized from a Hadeeth as belonging to the extremists who would go out of Islam like an arrow leaves the bow.

So while we have to try to bring other Muslims to accept our aqeeda, we cannot ex-communicate them.

And that includes the shia. The only restriction we should extend is that if they expect Zakat from the Baitul Maal, they should be prepared to pay Zakat to the state treasury as well.

Let us now talk briefly of other groups and identities.

Allah (swt) says in the Quran that He divided mankind into tribes and nations so that we may identify each other. So that is the purpose of nationality, just as the purpose of stars is to guide travelers at night.

In Jahilliyya days, i.e. before the last Prophet (saw), the Arabs were divided into tribes and various alliances between tribes. There were powerful tribes, and weak ones. Members of the weaker ones had less rights.

Islam changed all that. The Muslims were an Ummah from the start, irrespective of their ethnicity or status in society. At Makkah they were persecuted but they hung on to the faith. In MadanatunNabi there were two groups - Muhajireen and Ansaar, and the Prophet (saw) assigned one or two Muhajireen to one Ansaar. When an Arab Muhjir called Bilal (ra) as " O son of a black slave", the Prophet (saw) admonished him. Yet the Prophet told on the Khutbatul wida that it is forbidden to take pride in one's ancestry, but the Ummah will do it. We see this everywhere. It is forbidden, yet people think they are superior to others on account of one thing or the other - their intellect, their degrees, their good looks, the color of their skin, their rural or urban dwelling, their houses, their cars, their spouses, their money, their nationality, their country, etc.

Yes, their country!

The Prophet (saw) told us that no one is superior to other by virtue of anything except taqwa.

When there was a Khilafah, Muslims travelled from one Muslim land to another for learning, for business, they intermarried and they did not meet any hostility on account of their ethnic origin. It was Salahuddin, a Kurd, who placed an Arab as the head of Khilafah.

The Uthmani Khilafah had many other religious communities, some quite rebellious, but they were made almost self-governing. However, it had decayed, and demands were raised for separate political entities based on ethnic nationalism.

Sure there were internecine wars between Muslims. These were sectarian as well as ethnic. That had been told us by the Prophet (saw). These are deplorable. If one can determine who is in the right and who is in the wrong, one should try to stop the wrong being done, or to bring justice.

Even before the breakup of the Uthmani Khilafah and abolition of the Khilafah altogether, ethnic and sectarian differences within Muslims were exploited by the Christians. In Andalucía, the Muslims of Spanish descent were told they were sons of the soil, while the Arabs and the Berbers were invaders. That is natural for an enemy to find and exploit differences for division. It is stupid for a united ummah to be so divided. Yet the Muslims had so degenerated that they fought each other, and joined hands with the Christians, until the latter finally either converted, expelled or killed all Muslims. So that no Muslim was left in Spain.

Whose fault was it? The Muslims own, for they had divided and fought among themselves. Yet there were some redeeming qualities among their decadent. e.g. Yusuf bin Tashfeen was invited by the qadis of Andalucía to counter the wars of Alfonso. Alfonso invited Mutamid, one of the important rulers of the small Muslim states to join him, drawing on the shared culture of Muslims and Christians of Spain and promising share in the booty. Mutamid wrote back that he would prefer to be herder of Yusuf's camels in the Saharan desert than look after the pigs of Alfonso.

There are many more examples in the past and from the present.

Among the Arabs on the Uthmani Khilafat, the nationalist fervor generated in the last century gave rise to Arabism and Baathism. Saddam was a Baathist, who came to power through the money and support of the CIA. His persecution of the Kurds and the Shia cannot be said to come from Islamic teachings, yet Islam is blamed, and Muslims who are otherwise quite intelligent, get confused and buy the non-Muslim explanations. We have many other examples - in our vicinity, and beyond. One time common prejudices "Bengalis are robbers, Sindhis are lazy, Kashmiris are cowards" have been heard too often. Or reflect on the fact that although Islam does not allow us to discriminate on grounds of colour, the demand is to find brides who have a fair skin, and bridegrooms who have loads of money, irrespective of where that money comes from, or a spouse from the same clan. Arab states extend from Morrocco in the West to Iraq in the East, and we have had inter-Arab wars. Muslim countries from the same Morrocco to Indonesia, and Tatar Republic in Russia to the Cameroons, yet they have had Muslim wars.

Try to recollect the boasts of superiority by one family over another, one clan over another, one region over the others, one province, and one country over the other.

This is because of one or more of the false prides that we suffer from.

Two questions arise:

1. Why do Muslims continue to seek identities that result in clashes within the Muslim Ummah?

2. To what extent our national interest supersedes the ummah's interest.

For example, by and large Muslims were clear that the US invasion of Iraq was wrong, and they demonstrated and showed their displeasure. Yet, a significant number support the invasion and occupation of Afghanistan and now Pakistan by the US - even though the principle is the same.

There are problems of the Ummah that are related to these questions - problems of the dominance of the kafir culture and our acceptance of this culture, but I think for a thinking person this is enough. Problesm because of which it is often preferable to stay among the poor Muslims in the East, than join the prosperous ones in the West. How many in the West are being lost to the kafir culture of dance, exposing the skin, fornication, and outright denunciation of faith?

May Allah (swt) give us the understanding to differentiate between right and wrong, keep us all on the right path, and admit us to Jannatul Firdaws.

aameen

The Gaza massacres and offshore gas fields

War and Natural Gas: The Israeli Invasion and Gaza's Offshore Gas Fields
News Watch
Sunday, 11 January 2009

Update: in response to the request for maps mentioned in the first comment, the post has now been modified to include the maps:



The military invasion of the Gaza Strip by Israeli Forces bears a direct relation to the control and ownership of strategic offshore gas reserves.

This is a war of conquest. Discovered in 2000, there are extensive gas reserves off the Gaza coastline. British Gas (BG Group) and its partner, the Athens based Consolidated Contractors International Company (CCC) owned by Lebanon's Sabbagh and Koury families, were granted oil and gas exploration rights in a 25 year agreement signed in November 1999 with the Palestinian Authority.

The rights to the offshore gas field are respectively British Gas (60 percent); Consolidated Contractors (CCC) (30 percent); and the Investment Fund of the Palestinian Authority (10 percent). (Haaretz, October 21, 2007).

The PA-BG-CCC agreement includes field development and the construction of a gas pipeline.(Middle East Economic Digest, Jan 5, 2001).

The BG licence covers the entire Gazan offshore marine area, which is contiguous to several Israeli offshore gas facilities. (See Map below). It should be noted that 60 percent of the gas reserves along the Gaza-Israel coastline belong to Palestine.

The BG Group drilled two wells in 2000: Gaza Marine-1 and Gaza Marine-2. Reserves are estimated by British Gas to be of the order of 1.4 trillion cubic feet, valued at approximately 4 billion dollars. These are the figures made public by British Gas. The size of Palestine's gas reserves could be much larger.

Who Owns the Gas Fields

The issue of sovereignty over Gaza's gas fields is crucial. From a legal standpoint, the gas reserves belong to Palestine.

The death of Yasser Arafat, the election of the Hamas government and the ruin of the Palestinian Authority have enabled Israel to establish de facto control over Gaza's offshore gas reserves.

British Gas (BG Group) has been dealing with the Tel Aviv government. In turn, the Hamas government has been bypassed in regards to exploration and development rights over the gas fields.

The election of Prime Minister Ariel Sharon in 2001 was a major turning point. Palestine's sovereignty over the offshore gas fields was challenged in the Israeli Supreme Court. Sharon stated unequivocally that "Israel would never buy gas from Palestine" intimating that Gaza's offshore gas reserves belong to Israel.

In 2003, Ariel Sharon, vetoed an initial deal, which would allow British Gas to supply Israel with natural gas from Gaza's offshore wells. (The Independent, August 19, 2003)

The election victory of Hamas in 2006 was conducive to the demise of the Palestinian Authority, which became confined to the West Bank, under the proxy regime of Mahmoud Abbas.

In 2006, British Gas "was close to signing a deal to pump the gas to Egypt." (Times, May, 23, 2007). According to reports, British Prime Minister Tony Blair intervened on behalf of Israel with a view to shunting the agreement with Egypt.

The following year, in May 2007, the Israeli Cabinet approved a proposal by Prime Minister Ehud Olmert "to buy gas from the Palestinian Authority." The proposed contract was for $4 billion, with profits of the order of $2 billion of which one billion was to go the Palestinians.

Tel Aviv, however, had no intention on sharing the revenues with Palestine. An Israeli team of negotiators was set up by the Israeli Cabinet to thrash out a deal with the BG Group, bypassing both the Hamas government and the Palestinian Authority:

"Israeli defence authorities want the Palestinians to be paid in goods and services and insist that no money go to the Hamas-controlled Government." (Ibid, emphasis added)

The objective was essentially to nullify the contract signed in 1999 between the BG Group and the Palestinian Authority under Yasser Arafat.

Under the proposed 2007 agreement with BG, Palestinian gas from Gaza's offshore wells was to be channeled by an undersea pipeline to the Israeli seaport of Ashkelon, thereby transferring control over the sale of the natural gas to Israel.

The deal fell through. The negotiations were suspended:

"Mossad Chief Meir Dagan opposed the transaction on security grounds, that the proceeds would fund terror". (Member of Knesset Gilad Erdan, Address to the Knesset on "The Intention of Deputy Prime Minister Ehud Olmert to Purchase Gas from the Palestinians When Payment Will Serve Hamas," March 1, 2006, quoted in Lt. Gen. (ret.) Moshe Yaalon, Does the Prospective Purchase of British Gas from Gaza's Coastal Waters Threaten Israel's National Security? Jerusalem Center for Public Affairs, October 2007)

Israel's intent was to foreclose the possibility that royalties be paid to the Palestinians. In December 2007, The BG Group withdrew from the negotiations with Israel and in January 2008 they closed their office in Israel.(BG website).

Invasion Plan on The Drawing Board

The invasion plan of the Gaza Strip under "Operation Cast Lead" was set in motion in June 2008, according to Israeli military sources:

"Sources in the defense establishment said Defense Minister Ehud Barak instructed the Israel Defense Forces to prepare for the operation over six months ago [June or before June] , even as Israel was beginning to negotiate a ceasefire agreement with Hamas."(Barak Ravid, Operation "Cast Lead": Israeli Air Force strike followed months of planning, Haaretz, December 27, 2008)

That very same month, the Israeli authorities contacted British Gas, with a view to resuming crucial negotiations pertaining to the purchase of Gaza's natural gas:

"Both Ministry of Finance director general Yarom Ariav and Ministry of National Infrastructures director general Hezi Kugler agreed to inform BG of Israel's wish to renew the talks.

The sources added that BG has not yet officially responded to Israel's request, but that company executives would probably come to Israel in a few weeks to hold talks with government officials." (Globes online- Israel's Business Arena, June 23, 2008)

The decision to speed up negotiations with British Gas (BG Group) coincided, chronologically, with the planning of the invasion of Gaza initiated in June. It would appear that Israel was anxious to reach an agreement with the BG Group prior to the invasion, which was already in an advanced planning stage.

Moreover, these negotiations with British Gas were conducted by the Ehud Olmert government with the knowledge that a military invasion was on the drawing board. In all likelihood, a new "post war" political-territorial arrangement for the Gaza strip was also being contemplated by the Israeli government.

In fact, negotiations between British Gas and Israeli officials were ongoing in October 2008, 2-3 months prior to the commencement of the bombings on December 27th.

In November 2008, the Israeli Ministry of Finance and the Ministry of National Infrastructures instructed Israel Electric Corporation (IEC) to enter into negotiations with British Gas, on the purchase of natural gas from the BG's offshore concession in Gaza. (Globes, November 13, 2008)

"Ministry of Finance director general Yarom Ariav and Ministry of National Infrastructures director general Hezi Kugler wrote to IEC CEO Amos Lasker recently, informing him of the government's decision to allow negotiations to go forward, in line with the framework proposal it approved earlier this year.

The IEC board, headed by chairman Moti Friedman, approved the principles of the framework proposal a few weeks ago. The talks with BG Group will begin once the board approves the exemption from a tender." (Globes Nov. 13, 2008)

Gaza and Energy Geopolitics

The military occupation of Gaza is intent upon transferring the sovereignty of the gas fields to Israel in violation of international law.

What can we expect in the wake of the invasion?

What is the intent of Israel with regard to Palestine's Natural Gas reserves?

A new territorial arrangement, with the stationing of Israeli and/or "peacekeeping" troops?

The militarization of the entire Gaza coastline, which is strategic for Israel?

The outright confiscation of Palestinian gas fields and the unilateral declaration of Israeli sovereignty over Gaza's maritime areas?

If this were to occur, the Gaza gas fields would be integrated into Israel's offshore installations, which are contiguous to those of the Gaza Strip. (See Map 1 above).

These various offshore installations are also linked up to Israel's energy transport corridor, extending from the port of Eilat, which is an oil pipeline terminal, on the Red Sea to the seaport - pipeline terminal at Ashkelon, and northwards to Haifa, and eventually linking up through a proposed Israeli-Turkish pipeline with the Turkish port of Ceyhan.

Ceyhan is the terminal of the Baku, Tblisi Ceyhan Trans Caspian pipeline. "What is envisaged is to link the BTC pipeline to the Trans-Israel Eilat-Ashkelon pipeline, also known as Israel's Tipline." (See Michel Chossudovsky, The War on Lebanon and the Battle for Oil, Global Research, July 23, 2006)