“Pakistan should provide Nuclear Shield for Makkah and Madina” Ameer e Muhtaram Prof. Hafiz Saeed (May ALLAH protect him)
By: Jamat’ud’Da’wah (OFFICIAL)
Ameer-e-Muhtaram’s Message for 14th Youm-e-Takbeer Day, when Pakistan became the only nuclear Power in muslim world. “Pakistan should thank ALLAH for this capability that has strengthened its defenses against enemies. Today again Pakistan is facing threats due to blocking NATO supplies, but we would like to tell the government, not fear any sanctions, instead strengthen its feet in order to protect the freedom. World imposed sanctions against us in 1998 still we survived, the intellectuals who entice fear of sanctions for Nato supplies should take this day as an example. Strong Pakistan is the key for Afghanistan’s and Kashmir’s problem
No place is more sacred for a muslim than Makkah and Madinah, given the emerging threats from US, there should be no compromise on securing the holy places. Pakistan is bound to safeguard and protect Harmain since it is blessed with this capability and created in the name of Islam. We must not forget that ALLAH has promised to protect these places and it will be an honor for Pakistan to be part of that protection” Insha’allah.
SINDH has no equivalent of Saadat Hasan Manto as a chronicler of Partition. And the absence of a Manto-like figure in Sindhi literature on that count is good news. It shows the resilience of Sindh’s tolerant culture at a time when Punjab had slipped into fratricidal mayhem.
While Amrita Pritam called out for Waris Shah to rise up from the grave to witness the blood-drenched rivers of Punjab, Sindhi woman writers such as Sundari Uttamchandani were not forced to ask Shah Latif to do the same.
The tragedy of Partition inflicted different types of pain on the Punjabi and Sindhi communities and these peculiarities shadowed and shaped post-Partition communal relations between people of different faiths who traced their roots to these regions. What Manto endured and witnessed in 1947 and afterwards, became, through his eloquent writings, simultaneously an elegy and indictment of Punjab losing its sense of humanity at the altar of religious politics. The political air in Sindh was filled with religious demagogy but it did not turn into a communal orgy.
Urdu literati and historians interested in Partition and its impact on the subcontinent have used Manto’s birth centennial, that was recently observed, to remind us of his scathing sketches of lives destroyed by Partition. Ayesha Jalal in her essay ‘He wrote what he saw — and took no sides’ published in the May issue of Herald, writes Manto “looked into the inner recesses of human nature…” to “fathom the murderous hatred that erupted with such devastating effect” …in “his own home province of Punjab at the dawn of a long-awaited freedom”.
There was no eruption of murderous hatred between Sindhi Hindus and Muslims. They did not lynch each other en masse as was the case in Punjab. The violence against Sindhi Hindus and their mass migration to India was a tragic loss scripted, orchestrated and implemented by non-Sindhis in Sindh. As result of varying trajectories of interfaith relations during the Partition period, the intelligentsia of Sindh and Punjab evolved and adopted different views towards Hindus and India.
The collective memory of the Partition days in Punjab is marked more by the stories and silence of the victims and perpetrators of violence. Even the journey towards the safer side was fraught with danger. People who survived had bitter memories of the ‘other’.
The Sindh story is not the same. Ram Jethmalani, a leading lawyer in India today and a member of the right-wing Bharatiya Janata Party (BJP), was a young advocate in Karachi in 1947. His senior partner was none other than A.K. Brohi, a right-wing Sindhi lawyer who became federal law minister during the Zia period.
Jethmalani has no compunction in saying that there was no love lost between the two because of Partition. Jethmalani stayed back in Karachi and only left for Mumbai in 1948 when Brohi told him he could not take responsibility for his safety as the demography of Karachi had changed with the arrival of migrants from the northern Indian plains. That arrival was accompanied by violence against Sindhi Hindus.
Kirat Babani, a card-carrying communist, chose to stay in Sindh after 1947 and was thrown in prison in 1948. Released 11 months on the condition of leaving Karachi within 24 hours, Kirat took up a job with Comrade Hyder Bux Jatoi, pioneer of the peasant struggle in Sindh. The administration pressured Jatoi for harbouring an atheist. Jatoi advised, much against his desire, Kirat to go to India. Even the Rashtriya Swayamsevak Sangh (RSS) that groomed L.K. Advani, a native of Karachi who later became India’s deputy prime minister, acknowledges that Sindhi Muslims did not push Hindus out of the province.
Ironically, the situation in Balochistan is already more akin to an emergency rule than to a democratic one
Chief Justice Iftikhar Muhammad Chaudhry’s pronouncement that “the Constitution will take its course if the prime minister fails to take steps with immediate effect to resolve the crisis in Balochistan,” warning that imposition of emergency could be one of the options to restore sanity to the province has sparked a wave of consternation among the Baloch people. He further said, “All major political players should keep in mind that non-implementation of the Constitution had led to imposition of martial law more than once,” and added, “Why don’t we implement the Constitution before the army imposes martial law.” The Baloch are trying to fathom the real reason behind this ominous threat, which seems to be aimed at them — who are the victims of atrocities and a slow-track genocide — and not at the ‘establishment’ and its departments who are the perpetrators; obviously, this is tantamount to urging the state to impose an ‘emergency’ in Balochistan.
There is an anecdote in Sindh that most of the inhabitants of a village were going off for an extended stay at a neighbouring village for a wedding ceremony and the village idiot was the only one staying behind. As the villagers prepared to leave the village, the elders, hoping to advise the village idiot about his conduct during their absence told him, “Now, don’t you set the village on fire while we are away.” The village idiot gleefully clapped his hands and said, “Gosh! This possibility had simply escaped my mind, thank you for reminding me!” This is what this statement has served to do; it has reminded the ‘village idiot’ that he has forgotten the possibility of setting the village on fire, i.e. step up repression by suspending whatever sham fundamental rights exist in Balochistan.
The Chief Justice’s statement has puzzled even leading legal minds. Renowned jurist Justice (retd) Fakharuddin G Ibrahim expressed his surprise over the remarks, and questioning the judiciary’s powers in this regard said, “Only the executive has the authority to declare an emergency. What powers do you have? I don’t know in which direction things are moving.” Consternation among the Baloch arises from the ominous direction that these hearings about ‘missing persons’ have taken. The hearings are aimed ostensibly at the recovery of missing persons, but could be used to give the agencies authorisation to commit atrocities under an emergency. Instead of addressing their problems, the option of suspending rights is being used; but then what one can expect of a state that is interested in Balochistan simply for its resources.