Kashif Hafeez Siddiqui

Archive for July, 2010|Monthly archive page

بنگلہ دیش میں سیکولر گردی

In Clsh of Civilizations on July 31, 2010 at 3:17 pm


قرآن میں بتائی گئی تاریخ کا بغور مطالعہ اور تجزیہ کیجئے، آپ کو قدم قدم پر کشمکش خیر و شر کی گھاٹیاں اور وادیاں نظر آئیں گی۔ وقت کے اہلِ حق دیوانوں کی طرح اٹھے اور کلمة الحق عوام اور خواص دونوں کے سامنے رکھا۔ مشکلات اور صعوبتیں برداشت کیں، یہاں تک کہ جان سے گزر گئے۔ نبی کریم کے مطابق ان کے جسموں کا گوشت لوہے کی کنگھیوں سے اتارا گیا اور جسم کو آریوں سے چیر دیا گیا، کسی کو بستی سے نکال باہر کیا گیا تو کہیں آگ کے انگاروں پر پھینک دیا گیا۔ ان تمام واقعات کے مخالف فریقین کو دیکھیں تو یہ تمام لوگ انسان کے ہاتھوں بنائے گئے بت اور انسانی بادشاہوں کو بطور ”خدا“ کے تسلیم کروانے کی شیطانی خواہشات نے ان کے نفس کو موٹا، ان کو عقل و خرد سے محروم، شعور سے لاتعلق، فہم سے بے بہرہ اور معاملے کے ادراک کی طاقت سے کورا کردیا تھا، جس کی وجہ سے معاشرے فساد اور ظلم کا شکار ہوگئے۔ انبیا کا پیغام اس کے علاوہ کچھ اور نہیں تھا کہ انسانوں کو انسان کی غلامی سے نکال کر اللہ رب کائنات کی اطاعت میں دیدیا جائے۔ مگر یہ کم عقل انسان ہے جو اپنے آپ کو خدا کی رحمت سے اور برکت سے محروم رکھ کر شیطان کی قربت میں فرحت محسوس کرتا ہے، حالانکہ یہ سراسر خسارے کا ہی سودا ہے۔ انسان کی حیثیت دنیا میں اللہ کے خلیفہ اور اس کے نائب کی ہے، جس کے وجود کا مقصد اس کے علاوہ کچھ اور نہیں کہ وہ زمین پر صرف اور صرف اللہ کی حاکمیت قائم کرنے کی سعی و کاوش کرے، مگر کیا کریں کہ اس انسانی عقل پر ماتم کرنے کا جی چاہتا ہے، جو دین و ایمان کی ٹھنڈی چھاؤں کو چھوڑ کر ”سیکولرازم“ کے نام نہاد تصور کے تحت انسان کو پھر انسان کی غلامی میں دینے کو تیار کھڑا ہے۔

ہمارے سامنے ”پاکستان آبزرور“ میں نوشین سعید کا چھپنے والا مضمون

Separate Religion from Politics

یعنی مذہب اور سیاست کو جدا کیجئے، رکھا ہے۔

  حالانکہ اقبال نے صرف ایک مصرعہ میں دریا کو کوزے میں گویا بند کردیا تھا کہ


جدا ہو دیں سے سیاست تو رہ جاتی ہے چنگیزی

نوشین سعید لکھتی ہیں کہ ”بنگلہ دیش سپریم کورٹ مبارک کی مستحق ہے کہ اس نے مذہبی بنیادوں پر سیاست کرنے پر پابندی لگادی، جو ایک بڑا قدم ہے۔ یہ قدم بنگلہ دیش کو یقینا جدید، خوشحال، لادین، ترقی پسند اور جمہوری ملک بنا دے گا“۔ موصوفہ مزید گل افشانی کرتی ہیں کہ ”جب کبھی ریاست اور مذہب ملتے ہیں تو یہ ملاپ خرابی، انتشار، فساد، ہنگامہ آرائی اور تصادم پیدا کرتا ہے۔ آج کی کثیر الثقافتی تہذیب اور کثیر المذاہب معاشرے میں ”کوئی“ بھی مذہب یہ صلاحیت نہیں رکھتا کہ صورتحال کو قابو میں رکھے اور حکومت اور قانون کی حکمرانی قائم کرے۔ اگر حکومت مذہب کے نام پر قائم کی جائے تو معاشرہ تنزلی کا شکار ہو جاتا ہے۔“

قارئین! ان کے نزدیک اسلام میں یہ قوت ہی نہیں اور اس کی نظمی صلاحیت اس قدر کمزور ہے کہ وہ اس قابل ہی نہیں کہ اسے بطور ریاست کے نظام کے طور پر قائم کیا جاسکے۔ مگر آئیے دیکھتے ہیں کہ سیکولرازم جن نعروں کے ساتھ میدان میں اترتا ہے، یعنی برابری، سب کا اختیارات پر حق اور بنیادی انسانی حقوق کی ضمانت، اس پر خود کس قدر عمل پیرا ہوتا ہے اور اس کے بظاہر خوبصورت سجے سجائے غازہ بھرے چہرے کے پیچھے کس قدر مکروہ صورت ہے۔

لادین طبقے کو اسلام کے تصور سے اور اس کی برکتوں اور رحمتوں سے خوف آتا ہے۔ پاکستان میں بہرحال کئی بنیادی وجوہات کی بنا پر وہ اپنے خواب کو عملی جامہ نہیں پہنا سکے، تاہم ان کو بنگلہ دیش ایسی زمین کی صورت مل گیا، جہاں انہوں نے اپنا غیر انسانی، غیر اخلاقی، جبر و ظلم سے بھرپور نظام قائم کرنے کی سعی کی ہے۔ اس کی اس سعی میں ہندوستانی اور مغربی مالی تعاون سے چلنے والی لاتعداد NGOs اور سابقہ سوشلسٹ اور موجودہ لبرل سیکولر سیاسی جماعتیں ممد ومعاون ہیں۔ بنگلہ دیش میں کمشکشِ اسلام و جاہلیت اس کے وجود میں آتے ہی مزید تیز ہو چکی تھی۔ ہم تھوڑی دیر کیلئے اگر مشرقی پاکستان سے بنگلہ دیش کے سفر کی کہانی کو، جس کے پیچھے موجود لادین مغرب نواز طبقے کی مکروہ پالیسیوں کو کہ جن کی بدولت عالم اسلام کے سب سے بڑی اسلامی مملکت دولخت ہوئی، ایک طرف رکھ دیں کہ جس کے کردار مغربی و مشرقی پاکستان دونوں طرف موجود تھے تو معلوم ہوتا ہے کہ اس خطہ زمین میں اس کشمکش کے کئی ادوار اور اتار چڑھاؤ ہیں۔

نظریاتی طور پر بنگلہ دیش کا وجود لادین، ترقی پسندانہ، قوم پرست اصولوں کے تحت لایا گیا۔ 1972ء میں آنے والے دستور کے تحت مذہب کی بنیاد پر سیاست پر پابندی لگا دی گئی اور سیکولرازم کو بنیادی ضابطہ قرار دیا گیا اور ساتھ ہی تمام مذہبی جماعتوں پر پابندی لگا دی گئی۔لیکن اس تمام لادینت کی بنیادوں کے باوجود مسلم اکثریتی ملک کے تاسیسی سربراہ شیخ مجیب الرحمن مذہب سے پیچھا نہیں چھڑا سکے۔ بنگلہ دیش آبزرور کے مطابق 1972ء میں انہوں نے اعلانیہ کہا کہ ”ان کو مسلمان ہونے پر فخر ہے اور ان کی قوم دنیا کی دوسری بڑی مسلم قوم ہے“۔ ان کا بارہا اصرار تھا کہ ”ان کے نظریہ سیکولرازم کے معنی مذہب کا معدوم ہوجانا نہیں۔“ 4 نومبر 1972ء کو دستور کی منظوری کے بعد ایک خصوصی ”مناجات“ کی تقریب میں بھی شرکت کی۔ حکومتی پارٹی یعنی عوامی لیگ نے مدارس کی امداد کے بجٹ کو، جو 1971ء میں 2.5 ملین ٹکا تھا، 1973ء تک 7.2 ملین ٹکا تک پہنچا دیا تھا۔ حکومتی سیکولر پالیسی کے تحت سرکاری میڈیا میں اسلام کے علاوہ ہندومت، بدھ مت اور عیسائیت کو بھی اپنا نقطہٴ نظر بتانے کا بھر پور موقع دیا گیا، جو بجائے لادینیت کی سپورٹ کے مذہبیت کے فروغ کا باعث بنا۔

15 اگست 1975ء کو ایک فوجی انقلاب کے نتیجے میں شیخ مجیب الرحمن اور ان کے خاندان کے افراد کو بے دردی سے قتل کردیا گیا، جس کے بعد ایک خانہ جنگی کی کیفیت پیدا ہوگئی۔ بالآخر 84 روز کے کنفیوژن کے بعد جنرل ضیاء الرحمن ایک مرد آہن کے طور پر سامنے آئے۔ جنرل ضیاء الرحمن نے اسلامی ایجنڈا اپنے پیش رو کے برعکس اپنایا۔ اسلام سے تعلق اور ریاست کی شناخت، اس کے سرحدی اور ریاستی تحفظ ان کی ترجیحات تھیں۔ 1976ء کے سیاسی جماعتوں کے قانون میں ترمیم کے بعد مذہبی جماعتوں کو سیاسی عمل میں شرکت کی محدود اجازت دی گئی۔ 1978ء میں جنرل ضیاء الرحمن نے ایک سیاسی جماعت قائم کی، جس کی بنیادی پالیسیوں میں اسلام کو روزمرہ کی زندگی میں کردار اور سیاسی رہنمائی کیلئے مشعل راہ کا درجہ دیا گیا۔ ان کی کابینہ میں ایسے افراد کی موجودگی واضح تھی، جن کا اسلام سے تعلق تھا۔

اپریل 1977ء میں ضیاء الرحمن نے چند بنیادی ترامیم کیں جو نہایت دور رس تھیں۔ یہ ترامیم پانچویں ترمیم کہلائیں۔ ان میں سے چند نمایاں یہ تھیں: دستور سے لفظ ”بنگالی“ حذف کرکے ”بنگلہ دیشی“ لایا گیا۔ اس طرح ہندو بنگلہ سے تعلق ختم کرنے کا واضح اعلان کیا گیا اور بھارتی اثرات کو قبول کرنے سے انکار کیا گیا۔ ”آزادی کی تاریخی جدوجہد“ کی جگہ ”آزادی کی تاریخی جنگ“ لایا گیا۔ اسی طرح جدوجہد آزادی میں بنگلہ فوج کا کردار سامنے لایا گیا۔ دستور کے ابتدائیہ اور آرٹیکل 8 میں سیکولرازم کو چار میں سے ایک بنیادی اصول کے طور پر رکھا گیا تھا، جس کو ”اللہ تعالیٰ پر غیر متزلزل ایمان اور اعتماد“ سے تبدیل کردیا گیا اور ایک نئی شق (1A) داخل کی گئی، جس کی رو سے تمام اقدامات کی بنیاد اللہ پر ایمان ہوگی۔ آرٹیکل 12 میں موجود لفظ سیکولرازم کو نکال کر دستور کے اوپر بسم اللہ الرحمن الرحیم کا اضافہ کرکے دستور کو اسلامی رنگ دیا گیا۔ ”سوشلزم“ کا لفظ نکال کر ”معاشی اور معاشرتی انصاف“ لایا گیا۔

1980ء میں جنرل ضیاء الرحمن ایک فوجی بغاوت میں قتل کر دیئے گئے اور جنرل ارشاد نے جنرل ضیاء کی اسلامائزیشن کے عمل کو جاری رکھا۔ 1982ء میں ایک مذہبی اجتماع میں انہوں نے اعلان کیا کہ نیا معاشرتی نظام اسلام کی بنیاد پر قائم ہوگا اور اس کو قانون میں جائز مقام دیا جائے گا۔ 15 جنوری 1983ء کو انہوں نے اعلان کیا کہ وہ بنگلہ دیش کو ایک اسلامی ملک بنانے کی خواہش رکھتے ہیں۔ 1988ء میں جنرل ارشاد نے ایک دستوری ترمیم کے ذریعے اسلام کو بنگلہ دیش کا سرکاری مذہب قرار دیا۔ اسلامائزیشن کے اس عمل نے جس کو مذہبی جماعتوں نے نام نہاد قرار دیا، سیکولر قوتوں کو بہرحال ایک قدم پیچھے ہٹنے پر مجبور کردیا۔ شیخ حسینہ واجد نے جو شیخ مجیب الرحمن کی صاحبزادی ہیں، کچھ اسلامی روایات کو علی الاعلان اپنایا، مثلاً انہوں نے مستقلاً سر ڈھاپنا، اپنی تقاریر میں بسم اللہ اور خدا حافظ جیسے الفاظ کا استعمال کرنا شروع کیا۔ حج اور عمرے کا اہتمام کیا۔ BNP کی رہنما بیگم خالدہ ضیاء نے الزام لگایا کہ اگر عوامی لیگ اور شیخ حسینہ واجد کو اقتدار ملا تو دستور سے بسم اللہ کے الفاظ حذف کرلئے جائیں گے۔ اس کی عوامی لیگ نے بھرپور تردید کی۔ بعد کے مختلف انتخابات اور سیاسی تحریکوں میں BNP، عوامی لیگ اور جماعت اسلامی میں اشتراک عمل رہا اور جماعت اسلامی ملک کی تیسری بڑی قوت کے طور پر سامنے آئی۔ 2004-05ء کے انتخابات کے بعد BNP اور جماعت اسلامی کی مشترکہ حکومت قائم ہوئی، مگر 6 جنوری 2009ء کے انتخابات میں عوامی لیگ نے نہایت بھاری اکثریت کے ساتھ کامیابی حاصل کی اور انتقامی سیاست کے ایک نئے دور کا آغاز ہوا۔ سب سے پہلے تو شیخ مجیب کے قتل میں ملوث 5 افراد کو بہ عجلت مقدمہ چلا کر پھانسی کی سزا دی اور اس پر جلد از جلد عملدرآمد بھی کروا لیا گیا۔ اس وقت ان تمام کی عمریں بالترتیب 50 سے 60 سال کے درمیان تھی۔ پھر ایک سال بعد یعنی 6 جنوری 2010ء کی کینگرو کورٹس کے ذریعے اگست 1975ء اور اپریل 1999ء کی ترامیم کا خاتمہ کردیا گیا، جس کی رو سے دوبارہ مذہبی جماعتوں کو سیاست میں حصہ لینے سے روک دیا گیا ہے۔ عوامی لیگ جو کہ 14 جماعتی اتحاد ہے، اس ترمیم کی حامی ہے۔ وزیر قانون احمد شفیق نے واضح کیا کہ بسم اللہ بدستور ابتدائیہ کا حصہ رہے گا اور دستور سے اسلام بطور سرکاری مذہب خارج بھی نہیں کیا جائے گا، البتہ دستور کی بنیادی شقوں میں شامل نہیں ہوگا۔ شفیق احمد صاحب کا فرمانا تھا کہ جماعت اسلامی کو اب اپنے نام اور منشور سے لفظ اسلامی کو نکالنا ہوگا۔ ان ترامیم کے خاتمے کے بعد سے عوامی لیگ نے جماعت اسلامی کیخلاف ایک مہم شروع کر دی ہے اور میڈیا کے تمام ذرائع پر جماعت کے موٴقف کو پیش کرنے پر پابندی بھی لگا دی ہے۔29 جون کو امیر جماعت اسلامی بنگلہ دیش جناب مطیع الرحمن نظامی کو، جن کی عمر اس وقت 70 سال ہے، گرفتار کرلیا گیا ہے۔ ساتھ ہی جماعت کے سیکریٹری جنرل مولانا دلاور حسین اور ایک رہنما مولانا مجاہد بھی پابند سلاسل کر دیئے گئے۔ 30 جون کو ان کو جب کمرہٴ عدالت میں پیش کیا گیا تو ان کی ضمانت ہوگئی، مگر حکومتی 14 جماعتی اتحاد نے بعجلت 5 مزید مقدمات جن میں 1970ء میں جنگی جرائم کے مقدمات بھی ہیں، قائم کرکے انہیں دوبارہ گرفتار کرلیا اور انہیں 16 روزہ ریمانڈ پر دیدیا، جہاں ان سے بہیمانہ سلوک جاری ہے۔ ملک بھر میں اس وقت 800 سے زائد جماعت کے کارکنان اور ہمدرد گرفتار ہیں۔ صرف ڈھاکہ شہر سے 300 اور چٹاکانگ سے 278 افراد کو جیل کی سلاخوں کے پیچھے دھیکل دیا گیا۔ جماعت اسلامی کی ہمدرد طلبا تنظیم اسلامی چھاترو شبر پر ملک گیر کریک ڈاؤن جاری ہے۔ پوسٹرز اور پمفلٹ چھاپنے پر بھی گرفتاریاں کی جا رہی ہیں۔ جیلوں میں ان پر انسانیت سوز سلوک کیا جارہا ہے۔ بنیادی انسانی حقوق کی بھرپور خلاف ورزی کی جارہی ہے۔ وکلا تک کو ملنے نہیں دیا جا رہا ہے۔

جس طرح پاکستان کی سیکولر، لبرل، لادین لابی اسلام سے محبت کرنے والوں کو لال مسجد کی طالبات کی طرح پکڑو، جکڑو، روکو کے نعرے لگاتی ہے، اسی طرح بنگلہ دیش کی لبرل لابی کی اس وقت دیرینہ خواہش ہے کہ کسی نہ کسی طرح جماعت اسلامی کی قیادت کو جنگی مجرم قرار دیکر تختہ دار تک پہنچا دیا جائے۔ وہ یہاں تک پہنچ گئے ہیں کہ وہ منظر کھینچتے ہیں کہ جماعت کی قیادت کو پھانسی دینے کے بعد جماعت کی ایسی قیادت آگے آئے گی جو 1971ء کے بعد کی ہے اور یہ قیادت دراصل جماعت کیلئے امید کی نئی کرن ہوگی۔ ان کا مطالبہ ہے کہ جماعت کے زیر اہتمام چلنے والے درجنوں مالی اور غیر مالیاتی ادارے، اسکول، اخبارات، این جی اوز، ٹی وی چینلز پر پابندی لگا دی جائے اور اس پورے کام کے منصوبہ ساز میر قاسم علی کو گرفتار کرلیا جائے۔

پاکستان کی سیکولر لابی افغانستان کے طالبان کو انتہا پسند قرار دیتی ہے۔ ان پر الزام لگاتی ہے کہ وہ بنیادی انسانی حقوق کی خلاف ورزی کر رہے تھے۔ آزادیٴ اظہار اور آزادیٴ رائے کا حق نہیں حاصل تھا۔ جیلیں مخالفین سے بھر دی گئی تھیں۔ مگر دیکھئے اس وقت بنگلہ دیش میں کیا ہو رہا ہے۔ سیکولر حکومت کے تحت جماعت اسلامی کو ہدف بنایا جارہا ہے۔ جماعت کے 800 سے زائد افراد گرفتار کئے جاچکے ہیں۔ قائدین کی نقل و حرکت پر پابندی ہے۔ وہ بیرون ملک سفر نہیں کرسکتے۔ خفیہ ایجنسیاں ان کے ٹیلی فون ریکارڈ کررہی ہیں۔ ان کے مقدمات لڑنے والے وکلا کے چیمبرز اور گھروں پر چھاپے مارے جارہے ہیں۔ فروری 2010ء سے کسی بھی جگہ جلسہ کرنے کی اجازت نہیں، اگر کہیں کرنے کی کوشش بھی کرتے ہیں تو اسی دن اور اسی مقام پر عوامی لیگ اور اس کی طلبا ونگ چھترا لیگ جلسہ کرنے کا اعلان کر دیتی ہے۔ پولیس نقص امن کے تحت جماعت کے ذمہ داران کو گرفتار کرنا شروع کردیتی ہے۔ میڈیا ٹرائیل زوروں پر ہے۔ لگتا ہے عوامی لیگ جماعت Mania کا شکار ہو چکی ہے۔ تحریک سے وابستہ افراد کو گھروں اور تعلیمی اداروں سے گرفتار کرکے نامعلوم مقام پر منتقل کیا جارہا ہے۔ دفاتر کو نذر آتش کیا جارہا ہے۔ غرض زندگی تنگ کردی گئی ہے… کیا یہ دہشت گردی نہیں؟ کیا یہاں انسانی حقوق کی خلاف ورزی نہیں کی جارہی؟ آزادیٴ رائے اور آزادیٴ اظہار کا حق ہی چھین لیا گیا ہے۔ کیا یہ سیکولر گردی نہیں؟ سیکولر ازم جو شرافت کا پر فریب لبادہ اوڑھے بیٹھا ہے، کس قدر خوفناک، مکروہ اور جابرانہ چہرہ رکھتا ہے، بنگلہ دیش کی صورتحال میں وہ عیاں ہو چکا ہے۔

ایک دلچسپ بات یہ ہے کہ جولائی 1972ء میں شیخ مجیب کی زندگی ہی میں ایک قانون وضع ہوا، جس کی رو سے جو بنگلہ دیش کی جدوجہد آزادی میں شریک نہیں ہوا یا سیاسی اعتبار سے اس کی مخالفت کی یا پاکستانی فوجیوں کی مدد کی یا کسی اور جرم کا ارتکاب کیا، اس قانون کے تحت مجرم ہے۔ چنانچہ 24 جنوری 1972ء کو بنے اس قانون کے تحت ایک لاکھ سے زائد افراد کو گرفتار کیا گیا۔ ان میں سے 37431 افراد کو عدم ثبوت کی بنا پر بری کر دیا گیا۔ صرف 2848 افراد کیخلاف مقدمہ قائم ہوا اور ان میں سے بھی صرف 952 افراد کو سزا ہو سکی، باقی سب بے قصور نکلے۔ 20 نومبر 1973ء کو شیخ مجیب نے جنگ آزادی سے متعلق ان تمام قصور واروں کو عام معافی دے کر رہا کر دیا۔ 31 دسمبر 1975ء کو یہ قانون جنرل ضیاء نے غیر ضروری قرار دیکر ختم کردیا۔ اب اس ”معافی“ کے بعد مقدمات کیوں؟ یہ ایک اہم سوال ہے۔

بنگلہ دیش میں ایک طرف تو دینی قوتوں اور ان کی دعوتی و تبلیغی سرگرمیوں پر قدغنیں لگا دی گئی ہیں، جبکہ دوسری جانب عیسائی مشنریوں کو اپنا تبلیغی مشن جاری رکھنے کی مکمل آزادی ہے۔ بنگلہ دیش کے مشہور سرحدی اور پہاڑی علاقے چٹاگانگ کی 45 ایکڑ اراضی کو سرسبز و شاداب بنانے والے 62 لاکھ نفوس کو عوامی لیگ کی حکومت علاقہ چھوڑنے پر مجبور کر رہی ہے اور مقامی اور بین الاقوامی مشنریوں کو یہ زمین الاٹ کرنے کا منصوبہ تیار کر لیا گیا ہے اور مقامی آبادی کا پٹہ منسوخ کر دیا ہے۔ اس عمل میں اقوام متحدہ بھی شامل ہے۔ اگست 2007ء میں حکومت نے اس علاقے سے فوج بھی نکال لی ہے۔ کہتے ہیں کہ یہ علاقہ دوسرا مشرقی تیمور بنے گا۔

اسی اثنا میں حکومت جماعت اسلامی کی مخالفت میں ایک قدم اور آگے بڑھی اور اسلامک فاؤنڈیشن، جو لائبریریز کی دیکھ بھال کا حکومتی ادارہ ہے، کو حکم دیا کہ مولانا مودودی کی تمام کتب ملک کی 24000 لائبریریز سے نکال لی جائیں۔ بی بی سی کے مطابق اسلامک فاؤنڈیشن کے موجودہ سربراہ شمیم محمد افضل کے بقول مولانا مودودی کی کتب جنگی جنون اور انارکی کو فروغ دے رہی ہیں۔ یہ جملہ سیکولر لابی کا رٹا رٹایا موٴقف ہے، جو وہ بار ہا دہرا چکی ہے۔

70 سالہ امیر جماعت اسلامی مولانا مطیع الرحمن نظامی پانچ بار مسلسل ایم این اے رہے، 25 کتب کے مصنف ہیں اور سابقہ وزیر بھی رہے ہیں۔ اگست 2009ء کو عرب نیوز کو انٹرویو دیتے ہوئے واضح طور پر کہہ چکے ہیں کہ

”اگر قومی سوچ والی جمہوریت اور امن پر یقین رکھنے والی مذہبی جماعتوں کا راستہ روکا گیا تو نتیجتاً ملک میں عسکریت پسندی جنم لے گی۔

بنگلہ دیش اس وقت ایک سیاسی بھونچال سے گزر رہا ہے۔ سیکولر لابی جو ہمیشہ تشدد پسند رہی ہے، سمجھتی ہے کہ اگر جماعت اسلامی بنگلہ دیش پر پابندی لگا کر یا اس کے رہنماؤں اور کارکنان کو پابند سلاسل کر کے یا اس کے رہنماؤں کو تختہ دار پر چڑھا کر تحریک اسلامی کو روک لیں گے یا اپنے مذموم مقاصد میں کامیاب ہو جائیں گے تو یہ ان کی بھول ہے۔ حکومت کی اپنی کارکردگی یہ ہے کہ تازہ ترین عوامی جائزے کے مطابق 52 فیصد لوگ مہنگائی سے پریشان ہیں اور 56 فیصد سمجھتے ہیں کہ اس کے کنٹرول کیلئے کوئی عملی اقدامات نہیں اٹھائے گئے۔ 28 فیصد افراد عدلیہ کی آزادی کے حوالے سے شبہ رکھتے ہیں، جبکہ 36 فیصد کی کوئی رائے نہیں۔ ایک سال قبل حکومتی کارکردگی سے 62 فیصد لوگ مطمئن تھے۔ آج 53 فیصد افراد مطمئن ہیں۔ پہلے 71 فیصد افراد کا کہنا تھا کہ حکومت صحیح سمت جا رہی ہے۔ آج 10 فیصد کم ہو کر 62 فیصد کی یہ رائے ہے۔ اس طرح حکومتی مقبولیت کا پہاڑ آہستہ آہستہ گھل رہا ہے۔

افغان طالبان کی اسلام پسندی کو انتہا پرستی سے تعبیر کیا جاتا ہے، تو ان سیکولر عناصر کی انتہا پسندی کو کیا کہا جائے گا؟ شرافت و اخلاق کو رخصت کرنے والوں کو کیا کہا جائے گا؟ اگر ایک آدمی سمجھتا ہے کہ اس کی زندگی کا مقصد اسلامی نظام زندگی کا قیام اور حاکمیت الٰہیہ کا قیام ہے تو پھر اعتراض کیا ہے۔ آپ اپنا کام کریں، اس کو اپنا کام کرنے دیں۔ جمہوری کلچر میں تو دونوں کو ہی پنپنا ہوگا۔ بنگلہ دیش جماعت کا جرم اس کے علاوہ کچھ اور نہیں کہ اس نے اسلامی نظام حیات کو اپنا اوڑھنا بچھونا بنایا ہے اور 1971ء میں پاکستان کی حفاظت کو مسجد کی حفاظت سے تعبیر کیا تھا۔ مطیع الرحمن نظامی سے اس حوالے سے بھی ایک جگہ سوال کیا گیا تو ان کا کہنا تھا

یہ بات طے ہے کہ 16 دسمبر 1971ء کے بعد پاکستان علیحدہ ملک ہے اور بنگلہ دیش علیحدہ۔ جب یہ پاکستان تھا تو ہم اس کے وفادار تھے، اب ہماری ساری وفاداریاں بنگلہ دیش کے ساتھ ہیں۔

دراصل بنگلہ دیش میں موجود ہندو لابی، سوشلسٹ لابی، لبرل اور سیکولر لابی کو جماعت اسلامی سے اپنے وجود کا خطرہ ہے۔ ظلم کی سیاہ رات کتنی ہی تاریک کیوں نہ ہو، صبح نے تو آنا ہی ہوتا ہے۔ اگر جماعت کی قیادت کے مقدر میں شہادت ہے تو یہ اس کیلئے بڑی کامیابی ہے۔ اس کی پیشگی مبارکباد۔ تاہم حقیقت یہی ہے کہ تیتو میر شہید کی یہ سرزمین جس پر انگریز سامراج نہ ٹک سکا، تو سیکولرازم کے حامی کیسے ٹک سکتے ہیں، ہم یہی ہیں گے کہ:

اک ذرا صبر کہ جبر کے دن تھوڑے ہیں


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Islamabad Air crash -Govt. Performance & Role of Media

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جاں بکھر بھکر گئی

دل پگھل پگھل گیا، جاں بکھر بکھر گئی

اک خدنگ سی خبر روح میں اتر گئی

خون جیسے جم گیا، قلب جیسے تھم گیا

زندگی کی آرزو، ذہن میں ٹھٹھر گئی

شمع بزم گل ہوئی، ظلمتوں کا رقص ہے

اک شہاب کی طرح روشنی گزر گئی

رند گم حواس ہیں، خم سبو اداس ہیں

شیشہ ہائے شوق میں موت زہر بھر گئی

چہرہ ہائے خند خند، گفتگو میں قند قند

وہ عجیب انجمن، دوستو کدھر گئی


شاخ ہر مژہ پہ آج سرخ سرخ پھول ہیں

موج رحلت حبیب، گل کتر کتر گئی

ہم کہاں ہیں ساتھیو کچھ بتاؤ کیا ہوا؟

کیا سروں سے موج خوں، یک بیک گزر گئی

تار ساز صبر سے اشک خون ٹپک پڑے

نالہ سکوت کی، گونج عرش پر گئی

کٹ گیا جگر جگر، خوں چکاں نظر نظر

موجہ نسیم آج کار تیغ کر گئی

وہ چھپی جراحتیں، وہ گھٹی قیامتیں

زرد چہرے دیکھ کر میری روح ڈر گئی

اے نقیب راستی جب سے توجدا ہوا

دعوت نظام حق اور بھی نکھر گئی

تیرے ساتھ جو چلے غم میں بی ہیں مطمئن

دشمنوں کی دشمنی داؤں سارے ہر گئی

تیرے ہی جلو میں تھی رو ترے زمانے کی

تو جدھر جدھر مڑا، وہ ادھر ادھر گئی

ان گنت قلوب کی دھڑکنوں میں زندہ تو

تیری زد میں آتے ہی موت جیسے مر گئی

شرق ہو کہ غرب ہو موت تیرے جسم کی

ہر جواں کی روح میں بجلیاں سی بھی گئی

اس گھڑی نہ پوچھیے جان ناتواں کا حال

لطف شاعری گیا لذت ہنر گئی

Sha’ban: Merits, Do’s, and Dont’s

In Islam - A Study on July 26, 2010 at 7:08 pm

By Mufti Taqi Usmani

Sha’ban is one of the meritorious months for which we find some particular instructions in the Sunnah of Prophet Muhammad, Sall-Allahu alayhi wa sallam. It is reported in the authentic ahadith that Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to fast most of the month in Sha’ban. These fasts were not obligatory on him but Sha’ban is the month immediately preceding the month of Ramadan. Therefore, some preparatory measures are suggested by Prophet Muhammad, Sall-Allahu alayhi wa sallam. Some of these are given below:

1. The blessed companion Anas, Radi-Allahu anhu, reports that Prophet Muhammad, Sall-Allahu alayhi wa sallam, was asked, “Which fast is the most meritorious after the fasts of Ramadan?” He replied, “Fasts of Shaban in honor of Ramadan.”

2. The blessed companion Usama ibn Zaid, Radi-Allahu anhu, reports that he asked Prophet Muhammad, Sall-Allahu alayhi wa sallam: “Messenger of Allah, I have seen you fasting in the month of Sha’ban so frequently that I have never seen you fasting in any other month.” Prophet Muhammad, Sall-Allahu alayhi wa sallam, replied: “That (Sha’ban) is a month between Rajab and Ramadan which is neglected by many people. And it is a month in which an account of the deeds (of human beings) is presented before the Lord of the universe, so, I wish that my deeds be presented at a time when I am in a state of fasting.”

3. Ummul Mu’mineen ‘Aishah, Radi-Allahu anha, says, “Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to fast the whole of Sha’ban. I said to him, ‘Messenger of Allah, is Sha’ban your most favorite month for fasting?’ He said, ‘In this month Allah prescribes the list of the persons dying this year. Therefore, I like that my death comes when I am in a state of fasting.”

4. In another Tradition she says, “Prophet Muhammad, Sall-Allahu alayhi wa sallam, would sometimes begin to fast continuously until we thought he would not stop fasting, and sometimes he used to stop fasting until we thought he would never fast. I never saw the Messenger of Allah, Sall-Allahu alayhi wa sallam, fasting a complete month, except the month of Ramadan, and I have never seen him fasting in a month more frequently than he did in Sha’ban.”

5. In another report she says, “I never saw the Messenger of Allah, Sall-Allahu alayhi wa sallam, fasting in a month so profusely as he did in the month of Sha’ban. He used to fast in that month leaving only a few days, rather, he used to fast almost the whole of the month.”

6. Ummul-Mu’mineen Umm Salamah, Radi-Allahu anha, says: “I have never seen the Messenger of Allah fasting for two months continuously except in the months of Sha’ban and Ramadan.”

These reports indicate that fasting in the month of Sha’ban, though not obligatory, is so meritorious that Prophet Muhammad, Sall-Allahu alayhi wa sallam, did not like to miss it.

But it should be kept in mind that the fasts of Sha’ban are for those persons only who are capable of keeping them without causing deficiency in the obligatory fasts of Ramadan. Therefore, if one fears that after fasting in Sha’ban, he will lose strength or freshness for the fasts of Ramadan and will not be able to fast in it with freshness, he should not fast in Sha’ban, because the fasts of Ramadan, being obligatory, are more important than the optional fasts of Sha’ban. That is why Prophet Muhammad, Sall-Allahu alayhi wa sallam, himself has forbidden the Muslims from fasting one or two days immediately before the commencement of Ramadan. The blessed Companion Abu Hurairah, Radi-Allahu anhu, reports Prophet Muhammad, Sall-Allahu alayhi wa sallam, to have said, “Do not fast after the first half of the month of Sha’ban is gone.”

According to another report Prophet Muhammad, Sall-Allahu alayhi wa sallam has said: “Do not precede the month of Ramadan with one or two fasts.”

The essence of the above-quoted ahadith is that Prophet Muhammad, Sall-Allahu alayhi wa sallam, himself used to fast most of the month of Sha’ban, because he had no fear of developing weakness or weariness before the commencement of Ramadan. As for others, he ordered them not to fast after the 15th of Sha’ban for the fear that they would lose their strength and freshness before Ramadan starts, and would not be able to welcome the month of Ramadan with enthusiasm.

The Night of Bara’ah

Another significant feature of the month of Sha’ban is that it consists of a night which is termed in Shariah as “Laylatul-bara’ah” (The night of freedom from Fire). This is the night occurring between 14th and 15th day of Sha’ban. There are certain traditions of Prophet Muhammad, Sall-Allahu alayhi wa sallam, to prove that it is a meritorious night in which the people of the earth are attended by special Divine mercy. Some of these traditions are quoted as follows:

1. Ummul-Mu’mineen ‘Aishah, Radi-Allahu anha, is reported to have said, “Once Prophet Muhammad, Sall-Allahu alayhi wa sallam, performed the Salah of the night (Tahajjud) and made a very long Sajdah until I feared that he had passed away. When I saw this, I rose (from my bed) and moved his thumb (to ascertain whether he is alive). The thumb moved, and I returned (to my place). Then I heard him saying in Sajdah: ‘I seek refuge of Your forgiveness from Your punishment, and I seek refuge of Your pleasure from Your annoyance, and I seek Your refuge from Yourself. I cannot praise You as fully as You deserve. You are exactly as You have defined Yourself.’ Thereafter, when he raised his head from Sajdah and finished his salah, he said to me: ‘Aishah, did you think that the Prophet has betrayed you?’ I said, ‘No, O Prophet of Allah, but I was afraid that your soul has been taken away because your Sajdah was very long.’ He asked me, ‘Do you know which night is this?’ I said, ‘Allah and His Messenger know best.’ He said, ‘This is the night of the half of Sha’ban. Allah Almighty looks upon His slaves in this night and forgives those who seek forgiveness and bestows His mercy upon those who pray for mercy but keeps those who have malice (against a Muslim) as they were before, (and does not forgive them unless they relieve themselves from malice).'”

2. In another Tradition Sayyidah’ Aishah, Radi-Allahu anha, has reported that Prophet Muhammad, Sall-Allahu alayhi wa sallam, has said, “Allah Almighty descends (in a manner He best knows it) in the night occurring in the middle of Sha’ban and forgives a large number of people more than the number of the fibers on the sheep of the tribe, Kalb.”

Kalb was a big tribe the members of which had a very large number of sheep. Therefore, the last sentence of the hadith indicates the big number of the people who are forgiven in this night by Allah Almighty.

3. In yet another Tradition, she has reported Prophet Muhammad, Sall-Allahu alayhi wa sallam, to have said, “This is the middle Night of Sha’ban. Allah frees in it a large number of the people from Fire, more than the number of the hair growing on the sheep of the tribe, Kalb. But He does not even look at a person who associates partners with Allah, or at a person who nourishes malice in his heart (against someone), or at a person who cuts off the ties of kinship, or at a man who leaves his clothes extending beyond his ankles (as a sign of pride), or at a person who disobeys his parents, or at a person who has a habit of drinking wine.”

4. Sayyidna Mu’adh ibn Jabal, Radi-Allahu anhu, reports that Prophet Muhammad, Sall-Allahu alayhi wa sallam, has said: “Allah Almighty looks upon all those created by Him in the middle Night of Sha’ban and forgives all those created by Him, except the one who associates partners with Him or the one who has malice in his heart (against a Muslim)”.

Although the chain of narrators of some of these traditions suffers with some minor technical defects, yet when all these traditions are combined together, it becomes clear that this night has some well founded merits, and observing this night as a sacred night is not a baseless concoction as envisaged by some modern scholars who, on the basis of these minor defects, have totally rejected to give any special importance to this night. In fact, some of these traditions have been held by some scholars of hadith as authentic and the defects in the chain of some others have been treated by them as minor technical defects which, according to the science of hadith, are curable by the variety of their ways of narration. That is why the elders of the ummah have constantly been observing this night as a night of special merits and have been spending it in worship and prayers.

What Should be Done in this Night?

In order to observe the Night of Bara’ah, one should remain awakened in this night as much as he can. If someone has better opportunities, he should spend the whole night in worship and prayer. However, if one cannot do so for one reason or another, he can select a considerable portion of the night, preferably of the second half of it for this purpose, and should perform the following acts of worship:

(a) Salah. Salah is the most preferable act to be performed in this night. There is no particular number of Rak’at but preferably it should not be less than eight. It is also advisable that each part of the Salah like qiyam, rukoo’ and sajdah should be longer than normal. The longest surahs of the Holy Qur’an one remembers by heart should be recited in the Salah of this night. If someone does not remember the long surahs, he can also recite several short surahs in one rak’ah.

(b) Tilawa. The recitation of the Holy Qur’an is another form of worship, very beneficent in this night. After performing Salah, or at any other time, one should recite as much of the Holy Qur’an as he can.

(c) Dhikr. One should also perform dhikr (recitation of the name of Allah) in this night. Particularly the following dhikr is very useful:

One should recite Salah (durood) on Prophet Muhammad, Sall-Allahu alayhi wa sallam, as many times as he can. The dhikr can also be recited while walking, lying on bed and during other hours of work or leisure.

(d) Dua. The best benefit one can draw from the blessings of this night is prayers and supplications. It is hoped that all the prayers in this night will be accepted by our Lord, insha-Allah. Prayer itself is an ‘Ibadah, and Allah Almighty gives reward on each prayer along with the fulfillment of the supplicator’s need. Even if the purpose prayed for is not achieved, one cannot be deprived of the reward of the prayer which is sometimes more precious than the mundane benefits one strives for. The prayers and supplications also strengthen one’s relation with Allah Almighty, which is the main purpose of all kinds and forms of worship.

One can pray for whatever purpose he wishes. But the best supplications are the ones made by Prophet Muhammad, Sall-Allahu alayhi wa sallam. These are so comprehensive and all-encompassing prayers that all the human needs, of this world and the Hereafter, are fully covered in the eloquent expressions used in them. Actually, most of the prophetic prayers are so profound that human imagination can hardly match their greatness.

Several books in various languages are available which provide these prophetic prayers, and one should pray to Allah Almighty in accordance with them, whether by reciting their original Arabic text or by rendering their sense in one’s own language.

(e) There are some people who cannot perform any additional Salah or recitations for any reason, like illness or weakness or being engaged in some other necessary activities. Such people also should not deprive themselves completely of the blessings of this night. They should observe the following acts:

(i) To perform the Salah of Maghrib, ‘Isha’ and Fajr with Jama’ah in the mosque, or in their homes in case of their being sick.

(ii) They should keep reciting the dhikr, particularly the one mentioned in para (c) above, in whatever condition they are until they sleep.

(iii) They should pray to Allah for their forgiveness and for their other objectives. One can do so even when he is in his bed.

(f) The women during their periods cannot perform salah, nor can they recite the Qur’an, but they can recite any dhikr, tasbeeh, durood sharif and can pray to Allah for whatever purpose they like in whatever language they wish. They can also recite the Arabic prayers mentioned in the Qur’an or in the hadith with the intention of supplication (and not with the intention of recitation).

(g) According to a hadith, which is relatively less authentic, Prophet Muhammad, Sall-Allahu alayhi wa sallam, went in this night to the graveyard of Baqi’ where he prayed for the Muslims buried there. On this basis, some of the fuqaha hold it as mustahabb (advisable) in this night to go to the graveyard of the Muslims and recite Fatihah or any other part of the Qur’an, and pray for the dead. But this act is neither obligatory nor should it be performed as regularly as an obligatory act.

What Should Not be Done in This Night

1. As mentioned earlier, the Night of Bara’ah is a night in which special blessings are directed towards the Muslims. Therefore, this night should be spent in total submission to Allah Almighty, and one should refrain from all those activities, which may displease Allah. Although it is always incumbent upon every Muslim to abstain from sins, yet this abstinence becomes all the more necessary in such nights, because committing sins in this night will amount to responding to divine blessings with disobedience and felony. Such an arrogant attitude can invite nothing but the wrath of Allah. Therefore, one should strictly abstain from all the sins, particularly from those mentioned in the Hadith No. 3 quoted earlier in this article, because these sins make one devoid of the blessings of this night.

2. In this night some people indulge in some activities which they regard as necessary for the celebration of the Night of Bara’ah, like cooking some special type of meal, or illuminating houses or mosques, or improvised structures. All such activities are not only baseless and innovated in the later days by ignorant people, but in some cases they are pure imitation of some rituals performed by non-Muslim communities. Such imitation in itself is a sin; performing it in a blessed night like the Night of Bara’ah makes it worse. Muslims should strictly abstain from all such activities.

3. Some people spend this night in holding religious meetings and delivering long speeches. Such activities are also not advisable, because these acts can easily be performed in other nights. This night requires one to devote himself for the pure acts of worship only.

4. The acts of worship like Salah, recitation of the Qur’an and dhikr should be performed in this night individually, not collectively. The Nafl Salah should not be performed in Jama’ah, nor should the Muslims arrange gatherings in the mosques in order to celebrate the night in a collective manner.

On the contrary, this night is meant for worshipping Allah in solitude. It is the time to enjoy the direct contact with the Lord of the Universe, and to devote one’s attention to Him and Him alone. These are the precious hours of the night in which nobody should intervene between one and his Lord, and one should turn to Allah with total concentration, not disturbed or intermitted by any one else.

That is why Prophet Muhammad, Sall-Allahu alayhi wa sallam, observed the acts of worship in this night in total seclusion, not accompanied by anyone, not even by his favorite life companion Sayyidah ‘Aishah, Radi-Allahu anha, and that is why all forms of the optional worship (Nafl Ibadah), are advised by him to be done in individual, not in collective manner.

Fast of the 15th Sha’ban

On the day immediately following the Night of Bara’ah, i.e. the 15th of Sha’ban, it is mustahabb (advisable) to keep fast. Prophet Muhammad, Sall-Allahu alayhi wa sallam, is reported to have recommended this fast emphatically. Although the scholars of hadith have some doubts in the authenticity of this report, yet it is mentioned earlier that the fasts of the first half of Sha’ban have special merits and Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to fast most of the days in Sha’ban. Moreover, a large number of the elders (salaf) of the Ummah have been observing the fast of the 15th of Sha’ban. This constant practice indicates that they have accepted the relevant hadith as authentic.

Therefore, it is advisable to fast the 15th of Sha’ban as an optional (nafl) fast. One can also keep a fast of qada on this day and it is hoped that he can also benefit from the merits of this fast.

Source : http://albalagh.net/general/shaban.shtml

Exposing Mubashir Luqman

In Urdu Columns on July 23, 2010 at 5:14 am

تلاش گمشدہ

In Advertisement on July 19, 2010 at 1:21 pm

A photocopy pamphlet I received at home

A Column dedicated to Marytrs of Lal Masjid 2007

In pakistan on July 19, 2010 at 5:07 am

The bloody game of Secular fascists in Bangladesh

In Clsh of Civilizations on July 17, 2010 at 10:06 am

Bangladesh Pro Indian Secular Govt. bans books written by Maulana Maududi (RA)

The Bangladeshi government has ordered mosques and libraries across the country to remove all books written by Great Islamic

Maulana Maududi (RA)

scholar Maulana Abul A’ala Ma’ududi (RA).

The chief of the government-funded Islamic Foundation told the BBC that according to his perspective the books by Syed Abul Ala Maududi encouraged “militancy and terrorism”.

Maualana  Maududi (ra) – who died in 1979 – is the founder of the Jamaat-e-Islami party.

His works are essential reading for supporters of the Jamaat-e-Islami party in the region.

Born in India, the Pakistani scholar is considered the most prominent theorist of revolutionary Islam in modern South Asian history.

But Bangladeshi officials say Mr Maududi’s writings promote radicalism and his ideological goal was to capture power in the name of Islam.

“His writings are against the peaceful ideology of Islam. So, it is not correct to keep books of Mr Maududi in mosques,” Islamic Foundation Director-General Shamim Mohammad Afjal told the BBC.

The government has now ordered nearly 24,000 libraries attached to mosques to remove his books immediately. Some have already started to do so.

A senior official from Jamaat-e-Islami, ATM Azharul Islam, described the move as an attack on Islam.

“Mr Maududi’s books are being published in many countries and there have been no complaints against his writings so far,” he said.

The decision by the Awami League-led government is widely seen as part of its efforts to curb the activities of Jamaat-e-Islami, accused by many Bangladeshis of collaborating with the Pakistani army during the 1971 war of independence.

Five senior leaders of the party were arrested recently on charges of committing mass murder during the war. The party denies the accusations.

Jamaat-e-Islami Bangladesh Statement on the situation :

On 29th June 2010, the Ameer of Bangladesh Jamaat-e-Islami and former cabinet Minister Maulana Motiur Rahman Nizami and Deputy Ameer, the internationally reputed Islamic thinker Maulana Delawar Hossain Sayedee and Secretary General of Jamaat-e-Islami, Ali Ahsan Mohammad Mojaheed were arrested showing false cases. The people of Bangladesh are completely astonished at the arrest of these three top ranking leaders of the largest Islamic party on the ground of so called hurting religious sentiment. The arrest of such leaders on the plea of hurting religious sentiment, who are engaged throughout their life in establishing the religious order, has not only become the laughing stock for the people, but also demonstrates without doubt the conspiracy of the government. It may be mentioned that after the arrest of these leaders on 30th June, they were produced before the court, which granted them bail. But the present alliance government hurriedly filed five more cases and sent them to jail. It is crystal clear that the planned arrest of these leaders of Jamaat-e-Islami is to harass as a part of conspiracy of the government. The remand order by the court for long 16 days on the plea of obstructing the functions of the police has proved that the government by showing thumb to the Constitution and rule of law has taken the path of torturing the political rivals.

It is to be mentioned that one speech by the City Ameer of Jamaat-e-Islami in a religious meeting (Seerat Mahfil) has been concocted by some of the government supported news papers. On the basis that speech, cases about hurting religious sentiment were filed on behalf of the ruling party in five different places of the country. However, none of Maulana Nizami and Mr. Mojaheed was present in the said Seerat Mahfil. Maulana Rafiqul Islam Khan, City Ameer of Jamaat protested the concocted circulated news and stated that there was no question of comparison of Maulana Nizami with the Holy Prophet (Sm); even he did not make such type of comparison. So it is evident that the conscious people of this country have no confusion about the bogus propaganda of the media and the planned case instituted on the plea of hurting religious sentiment. Some nefarious activities of the government are outlined below to know the actual picture of the present government, who want to portrait them as democratic:

1.    The government has taken up all these steps to take revenge on Jamaat-e-Islami and it’s big proof is that the government involved the leaders in the case of a student killing in Rajshahi University four months ago. The government after the incident of killing of the student of Rajshahi University in February 2010 started combing operation against Jamaat-e-Islami and Islami Chhatrashibir (student organization) and arrested more than one thousand leaders and workers throughout the country. The incident happened in Rajshahi University has no connection with Jamaat and Shibir. The arrest of hundreds of workers of Jamaat and Shibir and filing of false cases throughout the country including Dhaka, Chittagong, Satkhira, Bogra, Kushtia, Mymensingh by the government has no justification and legal ground.
2.    Hundreds of leaders and workers of Jamaat and Shibir were injured throughout the country by the attack of the police, Chhatra League (Student wing of ruling party) and Awami League terrorists.
3.    The police is not allowing any meeting, procession, protest rally of Jamaat and Shibir in any place throughout the country including capital city Dhaka since February 2010. The police is continuously creating obstruction in every programme of Jamaat and Shibir imposing section 144 and charge batons and file cases under Druta Bichar Ain (speedy trial law) after arrest of leaders and workers. Even the Metropolitan Police commissioner, Dhaka has ordered not to hold any programmes by Jamaat and Shibir, who have been protesting the arrest of their three top ranking leaders.  How and where the police officer got such authority to deprive the constitutional and human rights of Jamaat-e-Islami?
4.    The government again started arresting the leaders and workers of Jamaat-e-Islami involving in false cases throughout the country after the arrest of three top leaders of Jammat. After arresting about 800 leaders and workers throughout the country (including 300 in Dhaka and 178 in Chittagong), the government filed cases against them under Druta Bichar Ain (Speedy Trial Law), which is completely based on wrong notion and this is one kind of oppression. The police is behaving in inhuman and uncivilized manner to the leaders and workers of Jamaat-e-Islami. About two thousand leaders and workers were arrested during the rule of this government.
5.    In addition to the above, a good numbers of central working committee members and district leaders were arrested showing false cases. Important among them are- Mr. Ataur Rahman, Ameer of Rajshahi City and veteran freedom fighter, Professor Mian Golam Parwar, Ameer of Khulna City, Mr. Abdul Wahed, District Ameer of Kushtia and former MP, Deputy Ameer Principal Faridul Haq, Mr Abul Kalam Azad, Secretary, Rajshahi City, Principal Siddique Hossain, Assistant Secretary, Rajshahi City, Upazila Chairman Mokbul Hossain, Rajshahi, Maulana Abdul Baten, Secretary, Sherpur District and Shamsul Alam Golap, President, Islami Chhatrashibir, Rajshahi University. These leaders and other workers are in jail living in inhuman condition; but they are not granted bail. Moreover, a large number of leaders and workers cannot stay in their houses due to chase of police in the false cases filed against them.
6.    Maulana Matiur Rahman Nizami is now about 70. He was elected Member of Parliament (MP) for two terms, a successful former cabinet minister and the Chief of the third largest party of the country. Maulana Sayedee is a country renowned scholar and world famous Muffassere Quran. He was also elected Member of Parliament twice and at present Deputy Ameer of Jamaat-e-Islami. Mr. Ali Ahsan Mohammad Mojaheed was a successful former cabinet Minister and at present Secretary General of Jammat. Keeping these three top leaders for 16 days in remand in such an unhealthy atmosphere is totally unprecedented and inhuman. The countrymen are anxious and astonished for torturing these national leaders keeping them in remand. Earlier more than three hundred leaders and workers were tortured keeping them in remand.
7.    The plain cloth police has entered into the chamber of Barrister Abdur Razzak, senior advocate of Bangladesh Supreme Court, who is the law counsel of these three top leaders. The government is not allowing the lawyers to meet the leaders in custody. As a result, complications arise in respect of legal assistance and the government is obstructing the normal course of rule of law. Even the family members are not allowed to meet the leaders; and as such they are passing days in anxiety.
8.    The government cancelled the permission of meeting of Jamaat-e-Islami at the fag end of preparation in Paltan Maidan by imposing section144 on 31st May 2010. As a result, the meeting was foiled. Police obstructed Maulana Motiur Rahman Nizami and Ali Ahsan Mohammad Mojaheed to go to different meetings imposing section 144. Till to-date meetings of about 25 places were obstructed in the same manner. The Tafsir Mahfil of Maulana Sayedee were not allowed to be held in 14 different places imposing section 144.
9.    The government is creating obstacle in the free movement of Jamaat leaders. They obstructed Maulana Sayedee, Mr. Kamruzzaman and Barrister Abdur Razzak, Assistant Secretary General, Dr. Syed Abdullah Mohammad Taher, Ex MP, Mr. AHM Hamidur Rahman Azad, sitting MP, member of Central Working Committee in going abroad. The government is clearly violating of Constitution and fundamental rights of these leaders in their movement and foreign visit.
10.     On 27th June during the daylong strike, the police and RAB entered into the house of Mirza Abbas, former Minister and BNP standing committee member and tortured him and his family members including women. This is a clear act of enmity and barbarism. The countrymen are astonished at the arrest by police and torture by student front leaders of Awami League on Mr. Shahiduddin Choudhury Anny MP. The veteran freedom fighter and former foreign secretary and ambassador, Mr Shamsher Mobin Choudhury (who is partially disabled) was also tortured by the same group and arrested by police alleging that he ignited a vehicle on the day before strike. He was also taken into remand 4 days.
11.    The Acting Editor of vernacular daily “Amar Desh,” Mr. Mahmudur Rahman was arrested and the publication of the daily was stopped and kept the press under lock only due to criticizing the nefarious activities of the government. At dead of night he was arrested from the office of the daily and tortured him taking his clothes off during remand. This is a vivid example of the present government who cannot tolerate criticism by the opposition and media. 31 defamation cases were filed by the supporters of Awami League against Mahmudur Rahman in different places of the country. He alleges against Joy, the son of Prime Minister regarding corruption in his daily and for that matter he is facing such torture. In the same case, Mr. jainal Abedin Faruq MP, the Chief Whip of the Opposition in Parliament was indicted in so many cases.
12.     Not only that the government has suddenly closed the satellite TV Channel, namely Channel 1; imposed ban on publicity of Jamuna TV Channel. The government has also stopped the ‘Talk Show’ in the name of ‘Point of Order’ of TV Channel Bangla Vision. In addition to those, other TV Channels including Diganta TV Channel are scared in fear of closing of programmes. The long-established English daily ‘The Bangladesh Observer’ has been closed by the government showing different causes. All these acts are nothing but evidence of restricting media and news papers of the country like 1975.
13.     The present alliance government is conspiring to abolish the 5th Amendment of the Constitution and reinstate 1972 Constitution. If the government succeeds in doing the above, it will not only close the functions of Islamic political parties, but also the country will emerge in darkness of secularism again. By the influence of leftists and communists, two ministers of the present Cabinet are trying to impose the secular education based on Kudrat-e-Khuda Education Commission by abolishing the Islamic and Madrasha education.
14.     The pro-Indian alliance government is trying to give corridor to India hampering our national security and independence. They are giving permission to use the sea ports of Chittagong and Mongla and Ashuganj River port by India as per three agreements, two memorandums of articles and joint communiqué signed by the Prime Minister Sheikh Hasina during her recent visit to Delhi without considering our sovereignty. In addition to those, the government is trying to help implement the ‘Tipaimukh Dam’ (like the ‘Farrakka Dam’) on the River Barak by India, which is a curse for the people of Bangladesh. All these are done to protect the power in hand and make the government a puppet one.
15.     The government is totally failed to keep commitment given during the election on 29th December 2008, the result of which was previously settled through conspiracy with the then power-house of Mainuddin and Fakhruddin. Among the commitments, important issues are- price control, enforcing Law and order, curbing corruption and terrorism, problems of gas, water and electricity, rice for Taka.10 per Kg, free distribution of fertilizer, creating job in every family and to establish the rule of law in the country. None of these commitments were materialized. Moreover, the workers of Awami League, Jubo League and Chhatra League have created very bad environment by killing, extortion, hijacking tender documents, looting, illegally occupying trade, politicizing the administration, etc. As a result the people are suffering grievously and their back is dashed against the wall. The people of this country are withdrawing their support and the popularity of the government has reduced tremendously only in eighteen month’s rule. The verdicts of recent elections in City Corporation of Chittagong and in different occupational organizations have gone against the present parties in power. As a result the alliance government is impatience and puzzled. It is a historical fact that a government normally starts torturing people and depends on police force when it faces no confidence and becomes unpopular. That is why the Awami and alliance government started oppression on Jamaat-e-Islami and BNP. Virtually the government has lost its confidence over its population and themselves.

The government planned to destroy Jamaat-e-Islami because of some reasons, namely (a) the commitments given during election not possible to be fulfilled; (b) the people of this country raised their voice against the misrule, the failure of the government and conspiracy of creating of puppet state; and (c) the government will have to quit if the united movement of nationalist and Islamic forces of BNP and Jamaat to overthrow them. If they succeed in their programs, they would ruin the opposition and establish one-party undemocratic rule of BKSAL like 1975. For this purpose, they have brought forward the war crime issue, which is a long settled issue. It has multifarious goals also. Through this issue, the alliance government wants to divide the nation for ever, wants to keep the country instable and restless, so that Bangladesh cannot be self-sufficient economically.

In this situation, Bangladesh Jamaat-e-Islami has decided to face the conspiracy of the alliance government in democratic and constitutional way. It is possible to counter the conspiracy of the imperialists’ network through unity of the people including nationalist and Islamic forces. The government will make mis-propaganda against the constitutional movement of the people. We fervently call to the people including leaders and workers of Jamaat and other democratic political parties to build up united movement against the anti-state, anti-democratic, anti-human rights and anti-Islam activities of the Awami and alliance government. We are surely hopeful; as days come after nights, lights after darkness; so the oppression of the present autocratic and tyrant government would come to an end. The Almighty Allah does not tolerate such type of repressive and tyrant government.

Quaid-e-Azam & Islamic Social Justice

In Pakistan History, Pakistan's Ideology on July 15, 2010 at 4:41 am

By Rizwan Ahmed  (Marhoom)

The Pakistan movement as it gained ever growing strength and confidence set the course to be followed for the achievement of its final goal, or to be more precise, it paved the way for the fulfillment of its real and true objective.  In other words Indian Muslims succeeded in carving out a homeland of their own out of the subcontinent and named it Pakistan which was the means to its objective from which the movement never deviated.  True, our enemies as well as our own hypocritically friendly groups, created confusion and raised hurdles in our way but the Islamic national ethos and aspirations were never lost sight of.  Not a word, resolution, proposal or motion, in or out of context, can be pointed out which was acceptable to the leaders of the Pakistan Movement and hence to the general body of the Pakistan that betrays the slightest deviation from those real aspirations referred above.  The reason is that it will not represent the true objective of the Pakistan Movement nor its intellectual contents i.e. a homeland of Muslims to be built up as conceived by Islam.  Every move of our leaders inspired by their people’s desire will be found to be linked irrevocably to the next move in a never ending chain of circumstances.  In this context the new fangled interpretation of the 1940 Lahore resolution that equates it to full independence of the provinces led to the tragedy of East Pakistan debacle, for that interpretation was unlinked and outrageously out of context from the circumstances obtaining when it was passed.

Another such trick of duplicity in interpretation is being played about the speech of the Quaid which he made in Chittagong in March 1948 referring to “Islamic Socialism.”  If this deliberate misreading out of all context equates the reference to Socialism and Socialist economic system it will be another dire outrage against the Pakistan Movement as a whole.

Pakistan would be completing half century of its age in a few years and having by and large, emerged against as a working democracy it would be another tragedy to try to divert it from the course inherent in the original movement of Indian Muslim’s self determination, to speculate about the ideas of the Quaid-i-Azam by having recourse to a single expression used by him not directly, in that address.  To build up a whole edifice of a socio-economic system on the basis a single expression in an isolated speech is not only most confusing but also deplorable.  Such talk is always indulged in by discontented political elements and should not mislead those who know and understand their political motivation.

The truth is that the Quaid in his various capacities and at different times, as a leader of the Muslims, as the President of the Muslim League and later, as fighter for the achievement of Pakistan and finally as its Governor General, repeatedly proclaimed to the whole world the real objectives of the Muslim League clearly and unambiguously.  His words were addressed not only to the Indian Muslims and later the Pakistanis but also to the Hindu national Congress, Hindu Mahasabha, the Proja Socialist and the Communist parties of India and to the larger audience of the rest of the Eastern and Western World in general who wanted to know what the Indian Muslim conceived to be the nature of their own stage of Pakistan.  Immediately following the establishment of Pakistan the Quaid had reminded the new nation that “the creation of a state of our own was a means to an end and not the end in itself.”  It was only the means through which the Muslim League Movement’s final objective was to be achieved.  Consequently it is more true to say the Movement of Pakistan is still on with full force and the Muslims here never lost sight of this real objective namely the promulgation of their own set of laws i.e. shariat in their own land.

The Quaid-i-Azam had a very clear understanding of what Pandit Jawaharlal Nehru’s Socialism and Gandiji’s Nationalism spelled out for the Indian Muslims.  He was keenly watching the pitfalls of the two “isms” which had been termed by Allama Iqbal as “agnostic thinking” of the Hindu leaders.  The latter had written a letter to the Quaid-e-Azam as early as 1937, to the effect that it was absolutely incumbent for the Muslims to have the Shariat Laws of their own in their own land, to meet squarely Pandit Nehru’s brand of Socialism the latter was talking so much about.  During this period a bye-election was underway in the United Provinces which presented the first clear contest between the Muslim League and the All India Congress as to their post-independence political orientation.  Maulana Shaukat Ali in one of the speeches during this campaign had said, “Jawahar Lal is tempting you with his offer of roti and kapra (bread and clothing) and I am inviting you (the electorate) to the dictates of Allah’s Quran”.  The result was as expected.  The slogan mongering of Pandit Nehru was emphatically rejected by the people and they upheld the message of the Quran as a complete code of life.

The Annual Session of All India Muslim League, (26-29 December 1938) was held at Patna, Behar.  The chairman of the reception committee Syed Abdul Aziz presented his address of welcome there to the President-elect Muhammad Ali Jinnah.  In that it was said in so may words;  “Nationalism and Socialism were opposed to Islamic ideals”….”  The  Muslims cannot join hands with the Socialists”,  “they had a materialistic view of life.  The Socialists consider religion as superfluous and the Muslims did not agree with the solution of the economic problems that they offer”.

In his detailed reply to the address Quaid-i-Azam had said:  “So far as my dear young fiends, the Muslim youth, were concerned, they were all hypnotized by the Congress falsehood.  The youth believed their slogans and catchwords.  They were caught right in the net that was spread for them by the Congress.  They were caught right in the net that was spread for them by the Congress.  They were led into the belief that the Congress was fighting for the freedom.  Being honest themselves, they could not believe that other people could be otherwise.  They were led  to believe that the question was really an economic one, and that they were fighting for dal-bhat, for the labourer and Kisan.  Therefore, untutored minds become easy victims of the Congress net.  When we who saw thought the game and understood the inward meaning of the Congress leaders’  move, tried to make them understand that they were being mislead, we were dubbed reactionaries, communalists and much else besides.

Every students of history knows that such tricky slogans imported from time to time are part of international strategy.  These slogans are used always to impress the minds of the students and same is the case these days.  This kind of campaign is conducted through the socalled “intellectuals” who are ever ready to become a calspaw in the hands of others.

The Quaid-i-Azam had always been careful and had on several occasions warned us against those who wanted to adulterate in one way or another the true concept of Pakistan by putting extraneous elements in its objectives.

Three years before the establishment of Pakistan the Quaid-i-Azam had warned the Communists in no uncertain terms.  He had said “…the Communist think we are fools.  But they are sadly mistaken in their thinking…  but they are mistaken now because the Muslim of the last 5 or 6 or 10 year has changed and the Communist will not succeed in fooling us.  Hands off!  Hands off!  I say Communist Hands off!!!  If you try the same game, it will hit back like a boomerang.  We do not want any flag excepting the League flag of Crescent and Star.  Islam is our guide and a complete code of our life, we do not want any red or yellow flag.  We do not want any isms, Socialisms, Communisms or National Socialisms…”

It is pertinent to note here that it was said at a time when slogan “National Socialism” had been raised by Hitler, the dictator of fascist Germany.

We Pakistanis should be very cautious while giving an account of the movement and careful in citing from the speech of our leaders especially the Quaid-i-Azam.  The latter’s statements – remember he was a lawyer and very cautious of what and when and where was he speaking – should be especially considered with reference to their nature, context, phraseology, background and forum he was addressing.  One should also note his general trend of thought and the methodology of political action.  If one commits the mistake of ignoring his precise words, clear expression and objective approach and hunts out some isolated phrases and out of context sentences as his final pronouncement or way of thinking, and repeat it like Goeble’s until falsehood starts to appear as truth, such a person can only be charged with motivated duplicity.

To recall events, when the Quaid-i-Azam toured East Pakistan in his capacity as the Governor General in March 1948, he was fully aware that some anti-Pakistan groups were busy, overtly, as also covertly, to undermine the Pakistan Movement and frustrate its aims.  In this background while speaking at a function in Dacca, he said, “I tell you once again, do not fall into the trap of those who are the enemies of Pakistan.  Unfortunately, you have fifth columnists and I am sorry to say they are Muslims, who are financed by outsiders…we are not going to tolerate quislings and fifth columnists in our state….they are poison”.

This represents real thinking of our great Quaid and his philosophy which forms the background of his political activities.  He considered Islam, free of all “isms” foreign to it, as the guiding principle of our life system.  Consequently in a speech in February 1948, he said:  “It is my belief that our salvation lies in following the golden rules of conduct set for us by our great law-giver, the Prophet of Islam.  Let us lay the foundation of our democracy on the basis of truly Islamic concept and principles.  Our Almighty has taught us that ‘our decisions in the affairs of the State shall be guided by discussions and consultations’.

About the same month he stressed in an address to the Pakistan Army:  “you have fought many a battle on far-flung battle-fields of the globe to get rid the world of the Fascist menace and make it safe for democracy.  Now you have to stand guard over the development and maintenance or Islamic Democracy, Islamic Social Justice and the equality of manhood in your own native soil.”

Even four years or so before the advent of Pakistan he had said to an audience in Delhi:   “There is lot of misunderstanding, a lot of mischief is created.  Is it going to be an Islamic Government?  Is it not begging the question.  Is it not a question of passing a vote of censure on yourself?  The constitution and the Government will be what the people will decide.”

In February 1948, in a broadcast talk to the people of United States of America, the Quaid-i-Azam had said:  “The constitution of Pakistan has yet to be framed by the Constituent Assembly of Pakistan.  I do not know what the ultimate shape is going to be, but I am sure that it will be a democratic type, embodying the essential principles of Islam.  Today, they are as applicable in actual life as they were 1300 years ago.  Islam and its idealism have taught us democracy…. In any case Pakistan is not going to be a theocratic state — to be ruled by priests with a divine mission.” It should be remembered that this terminology was used in old Christian concept of the State.

In order to provide a reason and basis for a secular constitution for Pakistan, a mischievous stunt was resorted to by asserting that the Quaid-i-Azam wanted to make Pakistan into an Islamic-Socialist State for he believed in Islamic Socialism as a way of life.  For this onslaught against the ideal of Islamic Pakistan reliance was placed on the speech the Quaid made at Chittagong in March 1948.

We must have by now understood the Quaid-i-Azam’s real thinking and ideals about the subject.  Let us now examine and analyse this particular phrase of the Chittagong speech on which this entirely new effort to confuse the public mind is ultimately based.

What we are apt to forget is the fact that not once but repeatedly, before as well as after inauguration of Pakistan, the Quaid-i-Azam had expressed that he believed in that democratic social justice as enunciated by Islam.  For another remarkable fact, clearly indicative of his way of thinking, is his refusal to put forward any pattern of statecraft that the modern world knew or practiced as a model for the future constitution of Pakistan, nor did he ever suggest that any such modern model should be Islamised and adopted for our Islamic homeland.

One must recall the background of his speech at Chittagong where he referred to “Islamic Socialism”.  His exact words in reply to the address of welcome there presented to him bear exact quotation.  He had said “you are only voicing my sentiments and the sentiments of millions of musalmans when you say that Pakistan should be based on the sure foundation of social justice and Islamic socialism – not other isms – which emphasizes equality and brotherhood of man.  Similarly you are voicing my thoughts in asking and in aspiring for equal opportunities for all”.  It must therefore be noted that the phrase “Islamic Socialism” was first used in the address presented to him and he never by himself initiated the phrase nor invented it.  Consequently to assert that the Quaid-i-Azam believed in Islamic Socialism is a travesty of truth and a pack of lies.  He never in his whole life by himself used the term Islamic Socialism, on the other hand he always talked of “Islamic Social Justice”.  The clear expression “not other ism” which is there for all to see in his speech, has always been suppressed, particularly in the government publication “Quaid-i-Azam as Governor General”.  While some people for their own ends quote from and rely on his Chittagong speech, the Quaid himself had categorically rejected all theories except of Islamic Social Justice by adding the words “not other isms”

Only three months after the Chittagong Speech on July 1, 1948 in his reply to the address he referred to research section of the State Bank of Pakistan the Quaid-i-Azam advised the nation to prefer only those solutions to all national problems that are arrived at in the light of special requirements of their own.  What was the outline of his real thinking about an economic system is evident from his words and thoughts expressed on this occasion – an appropriate moment for such formulations.  The Quaid had said:  “I shall watch with keenness the work of your research organization in evolving banking practices compatible with Islamic ideals of social and economic life.  The economic system of the west has created almost insoluble problems for humanity and to many of us it appears that only a miracle can save it from disaster that is now facing the World.  It has failed to do justice between man and man and to eradicate friction from the International field.  On the contrary it was largely responsible for the two World wars in the last half century.  The western World in spite of its advantages of mechanization and industrial efficiency is today in a worse mess than ever before in history.  The adoption of western economic theory and practice will not help us in achieving our goal of creating a happy and contented people.  We must work our destiny in our own way and present to the World an economic system based on true Islamic concept of equality of manhood and social justice.  We will thereby be fulfilling our mission as Muslims and giving to humanity the message of peace which alone can save it and secure the welfare, happiness and prosperity of mankind.”

This speech is the last public policy statement of the Quaid-i- Azam  and in this he has on purpose expressed his views on Pakistan’s economic system.  Had he attached any importance to socialism or the so called Islamic socialism this would be the moment and occasion to do so.  But, as anyone can see, there is not the slightest hint of either.

The truth is worth repeating that the Quaid had regularly used and repeated the phrase social justice and added the qualification “Islamic” with it by saying social justice as conceived by Islam or words to that effect.  It is clear therefore that no philosophy of Islamic socialism can be adjusted into his words.  If the votaries of socialism want to twist the Quaid’s one indirect reference to the term Islamic socialism to their own use, certainly not his.  Why do they not advocate a polity for Pakistan based on socialism pure and simple and why, in God’s name, they feel shy of his expression “Islamic Social Justice” and insist on using “Islamic Socialism” instead.  Can the subterfuge of confusing the issue go future?.

The real facts seems to be that the Quaid-i-Azam actually lifted the term “Islamic Socialism” from the address of welcome at Chittagong and adding to it “no other isms” negative the concept of socialism of that term.  This was certainly to guide the presenters of the address on the correct direction of their future course of action.

The question now arises as to why some people are bent on crating this confusion and argumentation.  Why not accept the Quaid-i-Azam’s own concept of Islamic Social Justice and why they refuse to adopt it as a philosophy of sociopolitical action.  When such people insist on sticking to an isolated expression “Islamic Socialism” in an address, not to the Quaid’s own coinage, the public mind associates it with that Socialism which takes the shape of communism, a well known economic system.  That particular system is founded on the basis that “matter” is the all pervading eternal truth and there is (Allah save us) no creator as conceived by Islam.  If this be the end product of Islamic socialism then tomorrow who can prevent the advocates of Islamic Socialism from preaching a Communist State for Pakistan.  In that case all attributes of the Almighty Allah will have to be applied to the communist state.  It can only be a conjecture but it is conceivable that some such motive had taken the shape of a movement sometime back called by the name of “Islamic social revolution”.    Propagandists of Islamic Socialism consider Islam to be incomplete without an adjunct of Socialism being added to it or they consider that by adding “Islamic” to Socialism the latter will be honoured to become Islam itself.  If that is not so then why do they not use without hesitation the expressions “Islam” or “Islamic system of justice” or “Islamic equality” or “Islamic social justice”.

By grafting the alien concept of Socialism on to Islam, they only mutilate the ideology of Pakistan and raise hurdles in its development along healthy lines with a strong base.  This kind of attempt can only lead to using Islam merely as a “rocket” to launch the “capsule” of Socialism so that after attaining a certain height the capsule takes off in space leaving the rocket below.  The “capsule” i.e. Socialism cannot be launched except with the help of the “rocket of Islam” and it would be folly for the people of Pakistan to serve as a vehicle for this nefarious activity and evil design.

Quaid-i-Azam did not agree with the definition of Communism which stands as a philosophy for equal distribution of wealth.  He said once in 1945 that the real definition of Communism is actually for equal distribution of poverty.  The World has seen after 45 years the poverty all over the strong hold or Communism in USSR.  How true the definition of the Quaid was

Quaid-e-Azam’s Concept Of Pakistan As State

In Pakistan's Ideology on July 14, 2010 at 8:06 am

By Rizwan Ahmed (Marhoom)

There seems to be a controversy and misinterpretation in some elite circles on the Presidential Address of Quaid-i-Azam Muhammad Ali Jinnah to the Constituent Assembly of Pakistan on August 11, 1947 about the concept of Islamic state of Pakistan on August 11, 1947 about the concept of Islamic state of Pakistan.  If we candidly and reasonably examine his speech wherein he stated.  “We are starting with this fundamental principle that we are all citizens and equal citizens of one State….Now, I think we should keep that in front of us as our ideal and you will find that in course of time Hindus would cease to be Hindus and Muslims would cease to be Muslims, not in the religious sense, because that is the personal faith of each individual, but in the political sense as citizens of the State.”

Quaid-i-Azam in these words emphasized with remarkable wisdom and foresight the idea of complete toleration and freedom of religion and conscience in the way of life of the Muslims and Hindus alike as clearly adumbrated in the Prophet’s Madinah State.

Moreover the immediate reason behind the use of the said sentence, in my opinion, seems to be first to counter the intense propaganda that the Hindus will be ill-treated in the Islamic State, and secondly, as the enmity between Hindus and Muslims was at its height in the whole subcontinent, to cool down the high tension generated during the partition and independence movement and to normalize the animosity as well as to do away with the hatred, for the benefit of both the Dominions in the interest of peace as the Quaid was the most peace loving leader of his time.  There being no ill-will between the Muslims and Christians or Parsis, Quaid did not mention these two important minorities to cease to be as such.  Thus Quaid’s words only that in course of time the Hindus and Muslims would cease to be as such.  To my mind, it does not purport to mean that the concept of Pakistan would become “secular in any form”.  It will be an insult to Quaid-i-Azam if he is said to have reversed the ideological basis of Pakistan. He never used this western terminology of secularism throughout his life.

There is not an iota of truth about his wish to inaugurate secularism in his speech.  It is only a prejudicial concept to bewilder the common people and distract them from his (Quaid’s) most sincere faith in Islam.

While delivering his speech at Karachi session of the All India Muslim League on December 26, 1943, he referred to the Glorious Quran thus:  “It is the great Book Quran, that is the sheet-anchor of the Muslim India.  I am sure that as we go on and on, there will be more and more of oneness – one God, one Book, one Prophet and one Nation.”

During his speech on the occasion of the Prophet’s birthday at Karachi bar Association, January 25, 1948, he said:  “Today we have meet here in a small body to pay tribute to the Great Man for not only he has reverence of millions but also commands the respect of all the great men of the World.  What tribute can I a humble man, pay to this Great Man.

“The Prophet was a great teacher.  He was a great law-giver.  He was a great statesman and he was a great sovereign who ruled.  No doubt, there are many people who do not quite appreciate when we talk of Islam.  Islam is not only a set of rituals, traditions and spiritual doctrines.  Islam is also a code for every Muslim which regulates his life and his conduct even in politics and economics and the like.  It is based on the highest principles of honour, integrity, fairplay and justice for all.  One God and the equality of manhood is one of the fundamental principle of Islam.  In Islam there is no difference between man and man.  The qualities of equality, liberty and fraternity are the fundamental principles of Islam.  The Prophet of Islam was the greatest man that the world had ever seen.  Thirteen hundred years ago he laid the foundation of democracy.”

The Quaid further said that “he could not understand a section of the people who deliberately wanted to create mischief and made propaganda that the Constitution of Pakistan would not be made on the basis of “Shariat”.  The Quaid-i-Azam said” Islamic principles today are as applicable to life as they were 1300 years ago.”

Allama Iqbal also has rightly said that in Islam religion and politics or stage cannot be separated, otherwise it would become a rule of Changez Khan and give vent to an autocratic rule.  He expressed thus:

جدا ہو دین سیاست سے تو رہ جاتی ہے چنگیزی

In Islam there is no priesthood.  Everybody is his own priest.  In the west the priest ruled the state under the cover of the church and called it theocracy.  All the western terminologies like theocracy, secularism, fundamentalism, socialism, national socialism, communism and other “isms” are alien to Islam.  It believes in Muslim Ummah or Ummate Muslima.  Therefore, the Quaid-Azam in October 1947 declared to build “Pakistan as a bulwark of Islam” in a public meeting at Lahore on October 30, 1947.

Earlier in 1943 before the Muslim League session at Karachi when Nawab Bahadur yar Jung observed in front of the Quaid-i-Azam that “there is no denying the fact that we want Pakistan for the establishment of an Islamic Stage on the Quranic system, the Quaid did not oppose it.  He was a very vocal and straight forward man.  H would have without waiting for a second contradicted it at the spur of the moment.  This was the characteristic nature of the Quaid-i-Azam.  He did give his support to the statement.

“Pakistan not only means freedom and independence but the Muslim ideology, which has to be preserved, which has come to us as a precious gift and treasure and which, we hope, others will also share with us,” said the Quaid in a message to the Frontier Muslim Students Federation on November 18th, 1945.

There are other occasions on which the Quaid expressed his views about an Islamic state.  A few of them are as under:  In Eid message, 1945, he said:

“Every one, except those who are ignorant, knows that the Quran is the general code of the Muslims, a religious, social, civil, commercial, military, judicial, criminal penal code.  It regulates everything from the ceremonies of the religion to those of daily life, from the salvation of the sol to the health of the body; from the right of all to those of each individual; from morality to crimes, from punishment here to that in the life to come and our Prophet has enjoined on us that very Mussalman should posses a copy of the Quran and be his own priest.  Therefore, Islam is not merely confined to the spiritual tenets and doctrines or rituals and ceremonies.  It is a complete code regulating the whole Muslim society, every department of life collectively and individually.”

“The establishment of Pakistan for which we have been striving for the last ten years is, by the grace of God, an established fact today, but the creation of a state of our own was a means to an end and not the end in itself.  The ideal was that we should have a state in which we could develop according to our own lights and culture and where the principles of Islamic social justice could find free-play.” The Quaid expressed these words while addressing the officers of Pakistan Government at Karachi on October 11, 1947.

In a public speech at Lahore on 30th October 1948, he said:  “you are made of sterling material and are second to none.  Why should you also not succeed like many others, like your own forefathers?  You have only to develop the spirit of “Mujahids’.  You are a nation whose history is replete with people of wonderful grit, character and vision.  Live upto your tradition and add to it another chapter of glory.  All I require of you now is that every one of us whom this message reaches must vow to himself and be prepared to sacrifice his all if necessary in building up Pakistan as a bulwark of Islam, as one of the greatest nations whose ideal is peace within and peace without.  Along with this, keep up your morale.  Do not be afraid of death.  We should face it bravely to save the honour of Pakistan and Islam.  There is no better salvation for the Muslims than the death of a martyr for a righteous cause.” Is this secularism or any other ism?  Certainly it is Islamic ideology purely for the Mussalmans of the State.

The Quaid-i-Azam in his broad-cast talk on Pakistan to the people of the United States of America in February 1948 said, …”I am sure that it (constitution) will be of a democratic type, embodying the essential principles of Islam.  Today, they are as applicable in actual life as they were 1300 years ago.  Islam and its idealism have taught us democracy.  It has taught equality of man, justice and fairplay to everybody.  We are inheritors of these glorious traditions and are fully alive to our responsibilities and obligations as framers of the future.  Constitution of Pakistan.  In any case Pakistan is not going to be a theoracratic stage to be ruled by priests with a divine mission.  We have many non-Muslims, Hindus, Christians and Parsis, but they all are Pakistanis. They will enjoy the same  rights and privileges as any other citizens and will play their rightful part in the affairs of Pakistan.” This is the real and clear cut concept of the state of Pakistan which the Quaid-i-Azam envisaged in his speech of August 11, 1947.  In that speech the sentence.  “you may belong to any religion or caste or creed – that has nothing to do with the business of the state,” should be read in the light of the broadcast of February 1948.  If the state is run on the pattern of the Madinah State of the Prophet, 1300 years ago, it will not affect any body’s religion or caste or creed even now.  But if it is upheld that religion and state have two separate entities then the whole edifice and structure of Pakistan will collapse and the concept of Islam as a complete code of life; will have no meaning.

“The tolerance and goodwill that great emperor Akber sowed to all the non-Muslims (as suggested by Lord Mountbatten) is not of recent origin.  It dates back thirteen centuries ago when our Prophet (peace be upon him) not only by words but by deeds treated Jews and Christians after he had conquered them with the utmost tolerance and regard and respect for their faith and beliefs.” Speech of the Quaid on Inauguration of Pakistan Constituent Assembly at Karachi:  August 14, 1947.

Further in the same spirit of consistency the Quaid-i-Azam in a speech at Sibi Darbar on February 1948 said, “It is my belief that our salvation lies in following the golden rules of conduct set for us by our great law-giver, the Prophet of Islam.  Let us lay the foundations of our democracy on the basis of true Islamic ideals and principles.  Our Almighty has taught us that our decisions in the affairs of the state shall be guided by discussion and consultations.”

While addressing the Officers and Men of Ack-Ack Regiments, Malir on February 21, 1948, the Quaid-i-Azam said:  “you have fought many a battle on the far flung fields of the globe to get rid the World of the fascist menace and make it safe for democracy.  Now you have to stand guard over the development and maintenance of Islamic democracy, Islamic social justice and the equality of manhood in your own native soil.”

All these meaningful observations of the Quaid-i-Azam are exactly in consonance with the spirit, intention and ideology of the Pakistan Movement for which lacks of Muslims sacrificed their lives and wealth.  These ideals set up by the Muslims of the subcontinent and also proclaimed by the leaders of the Pakistan Movement led under the dynamic personality of the Quaid-i-Azam are dear to the Muslims.  “Islamic principles today are as applicable to life as they were 1300 years ago”.  The constitution of Pakistan would be made on the basis of Shariat.  These ideals are the Magna Charta of Pakistan.

Excerpt from “Saying of Quaid-e-Azam” published by “Quaid Foundation” in 1970