Imran Khan, Dawn Leaks, Wiki Leaks and General Leaks.

Calling Dawn Leaks issue a conspiracy against the armed forces, the Pakistan Tehreek-e-Insaf (PTI) chief Imran Khan has claimed that the controversy was aimed at weakening Pakistan and its army and to draw the attention away from the humanitarian crisis in disputed valley of Kashmir. “Enemies want to weaken the country through [Dawn] Leaks. They want to weaken the army. This is an Indian conspiracy and its friends are also involved,” Imran said, while addressing a big public gathering in Punjab’s Sargodha district. “The Pakistan Army is being maligned in a bid to divert attention from Kashmir’s freedom movement. They try to give an impression that ‘we [the government] want [to have friendly ties with in India] but the army does not and have started a campaign [in this regard],” he added. He said that now ‘they’ were saying that the army had retreated in the tiff over taking action against those responsible for planting the controversial story against national interest. “What could the army do? Would it impose the martial law?” Imran asked as he demanded that the report of the inquiry committee into Dawn Leaks controversy be made public. “It is not a decision of the army. It [Dawn Leaks] is a nation’s issue,” he added. Reference: Imran says Dawn Leaks an attempt to weaken army Published: May 12, 2017 https://tribune.com.pk/story/1408352/rulers-taking-institutions-supreme-court-last-hope-masses-imran-khan/

Imran Khan and General Pervez Musharraf's War On Terror

Khan argued that such operations were radicalizing Pakistani youth, not just among the poor but also among the educated, middle classes. Dialogue, policing, and intelligence gathering should be the cornerstone of anti-militancy efforts in the tribal areas instead of the use of military force, Khan contended. Noting that he was recently in Swat, he went on to accuse the Pakistan Army of extrajudicial killings, summary executions, and "sexual humiliation" of residents in some villages. Khan urged the USG to seek "alternative points of views" about what is happening in the tribal areas of Pakistan, and he recommended speaking with General Orakzai, former NWFP Govenor, for starters. Khan charged that the GOP is "blinded by dollars," and consequently lacks an accurate view of what is happening on the ground. He further claimed that the GOP "whips up the threat of the Taliban" in order to get more money from the U.S. He claimed last year's Swat operation, which he termed a "debacle," was one such exaggeration that was "stage managed" in order to gain U.S. funds; there was no imminent threat of militants marching on Islamabad, he said. Khan also claimed that the Lal Masjid operation was similarly stage managed by Musharraf. He called for an end to Pakistan's "insane military action" in the tribal areas, adding that the Army has failed to secure any significant areas of South Waziristan despite GOP statements to the contrary. Reference : CODEL LYNCH'S MEETING WITH PAKISTAN TEHREEK-E-INSAF (PTI) PARTY LEADER IMRAN KHAN Date:2010 February 6, 11:26 (Saturday) https://wikileaks.org/plusd/cables/10ISLAMABAD301_a.html

U-turns , Lies, Distortion, Hoodwinking the People Blatantly and Repeatedly

Cricketer-turned politician,Imran Khan has charged the PPP-led government of being subservient to the United States,saying that government has rented out the country’s army to the US in exchange of 1.5 billion dollars. “We have rented our military out to US in exchange of mere 1.5 billion dollars while US is spending sixty billion dollars on its army comprising 55,000 troops in Afghanistan,” ‘The News’ quoted Khan,as saying. Addressing party workers in Manshera,the Pakistan Tehreek-e-Insaaf chief accused certain ‘elements’ in the government of forcing a war on people of the North West Frontier Province (NWFP) just for pocketing billions of dollars from the US. Khan also warned the government that people in Swat and Malakand Divisions would take to streets in protest against the military offensive,if the military operation was not called off by July 31. Reference: Pak army rented out to US for $1.5 bn: Imran Khan Cricketer-turned politician Imran Khan has charged the PPP-led Govt of renting out the country’s army to the US in exchange of $1.5 billion. July 7, 2009 http://indianexpress.com/article/news-archive/print/pak-army-rented-out-to-us-for-1-5-bn-imran-khan/

Mr Imran Khan can Support and Oppose Liberal Secular Terrorist MQM & MQM's Godfather General Pervez Musharraf, whenever he feels like it and conveniently too

Pakistan Awami Tehrik leaders at their meeting with the president on Thursday appreciated the policies of the Musharraf government and extended support for making Pakistan a truly democratic and modern Islamic state. They said the president had assured them of the government’s commitment to establish genuine democracy and told them that general elections would be held in October in the light of the Supreme Court decisions. Pakistan Tehrik-i-Insaaf, Awami National Party and Millat Party leaders are likely to meet the president in the next couple of days to extend their support, the sources said. Thus, while the pro-Musharraf parties, i.e. PML-QA, Tahirul Qadri’s PAT, Farooq Leghari’s Millat Party, the ANP, and Imran Khan’s PTI have already given their consent to the referendum proposal, the opposition parties have expressed their dissent against it. Reference: Opposition parties may boycott referendum March 22, 2002 https://www.dawn.com/news/27176  PAKISTANIS vote in a referendum today on extending Gen Pervaiz Musharraf's term as president for five years, but opposition is growing to the continuation of what many see as undiluted military rule. Gen Musharraf, who has mobilised the army, the intelligence services, the bureaucracy and industrialists to ensure a solid turnout for a Yes vote, is likely to win easily. Reference: Army mobilised to ensure vote for Musharraf By Ahmed Rashid in Lahore12:01AM BST 30 Apr 2002 http://www.telegraph.co.uk/news/worldnews/asia/pakistan/1392691/Army-mobilised-to-ensure-vote-for-Musharraf.html The elections in Pakistan tomorrow are being "blatantly rigged" by the military regime, says the nation's most-respected human rights group. The credibility of the vote will be undermined and the implications for the army and the country will be grave, it adds. "The blatant manner in which the electoral process is being vulgarised and the will of the people mocked is extremely worrying," Afrasiab Khattak, chairman of the independent Human Rights Commission of Pakistan (HRCP) told a press conference in Islamabad. The pre-election report details the harassment of opposition candidates, intimidation by army and police officers to ensure that pro-government candidates win and criticises the long list of amendments to the constitution made by President Pervaiz Musharraf to ensure that the army continues to run the country after the elections. Western monitors said they feared the polls were less about restoring democracy than the army's attempt to legitimise a permanent role for itself in a new political system. "We see no real transfer of power to civilians," said a European diplomat. Reference: Elections 'rigged' in Pakistan by military regime By Ahmed Rashid in Lahore12:01AM BST 09 Oct 2002 http://www.telegraph.co.uk/news/worldnews/asia/pakistan/1409666/Elections-rigged-in-Pakistan-by-military-regime.html “In contrast, the released tape with our voices gives an impression that he was happy with the occupation of PTV and wanted the state broadcaster to remain shut.” According to the tape, the PTI chairman directed Dr Alvi to get in touch with MQM leader Altaf Hussain in London to deliver on his promise of support for the PTI’s demand for the PM’s resignation. Notwithstanding the veracity of the recording, the timing of its release has raised many eyebrows. Reference: Imran-Alvi tape ‘talk of the town’ by Khawar Ghumman March 28, 2015 https://www.dawn.com/news/1172405 Altaf seeks formation of technocrats’ government http://www.dawn.com/news/1133954 September 24, 2014

Gambling, Betting, setting up Offshore Company, & having a child without wedlock are quite Kosher for Imran Khan but only for Imran Khan

Imran Khan has admitted to giving betting tips to his brother-in-law, Ben Goldsmith, during a test involving England and South Africa to help clear his loses and also to wipe off the debt incurred by Khan’s political party Tehrik-e-Insaf. Pakistan’s former captain made the revelation in his new book ‘Pakistan: A Personal History. “It took me a year to clear the debts the party had incurred during the elections. I cleared our last remaining debts in an unusual way; I was with my family in England, and my brother-in-law, Ben Goldsmith, kept asking me about what would happen in an England versus South Africa Test match. I discovered his interest came from his 'spread-betting' on the game. I decided to watch the match, and that every pound he made after recovering the £10,000 lost would go towards clearing my party's debt,” writes the former all-rounder. Reference: I gambled on England-South Africa test: Imran Khan October 08, 2011 https://www.dawn.com/news/664740 Pakistan Tehreek-i-Insaf Chairman Imran Khan avoided taxes via an offshore company, Pulitzer prize winning journalist Frederik Obermaier said in a tweet on Monday. "Just for the record: Mr Khan avoided United Kingdom taxes via an offshore company," Obermaier, who was also a part of the team that unearthed the Panama Papers, said. Niazi Services, the offshore company mentioned in the tweet, is already under discussion in an ongoing case before the Supreme Court seeking the disqualification of the PTI chief and party secretary general, Jahangir Tareen, for non-disclosure of assets, existence of offshore companies and allegations that the party received foreign funding. The court had sought a money trail for Imran Khan's Draycott Avenue apartment in London, which he claimed to have purchased through Niazi Services. In documents submitted to the court, the PTI chief maintained that in 1984, had had mortgaged the 165 Draycott Avenue property in London’s swanky Chelsea neighbourhood — a one bedroom apartment — through the Royal Trust in the name of Niazi Services, which was purchased for around 117,500 pounds. Reference: Imran Khan avoided taxes via offshore company: German journalist August 01, 2017 https://www.dawn.com/news/1348962 A U-S court has ruled that cricket star Imran Khan is the father of a five year child. The ruling came from a Los Angeles court after ex-girlfriend Sita White filed a lawsuit claiming Khan's paternity over her daughter Tyrian-Jade.White says Khan should apologise to the Pakistani people for misleading them during his election campaign that he had no children before he married Jemima Goldsmith. A Los Angeles court on Wednesday said Imran Khan wasn't playing cricket and added it was time he owned up to being the father of Tyrian-Jade White. The former Pakistani cricket star has denied fathering the five-year-old American girl with British heiress Sita White who now lives in L-A. But the court went with the daughter of Lord "Gordy" White - and gave Khan the official stamp of father. The ruling came after Khan failed to respond to a paternity suit and a request to take a bloodtest. Reference: A U-S court has ruled that cricket star Imran Khan is the father of a five year child. Date: 08/13/1997 04:00 AM http://www.aparchive.com/metadata/USA-LOS-ANGELES-COURT-RULES-THAT-IMRAN-KHAN-IS-FATHER-OF-5-YEAR-OLD/1967905a9826cb5e0b1a199978b1d1b6?query=Princess+Diana The tragedy of Sita, heiress entangled in a murky business Sita White should have led a charmed existence, but she died penniless and shunned by her family. Sholto Byrnes charts her demise Friday 13 August 2004 23:00 http://www.independent.co.uk/news/world/americas/the-tragedy-of-sita-heiress-entangled-in-a-murky-business-51729.html

Late. Sita White on Imran Khan's Betrayal

Imran Khan is a Beautiful Mixture of Hypocrisy, Opportunism & Brazen Shamelessness because his right hand man Sheikh Rasheed Ahmad openly talks of bringing back Imran Khan's divorced wife Jemima Goldsmith to use her in Filthy politics and same Sheikh Rasheed is an important ally of Banned Terror Jihadi and Sectarian outfits of Pakistan and if that wasn't enough he also talks of getting the electoral support of those who support Mumtaz Qadri (the assassin who ruthlessly murder former Governor Punjab Salmaan Taseer) and if that wasn't enough he is also with that Canadian Charlatan Dr Tahirul Qadri 

Karan Thapar: Let me press this like this, the LeT was supposedly declared a militant group and prescribed way back in 2002. But it simply re-morphed and re-appeared as Jamat ud Dawa and Falat-e-Insaniyat and it operates freely as you know. Hafiz Saeed, its leader, regularly makes anti-India hate speeches. Will you put a stop to that? 

 Imran Khan: Well, I again repeat, that if there are no militant groups operating from within Pakistan, which should be our statement policy, and as things stand today, Pakistan has no choice but to go this route. 

 Karan Thapar: But when you say no militant groups does that specifically include not just LeT, but also Jamat ud Dawa, Falat-e-Insaniyat, Jaish e Mohammad, in other words those groups that target India? 

 Imran Khan: Well not just India. There are groups that are targetting people within Pakistan. We have a number of militant groups. 

 Karan Thapar: But you are not answering my question. The Indians will think you are evading it. Imran Khan: No. When I say no militant groups, it means no militant groups.
 Karan Thapar: Including Jamat ud Dawa? 

 Imran Khan: Exactly. There would not be any militant groups operating within Pakistan. How can I be more specific than that? 

 Karan Thapar: Would you name Jamat ud Dawa, Falat-e-Insaniyat and Hafez Saeed and say that you will put a check to these three people? Will you name them? 

 Imran Khan: Look, I am living in Pakistan. Pakistan at the moment is the most polarised country in the world. A governor gets shot, his assassin becomes a hero. There’s no point in becoming a hero right now in this country where there’s no rule of law. Life is very cheap here. So, just let me put it as a policy statement. Don’t just go into details. As a policy statement, it should answer your question. No militant groups operating from within Pakistan. 

 Karan Thapar: Let me raise a second concern that India had. They believe, and the Americans agree, and similarly believe that the ISI has been involved in carrying out terror attacks against India, whether its through the Haqqani group targetting the Indian embassy in Kabul or whether its through the LeT targetting Mumbai in 2008. Will you reign in the ISI?

Imran Khan: Well, in your last interview I said as the Prime Minister of a country where the responsibility lies on me, so should the authority be on me. Its not going to happen that here’s me holding responsibility and some group is operating independently, whether its ISI or any other group. So the answer is ISI and the Army would be under a civilian governmental control. And if I can’t do it, I would much rather resign. But if I take responsibility it would mean that whatever policies made by our Cabinet will have to be enforced at every section, with every institution. Now when you come to Afghanistan, I just have one tiny comment to make. To blame Pakistan where 140, 000 troops of the United States and NATO have failed, the greatest military machinery ever has failed and to blame a few thousand Haqqani group from Pakistan, not allowing them to win in Afghanistan, not only is this completely not plausible but its defying history. Afghans have never accepted foreign invaders. REFERENCE: https://www.siasat.pk/forum/showthread.php?88611-Imran-Khan-Exclusive-Interview-with-IBN-Part-2/page2

Imran Khan also claims that he is a Liberal in a True Sense , in letter and spirit and anyone who differs with his interpreation of Liberalism is basically a Bloodthirsty Liberal Fascist.

ISLAMABAD: Chairman Pakistan Tehrik-e-Insaf, Imran Khan, who had a good day in Karachi on Sunday, says that under his rule no law will be made against Quran and Sunnah. He also hints that the likes of Veena Malik, the actress who remained centre of controversy for a nude photo shoot for an international magazine, would not be allowed to do so in Imran’s Pakistan. While replying to questions asked by The News regarding his Islamic view and vision of Islamic socialism, Imran Khan said that under his rule ‘no law can be made against the Quran and Sunnah.’ Analysts however say both these views of Imran Khan are not contradictory as women can be allowed to wear whatever they like in their private lives but where public morality issues are involved a more Islamic and stricter code of ethics can be followed. This is done in many open and free western countries as well. When asked on a television channel about his views about dress code for women, Imran replied that ‘clearly Veena Malik types cannot do so in Pakistan.’ It is worth mentioning here that Imran, in a television channel, had said that Pakistan will not be a country which would put a bar on dress code for women and women who will be free to wear anything. Tongues are wagging as to how Imran will take the liberal and secular elite along with religious minded people, as both are his supporters. There are many Pakistanis who wish to see the ethical principles of Islam play a more active role in public life. In his book “Pakistan: A Personal History,” Imran Khan referred to Allama Iqbal as the ideological father of the nation, and added that “Iqbal’s teachings have inspired me to a great extent.” In the book, Imran calls Islam a “comprehensive blueprint for how Muslims should live in accordance with the highest ideals and best practices of Islam.” Imran Khan wrote: “If we follow Iqbal’s teachings, we can reverse the growing gap between Westernized rich and traditional poor that helps fuel fundamentalism.” Reference: Imran clear about dress code for women, in private and in public December 26, 2011 https://www.thenews.com.pk/archive/print/337962

On one hand Imran Khan says that he is Liberal in real sense and in letter and spirit but he is also an Electoral Ally of Hardcore Takfiri Mullahs of Jamaat-e-Islami and Jamiat Ulema-e Islam (Sami) who is considered the Spiritual Father of Taliban & these two allies of Imran Khan consider Liberalism and Secularism as Apostasy and Disbelief and that is not then end, they also consider Shias as Heretics & whoever who is not with them is deviant or almost a Non-Muslim for them  (Refer to Fatawa-e-Haqqania by Maulana Abdul Haq Haqqani and Jamaat-e-Islami's Original Literature to receive jolt of your life time)

Imran Khan’s choice of candidate for prime minister has left many of his ardent fans, especially women, dumbfounded. The cricketer-turned-politician voted for Maulana Fazlur Rehman, the Muttahida Majlis-e-Amal’s nominee for premier, against the advise of many liberal and progressive members within his Tehrik-e-Insaaf (TI). Imran used his solitary vote in parliament in Rehman’s favour, forwarding the argument that the MMA is the only political force that is independent and does not take dictation from abroad. He maintained that he found himself ideologically and politically close to the MMA, which denounces President Pervez Musharraf’s support to the international coalition in the war against terrorism, especially in neighbouring Afghanistan. “Khan has more than a soft corner for the ousted Afghan Taliban,” a senior leader of his party said on the condition of anonymity. “He thinks that the orthodox religious militia did a great service to Afghanistan and Islam before they became a target of the Americans.” Reference: Will the Real Imran Please Stand Up? By Amir Zia | News & Politics | Published 15 years ago http://newslinemagazine.com/magazine/will-the-real-imran-please-stand-up/ Karachi: All those claiming to be liberals in a country made for the supremacy of the Quran and Sunnah should register themselves as minorities, Jamaat-e-Islami Ameer Syed Munawar Hasan declared on Sunday. American intervention in the country had led to anarchy and those siding with the US had no place in this country. If they were happy to call themselves liberals, they should enter their names in the list of minorities, the JI chief suggested while addressing an election rally held at the Bagh-e-Jinnah near the Quaid’s mausoleum. Hasan termed the public meeting held by the name of “Peaceful Karachi, Prosperous Pakistan” at a crucial stage before the elections “a victory for the people of Karachi”. “The citizens of Karachi are now fully alive and they have come out with shrouds in their hands to eliminate terrorism and extortion,” he added. The JI chief claimed that the election history of Karachi was marred with rigging and if the army was deployed on May 11, there would be stamps only on the scales – the election symbol of the Jamaat-e-Islami. “By holding this historic public meeting, the JI has proved who the people of Karachi are with,” he said. “May 11 will mark the defeat of terrorists.” Reference: All Liberals should enlist as Minorities: JI Chief . May 06, 2013 https://www.thenews.com.pk/archive/print/630314-all-liberals-should-enlist-as-minorities-ji-chief

REFERENCE: PESHAWAR: The Jamiat Ulema-i-Islam-Sami has rejected the prospect of joining the Muttahida Majlis-i-Amal (MMA) — a defunct alliance of religious parties which is in the process of being revived — and revealed its intention of forging an electoral alliance with the Pakistan-i-Tehreek Insaf (PTI) for the 2018 general elections. Talking to the media here on Wednesday, JUI-S chief Maulana Samiul Haq said that the party’s central body (Shura) had unanimously rejected the proposal of joining the MMA and decided to become an ally of the PTI in the next elections. The JUI-S and the PTI would stand side by side in the coming polls to block the victory of “liberal and secular forces,” he said, adding that foreign forces would try to bring liberal and secular groups to power after the next elections. “An alliance between the two parties will pave the way for promulgation of Islamic system in the country,” Maulana Sami said. He called for coordination among religious forces to protect Islamic ideology and identity of Pakistan, saying “I will continue my efforts for unity among religious groups to contest elections from a joint platform”. Maulana Sami said: “There is a deep mental harmony between me and Imran Khan. He (Imran) has said that our thoughts are similar.” Reference: Sami says alliance with PTI will block victory of ‘secular forces’ Zulfiqar Ali Updated December 07, 2017 https://www.dawn.com/news/1375075

The Khilafat Movement: Islamization of Politics by Dr Mubarak Ali

There is an assumption that the Muslims can only be mobilized politically if religion, and religious symbols are used. If it is true, it means that politics requires religion to survive and to play an active role in the Muslim society. In the word of poet Iqbal if religion is separated from politics, it becomes a tyranny. However, there are two aspects of the use of religion. In the case of despotic and authoritarian systems, where power is concentrated in the hands of an individual, such as a monarchy or dictatorship, the religious scholars (ulama) are used by them to support their political ends. There are plenty examples in history as to how the kings and rulers asked the ulama to issue fatwas (religious injunctions) in their favour or in support of their policies. The recent example in this regard is of Anwar Saadat of Egypt who got the religious sanction from the scholars of al-Azhar (a religious university of Egypt) to visit Israel, which they announced was in the interest of Islam. In such cases, ulama play the role of subordinates to the rulers and dictators and religion is used for their political motives. In the other case, where there are some democratic traditions or institutions, ulama take advantage to organise themselves on the model of political parties and assert their religious views in an attempt to subordinate politics. In this regard they face tremendous problems in dealing with the new ideologies and political concepts such as nationalism, socialism, secularism and democracy. In order to resolve these issues in the light of Islam, some ulama totally rejected these modern political ideas and systems as un Islamic, while others Islamised them, with some modifications, in order to accommodate them in the Islamic structure. Believing that the Muslim community of India could be guided only by religious zeal, Abul Kalam Azad was the first to strive to organize the ulama to participate in active politics. He founded Hizbullah (party of God) for the ulama to assert in political matters and take the leadership in their hands. The Khilafat movement could be analysed and judged under the circumstances when the colonial government allowed political parties to play their role in the framework that was granted by the government. The ulama, who were confined to their religious seminaries, got an opportunity to come out from their isolation and took full part in politics. That was the first time that they became active in any mass movement. Exploiting the situation they plunged in it with full religious fervour and vigour. An attempt is made in this paper to analyse the role of the symbol of the khilafat in the Muslim community of India and how the ulama became an integral part of the political activities that subsequently subordinated politics to religion.

During the Sultanate period in India (1206-1526), some of the sultans sought the recognition of the Abbasid Caliph to legitimise their rule; otherwise, the recitation of the name of the caliph in the khutba (sermon which is delivered on the occasion of Friday and Ids prayers) was just symbolic. The Mughal Emperors did not recognize the Ottoman Caliphs and asserted their own sovereignty in India. In the 18th century, when the East India Company established its political authority and the Mughal Emperor had lost his political power, Tipu Sultan (1782-1799), sent an embassy to the Ottoman caliph requesting him to recognize him as a legitimate ruler of Mysor. By getting this recognition he wanted acceptance from his Muslim subjects and also from his rival Muslim rulers like Nizam of Deccan who regarded him as an upstart. He got the recognition, but at the same time the British government also persuaded the Caliph to issue a fatwa telling Tipu Sultan not to fight against the British. (1)The Caliph gave recognition to Tipu Sultan as a legitimate ruler and simultaneously pursued him on the behest of the British to remain loyal to the East India Company. This shows the weakness and political imbecility of the Ottoman Caliph. Another example that shows that the Ottoman Caliph was not regarded as a symbol of unity and as a protector of the Indian Muslim was when Sayyid Ahmad (d.1831), leader of the Jihad movement, launched his holy war against the Sikhs and made an attempt to establish an Islamic state in the NWFP. He proclaimed himself as the caliph and Amir al-Muminin (leader of the Muslims) in 1826, ignoring the Ottoman Caliph and his claim over the whole Muslim Ummah. His own caliphate was short lived and was not even recognized by the majority of the Indian Muslim. Interestingly, the British promoted the image of the Ottoman Caliph in India for their own political motives. In 1857, during the Great Rebellion, they got a fatwa from the caliph exhorting the Muslim not to fight against the British. Sylvia G. Haim in the article “The Abolition of the Caliphate and its Aftermath”, which is a part of the Thomas Arnold’s book on the Caliphate, writes:

 The decline of Muslim rule in India especially after British occupation and the final victory of England over the Muslim Raj in the middle of the nineteenth century placed the Indian Muslim in a position of inferiority which made them search for a symbol of strength and power. This, together with the growth of communication, brought them into greater contact with the Ottoman Caliph who was then conducting a clever form of propaganda which Britain came to encourage. Because of their enmity to Russia at the time, Britain took up a pro-Ottoman line and promoted among the Indian Muslims loyalty to the Ottoman Caliph who, in his turn took advantage of the position by spreading his propaganda and exploiting the false notion of the Caliphate put out by the Europeans.

This is how the Indian Muslims slowly started to regard the Ottoman Caliph as the head of Muslim world. In the wake of Pan-Islamic movement of Jamaluddin Afghani, the Ottoman Caliph Sultan Abdul Hamid I (1876-1909) tried to use it to establish his political position in the Muslim world. Sir Sayyid, realizing the danger of this extra territorial loyalty warned the Indian Muslim not to look to the Caliph as their protector or defender and remain loyal to the British Government in Inida. He had the experience of 1857 when the Muslim community suffered heavily and was looked upon by the British with suspicions. Therefore, his concern was to inculcate the loyalty for the British government among the Muslims to restore their credibility. He argued that where the caliph had no political authority he should not be recognized there as the defender and protector. As the Indian Muslims were not living under the Ottomans, they were not obliged to be loyal to the caliph and regard him as their sovereign. (3) The 1857 was a great catastrophe to the Indian Muslims. It took them a decade to recuperate from the shock. In 1867, for the first time, the ulama responded to counter the problems faced under the colonial rule. The foundation of the Deoband provided a centre for the Indian Muslim for guidance in religious matters. Its dar al-I-fta (Department for issuance fatwa) issued religious instructions on all political, social, cultural, and economic matters. The madrassah became famous for traditional religious education and attracting students not only from all parts of India but also from the Muslim neighbouring countries. It gave an opportunity to the ulama to create a position for themselves as religious guides and instructors to the community. They resisted modernity and conserved the traditions which they regarded essential for the religious identity of their community. On the other hand, Sir Sayyid, believing in modernity and progressive ideas, founded Aligarh College to educate the Muslims on modern lines and prepared them to cooperate with the British government. Both Deoband and Aligarah remained aloof from politics in their first phase. Their major concern was to rehabilitate the Muslim aftermath of 1857. However, the change of political situation also brought change in the outlook of the Muslims. In 1906 when the Muslim league was founded, a sizeable European educated Muslim middle class emerged with ambition to acquire social status and political rights in the colonial structure. They controlled the new party in order to use it for their political gains. In the first phase, the Muslim League expressed loyalty to the British government and averted any resistance or opposition. However, the political development changed their outlook: the annulment of the partition of Bengal at home and the war between Turkey and Italy in 1911 caused to change their political strategy from loyalty to resistance towards the British government. This change is pointed out by Mr. Patrie, the assistant Director of Intelligence Bureaus, who in his Report (1912) writes:

Showed that the belief held up to that time by Muhammadans in India, that the British government was a safe custodian of Islamic interests, was rapidly evaporating; and further that a rumour was gaining credence to the effect that the Christian Powers had set themselves of deliberate purpose of to encompass the ruin of Islam, with which object Great Britain had entered into a secret alliance with Italy with respect to the latter’s attack on Turkey. He pointed out that the belief in this rumour had been strengthened by the re Partition of Bengal at the end of 1911,which was viewed with dismay by Bengali Mohammedans…(4)

During this period of political chaos and crisis, the Indian Muslims sympathized with Turkey. Azad’s al-Hilal, al-Bilagh, MuhammadAli‘s, Hamdard and Comrade, and Zafar Ali Khan’s Zamindar played important roles to promote these feelings. In 1912, a medical mission under Dr. Ansari went to Turkey to help the Turkish army. In 1913, an organization ‘Anjuman Khuddam-I-Kaaba’ was organized for the protection of the Muslim holy places against the danger of European attack. On the eve of the First World War, the Indian Muslims did not want Turkey to join the war against the Allies. However, the Ottoman government declared jihad (holy war) against the Allied powers and issued a fatwa to fight against the Allied powers. The real shock actually came when Turkey was defeated, and it appeared, that the Allied Powers were going to dismember it. This made the Ottoman Empire as a religious symbol to the Indian Muslims. The reason was that the European powers had conquered and occupied nearly the whole Muslim world except for Turkey that retained its independence in spite of its weakness and misadministration. The Indian Muslims had no need to symbolize the glories of the Ottomans as long as the Mughals were in power. The loss of power and complete elimination of the Mughal dynasty turned them to look to the Ottoman Empire and find solace in its pomp and glory. Even Sir Sayyid, who opposed any Pan Islamist views, remarked that: “Once there were many Muslim kingdoms and we did not feel much grief when one of them was destroyed; now that so few are left, we feel the loss of even a small one. If Turkey is conquered that will be a great grief, for she is the last of the great powers left to Islam.”(5) On the eve of the Balkan wars, the Muslims of India became more conscious about the existence of Turkey. They started to relate Islam with Turkey and that any danger to Turkey became the danger to Islam.

During the First World War, both the Congress and the Muslim League tried to co-operate with each other and sort out those problems that were a great hurdle for both communities. The Lukhnow Pact of 1916 was the result in which Jinnah played a very active role. So far, the Muslim politics was not religious but liberal and assertive to get political concession for the Muslims. The Khilafat issue was not the major one to dominate the political scene. However, the end of the war, the defeat of Turkey, and the revolt of the Arab against the Ottoman imperialism with the help of European powers, created uneasiness among the Muslim middle classes. The turning point of the whole scene occurred at the Delhi session of the Muslim League (1918) where Dr. Ansari who was the chairman of the reception committee invited the ulama to participate in order to get their support. The leading ulama accepted the invitation and as a matter of fact were delighted to come at par with the modern educated Muslim leadership. Maulvi Kifayatullah says: I have always been of the opinion that the religion and politics of Musalmans were one and the same thing. In fact their religion was their politics and their politics was their relgion. So far they had thought that the Musalmans had committed their religion to the custody of the Ulema and their politics to the custody of the All India Muslim league and kindred organizations; but when went out to them (the Ulema) they came out with open arms and pleasure to join the political body. (6) Chaudhary Khaliquzzaman, a Muslim leader from Oudh, realized the danger of Islamisation of politics and warned that: “ they would either be wept off their legs or would carry the whole of Muslim India with them.” (7) This is exactly what happened. The khilafat issue became the core issue of the Muslim politics and all other problems were completely forgotten. Once Khilafat became the symbol and religion was involved in it, the modern and liberal leadership was marginalized and the ulama as the custodians of religion came forward to lead the Muslim Community of India. Ali brothers, who started their political career as moderates, were converted with the process and became maulana having beards and wearing the dress particular for the religious leaders. The important aspect of this period is that whole political process was taken over by the All India khilafat Committee that was set up in 1919 and made Muslim league a non-entity. With the entry of the ulama, the whole character of the movement changed. The element of emotionalism was fully inculcated to mobilize the Muslim masses in the name of religion. Fiery speeches with charged sentiments became daily occurances. The study of the newspapers of this period clearly shows the emotionalism. For example, Maulana Abdul Bari from Faringi Mahal was in the habit to warn his rivals and threatened to eliminate them. In one of the Muslim League sessions at Delhi he said that he could shake the world with one word of his mouth and one stroke of his pen. (8) In the Amritsar session of the Muslim League that was attended by the Ali brothers, emotional speeches were delivered. Shaukat Ali declared that he would sacrifice his property and life to protect Kaaba. He finished by asking the audience whether they wished to remain British subjects or Muslims, and if it was the former, he would sever his connection with them and seek martyrdom. (9) The question is why Gandhi supported the Khilafat movement, which was dealing with an Islamic issue and had nothing to do with the Indian problems? As Gail Minault points out Muhammad Ali was much impressed by Gandhi’s approach to politics when addressing to students at Calcutta he said that “politics cannot be divorced from religion”. (10) Gandhi was approached by Maulana Bari to support the Khilafat movement. That was the time when Gandhi was planning to launch a campaign against the Rowlatt Bill and against the Punjab atrocities. It appears that it was easy for Gandhi to deal with the Ali brothers and Ulama rather than Jinnah who was not in favour of the Khilafat issue. His cool approach to politics was a contrast to the emotionally charged movement led by the ulama. The Congress and the Khilafat movement supported the non-cooperation, and as result a unanimous fatwa was issued by the ulama in 1920 that appealed the Muslims to boycott the government on religious grounds. The opening paragraph says:

 “Mavalat” is forbidden (haram) with enemies of Islam in both senses of word. God has forbidden “mavalat” totally with enemies of Islam whether it is openly or secretly, paid or honorary.God says(Arabic verse) “God prevents you from friendship and cooperation with those infidels who fought with you in matter of religion and ejected you from your countries and helped in your ejectment and expulsion. Those who maintain co-operation with such infidels are tyrants.” (11) During the whole movement Gandhi became the supreme leader and highly praised by the Ali brothers and the ulama. However, the non-cooperation movement collapsed after Chaura Cahuri’s incident in 1922 and the Khilafat issue became redundant when Mustafa Kamal abolished the institution in 1924.

The khilafat movement islamised the politics for the Indian Muslims. Instead of creating political understanding and analysing political issue purely on political grounds, they supported or rejected all these issues on the basis of religion. Once religion became supreme authority to understand and act politically, the ulama gained ground and assumed leadership. This is evident during the khilafat movement when attempts were made to establish separate shriat court and collect zakat. As a result of the movement religious and non- political consciousness was created among the Muslims. While on the other hand, the Congress followed the political agenda that promoted the political awakening among its followers (majority of them were the Hindus). The Muslim community under the spell of religious leadership also failed to understand the effects of the Ottoman imperialism on the Arab countries. The news of the Arab revolt when received in India was not believed. This lack of political knowledge failed to create anti imperialist feelings among the Muslims. It is evident that even educated Muslims were not well aware of the Ottoman history and its decadent institutions, which were not based on Islamic teachings. It was just an emotional attachment that blinded them to probe and investigate the weaknesses of the Ottoman Empire. According to one interpretation that the involvement in the khilafat movement was nothing but a waste of the Indian Muslims’ energies. They forgot their internal problems and devoted their attention to the problem which was not related to them. That is why there was disappointment after the abolition of the khilafat. It left them in wilderness. In another interpretation it is said that actually the khilafat movement was not only for the protection of the institution of the Caliphate but was also anti British to activate the Muslims to participate in the Indian politics. Mushirul Haq, defending Azad, argues that “Azad had definite political programme in mind; he wanted to drag the ulama into the political struggle; he also wanted to incite Muslims to action against the British in the name of religion.”(12) Gail Miault in her study on the Khilafat concludes that the movement made all sections of the society active: labourers, women, students, and common people all involved in all sort of political activities such as agitation, demonstration and boycott etc. The Khilafat and the non-cooperation both brought the Hindus and Muslim together. (13) The Hindu-Muslim unity was short lived because it was based on emotionalism and not on political pragmatism. After the collapse of non-cooperation, Gandhi was criticised and condemned by the same ulama who adored him. It is said that he used the Muslim leadership to propagate his non-violence philosophy and left them in doldrums when he achieved his motives. Both symbols of the khilafat and non-cooperation were quite different in nature and could not be reconciled. The nationalist historians, who admire the role of Gandhi as a champion of Hindu Muslim unity during this period, forget the disastrous effects of the involvement of religion to politics. Two incidents show it: Maulana Abdul Bari and Azad both issued a fatwa declaring Hindustan as a darul harab (home of war) and therefore exhorted the Muslims that it was their religious duty to migrate from India. The common people especially from the Punjab and Sindh, after selling their belongings, left India for Afghanistan where, the Amir also promised to give them land and shelter. Once they reached there they found nothing and came back disappointed. During the whole campaign hundreds died and thousands suffered in a process of rehabilitation. Those who issued the fatwa did not follow it; both the rich and well off did not leave India. The sacrifice of the common people did not create any concern among the leadership. In the second incident, the Mopla peasantry revolted against their landlords. Economic exploitation forced them to rebel repeatedly in the past. Now inspired by the symbol of the khilafat, they took arms and made attempts to improve their condition. The revolt was crushed and the Moplas suffered immensely. In this case nothing was done to ameliorate their grievances One of the features of the khilafat movement was its appeal for donation t for a religious cause. The major donors were the Muslim Seths of Bombay who actively took part in the movement. The masses gave donation whenever they were appealed in the public meetings. The leadership toured throughout the country to mobilise people for the cause and asked them to donate liberally. Musarrat Husain Zuberi writes about such visit in his hometown Marehra: “The vivid recollection is still there of the wonderful oratory of Maulana Hamid and his brother Majid Badauni that night. The electrified atmosphere was good for the Khilafat chest. The ladies from behind the curtain took off whatever jewellery they were putting on and we the young boys collecting them and presented them to theMaulvis.” (14)

However, at the end when the account was audited it was found that there was misuse of fund and also embezzlement. It discredited the leadership, and lead to a sad end of the movement. The Khilafat movement, as a matter of fact, was the result of the emerging Muslim middle class who, in search of their identity, relied on Islam. The Khilafat issue provided them an opportunity to assert their separate identity. The common Muslims had no interest in this issue and was involved marginally. However, the result of the whole process was that religion became an integral part of the Muslim politics in India. Even when the ulama eclipsed after the collapse of the movement, the modern and liberal Muslim leadership was forced to use religion to mobilise masses for political purpose. One question remains whether the British government in India secretly supported the Khilafat movement. One explanation could be that after the Treaty of Severe 1920, the weak caliph suited the British and the Allied Powers more than Mustafa Kamal who was adamant not to accept the peace terms. The delegation of Justice Amir Ali and the Agha Khan to go to Turkey to advocate the cause of the Caliphate created some doubts. In the words of C.Smith: “The Turkish Ghazi was irate to see men like Amir Ali and His Highness Agha Khan approaching him on the subject of the Turkish and the Islamic constitutions: he pointed out with some scorn their intimate and friendly relations with British imperialism.” (15) However, not having any evidence it is difficult to prove anything. Once the institution of Khilafat was abolished, different Muslim rulers made attempts to assume it, but it could not be revived in spite of many efforts. However, the romantic image of the khilafat survives even today. It is believed that it was the best system to solve all political and economic problems of the Muslim society. We can also see the continuity of the impact of the khilafat movement on the present politics of the Indian sub continent where fundamentalism is gaining ground and liberal forces are receding to the background.

References 

1. Qureshi, I.H.: Tipu Sultan’s Embassy to Constantinople, 1787. In: Haider Ali and Tipu Sultan. Ed.by Irfan Habib, Tulika Delhi, 1999,pp. 69-78. 

2. Haim,S.G.: The Abolition of the Caliphate and its aftermath, In: The caliphate by T.W.Arnold,OUP Karachi, 1966, pp. 137-8. 

3. Sir Saiyyid: Maqalat,vol. I,Majlis Tarraqi Adab Lahore, 1966, p.157. 

4. Bamford,P.C.: Histories of Khilafat and Non-cooperation Movements. K.K.Books Delhi, Reprinted 1985, p.110. 

5. Nanda, B.R.: Gandhi: Pan-Islamism, Imperialism,and Nationalism in India. Oup Delhi, 1989,p. 108.

6. Ibid., p.207. 

7. Ibid., p. 207. 

8. Bamford, pp.133-4. 

9. Ibid., p.140. 

10. Minault,G.: The Khilafat Movement: Religious Symbolism and Political Mobilization I in India. OUP Delhi,1982,p.56. 

11. Bamford, p. 252. 

12. Haq,M.U.: Muslim Politics in Modern India.Book Traders Lahore 9n.d.).p.100. 

13. Minault, pp.210-11 

14. Zuberi,M.H.:Voyage through History,vol.i,Hamdard Foundation Karachi,1987,p60. 

15. Smith, W.C.: Modern Islam in India. Reprinted, Lahore, 1947,p. 348.

Khudi Festival of Ideas 2013

Recently I got the opportunity to attend Khudi’s annual Festival of Ideas in Lahore. Khudi is a progressive youth organization working for countering extremist mindset and for raising awareness about democracy. I had been following this organization on social media over the past few years and I grew to admire the remarkable work they are doing. Khudi works on various themes ranging from peace building, rights of minorities, gender issues and civic and political education. This time I applied for the annual Festival of Ideas and was luckily selected among limited number of delegates from across the country. I occasioned a remarkable hospitality upon my arrival and the organizers cordially welcomed the participants. In the matter of few minutes I started feeling like a part of the event wholeheartedly. The developments of the first day of the three-day event clearly indicated that I was among a very well organized community and a team of devoted folks who were working continuously for the better service and management of every activity.

The orientation session started with a lecture of a leading intellectual and public figure Mr Javed Jabbar, who delivered a beautifully crafted lecture on the idea of Pakistan and the issues that we are confronting in the contemporary age. Mr Jabbar spoke in detail about our identity crisis and ways to face the challenges posed by it. By the end of this interactive lecture followed by very interesting questions & answers session, I had realized that the event is not going to betray any of the high ideals and anticipation which it portrayed; a 10 out of 10 from my side. After that we had a brilliant Mushaira, a session of poetry, featuring young zealous poets expressing their inner feelings through their splendid verses on romantic themes. As the Mushaira moved forward and veteran poets took the stage, I was fascinated to see that the notion of romanticism of the young poets was replaced by grave issues of life, suffering, death and the existential quests. Reference: Khudi Festival of Ideas: Learning for a Way Forward by M. Fahad Ur Rehman Nov - 13 - 2013 http://www.laaltain.com/khudi-festival-of-ideas-learning-for-a-way-forward/

Former Khyber Pakhtunkhwa minister Mian Ifthikhar Hussain of the Awami National Party (ANP) delivered the keynote speech on counter-militancy and Talibanisation. He discussed the government’s policy of dialogue with the Taliban. About the Pakistan Tehreek-i-Insaf (PTI) contribution, he said, “[PTI chief Imran] Khan so far has not taken a step for the dialogue. His party’s government has approached none of the 53 factions of the Taliban.” “If ordinary people can point out where the Taliban are hiding, how can the government be unaware of where to find them?” he questioned. He said the narrative on militancy and extremism needed to changed. “If it doesn’t, the sacrifices of 850 ANP workers will go in vain,” he said. Speaking at a panel discussion, Haider Farooqi Maududi said, “The exploitation of religion for political purposes has made Pakistan hell.” He said “Pakistan had not emerged from a religious conflict but a political one.” He called for separation of religion from state matters. Other speakers in the panel Tanveer Jahan, Tahir Wadood Malik and Sulaiman Mandran agreed with him. At a panel discussion titled Democratic Transition: Hopes and Fears Tahir Mehdi, Fahd Husain and Taimur Rehman said democracy is not only a form of governance but also a way of life. “To bring true democratic change, a democratic culture has to be established at all levels, including in our homes and workplaces,” the speakers said. REFERENCE: Youth forum: ‘Democracy, too, is a way of life’ October 27, 2013 http://tribune.com.pk/story/622977/youth-forum-democracy-too-is-a-way-of-life/

In another panel discussion, Haider Farooq Maududi, the son of founder of Jamaat-e-Islami Maulana Abu al Ala Moududi said, “The misuse of religion has made Pakistan a hell”. He said “Pakistan was not result of a religious conflict but that of a political one.” He also explained why there was a need to separate religion from state matters. The other speakers including Tanveer Jahan, Tahir Wadood Malik and Sulaiman Mandran agreed. Earlier, a panel discussion titled ‘democratic transition: hopes and fears’, which consisted of Tahir Mehdi, Fahd Husain and Dr Taimur Rehman stressed that democracy was not only a form of governance but it’s a code and a way of life. “To bring a true democratic change, the democratic culture has to be established at all levels including homes and workplaces,” they were of the view. Towards the end the audience was divided into four committees to discuss various regional and international conflicts that Pakistan faces. The committees discussed in detail civil-military, Pak-India, and Pak-US relations, along with issue of militancy. Reference: Youngsters share ideas at festival October 27, 2013 ARSHAD BHATTI http://www.nation.com.pk/lahore/27-Oct-2013/youngsters-share-ideas-at-festival

Journalist and discussion moderator Mubasher Bukhari said the Pakistani press faced great pressure to censor facts from stories that challenged the established narrative. “In all my years as a journalist, I have been under pressure to censor reports, whether from political or religious parties or the establishment,” he said. Journalists often practised self-censorship, he said. This particularly applied to blasphemy cases, which often went unreported. “With such practices in place there is no space left for counter narratives,” he said. And self-censorship was not just restricted to the press, he said. “Forget media reports, even governments exercise self-censorship by not releasing reports on sensitive issues in their entirety,” he said. Lawyer Yasser Latif Hamdani advocated a separation of the state and religion. “If we want to see Pakistan as a progressive state, we have to separate state from religion,” he said. Islam’s privileged status in the Constitution meant that it was always at the centre of public discourse. Even viewed in the legal paradigm, he said, one had little room to exercise religious and individual freedoms. In a society bent on establishing a single religious practice, there was no tolerance for alternative discourse, he said. Distorted history textbooks further strengthened the resolve not to tolerate differing views, he added. History books were not written to establish facts and context, he said, but to establish people’s roles as either ‘good’ or ‘bad’. “Why must we have a history that identifies characters as heroes or villains?” Research analyst Amir Mughal said Pakistani society was content to avoid issues by pretending they don’t exist. “Every topic deemed sensitive or controversial is brushed under the carpet by our government,” he said. Society’s natural response had been programmed such that anything varying from the established norms and narratives was either banned or censored. He questioned the ban on YouTube. But the media was not blameless, he said. “The media is quick to criticise civilian governments, but what about the security establishment?” he asked. The media also played a part in the assassination of Salmaan Taseer. “Nowadays, the easiest thing for anyone to do is to label liberals or secular people as traitors,” he said. REFERENCE: Censorship in public discourse: ‘Dogma has bred denial, killed dissent’ Published: October 28, 2013 http://tribune.com.pk/story/623371/censorship-in-public-discourse-dogma-has-bred-denial-killed-dissent/

“We are looking at a modern world through a pre-modern lens,” said lawyer and columnist Saroop Ijaz, speaking at the third session – titled ‘Pakistan on the global stage: hopes and fears’ on the last day of the Khudi Festival of Ideas. Ijaz said when seen in a global perspective, it seemed that “Pakistani history” taught people to be xenophobic. He stressed the need for alternative narratives, but acknowledged that these would make people uncomfortable. “When what you have believed for so many years is challenged, there is bound to be a certain degree of discomfort,” he said. This was the reason that there were such contrasting views on Malala Yousafzai within the country, he said. “Malala’s narrative makes us uncomfortable because it does not conform to what we have in mind as the role of a 15-year-old girl in Pakistan,” he said. Ijaz also called for greater discourse between those termed conservatives and those called liberals in Pakistan. “At some stage, liberals and seculars will need to come out of their comfort zone and engage with conservative ideologies, which are far more popular than their own,” he added. Former Radio Pakistan director general Murtaza Solangi said Pakistan’s current woes were in large part due to the deficiencies of the education system, which discouraged critical thinking. “We are not standing at a sensitive juncture in history, we are in fact in an existential crisis,” he said. The focus on parliamentarians’ fake degrees, he said, was misplaced. “I find this not to be the issue. The real issue is the presence of [people getting] genuine degrees without any knowledge,” he said. Solangi said that the country’s political institutions had performed better in the last few years. “Confusion is the first step to wisdom. That is when you start seeking and that is when single narratives are challenged,” said Dr Daanish Mustafa, who teaches at the geography department at King’s College, London. He called for greater investment in various disciplines, particularly the performing arts, so as to encourage cultural diversity and create alternative narratives. These alternative narratives needed to be taken to a broader audience in order to challenge the old narrative. Dr Mustafa said he was hopeful that the country would move forward. “All is not lost. I don’t see suicidal tendencies in the young. They are hopeful,” he said. Writer and activist Dr Mubarak Haider said Pakistan could either change itself, or the world would change it. The latter, he said, seemed more probable. “The Muslim Ummah and specifically the Pakistani nation is narcissistic, and the more you try to tell them that the more they deny it,” he said. Dr Haider said the country had no global partner. “Even countries like Saudi Arabia do not completely stand by us. We are isolated as a nation on a global platform,” he said. Because of insecurities about religion, Pakistan seemed always to be preoccupied with trying to defend the faith. The country’s supreme governing body, he said, was not parliament but the Council of Islamic Ideology. He said: “Why are we so frightened that something may happen to our religion? Why do we feel so threatened?” REFERENCE: Pakistan on global stage: ‘We’re taught to be xenophobic’ By Aroosa Shaukat Published: October 28, 2013 http://tribune.com.pk/story/623369/pakistan-on-global-stage-were-taught-to-be-xenophobic/

The current state of the country is not the fault of ‘maulvis’, but of a “secular class” of political and military leaders, said writer and politician Ayaz Amir in his concluding address at the Second Khudi Festival of Ideas on Sunday. “[The maulvis] have never been so powerful that they could bring the country to this state,” Amir said. From the dismal state of education to social unrest, the “secular class” was largely to blame, he said, addressing a gathering of some 300 young people from across the country who participated in the festival. Amir, who was a member of the ruling Pakistan Muslim League-Nawaz before throwing his support behind the Pakistan Tehreek-i-Insaf ahead of the May general elections, lamented the quality of leadership in the country since the death of Muhammad Ali Jinnah. “One after the other, we have been getting worse and worse leaders and that has been Pakistan’s ill fate,” he said. The current prime minister, he said, looked like “a nervous young student” at his recent press briefing alongside US President Barrack Obama at the White House. “Why is our leadership so insecure? Why do they lack the confidence to speak in front of the world?” Amir said unless the nation got the right leadership, it would get nowhere. “Those in a command position can either lead the nation in the right direction or lead it to its destruction. Unfortunately, we lack the leaders to steer it in the right direction,” he said. REFERENCE: Khudi Festival of Ideas: ‘Secular class to blame for our fate, not maulvis’ By Our Correspondent Published: October 28, 2013 http://tribune.com.pk/story/623373/khudi-festival-of-ideas-secular-class-to-blame-for-our-fate-not-maulvis/

Jamat-e-Islami says Pakistani Liberal Muslims Are Apostate (Kaafir).

2013 All liberals should enlist as minorities: JI chief: Karachi: All those claiming to be liberals in a country made for the supremacy of the Quran and Sunnah should register themselves as minorities, Jamaat-e-Islami Ameer Syed Munawar Hasan declared on Sunday. American intervention in the country had led to anarchy and those siding with the US had no place in this country. If they were happy to call themselves liberals, they should enter their names in the list of minorities, the JI chief suggested while addressing an election rally held at the Bagh-e-Jinnah near the Quaid’s mausoleum. Hasan termed the public meeting held by the name of “Peaceful Karachi, Prosperous Pakistan” at a crucial stage before the elections “a victory for the people of Karachi”. “The citizens of Karachi are now fully alive and they have come out with shrouds in their hands to eliminate terrorism and extortion,” he added. The JI chief claimed that the election history of Karachi was marred with rigging and if the army was deployed on May 11, there would be stamps only on the scales – the election symbol of the Jamaat-e-Islami. “By holding this historic public meeting, the JI has proved who the people of Karachi are with,” he said. “May 11 will mark the defeat of terrorists.” REFERENCE: All liberals should enlist as minorities: JI chief Monday, May 06, 2013 http://images.thenews.com.pk/06-05-2013/ethenews/t-22692.htm

Deobandi Fatwa against Jamat-e-Islami

Bolta Pakistan – 6th May 2013

Jamia Binoria Fatwa on Jamat-E-Islami and Mawdudi http://www.scribd.com/doc/102614051/jamia-binoria-fatwa-on-jamat-e-islami-and-mawdudi

Jamia Binoria Fatwa on Jamat-E-Islami and Mawdudi by Aamir Mughal

2011: JI sees Taseer’s assassin in ‘seventh heaven’ Shamim Bano Wednesday, January 05, 2011 In a shockingly blunt endorsement of Punjab Governor Salmaan Taseer’s assassination, Ameer Jamat-e-Islami in Sindh Asadullah Bhutto has declared that the assassin will directly go to the “seventh heaven”. He said this after a press conference addressed by JI Ameer Munawar Hasan at Idara-e-Noor-e-Haq on Tuesday. The press conference ended abruptly when a JI spokesman Sarfaraz Ahmad broke the news of Taseer’s assassination to Munawar. “Is he alive?” was his first reaction. “Whoever has killed him is a pious man and will go directly to heaven,” replied Bhutto to a question put forward by this correspondent. He even went on to say that Taseer would not have got killed if the government had replaced him. “Aasia Bibi will suffer the same fate if the punishment awarded to her by the court for using derogatory remarks against Hazrat Mohammed Mustafa (PBUH) is not implemented,” he added. Earlier, during the press conference, Syed Munawar Hasan said that the Muttahida Qaumi Movement (MQM) should also clear its position in Sindh after parting ways with the government at the Centre. He said that Altaf Hussain’s party’s stand would sound vague unless all members of his party resign, including the governor, resign and sit on the opposition benches. He said Altaf had twice contacted him on the phone to discuss the political situation. He was in favour of the government completing its five-year tenure, but he added the people should be provided with some relief by reducing the inflation rate and addressing unemployment issues. He informed the media that his party would stage a sit-in in Peshawar on January 23 against the forced disappearances and drone attacks. REFERENCE: JI sees Taseer’s assassin in ‘seventh heaven’ Shamim Bano Wednesday, January 05, 2011 http://www.thenews.com.pk/TodaysPrintDetail.aspx?ID=23953&Cat=4

Deobandi Fatwa Against Mawdudi and Jamat-E-Islami http://www.scribd.com/doc/100501938/Deobandi-Fatwa-Against-Mawdudi-and-Jamat-E-Islami

Deobandi Fatwa Against Mawdudi and Jamat-E-Islami by Aamir Mughal

July 2012: Leaders of two arch rival political parties, Jamaat-e-Islami and MQM, held their first formal dialogue at the former’s headquarters in Mansura, Lahore and agreed to maintain political contacts in future and work jointly for the security and integrity of the country. MQM delegation led by Federal Minister Dr Farooq Sattar met the Jamaat Islami Amir Syed Munawar Hasan and Secretary General Liaquat Baloch here on Tuesday during which the JI invited MQM to join the “Go America Go” movement and also to join the grand alliance for timely and transparent elections in the country. Others present during the highly significant political meeting were Farid Paracha and Salman Butt from the JI side and Provincial Minister Faisal Sabzwari, Waseh Jalil and some other MQM leaders. The two sides discussed the prevailing political situation, in the context of situation in Karachi and Balochistan, challenges to the national security and the forthcoming general elections. Later talking to media, Dr Farooq Sattar said that they discussed all the important issues with JI leaders and said the MQM has decided to contact all parties to resolve issues facing the country and build a national consensus to ensure national security. He said all the political parties should work for strengthening of democracy, political stability and holding of elections on schedule or before in a transparent manner. He said they also discussed with the JI leaders killings and lawlessness in Karachi. He said there is need for an agenda by all political parties which could give hope to the poor, improve economic situation and promote peace. Dr Farooq Sattar demanded the holding of round table conference to find out solution of problems to national security on priority basis and all parties should debate on present issues. Munawar Hassan said they welcome the MQM leaders at JI headquarters and hoped that contacts would continue between the two parties in the future. He pleaded for a grand alliance to ensure timely elections fearing that now there are speculations whether the elections would be held on time or not. REFERENCE: Munawar invites MQM to join grand alliance to ensure transparent elections By: INP | July 24, 2012, 7:42 pm http://www.nation.com.pk/pakistan-news-newspaper-daily-english-online/lahore/24-Jul-2012/munawar-invites-mqm-to-join-grand-alliance-to-ensure-transparent-elections MQM delegation meets JI leaders By PPI July 24, 2012 - Updated 1333 PKT From Web Edition http://www.thenews.com.pk/article-60262-MQM-delegation-meets-JI-leaders