Thursday, June 30, 2011

Kamran Khan (Jang/GEO TV) Attacks TV Channels but "FORGETS" GEO TV.

Kamran Khan (Senior Correspondent of The News International/Jang Group of Newspapers/GEO TV and Washington Post) was one of the asset of Brigadier (R) Imtiaz of Cold War Days and after the end of Cold War Mr Kamran Khan remained in touch with Brigadier (R) Imtiaz, he was a regular guest of Brigadier (R) Imtiaz when he became Director Intelligence Bureau and used to meet him regularly in his office way back in 1990/1991.

Asset (intelligence) , definition of asset (intelligence) , meaning of asset (intelligence) - Any resource--person, group, relationship, instrument, installation, or supply--at the disposition of an intelligence organization for use in an operational or support role Often used with a qualifying term such as agent asset or propaganda asset (Reference: Dictionary of Military and Associated Terms. US Department of Defense 2005) - noun [mass noun] 1 the ability to acquire and apply knowledge and skills:an eminent man of great intelligence [count noun] a person or being with the ability to acquire and apply knowledge and skills:extraterrestrial intelligences 2 the collection of information of military or political value:the chief of military intelligence people employed in the collection of military or political information:British intelligence has secured numerous local informers military or political information:the gathering of intelligence archaic information in general; news. REFERENCE: 

Aaj Kamran Khan Ke Saath - 1 (29 June 2011)


Kamran Khan's Dirty Role after Mir Murtaza Bhutto's Death in 1996.



Mr Sharif, arrested by the police in the same murder case, will be asked to produce the record of reports submitted by the bureau at Karachi, on the basis of which it sought permission for action against Mir Murtaza and his men. Another witness, secretary general of the PPP (SB), Rao Abdul Rashid, is also likely to establish the motive for and conspiracy to murder. Others cited in the same category of witnesses are: Ishaque Khakwani, and Dr Altaf Khwaja, deputy secretary general of the party; Kamran Khan, correspondent of The News; Ahsan-ul-Haq Bhatti and Abdullah Baloch, members of the central committee of the party' Dr.Zahid Hussain Jatoi, brother of the late Ashique Hussain Jatoi; Khalid Khan Dalmian, ex-MPA Rahim Bux Jamali; and Behram Khan Ujjan. REFERENCE: Murtaza Bhutto; Events after his murder by Sani Hussain Panhwar

On Saturday Dr Zahid Hussain Jatoi, elder brother of Ashiq Hussain Jatoi, Ehsanul Haq Bhatti, Rahim Bux Jamali and Abdullah Baloch would be summoned. On Sunday Behram Khan Ujjan and Dr Altaf Khawaja would be summoned, including Kamran Khan, a senior reporter of The News. Ishaq Khakwani and Rao Rashid would be summoned on Monday. About the appearance of Ghinwa Bhutto, the counsel emphatically said she would be appearing within the next few days and the date would be communicated to the tribunal shortly. REFERENCE: Murtaza Bhutto; Events after his murder by Sani Hussain Panhwar

Ms Bhutto said she was not aware where Nagib Zafar was on that fateful night and there was confusion as to who received the calls and from whom and where. The phone bills of 70-Clifton be also examined to "see the moving hand and moving shadow," she suggested and also expressed surprise at how could the press people receive the news at 9pm and who were those anonymous callers who were informing everybody about it. Benazir Bhutto also wanted to know who were those anonymous persons behind the shooting who also informed Rao Rashid, Ishaq Khakhwani, Kamran Khan (a journalist), and Masood Sharif, the then the DG of the Intelligence Bureau. They (anonymous callers), she maintained, had disseminated lies to distract the attention of the judges and the people through the cock-and-bull stories about Mr Zardari's moustaches and other of their's "Tota Kahanis" (parrot stories). "It was a hidden hand to kill a Bhutto to get a Bhutto and finish off the PPP, to incite hatred against me, the torch-bearer of the PPP and torch- bearer of the Bhutto legacy and finally to overthrow my government. The object was also to present us as shameless creatures," she said. REFERENCE: Murtaza Bhutto; Events after his murder by Sani Hussain Panhwar

They were asked to emulate the honest men. Kamran Khan, a correspondent of The News, appeared with a written request that he should be heard as a witness to reply to the statement made by the former prime minister, Benazir Bhutto, to clear his name, to which the tribunal said it was not holding a defamation trial. The tribunal said it was not concerned with who had said what and that the former prime minister had named 50 people in her statement and there was no time to allow all those who had been named in her statement the opportunity to hear them. "We have limited time and by March 17 the report has to be submitted to the government and we will not allow you to examine Ms Benazir Bhutto and if we allow that there will be no end to it," the chairman observed. The chairman asked him to submit a written statement before March 17. He also observed that he (Kamran Khan) should have come forward earlier, when the messages were being sent to him. He was reminded by the tribunal that one of the reporters of The News, Maqbool Ahmed, was given the message to convey to him for his appearance when his name was mentioned in the list submitted by the PPP (SB) party counsel, Manzoor Bhutta. "You kept quiet when you knew about it through the newspapers. You did not wake up until she came and named you by saying 'if he could be used by me others can also use him.' "Kamran Khan said he did not know who Maqbool Ahmed was. He said Ms Bhutto had used the tribunal's platform to say things against him and, therefore, he wanted to reply to her from the same platform, to which the chairman said she had a locus standii, because her brother had been killed and her husband had been arrested in the case. REFERENCE: Murtaza Bhutto; Events after his murder by Sani Hussain Panhwar



As per Ghazali Book The Fourth Republic Chapter IX While the people speculated about the motives behind the killing of Mir Murtaza Bhutto, Dr. Mubashir Hasan, a former Finance Minister and a founder member of the PPP, was very blunt in his remarks: “For those who have removed Murtaza from our midst, the real problem has been and is Prime Minister Benazir. As long as Murtaza was alive, removing Benazir carried unacceptable risks. Murtaza could take over the mantle of the elder Bhutto’s legend. Else Murtaza and Benazir would be striving for a common cause, separately or jointly. That would have presented formidable political problems. Murtaza gone, the way is clear. Benazir stands perilously weakened. She is the next to go. Such are the brutal pathways of realpolitik.” [Dawn 25.9.1996.]” [For Further Reading UNHCR REPORT ON PAKISTAN OF 1996] Human Rights Crisis in Karachi,,AMNESTY,,PAK,,3ae6a9b40,0.html 


Kamran Khan [The Correspondent of The News International/Washington Post] was the one who met with Murtaza in Damascus (Syria) [at the behest of Brigadier (r) Imtiaz] several times and insist him to come back to Pakistan, Kamran used to fly to Syria every month at that time.

Aaj Kamran Khan Ke Saath - 2 (29 June 2011)


How conveniently Kamran Khan forget the Ugly Role of Jang Group: This state-directed discrimination has caused prejudice to soak into the bones of even well-educated Pakistanis. It is acceptable to denigrate Ahmadis as "agents of foreign powers" such as the CIA and Raw, India's intelligence service. In 2008 a prominent preacher on Geo, the country's largest channel, suggested that right-minded Muslims should kill Ahmadis. Within 48 hours two Ahmadis had been lynched. The television presenter has prospered. REFERENCE OF AHRC: A report from Asian Human Rights Commission on GEO TV: PAKISTAN: Two persons murdered after an anchor person proposed the widespread lynching of Ahmadi sect followers ASIAN HUMAN RIGHTS COMMISSION – URGENT APPEALS PROGRAMME Urgent Appeal Case: AHRC-UAC-203-2008  PAKISTAN: No action taken against Geo TV presenter who incited Muslims to murder members of Pakistan minority on air FOR IMMEDIATE RELEASE AHRC-STM-244-2008 September 18, 2008 A Statement by the Asian Human Rights Commission – PAKISTAN: No action taken against Geo TV presenter who incited Muslims to murder members of Pakistan minority on air  Ahmadi massacre silence is dispiriting – The virtual conspiracy of silence after the murder of 94 Ahmadis in Pakistan exposes the oppression suffered by the sect Declan Walsh, Monday 7 June 2010 14.59 BST 

Jang Group & GEO TV Murdered Salman Taseer & Shahbaz Bhatti (Abbas Athar BBC URDU)


Aaj Kamran Khan Ke Saath - 3 (29 June 2011)


How conveniently Kamran Khan forget the Ugly Role of Jang Group in the brutal murder of Salman Taseer:  Jang Group, Misuse of Blasphemy Law & Fatwa of Apostasy against Muslims.  JANG GROUP/GEO TV's Exploitation & Tragic Use of Blasphemy Law Against "Deobandi Muslim Imam" of Masjid.  GEO TV [JANG GROUP] Incites Killing & Sectarianism. 

Let us not forget the Ugliest Role played by The Jang Group of Newspapers during the Controversy of Blasphemy Law & Tragic Death of Salman Taseer, here is clip:

Jang Group & GEO TV Murdered Salman Taseer & Shahbaz Bhatti (Abbas Athar BBC URDU)


Aaj Kamran Khan Ke Saath - 4 (29 June 2011)


What Mr. Kamran Khan and Jang Group/GEO TV/The News International "MORE THAN OFTEN FORGET" is "Impartial and Objective Journalism.

"During the war in Iraq, opinions were fiercely divided. Both sides were certain they were right. So, as journalists, we had to be very clear about our function. It's to give people the plain, unvarnished facts." John Simpson, the BBC's World Affairs Editor. - Inside BBC Journalism: Impartiality examines how journalists at the BBC report events around the world in a balanced and unbiased way. In this section, they discuss some of the challenges of reporting about war and conflict in Iraq and the Middle East in an impartial way, whilst applying the Editorial Guidelines - the BBC's handbook to good journalism. BBC journalists also look at covering elections in Kenya and Brazil as well as sports during the Winter Olympics. Due impartiality lies at the heart of the BBC. All our programmes and services aim to be open-minded, fair and show a respect for truth. Being impartial also means showing our commitment to providing programmes which reflect the full range of our audiences' interests, beliefs and perspectives. REFERENCE: BBC World Service | Inside BBC Journalism | Impartiality

Kamran Khan in his Aaj Kamran Khan Ke Saath (29 June 2011) Conveniently Forgot to mention this:)

Chaudhry Nisar Ali Khan on Altaf Hussain & MQM.


ISLAMABAD: The ongoing war of words between the MQM and the opposition PML-N on Wednesday took a new and ugly turn when their leaders hit each other below the belt and used un-parliamentary language outside the Parliament House. It all started when Opposition Leader in the National Assembly Chaudhry Nisar Ali Khan passed some objectionable remarks against MQM chief Altaf Hussain, who had challenged PML-N chief Nawaz Sharif on Monday to have a live debate with him on national issues. Chaudhry Nisar said, Mr Hussain had been living in the UK for 19 years after taking oath of allegiance to the British queen and did not bother to come to the country even when his countrymen were suffering because of natural disasters like earthquake and floods. Later, the PML-N released the copies of Mr Hussain’s oath of allegiance to the British queen which he had been administered at the time of getting the British nationality. “A person who has been busy in making properties worth billions of rupees and has not come to Pakistan for the past 19 years is talking about revolution,” Nisar said. The opposition leader said that on one hand the MQM was angry with Nawaz Sharif for his remarks about revolution and, on the other hand, it was still a partner with the PPP although the Sindh home minister had used derogatory language against it. REFERENCE: PML-N, MQM bad-mouth each other, smear bosses From the Newspaper December 30, 2010 

Wasim Akhtar (MQM) Exposes Nawaz Sharif & PML - Nawaz.


The remarks angered MQM leaders Wasim Akhtar and Haider Abbas Rizvi so much that they went two steps ahead in abusing the PML-N leadership and passing remarks about their personal appearances. The MQM legislators said that people remembered the day when Nawaz Sharif and his family went into exile carrying 120 boxes with an army of servants after begging for life to former military ruler Gen Pervez Musharraf. They said the PML-N was a product of the era of military dictator Gen Ziaul Haq. They said their party would not tolerate any personal attack on its chief. Chaudhry Nisar should be ‘ashamed’ of using such language against Mr Hussain. Mr Akhtar also warned the PML-N leadership against opening Pandora’s Box. REFERENCE: PML-N, MQM bad-mouth each other, smear bosses From the Newspaper December 30, 2010 

MQM & PML-N showing their Ethics & Character (Live on Talk shows)


He said that soon the people of Lahore would stand up against the Sharif brothers because they were fed up with them. The country has been facing a political turmoil since Zulfikar Mirza made a controversial speech in Karachi on Dec 13 and the sacking of Religious Affairs Minister Hamid Saeed Kazmi and Science and Technology Minister Azam Swati of the JUI-F against the backdrop of a Haj scam the following day. The JUI-F quit the 32-month-old PPP-led coalition government in protest against the removal of Mr Swati and decided to sit on the opposition benches. On the same day, the MQM, a coalition partner of the PPP at the centre and in Sindh, gave a 10-day ultimatum to the PPP leadership to come out with an explanation over the remarks made by Dr Mirza. After the expiry of the deadline, the MQM quit the federal cabinet, but decided to sit on the treasury benches. REFERENCE: PML-N, MQM bad-mouth each other, smear bosses From the Newspaper December 30, 2010 

Kamran Khan didn't mention in hisAaj Kamran Khan Ke Saath (29 June 2011) that Jang Group Illegally tapes the phone conversation of unsuspecting Pakistanis even of Judges:)

Pakistan's Constitution of 1973 says (Jang Group/GEO TV/The News International flagrantly violate the following article)


14. Inviolability of dignity of man, etc.

(1) The dignity of man and, subject to law, the privacy of home, shall be inviolable. REFERENCE: PART II Fundamental Rights and Principles of Policy The Constitution of the Islamic Republic of Pakistan 


Ansar Abbasi & Jang Group Illegally Tape the Phones of Citizens & Judges - P - 1 (9 Apr 2009)


Credible reports indicated that the authorities routinely use wiretaps and intercepted and opened mail. The Supreme Court directed the Government to seek its permission before carrying out wiretapping or eavesdropping operations; however, the judiciary's directive has been ignored widely. No action was taken during the year in the 1996 case of 12 government agencies accused of tapping and monitoring citizens' phone calls and no additional action was expected. REFERENCE: PAKISTAN Country Reports on Human Rights Practices Bureau of Democracy, Human Rights, and Labor 2002 In 1997 the Supreme Court directed the federal Government to seek the Court's permission before carrying out any future wiretapping or eavesdropping operations. Nonetheless, that same year, a lawyer for a former director of the Intelligence Bureau, charged with illegal wiretapping during Benazir Bhutto's second term in office, presented the Supreme Court with a list of 12 government agencies that still tapped and monitored telephone calls of citizens. The case is pending in the Supreme Court. A press story in October 1998 quoted anonymous cabinet ministers who complained of wiretapping of their telephones by the Intelligence Bureau. EFERENCE: Country Reports on Human Rights Practices Bureau of Democracy, Human Rights and Labor 1999 The CJ of IHC (Islamabad High Court), Muhammad Bilal Khan has strongly refuted all allegations against himself regarding having any connections with notorious criminal Nannu Gawaria. In a letter dispatched to the SJC (Supreme Judicial Council), the CJ, IHC has taken notice of certain allegations leveled against his person by secretary SJC, on 28th March 2008, as made public through newspapers and videotapes, terming the move as an endeavor to malign his career and reputation, alongwith move against Supreme Judiciary. He has alleged that, since he was a member of the Lahore High Court Bench, which had declared Mian Nawaz Sharif as disqualified, his brother Mian Shahbaz Sharif had used derogatory remarks against him (Justice Bilal Khan) in public gatherings and TV channel interviews. Mian Nawaz Sharif had even gone to the extent of expressing his desire of " thrashing me (Justice Bilal Khan) in the Arabian Sea" he contended, adding that CPO Gujranwala Zulfiqar Cheema was bent on proving his die-hard loyalties to Mian Nawaz Sharif for the sake of his police career. In his 16-point letter, the CJ, IHC has also accused journalist Ansar Abbassi of mud slinging and stern remarks against Supreme Judiciary, citing his earlier derogatory and highly inflammatory report against former CJ, Iftikhar Muhammad Chaudhry in 2007, which perpetuated the reference against CJ (Iftikhar Muhammad Chaudhry). Again it was Ansar Abbasi, who launched media campaign against the outgoing Chief Justice of Pakistan, Abdul Hameed Dogar, he added. He further said that it was yet again none else than Ansar Abbasi, who tried to malign Justice Sardar Muhammad Raza Khan, Justice Fakir Muhammad Khokhar, Justice Shakir Ullah Jan and Justice Tassadaq Hussain Jilani, accusing them of being involved in the so-called plot scandal. REFERENCE: CJ IHC strongly refutes all allegations against himself

Ansar Abbasi & Jang Group Illegally Tape the Phones of Citizens & Judges - 2 (9 Apr 2009)


Jang Group & Ansar Abbasi "ILLEGALLY" Taped the Telephones of Judges & Citizens. accusation was false, and no action was taken against them. It may be recalled that when the appointment of Justice of Sardar Muhammad Raza Khan as Chief Justice of Pakistan was being talked about, Ansar Abbasi published a write up aimed at raising a controversy about the judge. He said that it is in the same vein that when his predecessor was due to superannuate on 8th of March 2009 and his (Bilal Khan’s) name was being considered as his successor, Ansar Abbasi’s devil instinct once again precipitated. "There is not even an iota of truth in what has been written by Ansar Abbasi, he said, adding that "the material provided to me is deficient in many ways i.e it does not indicate as to when was this person (Faiz Rasool alias Nannu Goraya) present in Dubai, and to which night club I had accompanied them and to which hotel I was taken for the "purpose". He said that during his last visit to Dubai, his wife and daughter-in-law accompanied him and throughout they stayed together. "It is so interesting that Zulfiqar Cheema used his imagination regarding purchase of a diamond necklace for the marriage of my daughter, although she got married in January 2007 and by the grace of God was blessed with a son in December 2007. "Zulfiqar Cheema even went to the extent of illegally detaining father of Ashfaq Bajwa, who was in such adverse circumstances, approached through Syed Ali Mohsin Naqvi, SP (CIA) to make a statement regarding my alleged links with Nannu Goraya" he said. It was on account of this foreknowledge that the Chief Justice, Lahore High Court, did not deem it appropriate to take any further steps in the matter on the press clippings. REFERENCE: CJ IHC strongly refutes all allegations against himself

Kamran Khan didn't mention in his Aaj Kamran Khan Ke Saath (29 June 2011) that Jang Group also evade Income Tax:)

Cable operators accuse Geo, Jang of 'blackmail' 31-October 2010


KARACHI: The Cable Operators Association of Pakistan has accused a major media group of resorting to “blackmail” and said it is “inciting consumers to deny cable TV operatorstheir monthly dues” and depriving them of their livelihood. Addressing a press conference at the Karachi Press Club here on Saturday, the association’s chairman, Khalid Arain, said: “Geo and Jang have routinely used freedom of expression as a ploy to get their valid and invalid demands”. He was accompanied by president of the COAP Malik Furqan, general secretary Imran Nadeem and Punjab chapter’s secretary Tahir Javed. Khalid Arian said that Geo network was not only leveling false allegations against cable operators, but also trying to deprive them of their livelihood. “We ask if television viewers are paying for just one channel? Are other news and entertainment channels of no value?” Urging the government to take legal action against the group, he said that Geo and Jang have been at odds with not only Nawaz Sharif government, but also with the Musharraf regime and other previous governments over just financial matters affecting them. Arian said that the group owes Pemra billions of rupees in dues. He said that group stopped depositing GST from advertisers in the national exchequer and the authorities had come to know about it only in 2007 when the owed amount exceeded billions of rupees. He also claimed that the group took a loan of Rs1 billion from National Bank of Pakistan by over-valuing its machinery used as collateral. REFERENCES: Cable operators accuse Geo, Jang of ‘blackmail’  Jang Group blackmailing govt to evade taxes: cable operators Sunday, October 31, 2010\10\31\story_31-10-2010_pg1_4  * CAP chairman says group owes billions of rupees to govt * Appeals to CJP to take notice of campaign against CAP Cable operators criticise media house RECORDER REPORT 

Wednesday, June 29, 2011

PML - N Operation Cleanup 1992 against MQM & Maulana Fazlur Rehman.

 The MQM chief said the government was hiding its autocratic face under the cloak of democracy. “Despite all the protestations of democracy, their actions are simply a continuance of the past dictators. They used to say that they had learnt from their past mistakes, but they have learnt nothing from the past.” Altaf said June 26 should be observed as a day of condemnation each year to mark the dictatorial actions of the present government. “They have trampled democratic principles, ethics and norms in order to force the MQM, the third largest political party of the country, out of the elections.” He said in 1993, the then corps commander of Karachi Lt Gen Naseer Akhter had also tried to browbeat the MQM into accepting four seats only, but the MQM had refused to bow down and boycotted the elections. He appealed to journalists, media persons, human rights organisations and democracy loving people to raise their voice against the undemocratic actions of the government. “We are always criticised for supporting the government despite its betrayals. We supported the government not for our personal gains, but for the continuation of the democratic process and for establishing brotherly relations in the province.” He said the MQM had faced coercive power of the state in the past and ‘we are ready to test it even now’. But he warned that it was 2011 and not 1993. REFERENCE: Govt cheated us, its destruction starts from today: Altaf  Fasahat Mohiuddin Monday, June 27, 2011 

Nawaz Sharif "Attacks" MQM.


PML-N & MQM Clash!


مسلم لیگ کوایم کیو ایم سے امیدیں

پاکستان میں حزب مخالف کی بڑی جماعت مسلم لیگ نون نے اس امید کا اظہار کیا ہے کہ حکومت سے علیحدگی کے بعد اب ایم کیو ایم اپوزیشن کی دیگر جماعتوں کے ساتھ مل کر ایسے ٹھوس لائحہ عمل تک پہنچنے میں مدد کرے گی جس سے عوام کو موجودہ صورت حال سے نجات مل سکے۔
مسلم لیگ نون کا کہنا ہے کہ ایم کیو ایم کے حکومت سے علیحدہ ہونے سے اپوزیشن کو تقویت ملے گی۔
مسلم لیگ نون کے رہنما اور رکن قومی اسمبلی احسن اقبال کا کہنا ہے کہ ایم کیو ایم کے اپوزیش میں شامل ہونے سے جہاں اپوزیشن کی تعداد میں اضافہ ہوگا وہیں اس کی طاقت بھی بڑھے گی۔
ایم کیو ایم وفاق اور صوبے میں حکومت سے علیحدہ ہوگئی ہے اور گورنر سندھ عشرت العباد بھی اپنے عہدے سے مستعفیْ ہوگئے ہیں۔
بی بی سی کے نامہ نگار عبادالحق سے بات کرتے ہوئے احسن اقبال نے کہا کہ مسلم لیگ نون کی یہ کوشش ہوگی کہ ایم کیو ایم کی پارلیمانی قیادت سے مل کر اپوزیشن کو زیادہ سے زیادہ مضبوط کریں اور حکومت کی کرپشن اور بدنظمی کے خلاف ملک کا بہتر دفاع کرسکیں۔
احسن اقبال کا کہنا ہے کہ جمیعت علماء اسلام کے بعد اب ایم کیو ایم کی حکومت سے علیحدگی اس بات کا ثبوت ہے کہ حکومت کسی جمہوری ایجنڈے پر کام نہیں کررہی بلکہ اس کے اپنے مخصوص مقاصد ہیں۔
انہوں نے الزام لگایا کہ پیپلز پارٹی کی حکومت قومی مفاہمت کی پالیسی کا جو چرچا کرتی ہے وہ دراصل ایک لبادہ ہے جس کی آڑ میں مفادپرستی کے ایجنڈے پر عمل درآمد کیا جارہا ہے۔
مسلم لیگ نون کے رہنما نے کہا کہ حزف اختلاف کی جماعتیں اپنی شاخت برقرار رکھتے ہوئے سیاسی ایجنڈے کے بجائے قومی مفاد میں کسی اشتراک عمل پر اتفاق رائے پیدا کرنے کی کوشش کریں تاکہ ملک کو مسائل کی دلدل سے نکال جاسکے اور عوام کی مایوسی کا خاتمہ کیا جاسکے۔
احسن اقبال کا کہنا ہے کہ پارلیمان میں حزب مخالف کی جماعتیں مختلف معاملات پر آپس میں اشتراک کرسکیں اور ملک کے مفاد میں حکومت کے خلاف موثر انداز میں اپوزیش کا کردار ادا کرسکیں تو یہ ایک نقطہ آغاز ہوسکتا ہے اور تو مسلم لیگ نون کی قیادت اس بات کا جائزہ لے گی کہ حالات کس سمت میں جاتے ہیں۔
آخری وقت اشاعت:  بدھ 29 جون 2011 ,‭ 23:46 GMT 04:46 PST 
Cross Fire: PML-N Formations with Sindhi Nationalists


LAHORE: Taking advantage of the new tension between the Pakistan People`s Party and Muttahida Qaumi Movement, the Pakistan Muslim League-N is trying to reach out to the Karachi-based party for strengthening the opposition bloc. A meeting of PML-N leaders presided over by its chief Nawaz Sharif on Tuesday decided to stop issuing harsh statements against the MQM, especially about the May 12, 2007, killings in Karachi, as a first reconciliatory step. After the Muttahida announced on Monday that it had decided to part ways with the PPP and sit on opposition benches in protest against the postponement of election on two Karachi seats of the AJK Legislative Assembly, its leader Mustafa Azizabadi said its doors were open to negotiations with the PML-N. The Sharifs, however, are wary of the MQM because it had on a couple of occasions retracted its decision of quitting the PPP-led coalition. The N-League has, therefore, decided to move cautiously while trying to contact the MQM.REFERENCE: PML-N’s cautious approach towards MQM By Amjad Mahmood | From the Newspaper (7 hours ago) Today 

Capital Talk Operation Cleanup - 1 (26 Aug 2009)


Capital Talk Operation Cleanup - 2 (26 Aug 2009)


Capital Talk Operation Cleanup - 3 (26 Aug 2009)


A PML-N leader who attended the meeting told Dawn that for the time being no direct contact would be made with the MQM. But at the same nothing would be said or done to put it off. He said leaders of the PML-N Sindh chapter, especially former Sindh governor Mamnoon Husain, had been asked to explore the possibility of forging political ties with the MQM. Mr Mamnoon, however, said he had not yet received any such directive. Mr Sharif was quoted as saying at the meeting that fair elections could not be expected as long as President Asif Zardari was at the helm of the ruling party. He alleged that lists with bogus voters had been used in the AJK elections and asked the party to challenge the lists in the AJK High Court. About clashes between workers of the PML-N and PPP at polling stations in Lahore during the polling for an AJK Legislative Assembly seat, he said the matter would be investigated. REFERENCE: PML-N’s cautious approach towards MQM By Amjad Mahmood | From the Newspaper (7 hours ago) Today

Capital Talk Operation Cleanup - 1 (27 Aug 2009)


Capital Talk Operation Cleanup - 2 (27 Aug 2009)


Capital Talk Operation Cleanup - 3 (27 Aug 2009)


KARACHI: Jamiat Ulema-i-Islam (JUI-F) leader Maulana Fazlur Rehman has congratulated Muttahida Qaumi Movement chief Altaf Hussain for taking what he called a bold decision to quit the Pakistan People’s Party-led coalition government and observed that this step would strengthen the opposition. According to an MQM press release, the JUI-F chief held a telephonic contact with Mr Hussain on Tuesday and discussed with him matters relating to the Azad Jammu and Kashmir election, the MQM announcement to sit on the opposition benches and holding of a Kashmir Qaumi Conference. REFERENCE: Fazl hails Altaf’s ‘bold’ decision From the Newspaper (10 hours ago) Today 

Maulana Fazlur Rehman "ATTACKS" Altaf Hussain & MQM


Wiki Leaks on Deobandis & Muʿammar al-Qaḏḏāfī.  Khalid Mahmood Soomro (JUI - F) Supports AL-QAEDA but Saudi Fatwa against AL-QAEDA. 

MQM Attacks Maulana Fazlur Rehman


Great Islamic Scholar Maulana Fazlur Rehman Curses Jang Group, GEO TV & Ansar Abbasi.  JUI (Fazal) Praise & Curse Osama Bin Laden. 

Maulana Fazl termed the PPP attitude towards the MQM ‘undemocratic’ and observed that it had disappointed the people of Kashmir. Mr Hussain apprised the JUI-F chief of reasons behind the MQM decision to quit the coalition government. Maulana Fazl informed the MQM chief that he was organising an All Parties Kashmir Qaumi Conference on July 28 in which leaders of all political and religious parties would participate. He extended a special invitation to the MQM to participate in the moot. Accepting the invitation, Mr Hussain assured Maulana Fazl that the MQM would not only take part in the event but also extend its full cooperation in organising the conference.Mr Hussain also praised efforts of the JUI-F chief in highlighting the Kashmir issue.—Staff Reporter. REFERENCE: Fazl hails Altaf’s ‘bold’ decision From the Newspaper (10 hours ago) Today

Tuesday, June 28, 2011

Jamat-e-Islami/Munawar Hassan Encourage "RAPE" & Declare everyone "APOSTATE"

February 10 The Offence of Zina (Enforcement of Hudood) Ordinance 1979, (or, simply, the Hudood Ordinance), has been promulgated and a system of "Islamic" punishments is introduced. The punishment for adultery by a married person is stoning to death, while 100 lashes will be awarded to an unmarried person accused of the crime. Those making false allegations regarding adultery will be awarded 80 lashes and disqualified from giving testimony in future. Minors may also be convicted for committing adultery or rape under this ordinance, and punished with imprisonment and lashes. The punishment for drinking is 80 lashes; for the theft of imperishable property equal to 4,457 grams of gold or more, one hand is to be amputated. All these punishments are to be carried out in public. Incidents of rape have increased following the promulgation of the Hudood Ordinance, apparently because the law does not distinguish between rape and adultery. Moreover, proof of rape requires the evidence of "four adult, pious and religious male Muslims." It being quite unlikely for such people to always be present at the scene of the crime, several victims have already been charged with adultery, their complain of rape being taken as a "confession to have had sexual intercourse." The law does not even exempt minor girls from punishment, and some children convicted for adultery are reported to be as young as nine. Apr 3 Mian Tufail Mohammed, Amir Jamaat-e-Islami, assures General Zia that Bhutto's execution will not lead to law and order crisis. REFERENCE: 1979 The Chronicle of Pakistan Compiled by Khurram Ali Shafique 

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A woman should not report Rape if she has not 4 witnesses – says Munawar Hassan, Ameer Jamaat-e-Islami - Munawar Hassan, Ameer Jamaat-e-Islami says, a women who is raped should not tell anyone. The language of the interview is urdu (Hindi).

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Hudood Ordinance

Offence of Zina (Enforcement of Hudood) Ordinance 1979, more commonly known as the Hudood Ordinance, was promulgated on February 10, 1979, by General Zia-ul-Haque, who was the Chief Martial Law Administrator and the President of Pakistan at that time. It was generally seen as a part of his efforts to 'Islamize' the country, but it had serious implications on the status of women and non-Muslims.

Offence of Zina (Hudood) Ordinance, 1979

Section 1: Short title, extent and commencement

(1) This Ordinance may be called the Offence of Zina (Enforcement of Hudood) Ordinance. 1979.

(2) It extends to the whole of Pakistan.

(3) It shall come into force on the twelfth day of Rabi-ul-Awwal, 1399 Hijri, that is, the tenth day of February 1979.

Section 2: Definitions

In this Ordinance, unless there is anything repugnant in the subject or context,

(a) 'adult' means a person who has attained, being a male, the age of eighteen years or, being a female, the age of sixteen years, or has attained puberty;

(b) 'Hadd' means punishment ordained by the HolyQur'an or Sunnah;

(c) 'Marriage' means marriage which is not void according to the personal law of the panics, and 'married' shall be construed accordingly;

(d) 'Muhsan' means (i) a Muslim adult man who is not insane and has had sexual intercourse with a Muslim adult woman who, at the time he had sexual intercourse with her, was married to him and was not insane; or (ii) a Muslim adult woman who is not insane and has had sexual intercourse with a Muslim adult man who, at the time she had sexual intercourse with him, was married to her and was not insane; and

(e) 'Tazir' means any punishment other than hadd, and all other terms and expressions not defined in this Ordinance shall have the same meaning as in the Pakistan Penal Code (Act XI of 1860), or the Code of Criminal Procedure, 1898 (Act V of 1898).

Section 3: Ordinance to override other laws

The provisions of this Ordinance shall have effect notwithstanding anything contained in any other law for the time being in force.

Section 4: Zina

A man and a woman are said to commit 'zina' if they willfully have sexual intercourse without being validly married to each other.

Section 5: Zina Liable to Hadd

(1) Zina is liable to hadd if:

(a) it is committed by a man who is an adult and is not insane with a woman to whom he is not, and does not suspect himself to be, married; or

(b) it is committed by a woman who is an adult and is not insane with a man to whom she is not, and does not suspect herself to be, married.

(2) Whoever is guilty of zina liable to hadd shall, subject to the provisions of this Ordinance:

(a) if he or she is a muhsan be stoned to death at a public place; or

(b) if he or she is not a muhsan be punished, at a public place, with whipping numbering 100 stripes.

(3) No punishment under subsection (2) shall be executed until it has been confirmed by the Court to which an appeal from the order of conviction lies; if the punishment be of whipping, until it is confirmed and executed the convict shall be dealt with in the same manner as if sentenced to simple imprisonment.

When the offender is (adult) the offender muhsan be stoned to death at a public place. (Sub-Section 2(a).)

When the offender is not a muhsan (adult) the offender at the public place be punished with whipping numbering 100 stripes (Sub-section .2(b)) (See. S.17).

Section 6: Zina-bil-Jabr

(1) A person is said to commit zina-bil-Jabr if he or she has sexual intercourse with a woman or man, as the case may be, to whom he or she is not validly married, in any of the following circumstances, namely:

(a) against the will of the victim;

(b) without the consent of victim;

(c) with the consent of the victim, when the consent has been obtained by putting the victim in fear of death or of hurt; or

(d) with the consent of the victim, when the offender knows that the offender is not validly married to the victim and that the consent is given because the victim believes that the offender is another person to whom the victim is or believes herself or himself to be validly married.

(2) Zina-bil-Jabr is liable to hadd if it is committed in the circumstances specified in sub-section (1) of Section 5.

(3) Whoever is guilty of zina-bil-Jabr liable to hadd shall, subject to the provisions of this Ordinance:

(a) if he or she is a muhsan be stoned to death at a public place; or

(b) if he or she is not a muhsan be punished with whipping numbering one hundred stripes, at a public place, and with such other punishment, including the sentence of death, as the Court may deem fit having regard to the circumstances of the case.

(4) No punishment under sub-section (3) shall be executed until it has been confirmed by the Court to which an appeal from the order of conviction lies; and if the punishment be of whipping, until it is confirmed and executed, the convict shall be dealt with in the same manner as if sentenced to simple imprisonment.

Section 7: Punishment for zina or zina-bil-jabr where convict is not an adult

A person guilty of zina or zina-bil-jabr shall, if he is not an adult, be punished with imprisonment of either description for a term which may extend to five years, or with fine, or with both, and may also be awarded the punishment of whipping not exceeding 30 stripes; provided that, in the case of zina-bil-jabr, if the offender is not under the age of fifteen years the punishment of whipping shall be awarded with or without any other punishment.

Evidence: Prove (1) That the accused who has committed the offence of zina or zina-bil-jabr is not an adult and the offence is not liable to hadd and does not fall under the category of zina or zina-bil-jabr liable to tazir. (2) That the complainant has not been punished for making false accusation (qazf). (3) That hadd may not be enforced on accused under the provisions of the

Procedure: Cognizable - Warrant - Not-bailable - Not compoundable Triable by
court of Sessions.

Section 8: Proof of Zina or Zina-Bil-Jabr liable to Hadd

Proof of zina or zina-bil-jabr liable to hadd shall be in one of the following forms, namely:

(a) the accused makes before a Court of competent jurisdiction a confession of the commission of the offence; or

(b) at least four Muslim adult male witnesses about whom the Court is satisfied having regard to the requirements of tazkiyyah alsahud that they are truthful persons and abstain from major sins (kabair), give evidence as eye-witnesses of the act of penetration necessary to the offence; provided that, if the accused is a non-Muslim the eye-witnesses may be non-Muslims.

Section 9: Cases in which Hadd shall not be enforced

(1) In a case in which the offence of zina or zina-bil-jabr is proved only by the confession of the convict, hadd, or such part of it as is yet to be enforced shall be enforced if the convict retracts his confession before the hadd, or such part is enforced.

(2) In a case in which the offence of zina or zina-bil-jabr is proved only by testimony, hadd or such part of it as is yet to be enforced shall not be enforced if any witness resiles from his testimony before hadd or such part is enforced, so as to reduce the number of eye-witnesses to less than four.

(3) In the case mentioned in sub-section (l) the Court may order retrial.

(4) In the case mentioned in sub-section (2), the Court may award tazir on the basis of the evidence on record.

Section 10: Zina or Zina-Bil-Jabr:

(1) Subject to the provisions of Section 7, whoever commits zina or zina-bil-jabr which is not liable to hadd, or for which proof in either of the forms mentioned in Section 8 is not available and the punishment of qazf liable to hadd has not been awarded to the complaint, or for which hadd may not be enforced under this Ordinance, shall be liable to tazir.

(2) Whoever commits zina liable to tazir shall be punished with rigorous imprisonment for a term which may extend to ten years and with whipping numbering 36 stripes, and shall also be liable to fine.

(3) Whoever commits zina-bil-jabr liable to tazir shall be punished with imprisonment for a term which shall not be less than four years nor more than twenty five years and, if the punishment be one of imprisonment, shall also be awarded the punishment of whipping numbering thirty stripes.

Section 11: Kidnapping, abducting or inducing woman to compel for marriage, etc:

Whoever kidnaps or abducts any woman with intent that she maybe compelled, or knowing it be likely that she may be compelled, or knowing it be likely that she will be compelled, to marry any person against her will, or in order that she may be forced or seduced to illicit intercourse or knowing it to be likely that she will be forced or seduced to illicit intercourse, shall be punished with imprisonment for life and with whipping not exceeding thirty stripes, and shall also be liable to fine; and whoever by means of criminal intimidation as defined in the Pakistan Penal Code (Act XLV of 1860) or of abuse of authority or any other method of compulsion induces any woman to go from any place with intent that she may be, or knowing that it is likely that she will be, forced or seduced to illicit intercourse with another person shall also be punishable as aforesaid.

Section 12: Kidnapping or abducting in order to subject to unnatural lust

Whoever kidnaps or abducts any person in order that such person may be subjected, or may be so disposed of as to be put in danger of being subjected, to the unnatural lust of any person, or knowing it to be likely that such person will be so subjected or disposed of, shall be punished with death or rigorous imprisonment for a term which may extend to twenty five years, and shall also be liable to fine, and, if the punishment be one of imprisonment, shall be awarded the punishment of whipping not exceeding thirty stripes.

Section 13: Selling person for purposes of prostitution, etc.

Whoever sells, lets to hire, or otherwise disposes of any person with intent that such person shall at any time be employed or used for the purpose of prostitution or illicit intercourse with any person or for any unlawful and immoral purpose, or knowing it to be likely that such person will at any time be employed or used for any such purpose, shall be punished with imprisonment for life and with whipping not exceeding thirty stripes, and shall also be liable to fine.

Explanation: (a) When a female is sold, let for hire, or otherwise disposed of to a prostitute or to any person who keeps or manages a brothel, the person so disposing of such female, shall, until the contrary is proved, be presumed to have disposed of her with the intent that she shall be used for the purpose of prostitution, (b) For the purposes of this section and Section 18, 'illicit intercourse' means sexual intercourse between persons not united by marriage.

Section 14: Buying person for purposes of prostitution, etc

Whoever buys, hires or otherwise obtains possession of any person "with intent that such person shall at any time be employed or used for the purpose of prostitution or illicit intercourse with any person or for any unlawful and immoral purpose, or knowing it to be likely that such person will at any time be employed or used for any such purpose, shall be punished with imprisonment for life and with whipping not exceeding 30 stripes, and shall also be liable to fine.

Section 15: Cohabitation caused by a man deceitfully inducing a belief of lawful marriage

Every man who by deceit causes any women who is not lawfully married to him to believe that she is lawfully married to him and to cohabit with him in that belief, shall be punished with rigorous imprisonment for a term which may extend to 25 years and with whipping not exceeding 30 stripes, and shall also be liable to fine.

Section 16: Enticing or taking away or detaining with criminal intent a woman

Whoever takes or entices away any woman with intent that she may have illicit intercourse with any person, or conceals or detains with that intent any woman, shall be punished with imprisonment of either description for a term which may extend to seven years and with whipping not exceeding thirty stripes, and shall also be liable to fine.

Section 17: Mode of execution of punishment of stoning to death

The punishment of stoning to death awarded under Section 5 or Section 6 shall be executed in the following manner namely:

Such of the witnesses who deposed against the convict as may be available shall start stoning him and, while stoning is being carried on, he may be shot dead, whereupon stoning and shooting shall be stopped.

Section 18: Punishment for attempting to commit an offence

Whoever attempts to commit an offence punishable under this Ordinance with imprisonment or whipping, or to cause such an offence to be committed and in such attempt does any act towards the commission of the offence, shall be punished with imprisonment for a term which may extend to one-half of the longest term provided for that offence, or with whipping not exceeding thirty stripes, or with such fine as is provided for the offence, or with any two of, or all the punishments.

Evidence: Prove (1) that the accused attempted to commit some offence punishable with imprisonment under this Ordinance or that he attempted to cause such offence to be committed. (2) That in such attempt he did some act towards the commission of that offence.

The court shall be satisfied that the offender had in his mind the design to commit a certain offence, and that he had begun to move towards an execution of its purpose; there must also be proof of some act not of an ambiguous kind but directly approximating to the commission of the offence. When the offender's design is made manifest by any such act, it becomes an attempt cognizable as an offence, and punishable under this section.

Section 19: Application of Certain Provisions of Pakistan Penal Code (Act XLV of 1860) and Amendment

Unless otherwise expressly provided in this Ordinance, the provisions of Sees. 34 to 38 of Chapter II, Sees. 63 to 72 of Chapter III and Chapters V and V-A of the Pakistan Penal Code (Act XLV of 1860), shall apply mutatis mutandis, in respect of offences under this Ordinance.

(2) Whoever is guilty of the abetment of an offence liable to hadd under this Ordinance shall be liable to the punishment provided for such offence as tazir.

(3) In the Pakistan Penal Code (Act XLV of I960):

(a) Section 366. Section 372, Section 373, Section 375 and Section 376 of Chapter XVI and Section 493, Section 497 and Section 498 of Chapter XX shall stand repealed; and

(b) in Section 367, the words and comma "or to the unnatural lust of any person" shall be omitted.

Section 20: Application of Code of Criminal Procedure (Act V of 1898), and amendment

(1) The provisions of the Code of Criminal Procedure, 1898 (Act V of 1898), hereafter in this section referred to as the Code, shall apply, mutatis mutandis, in respect of cases under this Ordinance:

Provided that, if it appears in evidence that the offender has committed a different offence under any other law, he may, if the Court is competent to try that offence and award punishment therefore be convicted and punished for that offence:

(Provided further that an offence punishable under this Ordinance shall be triable by a Court of Session and not by a Magistrate authorised under Section 30 of the said Code and an appeal from an order of the Court of Session shall lie to the Federal Shariat Court:

Provided further that a trial by a Court of Session under this Ordinance shall ordinarily be held at the headquarters of the Tehsil in which the offence is alleged to have been committed).

(2) The provisions of the Code relating to the confirmation of the sentence of death shall apply, mutatis mutandis, to confirmation of sentences under this Ordinance.

(3) The provisions of Section 198, Section 199, Section 199-A or Section 199-B of the Code shall not apply to the cognizance of an offence punishable under Section 15 or Section 16 of this Ordinance.

(4) The, provisions of sub-section (3) of Section 391 or Section 393 of the Code shall not apply in respect of the punishment of whipping awarded under this Ordinance.

(5) The provisions of Chapter XXIX of the Code shall not apply in respect of punishments awarded under Section 5 or Section 6 of this Ordinance. (6) In the Code, Section 561 shall stand repealed.

Section 21

The Presiding Officer of the Court by which a case is tried, or an appeal is heard, under this Ordinance, shall be Muslim:

Provided that, if the accused is a non-Muslim, the Presiding Officer may be a non-Muslim. REFERENCE: Hudood Ordinance Source: Women of Pakistan: Two Steps Forward, One Step Back? By Khawar Mumtaz and Farida Shaheed (1987). Vanguard Books, Lahore 

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Margaret Marcus, daughter of secular-Jewish Herbert and Myra Marcus of New York, suffered from diagnosed schizophrenia. She was rebuffed by two colleges and finally consigned to a mental asylum. Somewhere in the midst of all this, she embraced Islam. She took the name of ‘Maryam Jameela’ — probably in reaction to a rape she suffered in her pre-teens and to compensate for her impaired looks — and began writing to Maulana Abul Ala Maududi, arguably the greatest living Islamic scholar in the world at that time, at the recommendation of Syed Qutb of Egypt. This was in 1962. According to The Convert: A Tale of Exile and Extremism (Graywolf Press Canada, 2011) by Deborah Baker, an autistic Maryam, who spoke complete sentences when she should have started baby talk, was probably a savant (p.90). Her alienation from America resulted in her objections to the state of Israel and its treatment of Palestinians, at times making her violent (p.115). At the age of 15, she was writing a novel with a Palestinian as the hero, whose portraits she drew herself.

Maududi, not told about her illness, thought she would be lost in America where she was socially intensely alienated, and decided to adopt her and give her a normal life as a Muslim married to a good man of his choice. He invited her to come to Lahore to live in his home. Busy building his own case against western culture and civilisation by ploughing through western philosophers, he failed to recognise her rejectionism as pathology. Maryam’s split-personality built the narrative from then on, passed on to us by the author, a narrative which was to be finally destroyed by reality. But Maryam constructs many schizophrenic narratives before the author, pursuing her to Lahore in 2007, and finally lays bare the real saga of her ‘extremism’. This is done with great objectivity and sympathy. Finally, the book comes out fair to the great man Maududi and to a pathetically isolated Jameela, sustained by her instinct of survival against a death-giving illness, in her house in Sant Nagar, Lahore, still constructing a new narrative of herself from her split soul.

Maryam’s stay with the Maududis was not happy. The letters unearthed from her archives in New York showed Maududi changing towards her, becoming cold and then sending her away to a friend in Pattoki before consigning her to a pagal khana, Lahore’s well-known mental hospital, just as her parents had done back in New York. Her paranoia is carefully hidden when she writes to her sister that she feared for her life from him. We are not told what she did in Lahore to offend Maududi and his family, and finally what she did to the couple at Pattoki to land in the pagal khana. She later confesses to the author that she had struck the lady of the house on the head with a frying pan! (p.195) Maryam was influenced by another alienated-from-the-West Jew, Leopold Weiss aka Muhammad Asad, who ended up writing arguably the best commentary of the Quran the Muslims have known. His blueprint for the new state of Pakistan was to be based on the advice of careful avoidance of western secularism. She read his classic Road to Mecca to confirm her split from American society and reached out to Syed Qutb, yet another person traumatised by American society, which he thought was based on pleasure (practice) as opposed to Islam which was based on piety (theory).

Ironically, Asad, too, had contact with Maududi in the Punjab Hills, rescuing him and his followers by trucking them to Lahore single-handedly from Pathankot following Partition in 1947. But Asad could be violent like Maryam. He regrets in his autobiography that he wrecked the shop of a Hindu milk seller in Kashmir because he served Muslims in separate glasses! (Muhammad Asad Banda-e-Sehrai, memoir translated by Muhammad Ikram Chughtai, Truth Society Lahore, 2009, p.54)

Author Baker’s meeting with Maududi’s son Haider Farooq was to be revealing (p.189). He disclosed that Maryam’s marriage to Yusuf Khan of Sant Nagar in 1963 was not arranged by Maududi but was an act on the part of Khan, to which Maulana Maududi had reacted in great rage. Khan survived as the Maulana’s sales agent for his publications, aspiring to beget as many children as his guide: Nine! He eventually caused simultaneous pregnancies to Maryam and his first wife, till they ended up giving him nine plus five, 14 children! Maryam’s children were not brought up well. Despite her hatred of America, her two sons ended up migrating to America, where both are said to be socially maladjusted. Maryam wrote many books extolling Islam as a faith and condemning the West as a way of life, in one case focusing on principles and in the other on existential details. She attacked modernist Muslims like Ziya Gokalp, Syed Ahmed Khan and Taha Husain, while exposing the hostility behind the writings of Wilfred Cantwell Smith (p.45). Her articles appeared in Egypt’s Voice of Islam taken out by Hasan alBanna’s son. She pamphleteered for Jamaat-e-Islami during the Afghan jihad, but when queried on the anti-Muslim cruelty of the Taliban by the author, she condemned the Taliban and al Qaeda faith as being beyond the pale of Islam, unaware of the fact that her first inspiration, Syed Qutb, was now the presiding saint of al Qaeda. But when asked questions arising from the implementation of sharia, Maryam hedged and answered with ‘ask the ulema’ because she preferred to remain utopian. She condemned 9/11 and forswore support to Taliban (p.205) as if she suddenly didn’t want to own the extremism her split-personality had caused her to embrace. She wrote to author Baker in 2009 requesting two copies of the planned book (p.221). Maryam Jameela still lives in Sant Nagar, Lahore, an Islamic scholar and mother of five, an admirable survivor where most usually succumb less prominently. REFERENCE: Maududi and Maryam Jameela By Khaled Ahmed Published: June 12, 2011 

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Syed Haider Farooq Maududi Exposing Jamaat-e-Islami - 1 (28 May 2011)

Syed Haider Farooq Maududi Exposing Jamaat-e-Islami - 2 (28 May 2011)

Syed Haider Farooq Maududi Exposing Jamaat-e-Islami - 3 (28 May 2011)

Syed Haider Farooq Maududi Exposing Jamaat-e-Islami - 4 (28 May 2011)

Interview with Sayyed Haider Farooq Maududi - By: Farish Noor Sayyed Haider Farooq Maududi is the son of the famous Islamist scholar and political activist, Sayyed Abul ‘Ala Maududi, founder of the Jama’at-i Islami of Pakistan (JI). While JI has become the most powerful and influential Islamist group in Pakistan today, Farooq Maududi leads the Jama’at-i Islami Sayyed Maududi group', a breakaway faction that has been ostracised by the JI itself. Together with a number of prominent activists, journalists and academics, Farooq Maududi has been trying to propagate what he feels was and is the original message of the JI and its founder, his father. Farish Noor spoke to him at his residence in Ichara, Lahore about the present orientation of the JI, the role of the ‘ulama in politics and the future of the Muslim world.

Q: Can you tell us something about yourself and your group, and how it came to pass that you broke away from the Islamist party that your father had founded and led for so long?'

A: I happen to lead an organisation which we call the Jama’at-i Islami Sayyed Maududi group. We are basically a group of Islamist intellectuals, scholars, activists and writers who have been trying to revive the original message of my late father, Sayyed Maulana Maududi. We separated from the Jama’at-i Islami when it became clear that the JI was no longer following the path that my father had set, and since then we have been attacked by them. They do not accept us or any of our claims—but I have always maintained that they (JI) have deviated from the path that my father had set for the party. We are an active political grouping and we hope to work towards achieving the goals that my father had set himself long ago.

Q: There are those- both within and without the Jama’at who claim that you are really a nuisance and that you really want to disrupt the programme of the JI. They argue that you have misrepresented Maududi's ideas and views and that you are working against the JI, and, by default, against the Islamist cause.

A: It is they who have turned the message of my father on its head. Our position is clear: We hold that the struggle for Islam has to be towards emancipation and the development of the Muslim community, the liberation of the Muslim mind. We do not hold their view that the ‘ulama should be at the vanguard of the Islamist struggle. On the contrary, we feel that the real role of the ‘ulama should be as the custodians of Islamic knowledge and that they should distance themselves from politics and the political process.

Q: Can you elaborate a little more on this point. What do you mean when you say that the ‘ulama should distance themselves from politics?

A: What I mean is simply this: The ‘ulama have a role to play in Muslim society and that is something that we have never argued or questioned. But the ‘ulama should also stand above the political process and they should never try to gain political power or control of the State. The ‘ulama should stand in between all parties and political movements. Their role is to offer advice and guidance to all those who are part of the political system. They should direct their criticism to both the ruling power as well as the opposition. That way they would be truly impartial and they would be free from the constraints of politics. That was what my father originally envisaged when he spoke of the role of the ‘ulama as the guardians of Muslim society. But today in Pakistan and other parts of the Islamic world you can see hundreds of political parties and movements struggling for power- many of which are led by the ‘ulama. The Ulama have become politicians and they play the game of politics—fighting for votes, etc. This is demeaning for them and for Islam. What have they got to do with politics anyway? They condemn the abuses of politics and yet we can all see how they have become politicised themselves. They have become political animals, and this is also true for the party that my father had started.

Q: When, in your opinion, did the JI become a political party?

A: For me it began in the mid-1980s, when Mian Tufayl resigned and the position of the amir of the Jama’at was given to Qazi Hussain Ahmad (in 1985). From that point onwards, the Jama’at became a political party and it has been playing the game of politics ever since. At one time they worked with this government, and at another time they worked with another. The JI has been playing the game of politics and they have all become politicians. Their speeches are no longer about religion but about gaining power and votes. Their rhetoric has also changed so many times. Today they have started to call themselves an NGO. This is all part of the political game and they play it just as well as the other Islamist parties in the country.

Q: If the ‘ulama are not supposed to get involved in politics, what should they do? What do you feel they have to offer to society?

A: The ‘uma today have forgotten that their main role is da’wah (missionary work). They have to teach and offer instruction to Muslims who know less than they do about Islamic law and ethics. That is why the ‘ulama should stand in between the government and the opposition. They should correct the errors of both. What the ‘ulama have forgotten is their role in creating a good human being. I don't even mean a good Muslim. Whether Muslim, Christian, Jew, Hindu— what matters is the creation of a good person above all else: Someone who obeys the law, has a respect for the fundamental rights and needs of others, and has a sense of social obligation and duty. When such individuals are around, creating an Islamic society that is just and equal is easy. But without such moral instruction from the ‘ulama, the Muslims are without moral leadership and examples to emulate. Now all we have are ‘ulama who are busy trying to become politician and leaders in government. What kind of moral example is that?

Q: If moral instruction is as important as you say, what kind of leadership are the ‘ulama meant to provide? How can they help to educate and guide the people? What would be required for such a project?

A: Moral instruction cannot come from the ‘ulama today because they themselves are intellectually bankrupt. The ‘ulama today all come from the same traditional schooling system. They have been reading the same books that have been read by previous generations of ‘ulama, uncritically and with no imagination. Look at the state of Muslim law at present. We Muslims talk about ourselves as being dynamic and progressive, yet we still live under the dominance of the ‘ulama who are themselves guided by a school of fiqh that is hopelessly out of date and inadequate in the face of the demands of today.

Islamic jurisprudence has not evolved since the time of the last Caliph Hazrat ‘Ali. After his martyrdom, the Muslim world has been in a state of stasis and decay. The Ummayad, Abbasid and other dynasties that came after merely appropriated the laws and customs of the Muslim community at the time and adjusted them to their own needs. Look at how the history of Islam is littered with the biographies of Sultans and the elite. What of the ordinary Muslims themselves? How come we still live in a world where so many Muslims count for nothing? All these kingdoms and dynasties were an aberration of Islam and they have twisted the message of the Prophet, peace be upon him. Islam has been used to justify the acquisition of power and the corruption of the elite—but the message of equality and justice has been lost.

Q: For some time now you have been calling for a return to the fundamentals of Islam and the revision of Islamic thought in the light of present-day realities. Isn't there a danger of essentialising the argument here? By
referring to the time of the early Caliphs it sounds as if you are talking about the fabled 'golden age' of Islam all over again. Isn't this exactly what so many Islamist movements are doing today?

A: Look at the historical facts themselves and you will see what I mean. During the time of the Prophet Muhammad, peace be upon him, the entire Muslim community was no more than five thousand. That was the entire Muslim Ummah during the Medina era. The mosque in Medina could house the entire Muslim community, and there was still space for more.
How can we hope to revive Islam in the present when our laws and codes of jurisprudence are still based on the revelations that came during that time? Today there are more than a billion Muslims in the world. How can the ‘ulama hope to guide these people if they still rely on laws that have not evolved since the early Islamic period? All the major schools of Islamic law remain stuck in the past. The Hanafi school, for instance, still cannot deal with problems in the present age. According to some orthodox scholars of the Hanafi school if a man or wife loses his spouse for some unknown reason- he or she may have gone missing somewhere- the husband or wife cannot marry again until a period of ninety years has lapsed. What kind of legal reasoning is that? This is what I mean when I say that the Muslim world is in a state of stasis- We have not been able to update and upgrade our laws in the light of present- day realities. I am not asking for us to reject Islamic law- just make it dynamic and contextual for our daily needs.

Q: So do you mean to say that all the Islamisation programmes that we have seen in the Muslim world have achieved nothing? Do you mean to suggest that even after the time of President Zia ul Haq, Pakistan has not really turned into a more Islamic society?

A: Of course it hasn't. What signs do you see of Islamisation here? The number of Madrasas? The number of Mosques built everywhere? That is not Islamisation- these are merely concrete structures. What kind of Islamisation is it if the people do not feel they are better Muslims, if they do not understand their own religion any better? During the time of my father, Sayyed Maududi, what we wanted to do was to preach Islam. We rejected the original idea of Pakistan itself because it was not based on anything Islamic. We wanted to create a society that understood the religion and the principles upon which it is based. But during the time of Zia all we had were policies and public speeches, vast projects and empty promises. The politicians used Islam to reinforce their power and the Islamist movements began to work with the government to gain political power for themselves. But the message of Islam was forgotten and so was the struggle to revive its internal dynamics. Today there are no longer any learned scholars in the Jama’at and the other Islamist movements in Pakistan. There are no original thinkers and scholars- only politicians and tacticians.

Q: If that is the case, what then is the role of the ‘ulama in contemporary Muslim society?

A: The ‘ulama have become the disease of Muslim society! They are the ones who stand in the way of the Muslim scholars and intellectuals who want to revive the intellectual tradition within Islam. Whenever a Muslim scholar raises a new controversial issue, the ‘ulama are the first ones to accuse him or her of attacking Islam itself! Any attempt to question the dominance of the ‘ulama is re-interpreted as an attack on Islam. Any attempt to question the outdated fiqh of the ‘ulama is seen as an attack on Islam. How can we Muslims ever develop if we have to face such opposition on a regular basis? Instead of intellectual development and original ideas, the ‘ulama have merely emphasised the ritualistic aspect of Islam. For example: In Pakistan we have thousands of ordinary people going on the hajj (pilgrimage) to Mecca every year. The ‘ulama encourage this sort of public devotion as it suits their interpretation of ritualised Islam. But as any learned Muslim scholar will tell you, in Islam the act of going on the hajj is qualified by many other restrictions and conditions. One should not go on the hajj is one's relatives are poor. The money for the hajj should go to them instead. Or to other poor people to whom one is close to. This is the egalitarian aspect of Islam that has been forgotten in the rush to perform such rituals for personal benefit. The end result is that we have thousands of Muslims going to Mecca every year, while their own relatives, neighbours and friends are poor and needy at home. Isn't charity a part of Islam as well? Isn't it part of our farz-i kifayah (social obligations)? Apart from their ritualistic approach to religion, the ‘ulama still cannot think of Islamic law outside the framework of crime and punishment. They still cannot address the issue of rights and entitlements, of justice and equity. They talk about how Islam is a humane religion, a just religion- but all the while it is they who have given Islam such a bad name and made it look like a religion of retribution and punishment. No wonder the Muslim world has such a bad image today, thanks to the ‘ulama.

Q: Why do you think the ‘ulama, as an institution, have become so dogmatic today?

A: The ‘ulama have grown increasingly conservative themselves. They talk about leading the way towards the path of development, but in fact most of them have proven to be fundamentally conservative. In Pakistan the ‘ulama have sided with the military regime, the feudal landlords, the traditional elite. In all these cases they have really supported the status quo, as it is in their interest to do so.

Q: So who do you put your trust in? Who can possibly lead the Muslim Ummah out of the morass it finds itself in today?

A: What the Muslim world today needs is another Ataturk! We need a new Ataturk who has the vision and foresight to see that the Muslim world cannot survive on empty slogans and simple solutions only. By this I do not mean one leader or one sole spokesman, but rather a class of revolutionary thinkers, scholars and lay Muslim experts who have broken from the mould of the ‘ulama of the past. Rather than acting as the watchdogs of the Muslim community, these Muslim intellectuals need to be brave enough to be able to re-think some of our most basic suppositions and adapt them to the needs of today. We cannot go on reproducing the same old legal codes from one thousand years ago. We need to be able to think originally, apply our legal reasoning and adapt our approach to the world that we inhabit today. This means trying to operationalise fiqh in relation to other modern sciences and disciplines. And we need to remember that this does not make us anti-Islam or anti-Muslim. What we are really doing is saving the spirit of Islam itself, something that my father was trying to  do all his life. REFERENCE: Interview with Sayyed Haider Farooq Maududi - By: Farish Noor 

JI Ameer Syed Munawar Hassan has no sense of History & Facts.


A Brief History of the Maududi Calamity - Translation of an editorial by Maulana Yoosuf Banauri in the Rajab 1396 Issue of the 'Bayyinaat' In order to master any subject, it is incumbent that one remain in the company and benefit from the master of that subject. It is an accepted fact that for any simple or artistic occupation a teacher or even a guide is necessary. Without these even an intelligent and genius cannot reach the desired stage, be it in the fields or engineering, medicine, or any other subject for that matter. For every occupation or trade it is necessary and incumbent that one should at least learn the basics from a teacher. In this manner when it is necessary to seek knowledge and guidance in materialistic fields, how can it be possible to attain the Uloom of Nubawwat - Teachings of the Ambiyaa Alaihis salaam. - and the intricacies of the Shari'ah without the guidance of tutor? The sciences of this nature are beyond the grasp of human intelligence. They have reached the Ummat through the Wahi (revelations of the Al-mighty, and continues through heavenly training, rearing, divine commands, instructions and guidance. Then in these Divine Sciences the attention and considerations of the tutor and guide; and the practical participation in his company has a more important bearing than words. REFERENCE: A Brief History of the Maududi Calamity Translation of an editorial by Maulana Yoosuf Banauri in the Rajab 1396 Issue of the 'Bayyinaat' 

Jamat e Islami is involved in Mehran Bank Scandal


The attaining of correct thinking, understanding and practical Tarbiyah (rearing) is more important than only attaining knowledge. On that ground, the longer the companionship of a master, the more benefit and experience one will reap. The more perfect the tutor, the more benefit and excellence will be attained. As the purpose of the Uloome Nubuwwat is the guidance of the creation of Allah, in its understanding, there is a strong probability, through the enmity of the accursed Shay- taan, to be led astray. The Shaytaan does not interfere where one strives to attain perfection in material aspects. The Shaytaan sits in comfort. He does not need to interfere, nor is it necessary for him to show his enmity. However, where the hereafter and religion are concerned, the Shaytaan becomes restless in creating mischief. He uses his strength in every possible manner, where success and Hidaayah may be turned into ruin and to cause deviation from the straight path. The greatest asset of the accursed Iblis is 'Talbis', that is to mix the truth with falsehood in such a manner, that where a thing outwardly appears to be beneficial, in reality it becomes a source of wrong doing and detriment. Then too bearing in mind that the tricks of the human Nafs supercedes this. it is human nature to be arrogant, haughty, deceptive, showoff and have love for rank and high status. These are such diseases that it is difficult to eradicate them even after lengthy training and discipline. For this reason it is incumbent to remain in the companionship of a master for quite some time, in order to save oneself from the effects of the Shaytaan. If Allah's grace and mercy are present, then surely one reforms, other-wise, the human just wanders around in the desert of knowledge and intellectualism. After studying the Educational History of the world, this point becomes very clear that all the mischief and chaos that were created, were all at the hands of intellectuals and geniuses. During the period of Ilm (knowledge) a greater portion of fitnah (mischief) appeared by the way of ilm. Even among the Ulamaa E Haq, many geniuses due to their sharp intelligence and eccentricity became victims of their wrong thoughts and ideas. This fact became evident that by completely relying on their own acuteness and flowing intellect, they became entangled in llmi Kibr (educational arrogance), and self-conceited of their own views. They were not fortunate enough to undergo a beneficial amount of spiritual training. As a result, this led them to great lengths. In our times there exist many such examples. Since they possess llmi acumen and, as many a time they say or write excellently, they become a cause for additional fitnah. Those individuals who were not fortunate enough to attain a deep knowledge or a spiritual training, easily become their adherents and quickly begin supporting and endorsing their new ideologies. The Shaytaan is always busy in his occupation. A personality that may be of use to guide and direct the Ummah, becomes a means of deviation and ruin for the Ummah. There are examples of these in every era. Imaam Ghazali Rahmatullahi alaih has written in his 'Maqaasidul Falaasifah' that after observing the correctness in the elementary and mathematical sciences of the Greeks, the people began to accept all their teachings as correct. They accepted the teachings of the Greeks even in the subjects of Theology and natural philosophy, which led them astray. These words of Imaam Ghazali are very surprising and true. The Shaytaan finds in these Situations an ideal opportunity to lead people astray. Well, when the very learned, geniuses and capable people can become entangled in such fitnahs, then those personalities who possess very little llmi capabilities and have a tremendous ability to write, and are quick witted and intelligent, but void of a spiritual training under an accomplished master they very quickly become engulfed in self-conceitedness and begin to degrade the Ummah. All the scholarly researches of the Ummat are despised; all the great deeds of the salaf-us-saaliheen are made a joke of and a laughing stock; and by criticising every personality from beginning till the end, falls in a deep and dangerous pit, becoming a means of leading all humanity into destruction. Among such people today is a famous personality by the name of Janab Abdul A'laa Maududi Saheb, Maududi was born on Rajab 3, 1321 AH (September 25, 1903 AD) in Aurangabad, who was acute and quick witted since childhood, but was troubled by economic difficulties. In the beginning he was employed by the 'Medina periodical at Bijnor. Thereafter, he was attached to the "Muslim', a magazine of the Jamiat Ulama e Hind. After a few years he was employed by the 'Al-Jamiat', Delhi, a journal of the Jamiat Ulama e Hind, Which was then probably published every third day. His articles captioned 'Tarikh ke Jawaahir Paaro' appeared with great lustre. In this manner Maududi Saheb was trained as a writer by Maulana Ahmed Saeed Saheb. After the death of his father Maududi Saheb was unable to complete his studies, but had to leave studies during the early Arabic primary stages, nor was he fortunate enough to attain a secular education. He later studied English and attained some competence in it. He greatly benefited from the books, magazines and writings of reputable authors of those days. His writing ability increased by the day. Unfortunately he was unable to benefit from any religious institution, neither became a graduate of modern education, nor did he gain the company of an experienced and proficient Aalim of the Deen. He has admitted this in an article published during the era of United India in reply to some questions posed to him by Maulana Abdulhaq Madani Muradabadi. He was unfortunate to experience the company of Niyaaz Fatehpuri, an atheist and infidel. REFERENCE: A Brief History of the Maududi Calamity Translation of an editorial by Maulana Yoosuf Banauri in the Rajab 1396 Issue of the 'Bayyinaat' 

Fareed Paracha & Jamat-e-Islami Misquote/Distort Quran on Samaa TV & Commit Blasphemy


Saudi Arabian Scholar on Blasphemous Founder of Jamat-e-Islami i.e. Mawdudi - Mawdudi, Qutb and the Prophets of Allaah 


By this association and friendship many incorrect tendencies and inclinations were adopted. In 1933 he began publishing the 'Tarjumanal-Quran' from Hyderabad, Deccan, wherein he published splendid articles. Some llmi and literary things began to appear using the best style and methods. At that time the political situation in the country was very shaky. The movement to free India was in its decisive stages. The best intellectuals of the country were involved in the freedom of struggle of India from the British Maududi Saheb adopted a different stand from the rest and engendered the cry of 'Iqaamate Deen' and 'Hukumate Ilaahiyyah'. He strongly and forcefully criticised all the factions invloved in seeking the freedom of India. His simple and innocent panegyrists thought that Maududi Saheb was the last straw for the valuable Deen. As a result very quickly praises began to be showered upon him from the pens of Maulana Sayyid Sulayman Nadwi, Maulana Manaazir Ahsan Gilani and Maulana Abdulmaajid Darybadi. Evidently at that time Maududi Saheb was only a name of an individual. As yet he had no missionary aim, nor an association or movement. Due to his forceful writings and statements, some among the Ahle Haq began having great hopes in him. By virtue of his preparedness and through the encouragement of Chaudary Muhammad Niyaaz, the foundation of 'Darul Islam' was laid in Pathankot. The Muslim League and Congress began to be degraded. REFERENCE: A Brief History of the Maududi Calamity Translation of an editorial by Maulana Yoosuf Banauri in the Rajab 1396 Issue of the 'Bayyinaat' 

Jamaat e Islami Go Amarica Go Exposed On Live Tv دھوکے باز غیرتمند

Such articles were written by him, as well as a book on the political turmoil of the time appeared whereby he began receiving praises from his followers. The political causes stimulated its acceptance. A meeting was held in Lahore, and the foundation of his Imaarat was formally laid. A speech prepared by him was read out, wherein the duties of a present-day Ameer were outlined. Among the participants were also such famous personalities as Janab Maulana Manzoor No'mani, Maulana Abulhassen Ali Nadwi, Maulana Amin Ahsan Islaahi and Maulana Mas'ud Aalam Nadwi. Maududi Saheb was elected the Chief Ameer and the above mentioned four personalities were elected deputy Ameers. The Jamaa'at e Islami formally came into existence. It's constitution and charter were published. The public looked forward to it and from every side hopes began to be attached. Six months had not passed by when Maulana (Manzoor) No'mani Saheb and Maulana Ali Mia Saheb (Abulhassen Ali Nadwi) resigned. They have observed his llmi deficiencies and lack of sincerity. They were unable to continue their relationship. These gentlemen kept silent and did not inform the Ummah openly and clearly about their reason for disassociating themselves. I was at that time teaching at Jamia Alma Dabhel. I inquired from these two personalities about their reason for quitting. They said many things but no satisfactory clarification was delivered. I understood the view of Marhum Maulana Mas'ud Alam and Maulana Amin Ahsan Islaahi were quite similar as far as beliefs and conduct were concerned. Hence they remained for some time as Maududi Sahebs right hand men. Maulana Mas'ud Aalam assisted through the medium of Arabic literary writings and magnificently translated into Arabic the writings of Maududi Saheb. He also trained a few pupils in this field. Maulana Islaahi through his special style and way assisted the Maududi Movement. As a result many good writers and assistants joined the movement. A few excellent books were written on communism and a few other subjects i.e. interest alcohol purdah. etc. A few good books were also written for the modern youth. Some worthy articles were published in the 'Tafheemaat and Tanqeehaat'. Ways and means were adopted to impress the Arabs especially the Sheikhs of Saudi Arabia. REFERENCE: A Brief History of the Maududi Calamity Translation of an editorial by Maulana Yoosuf Banauri in the Rajab 1396 Issue of the 'Bayyinaat' 

Professor Ibrahim & Jamat-e-Islami Openly Support Martial Law - 1


Successful strategies were adopted. All those writings that were contributed by Maududi Saheb's associates were published in such a manner as if all these writers were indebted to him. As a result the personality of Maududi Saheb gained fame. He reaped fame from the writings of his associates. He is incapable of composing in Arabic or English. The names of translators do not appear on his books that are translated into other languages. It is not mentioned that this book is translated by Mas'ud Aalam or Aasim Haddaad. People get the notion that this literary intellectual of the Urdu language is also an Imaam of the Arabic language. A short period had passed where Maulana Gilani Saheb and Sayyid Sulayman Nadwi Saheb became aware and foresaw its detrimental effect; that these writings were a means of creating a new fitnah. He (Maulana Gilani) ceased to address him by the titles conferred on him such as 'Mutakallim e Islam' etc. Maulana Gilani Saheb wrote critical articles under the headings of 'Khaarijiyyate Jadidah' Maulana Daryabadi's 'Sidqe Jadid'. Maulana Sayyid Husayn Ahmed Madani Saheb was perhaps the first among the Ulama who pinpointed this fitnah in his Correspondence. Gradually other Ulama began to air their views. Maulana Muhammad Zakariyya Saheb studied all the available printed Maududi literature and wrote a valuable booklet on this subject. It is regretted that this booklet has not been printed yet. In this connection an Ustaaz of Madrasah Mazaahirul Uloom Saharanpur Maulana Zakariyya Quddusi Saheb became inclined towards Maududi Saheb. Taking this into view and trying to correct him Shaykhul Hadith Saheb wrote a letter to him explaining all Maududi Saheb's errors and incorrect interpretations of the Deen. REFERENCE: A Brief History of the Maududi Calamity Translation of an editorial by Maulana Yoosuf Banauri in the Rajab 1396 Issue of the 'Bayyinaat' 

Professor Ibrahim & Jamat-e-Islami Openly Support Martial Law - 2


This letter has been published in a booklet form titled 'Fitnah Maudu diyyat' (It is now reprinted under the title 'Jama'at Islamiyyah ek lamhah fikriyyah').

I admired many things about Maududi Saheb and detested many. For along time I did not wish to degrade him. I felt that from his innovated style of presentation the modern generation could benefit. Although at times such compositions appeared from him that it was not possible to endure it but taking into consideration the Deeni well-being I tolerated it and kept silent. I did not foresee that this Fitnah would spread world-wide and have a detrimental effect on the Arab world; that every day from his master pen a new bud would keep on blossoming and indecent words would be used regarding the Sahabah Kiraam Ridhwanulla-hi Alayhim and the Ambiyaa Alayhimus Salaam. Later on such things appeared daily in the 'Tafhimul Quraan'. Now it has become known without doubt that his writings and publications are the greatest Fitnah of the present time notwithstanding a few beneficial treatises that have appeared It is the case of "and the sin of them is greater than their usefulness". (Surah Baqarah 219). Now that stage has been reached where to keep silent seems to be a great crime. It is regretted that for forty years an offensive silence was kept. Now the time has dawned where without fear of rebuttal and censure all his writings from A to Z should be thoroughly studied with a view to fulfill the demands for the preservation of the Deen with Haq and justice. Wallahu Subhanahu Waliyut-Tawfique. REFERENCE: A Brief History of the Maududi Calamity Translation of an editorial by Maulana Yoosuf Banauri in the Rajab 1396 Issue of the 'Bayyinaat'