Monday, June 13, 2011

Jang Group "Attacks" Minority Community "Again" & Violate Jinnah's Teachings.

What a joke that yesterday Jang/The News objected on WikiLeaks because WikiLeaks carried some disturbing Data on The Jang Group of Newspapers and toady (13 June 2011 Opinion page) the Jang Group has again played a very dangerous game by using Dr. A Q Khan's column with venomous lines/words against a Minority Community (instead of that particular person who belongs to the community, Dr A Q Khan maligned the community and Jang group was part and parcel in it) in Pakistan (keep in mind that Minorities in Pakistan are under constant Threat). More shameful is this that "Jang (Urdu version of The News) published those controversial Lines by A Q Khan against Minority Community whereas the Verbatim of the same article published in The News (13 June 2011) didn't have that line???? Jang Group is also very Happy on Benazir Bhutto's Murder (Dr A Q Khan comlumn) gave that signal and The Jang and The News "happily" published" the same with slight tampering to hoodwink the West particularly the USA to retain it's contract with "Voice of America":) 

The matter does not end here. Wikileaks reveals that Zardari told the US ambassador that if he had his way he would hand me over to the IAEA. What a spineless head of state, totally lacking in self-respect. Musharraf and Benazir Bhutto had wanted to do this too, and where are they now? Wikileaks brought to light the fact that, except Imran Khan, all our top leaders were meeting the US ambassador of their own accord, seeking favours and assuring her of their unconditional obedience. We also read shocking disclosures about Maulana Fazlur Rehman (make me prime minister, my votes are for sale), Musharraf (support me to prolong my rule by dissolving the assemblies), Amin Fahim (help me become prime minister), Nawaz Sharif (we can dump the chief justice) and Gen Kayani (the media should be gagged). REFERENCE: No repentance, no shame Dr A Q Khan Monday, June 13, 2011

Monday, June 13, 2011, Rajab-Ul-Murrajab 10, 1432 A.H

Headlines like Jap City No More soon brought the news to a joyous nation. Crowds gathered in Times Square to celebrate; there was less of the enemy left. Rarely are victors encumbered by remorse. President Harry Truman declared: When you have to deal with a beast you have to treat him as a beast. It is most regrettable but nevertheless true.[ii] Not surprisingly, six decades later, even American liberals remain ambivalent about the morality of nuking the two Japanese cities. The late Hans Bethe, Nobel Prize winner in physics of Manhattan Project fame and a leading exponent of arms control, declared that the atom bomb was the greatest gift we could have given to the Japanese. REFERENCE: Bin Laden And Hiroshima By Pervez Hoodbhoy Saturday, August 06, 2005

IslamopediaOnline: Islam & Science with Pervez Hoodbhoy


QUESTION: The last question on close allies. Pakistan is a close ally of the U.S. We were here last year and we are here today. A governor has lost his life, a minister has lost his life, and thousands of people. What are we going to do? We have been pumping billions of dollars, so next year, again, we’ll have a report. Do you have anything about --


QUESTION: -- talking – walking the walk instead of just talking the talk?

ASSISTANT SECRETARY POSNER: No. These are – the issues you raise are of great concern. I was in Pakistan in January. I met with Governor Taseer’s family three weeks after he was assassinated, continue to be in contact with them. I met with Minister Bhatti there and again here. Secretary Clinton and I met him together several weeks before he was killed. The issues of intolerance in Pakistan trouble us greatly, and I think they trouble most Pakistanis. I am particularly concerned about the Urdu press and the role it plays in that. Again, we can’t force that change, but we are very mindful – our Ambassador Cameron Munter is very, very attuned and very sensitive to the real challenges that we and the Pakistani Government face in trying to tamp down the intolerance that now is so pervasive. REFERENCE: Remarks to the Press on the Release of the 2010 Country Reports on Human Rights Practices Remarks Michael H. Posner Assistant Secretary, Bureau of Democracy, Human Rights, and Labor Washington, DC April 8, 2011 

According to the AHRC, in May 2009 Maheen Usmani, a senior anchorperson for Dunya Television News in Islamabad, allegedly received two late-night telephone calls from Yusuf Baig Mirza, the channel's managing director, in which he made inappropriate comments. Usmani informed the channel's director of news and chief executive officer, but no action was taken. She claimed that she experienced professional setbacks; on June 15, she resigned, citing "continued harassment, coercion, and highly unethical conduct of the top management of Dunya News." An internal investigation committee and the National Press Club investigated the claim, but there was no progress by year's end. Mirza filed two defamation lawsuits against Usmani, who was approached with offers of money and jobs in exchange for dropping the case. According to The Nation, M. Zar Nigar Ali of PTV accused the head of the current affairs department, Tahir Mahmood, of sexual harassment and threatening behavior. Ali allegedly received late-night telephone calls from Mahmood in which he made threats if she did not reciprocate his advances. REFERENCE: 2010 Human Rights Report: Pakistan BUREAU OF DEMOCRACY, HUMAN RIGHTS, AND LABOR 2010 Country Reports on Human Rights Practices April 8, 2011 

US Government Report on Pakistani Press.


Quite Funny Isn't it because Opinion is being given by Hasan Nisar who is himself in Daily Jang and Jang Group's Dirty Role in the Murder of Salman Taseer, Shahbaz Bhatti Minister for Minority Affairs and Blasphemy Law is not a State Secret. REFERENCE: Fascist Hassan Nisar of Religio-Fascist Jang Group/GEO TV.

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

Last year a banner appeared outside the high court in Lahore, declaring "Jews, Christians and Ahmadis are enemies of Islam". Few complained. The silence that followed the Ahmadi killings was broken last week by a tsunami of outrage at the Israeli commando raids on boats headed for Gaza. Commentators and politicians fulminated at the treatment of the Palestinians – a minority that suffers state-sanctioned, religiously driven discrimination. Nobody got the irony. It makes one realise how small the constituency of true liberals is in Pakistan – not Pervez Musharraf-style liberals, who drink whisky and attend fashion shows, but people who believe the state should cherish all citizens equally. That, after all, was the publicly expressed desire of Pakistan's founder, Muhammad Ali Jinnah, 63 years ago. Today it lies in tatters. REFERENCE: 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 
For those who Love General Zia and Hate "Aga Khani/Ismaili Community"

Faculty of Health Sciences and of The Aga Khan University Hospital Karachi. November 11, 1985
Your Highness Prince Karim Aga Khan; Your Highness Begum Aga Khan; Lieutenant-General Jahan Dad Khan, Governor, Sind; Mr. Justice Ghous Ali Shah, Chief Minister of Sind; Mr. Shams Lakha; Honourable Ministers; Members of the Senate, National Assembly & Provincial Assemblies; Excellencies; Distinguished Guests; Ladies and Gentlemen:


It is a matter of great pleasure and honour for me to welcome your Highness to Pakistan, once again, and particularly to the city of Karachi - which apart from many other reasons of attracting your attention, is also the birthplace of your illustrious grandfather.

Your last visit, Your Highness, in 1983, coincided with the presentation of the Charter of the Aga Khan University. Today, by the grace of Allah, the buildings of the Hospital, the Faculty of Health Sciences, and the Hostel of the University are complete; providing testimony in brick and mortar, to your pre-eminent quality of philanthropy. Pakistan is, indeed, fortunate in having been blessed with a University of such a high calibre. On behalf of the Government and the people of Pakistan, and on my own behalf, I would like to express our profound gratitude to your Highness.

...I have been here a number of times and I was really thinking of what my true feelings are at this time and mind you, I am not being modest, I am being very frank, my contribution is very little, it is only the magnanimity of His Highness that has exploded my contribution to such an extent. But being a witness to the growth of this complex, I was just wondering as to what my true feelings are today. Many of us sitting here today are fathers and mothers and many of us have seen our children grow but very few really think that the man who stands before you today as perhaps a doctor, an engineer, a banker once was a little child incapable of walking, incapable of thinking for himself and then when you look back many years you find that it is the effort and the love and affection that reared up that child to grow where he is today. I am talking about a life span of man. Here is a life span of a complex.

I came here a few years ago and I saw a deserted piece of ground. I came the next time I saw a bit of life, I came the next time and we gave the Charter to the University. It is only in a matter of two years we see here, not a child but a child that is certainly mine, no doubt, but is the child of His Highness, which has been reared upon the last few years with such love and affection by himself, the Begum who accompanied him all the time, by His Highness Amyn Aga Khan and by a team of such dedicated workers as Mr. Merchant who is sitting very quietly down below, Mr. Shamsh Lakha, Mr. Ashiqueali and many others who will perhaps continue to remain the back stage workers without whose efforts this complex would not have come up, and just taking a lead from Mr. Shamsh Lakha's words, the torch has been lit and we are all to witness the light that will emerge from this great institution of learning, I hope, Inshallah.

These magnificent buildings of the Aga Khan University Complex also bear testimony to your Highness's outstanding contribution towards the enhancement of Islamic Architecture, by blending contemporary technology with the grace and beauty of conventional style. Such excellence, if I may add, can only be achieved by a team that is privileged to work under the guidance and inspiration of your Highness.

Judged by any standards, however exacting, the Aga Khan University is an exemplary institution. The criterion adopted for admission to this University offers the guarantee that the principle of equity will be safeguarded without sacrificing excellence. The provision in the University Charter for attracting scholars, particularly Pakistani scholars from abroad, is something that needs to be extended by the Pakistani authorities to other universities in the country as well.

Here, I would like to make a reference to another exemplary feature of the Aga Khan University; and this is the positive and constructive attitude that is inculcated among its students. As a result, the atmosphere of the University is entirely academic and free from incidence of in discipline and political manipulation which has been the main cause of deterioration of academic standards in many of our educational institutions in Pakistan today. The sanctity of the academic environment in the Aga Khan University has, no doubt, been maintained through the single minded commitment to the cause of education and education alone.

The establishment of the Aga Khan University complex, with facilities for research and medical education and treatment, is indeed in accord with the spirit of Islam. As we all know, Islam gives top priority to the acquisition of knowledge, and regards the care of the sick as one of the foremost duties of man. Your Highness has thus demonstrated how to keep one's covenant with Islamic teachings, and I am sure Allah will, doubtless, bless you for it Inshallah.

Pakistan owes an immense debt of gratitude to your Highness for your generous assistance in supplementing the efforts of the Government, through the Aga Khan Foundation in improving the quality of life of our people, particularly in the health sector.

Your Highness, we perceive in the various on-going projects, launched by your Highness in Pakistan, a continuation of the noble mission initiated by your forefathers. Aga Khan University is one of such projects and I am confident that it will play a vital role in its own right.

Here I would also like to express my personal gratitude once again for such a fine institution. We are living in a material world and if we just look at the amount of investment $400 million worth of a project devoted purely for the sake of education and care for the sick. Where in the metropolis of Karachi is a gift that can be befitting to any nation, to any city, to any people?

Permit me your Highness to express my personal gratitude to your Highness for the creation of endowments in the name of Begum Shafiqa Zia. These endowments will be used to provide Scholarships for students in the Faculty of Health Sciences in the Aga Khan University, and for the creation of a fund to support the cost of medical care of the needy and the deserving patients at the Aga Khan University Hospital.

I pray to Allah that both these institutions, the Aga Khan University and the Aga Khan University Hospital may achieve greatness in the fullness of time; and may Allah in his benevolence bestow his grace on the generation of students to complete their training with distinction and use their knowledge in the service of mankind; and also provide courage, strength and wisdom to the hospital staff to enable them to face the challenges that lie ahead; and thereby justify the confidence that your Highness and the Government of Pakistan have reposed in these two great institutions.

My statement will not be complete if I did not reciprocate. This entire gift of $400 million is from His Highness, the Government of Pakistan's contribution is whatever it is, my own personal interest is what I have stated a little while ago. In the same spirit I would like to offer to the Aga Khan Medical College, two Scholarships a year for those graduates who qualify at the top positions at the Aga Khan Medical University and who complete their preliminary specialisation in Pakistan. This will be done through a scholarship and your Highness, I have not asked your permission but I am sure you will be kind enough that this scholarship will be called Salima Aga Khan scholarship.

We have been talking about the Universities of Cambridge, Oxford, McGill, Osborne, Munich and the like. I pray to Allah that the Aga Khan University not only be remembered in line with some of those modern and the most talented and the most reputed educational institutions but it will also be headed by the Aga Khan University.

I, once again, thank your Highness for your love and care for Pakistan, and for your devotion to the cause of improving the quality of life of its people. May Allah endow you with long life, health and happiness. Ameen!

With these words, I have great pleasure in inaugurating the new building of the Aga Khan University Hospital.

Thank you.

Pakistan Zindabad

REFERENCE: SPEECH OF PRESIDENT GEN. MUHAMMAD ZIA-UL-HAQ - 1985-11-11 Posted March 24th, 2010 by heritage in News Article Speech English Go To News Event: Event - 1985-11-11 Date: Monday, 1985, November 11

Dr. A. Q. Khan's Attorney is a Shia and Ismaili Community is a Section of Shia School of Thought therefore following is for the Information of "Ignorant Lot" in the Jang Group of Newspapers.

In my opinion Pakistan can only be run peacefully if it is to be run et all then it must be run through an Strictly Secular Constitutional System otherwise be prepare for another Yugoslavia of 90s, Lebanon of 70s and 80s or latest Iraq. Those who claim that Jinnah wanted an Islamic State should know about Jinnah that he was an Ismaili [in his early life as per the record of Bombay High Court] and then converted to Shiaism [as per Sindh High Court Record more references are given at the end with excerpts from a books].

Just assume that Pakistan is going to be an Islamic State [in a literal and real sense] then what School of thought will govern the country [just imagine the mess Deobandis hates Barelvis, Shia and Wahaabis, Wahaabis hate Deobandis, Barelvis, Shias, Barelvis hates Deobandis, Wahaabis but they dont hate Shia as much above all if Jamat-e-Islami is allowed to run then all those mentioned above hate Jamat-e-Islami to extreme].

We are in a soup for big time. Assume that Jinnah wanted Theocratic Country then it would have been a Rafizi Pakistan. I am posting the entire history below read and you all decide tha should Pakistan be run on Secular Ideology or Islamic Ideology? I vote for Strictly and Pure Secular Pakistan.


On 24 September 1948, after the demise of Muhammad Ali Jinnah, his sister Fatimah Jinnah and the then Prime Minister of Pakistan, Liaquat Ali Khan, submitted a jointly signed petition at the Karachi High Court, describing Jinnah as ‘Shia Khoja Mohamedan’ and praying that his will may be disposed of under Shia inheritance law. On 6 February, 1968 after Mohtarma Fatima Jinnah'’ demise the previous year, her sister Shirin Bai, moved an application at the High Court claiming Fatimah Jinnah’s property under the Shia inheritance law on grounds that the deceased was a Shia. As per Mr. I. H. Ispahani who was a family friend of Jinnah, revealed that Jinnah had himself told him in 1936 that he and his family had converted to Shiism after his return from England in 1894. He said that Jinnah had married Ruttie Bai according to the Shia ritual during which she was represented by a Shia scholar of Bombay, and Jinnah was represented by his Shia friend, Raja Sahib of Mehmoodabad. He however conceded that Jinnah was opposed in Bombay elections by a Shia Conference canditate. Ispahani was present when Miss Fatima Jinnah died in 1967. He himself arranged the Ghusl and Janaza {Funeral Bath and Funeral} for her at Mohatta Palace according to the Shia Ritual before handing over the body to the state. Her Sunni Namaz-e-Janaza was held later at Polo Ground, Karachi after which she was buried next to her brother at a spot chosen by Ispahani inside the mausoleum. Ritualistic Shia talqin (last advice to the deceased) was done after her dead body was lowered into the grave. (Jinnah had arranged for talqin for Ruttie Bai too when she died in 1929). Allama Syed Anisul Husnain, a Shia scholar, deposed that he had arranged the gusl of the Quaid on the instructions of Miss Fatimah Jinah. He led his Namaz-e-Janaza in a room of the Governor General’s House at which such luminaries as Yousuf Haroon, Hashim Raza, and Aftab Hatim Alvi were present, while Liaquat Ali Khan waited outside the room. After the Shia ritual, the body was handed over to the state and Maulana Shabbir Ahmed Usmani, an alim belonging to Deoband school of thought known for its anti-Shia belief, read his Janaza according the Sunni ritual at the ground where the mausoleum was later constructed. Other witnesses confirmed that after the demise of Miss Fatimah Jinnah, alam and panja (two Shia symbols) were discovered from her residence, Mohatta Palace. Despite all this Jinnah kept himself away from Shia politics. He was not a Shia; he was also not a Sunni; he was simply a Muslim.

Pakistan came into being through a Horse !  Allama Zamir Akhtar Naqvi - Zuljinah and Father of Nation Muhammad Ali Jinnah (Founder of Pakistan)


Leader of Nation “Liaquat Ali Khan” too was a "Shia" ! Allama Zamir Akhtar Naqvi


Funeral (Janaza) of Quaid e Azam Muhammad Ali Jinnah Under The “ALAM” of Ghazi Maula Abbass (Prince of Princes)


[PAKISTAN: Behind the Ideological Mask (Facts About Great Men We Don’t Want to Know) by Khaled Ahmed, published by VANGUARD Lahore, Karachi and Islamabad. The Murder of History: A critique of history textbooks used in Pakistan by K.K. Aziz, published by VANGUARD Lahore, Karachi and Islamabad].

Three months before the partition of the subcontinent, in an interview with Doon Campbell of Reuters, Jinnah firmly stated: "The new state will be a modern democratic state with sovereignty resting in the people and the members of the new nation having equal rights of citizenship regardless of religion, caste or creed." He repeated this on August 11, 1947, whilst addressing the members of his Constituent Assembly, making it doubly clear to them that religion is not the business of the state. He told them: "You are free, free to go to your temples, you are free to go to your mosques or to any other places of worship in this state of Pakistan. You may belong to any religion or caste or creed that has nothing to do with the business of the State."

On August 11, 1947, before the flag of Pakistan had even been unfurled, Jinnah told his people and their future legislators:

"You are free, free to go to your temples, you are free to go to your mosques or to any other places of worship in this state of Pakistan. You may belong to any religion or caste or creed - that has nothing to do with the business of the State.

Jinnah addressed his Constituent Assembly at Karachi. He told the future legislators :

". . . . . . . you will find that in course of time Hindus would cease to be Hindus and Muslims would cease to be Muslims, not in the religious sense because that is the personal faith of each individual, but in the political sense as citizens of the state.

"Well, gentlemen, I do not wish to take up any more of your time and thank you again for the honour you have done to me. I shall always be guided by the principles of justice and fair play without any, as is put in political language, prejudice or ill-will, in other words, partiality or favouritism. My guiding principle will be justice and complete impartiality, and I am sure that with your support and cooperation I can look forward to Pakistan becoming one of the greatest nations of the world."

Indian Congresswoman and poet, Mrs Sarojini Naidu, after meeting Jinnah for the first time at the 1906 annual session of Congress held at Calcutta.

Now to what Mohammed Ali Jinnah had to say on the future constitution of Pakistan in his broadcast to the American people in February 1948: "The constitution of Pakistan has yet to be framed by the Pakistan Constituent Assembly. I do not know what the ultimate shape of this constitution is going to be, but I am sure that it will be of a democratic type, embodying the essential principles of Islam.

"Today, they are as applicable in actual life as they were 1,300 years ago. Islam and its idealism have taught us democracy. Islam has taught the equality of men, justice and fairplay to everybody. We are the inheritors of these glorious traditions and are fully alive to our responsibilities and obligations as framers of the future constitution of Pakistan. In any case, Pakistan is not going to be a theocratic state to be ruled by priests with a divine mission. We have many non-Muslims - Hindus, Christians and Parsis – but they are all Pakistanis. They will enjoy the same rights and privileges as any other citizens and will play their rightful part in the affairs of Pakistan. "

Jinnah's views against mixing religion with politics

"Jinnah left the Home Rule League and the Congress after Gandhi took them over because he (Jinnah) strongly disapproved of the introduction of religion into politics by Gandhi, and because he disapproved equally strongly of unconstitutional means to secure swaraj." H.M. Seervai -- Legend and Reality, p.169

"Jinnah had told him that he (Gandhi) had ruined politics in India by dragging up a lot of unwholesome elements in Indian life and giving them political prominence, that it was a crime to mix up politics and religion the way he (Gandhi) had done." Transfer of Power Documents, Vol.VI, p. 617

"Jinnah, however, warned Gandhiji not to encourage the fanaticism of Muslim religious leaders and their followers. Indeed, he was not the only person who foresaw danger in the Khilafat Movement." K.M. Munshi, Pilgrimage to Freedom -- p. 22

"Jinnah made it clear, however, that he had no intention of playing the role of an Islamic Khalifah. As Pakistan's Governor-General, he intended to see to it that all its citizens, irrespective of religious or cultural orientation, were, politically and before the law, similar and equal." The Pakistan in the Twentieth Century -- A Political History by Lawrence Ziring - pp. 66, 67

"Jinnah's insistence on balance and fairness to all, irrespective of religious persuasion or cultural identity, projected a secular approach that was now obscured in the Muslim League's struggle to achieve parity with the Congress." Ibid, p. 39

"Jinnah, the 'ambassador of Hindu-Muslim unity', had worked hard to get the Congress and the League to co-operate and deplored the opportunistic alliance between the Mahatma and the Khilafat Muslims." The Sole Spokesman -- Jinnah, the Muslim League, and the Demand for Pakistan by Ayesha Jalal -- pp. 8, 9

Quaid-e-Azam never referred to Pakistan as "Islamic Republic" but as the "State of Pakistan," "Sovereign State of Pakistan," "Dominion of Pakistan" or "Federal Republic of Pakistan".

Pakistan not to be a theocratic state

"Will Pakistan be a secular or theocratic state? You are asking me a question that is absurd. I do not know what a theocratic state means." Jinnah's press conference in New Delhi on July 14, 1947, Jinnah -- Speeches and Statements 1947-1949, Oxford University Press, p.15

"But make no mistake: Pakistan is not a theocracy or anything like it..." Jinnah's address to the people of Australia on Feb. 19,1948 -- Ibid, p.118

"In any case, Pakistan is not going to be a theocratic State--to be ruled by priests with a divine mission." Jinnah's address to the people of the United States of America in February 1948, Ibid, p.125

Equal status, and rights, and protection to minorities

"Minorities, to whichever community they may belong, will be safeguarded. Their religion or faith or belief will be secure. There will be no interference of any kind with their freedom of worship. They will have their protection with regard to their religion, faith, their life, their culture. They will be, in all respects, the citizens of Pakistan without any distinction of caste or creed". Jinnah's press conference in New Delhi on 14th July 1947, Ibid, p. 13

"You are free; you are free to go to your temples, you are free to go to your mosques or to any other place of worship in this State of Pakistan. You may belong to any religion or caste or creed--that has nothing to do with the business of the State". Jinnah's presidential address to the Constituent Assembly on Aug.11, 1947.

"Now, I think we should keep that in front of us as our ideal and you will find that in course of time Hindus would cease to be Hindus and Muslims would cease to be Muslims, not in the religious sense, because that is the personal faith of each individual, but in the political sense as citizens of the State." Ibid.

"We have many non-Muslims- Hindus, Christians, and Parsis--but they are all Pakistanis. They will enjoy the same rights and privileges as any other citizens and will play their rightful part in the affairs of Pakistan." Jinnah's address to the people of the United States on February 1948, p.125

Almost all authors of the books on the Quaid-e-Azam, including Stanley Wolpert, Lawrence Ziring, Ayesha Jalal, H.M. Seervai and K.M. Munshi, substantiate and support the view that the Quaid was himself secular and always wanted Pakistan to be a secular state.

Ulema and Pakistan Movement

Muslim religious organisations of the sub-continent --Jamiat Ulema-i-Hind, Majlis-i- Ahrar- i-Islam and Jamat-i-Islami [1]-- were politically very active during the struggle for Pakistan but all of them opposed tooth and nail the creation of a separate homeland for the Muslims. The opposition of Jamiat and Ahrar was on the plea that Pakistan was essentially a territorial concept and thus alien to the philosophy of Islamic brotherhood, which was universal in character. Nationalism was an un-Islamic concept for them but at the same time they supported the CongressParty' s idea of Indian nationalism which the Muslim political leadership considered as accepting perpetual domination of Hindu majority. Jamat-i-Islami reacted to the idea of Pakistan in a complex manner. It rejected both the nationalist Ulema's concept of nationalism as well as the Muslim League's demand for a separate homeland for the Muslims.

The most noteworthy feature of the struggle for Pakistan is that its leadership came almost entirely from the Western-educated Muslim professionals. The Ulema remained, by and large, hostile to the idea of a Muslim national state. But during the mass contact campaign, which began around 1943, the Muslim League abandoned its quaint constitutionalist and legalist image in favor of Muslim populism which drew heavily on Islamic values. Wild promises were made of restoring the glory of Islam in the future Muslim state. As a consequence, many religious divines and some respected Ulema were won over.[2]

The Muslim political leadership believed that the Ulema were not capable of giving a correct lead in politics to the Muslims because of their exclusively traditional education and complete ignorance of the complexities of modern life. It, therefore, pleaded that the Ulema should confine their sphere of activity to religion since they did not understand the nature of politics of the twentieth century.

It was really unfortunate that the Ulema, in general and the Darul Ulum Deoband in particular, understood Islam primarily in a legal form. Their medieval conception of the Shariah remained unchanged, orthodox and traditional in toto and they accepted it as finished goods manufactured centuries ago by men like (Imam) Abu Hanifa and Abu Yusuf. Their scholasticism, couched in the old categories of thought, barred them from creative thinking and properly understanding the problems, social or philosophical, confronting the Muslim society in a post-feudal era. They were intellectually ill-equipped to comprehend the crisis Islam had to face in the twentieth century. [3]

The struggle for Pakistan -- to establish a distinct identity of Muslims -- was virtually a secular campaign led by men of politics rather than religion and Mohammad Ali Jinnah and his lieutenants such as Liaquat Ali Khan who won Pakistan despite opposition by most of the Ulema.

Jinnah was continuously harassed by the Ulema, particularly by those with Congress orientation. They stood for status quo as far as Islam and Muslims were concerned, and regarded new ideas such as the two nation theory, the concept of Muslim nationhood and the territorial specification of Islam through the establishment of Pakistan as innovations which they were not prepared to accept under any circumstance. It was in this background that Jinnah pointed out to the students of the Muslim University Union: "What the League has done is to set you free from the reactionary elements of Muslims and to create the opinion that those who play their selfish game are traitors. It has certainly freed you from that undesirable element of Molvis and Maulanas. I am not speaking of Molvis as a whole class. There are some of them who are as patriotic and sincere as any other, but there is a section of them which is undesirable. Having freed ourselves from the clutches of the British Government, the Congress, the reactionaries and so-called Molvis, may I appeal to the youth to emancipate our women. This is essential. I do not mean that we are to ape the evils of the West. What I mean is that they must share our life not only social but also political." [4]

The history of the Ulema in the sub-continent has been one of their perpetual conflict with intelligentsia. The Ulema opposed Sir Syed Ahmad Khan when he tried to rally the Muslims in 1857. Nearly a hundred of them, including Maulana Rashid Ahmad Gangohi, the leading light of Deoband, ruled that it was unlawful to join the Patriotic Association founded by him. However, the Muslim community proved wiser than the religious elite and decided to follow the political lead given by Sir Syed Ahmad.

The conflict between conservative Ulema and political Muslim leadership came to a head during the struggle for Pakistan when a number of Ulema openly opposed the Quaid-i-Azam and denounced the concept of Pakistan. It is an irony of history that Jinnah in his own days, like Sir Syed Ahmad before him, faced the opposition of the Ulema.

The Ahrar Ulema -- Ataullah Shah Bukhari, Habibur Rahman Ludhianawi and Mazhar Ali Azhar – seldom mentioned the Quaid-i-Azam by his correct name which was always distorted. Mazhar Ali Azhar used the insulting sobriquet Kafir-i-Azam (the great unbeliever) for Quaid-i-Azam. One of the resolutions passed by the Working Committee of the Majlis-i-Ahrar which met in Delhi on 3rd March 1940, disapproved of Pakistan plan, and in some subsequent speeches of the Ahrar leaders Pakistan was dubbed as "palidistan" . The authorship of the following couplet is attributed to Maulana Mazhar Ali Azhar, a leading personality of the Ahrar:

Ik Kafira Ke Waste Islam ko Chhora

Yeh Quaid-i-Azam hai Ke hai Kafir-i-Azam. [6]

(He abandoned Islam for the sake of a non-believer woman [7], he is a great leader or a great non-believer)

During the struggle for Pakistan, the Ahrar were flinging foul abuse on all the leading personalities of the Muslim League and accusing them of leading un-Islamic lives. Islam was with them a weapon which they could drop and pick up at pleasure to discomfit a political adversary. Religion was a private affair in their dealings with the Congress and nationalism their ideology. But when they were pitted against the Muslim League, their sole consideration was Islam. They said that the Muslim League was not only indifferent to Islam but an enemy of it.

After independence, the Ahrar leaders came to Pakistan. But before coming, the All India Majlis-i-Ahrar passed a resolution dissolving their organization and advising the Muslims to accept
Maulana Azad as their leader and join the Congress Party.[8]

The Jamat-i-Islami was also opposed to the idea of Pakistan which it described as Na Pakistan (not pure).

In none of the writings of the Jama'at is to be found the remotest reference in support of the demand for Pakistan. The pre-independence views of Maulana Abul Ala Maududi, the founder of the Jamat-i-Islami were quite definite:

"Among Indian Muslims today we find two kinds of nationalists: the Nationalists Muslims, namely those who in spite of their being Muslims believe in Indian Nationalism and worship it; and the Muslims Nationalist: namely those who are little concerned with Islam and its principles and aims, but are concerned with the individuality and the political and economic interests of that nation which has come to exist by the name of Muslim, and they are so concerned only because of their accidence of birth in that nation. From the Islamic viewpoint both these types of nationalists were equally misled, for Islam enjoins faith in truth only; it does not permit any kind of nation-worshipping at all.[9]

Maulana Maududi was of the view that the form of government in the new Muslim state, if it ever came into existence, could only be secular. In a speech shortly before partition he said: "Why should we foolishly waste our time in expediting the so-called Muslim-nation state and fritter away our energies in setting it up, when we know that it will not only be useless for our purposes, but will rather prove an obstacle in our path." [10]

Paradoxically, Maulana Maududi's writings played an important role in convincing the Muslim intelligentsia that the concept of united nationalism was suicidal for the Muslims but his reaction to the Pakistan movement was complex and contradictory. When asked to cooperate with the Muslim League he replied: "Please do not think that I do not want to participate in this work because of any differences, my difficulty is that I do not see how I can participate because partial remedies do not appeal to my mind and I have never been interested in patch work."[11]

He had opposed the idea of united nationhood because he was convinced that the Muslims would be drawn away from Islam if they agreed to merge themselves in the Indian milieu. He was interested more in Islam than in Muslims: because Muslims were Muslims not because they belonged to a communal or a national entity but because they believed in Islam. The first priority, therefore, in his mind was that Muslim loyalty to Islam should be strengthened. This could be done only by a body of Muslims who did sincerely believe in Islam and did not pay only lip service to it. Hence he founded the Jamat-i-Islami (in August 1941).[12]

However, Maulana Maududi's stand failed to take cognizance of the circumstances in which the Muslims were placed [13] at that critical moment.

The Jamiat-i-Ulema- i-Hind, the most prestigious organization of the Ulema, saw nothing Islamic in the idea of Pakistan. Its president, Maulana Husain Ahmad Madani, who was also Mohtamim or principal of Darul Ulum Deoband opposed the idea of two-nation theory, pleading that all Indians, Muslims or Hindus were one nation. He argued that faith was universal and could not be contained within national boundaries but that nationality was a matter of geography, and Muslims were obliged to be loyal to the nation of their birth along with their non-Muslim fellow citizens. Maulana Madani said: "all should endeavor jointly for such a democratic government in which Hindus, Muslims, Sikhs, Christians and Parsis are included. Such a freedom is in accordance with Islam." [14] He was of the view that in the present times, nations are formed on the basis of homeland and not on ethnicity and religion.[15] He issued a fatwa forbidding Muslims from joining the Muslim League.

Maulana Hussain Ahmad Madani accepted the doctrine of Indian nationalism with all enthusiasm and started preaching it in mosques. This brought a sharp rebuke from Dr. Mohammad Iqbal. His poem on Hussain Ahmad [16] in 1938 started a heated controversy between the so-called nationalist Ulema and the adherents of pan-Islamism (Umma).

Maulana Abul Kalam Azad, a member of Indian National Congress regrets that he did not accept Congress president ship in 1946, which led Nehru to assume that office and give the statements that could be exploited by the Muslim League for creation of Pakistan and withdrawal of its acceptance of the Cabinet Plan that envisaged an Indian Union of all the provinces and states of the sub-continent with safeguards for minorities. [17] He had persuaded the pro-Congress Ulema that their interests would be better safeguarded under a united India, and that they should repose full confidence in Indian nationalism. However, they should make efforts to secure for themselves the control of Muslim personal law, by getting a guarantee from the Indian National Congress, that the Muslim personal law would be administered by qadis (judges) who were appointed from amongst the Ulema.[18]

In a bid to weaken the Muslim League's claim to represent all Muslims of the subcontinent, the Congress strengthened its links with the Jamiat-i-Ulema- i-Hind, the Ahrars and such minor and insignificant non-League Muslim groups as the Momins and the Shia Conference.[ 19]

Along with its refusal to share power with the Muslim League, the Congress pursued an anti-Muslim League policy in another direction with the help of Jamiat-i-Ulema- i-Hind . It was not enough to keep the Muslim League out of power. Its power among the people should be weakened and finally broken. Therefore, it decided to bypass Muslim political leadership and launch a clever movement of contacting the Muslim masses directly to wean them away from the leadership that sought to protect them from the fate of becoming totally dependent on the sweet will of the Hindu majority for their rights, even for their continued existence. This strategy -- called Muslim Mass Contact Movement -- was organized in 1937 with great finesse by Pandit Jawahar Lal Nehru. [20]

Congress leaders .... employed Molvis to convert the Muslim masses to the Congress creed. The Molvis, having no voice in the molding of the Congress policy and program, naturally could not promise to solve the real difficulties of the masses, a promise which would have drawn the masses towards the Congress. The Molvis and others employed for the work tried to create a division among the Muslim masses by carrying on a most unworthy propaganda against the leaders of the Muslim League. [21] However, this Muslim mass contact movement failed.

It is pertinent to note here that a small section of the Deoband School was against joining the Congress. Maulana Ashraf Ali Thanwi (1863-1943) was the chief spokesman of this group. Later Maulana Shabbir Ahmad Othmani (1887-1949), a well-known disciple of Maulana Hussain Ahmad Madani and a scholar of good repute, who had been for years in the forefront of the Jamiat leadership quit it with a few other Deoband Ulema, and became the first president of the Jamiat-i-Ulema- i-Islam established in 1946 to counteract the activities of the Jamiat-i-Ulema- i-Hind. However, the bulk of the Deoband Ulema kept on following the lead of Maulana Hussain Ahmad Madani and the Jamiat in opposing the demand for Pakistan.

Contrary to the plea of the nationalist Ulema, the Muslim intelligentsia was worried that the end of British domination should not become for the Muslims the beginning of Hindu domination. They perceived through the past experience that the Hindus could not be expected to live with them on equal terms within the same political framework. Therefore they did not seek to change masters. A homeland is an identity and surely the Muslims of the sub-continent could not have served the cause of universal brotherhood by losing their identity, which is what would have inevitably happened if they had been compelled to accept the political domination of the Hindus. The Ulema thought in terms of a glorious past and linked it unrealistically to a nebulous future of Muslim brotherhood. This more than anything else damaged the growth of Muslim nationalism and retarded the progress of Muslims in the sub-continent. [22]

The nationalist Ulema failed to realize this simple truth and eventually found themselves completely isolated from the mainstream of the Muslim struggle for emancipation. Their opposition to Pakistan on grounds of territorial nationalism was the result of their failure to grasp contemporary realities. [23] They did not realize that majorities can be much more devastating, specifically when it is an ethnic, linguistic or religious majority which cannot be converted into a minority through any election.[24]

The Ulema, as a class, concentrated on jurisprudence and traditional sciences. They developed a penchant for argument and hair splitting. This resulted in their progressive alienation from the people, who while paying them the respect due to religious scholars, rejected their lead in national affairs. While their influence on the religious minded masses remained considerable, their impact on public affairs shrank simply because the Ulema concentrated on the traditional studies and lost touch with the realities of contemporary life.[25]


1. After independence "some of the Ulema decided to stay in India, others hastened to Pakistan to lend a helping hand. If they had not been able to save the Muslims from Pakistan they must now save Pakistan from the Muslims. Among them was Maulana Abul Aala Maududi, head of the Jamat-i-Islami, who had been bitterly opposed to Pakistan." Mohammad Ayub Khan, Friends not
Masters, P-202

2 Ishtiaq Ahmed, The Concept of an Islamic State in Pakistan, p-66

3. Ziya-ul-Hasan Faruqi, The Deoband School and the Demand for Pakistan, p79-80

4. Speech on Feb. 5, 1938

5 Afzal Iqbal, Islamization of Pakistan, p-28

6. Ibid. p-54

7. Alluding to Quadi-i-Azam' s marriage to a Parsi girl.

8. Munir Report, p-256

9. Maulana Maududi, Nationalism and India, Pathankot, 1947, p-25

10. The Process of Islamic Revolution, 2nd edition, Lahore 1955, p-37

11. Syed Abul Ala Maududi, Tehrik-i-Adazi- e-Hind aur Mussalman (Indian Freedom Movement and Muslims), pp 22-23

12. Ishtiaq Hussain Qureshi, Ulema in Politics, p-368

13. Ibid., p-368

14. Zamzam 17.7.1938 cited by Pakistan Struggle and Pervez, Tulu-e-Islam Trust, Lahore, p-614

15. Ibid. p-314

16. Hasan (rose) from Basrah, Bilal from Abyssinia, Suhaib from Rome, Deoband produced Husain Ahmad, what monstrosity is this? He chanted from the pulpit that nations are created by countries, What an ignoramus regarding the position of Muhammad! Take thyself to Muhammad, because he is the totality of Faith, And if thou does not reach him, all (thy knowledge) is Bu Lahaism.

17. Maulana Abul Kalam Azad, in his biography, India Wins Freedom, fixes the responsibility for the partition of India, at one place on Jawaharlal Nehru, and at another place on Vallabh-bhai Patel by observing that "it would not perhaps be unfair to say that Vallabh-dhbai Patel was the founder of Indian partition." H.M. Seervai, Partition of India: Legend and Reality, p-162

18. Dr. Ishtiaq Hussain Qureshi, op. cit., p-328

19. Ishtiaq Hussain Qureshi, The Struggle for Pakistan, p-237

20. Ishtiaq Hussain Qureshi, Ulema in Politics p-334

21. Justice Sayed Shameem Hussain Kadri - Creation of
Pakistan - Army Book Club, Rawalpindi ,1983 -- p-414

22. Ayub Khan, op. cit., p-200

23. According to Dr. Mohammad Iqbal, the present state of affairs of the Moslem world. Dr. Iqbal said: "It seems to me that God is slowly bringing home to us the truth that Islam is neither nationalism nor imperialism but a league of nations which recognizes artificial boundaries and racial distinctions for facility of reference only and not for restricting the social horizon of its members." (Reconstruction of Religious Thought in Islam, p-159) Dr. Iqbal had apparently in mind the following verse from the Holy Quran: O Mankind ! We created you from a single (pair) of a male and a female and made you into nations and tribes, that ye may know each other. (49:13)

24. Qureshi, op. cit., p-378

25. Afzal Iqbal, Islamization in Pakistan, p-26

26. Ayub Khan, op. cit.,p-202

27. Wilfred Cantwell Smith, Modern Islam in India, Lahore: Sh. Muhammad Ashraf, 1963, p-173

28. Afzal Iqbal, op. cit., p-29

29. Qureshi, op. cit., p-383

30. Wilfred Cantwell Smith, Islam in History, p-215

31. Munir Report, p-205

32. Ibid. p-218

33. Ibid. p-219

34. Anita M. Weiss, Reassertion of Islam in Pakistan, p-2

35. Leonard Binder, Islam and Politics in Pakistan, University of California Press, 1961, p-29

36. Anita M. Weiss, p-21

37. Ibid. p-21

38. When Pakistan appeared on the map, they (Ulema) found no place for themselves in India and they all came to Pakistan and brought with them the curse of Takfir (calling one another infidel). Munir, From Jinnah to Zia, p-38

39. Prof. Rafi-ullah Shehab - The Quaid-e-Azam and the Ulema - The Pakistan Times, Islamabad 25.12.1986.

40. Ahmad Bashir, Islam, Shariat and the Holy Ghost, Frontier Post, Peshawar, 9.5.1991

41. Ibid.

Courtesy: ISLAMIC PAKISTAN: ILLUSIONS & REALITY Abdus Sattar Ghazali Chapter II Ulema and Pakistan Movement Page 1

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