Those who do not attend Friday prayers “should simply be killed. Slit their throats!”: Deoband

Islam and Tolerance

24 Sep 2009, NewAgeIslam.Com

Those who do not attend Friday prayers "should simply be killed. Slit their throats!": Deoband

A person greatly admires Hazrat Maulana Rashid Gangohi, the outstanding scholar who was one of the founders of the Deoband madrasa. The gentleman to whom I refer is a kindly soul, who can be depended upon for help by others. However, when in the course of conversation I chanced to remark that the most basic virtue lay in kindness towards others, he contradicted me. Kindness, he contended, was reserved for "pious, practicing Muslims". As for others, they should be given a chance to mend their ways, after which "they would be Wajibul Qatal". Another person I chanced to meet — a finance man, no less — feels that people who do not attend Friday prayers "should simply be killed. Slit their throats!". -- Salman Tarik Kureshi URL of this page: http://www.newageislam.org/NewAgeIslamArticleDetail.aspx?ArticleID=1795 -----   A matter of faith Salman Tarik Kureshi Sept 05, 2009   It is the frightful institutions General Zia-ul Haq promoted and the retrograde educational systems he erected that have polluted the intellectual atmosphere of the land and given birth to today's bigoted, obscurantist political culture   It is the month we in this part of the world have known for centuries as 'Ramzan Sharif', but which we now find corrected to 'Ramadan-ul Kareem'. The prayer-time congregations at the big mosque near my home, which comprise numerous members of Karachi's uber-bourgeoisie alongside more ordinary mortals, are significantly larger than usual.   The frequent discourse of the Pesh Imam who leads the prayers here concerns the Houris in Paradise, in praise of whom he becomes quite ecstatic, extolling their various charms in terms that are vividly physical. His other pet topic relates to the valiant warriors in Swat and Waziristan who are battling against the forces of Evil (he is not, let it be noted, referring to the armed forces of our Islamic Republic). He also sometimes speaks of a certain "tall Ghazi" in the mountains, on whom he invokes the Almighty's blessings. Some among the regular congregation at this particular place of worship do find these perorations excessive. But the mosque in question was set up by a certain friendly Islamic country (one known to give royal welcomes to former dictators) and is managed by their Consular Office. Its affairs are therefore beyond intervention by mere members of a congregation. Or is it merely the superstitious guilt of our tax-evading, bribe-negotiating elite that ensures the passive silence of the congregation?   This holiest of months also brings to my mind a certain exceedingly pious gentleman of my acquaintance. More than pious, he is regarded by his friends as something of an authority on matters to do with the Faith. Knowledgeable and especially well read, he greatly admires Hazrat Maulana Rashid Gangohi, the outstanding scholar who was one of the founders of the Deoband madrasa. The gentleman to whom I refer is a kindly soul, who can be depended upon for help by others. However, when in the course of conversation I chanced to remark that the most basic virtue lay in kindness towards others, he contradicted me. Kindness, he contended, was reserved for "pious, practicing Muslims". As for others, they should be given a chance to mend their ways, after which "they would be Wajibul Qatal".   Another person I chanced to meet — a finance man, no less — feels that people who do not attend Friday prayers "should simply be killed. Slit their throats!"   Now, this kind of sanguinary verbal ferocity is very different from the traditions of quiet piety and gentle acceptance in which most Muslims were brought up. I claim no expertise to suggest whether this or the other is the 'correct' version of Islamic thinking. However, there are certainly many scholars who hold that this aggressive literalism, popularly but incorrectly referred to as 'fundamentalism', is a doctrinal innovation of relatively recent origin. It is very much a product of the linear, pseudo-logical thinking that has characterised our violent and intolerant age — an age that began with the full flowering of modern imperialism in the nineteenth century and whose baleful cultural and psychic responses have long outlived their origins.   With this kind of intellectual legacy as a backdrop, what kind of political discourse is possible in Pakistan? Well, as I pointed out in an earlier offering in these pages, the first political statement of the new Pakistani nation, as expressed by its founder addressing the first session of the new parliament, revolved around policy statements on law and order, black-marketing, corruption and nepotism without reference to any kind of 'religious' perspective. The latter was dismissed by the Quaid, stating that "All these angularities of the...Hindu community and the Muslim community...will vanish... not in the religious sense, because that is the personal faith of each individual, but in the political sense as citizens of the State."   In the three decades between the Quaid's death and the overthrow and murder of Zulfikar Ali Bhutto, the political debate, one of sometimes cyclonic intensity, revolved around perfectly worldly preoccupations, such as land reform, economic growth, adult franchise, constitutional rule, human rights and the rights of the federating units. Whether Nazimuddin or Ayub or Bhutto was in power, whether he was opposed by Suhrawardy or Mujib or Wali Khan or Bhashani, no specifically 'Islamic' nostrum was proposed by way of a solution to national problems. The key political actors all proposed alternate paths to modernisation and propounded contemporary ideologies.   It seems that this kind of 'Islamic' thinking was simply not a part of the Pakistani frame of reference, except among a tiny minority. More important, no one accused the other of being a 'bad' Muslim, or even thought to suggest that any person was Wajibul Qatal. The Islamic preoccupation (that so seems to obsess us today) was simply not one of the terms of the debate. But something changed on the July 5, 1977, when we first heard the usurper of the day snarling on the media about his preference for what he called 'an Islamic system'. It is the frightful institutions he thereafter promoted and the retrograde educational systems he erected that have polluted the intellectual atmosphere of the land and given birth to today's bigoted, obscurantist political culture and its poisonous fallouts of violent insurgency, terrorism and cold-blooded mass murder.   Now, I am not suggesting that the Pesh Imam I described or any of the well-heeled members of his congregation are even remotely responsible for the horrific waves of violence and destruction continually convulsing the land. But is there not a kind of philosophical connection, a tacit acceptance that such acts of violence, and the war being waged against the state of Pakistan by these elements, are regrettable but somehow 'understandable'?   While no comparison is being made or even suggested, is it far-fetched to see a kind of rhetorical-philosophical continuum connecting the fulminations of Maulvi Sufi Mohammed to the khatibs of Lal Masjid and still further on to the Pesh Imam I have written about here? Still more disturbing is the silence with which this Pesh Imam's sermons are greeted by the genteel members of his congregation. Is their/our silence indifference or consent? Certainly, it is a key part of the enabling environment of terror. To return to 1977, General Zia-ul Haq's seizure of power was a pivotal point in our history. That seizure was 'legitimised' by the courts of this tragic land. The judges who were unwilling to oblige him (and even some like CJ Anwarul Haq of the Doctrine of Necessity fame, who perverted their oaths in his behalf) were removed through a Provisional Constitution Order. Sound familiar? His appalling constitutional innovations and the barbaric laws he promoted were enacted into statutes by the hand-picked, rubber stamp parliament he conjured into being...and then himself dismissed. He promoted and funded the massive multiplication of terrorist-factory madrasas. Even the 'normal' educational institutions suffered distortion of their syllabi, toxic textbooks and a total rewriting of the very history of this land of ours.   Finally, there are two points I would invite my reader to note. The first is that this usurper did all that he did against a popular, constitutionally empowered prime minister and parliament and under the shadow of the recently enacted Article 6. Please observe that all proved powerless to stop him. The second point is that this most retrograde of dictators ruled virtually unshaken for over eleven years...challenged only, but without any diminution of his tenure or his power, by the Bhutto family and the women of this country. It seemed as if he could have been ruling for the rest of our lives. His death was an unexpected, unearned release for the people. The writer is a marketing consultant based in Karachi. He is also a poet Source: http://www.dailytimes.com.pk/default.asp?page=2009\09\05\story_5-9-2009_pg3_5 URL of this page: http://www.newageislam.org/NewAgeIslamArticleDetail.aspx?ArticleID=1795

Love and Marriage as part of Islamic Jihad or a Hindutva conspiracy? Translated from Urdu by Raihan Nezami)

Muslims and Islamophobia

24 Sep 2009, NewAgeIslam.Com

Love and Marriage as part of Islamic Jihad or a Hindutva conspiracy?

This controversy started when two Muslim students of M.B.A fell in love with two Hindu girls studying in the same college in Trivandrum. The evolution of such delicate emotional relationships over time among college students is no bolt from the blue, but in this case its consequences were atrocious. This affair led to the expulsion of the Muslim students on the ground of creating trouble in college premises. This intimate relationship continued even after leaving the college, ultimately the girls left their parents' house to live with their lovers, which commonly happens in Indian society. As usual, the Hindutva parties raised a lot of hue and cry by accusing inter-religion love-marriages as a part of an international Jihadi conspiracy to use the Hindu girls for anti-national terrorist activities. -- Shakeel Shamshi (Translated from Urdu by Raihan Nezami) URL: http://newageislam.net/NewAgeIslamArticleDetail.aspx?ArticleID=1793 --------   Love and Marriage as part of Islamic Jihad or a Sangh Parivar conspiracy?   By Shakeel Shamshi Translated from Urdu by Raihan Nezami   "Love in Jihad" a new concept, is being developed and promoted in India by the communal forces of Sangh Parivar in connivance with the communal sections of media. It seems to be linked to the international conspiracy against Muslims and Deen-e-Islam. This malicious terminology was introduced by the communal leaders of U.P. when a particular Muslim youth had married a Hindu girl in Saharanpur. They accused the Muslim youths - that they are provoking the Hindu girls for solemnizing inter-religion love-marriages with an intention to utilize them for Jihadi purposes.   Now, after some time, the same voice is being raised in Kerala, thousands of kilometres away from U.P. The Kerala police have formed a special task force for investigating the role and connection of Jihadis, if they are promoting inter-community love-marriages as a part of international conspiracy for conducting anti-national activities with the help of these newly converted girls.   Mr. Jackob Panose, the D.G.P of Kerala police, showing extreme meanness, has confirmed that such an investigation is being conducted to find out the reality behind the rising trend of love-marriages. This irresponsible statement by an officer of high rank will certainly hurt the feelings of the secular citizens of the country.   This controversy started when two Muslim students of M.B.A fell in love with two Hindu girls studying in the same college in Trivandrum. The evolution of such delicate emotional relationships over time among college students is no bolt from the blue, but in this case its consequences were atrocious. This affair led to the expulsion of the Muslim students on the ground of creating trouble in college premises. This intimate relationship continued even after leaving the college, ultimately the girls left their parents' house to live with their lovers, which commonly happens in Indian society. As usual, the Hindutva parties raised a lot of hue and cry by accusing inter-religion love-marriages as a part of an international Jihadi conspiracy to use the Hindu girls for anti-national terrorist activities.   The parents of the girls could not lodge a petition of kidnapping against the Muslim youths because the girls were adults but they filed an appeal - PIL, in a Kerala high court. The girls were sent to the parents' house for a week in place of keeping them in Nari Niketan, and then, the nature of the entire case changed. The girls changed their statements and attitude. They may have been forced by the Hindutva forces or threatened by the parents to change their mind and statement. They deserted the Muslim boys. The girls, on the second date, asserted that they were forced for the marriage and were provided Jihadi literature in the hostel rooms by their lovers. As a matter of fact, the Muslim boys had handed over some Islamic books to the girls to study and understand Deen-e-Islam before converting to it. I would request the D.G.P of Kerala police to release to the Press the Islamic literature found in the hostel rooms or from the boys' houses to clear all confusion.   This particular incident needs earnest attention as the Hindutva organizations are on an awful mission to devastate the career and prospects of those Muslim boys who happen to fall in love with and marry Hindu girls. On the other hand, they are very eager to promote and encourage Muslim girls who dare to damage their true religion by marrying a Hindu boy. As an eye-opener we can look into the incident that took place in Kashmir when a Muslim girl had married a Hindu boy. The girl had been given all sorts of protection and support, in contrast to that, even the advocates had made miserable the life of the Muslim boy of Saharanpur who had married a Hindu girl.   Such organizations possess a particular thinking behind these anti-social activities. They feel humiliated and disgraced if the girl of their community is married in any other community and feel grand and privileged if the boy is married to the girl of any other community. So they sternly oppose the marriage of the girls of their community. This is absolutely wrong; they should behave in the same manner in both cases.   Another point of view that is working behind such activities is that – the victims of Cupid are considered lowly and disgraced if they fall in love. The condition in the remote areas of the country is even worse. The Panchayats of the villages inflict severe punishments on such people. The girls who leave their houses with their lovers are called absconding; in the case of the boys their behaviour is a bit encouraging and soft. The girls in love are called disgraceful and scandalous and also considered of bad character even though they might be entangled with a boy of their own community.   This situation is not so bad in cities now as it was about 50 years ago, in comparison to the villages where love marriages are still considered an unpardonable sin. Hence, in such a situation falling in love with a boy of other community is terribly dangerous – where even "Gotra" is of utmost importance in the cases of love and marriages within the same community. Thus, before making any statement or accusation, the mentality and the thinking of the Indian society must be kept in mind in respect of the attitude towards love marriage.    Obviously, the sponsor of the investigation supposed to be done by the Kerala police is  Sangh Parivar, who firmly believe - that the Muslim boys are marrying Hindu girls for a particular reason, not for the sake of love – that the Muslim girls, who wish to marry a Hindu boy are being attracted towards Hinduism due to its good qualities.  It is an absolutely wrong notion if someone converts to any religion for the sake of marriage, the one and only stimulus behind this decision is love.   In my opinion, converting to any religion without a sincere consideration and proper understanding, just for the fulfilment of the tumultuous feelings of love, is a deliberate blunder. This type of conversion is fake and baseless, but I strongly believe; no force should be applied on the love-birds as they deserve to be given all sorts of protection and support without charging or blaming them in the name of culture, society or religion. Anyway, the Muslim youths should be cautious and alert in such matters after the recent developments, otherwise they may be victimized by the police in the name of the new terminology – Jihadi marriage. (Translated from Urdu by Raihan Nezami)  URL: http://newageislam.net/NewAgeIslamArticleDetail.aspx?ArticleID=1793

Gilgit-Baltistan autonomy package wins few friends

Islam and Politics

25 Sep 2009, NewAgeIslam.Com

Gilgit-Baltistan autonomy package wins few friends

About the only thing that has been welcomed in the autonomy package is the renaming of the area as Gilgit-Baltistan, which better conveys that people with a distinct identity live in that region. Identity is key to the grievances of Gilgit-Baltistan people, estimated at 1.5 million since the last count in 1998. They do not consider themselves Kashmiri and have little in common with them. The majority are Shia, and a significant number are Ismaili. They belong to several non-Kashmiri ethnicities, and speak a host of languages, none of which are Kashmiri. Accepting Gilgit-Baltistan's accession would have undermined Pakistan's international case for Kashmir. In later years, Pakistan did not want to forego the votes from Gilgit-Baltistan in the event of a plebiscite on Kashmir. -- Nirupama Subramanian URL of this page: http://newageislam.org/NewAgeIslamArticleDetail.aspx?ArticleID=1800 --------   Gilgit-Baltistan autonomy package wins few friends Nirupama Subramanian   A package of reforms recently announced by the Pakistan government for Gilgit-Baltistan appears to have satisfied few among those it is meant to benefit.   Disappointed at what they say is a "package of gimmicks," the people of the remote region have voiced protests against the Gilgit-Baltistan (Empowerment and Self Governance) Order 2009.   But they are also leery of New Delhi's diplomatic protest against it, saying they are as much victims of India as of Pakistan. Gilgit-Baltistan is the northern-most territory governed by Islamabad and an important element in the India-Pakistan wrangle over Kashmir. It is also in the middle of a geo-strategic hot-spot.   To its north, it shares boundaries with Afghanistan and China's Xinjiang Autonomous Region; to the west is Pakistan's troubled North-West Frontier Province; to its south is Pakistan Occupied Kashmir; and to the east, India's Jammu & Kashmir state. New Delhi claims it as part of J&K, and therefore as an integral part of India. Pakistan also links the region to the Kashmir issue, but in contrast to "Azad Kashmir" or Pakistan Occupied Kashmir, has kept the territory in a constitutional limbo, referring to it until now only by the geographical appellation of Northern Areas.   About the only thing that has been welcomed in the autonomy package is the renaming of the area as Gilgit-Baltistan, which better conveys that people with a distinct identity live in that region. Identity is key to the grievances of Gilgit-Baltistan people, estimated at 1.5 million since the last count in 1998. They do not consider themselves Kashmiri and have little in common with them. The majority are Shia, and a significant number are Ismaili. They belong to several non-Kashmiri ethnicities, and speak a host of languages, none of which are Kashmiri.   Their first link to Kashmir came with the British sale of the region to the Dogra ruler of Jammu and Kashmir in the 19th century. After many twists and turns over 100 years, the people of the territory successfully rebelled against the maharaja on November 1, 1947. They put their future in the hands of Pakistan but found the clock turned back on them when Pakistan linked their fate to that of the Kashmiris.   Accepting Gilgit-Baltistan's accession would have undermined Pakistan's international case for Kashmir. In later years, Pakistan did not want to forego the votes from Gilgit-Baltistan in the event of a plebiscite on Kashmir.   But unlike PoK, which got some make-believe autonomy, the Northern Areas remained an undefined entity.   Analysts believe the remoteness of the region, its scattered population, the absence of links between local leaders and the Pakistani leadership, all combined to deny Gilgit-Baltistan the comparative political largesse bestowed on PoK.   The territory came under direct rule of the federal government through the Ministry of Kashmir and Northern Areas (KANA). The military had a big role in administering the region. In 1974, Zulfikar Ali Bhutto ushered in a directly elected "council" but left the administrative system untouched. More reforms packages followed in 1990s, and by the Musharraf regime in 2007, when it was on its last legs. Each promised "maximum autonomy" but contributed only cosmetic changes. To date, the people of the region are only de facto citizens of Pakistan.   The Gilgit-Baltistan (Empowerment and Self Governance) Order 2009 of August 29, signed by President Asif Ali Zardari on September 7, yet again promises maximum autonomy to the people of the region.   Under the package, Gilgit-Baltistan will have a Governor as in the other four provinces of Pakistan, without constitutionally being made a province. The leader of the Legislative Assembly will be known as chief minister; the Assembly will have 33 members, of whom 24 are to be directly elected; it will have powers to legislate on 61 subjects.   In addition, the Governor will head a 12-member Council, with half the members from the Assembly and half appointed by the Governor. A fresh election for the Legislative Assembly is to be held by November. The territory will also have its own chief election commissioner, a public service commission.   The government has described it as a "province-like" status for Gilgit-Baltistan. But the new measures have failed to satisfy any segment of the Gilgit-Baltistan population.   Those demanding self-governance see it falling well short of empowerment of the local people. Instead, they see the package tightening the federal government's hold by the appointment of a Governor. The Council is seen as a move to dilute the Assembly's powers. While the Assembly has been given powers to pass the budget, it does not spell out how much say the Chief Minister will have in framing it. The Assembly does not have the right to legislate on its natural resources, including water and minerals. Nationalists, whose demand for independence has gained ground over the years thanks to the denial of basic rights to the region, have also rejected the package.   "Pakistan did not consult anyone in Gilgit-Baltistan for this package. The provision for chief minister and Governor is illegal because this is not a province of Pakistan," said Shafqat Inquilabi, a former spokesman of the nationalist Balawaristan National Front. "We are a separate state," the young activist said, and the least Pakistan could do, according to him, was to treat it on par with Azad Kashmir until the resolution of the Kashmir issue.   "We are the fourth party to the Kashmir dispute and we must be included in the talks as such," he said.   Human rights activists have rejected it saying Pakistan has yet again failed to make any constitutional arrangements for the people of the territory, while those demanding complete integration with Pakistan say it has fallen short of their demand that the territory should have been incorporated as the fifth province of the country. Bar the PPP, national mainstream political parties active in the region view the package as "pre-poll rigging" for the fresh Legislative Assembly election.   Opposition has also come from Kashmiris, who have seen in it an insidious move by the PPP government to dilute their cause by giving a region internationally considered a part of the Kashmir issue a province-like status within Pakistan.   But it has rankled the people of Gilgit-Baltistan even more that while moving to assuage the fear of the Kashmiris —Foreign Minister Shah Mahmood Qureshi held a special briefing for PoK leaders on September 4 — the government did not take them into confidence even after announcing the package.   Instead of winning hearts and minds, the package has spurred a major debate on the motives behind it. The Kashmiris see pressure from the U.S. or Indians as the reason for the package as according to them, it is a move by the PPP government towards a tacit acceptance of the status quo on Kashmir.   According to one theory being circulated in the blogosphere, the government had hoped the package would act as a sop to clam down opposition in Gilgit-Batlistan to the government plans for construction of dams in the region.   During a recent visit to China, President Zardari signed an MoU for the Bunji Hydroelectric Project in Astore, to be constructed by the Chinese on a "Build, operate, transfer" basis. The dam, estimated to cost up to $7 billion, all of it to be invested by the Chinese under the BOT agreement, will have a capacity to generate 7,000 megawatts of electricity.   Some think China, with its high profile investment in several projects including telecommunications, the expansion of the Karakoram Highway, and the construction of a dry port on the Xinjiang border, is behind the government's latest move keen that there should be no unrest in the region.   "Without a legitimate government in the area, no outside power in the region has a right to start any infrastructure project. We will consider it illegal and illegitimate unless there is a representative government in Gilgit-Baltistan," said Ali Ahmed Jan, a founder member of the Karakoram Students Movement, now an Islamabad-based human rights activist.   Some also see it as a move to pacify Western donors concerned about the denial of rights to the people of Gilgit-Baltistan.   Last week's protest by India to Pakistan against the Gilgit-Baltistan Order and the proposed construction of the Bunji dam, has also drawn criticism.   Describing the people of Gilgit-Baltistan as the "worst victims of the India-Pakistan dispute", Mr. Jan pointed out that they were left out of the numerous confidence-building measures of the peace process. A Skardu-Kargil bus route was proposed but never implemented. "India's opposition to the package is unjustified unless it can come up with a plan that will give relief to the victims of the Kashmir dispute," said Mr. Jan. Pakistan had attempted to do this, he said, even though "it is another matter that what they have given is simply not enough". Source: http://www.hindu.com/2009/09/15/stories/2009091553521100.htm URL of this page: http://newageislam.org/NewAgeIslamArticleDetail.aspx?ArticleID=1800

Madrasas: How They Survive and Why These Institutions are Proliferating?

Islamic Society

24 Sep 2009, NewAgeIslam.Com

Madrasas: How They Survive and Why These Institutions are Proliferating?

Zakaat is meant for the poor and the needy. The money can also be used for supporting religious education, especially for poor students. So, a major share of it goes to the Madrasas. Generally, during Ramazaan more zakaat is paid, for two reasons: Generally, people calculate their year taking Ramazaan as the standard. But more important reason is that if any good deed is done during Ramazaan, it attracts more 'sawaab' (return from God) compared to other times. This is the reason that it is common to find the teachers/ volunteers/managers from different Madrasas moving around and collecting money during Ramazaan. They generally issue receipts to the donors. If a visit is paid to any mosque during Ramazaan at prayer time, it is certain that one or more such fund collectors will be there. During the Friday prayers in Ramazaan, several such fund collectors can be seen working at all prominent mosques. This is how most of the funds are raised by the Madrasas. There is one other source of fund raising. It comes in the form of 'Fitra'. Every Muslim pays this amount before the namaaz of Eid (celebrated immediately after Ramazaan). -- M. A. Haque URL of this page: http://newageislam.net/NewAgeIslamArticleDetail.aspx?ArticleID=1794 --------   Madrasas: How They Survive and Why These Institutions are Proliferating? M. A. Haque Freedom First June 2009   'Dastaar-bandi' Isolation is a two way process. People, who are not associated with the Madrasas, never visit these institutions to understand the aims and objectives and the kind of education that is imparted there. On the other hand people who run or manage the Madrasas do not make their activities public on account of mistrust (also hatred). For example, the annual passing out ceremony is held in most Madrasas. It is called 'Dastaar-bandi' (meaning: to tie the turban). Successful students who pass out are presented with new turbans. It is just like a convocation ceremony in any other institution. The name is not English. So, generally people think that it has something to do with the religion (Islam). But it is as good (or bad) as a convocation held in any other institution. I understand that turbans are given in Sikh institutions too, as a mark of respect. As far as the people managing the affairs of Madrasas are concerned, on such occasions they invite only those whom they consider to be of their 'type'. As a result, anyone who is not of their type is excluded. That includes members of other communities and also majority of Muslims who are not of their type. A strong reason behind this kind of seclusion, (self) imposed, is that they are not well conversant with the developments in the fields of science, politics, economics etc. They cannot enter into conversation on    these subjects. So, they find it more comfortable to keep themselves away from the outside world. An argument that they generally give in favour of their isolationist attitude is that they are too occupied with religious issues. But the fact is that Islam never instructed its followers to give up the world. In fact, Islam instructs its followers to excel in worldly affairs as well as in religious affairs. The life of Prophet Mohammad (S) was itself an example. He took interest in everything   including science, politics, medicine etc. He had deep understanding of various contemporary issues. Not only his followers but others too used to visit him to discuss complicated issues. The issues used to be religious, social, administrative and also related to health and well being. For example, he developed a complete system of treatment using natural ingredients. The system is still in vogue. It is called 'Tibb-e-Nabavi' (Prophet's method of treatment).   Self-imposed Seclusion The self-imposed seclusion by the Madrasas helps in putting a kind of veil around these institutions spread all over the country. This leads to suspicion and mistrust. One more reason for this behaviour is that people who manage the institutions fear that outsiders may interfere in their affairs. Questions may be raised regarding the management and utilization of funds received by the Madrasas. For example, leaving aside a few of these institutions, it is common practice that the managers and teachers do not share food with students in the Madrasas. Reason is that the students are served inferior quality food. Also, in large numbers of these Madrasas entire families of the managers and/or teachers stay in the Madrasas. Also, their expenses are borne by the Madrasa fund. A third reason is that almost all Madrasas impart only religious education. So, they do not appoint any one as teacher who is educated in colleges, university During the past few years Madrasas (the seminaries where education related to Islam is imparted) have been in focus. One obvious reason is that the number of Madrasas is growing all over the country. But a more important reason is that the Madrasas are almost totally isolated from India's mainstream society. Etc.   A class in session at a Madrasa 10 Freedom First June 2009 The result is that all the teachers are of just one 'type', those who passed out from some other Madrasa. Their look, attire etc. are generally the same. The outsiders get the impression that persons associated with Madrasas are people of some 'specific' kind. As a result, outsiders do not take the initiative to establish contact with the Madrasa persons, except, for instance, when they need some 'taaweez' (charm). In our country there is a common belief among every section of the society that the taaweez can be helpful in solving problems. In fact, many Madrasa people earn extra income by performing this service.   Who are the Muhajirs? Now let us look into why the number of Madrasas is increasing in the country.   Whether we accept it or not, historically in India Muslims have been looked at with distrust by the majority population. There has been a general misconception that Muslims of India were responsible for the formation of Pakistan. But it is hardly realized that Muslims of India too suffered very badly during the communal violence which engulfed most parts of the country after independence. Thousands perished and millions had to migrate from their homes. Those who reached Pakistan are still called "Muhajirs" (the migrants) and are not treated equally as the original inhabitants of the country. A large number of the so-called Muhajirs are still languishing in camps in Bangladesh. Even after over sixty years of independence this Pakistan-related hatred has not vanished. During the seventies and eighties the situation had started showing signs of improvement. But the Babri mosque controversy and its consequent demolition resulted in reinforcing the hatred. In fact the gulf between the majority community and the Muslims has widened. The Gujarat riots added fuel to the fire and further reinforced the hatred. The combined effect of all these developments is that India's Muslims have faced different types of problems and lagged behind in all fields, especially education and employment. Also, during communal disturbances, Muslims always suffered more, physically as well as financially. Reports on different communal riots have established this fact. The net result has been that Muslims have been continuously pushed behind. Even if they tried to establish themselves financially at certain places, the efforts were nullified in no time. A small conflagration brought them down to the ground. The Sachar Committee adequately highlighted various issues in its report. It may be expected that the situation may improve with the initiatives started by the government at various levels. But the present scenario is quite gloomy for the Muslim community.   Denial of Educational Opportunities… Modern education in the country has become a market commodity. Only those who can afford its high cost can get it. For others it is almost impossible. A very small percentage of Muslim families have the ability to afford 'Public School' and 'Private University' costs. The government-run system, especially at school level, is degenerating fast. Very few coming out of the government system, are able to make a mark in society. Kendriya Vidyalyas do churn out good stuff from to time. But entry to these institutions is just not possible for common people. Only those who are in government jobs, defence services, public sector enterprises have the opportunity to get their wards admitted. The number of Muslims in all these sectors is extremely limited. So, for Muslims at large, schools with sub-standard education remain the only option. Then there is a general mind set in the country that education should result in some job. As the employment situation is already very tight, it is difficult for anyone without right connections or money to get a job. As far as the private sector is concerned, they take only the cream. As a result very few Muslims are able to enter the private sector. For the rest of the Muslim boys and girls there is almost zero probability to get any job after completing high school or college level education. Average Muslim families keep their children away from mainstream education. Generally, children are pushed into some kind of profession at an early stage. Even a casual observer can easily make it out. Another alternative is the Madrasa education.   …Hence Madrasas An advantage with Madrasas is that most of them provide free education and a very large number of them take care of food and other bare necessities too. This is quite attractive for an average poor Muslim family. Those passing out from the Madrasas do get a place in some mosque as 'Imaam' (the person who leads the prayer). In return the community using the mosque provides for their sustenance and also some cash. In few states even the Waqf Boards appoint Imams for the mosques under its control. No doubt, the salary is paltry. But something is better than nothing. So, there is no dearth of children joining Madrasas. Also, those passing out from these institutions take up tuitions. Every Muslim wants to recite the Quran. It is essential for namaaz as well. For that they must learn Arabic. People are always in search of some teacher who can help in the process. Those who pass out from Madrasas are the ideal teachers. If they can find four-five such tuitions, especially in cities and towns, they are able to make a living. There is one more side to these Madrasas. As more people coming out of Madrasas need sustenance, they start new Madrasas so that they can get a place to make their living. For starting new Madrasas nothing is needed, except a few students. The rest is taken care of by the Freedom First June 2009 11 community. As far as space is concerned, the local mosque proves to be the ideal choice. This is the reason that one finds many Madrasas with hardly five to ten children. In a single locality there may be several such Madrasas. In most of the cases the same person plays a dual role as Imam of the mosque and teacher in the Madrasa. Thus the community has to bear the expenses of only one person or one family. Islam's Basic Tenets The important question is how do all these Madrasas get financial support and how do they survive without any government patronage? To understand this one has to look at the five basic tenets of Islam. The first one is to accept that there is only one Allah (God) and Prophet Mohammad (S) was his last prophet. The second one is to perform namaaz (prayers). The third one is to observe rozaa (fasting) during Ramazaan. The fourth one is to pay zakaat. The fifth is Hajj i.e. pilgrimage to the holy cities of Mecca and Medina, at least once in one's lifetime.   Where the Funds Come From Here we are concerned with the zakaat. Every Muslim who is an adult and who has assets of a certain valuation at the end of the year is expected to pay 2.5% of the asset as zakaat. In present day circumstances the financial limit works out to around Rs. One lakh. All adults having assets worth about Rs. One lakh, have to pay Rs. Two thousand five hundred annually. Zakaat is meant for the poor and the needy. The money can also be used for supporting religious education, especially for poor students. So, a major share of it goes to the Madrasas. Generally, during Ramazaan more zakaat is paid, for two reasons: Generally, people calculate their year taking Ramazaan as the standard. But more important reason is that if any good deed is done during Ramazaan, it attracts more 'sawaab' (return from God) compared to other times. This is the reason that it is common to find the teachers/ volunteers/managers from different Madrasas moving around and collecting money during Ramazaan. They generally issue receipts to the donors. If a visit is paid to any mosque during Ramazaan at prayer time, it is certain that one or more such fund collectors will be there. During the Friday prayers in Ramazaan, several such fund collectors can be seen working at all prominent mosques. This is how most of the funds are raised by the Madrasas. There is one other source of fund raising. It comes in the form of 'Fitra'. Every Muslim pays this amount before the namaaz of Eid (celebrated immediately after Ramazaan). This is the reason that this particular Eid is called Eidul-Fitr (commonly called "Meethi Eid"). The value of Fitra for one person is about 1.5 kg of wheat, barley or flour or its cost. At current prices it works out to around Rs 20. Instruction is that the material must be the same as used by the person concerned. So, people who use costly wheat or flour pay more. This money is also to be spent like zakaat. In a single mosque if about 500 people gather for Eid prayer, the collection on this count will be Rs.500x 20 = Rs.10000 (or more). Most of this money also goes to the Madrasas and donors expect double return (sawaab), one for supporting the poor students and another for supporting religious education. One may ask a question: Do all Muslims pay zakaat and Fitra? As far as Fitra is concerned almost everyone pays it as it is a small amount (Rs. 20 or a little more). In the case of zakaat, certainly there are defaulters. Still if 50% pay, the total amount will run into crores of rupees (being 2.5% of the surplus asset that Muslims own). For example, if a person owns two houses, the person has to pay zakaat for the second house which is an extra asset. If the value of the house is 10 lakh, the zakaat will be 25000. Similarly for bank deposits, gold and silver jewellery and other assets which are additional to what is needed for normal living, zakaat is to be paid. No doubt, Muslims are poor as compared to other communities in the country. Still, a large number of them fall under the purview of zakaat. Technically, they are called "Ahle-Nisaab". A good percentage of them do pay. Another important issue is that people who pay zakaat do so quietly. It has been instructed in Islam that if zakaat or any other help is given to an individual or an institution, it pleases God more if it is given without making it public. There is a purpose behind it. People who receive it should not feel embarrassed in accepting the amount. Also, the instruction is that the giver should not expect anything in return for the amount paid. What the person is paying is his/her duty to God and God will give the return on the day of judgement. As the economy of the country is moving ahead a small share of the benefit is going to the Muslim community too. The result is that the amount of zakaat is also growing. Also, there are large numbers of Indians living in Europe, USA, Gulf etc. Among them there are also Muslims. They too have to pay zakaat and Fitra. But as they have little or no opportunity to pay locally as there are no such institutions or individuals who are needy and who can accept zakaat or Fitra they generally send the money to India for deserving individuals and other institutions including the Madrasas. The total money flowing into India is substantial. $100 received in India is about Rs.5,000. There is one more source of income to the Madrasas. On the eve of Eidul-Azhaa (commonly called Bqra-eid), Muslims who are financially capable perform sacrifice (qurbaani). Goat or lamb is the common animal 12 Freedom First June 2009 sacrificed. When the animal is sacrificed, the meat is divided into three parts. One part is for the poor and needy, one part for friends and relatives and one part for the household. The hide of the animal is not used by the person who performs the sacrifice. It is meant for the poor and needy. In general, it is donated to various Madrasas. So, each year a Madrasa may receive substantial number of hides, depending on the population and financial status of the Muslims in the area. Nowadays the hides fetch a good price. So, the Madrasas get substantial income at this time. Additionally, various individuals give money or other donations from time to time as "Sadqaa" and "Imdaad" to the Madrasas and similar institutions like orphanages. There is no limit for these and these are given just to get the pleasure of God. Such donations are also given if someone gets cured of an ailment or there is a happy occasion in the family like marriage, birth of a child, or success in an examination. A few Madrasas do get some funds from the Waqf Boards. But their number is very small. As far as foreign funds are concerned, these are received by a few selected institutions which are internationally known. Also, it is practically impossible for any foreign funding agency to provide funds to Madrasas spread in thousands of villages, towns and cities of India. As far as the buildings are concerned, very few Madrasas have their own buildings. Most of them, as already mentioned, are run in the mosques. Regarding those Madrasas which have their own buildings there are lists or stone tablets indicating names of the persons who contributed funds. Invariably the lists include names of people living outside India as well. For example the construction of the large mosque in Bhopal was started by the rulers of Bhopal. The rulers were unable to complete the mosque. It was completed through contributions from large numbers of individuals. Their names are mentioned in different sections of the buildings. These include a substantial number of people from outside India. So is the case with most other mosques. Here a clarification is essential: Mosques cannot utilize the zakaat or Fitra funds. So whatever is contributed by the donors is over and above the zakaat and Fitra. The Madrasas have an advantage. They can use the zakaat and Fitra money. Because zakaat and Fitra are mandatory, it is always easy for aMadrasa to obtain funds as compared to a mosque. I expect this account provides, to some extent, information on why Madrasas are proliferating and how they are able to meet their expenses. More importantly, a lot needs to be done to provide opportunities to Muslim children and their guardians to choose between Madrasas and mainstream education. For children, Madrasa education should be by choice and not by compulsion. By just sermonizing that the Madrasas are pushing the Muslim community towards backwardness or that these institutions are growing on account of foreign funds is not going to help in any way. DR. M. A. HAQUE is a Government of India officer based in Delhi.  E-mail: asrarulhaque@hotmail.com The views expressed in the article are exclusively those of the author.  URL of this page: http://newageislam.net/NewAgeIslamArticleDetail.aspx?ArticleID=1794

General Zia's Death, a Criminal Conspiracy

Current affairs

25 Sep 2009, NewAgeIslam.Com

General Zia's Death, a Criminal Conspiracy

General Zia ul Haq lived and died for Islam and Islamic cause. Having defeated and disintegrated Soviet Union, he was dreaming of Islamic reminiscence and translating Muslim unity into one ummah. This could have caused alarm for those believing in the opposite. The Plant at Kahuta, still in its infancy needed to be nursed and fertilized with blood. For his patriotism, commitment and aspirations, President Zia ul Haq was a willing donor. Pakistan under him could not be deterred from pursuing nuclear path without his taking. It was a conspiracy. And it was an International conspiracy too. But certainly it could NOT have been carried out in practical terms without active and acquired assistance through local collusion. The crime could not have been committed without the cooperative involvement of local hands. -- Ijaz-ul-Haq Photo: Ijaz-ul-Haq URL of this page: http://newageislam.net/NewAgeIslamArticleDetail.aspx?ArticleID=1799 -----   General Zia's Death, a Criminal Conspiracy Ijaz-ul-Haq 17 Sep, 2009   21 Years back; it was 17 August afternoon, when a C-130 Aircraft of the PAF, known for its established standards/records of stability and safety, was made a target of sabotage subversive act of terrorism. By employing the process of elimination, it was established by the Board of Enquiry that there is no doubt about the cause of crash and it is the result of a sabotage act.   In addition to 29 Military Shuhada, two US Nationals, Ambassador Arnold Raphael and Brig Gen Herbert Wassom were killed. Pakistan's top military hierarchy was eliminated. The mystery is that the VCOAS, Gen Aslam Beg, having himself hovered over the disaster site and preferred to fly back to Rawalpindi. Major General Mehmud Durrani, the host of the whole episode moved to Multan for a comfortable sleep.   Now, claiming credit for democracy and decorated with Democracy Medal, General Aslam Beg did not feel obliged to care for the fallen comrades. Without knowing about the survivors and with an urge to take over, he rushed to Rawalpindi where in a high level meeting he faced tough resistance from powerful personalities.   The mortal remains were shifted to CMH Multan. The Doctors performed post mortem on Brig Gen Wassom which revealed that he had died while in the air and before the plane hit the ground. For rest of the victims, the doctors were stopped from conducting the post mortem. If done, it could have determined their cause of death. The Board of Inquiry had confirmed the presence of sulphur, antimony and other lethal chemical agents on the damaged parts of the wreckage. It is also suspected that some odourless poisonous gases were leaked inside the cockpit rendering the crew unconscious and unable to act or speak. That is how, it is deduced No "Mayday" signals were received at the Control Tower.   The US Law requires mandatory FBI investigation into the killing of any US National in any part of the world. In this case, when an FBI Team was about to leave for Pakistan, in a mysterious manner, it was stopped by US Secretary of State. It is also surprising that the Team which had already arrived to assist in the investigation was without any formal request by the Government of Pakistan.   Ten months after the crash, an FBI Team of only three Americans without any assistance from an air-accident expert or forensic expert arrived. It only recorded the verbal statements of a few concerned individuals without any worthwhile effort to go into the detailed investigations. By then PPP had come to power and it was futile to expect any cooperative move from the government. Colonel (Retd) Ghulam Sarwar Cheema, Minister of State for Defence in response to a question about the outcome, replied that anyone interested to know the outcome of the investigations should make a telephone call direct to Allah, who alone and only can tell the details about the outcome. Such callous was the attitude of those government functionaries who were responsible for conducting the enquiries and investigations!   The FBI Team which had arrived as mentioned above was found to be without any explicit mandate by both Governments of USA as well as Pakistan. The team was handed over a list of 25 individuals who should have been questioned/interrogated for their possible involvement in the conspiracy and criminal act. None of them was confronted. After a trip to Taxila and Murree, the Team left at its leisure.   In 1979, Z A Bhutto, the executed leader of the PPP, in one of his writings had threatened that "If I am assassinated, my sons will take revenge". Even before his hanging, his sons and siblings formed a terrorist network "Al-Zulfiqar" (AZO) which carried out a series of terrorist attacks in the country. Die hard political workers and estranged youth were recruited in its ranks and taken to India, Afghanistan, Libya and Syria for terrorist training. One such Draft was arrested by Pakistan Navy when found voyaging towards Indian shores. The Al-Zulfiqar had gained in strength and capabilities and had effectively joined hands with enemies of Pakistan, RAW, Mossad, KGB, Afghan Intelligence and any other outfit willing and working to weaken Pakistan. It fired a missile on President's aeroplane at Rawalpindi which missed the target. Another aeroplane of the PIA was hijacked to Kabul and Damascus. From the manifest Murtaza Bhutto singled out Major Tariq Rahim, had him killed and threw the dead body to the tarmac at Kabul Airport. This ill fated young officer was son of a retired General and had served as ADC to Murtaza's father. Travelling together in a car, Ch. Zahoor Ellahi and Justice Maulvi Mushtaq were ambushed at Lahore. Justice Maulvi Mushtaq was Chief Justice Lahore High Court who presided over the trial of Mr. Bhutto and awarded him the death sentence. In the attack Ch. Zahoor Ellahi was killed while the Chief Justice sustained serious injuries.    Soon after the destruction of Pak-I and its passengers, Murtaza Bhutto claimed that his Organisation was responsible for the crime but detracted his claim when came to know about killing of American nationals. Similarly, an earlier caller to a local newspaper, hours before the crash called to know whether the President's plane had crashed or not? A credible story is also that the plane was hit with a missile causing inward impact and damaging its cargo door. The criminal act had been executed with complete sophistication and accuracy to ensure that the target is achieved through multi-layered employment and execution.   General Zia ul Haq lived and died for Islam and Islamic cause. Having defeated and disintegrated Soviet Union, he was dreaming of Islamic reminiscence and translating Muslim unity into one ummah. This could have caused alarm for those believing in the opposite. The Plant at Kahuta, still in its infancy needed to be nursed and fertilized with blood. For his patriotism, commitment and aspirations, President Zia ul Haq was a willing donor. Pakistan under him could not be deterred from pursuing nuclear path without his taking. India could not control Khalistan movement without his taking. Soviet Union's festering wounds could not be cured without healing touch by the blood of one who bled its nose.   Soviet Union through its Friendship and Defence Treaty with India had broken Pakistan into two. Ziaul Haq had paid back to the Soviets in the same coins and was determined to pay back the Indians.   Rajiv Gandhi had threatened Pakistan that it should stop interfering in Khalistan movement or else it will repent for generations. The Soviets resolved to punish Pakistan for the defeat and festering wounds the Polar Bear suffered in Afghanistan. Pakistan under Mr Bhutto during his last days in office was about to be annexed with the Soviet Block. There was a strong nexus with Syria, Libya and Palestinian leaders trying to woo away Pakistan to the Soviet Union. The game plan was reversed under General Zia ul Haq. It could not have pleased the Soviets being global hegemonic power. Israel could not remain aloof and unconcerned from the emerging potential threat of Islamic revival. The relevant quarters interested and anguished could not sit back in inertia to see the fast changing scenario in the global context. Mr John H. Dean, a Jew and then US Ambassador to India testified Israel's involvement in the crash. He was later declared insane and sent to Switzerland for recovery and recuperation. Israel's involvement, by logic means American consent and Indian connivance and collaboration.    An interesting yet mysterious fact about Mr. Dean is that he suspects that Israeli agents may have also been involved in the mysterious plane crash in 1988 that killed Pakistan's President General Muhammad Zia ul Haq led finally to a decision in Washington to declare him mentally unfit, which forced his resignation from the foreign service after a 30 year career. Later he was rehabilitated by the State Department, given a distinguished service medal and the insanity charge was confirmed to be phony by a former head of the department's medical service.   Various Commissions were formed by the Government to investigate the disaster without pinpointing the criminals who had destabilized Pakistan via sabotage. Mr FK Bandiyal, Ch Shujaat, and later Justice Shafi ur Rehman Commissions. No discreet Inquiry or criminal investigations were ordered by the then COAS who instead was fast enough to cover up the tragedy and NOT preserving the evidence. Justice Shafi ur Rehman himself mentioned to me that the debris of the ill-fated C-130 had been removed and disposed off from the hanger thus denying any examination/evidence. Zia ul Haq was a human and all humans have friends and foes including friends turned foes. Carrying and concealing his knife, through centuries, Brutus is always in attendance, in the Court of Caesuras. What services rendered endeared Major General Mahmud Durrani to Benazir to the extent that even after her death, he could not be left unrewarded and was made the National Security Advisor? Was it not already the highest for him that he could have hardly achieved?   It was a conspiracy. And it was an International conspiracy too. But certainly it could NOT have been carried out in practical terms without active and acquired assistance through local collusion. The crime could not have been committed without the cooperative involvement of local hands.   A young officer of the PAF arrested in May 1988 – Pilot Officer Akram Awan was under interrogation by the ISI for being an agent of Raw and Mossad. This Officer was working in collaboration with enemy Agencies to plan and execute an air strike on Kahuta Nuclear Plant by Israel in connivance with India. He was arrested a few months back and was in perfect incommunicado custody. He had not known anything about the Bahawalpur crash. He was shown a movie/ video cassette covering the plane crash. When he came to know that among those killed along with the President was Maj Gen M. H Awan also, he suffered emotional breakdown and started crying. It is mentioned that General Awan had helped Akram Awan in his education and career. He thus developed a deep emotional attachment with General Awan. Upon knowing the death of his benefactor, he wept and cried. It was confirmed by the experts that this reaction was instant, genuine, natural and unfeigned gesture. In this instant reaction, he uttered, "Sir I never knew these bastards would do it."   Akram Awan stated that he had been handed over some match box looking device of chemical material by a Mossad Officer in New Delhi to be delivered to Air Martial (Retd) Agha Zulfiqar Ali Khan in Pakistan. The device once placed in the cockpit would render the crew incapacitated in less than 25 seconds. He deposed that meetings took place at the residence of said retired Air Marshal and attended by Indian envoy, US Army Colonel and an Agent of Mossad who had travelled to Pakistan on an American passport. Photographic videos and other confessional material were handed over by ISI to General Aslam Beg. Akram Awan was eventually imprisoned and is undergoing sentence in Jail. However, the case with solid leads is pending. Where are these files now? When the person involved is alive and available, why investigations cannot be carried out? Why was the retired Air Marshal not questioned is a mystery. Instead he was allowed total access to intelligence agencies to further destroy the evidence.         The event scheduled at Bahawalpur did not require a Presidential participation. Munitions pieces are put to test and trial before induction in the armed forces. It is a normal practice. Why was VCOAS so keen to have invited the President at this particular point in time? Why Gen Durrani insisted so much almost prevailing on the President to attend the event?  Why and who persuaded the Chairman JCSC to join the Presidential entourage? Why the doctors were not allowed to carryout post mortem on the dead bodies?  Why were those having inkling or air about the details of the incident transferred to far off places? Why not a military enquiry was ordered? The then VCOAS insists that an inquiry was ordered and conducted. If so where are the findings and results of such a Military inquiry?   What are the results of Punjab Police investigation? Who benefited the most is the fundamental lead to any commission of crime. Those who killed Zia ul Haq could have done so any time much earlier. Why was this moment selected to eliminate him? Had the dismissed government of Mr. Junejo been in place, none could have gained by this crime. Both the ISI and IB had informed in advance of a possible threat to the person of The President and The President was cautious enough not to have left Rawalpindi after 29 May 2009 i.e. after dismissal of the Government. Our frequent approaching the Americans in connection with the investigations irked them to the extent that they blatantly told us that if we have to play any positive role in the service of our country, then we will have to bear with this personal loss. These all and such other countless questions remain yet un-answered.             Having been disappointed we contacted a well known US Law Firm F. Lee Bailey for legal assistance. They opined that if we sue the Lockheed Inc, the onus will be upon them to prove that the crash was not due to any mechanical failure or any such technical reasons. This in turn will strengthen our plea of a conspiracy and terrorist act of subversion and sabotage. The lawyers were thrilled and exclaimed that they have got a case of the Century. He informed me that the Head of the Civil Aviation of the USA had called and invited him to a Lunch for a discussion over the issue. But having met the said gentleman, he expressed his inability to further pursue the case for unexplained reasons. Another mystery!   All through her life Ms Benazir Bhutto had been talking of a Truth and Reconciliation Commission to cover and examine our national history. I agree and join the demand. The Commission should examine and investigate the national disasters, like deaths in misery of Quaid-e-Azam, Maadr-e-Millat, murder of Liaquat Ali Khan, Rawalpindi Conspiracy, Secession of East Pakistan, Ojhri Camp, the Conspiracy leading to martyrdom of Shuhda-e-Bahawalpur, Kargil Crisis, Lal Masjid and killings of Akbar Bugti and Benazir.   It is strange that Mr Zardari has claimed that he knows the killers of his wife.  Still millions of US dollars are being spent from the State exchequer by taking her case to the United Nations. Similarly President Pervez Musharraf is alive and kicking, enjoying the luxuries of life at London. Still some of his killers have been sentenced to various imprisonments, with at least one executed. Interestingly, he himself would NOT know the exact number of his killers and the names of cities/Towns and the types of courts where those accused of his murder are being tried. Similarly in the case of Mr Shaukat Aziz, his alleged murderers have been tried and stand convicted. Conversely NOT a single individual involved in the case of Shuhda-e-Bahawalpur or other such incidents has been caught.      I had much earlier warned that if the murder of top military hierarchy is NOT investigated and its planners and perpetrators not accounted for, such and similar incidents would recur. It has since happened in the case of Benazir while Musharraf and Shaukat Aziz had narrow escape.   In my own capacity I would NOT wish to point an accusing finger in any direction. It is for the Government (which otherwise keeps contemplating re-opening of a Court executed case of their leader) to fulfil its obligations by investigating this national loss and broad day light murder of so many senior military leaders.   Being son of the Shaheed General, I am proud that he died with his boots on, in full military fatigue and in the performance of his duty to the country. I alone do not represent his legacy. There are millions in the Country and outside who stand by his ideals, achievements, services and sacrifice.  They admire and adore him. He died a hero's death. While embracing Shahadat he was carrying Quran- a rare blessing. His funeral to the final abode was unprecedented in history with millions of fellow countrymen from every stratum of society paying homage and mourning over loss of their hero. The funeral prayer at two holy mosques and Masjid-e-Aqsa is a rare honour for any Muslim.   On behalf of all those millions, I demand of the Government of the day to bring to book the enemies of Pakistan who by their act of subversion and sabotage have executed the conspiracy. By targeting Zia-ul-Haq, they targeted the soul, spirit and survival of Pakistan. He was a Dictator. Yes, I agree, accede, accept, acknowledge, admit, concede and confess that he was a Dictator. Dictionary or literary meanings apart, it is the mentality or mental attitude that determines the definition. What is a Dictator, Democrat, Bureaucrat, Aristocrat, Autocrat, or a Theocrat? Anyone can be a Dictator. A down to earth Democrat can turn into a worst Dictator. We have already experienced these ourselves. People knew that he was a Dictator. And they also knew that he was a benign Dictator. He ruled not only Pakistanis but ruled their hearts and minds also. He worked very hard for betterment of his people. Burning midnight oil, he could sleep very less to see that his people could sleep well.   Ever since his departure, the country is in constant crisis, slide and siege. The government, with begging bowls held in both hands, is engaged in asking everyone for assistance, alms and charity. Life for an ordinary soul is a night mare. He is unable to earn and arrange two simple square meals for the family. We have lost our national dignity and have destroyed our own selves. With Friends of Democratic Pakistan (FoDP) not listening and trusting our rulers, IMF is back in business. The country has been denied and deprived of its Islamic identity, sovereignty and Statehood!    Muhammad Ijaz ul Haq is Former Minister for Religious Affairs and son of General Zial-ul-Haq URL of this page: http://newageislam.net/NewAgeIslamArticleDetail.aspx?ArticleID=1799