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Archive for September, 2012

Manege de trois! Nehru’s Front and Rear-end Service to Edwina & Lord Mountbatten changed Subcontinental history

Posted by Dr. Manzer Durrani in India on September 5th, 2012

How the front and rear end service of debauched Nehru to Moutbatten and Edwina shortchanged Pakistan and gave India, Hyderabad, Munabao, Kashmir, UP and East Punjab.

Nehru had gay tendencies, reveals biographer – The Indian Express

The suggestion that Pandit Jawaharlal Nehru had homosexual experiences was made after extensive research and conversations with those who knew him, according to Prof Stanley Wolpert, author of Nehru: A Tryst With Destiny, a new biography which has outraged sections of the Indian intelligentsia.

Speaking to The Indian Express from the University of California in Los Angeles (UCLA) where he teaches Indian history, Prof Wolpert said his conclusions were based on “interviews with a lot of people and my own discussions with Nehru”.
But the controversy, he added, was being blown out of proportion because the references to Nehru’s gay tendencies “constituted only a small section of the book.” The ‘revelation’ though is mentioned on the book jacket.

Prof Wolpert said he did not broach the subject during his three meetings with Nehru in 1957-58, when he spoke with the Indian leader for his doctoral dissertation on the Indian freedom movement. But his own interaction with Nehru during the meetings also helped him to the conclusion, he added.

“My own aim as a scholar is to get as close to the truth as possible… I believe in the Indian motto of Satyameva Jayate…. if I was not convinced enough I would not have written it … those who say 1 have overstated it should counter it with evidence, “the historian said, while himself not proffering any “evidence.”

In the book which has just hit the stands in the United States, and is due for release in India shortly, Wolpert implies that Nehru had several homosexual encounters during his early years in Allahabad, and later at Harrow and Cambridge.

He also describes instances when Nehru dressed in drag “Wearing his wig, made up with lipstick, powder and eye shadow, his body draped in silks and satins, Jawahar most willingly offered himself up night after night to those endless rehearsals for the Gaekwar’s At Home as a beautiful young girl, holding out her jug of wine and loaf seductively to her poet lover, Omar,” he writes in one passage.

The book has received favourable reviews in the American press Publishers Weekly describing it as a “warts-and-all portrait of India’s brilliant and charismatic first prime minister” in which Wolpert “convincingly goes beneath Nehru’s exalted image to reveal some pesky demons.” The New York Times Book Review described the book as being “respectful of its subject but free of the hagiography that has often diminished academic writing on Nehru.”
Neither review touched on Nehru’s supposed homosexual liaisons.
Asked why none of the previous biographies, including the more recent one by M J Akbar, did not allude to this aspect of Nehru’s fife, Wolpert said “I have no idea.”

In the book, Wolpert says Nehru’s first attachment was with a young man called Ferdinand Brooks who was his French teacher. Brooks was a theosophist but Wolpert says before coming to India the “handsome’ man was a disciple and lover of Charles Webster Leadbeater, a renegade Anglican curate who was accused of child molestation and pederasty on several continents. Leadbeater openly advocated mutual masturbation among young boys.
Wolpert also suggests Nehru may have had a gay relationship in Harrow and makes much of Panditji’s admiration for Oscar Wilde

Author : Chidanand Rajghatta

Publication : The Indian Express

Date : February 5, 1997

Source :www.hvk.org/articles/0297/0047.html

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INTERVIEW ‘Gandhi Was A Wily Politician, Jinnah Remained A Secularist Till His Death’ Patrick French

Posted by Dr. Manzer Durrani in History on September 5th, 2012

INTERVIEW
‘Gandhi Was A Wily Politician, Jinnah Remained A Secularist Till His Death’
Patrick French: Jinnah and the Muslim League were pushed into an extreme political position during the 1930s and ’40s, largely through the intransigence of the Congress in meeting justifiable demands by Muslims and by the refusal of Nehru, Gandhi and Patel in particular to accept that Jinnah had the democratic support of a substantial minority of the Indian people.

Patrick French’s fascination with the Indian subcontinent began when he was 12 years old. In those days General Zia-ul-Haq was harbouring plans to assassinate Zulfiqar Ali Bhutto.Intrigued by the situation, Patrick French wrote letters to newspapers in London arguing that one shouldn’t execute a political opponent. Of course, none of them were printed. The current book itself was sparked off by a quote by Andre Malraux that the British decision to quit India was “the most significant fact of the century” and reduced Britain to a ‘third-rate power’.

You mix first-person narratives with the telling of history. Many people feel it hasn’t jelled.

I do not believe that it is possible to write scientific history. All historians have subjective views, and it is better to be open about that, which is why I have included my personal journeys. I decided to mix other people’s first-person narratives with pure factual history in order to give some sense of the human impact of the events of 1947. In my opinion, the personal consequences of those events, even today, on individuals and their families are extremely significant and lasting. Take, for instance, the plight of Biharis or stranded Pakistanis in Bangladesh, the rise of Hindu nationalism in Indian politics, or the civil war in Karachi between the MQM and the state—not to mention those people in India, Pakistan and Bangladesh who are still suffering the loss of their friends and families in the violence of 1947 and 1948.

You seem to have overplayed the importance of intelligence documentation, given the disproportionate space you have devoted to it?

The newly-released documentation of Indian Political Intelligence (IPI) is crucial to understanding why the British lost control over India during the period 1944-1946. It is probably the most significant historical archive ever released by the British intelligence or security agencies, and therefore I have made full use of it. I have not, however, made a full examination of the entire archive, and there is enough material there—especially from the 1920s— to keep ambitious graduate students occupied for a number of years.

You have been very kind to Lord Mountbatten, who many feel was instrumental in the misery of Partition? Was it because his family gave you access to his papers?

I am amazed that you think I have been ‘very kind’ to Lord Mountbatten. Have you read what I have written about him? I may have been fair to him, but that is all. The point I make about him is that although he made mistakes, and was biased against the Muslim League, he did a reasonably good job in very difficult circumstances. However, he was a minor figure—a bit-part player—in the story of Indian independence and the creation of Pakistan. He was Viceroy of India for fewer than five months, and all the crucial decisions relating to the settlement of 1947 were taken by other people before he even reached India.

He does bear some of the responsibility for the misery of 1947 and 1948, but it is a responsibility that has to be shared with the leadership of Congress and the Muslim League, and with the politicians back in London who made so many foolish mistakes during the 1930s and ’40s.

Mountbatten’s family did not provide me with any access to his papers, I used the papers that are already publicly available in the India Office Library in London.

There’s a whole Freudian interpretation of Gandhi, linking his personal fads to his public conduct and strategy. A little farfetched?

I do not provide a Freudian interpretation of Gandhi in my book. I do believe, however, that you cannot detach Gandhi’s personal psychological peculiarities from his conduct as a politician.

Did you take a revisionist view of Gandhi and Jinnah just to draw attention to your book?

Mahatma Gandhi was always one of my greatest heroes. It was, therefore, a profound personal disappointment to me when I began to research his life and activities in more detail, and to discover that the popular version of Gandhi is very far from the truth. If you believe that Gandhi was a blameless saint, try reading what he actually said and did at crucial points in the freedom movement—such as 1921, 1942 or 1946—and you will soon change your mind. He was an extremely wily politician, who failed to listen to the opinions of his opponents.

As for Jinnah, again I should say that my personal opinions on him changed significantly while researching Liberty or Death. Like most people in Britain and in India, I originally saw Jinnah as a bitter fanatic who had broken up the subcontinent. On closer study I came to see that he was a far more complex figure, who remained an Indian nationalist and secularist until his death. Jinnah and the Muslim League were pushed into an extreme political position during the 1930s and ’40s, largely through the intransigence of the Congress in meeting justifiable demands by Muslims and by the refusal of Nehru, Gandhi and Patel in particular to accept that Jinnah had the democratic support of a substantial minority of the Indian people. If my book is revisionist, that is as a direct result of my research in the archives—nothing else.

How did your opinions change?

I had the safe view of Gandhi as the father of the nation, etc. That changed. My new view came essentially from the archives of the IPI and the Transfer of Power documents. You see, British policy was based on complete ignorance and was chaotic. The effect you got was that Pakistan was not inevitable till 1945.

You say Jinnah was pushed into a corner and had no choice but to demand Pakistan?

There was so little accommodation of Muslim demands that Partition was inevitable. After the 1940 Lahore resolution Jinnah didn’t really give a vision for Pakistan. Right till 1946 he accepted a position put forward by Cripps, of Pakistan not being an autonomous nation. It’s quite clear that Jinnah was flexible. The Calcutta killings hardened stands on both sides. There’s no book that argues what I have argued here.

You have obviously disappointed the older generation.

Yes. But not the younger one, which says that even Gandhi and Nehru were human and had to make mistakes.

You might also have cleared once and for all the doubts about Subhas Bose’s death.

Yes, the book proves the matter conclusively. The IPI investigated the matter and a Captain Turner in Formosa was put on the case. He managed to locate a Captain Taneyashi Yoshimi who was the last person to have seen Bose alive. His statement should resolve the matter.

What documents still remain with the India office?

The papers released were screened by the foreign office and the MI 5. They held back details about intelligence methods, for some of them are apparently still in use.

 

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Quaid-i-Azam and Administration of Pakistan

Posted by Dr. Manzer Durrani in Our Heroes on September 5th, 2012

The Quaid-i-Azam took the oath of his office on 15 August 1947 and became the first Governor-General of Pakistan. The biggest Muslim country and the fifth largest state in the world with a population of more then eightly million people. He was the recipient of the highest office the state could bestow upon him. It may be pointed out here that his position was remarkable different from the position enjoyed by his counterparts in other Dominions. He was not only the constitutional figurehead enjoying limited powers, but was the Father of the nation and the Quaid-i-Azam whose prerogatives were enlarged by popular acclaim for beyond the limits laid down in the constitution.

When Pakistan became a Country, the Quaid-i-Azam was recognized to be above the political battle, a figure to whom all might turn for authority and justice and protection. He was the personification of all aspects of political authority. He was the Governor-General of the dominion of Pakistan and as such had specific executive powers conveyed by the British crown, he was President of constituent Assembly, and as such headed the Central legislature, he was president of the Muslim league and as such was the leader of the paramount political party. He delegated the duties of the last named office to the Deputy President . The clauses giving discretionary power and special responsibilities to the Governor-General has been entirely deleted from the interim constitution. But the Quaid wielded a prodigious authority as the founder of the state. Under him the office of Governor-General was very different from its counterpart in other dominions. The people looked up to him as their father, not only as the Head of the State. To Pakistanis he was not only their Governor-General and Quaid-i-Azam but also a patriarch and asa such he could exercise a tremendous influence in the Centre and in the provinces. He could appeal to his people and admonish them and thus he was the main source of initiation and restraint. Whole the nation had rallied enthusiastically to the Quaid-i-Azam, and was prepared to accept any arrangement that he approved. In the early months the predominant position of the Quaid-i-Azam was a source of strength of Pakistan.

From the very first day the Quaid-i-Azam had to shoulder the major portion of central as well as provincial administrative grew up under the direct guidance of the Quaid-i-Azam. There was a constant search for capable administrators and for ministerial appointments. It was for the Quaid-i-Azam to decide whether he should select his team on merit. From the appointments Jinnah made during the tenure of Governor-Generalship it is evident that he chose the latter alternative. His capacity to withstand influence of any kind was extremely great and in national considerations he followed no principle other than service and ability.

The first cabinet of Pakistan was the creation of the Quaid-i-Azam. He selected Liaquat Ali Khan, whom he had called his “right hand”. According to the Gazette Notification No: G.G. O/2 of 14 August 1947 the first cabinet of Pakistan took oath of office on August 15, 1947. It included the following members.

 

Nawabzada Liaquat Ali Khan – Prime Minister, Foreign Minister, Defence Minister and Minister for Common Wealth Relations.

Ibrahim Ismail Chundrigarh – Minister for Trade, Industry and Construction.

Malik Ghulam Mohammad – Finance Minister.

Sardar Abdul Rab Nishtar – Transport and Communication Minister.

Raja Ghazanfar Ali Khan – Minister for Food, Agriculture and Health.

Jugindarnath Mandal – Minister for Law and Labour.

Fazal-ur-Rehman – Interior Minister and Minister for Information and Education.

The Problems and difficulties during the first few months after the establishment of Pakistan were of such magnitude and complexity that cabinet Ministers felt themselves to be helpless and looked up to the Quaid with his knowledge, experience and competence to tackle the problems and pull them out of the difficulties. But the Quaid made it clear that he, as constitutional Governor-General could not interfere with Ministerial responsibilities and actions. The Cabinet, therefore, passed a special resolution authorizing the Quaid-i-Azam to take action to deal with emergent problems . Hence, the Quaid-i-Azam not only took the initiative in Cabinet-making but also in the formulation of the policies the cabinet was to carry out. He presided over its regular meetings as well as the meetings of its Emergency Committee, of which he was also the Chairman . He even called and conducted Cabinet meeting in the absence of the Prime Minister. He created the Ministry of States and Frontier Regions and Ministry of Evacuee and Refugee Rehabilitation, the former being controlled by the Quaid-i-Azam himself. To add moment to its creation the press communiqué noted that “The affairs of the new Ministry will be under the direct control and guidance of Mr. Jinnah” . The Governor-General’s personal control of the portfolio, itself and unprecedented act in commonwealth history was both and acknowledgement to the princes that the man who had guaranteed their future in Pakistan was personally Incharge and an assurance to reform elements in the stated that they would be accorded fair treatment in Karachi. Only the founder of the country could have assumed such contradictory roles. The judgement of the Agha Khan as to Mr. Jinnah’s solution of the state problem has one significant phrase, “His practical Bismarckian sense of the best possible”.

The administration of Baluchistan was controlled by him through an agent, who was the nominee of the Governor-General and responsible to him and not the Cabinet . Karachi was separated from Sindh and his advice, and it was he who exercised the executive authority in the new province through an administrator responsible to him . The State Bank and the Federal Court were set up under his orders . He was also mainly responsible for bringing about the accession of the princely states as his negotiations with the Kahn of Kalat Clearly revealed. He appoijnted Sir Archibald Rowaland as his financial adviser and Malik Feroze Khan Noon as his special Envoy to the Middle East. He stationed his personal representative at Kabul. He sent Mr. Zafarullah Khan to the United Nations to argue the case of the Palestine Arabs. All the more, he was constantly engaged in giving the benefit of his advice to the Prime Minister, the Ministers and Secretaries of the departments in the discharge of their responsibilities.

The Quaid-i-Azam was much more than a titular head of the state. In a sense, he was his own Prime Minister, giving advice and taking decisions till the end of his days. A year after independence, Liaquat Ali Khan publicly admitted: “Now that we have got Pakistan, he has not ceased to guide the destinies of the nation. In all important matters, he still guides. It is his deep interest in the welfare of the people that has made him to take up so much work on himself. We pray that we may have the benefit of his wisdom and guidance for a long time to come .

In every country the civil servants have to play an important and regulated part in the affairs of the country. Their role becomes all the more difficult in developing countries who have to make up for the slow rate of development in the past. The civil servants have to keep their eyes open, their pen moving but their mouth shut. They are concerned with administration and not politics which is the business of the people and their duly elected representatives. The Indian Civil Service assumed a role different from ordinary civil services in view of the fact that it was staffed for a considerably long time by Englishmen. Maulana Mohammad Ali Jauhar criticized this role in his well known dictum that this Service was neither Indian nor Civil nor Service of Pakistan which replaced the I.C.S. in Pakistan, underwent a very Significant change. The members of this the control of the people . At the time of the creation of Pakistan when Quaid expected selfless work and steadfast did not come up to his expectation he addressed the Civil, Naval, Military and Air Force Officers at Khaliq Dina Hall, Karachi on October 11, 1947 in the following words.

“This being the need of the day, I was painted to learn that a good many of our staff are not pulling their weight. They seem to be thinking that now that Pakistan has been achieved they can sit back and do nothing. Same of them have bee demoralized by the happenings in East Punjab and Delhi and in others the general lawlessness sprevailing in some parts of the country has bred a spirit of indiscipline. These tendencies, it not checked immediately, will prove more deadly than our external enemies and will spell ruin for us. It is the duty of all of you who have gathered here to-day to see that this cancer is removed as speedily as possible. You have to infuse a new spirit in your men by precept and by example. You have to make them feel that they are working for a cause and that the cause is worth every sacrifice that they may be called to make”.

The Quaid impressed upon his government officials that he expected efficient service for them. He reminded them that although they had achieved Pakistan, they must not slacken in their efforts to build and strengthen the new young state. Speaking at Sibi, in February 14, 1948, he said, “gentlemen, Pakistan is now a sovereign state….You will know that we are starting from scratch. This burden has come upon us. It is a terrific burden and if you want to make Pakistan a great country in the comity of nations, you much forget, as far as possible, your pleasures and tea-parties at cocktails and put in as much time and as much work as you can in the job which in entrusted to you” . He laid down a code of conduct for the civil servants which was summarized in his address to the Gazetted Officers in Chittagong on the 25th March 1948 in the following words:-

“You have to do your duty as servants; you are not concerned with this Political Part or that Political Party; that is not your business. It is a business of Politician to fight out their case under the present Constitution or the future constitution that may be with his party or that party. You are civil servants, and your duty is to serve that Government for the time being as servants not as politicians. How will you do that? The Government in power for the time being much also realized and understand their responsibilities that you are not be used for this party or that. I know we are saddled with old legacy, old mentality, old psychology and it haunts our footsteps. But it is upto you now to act as true servants of the people even at the risk of any Minister or ministry trying to interfere with you in the discharge of your duties as civil servants. I hope it will not be so but even if some of you have to suffer for the victim-I hope it will not happen-I expect you to do so readily. We shall of course see that there is security for you and safeguard to you If we find that is any way prejudicial to your interest we shall find ways and loyal and Government that is in power .

The second point is that in your conduct and dealings with the people in various Departments in which you may be, wipe off that past reputations; you are not rulers. You do not belong to the ruling class; you belong to the servants. Make the people feel that you are their servants and friends, maintain the highest standard of honour, integrity, justice and fairplay. If you do that people will have confidence and trust in you and look upon you as friend and well wishers. I do not want to condemn everything of the past, there were men who did their duties according to their lights in the service in which they placed. As administrators they did do justice in many cases but they did not feel that justice was done to them because there was an order of superiority and they were held at a distance and they did not feel the warmth but they felt a freezing atmosphere when they had to do anything with the officials. Now that freezing atmosphere must go; that impression of arrogance must go, that impression that you are rulers must go and you must do your best with all courtesy and sometimes you will find that it is trying and provoking when a man goes on talking and repeating a thing over and over again, but have patience and show patience and make them feel that justice has been done to them.

Next thing that I would like to impress upon you is this: I keep on getting representatives and memorials containing grievances of the people of all sorts of things. May be there is no justifications, may be there is no foundation for that, may be that they are under wrong impression and may be they are misled but in all such cases I have followed one practice for many years which is this: Whether I agree with anyone or not whether I think that he has any imaginary grievances whether I think that he does not understand but I always show patience. If you will also do the same in your dealings with an individual or any association or any organization you will ultimately stand to gain. Let not people leave you with this bearings that you hate, that you are offensive that you have insulted or that you are rude to them. Not one per cent who comes in contact with you should be left in that state of mind, you may not be able to agree withhim but do not let him go with this feeling that you are offensive or that you are discourteous. If you follow the rule believe me you will win the respect of the people.”

He repeated his exhortation in his informal talk with the Civil Officers at Peshawar on the 14th April, 1948 and what he said is working repeating.

“The first thing that I want to tell you is this, that you should not be influenced by any political pressure, by any political party or individual politician. If you want to raise the prestige and greatness of Pakistan, you must not fall a victim to any pressure, but do your duty as servants to the people and the State, Fearlessly and honestly. Service is the backbone of the State. Government and formed, Governments are defeated Prime Ministers come and go, Ministers come and go but you stay on, and therefore, there is a very great responsibility placed on your shoulders.

“Putting pressure and influence on service people, I know, is a very common fault of politician and those who influence in political parties, but I hope that you will now, from today, resolve and determine to act according to my humble advice that I am giving you.

“May be some of you may fall victims for not satisfying the shims of the Ministers. I hope it does not happen, but you may even be put to trouble not because you are doing anything wrong but because you are doing right. Sacrifices have to be made an I appeal to you, if need be, to come forward and make the sacrifice and face the position of being put on the black-list or being otherwise worried or troubled. If you will give me the opportunity of your sacrifice; some of you at least, believe me, we will find a remedy for that very soon. I tell you that you will remain on the black-list if you discharge your duties and responsibilities honestly, sincerely and loyally to the State. It is you who can give us the opportunity to create a powerful machinery which will give you a complete sense of security”.

“Finally I congratulate you for having done well so far. The dangerous position in which we were placed when we took over power from the British Government, has passed. It is a big task and things were made difficult for us. I need not go into details, but you know how we were constantly faced with an organized plan to crush Pakistan and to break us. In other provinces as well as in your province, the services have done well in spite of all that. We have warded off and withstood all machinations, and your province has not lagged behind in this respect. And, therefore, I sincerely congratulate you for the way in which you have managed things here, and I hope that you will continue in the same spirit. There is plenty of room for improvement. We have to learn a lot and we have to adjust ourselves to new developments, new issues which are facing us. But I am sure you will play your part well”.

The tasks that the Quaid had to face in the early years of Pakistan were truly gigantic. But he remained steadfast in the fact of calamities and was cool and unruffled in the circumstances which would have been most trying for an old establishment. Under his inspired leadership and guidance the nation showed that it had the will to rise with its head erect. James A. Muchener, a visitor to Pakistan in the early years, writes, “I have never seen so hardworking a government as Pakistan’s. It is literally licking itself by its own intellectual book-straps”.

Quaid-i-Azam requested and the British Government agreed, that a number of their officers should remain in Pakistan to create the armed service, to be governors of provinces, and administrative officials in the government. The Quaid-i-Azam appointed experienced British officials as Governors of three out of four provinces as permanent Secretaries of four of the federal ministries, and in may other senior positions. British officers were also retained as heads of the Army, Navy and Air force Until Quaid-i-Azam died, the military Secretaries to the Governor-General were British officers. Mr. Jinnah had not been one of the hasty reformers who wrote ‘Quit India’ on the wall long before partition he had hoped to use British officials in making his Muslim State, he even know which ones he wishes to retain, and for how long. He said to General Sir Douglas Gracey, “Ten years is the limit I have fixed for asking the British officers to stay”. This peremptory decision involved the private inclinations of British officer who were already tired with the long wrangle of Indian affairs. But when they were asked, they stayed. Quaid-i-Azam named them: he said to Lord Ismay, “I want Sir Archibald Rowlands to be my financial adviser, I want Sir George Cuningham to be governor of the North West Frontier; I want Sir Francis Mudie to be governor of West Punjab” . Quaid-i-Azam knew exactly what he required from each of these men. It is obvious that he wanted experienced and strong Governors. He was fully conversant with the rifts, rivalries and intrigues in these various Provinces. However, the administration shaped out of diverse elements proved equal to trials and emergencies to which it was exposed for day to day.

It may be point out here, that, despite the plenitude of power which he enjoyed as the father of the nation, there was not even a single instance in the entire period of his tenure as the Governor-General when he overstepped, much less misused, his authority. The Quaid not doubt enjoyed extraordinary powers but these powers were conferred upon him by the Cabinet to meet the extraordinary circumstances that clearly demanded extraordinary measures. The members of the cabinet voluntarily decided that “he could overrule the Cabinet but he neither overstepped the constitutional limits nor imposed his decision on the Cabinet. He always pleaded his point of view with compelling logic but would welcome and appreciate any opposite opinion, provided it was equally backed by facts and reasons . In his capacity as the Quaid-i-Azam, no legal or formal limitations could apply on him . His influence over his people was so great that he “Could have held any position or none; he would still have ultimate authority in his own persons”.

 

Reference:     Quaid-i-Azam Mohammad Ali Jinnah as Governor-General of Pakistan

Author:           Iqtidar Karamat Cheema

Publisher:       Pakistan Study Centre, University of the Punjab, Lahore. 2006

 

Notes and References

 

Wilber, Pakistan: Yesterday and Today, New York 1964, p. 120.

 

I.H. Qureshi, A short History of Pakistan, Karachi 1967, p. 229.

 

M.H. Saiyid, Mohammad Ali Jinnah a political study, Lahore 1953, p. 453.

 

S.M. Ikram, Modern Muslim Indian and the Birth of Pakistan, Lahore 1970, p. 422.

 

Zawar Hussain Zaidi, Jinnah Papers, Vol. V. Islamabad 2000, p. xxvi.

 

Jamil-ud-Din Ahmad, Glimpses of Quaid-e-Azam, Karachi 1960, p. 55.

 

Mushtaq Ahmad, Governor & Politics in Pakistan, Karachi 1963, p. 23.

 

Wayne Ayres Wilcox, Pakistan: The Consolidation of a Nation, New York, 1963, p. 96.

 

Ibid.

 

Muzaffar Ahmad Chaudhri, Govt. & Politics in Pakistan, p. 159.

 

Gazette Extraordinary, 23rd July, 1948.

 

Mushtaq Ahmad, op.cit., p. 23.

 

Ibid., p. 24.

 

Ahmed Hassan Dani, Quaid-i-Azam and Pakistan, Islamabad 1981, pp. 258-259.

 

Khurshid Ahmad Khan Yusufi, Speeches, Statements & Message of the Quaid-i-Azam, Lahore 1996, Vol. 4, P. 2626.

 

The Eastern Times, February 15, 1948.

 

S.M. Burke, Jinnah Speeches and Statements 1947-1948, Karachi 2002, pp. 166-168.

 

Zawar H. Zaidi, op.cit., Vol. VII, pp. 208-09.

 

James A. Michener, The Voice of Asia, p. 293.

 

Richard Symond, The making of Pakistan, London, 1950, p. 91.

 

Ch. Mohammad Ali, The Emergence of Pakistanp. 385.

 

Ibid., p. 382.

 

The Dawn, 13 July 1947.

 

Keith Collard, Pakistan a Political Study, London 1957, p. 131

Reference

Please visit:

http://nazariapak.info/quaid/administration_of_pakistan.html

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Why Muslims were fed-up with Horrific Hindu Practices & Opted for Pakistan? II. Phallus Worship in India!

Posted by Dr. Manzer Durrani in India on September 3rd, 2012

Shiva Linga – why worship the Shiva phallus?

Shiva-lingaIt really has not been that long, when I came to know, we Hindu worship a Shiva’s Linga (Shiva Lingam); Lord Shiva in the form of a phallus (penis). But, this knowledge made my skin crawl shiver in sheer disgust.

One of my friends, who is devoted to Shiva, tried to make me understand her side of story, a good side to that story. But I was so disgusted; my mind refused to understand the good-good things she was telling me. My mind simply rejected to hear her version of the worship culture. I am a Hindu by birth but, I have lost the respect for the religion due to absurd things like worshiping the Shiva Linga. Going temple every morning to worship somebody’s phallus (who cares even if belongs to a god) is just too much in the name of Dharma. Give me a break. I am not that type.

 

I don’t care what you do in your bedroom. You are free to explore your wild side but, do me one favor and don’t tell me all about that.

I am not a temple visitor, as it requires me to walk around the temple area on bare feet and temples are not that clean do to so. But, it’s been decades since I have visited a temple.

Wait a minute; do I need to enter temples?

Most of the time it’s on the roadside to see how clean the area is! Some says Pashupati is cleaner than before. But, I don’t wants to know. After knowing what exactly in the temple, I am not sure about others but, I am least interested to visit it.

One of my good friends once said about ‘Unmatta Bhairav’ that, it’s image boosted his mood occasionally; and time and again he used to go to see the image just to recharge him.

Unmatta BhairavI am wondering: What does worshiping Shiva Linga teach us? What should we be learning from this worship? Why do thousands of people visit Pashupati Naths’ temple every morning? What’s in their mind ? Why is it so important to visit that place that houses Shiva Linga?

In the Shiva Puran, a book written about lord Shiva, says, ‘The linga of Shiva, cursed by the sages, fell on the earth and burnt everything before it like fire. Parvati took the form of a yoni and calmed it by holding the linga in her yoni’. The shiva linga seen in the first photo is the symbolic sculpture of that procedure. The religious pundits believe it to be the symbol of creation.

It is not only Pashupati Nath Temple that houses Shiva’s Linga. There are many other sexual sculptures in our temples. shiva-linga-meaningsIn fact, the sexual representation in our religious destinations are more than such books we can buy from the Nepali market (Ok, let me admit one thing here, this kind of book is some thing I don’t go for hunting and blue movies do not appeal to me either). There are few explanations on why such erotic images of gods and goddess in the temple like -to ward off the bad intentions in people; don’t make sense.

I wonder, what kind of bad intention people might get while visiting temples? Or, is it an advertisement – so that people visit temples more often?

I wonder, what image comes in those people’s mind when they really cry and need to reach out for the God and pray ‘Oh God’!

Just wondering !

OMG-look-on-Shiva-linga

(In the photo above, a women stares at a realistic Shiva Linga for sale on the streets near Pashupanti Nath temple during Teej festival. Photo credits – izahorsky, from Flickr)

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Why Muslims were fed-up with Horrific Hindu Practices & Opted for Pakistan? I.Superstitions in India!

Posted by Dr. Manzer Durrani in India on September 3rd, 2012

This is what Muslims, from an Abrahamic Faith, Worshippers of Omnipotent, Omniscient, and Omnipresent Creator had to live with in British Ruled Sub-continent. The repugnance to these practices and endemic casteism were the basis for the demand of a separate homleand. Even, after modern education and technological knowledge, these practices are rampant not only in India but Infian expatriate communities in US, UK,Canada, EU, and Japan. Hinduism is a pre-historic neanderthal cult of animism based on worship of rats (Temple of Rat, Gujrat), monkeys (Millions of Monkeys in Delhi), cows (millions of cows all over India), 115,000 dieties (from New Delhi airport to rest of India, these man-made idols are ubiquitous), among them the Phallus or Lingam. Most S.Indians have names with “lingam,” attached to it. Shivlingam, Ramalingam…
I had made a list of superstition followed blindly in India on facebook, posting it here. Please contribute the superstitions that you have come across.

1. A sack full of rice will be spoilt when touched by women in periods! it will also get spoilt if touched by women after having sex 

2. Coconut tree, Ashoka Tree, Banyan Tree etc are considered sacred

3. The tail end of cows is considered as most sacred part as fortune Lakshmi lives there!!, 

4. The “VAASTU” as a guide for floor plans of a house is a superstitious system,

5. East is the most preferred direction for all activities (I’ve seen some of them preferring to sit facing east even in the office),

6. Do not proceed , if a cat crosses your way, it brings omen

7. Looking at cat in the morning is jinx, 

8. Looking at mother’s face or picture of God as soon as you open your eyes in the morning will bring good luck for that day,

9. Giving or taking anything in the left hand is bad (you know what left hand is used for in India Biggrin )

10. Never ask the question “where are you going? ” while they are leaving house, its purpose will not be fulfilled. 

11. Repeatedly yawning Sleep indicates that someone is remembering you,

12. Sneezing odd no. of times indicates that something bad could happen,

13. Sneezing once when you make a statement indicates that what you said is true, 

14. If a lizard makes a sound when you make a statement, it indicates that what you said is true ,

15. Tuesdays & Saturdays are inauspicious for doing anything new or good deeds,

16. Monday is inauspicious day for shaving and thursday is inauspicious day for washing one’s hair.

17. You can’t have non-veg on certain days, 

18. There is particular timing during daytime called “Rahukaal”, where it is considered as inauspicious for doing anything new or good deeds,

19. There are two months in a year which are inauspicious, 

20. No moon day is inauspicious, 

21. Right eye twitching is good for men, left eye twitching is good for women.

22. Never sleep with your head facing north or west,

23. cawing of crow or itching of right palm indicates arrival of guests,

24. Never wash the front courtyard immediately after someone leaves the house,

25. If there is itching on the right palm (left for female) you can get some money or favors,

26. Unusual winking of eyes is a symptom of ill, luck or decease,

27. Going below the ladder is jinx,

28. Never cross or jump across the worshiped pumpkins or coconuts on the road.

29. During house warming ceremony, the milk is heated in a vessel in such a way that it will overflow towards east direction,

30. If you see cat giving birth, then it brings the good luck 

31. Open the front door during dusk, so that Lakshmi (fortune) enters the house 

32. Never sweep the house during night time or Lakshmi (fortune) will not enter your house.

33. Cutting nails, hair-cutting, shaving or stitching cloth after sun set is a bad practice, (obviously coz of no electricity during old times, doing these in the dark could be dangerous, but its still believed to be a bad practice),

34. Taking a teaspoon of curd with litle sugar before exam will bring good luck

That’s a good list. Somethings on top of my head:

35. Turning on the lights in all rooms of the house so that Lakshmi doesn’t miss your house.
36. Coming across a widow is bad luck.
37. Sneezing while starting to some place will make you reach that place late unless you sit down and have some water.
38. There are whole bunch of superstitions associated with lizards. Depending on what part of your body they come into contact different things will happen. 
39. If a dog starts wailing then something bad will happen.

40. Placing Neem(Margosa) leaves around people suffering from chicken-pox.
41. Calling measles and chicken-pox by the name “Maata”. It is very common among the people of Punjab,Haryana,Himachal and Uttarakhand. The disease is attributed to a visiting ‘goddess’ or ‘maata’. Hence the name.
42. Complete abstinence from Non-Vegetarian food during fever and chicken-pox etc. Again, the “Maata” dynamic at work here. Apparently the goddess does not like the flesh of animals or eggs.
43. Not resting under a ‘Peepal’ tree after sunset for the fear of malevolent spirits.
44. There used to be a concept called ‘telad’ in the Punjabi community. It dictates that a boy-child born after three successive girls is prone to the ‘evil eye’ and hence must be subjected to ritual ‘protection’ and purification.
45. Not sweeping the floors of the house during or just after a ‘pooja’ ceremony.
46. Not consuming milk and mutton during the same meal. I guess this has Jewish roots. I remember reading something about “not boiling the kid in its mother’s milk” in the Old Testament.
47. Covering up the faces of idols of gods during a solar eclipse.
48. Ritual bath after a solar eclipse.
49. Placing a sprig of Tulsi in containers of milk during a solar eclipse.
50. The ‘buri nazar waale tera moonh kaala'(you who regard us with an evil eye, may your face be blackened!) phenomenon. Widely practiced throughout India, this is common to the Sikh,Jain and Hindu communities. It involves placing a grotesque,hideous mask prominently on the facades of newly-built houses/shops or upon newly-purchased vehicles. It is called ‘nazar battoo’ in common language. It is supposed to attract the ‘evil eye’ towards itself and destroy it. The more hideous the features of the mask, the more its benefits. Sometimes it is an image of a black shoe instead of a mask. The words ‘buri nazar waale…’ may be found inscribed prominently in some cases.
51. The superstition of ‘Sai Jyoti’. Shirdi Sai Baba is a recent deity in the North Indian pantheon and is set to supplant the staples of Hinduism such as Matarani(Durga),Krishna and Shiva. As such, ‘Sai Kirtans’ are increasingly becoming popular among the people of North especially Delhi. Many of these ‘kirtans'(religious gatherings) have a thing called ‘Akhand Sai Jyoti’. It is a lamp full of water with some oil/ghee floating atop and a wick placed in it. It is lit in remembrance of some miracle performed by Sai Baba when he lit lamps using water only( wishful thinking!). Most people call this modern ‘Akhand Jyoti’ a miracle of Sai Baba and are innocent of the knowledge that oil floats on water hence the wick is fed by the layer of oil on top. The organizers make a great show of pouring the water in the lamps and chant ‘O Sai help us light the lamps with water’. But,the water is secretly mixed with oil and ghee. I saw this at a ‘kirtan’ once and pointed it out to my aunt. I was unduly silenced and the people organizing the kirtan glowered at me for laying bare their trickery.
52. Not buying steel/iron products on Saturdays for the fear of attracting the unwanted attention of ‘Shanidev’ or Saturn. Iron/steel is sacred to ‘Shanidev’ who is essentially a malevolent influence.
53. Always donating a sum of Rs.101 instead of Rs.100 or Rs.51 instead of Rs.50. The extra rupee is supposed to bring good luck.
54. The rituals practiced during the ‘mourning period’ following a death in the family are absurd in the extreme.
55. Burning dried red-chillies to ward off evil influences. This creates an evil influence in turn-the irritating smoke that seems to choke the throat and burn the eyes!
56. A very absurd superstition is that pertaining to ‘dosha’ or flaws pertaining to the horoscope. People go to incredible lengths to iron out these flaws in the astrological/planetary scheme.
57. Consulting astrological charts and horoscopes before marriage or making an important decision.
 

arun Wrote:  46. Not consuming milk and mutton during the same meal. I guess this has Jewish roots. I remember reading something about “not boiling the kid in its mother’s milk” in the Old Testament.

I suspect that there are quite a few superstitions that we have borrowed, and a whole lot that we have exported. Some, such as the one about bringing bad luck by walking across a cat’s path and the one about walking under ladders are both almost universal today.

“Fossil rabbits in the Precambrian”
~ J.B.S.Haldane, on being asked to falsify evolution.
 
 

I got a couple:
58. Spilling oil from the container onto the floor is a sign of bad luck and ill omen.
59. If a framed picture of someone falls off the nail on the wall and the glass breaks, the person in the photo will be met by Death, or the family in that photo will suffer greatly.
60. Whilst praying for someone if the diya or oil lamp flame goes out, the guy you’re praying for is going to die.
61. In the Tamil Almanac (the “Snake book” as I called it in my younger days), there is a section called Lizard fortunes. If a lizard falls on (body part), this (event) will occur. Best example is head, death respectively.
62. Cutting hair on Tuesday is a no-no. barber shops are closed too!
63. Nail cutting after sun-set.
64. Never venture out on a day of a solar eclipse and take an oil bath afterward.
65. Seeing a religious (Hindu) procession on the road purely by chance on your daily travels brings good luck.
66. If you trip before leaving the house in the morning, sit down, drink a glass of water and then only leave.
67. Cats crying in pain or otherwise is bad omen.
68. Milk boiling over the stove is a bad sign.
69. Seeing a peacock is good, hearing it’s god-awful cry is bad. (On a personal note, I heard these peacocks go off like a damn siren on my trip to Warwick Castle. It rained the whole day Sad )
70.Seeing an elephant on your travels is good luck.
71. It’s bad of you to exchange items over the threshold separating two rooms.
72. Never sleep with your head facing north!
73. Bury your milk teeth in the soil (don’t recall why)
74. You don’t go to bed wearing new clothes. Something to do with the fact that dead people are buried/cremated in new clothes (?)
The first three superstitions are predominantly shown on Tamil soap operas as an evil premonition.

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