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Tried to bump off Ahmed Reza Kasuri and killed his father. Imprisoned Mairaj Mohammed Khan. Posted by admin in NAYA PAKISTAN on October 23rd, 2014
I have always admired the analysis and commentary of many leading geo political thought leaders and subject matter specialists from within and outside Pakistan, who specialize and voice their views on Pakistan and its current crisis.
Most of them have the masterful ability to analyse and present complex issues with amazing simplicity and powerful facts and logic.
But of recent many of these thought leaders have unfortunately failed their own usual objective lens test of presenting Pakistan’s current imbroglio. There writings and commentaries are laced with anger, bitterness and acrimony rarely seen in their writings, especially in the manner they address the two protagonists of change, IK and TUQ, or objectively speaking what these two consider as “change”.
While I am not an Insafian or a TUQ mureed and do not in any form or shape endorse any direct or indirect extra constitutional intervention by any internal and or external institution / force, but believe that this time we have to suspend judgement and our personal biases and dislikes for these two. I personally don’t have anything against the two, but even if I did, I would also suspend judgement for the following reason.
And the reason is simple. For 67 years, our constitutional and extra constitutional inputs have only produced this current and rotten political, social, economic, religious output/environment. So if we want change we have to change the inputs to get a different, hopefully better and more positive political, social, economic, cultural and religious order.
As Alcoholics Anonymous famously say. It’s Insanity to expect different results from the same behaviors.
Therefore, if all well-meaning Pakistanis, including these genuine pundits referred to earlier, but not the “Raqaam BarhaoNawaz Sharif Hum Thumharay Saath hay Najam Sethi types” to expect that “THINGS” will change by continuing with the same is, in my opinion, quite frankly extremely juvenile and perhaps even suicidal.
So what are our options. Pretty much two.
One. Sit tight, close our eyes, stick our necks in the sand, and pray that when we open them the World and Pakistan would be this heavenly paradise. And in the meanwhile as we live in Cuckooland, these goons and the terrible order, lead by NS and AZ and GOD FORBID, that royal idiot of idiots Bilawal Zardari (can’t call him a Bhutto) and Hamza Sharif supported by their courtiers who are more like Leechees sucking the life blood of this nation, lead us to destruction.
Two. We finally stand up for our rights, after centuries and thousands of years of abject servility slavery and serfdom, and seek the establishment of a just and fair society which delivers better governance and improves the quality of life of this miserable nation. And in my 58 years this is perhaps the second time after that great and brilliant pretender Zulfi Bhutto, who also let us down so terribly, that we have in IK and TUQ, the symbols, the seeds, the possibility and fragrance of such a change.
So while IK and TUQ may have their Achilles heels and some skeletons in the closets, but they do represent the cry of the hundreds of millions of the downtrodden, once again looking for hope succour, salvation and a better today and a tomorrowfor themselves and their children. While these two could be the Pied Pipers of Hamelin as some suggest, or the Source of our Salvation, as others hope for, the truth is…only time will tell.
But and it is a BIG BUT, bigger than all the BUTTS put together, if we don’t make an effort and if in our personal animosities and in our pettiness, and in our prejudices, and perhaps misguided reading of the tea leaves and the stars or misguided by our own frames of intellectual references and our anger towards these two, we try and douse this fire and desire for Change, we are certain to perish or fall to such lows ….God Forbid…perhaps never to rise again.
So let us all support these forces of change and let us also be cautioned that in this desire for Change let us not open the doors to authoritarianism or military dictatorship, while getting rid of this horrible putrid old order.
And also let not the frailties and perhaps imperfections of IK and TUQ (and pretty small compared to the horrors of the Sharif’s, Zardaris, Khans, Rehmans etc) cloud our objectivity and our judgement.
We must make a go of it.
For in this imperfect world, we just have to make do with what we have, wherever we are, in the best way we can.
Why we must support Change…………….even if we don’t like Imran Khan or Dr Tahir Ul Qadri
Posted by admin in ISLAM=PEACE & BROTHERHOOD AMONG MANKIND on October 23rd, 2014
Dr. Israr Ahmed
SI, (Urdu: اسرار احمد, born April 26, 1932) is a Pakistan-based Muslim religious figure who has been described as well-known among Muslims in Pakistan, India, the Middle East, and North America.[1] Born in East Punjab, (now part of Haryana) in India, the second son of a government servant, he is the founder of the Tanzeem-e-islami, an off-shoot of the Jamaat-e-Islami. He currently has a daily show on Peace TV, a 24/7 Islamic channel broadcast internationally, and until a recent controversy had a program on Quran TV (QTV (ARY)).
His supporters describe him as having spent the “last forty years” actively engaged in “reviving the Qur’an-centered Islamic perennial philosophy and world-view” with “the ultimate objective of establishing a true Islamic State, or the System of Khilafah.” [1]Ahmed is skeptical of the efficacy of “parliamentary politics of give-and-take” in establishing an “Islamic politico-socio-economic system” as implementing this system is a “revolutionary process”.[2]
Controversy has accompanied statements he has made about Ali ibn Abu Talib,[3]Jews[4] and conflict with non-Muslims.[5]
Early life and education
Dr. Israr Ahmad was born on April 26, 1932 in Hisar (a district of East Punjab, now a part of Haryana) in India, the second son of a government servant. He graduated from King Edward Medical College (Lahore) in 1954 and later received his Master’s degree in Islamic Studies from the University of Karachi in 1965. He came under the influence of Abul Ala Maududi as a young student, worked briefly for Muslim Student’s Federation in the Independence Movement and, following the creation of Pakistan in 1947, for theIslami Jamiyat-e-Talaba and then for the Jamaat-e-Islami. Dr. Israr Ahmad resigned from the Jama`at in April 1957 because of its involvement in the electoral politics, which he believed was irreconcilable with the revolutionary methodology adopted by the Jama’at in the pre-1947 period.[1]
Religious work
In 1971 Ahmad gave up his medical practice to devote himself full time to the Islamic revival. In 1972 he established or helped establish the Markazi Anjuman Khuddam-ul-Qur’an Lahore, Tanzeem-e-Islami was founded in 1975, and Tahreek-e-Khilafat Pakistan was launched in 1991.
Dr. Israr Ahmad first appeared on Pakistan Television in 1978 in a program called Al-Kitab; this was followed by other programs, known as Alif Lam Meem, Rasool-e-Kamil, Umm-ul-Kitab and the most popular of all religious programs in the history of Pakistan Television, the Al-Huda, which made him a household name throughout the country.Although he did not like to receive it personally, Dr. Israr Ahmad was awarded Sitara-i-Imtiaz in 1981. He has to his credit over 60 Urdu books on topics related to Islam and Pakistan, 9 of which have been translated into English and other languages.
Poor Health
Dr. Israr Ahmed relinquished the leadership of Tanzeem-e-Islami in October, 2002 on grounds of bad health and Hafiz Aakif Saeed is the present Ameer of the Tanzeem to whom all rufaqaa of Tanzeem renewed their pledge of Baiyah.
Influences
Supporters describe his vision of Islam as having been synthesized from the diverse sources. He has also acknowledged the “deep influence” of Shah Waliullah Dehlavi, the 18th century Indian Islamic leader, anti-colonial activist, jurist, and scholar.[2] Ahmad follows the thinking of Maulana Hamiduddin Farahi and Maulana Amin Ahsan Islahi, concerning what his followers believe is the “internal coherence of and the principles of deep reflection in the Qur’an”. He follows Maulana Abul Kalam Azad and Maulana Sayyid Abul Ala Maududi in regards to what he believes is the “dynamic and revolutionary conception of Islam.”
“In the context of Qur’anic exegesis and understanding, Dr. Israr Ahmad is a firm traditionalist of the genre of Maulana Mehmood Hassan Deobandi and Allama Shabeer Ahmad Usmani; yet he presents Qur’anic teachings in a scientific and enlightened way …”[1] Ahmed believes in what he calls “Islamic revolutionary thought,” which consists of the idea that Islam – the teachings of the Qur’an and the Sunnah – must be implemented in the social, cultural, juristic, political, and the economic spheres of life. In this he is said to follow Mohammad Rafi uddin and Dr. Muhammad Iqbal. The first attempt towards the actualization of this concept was reportedly made by Maulana Abul Kalam Azad through his short-lived party, the Hizbullah. Another attempt was made by Maulana Sayyid Abul Ala Maududi through his Jamaat-e-Islami party. Although the Jamaat-e-Islami has reached some influence, Ahmad resigned from the party in 1956 when it entered the electoral process and believes this involvement has led to “degeneration from a pure Islamic revolutionary party to a mere political one”.
Tanzeem-e-Islami
The nucleus of Tanzeem-e-Islami, which Israr Ahmad founded, was created in 1956, following the resignation of Ahmad and some other individuals from Jamaat-e-Islami over its electoral activity and “significant policy matters. They came together and tried unsuccessfully to form an organized group … A resolution was passed which subsequently became the Mission Statement of Tanzeem-e-Islami.”[1]
Later, disappointed with what he saw as the “lack of effort to create an Islamic renaissance through the revolutionary process” he again attempted to create a “disciplined organization,” namely Tanzeem-e-Islami.
Caliphate
According to the Tanzeem-e-Islami website Ahmed and the party believe “the spiritual and intellectual center of the Muslim world has shifted from the Arab world to the Indo-Pakistan subcontinent” and “conditions are much more congenial for the establishment of Khilafah in Pakistan” than in other Muslim countries.
Shia-Sunni discord
On his tanzeem.org website Ahmed describes the roots of the Shia-Sunni conflict as belonging to a “counter-revolutionary movement” that sought to overthrow the revolution of Islam in the form of “the Jews of Arabia and the Persians.” While “some scholars have even declared the Shias to be kafir … there has been no collective verdict of apostasy against the Shias (as was given in the case of the Qadiyani community).” “The present sectarian version of Shiism” can be traced to “the Safavid dynasty in Iran,” although the Iranian Islamic Revolution may have reversed this unfortunate trend.[6]
Hizb ut-Tahrir
According to Tanzeem-e-Islami’s FAQ, while both Hizb ut-Tahrir and Tanzeem-e-Islami share belief in reviving the Caliphate as a means of implementing Islam in all spheres of life, Tanzeem-e-Islami does not believe in involvement in electoral politics, armed struggle, coup d’état to establish a caliphate, and has no set plan of detailed workings for the future Caliphate. Tanzeem-e-Islami emphasizes that Iman (faith) among Muslims must be revived in “a significant portion of the Muslim society” before there can be an Islamic revival.[6]
Abul Ala Maududi
While Ahmad “considers himself a product” of the teachings of “comprehensive and holistic concept of the Islamic obligations” of Abul Ala Maududi, he opposes Jamaat-e-Islami’s “plunge” into “the arena of power politics,” which he considers to have been “disastrous.” [6]
Nov 19, 2007 Ahmed warned that “the NATO forces are waiting on the western front to move into Pakistan and may deprive the country of its nuclear assets while on the eastern border India is ready to stage an action replay of 1971 events and has alerted its armed forces to intervene in to check threats to peace in the region.”[7]
Ahmed has also been criticized as making anti-Semitic and Islamic supremacist statements.
Canada’s National Post newspaper reported in 2006 that, according to Ahmad:
Asia Times reports that in September 1995 Israr Ahmed told the annual convention of the Islamic Society of North America that:
The process of the revival of Islam in different parts of the world is real. A final showdown between the Muslim world and the non-Muslim world, which has been captured by the Jews, would soon take place. The Gulf War was just a rehearsal for the coming conflict.
Quran Aur Hamari Zindagi (Quran and Our Lives)
Musalmanoun Per Quran Kai Hakook (The Rights of the Quraan on Muslims)[8]
Rah-e-Nijat(Surah Asar Ki Rooshani Mein) (Salvation in the Light of Sura al Asr)[9]
Quran Aur Aman-e-Alam (Quraan and World Peace)[10]
Jihad-bil-Quran Aur Is Kai Paanch Marahil (Jihad by Quraan and its Five Stages)[11]
Jihad-bil-Quran ke Paanch Mahaaz[12]
Quran Ki Sooratoun Sa Ijmali Tajziya (Joint Analysis of Quraanic Suras)[13]
Quran Aur Hamari Zimaidariyan (Quraan and Our Responsibilities)[14]
Azmat-e-Quran (Greatness of the Quraan)[15]
Duniya Ki Azeem Tareen Naimat-Quran (World’s Greatest Blessing: The Quraan)[17]
Infaradi aur Ijtamai Nijaat ke lie Quran ka La’eha Amal[18]
Taaruf-e-Quran Aur Azmat-e-Quran (Introduction to and the Greatness of the Quraan)
Umm-ul-Musabbihaat yeni Surah al-Hadeed ki Mukhtasir Tafseer[21]
[edit] Mutala-e-Quran-e-Hakeem ka Muntakhib Nisaab
Mutala-e-Quran-e-Hakeem ka Muntakhib Nisaab (Outline) [22]
Mutala-e-Quran-e-Hakeem ka Muntakhib Nisaab (Detailed)
1 – Nijaat ki Rah – Surah al-Asr ki Roshni mein[23]
2 – Neki ki Haqeeqat – Aayat-ul-Bir ki Roshni mein[24]
3 – Muqam-e-Azeemat aur Hikmat-e-Qurani ki Isasaat – Surah Luqman ke Doosre Ruku ki Roshni mein [25]
4 – Hizz-e-Azeem – Surah Hameen Sijdah ki Aayat ki Roshni mein[26]
5 – Surah Al-Fatiha – Quran-e-Hakeem ke Falsafa-o-Hikmat ki Isaas-e-Kamil[27]
6 – Aqal, Fitrat aur Iman – Surah Aal-e-Imran ke Akhri Ruku ki Roshni mein[28]
8 – Iman aur us ke Samaraat – Surah Al-Taghabun ki Roshni mein[30]
9 – Isbaat-e-Aakhirat ke lie Quran ka Istadlal – Surah al-Qiamah ki Roshni mein[31]
11 – Banda-e-Momin ki Shakhsiat ke Khad-o-Khaal – Surah al-Furqan ke Akhri Ruku ki Roshni mein [33]
12 – Aa’eli Zindagi ke Bunyaadi Usool – Surah al-Tehreem ki Roshni mein[34]
13 – Islam ka Muashrati aur Samaji Nizam – Surah Bani Israel ki Aayat 23 ta 40 ki Roshni mein [35]
14 – Musalmanon ki Siasi wa Milli Zindagi ke Rehnuma Usool – Surah al-Hujaraat ki Roshni mein [36]
18 – Inqalab-e-Nabwi (S.A.W.W.) ka Isasi Minhaj – Surah al-Juma ki Roshni mein[40]
19 – Jihad se Gurez ki Saza – Nifaaq – Surah al-Munafiqoon ki Roshni mein[41]
Nabi(SAW) Se Hamare Taaluk Ki Bunyadain[47]
Uswa-e-Rasool (S.A.W.W.) – Surah al-Ahzab ki Roshni Mein[49]
Maseel Essa(AS),Ali Murtaza(RA)[53]
Haqeeqat-e-Deen
Eid-ul-Azha aur Falsafa-e-Qurbani
Azmat-e-Sayam o Qayam Ramadhan[59]
Marwaja Tasawaf, Salook-e-Muhammadi Yani Ehsan Islam
Ejad-o-Ibda Alam Se Alami Nizam-e-Khilafat Tak[64]
Khatam-e-Naboowat Kai 2 Mafhoum Aur Takmeel Risalaat Kai Takazai[65]
Islami Nizam-e-Hayat
Shaadi Biya Kai Ziman Mein Aik Islahi Tahreek[69]
Ek Islahi Tehreek – Khutba-e-Nikah[70]
Islam Mein Adal-e-Ijtimayi Ki Ahmeeyat[71]
Ehad-e-Hazir Mein Islami Riyasat Aur Maeshat[72]
Islam men Khilafat
Pakistan mein Nizam-e-Khilafat: Kia, Kyon aur Kese?[74]
Ahya Islam Aur Islami Tahreekain
Islam Ki Nishaat-e-Saaniya (Karne ka Asal Kam)[75]
Daawat Rujool-ul-Quran ka Manzar aur Paseemanar[76]
Tanzeem-e-Islami ki Dawat: Ek Ijmali Khaka[77]
Tanzeem-e-Islami Ek Nazar Mein[79]
Tanzeem-e-Islami ka Imtiazi Muqaam[80]
Tanzeem-e-Islami ka Taareekhi Paseemanzar
Mazhabi Jama’aton ke Bahmi Ta’awun ke Zimen mein Tanzeem-e-Islami ki Masaa’i[81]
Mazhabi Jamatoun Ka Bahami Taawun Aur Tanzeem Islami
Tahreekh Jamat-e-Islami(Hakeeki Mutala)
Tareekh Jamat-e-Islami Aik Gumshuda Baab
Jamaat-e-Sheikh-ul Hind Aur Tanzeem Islami
Hisaab Kamobeesh Aur Guzareeh-e-Ahwalai Waqai
Maulana Maudoodi Aur Mein
Islami Inqalaab
Nabi(S.A.W.W.) Ka Maksaad-e-Behsaat[82]
Minhaj-e-Inqalaab Nabi(S.A.W.W.)
Islam Kai Inqalaabi Fikar Ki Tajdeed-o-Tahmeel
Rasool-e-Inqalaab(S.A.W.W.) Ka Tareeka-e-Inqalaab[83]
Faraiz-e-Deen
Hamari Deeni wa Milli Zimmedaarian aur Qurb-e-Ellahi Kai 2 Muraatib[86]
Faraiz-e-Deen Ka Jamai Tasawour[87]
Musalman Khawateen ke Deeni Fara’ez[88]
Ummat-e-Muslima Kai Liya Seh Nukatti Layamaal[89]
Hub-e-Rasool(S.A.W.W.) Aur Iss Kai Takaaze[90]
Islami Nazm-e-Jamaat Mein Baiyat Ki Ahmeeyat[91]
Millat-o-Siyasaat
Istehkam-e-Pakistan Aur Masale Sindh
Pakistan Mein Nizam-e-Khilafaat, Kiya, Kiyoun, Kaise
Sabiqa Aur Maujooda Musalmaan Ummatoun Ka Maazi, Haal Aur Mustakbil[95]
Issayat Aur Islam
Pakistan Ki Siyasaat Ka Pehle Awami Aur Hangami Daur
Shia-Sunni Mufhammat Ki Zaroorat Aur Ahmeeyat[96]
Pak-Bharat Mufhamiyat Aur Masal-e-Kashmir Ka Haal[97]
Maujooda Alami Haalat ke PasManzar Mein Islam Ka Mustaqbil[98]
Pakistan Kai Wajood Ko Lahaq Khatraat Aur Khadshaat aur Bachao ki Tadabeer[99]
Basaer
Allama Iqbal, Quad-e-Azam Aur Nazriy-e-Pakistan
English Works
Minhaj-e-Inqalab-e-Nabawi ( S.A.W.W. )
The Obligations Muslims owe to the Quran.[100]
The way to Salvation in the light of Surah Al-Asr.[101]
Rise and Decline of Muslim Ummah.[102]
The Quran and World Peace.[103]
Islamic Renaissance – The Real Task Ahead.[104]
Islam; Deen, Not Religion by Dr.Ahmad Afzal[105]
Calling People Unto Allah.[106]
Muhammad(SAW) The Objective of His Appointment.[108]
Three- Point Action Agenda for the Muslim Ummah.[110]
Baiyah: The Basis for organization of a Revivalist Party in Islam.[111]
Khilafah in Pakistan, What Why and How?[112]
Religious Obligations of Muslim Women.[114]
The Call of Tanzeem-e-Islami.[115]
Azm-e-Tanzeem.[116]
The Reality of Tasawwuf.
The Genesis of Tanzeem-e-Islami.
Synthesis of Iman
Posted by admin in INDIA'S ANTI-PAKISTAN TOXIC PROPAGANDA, INDIA'S DEFEAT AT KARGIL, INDIA'TREACHERY IN BANGLADESH 1971, Insurgency Movements in India, INTERNATIONAL MEDDLERS on October 23rd, 2014
Mani Shankar Aiyar
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