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The Sterling Record of Pakistan Supreme Court in a Nation Racked by Feudal Corruption

Of the three branches of Pakistan government, the Pakistan Supreme court has a sterling record. the Executive has been hijacked by an unelected usurper and internationally known crook, Asif Zardari. He is suspected of many crimes including the assassination of of his estranged wife Benazir Bhutto (“Bhutto’s son, husband to lead party”. CBS News. 31 December 2007(!). Archived from the original on 3 February 2011. Retrieved 19 March 2011(2).
Hall, Camilla (8 January 2008). “Bhutto’s son says Pakistan may fragment without vote (Update2)”. Bloomberg L.P. Retrieved 19 March 2011.. Zardari is grooming another playboy to “mooch off,” the poor people of Pakistan, namely his son Bilawal Zardari, a never do well awkward and unfit playboy. Pakistan is mired on one hand by an absolutely corrupt and feudal legislature, a military run by a general. who even after reaching the age of retirement, got his term extended for another three years, thus, walking over the chance of promotion of several brilliant military officers to this premier post. Pakistan is run as a fiefdom and a feudal state by a group of families with names like Khar, Gilani,Zardari, Mengals, Raisanis, Bizenjos, Marri, Bughti, Syeds, Khakwani, Kiyani,Rajas (barbers or nais in local terminology),Gujjars, Jats, and a host of minor power elites. They have a chokehold on Pakistan’s economy. their front men are the Muslim merchant class of Karachi led by Memons, Bohris, Khojas, and the Agakhanis, and Gujrati, Bihari, and Bengali expatriates. Karachi itself is remotely governed by a killer mafia led by a British Mafia Don and a killer of over 30,000 people named Altaf Hussain. His specialty is to put a live human being in a gunny sack and sewing the sack-up, then having his goons of MQM pouncing on the person with iron rods and and bamboo poles, until, the cries of excruciating pain stop coming from the victim. Then the victim is dumped in a garbage disposal pit in any one of the hundreds of localities in Karachi. The hypocrisy of this act is borne out by the fact, that the British government, Amnesty International, the US government, the EU Member States, Russia, and China, and the International media all know about this heinous practice and NO ONE to date has raised a voice against it.  Even, India which claims to be the largest democrcy, tacitly supports Altaf Hussain and his gang of murderers. India wines and dines Altaf Hussain, when he visited that nation. The Arab countries  are silent about these ongoing atrocities in Karachi at the hands of MQM. Zardari has formed a coalition with MQM and uses MQM to do his dirty work. It is quite possible that his wife was knocked off by MQM stalwarts, “Jiyalas,” since, no one has been caught for this public murder. Zardari’s dirty work is done by a notorious killer and crook named Rehman Malik, who was rewarded the Ministry of Interior, after Benazir’s “mysterious,” assassination.
The only functioning and fair institution in Pakistan is led by a brilliant and fair-minded Baloch, Chief Justice of Pakistan Supreme Court, Honorable. Iftikhar Chaudhry.
An Excerpt from The Pakistan Supreme Website is shown below:http://www.supremecourt.gov.pk/web/page.asp?id=113

Profile: Pakistan’s Chief Justice Iftikhar Chaudhry

Iftikhar ChaudhryMr Chaudhry has a reputation for charting an independent course

The controversial career of Pakistani Chief Justice Iftikhar Chaudhry in some respects mirrors that of two of the country’s leading politicians.

Like President Aif Ali Zardari and opposition leader Nawaz Sharif – imprisoned and self-exiled respectively in the course of their careers – Mr Chaudhry made a dramatic return to his position as the country’s top judicial job in 2009 after being unceremoniously sacked two years years earlier.

Pakistan’s top lawyer has form when it comes to opposing the sitting government.

He was one of several judges sacked by President Musharraf after they questioned his right to remain in office. He was reinstated following a long series of street marches in which tens of thousands of people – including many fellow lawyers – rallied around him in a movement that ultimately led to the ousting of Mr Musharraf.

For a time after his reappointment Mr Chaudhry enjoyed a strong populist image, seen as a champion of the rule of law and praised as the only judge in history to have stood up to a military ruler and won.

But in June 2012 he was put in the embarrassing position of having to exclude himself from the bench hearing allegations of corruption made by a business tycoon against his son, Arsalan.

The chief justice initiated the case as a response to accusations that Arsalan had accepted millions of dollars in bribes. Both he and his son deny any wrong-doing.

Lawyers protesting in support of Mr Chaudhry in 2077Lawyers came out in support of Mr Chaudhry after his dismissal in 2007

The BBC’s M Ilyas Khan in Islamabad says that in-fighting between Pakistan’s various institutions of state has destabilised the country’s nascent democratic set-up and further tainted its largely mistrusted legal system.

Yet despite the squabbling and allegations of partisanship, Chief Justice Chaudhry is still considered by many to be the symbol of justice, rule of law and democracy.

His role at the centre of Pakistan’s complicated power structure is a far cry from his earlier background.

Iftikhar Chaudhry was born to a lower middle class family in the western city of Quetta in 1948. He studied law at the local university and started a legal practice in Quetta in 1974.

He tried his hand in many fields of the law – civil, criminal, tax, revenue and, later, constitutional – and qualified for legal practice at the Supreme Court in 1985.

In 1989, the Balochistan provincial government appointed him as its advocate general, and the next year he became a judge of the Balochistan High Court.

He became the chief justice of Balochistan in April 1999 and was elevated to the Supreme Court of Pakistan in February 2000. On June 30 2005 he was appointed the chief justice of Pakistan.

Working overtimeDuring this period, Justice Chaudhry did not betray any signs of breaking with the past traditions in order to chart an independent course for himself.

Pakistan's Supreme CourtThe Supreme court is at the centre of a battle between Pakistani institutions of state

He sat on four pivotal Supreme Court benches between 2000 and 2005 that validated the military takeover by Gen Musharraf, his referendum, his legal framework order (LFO) and the 17th constitutional amendment that gave the president additional powers and allowed him to continue as the army chief.

Although Justice Chaudhry voted with the majority on each bench, he did not head any of them.

However, after becoming the country’s youngest chief justice, he became eager to secure the independence of the Supreme Court and showed a lot of energy in working overtime to clear the backlog of cases.

He established a separate human rights cell at the court for cases involving so-called honour crimes.

He also took on the government and the military, forcing the intelligence agencies to admit they held dozens of people in secret custody.

Getting the administrative and policing system to deliver in such cases often necessitated harsh handling of officials in the court.

He grew increasingly unpopular with those officials, but became the darling of human rights groups whose activists came out in large numbers to support him when he was suspended by President Musharraf.

Observers believe that two factors played a decisive role in elevating him from the realm of the ordinary to that of a hero.

First was the TV image of the judge defiantly resisting reprimands for alleged misconduct by President Musharraf, who at that time was becoming an increasingly unpopular military ruler.

The second was his courage in refusing to step down as a result of this pressure.

The dominant theme of the proceedings – then as now – was of a judge at the centre of a hard-fought and often bitter power struggle between Pakistan’s institutions of state.

 courtesy: BBC
The Supreme Court of Pakistan is the highest appellate court of the country and court of last resort. It is the final arbiter of the law and the Constitution. Its orders/decisions are binding on all other courts in the country. All executive and judicial authorities are bound to act in aid of the Supreme Court. The Constitution contains elaborate provisions on the composition, jurisdiction, powers and functions of the Court. The qualifications for and mode of appointment of judges, the age of retirement, the grounds and procedure for removal and the terms and conditions of service of judges are elaborately prescribed. The Constitution provides for the independence of judiciary and its separation from the executive. The Constitution assigns the Supreme Court a unique responsibility of maintaining harmony and balance between the three pillars of the State, namely, the Legislature, the Executive and the Judiciary. As guardian of the Constitution, the Court is required to preserve, protect and defend this basic document.The Supreme Court exercises original, appellate and review jurisdiction. It possesses exclusive original jurisdiction for the settlement of intergovernmental disputes between Federal and Provincial Government(s) or Provincial Governments inter se. Under this jurisdiction, the Court pronounces declaratory judgments. The Supreme Court can also exercise original jurisdiction, with respect to the enforcement of fundamental rights, if the case involves an issue of public importance. The Court also exercises advisory jurisdiction, whereunder the President may obtain its opinion on a question of law. Under its appellate jurisdiction, the Court entertains appeals against orders and decisions of High Courts and other special courts/tribunals.

The Supreme Court was created under the Constitution of 1956. It succeeded the Federal Court, set up in 1948, which was successor to the Federal Court of India, established in 1937. Since its creation in 1956, the Supreme Court has retained its name and jurisdiction through the successive legal instruments including the Constitution of 1973.

The Constitution of 1956 provided that the Supreme Court shall sit in Karachi and at such other place as the Chief Justice of Pakistan, with the approval of the President may decide. The Court was housed initially at Karachi but later on shifted to Lahore and housed in the High Court building. The 1973 Constitution provided for the permanent seat of the Court at Islamabad. The non-availability of funds however prevented the construction of the building. The Court shifted in 1974 from Lahore to Rawalpindi and was housed in an improvised building called East Pakistan House. In 1989, funds were allocated for the new building at Islamabad and construction started in 1990. The work was completed and on 31st December 1993, the Court shifted to its new premises in Islamabad.

The present building is a majestic addition on the Constitution Avenue in the Federal Capital. Its white marbled façade depicts the strength of the institution to uphold the principles of rule of law and constitutionalism in the country. The openbook front elevation reflects a unique synthesis of Islamic and Japanese architectural tradition emphasizing the importance of education, transparency and equality before law as avowed objectives of the judicial organ of the State of Pakistan. The Court also has branch registries at each of the four provincial headquarters. Cases are filed at principal seat and/or branch registries. Benches of the Court rotate between the principal seat and branch registries to dispose of cases. With wide/broad jurisdiction of the Court, it is a great relief to the litigant parties to have easy and convenient access to justice, closer to home town.



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MISSION STATEMENT : Pakistan Think Tank Reflects Pakistani Peoples Ideas,Hopes,Dreams, and Brilliant Aspirations.

A Plea to Young Pakistanis


 Save Pakistan From Mediocre Leaders in All Fields of Human Endeavor


Unity, Faith, Discipline

be your guide



Honest to the Core

Pride of Our Rich History and Strong Humanitarian Principles Embedded in Our Islamic Heritage


Pakistan Think Tank has been redesigned to serve the Sohni Dharti. Pakistan is our beginning, middle, and our final destination, without Pakistan, we have no identity. This website serves  the cause of Pakistan. A moderate, responsible, and a progressive nation in the global community. We do not discriminate based on gender, caste,creed, race, and political ideology. We are not affiliated with any political party, except, we reflect the inner core of ideas, which gave birth to the nation of Pakistan. We reflect what ideas are encapsulated in the hearts and minds of 180 million Pakistanis. If you visit our site, come with an open mind. Be a CRITICAL THINKER.

We believe in the Principles on which Quaid-e-Azam laid the foundation of Pakistan.  We provide a forum for voices of Pakistanis to be heard, globally. We project the real image of Pakistan. We bring to the global community: the Thoughts, Dreams, and Aspirations of Pakistanis. We debunk the the tsunami of propaganda to demonize Pakistan and its people. We abhor all forms of Extremism, both of the West and the East. Pakistan is a nation of moderates. It is a nation of dreamers. Pakistanis bicker, create mayhem, but, when it comes to identity, we are NOT, Baluchis, Punjabis, Pashtuns, and Sindhis, we are all Creations of Al-Fateer, Ar-Rahman, Ar-Rahim,  Our One and only Creator. our Awal, our Akhir, our Zahir, and our Batin. And, we are ALL PAKISTANIS, striving to build a nation in a sea of hostile forces and region


Quran Chapter 55 – Quran Translation of Surah Al-Rahman (The Beneficient)

1 The Most Beneficent (Allah)!
2 Has taught (you mankind) the Quran (by His Mercy).
3 He created man.
4 He taught him eloquent speech.
5 The sun and the moon run on their fixed courses (exactly) calculated with measured out stages for each (for reckoning, etc.).
6 And the herbs (or stars) and the trees both prostrate.
7 And the heaven He has raised high, and He has set up the Balance.
8 In order that you may not transgress (due) balance.
9 And observe the weight with equity and do not make the balance deficient.
10 And the earth He has put for the creatures.
11 Therein are fruits, date-palms producing sheathed fruit-stalks (enclosing dates).
12 And also corn, with (its) leaves and stalk for fodder, and sweet-scented plants.
13 Then which of the Blessings of your Lord will you both (jinns and men) deny?
14 He created man (Adam) from sounding clay like the clay of pottery.
15 And the jinns did He create from a smokeless flame of fire.
16 Then which of the Blessings of your Lord will you both (jinns and men) deny?
17 (He is) the Lord of the two easts (places of sunrise during early summer and early winter) and the Lord of the two wests (places of sunset during early summer and early winter).
18 Then which of the Blessings of your Lord will you both (jinns and men) deny?
19 He has let loosed the two seas (the salt water and the sweet) meeting together.
20 Between them is a barrier which none of them can transgress.
21 Then which of the Blessings of your Lord will you both (jinns and men) deny?
22 Out of them both come out pearl and coral.
23 Then which of the Blessings of your Lord will you both (jinns and men) deny?
24 And His are the ships going and coming in the seas, like mountains.
25 Then which of the Blessings of your Lord will you both (jinns and men) deny?
26 Whatsoever is on it (the earth) will perish.
27 And the Face of your Lord full of Majesty and Honour will abide forever.
28 Then which of the Blessings of your Lord will you both (jinns and men) deny?
29 Whosoever is in the heavens and on earth begs of Him (its needs from Him). Every day He has a matter to bring forth (such as giving honour to some, disgrace to some, life to some, death to some, etc.)!
30 Then which of the Blessings of your Lord will you both (jinns and men) deny?
31 We shall attend to you, O you two classes (jinns and men)!
32 Then which of the Blessings of your Lord will you both (jinns and men) deny?
33 O assembly of jinns and men! If you have power to pass beyond the zones of the heavens and the earth, then pass (them)! But you will never be able to pass them, except with authority (from Allah)!
34 Then which of the Blessings of your Lord will you both (jinns and men) deny?
35 There will be sent against you both, smokeless flames of fire and (molten) brass, and you will not be able to defend yourselves.
36 Then which of the Blessings of your Lord will you both (jinns and men) deny?
37 Then when the heaven is rent asunder, and it becomes rosy or red like red-oil, or red hide.
38 Then which of the Blessings of your Lord will you both (jinns and men) deny?
39 So on that Day no question will be asked of man or jinn as to his sin, (because they have already been known from their faces either white or black).
40 Then which of the Blessings of your Lord will you both (jinns and men) deny?
41 The Mujrimoon (polytheists, criminals, sinners, etc.) will be known by their marks (black faces), and they will be seized by their forelocks and their feet.
42 Then which of the Blessings of your Lord will you both (jinns and men) deny?
43 This is Hell which the Mujrimoon (polytheists, criminals, sinners, etc.) denied.
44 They will go between it (Hell) and the boiling hot water!
45 Then which of the Blessings of your Lord will you both (jinns and men) deny?
46 But for him who (the true believer of Islamic Monotheism who performs all the duties ordained by Allah and His Messenger Muhammad SAW , and keeps away (abstain) from all kinds of sin and evil deeds prohibited in Islam and) fears the standing before his Lord, there will be two Gardens (i.e. in Paradise).
47 Then which of the Blessings of your Lord will you both (jinns and men) deny?
48 With spreading branches;
49 Then which of the Blessings of your Lord will you both (jinns and men) deny?
50 In them (both) will be two springs flowing (free)
51 Then which of the Blessings of your Lord will you both (jinns and men) deny?
52 In them (both) will be every kind of fruit in pairs.
53 Then which of the Blessings of your Lord will you both (jinns and men) deny?
54 Reclining upon the couches lined with silk brocade, and the fruits of the two Gardens will be near at hand.
55 Then which of the Blessings of your Lord will you both (jinns and men) deny?
56 Wherein both will be those (maidens) restraining their glances upon their husbands, whom no man or jinn yatmithhunna (has opened their hymens with sexual intercourse) before them.
57 Then which of the Blessings of your Lord will you both (jinns and men) deny?
58 (In beauty) they are like rubies and coral.
59 Then which of the Blessings of your Lord will you both (jinns and men) deny?
60 Is there any reward for good other than good?
61 Then which of the Blessings of your Lord will you both (jinns and men) deny?
62 And besides these two, there are two other Gardens (i.e. in Paradise).
63 Then which of the Blessings of your Lord will you both (jinns and men) deny?
64 Dark green (in colour).
65 Then which of the Blessings of your Lord will you both (jinns and men) deny?
66 In them (both) will be two springs gushing forth water.
67 Then which of the Blessings of your Lord will you both (jinns and men) deny?
68 In them (both) will be fruits, and date- palms and pomegranates.
69 Then which of the Blessings of your Lord will you both (jinns and men) deny?
70 Therein (gardens) will be fair (wives) good and beautiful;
71 Then which of the Blessings of your Lord will you both (jinns and men) deny?
72 Houris (beautiful, fair females) restrained in pavilions;
73 Then which of the Blessings of your Lord will you both (jinns and men) deny?
74 Whom no man or jinn yatmithhunna (has opened their hymens with sexual intercourse) before them.
75 Then which of the Blessings of your Lord will you both (jinns and men) deny?
76 Reclining on green cushions and rich beautiful mattresses.
77 Then which of the Blessings of your Lord will you both (jinns and men) deny?
78 Blessed be the Name of your Lord (Allah), the Owner of Majesty and Honour

We are part of a family called, the Family of Man. Our identity is our faith. We are Muslims, Hindus, Christians, Sikhs, Parsees, Jews, Jains, and Buddhists. We fight the negative and false image of a modern Pakistan, projected by its enemies. We serve Pakistan in all its glory and showcase, its foundational principles, critical thinkers, religious scholars, academics, overall we provide a rainbow of opinions and perspectives. We project ideas against the demonic forces of extremism and violence. IQRA is our guiding principle with knowledge and critical thinking Pakistan can move forward. As the exhortation on the building of Dyal Singh College University says, we: Gather ye the wisdom of East and West. And we ascribe to the ideology laid down in Quaid-e-Azam’s speech of August 11, 1947.

The Quaid-i-Azam Muhammad Ali Jinnah during his first address to the Constituent Assembly of Pakistan on 11th August, 1947 said:

“We are all citizens and equal citizens of one state….Now I think we should keep that in front of us as our ideal, and you will find that in course of time Hindus would cease to be Hindus and Muslims would cease to be Muslims, not in the religious sense, because that is the personal faith of each individual, but in the political sense as citizens of the State.”1

Those who do not have full grasp of the Two-Nation Theory are often misled by the phrase used by the Quaid when he said, “Hindus would cease to be Hindus and Muslims would cease to be Muslims.” They wrongly infer from these words that the Quaid’s vision of Pakistan was that of a secular state in which religion would have no role to play. In this way they mistakenly by wish to hoodwink the people that with the creation of Pakistan the Quaid had given up his affiliation with the Ideology of Islam which he so vehemently asserted before the creation of Pakistan. This mistaken view has already witnessed dangerous interpretations. Therefore, it is not surprising when people of much high caliber as Mr. Justice Mohammad Munir, the former Chief Justice of Pakistan, in his book from Jinnah to Zia while referring to the said speech of the Quaid has observed:

“The pattern of Government which the Quaid-i-Azam had in mind was a secular democratic government.”2

The pre-political phase of the Two-Nation Theory should not be confused with its post-political era. Evidentially, before the creation of an Islamic State, the Muslims and the non-Muslims are two different and distinct nations. The Muslims, in every respect, are a nation, irrespective and independent of geographical boundaries and racial or linguistic bonds. Their religion governs them in every walk of life. In their socio-economic solidarity they have not to be dependent on the state legislation. State legislation is just transcendence of the comprehensive and complete code of life laid down by the Holy Quran and the Holy Sunnah of the Holy Prophet Muhammad (Sall Allah ho alaihe wa sallam).

Islam provides intellectual foundation for the institutional organization of mankind; whereas territorial nationalism based on geographic, linguistic and racial affinities lead to spiritual paralysis and material superiorities of colour, language, territory, tribe and heritage. Territorial nationalism makes impossible the universal brotherhood of mankind. The motto of Muslim Nationhood in the expression of the Unity of God (Taied-e-Ilahi) in thought and action in accordance with the Will of God. Despite everything else the word country (watan) as a term of Geography is not contrary to Islam. Love of Motherland is a natural sentiment. But when the word country is used as a concept of Political Science, it comes into conflict with Islam, for Islam is itself a comprehensive principle of institutional organization.

When the Muslims succeed in establishing a sovereign Islamic State, a change takes place in the political status of the Muslim and the non-Muslim citizens of the Islamic State. Both of them are full citizens of the State. The non-Muslims are not the second grade citizens of the Islamic State. In a secular state the rights of the minorities are a bounty of the ruling majority. But in the Islamic State the rights of the non-Muslims are bestowed upon them by the Holy Quran and the Holy Sunnah of the Holy Prophet Muhammad (Sall Allah ho alaihe wa sallam). In this regard the rights of non-Muslim citizens are protected by the ‘Shariah’ which is the fountain head of all matters for the Muslim rulers of an Islamic State. In the terminology of the International law and Political Science this is called Pluralism.

The Quaid-i-Azam Muhammad Ali Jinnah is therefore, rightly following in the footsteps of the Holy Prophet Muhammad (Sall Allah ho alaihe wa sallam) when before the Independence he asserted with his thundering voice that the Muslims of the sub-continent are a different nation altogether. And when, with the grace of Allah, he succeeded in establishing a sovereign Muslim State, he declared in his address to the Constituent Assembly that the non-Muslims would be as good and privileged citizens of the State as the Muslim citizens. The words “in the political sense as citizens of the State” occurring in the Quaid’s speech are significant and self-explanatory.

The Holy Prophet Muhammad (Sall Allah ho alaihe wa sallam) treated the Muslims of Arabia as a different nation from the non-Muslim Arabs. When he established a sovereign Muslim State of Madina, he enforced ‘Mithaq al-Madina’ as the first Constitution of the first Islamic State. In this constitutional document the Jews of Madina were given the same status as citizens which was given by the Quaid-i-Azam to the Hindus and other minorities of Pakistan. The Article No.1 of the Mithaq al-Madina runs as,

“They (the Muslims and the Jews of Madina) constitute a single community distinct from the other people.”

The famous orientalist Montgomery Watt fell into the similar fallacy about the Holy Prophet Muhammad (Sall Allah ho alaihe wa sallam). In his book Muhammad At Medina he has misread Article No.1 of the Mithaq al – Madina and he has wrongly inferred that the Holy Prophet Muhammad (Sall Allah ho alaihe wa sallam) wanted to establish a secular state. He writes:

“This suggests that the Ummah (Ummat al-Muslima) is no longer a purely religious community.”3

Montgomery Watt has not read the Mithaq al-Madina as an organic whole and therefore has drawn an unsustainable conclusion. He has ignored Article 42 of the Mithaq al-Madina (the Constitution of the State of Madina) which inter alia states:

“Whenever among the people of this document there occurs any incident or quarrel from which disaster for it (the people) is to be feared, it is to be referred to Allah (Subhanahu wata-ala) and to Muhammad (Sall Allah ho alaihe wa sallam) the Messenger of Allah (Subhanahu wa ta’ala). Allah (Subhanahu wa ta’ala) is the most scrupulous and truest of what is in this document.”4

This Article clearly stipulates the supremacy of Allah and the Holy Prophet which means that the ‘Shariah’ shall be the supreme law of the State of Madina. When Article No.1 and Article No. 42 are read together it necessarily implies that the Holy Quran and the Holy Sunnah shall be the supreme law of the land. The Muslims as well as the non-Muslims shall be the equal citizens under the umbrella of the ‘Shariah’. Every citizen whether she/he is a Muslim or a Jew shall follow his/her respective obligation as enjoined by the ‘Shariah’. Politically they constitute one community. Their religious differences recede to the level of personal affairs. This is exactly what the Quaid-i-Azam Mohammad Ali Jinnah wanted to convey to the Nation in his historical address of 11th August, 1947 to the Constituent Assembly of Pakistan.

We can, therefore, safely conclude that this misconception thus created seems to be an act of extreme injustice, aimed at distorting the real version of the Quaid’s speech and impute secularism and separation of politics from religion to Quaid-i-Azam Mohammad Ali Jinnah, when he actually did not mean it. It is intellectual dishonesty and a worst kind of distortion in utter disregard of the context of the speech and the context of all other statements and speeches of Quaid-i-Azam Mohammad Ali Jinnah. Even, in this speech he has advocated the integration of religion and politics in the light of the Sunnah of the Holy Prophet Mohammad (Sall Allah ho alaihe wa sallam).

By Farhat Gulzar & Riaz-ul-Hassan Silani

Reference: Pakistan Vision (Quaid-i-Azam Number) Vol. II, Nos. 1 & 2 Jan-Jul 2001
Publisher: Pakistan Study Centre, University of the Punjab, Lahore. 2001


  1. Quaid-i-Azam Mohammad Ali Jinnah, Speeches as Governor General of Pakistan. 1947-1948 p. 18.
  2. Muhammad Munir, From Jinnah to Zia Vanguard Books Ltd., Lahore. 1979, p. 29.
  3. Montgonmery Watt, Muhammad At Medina, Oxford, 1977, p. 241.
  4. Dr. Hamid Allah, Al-Wathaiq Al-Siyasiya, Berut 1969, p.46.

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UQAAB’s Distinguished Panel of Scholars, Journalists and Commentators

  • UQAAB’s Distinguished Board
    Thursday, 10 December 2009 05:44 
  • Executive Editor 
  • Dr.M.Durrani
  • Editorial Board
  • Col.(Retd) Riaz Jafri
  • Maqsood Kayani
  • Engr.Pervaiz Humayon
  • Begum Uzma Durrani

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