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

A Plea to Young Pakistanis

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 Save Pakistan From Mediocre Leaders in All Fields of Human Endeavor

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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

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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

REFERENCES

  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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