Filtered Posts
``NaheeN raha haram-e dil meiN ikk sanam baaqui
tiray khayaal kay Laat-O-Manaat* kee soGund**``.........FAIZ
tr:
Not a single idol is there anymore, even in the deepest sanctum of my heart
Swear do I hereby! By the sub-conscious of Your Laat & Manaat.``
* two pre-islamic feminine deity idols inside Ka`aba
** TaiTh hindi: for Qasam..Oath/swearing-in
This resurrection of Bulleh Shaah & a reincarnation of the Bhakti movement and a sincere but misdirected desire to bring in Din-e-Ilahi is nothing but a fear of losing the comfortable-cocoons of a Colonised mindset. Achieving a Radical and revolutionay change (for who would not agree that Pakistan really needs a major over-haul ) and hoping not to
put anything at stake is like trying to wish for big lottery winnings without even investing in buying a ticket.
This convoluted & perverted desire to ``adapt`` Islam to local soil is coming from those who still are lullibied , in english nursey-rhymes of-course, to sleep by their convented mothers
and by their Un-Covenanted fathers.
Pakistani Military & Civil Service is nothing but a grand-incestous orgy & it is not only for their own perverted pleasure & good. They perform! for their goraa saab. And for a price much less than the customer would have been willing to pay. Like a Piranah feeding-frenzy this Paki elite is merrily raping 95% of Muslims & at the same time have offered their own bung-holes to the farangi on CREDIT!...IF they are ZALEELED in english..it is an honour.
A visual of Generals & Civil servants, pants down , raping the nation & behind them their goraa-masters getting the two-for-one deal would complete the picture of this derailed State.
It is only derailed, it has never failed & it shall never be allowed to fail...by the FUNDAMENTALISTS, by the MULLAHS & BY ISLAMISTS ( good words , use them often..if the enemy thinks so they MUST be good)
No wonder they are loathe to celebrate the 1857 war of Freedom...``who was looking for freedom from gora, who are you kidding?``..the Cantonement & Colony kuttaas ask
in a shocked tone as if baying at the moon. `` Just ask Q2 & Q32s on CHOWK; never ever will they utter ANYTHING remotely ill of `the hand that feeds them`.``
``Teray azaar kaa chaaraa naheeN Nishtar kay sivaa``.........FAIZ
tr:
Nothing short of a Surgeon`s Lance is a remedy for your diseased-mind.
dUmrRee bhee naa chhoarRoon.
Khaal bhee meri, dhaal bhee meri
daikh lay muslim, chaal bhi meri
This guy has outdone even the Shylocks of this world.
Musharraf has never been smacked by a judicial boot , or anybody elses` CHAPPAL
in this way.
Is it OK to expect some Ghairat from this Cameendo? (sic).
The Cantonment & Colony canines have an aversion to the learned , uncorrupted avaam
who are not part of them or their westoxicated self-deluded elite.
These goray kay ghulaams have a sadistic streak in them to kind of relish the way they are humiliated at the White-house kennel.
`` Maee Baap, subb kuchh lailo, buss humeiN naukri sey naa nikaalo``...yelpings of the
Naa-Paak Kuttaas defiling Islam Paistan.
................................................................................................ ALLAMA Iqbal.
tr:
Here the cause of the ailment is servitude and mimicry
There, the cause of ailment is the democratic system
Neither the East, nor the West is devoid of this phenomena
Lack of compassion & insight is in abundance the world over.
The Mindset of the Ruler
(How to REFORM)
These niceties , kind acts are a cover by the trapper
My songs in the garden, didn`t do me any good
He started bringing me plucked drooped flowers,
Believing, may be the caged one would now be a pet
tr: ``I attest :`There is no religion in the world ; except that of Secularoon, Liberaloon, and Murtadoon`. ``
There is still time for secularoons to pack..it won`t be pleasant, bloodless, like Iran.
``Aaa milainGay seena-chakaan-i chaman sey seena chaak
Aur zulmat raat kee, seemaab paa ho Jaae Gee``
.....................................................................................ALLAMA IQBAL
tr:
The ones full of passion & commitment would soon all come together
And the Night would make haste,-- nimble of foot as that of mercury
Crossing the Civilizational Divide:
One Journey Inside Islam
Juliana Geran Pilon | 31 May 2007
World Politics Review Exclusive
``Majorities want U.S. forces out of Islamic countries,`` declares a survey on Muslim public opinion just released by WorldPublicOpinion.org. Its lead researcher, Stephen Kull, informed Congress on May 17 that ``very large majorities believe the United States seeks to undermine Islam`` (an average 8 in 10), and ``spread Christianity in the region`` (an average two-thirds of Muslims). That`s the bad news, which therefore dominated the headlines. But there was plenty of good news in the report as well. Overwhelming majorities throughout the Muslim world endorse globalization as ``a good thing`` -- no fewer than 92 percent do so in Egypt. The same goes for democracy (two-thirds of those surveyed throughout the Muslim world say they favor it) and support for human rights, including the freedom to practice any religion. Vast majorities, moreover, consider attacks on civilians (including, specifically, Americans) ``completely inexcusable`` as well as attacks on civilian infrastructure even if no civilians are killed. Can it be that the ``clash`` among our civilizations has been overblown?
That is certainly the opinion of professor Akbar Ahmed, who holds the Ibn Khaldun Chair of Islamic Studies at American University in Washington, D.C., a former High Commissioner of Pakistan to Great Britain. He argues for compassion and dialogue as the only way to avoid a tragic clash among civilizations of the three Abrahamic religions: Judaism, Christianity, and Islam. His new book, ``Journey Into Islam: The Crisis of Globalization,`` published by the Brookings Institution, is a fascinating personal account of his travels last year into the heart of Islam, spanning the Middle East, South Asia, and East Asia. Through in-depth discussions with high-level officials and religious figures as well as ordinary people, Ahmed offers a nuanced picture of a complex world that alternately fears and misunderstands America, yet seems eager to engage with us if given a chance.
In addition to invaluable personal encounters, Ahmed administered questionnaires to about 120 people at various sites (universities, hotels, cafés, madrassahs, mosques, and private homes) in each country, including queries about what respondents read, what changes they had noted in their societies, the nature of their daily interactions, and their personal views on contemporary and historical role models. The latter was especially revealing, since role models offered an important clue to the ideological perspectives of the respondents.
For example, Osama Bin Laden was the second most popular role model in Indonesia -- a finding consistent with the WorldPublicOpinion.org survey, which found no more than one-fifth of Indonesians reporting a ``negative`` view of the elusive Saudi. Ahmed embarked on his journey fully aware of the malaise that engulfs the Muslim world, especially among the young who felt they were being denied many of the fruits of globalization, and in frustration had ``turned in anger to role models who promised them some hope of redeeming their honor and dignity. That is why,`` concludes Ahmed, ``so many young Muslims in the age of globalization prefer bin Laden to Bill Gates.``
The young are of particular interest to Ahmed, which is one reason he did took along on his journey not only his wife and two daughters, one of whom had just obtained a doctorate in anthropology at Cambridge University, but also four young American students. He summarizes their reception as follows: ``By creating goodwill and exemplifying public diplomacy at its best, these young Americans were true ambassadors of their society because they had taken the trouble to visit Muslim lands, were committed to building bridges, and were raising the right questions.``
After visiting a college in Jakarta, for example, one of his students writes: ``They were sweet, funny kids who wanted to take pictures afterward and ask questions about the U.S.`` Yet three quarters of them chose as their role models Bin Laden, Saddam Hussein, the Ayatollah Khomeini, and their ilk. Where, he asked, are the moderates? The student concluded that ``moderates are viewed as people who are unwilling to stand up for anything.`` But this turned out to be wrong: ``From what I`ve learned on this trip, moderate Muslims are practicing the compassionate and just Islam that is taught in the Quran without rejecting modernity and the West. They are, as I learned, hardly weak.``
One of those moderates is N. Syafi`i Anwar of the International Center for Islam and Pluralism in Jakarta. His headquarters has been bombed by hardliners, in protest over his defense of toleration and opposition to what he calls ``the creeping shariatization`` in his home country. His counterpart in Kuala Lumpur, Ismail Noor, head of the Altruistic Leadership Center, also told Ahmed and his American students that fanaticism is on the rise. Both Anwar and Noor agree with Abdurrahman Wahid, Indonesia`s first elected president, who issued a call in the summer of 2006 ``for a spiritual regeneration within Islam itself.`` While extremists within Islam are the principal target of their criticism, they believe that Western media, as well as Western politicians, lawmakers, and commentators, do not help the situation by creating the impression that Islam as a whole is fundamentally and irrevocably a violent religion.
To facilitate a better understanding of Islam`s complexity, Ahmed identifies three different strands within it, which he calls the Ajmer, Deoband, and Aligath models. Ajmer refers to all those Muslims inspired by the Sufi and mystical tradition within Islam. Deoband includes the mainstream radical Islamic movements, whether the Wahhabis in Saudi Arabia or the Musllim Brotherhood and Hamas elsewhere in the Middle East. Aligath conveys a broad but distinct modernist Muslim response to the world, whose followers include the former shah of Iran and other secularists, as well as socialist leaders and pro-globalists. Some, notably the poet Allama Iqbal, manage to synthesize the different and often contradictory views of the three models, touching a vast number of ordinary people, as does the mystic poet Rumi. Poetry`s ability to cross linguistic, cultural, and international borders was demonstrated more than once during Ahmed`s trip.
Most striking, however, was the impression made by the young Americans, notably at a deeply conservative madrassah in Deoband, India, whose pious students consider it their religious duty to take action ``designated as Jihad . . . for securing justice for the suppressed,`` and are deeply hostile to ``Amerika`` for its ``oppression.`` A crowd that learns English and how to use the Internet in order to ``spread the word of Islam`` was no small challenge for Ahmed`s students. Hailey Woldt, a young blonde American University undergraduate, and one of her colleagues took a deep breath as they walked past a class of five hundred white-robed and white-capped readers bent over their Qurans, proceeding to hand out Ahmed`s questionnaires to the English class. The two Americans fully expected to be met with outrage and ``cries for blood.`` Their surprise was not small when the polite students first patiently completed the questionnaires, then ``asked [them] for words of wisdom to be written on the board.`` Rising to the occasion, Hailey wrote: ``Learning and education are the most important things for world peace. Let us continue to work for peace with all. Salaam alay kum.``
Salaam alay kum is Arabic for ``peace be with you,`` the standard greeting. Unexpectedly, the message she had written on the board ``gave rise to shouts of delight and friendship. We parted as friends -- two Americans, a Muslim professor, and students of the most conservative madrassah in India.``
The moral of the story is not merely that people-to-people diplomacy will solve world problems. It will take a great deal more sophistication to appreciate the enormous complexities of this ancient civilization, still deeply rooted in tribal traditions, plagued by authoritarian political and economic structures, ill-understood by a largely indifferent outside world. Both demonizing the entire Muslim population and underestimating the challenge of integrating it into the modern world are naïve and short-sighted. Taking exception to the global picture popularized by Thomas Friedman of the New York Times, Ahmed writes: ``From a traditional society`s point of view, the world is not flat but uneven, with valleys, ravines, and mountains. Culture, custom, and ideas inherited from the past are highly prized marks of identity and therefore determiners of behavior. They define how people judge one another, and they include notions of honor and dignity.`` Honor and dignity are prized by all human beings throughout the world. It behooves us all to remember this simple truth. And nothing conveys the sense of being appreciated like making an effort to learn about another`s culture and heritage.
If an important part of the answer to the current disconnect between Islam and the United States lies in fostering learning and education, that goes for both sides of the civilizational divide. It will not happen overnight, but the effort has to be undertaken. When people express admiration for Bin Laden as well as for democracy, it behooves us to expose the contradiction. But that requires first that Americans understand the receptivity of many in the Islamic world to the value of human rights and religious tolerance. The moderate voices within Islam must be heard and enhanced. It may turn out that the journey inside Islam also will become a journey within our own hearts.
Juliana Geran Pilon teaches politics and culture at the Institute of World Politics. Her newest book is ``Why America is Such a Hard Sell: Beyond Pride and Prejudice`` (Rowman & Littlefield, 2007).
Photo: The Darul Uloom madrassa in Deoband, India.
``Aaa milainGay seena-chakaan-i chaman sey seena chaak
Aur zulmat raat kee, seemaab paa ho Jaae Gee``
.....................................................................................ALLAMA IQBAL
tr:
The ones full of passion & commitment would soon all come together
And the Night would make haste,-- nimble of foot as that of mercury
Crossing the Civilizational Divide:
One Journey Inside Islam
Juliana Geran Pilon | 31 May 2007
World Politics Review Exclusive
``Majorities want U.S. forces out of Islamic countries,`` declares a survey on Muslim public opinion just released by WorldPublicOpinion.org. Its lead researcher, Stephen Kull, informed Congress on May 17 that ``very large majorities believe the United States seeks to undermine Islam`` (an average 8 in 10), and ``spread Christianity in the region`` (an average two-thirds of Muslims). That`s the bad news, which therefore dominated the headlines. But there was plenty of good news in the report as well. Overwhelming majorities throughout the Muslim world endorse globalization as ``a good thing`` -- no fewer than 92 percent do so in Egypt. The same goes for democracy (two-thirds of those surveyed throughout the Muslim world say they favor it) and support for human rights, including the freedom to practice any religion. Vast majorities, moreover, consider attacks on civilians (including, specifically, Americans) ``completely inexcusable`` as well as attacks on civilian infrastructure even if no civilians are killed. Can it be that the ``clash`` among our civilizations has been overblown?
That is certainly the opinion of professor Akbar Ahmed, who holds the Ibn Khaldun Chair of Islamic Studies at American University in Washington, D.C., a former High Commissioner of Pakistan to Great Britain. He argues for compassion and dialogue as the only way to avoid a tragic clash among civilizations of the three Abrahamic religions: Judaism, Christianity, and Islam. His new book, ``Journey Into Islam: The Crisis of Globalization,`` published by the Brookings Institution, is a fascinating personal account of his travels last year into the heart of Islam, spanning the Middle East, South Asia, and East Asia. Through in-depth discussions with high-level officials and religious figures as well as ordinary people, Ahmed offers a nuanced picture of a complex world that alternately fears and misunderstands America, yet seems eager to engage with us if given a chance.
In addition to invaluable personal encounters, Ahmed administered questionnaires to about 120 people at various sites (universities, hotels, cafés, madrassahs, mosques, and private homes) in each country, including queries about what respondents read, what changes they had noted in their societies, the nature of their daily interactions, and their personal views on contemporary and historical role models. The latter was especially revealing, since role models offered an important clue to the ideological perspectives of the respondents.
For example, Osama Bin Laden was the second most popular role model in Indonesia -- a finding consistent with the WorldPublicOpinion.org survey, which found no more than one-fifth of Indonesians reporting a ``negative`` view of the elusive Saudi. Ahmed embarked on his journey fully aware of the malaise that engulfs the Muslim world, especially among the young who felt they were being denied many of the fruits of globalization, and in frustration had ``turned in anger to role models who promised them some hope of redeeming their honor and dignity. That is why,`` concludes Ahmed, ``so many young Muslims in the age of globalization prefer bin Laden to Bill Gates.``
The young are of particular interest to Ahmed, which is one reason he did took along on his journey not only his wife and two daughters, one of whom had just obtained a doctorate in anthropology at Cambridge University, but also four young American students. He summarizes their reception as follows: ``By creating goodwill and exemplifying public diplomacy at its best, these young Americans were true ambassadors of their society because they had taken the trouble to visit Muslim lands, were committed to building bridges, and were raising the right questions.``
After visiting a college in Jakarta, for example, one of his students writes: ``They were sweet, funny kids who wanted to take pictures afterward and ask questions about the U.S.`` Yet three quarters of them chose as their role models Bin Laden, Saddam Hussein, the Ayatollah Khomeini, and their ilk. Where, he asked, are the moderates? The student concluded that ``moderates are viewed as people who are unwilling to stand up for anything.`` But this turned out to be wrong: ``From what I`ve learned on this trip, moderate Muslims are practicing the compassionate and just Islam that is taught in the Quran without rejecting modernity and the West. They are, as I learned, hardly weak.``
One of those moderates is N. Syafi`i Anwar of the International Center for Islam and Pluralism in Jakarta. His headquarters has been bombed by hardliners, in protest over his defense of toleration and opposition to what he calls ``the creeping shariatization`` in his home country. His counterpart in Kuala Lumpur, Ismail Noor, head of the Altruistic Leadership Center, also told Ahmed and his American students that fanaticism is on the rise. Both Anwar and Noor agree with Abdurrahman Wahid, Indonesia`s first elected president, who issued a call in the summer of 2006 ``for a spiritual regeneration within Islam itself.`` While extremists within Islam are the principal target of their criticism, they believe that Western media, as well as Western politicians, lawmakers, and commentators, do not help the situation by creating the impression that Islam as a whole is fundamentally and irrevocably a violent religion.
To facilitate a better understanding of Islam`s complexity, Ahmed identifies three different strands within it, which he calls the Ajmer, Deoband, and Aligath models. Ajmer refers to all those Muslims inspired by the Sufi and mystical tradition within Islam. Deoband includes the mainstream radical Islamic movements, whether the Wahhabis in Saudi Arabia or the Musllim Brotherhood and Hamas elsewhere in the Middle East. Aligath conveys a broad but distinct modernist Muslim response to the world, whose followers include the former shah of Iran and other secularists, as well as socialist leaders and pro-globalists. Some, notably the poet Allama Iqbal, manage to synthesize the different and often contradictory views of the three models, touching a vast number of ordinary people, as does the mystic poet Rumi. Poetry`s ability to cross linguistic, cultural, and international borders was demonstrated more than once during Ahmed`s trip.
Most striking, however, was the impression made by the young Americans, notably at a deeply conservative madrassah in Deoband, India, whose pious students consider it their religious duty to take action ``designated as Jihad . . . for securing justice for the suppressed,`` and are deeply hostile to ``Amerika`` for its ``oppression.`` A crowd that learns English and how to use the Internet in order to ``spread the word of Islam`` was no small challenge for Ahmed`s students. Hailey Woldt, a young blonde American University undergraduate, and one of her colleagues took a deep breath as they walked past a class of five hundred white-robed and white-capped readers bent over their Qurans, proceeding to hand out Ahmed`s questionnaires to the English class. The two Americans fully expected to be met with outrage and ``cries for blood.`` Their surprise was not small when the polite students first patiently completed the questionnaires, then ``asked [them] for words of wisdom to be written on the board.`` Rising to the occasion, Hailey wrote: ``Learning and education are the most important things for world peace. Let us continue to work for peace with all. Salaam alay kum.``
Salaam alay kum is Arabic for ``peace be with you,`` the standard greeting. Unexpectedly, the message she had written on the board ``gave rise to shouts of delight and friendship. We parted as friends -- two Americans, a Muslim professor, and students of the most conservative madrassah in India.``
The moral of the story is not merely that people-to-people diplomacy will solve world problems. It will take a great deal more sophistication to appreciate the enormous complexities of this ancient civilization, still deeply rooted in tribal traditions, plagued by authoritarian political and economic structures, ill-understood by a largely indifferent outside world. Both demonizing the entire Muslim population and underestimating the challenge of integrating it into the modern world are naïve and short-sighted. Taking exception to the global picture popularized by Thomas Friedman of the New York Times, Ahmed writes: ``From a traditional society`s point of view, the world is not flat but uneven, with valleys, ravines, and mountains. Culture, custom, and ideas inherited from the past are highly prized marks of identity and therefore determiners of behavior. They define how people judge one another, and they include notions of honor and dignity.`` Honor and dignity are prized by all human beings throughout the world. It behooves us all to remember this simple truth. And nothing conveys the sense of being appreciated like making an effort to learn about another`s culture and heritage.
If an important part of the answer to the current disconnect between Islam and the United States lies in fostering learning and education, that goes for both sides of the civilizational divide. It will not happen overnight, but the effort has to be undertaken. When people express admiration for Bin Laden as well as for democracy, it behooves us to expose the contradiction. But that requires first that Americans understand the receptivity of many in the Islamic world to the value of human rights and religious tolerance. The moderate voices within Islam must be heard and enhanced. It may turn out that the journey inside Islam also will become a journey within our own hearts.
Juliana Geran Pilon teaches politics and culture at the Institute of World Politics. Her newest book is ``Why America is Such a Hard Sell: Beyond Pride and Prejudice`` (Rowman & Littlefield, 2007).
Photo: The Darul Uloom madrassa in Deoband, India.
Altaf Thhackray
Would somebody be kind enough to reprint this on my behalf on FP. thanks.
Once this tag becomes ``popular`` Altaf Thhacray would lose his grip.
This you can now copy/paste
چیف جسٹس نے 8صفحات پر مشتمل بیان حلفی داخل کرا دیا،9 مارچ کو صدر مشرف سے ملاقات صرف آدھ گھنٹہ رہی جس میں لگائے گئے تمام تر الزامات میں نے مسترد کر دیئے تو مجھ پر استعفے کیلئے دباؤ ڈالا گیا،حلف نامے کا متن:
اسلام آباد (اُردو پوائنٹ اخبار تازہ ترین۔29مئی۔2007ء) چیف جسٹس افتخار محمد چوہدری نے 8 صفحات پر مشتمل بیان حلفی سپریم کورٹ میں داخل کرایا ہے جس میں کہا گیا ہے کہ ان کی 9 مارچ کو صدر مشرف سے ملاقات صرف آدھ گھنٹہ رہی جس میں لگائے گئے تمام تر الزامات میں نے مسترد کر دیئے تو مجھ پر استعفے کیلئے دباؤ ڈالا گیا اور انکار پر ریفرنس کا سامنا کرنے کی دھمکی دی گئی- اس کے بعد تقریبا پانچ گھنٹے تک زبردستی ایک کمرے میں روکا گیا اور اس کے بعد جانے کی اجازت دیتے ہوئے بتایا گیا کہ آپ کو سپریم کورٹ کے جج یا چیف جسٹس کی حیثیت سے کام کرنے سے روک دیا گیا ہے-اس کے بعد آج تک ایسے سلوک کا نشانہ بنایا جا رہا ہے کہ میرے بچے تعلیمی اداروں میں جانے کے قابل نہیں رہے-حلفیہ بیان کے متن میں کہا گیا ہے کہ ”میں مسٹر جسٹس افتخار محمد چوہدری چیف جسٹس آف پاکستان حلفیہ بیان دیتا ہوں کہ میں نے آئین کے آرٹیکل 184(3) کے تحت 9 مارچ کو دائرکئے گئے ریفرنس نمبر 43/2007 اور نوٹیفکیشن نمبر F.1(2)/2005 کے خلاف درخواست دائر کی ہے کیونکہ مجھے غیر قانونی طور پر فاضل عدالت کے جج اور چیف جسٹس آف پاکستان کی حیثیت سے آئینی ذمہ داریاں ادا کرنے سے روکا گیا ہے- اس ضمن میں سپریم جوڈیشل کونسل نے آرڈر جاری کیا 15 مارچ کو مجھے جبری رخصت پر بھیج دیا گیا جس کے سپریم جوڈیشل کی ساکھ آئینی امور اور کونسل کی سماعت پر منفی اثرات پڑے-یہ حلف نامہ مذکورہ درخواست میں اٹھائے گئے نقاط اور پیش کی گئی استدعاؤں کی حمایت میں داخل کیا گیا ہے-میں اس کی تصدیق کرتا ہوں کہ اس میں دی گئی معلومات میرے علم کے مطابق درست ہیں اور کچھ نہیں چھپایا گیا-حلف نامے میں کہا گیا ہے کہ 9 مارچ 2007ء کو میں چیف جسٹس آف پاکستان کی حیثیت سے بنچ نمبر ایک کی سربراہی کرتے ہوئے مختلف مقدمات کی سماعت ساڑھے دس بجے تک کرتا رہا-اس کے بعد بنچ کی دوبارہ تشکیل کی گئی کیونکہ میں صدر پاکستان سے ملاقات کیلئے آرمی ہاؤس راولپنڈی گیا-میں اپنے سٹاف کے ہمراہ ساڑھے گیارہ بجے آرمی ہاؤس راولپنڈی پہنچا جہاں مجھے ویٹنگ روم میں بٹھایا گیا پانچ منٹ بعد مدعا علیہ فوجی وردی میں اپنے ملٹری سیکرٹری اور اے ڈی سی کے ہمراہ آئے جونہی وہ اپنی نشست پر بیٹھے ٹی وی کیمرہ مینوں اور فوٹوگرافروں کی ایک ٹیم داخل ہوئی انہوں نے مختلف تصاویر لیں اور مووی بنائی-سارک لاء کانفرنس،سارک چیف جسٹسز کانفرنس اور سپریم کورٹ کی گولڈن جوبلی تقریب کے بارے میں بات چیت کرتے ہوئے صدر مملکت نے بتایا کہ انہیں پشاور ہائی کورٹ کے ایک جج کی طرف سے میرے خلاف ایک شکایت ملی ہے جس پر میں نے جواب دیا اس کیس کا فیصلہ حقائق کے مطابق دو رکنی بنچ نے کیا ہے اوریہ درخواست بھیجنے کا مقصد بنچ کے دوسرے رکن کو بدنام کرنا ہے اس پر مدعا علیہ نے کہا کہ آپ کے خلاف کچھ اور شکایات بھی موجود ہیں یہ کہنے کے بعد انہوں نے اپنے سٹاف کو دیگر افراد کو بلانے کی ہدایت کی-مدعا علیہ کی ہدایت پر جو لوگ کمرے میں داخل ہوئے ان میں وزیراعظم شوکت عزیز،ڈی جی ایم آئی، ڈی جی آئی ایس آئی، ڈی جی آئی بی، چیف آف سٹاف اور دیگر حکام شامل تھے-ڈی جی آئی بی اور چیف آف سٹاف کے علاوہ تمام لوگ وردی میں تھے-مدعا علیہ نے کچھ کاغذ کے ٹکڑوں پر لکھے گئے نوٹس پڑھنے شروع کئے جو ان کے ہاتھ میں تھے ان میں کوئی ایک بھی ٹھوس دستاویز نہیں تھی-یہ الزامات مسٹر نعیم بخاری کی طرف سے لکھے گئے بدنام خط کے متن پر مشتمل تھے جن کا کوئی ثبوت نہیں میں نے ان الزامات کو سختی سے مسترد کیا کیونکہ یہ بے بنیاد تھے اور مجھے ذاتی اور عدلیہ کو مجموعی طور پر بدنام کرنے کیلئے تیار کئے گئے-میں نے ان الزامات کی ساکھ کو مسترد کر دیا اس پر مدعا علیہ نے کہا کہ آپ اپنے اہل خانہ کیلئے سپریم کورٹ سے کاریں لیتے ہیں میں نے اس الزام کی تردید کی مدعا علیہ نے کہا کہ آپ نے مرسڈیز میں سفر کیا جس پر میں نے جواب دیا وزیراعظم یہاں موجود ہیں انہوں نے خود یہ کار بھیجی تھی وزیراعظم نے کوئی جواب نہ دیا- حیرت انگیز امر یہ ہے کہ مدعا علیہ نے کہا کہ آپ نے لاہور ہائی کورٹ کے امور میں مداخلت کی اور چیف جسٹس لاہور ہائی کورٹ کی بہت سی سفارشات کو قبول نہیں کیا-مدعا علیہ نے اصرار کیا کہ مجھے استعفی دیدینا چاہئے اور کہا کہ اگر وہ استعفی دیدیں تو انہیں ”اکاموڈیٹ،، کر لیا جائے گا(یعنی مناسب جگہ پر لگا دیا جائے گا) اور انکار کی صورت میں آپ کے خلاف ریفرنس بھیجا جائے گا جس سے آپ کی بڑی سبکی ہو گی-میں نے حتمی طور پر پورے عزم کے ساتھ کہا کہ میں استعفی نہیں دوں گا اور کسی بھی ریفرنس کا سامنا کروں گا کیونکہ میں بے گناہ ہوں-میں نے کسی قانون ،ضابطہ اخلاق یا قواعد و ضوابط کی خلاف ورزی نہیں کی- میں اس امر پر یقین رکھتا ہوں کہ میں خود قانون کا محافظ ہوں-مجھے خدا پر یقین ہے جو میری مدد کرے گا- اس پر مدعا علیہ غصے سے کھڑے ہو گئے اور اپنے ملٹری سیکرٹری، چیف آف سٹاف اور وزیراعظم کے ہمراہ کمرے سے یہ کہتے ہوئے چلے گئے کہ دیگر لوگ مجھے شواہد دکھائیں گے-اس کا خود مدعا علیہ نے آج ٹی وی کو دیئے گئے انٹرویو میں بھی اعتراف کیا ہے-یہ ملاقات 30 سے زائد نہیں رہی-خفیہ اداروں کے سربراہ میرے ہمراہ بیٹھے رہے اور انہوں نے کوئی ایک ثبوت بھی نہیں دکھایا-صرف ڈی جی آئی ایس آئی کچھ دستاویزات اپنے ہمراہ لائے تھے لیکن انہوں نے بھی مجھے کچھ نہیں دکھایا تاہم انہوں نے کہاکہ میں نے بولان میڈیکل کالج میں اپنے بیٹے کیلئے نشست حاصل کی جب میں بلوچستان ہائی کورٹ میں جج تھا اور زور دیا کہ مجھے استعفی دیدینا چاہئے-میں نے سختی سے کہا کہ یہ الزامات بے بنیاد ہیں-آئندہ گھنٹوں کے دوران مجھے زبردستی کمرے میں بٹھایا گیا حتی کہ بعض اوقات تمام لوگ مجھے اکیلا چھوڑ دیتے تھے لیکن مجھے جانے کی اجازت نہیں تھی-یہ بھی ظاہر تھا کہ کلوز سرکٹ کیمرے سے میرا جائزہ لیا جا رہا ہے کیونکہ جب بھی میں نے گیٹ کھولنے کی کوشش کی میرا ایک افسر سے سامنا ہوا جس نے مجھے روک دیا کئی مرتبہ میں نے جانے کیلئے کہا لیکن مجھے کہا گیا کہ آپ بیٹھے رہیں اور انتظار کریں ایک مرتبہ یہ بھی کہا گیا کہ مدعا علیہ دوبارہ آئیں گے-میں نے درخواست کی کہ کم از کم میرے سٹاف اور پروٹوکول افسر کو کمرے میں بلایا جائے کیونکہ میں ان سے بات کرنا چاہتا ہوں لیکن کہا گیا کہ وہ اندر نہیں آ سکتے میں نے درخواست کی کہ میرے سٹاف سے کہا جائے کہ وہ میرے اہل خانہ کو پیغام دیں کہ میں آرمی ہاؤس میں ہوں اور لاہور جانے کا پروگرام کینسل کر دیا ہے- آرمی ہاؤس اور یہ کمرہ چھوڑنے کی بہت سی کوششیں کی گئیں لیکن مختلف بہانوں سے روک دیا گیا درخواست کی گئی کہ جانے کے لیے کار لائی جائے لیکن انکار کر دیا گیا مدعا علیہ سے آدھے گھنٹے سے کم ملاقات کے بعد پانچ بجے تک مجھے میری مرضی کے بغیر روکا گیا-پانچ بجے کے بعد ڈی جی ایم آئی دوبارہ آئے اور بتایا کہ باہر کار موجود ہے آپ گھر جا سکتے ہیں-ڈی جی ایم آئی کمرے سے باہر آئے اور مجھے کہا کہ یہ ایک برا دن تھا اب آپ کا راستہ الگ ہو چکا ہے اور آپ کو بتایا جاتا ہے کہ آپ کو چیف جسٹس اور سپریم کورٹ کے جج کی حیثیت سے کام کرنے سے روک دیاگیا ہے-جب میں نے کار کو دیکھا تو چیف جسٹس اور پاکستان کے جھنڈے اتار دیئے گئے تھے-میرے سٹاف افسر نے بتایا کہ جسٹس جاوید اقبال نے قائمقام چیف جسٹس کا حلف اٹھا لیا ہے جو ٹی وی پر دکھایا گیا ہے- ڈرائیور نے بتایا کہ اسے ہدایت کی گئی ہے کہ مجھے سپریم کورٹ نہ لے جائے-جب میں نے ڈرائیور کو سپریم کورٹ جانے کیلئے کہا تو سپورٹس کمپلیکس کے قریب ایک فوجی اہلکار نے اسے مزید آگے جانے سے روک دیا اسی اثناء میں ایس پی طارق مسعود یاسین آئے اور ڈرائیور کو باہر نکلنے کاحکم دیا اور کہا کہ وہ خود گاڑی چلا کر لے جائیں گے انہوں نے میرے گن مین کو بھی گاڑی سے باہر بلا لیا- میں نے کہا کہ میں سپریم کورٹ نہیں جاؤں گا میرا ڈرائیور میری کار چلائے گا اور گن مین ساتھ ہو گا اس پر طارق مسعود یاسین نے ڈرائیور کو اجازت دیدی- جب میں پونے چھ بجے گھر پہنچا تو مجھے یہ دیکھ کر صدمہ پہنچا کہ پولیس اہلکار اور وردی کے بغیر ایجنسیوں کے لوگ میری رہائش گاہ کے ارد گرد موجود تھے-میں نے دیکھا کہ میرے فون دیئے گئے تھے-سیلولر فونز ،ٹی وی، کیبلز اور ڈی ایس ایل جام یا منقطع تھے- میں اور میرے اہل خانہ کئی دن تک باہر کی دنیا سے لاتعلق رہے-9 مارچ 2007ء کو رات نو بجے لفٹر کے ذریعے تمام گاڑیاں بشمول مرسڈیز اٹھا لی گئیں- اسی رات ایک گاڑی واپس لائی گئی لیکن اس کی چابی نہیں دی گئی-10 مارچ کو سپریم جوڈیشل کونسل کی طرف سے ایک نوٹس موصول ہوا جس سے معلوم ہوا کہ میرے خلاف ریفرنس دائر کیا گیا ہے- مجھے صرف آرڈر کی کاپی دی گئی جس کے تحت کونسل نے مجھے کام کرنے سے روک دیا تھا-نوٹس کے ساتھ اگرچہ ریفرنس کی کاپی موجود تھی لیکن کوئی دستاویزی ثبوت نہیں تھے یہ دیکھ کر بھی مجھے حیرت ہوئی کہ میرے خلاف ریفرنس اسی روز ہی جلدی میں بھیج دیا گیا- کونسل کے دو ارکان نوائے وقت کی خبر کے مطابق خصوصی پروازوں پر لاہور اور کراچی سے اسلام آباد لائے گئے تاکہ وہ کونسل میں شریک ہوں-حقیقت یہ ہے کہ کونسل کے سیکرٹری فقیر حسین کی طرف سے کوئی میٹنگ نہیں بلائی گئی کسی کو کوئی ایجنڈا نہیں دیا گیا -کونسل نے ریفرنس کے مواد کا جائزہ لیے بغیر اور مجھے نوٹس جاری کئے بغیر ادارے اور میرے مفادات کے خلاف حکم جاری کر دیا اور مجھے سپریم کورٹ کے جج یا چیف جسٹس کی حیثیت سے فرائض سرانجام دینے سے روک دیا-مجھے میرے اہل خانہ بشمول سات سالہ بچے 9 مارچ سے 13 مارچ تک زیر حراست رکھا گیا-ذاتی اور نجی زندگی کو شدید دھچکہ لگا اور پرائیویسی محض لفظ بن کر رہ گئی-میں نے کوئی گاڑی استعمال نہیں کی کیونکہ کوئی گاڑی موجود ہی نہیں تھی-جس کے باعث مجھے پیدل چلنا پڑا اور پولیس افسر نے میرے ساتھ بدسلوکی کی-جو جوڈیشل انکوائری میں ثابت ہو چکی ہے-سپریم کورٹ کا میرا سٹاف مبینہ طور پر لاپتہ ہے اور اسے نامعلوم جگہ تک پہنچایا گیا ہے میرے خلاف ثبوت گھڑنے کی کوشش کی گئی حتی کہ میرے گھریلو ملازمین کو بھی لے جا کر خفیہ اداروں کے سامنے پیش کیا گیا اور انہیں دو تین روز بعد رہائی ملی-سبزی تک لانے کی اجازت نہیں دی گئی کہا گیا کہ سرکاری اہلکار ساتھ جائے گا-میرا چیمبر سیل کر دیا گیا اور کچھ فائلیں اٹھا لی گئیں جن میں سے بعض نئے رجسٹرار کی نگرانی میں آئی ایس آئی کو دی گئیں-یہ عدلیہ کے قواعد و ضوابط سے مکمل طور پر متصادم ہے-چیف جسٹس کی حیثیت سے چیمبر میں سٹاف کے ساتھ بیٹھنا میرا حق ہے مجھ سے کسی کو آزادی سے ملنے کی اجازت نہیں دی گئی حتی کہ فاضل جسٹس ریٹائر منیر اے شیخ کو بھی ملنے کی اجازت نہیں دی گئی- بچوں کو کالج سکول اور یونیورسٹی جانے کی اجازت نہ دی گئی حتی کہ میں اور میرے اہل خانہ زندگی کی بنیادی ضروریات اودیات اور ڈاکٹروں سے بھی محروم کر دیئے گئے-حتی کہ جب جوڈیشل کونسل نے حکم دیا کہ مجھے قانونی امداد کیلئے وکلاء سے ملنے کی اجازت دی جائے تو پھر بھی ذہنی جسمانی اور نفسیاتی ٹارچر کا نشانہ بنایا گیا جسے الفاظ میں بیان نہیں کیا جا سکتا-یہ سب ہتھکنڈے دباؤ ڈالنے کیلئے اختیار کئے گئے کہ میں چیف جسٹس کے عہدے سے استعفی دیدوں-لیکن 13 مارچ کے بعد جب میں اپنے وکلاء ٹیم سے رابطے میں کامیاب ہوا اور 16 مارچ کو کونسل کے سامنے پیش ہوا تو استعفے کا دباؤ کچھ کم ہوا-میں اب اس امر پر یقین رکھتا ہوں کہ میرے پورے گھر کی جاسوسی کی جا رہی ہے اور اس کے سامنے قائم سندھ ہاؤس میں ایجسنیوں کے اہلکاروں نے اپنا مقام بنا رکھا ہے جہاں سے وہ ہر آنے جانے والے پر نظر رکھتے ہیں- اس صورتحال میں میرے بچے اتنے خوفزدہ ہو چکے ہیں کہ وہ سکول اور یونیورسٹی نہیں جا سکتے جس کے نتیجے میں میری ایک بیٹی فیڈرل بورڈ کے فسٹ ائر کے امتحانات میں شریک نہیں ہو سکی اور میری دوسری بیٹی جو بحریہ یونیورسٹی کی طالبہ ہے اسے انٹرنل سٹڈیز میں حاضری کم ہونے پر فسٹ سمسٹر کے امتحانات کی اجازت نہیں دی گئی-میرا چھوٹا بیٹا سکول جانے کے قابل نہیں-کیونکہ وہ بھی ان حالات کا شکار ہے جن کا ذکر کیا گیا،،-br />
Muslims will simply not let secularists breathe easy amidst Muslims. It is an opportunity for the so called enlightened WEST to remove the sheepskin of ``guaranteed-freedoms`` in their diabolical system & laws..and let the world see what they do to RED, black & brown Indians, Blacks, and Chinese....AND Muslims: If you run their factories & labs & are thrown an odd morsel of Nobel prize, who BENEFITTED from the research of such Daktoor Mephistopheles & Dr. Strangeloves?
Certainly not the ones hated despised by the west but only tolerated & appreciated when the Kalloo Bhoora takes IMMENSE pride in parrotting in english and monkeying in Amreekan.
The slaves who motgaged their souls--to serve their Maaster. Ever heard of such slaves in
human history?
May 29, 2007
Azerbaijan President Ilham Aliyev has reversed a controversial ban on mosques from using loudspeakers for the Muslim call to prayer that had sparked widespread outrage, a senior aide said Tuesday.
``This decision was taken without the president`s knowledge,`` Ali Hasanov, a senior aide to Aliyev, said.
``At a meeting today between the president and the Caucasus Muslim Administration, the decision to forbid the use of loudspeakers for the call to prayer was canceled.``
The Caucasus Muslim Administration, which manages Muslim affairs on behalf of the government, imposed the nationwide ban last week, saying that loud calls to prayer were disturbing residents.
The decision caused an outcry among many Azerbaijanis and human-rights groups, who decried the ban as a violation of religious freedoms.
In a statement, the Caucasus Muslim Administration said that Aliyev had told officials that ``Azerbaijan is a Muslim country and therefore mosques must broadcast the call to prayer.``
Azerbaijan, an oil-rich republic of 8.1 million on the shores of the Caspian Sea, has seen a revival of Muslim faith since it became independent with the collapse of the Soviet Union in 1991.
Like neighboring Iran, Azerbaijan is a predominantly Shiite Muslim country.
Azerbaijan`s secular government has struggled with how to deal with the country`s Islamic revival.
Officials have warned that Iran, which has funded the building of mosques and Islamic schools in Azerbaijan, is trying to export its version of radical Islam to the country.
But critics say that the government uses the potential threat of radicalism as a cover for persecuting political opponents. Western governments and international human-rights groups have repeatedly accused Azerbaijan of trampling on religious freedoms.
HOW SECULARISM ( read: KUFR) is getting defeated at all fronts
Muslims will simply not let secularists breathe easy amidst Muslims. It is an opportunity for the so called enlightened WEST to remove the sheepskin of ``guaranteed-freedoms`` in their diabolical system & laws..and let the world see what they do to RED, black & brown Indians, Blacks, and Chinese....AND Muslims: If you run their factories & labs & are thrown an odd morsel of Nobel prize, who BENEFITTED from the research of such Daktoor Mephistopheles & Dr. Strangeloves?
Certainly not the ones hated despised by the west but only tolerated & appreciated when the Kalloo Bhoora takes IMMENSE pride in parrotting in english and monkeying in Amreekan.
The slaves who motgaged their souls--to serve their Maaster. Ever heard of such slaves in
human history?
May 29, 2007
Azerbaijan President Ilham Aliyev has reversed a controversial ban on mosques from using loudspeakers for the Muslim call to prayer that had sparked widespread outrage, a senior aide said Tuesday.
``This decision was taken without the president`s knowledge,`` Ali Hasanov, a senior aide to Aliyev, said.
``At a meeting today between the president and the Caucasus Muslim Administration, the decision to forbid the use of loudspeakers for the call to prayer was canceled.``
The Caucasus Muslim Administration, which manages Muslim affairs on behalf of the government, imposed the nationwide ban last week, saying that loud calls to prayer were disturbing residents.
The decision caused an outcry among many Azerbaijanis and human-rights groups, who decried the ban as a violation of religious freedoms.
In a statement, the Caucasus Muslim Administration said that Aliyev had told officials that ``Azerbaijan is a Muslim country and therefore mosques must broadcast the call to prayer.``
Azerbaijan, an oil-rich republic of 8.1 million on the shores of the Caspian Sea, has seen a revival of Muslim faith since it became independent with the collapse of the Soviet Union in 1991.
Like neighboring Iran, Azerbaijan is a predominantly Shiite Muslim country.
Azerbaijan`s secular government has struggled with how to deal with the country`s Islamic revival.
Officials have warned that Iran, which has funded the building of mosques and Islamic schools in Azerbaijan, is trying to export its version of radical Islam to the country.
But critics say that the government uses the potential threat of radicalism as a cover for persecuting political opponents. Western governments and international human-rights groups have repeatedly accused Azerbaijan of trampling on religious freedoms.
AS much as this attire is really not ordained , but evey effort , no matter how miniscule, must be made to set the farangi tail afire.
The cainines from the Cantonment & colonies in Pakiland { Imagine being proud of living in areas they fondly called COLONIES..and claiming to have gotten rid obf colonialism}
Laanut bur Murtadoon, Quaidoon, Secularoon, and Liberaloons...[ euphemisms for westoxicated kafiroons]
Aaaaaaaakh Thhhhooooooooooooooooooooo!
Hope this will burn up a lot of behinds.
By Faiza Saleh Ambah
Washington Post Foreign Service
Monday, May 28, 2007; Page A01
JIDDAH, Saudi Arabia -- Manal Fageeh never liked the abaya, the long black cloak she was forced to begin wearing at 13. She resented the fact that it was obligatory for women in Saudi Arabia, and the black absorbed heat in the often-scorching climate.
When Fageeh, a health industry executive, appeared at a recent business conference in a floor-length white abaya made of light cotton and monogrammed with an M, some of the attendees were shocked, she said. But others were inspired.
Business student Laila Yamani, 20, left, homemaker Amberine Zaman, 23, center and a friend show off their new-look abayas in a Jiddah coffee shop. Saudi women are rethinking the shapeless black cloak long obligatory in the kingdom. (Photos By Faiza Saleh Ambah -- The Washington Post)
Business student Laila Yamani, 20, left, homemaker Amberine Zaman, 23, center and a friend show off their new-look abayas in a Jiddah coffee shop. Saudi women are rethinking the shapeless black cloak long obligatory in the kingdom.
Business student Laila Yamani, 20, left, homemaker Amberine Zaman, 23, center and a friend show off their new-look abayas in a Jiddah coffee shop. Saudi women are rethinking the shapeless black cloak long obligatory in the kingdom. (Photos By Faiza Saleh Ambah -- The Washington Post)
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``When I saw her, I said to myself, `Yes! This is right,` `` said Manal al-Sharif, an editor at al-Madina, a Jiddah-based newspaper. ``Nothing in Islam imposes black on us. And I decided to make a brown abaya for myself.``
Saudi women have long been known in the West for their all-enveloping black attire, widely considered a mark of their oppression. But Sharif and Fageeh are among a growing number of women and girls here who are rethinking and reinventing the abaya to more closely reflect their personalities and religious beliefs.
The change is most striking in Jiddah, the kingdom`s most cosmopolitan city, where many young women now wear their head scarves around their shoulders and leave their abayas open to reveal pants and T-shirts. Medical students here often forgo the abaya altogether, frequenting malls and coffee shops in brightly colored head scarves and white knee-length lab coats over jeans.
Abayas with patches of fluorescent color, floral patterns, animal prints, embroidery and even zodiac signs have started to show up in other cities as well, prompting clerics to criticize the trend and reiterate that abayas were meant to deflect attention, not attract it.
The redefinition of the abaya mirrors the greater, though still limited, personal freedoms allowed in the kingdom over the past five years. A major factor in the change was the involvement of young Saudis in the Sept. 11, 2001, attacks. Many people began to question the official Wahhabi ideology that was believed to have partly inspired the hijackers and that had long dictated the country`s ultraconservative lifestyle.
Saudi women bear the brunt of that puritanical ideology. They are not allowed guardianship over themselves and need male permission to marry or travel. They cannot drive or work alongside men and are forced to cover up with the abaya in public.
Since shortly after the first girls schools opened here in 1955, the abaya has been mandatory beginning in middle school. Until several years ago, members of the Commission for the Promotion of Virtue and the Prevention of Vice, the enforcement arm of the Wahhabi establishment, patrolled streets and malls with sticks, making sure that women were properly veiled, that men and women who were not related did not mingle and that stores closed during prayer times. But the committee`s influence has waned since the Sept. 11 attacks, and its bearded members are rarely seen in Jiddah these days.
``You cannot separate what is happening with the abaya from other issues related to women, including women`s appearance in the workforce and having more say in their affairs,`` said Saad al-Sowayan, a professor of folklore and anthropology at King Saud University in Riyadh, the capital.
Until recently, the abaya was a plain black robe that women kept by the door and wore like a coat over their clothes when they left the house.
Today, abayas are often stylish, personalized wraps that women enjoy being seen in, said Thana Addas, an abaya designer. Addas`s creations, many made with material from international fashion houses including Roberto Cavalli, Burberry and Fendi and decorated with Swarovski crystals, can sell for more than $1,000.
the muslims the world over, even in the heartland of Europe & USA are putting their stamp
in every village, county and state.
Ready to Know How the WEST was won?
A real treat awaits the KanjarRoon, Quaidoons, Secularoons, & Murtadoons
& their ordeal will be the greatest show on earth......InshaAllah.
Education | 27.05.2007
Teaching of Islam in German Schools Gains Ground
``Islam studies teacher in North Rhine-Westphalia``
German politicians often raise the issue of Islam in the educational system when they discuss the integration of migrant youths. Now, there may be progress in making Islam a regular course in German schools.
More than 700,000 Muslim students attend school in Germany, but nowhere does the religious curriculum deal with Islam in the same way as Christianity.
The problem is that most schools rely on their local mosque for guidance, which means there can be large discrepancies in the content and quality of instruction.
That is why German state governments and Muslim organizations alike are looking to create a more standardized approach to teaching Islam.
It is not an easy task, however.
About two-and-a-half million of Germany`s Muslims belong to the Sunni denomination of Islam. But the rest are mainly Shiites, Alevis or followers of the south Asian Ahmaddiyya movement.
Broad spectrum
No standardized method for teaching Islam
With such a broad spectrum of beliefs among them, Islam expert Michael Kiefer said creating a single combined course would be difficult.
``We`ve seen in Austria, for example, that the concept of one course for all Muslims is controversial, because the smaller denominations are left out,`` he said.
That is why authorities in the German state of Baden-Württemberg have decided to offer with two courses: one for Sunni and Shia students, and another for Alevis. So far, it looks like a number of other states will base their systems on this model as well, he said.
The states of North Rhine-Westphalia, Bavaria and Lower Saxony, however, are still looking for ways to create one standard curriculum with the help of various Muslim groups.
Fundamental principles
There are divergent views about how to teach Islam
In Lower Saxony, for example, a number of Muslim organizations have come together to form a ``shura,`` or council, to help authorities define the fundamental principles to be included in courses on Islam.
State education minister Heidemarie Ballasch says the body`s recommendations have been put to the test in a pilot project at 21 schools since 2003.
``One of the political goals of the trial is to promote integration instead of parallel social structures,`` Ballasch said.
``Another is to help school students learn about their Islam and other religions, so that when the time comes, they`re in a position to declare their faith,`` she added.
While most German state education systems limit Islamic instruction to primary school, North Rhine-Westphalia has gone down a different path, offering courses from year 1-10. Last year, more than 130 schools with some 10,000 Muslim students took part in the project.
Thousands have participated
In the capital Berlin, some 4,500 school students have taken part in Islamic studies courses since 2003, while another ten schools recently added material relevant to Alevism to their curricula as well.
Over half a million Muslims attend German schools
``Our co-operation with the Islamic Federation has, by and large, led to a positive expansion of religious education in our schools,” said Hans-Jürgen Pokall of Berlin`s education, science and research administration.
``The initial problems we experienced, which had more to do with the way some teachers interacted with the students than the actual content of the courses, have subsided,`` he said.
Berlin’s Islamic Federation expects that the demand for school teachers with qualifications in Islamic religious instruction will grow as more and more parents request courses for their children. It is also calling for long-term planning to meet the demand.
The University of Münster, for example, was quick to react to the trend and has been training specialist teachers since 2005. Other institutes, such as the University of Osnabrück, are already following suit.
who loves European & western ``civilisation`` to the point that the drool & stool of the
Goraa is his preffered drink
Muslims assimilate better in U.S. than Europe, poll finds - International Herald Tribune
WASHINGTON: A new poll of American Muslims reveals a group that is better assimilated, more content and less politically polarized than counterpart Muslim populations in Western Europe - but also smaller in number than some Muslim groups had estimated.
For the survey, the Pew Research Center interviewed nearly 60,000 respondents - in Arabic, Urdu, Farsi or English - to find a representative sample of 1,050 respondents, for what appears to be one of the more rigorously complete looks at a population that is not well understood.
As a whole, the poll found a largely content and hard-working U.S. Muslim population, and one that is fast assimilating. Though 4 in 10 have arrived since 1990, a large proportion say their closest friends are non-Muslims. Their incomes are close to the national average. Even more than the general public, they say they believe that by working hard they can get ahead.
Eight in 10 said they were ``very happy`` or ``pretty happy`` with their lives.
But young American Muslims - those under 30 - were more accepting of extremism. They were far more likely than their older counterparts to see themselves as Muslims first rather than as Americans first.
Still, U.S. Muslims were less likely to see themselves as Muslim first than their counterparts in Western Europe.
Six percent of the U.S. Muslim population said suicide bombings were justifiable sometimes or always in defense of Islam, but among the young, the figure was 15 percent.
The poll also found African-American Muslims, many of them converts to Islam, to be more disaffected, more likely to complain of discrimination, and more politically polarized than other American Muslims.
African-American Muslims were more than three times as likely as Muslim immigrants - the largest numbers coming from Pakistan, Iran, India and Lebanon - to express dissatisfaction with national conditions.
While only 5 percent of American Muslims expressed even slightly favorable opinions of Al Qaeda, foreign-born U.S. Muslims were far more likely than African-American Muslims - by 63 percent to 36 percent - to express a very unfavorable opinion of the terrorist group.
Over all, U.S. Muslims were far more likely than Muslims in Europe or the Middle East to see a possibility for Israeli-Palestinian coexistence. Their views were close, on this question, to those of the general American public.
While most U.S. Muslims expressed largely positive views of American society, a majority said life had grown more difficult since the Sept. 11 attacks. One in four said they had been the victims of discrimination in the United States. This was particularly true of the native-born Muslims, about half of whom are black Americans.
American Muslims were much more concerned about the rise of Islamic extremism than were Muslims elsewhere. Fifty-one percent said they were very concerned about the rise of extremism around the world, a much larger proportion than expressed by Muslims in Western Europe and the Middle East.
In France, Germany and Spain, only about one-third of Muslims said they were very concerned about the global rise of Islamic extremism.
Still, skepticism among American Muslims about the U.S.-led fight against terrorism, and about the Iraq and Afghanistan wars, runs deep. Only 26 percent saw the U.S. fight against terrorism as a sincere effort to reduce terrorism, less than half the number in the general public.
Muslim Americans opposed the Iraq war by more than six to one, and opinions of the Afghanistan war were also largely negative. Just 15 percent approve the way President George W. Bush has handled his job.
Because the U.S. census does not ask about religious affiliations, there has long been a debate about the number of Muslims in the country. Estimates have ranged from around one million, in a 2001 survey by City University of New York, to six or seven million, by some Arab and Muslim groups.
The Pew estimate, based on its survey data and extrapolations of Census Bureau data, was 2.35 million, about 0.6 percent of the U.S. population. Because interviews were conducted by landline phone, and younger people may tend to have only cellular phones, Pew conceded that the total might be slightly low.
Please do not call him HamidMasih.
This guy is nothing. Zilch. Zero. Nada. Null.
Q2 & Q32 are Quadianis
1) Their are two groups of Quadianis: one who consider charlatan a ``prophet`` & the other
who consider him only as a `` Mehsi``..the Jesus story is simply to confound & confuse the
``beneficieries`` of this ``Scientology``.
1) A true giveaway of a Quadiani is his undying & ``unflinching`` loyalty & devotion to the goraa maashter. So evn if the Q2 Q32 are ``non-practicing`` quadianis, this aspect will always OUT them. This is likee eating of Pork. No matter how irriligeous, a muslim will very seldom eat pork. Similarly the ONLy way to OUT a Quadiani is to make the say even an iota against
the goraa-saab: US or Europe!
No that they are not capable of negative comments: Their ire is ALWAYS reseved for Maulvis, Maudoodi, Mullas, Maulaanaas or Arabs. They will NEVER ever find anything good in them.
The seond method to out them is to amke them say something against their Ron-Hubbard . They will Never do that. Critising Arabs is a euphism to make OUR prophet( pbuh) as ORDINARY, a NOBODY, ``who-cares about him``, `` Even only upto KG education is more important than Islamic education { Q32`s immortal words on CHOWK)
Call Q2 whatever , but please never call him Masih ( pbuh)
bandar kya jaaney, adrakh ka swaad!...
BJK
I am appalled at you having a low opinion about Hanumaanjees epicurian sensibilities.
But this creature crawls! he belongs to the creepy crawly class. Neither a Ghori nor a Prithvi..simply a scavenger, in the battlefield.
In India these guys were known for their prgmatic , compromising & co-operating with the enemy..from the Hun invasion onwards. The Chaudhri bros; Short-cut aziz & Musharraf
are simply following the footsteps of their fore-fathers.
There is nary a Mujahid, a shaheed aur a ghaazi they could recall: of course they ahve the names of Afghans, Pathaans, Sikhs and the Goraas who willing drank deep at their gene pool.
Is it not evident from their ``loyalty`` mantara?
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