Gone is Caravan... It is painful......as if some daku or looter is kidnapping away your loved one...........reminds one of the dark ages ..............

Muslims ‘Unveiled’ Re: # 238

The ``Asura`` (Ahura?) and Sura stories ..the fight getween the bad guys and good guys..............the lightness and darkness...........these stories are common place in all pagan religions............

Sissy Fascists

Hudood is the reality and a logical culmination of putting religion as the ``foundation`` of a modern nation state`s constitution!!

Pakistanis wanted it.................the mullahs have done their job...........so why complaint??

Sissy Fascists Re: # 23

Mian,

postmodernity is about demise of grand naratives.............................you need to see a good doc before you embark upon this stupid venture of ``grand narratives`` that seem to explain everything like our resident idiot Asadi`s GUTS.

Muslims ‘Unveiled’ Why should we but in the assembly pray?
Only when friends are gathered call for wine?
Lo, I have done with this hypocrisy,
And ever pray and drink the cup divine.

The fountain of my spirit has run dry,
So that in tears no more my sorrow flows,
Mute is the heart that wailed continuously,
Silent the bulbul in the garden-close.

Here, as we tread the pilgrim`s way, we find
The torch of inspiration like a fire,
Men see it not, so dull they are and blind,
They yearn not for the garments of desire.

To each was given on the Creation-day
His fitting portion, his appointed share,
Why should`st thou then demand from destiny
More joy than others have, less pain to bear?

O Makhfi, for thy counsel all have come.
Their secrets thou has kept concealed, apart,
But why should`st thou, who for their sakes art dumb,
Tell shamelessly the secrets of thy heart? [p.82]

Muslims ‘Unveiled’ Zeb-un-Nissa was a true sufi - not a mullah loving literalist like Aurangzeb from the darbari sufi sects..........it is pity that she does not find any mention in Pakistan`s historiography because she revolts against the idea of a strong women who is not subservient to the mullah masochism!!

................

http://persian.packhum.org/persian/pf?file=22401010&ct=4

But the poems of Zeb-un-Nissa, in addition to what they share with other Sufic poetry, have a special Indian flavour of their own. She inherited the Akbar tradition of the unification of religions, and knew not only Islam, but Hin­duism and Zoroastrianism also. Her special triumph consists in that she weaves together the religious traditions and harmonizes them with Sufic practices. In some of her poems she hails the sun as the symbol of deity. Con­stantly she speaks of the mosque and the temple together or antithetically—saying that God is equally in both, or too great to be worshipped in either:—

No Muslim I,
But an idolater,
I bow before the image of my Love,
And worship her:

No Brahman I,
My sacred thread
I cast away, for round my neck I wear
Her plaited hair instead.

Sometimes she even combines the Hindu and Musulman idea:

In the mosque I seek my idol-shrine.

On the Day of Judgment we should have had much difficulty in proving that we were true believers, had we not brought with us our belovèd Kafir idol as a witness.

The glorification or adoration of the pir, or spiritual teacher, is also shown in her poems. He is the intermediary between God and man, and is sometimes symbolized as the Morning Breeze, bringing from the enclosed garden the fragrance to those, less privileged, who can only stand without the gate.

The Diwan-i-Makhfi is widely read in India, and is highly esteemed. Its verse is chanted in the ecstatic concourses which meet at festivals at the tombs of celebrated saints; so that, although her tomb has been despoiled of the splendour which befitted the resting-place of a Mogul princess, she has the immortality she perhaps would have desired. In one of her verses she says:—I am the daughter of a King, but I have taken the path of renunciation, and this is my glory, as my name Zeb-un-Nissa, being interpreted, means that I am the glory of womankind.

Muslims ‘Unveiled’ Re: # 176

Zeb-un-Nissa was the poor sufi daughter of that mullah emperor Aurangzeb.......her poetry shines through the dark period of Aurangzeb..........

She had been betrothed by the wish of Shah Jehan, her grandfather, to Suleiman Shikoh, who was her cousin and son of Dara Shikoh; but Aurungzebe, who hated and feared Dara, was unwilling that the marriage should take place, and caused the young prince to be poisoned. She had many other suitors for her hand, but she demanded that she should see the princes and test their attainments before a match was arranged. One of those who wished to marry her was Mirza Farukh, son of Shah Abbas II of Iran; she wrote to him to come to Delhi so that she might see what he was like. The record remains of how he came with a splendid retinue, and was feasted by Zeb-un-Nissa in a pleasure-house in her garden, while she waited on him with her veil upon her face. He asked for a certain sweetmeat in words which, by a play of language, also meant a kiss, and Zeb-un-Nissa, affronted, said: “Ask for what you want from our kitchen.” She told her father that, in spite of the prince’s beauty and rank, his bearing did not please her, and she refused the marriage. Mirza Farukh, however, sent her this verse: “I am determined never to leave this temple; here will I bow my head, here will I prostrate myself, here will I serve, and here alone is happiness.” Zeb-un-Nissa answered: “How light dost thou esteem this game of love, O child. Nothing dost thou know of the fever of longing, and the fire of separation, and the burning flame of love.” And so he returned to Persia without her.

She enjoyed a great deal of liberty in the palace: she wrote to many learned men of her time, and held discussions with them. She was a great favourite with her uncle Dara Shikoh, who was a scholar and wide-minded and enlightened. To him she modestly attributed her verses when first she began to write, and many of the ghazals in the Diwan of Dara Shikoh are by her. She came out in the court, and helped in her father’s councils, but always with the veil upon her face. Perhaps she liked the metaphor of the face hidden till the day when the Divine Belovèd should come; perhaps life behind carven lattices had a charm for her; for her pen-name is Makhfi, the hidden one. Once Nasir Ali said this verse: “O envy of the moon, lift up thy veil and let me enjoy the wonder of thy beauty.” She answered:—

I will not lift my veil,—
For, if I did, who knows?
The bulbul might forget the rose,
The Brahman worshipper
Adoring Lakshmi’s grace
Might turn, forsaking her,
To see my face;
My beauty might prevail.
Think how within the flower
Hidden as in a bower
Her fragrant soul must be,
And none can look on it;
So me the world can see
Only within the verses I have writ—
I will not lift the veil.

She was deeply religious, but she was a Sufi, and did not share her father’s cold and narrow orthodoxy. One day she was walking in the garden, and, moved by the beauty of the world around her, exclaimed, “Four things are necessary to make me happy—wine and flowers and a running stream and the face of the Belovèd.” Again and again she recited the couplet; suddenly she came upon Aurungzebe, on a marble platform under a tree close by, wrapt in meditation. She was seized with fear, thinking he might have heard her profane words; but, as if she had not noticed him, she went on chanting as before, but with the second line changed, “Four things are necessary for happiness—prayers and fasting and tears and repentance!”

She belonged, like her father, to the Sunni sect of Musulmans, and was well versed in con­troversial religious points. One of Aurungzebe’s sons, Muhammad Ma’uzam, was a Shiah, and when sectarian disputes took place in the court the prin­cess was often asked to settle them. Her decision in one dispute is famous, for it was copied and sent to Iran and Turan, and many scores of Begums are said to have been converted to the Sunni cause on that occasion. At first she took great pleasure in the Tazia celebrations, but gave them up at her father’s wish when he came to the throne, and adopted a simpler form of faith.

Much of her personal allowance of four lakhs a year she used in encouraging men of letters, in providing for widows and orphans, and in sending every year pilgrims to Mecca and Medina. She collected a fine library and employed skilled caligraphers to copy rare and valuable books for her; and, as Kashmir paper and Kashmir scribes were famous for their excellence, she had a scriptorium also in that province, where work went on constantly. Her personal interest in the work was great, and every morning she went over the copies that had been made on the previous day. She had contemporary fame as a poet, and literary men used to send their works for her approval or criticism, and she rewarded them according to their merits.

In personal appearance she is described as being tall and slim, her face round and fair in colour, with two moles, or beauty-spots, on her left cheek. Her eyes and abundant hair were very black, and she had thin lips and small teeth. In Lahore Museum is a contemporary portrait, which corresponds to this description. She did not use missia for blackening between the teeth, nor antimony for darkening her eye­lashes, though this was the fashion of her time. Her voice was so beautiful that when she read the Koran she moved her hearers to tears. In dress she was simple and austere; in later life she always wore white, and her only ornament was a string of pearls round her neck. She is held to have invented a woman’s garment, the angya kurti, a modification, to suit Indian conditions, of the dress of the women of Tur­kestan; it is now worn all over India. She was humble in her bearing, courteous, patient, and philosophic in enduring trouble; no one, it is said, ever saw her with a ruffled forehead. Her chief friend was a girl named Imami, a poet like herself. Zeb-un-Nissa was skilled in the use of arms, and several times took part in war.

In the beginning of 1662 Aurungzebe was taken ill, and, his physicians prescribing change of air, he took his family and court with him to Lahore. At that time Akil Khan, the son of his vizier, was governor of that city. He was famous for his beauty and bravery, and was also a poet. He had heard of Zeb-un-Nissa, and knew her verses, and was anxious to see her. On pretence of guarding the city, he used to ride round the walls of the palace, hoping to catch a glimpse of her. One day he was fortunate; he caught sight of her on the house­top at dawn, dressed in a robe of gulnar, the colour of the flower of the pomegranate. He said, “A vision in red appears on the roof of the palace.” She heard and answered, com­pleting the couplet: “Supplications nor force nor gold can win her.” She liked Lahore as a residence, and was laying out a garden there: one day Akil Khan heard that she had gone with her companions to see a marble pavilion which was being built in it. He disguised himself as a mason, and, carrying a hod, managed to pass the guards and enter. She was playing chausar with some of her girl friends, and he, passing near, said: “In my longing for thee I have become as the dust wandering round the earth.” She understood and answered imme­diately: “Even if thou hadst become as the wind, thou shouldst not touch a tress of my hair.” They met again and again, but some rumour reached the ears of Aurungzebe, who was at Delhi, and he hastened back. He wished to hush up the matter by hurrying her into marriage at once. Zeb-un-Nissa demanded free­dom of choice, and asked that portraits of her suitors should be sent to her; and chose naturally that of Akil Khan. Aurungzebe sent for him; but a disappointed rival wrote to him: “It is no child’s play to be the lover of a daughter of a king. Aurungzebe knows your doings; as soon as you come to Delhi, you will reap the fruit of your love.” Akil Khan thought the Emperor planned revenge. So, alas for poor Zeb-un-Nissa! at the critical moment her lover proved a coward; he declined the marriage, and wrote to the king resigning his service. Zeb-un-Nissa was scornful and disappointed, and wrote: “I hear that Akil Khan has left off paying homage to me”—or the words might also mean, “has resigned service”—“on account of some foolishness.” He answered, also in verse, “Why should a wise man do that which he knows he will regret?” (Akil also means, a wise man). But he came secretly to Delhi to see her again, perhaps regretting his fears. Again they met in her garden; the Emperor was told and came unexpectedly, and Zeb-un-Nissa, taken unawares, could think of no hiding-place for her lover but a deg, or large cooking-vessel. The Emperor asked, “What is in the deg?” and was answered, “Only water to be heated.” “Put it on the fire, then,” he ordered; and it was done. Zeb-un-Nissa at that moment thought more of her reputation than of her lover, and came near the deg and whispered, “Keep silence if you are my true lover, for the sake of my honour.” One of her verses says, “What is the fate of a lover? It is to be cruci­fied for the world’s pleasure.” One wonders if she thought of Akil Khan’s sacrifice of his life.

After this she was imprisoned in the fortress of Salimgarh, some say because her father dis­trusted her on account of her friendship with her brother, Prince Akbar, who had revolted against him; others say because of her sympathy with the Mahratta chieftain Sivaji. There she spent long years, and there she wrote much bitter poetry:—

So long these fetters cling to my feet! My friends have become enemies, my relations are strangers to me.

What more have I to do with being anxious to keep my name undishonoured when friends seek to disgrace me?

Seek not relief from the prison of grief, O Makhfi; thy release is not politic.

O Makhfi, no hope of release hast thou until the Day of Judgment come.

Even from the grave of Majnun the voice comes to my ears—“O Leila, there is no rest for the victim of love even in the grave.”

I have spent all my life, and I have won nothing but sorrow, repentance, and the tears of unfulfilled desire:—

Long is thine exile, Makhfi, long thy yearning,
Long shalt thou wait, thy heart within thee burning,
Looking thus forward to thy home-returning.
But now what home hast thou, unfortunate?
The years have passed and left it desolate,
The dust of ages blows across its gate.

If on the Day of Reckoning
God say, “In due proportion I will pay
And recompense thee for thy suffering,”
Lo, all the joys of heaven it would outweigh;
Were all God’s blessings poured upon me, yet
He would be in my debt.

When her memory was becoming dim in the hearts of her friends, Nasir Ali alone thought of her, and wrote a poem to her, saying that, now, the world could not delight in her presence, and he himself had to go about the earth unhappy, having no one but himself to appreciate his verses. But she sent no answering word.

When she was released she lived solitary in Delhi, and the verses she wrote there are very melancholy, telling of the faithlessness of the times:—

Why shouldst thou, O Makhfi, complain of friends, or even of enemies? Fate has frowned upon thee from the beginning of time.

Let no one know the secrets of thy love. On the way of love, O Makhfi, walk alone. Even if Jesus seek to be thy companion, tell him thou desirest not his comradeship.

Here is one of her saddest poems, expressing something of the tragedy of her life:—

O idle arms,
Never the lost Beloved have ye caressed:
Better that ye were broken than like this
Empty and cold eternally to rest.

O useless eyes,
Never the lost Beloved for all these years
Have ye beheld: better that ye were blind
Than dimmed thus by my unavailing tears.

O foolish springs,
That bring not the Beloved to my abode;
Yea, all the friends of youth have gone from me,
Each has set out on his appointed road.

O fading rose,
Dying unseen as hidden thou wert born;
So my heart’s blossom fallen in the dust
Was ne’er ordained His turban to adorn.

She died in 1689 after seven days’ illness, and was buried in her garden at Nawakot, near Lahore, according to the instructions she left. The tomb is desolate now, although once it was made of fine marbles, and had over its dome a pinnacle of gold; it was ruined in the troublous times of the dissolution of the Mogul Empire. The great gate still stands, large enough for an elephant with a howdah to enter, and within the enclosure is a tower with four minarets, roofed with turquoise and straw-yellow tiles. But the garden that was in its time very splendid, being held second only to that of the Shalimar of Shah Jehan, has dis­appeared; and the walls rise up now from the waving fields of grain.

Sissy Fascists

More and more researchers are digging into the fascist World Wars and discovering chilling parallals.This bit about Nazi Germany`s vision of its women folk and its citizens is something every Pakistani must read and realize that the distortions in their vision is a product of indoctrinations made through Zia-ul-Haq`s education policies. The Zia-ul-Haq indoctrinated generation is now in full force in Pakistan and nothing can be done now.
Hudood would never be repealed!!!

Sissy Fascists
It is not merely the artists who are to be blamed, when the civilian constitution decides to give Islam the foundations of a country you can only expect the mullah to grab the opportunity and claim his birthright to rule and decide the laws of the country.



Take my word-

You can never repeal Hudood unless you turn Pakistan into a Secular Republic!!!

Click!!
Very nice...............that was an accurate description of the images conjured through the ``mind-filter`` that has been implanted in every Pakistani since his childhood.....................

Muslims ‘Unveiled’ Taliban Prostitute
Thursday November 1, 2001

This woman, who calls herself Shazia, wears a burqa to hide her face and her shame. She spent nearly two years as a prostitute for the Taliban. A highly educated woman and former schoolteacher, Shazia says these so-called religious men are raping women and forcing them into prostitution. She says, “The Taliban themselves were customers. They would come several at a time.”

---

Meena Nanji is an award winning documentary filmmaker. She spent several months this year at a refugee camp in Pakistan, documenting the horrors endured by Afghani women. Shazia risked her life to tell Meena her story. Meena says, “She said, ‘I`m doing this because I want other people to know what I’ve had to go through even if I’m killed because of this.”

Like many Afghani women, Shazia`s husband and eldest son were killed during the war with the Soviets. Once the Taliban took over, Shazia was not allowed to work. She had three hungry children and a son dying of malaria. Meena says, “At that point she has no way to buy clothes, food, the most basic things. So she began to beg.”

Shazia says, “There were instances of the Taliban telling beggars to go to an address or even behind a wall and told they would find some food there. When the woman would go she would find no food just a gang of Talibs who would rape her. Sometimes they didn`t pay at all. They just did their business and left.”

When they did pay it was about 25 cents, more for young or beautiful women. It was a desperate existence Shazia couldn’t escape. Meena says, “She says she thought many times of taking her own life, of committing suicide, then she looks at her children and sees, how can she leave them alone.”

Muslims ‘Unveiled’ These basta2rd mullahs deserve all the daisy cutters for everything that they have been planning to do by trying to turn the world as a slave running empire with divine rights to pimp ...................................


``The attack left her a widow and homeless -- her home was razed to the ground.

With people refusing to give her even household chores because they were afraid of the Taliban, she had no other option but to beg. But as more women turned to begging because of the worsening economic condition, it was not long before begging proved a futile exercise. She resisted entering prostitution until her son became seriously ill with malaria.

Amidst uncontrollable sobbing, she said: ``Most of the customers were Taliban. They paid between 10,000-20,000 Afghan (the equivalent of about 25-50 US cents). For younger or very beautiful women they paid more. Sometimes they (the customers) would get what they wanted and not pay. If any woman dared complain, the men would threaten her with exposure, saying that they would tell everyone that she was an adulterer, and thereafter she would be subjected to death by stoning. We could do nothing against them.``

The rest of the account narrates the methodology and the devious ways the Taliban customers employed in slipping into their houses. These `houses` operated in great secrecy, and moved frequently.

When the film-maker expressed surprise that the Taliban should patronise prostitution, Shazia said, ``They only pretend to be Muslim. If they were really interested in Islam they would have stopped us. It would be impossible for us to operate without their knowledge.`` ``

Muslims ‘Unveiled’ Taliban was infact one of the major pimps in the region to spread prostitution, rape, slavery amongst women folk in Afghanistan..................only idiots would praise those unkempt dangerous mullahs.......


Heaping indignities on Afghan women

Rasheeda Bhagat

IN MARCH 2000, while the Taliban was mouthing Islamic edicts and forcing women to give up jobs, even denying them basic rights to health care and hiding them behind the veil, a UN report accused the radical Islamic regime of violating women`s rights with ``unabated severity``. Included in this investigation was the charge of mass abductions of women and forced prostitution.

In this context the report cited testimony from refugees about the large-scale abduction of women and girls by the militia of the ruling Taliban in the fighting that went on the previous year in northern and central Afghanistan.

The UN rapporteur, Mr Kamal Hossain, provided testimony about ethnic Hazara and Tajik women being rounded up in trucks and taken to either the Taliban stronghold Kandahar, or Pakistan. An AFP report quoted him as saying, ``Many suspect that women and girls end up forced into prostitution,`` adding that there were instances of women having been killed and maimed trying to escape.

Women from the Kabul, Mazar-e-Sharif and Shamali regions also gave accounts of forced marriages to Taliban members, it said. ``When families refuse, they take the women and girls away by force,`` it said, adding that many families in Shamali had sent their daughters away to avoid such a fate. The UN report said that the regime continued to deny women access to education, health and employment and quoted refugees relating stories ``of the abduction of women, rape, infliction of the punishment of stoning, lashing and other forms of inhuman punishment.``

Mr Hossain`s report was based on several visits to Afghanistan and Pakistan, where he interviewed refugees who fled between 1998 and 1999.

What was even more shocking was the UN rapporteur`s evidence that non-Afghans, including Pakistanis and Arabs, fighting alongside the Taliban, were involved in abusing women.

A few days after the UN made the report public, the Taliban rejected it. The Pakistani English daily The News quoted the Taliban Foreign Minister, Mulla Wakil Ahmad Mutawwakil, as not only questioning the methodology of the research but also described Mr Hossain as ``an ignorant and incompetent man who is working solely for money``.

The Taliban minister added grandly that the human rights issue had been ``turned into a business`` by people such as Mr Hossein. ``Where is the proof that Taliban have abducted women or forced them into prostitution?``

On June 22, a Deutsche Presse Agentur report said that the misery caused by drought and conflict had brought the bride price down in northern Afghanistan. Families in provinces such as Balkh and Baghlan were having a hard time finding enough to eat and are ``giving away their daughters at greatly reduced bride prices and at a young age,`` according to a statement from the UN Coordinator for Afghanistan`s office. ``Some of these families have coped as long as they can. Now, they are simply at the end of their rope,`` it added.

On February 22, the Taliban hanged two prostitutes at its Kandahar headquarters before a gathering of 1,000 people. The two were charged with ``corrupting society``, and were doled out the Taliban`s brand of justice with their faces hidden behind the all-encompassing burqa.

The Taliban`s radio network, proudly announced the announcing the execution and that two other women were publicly lashed for adultery. While one was sentenced to a 10-year term in prison, the other got two years.

If all this is not enough, here is the latest evidence collected by a Los Angeles film-maker, Ms Meena Nanji, whose report has been circulating on the e-mail circuit following the terror attacks in the US. It relates the story of Shazia, a refugee in a Pakistani camp, who was forced to become a prostitute thanks to the Taliban`s un-Islamic that forced Afghan women to lead sub-human lives.

Titled The Taliban pay just 25 US cents for prostitutes, it tells how the Taliban`s edict of prohibiting women from working forced most of them first into begging and later into prostitution -- when there were too many female beggars and too little food to go around.

``Thousands of widows had to resort to begging on the streets, hitherto virtually unknown in Kabul, and considered to be deeply shameful. For the first time it became common to see rows of burqa-clad women sitting on the streets, young children clustered around them, anxious for anything that might fall their way.

``I learned this while I was in Peshawar recently, researching a documentary on Afghan refugees. Many of the women I interviewed, told me about the desperate conditions that existed in Kabul, and about the unfathomably deep psychological and physical abuses that the Taliban inflicted upon the population, especially women. Eventually they also told me about how widespread prostitution had become in Kabul. Because begging brought in little, if any income, I was not surprised to hear this.

``For many women, prostitution was their only option other than suicide, which thousands of women have chosen, rather than live under present conditions in Afghanistan. I was surprised to hear, however, assertions that the Taliban themselves were frequent customers of prostitutes, this being highly contradictory to the Islamic principles that they claim to represent: Islam expressly forbids any trade in humans whether it is slavery or prostitution,`` runs the account.

After great difficulty Ms Nanji managed to find a woman who gave her a first-hand account, which was videotaped, of how the Taliban were the most frequent customers of women who were forced into prostitution.

Dressed in a green burqa, which covered her from head to toe, Shazia (a pseudonym) was about 37 and from Kabul. She had been in Pakistan for about 18 months with her three children, for whose sake she had decided against committing suicide and yielded to prostitution. A graduate and a teacher, she lost her husband in a rocket attack when she was not at home.

The attack left her a widow and homeless -- her home was razed to the ground.

With people refusing to give her even household chores because they were afraid of the Taliban, she had no other option but to beg. But as more women turned to begging because of the worsening economic condition, it was not long before begging proved a futile exercise. She resisted entering prostitution until her son became seriously ill with malaria.

Amidst uncontrollable sobbing, she said: ``Most of the customers were Taliban. They paid between 10,000-20,000 Afghan (the equivalent of about 25-50 US cents). For younger or very beautiful women they paid more. Sometimes they (the customers) would get what they wanted and not pay. If any woman dared complain, the men would threaten her with exposure, saying that they would tell everyone that she was an adulterer, and thereafter she would be subjected to death by stoning. We could do nothing against them.``

The rest of the account narrates the methodology and the devious ways the Taliban customers employed in slipping into their houses. These `houses` operated in great secrecy, and moved frequently.

When the film-maker expressed surprise that the Taliban should patronise prostitution, Shazia said, ``They only pretend to be Muslim. If they were really interested in Islam they would have stopped us. It would be impossible for us to operate without their knowledge.``

While this liaison was extremely dangerous for the woman, Shazia said that for the Taliban customer the encounter was very safe. ``Even if he did not pay, there was nothing the woman could do. Who could she complain to? Even if he beat her or raped her, she could do nothing. Beatings were common, and in the case of rape, a woman was never believed. It was believed that if she was raped she must have done something to provoke it. I have heard of many stories of rape and beatings by the Taliban.``

With so many different accounts of the Taliban`s atrocities against Afghan women, the one conclusion one can safely make is that Islam certainly does not need the Taliban`s brand of jehadis.



Responses can be sent to rasheeda@thehindu.co.in






Related links:
The politics of terrorism

Tough to be Disabled in India Mashallah..........Madani Saheb.....you have been gifted with a great perceptible intellect.........now we can ask Manto Saheb to tell us about the reality behind this great man sitting and eating with the lepers...............

Hijacking of Islam Re: # 259

``The fact however is that Islam already stand hijacked by the Salafi Mullah to be made a source of their `rozi roti`. ``

The heart of this problem is the issue of unproductive and unemployed mullahs who are left at the bottom rung of the modern economy and find religion as the best vehicle to move up the economic ladder................................forget about the `rozi roti` thing........now it is a multinational enterprise with crores of remittances waiting for you provided you make the right threatening noises ............. it is a big mafia racket now............

Muslims ‘Unveiled’ These mullahs ar actually targeting not merely US but `us` as well..............they want us to lick their ar$es and grow unkempt beards and follow the bedouin ways........it is time we spanked their ar$es instead of pandering to their nonsense..............


2nd warning for Muslims to leave U.S. before attack
`Because Allah`s punishment would fall on America in the month of Ramadan`

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Posted: October 16, 2006
1:00 a.m. Eastern



© 2006 WorldNetDaily.com


WASHINGTON – Another Pakistani journalist is reporting receiving another threat – this one from a senior Taliban leader – warning all Muslims to leave the U.S. in anticipation of a major terrorist attack before the end of Ramadan.

The head of the Islamabad-based al-Quds Center reported receiving an audio message from Mullah Masoom Afghani urging U.S. Muslims to get out of the country ``because Allah`s punishment would fall on America in the month of Ramadan.``

Muslims are observing Ramadan this year Sept. 24 to Oct. 23.