Pakistan – Page 7 – My Bit for Change

Failed government and derailing democracy

I completely disagree and dispute the contention held by some upholders of democracy, politicians and law makers, that the process of removing a serving government before it’s mandated time period through democratic or by means of constitutional law and people’s pressure, would derail the democratic system.

I believe we need to view Democracy and Government separately through a different perspective. In Italy and Japan, government changes after a year or so, but still there democracy is strengthening day by day. The truth is that there may be the best system established, but if those who are supposed to run it are inept, it is bound to fail.

Democracy is a system, through which governments are formed. If a government is not delivering in accordance to the aspiration and welfare of the people, then it can safely be implied that it has failed and should go! This cannot in any terms be considered as democracy as a system, is being derailed, as we are being made to believe in Pakistan.

If an elected government is delivering, then it has all the right to complete its mandated tenure, but if it proves to be inept and a failure and has lost the people’s confidence in them, then there is no compulsion that they should continue to misrule and destroy the country!

In the latter situation the best moral and democratic practice to be followed could be that they should themselves accept their failure, offer to dissolve and call for a fresh election. Unfortunately there appears to be lack or rather total absence of such moral courage in politicians. In other words, when an elected government loses the popularity and confidence of the majority of the people, then it is wise not to stick around and wait to be booted. Best way around would be to go back to the same people and seek their fresh vote of confidence. My contention is that politicians should, by themselves evolve such moral courage that they should accept failure and desist from retaining power by hook or crook. Their stubborn attitude is what compels the third force to overthrow them and take over the reins. What should be most important above all considerations is the national interest and not self-interest.

I am not implying that any undemocratic or extra-constitutional methods of removal of an elected government should be deployed. But I see nothing fruitful in the argument that failed governance should be allowed to continue and endanger the very existence of the country.

It is due to the greed of retaining power by our politicians in spite of their failure, that the ground gets paved for dictators to move in and grab power! Their own selfish interests are usually the cause for their downfall. The truth is that the current government has been successful to survive all this time, only by appeasing oppositions and cuddling them, not by working for the welfare of the people at the grass root. The frustration within the masses has boiled to a point where they cannot wait any more.

Honestly speaking, practically all the civilian governments which came into power were supported by the same establishment with ‘external’ blessing, of course! It is a case similar to the pot calling the kettle, black. In all earnestness , if the politician’s wish for the establishment to become subservient to civilian rule, they themselves have to resist the temptations of coming in to power from the back door.

Popular and peaceful people pressures are part of the democratic norm. That was how the Judges got restored and a dictator made to resign. This is a recent precedent for our country. It is fine, when a dictator has to be pushed to pack up bags, then why not a failed government which could be leading the country to certain doom. The objection to people pressure being accounted as undemocratic would appear to be maintaining dual standards.

The present government has completed 80 % of their tenure and the number of crisis confronting the nation compound day by day. How do you propose to convince anyone, that what hasn’t been achieved in this time would be eventually be fixed in this 20% of the stipulated period?

Thus in all fairness and in the best interest of the country, I believe it’s not a governments 100% right to govern till the end of a mandated period of time. Rather, if they want to strengthen democracy, they should gracefully step down and revert to the masses to seek a fresh vote of confidence.

Let Us Fix The Problem

While having some free time to relax and stretch my arms in the office a couple of days ago, I started receiving text messages from my friends telling about some ‘Breaking News’ on all our national TV Channels. Most senior ‘Journalists’ & ‘Anchorpersons’ had taken their seats to discuss current crisis of the government and making predictions with analysts on board. Everyone was warning:

“Pakistan Tareekh Kay Aik Aur Nazuk Daur Say Guzar Raha Hai”

Instead of my usual reaction, which is browsing through different news websites and their facebook updates, I smiled and shook my head in despair. I logged on to Youtube & started listening to this famous song by Shahzad Roy “Laga Reh”. If you listen to this song as entertainment, it’s Ok but if you take it seriously, it makes you feel ashamed and embarrassed.

There is no doubt that Pakistan is facing ‘another’ difficult time in history and as the time passes the situation is getting worse for the common man. Talk to your friends, colleagues, family members or even with your political opponents, you will find the same sentiment all over & everyone is desperate for a change, some comparing the present government with the previous regime, some trying hard to prove that the things were quite good in the time of dictatorship & so on.

The question is where does the problem lie? It probably lies in ‘us’. Think honestly, how many of us really care about the honesty and sincerity of the person we cast our vote for? How many of us really spare some of our precious time and investigate the credibility and character of the contestants in our constituency? I’m sure very few of us seriously think and make this effort.

When we need to buy a cell phone, we discuss all the pros and cons with our friends; we read blogs and reviews, check out the comparison and statistics, the brand and all the hot features. But when it comes to cast our vote which could make a difference to the lives of millions of Pakistanis, our priorities take a U-turn. The things we stress upon are Ethnicity, Sect, personal relationships and so on.

If you really love Pakistan at least as much as your cell phone and if you really want to make Pakistan a real Islamic Welfare State, here are the criteria you should have in mind before you go & cast your vote

Article 62 of the constitution states:

Qualifications for membership of Majlis-e-Shoora (Parliament):

(d) He is of good character and is not commonly known as one who violates Islamic Injunctions;

(e) He has adequate knowledge of Islamic teachings and practices obligatory duties prescribed by Islam as well as abstains from major sins;

(f) He is sagacious, righteous and non-profligate, honest and amen, there being no declaration to the contrary by a court of law;

(g) He has not, after the establishment of Pakistan, worked against the integrity of the country or opposed the ideology of Pakistan.

The solution is right there. Act upon it and Pakistan will fly for sure. I hope you will not violate the Constitution this time.

Pakistan Zindabad!

‘Quaid’ of the young nation

Quaid-e-Azam’s care, consideration and counseling for children, especially for the youth, knew no bounds. There is one enlightening story after another how he advised, counseled, groomed and rejuvenated the young nation during Pakistan Movement and for the future.

Once, in April, 1945, Quaid-e-Azam visited a school in Qalat, Baluchistan with his host, Khan of Qalat. As a little boy shook hands with him, the Quaid pointed towards the Khan of Qalat and asked this boy as to he was. The boy replied, “Our king.” Next Quaid-e-Azam inquired with the little boy about himself and asked whether the boy knew him. The boy answered, “you are our King’s guest.” Finally, the Quaid asked the boy to introduce himself. The boy said, “I am a Baloch.” At this point the Quaid gestured towards the Khan of Qalat and earnestly requested him to tell children that they were first Muslims and later the rest of the identities.

Among Muslim League’s monumental problems at the threshold of independence was scarcity of resources as the young nation was all set to embark on the road to development. It was at a Muslim League crucial meeting at the Sindh Government House Karachi, attended by Ghulam Hussain Hiddayat, Chief Minister of Sindh and Shaheed Soharwardi, that the Quaid advised the young nation to practice austerity, economize resources and believe in the magical principle of self-help, self-reliance and self-actualization.

The importance Quaid-e-Azam attached to the youth and the inspiration he provided them need no introduction. When, in 1941, Raja Ghazanfar Ali, Quaid’s close aid and admirer and Sir Sikandar Hayyat, Chief Minister of Punjab, desired to meet the Quaid, who was then attending the annual congregation of Muslims Students Federation in Lahore, the Quaid politely refused to give them appointments and requested them to check for his schedule with the office bearers of the Muslims Students Federation who were coordinating all his appointments during this period.

Quaid-e-Azam always regarded children as the future of the nation. He had always pinned high hopes in the future architects of the nation. The most inspiring part of the Quaid’s guidance to the youth was that he himself chaired their meetings and was thoroughly involved in their guidance and grooming. He was so confident about the youth’s potential that in 1937 he himself organized the All-India Muslim Students Youth Federation. The same year he presided and addressed its first meeting in Calcutta and said that youth was the cornerstone of Pakistan Movement, the nation has many Jinnahs in the making and our future is secured with the future generations.

The year was 1946. General elections were like a referendum for Pakistan. Quaid-i-Azam was addressing the highly inspired yet well disciplined gathering at Islamia College, Lahore. He addressed the youth straight from the heart: “My dear young nation, I have neither lands nor the Victoria Cross to offer you. But I must tell you the fact that I am proud of you. It’s not only me but the entire nation is proud of you.”

Quaid-e-Azam’s feelings for and image of the youth can be gauged from many a statement he made about the young nation. For example, he termed youth as ambassadors of the nation at Aligarh, acknowledged as the centre of Pakistan Movement and honored youth as magazine of the nation at a Patna’s Muslim League congregation, believed in youth as the pillar of strength for the nation at so many places and so on. However, he prioritized for the youth the need for national character, respect for law, devotion to studies, spirit of self-reliance and the motto of unity, faith and discipline that resulted in the dream-come-true reality of Pakistan and where lies the salivation of our present problems and future prospects.

Korean Recipe for Change and Pakistan

Unless the residents have a desire of self-help for the change of their life, even if they wait for 5000 years, there will be no change. If the village residents try to change their life now, even with little support of government, they will be able to change their life in 2-3 years’. (Ex Korean President Park Jung Hee)

These simple words underline the spirit of the a movement which revolutionized the life of Koreans. The lesson is very important __ No one will bring change for you, if you don’t want it yourself. And small consistent changes, will lead to a big and visible transformation.

Korea was ruined by Japanese colonization and inter-Korean war. In 1950s, the plight of Koreans was miserable and the nation was extremely poor, with very little food to survive. Harsh winters added to their miseries and ‘food n shelter’ was first priority for all Koreans. Per capita income was $79 in 1960, while that of Pakistan was $91 during the same Year.

Koreans studied Pakistani 5-year plan system and adopted it in 1962. They started industrialization and the results were soon obvious in shape of industrial growth and development of cities, but the rural areas were still lagging far. Koreans soon realized that sustainable growth cannot be achieved without rural development. The standard of life in the villages was very low, with only 20% of the villages having electricity and only 20 % houses having roof. Roads, infrastructure, tools and equipment for farming were missing altogether. The positive things were good literacy rate and mandatory military service which produced a disciplined workforce.

In 1970, Saemul Undong (New Village Movement) was launched, aimed at improving the life of villagers. The idea was to pave the gap between rural and urban life, improving the living standard in rural areas and increasing the opportunities for the villagers to earn more. The idea was to stop migration to cities. ‘A better village to live in’ was the goal of the movement.

Government started with SMU in a unique way. They asked the villagers to participate in the program on self-help basis. Three principles of ‘diligence, self help and cooperation’ were decided to be the basis of the movement. The underlying spirit was to work with diligence as there is no freebie in the world and ‘early bird catches the worm’. The lazy and lethargic Koreans were taught to take actions for fulfilling their desires. The spirit of cooperation was also very important, as one cannot wash face with one finger.

When the movement started, government was not in a very good financial situation, so they asked for the cooperation of residents of villages. It provided 335 packs of cement to each of 33,267 villages in the country. Government suggested ten projects such as making roads, reforming roofs of homes, constructing public wells, making small water reservoirs and small bridges etc .Villagers had to decide one of the projects and then implement it. They had to arrange the material such as sand and pebbles themselves, and had to work together to execute the project. They had to select Seamaul leaders for themselves, who were volunteers, and would play the role of coordinators and arbitrators.

After one year of evaluation, the success ratio was about 50% .The performance of 16,600 villages was good, and they had completed their first task. It was a turning point, the government decided to generate competition. They gave 500 sacks of cement and one ton steel to only these 16,600 villages, which were able to complete their first task, while remaining villages were told to do something with self-help and then government will decide accordingly.

This produced amazing results; a lot of villages improved very quickly, and more and more were joining the movement actively. Based on this, government classified the villages into three categories according to their progress, and supported the outstanding villages more, which generated high competition.

The government established central council for the movement, to analyze and evaluate the performance. A training center was instituted to train the leaders elected by villagers. This helped in development of leadership at grass root level. Women and youth were given equal participation, each village selecting a a leader, woman leader and young leader for the project. These voluntary leaders helped the government to plan, cooridnate and carry out the projects in a proper manner.

New projects were considered on the basis of their benefits to the entire community. The government did not interfere directly into the selection of projects. It was just overseeing the technical aspects and providing help with which the villagers couldn’t do themselves.

Soon they realized that without improving the income of villagers, their life could not be improved, so the next step was to improve the income level of villagers and eliminate poverty. Projects were focused to improve roads to the farms so that tractors and other machinery could be used in farming. Farmers were provided with basic tools and were trained for the better productivity. Irrigation system was improved and small water reservoirs were built to preserve water. Also green houses were developed to do farming in winters. Investments were done in live-stocks and villagers were encouraged to grow live-stock for better income.

Agricultural complexes were made for profitable products such as mushrooms and tobacco, which helped to increase over all income. Greenhouses allowed farmers to harvest during harsh winter season. Fishing villages changed their production methods from fishing to breeding fish. All of this improved the income level of villagers. As a result, agriculture household income was more than that of city workers. After only four years, the rural community household income was $674, more than that of urban household income of $644. This economic growth led to subjugate poverty and brought revolution in the mindset of people.

Residents were given the sense of ownership and they were the direct beneficiaries. During initial stage, the focus was on improvement of thatched houses, heating system inside homes and agriculture roads. Then the focus shifted to more infra-structure reforms. Electricity and water supply, agriculture machinery, irrigation system, all were aimed to improve the life of villagers with their involvement. The concepts of hard-work and self-help were embedded in this whole movement.

Due to proper evaluation system, government soon realized the mistakes of the movement. Villagers lacked technical skills to build bridges and roads. So government provided technical support and training required for the projects.

Grass root level leadership evolved as a reason of this movement, which lead to the development of Korea on many fronts. Corruption wasn’t a problem in this project, as population was involved in it, and the residents carried out the projects themselves. They also contributed financially to the extent they were able to do. The collective participation brought in transparency and better utilization of resources. The change went from rural to urban areas of Korea, whereas it is usually the other way around.

Korea today has become one of the top growing economies in the world, with national income of $ 20,014 per capita, (remember in 1960, Korea was at $79, and Pakistan was $91). This is despite the fact that Korea has no natural resources, and it relies only on its human resource. It is now one of the most advanced countries in internet usage, banking system and industrialized nation.

Korea has started to implement this project in African countries. While other countries prefer to perform charity work, Koreans are trying to engage villagers by asking them to contribute equally. For instance, the project of establishing a goat bank is very good idea. Villagers are given goats, to raise, and when they breed more goats, the original ones are returned, thus establishing a live-stock bank.

In Pakistan, if we want to do something, our ‘actions must speak louder than words’; so the projects must be aimed at ‘doing more-talking less’ spirit. The basic element in these projects should be consistency and continuity, learning from past experiences and improving with time. We can learn from these experiences as we are a resource rich country. We don’t have the problem of poverty similar to that of Koreans, our infra structure is not very up to the mark, but we do have something to build upon, so we don’t have to start from zero. Our villages are usually big, and we lack consensus on leadership and projects. We are heavily divided and our women don’t work usually as labour workforce in building the bridges and widening the roads. So we need to make certain changes in this model and in our society too, for our growth and development.

All we need is to participate on community basis, helping ourselves, and taking bold initiatives. When this movement started in Korea, a lot of people criticized it, but government continued persuading villagers to take part in the development process, and it yielded results. The evaluation of projects was step-wise and better performing villages were rewarded on the basis of merit. This helped a great deal in raising awareness and competition level.

Africa — Saemaul Movement members hold a briefing session with locals in Tanzania, to explain the concept and meaning of the Saemaul Undong

Most important notion to learn is the reforms of the mind-set, to ‘we can do it’. Starting by simple, small projects, doing something tangible, will lead to something better and bigger eventually. We think of big projects first, but sometimes we need to think ‘small’ and ‘in the box’. Making roofs for homes, kitchens in houses, toilets, small water reservoirs, improving sanitary conditions, building small bridges, improving water supply and sewerage systems- eventually the change will be getting bigger and visible which will help in improving the living standards.

Another point to focus is to increase the income of villagers, to stop urbanization. We believe in giving alms and charity, but instead we should focus more on trying to make poor people earn more money. Increasing their income will change their mentality. As I mentioned earlier, Saemaul Undong wasn’t focusing on education and public health in the start, because people were mostly concerned about food and shelter, but as the movement went on to bring the change, people started thinking about education, health, learning opportunities and community life. Koreans did that successfully and now their rural life has almost all the facilities of their urban life so more and more people are preferring rural life.

In short, collaborative efforts will bring change, and rural development is the key to sustainable development even in the industrialized nations. More importantly, the focus should be to ‘ do more, talk less’

Selective Islam ~ An article by Imran Khan (1998)

My Generation grew up at a time when colonial hang up was at its peak. Our older generation had been slaves and had a huge inferiority complex of the British. The school I went to was similar to all elite schools in Pakistan, despite becoming independent, they were, and still are, producing replicas of public school boys rather than Pakistanis. I read Shakespeare which was fine, but no Allama Iqbal.

The Islamic class was not considered to be serious, and when I left the school I was considered amongst the elite of the country because I could speak English and wore western clothes. Despite periodically shouting Pakistan Zindabad at school functions, I considered my own culture backward and Islam an outdated religion. Amongst our group if any one talked about religion, prayed or kept a beard he was immediately branded a Mullah. Because of the power of the Western media, all our heroes were western movie or pop stars. When I went to Oxford already burdened with this hang up from my school days, things didn’t get any easier. In University not just Islam but all religions were considered anachronism. Science had replaced religion and if something couldn’t be logically proved it did not exist. All supernatural stuff was confined to themovies. Philosophers like Darwin who with his half-baked theory of evolution was supposed to have disproved the creation of men and hence religion.

Moreover, the European history had an awful experience with religion, The horrors committed by the Christian clergy in the name of God during the Inquisition had left a powerful impact on the western mind.

To understand why the west is so keen on secularism, one should go to places like Cordoba in Spain and see torture apparatus used during Spanish Inquisition. Also the persecution of scientists as heretics by the clergy and convinced the Europeans that all religions are regressive. However, the biggest factor that drove people like me away from religion was the selective Islam practised by most of its preachers. In other words, there was a huge difference between what they practised and what they preached. Also, rather than explaining the philosophy behind the religion, there was an over emphasis on rituals. I feel that humans are different; to animals whereas the latter can be drilled, humans need to be intellectually convinced. That is why the Qur’an constantly appeals to reason. The worst of course, was the exploitation of Islam for political gains by various individuals or groups. Hence, it was a miracle I did not become an atheist.

The only reason why I did not was the powerful religious influence wielded by my mother on me since my childhood. It was not so much out of conviction but love for her that I stayed a Muslim. However, my Islam was selective, i.e. I accepted only parts of the religion that suited me. Prayers were restricted to Eid days and occasionally on Fridays, when my father insisted on taking me with him. If there was a God I was not sure about it and certainly felt that he did not interfere with my life. All in all I was smoothly moving to becoming a Pukka Brown Sahib. After all I had the right credentials in terms of the right school, university and above all, acceptability in the English aristocracy, something that our brown sahibs would give their lives for. So what led me to do a lota on the Brown Sahib culture and instead become a desi? Well it did not just happen overnight. Firstly, the inferiority complex that my generation had inherited, gradually went as I developed into a world class athlete. Secondly, I had the unique position of living between two cultures. I began to see the advantages and the disadvantages of both the societies. In western societies, institutions were strong while they were collapsing in our country. However, there was an area where we were and still are superior, and that is our family life. I used to notice the loneliness of the old-age pensioners at Hove Cricket ground (during my Sussex years). Imagine sending your parents to Old Peoples’ Homes! Even the children there never had the sort of love and warmth that we grew up with here. They completely miss out on the security blanket that a joint family system provides. However, began to realise that the biggest loss to the western society and that in trying to free itself from the oppression of the clergy, they had removed both God and religion from their lives. While science can answer a lot of questions, no matter how much it progresses, two questions it will never be able to answer: One, what is the purpose of the existence and two, what happens to us when we die? It is this vacuum that I felt created the materialistic and the hedonistic culture. If this is the only life then one must make hay while the sun shines and in order to do so one needs money. Such a culture is bound to cause psychological problems in a human being, as there is going to be an imbalance between the body and the soul. Consequently, in the USA, which has shown the greatest materialistic progress and also gives its citizens the greatest human rights, almost 60 per cent of the population consult psychiatrists. Yet, amazingly in modern psychology, there is no study of the human soul. Sweden and Switzerland, who provide the most welfare to their citizens, also have the highest suicide rates; hence, man is not necessarily content with material well being he needs something more. Since all morality has it roots in religion, once religion was removed, immorality has progressively escalated since the 70’s. The direct impact of it is on thefamily life. In UK, the divorce rate is 60 per cent, while it is estimated that there are over 35 per cent single mothers. The crime rate is rising in almost all western societies, but the most disturbing fact is the alarming increase in racism. While science always tries to prove the inequality of man (recent survey showing the American Black to be genetically less intelligent than whites) it is only religion which preaches the equality of man. Between ’91 and ’97, it was estimated that total immigration into Europe was around 520,000, and there were racially motivated attacks all over, especially in Britain, France and Germany. In Pakistan during the Afghan war, we had over four million refugees, and despite the people being so much poorer here and in the NWFP, they suffered a considerable loss in their standard of living as a result of the refugees yet, there was no racial tension, No wonder, last year in Britain, religious education was reintroduced into schools.

There was a sequence of events in the 80’s that moved me towards God. As the Quran says: “There are signs for people of understanding”. One of them was cricket. As I was a student of the game, the more I understood the game, the more I began to realize that what I considered to be chance was, in fact, the will of Allah, the pattern which became clearer with time. But it was not until Salman Rushdie’s Satanic Verses that my understanding of Islam began to develop. People like me who were living in the western world bore the brunt of anti-Islam prejudice that followed the Muslim reaction to the book. We were left with two choices: fight or flight. Since I felt strongly that the attacks on Islam were unfair, I decided to fight.

It was then I realised that I was not equipped to do so as my knowledge of Islam was inadequate. Hence I started my research and for me a period of my greatest enlightenment. I read scholars like Ali Shariati, Mohammad Asad, Iqbal, Gai Eaton, plus of course, a study of the Holy Quran.

I will try to explain as concisely as is possible, what “discovering the truth” meant for me. When the believers are addressed in the Quran, it always says, “Those who believe and do good deeds.”

In other words, a Muslim has dual function, one towards God and the other towards fellow human beings. The greatest impact of believing in God for me, meant that I lost all fear of human beings. The Quran liberates man from man when it says that life anddeath and respect and humiliation are God’s jurisdiction, so we do not have to bow before other human beings. As Iqbal puts it:

Wo aik Sajda jisay tu giran samajhta hai,

Hazaar sajdon say deta hai aadmi ko nijaat.

Moreover, since this is a transitory world where we prepare for the eternal one, I broke out of the self-imposed prisons, such as growing old (such a curse in the western world, as a result of which, plastic surgeons are having a field day), materialism, ego, what people say and so on. It is important to note that one does not eliminate the earthly desires, simply that instead of being controlled by them, one controls them.

By following the second part of believing in Islam, I have become a better human being. Rather than being self-centred and living for the self, I feel that because the Almighty gave so much to me, in turn I must use that blessing to help the less privileged. By following the fundamentals of Islam rather than becoming a Kalashnikov-wielding fanatic I have become a tolerant and a giving human being who feels compassion for the under-privileged.

Instead of attributing success to myself, I know it is because of God’s will, hence humility instead of arrogance. Also, instead of the snobbish Brown Sahib attitude towards our masses, I believe in egalitarianism and strongly feel against the injustice done to the weak in our society according to the Quran, “Oppression is worse than killing.” In fact only now do I understand the true meaning of Islam, if you submit to the will of Allah, you have inner peace. Through my faith, I have discovered strength within me that I never knew existed and that has released my potential in life: My educationprogramme that I intend to announce in March is far more ambitious than the cancer hospital project.

I feel that in Pakistan we have selective Islam. Just believing in God and going through the rituals is not enough one also has to be a good human being. I feel there are certain western countries with far more Islamic traits than us, especially in the way they protect the rights of their citizens, or for that matter their justice system. In fact some of the finest individuals I know live there. What I dislike about them is their double-standards in the way they protect the rights of their citizens and yet considercitizens of other countries as being somehow inferior to them as human being, e.g. dumping toxic waste in the Third World, advertising cigarettes that are not allowed in the west and selling drugs that are banned in the west. One of the problems facingPakistan is the polarisation of two reactionary groups. On the one side is the westernised group that looks upon Islam through western eyes and has inadequate knowledge about the subject. It reacts to any one trying to impose Islam in the society and wants only a selective part of the religion. On the other extreme is the group that reacts to this westernised elite and in trying to become a defender of the faith, takes up such intolerant and self-righteous attitudes that are repugnant to the spirit of Islam.

What needs to be done is to somehow start a dialogue between the two extremes. In order for this to happen, the group on whom the greatest proportion of our educational resources are spent in this country must study Islam properly. Whether they become practising Muslims or believe in God is entirely a ;personal choice; as the Quran tells us that there is “no compulsion in religion.” However, they must arm themselves with knowledge as a weapon to fight extremism. Turning up their noses at extremism is not going to solve the problem.

The Quran calls Muslims “the middle nation”, i.e. not of extremes. The Holy Prophet (PBUH) was told to simply give the message and not worry whether people converted or not, therefore, there is no question in Islam of forcing your opinions on any one else. Moreover, we are told to respect other religions, their places of worship and their prophets. It should be noted that no Muslim missionaries or armies never went to Malaysia or Indonesia. The people converted to Islam due to the high principles and impeccable character of the Muslim traders. At the moment, the worst advertisement for Islam are the Muslim countries with their selective Islam, especially where thereligion is used to deprive people of their rights. In fact, a society that obeys fundamentals of Islam has to be a liberal one.

If our westernised class started to study Islam, not only will it be able to help our society fight sectarianism and extremism, but it will also make them realise what a progressive religion Islam is. They will also be able to help the western world by articulating Islamic concepts. Last year, Prince Charles accepted that the western world can learn from Islam during his speech at the Oxford Union. But how can this happen if the group that is in to best position to project Islam gets its attitudes from the west and considers Islam backward? Islam is a universal religion and that is why our Prophet (PBUH) was called a mercy for all mankind.

Still Seeking Independence

From grandpa’s diary:
‘My six year old granddaughter Zara is all excited to celebrate the 64th birthday of Pakistan. Every year when this day arrives, it brings back many beautiful memories. Poverty, homelessness, travelling in the worst circumstances, leaving behind our homes; nothing looked ugly, nothing felt difficult. I was a young and energetic teenager, a student for whom going to school had multiple reasons. Of course, my parents like all the others, wanted me to be a successful man but there was something else in my blood which pushed me every day to an institution where we met, planned and strengthened our ideas. The most wonderful and rarest of the blessings of that time was a true leader in the shape of Mr Jinnah. Our energies were different. Our blood was gushing more powerfully than many others in the united India. We were so close to the goal, a dream was to come true towards which I had seen my grandparents and parents struggling with all their devotion and commitment. Our lives were like those of a tenant’s who was eagerly waiting to move to his own house. We were struggling for a home where we could live according to our wishes independently, where we are not answerable to any ‘Landlord’ except the True Lord, where no one else could impose his rules and regulations on us, but God. I had lost many friends, uncles and cousins during the struggle. A lot of blood was spilt, but not wasted, I was sure. Everyone was talking about ‘the time’ which was near and as sure to come as a written fact. We could see it coming with our very eyes.

14th August 1947 was the day no less than Eid for us. My forehead was prostrating in front of Allah whom we had made promises with; a deal that we made about implementing His laws, if He gives us a land with no interference from anyone. My eyes were tearful with my heart jumping in joy and humble with thankfulness to God. Our ‘haveli’, our decades old business, our property and valuables, jobs and careers; nothing was a hindrance to travel to our new born homeland. We were desperately seeking for this day of ‘Independence’ when we are nobody’s slaves but the Creator’s. The very thought of the long awaited moment when we’d kiss the land was working as adrenaline in our blood vessels. Days or nights didn’t matter, we were moving. A big number of people lost their lives in this transit but the caravans wouldn’t stop. Nothing could halt the sea of these charged and sparked people who left by choice everything they had, for a dream, a promise, a struggle and a mission. We had broken the idols of colonial captivity and seen Iqbal’s dream becoming a reality under a selfless man called Jinnah and we were all motivated for a better tomorrow.

Zara shakes my arm to bring me out of a very true movie saved in my eyes and dearest to my heart, which I watch every now and then but more so in August every year. She wants me to leave gardening and come indoors as she wanted to show me her green outfit that she bought for school celebrations.

I am a 79 year old frail man with no physical energy left in me. I have seen these 64 years like a Banyan tree that bears the most scorching sun and also refreshing rains. I have been an honest man and have given every drop of sweat to this land. After seeing Zara’s glittery green dress, I sit back to analyse why this land of mine is in a mess. There is still bloodshed, poverty, homelessness, displaced people, and this actually is ugly and painful. Independence from all worldly masters is what we strived for. The proposed dream of Iqbal who left us many years before Independence Day was based on faith i.e. to live according to the Rules and Laws of Allah with no interference from anyone. The whole struggle was based on this fact and the demand of separation was based on Muslim majority areas. But this is the very foundation which some people are questioning today. 64 years down the road, listening to a discussion in a TV show as to whether Pakistan was created in the name of Islam or not is absurd and extremely painful. Such conversation and the dishonesty that prevails on individual and national level is equivalent to breaking the pact that we made with Allah and betraying the blood which, I still have faith, wouldn’t go waste.

Following Islam at individual level or practising ‘Sovereignty belongs to Allah’ at national level, is still a myth. The injustices in the society, the bloodshed, the linguistic divisions, the social deprivation, and inequality of men on material grounds, are surely ugly. The idol of colonial times is not entirely broken either. Our identity is still vague. We still worship some worldly gods and that too happily. My people are still unsafe not because of a foreign regime but due to some men who are from us, look like us and speak the language that we understand and claim to lead the country and hold the governing offices. Our decisions are not taken by our own men or in our own interests. Many of our sons and daughters have been sold for foreign money. Many are missing for years. Many are bombed to death by monstrous drones. Big fish get away with everything. Poor get crushed in the cruel ‘system. Foreign spies are willingly welcomed through front doors and helped to escape through backdoors after killing our men… Too much, too ugly!

I miss Jinnah, someone who could look daringly into the eyes of the colonial monsters , walked with a head up high, knew the worth of this nation and could say a bold ‘NO’ in the best interest of his people. The frailest of nations we were but we stood behind him with strong faith and formed a force which no power in the world could beat. With no money, no alms, no arms and no treasures, the people turned into a tornado and broke all the barriers to achieve the goal. I miss a leader, who could take us to the door of true ‘independence; which I am still seeking.

But, all is not ugly. There is something extremely beautiful about today as well, despite the thick clouds of despair. It’s the devotion of the new generation and the youth and its unshaken affiliation to this gift of Allah, Pakistan. The energies being brought together to pull the country out of the mess and the growing awareness of the problems we face, is a silver lining. The magnitude is small when I compare it to the force pushing us into the ditch, may it be foreign hand or our own enslaved leaders or demoralising media elements. But, same was the case in 1947. The two opposite forces were not comparable in strength and magnitude and would never be. It’s faith and trust in God which has always made our side of the scale heavier and that’s what is required. Allah will fulfil the promises of His bounties if we fulfil our promises that we made with Him more than half a century ago.

‘Recall My favour which I had bestowed on you, and fulfil your covenant with Me and I shall fulfil my covenant with you, and fear Me alone.’ [Al-Baqarah 40]

I feel tiny hands wiping tears off my face while I sit in the arm chair with my eyes closed. I open my eyes to see my Zara, my faith and hope for Pakistan, the surest reason to smile again’.

Mayoos to nahin hain umeed e sehr se hum..

Also appeared on Aaj.tv, The News Tribe, Weekly Pulse Magazine and Hurriyat News

Sons and Daughters of Indus

River Indus the life line of Pakistan, rises up in Tibet China, enters Indian held Ladakh region before entering Pakistan up north. It flows from east to west before turning its course southwards in Gilgit Baltistan region towards Arabian Sea. It runs the entire length of Pakistan, snaking pass some of the highest mountain ranges in Himalaya and Karakoram; it flows through the deepest gorges in the shadow of numerous majestic peaks that rise above 5000 meters before entering the plains.

All along its treacherous journey though mountain ranges spread over hundreds and thousands of kilometres, what starts as a small stream in Tibet enters the plains as a mighty river. Further downstream it is joined by five of its major tributaries and by other river systems; it traverses through the rest of the country before emptying into Arabian Sea.

A journey spread over 3,000 kilometres starts as a small stream and as it flows through its course it is joined by springs, streams, small and big rivers along with their tributaries, giving it strength and might. Indus gives life and colour to a land where we all live in. Without this river system this land would turn into a desert. Most of Pakistan is an arid land; this river system is the life giver to our land. It provides life to Pakistan!

What will happen to river Indus if its springs, streams and all of its tributary rivers follow a path of their own? What will happen to the springs and streams? What will happen to the river joining Indus if their springs and streams follow a path of their own? What will happen to the people and land supported by Indus River System?

It doesn’t take Einstein to answer these questions. Indus as we know of exists only because it goes from strength to strength, from a small glacial stream up in remote reaches of Himalaya to a mighty powerful roaring river as it joined by waters all along its course. Without these waters giving life and strength, Indus will lose its identity, might and seize to flow. All of its springs, streams won’t have the strength to flow either; hence the land we know as of today will turn into a desert. Even grimmer outcome would be that this land won’t be able to support us.

Indus only exists because it is joined by waters of great many springs and streams. These springs and streams not only give their waters to river Indus but also give Indus its identity. Moreover all these springs and streams do retain character of their own.

One of the interesting facts of Indus is that all rivers of our land join it from all provinces to give it strength and might. Let it be spring, streams and rivers of Gilgit Baltistan or five rivers of Punjab or in Khyber Pakhtunkhawa river Swat joining river Kabul before falling into Indus or lesser known rivers like Tochi, rising from Sufaid koh, traversing though North Waziristan, Bannu and joining river Indus near Mianwali or Gomal River of South Waziristan or Zhob river rising in mountain ranges of Koh Suleman, flowing through Balouchistan, eventually into River Indus.

Rivers are formed when joined by waters of springs and streams; the mightier the river more spring and streams it is bound to have. Or let’s put it this way; collectivism gives rise to great and mighty. Collectivism is exactly what Islam also preaches and asks all faithful to adhere to. United we stand, divided we fall.

Let’s ask ourselves another set of questions, why we are Pashtun, Mohajir, Saraki, Kashmiri, Sindhi, Punjabi, Balouchis, Balti, Hindko and not Pakistani? Are we willing to lose our national identity? Are we willing to remain small springs, streams, ethnic groups and tribes? Not a powerful, resourceful and mighty nation? Is this our fate? Is this that our forefathers and elders fought from British? Is this we want to pass on to our children? Is this really what we want?

Let me theorize, we are the Sons and Daughters of river Indus. Our identity is anchored in the waters of this mighty river and not etched in faraway lands of Central Asia or Arabia or any other place. We might have come from there but we are settled here for centuries and hence Indus and the land it supports gives us our identity. We are the window of our glorious past looking upon us from the great civilizations of Moen Jo Daro (present day Sindh Province), Harapa (Punjab province) and Mehrgarh (Baluchistan Province). We are the modern day forerunners of the civilizations which existed in our land; they were as ancient as any other civilization in the world and most sophisticated for their times.

We are Pashtuns, Mohajirs, Sarakis, Kashmiris, Sindhis, Punjabis, Balochis, Balti and Hindkos. We can be ethnically diverse; tribally assorted and linguistically varied. But we all are springs and streams that give their identity and name to make a Nation, a Nation we call Pakistan. We need to put our act together, go from strength to strength, support & respect each other and rise as a resourceful, respected and mighty Nation!

We need tanks, yes, ‘think’ tanks!

There are 4,861 universities in the United States whereas Pakistan has produced only 6,478 PhDs since its birth. The number of living PhDs in Pakistan are far less than the total degree awarding institutions in the United States. Mr. Hussain Haqqani, who happens to be Pakistan Ambassador to the United States (or some say its vice versa) revealed this shocking fact while expressing his anger at a TV show host. He might have intended to ridicule Pakistan’s intellect through this statement, but it was too harsh a reality to deny. Without getting the records straight, we can never look at events in their correct perspective and can very easily fail to formulate a reasonable and accurate world view.

Looking at the ignorant and inhumane society around us, one vows to refresh their belief in (quality) education. Our hot-blooded public representatives, who get their claws into indecent verbal wars all the time remind us how education could have at least improved our public face. A culture of research and educational growth is the dire need for our nation today and it can act as oxygen for the intellectually disabled and dead leadership of Pakistan. We cannot expect initiatives in this direction from the mere 127 universities, who completely lack research activities and where students enrolled in PhDs are nothing but a public disgrace. According to Pervez Hoodbhoy, a professor of nuclear Physics at Quaid-e-Azam University, the PhD candidates in Pakistan find difficulty even in understanding college level elementary courses. Moreover, these universities are more interested in milking out money from wealthy parents rather than laying down the foundations of our nation.

Having said that, I believe, this gap can be filled by none other than independent think tanks. Think tanks or policy institutes are independent research organizations that advocate direction and provide a vision to the economic, financial and sociopolitical domains of a society. They act as a bridge between the leaders, circles of influence and the common man; they help in shaping opinions on national and strategic issues. When people in Pakistan and other third world countries are thriving for basic necessities like food, shelter and clothing, the budgets of think tanks across the world have crossed billions of US dollars. It might be quite difficult for people in this part of the world to digest that such a huge amount is being spent on research activities and policy making. But, since most of the think tanks are driven by ideological or corporate groups, they believe more in long term visions and influencing power players than fire fighting their day to day problems.

It is worth a mention here that there are a total of 5,465 think tanks across the globe, according to a study done in 2009. Out of that, 32.5 % are based in the United States alone; most of which were established after the second world war. Multiple sources indicate that there are 1,777 policy institutes in the United States, 1,198 in Western Europe, 683 in Eastern Europe, 601 in Asia, 408 in Latin America, 274 in Africa and 192 in the Middle East. However, during the past 8 years, the rate of growth of think tanks has decreased, probably due to the fact that humanity is witnessing one of the worst wars of mankind.

Like all others, think tanks also have an ideological breakdown. They can be grouped as conservative, centrist and liberals. Though conservative and centrist have been working on their own agendas, the liberal think tanks have caused quite some damage to Pakistan and the Muslim world as a whole. Be it the ever emerging maps of Pakistan and the Asian region, change in the academic syllabus of Muslim countries, immense propaganda in Western media or advocating aid-cut to Pakistan, most of them have roots in the liberal and neocon think tanks of different ideological groups. These think tanks have not only managed to influence the power players of the world, but have efficiently been used as tools to further ulterior motives of closed groups and secret societies of the world.

Despite lack of research culture and public policy institutes in Pakistan, a couple of think tanks also operate in Pakistan. Most of them focus on internal policies, strategic issues and regional politics, however, they seem to exercise very little influence on the leadership. The mere fact that most of them have been founded by retired military officers reflect the intellectual dominance of armed forces over civilian society. Some notable think tanks in Pakistan are Institute of Policy Studies, Corporate Advisory Council and the Pakistan Institute of International Affairs. Zaid Hamid’s BrassTacks can also be qualified as a think tank, but the controversies surrounding Zaid Hamid have overshadowed his academic work.

To get out of the mess Pakistan currently is in and to prove ourselves as one of the intellectually developed nations of the world, we need a very strong culture of research and collective intelligence. With a Pandora box of problems, it might not be practical to expect our fellow citizens to adopt to this trend immediately, however, Pakistanis who are settled abroad and have made their career and wealth are perfect candidates for such ventures. Reputable and financially independent think tanks should be established with long term visions based on sound ideologies; the ones that are able to exercise influence on the power circles of Pakistan. Unless and until we get the army, the civilian leadership and the society on the same page, we cannot expect Pakistan to emerge as a symbol of strength on the map of the world.

Getting out of the mess?

Ten years ago, rumor has it that a phone call arrived from an unknown American number at Presidential Palace in Islamabad. The tone and demeanor was particularly intimidating; somebody was threatening the President to destroy something very dear to him – no, not his regime (which he would nevertheless lose), but the very country that gave him this high chair which he relishes every day.

The threat went like, that unless Islamabad cooperates on a list of objectives duly facsimiled, the country will be bombed to stone age. Today, ten years down the line, one looks at the affairs of this country and wonders whether the President ever switched on his fax machine. Could the US have managed to inflict such damages on Pakistan had it not complied? For many strategic experts, which Pakistan has many, it might make for a satisfying argument over evening tea.

We are talking about 33,213 casualties on Pakistani soil from 2003 to early 2011. What has initially been localized, walled off conflicts in several FATA agencies have disseminated countrywide, effectively putting State into the back foot as festering wounds erupt all over the country – Baluchistan, Karachi and Punjab.

For the industries, it needs colossal amount of determination to operate in such security situation. And yet, the State continues to asphyxiate whatever industrial base remains. The country’s energy security remains dire – its principal gas fields are located at the hub of Baloch insurgency. Friends in the international energy trade are increasingly become wary of Pakistan’s commitments, and no new sustainable energy development appears in sight.

For much of 19th century, the Indian subcontinent experienced a gradual deindustrialization in the face of Industrial revolution in Europe. For Pakistan, the phenomenon strikes back – this time due to local follies rather than foreign conceit.

The State itself remains remarkably insinuated to the gravity of the situation. Locked in horns with its political foes, pitching legal battles over corruption cases and appeasing the military the terrorists alike, its sole purpose of existence seems to remain in office for as long as it can. The President regularly settles lowly disputes between party politicians and allies. He also takes precious time-outs to carry out international diplomacy of first order, flying from one capital to the next, exporting his version of politics of appeasement and mutual benefits.

The indicators back home couldn’t be grimmer, if the President cares to inquire. Pakistan is slipping back on many of its health initiatives – it has fast become the world capital of hepatitis; Polio is resurfacing again, and population programs are suffering governmental negligence. Social unrest in large cities is palpable; in Karachi, it has already crossed the threshold and morphed into a low-intensity civil conflict. Will Pakistan hold on, or slip further down the steep cliffs that challenge the nation’s spirits?

The challenges to Pakistan’s foreign policy are no less acute. Pakistan is losing in its bid for control in Afghanistan. What has been a realistic aim for regional parity with India has morphed into a subtle realization that Pakistan will have to shrink its strategic interests. Great Power games which Pakistani high command once excelled in (the fond memories regional treaties, facilitating Sino-US relations, conducting American war on the Soviets) have now left Pakistan desperate for a new role. But sadly, all countries are busy at the moment – resolving domestic issues, advocating its trade and improving the well being of its people. May be Pakistan should do the same.

Pakistan today needs a realization as to what should be its real engagements. It needs a sobering reality check that ignoring the rights and wellbeing of its millions of populace will neither bring it international prestige nor riches. The path to national glory lies through painstaking investments in the lives and futures of the nation’s very population. The odor of contempt for the distressed people of Pakistan which hangs needs to be dispelled from our corridors of power.

Pakistani State has tried formidable international alliances, Great Power Proxy games, and ‘strategic’ relationships with world’s major capitals. Now is the time for it to step out in the open, embrace its own countrymen and take a genuine interest in the lives of those that make up this nation. The people in turn will not disappoint this country, because for them it’s their home – their most primary and personal strategic interest. For this nation and the State, the only way forward that remains is to recollect the national spirit and tread through the rubbles of its modern stone age. It might well be the ultimate test of our national resilience.

A mere number!

What have we come to? Are we not a mess?

It is as though our humanity has been stripped away from us. Violence, violence, and more violence, plus so much of indifference! We have lost our ability to feel; to feel the sacredness of the value of life. Human suffering is gradually meaning to us not more than a matter of individual concern. Whatever happens around us, for us what matters is our lives, our lifestyles, our careers, our possessions, our image… our everything. We have individualized our universe. Happiness has become, but an individual property.

We live in a place called Pakistan; a place where death is a mere number, despite the fact that we belong to a religion that teaches us that the sacredness of human life is above everything; a religion that teaches us that the unjustified murder of one is like the murder of all humanity.

Every day, we listen to death tolls as we listen to match scores. When hearing the news of killings or casualties, our facial expressions and feelings fail to carry the intensity of the news. We then ask, as if for formality, “How many?” And hence we put all the suffering, the loss of lives, and things attached to it, in a mere number.

What has brought us to such a condition? Is it not but the daily violence, the daily oppression and the daily injustice we collectively go through? Every day we see drone attacks, target killings, and suicide bombings on the top of mass corruption, institutional exploitation, and poor governance!

We have developed an every-man-for-himself psyche. But what else can be done?

Hazrat Umer (RA) has always been presented as a perfect model of justice. But we also learn that a time came when he temporarily lifted the usual punishment for stealing. But what was so specific about this time. The nation was facing a crisis of famine, and the state could not fulfil its responsibility of providing basic necessities . Hence if the state is not able to fulfil the social contract with the people then it is wrong to expect the people to respect the same?

Saint Augustine said, “In the absence of justice, what is sovereignty but organized robbery?” Without justice, are not parliaments, police stations and courts, mere centres of exploitation? How can you expect peace when there is no justice? When courts further exploit you, when the police robs you, and the government lives lavishly off you; how can you expect citizens to respect the state and its institutions?

But there is justice being done somewhere. Of course, extra-judicial justice that is. In fact, the very enforcers of law break the law, all in the name of justice. Needless to say, however, this justice exempts all those who have any socio-political backing, or wealth and prestige. You don’t need to escape the hands of law, you only need to shake them.

A friend of mine came to me and asked whether I saw a video he posted on facebook? He said it had made him cry. This video was of a youngster, being viciously murdered by law enforcement agencies in broad daylight in a crowded park. After seeing the video, which surfaced all over the social networking site, I asked as to why he cries for the one he was able to see. What about all those painful and degrading deaths which go nameless and unmentioned. Yes the media cashed the situation fully. But does that make this single incident any more significant than all others? Should we not extend our frustration and sorrow for all oppressed? Not only those who made it, somehow, to the camera.

Some claim that this victim of brutality was yet another mobile snatcher, or a criminal. These people cause so much damage, and he, apparently, got a taste of his own medicine. But little is realized that such accusations are irrelevant. For, if criminals are to be punished in such a manner, why not start with the big fish? Why is such treatment reserved for the weak and poor? Why those powerful and wealthy just get away with it?

This young man was murdered. But it wasn’t just him. Justice was slain. In this state of zero justice, the people cannot be expected to behave in a civilized fashion. Their actions are products of exploitation and oppression.

But we remain silent and numb. And by putting the value of life in a mere number, we wait passively for our own turn to be added to the count.

Saad Lakhani is a motivated young writer, a student of Social Sciences from Karachi.