Complete Islamisation of Pakistan has been the genuine and long-standing demand of the overwhelming majority of Pakistanis. Not only that, it is also the appropriate answer to the lurking fears of Talibanisation, growing rapidly with every passing day, as a natural response to the suppression of this public demand at the state level. -- Qazi Hussain Ahmad
Hasba bill infringes personal freedom: SC
The Supreme Court on Wednesday ruled that the state cannot enforce any religious obligation stipulated by Islam, except Salat (prayers) and Zakat. Authored by Chief Justice of Pakistan Justice Iftikhar Mohammad Chaudhry, a 106-page detailed judgment, said that Islamic jurists were unanimous on a point that though zakat was seriously enforced by Hazrat Abu Bakar but for salat, the only way was through “Taleem” (education), “Tableegh” (preaching) and “Targheeb” (persuasion).
The court agreed that private life, personal thoughts and individual beliefs of citizens could not be allowed to be interfered with and held that under the Hasba Bill, the NWFP Assembly had conferred judicial powers on “Mohtasib” (ombudsman) not only to inquire into cases of maladministration of government agencies but also religious and personal affairs of individuals and blocking powers of judicial review by civil and criminal courts.
On August 4, a nine-member Supreme Court bench had declared several clauses of the Hasba bill relating to powers of the mohtasib as contrary to the constitution and had advised the NWFP governor not to give his assent to the controversial law. -- Nasir Iqbal
Also: A well-known Karachi-based blogger Aamir Mughal provides a lot of material exposing the hypocrisy of both the secularists and the fundamentalists of Pakistan including the history of what he calls “trite slogan of Islamisation”.
Islamisation: cure of all evils
Qazi Hussain Ahmad
Monday, April 20, 2009
Complete Islamisation of Pakistan has been the genuine and long-standing demand of the overwhelming majority of Pakistanis. Not only that, it is also the appropriate answer to the lurking fears of Talibanisation, growing rapidly with every passing day, as a natural response to the suppression of this public demand at the state level.
This demand surfaced as soon as the inception of the country, since the driving force behind the Pakistan movement was the need for a separate country for Muslims where they could protect and practice their Islamic ideology. Consequently, the mounting public pressure led the Constituent Assembly to pass the Objectives Resolution, making a sacred covenant with the people of Pakistan that Quran and Sunnah will be the guiding principles of the constitution, legislation and policy-making of this land of the pure.
The British-trained establishment, including; the civil and military bureaucracy, were, however, averse to the idea of Islamisation and wanted to faithfully preserve the British system and the Anglo-Saxon system of government, besides the laws formulated by the colonial masters for subjects. Those people considered themselves the legitimate successors of the British colonial rulers and aspired to step into their masters’ shoes to enjoy the same powers and privileges exclusively reserved for the privileged class of British officers colonising the sub continent for over 200 years.
The ensuing tug-of-war between the small minority of feudals and capitalists led by the colonial bureaucracy trying to replace colonists, and the vast majority of people yearning to materialise the dream of Pakistan into reality, led the country towards the state of affairs it is presently beset with. This confrontation has not only caused serious damages to the country, including the progressive erosion of nationhood, decline in unity, solidarity and integrity among the federating units and putting the country on the verge of collapse, but has also led to its dismemberment. For the common people the independence of Pakistan from the British colonists was nothing but mere change of masters. The former British rulers were at least answerable to their British government and Parliament but their legacy of the local masters considered themselves as the ultimate authority and literally behaved like they were answerable to none but themselves.
The Pakistan movement leaders like Quaid-e-Azam and Liaquat Ali Khan were soon replaced by civil and military bureaucrats like Ghulam Mohammad, Gen Iskandar Mirza, Chaudhry Mohammad Ali and Gen Ayub Khan. In their quest for absolute power, these people destroyed democratic institutions and undermined the ideology of Pakistan for the sake of promoting the British culture, values and the English language.
The irrational resistance to the genuine public demand for Islamisation emanates from the imperialistic mentality adopted by our ruling elite. It stems from the mentality that drove the medieval master-slave struggle, and exposes the ruling classes state of mind.
The elite and intellectuals in the Roman Empire believed that the slaves and inferior class of people had neither the need to think about their welfare, nor the right to form any association or assembly to deliberate upon their problems and their solutions. It was the right of Romans to think and decide about the welfare of the slaves. The same ideology was adopted by the European colonists who declared that it was the right of the white masters to decide about the affairs of the coloured subjects. The basic idea behind that view was that the coloured races were of inferior capabilities and was incapable of running their own affairs and solving their problems. The Aryan Hindus were of the same belief that the upper-caste people had the authority to take care of the political, religious and economic issues of the whole society, while the lower castes, having lesser capabilities, were there to serve the higher-caste masters.
In the modern times, the much talked about theory of Clash of Civilizations by Samuel Huntington, professes the same ideology that the Western Civilisation is the superior ideology which has proved its supremacy and it was time other civilisations should be defeated and obliterated. The same belief was inculcated to the US authorities by former US president Richard Nixon in his book, Seize the Moment, that after the fall of Soviet Union it was the golden opportunity for the USA to impose itself all over the world as the sole superpower.
The New World Order doctrine of Bush Senior had the same ideology that no power centre opposed to the USA should be allowed to grow, and this new world order should be imposed on the whole world with the help of European nations, Israel and India, in order to protect and promote the US interests and civilisation. The crux of the Fukuyama’s doctrine of End of History was that the Western civilisation has completely dominated the whole world, and its impossible that any other ideology could now evolve against it. The Western democracy has brought the humanity to the end point of its socio-cultural evolution.
The entire debate that Islam should not be the system of governance in the country was the thinking paradigm of those who are mental slaves to the western culture and averse to the Islamic ideology. This is an undeniable fact that Muslims from the length and breadth of the subcontinent strove for the creation of Pakistan and rendered matchless sacrifices in human history. The proponents of the baseless argument that not Islam but economic reasons were the basis of the Pakistan movement have no answer as to why the Muslims of UP, CP, Calcutta, Madras and Bombay, etc., endeavoured for Pakistan despite knowing that their areas would not be part of Pakistan. Evidently, they were striving for the realisation of the dream of a separate homeland for Muslims to enable them practice Islam freely under the system governed by Quran and Sunnah.
Unfortunately, the state of Pakistan created after a historic struggle of Muslims was taken over by the agents of British colonists quite early. They kept weaving a web of conspiracies to consolidate their grip over the country and with the passage of time their clutches became so strong that now even the talk of Pakistan’s Islamic ideology hurt their ears.
Pakistan is not just any state based on geographical entities. It is the embodiment of a definite Ideology and religion. As the Father of the Nation, Quaid-e-Azam Mohammad Ali Jinnah, put it: Pakistan came into being the very day the first Muslim set foot on the subcontinent. Pakistan is a result of the Two-nation Theory that clearly spells that the life of Muslims is governed by the Islamic system based on Quran and Sunnah. Until we harmonise our lives, economy, society, Constitution and legal system with Islam, our society will continue to suffer from internal strife and friction.
Those who believe that Pakistan can be secularised by separating the Islamic system from its state are suffering from a serious fallacy. What they conveniently ignore in their bias against Islamic codes is that Islamisation of the country is not just the demand of what they call some extremists but is the strong desire of an overwhelming majority of the people, millions of whom are ready to sacrifice their lives to achieve this objective, like those who laid down their lives in the Pakistan Movement.
Though this majority is under the strong shackles of a tiny minority of western-slaves, the dawn of an Islamic revolution is round the corner. This is the era of a global Muslim renaissance as slavery’s shackles are breaking and the enemies of Islam are on the retreat after the huge fortresses of their military and economic might are coming down under the pure resistance and sacrifices of the believers.
Regarding the argument that promoting Islam would enrage Washington and the west, we would become isolated, and be dubbed as fundamentalists, etc., it must be kept in mind that alienating Islam will negate out existence and disintegrate the country. Islam is the basis of Pakistan, since it was created for Islam and not on the basis of some homeland.
The writer is a former Ameer of the Jamaat-e-Islami.
Hypocrisy of Jamat-e-Islami/MMA, Mullahs and Secular Judiciary of Pakistan
Posted By Aamir Mughal
On Mon, 4/20/09, Bint Waleed wrote:
Islamisation: cure of all evils Qazi Hussain Ahmad Monday, April 20, 2009
Mullah Military Alliance: :[Muttahida Majlis-e-Amal (MMA) Allama Sajid Naquvi, Mawlana Samiul Haq, Mawlana Fazal ur Rahman, Mawlana Shah Ahmed Noorani and Qazi Hussain Ahmed.
Mullah Military Alliance: [Muttahida Majlis-e-Amal (MMA) From Left to Right: Ahl-e-Hadith Sajid Mir, Barelwi Shah Ahmed Noorani, Deviant Jamati-Khariji Qazi Hussein Ahmed and Deobandi Maulana Fazlur Rahman - An alliance of Deviant and Sectarian Mullahs who supported General Musharraf's Martial Law Regime from 2002 to 2007 and they shared Government/Power with General Pervez Musharraf in NWFP and Baluchistan].
Where had gone this captivating and cheap slogan of "Islamisation" when Supreme Court had rejected the Hasba Bill and JI and other Mullahs not only accepted the Verdict of the Supreme Court [which as per Mullah Sufi Mohammad (a true Momin) of Swat is Anti Islam, Idolatory, Polytheism and Kufr - Disbelief]:
Maulana Sufi Mohammad, chief of TNSM Tehreek Nifaz e Shareeat e Muhammadi
Here you go: http://www.thenews.com.pk/top_story_detail.asp?Id=21541 [Sufi Muhammad said challenging the Qazi courts’ verdicts in the high court or the Supreme Court of Pakistan would be tantamount to betrayal of Islam.
High Courts and Supreme Court were ‘Ghair Sharaiee’ institutions and going for appeal in ‘Ghair Sharaiee’ institutions was ‘Haram’. He said Darul Qaza could be approached in case of any reservations on our verdicts, but the final decisions of Darul Qaza not allowed to be challenged in the High Courts and Supreme Court.
Updated at: 1443 PST, Sunday, April 19, 2009
The price of moral cowardice By Ardeshir Cowasjee Sunday, 19 Apr, 2009 01:49 AM PST
And where is ‘civil society’, where are the lawyers? They motor-marched for the independence of the judiciary. Why are they comatose when it comes to the imposition of a parallel judiciary by a supine parliament? The fearsome Muslim Khan of the Taliban may have threatened the lives of those who oppose the infamous Nizam-i-Adl, but there should be some, other than Ayaz Amir and the MQM, who can show a bit of spunk. The press, at least some portions of it, are doing their bit and speaking up and out. Where is everyone else?
How would one justify the bail of Mawlana Aziz from a Supreme Court where appeal has been declared ANTI-ISLAMIC by the Deviant Sufi Muhammad and I wonder where have gone Mr Ansar Abbasi and his love of Restoration of Free Judiciary [in view of Mullah Sufi - a kind of Kufr]. Mawlana Aziz of Lal Masjid Brigade should reject his own bail in view of Grear Fiqh Sufi Muhammad’s Declaration that SC of Pakistan is Anti Islamic. Which Islam should we follow? Ansar Abbasi’s, Sufi Muhammad’s, Iftikhar Chaudhry’s or the real Islam [please pick the interpretation]. Two news from the same newspaper
1 - SC grants bail to Maulana Aziz in library case By Sohail Khan Thursday, April 16, 2009
2 - ‘Qazis’ verdict can’t be challenged in SC’ Thursday, April 16, 2009 : Sufi says appeals
‘tantamount to betrayal of Islam’
Not a single word is mine in the news below:
مولانا عبدالعزیز برقعے میں فرار ہوتے ہوئے گرفتار
بی بی سی اردو ڈاٹ کام، اسلام آباد
وقتِ اشاعت: Wednesday, 04 July, 2007, 16:54 GMT 21:54 PST
Abdul Aziz ghazi 01 Interview after arrest post by Zagham
Either Sufi Mohammad is Kaafir [Infidel] or all the Mullahs who accept Pakistani Judiciary are Kaafir [Infidel] or Pakistani Judiciary is Muslim and all those Bearded Bandits are Kaafir - Infidel]
History of the trite slogan of Islamisation
Jamat-e-Islami [when JI was part of MMA and sharing power with General Musharraf's Q League and PPP Sherpao] presented a Bill called Hasba Bill to enforce Islam in Pakistan and that bill was presented during General Musharraf's Government and that Bill was rejected by CJ Iftikhar Mohammad Chaudhry [when he was serving General Musharraf in 2005] and that too on the appeal of General [The Martial Law Administrator] Pervez Musharraf. General Musharraf was party to the case. Two opinion/stands can hardly be correct at the same time, either MMA's Islamic Hasba Bill was Un-Islamic or CJ Iftikhar Mohammad Chaudhry was against Islamic Shariah. If JI was honest then why the same JI is now participating in the Lawyers Long March and by doing so they are accepting that Pakistan must be run on Secular Basis through Anglo Saxon Law and Anglo Saxon Courts. CJ Iftikhar Mohammad Chaudhry and Co. by accepting such Islamo fascists like JI amidst the Secular Legal Mind, is basically compromising with his own decision which he had given against the Deviant Religious Right Wing of Pakistan. By the way why the so-called Epitome of Justice Iftikhar Mohammad Chaudhry is even accepting cooperation from one of the party [Jamat-e-Islami] who gave Pakistan the Gift of Unconstitutional LFO and 17 Constitutional Amendment which had given blanket to the Unfirom and every wrong wrong and unconstitutional step of a Military Dictator General Musharraf.
If Hasba Bill was right then why did the JI accepted the SC Decision and if it was wrong then why Hasba Bill was presented at all and if both the statement are wrong then what was the need to exploit the name of Islam to get some vote. Read the past history
Hasba bill infringes personal freedom: SC
By Nasir Iqbal
September 1, 2005 Thursday Rajab 26, 1426
ISLAMABAD, Aug 31: The Supreme Court on Wednesday ruled that the state cannot enforce any religious obligation stipulated by Islam, except Salat (prayers) and Zakat. Authored by Chief Justice of Pakistan Justice Iftikhar Mohammad Chaudhry, a 106-page detailed judgment, said that Islamic jurists were unanimous on a point that though zakat was seriously enforced by Hazrat Abu Bakar but for salat, the only way was through “Taleem” (education), “Tableegh” (preaching) and “Targheeb” (persuasion).
On August 4, a nine-member Supreme Court bench had declared several clauses of the Hasba bill relating to powers of the mohtasib as contrary to the constitution and had advised the NWFP governor not to give his assent to the controversial law.
The unanimous short-order was announced after four-day hearing on a reference filed by President General Musharraf against the bill under the advisory jurisdiction of the court.
Instead of showing haste, the NWFP government should have studied in depth all the reports of the Council of Islamic Ideology (CII) before moving the Hasba bill in the assembly, under which discretionary powers have been conferred on mohtasib to create a new offence in consultation with the provincial advisory council, the CJ observed in the detailed judgment.
About mohtasib’s powers to remove causes of dereliction in performance and proper arrangements of Eidain and Friday prayers, the CJ observed that offering of prayer was a personal obligation on an individual being the Haqooq Allah.
Religiously, mohtasib is not authorized to check negligence or disregard of a person who abandons sallat. Allowing such interference by mohtasib would deny an individual’s right of freedom to profess religion, the CJ said.
It is therefore not correct to suggest that the Hasba bill is in accordance with Islam and if the legislation is accepted and made into law, then a citizen who is held responsible for dereliction will be liable to six-month punishment on the hukumnama (order) of the mohtasib when Sharia does not mandate imposition of penalties on vague offences.
The only objective behind making available Hasba police to mohtasib is to strengthen the arms of mohtasib, to implement his hukumnama by force, if need be, the CJ said.
Under the law, mohtasib would also have direct interference/access in the family functions in the garb of discouraging extravagance at the time of marriages and other family functions, thus interfering in personal life, freedom of assembly, liberty, dignity and privacy, which is strictly prohibited in Islam.
Tracing the history, the CJ recalled that the institution of the office of Hasba did not exist at the time of the Holy Prophet (PBUH) and the Khulfa-e-Rashideen. Initially the office of “Amil-al-suk” was created by “Ummayyads” to regulate markets, but later it was expanded into the office of the mohtasib by the “Abbasids.”
History reveals that the term mohtasib was used during the Khilafat of Qazi Mamoon-ur-Rashid when mohtasib used to look after the market business in addition to his religious duties like to reform social life. During the period, the duties of the mohtasib was to inspect instruments of the scales of weights and measures, which were so complicated that the people could be easily deceived. In addition, their duties include keeping vigilant eye over shortcomings and dishonesty that could be committed during preparation and sale of commodities.
The judgment also explained that by declaring some sections of the bill as unconstitutional does not mean that leftover sections have been declared in accordance with the constitution. Their constitutionality remains open to be questioned, which can be upheld or struck down as or when challenged before a competent forum.
Meanwhile Justice Sardar Mohammad Raza Khan in his separate note expressed reservations on the definition of Aalim (scholar) in the Hasba bill and held that the definition was discriminatory and restricted to only one school of thought.
MMA to accept SC decision: Durrani By Anwar Iqbal
July 18, 2005 Monday Jumadi-us-Sani 10, 1426
WASHINGTON, July 17: NWFP Chief Minister Akram Khan Durrani has said that he will accept any decision the Supreme Court of Pakistan may take about the controversial Hasba bill, denying reports that he vowed to “wreak havoc” if his democratically elected government was toppled.
“We live in a country and we accept the courts of that country,” said Mr Durrani while talking to Dawn in Washington.
“Do you think we will declare war on the government? No, we are all law-abiding citizens.”
The NWFP chief minister, who is visiting Washington at the invitation of a Christian inter-faith group called Group for Global Engagement, said the MMA had always respected “the laws and courts of Pakistan and we will continue to do so.”
“Even if the court rejects the Hasba bill?” he was asked. “Whatever decision the Supreme Court takes, we will accept it,” he replied.
Mr Durrani also rejected claims that if made into a law, the Hasba Act would lead to the creation of parallel police and judicial systems in Pakistan.
“There is no such proposal in the Hasba bill. People given the task of implementing this bill will have no judicial power,” he said.
Mr Durrani said the NWFP government does not plan to recruit a new force to implement this proposed law. “We will take people from the present police force. There will be no new recruitment.”
“But you also say that our police are corrupt, if you give such sweeping powers to the same police will they not make life miserable for the ordinary people,” he was asked. “No, because there are no sweeping powers in the Hasba bill,” he responded.
Mr Durrani said people chosen to implement the Hasba bill will only have the power to recommend whatever action they deem necessary against an official or a politician they think is corrupt.
“And who will take that action?” he was asked. “The courts,” he said. “The recommendation will be sent to the courts which may accept or reject it.”
“Does it mean that you will create special Hasba courts?” “No, there will be no special courts. All recommendations will go to the existing courts and they will make the final decision.”
He said the MMA government was only trying to strengthen the jirga system that already exists in Pashtoon society, “we are not doing anything new.”
“But the jirgas have judicial powers,” he was reminded. “Only in the tribal areas, not in the settled areas,” he said.
Text of Hasba bill
July 16, 2005 Saturday Jumadi-us-Sani 8, 1426
PESHAWAR, July 15: The following is the full text of the Hisba bill passed on July 14 by the NWFP Assembly: Preamble: Whereas sovereignty over the entire universe belongs to Almighty Allah alone and the authority to be exercised by the people of Pakistan through their chosen representatives within the limits prescribed by him is a sacred trust;
And whereas implementation of Islamic way of life revolves around Amer-Bil-Maroof and Nahi-Anil-Munkir and to achieve this objective it is necessary, apart from other steps, to establish an institution of accountability, which could keep a watch on securing legitimate rights of various classes of the society, including females, minorities and children and to protect them from emerging evils and injustices in the society;
And whereas it is further necessary from the accountability point of view to extend the authority of Mohtasib to government’s administration and offices in order to have a check upon injustices, abuse of powers and other similar excesses;
It is hereby enacted as follows:
1: Short title, extent and commencement—(1) This Act may be called the North-West Frontier Province Hisba Act, 2005.
(2) It shall extend to whole of the North-West Frontier Province.
(3) It shall come to into force at once.
2: Definitions.—In this Act, unless the context otherwise requires,—
(a) “Agency” means a department, commission or any office of Provincial Government, a corporation or similar other institution which the Provincial Government may have established or which may be working under its control, but does not include the high courts and the courts working under its administrative control.
(b) “Amer-Bil-Maroof” means fulfilling the obligations of enjoining the good as laid down in Holy Quran and the Sunnah;
(c) Competent Court: Competent court means court established under CPC 198.
(d) “Expert Lawyer” means a lawyer having at least ten years experience in the profession of advocacy;
(e) “Government” means the Government of the North-West Frontier Province;
(f) Governor means governor of NWFP.
(g) High Court means the Peshawar High Court, Peshawar,
(h) “Hisba Police” means the police force deputed to work for the purposes of this Act from time to time;
(i) “maladministration” includes all such decisions, processes, recommendations, acts and deficiencies which-
(j) is contrary to law, rules or regulations or is a departure from established practice or procedure, unless it is bonafide and for valid reasons; or
(k) is perverse, arbitrary, unreasonable, unjust, biased, oppressive or discriminatory; or
(l) is based on irrelevant grounds; or
(m) involves the exercise of powers or the failure or refusal to do so, for corrupt or improper motives, such as bribery, jobbery, favouritism, nepotism and administrative excesses; or
(o) amounts to negligence, inattention, delay, incompetence, inefficiency and inaptitude in the administration or discharge of duties and responsibilities;
(p) “Mohtasib” means the mohtasib of the province or, as the case may be, the mohtasib of a district, appointed under this Act;
(q) “Nahi-Anil-Mukir” means fulfilling the obligations of forbidding the evil as required by the Holy Quran and Sunnah and all other matters which the mohtasib, in the light of the Holy Quran and Sunnah, determines in consultation with the Council of Advisors;
(r) “Office” means the office of mohtasib of the North-West Frontier Province;
(s) “Prescribed” means prescribed by rules made under this act;
(t) “Province” or “Province of Sarhad” means the North-West Frontier Province;
(u) “Provincial Advisory Council” means the Council established under this Act;
(v) “Public servant” shall mean the person defined in section 21 of the Pakistan Penal Code, 1860;
(s) “Religious scholar” means the holder of the certificate of Shahadat-ul-Aalmliah from any institute recognized by government, who has also passed the Secondary School Certificate Examination from a Board of Intermediate and Secondary Education recognised by government;
(t) “Staff” means an employee or office commissioner, elected/nominated co-worker, advisor, expert, subordinate, officer, liaison officer, etc, of an Agency.
3. Appointment of Mohtasib.—(1) There shall be a Mohtasib for the North-West Frontier Province, who shall be appointed by the Governor of the North-West Frontier Province in consultation with the chief minister of the province. (2) A mohtasib shall be a person who is a qualified religious scholar and is eligible to be appointed as judge of the Federal Shariat Court. (3) Before entering upon office, the mohtasib shall take an oath before the chief minister in the form set out in the Schedule. (4) The mohtasib shall, in all matters, perform his functions and exercise his powers independently, honestly and diligently and all executive authorities throughout the province shall act in aid of the mohtasib.
4. Tenure.—(1) The tenure of the office of the mohtasib shall be four years but the competent authority may extend the term of his tenure.
(2) The Mohtasib may, at any time, resign from his office by tendering resignation in writing.
5. Mohtasib not to hold office of profit, etc —- (1) The Mohtasib during his appointment shall not hold any office of profit or enter into any profession carrying the right to remuneration.
(2) The Mohtasib, during a period of two years after his retirement, shall not be eligible to contest election of the National or a Provincial Assembly.
6. Terms and conditions of service.—- (1) The provincial Mohtasib shall be entitled to the same privileges, allowances and pay as are admissible to a Judge of the Federal Shariat Court.
(2) A District Mohtasib shall be entitled to the privileges, pay and allowances as are admissible to a Sessions Judge.
(3) A Mohtasib may be removed from office on the ground of misconduct or of being incapable of properly performing the duties of his office by reason of physical or mental incapacity and in this context will be served with a notice in advance. If in the opinion of the Mohtasib the reasons of his removal are not based on facts, he shall be entitled to challenge the bona fide of the notice before the Peshawar High Court, which shall be heard by a Division Bench of the said Court; provided that if no hearing date is fixed for ninety days from the date of approaching the Court, then it shall be deemed that the notice of removal has become effective.
(4) In case a Mohtasib applies for hearing of his case under sub-section (3), he shall forthwith cease to function as Mohtasib.
(5) Where a Mohtasib has been removed on the ground of misconduct, he shall not be eligible, for a period of four years from the date of his removal, to be appointed in any government Department or to become a member of National Assembly or a Provincial Assembly.
7. Acting Mohtasib — (1) If the Provincial Mohtasib, for any reason such as leave, etc. is unable to attend his office, the competent authority shall direct any District Mohtasib to act as Provincial Mohtasib.
(2) if the office of the Provincial Mohtasib becomes vacant for any other reason, Government shall appoint an acting Provincial Mohtasib.
8. Delegation of Powers to District Mohtasib.—The Provincial Mohtasib shall, in the prescribed manner, be competent to delegate his power to a District Mohtasib in writing.
9. Appointment of staff and terms of employment—(1) Government shall determine the terms and conditions of service and pay and allowances in respect of the staff members of the Mohtasib.
(2) A district Mohtasib shall take oath of office before the Provincial Mohtasib in the form set forth in schedule ‘B’.
10. Power and duties of Mohtasib—-The Mohtasib shall, on a written or oral complaint of any person, or on reference from the High Court, the Supreme Court or the Provincial Assembly, or suo moto, shall have the authority to- (a) Enquiries into the allegations of maladministration against any agency or its employees; (b) Protect/watch the Islamic values and etiquettes; (c) Watch the media established by Government or working under the administrative control of Government to ensure that its publications are useful to the purpose of upholding Islamic values; (d) Forbid persons, agencies and authorities working under the administrative control of government to act against Shariah and to guide them to good governance; (e) Formulate such directives and principles which may help in making the conduct of authorities working under this section to be effective and purposeful; and (f) Extend to the provincial administration in discharging its functions smoothly and effectively; provided that the Mohtasib shall not interfere in any matter which is sub-judice before a court of competent jurisdiction or which relates to external affairs of Pakistan or the relations or dealings of Pakistan with any foreign state or Government or relates to or is connected with the defence of Pakistan or any part thereof, the Military, Naval and Air Forces of Pakistan or the matters covered by laws relating to these forces.
11: Procedure and evidence—-(1) A complaint shall be made in writing or orally by the person aggrieved or, in case of his death, by his legal heirs, to the Mohtasib, which may be delivered personally to the Mohtasib himself or his concerned member of staff or by post, Email or Fax, etc.
(2) Where the Mohtasib proposes to conduct an investigation, he shall issue to the principal or subordinate office of the Agency concerned a notice calling upon it to make reply to the allegations made. If no reply is received within a reasonable time from the concerned Agency or the officer under its control competent to give reply, the Mohtasib shall initiate investigation proceedings, which will be informal, but in special circumstances, the Mohtasib may adopt such procedure as he considers appropriate for such investigation. The Mohtasib shall, in accordance with the rules made under this Act, pay expenses and allowances to the affected parties or the witnesses produced by them. The Mohtasib shall be empowered to check or cause to be checked through his employees the official records of the concerned Agency; provided that such documents do not pertain to state secret documents. Where the Mohtasib, with respect to any complaint, does not consider it appropriate to take any action, he shall inform the complainant. The Mohtasib shall regulate the procedure for the conduct of business under, or the exercise of powers coffered by, this Act.
12. Implementation of orders, etc—-(1) On completion of the action in relation to a complaint, the Mohtasib shall have the power to issue directive to the competent officer of the Department concerned for its implementation and may, at the same time, take up such steps as considers expedient. The concerned Agency within the time limit mentioned in the directive, inform the Mohtasib about the action taken in that behalf, failing which the concerned Agency or competent officer will render itself or himself, as the case may be, to the following actions:
(a) One or more actions under the North-West Frontier Province Removal from Service (Special Powers) Act, 2000.
(b) In case of non-cooperation with the Mohtasib or his staff during investigation, action for interference in smooth functioning of Government.
(2) The Mohtasib shall, for the purpose of this Act, have the same powers as are vested in a Civil Court under the Code of Civil Procedure, 1908 (V of 1908), in respect of the following matters, namely:
(a) Summoning and enforcing the attendance of parties and examining him on oath;
(b) Compelling the production of documents; and
(c) Receiving evidence on affidavits.
(3) Where the Mohtasib is satisfied in respect of a complaint under consideration that any functionary of Government has committed a cognizable offence or a civil suit can be instituted against him, he shall direct the concerned Agency to initiate action as aforesaid in accordance with law.
13. Access to documents.—- The Mohtasib, any member of his staff or a member of Hisba Force, authorised in this behalf, shall have the right to enter into any office of Government for investigation and examine and take copies of documents during such investigation; provided that if any document is taken into possession from the records, he shall give a receipt thereof as a token of such possession.
14. Contempt of Mohtasib.— (1) In respect of contempt of Court, the Mohtasib shall have the same powers as are vested, under Contempt of Court, 1976, in the High Court;
(a) Hinders or become a source of hindrance in the smooth proceedings before the Mohtasib or does anything causing difficulties in the completion of such proceedings;
(b) Give such statement which defames Mohtasib, or any of his officer or representative;
(c) Acts in a manner which, in relations to proceedings before the Mohtasib, influence the mind of the Mohtasib to take a partial decision; or
(d) Acts in a manner which, any law for the time being in force, falls within the definition of contempt; provided that any comments made in good faith and in the public interest on any act or on report of the Mohtasib or his staff or representative shall not be treated as contempt.
(2) The aggrieved against any order of the Mohtasib under section (1) may, within 30 days of such order, appeal in the High Court which shall be heard by a Division Bench of the said court.
15. Provincial Advisory Council.— The Provincial Mohtasib, under his chairmanship, shall establish a Provincial Advisory Council, consisting of –
(a) two Ulema of repute;
(b) two senior advocates from Bar;
(c) two representatives of Government in PBS-20.
16. Meetings of Provincial Advisory Council.—The Provincial Advisory Council shall, for purpose of consultations, meet at such times and at such places as the Provincial Mohtasib may, from time to time, direct.
(2) Unofficial members of the Advisory Council shall be entitled to such honoraria as the Mohtasib may, with the approval of government, determine.
17. District Mohtasib.—
(1) The Provincial Mohtasib may, for a district or for more than one district, appoint a District Mohtasib.
(2) A person qualified to become a non-official member of the Provincial Advisory Council shall be eligible for appointment as a District Mohtasib.
(3) The tenure of a District Mohtasib shall be four years.
(4) In case of appointment of a District Mohtasib for more than one district, the Provincial Mohtasib shall determine the district where central office of such District Mohtasib shall take place.
(5) A district Mohtasib, before entering his office, shall take oath in the Form in Schedule B before the Provincial Mohtasib.
(6) A District Mohtasib shall be entitled to the same pay, allowances and privileges as are admissible to a District and Session Judge.
(7) A District Mohtasib may be removed from the office by the Provincial Mohtasib on the ground of corruption or of being incapable of properly performing his duties of office by reason of physical or mental ability. In such case he shall be served with a show-cause notice, which will be replied to by the District Mohtasib within seven days from the date of service.
(8) On failure of the District Mohtasib to reply within the stipulated period or the reply being found un-satisfactory, the order of removal of the District Mohtasib may be issued by the Provincial Mohtasib.
(9) The District Mohtasib, on his removal from office under sub-section (8), may, within 30 days of the order, appeal in the High Court.
(10) When a District Mohtasib has been removed on the ground of corruption, he shall not be eligible, for a period of four years from the date of his removal, to be appointed in any Government Department or to become a member of the Parliament or a Provincial Assembly or a Local Government.
18. Delegation of Powers.—The Provincial Mohtasib may, in writing, delegate his powers to a District Mohtasib for a period of three months and subject to such restriction as may be specified therein.
19. District Advisory Council.—
(1) As soon as may be after appointment of a District Mohtasib, he shall establish a District Advisory Council, consisting of at least five members under his chairmanship, of whom one shall be a religious scholar, one a law graduate, one a respectable resident of district concerned and one a district officer of Provincial Government.
(2) The District Advisory Council shall advise on matters which are referred to it, from time to time, by the District Mohtasib concerned.
20. Tehsil Mohtasib.—
(1) A District Mohtasib, with the permission of the Provincial Mohtasib, may appoint as many Tehsil Mohtasib as the need may be.
(2) A person qualified to become a District Mohtasib shall be eligible for appointment as Tehsil Mohtasib.
(3) The tenure of the Tehsil Mohtasib shall be four years.
(4) In case of appointment of a Tehsil Mohtasib for more than one Tehsil, the District Mohtasib concerned shall determine the Tehsil where central office of such Tehsil Mohtasib shall take place.
(5) A Teshil Mohtasib shall be entitled to the same pay, allowances and privileges as are admissible to a Civil Jude.
(6) A Tehsil Mohtasib may be removed from office by the District Mohtasib concerned on the ground of corruption or being incapable of properly performing his duties of office by reason of physical or mental inability. In such a case he shall be served with a show-cause notice, which shall be replied to by the Tehsil Mohtasib within seven days from the date of service.
(7) On failure of the Tehsil Mohtasib to reply within the stipulated period or the reply being found unsatisfactory, the order of removal of the Tehsil Mohtasib may be issued by the District Mohtasib concerned.
(8) The Tehsil Mohtasib, on his removal from office under sub-section (7), may within 30 days of the order, appeal to the Provincial Mohtasib, whose decision thereon shall be final.
(9) Where a Tehsil Mohtasib has been removed on the ground of corruption, he shall not be eligible, for a period of three years from the date of his removal, to be appointed in Government Department or to become a member of Parliament or a Provincial Assembly or a Local Government.
21. Acting Tehsil Mohtasib.—
(1) If a Tehsil Mohtasib, for any reason, is unable to attend his office temporarily, the District Mohtasib concerned shall direct any other Tehsil Mohtasib to act as Tehsil Mohtasib to perform his duties in addition to his own duties.
(2) If the office of a Tehsil Mohtasib becomes vacant for any reason, the District Mohtasib concerned shall direct any Tehsil Mohtasib to act as Tehsil Mohtasib of the Tehsil concerned till appointment of new Tehsil Mohtasib for the Tehsil.
(3) No Acting Tehsil Mohtasib shall, in any case, be appointed for a period of more than three months.
22. Delegation of Power to a Tehsil Mohtasib.—A District Mohtasib shall, in the prescribed manner, be competent to delegate his powers to a Tehsil Mohtasib of his District in writing.
23. Special Powers of Mohtasib.—Without prejudice to the powers conferred by section 10, the Mohtasib shall have the following powers:
(i) To monitor adherence of moral values of Islam at public places;
(ii) To discourage exhibition of extravagance, particularly at the time of marriages and other family functions;
(iii) To follow code of Islam in giving dowry;
(iv) To discourage beggary;
(v) To monitor adherence of Islamic values and its respect and regard at the times of iftar and traveh;
(vi) To discourage entertainment shows and business transaction at the time of Eids and Friday prayers around mosques where such prayers are being held;
(vii) To remove causes of dereliction in performance and proper arrangement of Eid and Friday prayers;
(viii) To discourage employment of under-age children;
(ix) To remove unnecessary delay in discharge of civil liability which is not disputed between the parties;
(x) To prevent cruelty to animals;
(xi) To remove causes of negligence in maintenance of mosques;
(xii) To observe decorum of Islam at the time of Azan and Fardh prayers;
(xiii) To prevent misuse of loud-speakers and sectarian speeches;
(xiv) To discourage un-Islamic and inhuman customs;
(xv) To check the tendency of indecent behaviour at public places including harassment of women;
(xvi) To eradicate the deal as profession in Taweez, palmistry, magic, etc;
(xvii) To protect the rights of minorities, particularly to regard the sanctity of their religious places and sites where they perform their religious ceremonies;
(xviii) To eliminate un-Islamic traditions, which affect the rights of women, particularly taking measures against their murders in the name of Honour, to remove the tendency of depriving them of their right of inheritance, to eliminate the tradition of Cirri, and to protect their rights guaranteed by Sharia and law;
(xix) To monitor weight and measures and eliminate adulteration;
(xx) To eliminate artificial price hike;
(xxi) To protect government properties;
(xxii) To eliminate bribery from government offices;
(xxiii) To incite feeling of service to people at large amongst government functionaries;
(xxiv) To advise those who are found to be disobedient to their parents;
(xxv) To perform any other functions which the Provincial Mohtasib determines from time to time in consultation with the Advisory Council;
(xxvi) To mediates amongst parties and tribes in matters pertaining to murders, attempts to murder and similar other crimes threatening to law and order situation.
24. Public Servant.—The Mohtasib and all his staff including Hisba Force shall be deemed to be public servant within meaning of section 21 of the Pakistan Penal Code, 1860 (XLV of 1860).
(1) No court or authority shall be competent to question the legal status of the proceedings before a Mohtasib.
(2) No court or authority shall have the power to pass any injunction or any interim or a stay order with regard to any matter under consideration of the Mohtasib.
(3) No suit or legal proceeding shall lie against the Mohtasib or his staff for anything in good faith done or intended to be done.
26. Hisba Police.—A mohtasib will be provided with requisite police force to enable him to conduct his affairs under this Act.
27. Conciliation Committee.—
(1) The Provincial Mohtasib in consultation with the District Advisory Council, shall establish a conciliation committee, at police station level, that consists of
(i) Two religious scholars of repute,
(ii) A local lawyer,
(iii) A minority representative from the area,
(iv) A respectable local resident, and
(v) Station House Officer or his nominee
(2) A District Mohtasib may terminate the membership of any committee member, after consultation with the Advisory Council.
28. Offences to be Non-Cognizable.— Defiance of the order of the concerned Mohtasib in the performance of his duties under section 23 of this Act shall be non-cognizable offence punishable with imprisonment for a term of six month and a fine up to 2000 rupees.
29. Power to Make Rules.—Government from time to time makes rules for carrying into effect the provision of this Act.
30. Over-riding effect.—The provisions of this Act, to the extent provided hereunder, shall have over-riding effect vis-a-vis any other law for the time being in force.
31. Removal of Difficulties.—Government may, by notification in the official Gazette, remove any difficulty or hindrance in connection with the implementation of the Act.
AFTER THREE YEARS:
JI to participate in lawyers’ long march, sit-in
Updated at: 1030 PST, Saturday, February 21, 2009
LAHORE: Jamaat-e-Islami (JI) Amir, Qazi Hussain Ahmad has declared that his party would fully participate in the lawyer’ long march and sit-in. A delegation headed by Supreme Court Bar Association (SCBA)’s president, Ali Ahmad Kurd and comprised of Chaudhry Aitzaz Ahsan, Hamid Khan and Justice (Retd.) Tariq Mahmud called on JI Chief at Mansoora here.
Qazi Hussain Ahmad talking to the lawyers said that JI would play the front role in lawyers’ long march. SCBA president, Ali Ahmad Kurd urged on JI for extending all out support to the lawyers’ community for making their sit-in successful. He said that the lawyers would stage sit-in until the reinstatement of deposed chief justice. It may be recalled that the ML-N chief, Nawaz Sharif yesterday had also announced his party’s full participation in long march and sit-in.
Qazi Hussain Ahmed has said nothing new in his article published in 'the News’; he and other Islamic political parties have the same reasoning and 'logic' to propagate their idea of two nation theory and 'nazariya-e-Pakistan'.
I am sure that they must be in great pain to see that the people of Pakistan do not subscribe to their ideals and in almost all the elections held since the birth of Pakistan they hardly ever got more than 5-6% votes. However their influence as a pressure group cannot be denied, they have strong supporters, though less in numbers, in almost all parts of Pakistan. Moreover, none can deny that they have successfully installed their supporters and sympathizers in national press and now in electronic media in Pakistan. Many of their former student wing leaders have now joined the mainstream parties and can influence the policies of those parties, particularly those of so-called right wing political parties.
Jamaat-e-Islami helped giving intellectual base to right wing anti secular parties of Pakistan. In their efforts to keep PPP and other so called liberal parties out of arena, JI has supported the dictators, establishment and Pak army. In their endeavour to support Islamic regime of Gen. Zia ul Haq, they even recruited jihaddis from within and outside Pakistan to fight the invading armies of USSR in 1980's. This role in fact made them a sort of factory making jihadis.
They made a lot of them but alas when the war was over in late 1988, they found that Jihadis whom they helped getting arms ammunition and training are no more under their control. These Jihadis now became master unto themselves, due to basic reason that they now knew that gun is more powerful than pen.
Jamaat is basically a pen party, they operate in urban Pakistan, most of their members and supporters are traders and as such have to be a party relying on peaceful agitations, protests, press releases and elections. They cannot raise guns and ask people of Lahore, Karachi and Rawalpindi to vote for them. They however give their tacit support to militants, whom they feel are fighting against US, they create a silent support for these militant groups through their people in the Media; they never openly opposed the suicide attacks in Pakistan and always gave the impression that these attacks are in response to US attacks...drone and others.
JI and other parties who basically toe their line, like Imran Khan's TIP, were and still are saying that Militants in tribal areas and in Swat must be brought on negotiating table and US must be asked to stop attacks and leave Afghanistan. This line went too long and almost the whole media in Pakistan seconded this policy, and thus majority of the people in Pakistan also believed that this is the correct policy; so everyone supported the Nizam-e Adl regulations signed between Sufi and govt.
People thought that this was the only option; it will bring peace and justice demanded by the people of that area. However within hours of signing that agreement the real face of Militants emerged. They refused to lay arms, they called the entire system including judiciary, legislature and executive infidel, democracy to them is also Kufr; and moreover they took no time spreading in other areas of Pakistan claiming that it is their mission to bring whole country under Islamic laws and eliminate the infidel system in Pakistan.
Now that was too much. People of Pakistan living far away from tribal areas and Swat could agree on so called Sharia system for those remote areas but of course not in their main stream areas. They cannot allow these unkempt, bearded, semi-literate and savage Taliban to rule them. Well it is too much of asking from those people who never voted for Islamic parties, they may say good words for religion but naturally they are in no mood to live the life as it was some 1400 years back; they know it is not possible at all.
So within a few days the entire public opinion went against Taliban types and all the parties including Qazi saheb's Jamaat -e- Islami had to denounce Sufi, he was even scolded by new chief of JI, Munnawar Hassan who said that Sufi Mohammad is also Kaafir to an extent because he participated in local bodies elections; this change in public sentiments and opinion prompted the army to start some action to put a hold on the activities of militants, at least for sometime, now an operation against Taliban and Militants is going on and good results are expected; this operation may help break the backbone of these so called Islamic militants for at least a couple of years.
So Qazi sahib or his party is once again losing its nuisance value and would once again go in shell for a while, which will indirectly give more ground to Nawaz Sharif to expand his wings in Punjab to other provinces of Pakistan as well.
Sorry Qazi sahib and JI, you have no chance in Pakistani body politic, your party was started by one Syed in 1942 and another Syed MH will see the last days of your party's influence in Pakistani politics.
Justice [Retd] Taqi Usmani and Mufti Rafi Usmani's Dirty Secret:
Consider the board chairman of the Dow Jones Islamic Index (IMANX), one Mufti Taqi Usmani. Mr. Usmani is widely reputed to be one of the world’s top experts on sharia finance. Whatever his stockpicking abilities may be, they are dwarfed by his jihadist credentials. A key executive of Pakistan’s prominent Deobandi jihadist factory, the madrassa Darul Karoom Karachi (currently headed by his brother, Rafi Usmani), Taqi Usmani has openly advocated jihad by Muslims in the West, and just last month again publicly endorsed suicide bombing and the Taliban.
Jihad Comes to Wall Street "Sharia finance" does exactly what it promises, financing the spread of sharia — and terror. By Alex Alexiev
If you’ve seen Geert Wilders’s film Fitna, you may not have noticed a single headline amongst all the bombings, beheadings, and earnest expressions of Islam’s eventual world domination: Halal-fund: investments for Muslims. But the investment vehicles referenced are an essential part of radical Islam’s efforts to insinuate itself into Western societies in order to destroy them from within. And Wall Street, barely out of the woods from its disastrous run-in with sub-prime mortgages — and having lost one of its historic investment houses, Bear Stearns, in the process — is now chasing the very kind of “sharia finance” against which Wilders's movie warns, a business line that may eventually wind up being even more calamitous than the subprime-mortgage fiasco.
For the growing army of its acolytes, who salivate at the prospect of tens of billions of dollars in transaction fees from the burgeoning industry, sharia-compliant finance is seen as little more than a cuddly Islamic version of socially conscious investment — with ethical strictures forbidding usury and sin industries, and emphasizing charity. Indeed, a conference on the subject last Fall co-sponsored by the Wall Street Journal was titled just that: “Islamic Ethical Investment.” According to this rosy interpretation, sharia finance is a windfall for capital markets — allowing Wall Street to skim some foam off the ocean of petrodollar liquidity in the Middle East, and put it to good use.
#ad#Other interpretations are possible, of course. Critics see sharia finance as a massive subversion campaign by radical Islam designed to legitimize sharia in the West, to undermine our markets, and ultimately to imperil our free-enterprise system and national security — all the while exposing banks to financial risks that make the sub-prime fiasco look like a walk in the park. For its proponents and ideological enablers — such as the well known suicide-bombing advocate, Sheikh Yusuf al-Qaradawi — sharia finance is nothing less than “Jihad with money.” As al-Qaradawi explains, “God has ordered us to fight enemies with our lives and with our money.” Unfortunately for Wall Street, it’s hard to argue with the good sheikh on that score. Far from being a guide to ethical investment, sharia finance is indistinguishable from sharia itself.
Sharia is a reactionary-to-the-core medieval Islamic doctrine that claims control over every aspect of every Muslim’s life. It imposes such “ethical” mandates on Muslims as the obligation to discriminate against women and non-Muslims; to kill homosexuals, adulterers, and apostates; to establish and maintain Muslim rule around the world; and to carry out violent offensive jihad against infidels. Notably, for those Muslims who cannot engage in physical jihad using force of arms, sharia requires that they support jihad financially. This is what sharia finance is all about.
Far from being a legitimate investment vehicle, sharia finance facilitates religiously sanctioned support for terrorist organizations — as well as providing radical Islamists with highly paid sinecures as sharia-finance board advisors in the sanctum sanctorum of capitalism, all the while that they are pursuing a subversive campaign to destroy it.
Predictably, none of this is even remotely disclosed by any of the dozens of Western banks promoting sharia finance today, which obviously exposes them to huge non-disclosure risks ranging from fraudulent misrepresentation, to material support for terrorism.
Since sharia-finance funds like the IMANX may invest in companies that are not completely halal — that derive their profit from interest or other sharia-prohibited activities — returns on investment in those companies must be purified by donating a portion of that ROI to charity. More often than not, it is people like Usmani who are paid lucratively to sit on sharia-finance boards in order to determine what charities will receive the sharia-finance institutions’ donations — and it’s a fair bet that the March of Dimes is not among them.
IMANX itself is owned and operated by the North American Islamic Trust (NAIT), an organization listed as an un-indicted co-conspirator by the Department of Justice in a recent terrorism-finance trial, and the proprietor of hundreds of radical mosques and Islamic institutions in the U.S., including some that have been closed down by the government as criminal enterprises.
The chairman of both NAIT and IMANX, Bassam Osman, has been the top executive of terrorist-funding organizations like the Quranic Literacy Institute (suspected financiers of Hamas whose assets were seized by the U.S. in 1998) and the Islamic Academy of Florida (founded by Sami al-Arian, a convicted financier of Palestinian Islamic Jihad, a terrorist criminal enterprise), and is a board member of other un-indicted co-conspirators like the Islamic Society of North America (ISNA). Is Dow Jones aware of all this? Is Rupert Murdoch? And if they are not, shouldn’t they be?
The IMANX marketing slogan is “Markets Fluctuate. Principles Don’t.” Judging by the ideological principles of those involved in its leadership, that is precisely what Wall Street — and the West — should fear.
The legitimization of sharia in the West and its gradual imposition in Muslim communities and beyond is a key objective of sharia finance, and there is no doubt it has already made huge strides. Indeed, the precedent of legal sharia-finance transactions was used by the hapless archbishop of Canterbury to buttress his argument that introducing sharia in the United Kingdom was unavoidable.
Given the reality of malignant Islamism now spreading into our own capital markets to the loud cheers of the same Wall Street masters of the universe who gave us sub-prime mortgage securitization, Americans have a right to ask: Where are the U.S. Treasury Department and the SEC, whose job it is to protect our markets? Given the outright fraudulent misrepresentation of the potential liabilities of sharia-finance funds under existing regulations, they should get involved soon.
— Alex Alexiev is vice president for research at the Center for Security Policy.
1 - CONFUSED DEOBANDI MULLAHS OF KARACHI - MUFTI RAFI USMANI, MUFTI TAQI USMANI
[THESE TWO PERVERTS ABOVE OWN A BANK AND THROUGH THEIR FATWA THEY MADE INTEREST 'RIBA' A HALAL INCOME WHEREAS ALL THE TOP POSITION IN THE BANK ARE OCCUPIED BY USMANI FAMILY. YET THEY HAVE THE AUDACITY TO SUPPORT BARBARIANS LIKE SUFI MUHAMMAD.
2 - CONFUSED JAMAT-E-ISLAMI CHIEFS
3 - CONFUSED IMRAN KHAN
No Wafaqul Madaris support for Jamia Hafsa
Staff ReportKARACHI: The most important Deoband madrassa board, Wafaqul Madaris Al Arbia Pakistan, that controls 10,000 seminaries across the country with 1.6 million students, announced Saturday that it was not in favour of the methods adopted by the Jamia Hafsa, especially the siege of the children’s library, as taking the law into their own hands was not acceptable in any circumstances.“We are against a policy of taking on the government in a head-on fight,” he said, “as such a policy can only lead to damage.” The Wafaqul Madaris members hoped that the Jamia Hafsa issues were settled through negotiations and talks. Jhalandari appealed to the Jamia Hafsa to continue with talks with the government. But Jhalandar said he supported all the demands made by Islamabad’s Jamia Hafsa principal and Lal Masjid khateeb, Maulana Abdul Aziz, “one-hundred- and-one percent”.This was the first such press conference following Aziz’s demand for the enforcement of Islamic law or Shariat in the country. Wafaqul Madaris Al Arbia Pakistan’s Secretary-General Qari Mohammad Hanif Jhalandari said that Islamabad’s Jamia Hafsa and Jamia Fareedia were members of their madrassa board.“We are in complete support of their four demands – to enforce the Shariat in Pakistan, have the government rebuild all the mosques it destroyed, close down all dens of vice across the country and change the Women’s Protection Act in line with the Quran and Sunnah,” Jhalandari said at the press conference held at Jamia Al Uloom Islamia, Allama Binori Town. He was accompanied by Majlis-e-Aamla Mufti Rafi Usmani, Jamia Usmania principal Qari Mohammad Usman, Jamia Dawoodkhair principal Mufti Usmanyar Khan, Jamia Binoria Mufti Mohammad Naeem, Jamia Farooquia Dr Adil Khan, Jamia Darul Uloom’s Talha Rehman and Jamiat Ulema-e-Islam Karachi secretary information Allama Shafqatur Rehman On another note, they addressed the reaction to the Jamia Hafsa developments. The Muttahida Qaumi Movement (MQM) has organized a rally in Karachi for Sunday. Without naming the party, Jhalandari commented on this decision: “A political party in Karachi is organizing a rally against ‘Kalashnikov’ Shariat,” he said. “We would say to them that whatever they are setting out to do is not advisable. By doing this the current situation could move towards a head-on fight. Secular and non-religious groups can take advantage of this and bring things against Islam.”For his part, Wafaqul Madaris’ Majlis-e-Aamla Mufti Rafi Usmani used the word ‘bar haq’ to express support for the demands of the Jamia Hafsa. “We should continue the struggle that they have started,” he said. “But the path that the Jamia Hafsa people have adopted does not belong in Islam as it is one that leads to violence and fighting, which we do not at all condone or permit.” While answering questions from the press, the Wafaq members present said that it was illegal to build a mosque on encroached land but prominent members of the government, including Gen Ziaul Haq, had themselves prayed in Islamabad’s Hamza Masjid; this should be considered an NOC from the government. When asked about the measures to enforce the Shariat, such as making beards mandatory, the Wafaq members said that they were against force. However, they mentioned that the government should be cognizant of the fact that as a result of its policies, the 1,400 km border with Afghanistan now has 80,000 soldiers while previously the tribal areas provided ‘free’ soldiers to guard the border.
Police warn 34 clerics of attacks Staff Report http://www.dailytim es.com.pk/ default.asp? page=2007% 5C07%5C16% 5Cstory_16- 7-2007_pg12_ 2
KARACHI: Thirty-four prominent clerics from different religious factions were warned by the police in a series of meetings Sunday that they could be targeted in the wake of the Lal Masjid incident, especially by ex-prison inmates. The police and rangers are also at risk.“The police department informed us about the circumstances, via its town police officers,” said Dawat-e-Islami and Jamaat-e-Ahle Sunnat spokesman. “They told us to take added security measures. They did not provide us with any extra security through.”Only three people out of those that were arrested for suicide attacks between 1999 and 2000 are still serving time. Most of them belong to Lashkar-e-Jhangvi and Jaish-e-Muhammad.“Vigilance is more important than deployment,” said Capital Chief Police Officer Azhar Ali Farooqui. “Attacks may especially happen in police headquarters and police lines.” He added that they were in constant contact with the intelligence agencies.Police (Operations) Deputy Inspector General Javaid Bukhari confirmed that he and his force were in contact with different religious factions from time to time. The names of the thirty-four people are: Six from the Sunni Tehreek - Sarwat Ejaz Qadari, Shahid Ghouri, Mubeen Qadri, Shakeel Qadri, Engineer Abdul Rahman and Maulana Khalil-ur-Rahman; five Barelvi - Maulana Jamil Ahmed Naeemi, Allama Rehan Amjadi, Allama Khalil-ur-Rahman Chishti, Mufti Jan Muhammad Naeemi and Allama Muzzaffar Hussain Shah; Jamaat-e-Ahle Sunnat Pakistan’s Allama Shah Turab-ul-Haq Qadri and Maulana Abrar Rahmani; Pakistan Sunni Movement’s Shah Siraj Qadri; Markazi Jamiat Ulema-e-Pakistan’s Tariq Mehboob; Jamiat-e-Ulma- e-Pakistan’s Allama Anus Noorani, Haji Hanif Tayyab from the Nizam-e-Mustafa Party, Siddique Rathor from the Muttahida Majlis-e-Amal, Abdul Qadir Bapu from the Sunni Rehbar Council, Allama Abbas Kumaili from the Jafria Alliance and Mirza Yousuf Hussain from the All Shia Action Committee. Three Shia clerics, Maulana Aun Muhammad Naqvi, Allama Furqan Haider Abdi and Maulana Hassan Zafar Naqvi, three from the Dawat-e-Islami Maulana Ilyas Qadri, Haji Emran Ataari and Ahmed Raza Ataari, who is a son of Maulana Ilyas Qadri have also been warned. Seven other Deobandi clerics Mufti Muhammad Naeem, Maulana Abdul Razzak, Justice (retd) Taqi Usmani, Mufti Rafi Usmani, Maulana Saleemullah Khan, Mufti Usman Yaar Khan and Mufti Noor-ul-Huda were also warned by the police.
DR. Israr Ahmad www.tanzeem.org/ [A Former Member of Deviant Jamat-e-Islami of Mawdudi]
Calamity of Dr Israr Ahmad
When is the Messiah Coming by Shabbir Ahmed, M.D.
The weekly "Urdu Times," New York, dated Oct 6th, 1999 has published a detailed interview of Dr. Israr Ahmed. The respected doctor is a sincere and renowned scholar of Islam. One great thing is that he does not prefix his name with "Maulana". He knows that according to the Qur'an, "Maulana" or the"Master" of us all is no one but Allah (9/51).
More than 3 decades ago, the daily "Jang" Karachi prominently published the news that Dr. Israr Ahmed had quit Jamat-e-Islami. The chief of Jamat-e-Islami was called Maulana Syed Abul A'Ala Maudoodi. Dr. Israr and others who quit with him maintained that "Al-A'ALA" is the name of God, meaning the most Glorious the most High. Abu means father. Therefore Abul A'Ala would mean "THE FATHER OF GOD". Hence, Maulana Syed Abul A'Ala Maudoodi
translates "our master, owner, Father of God Maudoodi" (Syed means owner).
Instead of acknowledging the truth, Mr. Maudoodi became furious and fired Dr. Israr from the Jamaat. In turn, Maudoodi came under fire that he had been a dire opponent of the Pakistan Movement. Also that Allama Iqbal was a great benefactor of Maudoodi since he brought the jobless Maudoodi from Deccan to Pathan Kot and assigned him to do Qur'anic research. But, the daily "Jang" exclaimed that, for some ulterior reason Maudoodi carefully avoided citing the verses of Iqbal in his writings.
No doubt Allama Iqbal enjoys such a high station in Urdu and Persian literature that any scholar writing in these two languages without referring to the Allama will reflect his own ignorance and incompetence.
In an interview with Urdu Times, answering a question, Dr. Israr said, "Tableeghi Jamaat" accomplished nothing in 70 years, Jamaate-Islami brought no change in 60 years. Why wonder that I and my Tanzeem-e-Islami have created no dent in 40 years? (The weight of Dr. Israr's logic should be scaled by our reader).
Dr. Israr Ahmed has his admirers world-wide. Shabbir Ahmed is one of them. But the answer to the Urdu Times' journalist is something else. It is hidden from the truth-seeking eyes of the doctor sahib. There is a word in Arabic, "Taghreez". When a vehicle gets stuck so that it's wheels keep spinning in the sand but the vehicle stays put, this is called "Taghreez". The truth of the matter is that whether it is Tableeghi Jamaat or Jamaat-e-Islami or any other Islamic movement in the world, their engines are screaming while the vehicles remain stuck in the sand of tradition. "Movements" which do not move! Allama Iqbal very aptly identifies the situation for us:
The Truth is lost in non-sense
This nation is lost in legend
Look at the magic of these legends and traditions. A mullah of the caliber of Dr. Israr Ahmed states in his interview that "Imam Mehdi" has been born in Arabia in 1962. The authority he has referred to about his startling discovery is the late Jane Dixon of the U.S. Jeane Dixon, the self-proclaimed diviner who gained fame for "foreseeing" the assassination of J.F.K. (but could not predict her own demise!) Many of my respected readers have been calling me regarding this interview partly because they don't have Dr. Israr Ahmed's phone number. Several of them have asked me to write on the subject of the Advent of the Messiah (&Mehdi) and comment on Dr. Israr's mysterious statements. (Many of the readers surely know that the correct spelling of doctor saheb's name is Asrar which in itself means "mysteries").
On hand these Rampant Mullah try their best to thrust Shariah down the throats of Muslims and demand "JIZYA" from NON-MUSLIMS but these very Mullahs forget Islam while telling us about the Birth of Mahdi that too through the Prediction of Jeane Dixon American Astrologer and as per my poor and humble knowledge of Islami Shariah as far as Astrology is concerned:
that there is no such thing like Zodiac Sign, Stars [with knowledge of unseen and having effects on those who are borne under any particualr Zodiac Sign], Astrology, Palmistry in Islam. Mr Ansar Abbasi should ask for repentence because consulting and even quoting such 'FILTH' makes your Salat [Prayers] invalid for 40 days.The Messenger of Allaah SAWs (peace and blessings of Allaah be upon him): “Whoever goes to a fortune-teller and asks him about something, his prayer will not be accepted for forty days.” [Muslim]And it was narrated by the authors of al-Sunan and by al-Haakim, who classed it as saheeh, that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a soothsayer and believes what he says has disbelieved in that which was revealed to Muhammad.”“He does not belong to us who observes bird omens or has that done for him, or who seeks divination or who has that done for him, or who practices witchcraft or has that done for him. Whoever goes to a soothsayer and believes what he says has disbelieved in that which was revealed to Muhammad (peace and blessings of Allaah be upon him).” [Narrated by al-Bazzaar with Authentic Chain of Narration]1 – The belief that these stars have a real influence in the sense that they create events and evil. This is major shirk (shirk akbar), because whoever claims that there is another creator alongside Allaah is a mushrik in the sense of major shirk, for he is regarding a created thing that is subjugated as a creator which subjugates.2 – Making this a reason to claim to have knowledge of the unseen, so from the movements and changes in the stars he deduces that such and such will happen because such and such has happened to such and such a star. For example, he may say that one person’s life will be miserable because he was born under this star, and that another person’s life will be happy because he was born under that star. This person is taking knowledge of the stars as a means to claim that he has knowledge of the unseen, and claiming to have knowledge of the unseen is kufr (disbelief) which puts one beyond the pale of Islam, because Allaah says (interpretation of the meaning):“Say: None in the heavens and the earth knows the Ghayb (Unseen) except Allaah”[al-Naml 29:65]The grammatical structure used in the original Arabic – starting with the negation laa (translated here as “none”) followed by the word illa (“except”) – is one of the most emphatic ways of expressing exclusivity. So if a person claims to know the unseen, he is effectively disbelieving what the Qur’aan says.3 – If he believes that the stars are the cause of good or bad things happening, this is minor shirk (shirk asghar), i.e., when something happens he attributes it to the stars (and only attributes it to the stars after it has happened). The basic principle is that whoever believes that one thing is the cause of another when Allaah has not made it so, is overstepping the mark and not acknowledging Allaah as He should be acknowledged, because the One Who makes things happen is Allaah alone. For example, if a person seeks healing from a piece of string (tied around his wrist), and says, “I believe that healing is in the hand of Allaah and this string is simply the means,” we would say to him, “You have saved yourself from major shirk but you have fallen into lesser shirk, because Allaah has not made string a clear means of healing. By doing this you have transgressed against His position of Controller and Sustainer, by making something a means to something else when Allaah has not made it so.” The same applies to one who regards the stars as the cause of rainfall when this is not the case. The evidence for that is the hadeeth narrated by al-Bukhaari (801) and Muslim (104) from Zayd ibn Khaalid al-Juhani who said:
Deobandis, Sufi Muhammad, Mullahs & Calamity of Takfir (Apostasy) - 3
Barelvis/Shias, Sufi Muhammad, Mullahs & Calamity of Takfir (Apostasy) - 4
Sufi Muhammad, Mullahs of Deoband & Calamity of Takfir (Apostasy) - 5
Sufi might have been a little ‘Kafir’ too:
I hope Sultan Sahab would enable Urdu Text Option on this site because there is a very appropriate Mussadas-e-Hali Verses for this situation of Kaafir Manufacturing Factories [in abundance in Pakistan] and I want to post that here:
An advice from Altaf Hussain Hali's Collection [Mussadas-e-Hali]http://altafhussainhali.urdupoet.net/mussadis-hali/14-mussadis-part-10/
Dear Aamir Mughal Saheb,
Your comments seem to be incomplete. Please send the links you were probably intending to send. [Sultan Sahab]
During 2005/2006 'Renowned' Pakistani Islamic Scholar Dr. Israr Ahmed [Formerly a Member of Jamat-e-Islami and lateron a righthand man of Deraconian General Ziaul Haq, whom he helped in enforcing several Draconian Law in the country in the name of Islam actually exploited Islam for selfish ends] while answering the Seasoned journalist, Iftikhar Ahmed, on his Geo TV show, “Jawab Deyh [a parody of BBC's Hard Talk], Dr Israr said, "we would have to swallow the bitter pill of declaring Non-Muslim [Zimmis - A detailed note Jizya by a Saudi Scholar
Background of Zimmis and Jizya.
as second class citizens in Pakistan after making Pakistan a Caliphate. Thats what the problem with the Pakistani Mullahs who live in Utopian World and constantly have WET DREAMS of Islamic Caliphate without bothering about the State of Muslims around the world, Muslims are nowadays 3rd Class Citizens even in their own Muslim Countries what to talk of West and Mullahs are having dream of Islamic Caliphate without bothering about the Course of History and without learning leassons from the History. I wonder what took Dr. Israr [a so-called Islamic Scholar] to resign from the Hand-Picked Majlis-e-Shoora of General Ziaul Haq as Dr. Israr remained part and parcel of dreadful and beastly acts of General Ziaul Haq not only that Dr. Israr was the one who advised General Zia for enforcing dreaded Islamic Laws to hound the weaker sections of society and in this scheme other Deobandi/Barelvi Mullahs like Mullah Yusuf Binnori, Mufti Shafi Usmani, Peer Karam Shah and Mawdudi were also involved.
On 30th August 2005 in the 2nd part of the same program on GEO TV this so-called Islamic Scholar justified the "Suicide Attacks" without even bothering to at least look into the Ultimate Decision of Quran and Hadith against such "forbidden [Haram], Unlawful, Inhuman and Beastly Acts. Yet such raving lunatics are allowed to open their mouths on Electronic Media to further deviate the Muslims. After the Quranic Verses and Hadiths please read complete background of this raving lunatic which we know as Greatest Islamic Scholar i.e. Dr Israr Ahmed and his equally lunatic mentor Mawdudi [Founder of Deviant Jamat-e-Islami]QURAN AND HADITH regarding FORBIDDEN SUICIDE ATTACKS:“And do not kill yourselves. Surely, Allaah is Most Merciful to you. And whoever commits that through aggression and injustice, we shall cast him into the fire, and that is easy for Allaah.” (An-Nisaa 4:29-30).On the authority of Sahl Ibn Sa‘d As-Saa‘idee ra that:The Prophet saws looked at a man who was fighting the unbelievers and he was of the wealthy Muslims who are in the least in need of idolators. The Prophet saws said: ‘Who ever wishes to know a man among the dwellers of Hell-fire should look at this man.’ So, a man followed him. The man kept on fighting until he was injured. He could not wait to die of that wound so he took the tip of his sword, put it in between his breasts and press his body against it until it pierced through his shoulders. Then, the Prophet saws said: “A man may be doing what people might perceive as a deed of people of Paradise while he is indeed, among the dwellers of Hell. And he may be doing what will seem in people’s perception a deed of dwellers of Hell, while in actual sense, he is among the dwellers of Paradise. Verily, all deeds are judged according to its ending.” [BUKHARI]“It is sacred for every Muslim, the life, property and honour of every Muslim.” (Muslim).‘If two Muslims were to face each other with their words; the killer and the killed would be in Hell.’ He (Aboo Bakrah) said: This is the killer, what about the killed? He said: “Because he was eager to kill his companion.” (Bukhari and Muslim).“He who strangles himself to death, shall keep on strangling himself in the Hell and He who stabs himself to death shall keep on stabbing himself in Hell .” [Bukhari).“There was among those who were before you, a man who had a wound. The man could not bear the pain of that wound, so he took a knife and cut his hand with it and as a result, bled to death. Allaah then said: “May slave has caused death on himself hurriedly and for this, I have made Paradise forbidden for him.” (Bukhari)."Indeed, whoever (intentionally) kills himself, then certainly he will be punished in the Fire of Hell, wherein he shall dwell forever." [Bukhari].[((Indeed, whoever (intentionally) kills himself, then certainly he will be punished in the Fire of Hell, wherein he shall dwell forever)), [Bukhari and Muslim].Deviant Dr Israr Ahmad on Deviant Khomeini and his Deviant Revolution!
The Process of an Islamic Revolution The Iranian Experience Dr. Israr AhmadFirst published in "The Qur'ânic Horizons" April-June , 1998"The Iranian Revolution is one of the major socio-political upheavals in recent history. The transformation of the state from a secular and nationalist monarchy to a theocracy has led, over the years, to far-reaching effects not only on the balance of power in the region but also on the struggle for Islamic revival in the Muslim world. The latter is exemplified by the fact that the term "Islamic Revolution" itself came into vogue as a result of the enthusiasm and excitement generated by the change in Iran. With reference to our ongoing discussion of the methodology for the establishment of the Islamic Public Order, we are going to deal in the present article with the following three issues:Can the Iranian Revolution be called a true revolution?Is it correct to describe the Iranian Revolution as a genuinely Islamic one? andCan this Revolution be adopted as a model in other Muslim countries, especially in Pakistan?The significance of these questions is two-fold. First, during the years following the revolution, our Iranian brethren as well as the Western media emphatically presented the upheaval in Iran as an Islamic Revolution. The widespread use and subsequent acceptance of this label implied that if there was anything worthy or desirable in the Iranian Revolution then it would be Islam that would receive the credit; similarly, if there was anything wrong or corrupt in it then this would inevitably tarnish Islam’s image. Therefore, an analysis of the Iranian Revolution — for the purpose of deciding as to whether or not this was truly Islamic — has tremendous importance.Secondly, a number of Muslim intellectuals floated the idea in the early 1980’s that the change in Iran represents the most perfect model of an Islamic Revolution. They propounded that all Islamic activist groups should embrace the Iranian example as an ideal vis-à-vis their struggle to establish Islam as a socio-political order in their respective countries.These intellectuals went even to the extent of suggesting that Ayatollah Khomeini should be accepted as the leader and guide of the entire Muslim Ummah. We believe that this was an overly enthusiastic and impulsive approach. Since the revolutionary fervor generated by various Islamic revivalist parties could not find its proper outlet due to their lack of success, and since the Iranian Revolution was the only successful political change in modern times where religion had triumphed over secularism, these Islamic thinkers erroneously concluded that success for Islamic groups is possible only through emulating the Iranian example. In their zeal, however, they failed to take into account the numerous and substantial differences between the conditions existing in the pre-Revolution Iran and those prevailing in the rest of the Muslim world. As a consequence of these differences, all attempts to export the Iranian Revolution — i.e., re-enacting as such the Iranian experience in other Muslim countries — failed to meet with any success. It is for this reason as well that we need to study the Iranian Revolution in detail.The first point that needs to be understood is this:As far as the methodology is concerned, the one revolution that must be taken as the ultimate source of guidance by all Muslims is the archetypal Islamic Revolution brought about by Prophet Muhammad (sallallaahu alayhi wasallam) and his devoted Companions (RAA) in the 7th century Arabia. No other revolution, irrespective of how marvelous or remarkable, can ever take the place of this Prophetic model as a source of guidance. Having said that, however, we must acknowledge the extraordinary sacrifices offered by the Iranian people in their struggle against the repressive regime of Reza Shah Pahlavi. We should also cherish the outstanding example set by the Iranians as a source of inspiration for all those who wish to bring about fundamental and positive changes in their respective societies. Moreover, despite the fact that the Iranian Revolution took place under conditions that were quite unique and it cannot, therefore, be used as a model in each and every Muslim society, the fact must be recognized that there was, indeed, one aspect of this Revolution that deserves to be carefully incorporated in the methodology of contemporary movements for Iqamah Al-Deen"He goes on to say concerning the situation in Pakistan:"Another related issue that must not be overlooked is that, under the conditions prevailing in Pakistan, a reconciliation between Shi‘ah and Sunni Muslims is indispensable for any fruitful and meaningful effort in connection with Iqamah Al-Deen. We firmly believe that the establishment of a true Islamic state in Pakistan is impossible unless Shi‘ah and Sunni Muslims become unanimous in their demand for the Islamic Order and cooperate with each other in this struggle. It is not possible, of course, to eliminate the numerous and centuries-old disagreements between them — whether these are related to beliefs, historical events, or jurisprudence — but Shi‘ah and Sunni Muslims can still pool their resources and work together for a cause that transcends these differences. We believe that the only practicable formula for a Shi‘ah-Sunni reconciliation is the one adopted by Iran."This is what they say about their leader a man who has hundreds of tapes spread around the world and who has taken many universities and colleges by storm:"Dr. Israr Ahmad, the second son of a government servant, was born on April 26, 1932 in Hisar (a district of East Punjab, now a part of Haryana) in India. He graduated from King Edward Medical College (Lahore) in 1954 and later received his masters in Islamic Studies from the University of Karachi in 1965. He came under the influence of Allama Iqbal and Maulana Abul A`la Maududi as a young student, worked briefly for Muslim Student's Federation in the Independence Movement and, following the creation of Pakistan in 1947, for the Islami Jami`yat-e-Talaba and then for the Jama`at-e-Islami. Dr. Israr Ahmad resigned from the Jama`at in April 1957 because of its involvement in the electoral politics, which he believed was irreconcilable with the revolutionary methodology adopted by the Jama'at in the pre-1947 period"......."In the context of Qur'anic exegesis and understanding, Dr. Israr Ahmad is a firm traditionalist of the genre of Maulana Mehmood Hassan Deobandi and Allama Shabeer Ahmad Usmani; yet he presents Qur'anic teachings in a scientific and enlightened way"......"Dr. Israr Ahmad believes in a dynamic and revolutionary conception of Islam, and in this regard he is a disciple of Maulana Abul Kalam Azad and Maulana Sayyid Abul A`la Maududi"...And about their Hizb (party) they have as an integral aspect of their mission statement:"Any male or female Muslim (belonging to any school of the Ahl Al-Sunnah) can become a member of Tanzeem-e-Islami by giving a pledge (or Baiy`ah) of obedience — within the limits set by the Shari`ah — to the Ameer of Tanzeem-e-Islami, a position currently held by its founder, Dr. Israr Ahmad. As soon as a Muslim takes the conscious decision to live his life in accordance with the commands of Almighty Allah (SWT), he may join Tanzeem-e-Islami; the stages of learning, training, and purifying will occur subsequently. However, he must promise, on the occasion of becoming a member, that he will give up all that is disliked by Almighty Allah (SWT) and that he will try his utmost in fulfilling the obligations he owes as a Muslim"...They remove all doubt with this statement:"...He considers Maulana Maududi to be his teacher and mentor and publicly admits, without hesitation, that he was able to understand the comprehensive and holistic concept of Islamic obligations from the writings of Maulana Maududi. All this and more is on record, in the form of Dr. Israr Ahmed's various writings and his numerous speeches that are available in the form of audio/video tapes"...And last but not least, from our elder Shaikh Rabee ibn Haadee al-Madkhalee regarding some of Mawdoodee's concepts:..."so hopefully it will have become clear to the reader that these conclusions are based upon intellectual and political analogies and deductions. They are not based upon proofs from the Qur'aan and the Prophetic Sunnah, and this is an idea requiring Divine Revelation, not a place for intellectual and political discoveries"...Taken from 'Methodology of the Prophets in Calling to Allaah That is the Way of Wisdom and Intelligence'**Something that it is clear that neither Maududi or Israar Ahmad had/have!====
Mullahs like Dr. Israr Ahmed are itching to establish the so-called Islamic Caliphate to enforce their brand of Islam [which as per him would turn Non-Muslim Citizens into a second class citizens] completely forgetting the spirit and the message within the Quran/Hadiths regarding Zimmis [Non-Muslim Citizens]. Calling a tradition of Holy Prophet Mohammad [PBUH] A BITTER PILL is itself a blasphmey which Dr. Israr committed on GEO TV. These Mullahs have myopic vision rather tunnel vision to term this Jizya and Zimmi a bitter pill. Islamic Caliphate or no Islamic Caliphate, Muslims would have to follow the teachings of Quran and Hadith regarding the fair and just treatment with the Non-Muslim Citizens of Pakistan.Dr Israr Ahmad was itching to impose Jizya on Non-Muslims whereas he and his party was ousted from an Islamic Country i.e. UAE for creating Anarchy in the name of Islam. The UAE Government did a good deed by doing this:
UAE deports Pakistanis for Dars-e-Qur’aan By Umar Cheema Friday, May 11, 2007, Rabi-us-sani 23, 1428 A.H. http://thenews.jang.com.pk/daily_detail.asp?id=55384
ISLAMABAD: The United Arab Emirates (UAE) has deported dozens of the disciples of noted scholar Dr Israr Ahmad for holding Dars-e-Qur’aan sessions in Dubai, fearing the spread of Talibanisation in the country. The UAE government has also set a deadline for several other Pakistani families to close their businesses and leave the country after it found them involved in religious activities. The Pakistan’s consulate in Dubai is reluctant to share details with the media on the subject. However, the Foreign Office spokeswoman confirmed the deportations.“They violated the laws,” FO spokeswoman Tasnim Aslam told The News but added that she had no knowledge of the exact numbers of the deportees. According to her account, private religious congregations are not allowed there. Religious gatherings could not be held in Dubai except for the Friday sermon, said a source, adding that the Dars-e-Qur’aan congregation was a private function.The News has learnt that the Dubai police arrested around 70 Pakistanis for attending the congregation. The majority of them are believed to be the disciples of Dr Israr Ahmad. About 30 of them have been deported, while the rest have been directed to wind up their businesses and leave the country by the end of July, Bakhtiyar Khilji, chief administrator of Tanzeem-e-Islami - the party headed by Dr Israr Ahmad - told The News. Khilji feared that this “crackdown” by the UAE government might lead to an en masse deportation of Dr Israr’s followers. “The UAE government happens to be very sensitive to such congregations. The police had arrested the people whenever suspicion of their participants to the Dars-e-Qur’aan congregation arose.”When this correspondent contacted Pakistan consulate in Dubai, Dr Zafar Iqbal, press consular, showed reluctance to share the details, saying it could trigger a controversy. Waseem Ahmad, welfare attache at the consulate, who was directly involved in this issue, also refused to speak on the subject.
Dr Israr preach something else on Private TV Channels, preach entirely different Islam in private gathering not only that but he miserably failed to even answer the question straightforwardly rather he dodges the question and the same Dr Israr preach entriely another Islam all around the world particularly in India, watch him in his private gathering in Pakistan:
1 - Masla Khilafat - Dr. Israr Ahmad 1 of 14 - Urduhttp://www.youtube.com/watch?v=1ftj0vs8aLo2 - Masla Khilafat - Dr. Israr Ahmad 2 of 14 - Urduhttp://www.youtube.com/watch?v=dR6wc7xfQU8&feature=related 3 - Masla Khilafat - Dr. Israr Ahmad 3 of 14 - Urduhttp://www.youtube.com/watch?v=Qq5Ii1mdo_A&feature=related4 - Masla Khilafat - Dr. Israr Ahmad 4 of 14 - Urduhttp://www.youtube.com/watch?v=3-zpfN8kF1w&feature=related5 - Masla Khilafat - Dr. Israr Ahmad 5 of 14 - Urduhttp://www.youtube.com/watch?v=beh2uIRk_K0&feature=related6 - Masla Khilafat - Dr. Israr Ahmad 6 of 14 - Urduhttp://www.youtube.com/watch?v=Mei9hlxA0Gs&feature=related7 - Masla Khilafat - Dr. Israr Ahmad 7 of 14 - Urduhttp://www.youtube.com/watch?v=a9CzQ-l6Jqo&feature=related8 - Masla Khilafat - Dr. Israr Ahmad 8 of 14 - Urduhttp://www.youtube.com/watch?v=jEA33wwExEs&feature=related9 - Masla Khilafat - Dr. Israr Ahmad 9 of 14 - Urduhttp://www.youtube.com/watch?v=-0_wwFvLQNA&feature=related10 - Masla Khilafat - Dr. Israr Ahmad 10 of 14 - Urduhttp://www.youtube.com/watch?v=1Z9kdJuakvw&feature=related11 - Masla Khilafat - Dr. Israr Ahmad 11 of 14 - Urduhttp://www.youtube.com/watch?v=_Aszqidiy6g&feature=related12 - Masla Khilafat - Dr. Israr Ahmad 12 of 14 - Urduhttp://www.youtube.com/watch?v=kTMHUSE3uVQ&feature=related13 - Masla Khilafat - Dr. Israr Ahmad 13 of 14 - Urduhttp://www.youtube.com/watch?v=_UVPpYzn6eA&feature=related14 - Masla Khilafat - Dr. Israr Ahmad 14 of 14 - Urduhttp://www.youtube.com/watch?v=-F9sbBUixyw&feature=related
Your comments seem to be incomplete. Please send the links you were probably intending to send.
All that I can say now is we have been like this for a long time. Why would Gandhiji, for instance, support -- to the hilt!!!-- the Khilafat movement that Jinnah Saheb and other enlightened, progressive Muslims opposed? Is there any explanation that would make sense? Why would India’s Hindu leadership encourage extra-territorial loyalties among Muslims, and of course, blame them later for having one? I don't know and don't understand this myself. Why should our political class be so supportive of the Deobandis and the Mullah class, for instance? Many Hindu politicians simply do not consider you a Muslim worthy or your name, if you are not bearded, looking holy, wearing a ridiculously long kurta and a short pajama?
Based on my long experience, I can only tell you that our people, Hindu people, that is, are rather simplistic and truly, deeply, respectful of Islamic religion, particularly the bearded among us. They consider us Muslims a very pious people. In my village when I would come out of my mosque after Friday prayers, I would find a long queue of Hindus wanting for us to bless them. That was in my boyhood some 40 odd years ago. But things haven’t changed much. When I went to Delhi airport to receive my mother returning from Haj, I found a very long serpentine queue of Hindus with their kids waiting to be blessed by the Hajis. That was not very long ago, only in 1991. I am sure things haven’t changed much even today. They just see a holy-looking figure, particularly a Muslim and extend their respect. They have no idea what poison these bearded folks are spreading. Contrary to what many in Pakistan think and preach, the Hindus are really not the shrewd, clever and cunning fellows of Pakistani imagination. The bearded among us find it particularly easy to cheat them. So don’t worry too much if India extends hospitality to Dr Israr Ahmad.
Dr Israr Ahmad was itching to impose Jizya on Non-Muslims whereas he and his By Aamir Mughal -