ALLAH does not change the state of people, until they change it themselves

28.4.12

The Other Hand

Me and my sister were watching Wasu aur mein on Geo. I was watching it for first time. And I was a little critical about it. (for obvious reasons). But to our pleasant surprise it was about Shehzad Roy's visit to Bangladesh. It piqued our interest. Me and sis were of the opinion that why not steps are taken to bring back two parts (former East and West Pakistan) closer again. As Geo tv and others do large propaganda with reconciliation with the state of India. But no steps are taken to end the bias (between Bangladesh and Pakistan). Bitter feelings are there. Just under the skin. Ready to come out by a faint scratch. So we watched it with great interest. And then luckily, next day, my teacher shared the link for one of his posts which he did for Bangladesh. Here it is: 

http://khurramsdesk.blogspot.com/search?q=parable+of+the+sea

When I read it, the way Sir drew the scene of that time's backdrop, is amazing. The layers he unfolded, the similarities, desires, villains; it was as if a veil had been lifted from a magnificent statue. An alive statue, which had been neglected for long. It was soothing. It gave me so much hope and an initiative to move forward in this line of vision. We can work in this field (and in others too) to bring our part closer to us.
It also relayed that in past efforts were made to keep the country intact. And as for now, there are elements who have abilities to decipher this message. They are working to right the mistakes of the past or at least address them with positive approach.
And it reminded me of a passage from Reconstruction of Islamic Thought by Allama Iqbal (which we currently studied):


I aim, Therefore I Am 
“...if you had a vehement desire for drink, the sands of the desert would have given you the impression of a lake. Your freedom from the illusion is due to the absence of a keen desire for water. You have perceived the thing as it is because you were not interested in perceiving it as it is not. Thus ends and purposes, whether they exist as conscious or subconscious tendencies, form the warp and woof of our conscious experience. And the notion of purpose cannot be understood except in reference to the future.”


My most favourite part was:


Carving a unified nation out of a diverse stock is like striving against the forces of nature. The human being seems to be in conflict with nature in every song of the film, until it is announced in the final one that the lamps of the people have outshone the stars, and their garden boasts of a perfume that cannot be produced by spring.

19.4.12

Merciless Revenge

Narration of Altaf Hussein Qureshi, cheif editor of urdu digest. He went to Bangladesh (I can't know the exact year but its some time around before fall.) Let's read him together.

"Simple culture and light society displays special character. People here are since above societal biases so they have harmony and understanding between them and this characteristic gives them nationale tendency. Whenever culture is divided, people get divided. However long this cultural unity exists in them, they will have same level of intellect and relationships. 

This is the reason of their simple life that they don't bow down before necessities of life. person who owns nothing can dare any type of challenges and dangers. He is fearless. We, who make lives luxurious are in reality, coward. We give reason to evertyhing then. That is why elite can never take revolutionary steps. Bengalis are free of luxurious lifestyle, they are not slaves of trends, they are strong, challenging. They stand for what they think is right. This especiality gives them historical background. History is evident that many movements were started from this land and they gave people; determination, altruism.
Every individual in Decca is politically aware, they have their own opinions. At ten o' clock, I was heading for President house in motor rickshaw. I asked the driver, "Decca is facing a boom now. How are you progressing in it?'
He said, "This boom is not for us. Only few families are benefitting from it."
I said, "You will also benefit from it, don't worry. You will do good when whole province will prosper."
He said in a loud voice, "Until people's government is not florished, we cannot prosper."

I talked to a bookseller. He started conversing in English. We discussed the problems faced by country and I couldn't help but commenting on his information.
At a time he said, "if this situation will continue, I am afraid East Pakistan will not remain intact with West Pakistan.
This sentence startled me and the color of my face changed. He then added, "I know you are hurt by this. Even I said it with grief but we shouldn't forget that masses are thinking on these lines. "

I went to a Bengali newspaper office and talked with an editor. I introduced myself. He gave me a long look and said, "Pass this message to the journalists of Lahore that do not sacrifice the spirit of journalism over reasons. Journalists are the intellectual builders of a nation. Its their job to make a nation mentally healthy, they act with courage to maintain the tradition of truth. This tradition is direly needed by our nation. If they will not play their part, history will take a merciless revenge.

These words were said so quickly that I couldn't think of anything else. After this meeting I was weak to meet anyone.

People of East Pakistan are living in turmoil since long. From 1905 till 1911, she has been under hindu atrocities. And it continued even after the separation of Bengal from Indian rule.
This continuous turmoil has made them sensitive and dynamic. This characteristic is now part of their aura. After the creation of Pakistan, this power was exploited by enemies and they were directed towards it continually. But there are some far-sighted people who understand its grave impact.

One important political personality once indicated to me, "I feel endangered by the negative thinking of nation but I don't see any united group which could raise constructive way of thinking among them. People who can do that are being stopped. I don't know how only speech would build up this character."

To improve positive thinking, there is a need to do work with solidarity. You can't say 'people there are  terrorism oriented' and solve the problem. To silence them is also not possible as people there strongly hate subjugation.

Second big problem is apartheid or bias. It has a considerable weight in society. In history this apartheid changed the face of East Pakistan. Bias is natural to an extent but it has increased negatively due to unnatural factors. It has some historical factors too, our imprudence-and these have the tendency to seem large to us.

After locating the factors we must find solutions. "People of East Pakistan are strongly biased" ignites more bias. Solution is-make Islam strong there. You can say it no longer has any attraction, it is useless but its not so. People whose lives are evident of truth can change the circumstances completely.
Decca is the conspirational centre. America is active here, Indian agents are spread throughout it. Hindu inspirational literature is being smuggled to East Pakistan. There are some who believe in Marx. Some movements are busy in underground partnership. These factors want to increase anarchy. This situation is critical. The prudent class of nation must take its notice. The intensity with which the terrorist groups are circulating is a great danger to East Pakistan. Constructive powers (among the nation) must unite and they must invest everything to save the country from destruction and chaos. 'Cautions' can not play any part now. People must be involved in this movement.

Main obstacle is, the one who can save the country are hopeless and they say there are no proper circumstances to work in. When I met them, I felt they are disheartened. They want to do something but there are so many obstacles that they are helpless. Hopelessness is in older generation. New generation is enthusiastic but they are also angry. I am afraid if hopelessness will take-over; terrorism will increase.

A new revolution is going to take place from the womb of Decca. We can make this revolution pleasant by being prudent and far-sighted."

Altaf Hussein Qureshi(Chief Editor at Urdu Digest, Paksitan)


While reading it, did you feel that its the story of our time with alteration of place? I had Balochistan in my mind all of the time. I was trying to determine that in next forty plus years, are we going to lament about our loss or are we going to learn from experience? Everybody's role is laid out in it. Journalists, individuals-young and old. Choice is totally in our hands. We have time and don't forget experience which can be a source of hope.  

13.4.12

Developmental Stages Of Pakistan from 1887-2026


(This is a summary  of a series of article which Sir Khurram wrote for Dawn two years ago.)
Pakistan
In 2007, I embarked upon a systematic study of the history of the country in the light of a new understanding of Iqbal’s philosophy. My findings will be presented fully in the sixth volume of my Urdu biography of Iqbal but I have been sharing snippets on my blogs, in my journalistic writings and in my books – especially Roshni ki Talash (2010) and Iqbal: Tashkeeli Daur (2010). Here I want to present a basic introduction to some of the key points.
In the history of Pakistan we find a unique pattern which has not been discerned in the history of any country so far. It is what I call the stages of collective self-development, peak moments and turning points. Let me explain these briefly.

Stages of Collective Self-Development

From 1886 to 1966, the nation adopted a goal every twentieth year and achieved it in twenty years before adopted a fresh goal. Since 1967, we do not find any “goals” being collectively adopted (for a reason which I shall try to explain) but the pattern is still there.
§  Inquiry, 1887-1906: On December 27, 1886, Mohammedan Educational Conference was formed in Aligarh by the representatives of the Muslim community of India. Its stated goal was to achieve nationhood for the Indian Muslim community and that was achieved on December 31, 1906 with the formation of the All-India Muslim League at Dacca (now Dhaka).
§  Discovery, 1907-1926: The All-India Muslim League demanded separate electorates for the Indian Muslim community and these were achieved when the elections of 1926 were contested on this basis (the turnout in the two previous elections held in 1920 and 1923 was dismal)
§  Transcendence, 1927-1946: In the All-Parties Conference held in Delhi in March 1927, the Muslim leaders agreed to consider giving up separate electorates if provinces of Muslim majority were given greater autonomy and possibly consolidated into Muslim states; this was practically achieved in the elections of 1945-46 when an overwhelming majority voted in favor of Pakistan
§  Freedom, 1947-1966: Pakistan was conceived as an open-ended idea which would evolve its systems over time, so the only goal adopted at the time of its creation was to infuse in its citizens a will and desire for defending the territorial borders against foreign aggression: this target was achieved in 1966: the September War last year had convinced the nation correctly or incorrectly that it can defend its borders even against a superior foreign aggression while disappointment over the Tashkent Agreements in January this year led to the feeling that the decision of making war and peace should be in the hands of the people rather than the military
Unfortunately at this point we must take into account the fact that unlike the first four stages, the fifth subsequent stages did not see any leaders appealing to all segments of the nation: every agenda presented since the elections of 1970 has been exclusivist in the some sense. As such, no collective goal has been presented before the nation (but it is quite possible that the nation itself has been adopting and achieving goals on its own which may have remained unknown to the leaders). However, despite all discrepancies, the pattern of twenty-year stages is faintly discernible:
§  Action, 1967-86: This is the age of larger than life figures; there was suddenly a cluster of charismatic figures in every field which had not happened earlier and has not happened since.
§  Expansion, 1987-2006: This was the age of our “enlightened moderation” (or may we call it moderate enlightenment?). When these twenty years are taken together, they seem to be so different from the periods before or after – the society welcomed a gradual increase in the role of independent television, liberalism, human rights, feminism and environmental awareness, and so on. This was a stage where we learnt new things at the cost of our own ideology which was almost completely put aside in this period.
§  Creation, 2007-2026: It cannot be denied that a new page was turned in the history of the nation with the Lawyers’ Movement. If what has been stated above makes sense even partially, we have discovered something in Pakistani society which is new and unique. It can give birth to a new kind of society based on a human potential not known before.
This kind of pattern is not only consistent with how Iqbal described the evolution of a collective ego, but can also be explained (substantially, I think) in the light of his philosophy. If true, then the new potential which seems to have become visible here can be a source of empowerment for the individuals. If the society is pursuing a course that could not be altered by the rulers but in which the rulers have been used by the society even without their knowing, then obviously this is something which we may call “destiny” (for lack of a better word, maybe).
It needs no explanation that knowledge of such "destiny" can give us more control of our collective lives. What needs to be explained is the process that has been outlined here. Depending on what kind of answers we want, the explanation can come from any of the various disciplines of study such as literature, politics, religion, science, philosophy and educational psychology.

BY: Khurram Ali Shafique