Political parties and the election caveat

SO Mr Asif Ali Zardari is more than testing the waters in Punjab. Settling into the post of the People’s Party co-chairmanship, he has called for a broad-based government after Monday’s elections, a wish that finds resonance with Mr Nawaz Sharif, the seemingly strong man in his home province. Together, the PPP and the PML-N are arguably the two parties with wider appeal that goes beyond their respective provincial strongholds. Their agreement on working with each other in the post-election scenario, and leaving the door open for other parties like the MQM and the JUI, for instance, who may wish to join them in the quest of putting together a stable democratic government, augurs well for the country. This positive thinking is developing at a time when challenges abound, not least of which is a fragmenting national, political fibre. However, for a broad-based future coalition government to take any concrete form, it is leaders like the Sharifs who would need to either soften their stand on the reinstatement of the ousted judges and the acceptability of President Musharraf as head of state or convince others to back them in their stance. Failing this, the PML-N may have to settle for the opposition benches in the coming assemblies. One says this because even if the PML-N were to sweep the polls in Punjab, a prospect wide open to question, it may not be possible for it to convince the majority vote-winning parties to go along with its take on the judiciary and the president. But nothing can be ruled out in politics; Mr Sharif, since the signing of the Charter of Democracy with the late Ms Bhutto in May 2006, has shown the flexibility that is needed to take others along or to go along with them on important issues.

Hopes of any political stability to follow Monday’s election and a consensus government to take shape hinge wholly on polls being held and seen to be held as free and fair. The responsibility to see the electoral process through in a transparent manner rests with the government. But a bit of counsel is in order here for all contesting parties too. Inflammable rhetoric and threats of violence in case of suspected rigging, such as those emanating from certain quarters in the run-up to the election in recent days, must be avoided. The country has paid a daunting price for political violence whenever it has erupted, whether as an expression of anger by democratic forces or an attempt by their nemeses to derail the political process. If violence and politics ever mixed well, state institutions would not have been in tatters today. The task ahead in many ways entails picking up the rags and beginning to build anew, as if from scratch. Forbearance, not coercion, should be the guiding spirit for all concerned. Of course, free and fair elections is a pre-requisite to this.

Taken for a ride

FOR the consumers, the threat of another hike in fuel prices always looms large. It is the mythological sword of Damocles that keeps hanging over their heads. In the wake of rising international oil prices, consumers put up with it just as they swallow several other bitter pills that are part and parcel of the common man’s existence in this part of the world. However, the recent revelation through a report carried in this paper that consumers have been made to suffer losses worth over Rs200bn in the last seven years on account of fabricated fuel prices is more bitter than the prices themselves. It is like the feeling one gets after having been taken for a ride by some unscrupulous elements.

Oil refineries were allowed a 10 per cent deemed duty about six years ago in order to enable them to increase their storage capacity and to improve the quality of their products. The concession had a one-year life, but five years later, it is continuing to date. An even bigger shock is the disclosure that the refineries concerned have not even started working on either count. It is obvious that the government of the day, for reasons beyond mortal comprehension, decided to turn a blind eye to this lapse. And when it woke up last year — four years too late in any case — and asked the petroleum ministry to formulate recommendations for the phased withdrawal of the deemed duty, the order signed by none other than Prime Minister Shaukat Aziz went missing from the official record.The net result of the whole affair is that refineries in Pakistan have left far behind their counterparts elsewhere in terms of profit-making. In Singapore, for instance, they earn between two to three dollars per barrel, while in Pakistan they earn between eight dollars and $11. Also, the earning per share of Pakistani refineries has increased on an average of Rs11 per share compared with just three to four rupees about three years back. The profitability of four oil refineries that ranged between Rs23m and Rs1.3bn in 2000-01 increased to between Rs1.7bn and Rs11bn last year, showing a total increase of an astronomical 2,000 per cent. The whole affair smacks of profiteering on the part of all concerned. By the same token, it will have a dampening effect on whatever trust one has in those who happen to be at the helm of affairs. The only way for the government to rehabilitate lost credibility is to come clean on the whole thing and devise a new oil pricing formula to compensate the consumers.

Olympic flame in Islamabad

IT is a matter of honour for Pakistan that it should be one of the countries through which the Olympic torch will pass in its journey to Beijing, the venue for the 29th Olympiad later this year. No doubt, Pakistan will share this honour with 21 other countries. However, what will make this event truly special for Pakistan is the fact that it will be participating in the flame relay at a time of great crisis and political violence in the country. Even the once peaceful Islamabad, which is on the designated route, can no longer be considered out of the danger zone, considering the events of last year in the capital. Therefore, it is reassuring to know that in the spirit of international solidarity which the Olympics Games symbolise, the Beijing Organising Committee appears confident that there will be no security lapses on April 16, the day the torch arrives.

It is also heartening to note that the torch bearers in the flame relay will include six people who have contributed to their respective fields through philanthropy, social service, environmental activism and raising Pakistan’s stature in the world of sports. Thankfully, officialdom has been kept at bay, allowing the event to demonstrate that more than governments it is the people who contribute to the spirit of sports and who are the unifying force behind it. In London, for instance, schoolchildren are expected take a prominent part in the relay with several being selected to carry the torch. It is a pity that things have regressed to such a point in Pakistan that it is inconceivable that one day the Games would be held here. Instead, we should hope for better performances from our sportsmen and sportswomen. Confidence is the key to a better image, and hard work and tough discipline are the way to such self-assurance.

Philanthropy in Islam

IT is stated in Surah Al Ma’un of the Holy Quran: “Have you thought of him that denies the Day of Judgment? It is he who turns away the orphan and does not urge others to feed the poor.

Woe to those who pray but are unmindful of their prayer, who make a show (of piety) and give no alms; who do not give the things of necessity to the poor and keep aloof from any help to the destitute.”

In the matter of helping one’s needy fellow men, whether relatives or strangers, the spirit in which it is done is all-important. It should not be done, as the Quran points, as a matter of ‘charity’ just to get rid of the alms seeker or to show off but gracefully and with genuine feeling of sympathy, so that one goes out of one’s way to look for the needy. Those in need would then be able to retain their self-respect by not having to stretch their hand in supplication.

US president Woodrow Wilson expressed similar sentiments when he said, “Benevolence doesn’t consist in those who are prosperous pitying and helping others who are not. Benevolence consists in fellow feeling that puts you upon actually the same level with the fellow who suffers.”

The needy include not only those who are reduced to poverty by social maladjustment or injustice or by some natural catastrophe but also those who choose it voluntarily, because they wish to devote all their time to the service of their fellow human beings. It is the duty of society and of individuals in good financial standing to enable such people to pursue their cause without worrying about personal and family’s sustenance. But the Quran does not regard charity, which is given to impress others with one’s wealth or for the purpose of ostentation, as true charity. The spirit of the act counts as much, if not more, than the act itself. This is how the Quran puts it:

“It is not righteous that (at the time of prayer) you turn your faces towards the east or the west. Righteousness is the way of those who believe in God and the Last Day and the Angels and the Book, and all prophets of God, who spend their wealth out of love for Him, for their kin, for the orphans, for the needy, the wayfarer, for those who ask and for the ransom of the slaves, who are steadfast in prayer and practise regular charity, who fulfil their contracts when they have made them, who are patient and firm in pain and adversity and in times of panic. They are the people who are truthful and God fearing.” (2:177)

Goodness, as envisaged by Islam, does not consist of mechanical performance of certain acts that are described as ‘good’, but is largely the result of establishing the right relationship with the Maker and one’s fellow humans in all fields of activity. The duties of people have been described as those he owes to God, to fellow human beings (particularly those in distress) and those to the self.

It will thus be seen that what counts most in the matter of piety and goodness is not merely religious affiliation or formal acts of worship and prayer but the way we discharge our obligations to our fellow human beings. Charity (Zakat) need not be in the form of money and wealth. If one has knowledge then let him share it with his fellow human beings. If one has talent for some skill then let him share it with his fellow human beings. If one has talent for some skill then let him teach it to others so that they too may become skilful and meet their worldly and spiritual needs.

Not only in the Quran but also in the traditions of the Holy Prophet this is stressed again and again:” If you love Allah, you must love all His creatures.” This has been brought forth beautifully in the form of a parable in a well-known tradition of the Holy Prophet:

“On the Day of Judgment God will ask one: O son of Adam, I had fallen ill and you never attended on me. Surprised, he will ask, how could that be possible? Thou art the Lord of the universe. God will reply: ‘Do you remember that a neighbour of yours was ill and you never turned to him in solicitude? If you had gone to see him you would have found Me by his side.’ Then God will ask, ‘Oh son of Adam, I asked you to give me food but you refused. The man would reply: How could Thou be in need of food? God will reply: ‘Do you remember that one of my servants asked you for it but you refused. If you had fed him you would have found me by his side.’ Then He will say: “I asked you for water but you did not give it to Me.’ Again he will ask: How is it possible that Thou the sustainer of the worlds should be thirsty? God will again answer: ‘A servant of Mine asked you for water but you did not give it to him. If you had done so, you would have found Me by his side.”

Whenever the Quran speaks of fellow human beings and the importance of dealing with them justly and kindly, it does not enunciate the principle with reference to any one religion, sect or group but to all mankind whatever their religious beliefs or social standing. The Quran considers fairness in dealings, in social, political and commercial matters with all men, irrespective of their religious, or racial or colour labels. The definition of ‘good deed’ has not basically varied from age to age whether the message of God has come to Jews or the Christians or the Hindus and the Muslims.

“God’s grace is only vouchsafed to those who show compassion to their fellow humans.” “If you show mercy to those on earth, He will show mercy on you in Heaven.”

“God will show compassion to those who have shown compassion in their life, even to a little sparrow.”

These questions are important as they have been answered differently by different religions and by different schools of thought, but the essence of all this is love and compassion towards fellow humans, indeed all mankind.

Over 2500 years ago a Chinese philosopher Confucius had said, “A man of humanity is one who, in seeking to establish himself, finds a foothold for others and who, desiring attainment for himself, helps others to attain.”

Faith in God and the Eternal Moral Law form the basis of bringing the greatest happiness to the greatest number of people. If some fairly simple measures were taken most of the world’s suffering would be banished.

A positive development

LET us hope that the bonhomie between the PPP and the PML-N is not ephemeral. At his meeting with Asif Ali Zardari in Lahore on Tuesday, Nawaz Sharif offered to support the PPP form a government without his party demanding a share in it.

This surprising outburst of sanity is stunning. The rapprochement between these two parties had been in progress for a couple of years, for even before they returned home, Benazir Bhutto and the Sharifs had been meeting off and on to develop an understanding with a view to chalking out a common line of action.

On May 14, 2006, they signed a Charter of Democracy in London, though they differed in their aims.

For Sharif the overriding aim was more than a restoration of democracy; it was to settle scores with the sets of generals, Pervez Musharraf especially, who had overthrown his government and made him a little less rich.

For him, a compromise with President Musharraf was out of the question, unless it was on his terms, even though Musharraf himself was airborne when the coup was staged by 111 Brigade on the fateful 12th day of October 1999.

Benazir did not look at the army the way she and the PPP did when Ziaul Haq and his collaborators — some of them now born-again democrats — were in power.

In fact, Benazir must have been quite shocked by Musharraf’s unnecessary hostility towards her and by the unkind words he wrote about her father in his book. Yet, in spite of this, she was intelligent enough to realise that in the changed conditions an army-PPP patch-up was in their mutual interest.

It took Musharraf eight years to realise this truth. Thus, unlike Nawaz’s wider revanchist agenda, Benazir had one modest aim: to remove the legal barriers to her full participation in the political process.

However, it was only after his return to Pakistan on a Saudi royal jetliner that Sharif found he could advance his interest only by playing second fiddle to the PPP.

This he did admirably. He sabotaged the APDM when he quit Qazi Hussain Ahmad’s boycott camp and decided to go electioneering. This was a role entirely different from the one he had played as the army’s agent during the 1988-99 period. He had aligned himself with army chief Gen Mirza Aslam Beg and President Ghulam Ishaq Khan and had been instrumental in destabilising the first Benazir government and having it dismissed.

Today, both Sharif and Zardari should pause and think before they proceed. While there is no doubt that an understanding between these two party heads is a positive development, it would serve the cause of democracy and Pakistan’s stability if they rooted their understanding in principles rather than in expediency.

An understanding based on common hostility towards the Musharraf regime will collapse when the political picture changes and one or the other party gets power.

In the past, Nawaz Sharif relied unabashedly on the religious lobby to oust the PPP from power and grab it for himself; Benazir had a built-in handicap on this score. The only choice Sharif and Zardari, especially the former, have is to realise that hobnobbing with those who tacitly approve of suicide bombings and attacks on mosques serves their transient interests and not their long-term interests, much less those of Pakistan.