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| May 23, 2008 | Friday | Jamadi-ul-Awwal 17, 1429 |
For peace in Swat
Unfinished agenda of 1971
OTHER VOICES - Pushto Press
The significance of charity
The significance of charity
The last chance
ACCORDING to Holy Quran, the righteous people are those who spend in ‘charity’ out of what has been provided to them by Allah for their sustenance. (8:3 and 57:7). Charity is considered to be one of the greatest acts of piety.
ACCORDING to Holy Quran, the righteous people are those who spend in ‘charity’ out of what has been provided to them by Allah for their sustenance. (8:3 and 57:7). Charity is considered to be one of the greatest acts of piety.
UNLIKE most countries, Pakistan is fortunate to have human and natural resources in abundance. However, unlike most countries that have forged ahead at stunning speed, Pakistan has been unfortunate in not getting the kind of leadership that could exploit its resources.
EVEN though the two foreign ministers displayed much bonhomie and spoke in positive terms of the future of the normalisation process, it is very obvious that the fourth round of India-Pakistan talks in Islamabad failed to make any remarkable progress. Signing an agreement giving consular access to prisoners in each other’s jails and some minor accords on confidence-building measures already in place will promote greater goodwill between the two countries no doubt and ease human hardship. But they hardly constitute a major breakthrough. What was found missing at the end of the first-ever meeting between Shah Mehmood Qureshi and Pranab Mukherjee was progress on any of the substantive issues such as Siachen and Sir Creek, much less on Jammu and Kashmir. Even a date for Indian Prime Minister Manmohan Singh’s visit to Pakistan could not be announced. The silver lining in the cloud was the positive way in which the two foreign ministers spoke and pledged the two sides would continue the pursuit of détente. While Qureshi spoke of Islamabad’s desire for a ‘grand reconciliation’, Mukherjee’s stance was that his country was ‘equally resolved’ to find a solution to all core issues.
The talks were held after a hiatus of seven months, which saw some unsavoury developments, like bomb blasts in Hyderabad and Jaipur, the death of a Pakistani in an Indian prison, and the recent firing along the Line of Control. Fortunately, neither side tried to make propaganda capital out of these incidents. If, therefore, the talks have not progressed, the two sides must try to find out the reason why. It is significant that Qureshi’s ‘grand reconciliation’ offer was linked to ‘a resolution of long-standing issues that need to be resolved peacefully’. He repeated what his predecessor has said several times — that Pakistan is open to ‘innovative ideas’. This is an indication of Islamabad’s keenness to come up with new and unconventional approaches on Kashmir. These have included President Pervez Musharraf’s proposals on ‘region-wise’ demilitarisation of the disputed state. Regretfully, New Delhi has not indicated any shift in India’s position, notwithstanding Singh’s ‘vision’ for the future of South Asia. It is plain that Pakistan has come round to accepting the Indian view that détente between the two countries should precede substantive negotiations on Kashmir. When normalisation of ties and the CBMs create a friendly climate between them, they could move on to address the ticklish issues. Until then, the warmth created by the ‘composite dialogue’ should be welcomed. But one fervently hopes that India will not take this — and the relative calm in the Valley today — as an opportunity to brush the Kashmir problem under the carpet.
ONLY a cautious welcome can be extended to the Frontier government’s signing of a peace deal with the militants operating in Swat under the command of the clerics Fazlullah and Sufi Mohammad. We say ‘cautious’ because the bargain struck by the ANP entails permission for the clerics to continue their radio broadcasts in exchange for the writ of the state to prevail in Swat and Malakand Agency. Even as the deal was being clinched between the government and the militants’ representatives on Wednesday, girls’ schools, picnic spots and a gas pipeline were targeted in Swat. It would be unfortunate if the erstwhile errant clerics, indemnified as they are now, were to look the other way and terrorist assaults to continue, ostensibly by tertiary, splinter groups of the militants. The demand ceded to the militants by the government for the enforcement of Sharia needs to be vetted more carefully: while barbers may be allowed to continue their business, it has yet to be made clear what the clerics think of schooling girls, for instance. And what on God’s earth has a gas pipeline got to do with enforcing or not enforcing the Sharia? The ANP did not get the mandate it got from Swat to enable the people there to become better believers.
We hope the terms of agreement reached with the militants include carrying out development work in Swat without hindrance, creating gainful employment for the embattled people, reviving the tourism industry which was the economic lifeline of the Swatis, and not restricting development to establishing an Islamic university in the valley. Swat was never known as a hotbed of extremism. On the contrary, the traditional Swati ethos wholeheartedly embraced tolerance, welcoming hundreds of thousands of Pakistani and foreign tourists, and taking pride in its pre-Islamic Gandhara heritage. Swati women, too, contributed equally to the economic mainstream by putting out exquisitely embroidered textiles. In bigger towns like Mingora and Saidu Sharif, both men and women attended colleges without any fear of intimidation or bars placed on their movement to and from the institutions.
It is hoped that the deal signed with the clerics in Swat is not seen by militants elsewhere in Fata and other areas vulnerable to Talibanisation as the government’s buckling under pressure to establish a parallel justice system. The final test of the success of the agreement reached will come from how the two sides honour the pledges made and the return of normality to the troubled valley. Verifiable indicators of peace enduring in the region will be the cessation of hostilities and unlawful acts committed by the militants as well as withdrawal of the security forces. Unless these conditions are met, resumption of development work in the valley cannot be ensured.
THE recent decision by the high court in Bangladesh to grant citizenship to the children of the euphemistically-called ‘stranded Pakistanis’ will be seen as a significant move. The verdict is the most rational and realistic attempt in decades to address the unfinished agenda of the 1971 conflict. Once executed, it will cover all those who were either minors at the time of the bloody civil war or were born after the creation of Bangladesh. Covering more than two-thirds of about 300,000 Biharis, the ruling has a futuristic touch about it which will hopefully put an unambiguous end in the years ahead to what is surely one of the longest tales of unwarranted human misery in the modern world. Languishing in 60-odd squalid camps across the country for the last 37 years, the unfortunate families have seen two generations grow up in nothing more than 64 square feet of space per unit and without even the most basic of human necessities, like sanitation. It has been a tragedy on a monumental scale, with those condemned to survive under such conditions being nothing but human debris of the civil war in which a section of them sided with the Pakistan Army against Mukti Bahini militants. While ambiguity and procrastination on the issue — for both valid and invalid reasons — have marked politics at our end, Bangladesh has mostly used it as a means to score points over Pakistan whenever it could, leaving the refugees to fend for themselves.
One can understand the Biharis’ desire — expressed quite clearly at one stage — to come to Pakistan to whose citizenship they could rightly lay a claim. But more than three decades later this appears to be a dream that is unlikely to be fulfilled. In 1972 they had turned down Dhaka’s offer of citizenship thanks to bad politics, misplaced hopes and sheer manipulation by self-styled community leaders. Better sense should prevail this time round for very practical and pragmatic reasons.
Seeking Iran’s cooperation
Tolafghan, Kabul
THE UN has asked Iran for cooperation in solving the problems faced by Afghanistan. It has requested the Iranians to help the UN in the reconstruction and rebuilding of Afghanistan. This was demanded by the UN special envoy for Afghanistan during a recent visit to Iran. According to the special envoy’s office in Kabul, he visited Iran on Tuesday and held talks with the president of Iran on his arrival in Tehran. According to sources, the envoy demanded of Ahmadinejad that Afghanistan should be rebuilt as it had suffered considerably owing to numerous problems in the past….
Though Iran has recently expelled numerous Afghan refugees it is not known whether the special envoy has raised the issue with officials in Tehran. Iran is also blamed for supporting the Taliban to dislodge the allied forces from Afghanistan but Iranian officials have consistently denied this charge. According to observers, it seems a little far-fetched to blame Iran for providing weapons and ammunition to the Taliban; but it is also a fact that Iran can play a pivotal role in bringing about peace and prosperity in Afghanistan. The special envoy’s recent visit is of utmost importance in this regard. — (May 20)
PM offers solution to solve terrorism
Wahdat, Peshawar
PAKISTANI Prime Minister Syed Yusuf Raza Gilani spoke to the media after a meeting of the World Economic Forum in Egypt. He elaborated on the sufferings faced by the countries in Central Asia and South Asia and proposed certain solutions. The prime minister said that the root causes of terrorism must be explored and dealt with to find a lasting solution to the problem.
One may observe that Afghanistan and other Muslim countries are faced with numerous problems and unless the suppression of Muslims is stopped, volunteers for terrorism and extremism will be readily available in the region.
A discriminatory approach has been adopted by the dominant powers against Muslims throughout the world. If these powers are interested in dealing with the problems of terrorism and extremism, they will have to make sure that Muslims around the globe are not discriminated against. Repression of Muslim populations would have to be stopped forthwith. Muslims around the globe would have to start feeling secure if they are to be prevented from becoming volunteers for terrorist outfits. — (May 21)
— Selected and translated by Khadim Hussain
Allah’s reward for charity is beyond human perception. Its benefits are manifold, as testified by the divine revelations contained in the following verses of Holy Quran:-
The money spent by a faithful in the way of Allah has been termed as a “beautiful loan”. Allah will double it into his account and multiply many times. (2.245, 5.12 & 57.11) Spending in the cause of Allah is called metaphorically “a beautiful loan”.
We know that an investment made in the world affairs is generally not found to be profitable. Instead of getting any return, one is even deprived of his principal amount. On the other hand, our charity, being termed as a “beautiful loan,” not only increases our credit amount manifold, but also obtains for us the forgiveness of our sins.
The semblance of those who expend their wealth in the way of Allah is that grain, which grows seven ears, each ear containing a hundred grains (2:261).
The parable of those who expend their wealth to please Allah is like a garden on a height on which the rain falls and it yields its fruit twice as much and even if the rain does not fall, the dew will suffice. So a man of true charity is spiritually healthy, he is best suited to attract the bounties of Allah. He looks to Allah’s pleasure and the strengthening of his own soul. (2:265)
The truly spiritual nature of charity has been explained in the parables cited above. Another parable in Surah 2.266 explains its bearing on the whole of our life. The significance of charity has been explained by citing an example. Suppose we had a beautiful garden and old age were creeping in on us and our children were either too young to look after themselves; how should we feel if a sudden whirlwind came with lightning or fire in its train and burnt it up thus blasting the whole of our hopes for the present and for the future and destroying the result of all our labour and savings in the past?
We are too old to begin again. Our chance is lost, because we did not provide against such a contingency. The whirlwind is the “wrath to come”, the provision against it is a life of true charity and righteousness which is the only source of true and lasting happiness in this world and the next. Without it, we are subject to all the vicissitudes of this uncertain life.
And charity instead of impoverishing one’s resources, brings prosperity and happiness, free from any worry or fear. (2:274)
Charity has value only if you give something you value greatly, something that you love. Charity has value only if (1) Something good or valuable is given, (2) which has been honourably earned or acquired by the giver or (3) which is produced through the natural process and can be referred to as a bounty of Allah. We should not, however, give such things in charity, which we would not like to use except with some condescension (2:267&3:92)
The charitable acts can only be accepted as such if certain conditions are fulfilled. These include (1) The charity must be in the way of Allah, (2) It must expect no reward in this world, (3) it must not be followed by references or reminders to the recipient of the charity and (4) No injury be caused to the recipient of charity by boasting that the giver relieved the person in the hour of his need. False charity is really no charity at all. (2:263 & 264) Charity in the high sense include all help from the better endowed to the less endowed.
There are certain principles relating to ‘charity’, which have been laid down for the adherence of the faithful. These are (1) we should use the wealth we need (2:219). We should not however, be so lavish as to make ourselves destitute. There should be a just measure between our capacity and other people’s needs. (17:29).
There should be no show off while giving charity. (4:3 8.)The beneficiaries of charity are those, who are really in distress. The chief motive in charity should be Allah’s pleasure and our own spiritual good. (2:273). The charity can be given for some humble cause and also to parents, close relations, orphans, wayfarers etc. (2:215). Allah’s cause must not narrowly be interpreted. All sincere and real service to humanity comes within the purview of charity (9:60 &51:19)
Lastly our sojourn in this world is short and uncertain. Death may come suddenly. We cannot then be allowed to plead for more time. Every moment calls urgently for its good deed (63:10). Before one’s tenure expires, one should give charity, out of the substance, which Allah has bestowed on him.
Allah’s reward for charity is beyond human perception. Its benefits are manifold, as testified by the divine revelations contained in the following verses of Holy Quran:-
The money spent by a faithful in the way of Allah has been termed as a “beautiful loan”. Allah will double it into his account and multiply many times. (2.245, 5.12 & 57.11) Spending in the cause of Allah is called metaphorically “a beautiful loan”.
We know that an investment made in the world affairs is generally not found to be profitable. Instead of getting any return, one is even deprived of his principal amount. On the other hand, our charity, being termed as a “beautiful loan,” not only increases our credit amount manifold, but also obtains for us the forgiveness of our sins.
The semblance of those who expend their wealth in the way of Allah is that grain, which grows seven ears, each ear containing a hundred grains (2:261).
The parable of those who expend their wealth to please Allah is like a garden on a height on which the rain falls and it yields its fruit twice as much and even if the rain does not fall, the dew will suffice. So a man of true charity is spiritually healthy, he is best suited to attract the bounties of Allah. He looks to Allah’s pleasure and the strengthening of his own soul. (2:265)
The truly spiritual nature of charity has been explained in the parables cited above. Another parable in Surah 2.266 explains its bearing on the whole of our life. The significance of charity has been explained by citing an example. Suppose we had a beautiful garden and old age were creeping in on us and our children were either too young to look after themselves; how should we feel if a sudden whirlwind came with lightning or fire in its train and burnt it up thus blasting the whole of our hopes for the present and for the future and destroying the result of all our labour and savings in the past?
We are too old to begin again. Our chance is lost, because we did not provide against such a contingency. The whirlwind is the “wrath to come”, the provision against it is a life of true charity and righteousness which is the only source of true and lasting happiness in this world and the next. Without it, we are subject to all the vicissitudes of this uncertain life.
And charity instead of impoverishing one’s resources, brings prosperity and happiness, free from any worry or fear. (2:274)
Charity has value only if you give something you value greatly, something that you love. Charity has value only if (1) Something good or valuable is given, (2) which has been honourably earned or acquired by the giver or (3) which is produced through the natural process and can be referred to as a bounty of Allah. We should not, however, give such things in charity, which we would not like to use except with some condescension (2:267&3:92)
The charitable acts can only be accepted as such if certain conditions are fulfilled. These include (1) The charity must be in the way of Allah, (2) It must expect no reward in this world, (3) it must not be followed by references or reminders to the recipient of the charity and (4) No injury be caused to the recipient of charity by boasting that the giver relieved the person in the hour of his need. False charity is really no charity at all. (2:263 & 264) Charity in the high sense include all help from the better endowed to the less endowed.
There are certain principles relating to ‘charity’, which have been laid down for the adherence of the faithful. These are (1) we should use the wealth we need (2:219). We should not however, be so lavish as to make ourselves destitute. There should be a just measure between our capacity and other people’s needs. (17:29).
There should be no show off while giving charity. (4:3 8.)The beneficiaries of charity are those, who are really in distress. The chief motive in charity should be Allah’s pleasure and our own spiritual good. (2:273). The charity can be given for some humble cause and also to parents, close relations, orphans, wayfarers etc. (2:215). Allah’s cause must not narrowly be interpreted. All sincere and real service to humanity comes within the purview of charity (9:60 &51:19)
Lastly our sojourn in this world is short and uncertain. Death may come suddenly. We cannot then be allowed to plead for more time. Every moment calls urgently for its good deed (63:10). Before one’s tenure expires, one should give charity, out of the substance, which Allah has bestowed on him.
The leadership of Malaysia, South Korea and China, to name a few, have turned their countries into economic giants, where their people are enjoying a standard of living that is high and rising by the day. Whereas, in spite of the headstart Pakistan had over these countries, the standard of living of its people (barring a few affluent) is abysmal and falling by the day. It is not that there are no people in Pakistan capable of doing for their country what the leaders of the above-mentioned countries have done for theirs.
It is that the political system of Pakistan is such that men and women of integrity, pre-eminent in their fields, can never hope to come close to the seats of power, much less occupy them.
One can only surmise that had the army chiefs, through direct or indirect rule, not taken away 44 years of Pakistan’s life, at least 11 elections, since the adoption of the 1956 constitution, would have taken place in which the wheat could have been separated from the chaff.
However, it is clear to all that as long as the existing political system remains, the country will undergo progressive regression. Therefore, it is imperative that a new system, that would allow ‘thoroughbred race horses’ into decision-making positions at the expense of ‘circus horses’, be developed and introduced. The latter ‘horses’ have been dominating the corridors of power for long; they are too self-absorbed to care for their country their sole aim being personal aggrandisement, and are intellectually too small to surmount the problems confronting the country.
It is for political thinkers to develop a new political system and it is for the people to struggle for it. Until then, political opportunism will continue to prevail and the people will continue to suffer. The opportunists’ lust for power knows no bounds.
Why else would they implore with the establishment to pardon them in the name of national reconciliation? Why else would they agree to collaborate with the reviled establishment and its mentor? Why else would they succumb to American pressure to sanctify the unconstitutional acts of Nov 3, 2007, and the acts that followed? Why else would they backpedal on the commitment made by them in the Bhurban Declaration in the full glare of the media? Why else would they retain the discredited attorney-general and induct the president’s constitutional advisor into the committee? Why else would they condone the perfidy of one of their own by saying it was ‘a case of miscommunication which did not warrant any action’, and ‘he denies it’? Why else would they fete and regale the ‘crossed swords’ and praise them for defending the ideological frontiers of Pakistan, whatever that means?
People expect their leaders to be honest and upright — men of integrity who stand by their word, men who choose to get their names honourably cleared by the courts, instead of seeking pardon. People do not expect their leaders to indulge in duplicity and perfidy for the establishment, against their own coalition partner, when the mentor of the establishment himself is guilty of perfidy towards the people.
The upshot of all these manoeuvres will be that the judiciary, as it stood on Nov 2, 2007, will not be restored — simply because the president wants to stay on for another term and the majority party wants the NRO to stay, while both want to stay above the law, not bound by the constitution. Moreover, the two cannot countenance seeing Nawaz Sharif and Aitzaz Ahsan, along with their colleagues, being turned into national icons.
This is the last chance for the majority party to redeem itself by taking on the establishment and promulgating constitutional rule. The people will reward them if they fought for them, not against them. If they dither, they will lose all credibility and become a marginal political force. They would then have to contend with the people’s movement that started in March 2007, and which has gradually turned into the second movement for Pakistan, a new Pakistan.
Like the first one that created Pakistan, this one too will prevail.
javedhussainpa@yahoo.com
