The madressah factor

PAKISTAN’S madressah sector is increasingly being seen as a critical factor in the pervading insecurity in the country, particularly after the announcement of the National Action Plan. The fact is reflected in the decision taken by the Islamabad administration to close madressahs situated near Parade Avenue for one week on the eve of the March 23 military parade. According to media reports, the decision was taken on the advice of intelligence agencies.

Meanwhile, the government is making only half-hearted efforts to reform the madressah sector which also lack the required security perspective. It has yet to convene meetings of the two madressah reform committees set up by the federal interior minister, Chaudhry Nisar Ali Khan, last month.

Those at the helm of madressah affairs are well aware that the state has no vision, policy or strategy to deal with them. The government does not even have an authentic database or account of religious schools in Pakistan. Fully exploiting this gap, the madressah administrators and clergy are providing an exaggerated account of madressahs in the country. They have recently revised their previous claim of 22,000 to tell us that there are 40,000 madressahs in Pakistan.

A study of education and militancy in Pakistan, conducted by the Washington-based Brookings Institution a few years ago, found that there is a small proportion of students who attend religious seminaries full time. It argued that as madressahs account for only a tiny fraction of student enrolment, they can hardly pose a major obstacle to high-quality education and stability in Pakistan. According to the study, government schools still cater to 64-67pc of education requirements, though the quality of education is poor. Meanwhile 29-33pc children study in private schools and only 7pc are enrolled in madressahs. Some religious scholars estimate the total number of madressahs in Pakistan, including those with fewer students, as being not more than 10,000. The study, however, did not find any specific link between militancy and the madressah sector in Pakistan.

The state has no vision, policy or strategy to deal with the madressah sector.
It is interesting to note that the madressah sector attracts huge amounts of charity compared to its size. Where does this money go? One answer is that these funds are helping the madressah sector ‘encroach’ upon the mainstream or formal education sector. A few religious parties and big madressahs have established what they call ‘modern Islamic schools’. It is not clear if the government conceives the mainstreaming of madressahs in a similar manner.

While we know a lot about ghost schools in Sindh, there is no attempt to investigate the madressahs that only exist on paper or whose signboards we see along the highways. Indeed, there are many ghost madressahs in the country that are only used by ‘unknown’ people for the purpose of raising funds.

The expansion of the madressah sector in Pakistan has followed two distinct patterns. Large madressahs are located in commercial and industrial zones of the country, while comparatively smaller ones are situated along the main highways. Easy availability of funds is the obvious attraction offered by these locations. Most madressahs along major highways are located near bus stops or small highway suburbs, and these make announcements asking for donations all day long. As far as foreign funding to madressahs is concerned, a major chunk of it goes to the big madressahs chains. Therefore, it is not difficult for the state to track the foreign sources of funding to madressahs.

Despite all the hype about the increase in their numbers, madressahs face challenges in terms of enrolment. The number of local students is still low even in big madressahs. Madressah students mainly hail from poverty-stricken or conflict-hit areas of the country.

Another aspect of the madressah sector is its exploitation by the religious elite who tend to use madressahs as their political constituency and source of strength and power. The religious elite resist any action against madressahs, in the belief that it will create resentment and build internal pressure on them.

Interestingly, although they give an impression that there is complete unity and harmony amongst them at the institutional level this is not true. One example is the attempts at internal reform in madressahs, which have not been a smooth and uniform process. Madressahs are like private enterprises with their principals or administrators exercising a great deal of freedom and authority. Even their respective educational boards, or wafaqs, cannot intervene. The educational boards are responsible only for holding examinations in the affiliated madressahs.

Madressahs deem themselves to be the protectors of Islam, or at least their own brand of Islam. They disagree with the notion that they are encouraging extremism in any form. In a survey conducted by the Pak Institute for Peace Studies, 79pc of madressah teachers denied any link between madressahs and extremism and emphasised the distinction between militant seminaries and ‘normal’ madressahs. Of the respondents, 8pc believed that some madressahs played a role in promoting extremism but also pointed out that such seminaries were close to the government and even received support from the West. Even those that identified extremism as a real problem refused to acknowledge that madressahs play a role in promoting it.

The madressah sector poses diverse challenges ranging from insecurity and sectarian violence to education and social transformation of society. But the government is unclear about what to do about this sector of education, which evidence links to many security-related problems. No one even knows who is responsible for oversight of the madressah sector: the interior and religious affairs ministries try to put the ‘burden’ on each other. After the 18th Amendment, education has become a provincial subject. But most provinces have not come up with relevant legislation, while those which have, have ignored madressahs.

The provinces have to take up the responsibility, and evolve strategies for maintaining a database on madressahs, managing the registration process, mainstreaming the madressah sector and introducing curriculum reforms. Security is also a provincial subject, and they must be more vigilant on this front and develop a better monitoring system for the small fraction of madressahs linked to terrorism.
The madressah factor
by Muhammad Amir Rana, dawn.com
The writer is a security analyst.

Terrorism - Regional & Religious solutions

The monster of extremism and terrorism has domestic roots but it is equally fed and sustained by transnational and trans-border networks of individuals, groups and movements in Pakistan. It is not just private persons and entities within the broader Middle Eastern region giving support to religious and secular organisations, but the secret and not-so-secret involvement of states in support of their objectives and interest that makes the challenge of terrorism so messy and complex. Another very important dimension of this challenge is the scale and the long time over which it has grown with the usual apathy of our ruling groups. No political leader has ever stood firmly with a resolve to take the extremism challenge as one of the key priorities; it was as if his challenge was for others to address. In times of intense political rivalry between the two major political parties in a decade-long confrontation, each one of them showed no hesitation in courting the support of groups and individuals with ties to extremist organisations.
The challenge of extremism that has transformed itself into sectarian terrorism is a national problem first, but at the same time, it is a regional problem. The rise of the Islamic State (IS) in parts of strife-stricken Iraq, Libya, Syria and Yemen and its chronicles of atrocities against anyone branded or even suspected as ‘enemy’ has shocked the whole world, but most importantly, it has pushed a number of regional states to cooperate and coordinate their intelligence and military operations against the IS. A good number of regional countries have very courageously opted to be part of an international coalition to defeat the IS. The groups associated with the IS in the Middle East may also find support in Afghanistan and Pakistan among similar groups and movements that might share their world view and the ‘ideal’ state they are trying to establish. There are indications that some groups have already aligned with the IS in this region as well. Not doing so, will run counter to logic and the history of transnational links between the militants in Afghanistan and Pakistan, and the Middle East.
For decades, Afghanistan and Pakistan have witnessed a big informal flow of funds, militants and dangerous ideas from the extended Middle East. The problem is that rivalry between Iran and Saudi Arabia, which is secular in its ends but essentially sectarian in its means, within the Middle East has always found its expression through similar instruments and organisations in our region. Focusing overly on the cycles of the Afghan wars and weakening of the state there and the nominal presence of the Pakistani state in the frontier regions, we tend to look at the pull factors and the vacuum that militant organisations have filled. No less important is the Middle Eastern push factor that comes with the funds, ideas and organisational support in many forms.
While Pakistan and its society struggles to face the challenge of extremism through its fresh resolve and under a consensual, multi-pronged National Action Plan, we need to think of broader response with essential regional and international ingredients. Regionally, close relations with Afghanistan hold the key to our success against extremism and terrorism. Employing of proxies by either side for decades in troubled times of the other has not worked and will never work. Hopefully, we are moving towards that realisation — this holds the key to cultivating a climate of a strong relationship between the two.
It is equally important, though difficult, to plug the holes through which Middle Eastern money and the sectarian divide enter our society. The traditional state apathy towards this issue has greatly contributed to the strength of sectarian forces. A multipronged counterterrorism strategy at home and cooperation with Afghanistan and other regional states will give Pakistan a better handle on the extremism challenge.
Published in The Express Tribune, February 18th, 2015.
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Defeat religious terrorism with power of Islam:
هزيمة الإرهاب الديني مع قوة الإسلام:
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انتہا پسندی کے مسائل اور علاقائی طاقتیں
دہشت گردی اور انتہا پسندی کے عفریت کے وجود میں آنے کی وجوہ یقینی طور پر مقامی ہیں لیکن اسے پالنے اور تقویت دینے میں دیگر ممالک میں موجود گروہوں اور افراد کی معاونت بھی حاصل ہے۔ پاکستان میں کام کرنے والی مختلف تنظیمیں اور تحریکیں بھی اس میں اپنا اپنا حصہ ڈالتی ہیں۔ صرف مشرق ِ وسطیٰ کے ممالک سے تعلق رکھنے والے افراد یا نجی تنظیمیں ہی نہیں بلکہ کچھ ریاستیں بھی خفیہ طور پر(جو دراصل اتنی خفیہ بھی نہیں ہوتیں) ایسے گروہوں کی مدد کرتی ہیں جو ان کے مقاصد کے حصول میں معاون ثابت ہوتے ہیں۔ اس وجہ سے دہشت گردی کا مسئلہ انتہائی پیچیدہ ہوجاتا ہے کیونکہ پاکستان کھل کر ان ریاستوںسے بات نہیں کرتا۔
اس چیلنج کا ایک اور اہم پہلو اس کا وسیع سکیل اور وہ مدت ہے جس میں حکمران طبقوں کی روایتی غفلت اور بے حسی کی وجہ سے اسے پھلنے پھولنے اور اپنی جڑیں مزید گہری کرنے کا موقع مل گیا۔ پشاور واقعے سے پہلے حکومتوں میں شامل کسی قابل ِ ذکرگروہ یا سیاسی رہنما نے انتہا پسندی کو کچلنے کے لیے سنجیدگی کا مظاہرہ نہیں کیا تھا۔ اس معاملے سے اغماض کی پالیسی برتی گئی یہاں تک کہ اس نے ہماری سلامتی کو چیلنج کرنا شروع کردیا۔ دوبڑی سیاسی جماعتوں کے درمیان ہونے والی ایک عشرے پر محیط رسہ کشی کے دوران، دونوں نے اپنے اپنے دور میں انتہاپسندوں کو ناراض نہ کرنے میں ہی عافیت گردانی۔ بلکہ بعض نے تو سیاسی مفاد کے لیے انتہا پسند تنظیموں سے تعاون بھی طلب کیا۔اس کے بعد ظاہر ہے کہ ان کے خلاف کارروائی کی گنجائش نہیں نکلتی تھی۔
انتہا پسندی کا چیلنج فرقہ واریت اور دہشت گردی کو فروغ دیتا ہے۔ یہ ہمارا قومی مسئلہ تو ہے لیکن اس کے ساتھ ساتھ یہ علاقائی مسئلہ بھی ہے۔ عراق، شام، لیبیا اور یمن میں داعش کا سراٹھانا کوئی اچنبھے کی بات نہیں ۔ یہ دراصل مختلف ریاستوں کی دیرینہ پالیسیوں کا شاخسانہ ہے۔ اس کی جڑیں عقیدے کی غلط تشریح کے ساتھ ساتھ مسلک اور مذہبی منافرت میں گڑی ہیں۔ آج صورت ِحال یہ ہے کہ داعش کی سفاکیت سے وہ ریاستیں بھی خطرہ محسوس کررہی ہیںجو اس کی پیداوار کی ذمہ دار تھیں۔ چنانچہ آج بہت سی علاقائی ریاستیں اپنے انٹیلی جنس اور فوجی ذرائع یک جان کرتے ہوئے داعش کے خلاف کارروائی کرتی دکھائی دیتی ہیں۔ کچھ علاقائی ریاستوں نے ایک قدم آگے بڑھتے ہوئے داعش کے خلاف بننے والے عالمی اتحاد میں بھی شمولیت اختیار کی ہے تاکہ اس فتنے کوجلد از جلد کچلا جاسکے۔
داعش سے الحاق رکھنے والے گروہوں کو افغانستان اور پاکستان سے بھی حمایت مل سکتی ہے کیونکہ یہاںموجود انتہا پسندگروہ بھی انہی نظریات کے حامل ہیں جو داعش کے ہیں۔ ان سب کا مقصد ایک اسلامی خلافت کا قیام ہے۔ پاکستان میں کچھ عرصے سے اس کے لیے فکری طور پر زمین تیار کی جارہی تھی۔ کچھ ایسے اشارے ملتے ہیں کہ یہاں کے کچھ مقامی گروہ داعش کے ساتھ روابط قائم کرچکے ہیں ۔داعش کے حق میں ملک کے کچھ مخصوص حصوں میں کی جانے والی وال چاکنگ کی خبریں بھی آتی رہتی ہیں۔کسی کو اس کا مقامی امیر مقرر کیے جانے کی بازگشت بھی سنائی دیتی ہے۔ خدامعلوم ان خبروں میں کتنی صداقت ہے لیکن ایک بات پورے وثوق سے کہی جاسکتی ہے کہ پاکستان اور افغانستان میںکام کرنے والے انتہا پسندگروہوں کے مشرق ِ وسطیٰ کے روابط کی تاریخ موجود رہی ہے۔ اس سے انکار کرنا حقیقت سے آنکھیں چرانے کے مترادف ہوگا۔
کئی عشروں سے پاکستان اور افغانستان میں مشرق ِ وسطیٰ سے فنڈز کا بھاری بہائو جاری ہے۔ اس کازیادہ تر رخ انتہا پسند گروہوں کی طرف ہے کیونکہ وہ مسلک اور نظریات کے اعتبار سے مشرق ِ وسطیٰ کی ریاستوں کے قریب ہیں۔ ایک طرح سے پاکستان متحارب مسالک کا میدان ِ جنگ بن چکا ہے۔ اس کی وجہ دو ممالک کی نظریاتی دشمنی ہے۔ اس میں کوئی شک نہیں کہ اس نظریاتی کشمکش کی بنیادی وجہ مذہب نہیں بلکہ کمرشل تصورات ہیں ،تاہم ان کے لیے فرقہ وارانہ تنائو کا ہتھیار استعمال کیا جاتا ہے۔ افغان جنگوں کی وجہ سے پاکستانی ریاست کے شمالی مغربی سرحدی علاقوں میں حکومت کی عملداری برائے نام رہ گئی۔ ان علاقوں میں انتہا پسند جمع ہوگئے۔ اس کو فنڈز فراہم کرنے میں مشرق ِ وسطیٰ کے کردار کو نظرانداز نہیں کیا جاسکتا۔ اگرچہ ایسا سوویت یونین اور کمیونزم کے خلاف جہاد کے لیے کیا گیا تھا لیکن فنڈز کی فراہمی کے لیے ہم مسلک گروہوں کا ہی انتخاب کیا گیا اوریہ محض اتفاق نہیں تھا۔
جس دوران پاکستان اور اس کا معاشرہ انتہا پسندی کے چیلنج سے نبردآزما ہونے کے لیے ہاتھ پائوں ماررہا ہے، ہمیں اس کے خلاف ایک تازہ بیانیے کی ضرورت ہے۔ نیشنل ایکشن پلان پر عمل کیا جارہا ہے اور یہ اچھی پیش رفت ہے لیکن ہمیں وسیع تر خطوط پر سوچنے کی ضرورت ہے کہ یہ مسئلہ علاقائی جہت رکھتا ہے۔ اس لیے علاقائی طاقتوں کو اس میں شامل نہ کرنا غلطی ہوگی۔ سب سے پہلے ہمیں افغانستان کے ساتھ اچھے اور قریبی تعلقات درکار ہیں ۔ اس کے بعد ہی ہم انتہا پسندی اور دہشت گردی کے خلاف کامیابی کی امید کرسکتے ہیں۔ اس کے علاوہ بھارت کے ساتھ اچھے تعلقات بھی ضروری ہیں کیونکہ دشمنی اور تنائو کی وجہ سے پراکسی جنگ کا تصور ابھرتا ہے۔ اس کے لیے انتہا پسند گروہ ناگزیر ہوجاتے ہیں۔ اس وقت ، جبکہ فوجی آپریشن کامیابی سے جارہی ہے، سفارتی محاذ سے بھی کچھ اچھی خبریں آرہی ہیں۔ تاہم مشکل لیکن اہم قدم مشرق ِوسطیٰ کی طرف سے آنے والے نظریات اور فنڈز کو روکنا ہے۔ اگر ریاست نے اس طرف چشم پوشی کی پالیسی جاری رکھی تو بہت دیر ہوجائے گی اور فرقہ وارانہ طاقتیں مزید مضبوط ہوجائیں گی۔اگر افغانستان اور دیگر ریاستوں کا تعاون شامل رہے تو ان طاقتوں کی حوصلہ شکنی ہوگی اوراُنہیں شکست دینا آسان ہوجائے گا۔ تاہم اس وقت جبکہ فوج اپنا کام کررہی ہے، حکومت کے کرنے کے بھی بہت سے کام ہیں۔ کیا آنے والے دنوں میں ہم حکومت کو یہ مشکل لیکن ضروری کام سرانجام دیتے دیکھیں گے؟

اسلام کے نام پر فسادی جنگ کا خاتمہ صرف اسلام سے:

اسلام ، جہاد کے نام پر فساد کا خاتمہ کرنے کے لءیے محض مذمتی قراردادیں، کمیٹاں،دھواںدار تقریریں، بیانات، کانفرسیں، قوانین، فوجی  کاروائیاں، فوجی عدالتیں   وغیرہ کافی نہیں. یہ ایک مکمل قومی، مذھبی جنگ ہے(Total War).
  مسلمان حکمران علماء کرام کی مدد سے  تکفیری فسادیوں اور ان کے ھمدردوں کے خلاف خالی فتووں کے علاوہ کھلم کھلا اعلان جہاد کریں جس میں ہر مسلمان جان، مال، قلم یا کسی اور متفقہ طریقے سے  حکومت کی مدد (غیر سرکاری طور پر نہیں)  سے حصہ لے .

انشا ء اللہ امت مسلمہ اس سازش کو تباہ کر کہ امن قاءم  کر لیں گے. یہ کوءی سیاسی جزباتی نعرہ نہیں ایک ممکن سنجیدہ حل ہے اہل دانش اس معاملہ پر ٹھنڈےدل و دماغ سے غور و فکرکریں اور  ممکن عملی اقدام تجویز کریں. پیغام پھیلاءیں پر امن دباءو ڈالیں.

مَّن يَشْفَعْ شَفَاعَةً حَسَنَةً يَكُن لَّهُ نَصِيبٌ مِّنْهَا ۖ وَمَن يَشْفَعْ شَفَاعَةً سَيِّئَةً يَكُن لَّهُ كِفْلٌ مِّنْهَا ۗ وَكَانَ اللَّـهُ عَلَىٰ كُلِّ شَيْءٍ مُّقِيتًا
جو بھلائی کی سفارش کریگا وہ اس میں سے حصہ پائے گا اور جو برائی کی سفارش کرے گا وہ اس میں سے حصہ پائے گا، اور اللہ ہر چیز پر نظر رکھنے والا ہے(قرآن:4:85)
Takfiri Khawarji Terrorism :
http://peace-forum.blogspot.com/2015/02/defeat-religious-terrorism-with-power.html?m=1
http://flip.it/kiJqd
http://Takfiritaliban.blogspot.com

Defeat religious terrorism with power of Islam:

The Terrorists are using name of Islam and Jihad to commit atrocities strictly forbidden in Islam. They use Islamic religious symbols and terminologies (Jihad) to misguide and recruit  the ignorant, innocent Muslims, and to gain sympathies and support. The great religion "Islam" has been hijacked by few lunatics while 1.5 billion Muslims watch helplessly; What a shame! In order to defeat them; mere meetings, condemnations, resolutions , speeches, religious edict (Fatwas), laws, speedy military courts and military action against them are JUST NOT ENOUGH. They have to be >>>>> keep reading >>>>> http://goo.gl/owS18Z

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Pakistan's Competing Narratives

We aim to create a fictional or nonfictional narrative and populate it with people either imaginary or drawn from real life, using language that bends to our wishes as it projects perception and beauty.

Now the term “narrative” has been co-opted by those who observe politics and seek to make sense of the real world. Hence the question “What’s the narrative?” whenever a major political event unfolds.

As John Lanchester wrote in The London Review of Books:

“Everybody in politics now seems to talk about narratives all the time; even political spin-doctors describe their job as being ‘to craft narratives.’ We no longer have debates, we have conflicting narratives.”

I once read that there is an important difference between “the facts” and “the truth.” The difference between “narrative” and “the truth” is even more important. “Narrative” does not refer to twisting facts to suit our stories; it refers to the act of choosing which facts to use in order to create a story that fits a certain agenda. This is more dangerous than merely falsifying facts (an offense easy to detect) because a fact-based “narrative” can be taken seriously and influence events to come.

Take, for example, the attack on the Army Public School in Peshawar, Pakistan, on Dec. 16, in which Taliban gunmen killed about 150 people, most of them children and teachers, before the military killed the attackers. In the aftermath, Pakistan was united in grief and anger against the Taliban. Civilian and military leaders alike expressed resolve that domestic terrorism had to be defeated before it claimed more innocent lives.

The Pakistani Taliban immediately claimed responsibility, calling the attack revenge for a six-month-long military operation that has targeted militants in North Waziristan. But very quickly, two competing narratives developed, disrupting the country’s unity.

The first: that the attack was conducted by members of the Pakistani Taliban who have been strategic assets of Pakistan’s military and intelligence establishment but have now turned on it, trying to destroy the Pakistani state itself. The second: that the attackers were actually agents of Indian intelligence, or perhaps the C.I.A., masquerading as Taliban. In this version, the attack was part of a decades-old conspiracy by Pakistan’s fiercest enemies to destroy the country.

The first narrative is popular with progressive and secular Pakistanis — those in the intelligentsia and the military who have a nuanced understanding of local and regional politics and who recognize that the strategic landscape changed on Sept. 11, 2001. Conservative citizens, analysts and old-school military brass espouse the second — which fits the traditional assumption that India is Pakistan’s No. 1 enemy and that our foreign policy must focus on restraining any aggression from it. That well-worn view hasn’t changed much over decades, thanks to three wars and to innumerable border skirmishes, which continue today.

Believers in the first narrative understand that Pakistan needs to transform its security policy so that it deals with the internal threat from the Pakistani Taliban and other militants; they fear that Pakistani society will become “Talibanized” as militants gain supporters. Adherents of the second narrative see only external threats, concluding that no policy change is needed, and that Pakistan must dig in its heels and continue to treat India as hostile. They also think that America’s claims to be our ally are false, and that Washington wants to help India break up our country.

It is painfully clear today — in the wake of a bombing at a Shiite mosque in Shikarpur that killed at least 50 people on Friday — that the narratives we choose today will have profound sway over where we go as a country tomorrow.

I believe firmly in the first narrative — that Pakistan must face its inner demons if it’s to survive as a country. But when I write, my beliefs and preferences cannot stand in the way of inconvenient truths. Should new events contradict that narrative — human conduct being prone to delivering surprises — I would be conscience-bound to document the story as it really has played out.

Writers cannot control the meaning that other people see in an event. Still, readers depend on us to crystallize those events, giving them weight and nuance, when we make a story out of them. And our narratives about real-life events have real-life consequences, sometimes for generations.

So how do we devise the narrative? In the name of delivering honest information, we must do all we can to record what has happened, pushing aside the question of whose narrative the facts support or undermine. The critical need is for our narratives to rely only on truths that can be documented or defended — whichever story line they seem to illustrate. If we do this, we improve the chances not only to see the situation as it really is and make our choices in good conscience, but we also leave a door open for a different narrative, offering a wiser interpretation of reality, when new facts unfold.

Christopher Merrill, a poet and journalist who reported on the Balkan wars in the 1990s, said in a recent interview with the filmmaker Kalpna Singh-Chitnis that “wars are brought to an end by military means and diplomacy, not journalism, which has a much different responsibility: to record the truth.” In Bosnia, he said, “I was under no illusions writing about this that my role was anything other than getting the facts straight, teasing out their meaning, and composing a lively narrative true to the events that I witnessed.”

In Pakistan, where we have been living for some time with a seemingly endless war, that advice has never been more important.

Bina Shah is the author of several books of fiction, including, most recently, “A Season for Martyrs.”

© 2015 The New York Times Company.

What Confucius taught us

When a society passes through critical crises, alternative systems emerge to tackle the situation. Reformers try to repair the broken system and make it functional again. On the other hand, revolutionaries and radicals want to completely abolish old institutions and replace them with new ones that are based on their ideology.

After developing an understanding of the society and its problems, philosophers, thinkers and intellectuals present ideas and thoughts to change the social fabric. The role of philosophers became crucial and effective in Chinese history whenever the society faced political, social and economic difficulties.

The famous philosopher who presented innovative ideas to control the crises and to transform the society was Confucius, who was born in 551BC at Lu (Northern China). After completing his education, he wandered from one state to another in search of employment as he wanted to implement his ideas through state authority. But he failed to get a job and returned home disappointed.

We love Chinese food and culture, how about some Chinese philosophy?
Later, when he became a teacher, he attracted students and disciples who were eager to learn his brand of philosophy. He established an academy, which was an innovation because there was no such educational institution in China at the time. Previously, education was a privilege only for children from the nobility, but his academy was open to the rich and poor alike. This showed his belief in social equality. He introduced a curriculum which included poetry, history, politics, music and sports with the objective of producing educated and well-rounded people for a model society.

Confucius, like Socrates, did not write anything but verbally transmitted his knowledge to his students. Later, his disciples collected his sayings in the form of a book entitled Annalex. Through this book, we can study the philosophy and ideology of Confucius which emphasises the creation of a class of morally and ethically sound bureaucrats. He believed that the three qualities imperative for government officials were kindness, courtesy and compassion.

He wanted them to be appointed on the basis of their intelligence and merit, and not by right of birth or because they belonged to a privileged family. Thirdly, he believed that they should have the determination and courage to implement law and order, and perform their duties without any fear of higher authorities. Candidates appearing in the examination for bureaucracy or civil service had to learn and memorise the ideas and teachings of Confucius as part of the curriculum.

Confucius also laid stress on maintaining the hierarchical order of the society. In a family, children should obey their parents and look after them in their old age. Since there was no system of social security for the elderly, this ensured that the family would be morally bound to take care of their elderly parents and grandparents.

He highlighted ancestry and the importance of linking the past to the present. He wanted people to obey their superiors and ultimately the ruler. Successive Chinese ruling dynasties adopted the philosophy of Confucius to control social and political problems and to establish their domination.

Is the philosophy or ideas of Confucius relevant today or not? In Pakistan, moral and ethical values have declined and thus corruption, lawlessness, disorder and anarchy have been unleashed. There is increased unemployment leading to an increased crime rate. The bureaucracy trained and educated on principles of colonialism is inefficient and corrupt, arrogant, rude and anti-people.

The society needs to learn moral values as a solution to these problems. Confucius’ philosophy is not based on any religious or spiritual authority but purely on a secular concept of meritocracy. Perhaps our society requires such moral and ethical values to restore honesty, piety, dignity and compassion.

Past present: What Confucius taught us
by Mubarak Ali, dawn.com

War in the shadows

ALL people of goodwill desire peace between Pakistan and India. Given their historical animosities, a close relationship is probably unachievable in the foreseeable future. But a ‘cold’ peace, which does not eliminate their fundamental differences but enables coexistence and cooperation, is possible.

Unfortunately, even such a ‘cold’ peace is unlikely to be realised so long as India and Pakistan continue to wage their wars in the shadows.

A lot has been written and said about Pakistan’s support to insurgencies in Afghanistan and Kashmir. Not much has appeared about India’s longer and wider role in clandestine warfare against its neighbours, Sri Lanka, Nepal and particularly Pakistan. A quick viewing of a Facebook video of a recent lecture delivered by Ajit Doval, India’s ex-spymaster and now the national security adviser, should set all doubts about India’s clandestine wars at rest. Mr Doval calls Pakistan the “enemy”; extols Indian intelligence’s ability to compromise and infiltrate the Kashmir insurgency; crows about the beheading of Pakistani soldiers by the TTP and advocates a policy of “defensive offense” against Pakistan.

Pakistan will have to defeat India’s secret war against Pakistan if it is to defeat the TTP.
Actually, India’s shadow wars against Pakistan commenced in 1971 when it actively trained and financed the Mukti Bahini to fight the Pakistan Army in East Pakistan, laying the ground for India’s eventual military intervention to break up Pakistan. Even after the Simla Agreement, bomb blasts continued in Karachi and other Pakistani cities to keep Pakistan destabilised and defensive. New Delhi has missed no opportunity to support Baloch, Pakhtun and Sindhi ‘nationalists’ and other dissidents in Pakistan.

Indira Gandhi’s attack on Amritsar’s Golden Temple created an opportunity for Pakistan to pay India back in its own coin. But its support for the Khalistan insurgency was also a ‘defensive offensive’ move to neutralise the threat of an Indian attack at the behest of its Soviet ally which Pakistan, in collaboration with the US, had pinned down in Afghanistan. India’s ‘warrior’ prime minister was assassinated by her Sikh guards. Eventually, after president Zia’s demise, the Khalistan insurgency was brutally put down by India. There is considerable speculation to this day whether the incoming PPP government released a list of Sikh insurgents to the Indians.

Even as the Khalistan insurgency died, Pakistan was offered its own ‘opportunity of the century’ — as the East Pakistan revolt was called by the Indians — to secure self-determination for the Kashmiris. In December 1989, the Kashmiris revolted at the rigged elections there. On 20 December, hundreds of peaceful Kashmiri demonstrators were mowed down by Indian security forces, unleashing an armed struggle for freedom. Pakistan’s intelligence agencies, fresh from their success in backing the mujahideen in Afghanistan, opted to support the religious parties, instead of the indigenous Jammu and Kashmir Liberation Front, to lead the Kashmiri struggle.

Under the pressure of the insurgency, India agreed in 1994 to discuss a Kashmir settlement with Pakistan. India’s Foreign Secretary offered a settlement based on “autonomy plus, independence minus” for occupied Kashmir. Unfortunately, Pakistan was not quick enough to press its advantage and secure a good deal for the Kashmiris. India used the time to infiltrate and compromise the insurgency (as Mr Doval boasted). Some jihadi groups, like Al Faran, resorted to kidnapping and killing foreigners. This was the initial step in India’s campaign to transform the Kashmiri struggle from a legitimate liberation struggle into a terrorist movement.

When the US, after 9/11, launched its war on terrorism, India’s principal aim became to equate the Kashmiri struggle with global terrorism and Al Qaeda. New Delhi got its chance when ‘terrorists’ attacked the Indian parliament in December 2001. Despite the fact that Pakistan’s culpability was unproven, a commitment was extracted from president Musharraf’s government that Pakistan would not allow its territory to be used for ‘terrorism’ against others. Acceptance of this ‘obligation’ was interpreted as an admission of Pakistan’s culpability. The Kashmiri struggle was over for all intents and purposes.

When Pakistan, under US pressure, attempted to curtail support to the Kashmiri ‘jihadi’ groups, some of them — who had developed connections with Al Qaeda and the Afghan Taliban — turned on their Pakistani patrons. Hence the two attempts on the life of former president Musharraf. However, some groups, like the Lashkar-e-Taiba, although outlawed and aggrieved with the government, refrained from attacking the Army or Pakistani targets and maintained their focus on India. They demonstrated their extensive capabilities in the Mumbai terrorist attack.

India, for its part, had already unleashed its so-called ‘defensive offense’ policy against Pakis­tan. Under the auspices of the Afghan intelligence directorate, headed by a member of the Northern Alliance, with which India had developed close relations during the civil war against Mullah Omar’s Taliban, India set up bases (in the guise of consulates) close to the Afghan-Pakistan border to sponsor and support the Balochistan Liberation Army.

When the Tehreek-i-Taliban Pakistan (TTP) emerged from the embers of the Red Mosque operation, Afghan and Indian intelligence were quick to seize the opportunity to infiltrate and utilise some of its elements, particularly Baitullah Mehsud’s kin, against Pakistan and its armed forces. This has been openly admitted by Afghan intelligence. As Doval noted, there have been 40,000 Pakistani casualties attributed to the TTP’s acts of terrorism.

The situation in Balochistan and Fata became murkier due to rumours about the sponsorship of the anti-Iran Jundullah by certain Western agencies and the spate of recent attacks against China by the East Turkmenistan Independence Movement (ETIM), which was co-located with the TTP and other terrorist groups in North Waziristan and adjacent areas of Afghanistan.

Thus, for Pakistan, the Zarb-e-Azb operation against the TTP and its associates became an imperative, first and foremost, to protect the homeland, but also to prevent damage to its strategic relationship with China. It may be an added bonus that this campaign, which has also damaged all other militant groups in North Waziristan, has had a beneficial effect on Pakistan’s relations with the US and Afghanistan.

However, Pakistan will have to defeat India’s secret war against Pakistan if it is to defeat the TTP. It is difficult to expect a change in Indian policy while people like Mr Doval are in charge.

The key to defeating India’s designs is to secure the full confidence and cooperation of the Afghan government and utilise the influence of China, America and Russia to isolate and attack the TTP and its associated groups, especially Al Qaeda and ETIM, and deny India the bases and facilities to operate against Pakistan from Afghan territory.

It is only when the wars in the shadows are terminated that conditions may emerge for some form of normalisation between Pakistan and India.
By Munir Akram, dawn.com
The writer is a former Pakistan ambassador to the UN.

جنید جمشید , غور طلب نقاط : Junaid Jamshed & blasphemy allegation, some considerations

 وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّـهُ إِلَّا بِالْحَقِّ

اور کسی جان کو جس کا مارنا اللہ نے حرام کردیا ہے ہرگز ناحق قتل نہ کرنا

You shall not kill any person - for GOD has made life sacred - except in the course of justice(Quran;17:33)

وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللَّـهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا

اور جو شخص کسی مسلمان کو قصداً قتل کرے تو اس کی سزا دوزخ ہے کہ مدتوں اس میں رہے گا اور اس پر اللہ غضبناک ہوگا اور اس پر لعنت کرے گا اور اس نے اس کے لئے زبردست عذاب تیار کر رکھا ہے

And whoso slays a believer intentionally, his reward shall be Hell wherein he shall abide. And ALLAH shall be wroth with him and shall curse him and shall prepare for him a great punishment.(Quran;4:93)

جس نے کسی انسان کو خون کے بدلے یا زمین میں فساد پھیلانے کے سوا کسی اور وجہ سے قتل کیا اس نے گویا تمام انسانوں کو قتل کر دیا اور جس نے کسی کی جان بچائی اُس نے گویا تمام انسانوں کو زندگی بخش دی" 

(5: 31 سورة المائدة)

وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللَّـهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا

اور جو شخص کسی مسلمان کو قصداً قتل کرے تو اس کی سزا دوزخ ہے کہ مدتوں اس میں رہے گا اور اس پر اللہ غضبناک ہوگا اور اس پر لعنت کرے گا اور اس نے اس کے لئے زبردست عذاب تیار کر رکھا ہے

And whoso slays a believer intentionally, his reward shall be Hell wherein he shall abide. And ALLAH shall be wroth with him and shall curse him and shall prepare for him a great punishment.(Quran;4:93)

مسروق نے عبد الله سے روا یت کیا کہ رسول الله صل الله وسلم نے فرمایا (مفھوم):

  :  مسلمان جو گواھی دیتا ہے کہ  الله کے سوا عباد ت کے لائق کوئی نہیں  اور میں (محمد ) الله کا رسول ہوں اس کا خون (قتتل) حرام ہے  سواے تین وجہ کے ، خون کے بدلے خون ، شادی شدہ شخص جو زنا کرتا ہے ، اور جود ین ، امت کو چھوڑ دیتا ہے ."  یہ روایت صحیح مسلم ، ابو داوود ، مسند احمد ، میں ہے دوسرے صحابہ سیدہ عائشہ راضی الله ، عبدللہ بن مسعود ، عثمان بن عفان سے منقول ہے .
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جنید جمشید ایک مخلص مسلمان ہے جس نے سترہ برس قبل  شو بز کے عروج پر  گانا چھوڑ کر اسلام ، دعوه اور تبلیغ کا مشکل کم اختیار کیا . یہ ایک بہت بڑی تبدیلی ہے . ایک متنزاع ٹیپ میں وہ دو احادیث کی روشنی میں یہ بیان کرنے کی کوشش کر رہا تھا کے عورت کی فطرت مختلف ٹیڑھی ہے ، اس کو احتیاط سے ہینڈل کرنا چاہیے . جوشی خطبات میں وہ ام المومنین حضرت عائشہ رضی الله کی شان کے مطابق الفاظ کا انتخاب نہ کر سکا یہ اس کے بیان کی نہ اہلی اور کمی ہے ، یقیننن کوئی مسلمان  ام المومنین کی شان میں گستاخی کا تصویر بھی نہیں کر سکتا خاص کر جو مذھبی اور تبلیغی ہو . جنید جمشید نے اس کوتاہی پر معافی مانگی ہے اور ندامت کا اظہر کیا ہے .

ایک شخس عالم ہے وہ مقدس کتب کو پڑھتا ہے اور اوپر رکھتا ہے . پھر  اوپر سے مقدس کتاب اتارتے ھوے پھسل جاتا ہے مقدس کتاب زمین پر پاؤں کے پاس گر جاتی ہے . وہ فوری طور پر کتاب کو اٹھاتا ہے چومتا ہے سر آنکھوں پر رکھتا ہے ، الله سے معافی مانگتا ہے ، نوافل ادا کرتا ہے ، صدقہ دیتا ہے ، سخت پریشان ،  شرمندہ ہے . 

ایک دوسرا شخص اسلام دشمن ہے وہ مقدس کتاب کو جن بوجھ کر پھینکتا ہے ، توہین کرتا ہے اور اپنے اس مکروہ عمل پر نہ شرمندہ ہے بلکہ فخر کرتا ہے ، تشہیر کرتا ہے  مذاق اڑاتا ہے .

کیا پہلا اور  دوسرا شخص برابر ہیں ؟ 

نہیں بھول چوک الله معاف کرتا ہے مگر جان بوجھ کر گناہ کرنا ، پھر اس پر فخر کرے والا  معافی کا مستحق نہیں . یہ انصاف کے خلاف ہے .

Junaid Jamshed still has negotiated forgiveness... 

ام المومنین حضرت عائشہ رضی الله پر تہمت ، بہتان کا واقع 'افک'  اور قرآن سورہ النور میں ان کی معصومیت کا بیان سب مسلمان جانتے ہیں . واقع کی تفصیل صحیح بخاری 5:59:462، صحیح مسلم  37:6673 میں موجود ہے . بہتان تراشی پر مجرموں کو ٨٠ کوڑوں کی سزا دی گیی جو کہ بہتان کی سزا ہے. 

افک کے بہتان عظیم میں حضرت ابو بکر صد یق کے ایک غریب عزیز بھی شامل تھے جن کی وہ مالی امداد کرتے تھے . حضرت عائشہ فرماتی ہیں کہ   جب اللہ تعالیٰ نے میری برأت نازل فرما دی تو حضرت ابو بکر نے قسم کھا لی کہ وہ آئندہ کے لیے مسطح بن اُثاثہ کی مدد سے ہاتھ کھینچ لیں گے ، کیونکہ انہوں نے نہ 

رشتہ داری کا کوئی لحاظ کیا اور نہ ان احسانات ہی کی کچھ شرم کی جو وہ ساری عمر ان پر اور ان کے خاندان پر کرتے رہے تھے۔ اس پر یہ آیت نازل ہوئی:

" تم میں سے جو لوگ صاحب فضل اور صاحب مقدرت ہیں وہ اس بات کی قسم نہ کھا بیٹھیں کہ اپنے رشتہ دار، مسکین اور مہاجر فی سبیل اللہ لوگوں کی مدد نہ کریں گے انہیں معاف کر دینا چاہیے اور درگزر کرنا چاہیے کیا تم نہیں چاہتے کہ اللہ تمہیں معاف کرے؟ اور اللہ کی صفت یہ ہے کہ وہ غفور اور رحیم ہے "

(٢٤:٢٢)

 اور اس کو سنتے ہی حضرت ابو بکر نے فوراً کہا :بلیٰ واللہ انانحب ان تغفرلنا یا ربنا، ’’واللہ ضرور ہم چاہتے ہیں کہ اے ہمارے رب تو ہماری خطائیں معاف فرمائے ‘‘۔ چنانچہ آپ نے پھر مسطح کی مدد شروع کر دی اور پہلے سے زیادہ ان پر احسان کرنے لگے۔ حضرت عبد اللہ بن عباس کی روایت ہے کہ یہ قسم حضرت ابو بکر کے علاوہ بعض اور صحابہ نے بھی کھالی تھی کہ جن جن لوگوں نے اس بہتان میں حصہ لیا ہے ان کی وہ کوئی مدد نہ کریں گے۔ اس آیت کے نزول کے بعد ان سب نے اپنے عہد سے رجوع کر لیا۔ اس طرح وہ تلخی آناً فاناً دور ہو گئی جو اس فتنے نے پھیلا دی تھی۔ 

جنید جمشید کی نا دانستہ کوتاہی کو  مدینہ کے بہتان تراش منافقین یا ملعون  سلمان رشدی جیسے شا تم رسول ، گستاخ اہل بیت کے ساتھ تشبیہ دینا شائد مناسب نہ ہو .  ملعون و سلمان رشدی اور اس جیسے لوگ جان بوجھ کر شان رسول پر گستاخی کرتے ہیں ، اس کو دہراتے ہیں اور فخر محسوس کرتے ہینن ، ایسے لوگ لازمی طور پر قا نوں شریعت  کے مطابق  سخت سزا کے مستحق ہیں . 

جنید جمشید  ایک راسخ العقیدہ مسلمان ہے جو اپنی نادستہ غلطی کوتاہی  پر  شرمندہ ہے . علماء اکرام سے درخواست ہے کہ اس معاملے کا اس تناظر میں جائزہ لیں .  

آپ درگزر کو اختیار کریں نیک کام کی تعلیم دیں اور جاہلوں سے ایک کناره ہو جائیں (٧:١٩٩) 

اللہ اُن لوگوں کے ساتھ ہے جو تقویٰ سے کام لیتے ہیں اور احسان پر عمل کرتے ہیں (١٦:١٢٨)

اے لوگو جو ایمان لائے ہو! اللہ کی خاطر راستی پر قائم رہنے والے اور انصاف کی گواہی دینے والے بنو کسی 

گروہ کی دشمنی تم کو اتنا مشتعل نہ کر دے کہ انصاف سے پھر جاؤ عدل کرو، یہ خدا ترسی سے زیادہ مناسبت رکھتا ہے اللہ سے ڈر کر کام کرتے رہو، جو کچھ تم کرتے ہو اللہ اُس سے پوری طرح باخبر ہے (

٥:٨)

اور اے نبیؐ، نیکی اور بدی یکساں نہیں ہیں تم بدی کو اُس نیکی سے دفع کرو جو بہترین ہو تم دیکھو گے کہ

 تمہارے ساتھ جس کی عداوت پڑی ہوئی تھی وہ جگری دوست بن گیا ہے (٤١:٣٤)

 اور اگر تم لوگ بدلہ لو تو بس اسی قدر لے لو جس قدر تم پر زیادتی کی گئی ہو لیکن اگر تم صبر کرو تو یقیناً 

یہ صبر کرنے والوں ہی کے حق میں بہتر ہے (١٦:١٢٦)

نوٹ : نہ تو میں عا لم ہوں اور نہ مفتی ، صرف عام مسلمان د ین کا ا د نا طالب علم  جوعلم،   ناقص سمجھ 
میں آیا لکھ  دیا اب یہ علماء کرام اور مفتیان د ین کا کا م ہے کے اپنی را ے دیں  تاکہ عوام سمجھ سکیں اور عدالت قانون کے مطابق فیصلہ کرینن . عوام کو چاہے صبر کریں قانون کو ہاتھ میں نہ لیں فساد سے اللّہ کی پناه ما نگیں .

Junaid Jamshaid was a top pop star, 17 years ago at the peak of his career he left the glamorous world of music to become an evangelic Tablighi Islamic preacher. Recently in a TV show while emphasizing the different nature of women he quoted two Hadiths, one related with the Mother of Believers Hazrat Aisha [may Allah be pleased with her]. During the narration he was casual, not using appropriate words   as is expected from  a Muslim. Lack of suitable words for the most dignified and honorable wife of the Prophet (pbuh) hurt the feelings of Muslims.

In the video, he appears to make negative remarks about Hazrat Aisha [may Allah be pleased with her], the youngest wife of Islam’s Prophet, to make a broader point about women’s alleged inherent flaw of seeking attention. The video quickly went viral over the weekend and led to the police case. Such lapse is not expected form a preacher like him. He has realized his mistake and seeks forgiveness from Allah and fellow Muslims. 

Jamshed, released a video on Facebook in which he admitted he had erred and pleaded emotionally for forgiveness. “This is my mistake and it happened because of my ignorance and lack of knowledge and I seek forgiveness from the Muslim world,” he said. “I request my brothers to forgive me and I am thankful to them for pointing out my mistake, it happened unintentionally and I seek forgiveness from Allah.”

Some opponents say,  Jamshed’s apology was irrelevant. “How can we pardon a person who has committed blasphemy? Junaid’s apology must be examined by prominent religious scholars, who will then determine how the issue can be sorted within the parameters of Islam.” But Mufti Naeam opines that after apology, the chapter should close. [http://www.dailymotion.com/video/x2bnblm_mufti-naeem-about-junaid-jamshed-clarification_news ]

It may be kept in view that this was not deliberate blasphemy  like Salman Rushdi who planned such blasphemy and persist. People like Salman Rushdi should be punished according to Sharia law, however pious preacher like Junaid Jamshed deserve considerations by scholars due to ignorance, acceptance of error and repentance.

Slander on Hadrat Aisha (R.A):

The most heinous slander was levied against Hazrat Aisha (R.A). Rumors were spread, particularly by Abd-Allah ibn Ubayy, Hassan ibn Thabit, Mistah ibn Uthatha and Hammanah bint Jahsh (sister of Umulmomineen Zaynab bint Jahsh, R.A, another wife of Prophet Muhammad, pbuh). Usama ibn Zayd, son of Zayd ibn Harithah, defended her reputation, while Hazrat Ali (R.A) recommended that Prophet (pbuh) divorce her. Allah sent a revelation confirming her innocence and rebuke the Muslims:

لولا إذ سمعتموه ظن المؤمنون والمؤمنات بأنفسهم خيرا وقالوا هذا إفك مبين

“Why did Muslim males and females not think good in their hearts and immediately said, “This is clear falsehood?” – [Surah Nur,24, Verse 12, more in verses 11-25]

The accusers were subjected to punishments of 80 lashes for slandering, but not for blasphemy of Ahl al-Bayt.[Ibn Hisham, ibid, Vol. 3, p. 315; Ahmad Ibn Hanbal, Musnad, Vol. 6, p. 35]

The story of slander is narrated by Hadrat Aisha (R.A) in this Sahih Al-Bukhari Hadith 5.462.

http://www.questionsonislam.com/article/incident-ifk

The emphasis by Quran is on restraint and forgiveness :

Researchers have identified more than fifty-seven verses having a direct bearing on the subject and more than 250 others which emphasize forgiveness, forbearance and compassion, here are some: [http://corpus.quran.com/search.jsp?q=forgive ]

"When ye hear the signs of Allah held in defiance and ridicule, ye are not to sit with them unless they turn to a different theme." [Qur'an 4:140]

"And when they hear vain talk, they turn away therefrom and say: "to us our deeds and to you yours; peace be to you." [Qur'an 28: 55]

"Hold to forgiveness, command what is right; but turn away from the ignorant." [Qur'an 7:199]

"Have patience with what they say, and leaves them with noble (dignity)." [Qur'an 73:10]

"And the servants of Allah . . . are those who walked on the earth in humility, and when the ignorant address them, they say 'Peace'" [Qur'an 25:63]

"Allah is with those who restrain themselves." [Qur'an 16: 128]

"Believers, be steadfast for the sake of Allah in pursuing justice and let not the enmity of a nation dissuade you from being fair; be fair, that is the closest to piety. And fear Allah; indeed Allah knows what you do" [Qur'an; 5:8]

". . . But they uttered blasphemy . . . if they repent, it will be best for them, but if they turn back, Allah will punish them." [Qur'an 9:47]

 "Listen, good behaviour can't be the same as the bad one. So repel (bad behaviour) with an attitude that is good, and what you will find is that, as a result, the one with whom you had enmity has become your bosom friend. And this (behaviour) can't emerge from anyone except those who are patient; and this (behaviour) can't emerge from anyone except those who are most fortunate. And if Satan whispers into your heart (something to dissuade from it) then seek refuge in God; indeed He is All-Hearing, All-Knowing."[Qur'an; 41:34-36]

The Qur'an set strict limits on punishment for crime. 

"And if you punished, let your punishment be proportionate to the wrong that has been done to you; but if you show patience, that is indeed the best course. [Qur'an 16:126]

"The recompense for an injury is an injury equal thereto: but if a person forgets and makes reconciliation, his reward is due from Allah." [Qur'an 62:40]

"Twice will they be given their reward, for that they have persevered, (and) they avert evil with good." [Qur'an 28:54]

Treat Women with Extra Care: 

The two  Hadiths discussed are as follows:

Abu Huraira [ ra ] narrated that the Prophet [ saw ] said: “The woman was created from a rib. She will not be straight according to your way. If you want to enjoy her, you will have to enjoy her with her twist [crookedness ]and if you try to straighten her, you would break her: and breaking her is divorcing her: 

Muslim [ 1468 ]. English translation was taken from the book: “The Fragile Vessels” by Shayk Muhammad al-Jibaly [ Al-Kitaab & as-Sunnah Publishing 2005 ] , p. 44

http://www.missionislam.com/family/womencrooked.html

The point is that a woman thinks and behaves differently than a man - it's in her nature. So the Prophet is telling men to not try to change her inherent nature, but to understand the differences and enjoy her as she is. The husband should respect her unique feminine nature and accept her the way Allah made her, complete with the “crookedness” that means that she will not be as he wishes in some aspects. If he insists on straightening her and molding her to “his” wishes, it will be like trying to straighten a bent rib: it will break in his hands, and the breaking of a woman is divorce.

Sahih Bukhari - Book 75, Hadith 27

حَدَّثَنَا يَحْيَى بْنُ يَحْيَى أَبُو زَكَرِيَّاءَ، أَخْبَرَنَا سُلَيْمَانُ بْنُ بِلاَلٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، قَالَ سَمِعْتُ الْقَاسِمَ بْنَ مُحَمَّدٍ، قَالَ قَالَتْ عَائِشَةُ وَارَأْسَاهْ. فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " ذَاكِ لَوْ كَانَ وَأَنَا حَىٌّ، فَأَسْتَغْفِرُ لَكِ وَأَدْعُو لَكِ ". فَقَالَتْ عَائِشَةُ وَاثُكْلِيَاهْ، وَاللَّهِ إِنِّي لأَظُنُّكَ تُحِبُّ مَوْتِي، وَلَوْ كَانَ ذَاكَ لَظَلِلْتَ آخِرَ يَوْمِكَ مُعَرِّسًا بِبَعْضِ أَزْوَاجِكَ. فَقَالَ النَّبِيُّ صلى الله عليه وسلم " بَلْ أَنَا وَارَأْسَاهْ لَقَدْ هَمَمْتُ أَوْ أَرَدْتُ أَنْ أُرْسِلَ إِلَى أَبِي بَكْرٍ وَابْنِهِ، وَأَعْهَدَ أَنْ يَقُولَ الْقَائِلُونَ أَوْ يَتَمَنَّى الْمُتَمَنُّونَ، ثُمَّ قُلْتُ يَأْبَى اللَّهُ وَيَدْفَعُ الْمُؤْمِنُونَ، أَوْ يَدْفَعُ اللَّهُ وَيَأْبَى الْمُؤْمِنُونَ ".

Narrated Al-Qasim bin Muhammad:

`Aisha, (complaining of headache) said, "Oh, my head"! Allah's Messenger (ﷺ) said, "I wish that had happened while I was still living, for then I would ask Allah's Forgiveness for you and invoke Allah for you." Aisha said, "Wa thuklayah! By Allah, I think you want me to die; and If this should happen, you would spend the last part of the day sleeping with one of your wives!" The Prophet (ﷺ) said, "Nay, I should say, 'Oh my head!' I felt like sending for Abu Bakr and his son, and appoint him as my successor lest some people claimed something or some others wished something, but then I said (to myself), 'Allah would not allow it to be otherwise, and the Muslims would prevent it to be otherwise".

http://quranx.com/Hadith/bukhari/Book-75/Hadith-27/

Prophet (saw) is “Rehmat-ul-LilAlimeen” and he (saw) didn't kill that old lady who used to throw garbage upon him. No, but he (saw) treated her very well and thus she accepted Islam.

Sahih Muslim, Book 031, Number 6082: Abu Huraira reported: I invited my mother, who was a polytlieist, to Islam. I invited her one day and she said to me something about Allah's Messenger (may peace be upon him) which I hated. I came to Allah's Messenger (may peace be upon him) weeping and said: Allah's Messenger, I invited my mother to Islam but she did not accept (my invitation). I invited her today but she said to me something which I did not like. (Kindly) supplicate Allah that He may set the mother of Abu Huraira right. Thereupon Allah's Messenger (may peace be upon him) said: O Allah, set the mother of Abu Huraira on the right path. I came out quite pleased with the supplication of Allah's Apostle (may peace be upon him) and when I came near the door it was closed from within. My mother heard the noise of my footsteps and she said: Abu Huraira, just wait, and I heard the noiee of falling of water. She took a bath and put on the shirt and quickly covered her head with a headdress and opened the door and then said: Abu Huraira, I bear witness to the fact that there is no god but Allah and Mubammad is His bondsman and His Messenger. He (Abu Huraira) said: I went back to Allah's Messenger (may peace be upon him) and (this time) I was shedding the tears of joy. I said: Allah's Messenger, be happy, for Allah has responded to your supplication and He has set on the right path the mother of Abu Huraira.

Is this proven “Sunnah” of Prophet of mercy (saw) is not enough for our emotional brothers to stop spilling the blood upon small things and they should show patience and do “Dua” to Allah to show guidance to the people?

Sahih Bukhari, Volume 4, Book 54, Number 454: Narrated 'Aisha: That she asked the Prophet , 'Have you encountered a day harder than the day of the battle) of Uhud?" The Prophet replied, "Your tribes have troubled me a lot, and the worse trouble was the trouble on the day of 'Aqaba when I presented myself to Ibn 'Abd-Yalail bin 'Abd-Kulal and he did not respond to my demand. So I departed, overwhelmed with excessive sorrow, and proceeded on, and could not relax till I found myself at Qarnath-Tha-alib where I lifted my head towards the sky to see a cloud shading me unexpectedly. I looked up and saw Gabriel in it. He called me saying, 'Allah has heard your people's saying to you, and what they have replied back to you, Allah has sent the Angel of the Mountains to you so that you may order him to do whatever you wish to these people.' The Angel of the Mountains called and greeted me, and then said, "O Muhammad! Order what you wish. If you like, I will let Al-Akh-Shabain (i.e. two mountains) fall on them." The Prophet said, "No but I hope that Allah will let them beget children who will worship Allah Alone, and will worship None besides Him."

Sahih Bukhari, Volume 3, Book 49, Number 856:

Narrated Anas: It was said to the Prophet "Would that you see Abdullah bin Ubai." So, the Prophet went to him, riding a donkey, and the Muslims accompanied him, walking on salty barren land. When the Prophet reached 'Abdullah bin Ubai, the latter said, "Keep away from me! By Allah, the bad smell of your donkey has harmed me." On that an Ansari man said (to 'Abdullah), "By Allah! The smell of the donkey of Allah's Apostle is better than your smell." On that a man from 'Abdullah's tribe got angry for 'Abdullah's sake, and the two men abused each other which caused the friends of the two men to get angry, and the two groups started fighting with sticks, shoes and hands. We were informed that the following Divine Verse was revealed (in this concern):-- "And if two groups of Believers fall to fighting then, make peace between them." (49.9)

'Abdullah Ibn Ubbayy used direct insulting words for Prophet (saw), but still he (saw) didn't order to kill him due to blasphemy. Also Quran was revealed at that moment, but not about killing him on charge of blasphemy, but for making peace between 2 fighting Muslim groups.

Sahih Bukhari, Book of Blood Money (http://bewley.virtualave.net/bukhari47.html):

Masruq related from 'Abdullah that the Messenger of Allah, may Allah bless him and grant him peace, said, "The blood of a Muslim man who testifies that there is no god but Allah and I am the Messenger of Allah is not lawful except in three cases: a life for a life, someone who has been married who then commits fornication, and the one who leaves his deen and leaves the Community." This same tradition is reported in Sahih Muslim, Abu Dawud, Musnad Ahmad etc. by different Sahaba like Hadhrat 'Aisha, 'Abdullah Ibn Masood, 'Uthman Ibn Affan.

Those who argue for death penalty of Blasphemy of Prophet (pbuh) quote:

1. The Propeht (pbuh) ordered the execution of Kaab bin Ashraf and abu Rafay as both were guilty of Blasphemy. This special operation was carried out by Ansari Sahaba (R.A)

2. During the conquest of Makkah everybody was forgiven but there was a black list. The list contained names of people who were to be executed even if they wrap themselves around the cloth of Al-Kaabah. The criminals with names on this list were all guilty of blasphemy.

3. Even during the time when Prophet (pbuh) was in this world, seeking permission to execute the person guilty of blasphemy was not required as evident from two separate incidents involving blind Sahaba (R.A)

Following aspects need considerations by the scholars:

1. Kaab bin Ashraf, a mixed Arab-Jew, enemy of Muslims, who entered in to secret pact with Abu Sufyan, [head of Quresh of Makkah] against Muslims, also a anti Muslim poet, was ordered to be killed by The Prophet (pbuh) most on political and military reasons, cannot be termed as only accused of blasphemy [see www.youtube.com/watch?v=2P8EmMQ98qE ]. The blasphemers [of ahlel bayt, Ifk] were punished 80 lashes for slandering Syedah Ayesha (R.A) with grant of forgiveness (Quran;24:22). Can the specific one time instructions for specific people [Kaab], over rule the policy derived form the Quranic verses mentioned above?
2. Can under prevalent environment of FITNAH, FISAD, extremism, violence and sectarianism; individuals be given free hand to execute any one on pretext of blasphemy? 
3. While keeping in view the public sentiments of Muslims, in a Muslim state people cannot be allowed to openly commit blasphemy on the pretext of free speech hence there is need of law to punish such blasphemers. However trying to link such law with holy texts, not supported by many scholars need cautious approach, and consensus. Every country has laws according to the sentiments of people which may not be liked by others, in most European countries there is Anti-Semitics law, which is against free speech but its there. Hence any objection to Anti blasphemy law may be disregarded but the punishment be according to the crime, on case to case basis. Implementation of law be fair, meeting all requirements of justice and fair trial. Any one misusing this  law, for settling personnel disputes be also swearly punished. 
4. Muftis and Uleema be restrained to issue edicts/fatwas in such cases, its the job of courts to dispense justice via fair trial. Mob justice and lynching must be dealt with swearly.  [Allah knows best]

VIDEOS:

1. Junaid Jamshed's Controversial video on Hazrat Aisha (R.A): <a>http://youtu.be/zChvl5mBsnA</a>
2. Clarification and apology: https://www.facebook.com/video.php?v=781272881909065&set=vb.248679805168378&type=2&theater
3. Molana Tariq Jameel's Views: http://www.dailymotion.com/video/x2bhhl0_mullah-tariq-jameel-rushes-to-disown-junaid-jamshed-after-blasphemy-charges_news
4. http://tune.pk/video/5261800/sayyeda-ayesha-ki-gustakhi-per-junaid-jamshed-ka-operation
5. http://www.youtube.com/watch?v=nwzlCZkUbWM
6. Mufti Naeem views: http://www.dailymotion.com/video/x2bnblm_mufti-naeem-about-junaid-jamshed-clarification_news
7. BLASPHEMY CASE HAS BEEN CHARGED AGAINST JUNAID JAMSHED: http://www.zemtv.com/2014/12/03/blasphemy-case-has-been-charged-against-junaid-jamshed/
8. Hafiz Saed's Extreme Views : https://www.facebook.com/sharer/sharer.php?u=https%3A%2F%2Fwww.facebook.com%2Fvideo.php%3Fv%3D317256725140285&display=popup&ref=plugin
9. Use of Blasphemy Law: http://www.dailymotion.com/video/x29imjd_siasat-aur-saazish-use-of-blasphemy-law-what-islam-says-6th-november-2014_news

10. Assassination of Ka'b ibn al-Ashraf - Yasir Qadhi - YouTube

    ► 62:20► 62:20

    www.youtube.com/watch?v=2P8EmMQ98qE
    

    
    

    Jan 7, 2013 - Uploaded by YasirQadhi

    Shaykh Yasir Qadhi gives a detailed analysis of the life of Prophet Muhammed (peace be upon him) from the 

Women Folks Magazine: http://flip.it/OngRP
Related Links:
http://www.khalidzaheer.com/qa/847
Videos: http://www.khalidzaheer.com/video/8
http://www.khalidzaheer.com/essays/kzaheer/criticism/the_salman_rushdie_case.html

http://www.bbc.com/news/world-south-asia-12621225

http://muslimcanada.org/HamdardBlasphemy.html

http://blasphemylaws.blogspot.com

http://defence.pk/threads/proofs-that-present-blasphemy-law-is-against-quran-and-sunnat.343216/page-2
Short link: https://t.co/hBC3ZS4fpq
Junaid Jamshed on trial: Important aspects : https://t.co/hBC3ZS4fpq

مَّن يَشْفَعْ شَفَاعَةً حَسَنَةً يَكُن لَّهُ نَصِيبٌ مِّنْهَا ۖ وَمَن يَشْفَعْ شَفَاعَةً سَيِّئَةً يَكُن لَّهُ كِفْلٌ مِّنْهَا ۗ وَكَانَ اللَّـهُ عَلَىٰ كُلِّ شَيْءٍ مُّقِيتًا

جو بھلائی کی سفارش کریگا وہ اس میں سے حصہ پائے گا اور جو برائی کی سفارش کرے گا وہ اس میں سے حصہ پائے گا، اور اللہ ہر چیز پر نظر رکھنے والا ہ

Whoever recommends and helps a good cause becomes a partner therein: And whoever recommends and helps an evil cause, shares in its burden: And Allah hath power over all things.(Quran;4:85)

Maafi Naama and Clarification by Junaid Jamshed... by mus

Mufti Naeem about Junaid Jamshed (Clarification) by spediawol

Maulana Tariq Jameel rushes to disown Junaid... by spediawol

Junaid Jamshed still has negotiated forgiveness... by MR_bean86

Short link:

 جنید جمشید , غور طلب نقاط   : Junaid Jamshed & blasphemy allegation, some considerations: http://goo.gl/1yYEY5

Real face of  Aamir Liaquat Hussain cursing Sahaba …:  http://youtu.be/gsjuw0UghCY

I am a Muslim but I dont believe in Blasphemy.... by zemtv