Muslims from Pakistan

"Nusrat Fateh Ali Khan's voice was otherworldly. For 25 years, his mystical songs transfixed millions. It was not long enough .... He performed qawali, which means wise or philosophical utterance, as nobody else of his generation did. His vocal range, talent for improvisation and sheer intensity were unsurpassed."

"There are great singers, and then there are those few voices that transcend time. The late Nusrat Fateh Ali Khan could not only transcend time, but also language and religion. There was magic when he opened his mouth, a sense of holy ecstasy that was exciting and emotional. It wasn’t uncommon even for Western listeners, who didn’t understand a word he was singing or follow his Sufi traditions, to be moved to tears upon hearing him."

"He’s my elvis. I idolize Nusrat, he's a god, too"

"Nusrat is one of the greatest singers of our time. When his singing takes off, his voice embodies soulfulness and sprituality like no other."

"His voice was a conduit to heaven."

"The place where my voice finishes ,Nusrat used to start from that place."

"He used to go and sit by the ocean, and watch it for hours and hours. And one day it occoured to me, that I, as a viewer, am in fact seeing two oceans, for this man himself is an ocean."

"Working with Nusrat Fateh Ali Khan was the closest I got to god."

"A man learns all his life, and dies the day he thinks that he has learnt everything."

"When I sing for God, I feel myself in accord with Allah, and the house of God, Mecca, is right in front of me. And I worship. When I sing for Muhammad, peace be upon him, our prophet, I feel like I am sitting right next to his tomb, Madina, and paying him respect and admitting to myself that I accept his message."

"To be a qawwal is more than being a performer, more than being an artist,One must be willing to release one's mind and soul from one's body to achieve ecstasy through music. Qawwali is enlightenment itself."

"Sufi music tries to banish the hatred living within all human beings. It does not belong to any one culture, but to all of us. It stands for bhaichara. The great Sufis have said that there is no value in namaz if your soul is not clean, no value of bathing in the Ganga, if your thoughts are impure. God is to be achieved through love. Mohabbat (love) is the ultimate reality."

"I have nothing but dust from the mazars where the beloved of Allah sleep.I transform this dust through my surs into my songs. A recreation , a perennial recitation of the Holy names of Allah, the Holy Prophet(PBUH) and Ali is my heritage. I will pass it on to the next generation. Perhaps Allah likes what I do and He has opened the gates of blessings on me.I love Him. I go far and wide with the name of my Beloved on my lips. To those who do not know language I chant Allah hoo, I sing of the Holy Prophet (PBUH) and sing of Ali, the people are enchanted.I claim no skill, it is because of the great men of Allah, when I was awarded the Grand Prixin Paris Uxi Mufti came to me in thr green room and said that I possessed no skill for the honour and that it was because of saintsand blessings of Allah. He was right. what is man but a handful of dust and what can he do?"

"Myself, I am nothing, If I am anything it is because of my companions. An axe cannot chop wood without its handle. I also cannot do anything without my companions and friends who work with me. They are as important as a thumb is in hand."

"The more honors I am given , the more afraid I become, that I might not slip in the eyes of my fans. I pray to Allah to preserve me and keep me in his favor. I need his friendship . I do not bother about the disaffections of the times."

"Naheed, my wife and Nida (my daughter) are the two rulers sitting on the throne of my heart. I travel long and wide to extend their empire. But I never forget them. In my heart are two portraits. Whenever I have an opportunity I bend and see them in my heart. The strings of my heart are in their hands. Farrukh and Rahat are my two eyes. I see the world through them. The world looks so beautiful. When these two eyes open it is daylight for me when the close ,the evening strats."

"My father Ustaad Fateh Ali Khan, Ustad Mubarak Ali Khan and Ustad Salamat Ali Khan, his brothers are my spritual gurus. I am their son, their acolyte. It is my duty to preserve and protect the knowledge the music that they gave me. I do a lot of experiments but the base is classical music. I ambound with ragas. I may road around the world and may acquaint myself with the western instuments I never wander from the central point. from the stage of WOMAD and from the studios of Peter Gabriel, I always emerge depths of my own music."

"The musical instuments may be western but my voice never wavers away from my own ragas. it is good to make experiments and I do a lot of them but my thoughts always round the centre and that centre is the tradition of my elders and it is classical music.."

"If we want to normalize relations between Pakistan and India and bring harmony to the region, the Kashmir dispute will have to be resolved peacefully through a dialogue, on the basis of the aspirations of the Kashmiri people. Solving the Kashmir issue is the joint responsibility of our two countries … Mr Vajpayee, … I take you up on this offer. Let us start talking in this spirit."

"The excesses committed during the unfortunate period are regrettable."

"I think they'd both lose miserably."

"We are in a state where these semi-literate clerics are closing the minds of people."

"“Kashmiris who came to Pakistan received a hero reception here. We used to train them and support them. We considered them as Mujahideen who will fight with the Indian Army. Then, various terrorist organisations like Lashkar-e-Taiba rose in this period. They (jihadi terrorists) were our heroes.” ... [Osama bin Laden and Jalaluddin Haqqani were] “Pakistani heroes”. “In 1979, we had introduced religious militancy in Afghanistan to benefit Pakistan, and to push the Soviets out of the country. We brought Mujahideen from all over the world, we trained them and supplied weapons to them. We trained the Taliban, sent them in. They were our heroes. Haqqani was our hero. Osama bin Laden was our hero. Ayman al-Zawahiri was our hero. Then the global environment changed. The world started viewing things differently. Our heroes were turned into villains.”…"

"General Musharraf commented on the Hamood-ur Rehman Commission report while at the UN Millennial Conference in New York, in September 2000. He said. Let s forget the bitterness of the past and move forward. [....] Something happened 30 years ago. Why do we want to live in history? As a Pakistani, I would like to forget 1971."

"I wish President Musharraf well, we want to work with him to bring greater balance in our own relations. But I have to be realistic enough to recognize the role that terrorist elements have played in the last few years in the history of Pakistan. Taliban was the creation of Pakistan extremists, the Wahabi Islam which has flourished, thousands and thousands of schools, the madrassas, were set up to preach this jihad based on hatred of other religions . . . and Pakistan is not a democracy in the sense that we know and you know. . . . We wish Pakistan success in emerging as a moderate Muslim state. We will work with President Musharraf . . . but we have to recognize what has happened."

"General Pervez Musharaff, supposedly an ally in the fight against Islamic terrorism, seized power in Pakistan with a military coup that overthrew an elected government. He appointed himself president in 2001 and then attempted to legitimize his rule by being elected in 2002. However, the election was heavily boycotted and did not come close to meeting international standards. Musharraf agreed to step down as head of the military at the end of 2004, but then changed his mind, claiming that the nation needed to unify its political and military elements and that he could provide this unity. He justified his decision by stating, "I think the country is more important than democracy." Musharraf was an ardent supporter of Afghanistan's Taliban regime. Yet his greater transgression concerns Pakistan's role in the spread of nuclear technology. In early 2004 it was revealed that Abdul Qadeer Khan, the head of Pakistan's nuclear weapons development program, had been selling nuclear technology to the dictatorships of North Korea, Libya, and Iran. Musharraf claimed, rather unconvincingly, that he knew nothing about this dangerous and illict trade. He also gave Khan an unconditional pardon."

"By generalization of methods developed by Kamefuchi, O'Raifeartaigh, and Salam, conditions for renormalizability of general gauge theories of massive vector mesons are derived. ... It is shown that all theories based on simple Lie groups (with the one exception of the neutral vector meson theory in interaction with a conserved current) are unrenormalizable."

"In the Holy Book of Islam, Allah says: "Thou seest not, in the creation of the All-merciful any imperfection, Return thy gaze, seest thou any fissure. Then Return thy gaze, again and again. Thy gaze, Comes back to thee dazzled, aweary." This in effect is, the faith of all physicists; the deeper we seek, the more is our wonder excited, the more is the dazzlement for our gaze."

"The Holy Quran enjoins us to reflect on the verities of Allah’s created laws of nature; however, that our generation has been privileged to glimpse a part of His design is a bounty and a grace for which I render thanks with a humble heart."

"Pakistan might have put Salam’s face on a stamp but would not grant him his freedom of religion or [civil] rights, not even in death."

"Salam's work was based on an imaginative synthesis of mathematical structures and in this style he followed his mentor Paul Dirac. He was also interested in mysticism and he took his religion of Ahmadi Islam very seriously. He was intrigued by ancient Indian ideas. In one conversation with me, he brought up the question of the age of the universe given in the Purāṇas. He wanted to understand, if at all that was possible, how the present cycle in Purāṇic cosmology is about the same number as the estimate of the time of the Big Bang. It is remarkable that he sought to bring opposites together in his mind, but this was at a high cost. He lived in two worlds and he wished to be faithful to both. He had simultaneous loyalties to Pakistan and his physics; to the traditions of his Rajput ancestry and his religion; and to his two wives, one Punjabi and the other English."

"Salam, as an observant religious Ahmadi Muslim, was aware of the ambiguity of his community's position. He responded to his expulsion by spending even more time in his pieties. But his enemies were relentless, and when he went to Pakistan after he had been awarded the Nobel Prize, he was barred from entering the premises of any university. For Salam his sorrows did not end with his excommunication or death. In Pakistan he is a non-person and his name is not mentioned in textbooks. The popular press has concocted wild conspiracies of nuclear espionage against him."

"East Pakistan is no problem. We will have to kill some 20,000 people there and all will be well.""

"Pakistan was once called the most allied ally of the United States. We are now the most non-allied."

"They are going to kill me. It doesn't matter what evidence you or anyone comes up with. They are going to murder me for murder I didn't commit."

"I did not kill that man. My God is aware of it. I am big enough to admit if I had done it, that admission would have been less of an ordeal and humiliation than this barbarous trial which no self respecting man can endure. I am a Muslim. A Muslim's fate is in the hands of God Almighty I can face Him with a clear conscience and tell Him that I rebuilt His Islamic State of Pakistan from ashes into a respectable Nation. I am entirely at peace with my conscience in this black hole of Kot Lakhpat. I am not afraid of death. You have seen what fires I have passed through."

"If the people wanted my head I would bow without demur. If I had lost the confidence or respect of the people I would not want to live. The tragedy of the drama is that the very opposite is true."

"According to what I’ve been able to find out so far, there must have been something like fifty thousand. Mind you, too many. Even if the action was morally justified. I’m not trying to minimize things; I’m trying to bring them back to reality—there’s quite a dif­ference between fifty thousand and three million."

"Every government, every country, has the right to exercise force when necessary. For instance, in the name of unity. You can’t build without destroying. To build a country, Stalin was obliged to use force and kill. Mao Tse-tung was obliged to use force and kill. To mention only two recent cases, without raking over the whole history of the world. Yes, there are circumstances where a bloody suppres­sion is justifiable and justified."

"Tikka Khan was a soldier doing a soldier’s job. He went to East Pakistan with precise orders and came back by precise orders. He did what he was ordered to do, though he wasn’t always in agree­ment, and I picked him because I know he’ll follow my orders with the same discipline. And he won’t try to stick his nose in politics. I can’t destroy the whole army, and anyway his bad reputation for the events in Dacca is exaggerated. There’s only one man really respon­sible for those events—Yahya Khan. Both he and his advisers were so drunk with power and corruption they’d even forgotten the honor of the army. They thought of nothing but acquiring beautiful cars, building beautiful homes, making friends with bankers, and sending money abroad. Yahya Khan wasn’t interested in the government of the country, he was interested in power for its own sake and nothing else. What can you say of a leader who starts drinking as soon as he wakes up and doesn’t stop until he goes to bed? You’ve no idea how painful it was to deal with him. He was really Jack the Ripper."

"He (Mujib) was just out of prison, he seemed full of bit­terness, and this time we were almost able to talk quietly. He said how East Pakistan was exploited by West Pakistan, treated like a colony, sucked of its blood—and it was very true; I’d even written the same thing in a book. But he didn’t draw any conclusions, he didn’t explain that the fault was in the economic system and in the regime, he didn’t speak of socialism and struggle. On the contrary, he declared that the people weren’t prepared for struggle, that no one could oppose the military, that it was the military that had to resolve the injustices. He had no courage. He never has had. Does he really call himself, to journalists, the »Tiger of the Bengal«?"

"Politically the Mukti Bahini count for nothing, lacking as they do any ideological preparation, any indoctrination, any discipline. Then socially speaking, they’re a disturbance—they only know how to fire in the air, frighten people, steal, yell Joi Bangla. And you can’t run a country by yelling Joi Bangla. The Bengali Maoists, on the other hand ... well, they certainly don’t represent a very refined productat most they’ve read half of Mao’s little red book. But they’re an articulate force and don’t let themselves be used by the Indians, and I don’t even think they’re against the unity of Pakistan. They’ll end up having the upper hand."

"There’s nothing in common between the East Bengalis and the West Bengalis. Between us and the East Bengalis, on the other hand, there’s religion in com­mon. The Partition of 1947 was a very good thing."

"Mrs. Gandhi has only one dream: to take over the whole sub­continent, to subjugate us. She’d like a confederation so as to make Pakistan disappear from the face of the earth, and that’s why she says we’re brothers, and so forth. We’re not brothers. We never have been. Our religions go too deep into our souls, into our ways of life. Our cultures are different, our attitudes are different. From the day they’re born, to the day they die, a Hindu and a Muslim are subject to laws and customs that have no points of contact. Even their ways of eating and drinking are different. They’re two strong and irrecon­cilable faiths. It’s shown by the fact that neither of the two has ever succeeded in reaching a compromise with the other, a modus vivendi. Only dictatorial monarchies, foreign invasions, from the Mongols to the British, have succeeded in holding us together by a kind of Pax Romana. We’ve never arrived at a harmonious relationship."

"Oh, Mrs. Gandhi is wrong about her father! Nehru instead was a great politician—she should have half her father’s talent! Look, even though he was against the principle of Pakistan, I’ve always admired that man. When I was young I was actually enthralled by him. Only later did I understand that he was a spellbinder with many faults, vain, ruthless, and that he didn’t have the class of a Stalin or a Churchill or a Mao Tse-tung."

"As for my two wives, what can I do about it? They married me off at thirteen, to my cousin. I was thirteen and she was twenty-three. I didn’t even know what it meant to have a wife, and when they tried to explain it to me, I went out of my mind with rage. With fury. I didn’t want a wife, I wanted to play cricket. I was very fond of cricket. To calm me down, they had to give me two new cricket bags. When the ceremony was over, I ran off to play cricket. There are so many things I must change in my country! And I was fortunate. They married my playmate off at the age of eleven to a woman of thirty-two. He always said to me, »Lucky you!«"

"When I fell in love with my second wife, I was twenty-three. She was also studying in England, and though she was an Iranian, that is, from a country where polygamy is the custom, it was hard for me to persuade her to marry me. I didn’t have many arguments except for the two words, »So what, dammit!« No, the idea of divorcing my first wife never went through my head. Not only because she’s my cousin, but because I have a responsibility toward her. Her whole life has been ruined by this absurd marriage to a boy, by the absurd custom in which we’ve been raised. She lives in my house in Larkana; we see each other every so often. She’s almost always alone. She hasn’t even had children—my four children are born of my second mar­riage. I’ve spent little time with her—as soon as I was an adolescent I went to the West to study. A story of injustice. I’ll do everything I can to discourage polygamy—besides it causes no small economic problem. Often the wives are separated in different houses or cities, as in my case. And not everyone can afford it, as I can."

"And I say something else. If I were to ascertain that our soldiers really used violence on the women of Bangladesh, I’d insist on being the one to try them and punish them."

"So I must proceed with patience, by reforms, measures that will gradually lead to socialism—nationalizing when possible, refraining from it when necessary, respecting the foreign capital of which we have need. I must take my time, be a surgeon who doesn’t plunge his knife too deeply into the fabric of society. This is a very sick society, and if it’s not to die under the knife, you have to oper­ate with caution, waiting slowly for a wound to heal, for a reform to be consolidated. We’ve been asleep for so many centuries, we can’t violently wake ourselves up with an earthquake. Besides, even Lenin, in the beginning, stooped to compromises."

"Politicians are always trying to make you believe that they’re good, moral, consistent. Don’t ever fall in their trap. There’s no such thing as a good, moral, consistent politi­cian. Politics is give-and-take, as my father taught me when he said, »Never hit a man unless you’re ready to be hit twice by him.«"

"When I went to America, her message had so sunk into my ears that I became a radical. I went to America to study at the University of California, where a jurist of international law was teaching. I wanted to take my degree in international law. And that was the period of McCarthyism, of the communist witch hunts—my choices were laid out. To get away from Sunset Boulevard, from the girls with red nail polish, I ran off to Maxwell Street and lived among the Negroes. A week, a month. I felt good with them—they were real, they knew how to laugh. And the day in San Diego when I wasn’t able to get a hotel room because I have olive skin and looked like a Mexican ... well, that helped."

"If things do not change, there will be nothing left to change. Either power must pass to the people or everything will perish."

"Your grand-father taught me the politics of pride, your grandmother taught me the politics of poverty. I am beholden to both for the fine synthesis. To you, my darling daughter, I give only one message. It is the message of the morrow, the message of history. Believe only in the people, work only for their emancipation and equality. The paradise of God lies under the feet of your mother. The paradise of politics lies under the feet of the people."

"You cannot be big unless you are prepared to kiss the ground. You cannot defend the soil unless you know the smell of that soil. I know the smell of our soil. I know the rhythm of our rivers. I know the beat of our drums. The theories, the dogmas and the scripts stand outside the gates of history. The dominant factor is the aspiration of the people and the ability to seek total identification with it. Once the significance of the symphony is grasped, the lines fall into place, the dogmas and theories get legs to move in time to the majesty of that music. This does not mean that I am preaching pragmatism. There is a lot of expediency in pragmatism. I am trying to trace the roots of the problems, the genesis of the challenges, the cause of the struggle."

"What gift can I give you from this cell out of which my hand cannot pass? I give you the hand of the people. What celebration can I hold for you? I give you the celebration of a celebrated memory and a celebrated name. You are the heir to and inheritor of the most ancient civilization. Please make your full contribution to making this ancient civilization the most progressive and the most powerful. By progressive and powerful I do not mean the most dreaded. A dreaded society is not a civilized society. The most progressive and powerful society in the civilized sense, is a society which has recognized its ethos, and come to terms with the past and the present, with religion and science, with modernism and mysticism, with materialism and spirituality; a society free of tension, a society rich in culture. Such a society cannot come with hocus-pocus formulas and with fraud. It has to flow from the depth of a divine search. In other words, a classless society has to emerge but not necessarily a Marxist society. The Marxist society has created its own class structure."

"The favourite slogan, the one that caught on during the May 1968 fête in France was "it is forbidden to forbid". There is nothing to forbid the youth of Europe to reject both communism and capitalism. What will they build in the absence of both systems? Will their concept of building a new structure with a new philosophy mean willful self-destruction? This sounds insane but the youth of Europe is not insane."

"We badly need to gather our thoughts and clear our minds. We need a political ceasefire without conceding ideological territory. We need a ceasefire to bury dead thoughts and to overcome fatigue. The modus vivendi has to be honourable and above board. Both sides have lost or, should I say, neither side can win. During the ceasefire a combination of existing forces might create a new order or a new equation between existing forces. Whatever the formula, it cannot be evolved on the battlefield of the old or new cold wars. The new international order has to emerge through the demands of a Third World summit conference. The answer to the North-South conflict, which is more serious than the East-West conflict, has to be found honestly and with unimpeachable integrity. Genuine disarmament will not come on its own or by platitudes at special sessions of the United Nations on disarmament, although, I was among the first to propose such a conference eighteen years ago."

"This is not a letter on Pakistan. If it were, I could have written a small book entitled "Glimpses of Pakistan's history". Time does not permit it. The nation is gripped in her worst crisis, standing in the middle of the road between survival and disintegration. Since the birth of Pakistan, crisis has followed crisis in rapid escalation. Millions of lives were sacrificed to create this country. Pakistan is said to be the dream of Mohammad Iqbal and the creation of Muhammad Ali Jinnah, the Quaid-e-Azam. Was anything wrong with the dream or with the one who made the dream come true? Opinions have differed and continue to differ. The next few years will most probably decide the issue, perhaps once and for all, and not without bloodshed. This process is not inevitable but the present policies of the ruling junta are driving this country towards a sad inevitability"

"Tin-pot dictators have ravaged Asia, Latin America and Africa. In the aftermath, they have done more to promote communism than the works of Marx and Engels, Lenin and Mao. They are the worst tyrants of the post-colonial period. They have destroyed time-honoured institutions and treated their people like animals. They have caused internal divisions and external confusion. The dictator is the one animal who needs to be caged. He betrays his profession and his constitution. He betrays the people and destroys human values. He destroys culture. He binds the youth. He makes the structure collapse. He rules by fluke and freak. He is the scourge and the ogre. He is a leper. Anyone who touches him also becomes a leper. He is the upstart who is devoid of ideals and ideology. Not a single one of them has made a moment's contribution to history."

"A military junta is the herald communism. The failure to realize this axiomatic fact is the cause of the confusion in Africa, Asia and Latin America. Military rule turns the people totally and irrevocably against the bemedalled generals and their patrons. Where else can the people turn? If freedom, democracy and the rights of man are to be put on the counter to see whether copper and coffee is to cost ten cents more or ten cents less and bargained away with so little consideration, then freedom is a very cheap commodity and the rights of man are not worth a nickel."

"in Western estimation it is preferable to be a communist leader of a communist state, than to be a non-communist leader of a non-communist state having friendly relations with communist states. The anomaly does not cease here. It is even more dangerous to be pro-West. One disagreement in defence of a national cause, and out goes that civilian leader by a coup d'etat. He gets replaced by a tin-pot military dictator who would not dare to disagree about anything, including the vital national interests of his country."

"For Christians, the teaching and directives of Christ are more Sacred than those of a Messenger of God. According to the Christians, those teaching and directives are of God Himself. Most of the problems of the Third World would be solved if the Christian West implemented in letter and spirit only one directive of Jesus Christ. The directive to "Render unto Caesar that which belongs to Caesar and to God that which belongs to God". The Third World only want what belongs to it and nothing more. For over two hundred years, the Christian civilization of the West has been mercilessly violating this directive of Jesus Christ. The West has been taking everything belonging to Caesar and everything belonging to God. The West is not dividing the share equitably. It is not rendering to us what belongs to us. This division relates to the economic, social, racial and political rights of the Third World."

"I am guiding you to seek truth from the facts of the historical conditions of our society and to identify the problems. The correct solutions will come with the correct identification of the problems."

"Earlier, I have cautioned you against an outright pragmatist approach. Now I am cautioning you against an outright populist approach. Sometimes a populist decision is, in the long run, not beneficial to the masses. Neither pragmatism nor populism are fundamental political and socio-economic doctrines. Nor do I say that you should play it by ear. I have made this melancholy analysis in anguish. My jail surroundings have not influenced my objectivity. I do not want to see the whole world in a death-cell merely because I am in a death cell. I do not say that the High Court has pronounced a death sentence on the world because a law court has pronounced a perverse death sentence on me. I would be the happiest man if the gloomy winter of mankind were to give way to a shaft of sunlight and to coloured flowers. The world is very beautiful. "A thing of beauty is a joy forever". There is the beauty of the landscape, of the tall mountain, the green plains, the humped deserts. There is the beauty of the flowers and the forests, of the azure oceans and the meandering rivers. There is the splendour of architecture, the magnificence of music, and the sparkle of the dance. Above all, there is the beauty of man and woman, the most perfect creations of God."

"I am partial to the pantheism of Shelley. There is beauty everywhere. Even in a total war of annihiliation it will not be possible to wipe out all of it. Beauty is too beautiful to perish altogether. In this period of twelve months in solitary confinement I have rarely recalled an unpleasant or ugly glimpse of the past."

"Life is a love affair. There is a romance with every beauty of nature. I have no hesitation in saving that my most passionate love affair, my most thrilling romance has been with the people. There is an indissoluble marriage between politics and the people. That is why "Man is a political animal" and the state a political theatre. I have been on this stage of the masters for over twenty tumultuous years. I believe I still have a role to play. I believe the people still want me on this stage, but if I have to bow out, I give you the gift of my feelings. You will fight the fight better than me. Your speeches will be more eloquent than my speeches. Your commitment equally total. There will be more youth and vitality in your struggle. Your deeds ill be more daring. I transmit to you the blessing to the most blessed mission. This is the only present I can give you on your birthdays."

"It would be bad politics to try and summarize a situation which is dynamic. Have faith in mankind and its mission. God the Creator is the God of all mankind. God is omnipotent yet. The Creator of this World and the World after this one has imposed on Himself the obligation to be kind and forgiving. No tin-pot dictator of a palm-tree society is capable of imposing any such obligations on himself. On the contrary, he vainly boasts that he is answerable and accountable to nobody."

"Africa will rid herself of the maniacs. Africa will live to show that "Black is beautiful". Africa is ancient but Asia is ageless. Her nimble and graceful beauty has adorned civilization from the birth of mankind. Latin America has become the castanet of an international culture that links Andalusia to Arabia and the Caribbean. What beauty there is in the tap of her flamenco! Europe is glamorous and adorable, so seductive that she is still beautiful after a number of face lifts. America has been watergated. In that flow of stagnant waters you can behold beauty in its reflection. In etherial terms the whole world is beautiful. In physical terms I have rarely seen more scenic beauty than in California or in Texas. What pains me is to see how the blind power of that most powerful society is turning that beauty into something as sinister as the portrait of Dorian Grey."

"Religion is a link between God and man and man and man. Political ideology is a link between man and man. For this reason the great religions of the world like Hinduism, Buddhism, Judaism, Christianity and Islam, the last of all religions, have outlived and outlasted political ideologies. If an unlearned adventurer in his quest for political power and perpetuation brings religion down from its celestial plane to a mundane level by converting it into a narrow political ideology, the adventurer endangers the link between God and man and man and man."

"What I write is full of infirmities. I have been in solitary confinement for twelve months and in a death cell for three months, deprived of all facilities. I have written much of this by resting the paper on my thigh in unbearable heat. I have no reference material or library, I have rarely seen the blue sky. The quotations are from the few books I was permitted to read and from the journals and newspapers you and your mother bring once a week during your visits to my suffocating cell. I am not making excuses for my deficiencies but it is very difficult to rely on a fading memory in such physical and mental conditions. I am fifty years old and you are exactly half my age. By the time you reach my age, you must accomplish twice as much as I have achieved for the people."

"The Chief Justice who heard the case was known to have a deep personal antipathy towards him. The Government controlled press poisoned the atmosphere in which the five justices considered the evidence with constant attacks on Mr. Bhutto’s character and record. Half of the case was heard in camera. The quality of the evidence was highly questionable. The prosecution witnesses were a shady bunch. But the task set for the five justices by the soldiers who have ruled Pakistan since last July's coup was quite clear: Mr. Bhutto must be removed."

"He was the only one who appealed for clemency for his life."

"He was a human being and also had his weaknesses as all human beings have, but he was an exceptionally brilliant politician and a very courageous man. Above all, he was an ardent patriot who loved his country, lived for it and died for it as a martyr. When the defeated military junta handed over the country to him after its dismemberment in 1971, he devoted all his energies with the single-minded purpose of re-building what was left of Pakistan."

"The only ones (Muslims) I’ve had a civil relationship with remain poor Ali Bhutto, the first prime minister of Pakistan, who was hanged because he was too friendly to the West, and the most excellent king of Jordan: King Hussein. But those two were as Muslim as I am Catholic. ... And one evening, without my request, he told me the story of his first marriage. A marriage against his will, when he was less than thirteen years old. With a wife, a cousin who was already a woman. He confessed it to me with tears."

"The twenty-nine-year-old Mehtab had heard the news about the military coup while she was in the United States. In the early hours of July 5, 1977, Prime Minister Zulfiqar Ali Bhutto, popular and charismatic, was arrested and thrown in jail. The man who had ousted Bhutto was his own army chief, General Zia ul-Haq. Zia, as he would come to be known, promised this was temporary. “My sole aim is to organize free and fair elections which would be held in October this year,” he had declared on television. “Soon after the polls, power will be transferred to the elected representatives of the people. I give a solemn assurance that I will not deviate from this schedule.” There would be no elections. In September 1978, Zia declared himself president. Bhutto was still in jail."

"This is not a parliamentary government, but a Prime Minister's dictatorship."

"I had come from Kabul only after I was assured that there was democracy in the country … but what I saw here was the worst ever dictatorship, it was virtually a one man rule."

"Mr.Bhutto always accused his political opponents of the very actions which he intends to perform himself."

"There is one possible grave for two people … let us see who gets in first."

"Ali Bhutto was a great man … but he could be cruel."

"I found him brilliant, charming, of global stature in his perceptions … he did not suffer fools gladly. Since he had many to contend with with, this provided him with more than his ordinary share of enemies."

"Despite his Berkeley education, he was firmly anti-American. So Nixon loathed him: “the son-of-a-bitch is a total demagogue.”"

"You bloody flunkies can wait as long as you like for the Maharaja of Larkana, I'm going home!"

"He said "either I'll die or I'll be killed" … he was obsessed with it … At times he used to say, "I feel like giving up everything and going away" … he was man of intuition, but he always talked about death."

"The Islamists killed Benazir Bhutto as they killed her father. But they shouldn’t be allowed to kill Pakistan’s hopes for democracy."

"What is a constitution? It is a booklet with twelve or ten pages. I can tear them away and say that tomorrow we shall live under a different system. Today, the people will folow wherever I lead. All the politicians including the once mighty Mr. Bhutto will follow me with tails wagging."

"I hate anybody projecting as a leader … if you want to serve the Islamic Ummah and Humanity, do it as a humble person. Amongst Muslims we are all Muslim brothers … not leaders."

"It is either his neck or mine! … I have not convicted him, and if they hold him guilty, my God, I am not going to let him off!"

"Islam is fundamentally in its very nature a natural religion. Throughout the Quran God's signs (Ayats) are referred to as the natural phenomenon, the law and order of the universe, the exactitudes and consequences of the relations between natural phenomenon in cause and effect. Over and over, the stars, sun, moon, earthquakes, fruits of the earth and trees are mentioned as the signs of divine power, divine law and divine order. Even in the Ayeh of Noor, divine is referred to as the natural phenomenon of light and even references are made to the fruit of the earth. During the great period of Islam, Muslims did not forget these principles of their religion."

"Even a little knowledge of Islam will show that its religion is not only tolerant of other Faiths, but most respectful, and indeed, fully accepts the divine inspiration of all theistic Faiths that came before Islam. It does not only teach tolerance to its followers, but goes a step further and enjoins on them all to create the godly quality of "Hilm" that is, tolerance, forbearance, patience, calmness, and forgiveness. It is due to the spirit of tolerance of Islam that even the smallest Christian and Jewish minorities survived and kept all their doctrines during the thousand years of Muslim rule. Nothing like what happened to Muslims in Spain after the Christian conquest has ever happened to a non-Muslim Faith in any Islamic dominion. How, can Europeans be so ignorant as to have forgotten that in the first century of Islam the Khalifs ordered that all that was best in Greek and Roman cultures should be assimilated; that not only the philosophy, medicine and science of Greece, but its poetry and drama, were carefully translated into Arabic and were generally sought not only by the learned but also by the pious! The Muslim attitude towards the absorption of ideas was based on the principle of Islam which enjoins to acquire knowledge wherever available, and there is a well-known and authentic saying of the Prophet that "his followers should seek learning even if they have to go to China.""

"There is a right and legitimate Pan-Islamism to which every sincere and believing Mahomedan belongs — that is, the theory of the spiritual brotherhood and unity of the children of the Prophet. It is a deep, perennial element in that Perso-Arabian culture, that great family of civilisation to which we gave the name Islamic in the first chapter. It connotes charity and goodwill towards fellow-believers everywhere from China to Morocco, from the Volga to Singapore. It means an abiding interest in the literature of Islam, in her beautiful arts, in her lovely architecture, in her entrancing poetry. It also means a true reformation — a return to the early and pure simplicity of the faith, to its preaching by persuasion and argument, to the manifestation of a spiritual power in individual lives, to beneficent activity for mankind. This natural and worthy spiritual movement makes not only the Master and His teaching but also His children of all climes an object of affection to the Turk or the Afghan, to the Indian or the Egyptian. A famine or a desolating fire in the Moslem quarters of Kashgar or Sarajevo would immediately draw the sympathy and material assistance of the Mahomedan of Delhi or Cairo. The real spiritual and cultural unity of Islam must ever grow, for to the follower of the Prophet it is the foundation of the life of the soul."

"It is for the Indian patriot to recognise that Persia, Afghanistan and possibly Arabia must sooner or later come within the orbit of some Continental Power — such as Germany, or what may grow out of the break up of Russia — or must throw in their lot with that of the Indian Empire, with which they have so much more genuine affinity. The world forces that move small States into closer contact with powerful neighbours, though so far most visible in Europe, will inevitably make themselves felt in Asia. Unless she is willing to accept the prospect of having powerful and possibly inimical neighbours to watch, and the heavy military burdens thereby entailed, India cannot afford to neglect to draw her Mahomedan neighbour States to herself by the ties of mutual interest and goodwill … In a word, the path of beneficent and growing union must be based on a federal India, with every member exercising her individual rights, her historic peculiarities and natural interests, yet protected by a common defensive system and customs union from external danger and economic exploitation by stronger forces. Such a federal India would promptly bring Ceylon to the bosom of her natural mother, and the further developments we have indicated would follow. We can build a great South Asiatic Federation by now laying the foundations wide and deep on justice, on liberty, and on recognition for every race, every religion, and every historical entity … A sincere policy of assisting both Persia and Afghanistan in the onward march which modem conditions demand, will raise two natural ramparts for India in the north-west that neither German nor Slav, Turk nor Mongol, can ever hope to destroy. They will be drawn of their own accord towards the Power which provides the object lesson of a healthy form of federalism in India, with real autonomy for each province, with the internal freedom of principalities assured, with a revived and liberalised kingdom of Hyderabad, including the Berars, under the Nizam. They would see in India freedom and order, autonomy and yet Imperial union, and would appreciate for themselves the advantages of a confederation assuring the continuance of internal self-government buttressed by goodwill, the immense and unlimited strength of that great Empire on which the sun never sets. The British position of Mesopotamia and Arabia also, whatever its nominal form may be, would be infinitely strengthened by the policy I have advocated."

"It is said that we live, move and have our being in God. We find this concept expressed often in the Koran, not in those words of course, but just as beautifully and more tersely... when we realize the meaning of this saying, we are already preparing ourselves for the gift of the power of direct [spiritual] experience."

"I firmly believe that the higher [spiritual] experience can to a certain extent be prepared for by absolute devotion in the material world to another human being. Thus from the most worldly point of view and with no comprehension of the higher life of the spirit, the lower, more terrestrial spirit makes us aware that all the treasures of this life, all that fame, wealth and health can bring are nothing beside the happiness which is created and sustained by the love of one human being for another... but as the joys of human love surpass all that riches and power may bring a man, so does that greater spiritual love and enlightenment, the fruit of that sublime experience of the direct vision of reality which is God's gift and grace, surpass all that the finest, truest human love can offer."

"Consider, for example, the opening declaration of every Islamic prayer: "Allah-o-Akbar". What does that mean? There can be no doubt that the second word of the declaration likens the character of Allah to a matrix which contains all and gives existence to the infinite, to space, to time, to the Universe, to all active and passive forces imaginable, to life and to the soul."

"Imam Hassan has explained the Islamic doctrine of God and the Universe by analogy with the sun and its reflection in the pool of a fountain; there is certainly a reflection or image of the sun, but with what poverty and with what little reality; how small and pale is the likeness between this impalpable image and the immense, blazing, white-hot glory of the celestial sphere itself. Allah is the sun; and the Universe, as we know it in all its magnitude, and time, with its power, is nothing more than the reflection of the Absolute in the mirror of the fountain."

"There is a fundamental difference between the Jewish idea of creation and that of Islam. The creation according to Islam is not a unique act in a given time but a perpetual and constant event; and God supports and sustains all existence at every moment by His will and His thought. Outside His will, outside His thought, all is nothing, even the things which seem to us absolutely self-evident such as space and time. Allah alone wishes: the Universe exists; and all manifestations are as a witness of the Divine will."

"All men, rich and poor, must aid one another materially and personally. The rules vary in detail, but they all maintain the principle of universal mutual aid in the Muslim fraternity. This fraternity is absolute, and it comprises men of all colours and all races... all are the sons of Adam in the flesh and all carry in them spark of the Divine Light. Everyone should strive his best to see that this spark be not extinguished but rather developed to that full "Companionship-on-High" which was the vision expressed in the last words of the Prophet [Muhammad] on his deathbed, the vision of that blessed state which he saw clearly awaiting him."

"Islamic doctrine goes further than the other great religions, for it proclaims the presence of the soul, perhaps minute but nevertheless existing in an embryonic state, in all existence — in matter, in animals, trees, and space itself. Every individual, every molecule, every atom has its own spiritual relationship with the All-Powerful Soul of God. But men and women, being more highly developed, are immensely more advanced than the infinite number of other beings known to us."

"Life in the ultimate analysis has taught me one enduring lesson. The subject should always disappear in the object. In our ordinary affections one for another, in our daily work with hand or brain, we most of us discover soon enough that any lasting satisfaction, any contentment that we can achieve, is the result of forgetting self, or merging subject with object in a harmony that is of body, mind and spirit. And in the highest realms of consciousness all who believe in a Higher Being are liberated from all the clogging and hampering bonds of the subjective self in prayer, in rapt meditation upon and in the face of the glorious radiance of Eternity, in which all temporal and earthly consciousness is swallowed up and itself becomes the eternal."

"My grandfather was a most gifted person, and amongst his many qualities, one of them had always particularly impressed me. While the past was a book he had read and re-read may times, the future was just one more literary work of art into which he used to pour himself with deep thought and concentration. Innumerable people since his death have told me how he used to read in the future, and this certainly was one of his very great strengths. As a child I used to listen to him for many hours on end and I think, in fact I am convinced, that it was his inspiration which has created in me such a strong interest in the future, while at the same time, guiding me to learn from the teaching books of the past."

"My father insisted that I learnt the Koran and encouraged me to understand the basic traditions and beliefs of Islam but without imposing any particular views. He was an overwhelming personality but open-minded and liberal."

"The South Asiatic Federation was more for the good of the Muslim countries such as Arabia, Mesopotamia and Afghanistan than for the good of India. This shows how very naturally the thoughts of Indian Musalmansare occupied by considerations of Muslim countries other than those of India... What a terrible thing it would have been if this South Asiatic Federation had come into being! Hindus would have been reduced to the position of a distressed minority. The Indian Annual Register says: "Supporters of British Imperialism in the Muslim community of India have also been active trying by the organization of an Anglo-Muslim alliance to stabilize the role of Britain in Southern Asia, from Arabia to the Malaya Archipelago, wherein the Muslims will be junior partners in the firm at present, hoping to rise in time to the senior partnership. It was to some such feeling and anticipation that we must trace the scheme adumbrated by His Highness the Aga Khan in his book India in Transition published during the war years. The scheme had planned for the setting up of a South Western Asiatic Federation of which India might be a constituent unit. After the war when Mr. Winston Churchill was Secretary of State for the Colonies in the British Cabinet, he found in the archives of the Middle Eastern Department a scheme ready-made of a Middle Eastern Empire.""

"In 1906 a delegation of Muslims led by the Aga Khan was steered into submitting a memorandum to the Viceroy, Lord Minto, demanding separate electorates for Muslims..... Lady Minto wrote in her Journal... "This has been.... an epoch in Indian History.... that will affect India for many a long year...." The Aga Khan... claimed..."Lord Minto's acceptance of our demands was... and the final inevitable consequence was the partition of India and the emergence of Pakistan.""

"[Unbelievers] “have, however, absolutely no right to seize the reins of power in any part of God’s earth nor to direct the collective affairs of human beings according to their own misconceived doctrines. For if they are given such an opportunity, corruption and mischief will ensue. In such a situation the believers would be under an obligation to do their utmost to dislodge them from political power and to make them live in subservience to the Islamic way of life.”"

"It is made clear that one need not guard one’s private parts from two kinds of women – one’s wives and slave-girls."

"Islam is a revolutionary ideology and programme which seeks to alter the social order of the whole world and rebuild it in conformity with its own tenets and ideals."

"[Muslims (of the right-thinking kind) constitute a Revolutionary Party whose objective] is to expend all the powers of body and soul, your life and goods in the fi ght against the evil forces of the world, not that having annihilated them you should step into their shoes, but in order that evil and con- tumacy should be wiped out and God’s law should be enforced in the world."

"In the jihad in the way of Allah, active combat is not always the role on the battlefield, nor can everyone fight in the front line. Just for one single battle preparations have often to be made for decades on end and the plans deeply laid, and while only some thousands fight in the front line there are behind them millions engaged in various tasks which, though small themselves, contribute directly to the supreme effort."

"Islam wishes to destroy all states and governments anywhere on the face of the earth which are opposed to the ideology and programme of Islam regardless of the country or the Nation which rules it. The purpose of Islam is to set up a state on the basis of its own ideology and programme, regardless of which nation assumes the role of the standard-bearer of Islam or the rule of which nation is undermined in the process of the establishment of an ideological Islamic State. Islam requires the earth—not just a portion, but the whole planet .... because the entire mankind should benefit from the ideology and welfare programme [of Islam] … Towards this end, Islam wishes to press into service all forces which can bring about a revolution and a composite term for the use of all these forces is ‘Jihad’. .... the objective of the Islamic ‘ Jihād’ is to eliminate the rule of an un-Islamic system and establish in its stead an Islamic system of state rule."

"Finally, no less a figure than Sayyid Abu ’l-‘Alā’ Mawdūdī, one of the major thinkers behind modern Islamist ideology, said that in an Islamic state as envisioned by him, “no one can regard any field of his affairs as personal and private. Considered from this aspect, the Islamic state bears a kind of resemblance to the Fascist and Communist states.”"

"“God has prohibited the unrestricted intermingling of the sexes and has prescribed purdah [a word of Persian origin meaning the religious and social practice of female seclusion]” recognizing “man’s guardianship of woman,” for Muslims must guard against “that satanic flood of female liberty and licence which threatens to destroy human civilization in the West.”"

"The reforms which Islam wants to bring about cannot be carried out merely by sermons. Political power is essential for their achievement."

"(The) materials for the constitution of an Islamic state are to be found in four principle sources, the Koran, the Sunna of the Prophet, the conventions and practices of the Four Rightly Guided Caliphs, and in the rulings of the great jurists of the Islamic tradition."

"The power to rule over the earth has been promised to the whole community of believers; it has not been stated that any particular person or class among them will be raised to that position. From this it follows that all believers are repositories of the Caliphate."

"[The Islamic State] cannot…restrict the scope of its activities….It seeks to mould every aspect of life and activity in consonance with its moral norms and programme of social reform. In such a state no one can regard any field of his affairs as personal and private. Considered from this aspect the Islamic state bears a kind of resemblance to the Fascist and Communist states."

"Jihad Fee-Sabilillah," or "Jihad in the way of God," a 1939 essay by Sayyid Abu A'la Mawdudi, argues that the pursuit of political power-rather than what he called "a hotchpotch of beliefs, prayers and rituals"-was integral to the practice of the Islam.14 "Islam," he insisted, "is a revolutionary ideology which seeks to alter the social order of the entire world and rebuild it in conformity with its own tenets and ideals." It was therefore imperative for Muslims to "seize the authority of state, for an evil system takes root and flourishes under the patronage of an evil government and a pious cultural order can never be established until the authority of government is wrested from the wicked." Indeed, Mawdudi insisted that the word "Muslims" referred not to a religious community but to a politically-bound "international revolutionary party." "The party of the Muslims," Mawdudi concluded, "will inevitably extend the invitation to citizens of other countries to embrace the faith which holds out the promise of true salvation and genuine welfare. At the same time, if the Muslim Party commands enough resources, it will eliminate un-lslamic governments and establish the power of Islamic government in their place." He concluded: "Hence it is imperative, for reasons both of the general welfare of humanity and for its own self-defence, that the Muslim Party should not be content just with establishing the Islamic system of government in one territory, but should extend its sway as far as possible all around." It is worth noting, parenthetically, that these ideas resonated in the works of Islamist movement elsewhere. Muslim Brotherhood ideologue Said Qutb's work drew extensively on Mawdudi; indeed, he liberally acknowledged the debt. Palestinian jihadist Abdullah Azzam, al-Qaeda leader Osama bin-Laden's ideological mentor and co-founder of arguably the largest terror group in the world, Lashkar-e-Taiba. In this view, "jihad is incumbent on the Islamic state," he stated, "to send out a group of mujahideen to their neighboring infidel state. They should present Islam to the leader and his nation. If they refuse to accept Islam, jizyah (a tax) will be imposed upon them and they will become subjects of the Islamic state. If they refuse this second option, the third course of action is jihad to bring the infidel state under Islamic domination."

"Human relations are so integrated that no state can have complete freedom of action under its principles unless the same principles are not in force in a neighbouring country. Therefore, a, ‘Muslim Party’ will not be content with the establishment of Islam in just one area alone –both for its own safety and for general reform. It should try and expand in all directions. On one hand it will spread its ideology; on the other it will invite people of all nations to accept its creed, for salvation lies only therein. If this Islamic state has power and resources it will fight and destroy non-Islamic governments and establish Islamic states in their place."

"It [Jamaat-e-Islami] is not a missionary organisation or a body of preachers or evangelists, but an organisation of God’s troopers."

"[Islam] leaves no room of human legislation in an Islamic state, because herein all legislative functions vest in God and the only function left for Muslims lies in their observance of the God-made law."

"It must now be obvious that the objective of the Islamic jihad is to eliminate the rule of an un-Islamic system, and establish in its place an Islamic system of state rule. Islam does not intend to confine his rule to a single state or a hand full of countries. The aim of Islam is to bring about a universal revolution. Although in the initial stages, it is incumbent upon members of the party of Islam to carry out a revolution in the state system of the countries to which they belong; their ultimate objective is none other than world revolution."

"German Nazism could not have succeeded in establishing itself except as a result of the theoretical contributions of Fichte, Goethe and Nietzsche, coupled with the ingenious and mighty leadership of Hitler and his comrades."

"Islam is not a ‘religion’ in the sense this term is commonly understood. It is a system encompassing all fields of living. Islam means politics, economics, legisla­tion, science, humanism, health, psychology and sociol­ogy. It is a system which makes no discrimination on the basis of race, color, language or other external categories. Its appeal is to all mankind. It wants to reach the heart of every human being."

"The Qur'an is not a book of abstract theories and cold ideas, which one can grasp while seated in a cozy armchair. Nor is it merely a religious book like other religious books, whose meanings can be grasped in seminaries and oratories. On the contrary, it is a Book which contains a message, an invitation, which generates a movement. The moment it began to be sent down, it impelled a quiet and pious man to abandon his life of solitude and confront the world that was living in rebellion against Allah. It inspired him to raise his voice against falsehood, and pitted him in a grim struggle against the lords of disbelief, evil and iniquity. One after the other, from every home, it drew every pure and noble soul, and gathered them under the banner of truth. In every part of the country, it made all the mischievous and the corrupt to rise and wage war against the bearers of the truth."

"“the simple fact is that according to Islam, non-Muslims have been granted the freedom to stay outside the Islamic fold and to cling to their false, man-made, ways if they so wish.” ...“There is no compulsion in religion.” ...(unbelievers) “have, however, absolutely no right to seize the reins of power in any part of God’s earth nor to direct the collective affairs of human beings according to their own misconceived doctrines. For if they are given such an opportunity, corruption and mischief will ensue. In such a situation the believers would be under an obligation to do their utmost to dislodge them from political power and to make them live in subservience to the Islamic way of life”"

"In our domain we neither allow any Muslim to change his religion nor allow any other religion to propagate its faith."

"The real place of women is the house and she has been exempted from outdoor duties…She has however been allowed to go out of the house to fulfil her genuine needs, but whilst going out she must observe complete modesty. Neither should she wear glamorous clothes and attract attention, nor should she cherish the desire to display the charms of the face and the hand, nor should she walk in a manner which may attract attention of others. Moreover she should not speak to them without necessity, and if she has to speak she should not speak in a sweet and soft voice."

"In the 1960s, military dictators used religion as a rallying cry against India, feeding further intolerance against Hindus and appeasing Islamists. Social and cultural life continued unperturbed, but some now brandished Pakistan as a citadel of Islam. The architect of that citadel would be Abu A’la al-Mawdudi, the man who had inspired Qutb in Egypt and Khomeini in Iran. Mawdudi had not always been a religious fundamentalist. Born in 1903 in British India, he was a journalist, a poet, and newspaper editor whose intellectual, mystical, theological journey made him the twentieth century’s greatest revivalist Islamic thinker. He transformed from a young man in a suit with a round face and a mustache to a preacher with a traditional karakul (curly lambskin) hat and a beard. Mawdudi dabbled in Marxism and Western philosophy, and was inspired to become a writer by a poet friend. He admired Mahatma Gandhi and was even briefly an Indian nationalist. But like his contemporary Egypt’s Hassan al-Banna, the founder of the Muslim Brotherhood, Mawdudi was dismayed by the fall of the Ottoman Empire in 1924 and the secularism of the founder of modern Turkey, Mustafa Kemal Atatürk. Mawdudi’s ideas about Islam and Muslim identity reflected his own existential questioning and evolved at a time of deep flux for Muslims in India. In a landscape littered with the vestiges of a collapsed Muslim power, the Mughal Empire, Muslims were caught between the uncertainty caused by a departing colonial power and growing Hindu nationalism. Mawdudi believed that the rise of the Western concept of nationalism among Muslims had led to the downfall of the Ottomans, allowing European powers to enter the region. He believed the answer lay not in more nationalism, or in a new country for Muslims, but in reviving Islam and implementing true Islamic rule."

"By 1941, in Lahore, he had founded Jamaat-e Islami, the vanguard of the Islamic revolution of his dreams. His followers would deny he had ever written such heathen verses. Mawdudi had opposed the creation of Pakistan. But once it came into existence, he worked relentlessly to turn it into his utopian Islamic state. From philosopher and ideologue, he became a strategist, a politician with a program. The Jamaat organized a highly structured network of activists to spread the message, pushing to institutionalize Islamic values at every level of society and public life, including politics. According to Mawdudi, no ruler, no system had ever been truly Islamic, because Muslims had become estranged from the true precepts of their religion, and governments that did not strictly apply the shari’a, Islamic law, were apostates. The jahiliyya, the pre-Islam age of ignorance, therefore continued, and Mawdudi’s response was the hukm, sovereign rule, of God over earth through the rule of shari’a. In its Arabic root declination, the word hukm led to the word and concept of hakimiyya: an Islamic state that was the result of the Islamization of society and state through education, the Islamization of private and public life, a totalitarian model in which God’s law was supreme and elected officials governed only under the guidance of clerics."

"These were the ideas that would later be attributed to the Egyptian thinker Qutb, but they were unmistakably Mawdudi’s. He was the missing link between Banna’s vague vision for an Islamic society and Qutb’s urgent political manifesto, Milestones. Novel and radical in their day, Mawdudi’s ideas are at the root of modern-day political Islam, radical Salafism, and jihadism. He inspired his contemporaries and the generations since, both Shia and Sunni. His profound influence on Pakistani politics is the bridge that connects the mujahedeen of Afghanistan in the 1980s to the jihadists of the Middle East. Decades later, when Western authors and journalists went looking for the clues that led to 9/11, they would settle on Qutb as the source of much of the evil, providing only a partial understanding of what had happened and why. Mawdudi’s key influence would be mostly forgotten, including his connections with revolutionary Iran. Mawdudi’s work had begun to appear in Iran, translated into Persian, in the early 1960s. The Pakistani scholar and Khomeini met in 1963 in Mecca, where Mawdudi delivered a lecture about the duties of Muslim youth that impressed Khomeini. The two men talked for a half hour at their hotel with a translator. Khomeini explained his campaign against the shah. This was the year of protests against the White Revolution, and Khomeini would soon be exiled to Iraq. Mawdudi did not believe in a revolution for Pakistan; he preached for the Islamization of society as the natural path to an Islamic state. But the majority of Pakistanis were indifferent to his message. He was also unpopular with the country’s leaders. Mawdudi was jailed four times, only narrowly escaping a death sentence thanks to the intervention of Saudi Arabia in 1953. During the elections of 1970, the Jamaat won only four of the three hundred seats in the National Assembly. But in Zia’s Pakistan, Mawdudi was suddenly useful. The pious general sought his advice, and the scholar’s views were now published on the front page of newspapers"

"What is beyond dispute is that Mawdūdī did inspire many people who wanted to establish an Islamic state and at least some of these people may have wanted to expedite the process through violent revolution. His journal Tarjumān al-Qur’ān lays out arguments for the Islamic state and its blueprint in almost every issue. Indeed, he initiated his efforts to create such a state in Pakistan from the very beginning as one of his interviews broadcasted from Radio Pakistan on 18 May 1948 bears witness.... Mawdūdī is often credited with being one of the intellectual fathers of Islamist militancy which is much in evidence nowadays in the form of violent attacks on civilian targets, suicide attacks, and so on. Yet by his own actions and writings he does not advocate the use of force in the way militant thinkers do. Mawdūdī might have inspired them in certain of their doctrines, but he did not personally choose to legitimise violence by non-state actors either against one’s own rulers or against non-Muslims in general... . In short, though Mawdūdī’s method is not outwardly revolutionary his conclusions are. And, since political power is his main concern, the establishment of an Islamic state, and jihad, carry great significance in his works."

"As we can see, Mawdūdī’s major hermeneutical device is his ideological imperative, i.e. that Islam must be politically dominant since God wants the world to be ruled according to the laws of Islam. It is the only system of being and doing which ensures the sovereignty of God hence no other form of rule can be tolerated.... But when and how ideas on the philosophical plane influence people to such a degree that they are ready to die and kill for them? This we may not know for certain but we do know that they do, and Mawdūdī and Quṭb were powerful influences upon radical Islamist thought in the contemporary era irrespective of the differences between them and their actual meanings."

"The South Asian activist Abul A‘la Mawdudi has been very influential in twentieth-century Islamist circles. Although he was at best sporadically educated in the traditional religious sciences, his influence derives not from any exceptional reputation as a religious scholar, but rather from his forceful, charismatic personality and his uncanny ability to articulate in an emotive Islamic idiom the sociopolitical concerns of his co-religionists in a colonial context."

"In the end, we should probably describe Mawdūdī as a fundamentalist, though a rather open- minded and well- mannered one where the scholarly tradition is concerned."

"Take the case of those Muslims who opposed Jinnah and his communalist demand for partition. While Aligarh was a hotbed of Pakistani agitation, the Deoband school advocated the gradual Islamization of the entire united India. The godfather of modern Islamic fundamentalism, Maulana Maudoodi, was one of the staunchest opponents of Partition. He claimed that the Muslims had a right to rule all of India."

"Among the scions of the Deoband school we find Maulana Maudoodi, the chief ideologue of modern fundamentalism. He opposed the Pakistan scheme and demanded the Islamization of all of British India. After independence, he settled in Pakistan and agitated for the full Islamization of the (still too British) polity. Shortly before his death in 1979, his demands were largely met when general Zia launched his Islamization policy."

"It was in Hyderabad that Mawdūdī fully developed his views on the corruption of Islam “by centuries of incorporation of local customs and mores that had obscured that faith’s veritable teachings,” writes University of San Diego assistant professor of political science Seyyed Vali Reza Nasr. “Salvation of Muslim culture and the preservation of its power lay in the restitution of Islamic institutions and practices after they had been cleansed of the cultural influences that had sapped Muslims of their power.”"

"“Mawdudi’s revivalist position was radical communalism as it articulated Muslim interests and sought to protect their rights, and demanded the severance of all cultural and hence social and political ties with Hindus in the interests of purifying Islam.”"

"He argued that the Islamic state was an ideological one, and the preservation of its ideological purity was therefore the condition sine qua non for its survival and development. Extended rights for minorities would undermine the Islamic state as they would diffuse its ideological vigilance. Therefore limiting their rights to those of zimmis in Islamic law was a matter of national security and self-preservation."

"Mawdūdī also clearly did not accord women a sociopolitical role equal to men. Fearing that greater interaction of the sexes would lead to immorality and undo the Islamic State, he “comes close to characterizing women as an insidious force whose activities ought to be regulated and restricted before they could wreak havoc.”"

"Introductory books on Mawdūdī rarely refer to his views on jihād. These views are uncompromising, unapologetic, and very disturbing in their implications. Mawdūdī begins his short treatise, Jihād in Islam, with a definition of religion and a definition of nation: But the truth is that Islam is not the name of a “Religion”, nor is “Muslim” the title of a “Nation.” In reality Islam is a revolutionary ideology and programme which seeks to alter the social order of the whole world and rebuild it in conformity with its own tenets and ideals. “Muslim” is the title of that International Revolutionary Party organized by Islam to carry into effect its revolutionary programme. And “Jihād” refers to that revolutionary struggle and utmost exertion which the Islamic Party brings into play to achieve this objective."

"Mawdūdī declares: Islam has no vested interest in promoting the cause of this or that Nation. The hegemony of this or that State on the face of this earth is irrelevant to Islam. The sole interest of Islam is the welfare of mankind. Islam has its own particular ideological standpoint and practical programme to carry out reforms for the welfare of mankind. Islam wishes to destroy all states and governments anywhere on the face of the earth which are opposed to the ideology and programme of Islam regardless of the country or the Nation which rules it. The purpose of Islam is to set up a state on the basis of its own ideology and programme, regardless of which nation assumes the role of the standard-bearer of Islam or the rule of which nation is undermined in the process of the establishment of an ideological Islamic State. Islam requires the earth—not just a portion, but the whole planet—not because the sovereignty over the earth should be wrested from one nation or several nations and vested in one particular nation, but because the entire mankind should benefit from the ideology and welfare programme or what would be truer to say from “Islam” which is the programme of well-being for all humanity. Towards this end, Islam wishes to press into service all forces which can bring about a revolution and a composite term for the use of all these forces is “Jihād.” The message could not be clearer: Islam must conquer the globe, and the purpose of jihād is totalitarian—it demands the engagement of all Muslims until Earth is ruled according to the precepts of Islam. All other ideologies, as systems where man-made laws rule, are enemies. Mawdūdī wishes to replace them with God-made laws: the Shari‘a."

"At the end of his long and cantankerous life the maulana had gone against all his high principles. He had gone to a Boston hospital to look for health; he had at the very end entrusted himself to the skill and science of the civilization he had tried to shield his followers from. He had sought, as someone said to me (not all Pakistanis are fundamentalists), to reap where he had not wanted his people to sow. Of the maulana it might be said that he had gone to his well-deserved place in heaven by way of Boston; and that he went at least part of the way by ."

"The patron saint of the Islamic fundamentalists in Pakistan was Maulana Maudoodi. He opposed the idea of a separate Indian Muslim state because he felt that the Muslims were not pure enough for such a state. He felt that God should be the lawgiver; and, offering ecstasy of this sort rather than a practical programme, he became the focus of millenarian passion. He campaigned for Islamic laws without stating what those laws should be."

"The most important of the fundamentalist groups was the Jamaat-i-Islami, the Assembly of Islam. It had been founded by a religious teacher and zealot, Maulana Maudoodi. Before partition he had objected to the idea of Pakistan, for strange reasons. The poet Iqbal, presenting the case for a separate Indian Muslim state in 1930, had said that such a state would rid Indian Islam of the “stamp which Arab imperialism was forced to give it.” Maudoodi’s ambitions were just the opposite. He thought that an Indian Muslim state would be too limiting, would suggest that Islam had done its work in India. Maudoodi wanted Islam to convert and cover all India, and to cover the world. Iqbal had said that an important reason for the creation of Pakistan was that Islam had worked better in India than in other places as “a people-building force.” Maudoodi didn’t think so. He didn’t think the Muslims of the subcontinent and their political leaders were good enough, as Muslims, for something as precious as an all-Muslim state. They were not pure enough in their belief; they were too tainted by the Indian past. Maudoodi had died in 1979. But the attitude of the Jamaat was still that the people of Pakistan and their rulers were not good enough. If Iqbal’s Muslim state had had its calamities, it wasn’t the fault of Islam; it was only the fault of the people who called themselves Muslim. In the fundamentalist way of thinking this kind of failure automatically condemned itself as the failure of a false or half-hearted Islam. And the Jamaat could always say—its cause ever fresh—that Islam had never really been tried since the early days, and that it was time to try it now. The Jamaat would show the way."

"As the scholar Seyyed Vali Reza Nasr observed, Mawdudi's position was "closely tied to questions of communal politics and its impact on identity formation, to questions of power in pluralistic societies, and to nationalism." His worldview, Nasr notes, was "informed by the acute despair that gripped the community [Muslim]" in the early decades of the twentieth century. Mawdudi saw the Hindu revivalism of the Arya Samaj as an existential threat to Muslims, "a proof of the inherent animosity of Hindus towards Islam." Mawdudi would die in 1979, a relatively marginal figure in Pakistan's politics and all but unknown outside Islamist circles in his homeland of India. However, inside a decade Mawdudi's ideas would give birth to a cult of the bomb-led, improbably, by a man with only one hand, a rudimentary knowledge of bomb-making acquired from making fireworks, and no organizational resources behind him."

"Pakistan which was created in the name of Islam will continue to survive only if it sticks to Islam. That is why I consider the introduction of [an] Islamic system as an essential prerequisite for the country."

"What is a constitution? It is a booklet with twelve or ten pages. I can tear them away and say that tomorrow we shall live under a different system. Today, the people will follow wherever I lead. All the politicians including the once mighty Mr. Bhutto will follow me with tails wagging."

"I genuinely feel that the survival of this country lies in democracy and democracy alone."

"Cricket can be a bridge and a glue... Cricket for peace is my mission."

"Pakistan is like Israel, an ideological state. Take out Judaism from Israel and it will collapse like a house of cards. Take Islam out of Pakistan and make it a secular state; it would collapse. For the past four years we have been trying to bring Islamic values to this country."

"Zia's military dictatorship, once again fully backed by the United States, was the worst period in the country's history. Zia's men were dense, deaf and heartless. The new regime had decided to use Islam as its battering ram, and its bearded supporters, often incredibly stupid, were opportunist to the marrow of their bones. They combined religion with profanities of the vilest kind. Under Zia, despotism and lies mutilated a whole generation. Islamic punishments were introduced, public floggings and hangings instituted. The political culture of Pakistan was brutalised. It has still to recover. Washington and London watched from the sidelines as the country's elected leader was executed. Work on the nuclear programme continued, but Washington now chose to ignore the process because by now the pro Moscow Afghan left had seized power in Kabul."

"This is not a letter on Pakistan. If it were, I could have written a small book entitled "Glimpses of Pakistan's history". Time does not permit it. The nation is gripped in her worst crisis, standing in the middle of the road between survival and disintegration. Since the birth of Pakistan, crisis has followed crisis in rapid escalation. Millions of lives were sacrificed to create this country. Pakistan is said to be the dream of Mohammad Iqbal and the creation of Muhammad Ali Jinnah, the Quaid-e-Azam. Was anything wrong with the dream or with the one who made the dream come true? Opinions have differed and continue to differ. The next few years will most probably decide the issue, perhaps once and for all, and not without bloodshed. This process is not inevitable but the present policies of the ruling junta are driving this country towards a sad inevitability"

"Pakistanis were starting to suffocate. Darkness was enveloping the country, but also silence. The silence was hard to penetrate from the outside world. Fear kept people from speaking, the local press was muzzled, and news coverage of Pakistan was dominated not by the abuses of Zia’s regime but by laudatory reporting of his role in promoting and supporting the war against the Soviets next door in Afghanistan—America’s war. Decades later, when they thought back to the 1980s, the memory of that time would make Pakistanis shudder. Censorship was intensifying; journalists were being lashed, some were hanged. People started to disappear, picked up in the dead of night by the police, their relatives and friends left with no recourse under martial law. There were no more cafés, no more clubs, only deepening fear. Save for the occasional folkloric performance, most stage dancing was banned. Scores of performers left the country, taking with them parts of the country’s memory and heritage. Under the weight of censorship, the vibrant Pakistani movie industry was shrinking and cinemas were shutting down. No new ones were built for decades. Life retreated indoors."

"Muhammad Zia-ul-Haq as a Pakistani mercenary has killed 25,000 Palestinians. 10,000 of them were killed in one night. I repeat that if anyone is more anti-Muslim in this world, it is Pakistan. So, they can’t be champions of Islam. They are the manipulators. They are good actors."

"My mother always said democracy is the best revenge."

""Kanpe tang rahi hain"(while addressing a public rally in Islamabad against Imran Khan)"

""Jab Barish Ata hai To Pani Aata hai, Jab Ziada Barish aata hai to Ziada pani aata hai"(in a news conference)"

"We would fight against terrorism and win at any cost."

"The masses had already confused the meanings of Tasawwuf and it was believed that Sufis are those miserable failures in the world, who escape reality and pass their time as recluses in dark corners of oratories or mosques and that, they are incapable of self-sustenance and cannot courageously face the rigors of practical life. But this concept is not correct. The real Tasawwuf was taught by the Holy Prophet-SAW himself to his students, the Companions."

"According to the Quran, Companions were the exemplary Muslims."

"The news about Ghazwah-tal Hind taking place in the sub-continent has been given by the Holy Prophet‑saws and has reached his Ummah through his blessed statements. I had starting speaking, during the decade of the 90’s, about its taking place in the sub-continent. At that time people were sceptical about it happening and felt strange even talking about it. However, now the situation is becoming clearer by the day and even the common man has started to understand that this conflict is bound to take place. Its time is known only to Allah‑swt, but its occurrence is most certain, because it is a Divine Decision, about which we have been informed by the Holy Prophet‑saws. He is the most Truthful of the truthful, and it is our trust in him that is known as Iman (Faith)."

"There are two very attractive facts about Ghazwah-tal Hind. The first is that, a Muslim, who participates in it with Iman and sincerity, to support the Truth and to subdue falsehood, will be declared as free from Jahannam by Allah‑swt. If he is killed in it, he will be included in the most chosen of the Shuhada and if he lives, he will receive the certificate of freedom from Jahannam. Secondly; Although it will be a very intense and protracted war, it will end in victory for Islam and the Muslims. Pakistan will no longer remain a small Muslim country but the entire al-Hind will turn into an Islamic state. The Renaissance of Islam will commence here and Truth will prevail over the entire world."

"We wish that Allah‑swt accepts us for Ghazwah-tal Hind, but it is only in Allah’s Knowledge how we will participate in it. We should be sure that our intention is so pure that even if we pass away from this world before the Ghazwah, still Allah‑swt will, Insha Allah, include us in the ranks of its Mujahideen on the Day of Judgement in the Field of Resurrection! So, examine your beliefs, your deeds, and your conduct, and prove yourself to be a full time servant of the Holy Prophet‑saws. All blessings, all goodness awaits the person who fulfils his covenant of loyalty to the Holy Prophet‑saws."

"You feel afraid of small, insignificant rulers and obey them; shouldn’t you fear and obey the Sole, Absolute Ruler? He has taken no son for Himself. The Jews say, ‘Uzair-as is the son of Allah’; the Christians claim, ‘Jesus is the son of Allah.’ But He says: ‘I have no son.’ He is the Absolute, the Single; there can be none like Him. A son necessarily belongs to the genre and species of his father. The son of a human being would be a human, the young of an elephant would be an elephant and that of a bird would essentially be a bird, inheriting the attributes of its father. If God had a son, he would have been another god. But, He neither has any son, nor any partner in His sovereignty; He is the Absolute Ruler, no one can interfere with His rule. It is He Who has created everything."

"We wrongly consider the Shaikh as someone who can remove our distress, take our worries away and fulfil our needs. We forget that those personalities who are granted such offices have to undergo more worldly trials than us commoners; they face more diseases and encounter greater difficulties than others. This is the Sunnah of the holy Prophet-saws who said, “I had to face more troubles than any other Prophet.”"

"I always say, be human and preach humanity. I started my humanitarian service by strictly observing four principles: truth, simplicity, hard-work and punctuality, and I repeat, be human, preach humanity and adopt humanity."

"My religion is humanitarianism, which is the basis of every religion in the world."

"My mission is to love human beings. ... Each day is the best day of my life."

"To me serving "Mazloom" (destitute & deprived of rights) is just like praying and all human beings are equal and they all deserve equal treatment, respect, care and love."

"I am a beggar for the poor. Serving humanity is the biggest Jihad."

"People have become educated but have yet to become human."

"Empty words and long praises do not impress God. Show Him your faith by your deeds."

"Whereas the entire meaning of the Quran must easily be interpreted by the lives of Muslims, Islam's followers abandoned its essence."

"I do not have any formal education. What use is education when we do not become human beings? My school is the welfare of humanity."

"Take care of the poor people of my country."

"Edhi was "a living example of social justice, compassion and solidarity in action.""

"As a reporter, I have met presidents, prime ministers and reigning monarchs. Until meeting the Pakistani social worker Abdul Sattar Edhi, I had never met a saint. … Shaking hands, I knew I was in the presence of moral and spiritual greatness."

"As a journalist, I interviewed many people, including heads of state, celebrities and intellectuals. But the one who meant the most to me, the one I most looked forward to, and thought so much about, was the brief interview I had with Pakistan’s most beloved son, Abdul Sattar Edhi."

"Abdul Sattar Edhi was … a heroic servant of humanity"

"From nothing he built one of the world’s largest and most respected charities, serving humanity was his religious duty."

"In remembering Edhi sahib, we should also resolve to work for peace between India and Pakistan."

"The message is clear and loud. The fortunes of the persons who rule the country and the contents of the textbooks run in tandem. When Ayub Khan was in power in 1969 and the Urdu book was published it was right and proper that the bulk of it should be in praise of him. When, in 1970, he was no longer on the scene and this English translation was published it was meet that the book should ignore him. All the books published during Zia's years of power followed this practice. The conclusion is inescapable: the students arc not taught contemporary history but an anthology of tributes to current rulers. The authors are not scholars or writers but courtiers."

"Secondly, the student is trained to accept historical mis-statements on the authority of the book. If education is a pre- paration for adult life, he learns first to accept without question, and later to make his own contribution to the creation of historical fallacies, and still later to perpetuate what he has learnt. In this way, ignorant authors are leading innocent students to hysterical conclusions. The process of the writers' mind provides excellent material for a manual on logical fallacies. Thirdly, the student is told nothing about the relationship between evidence and truth. The truth is what the book ordains and the teacher repeats. No source is cited. No proof is offered. No argument is presented. The authors play a dangerous game of winks and nods and faints and gestures with evidence. The art is taught well through precept and example. The student grows into a young man eager to deal in assumptions but inapt in handling inquiries. Those who become historians produce narratives patterned on the textbooks on which they were brought up. Fourthly, the student is compelled to face a galling situation in his later years when he comes to realize that what he had learnt at school and college was not the truth. Imagine a graduate of one of our best colleges at the start of his studies in history in a university in Europe. Every lecture he attends and every book he reads drive him mad with exasperation, anger and frustration. He makes several grim discoveries. Most of the "facts", interpretations and theories on which he had been fostered in Pakistan now turn out to have been a fata morgana, an extravaganza of fantasies and reveries, myths and visions, whims and utopias, chimeras and fantasies."

"So my answer to why I wrote this book [about Pakistani textbooks] is: I have written for posterity. (Sometimes I feel that I have written all my books for the generations whom I will not see). In a hundred years' time; when the future historian sets out to contemplate the Pakistan off an age gone by and look for the causes that brought it low, he might find in this book of mine one small candle whose quivering flame will light his path."

"What I have written will bring no change to our textbooks or to the education system which produces them. Few will read this book. Fewer will remember it after reading it. Our own little stubborn world will go on as it has been going on for 45 years."

"Here I may add an interesting footnote to the sociological history of modern Muslim India and Pakistan. Almost every Muslim of any importance claimed, and still claims today, in his autobiography reminiscences, memoirs, journal and bio data, that his ancestors had come from Yemen, Hejaz,* Central Asia, Iran, Ghazni,† or some other foreign territory. In most cases, this is a false claim for its arithmetic reduces the hordes of local converts (to Islam) to an insignifi cant number. Actually, it is an aftermath and confi rmation of Afghan and Mughal exclusiveness. It is also a declaration of disaffi liation from the soil on which the shammers have lived for centuries, and to which in all probability, they have belonged since history began. If all the Siddiquis, Qureshis, Faruqis,‡ ... have foreign origins and their forefathers accompanied the invading armies, or followed them, what happens to the solemn averment that Islam spread peacefully in India? Are we expected to believe that local converts, whose number must have been formidable, were all nincompoops and the wretched of the earth—incapable over long centuries of producing any leaders, thinkers, or scholars?”"

"I am hoping that potential recruits from the diaspora of Pakistani youth will realize they are being taken for a ride by the Islamists and are nothing more than gun fodder for the supremacist cults that use Islam as a political tool to further its goals. I hope Pakistanis and their children realize that they are victims of what one of Pakistan’s leading historians, Professor K.K. Aziz, called The Murder of History. In his book by that name, he reveals that for fifty years Pakistanis have been fed myths disguised as truths."

"Moving among dead bodies These dead cried out to the dead: Dervishes, go on sleeping! There is no morning tomorrow."

"The Israelites were thus being ungrateful and impertinent. Even otherwise, it was so usual with them not only to transgress divine commandments but also to deny them outright. They had also been slaying a number of prophets at different times - they knew they were committing a misdeed, but their hostility to the truth and their stubbornness in disobedience made them blind to the nature of their conduct and its consequences. Through such persistent and wilful misdemeanour they drew upon themselves the wrath of Allah. Disgrace and degradation settled upon them for ever. That is to say, they no longer had any respect in the eyes of others, nor magnanimity in themselves. One form of this disgrace is that temporal power has been taken away from them for ever. For only forty days, however, - and that too when the Day of Judgment will have come close - the Dajjal (Anti-Christ) belonging to the Jewish race, will have an irregular dominion like that of a robber. This cannot be described as having temporal power, in the proper sense of the term. Allah had made it quite clear to the Jews through Sayyidna Musa (Moses) that if they continued to be disobedient, they would always have to live under the domination of other nations. Says the Holy Qur'an: “And when your Lord proclaimed He would send forth against them, unto the Day of Resurrection, those who should visit them with evil chastisement.” (7:167) As to how the Companions, their successors and the great commentators have interpreted the disgrace and degradation which has settled on the Jews, let us present a summary in the words of Ibn Kathir: “No matter how wealthy they grow, they will always be despised by other people; whoever gets hold of them will humiliate them, and attach to them the emblems of servitude.” The commentator Dahhak Ibn Muzahim reports from the blessed Companion 'Abdullah Ibn 'Abbas that the Jews will always remain under the domination of others, will be paying taxes and tributes to them - that is to say, they will themselves never have power and authority in the real sense of the term. Another verse of the Holy Qur'an also speaks of the disgrace of the Jews, but with some addition: “And disgrace has been stamped over them wherever they are found, unless (saved) through a rope from Allah and through a rope from men.” (3:112)"

"Now, the “rope” or means from Allah refers to the case of those whom Allah Himself has, through His own commandment, saved from this disgrace - for example, children, women, or those who are totally devoted to prayer and worship and never go to war against Muslims. The “rope” or means from men refers to a treaty of peace with the Muslims, or a permission to live in a Muslim country on payment of the Jizyah (the tax levied on non-Muslims living in a Muslim country, which exonerates them from military service etc.) Since the Holy Qur'an uses the expression “from men” and not “from Muslims”, a third situation is also possible - the Jews may make political arrangements with other non-Muslims, live under their backing and protection, and thus be in “peace”. ... Thus, Verse 3:112 helps to elucidate Verse 2:61, and also dispels the doubt which sometimes arises in the minds of the Muslims at the sight of the so-called “Israeli state” imposed on Palestine. For, they find it difficult to reconcile the two things - the Holy Qur'an seems to indicate that the Jews will never have a sovereign state, while they have actually usurped Palestine and set up a state of their own. But if we go beyond the appearances, we can easily see that “Israel” is not an independent sovereign state, but only a stronghold of the Western powers which they have established in the midst of Muslim countries in order to protect their own interests; without the backing of these super-powers the Jewish “state” cannot survive for a month, and the Western powers themselves look upon the Israelis as their henchmen. The “Israeli state” has been living, as the Holy Qur'an says, “through a rope from men,” and, even at that, living as a parasite on the Western powers. So, there is no real occasion to have a misgiving about what the Holy Qur'an has said on the subject. Moreover, the half of Palestine which the Jews have usurped and the parasite state they have set up there is no more than a spot on the map of the world. As against this, we have vast expanses of the globe covered by Christian states, by Muslim states, and even by the states of people who do not believe in Allah at all. Can this tiny blot on the map and that too under the American-British umbrella, negate the disgrace which Allah has made to settle upon the Jews?"

"None of them was able to compose even a few sentences to match the Qurānic verses. Just think that they were a people who according to ‘Allāmah Jurjāni, could never resist ridiculing the idea in their poetry if they heard that there was someone at the other end of the globe who prided himself on his eloquence and rhetorical speech. It is unthinkable that they could keep quiet even after such repeated challenges and dare not come forward… They had left no stone unturned for persecuting the Prophet. They tortured him, called him insane, sorcerer, poet and sooth-sayer, but failed utterly in composing even a few sentences like the Qurānic verses."

"The question is whether aggressive battle is by itself commendable or not. If it is, why should the Muslims stop simply because territorial expansion in these days is regarded as bad? And if it is not commendable, but deplorable, why did Islam not stop it in the past? … Aggressive Jihad is lawful even today for the purpose it was lawful in those days."

"[elements of explicit modernity are engulfing] the whole world in the tornado of nudity and obscenity, and has provided an excuse for fornication, and more so it has led under thunder claps to the passage of a bill in the British House of Commons to legalize homosexuality. It is in the shadow of the same modernity that Western women are openly displaying banners on the streets demanding legalization of abortion."

"Nothing destroys one’s respect in the hearts of others more than greed."

"Since wealth is the property of God, humanity does not have autonomy in this ownership but through the specific path He has instituted in the Islamic Shari‘ah."

"India is using troops in Kashmir. They are losing the battle of heart and minds. It's like treating cancer with dispirin."

"No matter what I do I could never become an English man. If you paint stripes on a donkey, that doesn’t make it a zebra."

"If anyone from Pakistan goes to India to fight jihad...he will be the first to do an injustice to Kashmiris, he will be the enemy of Kashmiris."

"It (standing by Kashmiris) is jihad. We are doing it because we want Allah to be happy with us, it is a struggle and do not lose heart when the time is not good. Do not be disappointed as the Kashmiris are looking towards you, would win if the stood by their side."

"If a woman is wearing very few clothes it will have an impact on the man unless they are robots. It’s common sense."

"What is happening in Afghanistan now, they have broken the shackles of slavery.... When you adopt someone’s culture you believe it to be superior and you end up becoming a slave to it. You take over the other culture and become psychologically subservient. When that happens, please remember, it is worse than actual slavery. It is harder to throw off the chains of cultural enslavement."

"What a time I have come – so much excitement.…"

"Today, we should understand what happened in East Pakistan and the atrocities committed. The party there which won a majority and should have been Prime Minister, was denied their right. We lost half the country. We cannot imagine the damage done to the country. Because people make decisions behind closed doors, a handful of people that don't know how the rest of the world is operating, make decisions."

"Let me talk about climate change; I have seen a lot of leaders talk about this. But I don’t see world leaders really realizing the urgency of the situation. We have a lot of ideas; but as they say, ideas without funding is mere hallucination. Pakistan is among the top 10 nations in the world affected by climate change. We depend on or rivers, we are mainly an agricultural country. 80 percent of our water comes from the glaciers and these are melting at an alarming pace. We detected 5000 glacier lakes in our mountains. If nothing is done, we fear humans are facing a huge catastrophe. In , a province of Pakistan, we planted a billion trees in 5 years. Now we are targeting 10 billion trees. But one country can not do anything. This has to be a combined effort of the world. My optimism comes from the fact that the Almighty has given humans great powers. We can do great things. And this is where I want the United Nations to take the lead in invoking this will. Rich countries who contribute the most to green house gas emissions must be held accountable."

"Every year billions of dollars leave poor countries and go to rich countries. Billions of dollars siphoned by corrupt politicians to tax havens, expensive properties bought in western capitals. It is devastating to the developing world. Corruption is impoverishing the developing world. Difference b/w rich & poor countries is growing due to this. Money laundering is not treated the same as drug money or terror financing. Today poor countries are being plundered by their elites."

"In my country, when I took charge of our government a year back, in the 10 years preceding that our total debt went up 4 times. As a result; the total revenue we collect in one year, half of it went into debt servicing. How will we spend on our 220 million population when our money was plundered by the ruling elite? And when we located properties of these corrupt leaders in western capitals, we find it so difficult to retrieve it. If we retrieve the plundered money, we could spend it on human development. But there are laws protecting these criminals. We don’t have the money to hire lawyers worth millions of dollars. The rich countries must show political will; they can not allow this flight of capital from poor countries through corruption. How can poor countries meet the United Nations SDG’s when money for human development can easily leave our countries? There must be a deterrent; the corrupt ruling elite must not be allowed to take money out and park it in tax havens. Why is it legal to have tax havens where you have these secret accounts? The world is changing; if the poor get poorer and the rich get richer, there will be a crisis soon. It will lead to a major crisis. The world bank, the IMF, the Asian developing bank must find a way to stop this plunder."

"There are 1.3 billion Muslims in the world. Muslims living across all continents. Islamophobia has grown since 9/11 and it is alarming. It is creating divisions. Muslim women wearing Hijab has become a problem. It is seen as a weapon. A woman can take off her clothes in some countries but she can not put more on? And why has this happened? Because certain western leaders equated Islam with terrorism. What is radical Islam? There is only ONE Islam and that is the Islam of Prophet (PBUH). Why is there Islamophobia? How will an average American differentiate between a moderate Muslim and a radical Muslim? This has nothing to do with our religion. We have faced Islamophobia while travelling abroad; and in European countries it is marginalising Muslim communities. And marginalisation creates room for and leads to radicalisation. My point here is that we must address this. Post 9/11, war against “radical Islam” started, rather than Muslim leaders trying to explain to the West that there is no such thing as radical Islam. There are radical fringes in every society, but the basis of ALL religion is compassion and justice. Unfortunately the Muslim leaders were unable explain. We failed as the Muslim world to explain that there is no such thing as radical Islam. In Pakistan; we were the eye of the storm and our government coined a term “enlightened moderation.”"

"About Suicide attacks; because the 9/11 bombers did suicide attacks, all sorts of theories came out like those about virgins in heaven. This bizarre thing happened where suicide attacks were equated with Islam. No one bothered researching the Tamil Tigers and the Japanese Kamikaze bombers. No one blamed religion when they carried out suicide attacks and rightly so because no religion teaches violence."

"One of the reasons for Islamophobia; in 1989 this book was published maligning, ridiculing our Prophet (PBUH). The west could not understand what was the problem. They don’t look at religion the way that we do. And so; in their eyes Islam was an intolerant religion. It became a watershed. And every 2-3 years someone would malign our Prophet (PBUH), Muslims would react, and the west would term them intolerant. I blame some people in the West who provoked Muslims. But this is where majority of the Muslim leaders let the Muslim community down. Our Prophet (PBUH) was the witness to our Divine book, the Holy Quran. The Prophet (PBUH) is the ideal we want to live up to. He created the state of Medina which was a welfare state. I hear such strange things about Islam that it is against women and minorities. The state of Medina was the first that took responsibility of women; the widows, the poor. State announced all humans were equal; whatever the colour of their skin. The Prophet (PBUH) announced that one of the greatest deeds is to free a slave. But if you have to; treat them as an equal member of the family. And as a result, the unprecedented happened, slaves became kings, and slave dynasties were formed."

"In Islam, it was a sacred duty to protect places of worship of all religions. It was announced that all human beings were equal. The 4th caliph of Medina lost a court case against a Jewish citizen. No one was above the law. When a Muslim community is unjust to a Minority, it is going against the teachings of our religion. Our Prophet (PBUH) lives in our heart, and when he is maligned, it hurts us. I always imagined what I would say and educate the world about Islam if I ever stood on this forum. In western society, the holocaust is treated with sensitivity because it hurts the Jewish community. So that’s the same respect we ask for; do not hurt our sentiments by maligning our Holy Prophet (PBUH). That is all we ask."

"Now I want to move on to talk about Kashmir. When we came into power; my first priority was that Pakistan would be that country that would try its best to bring peace. Joining the war on terror, Pakistan went through one of its worst periods. We lost 70,000 people to the war, 150 billion dollar to our economy. We joined the war against the Soviets in the 1980’s. Pakistan trained the then “Mujahedeen” at the behest of the Americans. The Soviets called them terrorists, the Americans called them freedom fighters, then. Soviets left, US packed up. Come 9/11, now that we had to join the US and tell the same indoctrinated people this is now not a “freedom struggle” but “terrorism”. They suddenly saw us as collaborators; it became a nightmare and they turned against us. 70,000 Pakistanis lost their lives, due to a war Pakistan had nothing to do with. No Pakistani was involved in 9/11. So when we came into power; we decided to disband all militant groups. And this was a decision taken by all political parties. I know that India keeps saying we have militant organisations but I invite UN observers to come and see for themselves. Secondly we started mending fences. We engaged with Afghanistan, Iran."

"And then India; let me tell you my relationship with India. Because of cricket, which is followed with great passion in the subcontinent, I have great friends in India. I’ve always loved going to India. So my first move was to reach out to Modi and I said let’s work our differences, leave our past behind and our main priority should be our people as we have similar problems; poverty and climate change. Highest number of people reside in subcontinent. On zero response from India; we thought we should wait till the Indian elections since BJP is a nationalist party. Meanwhile, a Kashmiri boy radicalized by Indian forces blew himself up on an Indian convoy. Immediately India blamed Pakistan. I told India to give us any proof and we’d act. We had actual proofs of Indian intervention in some terrorist attacks in our Balochistan province. We even caught their spy Kulbhushan Yadav who admitted to crimes. Instead of sharing proofs of any Pakistani’s alleged involvement in Pulwama attack, they tried to bomb us. We retaliated. We captured their pilot; but returned him the next day because we did not want the situation to escalate."

"I have to explain what the RSS is. Mr Modi is a “life member” of RSS. An organisation inspired by Hitler and Mussolini. They believed in racial superiority the same way that the Nazi’s believed in the supremacy of the Aryan race. This Is open knowledge. RSS believes in the racial superiority of Hindus. It was hatred for the Muslims and Christians. They believe that the golden age of Hinduism halted because of Muslim rule. They openly stated hatred for Muslims and Christians. This is all open knowledge. You can all just google the founding fathers of the RSS like Golwalkar. This ideology of hate murdered Mahatma Gandhi. The hate ideology allowed RSS goons under Modi’s CM ship in Gujarat to butcher 2000 Muslims. The Congress party gave a statement that terrorists were being trained in RSS Camps. Modi was not allowed to travel to the US. What kind of a mindset locks up 8 million people? Women, children, sick people. What I know of the west, they wouldn’t stand for 8 million animals to be locked up. These are humans. Arrogance has blinded PM Modi and BJP. This racial superiority; what does he think is going to happen when he lifts the curfew? You think Kashmiris will accept a new status quo under revocation of Article 370. 100,000 Kashmiris killed, thousands of women raped. UN reported on this. But the world did nothing & sees India as a huge market. Materialism has trumped humanity."

"What will happen when the curfew is lifted? Modi says this is done for the prosperity of Kashmir. But what will happen when 8 million Kashmiris come out of a lockdown and face 900,000 troops? I fear there will be a bloodbath. The way Kashmiris are caged like animals in homes. Their political leadership arrested, even pro India ones. 13,000 boys picked up & taken to unknown locations. Youngsters blinded with pellets. This will only lead to further radicalisation. We fear another Pulwama incident. And for that, India will again blame Pakistan. Indian FM says Pakistan has 500 terrorists waiting on the border. What will 500 terrorists do against 0.9 million troops? They just want an excuse, the catchword & mantra of Islamic terrorism. The phrase Islamic terrorism allows India to dismiss human rights and further increase cruelty on the people of Kashmir. Why would we ever want to disrupt peace? But it’s because there is no other narrative left for India. There will be another Pulwama incident because of their own cruelty in Kashmir, they will blame us and try to bomb us again."

"Supposing a country 7 times smaller than its neighbour; faced with a question. Either you surrender, or you fight till the end. I ask myself this question. And my belief is ‘La ilaha illAllah’, there is no God but one. We will FIGHT! I am not threatening here about a nuclear war; it is a worry. It is a test for the United Nations. You are the one who said Kashmir right to self determination. This is not the time for appeasement like that in 1939 in Munich. This is the time when you, the United Nations, must urge India to lift the curfew; to free the 13,000 Kashmiris who have disappeared meanwhile and this is the time when the UN must insist on Kashmir’s right to self determination!"

"It [jihad call] was unbecoming of the office he holds. Pakistan not behaving as a neighbour should. This open call for jihad is not normal behaviour. [...] He [Imran Khan] used provocative and irresponsible statements in UNGA too. I think he does not know how to conduct international relationships. The most serious thing is he gave an open call for jihad against India which is not normal."

"Our country's healthcare spending is less than one per cent of GDP, even though the WHO recommends 6pc. And only 4pc of Pakistani children receive a 'minimally acceptable diet'. These poor healthcare and standards expose the flaws of the prime minister's reasoning that our youthful demography will protect us against the worst of the pandemic; malnourishment can hardly boost immunity."

"Light makes me restive sweet Lord, restive am I for light Neither a talker, nor a seeker, nor am I argumentite Light makes me restuve sweet Lord, restive am I for light Neither earthy, nor the wind, neither water nor as fire ignite Light makes me restive sweet Lord, restive am I for light Neither from jinns, nor from humans, neither mother nor father recondite Light makes me restive sweet Lord, restive am I for light Neither Sunni, nor Shia, neither sinner nor recompensite Light makes me restive sweet Lord, restive am I for light Neither law-abider nor abstemious, nor given to physical delight Light makes me restive sweet Lord, restive am I for light Neither a scholar nor a judge, nor rowdy drink's acolyte Light makes me restive sweet Lord, restive am I for light Which substance of School do you look for? he's with you and in flight Light makes me restive sweet Lord, restive am I for light."

"Who are you, who am I, I'm manifest in the same On our heads we secured, a chaplet in a frame."

"My thoughts are not to eminence inclined, nor I ask to be the master Neither then prelates, elders we became, nor then my name's Astrologer Neither Indian, Sindhi, Arab, nor to being a Negro or Turk aver Sachal nowhere is anyone present, within nothingness we occur."

"All this is strolling of the sea, neither any shore nor dinghy Into the waters of oneness, flying away this very entity Cease the moment forget all else, all that bygone history The future and past abandon, Sachal ask for frenzy."

"A raindrop stuck up in my lashes and sank in the eye."

"Even though the gusts of zephyr knock till eternity on the red stone walls behind the city of flowers, no change will occur. Only that they will tire themselves."

"Like the rest of them, will you also examine the white, crystal today in the haze and mist of slimy yesterday? Do what you will but keep it in mind: the sun has also been accused of having necked and cuddled the night."

"When the noisy tide receded from the shore the frozen shiny sands suddenly moved beneath her feer. The girl standing knee-deep in water came to herself and mused: 'How familiar is this moment!'"

"Islam cannot leave certain spheres of life strictly to the individual, any action which is likely to prejudice the healthy growth of Muslim society will have to be severely prohibited. We do not believe in unrestricted freedom to bring about a lowering of human standards, of spiritual values of allegiance to our common idealism. Anything which brings in germs of decay and degeneration in our physical, moral or spiritual life will have to be ruthlessly curbed and steps will have to be taken that loose talk and loose thinking are not allowed to exist. This does not mean censorship but an enlightened and sympathetic censorship with an appeal to the highest tribunal in the land."

"Hitler was not wrong when he identified the democracies with international Jewry, because high finance and big business which are the backbone of social organization in the democracies are very much in the hands of the Jews; and because finance is the real master of bourgeoisie democracy, the Jews are very much in control."

"And the achievement of that goal depends on the success we achieve in this land of India in establishing and maintaining a polity in accordance with our ideals. That depends on our will to live, which depends on our willingness to die."

"The status and the function of the Ulema in the Muslim community have seldom been properly understood by non-Muslims scholars. Superficial observers have thought that the Ulema correspond to priests without a church; hence, they consider the presence of priesthood in Islam inevitable. The Ulema are venerated for their learning and piety, hence also they are taken to be priests."

"The Quran has always held the central position in Islamic thinking. Indeed it holds a position even higher that that of the Prophet, because the Prophet was as much bound by its injunctions as any believer."

"Islam does not distinguish between the religious and profane. There being no ecclesia, its counterpart the saeculum becomes redundant. In a sense Islam is a secular religion, because it has no church."

"They established their khanaqahs and shrines at places (i.e., temples) which already had a reputation for sanctity before Islam."

"It can be seriously contented if he possessed wisdom of the highest order. If he had, he would not have sought to weaken Islam and the Muslim community of the Subcontinent. At least he would have refrained from interfering with the established principals of Islam. Even Vincent Smith, who narrates Akbar’s aberrations from Islam with relish, concludes that ‘the whole scheme was the outcome of ridiculous vanity, a monstrous growth of unrestrained autocracy...’ How can it then be asserted that Akbar possessed wisdom in the highest degree?"

"His approach is strongly communalistic... He is proud of the political achievements of Muslims in medieval India and believes that they more than satisfied modern ideas of tolerance, benevolence and efficiency... (He) treats the Delhi Sultanate as a welfare state, the Muslim community in medieval India as a nation, and the Sultans of Delhi as Muslims both in a religious and political sense."

"Interestingly enough an academic conflict is going on between those who do not wish to tamper with facts (Mohammad Habib, S.S.A. Rizvi) and those who are determined to give a benign face to Islam (I.H. Qureshi, Mohammad Mujeeb, Ashgahar Ali Engineer)."

"True love has be-guided me, O friend! Reveal to me the land of my Beloved. At my parents' I was an innocent maid. With love to me He has robbed me of my heart. Logic, semantics and a store of knowledge— Such pedantry has left me devoid of Him. Of what use are fasts and prayers to them, Who have drunk deep from the front of love? Sitting in the company of the Spouse, Bullah is free from all rituals, O friend!"

"If I tell a lie, something is left out; If I speak out the truth, there is a blaze. My mind fears both the alternatives, But haltingly my tongue speaks out. Words that come to my tongue cannot be held back. If I were to unravel the mysteries, All would forget to discuss and debate. They would then kill our friend Bullah, For only the hidden truth befits here."

"By going to Mecca the mystery is not obtained, so long as the ego is not annihilated. By going to the Ganga the mystery is not solved, though you may take a hundred dips in it. By going to Gaya the mystery is not solved, though you may offer many rice-cakes at funerals. O Bullah, salvation will be obtained only when the 'I' is completely eliminated."

"Accursed be prayers, to hell with fasts, and let confession of faith be damned. O Bullah, I have found the Lord within, and the world wanders in delusion!"

"In shrines dwell robbers, in idol-houses, thugs. In mosques live vagabonds, the lovers of God remaind aloof."

"I am an Indian born in Pakistan, a Punjabi born in Islam; an immigrant in Canada with a Muslim consciousness, grounded in a Marxist youth. I am one of Salman Rushdie's many Midnight's Children: we were snatched from the cradle of a great civilization and made permanent refugees, sent in search of an oasis that turned out to be a mirage."

"It wasn't us Muslims who built Babri Mosque over Ram's Temple; It was those wicked Hindus who built the Ram Temple under the Babri Mosque."

"Manufacturer’s Warranty. ALL EXPRESS AND IMPLIED WARRANTIES made by the manufacturer will be considered void if any unauthorized third-party add-ons are installed on top of the basic operating system of Islam. Such add-ons are causing a worldwide system failure. The manufacturer is warning the general public to be wary of unscrupulous vendors who are marketing bootlegged versions of the product to unsuspecting customers. Users are hereby warned that the manufacturer does not guarantee the proper functioning of Islam if these add-ons are installed over the basic operating system. The manufacturer also cautions all users that there has been no new version of Islam since the last upgrade in 632 CE. Speculation that the manufacturer plans to release a new Service Pack are without foundation."

"Pakistan is a living testament to the bankrupt idea of an Islamic State."

"The question is this: Why is it that when the Babri mosque in Ayodhya was demolished, hundreds of thousands of Muslims worldwide took to the streets to protest, but when Saudi authorities plan to demolish the home of our beloved Prophet, not a whisper is heard?"

"India is the only major civilizational country where you are systematically taught to hate your heritage and glorify the invaders who came to destroy it. And this absurdity is called 'secularism'."

"‘US-hating’ chemist held in India with 10Kg of Fentanyl Hydrochloride that could kill 5M people. Mohammad Sadiq’s name was concealed by all major newspapers except a local daily in Maharashtra. This is the same drug found with brother of Toronto terrorist."

"Any use of Islam to develop supremacist ideas, which are political in nature and subjugate people who are not from that philosophy, is fascism. Fascism involves whipping up people under a certain order by employing non-state actors to implement policies of supremacy, whether it is the concept of Aryan supremacy in Germany or Italian Blackshirts. Islamofascism is a new form of fascism where the religion is implemented and used as a political tool to implement the goals of a worldwide caliphate, in which the Muslims will rule supreme and non-Muslims will either have to submit by paying a tax or convert or die. The Muslim Brotherhood, Jamat-i-Islami, Islami Jamiat-e-Talaba, SIMI, Taliban, Al Qaeda or ISIS, they are all different shades of the same animal; a worldwide Islamofascist ideology."

"The US has been reduced to from Ronald Regan right down to the joker sitting there who lectured India about religious tolerance and then went to Saudi Arabia to kiss the king’s hand! How stupid can you be! You are going to the world’s most intolerant country by cutting short your visit to India. And the joke is, when Michelle asked, “Oh Barack, why aren’t we going to Agra?” he said, “Let me show you a living 17th century king!” The US doesn’t know what it is doing, and it won’t act unless that makes money for someone."

"In fact, India and Israel are probably better equipped about these problems then the US will ever be. You have a 13% Muslim population just as Israel has 20% Muslim population. Only Israel and India can figure out what is happening. But Saudi money is so prevalent in the West that everyone thinks that Iran is the problem and not Pakistan."

"Islam doesn’t need a reform. It is nobody’s business! All it needs is people to step down and say that no public laws can come from a divine text. I don’t care if you believe like most Christians that snakes can talk or the Muslims believe that horses can fly or Hindus that chariots can roam in the sky. But the day that you start making laws based on those myths then I have a problem. So we are looking at a nation state in which our laws should be governed by the International Charter of Human Rights of 1948. If it runs counter to that law, that country shouldn’t be a member of the UN or be able to trade with anyone. The embargoes placed on Iran should be placed on Saudi Arabia. Iran has not invaded any country. It’s mischief is very trivial compared to the mischief of Pakistan. Iran doesn’t have people in Philippines hijacking planes. Pakistan is there at the Thailand-Malaysia border. It is involved in Myanmar, Bangladesh, Nepal, India, Afghanistan and Tajikistan, Turkey, the US and UK, and yet is a US ally."

"Sindh has been destroyed by the Urdu speaking people who arrived from Uttar Pradesh and Bihar and took over its capital where Sindhi is not spoken anymore."

"But that is not my concern. My concern is that slowly the Arabisation of Indian Muslims is taking place, and of all the places in Kerala. But what is very fortunate is that Arabic will not be accepted by any self-respecting Malayalam speaking Muslim. Even the radicalisation of the Tamil Muslims is part of the same phenomenon. But then there is not one Muslim community in India. The Kashmiri Muslims are a completely separate issue than the Uttar Pradesh Muslims, who are very different from Kerala’s Muslims, who in turn are completely different from West Bengal’s Muslims. Therefore, in some ways you can’t say there is a Muslim community. That definition should not be used. As there are multiple Indian Muslims, so this label is ridiculous. Like when I use it, I associate it more with the Uttar Pradesh Muslims. Your president was a Tamil Muslim completely at odds with the clerical elite."

"I don’t think it is a controversy. It is a non-issue that stems out of several backgrounds. Too many temples have been destroyed for anyone to cry about a mosque. It was a reaction to a pent up emotion that can blow up anytime. You can’t expect people to forget 700 years of subjugation overnight and expect a rational reaction when no one has as yet admitted that they or their forefathers were wrong. Even now every history book I read tries to justify that the Islamic rule wasn’t so bad after all. There is no major admission that there was apartheid for 700 years. There was a law that allowed you to spit into the mouth of an untouchable, even if he were a Muslim. And even Indian Muslims used to pay jizya to Arabs."

"And so Daliah Mogahed was introduced as [Obama's] speech writer. And he goes where, to Cairo, and insists that Muslim Brotherhood members should sit in the front row and that the US is a great country because women can wear hijab! He reduced the entire United States of America to one issue: not the First Amendment, not its constitution, not its Seventh Fleet, not the aircraft that the Wright Brothers invented, not the motorcar of Detroit! He reduced it to a hijaab, in a country where women are fighting to take it off because his speechwriter or advisor was a Muslim Brotherhood woman. The former US ambassador to the Organisation of Islamic Cooperation (OIC), Rashad Hussain, is a Muslim Brotherhood supporter. Saudi educated Chief of Staff, Huma Abedin, is another Mulim Brotherhood member."

"Poverty is poison. Poverty is a pain. We need to rise together and make concerted efforts to reduce poverty and make this world a happy place to live in."

"We have come here to tell you that if you can carry on the fight with the same determination and discipline as had been displayed during the past three days, not only will you have achieved victory in the Punjab, but you will also have reached nearer to your goal of Pakistan."

"“Pakistan was made in the name of Islam and building another Hindu temple in the capital is against the soul of Islam” ..."We are with the rights of minorities but the existing temples should be repaired."

"Pakistan can only be achieved through shedding blood of ourselves, and if need be, and if opportunity arose, by shedding blood of others. Muslims are no believers in Ahimsa."

"Sardar Abdul Rab Nishtar was reported to have said that Pakistan could only be achieved by shedding blood and, if opportunity arose, the blood of non-Muslims must be shed, for “ Muslims are no believers in ahimsa'"

"“The Punjab Muslims do not believe in non-violence and should not, therefore, be given cause for grievance because once the Muslim lion is infuriated it would become difficult to subdue him.”"

"“I tell you this much that if we find that we have to fight Great Britain for placing us under one Central Hindu Raj, then the havoc which Muslims will play will put to shame what Jenghez and Halaku Khan did.”"

"Soon Modi will be banned from travelling any country of the world for his crimes against humanity."

". “Yes he has been arrested for raising his voice agst PM Modi for his illegal acts in Kashmir by scraping the sp status of Kashmir. He raised his voice in favour of oppressed Kashmiris. Note it Mr Chidambaram is going to be ur next PM. He is capable politician.”"

"In 2011, I was raped by the former interior minister Rehman Malik. That's right, I'll say it again. I was raped by the then interior minister Rehman Malik.... . "I thought it [was] a meeting about my visa but I was given flowers/a drugged drink.""

"When the Holy Quran commanded the Muslims to go to war with their adversaries, it dwelt at length at the causes that necessitated that decision. To understand these causes, we shall first of all, make an attempt to follow the basic Quranic law about the sacredness and preservation of human life. It would be recalled that when Islam appeared on the scene of the world, human life held little value. In Arabia, Rome, Persia, and in other parts of the world, human beings were killed, burnt or buried alive, and slaughtered like animals or tortured to death for the sake of fun, sport, pleasure, custom, tradition and superstition. Such merciless killings were restored to without any fear of accountability before law. Islam rose to denounce these inhuman practices, declared human life sacred, and issued strict commands for its respect, preservation an protection. It prohibited the taking of human life except for reasons of law and justice; and made all unlawful deaths accountable and punishable both in this world and in the Hereinafter. In the perspective of the Holy Quran, such an accountability ensured the preservation of human life and was in the larger interest of the human race itself."

"As in the case of individuals, so inter-state relationship, war could only be waged for the sake of justice, truth, law and preservation of human society. The central theme behind the causes of wars, as spelt out by the holy Quran, was the cause of Allah. This cause manifested itself in different shapes and forms at different stages in the history of Islam. In the pursuit of this cause, the Muslims were first granted the permission to fight but were later commanded to fight in the Way of God as a matter of religious obligation and duty. The first Quranic revelation of the subject that granted the Muslims the permission to fight, read, "To those against war is made, permission is given (to fight) because they are wronged;—and verily, Allah is most Powerful for their aid. (They are) those who have been expelled from their homes in defiance of right,—(for no cause) except that they say, 'Our lord is Allah." Deliberating on the rationale behind the grant of the permission, the Book ruled, "Did not Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues and mosques in which the name of Allah is commemorated in abundant measure." At another occasion, the Holy Quran said, "Every time the kindle the fire of war, Allah doth extinguish it; but they (ever) strive to do mischief on earth. And Allah loveth not those who do mischief." What expectations did Almighty Allah place on that 'set of people' with whose help He planned to check the other? "(They are) those," the Book claims, "who, if we establish them in the land, establish regular prayer and give regular charity, enjoin the right and forbid wrong." A few months after the grant of the permission to fight in self-defence, came the divine command making war a religious compulsion and obligation. "Fight in the cause of Allah," it said, "those who fight you but do not transgress limits; for Allah loveth not transgressors." This revelation introduced new elements to the permissible causes of war. Fighting was to be in the cause of Allah. It was to be undertaken only against those who fought the Muslims first. During the conduct of war, the limits specified by God were not to be transgressed; those who did so were to incur divine displeasure."

"The successful migration of the Muslims from Mecca to Medina had given a rude shock to the hopes of the Koraish to be able to destroy Islam. Consequently, they switched their tyranny and oppression over to the recently converted Muslims living in scattered dwellings in the desert. "And why should ye not fight in the cause of Allah," the Holy Quran asked the Muslims, "and of those who, being week, are ill-treated (and oppressed)?--men, women, and children, whose cry is, 'Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from Thee one who will protect; and raise for us from Thee one who will help." After Hodaibiyya, a ten-year treaty of peace had been signed between the Muslims and the Meccans. But, the Koraish violated their obligations under the treaty and hatched underhand plots to discredit the Holy Prophet and to have him expelled from Medina as well. "Wll ye not fight people," the Book inquired of the Muslims, "who violated their oaths, plotted to expel the Apostle, and took the aggressive by being the first (to assault) you? Do ye fear them? Nay, it is Allah Whom ye should more justly fear, if ye believe." It follows, therefore, that the principal cause of war made permissible by the Book was the Cause of God. From the human point of view, it was a call for the deliverance of the weak, the ill-treated, and the persecuted from the forces of tyranny and oppression. It was the cause of the humanity in general and not that of the Muslim community in particular. Saving the places of worship, irrespective of religious discrimination, and protecting mankind from mischief and bloodshed were causes with a truly universal and humanitarian significance and application. There was no semblance of any kind adventurism, militarism, fanaticism, national interests, personal motives and economic compulsion in the whole affair. The Book also furnished mankind with an objective criterion of universal validity and application to assess the justness of their causes of war. War was made permissible only to fight the forces of tyranny and oppression."

"When Clausewitz, the founder-father of modern military thought, defined war as a 'continuation of policy by other means', he did, in fact, throw a challenge to the students of Political Science and International Relations to develop a theory around 'policy'. Clasewitz thus put the cart before the horse and forced the policy-makers to conduct deeper research into the science of politics. It was not 'policy' that took the initiative to define the meaning, sphere, limites and extents of 'war'. On the contrary, 'war' forced 'policy' to define and determine its own parameters. It took the human mind hundreds of years to establish, if at all, the relationship between national aims and objectives, national interests, national policy and war; and even longer to realise that war was subservient to policy. Nonetheless, the political scientists did rise to the occasion to theorise; they opined that, in brief, policy was the pursuit of national interests and that war became an instrument of policy when vital but incompatible national interests were at stake. What they failed to establish, however, was concerning the rationale behind the determination of national interests."

""National interest," concedes Bernard Brodie, "are not fixed by nature nor are identifiable by any generally acceptable standard of objective criteria. They are, instead, the product of fallible human judgement on matters on which agreement within the nation is unusually less than universal." Nor is the formulation of national interests, as is well-know to us today, necessarily or essentially governed by the consideration of peace. That being so, the logical outcome of the concept of national interests in the international system of today is tension and war, and not peace, harmony, justice and understanding. Indeed, national interest is: in train a vicious and never.ending cycle, the common denominator of which is 'war', not 'peace'."

"The that concluded the Second World War and formulated the Allied post-war strategy also came under heavy criticism for its inadequacy and short-sightedness. Like several other students of politics and war, General Fueller was also its vehement critic. His contention was that the Allied leaders had sacrificed the vital necessity of obtaining a durable peace at the altar of securing the unconditional surrender of Germany. The great military thinker had, however, no alternative of his own to suggest to them. As the Second World War came to a close, the Allied war effort also began to give way to their respective national interests. Each side, however, had its own interpretation of what constituted its interpretation of what constituted its enlightened national interests. Russia saw her interests in conquering the heart of Europe, the Allies, in the destruction of the German military might. The consideration of peace did weigh heavy on the minds of the nations of Europe whenever they developed the means to destroy one-another. Such an atmosphere prevailed after the conclusion of each devastating war and after the atomic explosion of Hiroshima and Nagasaki. But, it did not last long. The Europeans soon came to realise that there did exist means of protection against weapons that were once looked upon as total and absolute. Once that happened, their baser and destructive elements again overtook the saner ones. Similar motives underline the present age of 'detente' and 'deterrence'. The considerations of peace come to human mind only when the choice is between 'suicide' and 'co-existence'. They are the by-products of exigency, not of a recognised or consistent policy or philosophy. They failed to stand the test of time in the past, nor are they resulting in durable global peace at present. Indeed, they have no worth while role to play in the future."

"The Holy Quran spelt out the object of the against Paganism soon after it commanded the muslims to take recourse to fighting. "And fight them on," ruled the Book, "until there is no more tumult or oppression, and there prevail justice and faith in Allah." Similar instructions were repeated after the termination of the , about a year later. "And fight them on," the Holy Quran directed on that occasion, "until there is no more tumult or oppression, and there prevail justice and faith in Allah altogether and everywhere." These injunctions laid down the ultimate an absolute divine purpose behind this war which was 'to obtain conditions of peace, justice and faith.' The creation of such conditions demanded the eradication of tyranny and persecution. In turn, the eradication of tumult and oppression had several facets, but in essence, it meant the restoration of Muslims right to worship in the Sacred Mosque. In the initial stages of the attainment of this object the Holy Quran made liberal allowance and concessions to the Pagans to co-operate and contribute towards creating just and peaceful conditions. During this period, a number of checks and controls were imposed on the Believers to force them to seize the first opportunity to terminate the state of war. They were commanded to reciprocate every move made by their adversaries towards ceasing hostilities or entering into peace with them. "But if they cease," the Book directed them, "let there be no hostility except to those who practise oppression." It went further to emphasise, "But if they cease, verily Allah doth see all that they do. If they refuse, be sure that Allah is your protector—the Best to protect and the Best to help." The Holy Quran also decreed, "but if they cease, Allah is Oft-Forgiving, Most Merciful." This implied that, in such a situation, there was to be no rancour against the enemy. The Muslims were to follow the 'oft forgiving and most-merciful' nature of their Lord and forgive their foes. Likewise, the Book commanded the Believers, "But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allah: for He is the One that hearth and knoweth (all things). Should they intend to deceive thee, verily Allah sufficed thee.""

"To recapitulate, the fountain-head of the Quranic dimension of war lies in the fact that war is waged for the cause of Allah, and with the object of imposing conditions of justice and peace. To those who fight for this noblest heavenly cause, the Book promises handsome heavenly assistance. The index of fighting for Allah's cause is Man's total submission to His will. Those who fail to submit themselves fully and completely to the Will of God run the risk of incurring heavenly wrath. Nature has no particular or specific liking for any community of people as such; it helps only those who qualify themselves for it, and punishes the rest. Fighting involves risk to life and property that must be accepted willingly and cheerfully. Death in this world is inevitable; life in the Hereafter is certain; and the reward of those who fight for the cause of Allah is sage, splendid and sure. Our reward is in direct proportion to our performance. Those who die fighting for the cause of Allah never actually die. For those who believed and practised them, the Quranic dimensions revolutionized warfare in it real sense. They conferred upon them a personality so strong and overbearing as to prove themselves equal to, indeed dominate, every contingency in war. They dwarfed the psychological and moral dimensions discovered by the human mind after taking so long and labyrinthine a route. They conferred upon the Muslim armies a complete and total protection and immunity against all the psychological and moral attacks that the enemy could brin to bear upon them. They conferred upon the Muslim armies a complete and total protection and immunity against all the psychological and moral attacks that the enemy could bring to bear upon them."

"The Quranic philosophy of war is, for the better part, a philosophy of checks and restraints on the use of 'force' in interstate relations. The very Quranic command that directed the Muslims to go to war with the Pagans also bade them not to exceed limits. "Fight in the cause of Allah, those who fight you," it said, "but do not trangress limits; for Allah loveth not trangressors." Divine controls on war were imposed at all stages of the revelation of the Qurainc Message. For the first twelve years, the Muslims were called upon to put up with the atrocities, the Koraish perpetrated on them but hold back their hands from fighting. With the issuance of the divine command for fighting, were also specified the causes for which war could be entered upon. The Holy Quran also spelt out a clear and unmistakable object of war. The underlying theme behind the Quranic causes and object of war was the preservation and promotion of peace and justice."

"The modern ethics of war are embodied in the Geneva Convention. First convened in 1865, though the efforts of Jean Henry Dunant, a Swiss citizen from Geneva, the Geneva convention enjoys wide international acceptance. The three basic principles of the Convention are humanity, solidarity and universality. It provides for the rights of the sick, the wounded, the unarmed civilians and other humanitarian issues including the prisoners of war."

"In Islam, a war is fought for the cause of Allah. A Muslim's cause of war is just, noble, righteous and humanitarian. A victory of Islam is a victory for the cause of Islam. So noble and humanitarian a cause cannot be allowed to be attained through inhuman undignified ways. Humanitarianism thus lies at the very heart of the Islamic approach to war."

"In an article pertaining to the evolution of strategic thought, Harry L. Coles expresses the view that the history of strategy can be divided into two-time groups: the pre-1945 time-group during which strategy suffered from under think; and the post-1945 period in which it has been suffering from the opposite malady—the over-think. The climax of the pre-1945 strategic thought was the discovery that the decision should be sought in the psychological dimensions of war. With the advent of the nuclear bomb in the post-1945 period, the theory of strategy has, after passing through several evolutionary stages eventually come to be dominated by 'deterrence'."

"With the invention of the atomic weapons, there appeared, between 1945 and 1955, a class of strategists who looked upon the nuclear bomb as the 'absolute' weapon of war. Accordingly, they formulated the theory of the strategy of , best described by the similitude of 'two scorpions in a bottle', a metaphor coined by J. Robert Oppenheimer. With further developments in nuclear bombs and greater knowledge of their effects came Dulles' theory of massive nuclear retaliation enunciated in 1954 and Mcnamara's flexible response. This was followed by other schools of thought hovering round graduated deterrence, second strike capability and the oceanic system. In 1959, denounced the theory of the 'balance of terror'. His thesis was that a deterrent force existed only if it was capable of inflicting reprisals. He laid down a set of six conditions for a second strike capability and came to conclude that the United States possessed none of them at that time. Dr. Henry Kissinger, in his famous book, 'Necessity for Choice' embraced the new gospel of s and introduced the element of 'credibility' to 'deterrence'. "Deterrence," he wrote, "requires a combination of power, the will to use it, and the assessment of these by the potential aggressor." Since 1960, deterrence has dominated the realm of strategy in one from or the other; it has been variously described as active and passive; offensive and defensive; direct and indirect; relative and total or absolute; positive and negative; limited and general; counter-force and counter-city, and so on."

"Let us now make an attempt to study the Quranic concept of strategy. The first step to his study is to understand the difference between total strategy, that is Jehad, and . The term, Jehad, so often confused with military strategy, is in fact, the near-equivalent of total or or policy-in-execution. Jehad entails the comprehensive direction and application of 'power' while military strategy deals only with the preparation for and application of 'force'. Jehad is a continuous and never-ending struggle waged on all fronts including political, economic, social, psychological, domestic, moral and spiritual to attain the object of policy. It aims at attaining the overall mission assigned to the Islamic State, and military strategy is one of the means available to it to do so. It is waged at individual as well as collective level, and at internal as well as external fronts. Waged in its true spirit, and with multiple means available to it, the Islamic concept of total strategy has the capacity to produce direct results. Alternatively, however, it creates conditions conducive to the military strategy to attain its object speedily and economically. Military strategy thus draws heavily on the total strategy (Jehad) for its successful application. Any weakness or strength in the formulation, direction or application of the total strategy would affect military strategy in the like manner. In the absence of Jehad, the preparation for and application of 'force' to its best advantage would be matter of exception, not rule. Conversely, optimum preparation and application of the military instrument forms an integral part of Jehad."

"What then is the Quranic concept of military strategy? instructions pertaining to the divine theory on military strategy are found in the revelations pertaining to the battles of Badr, Ohad, Khandaq, Tabuk and Hodaibiyya. Recalling the situation at Badr, the Holy Quran reminded the Prophet of Islam (peace be upon him), "Remember, ye implored the assistance of your Lord and He answered you, 'I will assist you with a thousand of the angels, ranks on ranks'. Allah made it but a message of hope and assurance to your hears: (in any case) there is no help except from Allah, and Allah is Exalted in Power, Wise." The Book went further to add, "Remember, he covered you with a sort of drowsiness to give you calm as from Himself,...to strengthen your hears, and to plant your feet firmly therewith.""

"Talking of Bard, the Holy Quran addresses the Prophet of Islam (peace be upon him), "Remember, thy Lord inspired the angels (with the message), 'I am with you: give firmness to the Believers: I will instill terror into the hearts of the Unbelievers." Again in the battle of Ohad, the Book identified the causes of the Muslims defeat and provided them divine guidance about their future course of action. Should the Muslims observe the divine code of conduct prescribed for them, the Book held out a promise, saying, "Soon shall We cast terror into the hearts of the Unbelievers." On the question of instilling terror into the hearts of the enemies, a reference is also available in Sura 'Ahzab', pertaining to the battle of Khandaq. "And those of the people of the Book who aided them," the Holy Quran referred to the treachery of Banu Quraiza, "Allah did take them down from their strongholds and cast terror into their hearts, (so that) sum ye slew, ans some ye made prisoners. And he made you heirs of their lands, their houses, and their goods, and of a land which ye had not frequented (before). And Allah has power over all things." We see that, on all these occasions, when God wishes to impose His will upon His enemies, He choses to do so by casting terror into their hearts. But, what strategy does He prescribe for the Believers to enforce their decision upon their foes? "Let not the Unbelievers think," God commands us directly and pointedly, "that they can get the better (of the Godly): they will never frustrate them. Against them make ready your strength to the utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies of Allah and your enemies, and others besides, whom ye may not know, but whom Allah doth know.""

"The Quranic military strategy thus enjoins us to prepare ourselves for war to the utmost in order to strike terror into the heart of the enemies, know or hidden, while guarding ourselves from being terror-stricken by the enemy. In this strategy, guarding ourselves against terror is the 'Base'; preparation for war to the utmost the 'Cause'; while the striking terror into the hearts of the enemies is the 'Effect'. The whole philosophy revolves round the human heart, his soul, spirit and Faith. In war, our main objective is the opponent's heart or soul, our main weapon of offence against this objective is the strength of our own souls, and to launch such attack, we have to keep terror away from our own hearts. The Quranic strategy comes into play from the preparation stage, and aims at imposing a direct decision upon the enemy. Other things remaining the same, our preparation for war is the true index of our performance during war. We must aim at creating a wholesome respect for our Cause an our will and determination to attain it, in the minds of the enemies, well before facing them on the field of battle. So spirited, zealous, complete and thorough should be our preparation for war that we should enter upon the 'war of muscles' having already won the 'war of will'. Only a strategy that aims at striking terror into the hearts of the enemies from the preparation stage can produce direct results and turn Liddell Hart's dream into a reality."

"Preparation must be 'to the utmost', both in quality and in quantity. It must be continuous and never ending process. Preparation should be at the plane of total strategy, that is, Jehad, and not of the military instrument alone. Military preparedness will yield the desired results only if it forms a part of the total preparedness. Quantitative preparation may have its physical limitations but qualitative preparation is limited only by our will and energy to acquire it. The lesser the physical resource, the greater must be the stress and reliance on the spiritual dimensions of war. The operational effectiveness of a fighting force depends upon its total strength: physical as well as spiritual. An army might be inferior in one field but should be superior to the opponent in the aggregate. the side that is inferior in the physical strength can draw on its spiritual strength to acquire a higher degree of aggregate strength. Physical strength must, however, be prepared for and applied 'to the utmost'. Physical preparedness is complimentary to spiritual preparedness and vice versa; none can compensate or intercede for the other. Terror struck into the hearts of the enemies is not only a means, it is the end in itself. Once a condition of terror into the opponent's heart is obtained, hardly anything is left to be achieved. It is the point where the means and the end meet and merge. Terror is not a means of imposing decision upon the enemy; it is the decision we wish to impose upon him. Psychological and physical dislocation is, at best, a means, though, by no mens, conclusive for striking terror into the hearts of the enemies. Its effects are related to the physical and spiritual stamina of the opponent but are seldom of a permanent and lasting nature. An army that practices the Quranic philosophy of war in its totality is immune to psychological pressures. When Lindell Hart talks of imposing a direct decision upon the enemy through psychological dislocation alone, he is taking too much for granted."

"Terror cannot be struck into the hearts of an army by merely cutting its lines of communication or depriving it of its routes of withdrawal. It is basically related to the strength or weakness of the human soul. It can be instilled only if the opponent's Faith is destroyed. Psychological dislocation can be produced by a physical act but this does not hold good of the spiritual dislocation. To instill terror into the hearts of the enemy, it is essential, in the ultimate analysis, to dislocate his faith. An invincible Faith is immune to terror. A weak Faith offers inroads to terror. The Faith conferred upon us by the Holy Quran has the inherent strength to ward off terror from us and to enable us to strike terror into the enemy, it must, in order to be effective be capable of striking terror into the hearts of the enemy. A strategy that fails to attain this condition suffers from inherent drawbacks and weaknesses; and should be reviewed and modified. This rule is fully applicable to nuclear as well as conventional wars. It is equally true of the strategy of nuclear deterrence in fashion today. To be credible and effective, the strategy of deterrence must be capable of striking terror into the hearts of the enemy."

"In his penetrating war, 'Strategy: The Indirect Approach,' Liddell Hart Made an attempt to epitomize, from the history of war, a few truths of experience which seemed to him so universal and fundamental as to be termed 'axioms.' According to him, the maxims applied to tactics as well as strategy alike. The great military think came to the general conclusion that all the principles of war could be concentrated into one single principle, that is, concentration of strength against weakness. To apply this principle, he put forward eight rules, six positive and two negative. The positive rules were: the maintenance of the aim; the adjustment of the means to the end; the adoption of the line of least expectation and resistance; the undertaking of a line of operation that threatened multiple objectives; and ensuring that plans and dispositions were flexible and adaptable to the circumstances. In the negative rules, he advocated that all the weight should not be thrown in one stroke while the enemy was on guard, and that an attack, once failed, should not be resumed along the same lines or in the same form."

"The Quranic approach to war is not narrow and one-sided; its causes and effects embrace the entire human race. According to the Book, was is waged to end repression and to obtain immediate conditions of justice and peace. The holy Quran provides a practical and workable mythology for the implementation of this aim. The Methodology is liberal and broad-based; it makes maximum allowance to the opponent to cooperate in the restoration of peace. When permitted, war aims at preserving and promoting, and not destroy, the human dignity and values."

"The Quranic philosophy of war is immensely rich in its moral and humanitarian contents. The Book prohibits the Muslims from transgressing the divine limits during the conduct of war. It forbids them from practising the stage and inhuman ways and methods of warfare practised during the Days of Ignorance. Though permitted to follow the Law of Equality and Reciprocity in their dealings with their enemies, the Faithfull are always counselled to prefer restraint and tolerance. Within its permissible purpose and limits, the book does not visualise war being waged with 'kid gloves'. It hives us a distinctive concept of . It wants both, the nation and the individual, to be at war 'in toto', that is, with all their spiritual, moral and physical resources. The Holy Quran lays the highest emphasis on the preparation for war. It wants us to prepare ourselves for war to the utmost. The test of utmost preparation lies in our capability to instill terror into the hearts of the enemies. The ability to strike terror into the enemy or to withstand the enemy attempts to terrorise us are ultimately linked with the strength of our Faith. Practised in their totality, the Quranic dimensions of war provide complete protection to the Muslim armies against any psychological breakdown. On the contrary, weaknesses in our Faith offer inroads to the enemy to launch successful psychological attacks against us. It is on the strength of our Faith, and the weakness of that of our adversary, that we can initiate plans and actions calculated to strike terror into the hearts of our adversaries."

"“Jihad,” the Koranic concept of total strategy…[d]emands the preparation and application of total national power and military instrument is one of its elements. As a component of the total strategy, the military strategy aims at striking terror into the hearts of the enemy from the preparatory stage of war…. Under ideal conditions, Jihad can produce a direct decision and force its will upon the enemy. Where that does not happen, military strategy should take over and aim at producing the decision from the military stage. Should that chance be missed, terror should be struck into the enemy during the actual fighting. The Book [Koran] does not visualize war being waged with “kid gloves.” It gives us a distinctive concept of total war. It wants both, the nation and the individual, to be at war “in toto,” that is, with all their spiritual, moral, and physical resources. The Holy Koran lays the highest emphasis on the preparation for war. It wants us to prepare ourselves for war to the utmost. The test of utmost preparation lies in our capability to instill terror into the hearts of the enemies."

"Terror struck into the hearts of the enemies is not only a means, it is the end in itself. Once a condition of terror into the opponent's heart is obtained, hardly anything is left to be achieved. It is the point where the means and the end meet and merge. Terror is not a means of imposing decision upon the enemy. It is the decision we wish to impose upon him... Terror... can be instilled only if the opponent’s Faith is destroyed. Psychological dislocation is temporary; spiritual dislocation is permanent. Psychological dislocation can be produced by a physical act but this does not hold good of the spiritual dislocation. To instill terror into the hearts of the enemy, it is essential, in the ultimate analysis, to dislocate his Faith ..."

"[W]hen God wishes to impose His will upon the His enemies, He chooses to do so by casting terror into their hearts….“Let not the Unbelievers think,” God commands us directly and pointedly, “that they can get better (of the Godly): they will never frustrate them. Against them make ready your strength to the utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies of Allah and your enemies, and others besides, whom ye may not know, but whom Allah doth know.’ (Q8. al-’anfāl, the Spoils of War / Voluntary Gifts, verses 59–60)."

"“Terror struck into the hearts of the enemies is not only a means, it is the end itself,” Malik states, “It is the point where the means and the end meet and merge. Terror is not a means of imposing decision on the enemy; it is the decision we wish to impose on him.”"

"Psychological dislocation is temporary; spiritual dislocation is permanent. Psychological dislocation can be produced by a physical act but this does not hold good of spiritual dislocation. To instill terror into the hearts of the enemy, it is essential, in the ultimate analysis, to dislocate his Faith. An invincible Faith is immune to terror. A weak Faith offers inroads to terror. The Faith conferred upon us by the Holy Quran has the inherent strength to ward off terror from us and to enable us to strike terror into the enemy."

"“A victory in Islam is a victory for the cause of Islam.”"

"This book brings out with simplicity, clarity and precision the Quranic philosophy on the application of military force within the context of the totality that is Jihād. The professional soldier in a Muslim army, pursuing the goals of a Muslim state, cannot become “professional” if in all his activities he does not take the “colour of Allah.” The nonmilitary citizen of a Muslin state must, likewise, be aware of the kind of soldier that his country must produce and the only pattern of war that his country’s armed forces may wage."

"When a believer sees that someone is trying to obstruct another believer from travelling on the road that leads to God, spirit of Jihād requires that such a man…be prevented from doing so and the obstacles…be removed, so that mankind may freely be able to negotiate its own path that leads to Heaven. To omit to do this is a culpable omission, if only because we…become passive spectators of the…forces imposing a blockade in the way of those who mean to keep their faith with God. Then ordinary wars which mankind has been fighting for…revenge or securing satisfaction of their desire of getting more land or more booty are not allowed in Islam. This is so because here the rule is, all striving must be for the sake of God….The wars in the theory of Islamic law are in the nature of an undertaking to advance God’s purpose on earth, and invariably they are defensive in character... It is a duty of a believer to carry forward the Message of God and to bring it to the notice of his fellow-men in handsome ways. But if someone attempts to obstruct him from doing so he is entitled, as a measure of defense, to “retaliate.” In other words, a Muslim has the right to fight anyone who stops him for spreading Islam and its message, and that is defined as a defensive measure.... In Islam war is waged to establish supremacy of the Lord only when every other argument has failed to convince those who reject His Will and work against the very purpose of the creation of mankind. Indeed, the person who goes to holy war virtually is offering testimony regarding the paramountcy and supreme authority of God’s law by giving up the most precious thing he has, namely, his life….Indeed the very word “Shahīd” which is roughly taken to mean as a martyr, literally signifies the idea that he has borne testimony as a witness that God’s law is supreme and anyone who attempts to obstruct the progress of those who are taking their path to God will be dealt with sternly—for that is the only way in which to restore and rehabilitate the authority of God on Earth... Many Western Scholars have pointed their accusing fingers at some of the…verses in the Qur’an….As to them it is sufficient answer to make…that the defiance of God’s authority by one who is His slave exposes that slave to the risk of being held guilty of treason and such a one, in the perspective of Islamic law, is indeed to be treated as a sort of…cancerous growth on that organism of humanity….It thus becomes necessary to remove the cancerous malformation even if it be by surgical means (if it would not respond to other treatment), in order to save the rest of Humanity."

"Islam views the world as though it were bipolarized in two opposing camps—Darul-Salam (Islam) facing Darul-Harb—the first one is submissive to the Lord in co-operating with God's purpose to establish peace, order, and such other pre-conditions of human development, but the second one, on the other hand, is engaged in perpetuating defiance of the same Lord. Such a state of affairs which engages any one in rebellion against God's will is termed as “Fitna”—which word literally means test or trial. The term “Fitna” refers us to misconduct on the part of a man who establishes his own norms and expects obedience from others, thereby usurping God's authority—who alone is sovereign. In Sura Infa'al Chapter 8, Verse 39, it is said “And fight on until there remains no more tumult or oppression and they remain submissive only to God.” To the same effect are the words used in Sura Taubah Chapter 9, Verse 29, “Fight those who believe not in the Lord, nor the Last Day, nor hold that forbidden which has been forbidden by the Lord and His Apostle nor acknowledge the religion of truth (even if they are) of the People of the Book, until they pay the jizya with willing submission and feel themselves subdued.” Many Western scholars have pointed their accusing fingers at some of the above verses in the Quran to be able to contend that the world of Islam is in a state of perpetual struggle against the non-Muslims. As to them it is a sufficient answer to make, if one were to point out, that the defiance of God's authority by one who is His slave exposes that slave to the risk of being held guilty of treason and such a one, in the perspective of Islamic law, is indeed treated as a sort of cancerous growth on that organism of humanity, which has been created “Kanafsin Wahidatin” that is, like one, single, indivisible self. It thus becomes necessary to remove the cancerous malformation even if it be by surgical means (if it would not respond to other treatment), in order to save the rest of Humanity…. Islam, in my understanding, does not subscribe to the concept of the territorial state and it would be recalled that even [Sir Muhammad] Iqbal in his lectures on “The Reconstruction of Religious Thought in Islam” went so far as to suggest that, Muslim states, to begin with, he treated as territorial states and that too only as an interim measure since these states are later to be incorporated into a commonwealth of Muslim states. Each one of these states must first acquire strength and stability before it is able to prepare the ground on which a unified state of Islam can appear on the historical scene."

"The continued relevance of The Qur’anic Concept of War is indicated by the discovery by US military officials of summaries of this book published in various languages on captured and killed jihādist insurgents in Afghanistan. This is hardly a surprising development as Malik finds within the Quran a doctrine of aggressive, escalating and constant jihād against non-Muslims and the religious justification of terrorism as a means to achieving the dominance of Islam around the world—dogmas that square with the Islamist ideology driving terrorism worldwide. The endorsements of Zia al-Haq and Allah Bukhsh K. Brohi, the late advocate-general of Pakistan and former Pakistani ambassador to India, “established Malik’s views on jihād as national policy and gave his interpretation official state sanction.”"

"Contemporary validation of the central principle of jihad terrorism—rooted in the Koran—(for example, verses 8:12, 8:60, and 33:265)—that is, to terrorize the enemies of the Muslims as a prelude to their conquest—has been provided in the mainstream Pakistani text on jihad warfare by Brigadier S. K. Malik, originally published in Lahore in 1979."

"Thus while he began the Islamization of Pakistan in earnest, Zia al-Haq took time to write what, at first sight, might seem an extraordinary endorsement of The Qur’anic Concept of War (1979), by Brigadier S.K. Malik... It is constantly quoted and referred to by modern jihādists. However, given the President’s Islamization programme for Pakistan and the fact that jihād is the quintessential Islamic duty, Zai al-Haq’s stamp of approval of Brigadier Malik’s treatise makes perfect sense... Brigadier Malik makes it clear that jihād is essential for the spread of Islam, and it is a duty incumbent on all Muslims until Islam covers the whole surface of the earth."

"Jihad is a duty in Islam. ... Those who avoid jihad are not Muslims."

"If anyone looks askance at Pakistan, those eyes will be gouged out. Then neither grass will grow, nor birds chirp, or bells ring in temples, because Pakistan is that fortress of Mussalmans which Muslims across the world look up to."

"The Qur’ān calls upon believers to undertake jihād, which is to surrender “your properties and youselves in the path of Allāh”; the purpose of which in turn is to “establish prayer, give zakāt, command good and forbid evil”—i.e., to establish the socio-moral order. So long as the Muslims were a small, persecuted minority in Mecca, jihād as a positive organized thrust of the Islamic movement was unthinkable. In Medina, however, the situation changed and henceforth there is hardly anything, with the possible exception of prayer and zakāt, that receives greater emphasis than jihād....Every virile and expansive ideology has, at a stage, to ask itself the question as to what are its terms of co-existence, if any, with other systems, and how far it may employ methods of direct expansion. In our own age, Communism, in its Russian and Chinese versions, is faced with the same problems and choices. The most unacceptable on historical grounds, however, is the stand of those modern Muslim apologists who have tried to explain the jihād of the early Community in purely defensive terms."

"This Community is destined to progress. This seed is destined to grow and become a great tree."

"When Allah has decided to take the message to all the corners of earth, who on earth can prevent this progress."

"We should weigh out the consequences of everything we do, we should consider whether what we are doing is permissible or not. Habit has a big part in reformation of practice."

"Our job is to hold fast to the rope of Allah with patience."

"In today's world when there is impudence everywhere then keeping oneself protected from it is also a form of '."

"They are ignorant of the truth because they do not realise that we Ahmadi Muslims are the ones who truly understand the unparalleled status of the (peace and blessings of Allah be upon him)."

"By the grace of Allah, today, that voice which emanated from that small village () has spread to 210 countries and this too is a proof of The Promised Messiah's (AS) truthfulness."

"If one has entered and wants to serve Islam then it is a condition that one must purify oneself from all the bad habits and gain piety."

"It is a favour of God that we have the system of Khilafat among us."

"An Ahmadi boy, an Ahmadi man, a woman and a girl who had accepted Promised Messiah (peace be on him) they have taken oath that they will give preference to the religion above the worldly affairs. And it can happen only when they will act upon the commandments of the religion."

"We should always remember that when God comes to someone's help, no worldly power can stop the success He gives."

"When help is needed it is only God, Who has the real power to help, and He provides it."

"Card games, fruit machines, collective idle chatter, criticising others is all ', as is playing the lottery, smoking, communal mockery and derision of others. The Holy Quran teaches us to pass by anything that is laghw, disregarding it with dignity."

"Every man, woman, young and old of the Jama'at knows a phrase very well, which is 'I shall give precedence to faith over worldly matters.'"

"Whenever you face any difficulty, grief or concern you should bow down in prayer before Allah the Almighty alone."

"You should develop the habit of offering voluntary prayers () regularly."

"[...]Islam says that if a Christian church, a Jewish synagogue or a Hindu temple is attacked, it is the religious duty of Muslims to defend them."

"If Ahmadi Muslim women are able to achieve the highest moral and spiritual standards and attain true piety then the future generations of the will remain forever in safe hands."

"Whenever one tree is cut, two trees should be planted in return."

"Offer – seeking the forgiveness of Allah the Almighty – continuously. Seek Allah's Help. Beseech Him for His Help. Fervently pray to him that once you have attained a certain spiritual status that you never fall back."

"It is through the Promised Messiah (peace be upon him) that the world is destined to unite under the banner of the (peace and blessings be upon him)."

"It is incumbent upon you to morally train your sons and daughters from a very young age– this is the way to protect your future generations and this is the great challenge of our time."

"Mankind is turning increasingly towards fulfilling worldly desires and materialism..."

"The Promised Messiah (as) has said that people of true intellect and wisdom are those who never forget God Almighty and always remember Him."

"Allah the Almighty states that the prayers of those who fail in their duties to mankind are worthless and will never be accepted by Him."

"We are the ones who are propagating that Islam which was practiced and preached by the Holy Prophet of Islam (sa)."

"Domestic and matrimonial issues, which have been on the rise for a long time, will decrease if husbands and wives treat each other with love and respect and focus upon the demands of their faith."

"Serving humanity and striving to alleviate the sufferings of other people goes hand in hand with our duties to worship God Almighty."

"Serving humanity is an essential part of Islamic faith"

"I pray that we all play our respective roles in furthering the cause of humanity and I pray that true peace, based upon justice, is established in all parts of the world."

"We must develop the very highest standards of compassion for all humanity. Love for every person should gush forth from our hearts like water gushes from a fountain. We must nurse those who are in pain or those whose hearts ache with grief. Only then can we be considered true representatives of Islam."

"Our work is to spread the message of Islam and an inherent part of Islam is peace. Today, there is a great deal of disturbance and conflict in the world but that will never stop us from our mission."

"I believe in that one god who is the lord of all nations, all races & all religions, and so it becomes impossible that I could ever develop any hatred in my heart for any nation, any race or any religion."

"If a world war breaks out then the Western world will also be deeply affected by its far-reaching and devastating consequences."

"The most horrific type of war would be an atomic war and certainly the way the world is heading there is a real risk of a nuclear war breaking out. To prevent such a horrific outcome, we should adopt justice, integrity and honesty and join together to suppress and stop those groups who wish to spread hatred and who wish to destroy the peace of the world."

"A Khalifa is made only by God, not an Internet search engine."

"I have never claimed to be the Khalifa of the Muslim Ummah. My seal reads "Khalifatul Masih"."

"The world knows me as a Khalifa and all they have heard from me is the message of Islam. I am doing my job and the opponents can carry on with theirs; does it even make a difference?"

"If I am law abiding and honour all the laws of a country, I am integrated into society. If I am serving the nation with all my potential and capability, that is integration."

"The Peace and Beauty of any Society is Dependent Upon Justice and Honesty at all Levels."

"Those who shed the blood of the innocent have nothing to do with Islam and the Holy Prophet."

"It makes no difference to us what your religion is because we believe that as humanity we are all one. Thus, no matter what a person's belief we should love and respect each other."

"Whether it be the new year or Eid, our true happiness will be when we raise the banner of the unity of God in every corner of the world, for which the Holy Prophet (sa) was commissioned in this world. Our true happiness will be when humanity begins to recognise true human values, and when hatred turns to love. May God soon grant us the means to this true happiness."

"Love for all, Hatred for none is actually the basis of the Quran's teachings because Islam means peace and Love for all of Mankind."

"Peace cannot be established by blaming religion; rather, it can only be achieved by campaigning against transgression and injustice while keeping religion aside."

"Nations Cannot Be Reformed With Out The Reformation Of The Youth.' These enlightened words have not only become the main slogan of Majlis Khuddamul Ahmadiyya (Ahmadi Youth), but have also become the basis of its activities and schemes. however, it is not enough to merely repeat this slogan or to have it printed on posters or badges, rather you must understand its true meaning and the underlying philosophy behind these profound words."

"All people and all organisations must collectively endeavour to uphold Human Values, and strive to make the world in which we live a better and far more harmonious place."

"True celebration will be when all of mankind upholds the values of humanity; when the vengeance between people turns into love."

"We, Ahmadi Muslims Do not hate anyone, But to those who oppose us or hate us, we respond only with love And prayers because that is what The has taught."

"The life of every single Ahmadi Muslim is important and of great value to me."

"As the Prophet of Islam (saw) so beautifully stated, we must love for others, what we love for ourselves."

"As it pertains to financial sacrifices, there are none in the world who have more experience than Ahmadis. Their sacrifices are only for the sake of attaining the pleasure of God. They do not present their sacrifices bearing in mind that God will grant them more worldly wealth, rather they do so solely for the sake of God. There are even those who face strained financial circumstances, yet they still present financial sacrifices, trusting that God will take care of them and their needs."

"Our true Happiness will be when humanity begins to recognise the rights we owe to one another, when hatred turns to love."

"Islam proclaims that all people are born equal, no matter where they hail from or the color of their skin."

"Rather than being a restriction, ' is actually a supreme right."

"If you love the art, you must love the artist. If you love the Creation, you must love the Creator."

"When the love of God enters one's psyche, it is as if God becomes that persons ears to listen from, eyes to see with, hand to hold things with and feet to walk with, it is then that no remnant of wickedness is left in that person."

"No Religion With A Universal Message... Under One Flag Can Even Momentarily Entertain The Idea Of Employing Force To Spread Its Message. Swords Can Win Territories, But Not Hearts. Force Can Bend Heads, But Not Minds."

"Quest for the Truth is not any easy job. Unless you become single in His quest you won't be able to find Him."

"Do you know what is the first prerequisite of the mystic way? It is the abdication of both the worlds with one stroke of toe."

"Perfect Sufi is that in whose eye stone and ruby are alike. He who is with God Most High, is never indigent."

"When a Sufi becomes perfect and his heart cleansed of evil thought, nothing can send him harm."

"He who becomes oblivious of God for a moment, is as good as infidel although impliedly."

"Adherence to Shariah causes attainment to mystic way. When in the mystic way, all the evil traits, carnality and sensual passions are cleansed, it causes one consciousness of the Truth. And do you know that is the Truth? To make one's being vigilant and dispel all 'other' from [[heart] expect God."

"Two guests cannot be accommodated in one house (heart)."

"If one has deserted the world, but one thought still inclines to worldliness, he is not considered as free man nor an ascetic; his inner defilement still survives."

"Detachment from the world (tajrid) and seclusion (tafrid) are indispensable. He who becomes perfect in tajrid (detachment from the world) achieves his goal soon."

"Don't take anyone a person holding spiritual power of control (Karamat) unless he is put to test hundred times."

"If the world is replete with blood and wealth, still man of God would not eat anything except licit thing."

"Death of Auliya Allah, in true sense is the death of their lower-self. When it is annihilated, he gets eternal life."

"Spiritual power of Auliya Allah in worldly life and in the hereafter is alike. Rather after death it is more intensified because in worldly life, corporal being and states are impediments which after death are eliminated. It is like a sword without dheath which is more effective in action."

"Sufi, in the state of ecstasy, is annihilated of his own being and subsists in the Absolute Being. It can be surely said, that in this state of condition, if a grain falls or less then this, he becomes aware of it."

"When Sufi becomes perfect and his heart purified of evil thoughts, nothing can harm him; he is king himself and all the worldly kings are subjugated to him."

"Garments donned should be such, that no one could recognise that you are traveller of Sufi path. Mian Mir would always condemn patched frock-the conventional garments of Sufis."

"Sufi is that who is "naught". If still 'be' he must not 'be'."

"The spiritual practice of Hazrat Mian Mir is highly difficult to follo without complete detachment and isolation. But we have made it easy for our disciples by our own severs asceticism and austerities. Now there is peace, expansion and blissful time in our practice for the wayfarers."

"Hazrat Mian Mir is the secret of the domain of gnosis The dust of his threshold is a thing of envy for elixir Intellect has written date of his demise Mian Mir has gone to Heaven in 1045 A.H"

"Nothing in reality exists, except God, the Absolute Being."

"Every particle of the dust has universal unity. The individual is only in the same way a part of the Infinite Being who fills in the universe, a particle whish has been momentarily detached there from only to return thither."

"To know oneself is the equivalent of knowing God. But in order to acquire this knowledge, the disciple must submit to long and painful process of self-discipline. He must pass though all the test of the severest asceticism. Only after he has prepared himself, will the spiritual master open his heart and render him capable of perceiving the mysteries of the spiritual world."

"Inner travel is a blessed journey. So it is complete now in good manner. Then who can object the worldly travel?"

"Don't worry, He (Allah) will not separate his lovers from Himself. It is not possible to unrecognize after having full cognition of Him. But one must not give up struggle, nor becomes negligent."

"Aspiration lead to mystic path and the end of mystic path i gnosis. But gnosis itself has no end. Its gate is always open. The traveler must cross it."

"All sorts of perfections are attained to the gnostic. He is also confidant of Divine mysteries."

"Every individual being has the ability to acquire intuitive knowledge."

"We must say that only One exists, Though such a saying excite astonishment; The universe is He, though we must not say so openly Such doctrines must be kept secret."

"Terrorism is terrorism, violence is violence and it has no place in Islamic teaching and no justification can be provided for it, or any kind of excuses or ifs or buts."

"Conservative MP Mr Stafford has started a petition calling for his title to be removed, describing it as "an insult to his victims". He said: "There is no getting away from the fact that this paedophile is in possession of a peerage and this is absolutely and categorically unacceptable. He should be stripped of this immediately. "I will be speaking to my colleagues in the Department of Justice to ensure that this individual is not allowed to continue to hold a peerage, which would be an insult to his victims."

"On Friday, Mr Justice Lavender told Ahmed: "Your actions have had profound and lifelong effects on the girl and the boy, who have lived with what you did to them for between 46 and 53 years. "Their statements express more eloquently than I ever could how your actions have affected their lives in so many different and damaging ways." The survivor of the attempted rapes read her own victim personal statement in court, saying: "An overwhelming feeling of shame remained with me throughout my childhood and early adult years. "It was a burden I was made to carry, and it silenced me for many years. It is now time for me to pass that burden to him – the paedophile who I know feels no personal shame.""

"At least now the world know, why he did, what he did #Gaza_Genicide"

"My father was a renowned religious scholar (alam-e-deen). He educated and trained us in both educational traditions – madrassah/religious education at home and school, and college/university education. I have received all my religious education privately from my father and elder brother, and obtained a Masters degree in geography from the University of Peshawar. My elder brothers were both men of letters, both religious and mundane."

"We are for the full implementation of the constitution which provides a sufficient basis for the development of an Islamic polity in Pakistan. We are for the implementation of the recommendations of the Council of Islamic Ideology. This is our concept of bringing about an Islamic change in Pakistan."

"It is easy to bear a person with empty stomach but it's very difficult to bear an empty mind person."

"Here in Pakistan, there is a need to appoint a police man with every person to moniter him as everybody is compromised to indulge in corruption."

"At the time of independence, Punjab had inherited 19 jails, whereas 21 more prisons had been commissioned after 1947. It was also at this Attock Fort that the trial of various officers of the country’s armed forces was held in 1973 and then in 1985."

"In a case of bail which Mr Ijaz Hussain Batalvi was opposing, a very eminent attorney, while persuading the court to agree that the persons seeking bail would not abscond if allowed bail nor would interfere with the prosecution, vehemently urged."

"Mr. Batalvi never compromised on principles and always raised voice for the rights of the bar members."

"My boy, he may not take you to court but would certainly take out your front teeth, with the blessings of the entire neighbourhood." Mr Batalvi bought a new blue colour Ford Cortina. On Aftab Gul's daring (so I still claim), I climbed on its roof to perform the 'twist' amidst loud clapping."

"Maybe we now live in interesting times when they don’t make great men any more. I am also reminded of another memorable personality, Ijaz Hussain Batalvi. He was not just an ordinary barrister but one who had practiced in England as well as Pakistan. Being at the helm of his career during the 1970s, he became a prosecution lawyer against Z A Bhutto in the Kasuri murder case which resulted in his social boycott by fellow writers. Many amongst the legal community may not be aware of the fact that he was also a fiction writer. The community of intellectuals did not like the fact that he had represented the government."

"When I first arrived in London in 1953, my friend, Ijaz Hussain Batalvi whom I hadn’t seen for some years, had become a dandified Londoner. He had had all the required dinners at Lincoln’s Inn and was about to enter the Bar. He was now living, in what Roger Fry, called"

"Ijaz Hussain Baralvi was a famous lawyer and author. He practiced law in Lahore and was well known in literary and political circles. He wrote an essay which was also delivered as an address to a conference in 1974. This Urdu essay is translated into English by Mohammad Akmal Makhdum. Pakistan has suffered imposition of martial laws repeatedly since its birth as a nation. First martial law was declared in 1958 that lasted 10 years. Subsequent martial laws saw political and democratic institutions destroyed, elected leaders murdered and civil liberties trampled upon. Rule of law and freedoms of assembly and expression were suppressed and courts of law oppressed. Political corruption increased and state civil services were corrupted. Social and collective mental impact are discussed in some detail with a wider view of history."

"He did not deliver a lecture; he gave a performance. He viewed the teacher as the "principal actor in a one-act play." During one of his remarkable lectures on torts, Aftab Gul and I spontaneously responded with wah wah."

"A well-known heckler would waive his hand vigorously in every class with cries of 'Sarr Sarr. Important Swal 'Yes, my boy' Mr Batalvi would yield. "Sarr, if my next door neighbour's sister is named Yasmin and I called my house Yasmin Cottage, can her brother take me to court and sue me for damages"?"

"The late Ijaz Husain Batalvi was a multi-dimensional personality — a short story writer, critic, poet, essayist, broadcaster, barrister and a teacher at Law College, Lahore. His literary career was spread over a span of half a century but surprisingly, he never published his work in a book form during his lifetime. Intizar Husain, in his article ‘Lazzat ki talash mein’, once asked him why it was so and the humble Ijaz sahib replied, ‘Mein koi sikkaband adeeb nahi hoon. Apni koi adbi haseeyat manwani maqsood nahin hai. Tabiyat idhar aaye likh liya, nahi aayee na likha. Asal mein main aik weekend writer hoon.’ (‘I am not some sort of stamp approved Litterateur. My objective is not to get an approval of my literary standing as such. When the feeling comes I write, if it doesn’t come I don’t write. Actually, I consider myself a weekend writer’.)"

"Mr. Batalvi agree with Mr. Muahaam Ali Jinnah Qauid-e-Azam who beautifully elucidated in his quotation, "Islam established democracy, peace and justice to safeguard the rights of the oppressed" ."

"Just as Medina had provided a base for the eventual victory of Islam in Arabia, Pakistan would pave the way for the triumphal return of Islam as the ruling power over the entire subcontinent. The whole of Hindustan would thus be turned into Pakistan just as the Prophet himself had turned all of Arabia into Pakistan."

"Now, if there was more revelation (i.e., Hadith), then the Prophet’s duty should have been to transmit that as well, in a fashion similar to that of the Quran. But neither did he order it to be written down anywhere, nor did he oversee its memorization, nor did he compile some sort of collection of it, nor did he make any sort of accommodation whatsoever for its preservation. Rather even if someone, out of good will, attempted to record anything on his own, he stopped them saying “Don’t record anything of me other than the Quran,” – Sahih Muslim (Hadith scholars claim that shortly before his death, the Prophet allowed some Hadith writing. But still, he neither commanded it nor double-checked it to ensure its quality as he did for the Quran)."

"The Hadith (unrecited revelation) not only specified those things Allah left unspecified in the Quran, it even changed and abrogated those things Allah specified in the Quran! For example, the Quran gives the crime of zina [adultery] the punishment of 100 lashes. But according to Hadith, this punishment is only for fornicators (unmarried), whereas the punishment for adulterers (married but unfaithful) is stoning to death (a punishment which has no basis in the Quran)…. The scholars of Hadith are witnesses to the fact that fabricated Hadith number in the thousands."

"Terrorists are killers, they kidnap and murder the innocent, but a jihad is to help the poor, the weak and the starving and to establish the supremacy of Allah."

"We have suffered because we have abandoned our traditions and strayed into democracy,.. The democratic system is not Islamic but a Jewish and Christian import from Europe . . . In Islam, God is the ruler but democracy gives rights to all people."

"At this time our contest is Kashmir. Let's see when the time comes. Our struggle with the Jews is always there."

"You should definitely tell Pakistan’s story to your children. Our forefathers believed that we were different from Hindus in every possible aspect of life. Our religion is different. Our customs are different. Our traditions are different. Our thoughts are different. Our ambitions are different. That was the foundation of the Two-Nation Theory. It was laid on the belief that we are two nations, not one... My dear brothers and sisters and sons and daughters, please don’t forget the story of Pakistan and don’t forget to narrate the story of Pakistan to your next generation, so that their bond with Pakistan never weakens. Whether it is the third generation, or the fourth generation, or the fifth generation, they know what Pakistan is for them. Our forefathers have sacrificed immensely, and we have sacrificed a lot for the creation of this country, and we know how to defend it. While every nation possesses an army, the army of Pakistan has a nation. Our stance is absolutely clear, it was our jugular vein, it will be our jugular vein, we will not forget it. We will not leave our Kashmiri brothers in their heroic struggle."

"“During the war with India, Allah helped us raise our heads high,” Field Marshal Munir said. “When a Muslim puts their trust in Allah, He turns the dirt thrown at the enemy into missiles.”... “This army is an army of Allah and our soldiers fight in His name,” the field marshal added…."