By Samuel Baid

Kabooter bazi, as some Urdu newspapers in India described human smuggling a few years ago, has been a big money spinner in Pakistan- less for visible agents but more for invisible high-ups in the government and foreign embassies.  This racket is lucrative because it seems every Pakistani is dying to leave this country.  Perhaps it was in 1980 that a University Survey showed that if foreign countries allowed, all Pakistanis would want to leave their country.

The agents are well-trained in Chicanery. They know how to exploit Pakistani’s disgust with their country and make them have dream of countries they have never heard of. This shows Pakistanis desperation to run away from their country.

They must run away from their country unmindful of frequent stories of migrant’s ships or boats being deliberately sunk before they reach the coast of their dream country.  This means mass burial of men, women and children in their watery grave.

A tragedy like this happened in the Mediterranean water on June 14 when a Greek fishing boat carrying 750 migrants (400 of them Pakistani) sank. It charged $9,000 or 27 lakh Pakistani Rupees per head. Pakistani survivors alleged Greek coastguards had deliberately left the boat to sink.  At least 12 of them related the same story in the relief camp in Greece. Stories of killing migrants on sea before they reach their destinations are not new. Perhaps mass drowning of the migrants is part of the deal between the agents and boat owners. The Pakistani government said that 350 Pakistanis perished in the tragedy. It arrested ten persons who took the money from Pakistani passengers. Confining ourselves to Pakistan, being our close neighbors, we are really interested to know who are these people who are so desperate to leave the country?  Those who are worried about the rising stream of migrants from poor countries to Europe should study why the people want to quit their country. Or, who are those Muslim people for whom Pakistan has never been a homeland.  Or, who are those people who after when Pakistan was created in 1947 were never allowed to feel at home in their native land.

Migration has been ignored as a partial cause of human rights violations in a country like Pakistan where the slogan that “Pakistan was created in the name of Islam” at once drops non-Muslims or, in fact, non-Sunnis to non-entities. That includes Shias also, or religious or ethnic minorities.

Migration of these Pakistani non-entities began in the 1960s, when non-muslims became disillusioned with Pakistan’s first governor-general Mohammad Ali Jinnah’s word of honour that in Pakistan there would be no Muslim, Hindus or Sikhs.  They will all be Pakistanis.”

Those who migrated to European countries in the 1960s were mainly people from oppressed Provinces like Baluchistan.  East Bengal, when it was a part of Pakistan till 1971, was also very oppressed. That part of Kashmir which Pakistan occupied in 1947 and kept undeveloped, was also oppressed.

There are those also who flee the country because their criticism of the government makes it unsafe for them to stay in Pakistan.  So, instead of taking a regular flight to wherever they want to go they take such risky boats to quietly escape.

It is noticeable that, 21 illegal passengers including 22 young men were from occupied Kashmir where people are demanding for vacation of their land and an end to Pakistan’s tyrannical rule.  For such protesters, illegal boats are safer than a regular flight. The 21 Kashmiris who were on the ill-fatted boat belonged to a lesser-known village Bandali.  From the Kotli District thousands of Kashmiris flee every year.

There are other persecuted people who want to run away from Pakistan. They are Shias, Ahmediyyas, tribal Baluch and Hazaras.  They are a persecuted lot like minorities who have never been treated as equal Pakistanis.  Such persecutions are a big boon for human traffickers.  The United Nations Human Rights Council should urgently take note of it and seek remedial measures.

Note: The views  and opinions expressed in this article are the personal opinion of the author.

By Samuel Baid

In Pakistan’s federal capital Islamabad stands about a four-decade old mosque that preaches against the state, its democracy and constitution and holds its establishment and judiciary in terror.

It is Lal Masjid or Red mosque which came on the scène in the mid – 1980s when then military dictator Gen. Ziaul Haq encouraged establishment of anti-Shia organizations to prove his Sunni fundamentalism and keep close to Al-Qaeda  ideology. He helped build the mosque.  He had also blessed the formation of Sipah-e-Sahaba which made killing its Shia brethren an Islamic duty.

Lal Masjid, however, did not show much anti-Shia enthusiasm: it, instead, turned to be an anti-State centre.  Its Khatib Maulana Abdul Aziz one morning claimed that Prophet Mohammed told him in his dream that he should revolt and implement Sharia in Pakistan on his own.  Aziz, who has been described as the front man of Al-Qaeda’s policy of Islamic vigilantism, set out to cleanse the society in the federal capital Islamabad without bothering about Pakistan’s very special relations with China.

In 2007 students of Lal Masjid, including girls in burqa, raided a massage parlor run by Chinese women in Islamabad’s posh area.  They forcibly took away with them seven Chinese women and three guards of massage parlor to be kept as hostages in the girl’s madarsa Jamia Hafza in the Lal Masjid.  They also raided other establishments in the capital which they thought militated against sharia.

China was furious.  It is said it was on China’s instance that Army Chief-cum-President Gen. Pervez Musharraf willy-nilly acted against the Lal Masjid fearing the consequences.

While Maulana Abdul Aziz regaled himself with success stories of his students’ vigilantism, Gen. Musharraf ordered commando action called Operation Silence against the Mosque in June 2007. The dreaming Maulana tried to escape in a burqa and 6000 boys and girls, all students of the Mosque’s madarsas surrendered to the Army.

About 100 students were killed who mainly came from Pakistan’s tribal areas and thus creating hostility towards the federal government.

Maulana Aziz, while running away in a burqa from the Lal Masjid when the Army launched Operation Silence, was removed from the post of Khatib (prayer leader) but he has stuck there as a leech. His strength lies in his glib tongue against Pakistan democracy and its constitution.  He makes it a point to go against the majority public opinion in Pakistan. For example, in December 2014 when the entire country, including its Islamists were condemning the killing of 140 students of Peshawar Public School by the Tehrik-i-Taliban, Pakistan (TTP) gunmen, Maulana Aziz refused to condemn it.  The TTP has close relations with Lal Masjid.

When the newly emerged Islamic state of Iraq and Syria (ISIS) began havoc in Iraq and announced the revival of Khilafat and named the Khalifa, Lal Masjid’s girls’ madarsa Jamia Hafza announced its acceptance of the Khalifa.  Jamia Hafza is headed by Aziz’s wife Umme Hassan who is no less fearless fanatic and militant than her husband.

Aziz has been removed a number of times from the post of Khatib, but he would not go.  His resistance has caused four incidents of violence in the past six months.  On June 21 things became serious when the police came to arrest him.  He snatched an AK-47 from a policeman and began firing on the policeman while walking into the shelter of his mosque.  A large number of people had collected who made Aziz’s escape into the mosque easy.  He was also helped by the girls of Jamia Hafza who came out with stick and beat up the policemen.

It said that Gen. Musharraf was forced by China to take action against Lal Masjid.  He could not disobey.  But Musharraf did not have peaceful sleep after that.   The Supreme Court insisted that the government pay full compensation to Lal Masjid for the damages caused by China ordered Operation Silence.

Pakistan has many cradles of terrorism.  Lal Masjid is one of them.  The TTP owes its existence to Lal Masjid.  This Masjid supports some sectarian terrorist organizations like the Jaish-e-Mohammad and it certainly has links with Daesh or ISIS.

By Samuel Baid

If it defaults on its debts like Sri Lanka, Pakistan has already sketched the face of the culprit- the IMF or the International Monetary Fund. The country’s Finance Minister Ishaq Dar said “Geopolitics is behind a halted loan programme so that Pakistan defaults”.

Dar made this statement while addressing a Parliamentary committee on finance and revenue.  After the IMF raised objections to Pakistan’s budget for 2023-24 hinting that it (the IMF) may not revive its loan programme. It is said the IMF was not satisfied with budgetary framework for 2023-24 before it finally approved the release.

Dar said the IMF’s demand for a guarantee of $6 billion on external resources was unjustified and delaying the plan apparently suggested a political agenda. He said foreign hostile elements wanted Pakistan to turn into another Sri Lanka by making IMF negotiate with Islamabad. He said in its 2023-24 budget, Pakistan had proposed some tax exemptions, which the IMF didn’t like.  But Dar told the IMF that Pakistan was a sovereign country and therefore, could not accept everything from the IMF.  He said IMF or no IMF, Pakistan would not default.

But Pakistan understands that without the IMF’s help, it runs a real risk of defaulting on foreign debt repayments.  Its foreign exchange reserves have fallen below $3 billion which is enough for three weeks import. This will mount more pressure on rupee which is already as weak as Rs 287 against the dollar.

Dar’s claim that Pakistan is a sovereign country is not to be questioned, but the concern of IMF is very genuine. In Pakistan, a very large number of people avoid giving tax.  Those who cannot escape it will now be given tax exemption in the budget for 2023-24. This will mean two losses.  One less revenue and two revenue loss plus favour to the upper stratum of the society; widening  the gulf between rich and poor.

A few months ago, the IMF had suggested to the Pakistan Government that it should give attention to its poor. Right from 1947, the Government has not bothered about economic potential of the poor people and women.  They were not given equal economic opportunities. There are areas in Sindh and Baluchistan, where the poor people live a horrible life, specially during rain and flood. What economic contribution can they make?

It will be a good exercise to study why a country with natural wealth is poor and not poor with not so much of natural wealth. For example, why Pakistan with its natural wealth has become an international basket case?

Therefore before criticising the IMF, United Nations Secretary General Antonio Guterres’ should accept its right to be safe. In a recent statement, he accused the IMF of only benefiting rich countries instead of poor ones.  He said the response of the IMF and the World Bank to the Covid-19 pandemic was a glaring failure that left dozens of countries deeply indebted.  Mr. Guterres’ criticism of the IMF seemed to echo.

The fact is that Pakistan is not a poor country, it is massively mismanaged country where corruption, money laundering and tax evasion are child’s play for those in powerful position or close to it.

The IMF may not be upto some mischief as Dar alleged. It may be trying to ensure equal economic opportunity for all Pakistanis so that its economy is lifted from the present morals.

Note: The views  and opinions expressed in this article are the personal opinion of the author.

By Samuel Baid
A cat is said to have nine lives. In Pakistan, Nawaz Sharif can say a Prime Minister can survive a plan to hang him and two long exiles- one forced by the then ruler and one voluntary- to bounce back from London to become his country’s Prime Minister a fourth time.
The way for his fourth Prime Ministership was paved on June 18 when the Nawaz Muslim League- led governing coalition met in Islamabad and decided to remove life bans on all parliamentarians. This means a possibility that Nawaz Sharif may participate in the elections which should happen before the end of this year.
Mr. Sharif went to London in self-exile in November 2019 following a Supreme Court ban on him in the wake of the leak of the Panama papers related to money laundering and other financial misdemeanors. The Supreme Court forbade him from holding any public or party office.
Mr. Shehbaz Sharif had said a day earlier that his brother Nawaz would return to head the Party’s campaign. He made this announcement after his party’s Central General Council re-elected Shehbaz as party President for another four years. Shehbaz had become party president four years ago when then Prime Minister Nawaz Sharif was disqualified by the Supreme Court and banned from holding any party office. Shehbaz said when his brother returns, he would hand over party presidency to him. He appeared quite sure that under his brother’s leadership the party would win the next elections and Nawaz Sharif would become the country’s Prime Minister for the fourth time.
Whatever the critics say, in the assessment of this writer, Nawaz Sharif, in the final analysis was most productive of all the Prime Ministers. Pakistan has had Zulfikar Ali Bhutto, of course the most intelligent, but he wasted his talent in vindictiveness. His nationalization programme was unthoughtful; meant to harass businessmen.
Shehbaz said his brother was the builder of modern Pakistan. He eliminated energy shortages and laid down a network of roads, built infrastructure and developed agriculture, industry and other vital sectors of the economy.
The Supreme Court verdict against Nawaz did not convince many legal experts, especially its resort to Article 62 of the Constitution. In his interview, Army Gen Qamar Javed Bajwa after his retirement said the then Chief Justice of the Supreme Court Justice Aseef Saeed Khan Khosa had two grouses against Nawaz Sharif. (1) He would not give him an extension (2) Sharif’s brother Shehbaz had divorced Khosa’s sister. But, Gen Bajwa does not say that the main reason could be that Khosa was aware of the Army’s “Project Imran”. That is, Imran must be made Prime Minister and for that Nawaz Sharif’s Prime Ministership and his party leadership must be sacrificed.
In the past one year i.e., after the Pakistan Democratic Movement (PDM) Coalition government took over, it has been vainly announced a number of times that Nawaz Sharif was returning home. This time, Shehbaz Sharif’s announcement is seen in the context of the coming elections. Shehbaz government is still afraid of the influence of the Pakistan Tehrik-e-Insaaf (PTI) Chief Imran Khan on the voters despite threat to disqualify and try him in the military court for the May 9 mob attack on military installations.
Worst, voters have no faith that the PDM can solve the economic problems. Also, it has seen about four years of Imran’s rule. Imran could not convince the common man that he understood their economic and other problems all the four years he ruled. He went hammer and tongs to expose the Sharif and Asif Ali Zardari. The present civil and military leadership will take Pakistan to the point of no return.
In this situation the return of Nawaz Sharif is a must by removing legal hitches. Legal hitches are not more important than the country.

Note: The views  and opinions expressed in this article are the personal opinion of the author.

Tousif Raza

In the rich tapestry of Kashmiri literature, there exists a continuous stream of remarkable voices that embody knowledge, spirituality, and empowerment. Among these luminaries, Dr. Shahida Shabnum emerges as a trailblazing mystic composer who has left an indelible mark on the literary landscape of Kashmir.

Dr. Shahida Shabnum, a revered figure in Kashmiri literature, has left an indelible mark with her captivating and profound works. Her poetry resonates with the essence of feminism, a legacy initiated by Lal Ded that continues to thrive today. Like a flowing river, our literature as a female has revived hearts for generations, and Dr. Shabnum stands as a cherished female voice in this rich literary tradition. In this analysis of poetry, we delve into the enchanting world she creates through her verses, offering a glimpse into the spiritual and transformative power of her words.

Dr. Shabnum’s influence extends beyond her literary works. Having had the privilege of meeting her during her tenure as a Kashmiri language instructor at her college, I was fortunate enough to receive a collection of her books. The encounter was a profound and enlightening experience, igniting a deep curiosity to delve into her life and explore her poetry as a woman. This event served as a bridge, connecting generations of women poets and fostering a network that spans decades. Dr. Shabnum is rightfully recognized as one of the most renowned contemporary writers, with her literary prowess acknowledged through prestigious accolades such as the Sanskriti Award. Currently, she serves as an Assistant Professor, imparting her knowledge of Kashmiri at the Government Degree College Dangiwacha Rafiabad in Baramulla. Her presence as an educator further solidifies her commitment to nurturing the next generation of literary voices.

Dr. Shabnum’s literary contributions span an impressive collection of over 23 books, delving predominantly into issues concerning women, expressed in both prose and poetry. Her poetic verses serve as a vessel for spiritual contemplation, delving into the realm of the metaphysical universe. With profound depth, her poetry transcends the superficialities of the materialistic world and offers a glimpse into a higher consciousness. One of her notable works, “Tresh Te Sehra,” imparts invaluable lessons on love, unveiling the essence of heavenly connections. It beautifully portrays love as a transformative force, where every moment leads to the unveiling of a hundred veils, urging us to release the constraints of worldly existence. Through her poignant words, she guides readers on a path that transcends physical boundaries and elicits an inner echo, representing the true essence of self-expression and self-discovery. As an example you can read

“Yach kaeli az be hijran
karnas Betaab saqi
Nat waens gai mai chalaan
Eshqun azab saqi
Guftar chani posho
Gulshan barith chu aamut
Roi chon gulshanas manz
Folwun gulab saqi ”
Tresh Te Sehra pg 18

The poetry book by Shahida Shabnam is the outcome of a protracted period of abstinence and a spiritual quest. This extensive voyage has given rise to a notion and a route that welcomes us and invites others to brighten our hearts by leading us down many spiritual, mystic, and metaphysical routes. Her voice of poetry is a message of spiritual discipline, a purifier for the spirit, as she says:

“Yim jigrik daag ti chalna Zanah
Yim Ani gaeti shaam ti dalna Zanah
Mat e Shabnum kawan dit Saban
Yim chacharik jaam e ti walna Zanah”
(Sirr Bowum Naras Unpublished )

These profound verses reflect the depths of her introspection and the resilience of the human spirit. They remind us of the enduring journey towards self-discovery, where inner wounds remain unhealed, and the darkness of life’s challenges persists. Shabnam’s poetic voice resonates with a resolute determination to reject superficiality, as symbolized by the reference to crows. Her refusal to adorn herself with fading frills exemplifies her unwavering commitment to authenticity and a higher spiritual calling. Through her poetry, she compels us to embrace our true selves and embark on a transformative quest for inner liberation.

The poetry contained within “Tresh Te Sehra” offers a profound assurance of the soul’s unwavering spiritual serenity, even as it resides within the confines of the physical body. It serves as a testament to the emergence of the spiritual realm, guiding readers towards an eternal voyage of love and an appreciation for the aesthetic world. Readers often find themselves commenting that these verses are not merely poetry but rather a mystifying enigma concealed within their hearts. The poems within this book serve as a transformative gateway, initiating the spiritual journey and brimming with profound wisdom and spiritual experiences. Each verse becomes a sacred passage, inviting readers to delve deeper into their own souls and unravel the mysteries that lie within.

This remarkable collection serves as a profound lesson in spiritual treasures, reminding us not to be content with mere stories but to explore the paths traversed by others. It encourages us to unfold our own myth, forge our own unique journey, and discover the precious treasures of love and light that await us. Shahida’s poetry skillfully weaves together themes of self-respect, self-containment, and love. Allow these lines to resonate within you:

“Mai rovum zindagi hund saaz wadna
Kaleyam zew gayam awaaz wadna
Pakhan toksoor korham haedisaato
Natai aesis wudaan shahbaaz wadna
Wolut osum karith sadman khushi hund
Sapiid waeni faash saeri raaz wadna”
Tresh Te Sehra pg 29

These poignant verses encapsulate the complexities of the human experience, evoking a sense of raw vulnerability and the inevitability of shedding tears in the face of adversity. Shahida’s profound words remind us that it is through acknowledging our pain and embracing our emotions that we truly embark on a journey of self-discovery and healing.

Shahida Shabnam’s poetry possesses a unique linguistic quality, characterized by a seamless and lucid expression that resonates with both the common readership and the intellectual class. While her verses flow smoothly, there are moments where she employs subtle language techniques, adding layers of depth and intrigue. This duality allows her poetry to engage a wide audience, making it accessible to all while captivating those who seek profound contemplation. Shahida’s ability to strike this balance showcases her skill as a poet and solidifies her position as a significant voice in contemporary literature.

In Shahida Shabnam’s poetry, the character of the Mujahid embarks on a captivating journey in search of enduring peace. Her verses traverse a wide spectrum of topics, encompassing the depths of human suffering, the sorrows of life, and the profound experience of love. With unparalleled skill, Shahida not only crafts her poetry but also masters the art of interpreting the prevailing persecution of the times. She fearlessly advocates for love, bridging the divide between opposing forces and establishing a profound connection between them. Her poetry becomes a powerful medium through which she confronts societal challenges and advocates for unity and compassion amidst tumultuous times.

As a reader, I have arrived at a resolute conviction that Shahida Shabnum is a poet who endeavors to beckon humanity towards its inner essence, a realm where unparalleled beauty and intoxicating fragrances await those who embark on the quest for eternal tranquility. Upon concluding the reading of Shabnam’s verses, one cannot help but be compelled to ask themselves, “When will I embark on that profound journey of self-discovery?”

Dr. Shahida’s mysticism shines through with a harmonious fusion of intuition and intellect, weaving a tapestry of profound meaning. Her poetry is not didactic in nature but instead invites readers to immerse themselves in its rich tapestry of words. As she eloquently expresses:

“Yi KYa wuchum achew mai
Yi kus badal jahan oas
Cho paeri shoar e mahsharah
Yi naar kyuth wuhaan oas
Qayamatuk hyu manzarah
Su bar zakahich hish daw dawah
Na kaensi kanh wuchaan oas
Na kaensi kanh sanaan oas ”
Tresh Te Sehra pg 104

These verses evoke a sense of introspection, urging us to ponder the essence of our existence and the enigmatic forces that surround us. Dr. Shahida’s unambiguous stance towards mysticism stirs the soul, igniting a desire to explore the depths of our consciousness and embark on a transformative journey of self-discovery.

Dr. Shahida humbly refrains from assuming the role of a preacher. Instead, she gracefully unveils the insights she has gleaned from her own life’s journey. Without delving into analytical dissection, she skillfully weaves these revelations into pulsating words that exude an undeniable vitality. Her approach is suggestive, allowing readers to embark on their own interpretive voyages. In another instance, she beautifully conveys:

“Chi boaz az soz e jigrich lai
Chali bai chahme muchraawakh”

“Wazi paani che andrim nyee
Chali bai chahme muchraawakh”
Tresh Te Sehra pg 53

These lines resonate with a transformative power, encouraging listeners to embrace their inner selves and flourish effortlessly. Dr. Shahida’s poetic expressions serve as catalysts for personal growth, inviting us to discover our own paths and blossom authentically.

Her innate introspection serves as a steadfast filter, discarding the superficial and embracing the essence of purity. Her unerring intellect acts as the yardstick, guiding her poetic expressions. Thus, “syr bhowum narus” becomes a codified embodiment of her emotions, transcending mere moral or ethical discourse. Her poetry delves deep into the realms of the human experience, exploring the intricacies of emotions, thoughts, and spirituality. It surpasses conventional notions of right and wrong, instead delving into the profound realm of personal truth and authenticity. Dr. Shahida’s poetic compositions resonate with a profound sense of individuality, urging readers to embrace their own unique journeys of self-discovery.

The Author Hails from Tangmarg and can be reached at [email protected]

Note: The views  and opinions expressed in these articles are the personal opinion of the author.

By Samuel Baid

The general election in Pakistan may take place at the end of this year may be in November.  But the main question is that can the victory of a party or of a conglomeration of parties like the present ruling Pakistan Democratic Movement (PDM) stem the country’s drift towards chaos.

This will be a Herculean task in a country where politicians are not only nincompoops but also anti peace and where the national interest no more binds the Army. They have together taken the country to almost zero production. In one year, its GDP growth has fallen to 0.3 per cent. It is expected to fall further. With 38 per cent inflation, the common man is finding it difficult to survive. The country’s total indebtedness has gone up to Rs 58 trillion. And the civil military leadership does not seen keen on normalising relations with immediate neighbours.

The most debilitating fact about the current state of Pakistan is the loss of its people’s faith (rather blind faith) in their Army. This faith was so strong that the people identified the ideological and geographical integrity of Pakistan with it. The loss of east Pakistan in 1971 hardly damaged this faith.

What has brought Pakistan to this pass?  It is Army machinations to keep the country’s political system and social life under its control. It knows in Pakistan peculiar system (neither Islamic nor democratic or anything else, thanks to the founder of the country) it (Army) will sustain by the very political system that it dominates.

There is a story of a man who tried to chop off a tree’s branch on which he himself was sitting. The Pakistan Army did the same foolish thing in 2017. It decided to finish all mainstream political parties in the country in favour of Islamist groups. Imran Khan’s Pakistan Tehreek-i-Insaaf (PTI) shared the ideology of the Islamist group’s and had nominal presence in Parliament.

Three-time Prime Minister Nawaz Sharif, who headed a strong all Pakistan political party was disqualified by the Supreme Court to be a member of Parliament and lead his party. Thus, country’s main political party was thrown at sixes and seven. The second top party, the People’s Party of Pakistan (PPP) was already in leadership crisis. Nawaz Sharif  and his family member’s were sent to jail. Now his party Muslim League (Nawaz) was rudderless. It’s members were encouraged to join the PTI.  Those who joined the PTI were aware that the Army was behind it. The July 2018 elections proved that the Army can rig the election in favour of Imran Khan, no matter what the voters or the media says. The Army forced incompetent but braggart Imran Khan on the country as Prime Minister for almost four years. But the Army which ruled Pakistan for about 44 years, badly exposed itself in Imran’s incompetence, being on the same page with him in everything.

The Army chief Gen. Javed Bajwa’s pleading for a third extension as the Army Chief and Prime Minister Imran’s condition that he should first remove the cup of PDM’s no-confidence motion in front of him, make the two look very petty.

The no-confidence motion was successful, but the Army brought another nincompoop as Prime Minister (Shahbaz Sharif) who destroyed everything in less than two years but made Pakistan notorious all over the world for human rights violation. Whatever Shahbaz does goes to the account of the Army. Amid that, there are rumours that now the Army wants to make Bilawal Bhutto the Prime Minister.

If these rumours proved correct, the PDM will break up, leaving PTI without much challenge.  But if the PDM breaks up, where will the Army go? It will have to rig the next elections to bring back PPP to power whose past enmity against the Army is well-known.

PDM’s disintegration or weakening and the sullen PTI which has been deserted by many of its heavyweight members, will make the next election a plaything for the Army. If it wants Bilawal to be the next Prime Minister, it will have no problem in lashing back all deserters in to the PPP. But is it the job of the Army in a country?  The Army can split the political parties into as many pieces as it wants.  But does it help the country?

There are reports that the Army may be spinning another conglomeration around sugar mafia chief Jahangir Tareen, who has influence in Punjab.  If true, the coming elections will produce results that will make formation of a stable government impossible.  In this case, friends  of Pakistan as also the World Bank and the IMF may find a fifth military rule in the country a lesser Evil. The mob attack on military establishments on May 9 is a signal that the common man can no longer be taken for granted.

Note: The views  and opinions expressed in this article are the personal opinion of the author.

By Samuel Baid

While suppressing Islam or even trying to eradicate it in China, the country’s President Xi Jinping supports India-specific Islamic terrorists in neighbouring Pakistan.

President Xi does not hide his abhorrence for Muslim signs, customs and even food. He is for sinicisation of religion that can take away Muslims’ and Christians’ sleep in China. Xinjiang has turned into a laboratory where Uyghur Muslims are made to forget their Islamic culture and its practices and customs to learn Communist culture and history. Here the success of sinicisation will mean end of Islam in this province

Xi does not like to see domes on top of mosques, prayer caps on Muslims’ heads or beards on their faces. He even does not like to hear that Muslims don’t eat pork. He makes fun of Muslim’s insistence on halal meat. Muslims or for that matter Jews, don’t touch pork non-halal meat. Their faith restrains them from consuming it. The cross on church building and a dome on a mosque are an eye sore for Xi’s government. It has ordered removal of crosses from church buildings and told Muslims not to have domes on their mosques. This order goes against China’s world-wide boast that, being a Godless Communist country, it allows religious freedom in the country.

China has about one crore Hui Muslims. Of them largest number, seven lakh, live in China’s south-west province of Yunnan. Here Muslims are up in arms against a 2020 court order which asked for the removal of a domed roof and minarets added in recent years to the 13^th-century Najiaying Mosque in Naga town. This has led to clashes between the police and local Muslims. Some people threw stones at the police. Many Muslims have been arrested so far.

This is the second time in about five years that the Muslims are protesting against the government’s move to demolish a mosque. In 2018 hundreds of Muslims came out in Ningxia region to save their mosque from being demolished. The Muslims saved the mosque from being demolished but agreed to erase some signs from it.

The same year three mosques in Yunnan were shut because they were    running what the government called “illegal religious education” perhaps it means madarsas.

In the face of Muslims, determination about their mosques, President Xi announced his sinicisation programme to transform religious beliefs to reflect Chinese culture and society.

President Xi has been duplicitous in his attitude towards Muslims in his own country and Muslims in neighbouring Pakistan.  He, with his money power, has convinced Muslim countries that the camps for Uyghur Muslims in Xinjiang are to cure them of terrorism. But they refuse to admit that the whole programme in camps is designed not to fight terrorism but to wean Muslim inmates from Islam and its practices,

Xi’s government wants to be in the good books of Pakistani Islamists. None of them, except Hafiz Saeed’s Jamaat-ud-Dawa (JuD), has sympathised with encamped Muslims in Xinjiang. On the contrary, Pakistan’s top fundamentalist party, Jamaat-i-Islami has good relations with Xi’s Administration.

The reason for Pakistani fundamentalists love for China is the latter’s hostility towards India. Therefore, they are grateful to China for trying (failed) to save Hafiz Saeed and his accomplice to be nominated as global terrorist by United Nations Security Council for organising 2008 massacre in Mumbai. Again China persistently tried to save Jaish-e-Mohammad Chief Masud Azhar from being nominated global terrorist.

Note: The views  and opinions expressed in this article are the personal opinion of the author.