वेल्ल बा Ba

WELLA BA BA..........
When a person get old in Europe they send him to old hous and we Asian people always propagate it negatively. In Asia when a person get old we don't send him to old house and keep him at home every body knows he is a free man now and will not do any work at home but his wife and daughter in law how use him like donkey?. Just hear this funny poem of such a retired free man and you gill get the truth.

पॉइंट ब्लांक विथ मुबिशेर LUKMAN

JAGJIT SING : Hazarooun kahyisyin aysi k her

Aaj Kamran Khan Kay Saath – 11th December 2009 Kamran Khan presents another fresh episode of Aaj Kamran Khan Kay Saath in Geo TV and talked with A ...

شمالی وزیرستان پر ڈرون حملے میں اہم القاعدہ رہنما ہلاک

شمالی وزیرستان پر ڈرون حملے میں اہم القاعدہ رہنما ہلاک

الصومالی کے تعلقات پاکستان کی شدت پسند تنظیموں کے ساتھ تھے: امریکہ

امریکی حکام کا کہنا ہے کہ پاکستان کے قبائلی علاقے شمالی وزیرستان پر کیے گئے ڈرون حملے میں القاعدہ کے ایک اہم رہنما ہلاک ہوئے ہیں۔

ایک امریکی عہدیدار نے بی بی سی سے بات کرتے ہوئے اس بات کی تصدیق کی کہ منگل کو کیے گئے ڈرون حملے میں القاعدہ کے اہم رہنما صالح الصومالی ہلاک ہوئے ہیں۔

دیگر امریکی عہدیداروں کا کہنا ہے کہ صالح الصومالی کا شمار القاعدہ کے اہم رہنماؤں میں ہوتا ہے اور یہ بھی کہا جا رہا ہے کہ الصومالی القاعدہ کی بیرونی تعلقات کی نگرانی کرتے تھے۔

امریکی خبر رساں ایجنسی اے پی کے مطابق انسداد دہست گردی کے اعلیٰ امریکی افسر نے بتایا کہ الصومالی کے بارے میں خیال ظاہر کیا جاتا ہے کہ وہ امریکہ اور یورپ میں حملوں کا منصوبہ تیار کررہے تھے۔انہوں نے کہا کہ الصومالی کے تعلقات پاکستان کی شدت پسند تنظیموں کے ساتھ تھے۔ انہوں نے مزید کہا کہ الصومالی کو القاعدہ کے سینیئر رہنماؤں سے رہنمائی ملتی تھی اور وہ تکمیل کے لیے منصوبہ بندی کرتے تھے۔

الصومالی کے بارے میں کہا جاتا ہے کہ وہ پاکستان اور افغانستان سے کے علاوہ مختلف ممالک میں دہشت گرد تنظیموں کی کارروائیوں کے سربراہ تھے اور ان کے زیر اثر علاقے افریقہ تک پھیلے ہوئے ہیں۔

یاد رہے کہ پاکستان کے زیرِ انتظام قبائلی علاقے شمالی وزیرستان میں منگل کو ڈرون طیارے کے میزائل حملوں میں کم از کم تین افراد ہلاک ہوئے تھے۔ مقامی انتظامیہ نے بی بی سی کو بتایا تھا کہ یہ حملہ منگل کی صبح چھ بج کی بیس منٹ پر میران شاہ سے پندرہ کلومیٹر جنوب میں سپلگاہ کے مقام پر ہوا۔

انتظامیہ کے مطابق حملے کا نشانہ ایک کار تھی جس پر دو میزائل داغے گئے۔ حکام کا کہنا تھا کہ اس حملے میں کار مکمل طور پر تباہ ہوگئی اور اس میں سوار تینوں افراد ہلاک ہوگئے۔ مقامی انتظامیہ کے مطابق ہلاک ہونے والے تینوں افراد طالبان تھے۔

یہ گزشتہ چند ہفتوں کے دوران چوتھا موقع تھا کہ ڈرون طیاروں نے شمالی وزیرستان کو نشانہ بنایا تھا۔ اس سے قبل گزشتہ ماہ کی بیس تاریخ کو میر علی کے مچی خیل علاقے میں شدت پسندوں کے کمپاؤنڈ کو ڈرون حملے کا نشانہ بنایا گیا تھاجس میں کم از کم آٹھ افراد کی ہلاکت کی اطلاعات ملی تھیں۔

خیال ہے کہ شمالی وزیرستان میں مبینہ امریکی حملے ایسے وقت ہو رہے ہیں جب اس سے متصل جنوبی وزیرستان میں پاکستان فوج نے بیت اللہ گروپ کے طالبان کے خلاف کئی ہفتے سے فوجی کارروائی جاری رکھی ہوئی ہے اور حکام کے مطابق زیادہ تر علاقے پر فوج کو کنٹرول حاصل ہوگیا ہے۔ یہ بھی اطلاعات ہیں کہ جنوبی وزیرستان سے بڑی تعداد میں طالبان جنگجو شمالی وزیرستان، اورکزئی ایجنسی اور دیگر قبائلی علاقوں کی طرف منتقل ہوچکے ہیں

IS IT WAY TO HAVEN..............??

دہشت گردی کی تیاری کے الزام میں گرفتار تین امریکی

رفتار افراد سے قبضے میں لیے گئے لیپ ٹاپ

صوبہ پنجاب کے شہر سرگودھا سے گزشتہ دنوں دہشت گردی کی تیاری کے
الزام میں گرفتار تین امریکی، ایک مصری اور ایک پاکستانی نوجوان پولیس رپورٹ کے مطابق افغانستان جانے کی غرض سے پاکستان آئے تھے۔

سرگودھا پولیس کی ابتدائی رپورٹ کے مطابق جس کی ایک کاپی بی بی سی کو بھی ملی ہے ان پانچ طلبہ نے جیش محمد اور جماعت الدوعوہ کے مدارس سے اس بابت مدد کے لیے رجوع بھی کیا تھا تاہم انہیں کوئی مثبت جواب وہاں سے نہیں ملا۔ جماعت الدعوہ لاہور نے بھی ان کے بارے میں ضمانتیں نہ ملنے پر ان کی مدد سے انکار کیا تھا۔

پولیس رپورٹ کے مطابق اس کے بعد یہ غیرملکی طلبہ سرگودھا اپنے دوست عمر فاروق کے پاس آگئے۔ پولیس نے ان افراد سے ان کے لیپ ٹاپس، موبائل، آئی پوڈ اور بیرونی ہارڈ ڈرائیو بھی برآمد کی ہیں۔

ابتدائی پولیس تفتیش کے مطابق ان طلبہ سے سیف اللہ نامی کسی شخص نے انہیں افغانستان لے جانے کے لیے رابطہ کیا تھا۔ اسی مقصد کے لیے وہ پاکستان مختلف دنوں میں آئے تھے۔

رپورٹ کے مطابق ملزمان آپس میں رابطے کے ایک ایک انوکھا طریقہ استعمال کرتے تھے۔ پولیس کے بقول وہ تحقیقاتی اداروں سے بچنے کی خاطر ایک دوسرے سے ای میل کے ذریعے رابطہ نہیں کرتے تھے۔ وہ انٹرنیٹ ای میل اکاؤنٹ سے لاگ ان ہوتے اور اس کے ڈرافٹ فولڈر میں اپنا پیغام محفوظ کرلیتے تھے۔ اسی اکاؤنٹ کو دوسرا آدمی لاگ ان کرتا اور پیغام پڑھ لیتا تھا۔

پولیس کی تفتیش کے مطابق ملزمان تیس نومبر کو کراچی پہنچے اور پھر حیدر آباد سندھ اور لاہور سے ہوتے ہوئے سرگودھا آ گئے جہاں اپنے ایک ساتھی پاکستانی نژاد امریکی شہری عمرفاروق کے گھر قیام پذیر ہوئے

نو دسمبر کو سرگودھا سے گرفتار ہونے والے ان پانچوں افراد کا مذہب سے خاص لگاؤ بتایا جاتا ہے۔ پولیس رپورٹ کے مطابق یہ کالج طلبہ ’کافروں کے خلاف جہاد’ کے حامی تھے۔ ان میں سے ایک احمد عبداللہ منی باقاعدگی سے انٹرنٹ ویب سائٹ یو ٹیب جایا کرتا تھا۔ وہ مبینہ طور پر امریکی فوجیوں اور تنصیبات پر حملوں کی باقاعدگی سے حمایت کرتا تھا۔

رپورٹ میں ان پانچ افراد کی یہ تفصیل دی گئی ہے۔

نام: وقار حسین خان

والد: ایم سعید خان

تاریخ پیدائش: گیارہ اگست انیس سو ستاسی

جائے پیدائش: ورجینا، امریکہ

آمد پاکستان: یکم دسمبر، دو ہزار نو

نام: احمد عبداللہ منی

والد: نامعلوم

تاریخ پیدائش: چار دسمبر انیس سو نواسی

سرگودھا سے گرفتار افراد سے قبضے میں لیے گئے موبائل فون، آئی پوڈ، ہارڈ ڈسک وغیرہ

آمد پاکستان: تیس نومبر، دو ہزار نو

نام: رامے ایس زمزم

والد: نامعلوم

تاریخ پیدائش: انیس ستمبر، انیس سو ستاسی

جائے پیدائش: مصر

آمد پاکستان: یکم دسمبر، دو ہزار نو

نام: امان حسن یمر

والد: نامعلوم

تاریخ پیدائش: پانچ مئی انیس سو اکانوے

جائے پیدائش: کیلفورنیا، امریکہ

آمد پاکستان: تیس نومبر، دو ہزار نو

نام: عمر فاروق

والد: خالد فاروق

تاریخ پیدائش: انیس سو پچاسی

جائے پیدائش: سرگودھا، پاکستان

حکام کے مطابق یہ وہی نوجوان ہیں جو چند مہینے پہلے امریکی ریاست ورجینیا کے شہر الیگزنڈرا سے غائب ہوگئے تھے۔ امریکی حکام نے بھی سرگودھا میں ان افراد سے پوچھ گچھ کی ہے اور اب غیرمصدقہ اطلاعات کے مطابق انہیں اسلام آباد لایا جا رہا ہے جہاں سے انہیں اگلے چوبیس گھنٹوں میں امریکہ روانہ کئے جانے کا امکان ہے۔ حکام اس بارے میں تاہم کچھ بتانے سے گریز کر رہے ہیں۔

ضلعی پولیس افسر نے بتایا کہ ملزموں نے شدت پسندوں سے اپنا تعلق اس حد تک بنا لیا تھا کہ انھوں نے اپنا ہی ایک گروپ بنا کر خود کو جہاد کے لیے پیش کردیا۔

پولیس کی تفتیش کے مطابق ملزمان تیس نومبر کو کراچی پہنچے اور پھر حیدر آباد سندھ اور لاہور سے ہوتے ہوئے سرگودھا آ گئے جہاں اپنے ایک ساتھی پاکستانی نژاد امریکی شہری عمرفاروق کے گھر قیام پذیر ہوئے۔

پولیس نے عمر فاروق کے والد کو بھی حراست میں لے لیا ہے کیونکہ ان پر شبہہ ہے کہ انہوں نے یہ جاننے کے باوجود کہ وہ ایف بی آئی کو مطلوب ہیں پناہ دی۔

پولیس ان شدت پسندوں تک پہنچنے کی بھی کوشش کر رہی ہے جن سے ان پانچوں امریکیوں کا رابطہ تھا۔ان پانچوں افراد کے خلاف فارنرز ایکٹ کی خلاف ورزی کرنے اور پاکستان میں پرتشدد کارروائیاں کرنے کے الزامات کے تحت تعزیرات پاکستان کے تحت مقدمہ درج کرلیا گیا ہے۔

Birthdays Egyptian writer Naguib Mahfouz - Naguib Mahfouz

Birthdays Egyptian writer Naguib Mahfouz - Naguib Mahfouz

One of the greatest writers who have ever been of Arab culture throughout the ages
It was his life Nozja for devotion to writing, creativity and most important is represented by Odipana Naguib Mahfouz
That the author was not only Egypt, but he was polite to all Arabs
Although the pen did not leave Cairo and acolytes
It was able to represent all Arab cities and the lanes, and inhabited by figures
The literature is the best embodiment of the saying of
The local is the way to a global
He was able to highlight the concerns and human suffering
Through a narrow segment of the middle class Egyptian
And put through the hot Egyptian and Arab
All questions concerning the fate of human
Which his family to win the Nobel Prize for Literature in 1988.






Naguib Mahfouz was born in Cairo district aesthetic, in the December 11, 1911
He spent his childhood in the neighborhood aesthetic then went traveling with his family in the prestigious districts in Cairo, Egypt joined the university in 1930 and earned a Bachelor of Arts Department of Philosophy in 1934 Mahfouz began writing philosophical articles in newspapers and shuttling between government jobs, were unhappy about his life this way - It is said that the crisis Mental undergone by Kamal Abdel-Gawad, the protagonist (sugar) is the same crisis that was going through saved at this time.
Naguib Mahfouz tried to write the story and the story received warmly in the popular literary situation in his early forties. Mahfouz later wrote his trilogy Pharaonic (Radubis - futility of predestination - the struggle of good) and it was clear that it acts down on the ground black in this day and age. And then go to write a Mahfouz novel realism He wrote important works such as (beginning and end) (Mirage) (lane Medak), which are pivotal shift in the history of Egyptian literature .. Mahfouz has been submitted in this novel all the hot Egyptian secretes they contain a distinct literary form.
With the beginning of the fifties made Mahfouz Taha Hussein, his teacher, the most important (triple) Taha Hussein has praised the work highly commend. Met with three problems in the beginning especially in the publication of the large size, but later work was published in three parts into three major literary work written in Arabic in the last century. After the Tripartite Action Archive Ksenarist period in Egyptian cinema, co-authored several scenarios of the films made mention them (Ehna students - Al-Nasser Salah al-Din).
In the sixties opened up the headwaters of the genius of Naguib Mahfouz and completed maturity largely wrote the novel realism (such as Thief and the Dogs), and the novel, such as the absurd (Adrift on the Nile), and the stories Sufi (High God), and the novel with a clear religious projections (boys Gabalawy or Children of the Alley) novel which has been criticized harshly by some skeptics.
Naguib Mahfouz proved during his trip that the literary writer is not confined himself within the literary school, he moved from one school to another is smooth and has demonstrated proficiency in all works by .. Not only that, but tried to provide new forms of fiction as he did with (Miramar) or when he wrote the epic special way as he did with (Aharavi).
In 1988, Mahfouz won the Nobel Prize, the most famous international award in the arts, which obtained before and after the greatest writers and philosophers in the last century. In Egypt and the Arab world views differed on the winning Mahfouz Mahfouz Group of joy because he won the first Arab writer to receive this award, and the opening is important for Arab literature in general, and, above all, Mahfouz deserved. and a team win condemned Mahfouz as saying that he does not deserve or peaceful thoughts towards Israel, for example, or for stamping on religion in his novels, as has been said.
On the outside there was a major problem is that everyone interested in literature at the time was unaware of the name preserved completely, but this was in the past but now taller Vmahvoz world literature, and novels written by a lifelong become translated into many languages of the world does not need foreign translators to say : Egyptian writer, just say: Naguib Mahfouz.
Mahfouz died on Wednesday, August 30, 2006.
Perhaps the main reason for a celebration of Arab Bnaguib Mahfouz and his discovery before being discovered by the Nobel Prize years is the passion for Arabic language and the absence of temptation to write in the colloquial language which incites some critics to use.

Capital Talk 9th Dec 09 - Abrar ul Haq & Shaz Roy & Ali Za

zSHARE video - ct_9thdec09.wmv.flv

COWARD OF THE COUNTRY

Gamnler sing by kenny rogers.

Song I love.

Moon markeet news about blast picture and news

AAJ KAMRAN KHAN K SATH.......................7th december 2009

Watch this.............

PAKISTANI DRIVE FOXY FROM ISLAMBAD TO FRANCE model 1974.

LOBO MY FAVORIT SINGER.........

Every night I hope and pray
a dream lover come in my way.

WE WILL DEFEND THE NRO.........GOVERNMENT.,.,.,.,.,.(see cartoon)

People Got Loans Waived | Special Coverage | Jang Group of Newspaper

People Got Loans Waived | Special Coverage | Jang Group of Newspaper

These were the Kharjites (Kharjite means one who rebels against religion).

The Battle of Islam at Nahrawan:

After the unsatisfactory conclusion to the Battle of Siffin, Imam Ali (A.S.) returned with his army back to Kufa on the 13th of Safar 37 A.H. During the march, a group of 12,000 men kept themselves at a distance from the main part of the army. The group was furious at the way things had ended at Siffin. These were the Kharjites (Kharjite means one who rebels against religion). They were the same people who had put down their weapons on the battlefield. Now they said that Imam Ali (A.S.) had betrayed Islam by agreeing to the truce and should have referred judgment to the Holy Qur'an alone or continued to fight. They demanded that he repent for this great sin. When the army neared Kufa, the Kharjites camped at a village named Harura. They started saying that all Muslims were equal and nobody could rule over the other. In this way, they denounced both Imam Ali (A.S.) and Muawiya and said that their belief was in "La Hukma Illa Lillah", meaning, "No Ruler ship except by Allah alone." Imam Ali (A.S.) sent Sasaa Bin Sauhan and Ziad Bin Nazr Harisi in the company of Ibne Abbas towards them and afterwards himself went to the place of their stay and tried to explain to them that they were misunderstanding the words "La Hukma Illa Lillah", and that in accepting the arbitration (peace talks) at Siffin, he had not gone against the teachings of the Holy Qur'an. He pointed out that they themselves were at fault, because they should never have laid down their arms and forced him to call back Malike Ashtar, who was at the point of securing victory. He reminded them that they had pressed for the arbitration and had forced him to appoint Abu Musa Ash'ari as their representative. He told them that he found their present behavior very strange, considering their involvement in Siffin. To this they admitted that they had sinned but now they had repented for it and he should do the same. Imam Ali (A.S.) replied that he was a true believer and did not have to repent because he had not committed any sin and dispersed them after discussion. The Kharjites refused to accept the words of Imam Ali (A.S.) and awaited the decision of Amr al-Aas and Abu Musa Ash'ari. When they learnt of the decision they decided to revolt, and they set up their headquarters at Nahrawan, twelve miles from Baghdad. Some people came from Basra to join the rebels. On the other side, after hearing the verdict of Arbitration Imam Ali (A.S.) rose for fighting the army of Syria and wrote to the Kharijites that the verdict passed by the two arbitrators in pursuance of their heart's wishes instead of the Qur'an and sunnah was not acceptable to him, that he had therefore decided to fight with them and they should support him for crushing the enemy. But the Kharijites gave him this reply, "When you had agreed to Arbitration in our view you had turned heretic. Now if you admit your heresy and offer repentance we will think over this matter and decide what we should do." Imam Ali (A.S.) understood from their reply that their disobedience and misguidance had become very serious. To entertain any kind of hope from them now was futile. Consequently, ignoring them he encamped in the valley of an-Nukhaylah with a view to marching towards Syria to fight against Muawiya. Imam Ali (A.S.) had already started towards Muawiya when he received the news that they had butchered the governor of Nahrawan namely Abdullah Ibn Khabbab Ibn al-Aratt and his slave maid with the child in her womb, and have killed three women of Banu Tayyi and Umm Sinan as-Saydawiyyah. Imam Ali (A.S.) sent al-Harith Ibn Murrah al-Abdi for investigation but he too was killed by them. When their rebellion reached this stage it was necessary to deal with them. There was a danger that the Kharjites might attack Kufa while Imam Ali (A.S.) and his men were marching towards Muawiya, so Imam Ali (A.S.) decided to stop them. He changed his course eastward, crossed the river Tigris and approached Nahrawan. On reaching there Imam Ali (A.S.) sent a messenger to the Kharjites demanding that those people who had murdered innocent Muslims around their camp should be surrendered. The Kharjites replied that they were all equally responsible for killing these sinners. There was some reluctance in the army of Imam Ali (A.S.) to fight the Kharjites, because they had been their companions against Muawiya at Siffin. Imam Ali (A.S.) himself did not desire the bloodshed of these misguided fanatics, so he sent Abu Ayyub al-Ansari with a message of peace. So he spoke to them aloud, "Whoever comes under this banner or separates from that party and goes to Kufah or al-Mada'in would get amnesty and he would not be questioned. As a result of this Farwah Ibn Nawfal al-Ashja'i said that he did not know why they were at war with Imam Ali (A.S.). Saying this he separated along with five hundred men. Similarly group after group began to separate and some of them joined Imam Ali (A.S.). In the end, only cores of 1,800 die-hards were left under the command of Abdallah bin Wahab. These Kharjites swore that they would fight Imam Ali (A.S.) at any cost. Nahjul Balagha - Sermon 36/Warning the people of Nahrawan of their fate: "I am warning you that you will be killed on the bend of this canal and on the level of this low area while you will have no clear excuse before Allah nor any open authority with you. You have come out of your houses and then divine decree entangled you. I had advised you against this arbitration but you rejected my advice like adversaries and opponents till I turned my ideas in the direction of your wishes. You are a group whose heads are devoid of wit and intelligence. May you have no father! (Allah's woe be to you!) I have not put you in any calamity nor wished you harm." The Kharjites attacked Imam Ali's (A.S.) army with desperate courage. However, they did not stand a chance against the superior army that faced them and they were all killed except nine men. These nine managed to flee to Basra and elsewhere, where they spread the fire of their hatred and recruited more followers. From Imam Ali's (A.S.) army only eight persons fell as martyrs. The battle took place on the 9th Safar, 38 A.H. Two years later, in 40 A.H., it was the Kharjites who sent out three assassins to kill Imam Ali (A.S.), Muawiya and Amr al-Aas. The latter two survived but Imam Ali (A.S.) was martyred following Ibne Muljam's cowardly attack in the mosque of Kufa. Having disposed of the Kharjites at Nahrawan, Imam Ali (A.S.) resumed his march to Syria. However, the chiefs of his followers urged him to stop at Kufa to let the men rest before the long journey and to enable the army to repair their weapons and armours. Imam Ali (A.S.) agreed to this request and camped at Nukhayla outside Kufa. The soldiers were allowed to leave the camp for a day. On the next day, hardly any men returned and at length, Imam Ali (A.S.) entered Kufa and gave a stern sermon to the people. However, nobody came forward and finally, Imam Ali (A.S.) turned away from them in disappointment. The Syrian expedition was abandoned, never to be resumed.

HE want to reestablish Din-e-Ellahi once interdouced by Aurongzaib alemgir.

THIS IS MY REQUEST TO ALL MUSLIMS.

All who are educated and well aw-aired please teaches the peoples who are ignorant that this guy is a real DEVIL just take a look of his teaching you will realize my words.

Ark of the Covenant  (Taboot-e- Sakina)

The Holy Black Stone at Mecca is infact "The Ark of the Covenant" (Taboot-e-Sakina). This was revealed to Adam by God.  The old Testament speaks clearly of the Divine power of the Ark and it has been considered sacred since ancient times. It is also clearly mentioned in the Holy scriptures that this Ark contains the images of all the Prophets and holy personalities.  

The images of His Holiness Riaz Ahmed Gohar Shahi, Jesus Christ, Moses, Prophet Muhammad (PBUH), Virgin Mary and Durga Maa are appearing on the holy Black Stone (Hijre Aswad) Mecca, Saudi Arabia, which is considered to be the most holy place on earth for Muslims. These are marked on the following pictures of Black Stone (Hijre Aswad).

Photographs of the Black Stone published by Mirza Library, Makkah

The face of His Holiness Gohar Shahi on the Black Stone can be seen when it is viewed upside down. The image has appeared naturally on the Black Stone.
 

                       

This book was published by Education Department in Pakistan. Here it is shown upside down. It bears a photograph of the black stone with the image of His Holiness Gohar Shahi clearly visible on it

Jussa-e-Gohar Shahi (a spiritual entity) was awarded at the age of 25, with the rank of Command-in-Chief of the Spiritual army

Image of Jesus Christ, Prophet Muhammad (PBUH), Virgin Mary and Durga Maa are also visible on the Holy Black Stone

Both of the images,  appeared in the Holy Black Stone, the Hajre Aswad, in the year 2000. These images are still present and visible in the Hajre Aswad, (Ka'baa, Saudi Arabia). Photographs of the Hajre Aswad can be obtained from Muslim Libraries and homes. The image No.1 and image No.2 are beyond any doubt and suspicion, as the Holy Black Stone is fitted in a sacred and guarded place.

These images have existed for a long time and are decorated with, in almost every church and Christian homes

This picture of the ace of Jesus of Nazareth appeared miraculously when photographs were taken of the return of a chalice to the tabernacle of a Spanish Church, which had been pillaged during the Spanish civil war (1936 - 39). Vassula was given a reproduction of this picture on her recent visit to South America. Those familiar with the miraculous picture taken by St. Anna Ali, a nun living in Rome whom Vassula has met, will recognize the similarity. However, it is important to point out that these two pictures were created independently.

       

This symbolic image of Kalki Avtar on a horse is appearing on Hijre Aswad

The facial image of DurgaMaa is visible on Hijre Aswad (Maha Shiv Ling)  as marked on above big picture

India Wins Freedom Maulana Azad's statement on Muslim issues in India

India Wins Freedom

Maulana Abul Kalam Azad

Maulana Azad's statement on Muslim issues in India April 15, 1946 ... on 15 April 1946, I issued a statement dealing with the demands of Muslims and other minorities. Now that the division of India is a fact and ten years have passed, I again look at the statement and find that everything I had then said has come to happen. As this statement contains my considered views on the solution of the Indian problem, I feel I should quote it in full. This is what I then said, and would still say: I have considered from every possible point of view the scheme of Pakistan as formulated by the Muslim League. As an Indian I have examined its implications for the future of India as a whole. As a Muslim I have examined its likely effects upon the fortunes of Muslims of India. Considering the scheme in all its aspects I have come to the conclusion that it is harmful not only for India as a whole but for Muslims in particular. And in fact it creates more problems than it solves. I must confess that the very term Pakistan goes against my grain. It suggests that some portions of the world are pure while others are impure. Such a division of territories into pure and impure is un-Islamic and is more in keeping with orthodox Brahmanism which divides men and countries into holy and unholy - a division which is a repudiation of the very spirit of Islam. Islam recognises no such division and the prophet says, 'God has made the whole world a mosque for me.' Further, it seems that the scheme of Pakistan is a symbol of defeatism and has been built up on the analogy of the Jewish demand for a national home. It is a confession that Indian Muslims cannot hold their own in India as a whole and would be content to withdraw to a corner specially reserved for them. One can sympathise with the aspiration of the Jews for such a national home, as they are scattered all over the world and cannot in any region have any effective voice in the  administration. The conditions of Indian Muslims is quite otherwise. Over 90 million in number, they are in quantity and quality a sufficiently important element in Indian life to Influence decisively all questions of administration and policy. Nature has further helped them by concentrating them in certain areas. In such a context, the demand for Pakistan loses all force. As a Muslim, I for one am not prepared for a moment to give up my right to treat the whole of India as my domain and to share in the shaping of its political and economic life. To me it seems a sure sign of cowardice to give up what is my patrimony and content myself with a mere fragment of it. As is well known, Mr Jinnah's Pakistan scheme is based on his two nation theory. His thesis is that India contains many nationalities based on religious differences. Of them the two major nations, the Hindus and Muslims, must as separate nations have separate states. When Dr Edward Thompson once pointed out to Mr Jinnah that Hindus and Muslims live side by side in thousands of Indian towns, villages and hamlets, Mr Jinnah replied that this in no way affected their separate nationality. Two nations according to Mr Jinnah confront one another in every hamlet, village and town, and he, therefore, desires that they should be separated into two states. I am prepared to overlook all other aspects of the problem and judge it from the point of view of Muslim interests alone. I shall go still further and say that if it can be shown that the scheme of Pakistan can in any way benefit Muslims I would be prepared to accept it myself and also to work for its acceptance by others. But the truth is that even If I examine the scheme from the point of view of the communal interests of the Muslims themselves, I am forced to the conclusion that it can in no way benefit them or allay their legitimate fears. Let us consider dispassionately the consequences which will follow if we give effect to the Pakistan scheme. India will be divided into two States, one with a majority of Muslims and the other of Hindus. In the Hindustan State there will remain three and a half crores of Muslims scattered in small minorities all over the land. With 17 per cent in U.P, 12 per cent in Bihar and 9 per cent in Madras, they will be weaker than they are today in the Hindu majority provinces. They have had their homelands in these regions for almost a thousand years and built up well known centres of Muslim culture and civilisation there. They will awaken overnight and discover that they have become alien and foreigners. Backward industrially, educationally and economically, they will be left to the mercies to what would become an unadulterated Hindu raj. On the other hand, their position within the Pakistan State will be vulnerable and weak. Nowhere in Pakistan will their majority be comparable to the Hindu majority in the Hindustan States. In fact, their majority will be so slight that it will be offset by the economical, educational and political lead enjoyed by non-Muslims in these areas. Even if this were not so and Pakistan were overwhelmingly Muslim in population, it still could hardly solve the problem of Muslims in Hindustan. Two states confronting one another, offer no solution of the problem of one another's minorities, but only lead to retribution and reprisals by introducing a system of mutual hostages. The scheme of Pakistan therefore solves no problem for the Muslims. It cannot safeguard their rights where they are in a minority nor as citizens of Pakistan secure them a position in Indian or world affairs which they would enjoy as citizens of a major State like the Indian Union. It may be argued that if Pakistan is so much against the interests of the Muslims themselves, why should such a large section of Muslims be swept away by its lure? The answer is to be found in the attitude of certain communal extremists among the Hindus. When the Muslim League began to speak of Pakistan, they read into the scheme a sinister pan-Islamic conspiracy and began to oppose it out of fear that it foreshadowed a combination of Indian Muslim with trans-Indian Muslims States. The opposition acted as an incentive to the adherents of the League. With simple though  untenable logic they argued that if Hindus were so opposed to Pakistan, surely it must be of benefit to Muslims. An atmosphere of emotional frenzy was created which made reasonable appraisement impossible and swept away, especially the younger and more impressionable among the Muslims. I have, however, no doubt that when the present frenzy has died down and the question can be considered dispassionately, those who now support Pakistan will themselves repudiate it as harmful for Muslim Interests. The formula which I have succeeded in making the Congress accept secures whatever merit the Pakistan scheme contains while all its defects and drawbacks are avoided. The basis of Pakistan is the fear of interference by the Centre in Muslim majority areas as the Hindus will be in a majority in the Centre. The Congress meets this fear by granting full autonomy to the provincial units and vesting all residuary power in the provinces. It also has provided for two lists of Central subjects, one compulsory and one optional, so that if any provincial unit so wants, it can administer all subjects itself except a minimum delegated to the Centre. The Congress scheme therefore ensures that Muslim majority provinces are internally free to develop as they will, but can at the same time influence the Centre on all issues which affect India as a whole. The situation in India is such that all attempts to establish a centralised and unitary government are bound to fail. Equally doomed to failure is the attempt to divide India into two States. After considering all aspects of the question, I have come to the conclusion that the only solution can be on the lines embodied in the Congress formula which allows room for development both to the provinces and to India as a whole. The Congress formula meets the fear of the Muslim majority areas to allay which the scheme of Pakistan was formed. On the other hand, it avoids the defects of the Pakistan scheme which would bring the Muslims where they are in a minority under a purely Hindu government. I am one of those who considers the present chapter of communal bitterness and differences as a transient phase in Indian life. I firmly hold that they will disappear when India assumes the responsibility of her own destiny. I am reminded of a saying of Mr Gladstone that the best cure for a man's fear of the water was to throw him into it. Similarly India must assume responsibilities and administer her own affairs before fears and suspicions can be fully allayed. When India attains her destiny, she will forget the chapter of communal suspicion and conflict and face the problems of modern life from a modern point of view. Differences will no doubt persist, but they will be economic, not communal. Opposition among political parties will continue, but it will be based, not on religion but on economic and political issues. Class and not community will be the basis of future alignments, and policies will be shaped accordingly. If It be argued that this is only a faith which events may not justify would say that in any case the nine crores of Muslims constitute a factor which nobody can ignore and whatever the  circumstances they are strong enough to safeguard their own destiny. [India Wins Freedom, Orient Longman, 1997, pp. 150-152]