Sunday, 24 February 2013

recent killings in bangladesh:

Dhaka - Bangladesh police fired live rounds on Saturday in fresh clashes with supporters of the country's largest Islamic party whose leaders are standing trial for war crimes, killing two people.


The clashes came a day after the Muslim-majority nation was hit by deadly violence between police and Islamists demanding the execution of bloggers they accuse of blasphemy, which left four people dead and about 200 injured.


In Saturday's clashes, police said they fired live rounds after up to 5 000 Islamists attacked them with stones and firearms just outside northern Pabna town, killing two people and injuring about 30.

"We fired in self defense," Pabna's deputy police chief Mollick Ruhul Amin told AFP.

"One of our officers was also hit by [a] bullet and at least 10 to 12 policemen were injured," he added.
Jamaat-e-Islami party called a half-day strike in Pabna district to protest what they say were attacks by ruling party supporters on its members and offices on Friday.

Unarmed:

Abu Taleb, district Jamaat secretary, told AFP that police shot dead unarmed protesters, while denying that its own activists had attacked them.

The party has mounted a string of nationwide strikes since last month, protesting trials of 10 of its leaders, including its head and deputy head, for war crimes allegedly committed in the 1971 independence war against Pakistan.

At least 16 people have been killed during protests over the war crimes trials, including several who were shot dead by police.

The clashes have intensified since a Jamaat leader was sentenced to life imprisonment for mass murder during the war in which the country's secular government says three million people were killed.

Jamaat says the trials are based on trumped up charges and are part of a wider political vendetta against the opposition.

The government of prime minister Sheikh Hasina rejects the accusations, saying the trials are needed to heal the wounds of the war.

It accuses Jamaat leaders of being part of pro-Pakistani militias blamed for much of the 1971 carnage.

Saturday, 23 February 2013


Genocide by Pakistan Army and Government - Bangladesh - 09-25-2010, 04:43 AM





“…… we were told to kill the hindus and Kafirs (non-believer in God). One day in June, we cordoned a village and were ordered to kill the Kafirs in that area. We found all the village women reciting from the Holy Quran, and the men holding special congregational prayers seeking God’s mercy. But they were unlucky. Our commanding officer ordered us not to waste any time.” Confession of a Pakistani Soldier
It all started with Operation Searchlight, a planned military pacification carried out by the Pakistan Army started on 25 March, 1971 to curb the Bengali nationalist movement by taking control of the major cities on March 26, and then eliminating all opposition, political or military, within one month. Before the beginning of the operation, all foreign journalists were systematically deported from Bangladesh. The main phase of Operation Searchlight ended with the fall of the last major town in Bengali hands in mid May.
According to New York Times (3/28/71) 10,000 people were killed; New York Times (3/29/71) 5,000-7,000 people were killed in Dhaka; The Sydney Morning Herald (3/29/71) 10,000 – 100,000 were killed; New York Times (4/1/71) 35,000 were killed in Dhaka during operation searchlight.
The operation also began the 1971 Bangladesh atrocities. These systematic killings served only to enrage the Bengalis, which ultimately resulted in the secession of East Pakistan later in December, 1971. The international media and reference books in English have published casualty figures which vary greatly; 200,000–3,000,000 for Bangladesh as a whole.
There is only one word for this: Genocide.
Genocide in Bangladesh, 1971

The mass killings in Bangladesh (then East Pakistan) in 1971 vie with the annihilation of the Soviet POWs, theholocaust against the Jews, and the genocide in Rwanda as the most concentrated act of genocide in the twentieth century. In an attempt to crush forces seeking independence for East Pakistan, the West Pakistani military regime unleashed a systematic campaign of mass murder which aimed at killing millions of Bengalis, and likely succeeded in doing so.
In national elections held in December 1970, the Awami League won an overwhelming victory across Bengali territory. On February 22, 1971 the generals in West Pakistan took a decision to crush the Awami League and its supporters. It was recognized from the first that a campaign of genocide would be necessary to eradicate the threat: “Kill three million of them,” said President Yahya Khan at the February conference, “and the rest will eat out of our hands.” (Robert Payne, Massacre [1972], p. 50.) On March 25 the genocide was launched. The university in Dacca (Dhaka) was attacked and students exterminated in their hundreds. Death squads roamed the streets of Dacca, killing some 7,000 people in a single night. It was only the beginning. “Within a week, half the population of Dacca had fled, and at least 30,000 people had been killed. Chittagong, too, had lost half its population. All over East Pakistan people were taking flight, and it was estimated that in April some thirty million people [!] were wandering helplessly across East Pakistan to escape the grasp of the military.” (Payne, Massacre, p. 48.) Ten million refugees fled to India, overwhelming that country’s resources and spurring the eventual Indian military intervention. (The population of Bangladesh/East Pakistan at the outbreak of the genocide was about 75 million.)
The Guinness Book of Records lists the Bangladesh Genocide as one of the top 5 genocides in the 20th century.
The gendercide against Bengali men

The war against the Bengali population proceeded in classic gendercidal fashion. According to Anthony Mascarenhas:
There is no doubt whatsoever about the targets of the genocide. They were: (1) The Bengali militarymen of the East Bengal Regiment, the East Pakistan Rifles, police and para-military Ansars and Mujahids. (2) The Hindus — “We are only killing the men; the women and children go free. We are soldiers not cowards to kill them …” I was to hear in Comilla [site of a major military base] [Comments R.J. Rummel: "One would think that murdering an unarmed man was a heroic act" (Death By Government, p. 323)] (3) The Awami Leaguers — all office bearers and volunteers down to the lowest link in the chain of command. (4) The students — college and university boys and some of the more militant girls. (5) Bengali intellectuals such as professors and teachers whenever damned by the army as “militant.” (Anthony Mascarenhas, The Rape of Bangla Desh [Delhi: Vikas Publications, 1972(?)], pp. 116-17.)
Mascarenhas’s summary makes clear the linkages between gender and social class (the “intellectuals,” “professors,” “teachers,” “office bearers,” and — obviously — “militarymen” can all be expected to be overwhelmingly if not exclusively male, although in many cases their families died or fell victim to other atrocities alongside them). In this respect, the Bangladesh events can be classed as a combined gendercide and elitocide, with both strategies overwhelmingly targeting males for the most annihilatory excesses.
London, 6/13/71). The Sunday Times…..”The Government’s policy for East Bengal was spelled out to me in the Eastern Command headquarters at Dacca. It has three elements:
1. The Bengalis have proved themselves unreliable and must be ruled by West Pakistanis;
2. The Bengalis will have to be re-educated along proper Islamic lines. The – Islamization of the masses – this is the official jargon – is intended to eliminate secessionist tendencies and provide a strong religious bond with West Pakistan;
3. When the Hindus have been eliminated by death and fight, their property will be used as a golden carrot to win over the under privileged Muslim middle-class. This will provide the base for erecting administrative and political structures in the future.”
Bengali man and boys massacred by the West Pakistani regime.

Younger men and adolescent boys, of whatever social class, were equally targets. According to Rounaq Jahan, “All through the liberation war, able-bodied young men were suspected of being actual or potential freedom fighters. Thousands were arrested, tortured, and killed. Eventually cities and towns became bereft of young males who either took refuge in India or joined the liberation war.” Especially “during the first phase” of the genocide, he writes, “young able-bodied males were the victims of indiscriminate killings.” (“Genocide in Bangladesh,” in Totten et al., Century of Genocide, p. 298.) R.J. Rummel likewise writes that “the Pakistan army [sought] out those especially likely to join the resistance — young boys. Sweeps were conducted of young men who were never seen again. Bodies of youths would be found in fields, floating down rivers, or near army camps. As can be imagined, this terrorized all young men and their families within reach of the army. Most between the ages of fifteen and twenty-five began to flee from one village to another and toward India. Many of those reluctant to leave their homes were forced to flee by mothers and sisters concerned for their safety.” (Death By Government, p. 329.) Rummel describes (p. 323) a chilling gendercidal ritual, reminiscent of Nazi procedure towards Jewish males: “In what became province-wide acts of genocide, Hindus were sought out and killed on the spot. As a matter of course, soldiers would check males for the obligated circumcision among Muslims. If circumcised, they might live; if not, sure death.”
Robert Payne describes scenes of systematic mass slaughter around Dacca (Dhaka) that, while not explicitly “gendered” in his account, bear every hallmark of classic gender-selective roundups and gendercidal slaughters of non-combatant men:
In the dead region surrounding Dacca, the military authorities conducted experiments in mass extermination in places unlikely to be seen by journalists. At Hariharpara, a once thriving village on the banks of the Buriganga River near Dacca, they found the three elements necessary for killing people in large numbers: a prison in which to hold the victims, a place for executing the prisoners, and a method for disposing of the bodies. The prison was a large riverside warehouse, or godown, belonging to the Pakistan National Oil Company, the place of execution was the river edge, or the shallows near the shore, and the bodies were disposed of by the simple means of permitting them to float downstream. The killing took place night after night. Usually the prisoners were roped together and made to wade out into the river. They were in batches of six or eight, and in the light of a powerful electric arc lamp, they were easy targets, black against the silvery water. The executioners stood on the pier, shooting down at the compact bunches of prisoners wading in the water. There were screams in the hot night air, and then silence. The prisoners fell on their sides and their bodies lapped against the shore. Then a new bunch of prisoners was brought out, and the process was repeated. In the morning the village boatmen hauled the bodies into midstream and the ropes binding the bodies were cut so that each body drifted separately downstream. (Payne, Massacre [Macmillan, 1973], p. 55.)
Strikingly similar and equally hellish scenes are described in the case-studies of genocide in Armenia and the Nanjing Massacre of 1937.
How many died?

Bangladeshi authorities claim that 3 million people were killed, while the Hamoodur Rahman Commission, an official Pakistan Government investigation, put the figure as low as 26,000 civilian casualties. The fact is that the number of dead in Bangladesh in 1971 was almost certainly well into seven figures. It was one of the worst genocides of the World War II era, outstripping Rwanda (800,000 killed) and probably surpassing even Indonesia (1 million to 1.5 million killed in 1965-66).
As R.J. Rummel writes:
The human death toll over only 267 days was incredible. Just to give for five out of the eighteen districts some incomplete statistics published in Bangladesh newspapers or by an Inquiry Committee, the Pakistani army killed 100,000 Bengalis in Dacca, 150,000 in Khulna, 75,000 in Jessore, 95,000 in Comilla, and 100,000 in Chittagong. For eighteen districts the total is 1,247,000 killed. This was an incomplete toll, and to this day no one really knows the final toll. Some estimates of the democide [Rummel's "death by government"] are much lower — one is of 300,000 dead — but most range from 1 million to 3 million. … The Pakistani army and allied paramilitary groups killed about one out of every sixty-one people in Pakistan overall; one out of every twenty-five Bengalis, Hindus, and others in East Pakistan. If the rate of killing for all of Pakistan is annualized over the years the Yahya martial law regime was in power (March 1969 to December 1971), then this one regime was more lethal than that of the Soviet Union, China under the communists, or Japan under the military (even through World War II). (Rummel, Death By Government, p. 331.)
People regard that the best option is to regard “3 million” as not an absolute but an arbitrary number. The proportion of men versus women murdered is impossible to ascertain, but a speculation might be attempted. If we take the highest estimates for both women raped and Bengalis killed (400,000 and 3 million, respectively); if we accept that half as many women were killed as were raped; and if we double that number for murdered children of both sexes (total: 600,000), we are still left with a death-toll that is 80 percent adult male (2.4 million out of 3 million). Any such disproportion, which is almost certainly on the low side, would qualify Bangladesh as one of the worst gendercides against men in the last half-millennium.
Who was responsible?

“For month after month in all the regions of East Pakistan the massacres went on,” writes Robert Payne. “They were not the small casual killings of young officers who wanted to demonstrate their efficiency, but organized massacres conducted by sophisticated staff officers, who knew exactly what they were doing. Muslim soldiers, sent out to kill Muslim peasants, went about their work mechanically and efficiently, until killing defenseless people became a habit like smoking cigarettes or drinking wine. … Not since Hitler invaded Russia had there been so vast a massacre.” (Payne, Massacre,p. 29.)
There is no doubt that the mass killing in Bangladesh was among the most carefully and centrally planned of modern genocides. A cabal of five Pakistani generals orchestrated the events: President Yahya Khan, General Tikka Khan, chief of staff General Pirzada, security chief General Umar Khan, and intelligence chief General Akbar Khan. The U.S. government, long supportive of military rule in Pakistan, supplied some $3.8 million in military equipment to the dictatorship after the onset of the genocide, “and after a government spokesman told Congress that all shipments to Yahya Khan’s regime had ceased.” (Payne, Massacre, p. 102.)


The genocide and gendercidal atrocities were also perpetrated by lower-ranking officers and ordinary soldiers. These “willing executioners” were fuelled by an abiding anti-Bengali racism, especially against the Hindu minority. “Bengalis were often compared with monkeys and chickens. Said Pakistan General Niazi, ‘It was a low lying land of low lying people.’ The Hindus among the Bengalis were as Jews to the Nazis: **** and vermin that [should] best be exterminated. As to the Moslem Bengalis, they were to live only on the sufferance of the soldiers: any infraction, any suspicion cast on them, any need for reprisal, could mean their death. And the soldiers were free to kill at will. The journalist Dan Coggin quoted one Punjabi captain as telling him, ‘We can kill anyone for anything. We are accountable to no one.’ This is the arrogance of Power.” (Rummel, Death By Government, p. 335.)

The atrocities of the razakars in killing the Bengalis equaled those of their Pakistani masters. An excerpt from an article written in the Azad, dated January 15, 1972, underscores the inhuman atrocities of the Pakistani troops and their associates, the razakar and al-Badr forces:
‘….The people of Narail can bear witness to the reign of terror, the inhuman atrocities, inflicted on them after (General) Yahya let loose his troops to do what they would. After March 25, many people fled Jessore in fear of their lives, and took refuge in Narail and its neighboring localities. Many of them were severely bashed by the soldiers of Yahya and lost their lives. Very few people ever returned. Bhayna is a flourishing village near Narail. Ali Akbar is a well-known figure there. On April 8, the Pakistani troops surrounded the village on the pretext that it was a sanctuary for freedom fighters. Just as fish are caught in a net so too were the people of this village all assembled, in an open field. Then everyone- men, women, and children–were all forced to line up. Young men between the ages of 25 and 30 were lined up separately. 45 people were shot to death on the spot. Three of Ali Akbar’s brothers were killed there. Ali Akbar was able to save himself by lying on the ground. But no one else of that group was as fortunate. Nadanor was the Killing field. Every day 20 to 30 people were taken there with their hands tied behind their backs, and killed. The dead bodies would be flung into the river. Apart from this, a slaughter house was also readied for Bengalis. Manik, Omar, and Ashraf were sent to Jessore Cantonment for training and then brought to this slaughter house. Every day they would slaughter 9 to 12 persons here. The rate per person was Taka ten. On one particular day, 45 persons were slaughtered here. From April 15 to December 10, the butchery continued. It is gathered that 2,723 people lost their lives here. People were brought here and bashed, then their ears were cut off, and their eyes gouged out. Finally they were slaughtered… : The Chairman of the Peace Committee was Moulana Solaiman. With Dr. Abul Hussain and Abdul Rashid Mukhtar, he assisted in the genocide. Omar would proudly say, “During the day I am Omar, at night I am Shimar( legendary executioner famous for extreme cruelty). Don’t you see my dagger? There are countless Kafirs (heretics) on it.”
Chuknagar: The largest genocide during the Bangladesh Liberation War in 1971

Chuknagar is a small business town located in the Dumuria Thana of Khulna district and very close to the India Bangladesh border. In 71 thousands of refugees gathered in Chuknagar to go to Kolkata. According to a conservative account around ten thousand people were in Chuknagar waiting to cross the border.


In the early morning of May 10, the fatal day around 10am two trucks carrying Paki troops arrived at Kautala (then known as Patkhola). The Pakis were not many in number, most possibly a platoon or so. As soon as the Paki trucks stopped, the Pakis alighted from the truck carrying light machine guns (LMGs) and semi automatic rifles and opened fire on the public. Within a few minutes a lively town turned into a city of death.
The accounts of the two hundred interviewees were same. They differed only in details. “There were piled up dead bodies. Dead Kids’ on dead mum’s laps. Wives hugging their beloved husbands to protect them from killer bullets. Dads’ hugging their daughters to shield them. Within a flash they all were just dead bodies. Blood streamed into the Bhadra river, it became a river of corps. A few hours later when the Paki *******s ran out of bullets, they killed the rest of the people with bayonet.”
Source: Muntassir Mamun, The Archive of Liberation War, Bangabandhu and Bangladesh Research Institute
An online archive of chronology of events, documentations, audio, video, images, media reports and eyewitness accounts of the 1971 Genocide in Bangladesh in the hands of Pakistan army.



Genocide 1971:
 What does the world know about it?
Dr. Mohammad Omar Farooq



                                                            
It has been over three decades since the people of Bangladesh (formerly East Pakistan) suffered one of the worst genocides in history in 1971. According to Dr. Adam Jones, a professor with the International Studies Division, Center for Research and Teaching in Economics (CIDE), Mexico City, Mexico, �The mass killings in Bangladesh (then East Pakistan) in 1971 vie with the annihilation of the Soviet POW's, the holocaust against the Jews, and the genocide in Rwanda as the most concentrated act of genocide in the twentieth century.�

Even without any such comparison, the people of Bangladesh know first hand the horrific nature and extent of that genocide. Every year we celebrate our Independence Day and Victory Day. Despite being quite divided and dysfunctional politically, as a country we regularly remember the independence struggle and the 9-month long genocide. There are many who constantly speak and write about the horrors of 1971 and our awareness (chetona) of it. Over three decades past the genocide and the independence, but there has been no accountability of the war crimes and any possible emotional healing and integration of the nation continues to elude us.

I remember the horror of 1971 from my limited, personal experience as a 12 year old boy. Yet, after more than three decades since that genocide and independence the boisterous ritual of remembering that genocide, in my opinion, continues to lack any positive impact on our subsequent history, offering little else but pompous vacuity. But more importantly, I find the silence and negligence of many others, especially the Islamically-oriented segments of Bangladeshis, agonizing and disturbing.

Since 1981 I have been out of the country as an expatriate. Throughout this period, I have come across people of various backgrounds, Muslims and non-Muslims, whose ignorance about the genocide has astounded and baffled me. There are many Pakistanis, whose indifference or even prejudice I could understand and attribute to the malicious manipulation and distortion of facts and history by the ruling elites of Pakistan (then West Pakistan). Yet the problem seems to be endemic.

A crime committed by anyone against anyone is a crime. A genocide committed by anyone against anyone is genocide. As a human being who is a Muslim, to me it can�t be any other way. I had a rude awakening 5-6 years ago, when I was invited by one of the leading Islamic monthly magazines in the United States to contribute an essay with a theme �Muslim Unity� to one of its upcoming issues.

I reminded the editor about my often unorthodox or non-conformist views or approach, but I was still asked to send in the essay. The editor most possibly regretted it upon receipt of my essay. While my writeup was commended by the editor I was requested to remove a portion therefrom, in order to conform to their length requirement. I was told that if I just removed the part related to Bangladesh and genocide in 1971, it would be excellent and conform to their length requirement. I firmly refused. I was deeply disappointed and I sat on it for more than a year before publishing it elsewhere.

Over the last few years since, I have actively participated in numerous cyber-exchanges that revolved around topics related to our history, independence struggle, and the genocide. My experience has been that generally we are quite emotional and partisan, unable to engage in substantive discourse that promotes accountability and facilitates healing. Last year, when I shared with the Bangladeshi cyber community some western works on genocides in general and 1971 in particular, one overly zealous writer showered �obhishaap� [curse] on me, because one non-academic work of one of the western authors about genocide in 1971 had some significant omissions or lapses.  Before being saddled with such �obhishaap�, however, I had already contacted the western author about these lapses and he readily explained that he was not an expert on 1971 genocide, and that particular piece was merely an introduction for general cyber community that was interested in various genocides. He also welcomed any pertinent correction so that he could consider revising his piece.  Evidently, while some people interested in presenting the genocide would appreciate better information, some of us seem more enamored with partisan feelings and flinging curses, instead of providing accurate information to those people.

As I began to take a closer look at the available works on 1971 genocide, I was truly disappointed and disturbed by misinformation as well as lack of information about it. Relevant to note, the internet in recent times has become an essential media of information, but what is available online about the genocide is indeed pitiful.  Deeply saddened, it was at that time when I decided to start a website about the 1971 genocide. As I communicated with some genocide experts, my suspicion about misinformation as well as lack of information was corroborated before long.

Here is a summary picture. There are about 20+ different universities in the USA that offer either a research center and/or some degree program on genocide studies. These universities include major, well-known ones, such as Yale U., and Univ. of Minnesota, and other ones, such as Clark Univ. and Drew Univ.. The most commonly and extensively covered genocide is the Jewish holocaust in Nazi Germany. However, among the other common ones are those that occurred in Armenia, Cambodia, Russia, Rwanda, and Bosnia. While there are several universities that cover one or more such genocides, there is not a single university that has a research program on the 1971 genocide in Bangladesh. There are also focused courses covering one or more such genocides, but not a single course is focused on this 1971 genocide.

Almost all the major western countries, including United Kingdom, Sweden, Denmark, Australia, have one or more such genocide studies or degree programs. As far as covering 1971 genocide is concerned, it is no different with these countries either.

There are a good number of international organizations that focus on genocides. Some of these are generally focused on creating awareness about past genocides, preventing future ones and/or addressing any ongoing ones. Some of the notable ones are: End Genocide, an initiative of World Federalist Association with headquarters in the US; FEWER, USA; Gendercide Watch, Canada; Genocide Prevention Initiative, run by Aegis Trust in United Kingdom; Genocide Research Project, University of Memphis and Pennsylvania State University, USA; Genocide Watch, Netherlands; Prevent Genocide International, a global network; Center for the Prevention of Genocide; Web Genocide Documentation Center, University of the West of England. Except Gendercide Watch, none of the other ones had any information or link about the 1971 genocide. Gendercide Watch included a web link to War Liberation Museum in Bangladesh. Others did not have any such links listed. Some of these are now being updated with the new site that I have just begun.

There are four academic journals that are focused on genocide studies. They have been there for years. Unfortunately, my search did not turn up any refereed paper on genocide in Bangladesh in 1971.

There are other organizations or institutions that are focused on remembering specific genocides. Most such sites do not have any links about the genocide 1971.

Strange but true, while there is lack of information about the 1971 genocide, there is no dearth of misinformation. Many genocide-related sites do not have any information about that genocide, but they often have links to sites or pages that refer to �Hindu genocide in East Pakistan (1971)�, generally referring to works that cite that three million Hindus were killed in 1971. See, for example, the site at Webster University. Such misinformation and pure lies are spread by extremist Hindu organizations such as Hindunet.org or anti-Bangladeshi propagandists, such as HRCBM.

This should make us wonder how much do we the Bangladeshis really care in a substantive manner about what happened in 1971 and what have we constructively and proactively done in creating awareness about that terrible tragedy. This question is especially pertinent for those who also want to establish some kind of accountability for the genocide and the crimes against humanity. While web pages dedicated by Bangladeshis to the 1971 genocide and the Independence Struggle may abound, most of these are merely emotional statements and/or personal memoirs.  These are valuable, indeed, but collectively they do not contribute adequately toward increasing global awareness about the genocide.

Of course, the bulk of the work has to be institutional and Bangladesh Liberation War Museum has done the most valuable and extensive work. However, we are in a cyber age and presence of information online is critical for wide and easy dissemination. While really substantive works must remain to be carried out by pertinent endowed institutions and organizations, individuals can also make meaningful difference in this regard.

It was with this goal in mind that a new website, dedicated to 1971 genocide, was conceived. It is still in progress. But the pertinent materials that have already been assembled at the site are substantive and readers should find these valuable.

For example, how many of us know that in 1971 International Commission of Jurists undertook an investigative study of the events? Though the work remained incomplete due to lack of cooperation from the Pakistani rulers, the Commission did publish its study in 1972, which still remains one of the most referred to sources by all those who work on 1971 genocide. How many Bangladeshis have read this document? It is a must reading for all those who want to know and create awareness about the events in 1971. The new site has that entire document online, within the reach of all those with internet access.

One of the goals behind creating this site is to help improve awareness among the global Muslim community as they seem to have a hypocritical stance regarding the genocide. While they know and care about the genocide in Bosnia and Chechnya, most of them neither know about the 1971 genocide, nor do they seem to care about it similarly. Could it be that, when Muslims perpetrate genocide, we need to treat it differently than when Muslims are victims of the same?

One of the reasons genocides have occurred in distant and not-so-distant history is because human beings have often lost their own humanity and their faith in humanity; consequently, treating other fellow human beings, Muslims or non-Muslims, communists or non-communists, Jews or non-Jews, Armenians or non-Armenians, in inhumane manner seemed acceptable. If our faith, philosophy, ideology, creed, conviction does not guide and inspire us to rise above our parochial views and attitudes, to see these matter at the human level, we may not have seen the last of genocides.

Hence, as a Bangladeshi, I can�t care about only the genocide committed against the Bengalis. As a Muslim, I can�t care about only the genocide committed against the Muslims. As an Asian, I can�t care about only the genocides committed against the Asians. As human beings, we need to care about any and all genocides committed against any group of humans by other groups. Wherever possible, we must expose the perpetrators and hold them accountable, and continue to work toward preventing any future genocide anywhere on earth.


You are invited to visit this website about the 1971 Genocide at http://www.globalwebpost.com/genocide1971 and help in further developing it as a major resource site for information about the 1971 genocide. Let us help the world be informed about the genocide in 1971 just as it is about all other genocides. At the institutional level, Bangladesh and Bangladeshis should work toward establishing genocide studies programs, with special focus on 1971, and also be connected with all those around the world who are working on the noble goal to prevent future genocides. 
        

                                                                 
                            BISMILLAH-HI-RAHMAN-NI-RAHIM


THE HISTORY OF AWAMI LEAGUE :

The Bangladesh Awami League translated from Urdu: Bangladesh People's League), commonly known as the Awami League, is one of the two main political parties of Bangladesh. It is also currently the governing party after winning the 2008 Parliamentary elections in Bangladesh.

The Awami League was founded in Dhaka, the former capital of the Pakistani province of East Bengal, in 1949 by Bengali nationalists Maulana Abdul Hamid Khan Bhashani,Shamsul Huq, and later Huseyn Shaheed Suhrawardy who went on to become Prime Minister of Pakistan. The Awami League was established as the Bengali alternative to the domination of the Muslim League in Pakistan and over centralization of the government . The party quickly gained massive popular support in East Bengal, later named East Pakistan, and eventually led the forces of Bengali nationalism in the struggle against West Pakistan's military and political establishment. The party under the leadership of Sheikh Mujibur Rahman, the founding father of Bangladesh, would lead the struggle for independence, first through massive populist and civil disobedience movements, such as the Six Point Movement and 1971 Non-Cooperation Movement, and then during the Bangladesh Liberation War. After the emergence of independent Bangladesh, the Awami League would win the first general elections in 1973 but was overthrown in 1975 after the assassination of Sheikh Mujibur Rahman. The party was forced by subsequent military regimes into political wilderness and many of its senior leaders and activists were executed and jailed. After the restoration of democracy in 1990, the Awami League emerged as one of the principal players of Bangladeshi politics.

Amongst the leaders of the Awami League, five have become the President of Bangladesh, four have become the Prime Minister of Bangladesh and one became the Prime Minister of Pakistan. Since the independence of Bangladesh, the party has been under the control of the family of Sheikh Mujibur Rahman. His daughter and also the incumbent Prime Minister of Bangladesh, Sheikh Hasina, has been heading the party since 1981. The student wing of the party is the Bangladesh Chhatra League.

The Bangladesh Awami League styles itself as the leader of the "pro-liberation" forces in Bangladesh, promoting secular and social democratic sections of the political establishment in the country which played the leading role during the Bangladesh Liberation War in 1971. The party constitution states, and in two cases defines the reason for, four fundamental principles in guiding its philosophy and policies. They include-Ideology
Democracy, Republican system with representation of people
Socialism, Establishing an exploitation-free society and social justice
Secularism, Non-communal politics and separation of religion and public life
Bengali nationalism, Protection of Bangladesh's identity as a Nation state for Bengali people

The four principles are similar to those of the original Four State Principles in Bangladesh's constitution which included nationalism, secularism, democracy and socialism.

Prior to the 2008 general elections in Bangladesh, the Awami League announced in its manifesto, its "Vision 2021" and "Digital Bangladesh" action plans to transform Bangladesh into a fast developing Middle Income Country by 2021 The party also uses the term "Shonar Bangla", or golden Bengal, to describe its vision for Bangladesh to become a modern developed nation. The term is reminiscent of Bangladesh's national anthem and a Utopian vision in Bengali nationalism.
                
                                                                  
                                

Friday, 8 February 2013



KARACHI: Shahrukh Jatoi, The main accused in murder of a youngster Shahzaib Khan, has flown to Dubai, according to his travel documents.

Shahzaib, son of a senior police official and close relative of PPP leader Nabeel Gabol was allegedly gunned down by his neighbor, Shahrukh Jatoi, following an altercation between them outside the former’s home last week.

Police said armed assailants opened fire on Shahzaib in Defence Phase Five area, leaving Shahzaib seriously injured in posh area of the city.

A private news channel reported on Saturday that a copy of the passport used by the main accused indicates that he has fled to Dubai. It reveals that he flew to UAE two days after the killing. His passport also bears stamp dated 27december for departure to Australia.

Shahzaib later died in hospital. His death prompted civil society to take to streets demanding arrest of the culprits involved in cold blooded murder of the youth, with the Supreme Court of Pakistan taking suo moto notice of the murder.

On Friday, the apex court adjourned hearing of Shahzaib killing case till Monday, after issuing stern orders for arrest of culprits by Sunday.

Wednesday, 6 February 2013


        

BISMILLAH HIR REHMAN NI RAHIM

meray bhaion aur bheno mera aaj ka topic hai valentine day yay valentine day start kab hua yay aap is link say check karsktay hain Valentine's_Day yay din asal main esaion(Christians) ka tehwar hai aur yahan hum musalman isay manatay hain.yahan valentine ko aaisay manaya jata hai jaisay koi bohat aachi cheez.main aksar logon say kehta hon tum yay din kyun manatay ho to wo jawab daitay hain kay yar bus aaisay hi dosti ka din hai is liye manatay hain.main jab poochta hon konsi dosti manatay hoto agay say khamoshi ikhtiyar ki jati hai.

aaj jab main apnay musalman bhaion.behno ko iss burai main para dekhta hun to dukh hota hai.asal main mera apna yay manna hai kay yay piyar wiyar kay chakar sab aisay hi fuzool hotay hain.hamaray baray farmatay hain mard or orat dono kay liye kay orat kiya hai aaik haseen gosht ka tukra hai.mera aap say sawal hai main aap ko intihai laziz aur pur kashish gosht ka tukra don to kia aap is nhi kahao gay............?yaqenan khao gay laikin agar main iss gosht kay tukray meti(soil) main daba don aur haftay baad aap say kahon kay iss ko khao to kia ab aap us ko khao gay........?theek yahi misal aaik haseen larkay/larki ki hai kay abhi to wo haseen lagta/lagti hai magar 10 saal 20 saal bad kia wo itna hi haseen hoga jitna pehlay tha/thi nhi na.........ab dosra sawal...........agar us pehlay gosht kay tukray ko main deep freez kardon to kia ab aap us ko khao gay?yahi misal Allah say dosti ki hai kay is ko kabhi zamanay ki thokar nhi lagti aur yahi asal muhabat hai.app us say dosti krnay ki kosish to karo aap jab ALLAH ko madad kay liye pukaro gay wo ap ki madad karaiga jab kay iss kay br aks aap apnay us chahnay walay ko bolao gay jis kay liye aap apna sub kuch quban karnay ko tayar ho dekh laina wo bolay ga kay abhi main majboor hon iss liye tumhari madad nhi krskta.

 aur han agar aapko saeenn larki/larka chahiye to ALLAH ki abadat kro aap ko khud sab mil jayga iss par aaik bhut ach waqi yaad agia hai wo yay hai kay aaik martaba abbasi khalifa haroon rasheen nay apnay mulk main manadi karwadi kay jis ko jo chahiye us cheez par haath rakh day wo uski hogai gi iss par kuch logo nay heeray jawahir ko uthaya aur kuch nay apni zarorat ki cheezain uthain par aaik oraat nay khalifa kay sir par haath rakha badsha nay bola yay kia mazaq haito us orat nay bola kay mainay aap par haath rkha jis ka matlab hai kay mainay badsha ki khuahish(wish) kyun kay jis kay pass badsha hoga us kay pass sub kuch hoga..........to kia smjh main aai baat ab aap ko.  

sub ko choro mera aap say yay sawal hai kay agar aap kisi kay bhai ho aur aap kisi aur ki 'behan' kay saath valentine manatay ho.aur ussi 'behan' ka bhai aap ki behan kay saath valentine manai to aap ka kia rad-e-amal hoga?.....aur akhir main meri aap ko advise hai kay agar aaj aapmkisi ki maa,behan, beti ko dekho gay to kal koi aap ki maa,behan,beti ko bhi zaror dekhay ga kyun kay

 jaisi karni waisi bharni,yaqeen na aay to kar kay dekh
jannat bhi hai jhanum bhi hai,yaqeen na aay to mar kay dekh.



Tuesday, 5 February 2013

                                                             BISMILLAH HI RAHMAN NIR RAHIM

                                                       manfaat aaik is qaum ki, nuqsan bhi aaik,
                                                   aaik hi sab ka nabi,deen bhi aaik ,eman bhi aaik
                                                  haram e pak bhi aaik allah bhi aaik,quran bhi aaik
                                                      kuch bari baat thi hotay jo musalan bhi aaik.

   

5 febraury kashmir day yani kashmirion say izhar-e-yakjahti ka din.hum kashmirion say izhar-e-yakjehti bharati filmain dekh kar aur ziada say ziada twitter,facebook aur social media par"get lost india","kashmir hai pakistan" ka naara laga kr un say izhar-e-yakjehti kartay hain.bhai jaisay bhi ho izhar-e-yakjehti kartay to hain.

hamaray hukmaran kis tarhan kartay hain.kal main twitter par betha tha wahan par kashmir ka mamla garm tha waha mainay aaik siasi leader ki beti ka comment parha jo unhon nay apnay walid e muhtaram kay baray main likha tha kay yay pehla kashmir day hai "un" kay baghair.main un muhtarma say yay sawal karta hun kay aap kay walid e muhtaram nay kashmir kay liye kia qurbani di ya aap muhtarma nay kia un kasmirion kay liye england mamerica main rehna chor dia .kia aap kay walid nay wahan ja kar jihad ki wo to bus tv par atay auryay keh kar chalay jatay kay hum kashmir ko azaad karain gay.aur aaik hamaray mulk kay sheer wo 1999 main kashmir ka soda krnay chalay thay.

                                                   

hamain yay dekhna chayiye kay kashmirion nay pakistan kay liye kia qurbani di yay wahi kashmiri hain jinhon nay pakistan kay liye aaik laakh say ziada jano ka nazrana dia aur na janay kitnay kashmiri aaj bhi indian jailon main mar rahay hain ya marnay ka intizaar kar rahay hain.yay wahi kashmiri hain jinhonnay apnay bachay pakistan ki khatir qurban kiye.na janay kitni larkian wahan shaheed huin.

                                                   
laikin hamain kia unhon nay jano kay nazranay diye to kia wo apni azaadi kay liye khud larain hum kia janay hum kyun india say larain hum to aman ki asha chahtay hain kyun kay hum aman pasand log hain.yah hum to malala ko dekhain gay kay baychari kay saath kia hua.bhai hum apna farz pura to kar rhay hain puri dunya ko dekha kar kay hamain kashmirion say kitna piyar hai hum social media par naray to laga rhay hain "kashmir hai pakistan' is say ziada hum kia karain.kia hum wahan ja kar larain bhai kia hum apnay bacho ka mustaqbil tabah kardain.yay jo chan mula hain jo cheekhtain kay kashmir mian jihad karo yay pagal hain inhain kia pata agar hum nay jihad shoro kar di to puri dunya hum say lar paray ki.

mera akhir main bus aap sab say yay sawal hai kay agar aap kay bachay ko ya aap ki beti ko koi hindu utha kar lay jai to aap ka rad e ammal kia hoga? kia aap us waqt bhi yahi bolo gay lai janay do akhir hum aman pasand log jo hain.ya phir...........................? to us waqt say daro kay jab aaisa ho kyun kay agar aaj hum isi tarhan bay his bahtay rahay to kal ko khuda na khuwasta hindu yahan bhi asaktay hain tab kia karo gay madad kay liye pukaro gay.yad rakhna wo khandan hameesha kay liye tot jata hai jis kay baray mushkil waqton main sahi faislay nahi laitay.aaj hum jamhoriat ko bachanay kay liye dharnay daitay hain kisi siasi party ka aaik karkun bhi mar jai to poora sher band karwa daitay hian.laikin!kashmir main hazaron balkay lakhon musalmano ka qatal e aam hua hum nay manaya to sirf  kashmir day..............



sab say aakhir main main aap say sir teen sawal krta hun.pehla sawal kia aap musalman hain?.......agar hain to kia aap huzoor (s.a.w) ki is hadis par pooray utartay hain"musalman aaik jism ki manind hain jis kay aaik hisay par chot lagay to sara jism dard krta hai".doosra sawal raat ka doosra pehar hai farz karain aap ghar pr nhi hain darwazay par dastak hoti hai......aap kia chahain gay kay darwazay par kon ho aaik mujahid ya phir aaik indian fauji.teesra sawal kia aap akhrat ko mantay hain?agar han to kia aap nay koi aaisa amal kia hai kay jis par aap ko fakhar ho kay han main apnay is amal ki waja say baksh dia jaonga...........

   
                                                                

Sunday, 24 February 2013

recent killings in bangladesh

recent killings in bangladesh:

Dhaka - Bangladesh police fired live rounds on Saturday in fresh clashes with supporters of the country's largest Islamic party whose leaders are standing trial for war crimes, killing two people.


The clashes came a day after the Muslim-majority nation was hit by deadly violence between police and Islamists demanding the execution of bloggers they accuse of blasphemy, which left four people dead and about 200 injured.


In Saturday's clashes, police said they fired live rounds after up to 5 000 Islamists attacked them with stones and firearms just outside northern Pabna town, killing two people and injuring about 30.

"We fired in self defense," Pabna's deputy police chief Mollick Ruhul Amin told AFP.

"One of our officers was also hit by [a] bullet and at least 10 to 12 policemen were injured," he added.
Jamaat-e-Islami party called a half-day strike in Pabna district to protest what they say were attacks by ruling party supporters on its members and offices on Friday.

Unarmed:

Abu Taleb, district Jamaat secretary, told AFP that police shot dead unarmed protesters, while denying that its own activists had attacked them.

The party has mounted a string of nationwide strikes since last month, protesting trials of 10 of its leaders, including its head and deputy head, for war crimes allegedly committed in the 1971 independence war against Pakistan.

At least 16 people have been killed during protests over the war crimes trials, including several who were shot dead by police.

The clashes have intensified since a Jamaat leader was sentenced to life imprisonment for mass murder during the war in which the country's secular government says three million people were killed.

Jamaat says the trials are based on trumped up charges and are part of a wider political vendetta against the opposition.

The government of prime minister Sheikh Hasina rejects the accusations, saying the trials are needed to heal the wounds of the war.

It accuses Jamaat leaders of being part of pro-Pakistani militias blamed for much of the 1971 carnage.

Saturday, 23 February 2013

A BANGALI'S THOUGHT ABOUT PAKISTAN


Genocide by Pakistan Army and Government - Bangladesh - 09-25-2010, 04:43 AM





“…… we were told to kill the hindus and Kafirs (non-believer in God). One day in June, we cordoned a village and were ordered to kill the Kafirs in that area. We found all the village women reciting from the Holy Quran, and the men holding special congregational prayers seeking God’s mercy. But they were unlucky. Our commanding officer ordered us not to waste any time.” Confession of a Pakistani Soldier
It all started with Operation Searchlight, a planned military pacification carried out by the Pakistan Army started on 25 March, 1971 to curb the Bengali nationalist movement by taking control of the major cities on March 26, and then eliminating all opposition, political or military, within one month. Before the beginning of the operation, all foreign journalists were systematically deported from Bangladesh. The main phase of Operation Searchlight ended with the fall of the last major town in Bengali hands in mid May.
According to New York Times (3/28/71) 10,000 people were killed; New York Times (3/29/71) 5,000-7,000 people were killed in Dhaka; The Sydney Morning Herald (3/29/71) 10,000 – 100,000 were killed; New York Times (4/1/71) 35,000 were killed in Dhaka during operation searchlight.
The operation also began the 1971 Bangladesh atrocities. These systematic killings served only to enrage the Bengalis, which ultimately resulted in the secession of East Pakistan later in December, 1971. The international media and reference books in English have published casualty figures which vary greatly; 200,000–3,000,000 for Bangladesh as a whole.
There is only one word for this: Genocide.
Genocide in Bangladesh, 1971

The mass killings in Bangladesh (then East Pakistan) in 1971 vie with the annihilation of the Soviet POWs, theholocaust against the Jews, and the genocide in Rwanda as the most concentrated act of genocide in the twentieth century. In an attempt to crush forces seeking independence for East Pakistan, the West Pakistani military regime unleashed a systematic campaign of mass murder which aimed at killing millions of Bengalis, and likely succeeded in doing so.
In national elections held in December 1970, the Awami League won an overwhelming victory across Bengali territory. On February 22, 1971 the generals in West Pakistan took a decision to crush the Awami League and its supporters. It was recognized from the first that a campaign of genocide would be necessary to eradicate the threat: “Kill three million of them,” said President Yahya Khan at the February conference, “and the rest will eat out of our hands.” (Robert Payne, Massacre [1972], p. 50.) On March 25 the genocide was launched. The university in Dacca (Dhaka) was attacked and students exterminated in their hundreds. Death squads roamed the streets of Dacca, killing some 7,000 people in a single night. It was only the beginning. “Within a week, half the population of Dacca had fled, and at least 30,000 people had been killed. Chittagong, too, had lost half its population. All over East Pakistan people were taking flight, and it was estimated that in April some thirty million people [!] were wandering helplessly across East Pakistan to escape the grasp of the military.” (Payne, Massacre, p. 48.) Ten million refugees fled to India, overwhelming that country’s resources and spurring the eventual Indian military intervention. (The population of Bangladesh/East Pakistan at the outbreak of the genocide was about 75 million.)
The Guinness Book of Records lists the Bangladesh Genocide as one of the top 5 genocides in the 20th century.
The gendercide against Bengali men

The war against the Bengali population proceeded in classic gendercidal fashion. According to Anthony Mascarenhas:
There is no doubt whatsoever about the targets of the genocide. They were: (1) The Bengali militarymen of the East Bengal Regiment, the East Pakistan Rifles, police and para-military Ansars and Mujahids. (2) The Hindus — “We are only killing the men; the women and children go free. We are soldiers not cowards to kill them …” I was to hear in Comilla [site of a major military base] [Comments R.J. Rummel: "One would think that murdering an unarmed man was a heroic act" (Death By Government, p. 323)] (3) The Awami Leaguers — all office bearers and volunteers down to the lowest link in the chain of command. (4) The students — college and university boys and some of the more militant girls. (5) Bengali intellectuals such as professors and teachers whenever damned by the army as “militant.” (Anthony Mascarenhas, The Rape of Bangla Desh [Delhi: Vikas Publications, 1972(?)], pp. 116-17.)
Mascarenhas’s summary makes clear the linkages between gender and social class (the “intellectuals,” “professors,” “teachers,” “office bearers,” and — obviously — “militarymen” can all be expected to be overwhelmingly if not exclusively male, although in many cases their families died or fell victim to other atrocities alongside them). In this respect, the Bangladesh events can be classed as a combined gendercide and elitocide, with both strategies overwhelmingly targeting males for the most annihilatory excesses.
London, 6/13/71). The Sunday Times…..”The Government’s policy for East Bengal was spelled out to me in the Eastern Command headquarters at Dacca. It has three elements:
1. The Bengalis have proved themselves unreliable and must be ruled by West Pakistanis;
2. The Bengalis will have to be re-educated along proper Islamic lines. The – Islamization of the masses – this is the official jargon – is intended to eliminate secessionist tendencies and provide a strong religious bond with West Pakistan;
3. When the Hindus have been eliminated by death and fight, their property will be used as a golden carrot to win over the under privileged Muslim middle-class. This will provide the base for erecting administrative and political structures in the future.”
Bengali man and boys massacred by the West Pakistani regime.

Younger men and adolescent boys, of whatever social class, were equally targets. According to Rounaq Jahan, “All through the liberation war, able-bodied young men were suspected of being actual or potential freedom fighters. Thousands were arrested, tortured, and killed. Eventually cities and towns became bereft of young males who either took refuge in India or joined the liberation war.” Especially “during the first phase” of the genocide, he writes, “young able-bodied males were the victims of indiscriminate killings.” (“Genocide in Bangladesh,” in Totten et al., Century of Genocide, p. 298.) R.J. Rummel likewise writes that “the Pakistan army [sought] out those especially likely to join the resistance — young boys. Sweeps were conducted of young men who were never seen again. Bodies of youths would be found in fields, floating down rivers, or near army camps. As can be imagined, this terrorized all young men and their families within reach of the army. Most between the ages of fifteen and twenty-five began to flee from one village to another and toward India. Many of those reluctant to leave their homes were forced to flee by mothers and sisters concerned for their safety.” (Death By Government, p. 329.) Rummel describes (p. 323) a chilling gendercidal ritual, reminiscent of Nazi procedure towards Jewish males: “In what became province-wide acts of genocide, Hindus were sought out and killed on the spot. As a matter of course, soldiers would check males for the obligated circumcision among Muslims. If circumcised, they might live; if not, sure death.”
Robert Payne describes scenes of systematic mass slaughter around Dacca (Dhaka) that, while not explicitly “gendered” in his account, bear every hallmark of classic gender-selective roundups and gendercidal slaughters of non-combatant men:
In the dead region surrounding Dacca, the military authorities conducted experiments in mass extermination in places unlikely to be seen by journalists. At Hariharpara, a once thriving village on the banks of the Buriganga River near Dacca, they found the three elements necessary for killing people in large numbers: a prison in which to hold the victims, a place for executing the prisoners, and a method for disposing of the bodies. The prison was a large riverside warehouse, or godown, belonging to the Pakistan National Oil Company, the place of execution was the river edge, or the shallows near the shore, and the bodies were disposed of by the simple means of permitting them to float downstream. The killing took place night after night. Usually the prisoners were roped together and made to wade out into the river. They were in batches of six or eight, and in the light of a powerful electric arc lamp, they were easy targets, black against the silvery water. The executioners stood on the pier, shooting down at the compact bunches of prisoners wading in the water. There were screams in the hot night air, and then silence. The prisoners fell on their sides and their bodies lapped against the shore. Then a new bunch of prisoners was brought out, and the process was repeated. In the morning the village boatmen hauled the bodies into midstream and the ropes binding the bodies were cut so that each body drifted separately downstream. (Payne, Massacre [Macmillan, 1973], p. 55.)
Strikingly similar and equally hellish scenes are described in the case-studies of genocide in Armenia and the Nanjing Massacre of 1937.
How many died?

Bangladeshi authorities claim that 3 million people were killed, while the Hamoodur Rahman Commission, an official Pakistan Government investigation, put the figure as low as 26,000 civilian casualties. The fact is that the number of dead in Bangladesh in 1971 was almost certainly well into seven figures. It was one of the worst genocides of the World War II era, outstripping Rwanda (800,000 killed) and probably surpassing even Indonesia (1 million to 1.5 million killed in 1965-66).
As R.J. Rummel writes:
The human death toll over only 267 days was incredible. Just to give for five out of the eighteen districts some incomplete statistics published in Bangladesh newspapers or by an Inquiry Committee, the Pakistani army killed 100,000 Bengalis in Dacca, 150,000 in Khulna, 75,000 in Jessore, 95,000 in Comilla, and 100,000 in Chittagong. For eighteen districts the total is 1,247,000 killed. This was an incomplete toll, and to this day no one really knows the final toll. Some estimates of the democide [Rummel's "death by government"] are much lower — one is of 300,000 dead — but most range from 1 million to 3 million. … The Pakistani army and allied paramilitary groups killed about one out of every sixty-one people in Pakistan overall; one out of every twenty-five Bengalis, Hindus, and others in East Pakistan. If the rate of killing for all of Pakistan is annualized over the years the Yahya martial law regime was in power (March 1969 to December 1971), then this one regime was more lethal than that of the Soviet Union, China under the communists, or Japan under the military (even through World War II). (Rummel, Death By Government, p. 331.)
People regard that the best option is to regard “3 million” as not an absolute but an arbitrary number. The proportion of men versus women murdered is impossible to ascertain, but a speculation might be attempted. If we take the highest estimates for both women raped and Bengalis killed (400,000 and 3 million, respectively); if we accept that half as many women were killed as were raped; and if we double that number for murdered children of both sexes (total: 600,000), we are still left with a death-toll that is 80 percent adult male (2.4 million out of 3 million). Any such disproportion, which is almost certainly on the low side, would qualify Bangladesh as one of the worst gendercides against men in the last half-millennium.
Who was responsible?

“For month after month in all the regions of East Pakistan the massacres went on,” writes Robert Payne. “They were not the small casual killings of young officers who wanted to demonstrate their efficiency, but organized massacres conducted by sophisticated staff officers, who knew exactly what they were doing. Muslim soldiers, sent out to kill Muslim peasants, went about their work mechanically and efficiently, until killing defenseless people became a habit like smoking cigarettes or drinking wine. … Not since Hitler invaded Russia had there been so vast a massacre.” (Payne, Massacre,p. 29.)
There is no doubt that the mass killing in Bangladesh was among the most carefully and centrally planned of modern genocides. A cabal of five Pakistani generals orchestrated the events: President Yahya Khan, General Tikka Khan, chief of staff General Pirzada, security chief General Umar Khan, and intelligence chief General Akbar Khan. The U.S. government, long supportive of military rule in Pakistan, supplied some $3.8 million in military equipment to the dictatorship after the onset of the genocide, “and after a government spokesman told Congress that all shipments to Yahya Khan’s regime had ceased.” (Payne, Massacre, p. 102.)


The genocide and gendercidal atrocities were also perpetrated by lower-ranking officers and ordinary soldiers. These “willing executioners” were fuelled by an abiding anti-Bengali racism, especially against the Hindu minority. “Bengalis were often compared with monkeys and chickens. Said Pakistan General Niazi, ‘It was a low lying land of low lying people.’ The Hindus among the Bengalis were as Jews to the Nazis: **** and vermin that [should] best be exterminated. As to the Moslem Bengalis, they were to live only on the sufferance of the soldiers: any infraction, any suspicion cast on them, any need for reprisal, could mean their death. And the soldiers were free to kill at will. The journalist Dan Coggin quoted one Punjabi captain as telling him, ‘We can kill anyone for anything. We are accountable to no one.’ This is the arrogance of Power.” (Rummel, Death By Government, p. 335.)

The atrocities of the razakars in killing the Bengalis equaled those of their Pakistani masters. An excerpt from an article written in the Azad, dated January 15, 1972, underscores the inhuman atrocities of the Pakistani troops and their associates, the razakar and al-Badr forces:
‘….The people of Narail can bear witness to the reign of terror, the inhuman atrocities, inflicted on them after (General) Yahya let loose his troops to do what they would. After March 25, many people fled Jessore in fear of their lives, and took refuge in Narail and its neighboring localities. Many of them were severely bashed by the soldiers of Yahya and lost their lives. Very few people ever returned. Bhayna is a flourishing village near Narail. Ali Akbar is a well-known figure there. On April 8, the Pakistani troops surrounded the village on the pretext that it was a sanctuary for freedom fighters. Just as fish are caught in a net so too were the people of this village all assembled, in an open field. Then everyone- men, women, and children–were all forced to line up. Young men between the ages of 25 and 30 were lined up separately. 45 people were shot to death on the spot. Three of Ali Akbar’s brothers were killed there. Ali Akbar was able to save himself by lying on the ground. But no one else of that group was as fortunate. Nadanor was the Killing field. Every day 20 to 30 people were taken there with their hands tied behind their backs, and killed. The dead bodies would be flung into the river. Apart from this, a slaughter house was also readied for Bengalis. Manik, Omar, and Ashraf were sent to Jessore Cantonment for training and then brought to this slaughter house. Every day they would slaughter 9 to 12 persons here. The rate per person was Taka ten. On one particular day, 45 persons were slaughtered here. From April 15 to December 10, the butchery continued. It is gathered that 2,723 people lost their lives here. People were brought here and bashed, then their ears were cut off, and their eyes gouged out. Finally they were slaughtered… : The Chairman of the Peace Committee was Moulana Solaiman. With Dr. Abul Hussain and Abdul Rashid Mukhtar, he assisted in the genocide. Omar would proudly say, “During the day I am Omar, at night I am Shimar( legendary executioner famous for extreme cruelty). Don’t you see my dagger? There are countless Kafirs (heretics) on it.”
Chuknagar: The largest genocide during the Bangladesh Liberation War in 1971

Chuknagar is a small business town located in the Dumuria Thana of Khulna district and very close to the India Bangladesh border. In 71 thousands of refugees gathered in Chuknagar to go to Kolkata. According to a conservative account around ten thousand people were in Chuknagar waiting to cross the border.


In the early morning of May 10, the fatal day around 10am two trucks carrying Paki troops arrived at Kautala (then known as Patkhola). The Pakis were not many in number, most possibly a platoon or so. As soon as the Paki trucks stopped, the Pakis alighted from the truck carrying light machine guns (LMGs) and semi automatic rifles and opened fire on the public. Within a few minutes a lively town turned into a city of death.
The accounts of the two hundred interviewees were same. They differed only in details. “There were piled up dead bodies. Dead Kids’ on dead mum’s laps. Wives hugging their beloved husbands to protect them from killer bullets. Dads’ hugging their daughters to shield them. Within a flash they all were just dead bodies. Blood streamed into the Bhadra river, it became a river of corps. A few hours later when the Paki *******s ran out of bullets, they killed the rest of the people with bayonet.”
Source: Muntassir Mamun, The Archive of Liberation War, Bangabandhu and Bangladesh Research Institute
An online archive of chronology of events, documentations, audio, video, images, media reports and eyewitness accounts of the 1971 Genocide in Bangladesh in the hands of Pakistan army.


Genocide 1971 What does the world know about it?


Genocide 1971:
 What does the world know about it?
Dr. Mohammad Omar Farooq



                                                            
It has been over three decades since the people of Bangladesh (formerly East Pakistan) suffered one of the worst genocides in history in 1971. According to Dr. Adam Jones, a professor with the International Studies Division, Center for Research and Teaching in Economics (CIDE), Mexico City, Mexico, �The mass killings in Bangladesh (then East Pakistan) in 1971 vie with the annihilation of the Soviet POW's, the holocaust against the Jews, and the genocide in Rwanda as the most concentrated act of genocide in the twentieth century.�

Even without any such comparison, the people of Bangladesh know first hand the horrific nature and extent of that genocide. Every year we celebrate our Independence Day and Victory Day. Despite being quite divided and dysfunctional politically, as a country we regularly remember the independence struggle and the 9-month long genocide. There are many who constantly speak and write about the horrors of 1971 and our awareness (chetona) of it. Over three decades past the genocide and the independence, but there has been no accountability of the war crimes and any possible emotional healing and integration of the nation continues to elude us.

I remember the horror of 1971 from my limited, personal experience as a 12 year old boy. Yet, after more than three decades since that genocide and independence the boisterous ritual of remembering that genocide, in my opinion, continues to lack any positive impact on our subsequent history, offering little else but pompous vacuity. But more importantly, I find the silence and negligence of many others, especially the Islamically-oriented segments of Bangladeshis, agonizing and disturbing.

Since 1981 I have been out of the country as an expatriate. Throughout this period, I have come across people of various backgrounds, Muslims and non-Muslims, whose ignorance about the genocide has astounded and baffled me. There are many Pakistanis, whose indifference or even prejudice I could understand and attribute to the malicious manipulation and distortion of facts and history by the ruling elites of Pakistan (then West Pakistan). Yet the problem seems to be endemic.

A crime committed by anyone against anyone is a crime. A genocide committed by anyone against anyone is genocide. As a human being who is a Muslim, to me it can�t be any other way. I had a rude awakening 5-6 years ago, when I was invited by one of the leading Islamic monthly magazines in the United States to contribute an essay with a theme �Muslim Unity� to one of its upcoming issues.

I reminded the editor about my often unorthodox or non-conformist views or approach, but I was still asked to send in the essay. The editor most possibly regretted it upon receipt of my essay. While my writeup was commended by the editor I was requested to remove a portion therefrom, in order to conform to their length requirement. I was told that if I just removed the part related to Bangladesh and genocide in 1971, it would be excellent and conform to their length requirement. I firmly refused. I was deeply disappointed and I sat on it for more than a year before publishing it elsewhere.

Over the last few years since, I have actively participated in numerous cyber-exchanges that revolved around topics related to our history, independence struggle, and the genocide. My experience has been that generally we are quite emotional and partisan, unable to engage in substantive discourse that promotes accountability and facilitates healing. Last year, when I shared with the Bangladeshi cyber community some western works on genocides in general and 1971 in particular, one overly zealous writer showered �obhishaap� [curse] on me, because one non-academic work of one of the western authors about genocide in 1971 had some significant omissions or lapses.  Before being saddled with such �obhishaap�, however, I had already contacted the western author about these lapses and he readily explained that he was not an expert on 1971 genocide, and that particular piece was merely an introduction for general cyber community that was interested in various genocides. He also welcomed any pertinent correction so that he could consider revising his piece.  Evidently, while some people interested in presenting the genocide would appreciate better information, some of us seem more enamored with partisan feelings and flinging curses, instead of providing accurate information to those people.

As I began to take a closer look at the available works on 1971 genocide, I was truly disappointed and disturbed by misinformation as well as lack of information about it. Relevant to note, the internet in recent times has become an essential media of information, but what is available online about the genocide is indeed pitiful.  Deeply saddened, it was at that time when I decided to start a website about the 1971 genocide. As I communicated with some genocide experts, my suspicion about misinformation as well as lack of information was corroborated before long.

Here is a summary picture. There are about 20+ different universities in the USA that offer either a research center and/or some degree program on genocide studies. These universities include major, well-known ones, such as Yale U., and Univ. of Minnesota, and other ones, such as Clark Univ. and Drew Univ.. The most commonly and extensively covered genocide is the Jewish holocaust in Nazi Germany. However, among the other common ones are those that occurred in Armenia, Cambodia, Russia, Rwanda, and Bosnia. While there are several universities that cover one or more such genocides, there is not a single university that has a research program on the 1971 genocide in Bangladesh. There are also focused courses covering one or more such genocides, but not a single course is focused on this 1971 genocide.

Almost all the major western countries, including United Kingdom, Sweden, Denmark, Australia, have one or more such genocide studies or degree programs. As far as covering 1971 genocide is concerned, it is no different with these countries either.

There are a good number of international organizations that focus on genocides. Some of these are generally focused on creating awareness about past genocides, preventing future ones and/or addressing any ongoing ones. Some of the notable ones are: End Genocide, an initiative of World Federalist Association with headquarters in the US; FEWER, USA; Gendercide Watch, Canada; Genocide Prevention Initiative, run by Aegis Trust in United Kingdom; Genocide Research Project, University of Memphis and Pennsylvania State University, USA; Genocide Watch, Netherlands; Prevent Genocide International, a global network; Center for the Prevention of Genocide; Web Genocide Documentation Center, University of the West of England. Except Gendercide Watch, none of the other ones had any information or link about the 1971 genocide. Gendercide Watch included a web link to War Liberation Museum in Bangladesh. Others did not have any such links listed. Some of these are now being updated with the new site that I have just begun.

There are four academic journals that are focused on genocide studies. They have been there for years. Unfortunately, my search did not turn up any refereed paper on genocide in Bangladesh in 1971.

There are other organizations or institutions that are focused on remembering specific genocides. Most such sites do not have any links about the genocide 1971.

Strange but true, while there is lack of information about the 1971 genocide, there is no dearth of misinformation. Many genocide-related sites do not have any information about that genocide, but they often have links to sites or pages that refer to �Hindu genocide in East Pakistan (1971)�, generally referring to works that cite that three million Hindus were killed in 1971. See, for example, the site at Webster University. Such misinformation and pure lies are spread by extremist Hindu organizations such as Hindunet.org or anti-Bangladeshi propagandists, such as HRCBM.

This should make us wonder how much do we the Bangladeshis really care in a substantive manner about what happened in 1971 and what have we constructively and proactively done in creating awareness about that terrible tragedy. This question is especially pertinent for those who also want to establish some kind of accountability for the genocide and the crimes against humanity. While web pages dedicated by Bangladeshis to the 1971 genocide and the Independence Struggle may abound, most of these are merely emotional statements and/or personal memoirs.  These are valuable, indeed, but collectively they do not contribute adequately toward increasing global awareness about the genocide.

Of course, the bulk of the work has to be institutional and Bangladesh Liberation War Museum has done the most valuable and extensive work. However, we are in a cyber age and presence of information online is critical for wide and easy dissemination. While really substantive works must remain to be carried out by pertinent endowed institutions and organizations, individuals can also make meaningful difference in this regard.

It was with this goal in mind that a new website, dedicated to 1971 genocide, was conceived. It is still in progress. But the pertinent materials that have already been assembled at the site are substantive and readers should find these valuable.

For example, how many of us know that in 1971 International Commission of Jurists undertook an investigative study of the events? Though the work remained incomplete due to lack of cooperation from the Pakistani rulers, the Commission did publish its study in 1972, which still remains one of the most referred to sources by all those who work on 1971 genocide. How many Bangladeshis have read this document? It is a must reading for all those who want to know and create awareness about the events in 1971. The new site has that entire document online, within the reach of all those with internet access.

One of the goals behind creating this site is to help improve awareness among the global Muslim community as they seem to have a hypocritical stance regarding the genocide. While they know and care about the genocide in Bosnia and Chechnya, most of them neither know about the 1971 genocide, nor do they seem to care about it similarly. Could it be that, when Muslims perpetrate genocide, we need to treat it differently than when Muslims are victims of the same?

One of the reasons genocides have occurred in distant and not-so-distant history is because human beings have often lost their own humanity and their faith in humanity; consequently, treating other fellow human beings, Muslims or non-Muslims, communists or non-communists, Jews or non-Jews, Armenians or non-Armenians, in inhumane manner seemed acceptable. If our faith, philosophy, ideology, creed, conviction does not guide and inspire us to rise above our parochial views and attitudes, to see these matter at the human level, we may not have seen the last of genocides.

Hence, as a Bangladeshi, I can�t care about only the genocide committed against the Bengalis. As a Muslim, I can�t care about only the genocide committed against the Muslims. As an Asian, I can�t care about only the genocides committed against the Asians. As human beings, we need to care about any and all genocides committed against any group of humans by other groups. Wherever possible, we must expose the perpetrators and hold them accountable, and continue to work toward preventing any future genocide anywhere on earth.


You are invited to visit this website about the 1971 Genocide at http://www.globalwebpost.com/genocide1971 and help in further developing it as a major resource site for information about the 1971 genocide. Let us help the world be informed about the genocide in 1971 just as it is about all other genocides. At the institutional level, Bangladesh and Bangladeshis should work toward establishing genocide studies programs, with special focus on 1971, and also be connected with all those around the world who are working on the noble goal to prevent future genocides. 
        

                                                                 

THE HISTORY OF AWAMI LEAGUE

                            BISMILLAH-HI-RAHMAN-NI-RAHIM


THE HISTORY OF AWAMI LEAGUE :

The Bangladesh Awami League translated from Urdu: Bangladesh People's League), commonly known as the Awami League, is one of the two main political parties of Bangladesh. It is also currently the governing party after winning the 2008 Parliamentary elections in Bangladesh.

The Awami League was founded in Dhaka, the former capital of the Pakistani province of East Bengal, in 1949 by Bengali nationalists Maulana Abdul Hamid Khan Bhashani,Shamsul Huq, and later Huseyn Shaheed Suhrawardy who went on to become Prime Minister of Pakistan. The Awami League was established as the Bengali alternative to the domination of the Muslim League in Pakistan and over centralization of the government . The party quickly gained massive popular support in East Bengal, later named East Pakistan, and eventually led the forces of Bengali nationalism in the struggle against West Pakistan's military and political establishment. The party under the leadership of Sheikh Mujibur Rahman, the founding father of Bangladesh, would lead the struggle for independence, first through massive populist and civil disobedience movements, such as the Six Point Movement and 1971 Non-Cooperation Movement, and then during the Bangladesh Liberation War. After the emergence of independent Bangladesh, the Awami League would win the first general elections in 1973 but was overthrown in 1975 after the assassination of Sheikh Mujibur Rahman. The party was forced by subsequent military regimes into political wilderness and many of its senior leaders and activists were executed and jailed. After the restoration of democracy in 1990, the Awami League emerged as one of the principal players of Bangladeshi politics.

Amongst the leaders of the Awami League, five have become the President of Bangladesh, four have become the Prime Minister of Bangladesh and one became the Prime Minister of Pakistan. Since the independence of Bangladesh, the party has been under the control of the family of Sheikh Mujibur Rahman. His daughter and also the incumbent Prime Minister of Bangladesh, Sheikh Hasina, has been heading the party since 1981. The student wing of the party is the Bangladesh Chhatra League.

The Bangladesh Awami League styles itself as the leader of the "pro-liberation" forces in Bangladesh, promoting secular and social democratic sections of the political establishment in the country which played the leading role during the Bangladesh Liberation War in 1971. The party constitution states, and in two cases defines the reason for, four fundamental principles in guiding its philosophy and policies. They include-Ideology
Democracy, Republican system with representation of people
Socialism, Establishing an exploitation-free society and social justice
Secularism, Non-communal politics and separation of religion and public life
Bengali nationalism, Protection of Bangladesh's identity as a Nation state for Bengali people

The four principles are similar to those of the original Four State Principles in Bangladesh's constitution which included nationalism, secularism, democracy and socialism.

Prior to the 2008 general elections in Bangladesh, the Awami League announced in its manifesto, its "Vision 2021" and "Digital Bangladesh" action plans to transform Bangladesh into a fast developing Middle Income Country by 2021 The party also uses the term "Shonar Bangla", or golden Bengal, to describe its vision for Bangladesh to become a modern developed nation. The term is reminiscent of Bangladesh's national anthem and a Utopian vision in Bengali nationalism.
                
                                                                  
                                

Friday, 8 February 2013

Article on shahzaib



KARACHI: Shahrukh Jatoi, The main accused in murder of a youngster Shahzaib Khan, has flown to Dubai, according to his travel documents.

Shahzaib, son of a senior police official and close relative of PPP leader Nabeel Gabol was allegedly gunned down by his neighbor, Shahrukh Jatoi, following an altercation between them outside the former’s home last week.

Police said armed assailants opened fire on Shahzaib in Defence Phase Five area, leaving Shahzaib seriously injured in posh area of the city.

A private news channel reported on Saturday that a copy of the passport used by the main accused indicates that he has fled to Dubai. It reveals that he flew to UAE two days after the killing. His passport also bears stamp dated 27december for departure to Australia.

Shahzaib later died in hospital. His death prompted civil society to take to streets demanding arrest of the culprits involved in cold blooded murder of the youth, with the Supreme Court of Pakistan taking suo moto notice of the murder.

On Friday, the apex court adjourned hearing of Shahzaib killing case till Monday, after issuing stern orders for arrest of culprits by Sunday.

Wednesday, 6 February 2013

Lecture on valentine's day


        

BISMILLAH HIR REHMAN NI RAHIM

meray bhaion aur bheno mera aaj ka topic hai valentine day yay valentine day start kab hua yay aap is link say check karsktay hain Valentine's_Day yay din asal main esaion(Christians) ka tehwar hai aur yahan hum musalman isay manatay hain.yahan valentine ko aaisay manaya jata hai jaisay koi bohat aachi cheez.main aksar logon say kehta hon tum yay din kyun manatay ho to wo jawab daitay hain kay yar bus aaisay hi dosti ka din hai is liye manatay hain.main jab poochta hon konsi dosti manatay hoto agay say khamoshi ikhtiyar ki jati hai.

aaj jab main apnay musalman bhaion.behno ko iss burai main para dekhta hun to dukh hota hai.asal main mera apna yay manna hai kay yay piyar wiyar kay chakar sab aisay hi fuzool hotay hain.hamaray baray farmatay hain mard or orat dono kay liye kay orat kiya hai aaik haseen gosht ka tukra hai.mera aap say sawal hai main aap ko intihai laziz aur pur kashish gosht ka tukra don to kia aap is nhi kahao gay............?yaqenan khao gay laikin agar main iss gosht kay tukray meti(soil) main daba don aur haftay baad aap say kahon kay iss ko khao to kia ab aap us ko khao gay........?theek yahi misal aaik haseen larkay/larki ki hai kay abhi to wo haseen lagta/lagti hai magar 10 saal 20 saal bad kia wo itna hi haseen hoga jitna pehlay tha/thi nhi na.........ab dosra sawal...........agar us pehlay gosht kay tukray ko main deep freez kardon to kia ab aap us ko khao gay?yahi misal Allah say dosti ki hai kay is ko kabhi zamanay ki thokar nhi lagti aur yahi asal muhabat hai.app us say dosti krnay ki kosish to karo aap jab ALLAH ko madad kay liye pukaro gay wo ap ki madad karaiga jab kay iss kay br aks aap apnay us chahnay walay ko bolao gay jis kay liye aap apna sub kuch quban karnay ko tayar ho dekh laina wo bolay ga kay abhi main majboor hon iss liye tumhari madad nhi krskta.

 aur han agar aapko saeenn larki/larka chahiye to ALLAH ki abadat kro aap ko khud sab mil jayga iss par aaik bhut ach waqi yaad agia hai wo yay hai kay aaik martaba abbasi khalifa haroon rasheen nay apnay mulk main manadi karwadi kay jis ko jo chahiye us cheez par haath rakh day wo uski hogai gi iss par kuch logo nay heeray jawahir ko uthaya aur kuch nay apni zarorat ki cheezain uthain par aaik oraat nay khalifa kay sir par haath rakha badsha nay bola yay kia mazaq haito us orat nay bola kay mainay aap par haath rkha jis ka matlab hai kay mainay badsha ki khuahish(wish) kyun kay jis kay pass badsha hoga us kay pass sub kuch hoga..........to kia smjh main aai baat ab aap ko.  

sub ko choro mera aap say yay sawal hai kay agar aap kisi kay bhai ho aur aap kisi aur ki 'behan' kay saath valentine manatay ho.aur ussi 'behan' ka bhai aap ki behan kay saath valentine manai to aap ka kia rad-e-amal hoga?.....aur akhir main meri aap ko advise hai kay agar aaj aapmkisi ki maa,behan, beti ko dekho gay to kal koi aap ki maa,behan,beti ko bhi zaror dekhay ga kyun kay

 jaisi karni waisi bharni,yaqeen na aay to kar kay dekh
jannat bhi hai jhanum bhi hai,yaqeen na aay to mar kay dekh.



Tuesday, 5 February 2013

Article on Kashmir day

                                                             BISMILLAH HI RAHMAN NIR RAHIM

                                                       manfaat aaik is qaum ki, nuqsan bhi aaik,
                                                   aaik hi sab ka nabi,deen bhi aaik ,eman bhi aaik
                                                  haram e pak bhi aaik allah bhi aaik,quran bhi aaik
                                                      kuch bari baat thi hotay jo musalan bhi aaik.

   

5 febraury kashmir day yani kashmirion say izhar-e-yakjahti ka din.hum kashmirion say izhar-e-yakjehti bharati filmain dekh kar aur ziada say ziada twitter,facebook aur social media par"get lost india","kashmir hai pakistan" ka naara laga kr un say izhar-e-yakjehti kartay hain.bhai jaisay bhi ho izhar-e-yakjehti kartay to hain.

hamaray hukmaran kis tarhan kartay hain.kal main twitter par betha tha wahan par kashmir ka mamla garm tha waha mainay aaik siasi leader ki beti ka comment parha jo unhon nay apnay walid e muhtaram kay baray main likha tha kay yay pehla kashmir day hai "un" kay baghair.main un muhtarma say yay sawal karta hun kay aap kay walid e muhtaram nay kashmir kay liye kia qurbani di ya aap muhtarma nay kia un kasmirion kay liye england mamerica main rehna chor dia .kia aap kay walid nay wahan ja kar jihad ki wo to bus tv par atay auryay keh kar chalay jatay kay hum kashmir ko azaad karain gay.aur aaik hamaray mulk kay sheer wo 1999 main kashmir ka soda krnay chalay thay.

                                                   

hamain yay dekhna chayiye kay kashmirion nay pakistan kay liye kia qurbani di yay wahi kashmiri hain jinhon nay pakistan kay liye aaik laakh say ziada jano ka nazrana dia aur na janay kitnay kashmiri aaj bhi indian jailon main mar rahay hain ya marnay ka intizaar kar rahay hain.yay wahi kashmiri hain jinhonnay apnay bachay pakistan ki khatir qurban kiye.na janay kitni larkian wahan shaheed huin.

                                                   
laikin hamain kia unhon nay jano kay nazranay diye to kia wo apni azaadi kay liye khud larain hum kia janay hum kyun india say larain hum to aman ki asha chahtay hain kyun kay hum aman pasand log hain.yah hum to malala ko dekhain gay kay baychari kay saath kia hua.bhai hum apna farz pura to kar rhay hain puri dunya ko dekha kar kay hamain kashmirion say kitna piyar hai hum social media par naray to laga rhay hain "kashmir hai pakistan' is say ziada hum kia karain.kia hum wahan ja kar larain bhai kia hum apnay bacho ka mustaqbil tabah kardain.yay jo chan mula hain jo cheekhtain kay kashmir mian jihad karo yay pagal hain inhain kia pata agar hum nay jihad shoro kar di to puri dunya hum say lar paray ki.

mera akhir main bus aap sab say yay sawal hai kay agar aap kay bachay ko ya aap ki beti ko koi hindu utha kar lay jai to aap ka rad e ammal kia hoga? kia aap us waqt bhi yahi bolo gay lai janay do akhir hum aman pasand log jo hain.ya phir...........................? to us waqt say daro kay jab aaisa ho kyun kay agar aaj hum isi tarhan bay his bahtay rahay to kal ko khuda na khuwasta hindu yahan bhi asaktay hain tab kia karo gay madad kay liye pukaro gay.yad rakhna wo khandan hameesha kay liye tot jata hai jis kay baray mushkil waqton main sahi faislay nahi laitay.aaj hum jamhoriat ko bachanay kay liye dharnay daitay hain kisi siasi party ka aaik karkun bhi mar jai to poora sher band karwa daitay hian.laikin!kashmir main hazaron balkay lakhon musalmano ka qatal e aam hua hum nay manaya to sirf  kashmir day..............



sab say aakhir main main aap say sir teen sawal krta hun.pehla sawal kia aap musalman hain?.......agar hain to kia aap huzoor (s.a.w) ki is hadis par pooray utartay hain"musalman aaik jism ki manind hain jis kay aaik hisay par chot lagay to sara jism dard krta hai".doosra sawal raat ka doosra pehar hai farz karain aap ghar pr nhi hain darwazay par dastak hoti hai......aap kia chahain gay kay darwazay par kon ho aaik mujahid ya phir aaik indian fauji.teesra sawal kia aap akhrat ko mantay hain?agar han to kia aap nay koi aaisa amal kia hai kay jis par aap ko fakhar ho kay han main apnay is amal ki waja say baksh dia jaonga...........