کون کہتا ہے پاکستان آزاد جمہوری ریاست نہیں
وسعت اللہ خان

اگر میں غلط نہیں ہوں تو پاکستان اس وقت دنیا کے اُن گنے چنے ممالک میں شامل ہے جہاں نا کتابی جمہوریت ہے اور نا ننگی آمریت بلکہ یہ ممالک مینیو سسٹم کے تحت کام کررہے ہیں۔
فرد سے لے کر حکومت تک جب چاہیں، جیسے چاہیں اور جس وقت چاہیں پسند کے مصالحوں سے اپنی مرضی کی زندگی کا پیزا تخلیق کرسکتے ہیں۔مثلاً
رہائشی مینیو!
اگر آپ بے صلاحیت ہیں تو فٹ پاتھ، گھاس، جھونپڑی یا کسی بھی زیرِ تعمیر یا خالی بلڈنگ میں رہ سکتے ہیں۔اگر آپ باصلاحیت ہیں تو سرکاری و نجی اراضی پر کلاشنکوف لہرا کے اپنی سکت کے اعتبار سے مکان یا مکانات بنا سکتے ہیں۔ کلاشنکوف میّسر نا ہو تو کسی بھی سیاسی جماعت یا گروہ کا جھنڈا بطور کلاشنکوف بلند کرسکتے ہیں۔جائز زاتی مکان میں بھی رہ سکتے ہیں اور ہمت ہے تو کرائے کے مکان کو بھی ذاتی تصور کرسکتے ہیں۔
آپ اپنی رہائش کا بندوبست کسی بھی شکل میں کریں ریاست کو کوئی اعتراض نہیں کیونکہ ریاست بھی تو یہی چاہتی ہے کہ ہر شہری کے سر پر سائبان ہو چاہے کسی بھی شکل و صورت میں ہو۔
صحت و تعلیم کا مینیو!
ہر شہری کو حق ہے کہ وہ اپنی پسندیدہ سواری کا انتخاب کرے۔ریاست صرف یہ چاہتی ہے کہ شہریوں کا حقِ سفر پامال نا ہو اور کرائے کی کمی بیشی، ٹرانسپورٹ کے معیار اور نظام الاوقات کے معاملات آزاد منڈی کے اصول طے کریں۔
ریاست ہر شہری کو صحت مند دیکھنا چاہتی ہے ۔لہذا ہر شہری کا حق ہے کہ وہ اپنا علاج خود کرے یا سرکاری اسپتال کی پرچی پر کالا شربت حاصل کرے، بستر پر لیٹے کہ برآمدے میں پسر جائے۔ ہومیو پیتھی کا سہارا لے کہ جادو ٹونے یا دم درود کا۔ کسی پیر فقیر کے مزار پر جاکے پڑ جائے یا نجی اسپتال میں داخل ہوجائے یا اپنے یا سرکاری خرچے پر بیرونِ ملک چلا جائے، بھلے ایک نمبر دوا خریدے یا دو نمبر۔ مریض کتنی فیس دے سکتا ہے اور ڈاکٹر کتنی فیس لے سکتا ہے یہ خالصتاً مریض اور معالج کا معاملہ ہے۔ ریاست کا کام صرف اتنا ہے کہ وہ مریض اور معالج کی آزادی کا تحفظ کرے۔
یہی مینیو تعلیم کے شعبے کے لئے بھی ہے۔ مکتب سکول، پیلا سکول، اردو میڈیم، انگلش میڈیم، ایک نمبر ڈگری، دو نمبر ڈگری جیسی جس کی جیب ویسی تعلیم اور ویسا روزگار۔۔۔۔ ریاست مکمل غیر جانبدار ہے۔
ٹرانسپورٹ مینیو!
ہر شہری کو حق ہے کہ وہ اپنی پسندیدہ سواری کا انتخاب کرے۔اگر وہ کسی ٹرین کے چوبیس گھنٹے لیٹ ہونے کو سہہ سکتا ہے تو ٹرین سے سفر کرے۔ چاہے تو اکہری سڑک پر ایک سو بیس کلومیٹر کی رفتار سے دوڑنے والی بین الا اضلاعی بسوں میں بیٹھ جائے یا ویگن کی چھت اور پائیدان سے لٹک جائے۔ پیسے ہوں تو رکشے، ٹیکسی اور جہاز کا سہارا لے لے ورنہ پیدل، گدھے یا اونٹ پر روانہ ہوجائے۔
ریاست صرف یہ چاہتی ہے کہ شہریوں کا حقِ سفر پامال نا ہو اور کرائے کی کمی بیشی، ٹرانسپورٹ کے معیار اور نظام الاوقات کے معاملات آزاد منڈی کے اصول طے کریں۔
انصاف کا مینیو!
ریاست کا مقصد تو انصاف کی شفاف فراہمی ہے۔
ہر شہری، پولیس اور حساس اداروں کا یہ حق عملاً تسلیم کیا جاتا ہے کہ وہ چاہے تو اپنے طور پر ملزم کو سزائے موت سمیت کوئی بھی سزا دے سکتا ہے یا مروجہ قانونی راستہ بھی اختیار کرسکتا ہے۔اگر تھانے میں ایف آئی آر درج کرواسکتا ہے تو کروا لے۔ پرچہ کٹنے سے پہلے مُک مُکا کرنا چاہتا ہے یا پرچے میں ردّوبدل کروانے کی سکت رکھتا ہے تو یہ بھی کرلے۔
انگریزی، شرعی، قبائلی اور ایف سی آر قوانین میں سے انتخاب کا مینیو بھی موجود ہے۔ چاہے تو کوئی بھی ادارہ یا شہری عدالت یا عدالتی فیصلہ مانے یا دل نا مانے تو نا مانے۔
ریاست کا مقصد تو انصاف کی شفاف فراہمی ہے۔ اس قدر شفاف کہ نظر ہی نا آئے۔
انتظامی مینیو!
ہر شہری کو حق ہے کہ وہ کمشنریٹ نظام کے تحت زندگی بسر کرے یا بلدیاتی نظام میں سانس لے۔کنٹونمنٹ کے قوانین کو اپنائے یا شہری انتظامیہ سے رجوع کرے۔ بندوق بردار وڈیرے کی سنے یا شہروں میں ڈاکو راج کے تحت رہے۔ جان و مال و کاروبار کا خود تحفظ کرے یا کسی کو بھتہ دے کر گلو خلاصی کروائے۔ چاہے تو ایمانداری سے نوکری کرکے اوپر والوں کی ناراضگی کا مقابلہ کرے یا کتّے سے وفاداری کا سبق سیکھ لے۔
جدید جمہوری ریاست وہ ہوتی ہے جہاں شہریوں کو ہر شعبے میں مکمل آزادی اور ملٹی پل چوائسز میّسر ہوں اور ریاست کی مداخلت کم سے کم ہو۔اگر یہ تشریح درست ہے تو پھر کون کہتا ہے کہ پاکستان ایک جدید آزاد جمہوری ریاست نہیں۔۔۔۔

مجھے بات نہیں کرنی!
وسعت اللہ خان

مجھے آج ایسے ممالک اور معاشروں کی بات ہی نہیں کرنی جو دو ہزار گیارہ کی دنیا میں بھی دائرے میں چلتے رہنے کو سفر جانتے ہیں، کنوئیں میں پڑے کتے پر کپڑا ڈال کے سمجھتے ہیں کہ پانی پاک ہوگیا، گندگی کے ڈھیر کو پہاڑی کی شکل دے کر اسے خوشبودار مٹی سے لیپ دیتے ہیں۔
جو دل سے قائل ہیں کہ ان کی ننانوے فیصد غلطیوں اور غفلتوں کے ذمہ دار دوسرے ہیں۔ اگر وہ یہ یہ یہ یہ نہ کرتے تو ہم بھی وہ وہ وہ نہ کرتے۔ جنہوں نے دماغ کو تاریک قید خانے میں ڈال کر دل کو اس کا دربان مقرر کردیا ہے۔ جو شک کے پانی کو آبِ حیات سمجھتے ہیں۔
جو اپنے کرتوتوں کو خدا کے سر منڈھ کر عذابِ الہی کا نوحہ پڑھتے ہیں اور اگلے ہی لمحے پھر سے پھنے خان بن کر فرضی و اصلی دشمنوں کو خلط ملط کرکے ہوا میں تلوار بازی شروع کردیتے ہیں اور اپنے ہی دادیوں سے واہ واہ سن کر سمجھتے ہیں کہ پالا مار لیا بھئی!
مجھے صرف ان ممالک کی بات کرنی ہے جہاں غلطی کو غلطی ، غفلت کو غفلت اور جرم کو جرم تسلیم کرکے خود احتسابی کے نشتر سے پوسٹ مارٹم کیا جاتا ہے تاکہ سارا کھاتہ صاف کرکے نئے ارادے اور عزم کے ساتھ آگے بڑھا جا سکے۔
جیسے ترک، جنہوں نے اکیانوے برس پہلے طے کرلیا کہ ہوسِ ملک گیری ایسا اژدھا ہے جو آخر میں خود ہی کو نگل جاتا ہے۔غلام بنانے والا بالاخر خود بھی غلامی کی دھلیز پر پہنچ جاتا ہے۔ بہتر یہی ہے کہ بکھرنے سے پہلے خود کو سمیٹ کر جدید نظامِ زندگی کے منفی پہلوؤں سے بچتے ہوئے مثبت مثالوں سے استفادہ کیا جائے اور دوسروں کو خود داری کا درس دینے سے پہلے یہ سبق خود پر نافذ کیا جائے۔اس کے بعد ترکی نے پیچھے مڑ کر نہیں دیکھا۔
آج مجھے نہ تو سن پینسٹھ کی پاکستان انڈیا جنگ، سن اکہتر کی جنگِ بنگلہ دیش، سن نواسی کے تباہ کن جلال آباد حملے، سن ننانوے کی کرگل لڑائی اور دو ہزار پانچ کے عبدالقدیر خان نیٹ ورک سکینڈل کے ذمہ داروں پر کوئی بات کرنی ہے اور نہ ہی اسامہ کے ڈرامہ پر کچھ کہنا ہے۔جیسے جرمن ، جو سن پینتالیس کے بعد اس نتیجے پر پہنچ گئے کہ اب باہر والوں سے نہیں لڑنا۔اپنے آپ سے لڑنا ہے اور ایسا سماج تشکیل دینا ہے جہاں دوبارہ کوئی قیصر، کوئی ہٹلر اور کوئی گوئبلز جنم نہ لے سکے۔جہاں صرف تعلیمی سمر کیمپ اور کھلاڑیوں کے کیمپ بنیں کوئی کنسنٹریشن کیمپ نہ بن سکے۔
جیسے جاپانی، جنہوں نے چھپن برس پہلے خود پر ایٹم بم گرنے کے بعد پوری دنیا کو اپنی چراگاہ سمجھنے کی ذہنیت ترک کرکے آئین سے جارحیت کا لفظ ہی کھرچ ڈالا اور خود سے مباحثہ کرکے اس نتیجے پر پہنچے کہ جنگ اب ہتھیار سے نہیں صنعت ، ایجاد اور جدیدیت کے ذریعے لڑنی ہے۔
جیسے کیوبن ، جنہوں نے باون برس پہلے قسم کھائی کہ اب امریکہ سے نہ کچھ لینا ہے نہ دینا ہے۔ اپنی محنت پر تکیہ کرنا ہے۔ معیارِ زندگی بڑھے گا تو ایک ایک شہری کا بڑھے گا۔ نہیں بڑھے گا تو کسی کا نہیں بڑھے گا۔ دوست صرف اسے بنانا ہے جو دوستی کے پردے میں قومی معیشت و خود داری کو ریپ نہ کرے ۔کسی بھی دوستی کو بیساکھی نہیں بننے دینا ہے۔
اس وقت مجھے کچھ افراد بھی یاد آرہے ہیں جنہوں نے اپنی ناکامیوں کو کامیابی کی چادر میں نہیں لپیٹا اور خود کو جزا و سزا کے عمل کے حوالے کردیا۔
جیسے سن چھپن کی جنگِ سویز میں برطانیہ کو جھونکنے والے وزیرِ اغطم انتھونی ایڈن نے ذمہ داری قبول کرتے ہوئے پانچ برس کی مدت پوری کرنے کی ضد نہیں کی اور استعفیٰ دے دیا۔
مجھے صرف ان ممالک کی بات کرنی ہے جہاں غلطی کو غلطی ، غفلت کو غفلت اور جرم کو جرم تسلیم کرکے خود احتسابی کے نشتر سے پوسٹ مارٹم کیا جاتا ہے تاکہ سارا کھاتہ صاف کرکے نئے ارادے اور عزم کے ساتھ آگے بڑھا جا سکے۔جیسے سن باسٹھ میں چین سے لڑائی میں شکست کی ذمہ داری قبول کرتے ہوئے بھارتی وزیرِ دفاع کرشنا مینن نے استعفی دے دیا اور وزیرِ اعظم جواہر لال نہرو نے پارلیمنٹ کے فلور پر اعتراف کیا کہ شکست کی وجہ یہ ہے کہ ہم سوئے ہوئے تھے اور اپنے ہی خوابوں کی دنیا میں تھے۔
جیسے سن سڑسٹھ کی جنگ میں اسرائیل سے شکستِ فاش کھانے والے مصری کمانڈر فیلڈ مارشل عبدالحکیم عامر نے مارے غیرت کے خودکشی کرلی۔ جمال عبدالناصر نے صدارت سے استعفی دے دیا۔ لاکھوں مصریوں نے انکے محل کا گھیراؤ کرکے استعفی واپس لینے پر مجبور تو کردیا لیکن ناصر اندر سے مرچکا تھا۔ڈیڑھ برس بعد اس کے دل نے بھی زندگی سے استعفیٰ دے دیا۔
جیسے سن چوہتر میں رچرڈ نکسن نے واٹر گیٹ اسکینڈل کی ریکارڈنگز کو جعلی یا اپنی منتخب صدارت کے خلاف غیر ملکی سازش قرار دینے کی کوشش نہیں کی۔ اعتراف کیا کہ ہاں یہ سب کچھ ہوا ہے اور بحثیت صدر میں ذمہ دار ہوں اور نکسن نے کانگریس کےسامنے مواخذے سے پہلے ہی استعفی دے دیا۔
آج مجھے نہ تو سن پینسٹھ کی پاکستان انڈیا جنگ، سن اکہتر کی جنگِ بنگلہ دیش، سن نواسی کے تباہ کن جلال آباد حملے، سن ننانوے کی کرگل لڑائی اور دو ہزار پانچ کے عبدالقدیر خان نیٹ ورک سکینڈل کے ذمہ داروں پر کوئی بات کرنی ہے اور نہ ہی اسامہ کے ڈرامہ پر کچھ کہنا ہے۔

The cries of religious minorities of Pakistan are crossing the border

By:Nasir Saeed

The issue of the blasphemy law is still making headlines in the national and international media and it seems that it is no more simply a local issue but has crossed over our borders and into the consciousness of the world’s religious and political leaders.

First, Pope Benedict XVIII asked the Government of Pakistan to change or repeal the law and release Asia Bibi. This was followed quickly by similar calls from Theresa May, the British home minister, and now even the European Union, representing 29 European states.They do so out of deep concern that the blasphemy law is being misused on a regular basis and is a tool for radicals to persecute minorities. They are not unaware that the blasphemy law is as good as a licence for extremists to kill innocent people.For years now, minorities have demanded a change to the law and yet the government has done nothing. Either it has no interest in the suffering of minorities or it is too scared of extremists to show any – I suspect the latter.With the murder of Salmaan Taseer, the government has as good as conceded that change is impossible and decided not to even try after facing strong opposition by the religious political parties and groups, although it has formed a committee of religious leaders to calm down the situation.The government should not be fearful of religious groups but instead use this opportunity wisely to bring about the change that is right.The Government seems to be in a difficult situation. On the one hand they are facing internal pressure from the Deeni Ithehad (a bloc of religious groups) who are continually rallying against any changes to the blasphemy law. On the other hand, foreign pressure is slowly mounting for changes to occur.

The Pope has now in recent months twice asked the Pakistani Government to change the blasphemy law. In the past he has expressed his concern over the unfair treatment of Christians and as one who speaks for Christians worldwide, it is imperative that he continues to speak out. He is not speaking simply about the plight of Pakistani Christians but the millions of Christians being persecuted worldwide and especially in Muslim countries.Christians are grateful but it has annoyed the Muslim world, especially Pakistani Muslims, and they are continuing to protest and organise rallies. They are asking the Pope to withdraw his statements but the Vatican has said they have no intention of changing their policy. The Vatican will continue to respond to the cries of the persecuted Christians and advocating for religious freedom in the Middle East too.

Stefan Muller, German parliamentarian, has also expressed his concern over Christian persecution in Muslim countries and has asked to reduce the grants given to those countries where Christians are being persecuted. In Britain, Theresa May has asked Pakistan to change the blasphemy law.So far I have seen no reaction to these demands in the Pakistani media, while opposition leader, Chaudhry Nisar has had no problem in gaining coverage for his strong condemnation of the European Union’s statement of the European Union asking Pakistan to amend the blasphemy law and release Aasia Bibi.

Chaudhry Nisar is irritated by the murmurs coming from the EU and what he perceives to be the EU’s meddling in Pakistan’s internal affairs. It remains the case, however, that Pakistan is a strategic partner of the EU and has signed a third generation agreement with the EU, which obliges Pakistan to improve human rights. Unfortunately, Pakistan ranks third in the world for human rights violations, despite several European countries giving us money to improve our human rights record – that they are watching Pakistan closely should therefore be understandable if not desirable.Pakistan wants access to the European market and last year met the EU to discuss this matter. The talks were inconclusive but have been rekindled by an event far beyond this government’s control. Whilst the floods caused havoc for millions of Pakistan’s poor, they have proved to be something of a lucky break for the government and rejuvenated talks on Pakistan’s access to Europe’s markets.It will be interesting to see how our leaders proceed but they should know they are in no position to dictate the terms of business to the EU. Instead of trying to deal with our funders on our own terms, Pakistan should fulfil its obligations just as the governments of European states are duty-bound to their citizens.The money they give to Pakistan is not theirs but the tax payers’ and European governments are accountable to their citizens. The European Union is not like Pakistan where ministers and politicians don’t pay any taxes and live a luxurious lifestyle at the expense of the public who largely live in deprivation. People are committing suicide because they have no money and selling their children because they cannot feed them, while children are selling themselves to support their parents.Our rulers and politicians have foreign bank balances, offshore accounts and properties where nobody is even living but are still costing thousands of pounds to maintain, while ordinary people cannot even earn enough each day to meet their daily needs.

Chaudhry Nisar Sahib, for your information, this is not the first time that the EU has raised the issue of blasphemy, mistreatment of minorities, growing extremism and the issues of human rights violations in Pakistan. The European troika has raised all these issues in their regular demarches and the Government has neither stopped them nor considered it an interference in the past so why now?

Unfortunately, this is going to continue unless we become self reliant in all respects and minorities are treated fairly. Or should we just resort to disowning them, pushing them out of Pakistan, or forcing them to convert to Islam? Some would sadly be happy with any of these options.After 63 years, minorities are still not equal citizens of Pakistan, despite their equality being guaranteed by the founder of Pakistan, Quaid El Azam Mohammad Ali Jinnah. We looked upon them with hate and discriminate against them in all walks of life. They have been crying out but we have never paid any attention and now their cries are reaching the ears of those outside Pakistan.Some foreign aid is given to Pakistan just for minorities and human rights but these grants are hardly used for these purposes. But where our own government cannot protect them and provide security, God has his own plans.It is the responsibility and duty of our government and politicians to look into the issue of the mistreatment of religious minorities carefully and use this opportunity to learn from their mistakes and eliminate foreign interference wherever possible, instead of being angry over the statements of the Pope and the EU.

The blasphemy law has not been changed, not for religious reasons but for political. If that is to be the case for the foreseeable future, at least the government must move to stop it from being misused. On that front, there is hope as most political and religious leaders seem to be willing to stop its misuse including.Now the onus is on the government to make this happen. The government has formed a 10-member committee of religious leaders to look into this matter but I suggest that the government forms a larger committee comprising lawyers, religious leaders, scholars, politicians and minorities so that there is a rational and sober dialogue on the issue of the blasphemy law and reach some kind of consensus.We have much larger and critical issues to resolve before the public use Tunisia’s example and we are left with no choice. Since everybody has agreed that this law is being misused, let’s start with introducing safeguards to this law so nobody can misuse it to settle their personal scores and nobody could use it as an excuse to interfere in our internal affairs.

Pakistanis Shout for Secularism, Minority Rights and End to Islamization

People of Islamabad got together in front of the Parliament House on Dec 30, 2010 in order to protest against a highly discriminatory Blasphemy Laws of the country, parallel judicial structures especially the Shariat Court especially Shariat Court’s recent Judgment against the Women’s Protection Act (WPA) that brought little relief to women who were being booked under notorious Hudood Laws (throughly anti-women & religious minorities laws promulgated by the military dictator Zia-ul-Haq in 1979 as a part of his Islamization drive). The citizens were gathered under Insani Haqooq Ittehaad (Human Rights Alliance) an alliance of more than 30 civil society organizations and many human rights activists, media personalities, academicians, professional people, women entrepreneurs etc.

According to the Judgment of the Federal Shariat Court, not only the key provisions of the WPA have been taken back to Hudood, but also Shariat Court’s jurisdiction is extended to cover what is the constitutional mandate of Supreme Court of Pakistan. The protesters were concerned not only for the diminishing space of country’s apex Court – Supreme Court of Pakistan – in the wake of the Judgment given by Federal Shariat Court (FSC) a week ago, but also for the existence of FSC per se. They revived their two decades old demand of abolishing the FSC altogether and ensure a uniform judicial system in the country.Those who participated the protest, were particularly raising voice for the release of Aasiya Bibi, a Christian woman who has recently been sentenced to death under Blasphemy Laws, which many citizens are convinced are badly drafted and are used as an oppressive tool against not only religious minorities but powerless and marginalized sections of the society. They, however, called upon the Parliament to go for a repeal of Blasphemy Law altogether or a massive amendment to make it toothless. They renewed their resolve to support all those political forces who at this juncture are striving for the change in status quo. They committed their support to the Bill for the Repeal of Blasphemy Laws moved in National Assembly by a woman Member (Ms. Bushra Gauhar) from Awami National Party and another Bill on the Amendment of Blasphemy Laws moved in National Assembly by the ruling party member Ms. Sherry Rehman. Appreciation was also extended to the work of the Parliamentary Sub-Committee on Minorities’ Rights Chaired by Ms. Nafisa Shah towards this common objective, as well as the attempt made by the Governor of Punjab for the release / Presidential pardon of Aasiya Bibi.They however, urged that all these political leaders should not bow down before the pressure of obscurantist forces within the parliament and in the political parties currently a part of ruling coalition.

The protesters, however, were very angry and raised their strong concerns over the highly objectionable, irresponsible and discouraging statements given by the Law Minister, Senator Babar Awan and the Labour & Manpower Minister Mr. Khursheed Shah. They demanded immediate retraction of these offensive statements against eh Blasphemy Laws Amendment / Repeal by these two cabinet members and urged the Prime Minister to take serious note if the government is serious in supporting an Amendment / Repeal in the Blasphemy Laws.

It is noteworthy that the protesters decided to carry on with the demonstration despite heavy rains that had engulfed the capital since last night. A couple of hundred protesters on a rainy day standing in front of the Parliament House and chanting slogans for a secular Pakistan, a day before the Shutter-down Strike Call by the religious parties, were eager to make a dissent statement before the world and show that Pakistan is not inhabited by religious extremists and obscurantists. “We are not ready to leave the field open for the Religious right to play. We are there and the world should see we are not going to knee down before any number of religious parties” said a student from Iqra University Islamabad.

Following is the text of a Press Statement that the IHI members and protesters issued at the end of the demonstration before peacefully dispersing from the venue.

Press Statement

Representatives of civil society, minorities and concerned citizens of Islamabad gathered today under the auspices of the Insani Haqooq Ittehaad – IHI (Human Rights Alliance) to denounce Federal Shariat Court’s the recent decision on Women’s Protection Act, demand the abolishing of Federal Shariat Court and parallel judicial systems i.e. Council of Islamic Ideology, Federal Shariat Court, jirgas, panchayets, and repeal of all laws which are discriminatory to women and minorities included Blasphemy laws and Hudood laws. They also called for the immediate dismissal of Maulana Shirani as the Chair of the Council of Islamic Ideology (CII).The participants of the rally were a diverse mix of civil society organizations, women’s rights groups, human rights activists, political workers, students’ organizations and minority communities from Islamabad. They raised slogans for a secular and democratic Pakistan. They insisted that the government must work towards the realization of the democratic, secular, and peaceful vision of Quaid-e-Azam Mohammad Ali Jinnah’s Pakistan, a vision he clearly articulated in his speech on 11^th August 1947 when he stated that religion would have no role to play in the business of the state.

The protesters chanted slogans and demanded repeal of laws that discriminate against women such as Hudood Laws and Qisas and Diyat Law. They also reminded the government that the State has a due diligence duty to ensure protection for women, minorities and other vulnerable sections of the society and should not bow down to political pressures and blackmailing by religious parties.The demonstration was part of countrywide campaign of the human rights organizations and activist against the Federal Shariat Court decision, in support of its abolishing and repeal of Blasphemy laws. The protesters also demanded that the government should stand up to the retrogressive religious forces in the country and not capitulate to their blackmail. They called upon the government to ensure the rights of religious minorities by immediately releasing Aasiya Bibi and repealing the Blasphemy laws.

This protest was the beginning of a national campaign that civil society organizations are starting in all parts of Pakistan from today. Similar protests are planned in all provinces. A national conference and other follow-ups are also planned to demonstrate that the progressive elements of Pakistani society will not bow down to the attacks by the religious right against women and minorities.

Ten Comandments of Western Democracy

Democracy is the new religion. Its commandments are mentioned below.

1. Thou shall not criticise the neo-conservative version of democracy as embodied in the personages of Tony Blair, George Bush and many others who support them.

2. Thou shall use money, grave and electronic images, companies and firms to wage a crusade on non-democratic regimes. Neo-conservative think tanks are the sole authority to define the democracy and other forms of government.

3. Thou shall not uphold the cause of damned who got what they deserved. Enemies of democracy do not deserve the treatment our covenant offers to other members of our tribe.

4. Thou shall work as much as you intend to but thou shalt not question the laws imposed by the people who give you bread out of Christian charity inspired by love and fear of our god.

5. Honour your mother and father while showing great respect to our leaders Bush, Blair and many other exalted ones.

6. Thou shalt not kill local people but thou shalt kill foreigners who killed us, tried to kill us and many others who have nothing to do with us.

7. Adultery is your personal problem but thou shall not abort.

8. Thou shall not steal being a non-skilled, semi skilled worker but as business executives, IT wizards, movie giants and celebrity politicians you can steal as much as you want.

9. Thou shalt not bear false witness against your neighbour but thou shalt finance and support wars against people in distant lands without asking for legal requirements. Thou could covet thy neighbour’s wife but not his property.

10. Thou are free to torture, rob, loot, plunder the foreigners as long as it does not become news. We will ensure it does not become news but sometimes we cannot help it.

Synod: Christians and Islam demand religious freedom, to fight extremism
by Samir Khalil Samir

New strengths in mission emerge at the Synod for the Middle East: the scourge of extremism that suffocates Christians and Muslims, the need to recognize Christians as citizens with full rights in society, the right to the proclamation of the gospel. A summary of the week’s proceedings by an expert at the synodal assembly.

A new factor that emerged forcefully during the Synod is that Christians are not called to fight against Islam. On the contrary, the interventions by Synod Fathers and Muslim guests expressed the need to work together to stop extremism and ensure full citizenship for Christians in Middle Eastern societies.

We can say that the central idea that emerged in the first week of the synod is the task of helping Christians to live in the East, where Christianity was born, but where it is now a minority.

1. Tolerance and discrimination

The biggest problem affecting all countries is that Christians - slowly or suddenly – are emigrating, firstly for political reasons, then economic reasons and more often for reasons specific to religious persecution. In some countries, the continuing discrimination against Christians also plays a role.

Discrimination is the result of the attitude of the Muslim majority that pertains to all countries in the region. This attitude on a national level relegates Christians to the role of second-class citizens.

Muslims always say that Islam is tolerant. In a sense, the statement is true: Christians and Jews are tolerated and have for centuries lived alongside Muslims, in the Muslim empire. But Christians no longer want to be tolerated; they want to be fully fledged citizens, period! Islam was structured in legal and organizational terms in the mid seventh to ninth century. At that time, the concept of total equality between religions was not conceived in the West or even among Christians. The cuius regio eius religio reigned in Europe until 1600. We must not therefore be surprised that the Muslim legal system, which came into being no later that the ninth century, did not give legal equality to Christians. This system considers Christians and Jews as protected by the Muslim power in exchange for their submission and becoming dhimmi. This system, for the time, was not bad: it was the most tolerant of the time and had already existed in the Greek and Persian world. Among the Greeks, for example, there were metochoi, those who live with us "in our house", those who share our country. But then it was an ethno-cultural policy. With Islam the same system is applied, but the method becomes religious. Muslims (Persians, Arabs, Turks, Africans ...) are (or should be) all the same, with the same rights, the non-Muslim believers (Jews and Christians) can live with Islam, but under certain conditions, non-believers (corresponding to the barbarians of the Greek world), can not live with Muslims and should be banned from the city or have to convert.

This system remained in place until the end of 1800's. It's true that the Ottoman Sultan Abdul-Medjid inaugurated his reign with the famous paper, hatt-i sciarif di Gulhane proclaiming on November 3, 1839 the equality of all subjects of the empire, whatever their religion. It was one of the reforms (Tanzimat) to renew the empire. But the people did not accept it and it was not applied. The concept of citizen (with equal rights and duties) as it emerged in the West, has never been accepted. Even today in the Islamic system that governs everything is sharia which is applied to varying degrees.

2. The debate on secular society

In Egypt's Constitution of May 22, 1980, the principle of sharia was introduced in the second article, as the "main source" of legislation. This introduces elements which do not grant full citizenship to Christians.

What the Christians of the Middle East are asking is not only to be treated well, but to be recognized as citizens with equal rights, so that no religion has any privileges.

This is our concept of secular society.

In this regard, during the synod, several interventions criticized the expression "positive secularism" twice mentioned in the Instrumentum Laboris (IL), also referring to Benedict XVI. The original text of the IL was in Italian and French. The expression therefore indicates a corrective element to the concept of European secularism, particularly its neutrality without expressing hostility toward religion.

For Arabs, however, the word "secular" is unknown. It was translated for the first time in the 1800's, using the word 'almāniyyah, which derives from the concept of "secularization." But for Muslims this concept evokes a reality similar to atheism. So when you use this translation of "secular", there are misunderstandings. We must explain that we are talking about a civil society that is neutral to, but not an enemy of religion, one which recognizes all religions. And this corresponds more to Eastern Christian and Muslim mentality: we do not want the marginalization of religion, the total separation between politics and religion, politics and ethics. This is what Muslims and Eastern Christians criticize of the West. As such the Synod Fathers, then, ask for a society of believers, but one where all faiths are equally recognized.

3. Religious freedom for all

Thus, during the first week of the synod, the principle of religious freedom was developed. The desire to ask the States of the Middle East to acknowledge the principle of total religious freedom. This includes: the right to renounce a religion to adhere to a religion or to change religion; the right to be atheist and the equal treatment of religions in accordance with the UN Human Rights Charter.

This does not mean the cancellation of religion, but giving it greater space so the religion does not come into conflict with other laws of the State. For example, if sharia goes against some state law, state law takes precedence. In the name of Sharia for example,you can not force anyone to fast during Ramadan, as is the case today in all countries of the Arabian peninsula (Saudi, Arabia, Yemen, Gulf countries) and also in Algeria, Morocco, etc..

4. The right to proclaim one’s faith

Another very important point in this debate is right practice and proclaim one’s faith. The proclamation of the gospel is an obligation for Christians as it is for Muslims to proclaim Islam, but it is almost forbidden to Christians everywhere, even in countries that call themselves "secular," such as Turkey and Tunisia, where the state provides every means to spread Islam and to carry out Da'wah, ie Islamic propaganda. If you convert to Christianity in secret, they let it lie, but if one proclaims his new faith in public, they risk being expelled or killed. Beyond Lebanon - the only exception - in other Arab countries, those who convert will never find peace.

In Tunisia, an Egyptian priest was expelled for holding a cultural encounter with young people and was accused of proselytizing; preachers in Turkey were killed and the killers were half-heartedly pursued by police, and they are two "secular and moderate” countries. None of these governments order the killings, but they turn a blind eye to them. Sometimes, it is the very parents or relatives of the converts who carry out the murders.

Another new factor in the Synod is the realization that the Eastern Churches immersed in a stalled evangelization for centuries - have lost tehir sense of mission. Several synod fathers have said: "We must recapture the sense of mission."

The fact that Christians are emigrating because of Islamic pressure, has led the synod fathers to two conclusions: first, that Islam is intolerant in itself, that it carries the seeds of closure, and they have cited the appropriate Koranic verses to qualify this. But this line is supported by a small group. The majority of interventions however, pointed out that in Islam there is also a tolerant tendency. Many Muslims want to live in peace with Christians and therefore the problem of intolerance is common to Christians and Muslims. Extremism is fomented for reasons that are not religious, even if it manifests itself with religious aspects.

There are fanatics who strive for the emigration of Christians, condemning them as "Kafir" (infidel), but also condemning Muslims who do not follow the strict orthodoxy advocated by them.

The fathers stressed that Christians and Muslims must fight extremism that is based on religion. Muslims repeat that Islam is the religion of the right medium (din al-Wasat). Christians must work together with the Muslims to elevate the level of society, making it more human.

The task of Christians is to raise the level of awareness in society, a human, cultural but also religious commitment that emphasizes forgiveness, peace, etc.. searching the Koran and the Bible for everything which affirms this affinity of consciousness. Moreover, the principle of forgiveness is even in the Koran (albeit milder than in the Gospel).

5. The intervention by Muhammad al-Sammak

This commitment to raise the values in Arab societies was also the subject of an intervention by Lebanese Sunni Muslim, Muhammd al-Sammak. He said that thanks to Christians, Muslim society has increased its cultural level to make positive progress. In his speech (delivered in Arabic), he said:

"Two negative points demonstrate the problem faced by Eastern Christians: The first point concerns the lack of respect for the rights of fully equal citizenship when faced with the law in certain countries. The second concerns the misunderstanding of the spirit of the Islamic teachings, especially the part relative with Christians... "For this, we are called upon, as Christians and Muslims, to work together to transform these two negative elements into positive elements: in the first place, through the respect for the bases and rules of citizenship which accomplishes equality first in rights and then in duties. In second place, in denouncing the culture of exaggeration and extremism in its refusal of others and in its wish to have the exclusive monopoly on an ultimate truth, and in working towards the promotion and spreading a culture of moderation, of charity and of forgiveness as the respect of the differences of religion and beliefs, of language, of culture, of color and of race, and as we are taught by the Holy Koran, we put ourselves at the judgment of God about our differences. Yes, the Christians in the Middle East are being tested, but they are not the only ones ".

He then points out that Christians and Muslims are in the same predicament regarding extremism. He adds:

"The Eastern Christian presence, which works and acts with Muslims, is a Christian as well as an Islamic need. This is a need not only for the East, but also for the entire world. The danger represented by the erosion of this presence on the qualitative and quantitative levels is a Christian as well as an Islamic concern, not only for Eastern Muslims, but for all Muslims all over the world”.

6. Conclusion

Muhammad al-Sammak highlights a number of times that without the presence of Christians in the Middle East (and world) society regresses.

I think this way of thinking is a strong stand by the synod fathers: to propose, not so much a fight against Islam, but a collaboration between Christians and Muslims against Islamic extremism. This positive position is not merely a new way of "doing good", the fathers recognize that there is also an intolerant tendency in Islam, but they understand that in the Muslim world there is hope of development and change, though not as obvious and clear as in the Christian world.

What appears to be strong and clear is that the majority of the Synod Fathers are convinced that the only way forward is to constructively address the weaknesses of our society which finds itself in deep crisis, together, Muslims and Christians.

Muslim scholars say Mideast needs Christians

By Cindy Wooden Catholic News Service

Two Muslim scholars, a Sunni and a Shiite, told the Synod of Bishops for the Middle East that Islam promotes respect for Christians and Jews and that the entire Middle East will suffer if Christians vanish from the region.

Pope Benedict XVI invited two Muslim religious scholars to address the synod Oct. 14: the Sunni, Muhammad al-Sammak, adviser to the chief mufti of Lebanon and secretary general of Lebanon's Christian-Muslim Committee for Dialogue; and the Shiite, Ayatollah Seyed Mostafa Mohaghegh Damad Ahmadabadi, a professor at Shahid Beheshti University in Tehran.

Al-Sammak told the synod that Christians are not the only people suffering in the Middle East and they are not the only segment of the population tempted to emigrate.

"We share our sufferings. We live them in our social and political delays, in our economic and developmental regression, in our religious and confessional tension," he said.

At the same time, the Lebanese told the synod, the "new and accidental phenomenon" of Christians being targeted because of their faith is dangerous, and not just for Christians.By attacking Christians, he said, misguided, fundamentalist, politically manipulated Muslims are tearing apart the fabric of Middle Eastern societies where Jews, Christians and Muslims lived side by side for centuries.

They also are showing "Islam in a different light than the one it truly reflects" and working against one of the fundamental teachings of Islam: the teaching that differences among people are the result of God's design and part of God's will for humanity, al-Sammak said.The emigration of Christians makes it difficult for the rest of the region's Arabs to live their identity fully, he said.

"They (Christians) are an integral part of the cultural, literary and scientific formation of Islamic civilization. They are also the pioneers of modern Arabic renaissance and have safeguarded its language, the language of the holy Quran," he added.

Al-Sammak told the bishops he hoped the synod would be "something more than the cry of Christian suffering which echoes in this valley of pain," which is the Middle East.

He said he hoped the synod would mark the beginning of "Islamic-Christian cooperation that can protect Christians and watch over Islamic-Christian relations, so that the East -- the place of divine revelation -- remains worthy of raising the banner of faith, charity and peace for itself and for the entire world."Ayatollah Mohaghegh Damad told the synod that the Quran's view of Christian-Muslim relations is one of "friendship, respect and mutual understanding," even though there have been "dark moments" in the relationship over the past 1,400 years.

However, he said, the "illegitimate acts of certain individuals and groups" should not be attributed to the religion to which they belong, whether it's blaming Christianity for the action of Christians or blaming Islam for the actions of Muslims.

In Iran and most other Muslim countries, he said, "Christians live side by side and in peace with their Muslim brothers. They enjoy all the legal rights like other citizens and perform their religious practices freely."He told the synod that leaders of all religions must recognize that their people no longer live cut off from believers of other faiths, and religious leaders have an obligation to help their faithful understand the respect that is due the other.

The ideal, he said, "would be the state where believers of any faith freely and without any apprehension, fear and obligation could live according to the basic principles and modes of their own customs and traditions. This right, which is universally recognized, should in fact be practiced by states and communities."Meeting reporters before speaking at the synod, the two Muslim scholars responded to several questions regarding freedom of worship and conscience in Muslim-majority countries.

Al-Sammak said the ancient Muslim practice of inflicting harsh punishment on Muslims who converted is a legacy from a time "when changing religions meant joining the enemy; it was punished as an act of treason."

While some Muslims today think converts should be punished, al-Sammak said the "golden rule" of Islam is that "there is no compulsion in religion, that's what the Quran says."The ayatollah said, "You are free to choose any religion in your heart, because religion is a very, very private matter for everybody, but conversion means something else."When journalists tried to push him to clarify, he said publicly announcing that you are no longer a member of your original faith group is an act of unacceptable "propaganda."

Al-Sammak also told reporters that the emigration of Christians from the Middle East is an expression of a "lack of democracy, a lack of freedom" in the region and not the result of religiously motivated pressure from Muslims.

As for the dire situation of Christians in Iraq, al-Sammak said they unwittingly were caught in the middle of a struggle for power that has pitted Sunni Muslims against Shiite Muslims.

"Christians of Iraq are not -- and I underline not -- part of that conflict," he said, but "they are caught in the middle of the conflict and they are paying the price for it."In addition, he said, while "Christians of Iraq had nothing to do with the invasion, they didn't call for the Americans to come to Iraq, they didn't ask for American protection, and yet they are sometimes treated as if they are part of the American invasion of Iraq." S.(Vatican City (AsiaNews)

ملک جہاں پاکستانی نہ ہونے کے برابر؟
دنیا میں ایسا بھی کوئی ملک ہے جہاں پاکستانی نہ ہونے کے برابر ہوں؟
ہارون رشید

ویسے تو قطب شمال و جنوب غالبا ایسے علاقے ہیں جہاں بھوری رنگت والے نہ ہوں لیکن اس کے علاوہ دنیا کا ایسا کوئی خطہ نہیں جہاں پاکستانی نہ پائے جاتے ہوں۔ میرے جیسے پاکستانی کے لیے ایسے کسی علاقے کا سوچنا مشکل دکھائی دیتا ہے۔ چاہے برطانیہ ہو یا امریکہ، سپین ہو یا اردن کسی نہ کسی پاکستانی سے کسی نہ کسی جگہ راستے ٹکرا جائیں گے۔ لیکن مرکزی یورپ کے ایک اہم ملک پولینڈ میں ایک ہفتے کے قیام کے دوران پاکستانی سفارت خانے کے اہلکاروں کے علاوہ کوئی پاکستانی نہیں مل پایا۔ اس پر کافی تجسس بھی ہوا اور تشویش بھی۔
کیسے یہاں کی منافع بخش منڈی پاکستانیوں سے بچ پائی ہے، کیسے یہاں غیرقانونی تارکین وطن بڑی تعداد میں نہیں، کیسے لاہوری تکہ ہاوس یہاں نہیں بن پایا؟
پولینڈ میں تعینات پاکستانی سفیر مراد علی کی جانب سے جب ہمیں وارسا میں قیام کے آخری دن دوپہر کے کھانے پر مدعو کیا گیا تو خوشی نہ صرف کسی پاکستانی سے ملنے کی تھی بلکہ لالچ کسی حلال خوراک کی بھی تھی۔ جیسی یک نسل پولینڈ کی آبادی ہے ویسی ہی یہاں کی محدود کھانے کی ورائٹی بھی ہے۔ افغانی منتو کی طرز کی پیروگی یا مچھلی ہی قدرے محفوظ خوراک ہے جو کھائی جاسکتی ہے۔ لیکن اگر سو فیصد مذہبی احتیاط کرنی ہے تو واحد محفوظ خوراک تازہ سلاد ہے۔ ہمارے گائیڈ میرے دو پختون صحافی ساتھیوں کے ساتھ مذاق میں چھیڑتے رہتے کہ کہیں آپ لوگ گھاس کھا کھا کر اونٹ ہی نہ بن جائیں۔
پاکستانی سفیر مراد علی نے جو خود بھی جنوبی کوریا سے ڈیڑھ ماہ قبل ہی تبدیل ہوکر یہاں آئے ہیں بتایا کہ پولینڈ میں قانونی طور پر آئے ہوئے پاکستانیوں کی تعداد چند سو ہے لیکن غیرقانونی شاید چند ہزار ہوں۔ ان کا کہنا تھا کہ پاکستانیوں کے یہاں آنے میں بڑی رکاوٹ براہ راست پاکستان اور پولینڈ میں فضائی یا دیگر رابطوں کی کمی ہے۔
میرے خیال میں ٹیکسٹائل، چاول، کھیلوں کا سامان ایسے چیزیں ہیں جہاں مزید تجارت کی گنجائش موجود ہے۔ لیکن ساتھ ہی پولینڈ کی یورپ میں مرکزی پوزیشن ہونے کی وجہ سے پاکستانی تاجر یہاں ایک مرکز بنا کر یہاں سے دیگر یورپی ممالک تک رسائی حاصل کرسکتے ہیں
مراد علی
پاکستانی سفیر مراد علی نے بتایا کہ گزشتہ چند برسوں میں دونوں ممالک کے درمیان تجارت میں کئی گنا اضافہ ہو کر یہ ایک سو ستر ملین ڈالر تک پہنچ گئی ہے لیکن ان کا خیال ہے کہ اس میں مزید اضافہ کرکے اسے باآسانی پانچ سو ملین تک لایا جاسکتا ہے۔
میرے خیال میں ٹیکسٹائل، چاول، کھیلوں کا سامان ایسے چیزیں ہیں جہاں مزید تجارت کی گنجائش موجود ہے۔ لیکن ساتھ ہی پولینڈ کی یورپ میں مرکزی پوزیشن ہونے کی وجہ سے پاکستانی تاجر یہاں ایک مرکز بنا کر یہاں سے دیگر یورپی ممالک تک رسائی حاصل کرسکتے ہیں۔
رابطے وہیں بنتے ہیں جہاں خواہش ہو۔ پولینڈ کی وزارت خارجہ کے ایک سینئر اہلکار کرزیسٹاف دوبرولسکی کا کہنا تھا کہ سردمہری دونوں جانب سے تھی۔ اگر پولینڈ کی پاکستان میں دلچسپی نہیں تھی تو پاکستان کا بھی یہی حال تھا۔ اب وقت کے ساتھ ساتھ صورتحال تبدیل ہو رہی ہے۔
پولینڈ کا نومولود پاکستان کی فضائیہ کے قیام میں کردار کافی پرانا ہے۔ پولش پائلٹوں اور انجنیئروں نے قیام پاکستان کے فوراً بعد اس کی فضائیہ کے قیام میں اہم کردار تھا۔ ان پائلٹوں میں سے چند نے آج تک پاکستان کو اپنا مستقل گھر بنایا ہوا ہے۔
البتہ حالیہ دنوں میں دونوں ممالک کی جانب سے تعلقات میں گرمجوشی پیدا کرنے کی کوشش کی جا رہی ہے۔ صدر مشرف نے سال دو ہزار سات میں وارسا کا دورہ کیا تو گزشتہ دنوں موجودہ وزیر خارجہ شاہ محمود قریشی بھی یہاں کا چکر لگا کر لوٹے ہیں۔ دوسری جانب پولینڈ کے حکام کے پاکستانی دوروں میں بھی اضافہ ہوا ہے۔
سب سے زیادہ حوصلہ افزا بات وارسا یونورسٹی کے ڈیپارٹمنٹ آف اوریئنٹل سٹڈیز میں اردو کے معلم کی تقرری ہے جو جلد متوقع ہے۔ اس کے علاوہ کریکو شہر میں واقع وسطی یورپ کی دوسری قدیم ترین یونیورسٹی میں پاکستان سے متعلق شعبے کا جلد قیام بھی ہے۔ اس کے لیے پشاور میں اسلامیہ کالج یونیورسٹی میں سوشل سڈیز کے ایک سینئر پروفیسر ڈاکٹر نوشاد کی تقرری بھی ہے۔ اس کے علاوہ دونوں ممالک کے تاجروں کے وفود کے دورے بھی متوقع ہیں۔
پولینڈ بھی یورپی اتحاد کا حصہ بننے کے بعد اب عالمی سطح پر ایک متحرک کردار ادا کرنے پر چاہتے یا نہ چاہتے ہوئے مجبور ہے۔ یہی مجبوری اسے افغانستان میں بھی لائی ہے اور اسی وجہ سے اس کے لیے اب نہ صرف یہ جنگ زدہ ملک بلکہ اس کا ہمسایہ پاکستان بھی اہم ہے۔ پولینڈ کا قدرتی گیس کے لیے روس پر بھاری انحصار ہے۔ اسے کم کرنے کے لیے وہ دنیا بھر میں گیس کی تلاش کے منصوبوں میں حصہ لے رہا ہے۔ اسی وجہ سے وہ پاکستان میں بھی ہے۔
گیس کی تلاش میں مصروف ایک پولش انجینیئر کے طالبان کے ہاتھوں اِغوا اور قتل انہیں کوششوں کے دوران پیش آنے والا ایک حادثہ تھا۔ پولش حکومت کم از کم اس واقعے کو اب تک نہیں بھولی ہے۔ وزیر خارجہ شاہ محمود قریشی کے گزشتہ دنوں دورے میں پولش حکام نے یہ مسئلہ ایک مرتبہ پھر اٹھایا تھا۔
پولینڈ کی وزارت خارجہ میں ایشیا کے شعبے کے ڈپٹی ڈائریکٹر کرزیسٹاف دوبرولسکی نے بتایا کہ مذاکرات کے ایجنڈے پر یہ مسئلہ ایک اہم موضوع تھا۔ ہم چاہتے ہیں کہ اس قتل میں ملوث افراد کو سزا ہو۔ حکومت پاکستان دو ملزمان کا عدالتی مقدمہ چلا رہی ہے۔ ہمیں امید ہے کہ اس مقدمے کا فیصلہ جلد ہوگا۔ لیکن ہم اس عدالتی کارروائی کی وجہ سے زیادہ دباؤ نہیں ڈال سکتے ہیں۔
دوسری جانب پولینڈ شاید پاکستان کاروباری طبقے کے لیے ایک ان ایکسپلورڈ ملک ہے۔
سیالکوٹ سے تعلق رکھنے والے پاکستانی سفیر مراد علی نے بتایا کہ دونوں ممالک کے درمیان اس وقت ڈیڑھ سو ملین ڈالر کی مشترکہ تجارت کا حجم ہے جوکہ باآسانی پانچ سو ملین تک پہنچائی جاسکتی ہے۔
اس لیے امید کی جاسکتی ہے کہ ہمارے اگلے دورے تک (اگر ممکن ہوسکا) تو اگر دونوں ممالک کے درمیان براہ راست پروازیں نہ سہی کم از کم وارسا میں ایک پاکستانی حلال خوراک کا ریسٹورانٹ ضرور کھل جائے گا تاکہ آنے والوں کا کھانے پینے کا مسئلہ تو حل ہو۔

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