2ⁿᵈ EDITION

2023-24

DEPARTMENT OF HISTORY
&
PAKISTAN STUDIES
UNIVERSITY OF SARGODHA
 The Historia | Edition # 2

Dr. Muhammad Abrar Zahoor Dr. Zafar Mohyuddin

Patron-in-Chief SU Patron SU History
History Society Society

Muhammad Aqib Muhammad Muhammad Huzaifa Shanza Zulfiqar

Editor-in-Chief Editor Assistant Editor Assistant Editor
 THE HISTORIA

CONTENTS
ARTICLES 07

BOOK REVIEWS 25

04 CHAIRMAN’S
MESSAGE
SHORT STORIES 31

ENGLISH POETRY 36

42 OUR ACTIVITIES
ART GALLERY 39
Prof. Dr. Qaisar Abbas
Vice Chancellor University of Sargodha
4

Dr. Muhammad Abrar Zahoor

Head of Department

Chairman's Message
The Department of History was established in 1962-63 in erstwhile De Montmorency
College Sargodha which was affiliated with University of the Punjab that would award
degree to the students of this institution. The college was started in 1929, renamed as
Government College Sargodha in 1960s and, in the start of 21st century it was transformed
into a degree awarding University of Sargodha in 2002. The Department was renamed as
History and Pakistan Studies in 2012 when various programs of Pakistan Studies were also
made part of it.
Owning the historical legacy and moving towards institutionalization of educational and
administrative practices is highly needed in a society like Pakistan where ruptures have
always been preferred as part of policy rather than embracing the continuum associated
with legacy. The establishment of History Society is part of this consciousness on part of the
Department. The starting of a Magazine is a feather in the cap of the society. It will inspire
and encourage the students of the Department to think, write and get published their views
on various social, economic, historical, educational, cultural and political issues. Since the
society and the state have elapsed into academic and cultural inertia, it is the duty of
educational institutions to come forward and fill this gap. It was a time when Pakistani
poets, writers and cultural icons used to be popular and famous throughout South Asia and
the globe. Quite recently, when a controversial citizenship law was passed in Indian Lok
Sabha, the Indian citizens were on the roads singing and chanting poetry of Iqbal, Faiz,
Habib Jalib, Faraz and Ustad Daman.
I wish from depths of my heart that this Magazine may become harbinger of producing, from
our students, cultural and literary icons like above-mentioned, pride of Pakistan and
humanity at large.
5

Cabinet History Society

Dr. Zafar Mohyuddin

(Incharge)
Muhammad Aqib Hafeez
(President)
Areeba Mukhtar
(Vice President)
Muhammad
(General secretary)
Muhammad Huzaifa
(Joint secretary)
Masooma Raza
(Finance secretary)
Tahir Anwar
(Media secretary)

Executive Members
Shanza Zulfiqar
Fatima Saleem
Shameem Akhtar
Abdul Qudoos
Hadiqa Naeem
Usama Ijaz
Aifa Rafique
Saman
ARTICLES
ARTICLES
 7
PUBLISHED BY THE HISTORY SOCIETY
Palestine- Israel Conflict a way
forward for Palestinian
Palestinians living in Gaza and the West
Bank are still facing war-like conditions.
Israeli forces are still operating in the
Palestinian territories. According to
media reports, the number of
Palestinian martyrs has reached 20,000
in Israel's ongoing attacks on Gaza since
October 7. According to the authorities
of the Palestinian Ministry of Health,
8,000 innocent children are among the
20,000 martyrs in Gaza, while 6,200 are
women.
Foreign media are confirming that
Israel's attacks on Gaza are still ongoing.
Forty-six people were martyred in one
day due to the Israeli bombardment of
the Jabalia refugee camp. As a result of
the ongoing war, 66 percent of
Palestinians have also lost their jobs.
Business life in Gaza is suspended, and
there is no work for daily-wage workers.
On the other hand, voting on the
resolution submitted to the United
Nations regarding the provision of
humanitarian aid in Gaza was
postponed for the third time. The
United States and the European Union
are continuously supporting Israel. This
is the reason why, in recent days, as
soon as the seven-day ceasefire
between Israel and Hamas ended, the
Israeli army started bombing
Palestinian areas.
The powers that called for a temporary
ceasefire knew very well that Israel
would attack again as soon as the
ceasefire ended, but the world powers
did not make any viable efforts to save
the Palestinians. Israel's renewed attack
on Palestinian territories shows that it
wants to achieve many of its goals
under the guise of this war, the main
ones being the complete elimination of
the Palestinian resistance movement
Hamas and the expulsion of Palestinians
from Gaza.
The Historia
On the other hand, the policy of the
United States and the European Union
seems to be that Israel achieves its
goals as soon as possible so that a
permanent ceasefire can be established
later.
In the days when the temporary war
agreement between Israel and Hamas
was reached, it was obvious that the war
would start again because the ceasefire
was only for a few days. The option of a
permanent ceasefire was not retained. It
is said that the purpose of this
temporary relief was only to deliver food
and medicine to Gaza. No mechanism
was developed for what should happen
after the end of the temporary ceasefire,
which is still not ready.
Everyone knows that when the
temporary truce was agreed upon, the
Israeli defence minister made it clear
that the truce was just a pause, that the
fighting would start again, and that it
would be more intense than before. The
Israeli Defence Minister also said that
the war could continue for another two
months. This clearly means that Gaza
and the Palestinian territories will face
further destruction. This is what is
happening now.
The war between Israel and Hamas
started on October 7, 2023, so it has
been two and a half months since the
war began, but it seems that no one is
interested in ending the war soon. The
big powers are playing the game of
their own interests, and ordinary
Palestinians are being killed in this
game. If we review the history, it is clear
that whenever there was a conflict
between Israel and the Palestinians, the
common Palestinian citizens have
suffered the most because the elite of
the Palestinians are living in America,
Europe, Beirut, and Qatar.
EDITION #2
Mujtaba Iqbal
The author is a history department
alumnus with an M.Phil. in history. He is
currently employed by the history
department as a visiting lecturer.
While ordinary Palestinian citizens are living
in camps or are forced to live in fear in
Israeli-controlled areas,.
The first stakeholder in the solution of the
Palestinian conflict is the ordinary
Palestinian. The protection of their lives and
property is the most important. The
Palestinian people cannot afford war. The
Palestinian leadership must also understand
these issues, but the Palestinian political
and ideological differences within the
leadership have severely damaged
Palestinian unity. The Palestinian leadership
should also go through the process of self-
accountability on the issue of how much
their ideological division is damaging
ordinary Palestinians.
It is necessary for the movement of
Palestinians to become a national
movement in the true sense.
Today's truth is that Israel continues to
perpetrate atrocities against Palestinians
 8 The Historia
PUBLISHED BY THE HISTORY SOCIETY
There is no one to hear the cries of
Palestinian children and the screaming
of women in Gaza and the West Bank.
The International Laws of War and the
Geneva Conventions were invalidated.
Gaza is destroyed; people there can
neither move freely nor export or import
anything; in other words, Gaza is like an
open prison. They don't have access to
the outside world, so people are in
despair.
Currently, the UN Security Council is
dominated by five permanent members
and cannot take any action until the five
permanent members are ready to do so,
and everyone knows that the US,
France, and Britain are not ready. The
importance of a ceasefire cannot be
denied, but only a ceasefire is not
enough; a permanent solution must be
adopted.
The example of terrorism that Israel has
set at this time is not found anywhere in
history, attacking many hospitals and
taking the lives of many doctors
including patients, what defense is this?
If Israel has the right to self-defense,
why not Palestine? Look at the double
standard of the international
community that in response to decades
of Israeli brutality, it has started to
consider Hamas's attack and
Palestinians' self-defense as terrorism.
There is no doubt that the killing of
Muslims or those of any other religion is
equally painful. Israeli officials are well
aware that Hamas cannot match its
military might.The average Palestinian
living in Gaza does not even have
weapons. Gaza does not have a regular
army, tanks and airplanes.
EDITION #2
In such a case, everyone knows what
the outcome of this war could be.
Surprisingly, the United Kingdom,
Europe and the United States, which
consider themselves to be champions of
human rights, continue to support
Israel.
There are two perspectives on how the
Palestine conflict will be resolved. One is
called a two-state solution. This means
that Israel and Palestine should be two
separate and independent states in this
region.
A solution to the Palestinian conflict is
not possible due to these conflicting
ideas. Therefore, the ball is in the court
of the Palestinian leadership. At least
the Palestinian leadership must reach a
point and struggle until the Palestinian
leadership is united. No other country
can play its role in this matter more
than a limit.
The position of Israel and Western
Europe is very clear, while China and
Russia are working with their own
interests in front.
 9 The Historia
PUBLISHED BY THE HISTORY SOCIETY
Elections 2024: Challenges, Prospects and
a Turning Point in National Politics
Elections are the process through which
people can express their political
opinions. They express this opinion by
voting in public to choose a political
leader. Furthermore, this political leader
would have authority and responsibility.
Most noteworthy, an election is a formal
group decision-making process. Also,
the selected political leader would hold
public office. The election is certainly a
vital pillar of democracy. This is because
the election ensures that the
government is of the people, by the
people, and for the people.
First of all, suffrage is an important part
of the election. Most noteworthy,
suffrage refers to the right to vote in
elections. The question of who may vote
is certainly an important issue. The
electorate probably never includes the
entire population. Almost all countries
prohibit individuals under the age of
majority from voting. For example, in
Pakistan, the age of majority is
attainable at the age of 18 years.
The nomination of a candidate is also an
important characteristic of the election.
This means to officially suggest
someone for election. Nomination refers
to the process of selecting a candidate
for election to a public office.
Furthermore, endorsements or
testimonials are public statements to
support a candidate’s nomination.
Another essential characteristic of
elections is the electoral system.
Electoral systems refer to detailed
constitutional arrangements and voting
systems. Furthermore, detailed
constitutional arrangements and voting
systems convert the vote into a political
decision.
The first step is the tally of votes. For this
purpose, various voting systems use
ballots.
EDITION #2
Then comes the determination of the
result based on the tally. Also, the
categorization of most systems is either
proportional or majoritarian.
Scheduling refers to arranging and
controlling elections. Elected officials
are accountable to the people.
Therefore, they must return to the Muhammad Sohail Hassan
voters at regular intervals of time.
Elected officials must do that to seek a The author is a Student of BS Political
mandate to continue in office. Above all, Science at the University of Sargodha.
most countries arrange elections at He is currently pursuing an MA in
fixed, regular intervals. Pakistan Studies (Part ll) from the
An election campaign is also an integral University of Sargodha. He has a strong
part of the election. An election grip on National and International
campaign refers to an organized effort Current affairs. Being a Student of
to positively influence the decision- Political Science he is a Keen observer
making of a particular group. of National and International Politics
Consequently, politicians compete with and has an analytical approach to it.
each other by trying to woo more and
more individuals.
First of all, elections are a peaceful and
Consequently, a citizen could introduce
efficient way of choosing political
reforms that are not on any political party’s
leaders. Furthermore, citizens of a
agenda. In most of the democratic
nation choose a leader by casting their
countries, a citizen could form a new
votes. In this way, the citizens can
political party to contest elections. Elections
choose an individual whose views
help keep the power of political leaders in
appeal to them most. Hence, people can
check. The ruling parties cannot afford to do
exercise their will through political
any wrongdoing to the public due to the risk
leadership.An election is an excellent
of losing the election. Hence, elections serve
opportunity for people to express their
as an efficient power check and control for
resentment. Most importantly, if people
those in the ruling power. As Pakistan
are dissatisfied with a particular leader,
stands on the precipice of the 2023 election,
they have the ability to depose him or
it confronts a myriad of critical challenges
her from power. People can certainly
that demand immediate attention. With a
replace an undesirous leadership with a
population exceeding 241 million and a
better alternative through elections. The
growth rate of 2.55%, the nation is at a
election is a handsome opportunity for
critical crossroads. n this comprehensive
political participation. Furthermore, it is
article, we delve into the intricate web of
a way in which new issues can be raised
challenges Pakistan faces, underscoring the
in public. In most democratic countries,
pivotal role of political leadership as the
common citizens are allowed to contest
country approaches this crucial election.
elections independently.
 10 The Historia EDITION #2

PUBLISHED BY THE HISTORY SOCIETY

IThe Paradox of Poverty: Progress and Dilemmas According to the UNDP Human Development Report 2022,
Pakistan's multidimensional poverty index headcount has reached 38.3%, surpassing the South Asian average of
29.0%. This alarming statistic positions Pakistan second in South Asia, trailing only Afghanistan with a staggering
55.9% poverty rate. This surge in poverty coincides with stagflation, characterized by inflation exceeding 30%,
plummeting economic growth, and rising unemployment. Rural poverty outpaces urban poverty by a factor of two,
and this disparity is evident across all provinces. Addressing this gaping divide necessitates significant investments in
bridging educational gaps and ensuring access to safe sanitation, improved drinking water, and electricity. The non-
monetary aspects of poverty are under siege due to ongoing economic crises and natural disasters. Declining
incomes hinder access to nutritious food, thereby posing a severe threat to human development. Pakistan's Human
Development Index (HDI) in the 2022 report stands at 0.544, placing it 161st out of 192 countries. Pakistan, a country
with a rich and complex democratic past, is at a critical turning point in its history as the 2024 elections draw near.
The results of this election might either bring about a revolutionary period of political development or sustain the
status quo that has afflicted the country for many years. We, as a populace desperate for reform, need to learn more
about the opportunities and risks these elections offer.

There are a number of things that
encourage hope for a better future
following the 2024 elections. Above all,
there is the indisputable and growing
need for change among Pakistanis. The
populace is desperate for fresh
leadership that can successfully address
issues of systemic corruption, extreme
poverty, and economic stagnation after
decades of these problems. A growing
and vibrant civil society contributes to
this growing yearning for change.
Pakistan is seeing a rebirth of activism
that creates more informed and
involved citizens who hold those in
authority responsible. Examples of this
activism include student-led protests
calling for high-quality education and
women-led initiatives pushing for
greater social justice.
It can be a powerful step towards more
political stability and collaboration. If
these players can get past ideological
differences and create a coalition
government based on a common
commitment to national development,
But it’s important to recognise the
significant obstacles that can stand in
the way of this potentially revolutionary
process.
In Pakistani politics, the military
establishment’s enduring influence is
still very much at play. Its widespread
impact and historical excess cloud the
future of a genuinely civilian-led
democratic democracy. Furthermore,
every administration trying to enact
significant reforms faces resistance
from ingrained societal divisions along
religious, ethnic, and class lines. It will
take a great deal of social and political
determination to heal these divisions
and promote national unity.
The electoral process is also plagued by The direction that is chosen will
the threat of political violence. Election- determine the fate of the country for
related violence and instability have many years to come. Whether it is one
tainted Pakistan’s past; state and non- of revolutionary change or a
state actors must take proactive steps continuation of current struggles, it is
to avoid a repeat of these events in the responsibility of the Pakistani
2024. people, especially the youth to engage
There is a tangible sense of hope in the democratic process and make
surrounding the 2024 elections, in spite decisions that are informed by their
of these formidable challenges. It offers hopes for a better future. Voters, who
a rare chance to clear the path for a have the ultimate say over how
more stable, accountable, and Pakistan’s political landscape is shaped,
transparent government that really will determine whether the next
reflects the goals of the Pakistani election proves to be a turning point or
people. But reaching this objective will a lost chance. Whether this significant
require consistent work from all parties turning point in Pakistani history results
involved—politicians. The media, civil in a revolutionary chapter for the
society, and most significantly, country. And on the verge of positive
Pakistan’s common people. Increasing change will become clear in the
the number of women and young upcoming months and years.
people involved in politics can
strengthen marginalised groups in
society and bring new viewpoints to
bear. There is a tangible sense of hope
surrounding the 2024 elections, in spite
of these formidable challenges. It offers
a rare chance to clear the path for a
more stable, accountable, and
transparent government that really
reflects the goals of the Pakistani
people. But reaching this objective will
require consistent work from all parties
involved—politicians, the media, civil
society, and most significantly,
Pakistan’s common people.
Positive results are not limited to those
that have been mentioned. Increasing
the number of women and young
people involved in politics can
strengthen marginalized groups in
society and bring new viewpoints to
bear.
 11
PUBLISHED BY THE HISTORY SOCIETY
A Symphony, unheard
History is filled with discourse about the
madness of man. No other creature
except man invented the art to
vanquish the existence of its breed. For
this reason, we can call him superior, as
no other creature has set the stage or
crafted a plan for its own death.
By the way, Herodotus, a Greek historian
and travelogue, with his sceptic and
rational view of the world, narrated the
instances when man being corrupted
by power played the orchestra of his
own doom. Narrating the tales from the
chapters of history, Herodotus warned
his race about the corruption of power
and the consequences of irrational
decisions. The story of Lydia and the
mighty triumph of Persians over Lydians
was also an example of the irrational
decisions made by her power-holding
elite. Here, my point of view might
diverge from Herodotus rational-
irrational dilemma. If history had
examples of doom with reference to
irrational decisions, history also had
chapters full of glory and conquest
charged by irrational decisions.
Alexander’s personal adventurous
temperament about making the world
be ruled by one king (who would be
better for all) was in itself a fantasy,
which, except for Alexander, no other
Greek was ready to believe, but he
conquered half of the old world and
established Hellenic rule over it. Only his
irrationality made him great, and he
became an idol for later adventures to
come. The Muslim conquest of Spain,
which is often quoted by many
orientalist historians, is enough to put
cracks in the rational paradigm of
Herodotus. A petty army led by Muslim
commander Tariq Ibn Ziyad was
numerically smaller than their Spanish
rivals and was in no match to win. The
decision to destroy their boats was
apparently an irrational decision, a clear
attempt at suicide.
The Historia
Pardon me for using the word suicide.
Regardless of this suicidal attempt,
Muslims conquered the Iberian
Peninsula and extended their rule
beyond the Mediterranean.
While coming to regional histories with
reference to the existence and creation
of Pakistan. Jinnah and
contemporaries were perceived as
irrational when they sought the idea of
having an independent nation-state by
dividing the subcontinent into India and
Pakistan, both to the British and to the
major ruling party Congress. But this
seemingly irrational stance of having an
independent homeland based on
Muslim nationalism became real in the
late 1940s. Hence, in 1947, Pakistan, a
dream that had no chances of
becoming a reality, came into being.
Concluding my argument, it is not the
irrationality of dominant classes that
brings empires, institutions, races, and
civilizations to doom and destruction,
but rather the unrecognised,
undiscovered fact that has to be looked
at and diagnosed in human nature. It is
the ruling ‘arrogance’ of the human race
that causes destruction.
The Moghuls, who once made India the
cradle of civilization, have had the
longest experience ruling
subcontinent but have failed to respond
to the challenge in the form of the East
India Company. The cyclical theory
presented by Ibn Khaldun narrated the
rise and fall of empires by determining
factors of asabiyyah. Applying this
concept to the Moghul patrimonial
state, one would easily figure out that
the three centuries-long rule had not
simply collapsed by the single
Asabiyyan factor but by the human
behavioural facility of arrogance and
ride. Moghuls were arrogant of their
artistic weaponry and were proud of
their lavish infrastructure. heir
arrogance stems from the fact that they
possessed Turkish canons, and artillery
had enough power at that time to
EDITION #2
his
Izhar Alam Wazir
The author is a history department
alumnus with extensive historical and
political knowledge. He is pursuing an
M.Phil. in history at Quaid e Azam
University at the moment.
penetrate the fortresses of Rajputs and
Marhattas, but they weren’t deemed
enough to cope with European technology,
its academia, and its system of knowledge
production. Soon after the turn of the
century, the East India Company devoured
the whole of India and established their
the colonial raj.
The colonisation of the world by European
powers might not end if their bureaucratic
institutions, with the perception of
belonging to an extraordinary smart race
and with the arrogant stimuli of white man
burden, They might rule directly for the next
few centuries. But the arrogance of relative
superiority over the conquered and the
Robert Kipling songs of the white man
burden to which their social and
administrative institutions danced brought
their rule to cramps. The binary reality of
space and time between the coloniser and
the colonised, between the oppressor and
the wretched, and the rule of arrogance
shifted the tables of power and forced the
colonisers to flee in a shameful flight from
colonised territories.
 12 The Historia EDITION #2

PUBLISHED BY THE HISTORY SOCIETY

Max Weber, who advocated bureaucracy, considered bureaucracy the lifeline of the state. An efficient bureaucracy would
respond to all administrative challenges if its structure performed the job for which it was designed. According to him, “like
an engine that has a set of pulleys, belts, and gears, bureaucracy is like that engine; if one-part malfunctions, the whole
engine collapses." The British bureaucratic structure, which was established in India for the extraction of resources, worked
perfectly well. The extraction, transportation, and allocation of resources were prime functions of the colonial bureaucracy.
The collapse of the Colonial Raj administration in the twentieth century malfunctioned not because of its function but
because of decolonization. The British colonial bureaucracy performed its function of extraction perfectly well, though they
were arrogant about this fact. By the way, they had to be. Colonisers failed because their bureaucratic structure shaped itself
as a steel frame model, which was unable to be amended to respond to modern challenges. Indians, with more than two
centuries of interaction with colonisers, learned to respond to them in modern vernacular ways. Hence, colonial bureaucracy,
dominated by the arrogance of efficiently sucking off Indian resources, met its failure in the form of a solo plight from the
colonised world.

Pakistan, which came into being in 1947,
had hopes and dreams for Muslim
nationalists, but those hopes and
dreams vanished in the first decade of
its creation. Intra- and inter-political
party conflicts, civil-military
bureaucratic arrogance of holding the
reins of the country for its better
functioning, and frequent coups drew
the destiny for Pakistan. All three
institutions above were handicapped by
arrogance. In contrast to Pakistan, India,
in the first decade of its decolonization,
put all its forces into crafting a
constitution for them, while Pakistan
opted for a totally divergent path. Power
became the sole goal for political and
administrative institutions, and to get it,
all the possible and impossible ways
were utilized. The mediaeval phrase that
‘everything is possible in love and war’
was perfectly acted upon. It is still a
paradox for historians that either it was
the arrogance born by the love of power
or the ambition to fight with evil that
forced political and civil-military
bureaucracies to opt for
unconstitutional ways. Anyway, both of
the above ambitions and approaches
are harmful for democracies.
The cycle of arrogance repeats itself in soon Pakistan will be disintegrated into
every decade of Pakistan’s journey a number of pieces depending upon the
towards development. Political parties differences that have developed over
that had to be decolonized are the course of time. In order to sustain
functioning on the same patterns that itself and guarantee a better future,
the colonial raj had crafted for them. Pakistan had to break the vicious cycle
Civil-military bureaucratic adventures of arrogance and restructure its political
and their interventions in political and administrative structures. With the
processes are the same as they were a decolonization of the subcontinent, the
hundred years ago, and still, with the decolonization of the mind, education,
sole motto of sustaining Pakistan with a and soul has to be decolonized.
mighty and arrogant administrative Otherwise, the doom and destruction
stick, they function perfectly well on that ancient and mediaeval empires
colonial lines. Nothing has changed in have faced will be faced by Pakistan, as
function, yet those colonial structures we are on the same path of conscious
are modernised to function ‘rapidly’. destruction charioted by arrogance.
Since the inception of Pakistan, the
maturity of the state has been at stake.
Those old stereotypes that were crafted
by colonisers had to be challenged by
the wretched; sadly, those old social,
racial, and lingual stereotypes are still in
application and are functioning well.
What Faiz Ahmad Faiz questioned in his
poem “ya dagh dagh ujala, ya shab
gureda sehar, wo intazar tha jis ka, ya
wo sehar tu nahi?”
If the patterns of arrogance remain the
same in the political and administrative
apparatuses of Pakistan,
 13
PUBLISHED BY THE HISTORY SOCIETY
Blind Belief in Blind Observation: A Conflict Theory
There was a noble and mighty elephant,
an elephant white in colour, with a
strong trunk and long tusks, trained by
a good master, and willing and
serviceable in all the work that
elephants are put to. And this noble and
mighty elephant, being led by his guide,
the good master who had trained him,
one day came to the land of the blind. It
was bruited about in the land of the
blind that the noble and mighty
elephant, the king of all beasts, the
wisest of all animals, the strongest, and
yet the meekest and kindliest of
creatures, had made his appearance in
their country.
The blind men were curious to touch
and feel the beast, and they asked for
permission from his guide. After getting
permission, the blind men came to the
place where the elephant was, and
everyone began to investigate his
shape, figure, and form. They touch the
elephant from different sides, and each
of them just formulates his own
perspective regarding the shape of the
whole elephant.
They met and discussed the problem,
when the elephant was gone, about the
noble and mighty beast, and there were
some who said he was like a great, thick
snake; others said he was like a snake of
medium size. The former felt the trunk,
and the latter felt the tail. Further, there
were some who claimed that his figure
was like that of a high column; others
declared that he was large and bulky
like a big barrel; still others maintained
that he was smooth and hard but
tapering. As some of the blind had
taken hold of one of the legs, others had
reached the main body, and still others
had touched the tusks.
Everyone proposed his view, as they
experienced the only side of the
elephant, and they disputed and
controverted, and wrangled, and
litigated, and bickered, and quarrelled,
The Historia
and called each other names, and each
one imprecated all the others, and each
one denounced all the others, and they
abused and scolded, and they
anathematized and excommunicated,
and finally every one of them swore that
everyone else was a liar and was cursed
on account of his heresies. These blind
men, every one of them honest in his
contentions, were sure of having the
truth and relying on his own experience.
(Paul, 1906)
According to the New World
Encyclopaedia, conflict is “a state of
disagreement between two or more
parties.”
Firstly, conflict of any type, social,
political, religious, or otherwise, is often
rooted in the implementation of one’s
perceptions and experiences of others
as the absolute truth while suppressing
the perceptions and experiences of
other observers of the same story. To
deal with these conflicts, which we are
observing and that are going to
increase day by day, it is important to
analyse and try to understand the
hidden meaning of the parable of the
blind men and the elephant. Like the
blind men in the parable, all the
members of society are blind and trying
to impose their particular perception of
a single part of society without giving
attention or importance to the
perception of other participants in
society. This ultimately led to social
conflicts within the social groups of
society, starting from the basic unit
(family) to the nation-level. Similarly,
religious conflict emerges on the same
pattern as formed schools of thought
and sects behaved in exactly the same
way as you see the priests of the
different creeds behave.The master of
the noble and mighty elephant knows
that every one of the blind men has a
parcel of the truth, that everyone is right
in his way but wrong in taking his parcel
to be the final and whole truth.
EDITION #2
Rizwan Jafir
The author is a history department
alumnus with an M.Phil. in history. He is
currently employed by the history
department as a visiting lecturer.
Sectarian violence in Islam will possibly be
solved when all the sects try to understand
the elephant as a whole from the different
parts of it, as observed by other primary or
direct observers like blind men of parable.
Interfaith harmony, which is the demand of
time and a solution to many social, religious,
and political problems in Pakistan, can be
achieved when we try to understand the
elephant as a whole from the different parts
of it, as observed by other primary or direct
observers like the blind men of the parable.
Different faiths, like Islam, Christianity,
Hinduism, Buddhism, Sikhism, etc., are all
observers of the elephant, but the whole
elephant of the parable will become clear
only when all observers respect the direct
observation of others and try to develop an
understanding of the whole elephant rather
than overemphasizing a single observation.
According to an article in Dawn News on
August 17, 2023, the incident involving five
churches in Faisalabad’s Jaranwala was a
conflict on the same pattern as the parable.
 14
The Historia EDITION #2

PUBLISHED BY THE HISTORY SOCIETY

According to an article in Dawn News on August 17, 2023, the incident involving five churches in Faisalabad’s Jaranwala was a
conflict on the same pattern as the parable. Allegedly, desecrated pages of the Holy Qur’an were found near the house of two
Christian brothers living near Cinema Chowk. And this perspective of some blind men became the root and absolute cause, and
they spread it as the final judgement of the whole story. They then used their religious places to invite other blind followers of
their blind perspective, as they were not aware of the message from the same book (the Qur’an) for which they blindly act.
O ye who believe! If an evil-liver brings you tidings, verify them, lest you smite some folk in ignorance, and afterward repent of
what you did. (Surah Hujrat, verse six)
The Quranic concept is that of the noble man of the parable, who tries to solve the conflicts while listening to other perspectives
and trying to clear up the whole story for everyone. The Holy Qur’an emphasises the importance of research and investigation
and discourages blindly following a single point of view or news from someone’s blindness. The same religious conflict can
become the root cause of a political conflict when an extreme right-wing party frays the situation blindly. As Mariam Abou Zahab,
a French political scientist, argued in her book Pakistan: A Kaleidoscope of Islam
"Since the mid-1980s, parties and violent groups, often sponsored by Islamic states, have emerged with a narrow sectarian
agenda.”
Shia-Sunni conflicts in Pakistan are actually the result of the narrow agenda of Islamization, as argued by Pakistan’s renowned
historian, Dr. Muhamad Iqbal Chawla, while speaking at a one-day seminar organised by the Department of History and Pakistan
Studies at the University of Sargodha (Title: Challenges to Nation-Building in Pakistan) on December 15, 2023.

The seminar can be accessed from the
Facebook page of Campus Radio FM
98.2 at the University of Sargodha. He
argued that there was no such type of
Shia-Sunni sectarianism in Pakistan
before the Islamization of Zia Ul Haq.
The parable clearly responds to the
picture that when someone forcefully
tries to impose his perspective on the
whole society, other observers have
their own perspective of the elephant
and will wait for their time; otherwise,
they will revolt.
It is important to listen to others and
investigate their point of view peacefully
to understand the whole picture. Any
individual observer of any situation or
researcher should follow the path of
patience if they are going to explore the
maximum truth regarding any event or
happening. The majority of conflicts in
our daily lives are just based on
believing our blind observation as the
final observation, not due to our blind
observation.
Secondly, if we consider ourselves the
blind men, the historians, and history as
the white-coloured elephant, which is
moving towards its completion, we
must have knowledge of only one tiny
part of that heavy elephant that we
have felt or touched. If we want to make
ourselves familiar with the other parts of
the elephant, then we must peacefully
research or investigate the other blind
men’s perceptions regarding the same
elephant. Each perception will be
equally important for the researcher
because he will use other people’s
perceptions as a reference and try to
clarify the whole elephant. Before
drawing a map or story based on a
single experience of one part of the
white elephant, which will not be able
to explain the whole picture to the
reader, a historian must clarify the views
of other direct observers of the same
event.
A historian must respect the In a world filled with diverse
perceptions and experiences of other perspectives and beliefs, the concept of
historians if he wants to get maximum blind belief based on blind observation
clarity on the events. For a historian, the poses an intriguing conflict. This theory
perceptions and experiences of other suggests that individuals often cling to
historians may serve as the causes of a their preconceived notions without
particular historical event if he will critically questioning the validity of their
peacefully research, investigate, and try observations, resulting in potential
to collect all the perceptions and works misunderstandings and the
of others regarding the same historical perpetuation of false information.
event. The picture of the historical event Exploring this conflict theory opens up
will become clearer to the researcher if avenues for reflection on the impact of
he tries to remain patient and remain blind belief and the importance of
focused on collecting the maximum critical thinking in today's society.
number of direct observers. As with the
blind men in the parable, the situation
becomes clear to all when they stop
quarrelling and abusing each other and
focus on listening and collecting all
direct observations by all those who
touch or observe the elephant.
Conflict can be resolved when we try to
observe and investigate others’
perceptions, which are not our own. It is
important to listen to others and
investigate their point of view peacefully
to understand the whole picture. The
problem lies with our blind belief in our
blind observation, not with our blind
observation itself. The problem is our
unpreparedness to listen to the
perceptions of others. If we have the
same experience of touching some
other part of the elephant, why do we
believe in just one degree of perception
of ourselves and not try to listen and
research the other 359 degrees of
perception?
The parable of the blind men and the
elephant teaches us that we should
respect the perceptions and
experiences of others and try to
understand the whole picture before
drawing any conclusions. If we follow
this path, we can avoid conflicts and
misunderstandings and work towards a
more peaceful and harmonious society.
 15
The Historia EDITION #2

PUBLISHED BY THE HISTORY SOCIETY

From Annexation to Autonomy: The Evolution

of Baluchistan’s Nationalist Struggle
The Baluchistan nationalist movement, This perceived political
simmering beneath the surface of disempowerment fosters frustration
southwestern Pakistan, embodies a and fuels demands for greater
nuanced and multifaceted struggle for autonomy.
autonomy and self-determination. Economic disparities are another major
Rooted in historical injustices, fueled by factor that has fueled the Baloch
geopolitical realities, and entangled nationalist movement. Despite
with alleged external influences, this Baluchistan’s mineral wealth, the
Ahsan Ali
movement presents a complex benefits haven’t trickled down to the
challenge demanding a thorough and local population. Poverty, The author is currently enrolled in
sensitive examination. This article delves unemployment, and inadequate University of Sargodha's International
into the historical context, internal development projects create a sense of Relations Bachelor's program. He has a
drivers, and the role of external factors economic injustice, further strong grip on national and
in shaping the trajectory of the strengthening the appeal of the international affairs.
Baluchistan nationalist movement. nationalist movement.
Baluchistan, characterized by its distinct Security Concerns has also created
ethnic and linguistic identity, has a long resentment among the Baloch people.
history of resisting external control. The The presence of a heavy security
late 19th century annexation by British apparatus in the region, often
India marked a turning point as the associated with human rights violations,
Baloch faced marginalisation and has eroded trust and created an
exploitation, sowing the seeds of atmosphere of fear and alienation
resentment and yearning for self- among the Baloch people. This fosters a Engaging with diverse perspectives, from
governance. sense of vulnerability and fuels activists and academics to government
Following Pakistan’s independence in resentment towards the state. officials and local communities, is crucial
1947, Baluchistan’s integration into the The claims of external support for the forunderstanding the multifaceted nature of
nation brought little respite. Feelings of Baluchistan nationalist movement, the conflict.
political and economic disadvantage primarily from neighbouring countries The Baluchistan nationalist movement is a
persisted, fueled by memories of like India and Iran, add another layer of tapestry woven with threads of historical
historical injustices and a sense of being complexity. While the extent and nature injustices, political marginalisation,
treated as a resource-rich periphery of such involvement remain contested, economic disparities, and complex external
rather than equal partners. These it’s vital to recognise that external influences. While external actors may play a
persistent grievances, passed down influences are often exaggerated and role, it’s the internal aspirations for self-
through generations, became fertile politicized, sometimes overshadowing determination, fueled by deep-seated
ground for calls for self-determination. the legitimate grievances and grievances and a desire for greater control
Beyond external influences, several aspirations of the Baloch people. A focus over their destiny, that lie at the heart of the
internal factors have nurtured the solely on external actors’ risks movement. Recognising this internal
Baluchistan nationalist movement. neglecting the internal dynamics dynamic is crucial for navigating the
Political marginalization is one of the driving the movement, hindering efforts complexities of the Baluchistan issue and
key factors. The Baloch feel towards a nuanced and lasting solution. finding a sustainable solution that addresses
underrepresented in national politics, Approaching the Baluchistan nationalist the legitimate concerns and aspirations of
lacking control over resource allocation movement requires nuance and the Baloch people.
and decision-making processes that sensitivity.
directly impact their lives.
 16
PUBLISHED BY THE HISTORY SOCIETY
Learning from Ruins: How Pakistan Can Turn
Ancient History into Modern Tourism Gold
When the British, who ruled the
subcontinent at the time, wanted to
expand the passenger railway track
from Lahore to Karachi, they discovered
the Indus Valley civilization. During the
inspection, the British official officer
noticed that labourers were using old
and different types of bricks. Following
an investigation, it was discovered that
the bricks were taken from a nearby
archaic site. Because the bricks were
taken from an abandoned site, it was
clear that there was an old heritage that
was half-encased by land. Almost 50
years have passed since Sir John
Marshal, who is credited with
discovering the world's oldest and most
advanced civilization, and a number of
other well-known archaeologists arrived
at the archaic site and discovered the
unearthed civilization
It was later dubbed the Indus Valley
civilization due to its proximity to the
Indus River. The main cities of this
civilization are Mohenjodaro and
Harrapa. We all know that
archaeological sites contribute
significantly to a country's economy if
they are fully preserved and accessible
to international tourists. The Indus
Valley civilization is widely regarded as
one of the most technologically
advanced ancient civilizations; however,
little has been done to preserve the
archaeological integrity of this cultural
heritage. It could serve as a springboard
for Pakistan's economic and soft power
gains if effective efforts are made to
preserve and capitalise on this well-
known cultural heritage.
Take the example of "Machu Picchu," an
archaeological site located in Peru that
was discovered in 1911, roughly around
the same time as the Indus Valley
civilization. The Peruvian government
has successfully transformed Machu
Picchu into a thriving global tourist
The Historia EDITION #2
attraction, and it has since evolved into
the backbone of Peru's economy,
generating both formal and informal
employment opportunities and
generating an annual revenue of
approximately $40 million solely from
entry fees. Egypt is yet another example
of how historical sites can generate
economic benefits. Egypt has made
Khair Baksh
every effort to preserve its ancient
historical sites, such as the Giza
The author has a strong interest in
Pyramids. The Giza Pyramids, along with
history. He discusses how Pakistan
Luxor and other ancient sites, generated
might profit greatly from ancient
$10.7 billion in tourism revenue last year
history through modern tourism.
alone. Consider the revenue generated
by these sites thus far!
The Indus Valley civilization, like the
aforementioned sites, could be
preserved and used to generate
economic growth in Pakistan with the
proper support and investment. Despite
being the most technologically ancient
civilization, it is largely ignored. People
can learn a lot by exploring and
comprehending the architectural layout
and infrastructure of this archaeological
site. It is only accessible to those who
live there and is only visited for
entertainment purposes. Because of my
college studies, I've been to
Mohenjodaro four times. I completed
my college studies in the same district
as one of the primary sites. Even as a
history student, I might not have gone
there if I hadn't studied there. Because
of the country's fragile economy, the
situation of economic instability and
uncertainty is worsening, and there is a
need to obtain economic benefits from
every source available in the country.
With great effort and complete
preservation, the Indus Valley
civilization could become a source of
revenue for Pakistan.
 17
PUBLISHED BY THE HISTORY SOCIETY
DEBACLE OF DHAKA
The formation of Bangladesh is one of
Pakistan's most sensitive and tragic
chapters. On December 16, 1971,
Pakistani troops surrendered in support
of East Pakistan's secession. It is
regarded as the darkest day in our
country's history. Dhaka's grievances
were political, and they should have
been addressed politically. This tragedy
claimed the lives of thousands of
innocent civilians.
General Ayub resigned on March 25,
1969, and General Yahya Khan took over
the government. Following that, the
first democratic election in Pakistan's
history was held in December 1970, with
the Awami League winning a majority.
The Awami League received no seats in
West Pakistan, and the PPP received
none in East Pakistan. The Awami
League had complete authority to form
a government and rule Pakistan. The
Awami League, however, was denied
power by West Pakistan's leadership.
Despite political issues, the external
factor played a significant role in
Dhaka's fall.
In six months, the Indian Army trained
Mukti Bahini with the best military skills
to foment insurgency in East Pakistan.
The Indian Army and Mukti Bahini
began invading main checkpoints on
November 30th, and by December 3rd,
they had completely encircled the
eastern wing. India had constructed
hundreds of camps in West Bengal and
had trained armed Bengali youths from
East Pakistan to form the Mukti Bahini.
By mid-November 1971, border clashes
had escalated into bloody attacks on
Pakistani troops. Indian planes, MIG-21s
and SU-7s, attacked Dhaka Airport on
December 4 and 5. In 1971, Indian
artillery was extensively used in support
of rebel operations in East Pakistan to
disintegrate Pakistan.
. the War on Terror.
The Historia
On the ground, battles were taking
place in Jessore, Khulna, Natore,
Kushtia, Rangpur, Dinajpur, and Sylhet.
On December 16, 1971, after being
surrounded by Indian forces, Gen. Niazi
signed the Instrument of Surrender and
handed over his pistol to Gen. Arora
Singh. Even with a shared ideology and
a common struggle for freedom, the
physical separation of East and West
Pakistan by 1000 miles put enormous
pressure on both sides to split up. Islam
served as a unifying force between
people in East and West Pakistan;
otherwise, there were vast differences in
language, culture, and traditions
One of the factors was that East
Pakistan's economic development was
much slower than that of West
Pakistan. Jute, also known as golden
fibre, was Pakistan's main foreign
exchange earner, followed by tea. Both
were grown primarily in East Pakistan,
and the eastern wing felt they were not
receiving their fair share. Their other
major complaint was that Bengalis were
underrepresented in the military and
bureaucracy, despite the fact that they
were in the majority. Ayub Khan's
relocation of the capital from Karachi to
Islamabad exacerbated a sense of
deprivation and fueled a strong sense of
nationalism among the Bengali people.
A few myths and made-up facts that
need to be debunked include the
notion that it is impossible to rape two
hundred thousand women in two years.
For nearly 30 years, there was no
mention of rapes committed by Indian
troops or rebel militias in the Western
press. The number of Pakistani troops
was overstated. The true figure was
34,000, including 11,000 police, rangers,
scouts, and militia. The total number of
combatants was 45,000. The Pakistani
Army's culture does not support mass
killings, as evidenced by operations in
EDITION #2
Muhammad Atif
The author is a noteworthy student at
the University of Sargodha's College of
Law.
The allegation of genocide against three
million Bengalis is false propaganda spread
by India in order to defame Pakistan. The
Awami League and India also staged a
drama with Operation Searchlight, in which
Shaikh Mujib ordered his hooligans to
destroy powerhouses, bridges, and
communication systems, as well as loot and
plunder ration depots, forcing the Pakistani
army to launch the military operation and
restore peace. Urdu, as the lingua franca,
served as a unifying factor for Muslims on
the subcontinent, which is why it was
designated as the national language. The
Indian intervention was not motivated by
humanitarian concerns; rather, it was a
vicious, premeditated attack on Pakistani
territory. These plans were hatched with the
Awami League's approval at the infamous
Agartala Conspiracy meeting.
Another piece of propaganda was that
Bengalis rejected the concept of two-nation
theory, because after seceding from
Pakistan, Bangladesh had to merge with
India, which it did not do. Despite their
success in Pakistan, muslims in Bangladesh
do not consider themselves to be similar to
hindus. Despite this, the Pakistan Army
fought valiantly in difficult conditions. West
Pakistan's logistical problems during the
1971 war require careful consideration.
Despite the enemy's numerical and
firepower superiority, Pakistani troops
fought valiantly.
Without a doubt, we learned from the East
Pakistan tragedy when we resolved the
issue of provincial autonomy in the 1973
Constitution and later, after the 2008
elections, further consolidated federation
with the 18th Amendment. Both sides made
mistakes that resulted in bloodshed and the
establishment of Bangladesh. Great nations
learn from their mistakes and continue
forward. As a nation, we must decide that if
we want to live in unity and dignity, we must
strengthen our bonds by sharing justice,
love, and respect. This day should be
remembered to honour the patriots who
sacrificed their lives for Pakistan.
 18
PUBLISHED BY THE HISTORY SOCIETY
French Revolution
The French Revolution (1789–1799)
marked a significant shift in France's
social and political landscape. The
kingship fell, the First French Republic
was established, and Napoleon
Bonaparte's rise to power marked the
beginning of the Napoleonic period. The
Revolution was triggered by long-
standing issues, such as financial
difficulties and structural inequalities in
the ancient regime. The Estates-General
of 1789 convened a National Constituent
Committee, composed of elected
delegates from three social orders, to
discuss these matters. The
revolutionaries worked for 10 years to
overthrow the old society and establish
a new one based on Enlightenment
values, embodied in the slogan
"Liberate, égalité, fraternité." The French
Revolutionary Wars (1792–1802) saw
France against a coalition of European
powers, leading to the creation of a
French Republic. However, the
revolution became violent and led to
the Period of Tyranny (1793–94),
resulting in the deaths of 20–40,000
people, including former Revolution
leaders. The Revolution remained
inactive until Napoleon Bonaparte's
Coup of 18 Brumaire in 1799, turning
France into the First French Kingdom.
Despite its failure to prevent tyranny,
the Revolution influenced
contemporary ideas about nations,
democracy, and human rights (Beck,
2016).
The Ancient Régime, or "old regime,"
was the social and political framework
of the French monarchy in the final
centuries of its founding, largely
responsible for the economic and social
inequality that led to the French
Revolution. The three social categories
were clergy, nobles, and commoners,
with commoners, comprising over 90%
of the population, not receiving the
same social benefits as the first two
estates, including tax exemptions.
The Historia
France experienced widespread misery
due to rapid population expansion, with
over 28 million citizens in 1789. Poverty
arose from job growth not keeping up
with population growth, and starvation
was caused by outdated farming
methods and poor crops. Social class
disputes increased due to
bourgeoisie, a growing class of rich
commoners who threatened
aristocracy's privileged status.
Enlightenment ideas fueled national
instability, as people perceived the
ancient régime as despotic, crooked,
and poorly run. Queen Marie Antoinette
was particularly hated for representing
power imbalances (Mark, n.d.).
France's public debt was a significant
issue due to its efforts to maintain its
power. The French Treasury owed
billions of livres due to expensive
conflicts and projects, necessitating
high-interest loans. In the 1780s,
creditors demanded repayment of the
nation's unreliable tax systems,
prompting government officials to take
action (Britannica., 2020).
French King Louis XV passed away in
1774, leaving his great-grandson to
inherit a damaged realm. At 19, he
joined Paris in the American War of
Independence, which weakened the
United Kingdom but increased France's
debt. The Americans' victory fostered
anti-despotic sentiments back home,
despite the war's significant impact on
France.
In 1786, Louis XVI's financial minister,
Charles-Alexandre Calonne, convinced
him to address public debt. He
proposed financial changes to the 1787
Assembly of Notables, which was
opposed by the aristocratic Notables.
Calonne argued that such drastic
measures could only be approved by an
Estates-General, a gathering of the
three estates in pre-revolutionary
France.
EDITION #2
the
the
Sobia Zafar
The writer is a law student at the
University of Sargodha. One of the most
significant moments in French history,
the French Revolution, is the subject of
her writing
Fearing an Estates-General might challenge
his power, Louis XVI declined and instead
brought the changes before the parliaments
(Amanda Onion, 2009).
Prior to their implementation, royal decrees
were recorded with the parliaments and 13
judicial courts. After Louis XIV had subdued
them, the aristocracy refused to accept the
royal reforms and instead pushed for the
creation of an Estates-General. The ordinary
people rallied behind the riots that broke
out across France when the monarchy
banished the courts (Beck, 2016). The
Revolution is said to have begun on June 7,
1788, when a disturbance in Grenoble
caused the three Dauphine estates to come
together without the king's approval.
Realizing he had been outplayed, Louis XVI
named Jacques Necker as his finance
minister and called a meeting of the
Estates-General for May 1789 (Mark, n.d.).
The French Revolution began in 1789 when
the Estates-General convened in Versailles,
with 578 deputies representing the Third
 19
The Historia EDITION #2

PUBLISHED BY THE HISTORY SOCIETY

Estate, 282 for the nobility, and 303 for the clergy. However, the Third Estate's double representation was meaningless as votes
would still be counted by estate rather than head. The Third Estate refused to verify its own elections and demanded head-
counting, which the nobility refused. Louis XVI's death also paralyzed royal authority (Britannica., 2020).

On 13 June, the Third Estate commenced roll call without the king's consent. On 17 June, the Third Estate proclaimed itself a
National Constituent Assembly, with the clergy and nobility joining. On 20 June, the deputies of the National Assembly met in the
royal tennis court and swore the Tennis Court Oath, promising never to disband until they had given France a new constitution.

.Louis XVI became aware that he had to take back command. He summoned more than thirty thousand soldiers to the Paris
Basin at the beginning of July, and on July 11th, he fired Necker and other officials seen too close to the impudent revolutionaries.
On July 12, Parisians rioted because they thought the monarch was planning to put an end to the Revolution. The assault of the
Bastille, which took place on July 14th, marked the culmination of their insurrection when hundreds of civilians successfully
stormed the castle to steal munitions. The monarch capitulated, withdrawing his army and bringing Necker back. The youngest
brother of the king, Comte d'Artois, was so shaken by these developments that he left France on July 16th night with a group of
royalists. They were among tens of thousands of émigrés to do so (Amanda Onion, 2009).

The National Assembly's constitution The surviving Jacobins were further

was rejected by Louis XVI, which
prompted the Women's March on
Versailles in 1789. The French
constitutional monarchy and the
Ancient Régime came to an end with
this uprising. A peaceful period lasted
for the following year and a half, during
which Louis XVI accepted the reforms
made by the Assembly and accepted
the assignat currency. Declawing the
nobles, the Assembly turned its
attention to the Catholic Church,
reintegrating the papal capital of
Avignon into France and making priests
swear vows to the new constitution.
Many were turned off to the Revolution
by this.
The very first jubilee of the Bastille was
marked on July 14, 1790, in the Champ
de Mars under the direction of the
Marquis de Lafayette. Under the
leadership of its citizen-king, the
Festival of the Federation sought to
bring the recently freed French people
together. But the Flight to Varennes, in
which Louis XVI and his entire
household sought to flee France,
destroyed faith in the monarchy.
Proposals for a French Republic and the
removal of Louis XVI started to gain
traction (Beck, 2016). This caused a rift
among the Jacobin Club, which was a
political organization where
revolutionaries convened to deliberate
their objectives.
radicalized, while moderate members
committed to constitutional monarchy
References
Amanda Onion, M. S. (2009). French
founded the new Feuillant Club.
Revolution. Retrieved from history.com:
Conclusion to the French revolution in
https://www.history.com/topics/europea
1792-1794, a republic was established
n-history/french-revolution
following the French Revolution, with
the Legislative Assembly dividing the
Beck, E. (2016). French Revolution
left/right ideological continuum into
Overview. Retrieved from
two factions: the radical Jacobins and
historycrunch.com:
the conservative Feuillants. The
https://www.historycrunch.com/french-
Girondins, a third group, called for war
revolution-overview.html#/
to defend the Revolution after Prussia
and Austria threatened it. The French
Britannica., T. E. (2020). French
Revolutionary Wars (1792-1802) resulted
Revolution | Causes, Facts, & Summary.
from an alliance of European
Retrieved from britannica.com:
governments against France. The war
https://www.britannica.com/event/Fren
began when Prussian military and
ch-Revolution
French royalists invaded Paris in 1792,
threatening to destroy the city with the
Mark, H. W. (n.d.). French Revolution.
Brunswick Manifesto. The monarchy
Retrieved from worldhistory.org:
was overthrown on August 10, 1792, and
https://www.worldhistory.org/French_Re
the September Massacres resulted in
volution/
the deaths of nearly 1,100 people. The
French army defeated the invaders at
the Battle of Valmy on September 20,
1792, and the French Republic was
formally declared. Louis XVI was tried
and executed in January 1793, leading to
the United Kingdom, Spain, and the
Netherlands Republic joining the
alliance against France (Beck, 2016).
 20
PUBLISHED BY THE HISTORY SOCIETY
Human Rights Crisis in Pakistan
Every now and then, we hear the word
human rights in our lives through
national and international media,
newspapers, and speeches by renowned
world leaders, yet we see no actual
implementation or safety of human
rights on the world stage. World leaders
use large, eye-catching slogans to draw
attention to the importance of human
rights, whether it be in relation to the
conflict between Israel and Palestine,
Russia and Ukraine, India and Kashmir,
China, or any other place. However,
these conflicts and violations of human
rights never stop. Based on practicality
and self-interest, these rhetorical
slogans appear to be meaningless in
this reality. Neither domestic law nor
international law on human rights has
succeeded in charting out any real path
forward for the question of human
rights in the country.
Pakistan’s case is no different, being
signatory to nine of the core human
rights treaties existing in international
human rights law, including the
International Covenant on Civil and
Political Rights (ICCPR), the
International Covenant on Economic,
Social, and Cultural Rights (ICESCR), the
Convention on Elimination of
Discrimination Against Women
(CEDAW), and others. Pakistan takes
benefits from tax leeway given by the
European Union for being signatory to
human rights treaties; the Supreme
Court judgments are replete with
precedents from international human
rights case laws; the politicians and
media constantly talk about the
significance of human rights; yet its
citizens have nothing other than hollow
rhetoric and fake promises. Although
the Constitution provides fundamental
rights and there are human rights
commissions for enforcement, all are
subject to exception clauses, giving the
state the liberty to violate them at will.
The Historia
All the political parties in Pakistan have
faced a sheer amount of repression by
military and hybrid regimes. From
leaders being exiled, arrested, or
executed to being totally banned from
participating in national elections, the
political parties in Pakistan are always
under controversies. The use
enforced disappearances as a tool
against dissent is particularly alarming.
With at least 2,210 unresolved cases, the
state’s role in these disappearances
paints a picture of repression.
Blasphemy allegations continue to
spark violence against both religious
minorities and Muslims. In January,2023,
a woman was sentenced to death for
allegedly “blasphemous” messages she
sent over WhatsApp. A man was
lynched to death by a group of people
after being accused of burning pages of
the Holy Qur’an in February in the
district of Khanewal. In October, in
Ghotki, a man with physical disabilities
was forcibly drowned at the shrine
where he lived by a visitor after being
accused of blasphemy. Religious
intolerance continues to ignite violence,
with blasphemy allegations leading to
the lynching of both minorities and
Muslims. Just few months back, several
christian churches were burned by a
mob in Jaranwala after two Christians
were accused of desecrating Quran. The
Supreme Court’s warnings against the
misuse of blasphemy laws are welcome,
yet much more is needed to protect the
vulnerable from societal prejudices. The
history of Pakistan has been badly
tainted with grave violations of human
rights. Since independence, the people
of East Pakistan have faced a sheer
number of human rights violations,
marked by a lack of political
representation in the political system.
Being the economic backbone of
Pakistan’s economy, East Pakistan was
not given its due share of the
development budget.
EDITION #2
Muzammil Muhammad Khan
The writer is a vibrant and an active
student of DPIR.
The dissent voices were badly oppressed
and executed till the final blow in 1971, when,
despite winning a majority in the general
election of 1969, the government was not
transferred to the politicians of east
Pakistan, which caused a civil war situation
and led to the breakdown of Pakistan into
of two states. The people of West Pakistan
(current Pakistan) have not been spared
from state oppression and violations of their
fundamental human rights. There have been
four martial laws imposed in Pakistan, while
not a single democratically elected prime
minister has ever completed his five-year
term in office.
The issue of Baloch missing persons stands
still, as recently seen when a peaceful long
march of women and children in
Balochistan demanding the return of their
men was shut down with the use of force
and many of their leaders were arrested.
Political rights in Pakistan are suspended as
of now with unconstitutional caretaker
governments in all federating units and
state-level persecution against the political
party of Imran Khan. He was ousted from
power with a controversial vote of no
confidence in April 2022, which led to
nation-wide protests and a huge
demonstration by the ousted party. These
protests, while being fundamental rights,
were suppressed with iron hand. Since then,
Pakistan Tehreek e Insaf has been brutally
subjected to state repression, with their top-
tier leadership in jail for bogus cases and a
little chance of victory in the upcoming
general elections in February 2024, despite
having huge public support.
All these past and current issues highlight
the ever-distorting situation of human rights
in Pakistan. As Pakistan prepares for
national elections, it is imperative that these
issues are brought to the forefront. The
protection of human rights is not just a
moral obligation but a prerequisite for a
stable and functioning democracy, which
has looked like a distant dream until now.
 21 The Historia EDITION #2

PUBLISHED BY THE HISTORY SOCIETY

Pakistan : Rich in resources and poor in

Management Major exports comprise textile products,
rice, leather goods, sports goods,
Pakistan has an abundance of natural
carpets, rugs, and chemicals. Pakistan
resources, but its management is
imports petroleum, machinery, plastic,
lacking. Pakistan is one of the richest
edible oil, iron, steel, tea, and paper.
countries in the world in terms of
Under the barren mountains of
natural resources, but it is also one of
Balochistan and the hot sands of Sindh,
the poorest among them in terms of
there is an unlimited amount of oil and
management.
gas reserves that have not been
Hazrat Omar once said, “If a dog dies
touched yet. And still further, we have Ayesha Rubab
near the river Euphrates, Omar will be
fertile lands in Punjab, ready to feed a
responsible on the Day of Judgement,”
population twice as big as we are now,
despite commanding such a vast The author is a noteworthy student at
the best irrigation system, and the best
dominion. Hazrat Omar’s comments the University of Sargodha's College of
quality cotton and rice.
unequivocally lay out the requirements
Properly managed natural resources Law.
for competent administration.
can play a vital role in national growth.
There is no doubt that Pakistan is one of
An extensive geological survey is
the wealthiest countries in terms of
required to discover the resource
natural resources and geostrategic
potential. Planning and vision are
potential. Unfortunately, it is also one of
needed to explore the untapped
the poorest in terms of management.
resources, and an effective strategy is
The country’s abundant wealth of
essential to fully exploiting the
resources, including energy, agriculture,
resources under use.
minerals, population, and geography,
needs no explanation, but unlike must adopt a rational approach and not
‘Nature has given you everything: you
developed countries, these have not politicise natural resources.
have unlimited resources. The
been properly utilised properly. This It should be prioritised as a vital national
foundations of your state have been
dismal situation is caused by several interest and dealt with as such.
laid, and it is now for you to build, and
flaws that have led to poor governance “If natural resources weren’t conserved,
build as quickly and as well as you
in the country since its inception, except life would be like that of a blind person
can. So go ahead, and I wish you
for some brief periods of economic taking in a dance performance or a deaf
Godspeed.’
prosperity. Prevalent political rivalry and person listening to music”
(Quaid-e-Azam, Muhammad Ali Jinnah’s
instability, a worsening law and order There is no check and balance on the
message to the Nation on the occasion
situation, and rampant corruption have natural resources. Pakistan has many
of the first anniversary of Pakistan on
led to resource development impasses. natural resources in the form of coal, oil, gas,
August 14, 1948)
Our country is bestowed with some of and all other mineral resources. The
the best soil resources, for instance, government of Pakistan is not properly
In order to take maximum benefits from
natural gas, oil, hydropower potential, utilising these natural resources for the sake
natural resources, there is a need for the
coal, iron, copper, salt, limestone, and so of the profit of its citizens. It should critically
technical education of people involved
on. Our farmers produce wheat, cotton, evaluate all those grey areas that ultimately
in resource exploitation and
rice, sugarcane, eggs, fruit, and indicate poor management of natural
management. The technical education
vegetables. We have large cattle farms resources. If the government takes effective
ensures that there is minimal waste of
that produce meat and milk in measures to root out these evils from its
resources. Hence, such education
abundance. Primary industries include machinery, it will ultimately lead to a
should be made compulsory for people
textiles, food processing, prosperous and crisis-free Pakistan.
in the concerned areas of activity. On
pharmaceuticals, construction
the other hand, politicians,
materials, fertilizer, and paper products.
policymakers, and all the stakeholders
 22
PUBLISHED BY THE HISTORY SOCIETY
We and Our Thoughts
A question arises in our minds about
who we are...? And what are our
thoughts? Being a Pakistani, there are
two ways to answer these questions:
before the 9/11 incident, and after the
9/11 incident or the war on terror.
Before the 9/11 incident, we all had a
mind and a belief in one nation, and
that was Pakistan. We all have worked
hard just to put Pakistan's flag above all.
We fought for the same goal, having the
same friends and enemies, and living as
brothers with each other. But after the
9/11 incident, Pakistan's society
scattered for different reasons. Baloch
and Pashtoon were severely harmed in
the war on terror, as a bomb was
detonated nearly every day in Peshawar,
Waziristan, and Quetta, as well as the
issue of missing persons, which irritated
them and allowed them to express their
opposition to the state for a peaceful
environment in their areas. Due to
these, the Baloch and Pashtoon always
want to get citizen rights, which are
mentioned in the 1973 Constitution of
Pakistan, but they are not getting their
legal rights. For this issue, the Pashtoon
developed a movement, the Pashtoon
Tahafuz Movement (PTM).
Southern Punjab (area covered by
Saraiki, i.e., Multan, Dera Ghazi Khan)
and Central Punjab (area covered by
Pure Punjabi, i.e., Lahore, Faisalabad,
Sargodha, etc.) have a dispute over the
issue of water. On the same subject (the
water issue of the Indus River), the
Sindhi people have a problem with the
state for not providing them with
adequate water. To put it another way,
today's Pakistani society (particularly
those aged 18 to 30 and enrolled in
educational institutions) is dispersed as
a result of these various issues and
disputes in the name of ethnicity and
racism.
The Historia EDITION #2
The actual question is: how can these
different issues be resolved? And how
can these people of different races work
together to achieve the same goal...? To
answer this question, we have to take
the example of Malaysia, where the
society was as scattered as Pakistan,
even though it was much worse. So, to
solve such disputes, they developed
some resolutions in their educational
system. Their higher education
commission, called the Ministry of Zakaria Khan
Education (MOE), or "Kementerian
Pendidikan Malaysia" in Malay, which is
responsible for formulating policies and The author is a distinctive student at
managing the education system, the University of Sargodha's College of
omitted some rules and amended rules Law. He discusses how education can
to make society better. bring Pakistan's divided people
The rules that were developed by together
“Kementerian Pendidikan Malaysia” is
that each field (undergraduate) will be
ranked according to merit, and merit
will follow the ranking of the university
nationwide, not according to the desire
and priority of the student.
student. Like students of Khyber Pakhtoon Khwa,
These solve the problems of most they should be allowed to get admission in
scattered Malaysian society and provide different provinces and regions of Pakistan
an opportunity for students of their (i.e., Punjab, Kashmir, Baluchistan, Sindh,
different provinces to learn about the and Gilgit Baltistan), and vice versa for
behavior and way of life of other races students of other provinces. These all should
and also to modify the good traits of the be done just to know the way of life of other
people of other provinces of Malaysia. regions and modify their bad habits for the
The government of Pakistan has to good of that region, especially education,
develop such policies in the educational because education actually means to bring
system, i.e., the Higher Education some positive change in our lives.
Commission (HEC), which organizes and This will not just resolve the dispute
controls all the education systems in between different races and cultures but
Pakistan. They have to allow the also have developed the friendly and
students of Pakistan nationwide to brotherhood relationship because it is the
enroll themselves in the HEC, and then initial step to make some change in society,
the centralized HEC will appoint them which should be through education and
to different universities all over Pakistan. mainly through the younger ones who are
Students from different provinces students (age between 18 and 30 years).
should be allowed to get admission to
universities in other provinces on a
merit basis, not on the basis of quota
seats. This merit should be made Higher
Education Commission by themselves.
 23
PUBLISHED BY THE HISTORY SOCIETY
Youth: A Panacea for the societal progress
Adolescence is the time when a person
transitions from a child to a young man
and prepares to take on adult
responsibilities. Individuals identify their
identities, formulate their goals and
aspirations, and shape their futures
during adolescence. Adolescent
responsibilities can be of various kinds,
including educational responsibilities.
The primary responsibility of youth is to
obtain an education. They believe they
must work hard to advance. They
evaluate themselves in light of their
knowledge and experience. They believe
that they should pay close attention to
their academic performance, be
engaged in their studies, and follow
their teachers' instructions. Academic
responsibility awakens new thinking
and helps shape a future career, in
addition to learning new demands.
Youth with strong IT knowledge have a
comprehensive understanding and
proficiency in various aspects of
information technology. It entails both
theoretical and practical knowledge of
computer systems, software, networks,
and digital technologies. Cyber safety
Awareness is one of the key areas of
youth IT knowledge as reliance on
digital systems grows. This includes an
understanding of online threats, data
privacy, secure browsing, and safe
online behaviour in order to safeguard
personal and organisational
information. Another key area is
development of mobile Apps. Youth can
create applications for smartphones
and tablets if they are skilled in mobile
app development. Knowledge of
programming languages such as Java
or Swift, as well as mobile app
development frameworks, enables
them to create innovative mobile
solutions. The use of technology and
innovative approaches to enhance
the learning experience and
promoteeffective, personalised, and
engaging education is referred to as
The Historia EDITION #2
Hadiqa Naeem
The author is presently pursuing a
bachelor's degree in history at the
University of Sargodha.
smart learning in youth. It adapts to confines of their classrooms. Smart learning
individual learning styles and needs by allows students to explore different points of
utilising digital tools, online resources, view, conduct research, and gain a global
and adaptive learning techniques. understanding of a variety of subjects.
Students can collaborate with their Youth also plays an important role in the
peers thanks to smart learning. Online fight against corruption. Young people
platforms, discussion forums, and video should be encouraged to report any bribery,
conferencing are used to connect embezzlement, or other corrupt practices to
teachers and experts. It encourages the proper authorities or through dedicated
communication, the exchange of ideas, reporting mechanisms. Whistleblowing can
and the development of critical thinking aid in the exposure of corruption and the
and social skills. Youth are society's prosecution of perpetrators. Young people
future leaders and educators. They can actively support and collaborate with
actively pursue education and anti-corruption organisations, non-
knowledge, which they then pass on to governmental organisations, and
others. Young people contribute to their governmental bodies. They can contribute
peers' intellectual growth and their time, skills, or resources to anti-
development, whether through corruption efforts such as promoting
tutoring, mentoring, or simply engaging transparency, assisting with investigations,
in meaningful discussions, fostering a or advocating for tougher legislation.
culture of continuous learning. Youth have several unique abilities that can
Environmental responsibilities in help them succeed as entrepreneurs. Young
youth refer to the actions and entrepreneurs are frequently driven by a
behaviours that young people can deep passion for their ideas and aspirations.
engage in to help the environment Their enthusiasm and energy can be
and promote sustainability. Cultural contagious, attracting like-minded people
diversity and preservation is an and customers to their businesses.
important aspect of youth Entrepreneurship is fraught with
environmental responsibilities: Youth uncertainty and ambiguity. Young
are critical to preserving cultural entrepreneurs frequently have a higher
heritage and embracing diversity. They tolerance for ambiguity, which allows them
promote inclusivity and understanding to navigate uncharted territory and make
among diverse communities by decisions even when complete information
celebrating various traditions, is unavailable.
languages, and customs. They Strong youth leadership entails active
contribute to a more harmonious and participation. Youth leaders recognise the
tolerant society by appreciating and value of collaboration and networking. They
valuing cultural diversity. Young people seek out collaborations with like-minded
can get involved in activities that organisations, connect with other young
promote biodiversity preservation. leaders, and participate in cross-sectoral
Planting native trees and plants, collaborations to increase their impact and
creating wildlife-friendly habitats, and learn from others. Youth leaders frequently
supporting conservation efforts in their organise and manage initiatives or projects.
local communities are all examples of They grow and change, develop strategies,
this. You have access to a global establish goals, mobilise resources, and
knowledge base.Students can use the coordinate teams. Youth leaders frequently
internet to access vast amounts of have a strong vision for a better future and
information from all over the world, are passionate about bringing about positive
expanding their knowledge beyond the change.
Book
Book Reviews
Reviews
 25
PUBLISHED BY THE HISTORY SOCIETY
Francis Fukuyama
“The End of History and the Last Man“
was written by Francis Fukuyama in
1992 on international politics and power
politics. Fukuyama was an American
scientist, conservative political
philosopher and economist,
international relations scholar, and
writer. This book was written after the
fall of the Berlin Wall, the unification of
Germany, and the subsequent end of
the Cold War in the early 1990s. When
he was writing a book, it was about the
time in Berlin Wall, where one side was
capitalism and the other side was
communism. And those were the West-
oriented points of view that the liberal
democracy would prevail everywhere in
the world or that democracy would
prevail, like in the practice and the
thinking of people. It would be the end
of history. Liberal democracy abolished
several ideologies, like hereditary
monarchy, fascism, capitalism, and
communism.
The history of systematic thought about
the legitimate first principle governing
political and social organization has
ended. At the end of the twentieth
century, the combination of liberal
democracy and capitalism proved
superior to any alternative political and
economic system. The reason lies in the
ability of capitalism and liberal
democracy to satisfy the basic desires of
human nature. Liberal democracy has
the ability to end this struggle; it
represents the end point of the
struggle. This book can be divided into
five parts: The first Four parts of this
book address different perspectives, like
the victory of liberal democracy, which
marks the end point of the ideological
development of human society, and the
Hegelian concept of the struggle for
recognition and world power politics.
The fifth and final part of this book
addressed the question of the end of
history and the last man. The Fukuyama
book claims that the interconnected
events marked the end of history. The
fundamental question is: why do we
need to discuss the possibility of the
end of history?
The Historia
The end of history will be an age where
liberal democracies will meet the
economic and psychological needs of
everyone in every nation. Fukuyama’s
end-of-history thesis draws heavily on
western philosophy from Hegel, Kant,
Karl Marks, and Nietzsche. Fukuyama
borrows the Hegelian notion of the end
of history and his ideas. Hegel saw the
‘Dialectical Process’ between the thesis
and the antithesis as the driving force
behind human history. Fukuyama draws
on Hegelian idealism through Alexander
Kojeve and defends looking at universal
history, which he denotes as “big H.This
history is linear, but that doesn’t mean
that historical events will not occur.
Fukuyama denoted the occurrence of
historical events with a small “h.” But
Fukuyama’s focus through the end-of-
history thesis has been on the big “H.”.
Fukuyama highlights that there are two
emerging threats to the end of history,
namely, religious fundamentalism and
nationalism. He explains the directional
history of mankind that will eventually
lead the greater part of humanity to
liberal democracy for two reasons. 1) The
economy and the struggle for
recognition. 2) On the other hand,
modern natural science has a common
and directional effect on historical
change. It causes uniform social
changes across different nations.
According to Fukuyama, there are two
desires in every human being: desire for
material goods and desire for
recognition of one’s worth. Fukuyama
draws on Nietzsche’s last man. Liberal
democracies would produce “men
without chests,” lacking desire and
reason. In order to come to the concept
of “last man,” he makes references to
John Locke’s and Thomas Hobbes, first
men, who are in the state of nature. The
main aim of the first man is self-
preservation. Also, Hegel uses the term
‘first man’. According to Hegel, the first
man also struggles for recognition in
addition to self-preservation. According
to Fukuyama, the end of history is a fine
idea, but the world should not produce
the last man.
EDITION #2
Mujahid Tabassum
Mujahid is a passionate and an
enthusiastic student of Department of
History & Pakistan Studies. He is a
dynamic individual who is eager to
explore the depths of historical
narratives
Fukuyama also uses the concept ‘thymos’,
with a reference to Plato. For Plato, ‘thymos’
is necessary for the survival of any political
community. Because it is on this basis that
man is drawn out of the selfish life of desire
and looks towards the common good. In his
book, the most important challenge to
liberalism is stated as this structure, which
combines liberal economies with cultural
values instead of communism. He criticizes
realism in his book.
In the conclusive part, Fukuyama’s The End
of History thesis fully fits the Gulf War
conditions. Because after Iraq’s attack on
Kuwait, All democratic countries from all
over the world come to gather to end this
condition, which did not suit the world’s last
stage of ideological evolution. However, his
thesis was completely falsified. He tried to
make a long-term civilizational
transformation instead of ending history.
Consequently, I can say that Fukuyama
wanted to give a name to the situation after
the collapse of communism. He gave the
name “The End of History” with a one-
dimensional, ethnocentric perspective. So,
people from all over the world think and talk
about the post-Cold War era and its
consequences.
 26 The Historia EDITION #2

PUBLISHED BY THE HISTORY SOCIETY

Karl Marx & Fredrich Engels

“The Communist Manifesto” by Karl The Communists do not form a separate

Marx and Friedrich Engels. The party opposed to the other working-
communist manifesto was written by class parties. They have no interests
Karl Marx and Friedrich Engels in 1848. separate from or apart from those of the
This book is about the social condition proletariat as a whole. The Communists
of society and the presence of different are distinguished from the other
classes in society. working-class parties by this only: 1. In
In this book, Marx and Engels write that the national struggles of the
“the history of all the previously existent proletarians of the different countries,
societies is the history of class struggle.” they point out and bring to the forefront
They write about the conflict between the common interests of the entire
state and private traders, feudal lords, proletariat, independently of all
and peasant farmers, not only the battle nationalities. 2. In the various stages of
Hazeema Mushaim
between the proletariat (the working development that the struggle of the
class) and the bourgeoisie (the ruling working class against the bourgeoisie
class). According to them, the industrial has to pass through, they always and The author is currently enrolled at the
revolution was a period of economic everywhere represent the interests of University of Sargodha to pursue a
and social change. According to Marx the movement as a whole. bachelor's degree in history.
and Engels, the ruling class dominates This book is very good reading for
society. They took on more work for the anyone who is interested in
proletariat to make more surplus, and understanding the Marxist tradition.
they also increased the working hours of
the proletariat, which led to social
inequality.
Marx and Engels’s main argument is
that capitalism has a fundamental fault
that causes it to self destruction.This
manifesto is a call for the proletariat to
rise against the bourgeoisie in a
revolutionary act. The labor theory of
value, the central tenet of the
“Fundamental Laws” outlined by
classical economists Adam Smith and
David Ricardo, is the environment in
which Marx’s argument is best
understood. Marx emphasizes the need
for international solidarity among the
working class, transcending national
boundaries. He envisions a global
proletarian revolution that would
overthrow capitalism on a worldwide
scale.
 27
PUBLISHED BY THE HISTORY SOCIETY
Pervez Hoodbhoy
The book Islam and Science, authored
by Pervez Hoodbhoy, explores the
history of Islamic civilization, focusing
on its relationship with science and
struggles against Western imperialism.
It discusses the transition from a once-
thriving Islamic civilization, exemplified
by achievements like the Bait-ul-
Hikmah, to a period of limited scientific
progress and emphasizes the
importance of science and the
challenges Islamic countries face in
catching up with the West.
Hoodbhoy talks about science and
where it comes from, and he discusses
the ideas of J. W. N. Sullivan to show
how science has helped free people
from superstitions. And it also explores
how modern science developed,
especially during the 16th century in
Europe, when the scientific method
became clear. He focuses on the ideas
of René Descartes and how they
changed how people saw the universe,
affecting religious and philosophical
beliefs, and covers how people’s ideas
about God changed and the conflicts
between science and religion started.
Hoodbhoy discusses the past conflict
between science and Christianity,
focusing on how the Church resisted
scientific ideas. He gives examples like
Galileo’s condemnation and the Church
opposing ideas in medicine, geology,
and astronomy. He says the Church was
against science because it threatened
their social order based on religious
beliefs. The Church rejects the idea of
Earth’s rotation, condemns medical
practices, and resists natural
explanations for things. He argues that
this clash continued for a long time,
even in recent history with movements
like Creationism. In comparison to other
parts of the world, Muslim countries are
progressing more slowly. Scientists
there write fewer research papers and
are not as involved in authoring
compared to scientists in other parts of
the world. The author specifically
discusses the case of Pakistan, noting
the presence of numerous science and
technology institutions. However,
despite plentiful resources and
The Historia
favorable conditions, the scientific
research output from these institutions
is described as minuscule, with limited
impact on the national economy and
technology. He also emphasizes the
importance of educational skills that
can lead to science, with the number of
highly skilled scientists and engineers
being significantly lower in Muslim
countries compared to other regions.
And he emphasizes the crucial
connection between education and
science and how science progresses,
especially in Muslim countries, focusing
on Pakistan. Unfortunately, the
numbers show a worrisome situation in
education, with low literacy rates,
insufficient investment, and
significant difference between male and
female education. The change in
educational priorities during General
Zia’s time, focusing on Islamization, has
had serious effects, leading to poor
science education. The use
memorization, a lack of scientific
curiosity, and restrictions on intellectual
activities in universities show
troubling situation. Not only in Pakistan
but in some Muslim countries, there is a
tricky relationship between science and
traditional beliefs. People there face
challenges when scientific progress
clashes with religious ideas. For
example, there are debates about
miracles, arguments over when
Ramadan starts based on the new
moon, and differences in opinions about
predicting weather. Some Islamic
countries don’t accept Darwinism, and
teaching evolution is illegal. Even in
universities, old-fashioned astronomy is
still taught, showing a hesitation to fully
embrace modern science, and there is
an ongoing struggle between science
and superstition in certain Muslim
communities.
The author explores why science and
modern ideas have faced challenges in
Muslim countries. Three responses have
been discussed by the author:
restorationist (looking to the past),
reconstructionist (reconciling Islam with
modernity), and pragmatist (separating
religion from other aspects).
EDITION #2
MUHAMMAD HANEEF
Haneef is a noteworthy student of
a Department of History & Pakistan
Studies. He reads books with great
enthusiasm.
of
The Restorationist perspective, seen in
a groups like Jamaat-e-Islami, criticizes
Western science. Reconstructionists like
Syed Ahmed Khan seek to reinterpret Islam
for progress, facing opposition. Pragmatists,
exemplified by Syed Jamaluddin Afghani,
separate religion from politics and
emphasize science to overcome stagnation.
He criticizes the examination of Maurice
Bucaille’s approach, highlighting the flaws in
his method of correlating Quranic verses
with scientific facts. He also discusses
Seyyed Hossein Nasr’s view on how Islam
and modern science can fit together,
highlighting that Nasr disagrees with seeing
science in a purely secular way. The author
challenges the notion of an ‘Islamic’ science
proposed by Nasr, pointing out its potential
challenges in practical application. He talks
about the difficulties of combining Islamic
beliefs with scientific knowledge.
Hoodbhoy discusses the complex
relationship between religious orthodoxy
and scientific thought within Islamic history.
It presents how early Islamic scholars
attempted to merge Greek philosophy and
science with Islamic beliefs, leading to
movements like Mutazilite that emphasized
reason alongside revelation.
 28
The Historia EDITION #2

PUBLISHED BY THE HISTORY SOCIETY

However, orthodox opposition grew TThe author concludes the book by

stronger, culminating in the discussing the “Scientific Miracles
suppression of rationalist ideas and the Conference” held in Islamabad in 1987.
rise of conservative views. The writer The excerpts discussed various papers
believes that when religious ideas and presentations from Islamic science
became rigid and inflexible, it created conferences that aim to find
obstacles for non-religious activities, connections between Islamic teachings
causing the decline of scientific and modern scientific concepts. Some
progress in the Islamic world. of these connections, like the
He explores the influence of AI-Ghazzali interpretation of mountains as tent
on Islamic thought, particularly his pegs preventing Earth from
opposition to rationalist philosophy, disintegrating or the use of old-
rejection of physical causality, and fashioned copper shells as divine
critical stance on mathematics and weapons, seem far-fetched and not
science. Ghazzali’s emphasis on divine grounded in established science. The
intervention in all physical events is conference got a lot of support from
highlighted, challenging the notion of Saudi Arabia and looked at how the
causality. His views on mathematics Quran might relate to science. However,
suggest potential dangers, as he sees a the author critiques the concept of
risk of abandoning belief in revelation “Islamic science” as misleading. He
due to the precision and clarity of believes that real science from the past,
mathematical reasoning. like the work of Ibn Sina and Ibn al-
The book offers a thought-provoking Haytham, was more secular and based
critique against the notion of creating on evidence, unlike what’s presented in
distinct “Islamic science” or politically the conference.
motivated “Third World science.” The
author skillfully navigates historical
examples, such as Lysenkoism, to
underscore the pitfalls of imposing
ideological frameworks on scientific
endeavors. The exploration of the
Golden Age of Islamic Science provides
valuable insights into key figures,
achievements, and debates, challenging
conventional perspectives.
Hoodbhoy examines key Muslim
scholars of the medieval period, for
instance, Al-Kindi, Al-Razi, Ibn Sina, Ibn
Rushd, and Ibn Khaldun, who had a
great impact on Islamic traditions and
learning. Each scholar’s unique
contributions in various fields, such as
philosophy, medicine, and the social
sciences, are highlighted. However,
despite their monumental
achievements, these scholars frequently
encountered resistance from religious
orthodoxies.
The book explores why the Scientific
Revolution didn’t occur in Islamic
civilization. It delves into factors such as
attitudes, philosophy, education, and
the utilitarian nature of society. The
author’s analysis of the impact of
Islamic dogma, the shift towards
utilitarianism, and the stagnation in
educational methods offers valuable
insights.
 29
PUBLISHED BY THE HISTORY SOCIETY
Dr. Ilhan Niaz
The writer writes about how people are
harming the Earth by using too much
and using it poorly. While we excel at
creating things, we struggle with
thinking about the future. Our current
habits of excessive use are causing
significant environmental issues
because the Earth cannot sustain our
increased demands. The destruction of
the Earth by humans is a result of
unsustainable practices driven by the
pursuit of endless economic growth.
Failing to make decisions with the long
term in mind has resulted in climate
change and the depletion of resources.
The first two essays talk about how the
ideas of Ibn Khaldun, Malthus, Darwin,
and John Stuart Mill show that our basic
social and evolutionary instincts could
prevent us from taking sensible actions
to stop a looming disaster. Niaz rightly
criticizes the growth model for harming
the environment and causing
unstoppable global warming. He argues
that strategies like sustainable
development and ‘green growth’ are
just cover-ups. To tackle the challenge,
he says we need to change our current
habits of consumption and living, driven
by the greed and individualism seen in
Darwinian competition and Ibn
Khaldun’s ‘asabiyyah.’
Darwin:
Life evolves to adapt to a changing
environment, with small changes
accumulating over generations,
eventually giving rise to new species.
While our ability to use our brains led to
the development of civilizations, our
unchecked greed for resources now
threatens the planet, causing damage
to the climate.
Ibn Khaldun:
According to Ibn Khaldun, the rise and
fall of empires stem from changes in
ruling elites. Nomadic societies thrive
due to strong group systems, while
sedentary societies often decline due to
corrupt elites and a lack of unity. Ibn
Khaldun’s ideas remain relevant in
today’s context.
The Historia EDITION #2
Malthus:
Malthus argued that population growth
outpaces food production, leading to
poverty and resource scarcity. Without
change, we risk an environmental crisis
that could devastate our economy.
J.S. Mill warned that the economic
growth model is not sustainable as it AHMAD NAWAZ
would use up all of the Earth’s
resources. So, growth needs to stop
Ahmad Nawaz is a vibrant student
before the Earth becomes
in the Department of History and
uninhabitable. The industrial and
technological revolutions, along with Pakistan Studies who enjoys
humans wanting higher living reading.
standards, especially in the United
States, are causing excessive
For many, climate change seems too distant.
consumption and harm to the planet.
I once suggested an eco-service sector to
Ironically, human intelligence and
create jobs without encouraging growth
creativity are now causing problems
that leads to more consumption. The
instead of being strengths.
concluding essay suggests focusing on well-
The third and fourth essays discuss the
being and helping nature recover.
dilemma that humans are not naturally
Pessimism is not an option. Throughout
good decision-makers. Success makes
history, humans have adapted to escape
people arrogant, and the fourth essay
climate change and conflicts. Habits and
rejects optimism as unrealistic. The fifth
behavior can change. The descendants of
essay talks about how climate change
the Vikings, now peaceful, might offer hope.
affects geopolitics and asks if the
Population and consumption patterns stress
competition for space among growing
the planet. Medical advances in the last
populations could lead to deadly
century caused a population boom in
conflicts. The sixth essay suggests that
Europe, which then spread to other
any balance between growth and
continents. Recent decades have seen
consumption would be unstable.
population stabilization and decline in some
Can technology solve these issues? Niaz
regions. The world population could stabilize
says ‘no’ because the problem is human
around 10 billion, but there should be no
behavior, and people are not willing to
complacency.
make the necessary changes, like
The harmful part of human consumption is
reversing global warming. Niaz’s
not food; everyone eats modestly. The real
arguments might sound familiar, but
problem is the huge amount of energy
what makes them stand out is how
spent on extravagant lifestyles, causing
clearly he presents them.
excessive greenhouse gas emissions. For
In my experience, practical solutions to
example, unnecessary travel burns fossil
serious political conflicts are often
fuels, but technology allows virtual
ignored in favor of strong emotions and
communication, reducing the need to travel.
pride. I witnessed two unsuccessful
To raise awareness, studies should monitor
attempts. One suggested turning
energy consumption in various sectors.
Siachen into a jointly managed area, but
Indices linked to environmentally harmful
it faced obstacles and remains a conflict
behavior may spotlight those harming our
zone. The presence of armed forces
common home. Glitter should not hide the
continues to harm the glacier and the
poison it carries. Despite the many writings
fragile regional environment. The
on climate change and Niaz’s dire message,
second effort aimed for self-governance
these essays offer a surprisingly clear,
in Kashmir’s sub-regions, letting
motivating, and enriching perspective.
Kashmiris manage their own affairs.
SHORT
SHORT STORIES
STORIES
 31
PUBLISHED BY THE HISTORY SOCIETY
Shamim got admitted to one of the best
colleges of the country. She stood out as
a dynamic student in her class. Actively
engaging in class discussions, her
enthusiasm extended to discovering the
prestigious library at her institution.
Even if not for reading, she would visit it
just to gaze at the books and indulge in
the romantic notion of reading them.
Leading her peers eagerly to the library,
she used to share titles of books aligned
with her interests. Regrettably, her
peers disapproved of the library's
ambiance for some undisclosed reason.
She still continued to frequent the
library independently, immersing
herself in the scholarly tranquility of the
space.
One day, Shamim found herself in her
usual spot at the library, nestled in a
rather secluded section that happened
to house books aligned with her
interests. Undeterred, she boldly visited
this section to simply observe the
volumes available there. What harm
could befall her in such an auspicious
place with its holy and meditative aura?
On that particular day, Shamim stood
between two bookshelves, examining
books as usual. Three of her classmates,
Imran, Waleed, and Zia ul Haque,
entered the section and positioned
themselves in the library’s aisle where
Shamim stood intending to block her
way. Neither engrossed in books nor
engaged in conversation, they simply
stood there. She wasn’t friends with
them so she continued with her work,
trying to maintain her focus. After
lingering for a few minutes, the boys
departed from the library. Shamim
suspected they were busy in some form
of photography as well while they stood
there.
After their departure, Shamim got out of
the aisle, sat at a table for a while and
then left. Curiously, it took her about
two years to return to the same section
of the library. She couldn't fathom why
she had avoided the place for such a
long period of time.
The Historia
SSuddenly, Shamim’s brother passed
away, delivering a profound emotional
blow. In a state of shock, she became
immersed in the funeral proceedings
and family gatherings. Amidst this
challenging time, Imran, one of the boys
who had once stood in the library's aisle,
sent her a condolence text. He
expressed his condolences in
accordance with customs, but then he
sent a very unusual message: “If the
society allows, may I visit your home to
pray for the departed soul?
Alternatively, we can offer prayers upon
your return to the college.” Instead of
texting him back, Shamim, sitting with
her sister Ayesha, erupted with anger,
exclaiming, “Why does he need society's
permission?! What is he trying to
imply?!!!” Ayesha, in response, lowered
her head in silence.
A week later, Shamim returned to the
college, still numb from the recent
trauma. As she headed towards her
classroom, the same group of boys she
had encountered in the library stood at
the entrance in the corridor. Silently
observing her from a distance, Imran,
when she passed by, remarked, “Dil
dhak dhak krne laga!” There was no one
in the corridor except her and that
clique of boys when he said that. She
entered the classroom without saying
anything and took her seat among her
classmates. Perhaps she misheard it.
How very mistaken she was!
A few days later, the class was spending
some leisure time because no teacher
came yet to deliver lecture. Some
students were wandering outside while
some were sitting in the classroom.
Shamim was sitting inside. Meanwhile,
she noticed another boy from the group
also sitting there, Waleed, discreetly
taking a selfie with her, wearing a
peculiar smirk on his face. Attempting
to dismiss it, she thought he might be
taking a photo with his friends.
However, Sakeena approached her and
said, "Shamim, let's go outside. Waleed
is trying to take a picture with you."
Agreeing, she left the classroom with
Sakeena.
EDITION #2
HUMA RAAHI
Huma Raahi is a history graduate
from University of Sargodha. She is
a passionate writer and has served
as President of SU History Society.
It was the first time she responded to such
behavior. As they exited, she shot him a
disapproving look, while he looked her in the
eye and continued to smirk with his friends.
Since that day, she often wondered why she
didn't punch him in his face.
On multiple occasions, she observed Zia ul
Haque, another boy from the same group,
singing romantic songs whenever he found
her alone, whether in class, corridors, or on
the grounds. In gatherings, he avoided to
utter even a word.
Upon recognizing a certain pattern of
behavior from their side, she came to the
realization that she was being harassed. She
was astonished to observe that the
occurrence of such mischievous deeds
increased immediately after her brother
died. Despite this awareness, she chose to
remain silent and avoided complaining
about them to the authorities at the Anti-
Harassment Cell. Why? Because those boys
never engaged in a proper conversation
with her, never touched her and, obviously,
didn’t rape her. Thus, she felt compelled to
maintain her silence.
Sometime later, she discovered that she
wasn't the sole victim of harassment at the
hands of that group.
 32
PUBLISHED BY THE HISTORY SOCIETY
Sometime later, she discovered that she
wasn't the sole victim of harassment at
the hands of that group. Many other
girls faced similar problems from the
very same individuals, with varying
degrees of severity. Sakeena was one of
those girls. She told her that authorities
at Anti-Harassment Cell were aware of
the issue, yet no action was taken
against them. They continued to thrive,
harassing girls in vulnerable
circumstances and used to confidently
proclaim what kind of a woman is a
pious one and would be greeted by
Allah in heaven and what kind of a
woman is destined to burn in hell.
Meanwhile, the harassment was
adversely impacting Shamim. She
refrained from coming to class room
and attend lectures. Concurrently,
speculations circulated about her being
a mentally challenged person but no
one could precisely identify the sources
of her distress that consistently trailed
her—THE HARASSERS! She frequently
recalled her senior, Rehana Shahid, who
was a notably diligent student. Rehana
would boldly rebuff any inappropriate
advances from boys. Shamim
reminisced that the students oftenly
mocked Rehana behind her back, but
no one ever took a stand for her or
sought to understand the reasons
behind her eccentric behavior. Then she
disappeared after graduating. No one
knew where she went. Faced with a
bleak scenario where the authorities
showed no inclination to intervene,
Shamim focused on the only option
available to her: her academic work.
Meanwhile, the harassment was
adversely impacting Shamim. She
refrained from coming to class room
and attend lectures. Concurrently,
speculations circulated about her being
a mentally challenged person but no
one could precisely identify the sources
of her distress that consistently trailed
her—THE HARASSERS! She frequently
recalled her senior, Rehana Shahid, who
was a notably diligent student. Rehana
would boldly rebuff any inappropriate
advances from boys. Shamim
reminisced that the students oftenly
mocked Rehana behind her back, but
no one ever took a stand for her or
sought to understand the reasons
behind her eccentric behavior. Then she
disappeared after graduating. No one
knew where she went. Faced with a
bleak scenario where the authorities
showed no inclination to intervene,
Shamim focused on the only option
available to her: her academic work.
The Historia EDITION #2
Yet, she consistently pondered over
some questions which erupted in her
mind. Who was to be blamed after all?
Why did the incidents of harassment
surge when girls became a little
vulnerable? Why such issues weren’t
dealt with head on? Was it because of
the societal conditioning? Was it due to
low emotional intelligence? Or due to
some form of dissociation? Was it a
transgression to express sensitivity
towards such unsettling behavior
showcased by individuals of the
dominant gender? Why was
harassment a norm while speaking out
against it was deemed a taboo? Was
morality after all a societal construct?!!!
These questions continued to occupy
her mind as she and her class mates
graduated, comprising of victims,
perpetrators, and the facilitators. All’s
well that ends well!
Considering her academic queries, she
contemplated reaching out to a highly
regarded teacher, Dr. Bukhari. Dr.
Bukhari was a man who exuded an aura
that kept students at a distance. The
reason was he used to carry an invisible
signboard with him all the time stating,
"DO NOT DISTURB! OTHERWISE I'LL
KILL YOU!" Shamim recognized that he
assisted only those students who
genuinely required help. His mere gaze
sufficed to deter the non-serious
students. She was still plagued with
uncertainties. Nevertheless, summoning
courage, she initiated contact with him.
She didn’t tell him about the issue
troubling her. The mere act of reaching
him out worked as an antidote for those
individuals who ironically used to refer
to every girl around them as “Sister”.
After enduring a two-year ordeal of
harassment, those goons finally spared
her!
 33
PUBLISHED BY THE HISTORY SOCIETY
In the bustling market town of
Dunbridge, nestled amidst the rolling
hills of mediaeval England, lived a
young weaver named Elinor. Her nimble
fingers danced skillfully over the loom,
creating intricate patterns on the
vibrant tapestries that adorned the
walls of the town's wealthiest patrons.
One crisp autumn day, a mysterious
stranger cloaked in a tattered hood
approached Elinor's humble stall. The
stranger's deep and enigmatic eyes
seemed to hold secrets from distant
lands.
"I seek a tapestry that tells a tale of
courage and sacrifice," the stranger
whispered, barely audible above the din
of the market.
Intrigued, Elinor nodded and began her
work. She chose threads of gold and
crimson, weaving them together to
form the backdrop of a grand castle
bathed in the warm hues of the setting
sun. As her fingers moved, she
recounted the tale of Sir Geoffrey, a
valiant knight who defended the realm
against invaders.
As the tale unfolded, the stranger's eyes
gleamed with recognition. "You weave a
tale that echoes across time," the
stranger mused. Elinor continued,
intertwining the threads of love and
loss, loyalty and betrayal. The castle
walls echoed with the clashing of
swords, and a solitary figure stood
resolute against the encroaching
darkness.
The stranger's gaze never wavered from
the loom. "You have captured the
essence of a bygone era," the hooded
figure said, a wistful smile playing on
their lips.
As the final threads fell into place, Elinor
marvelled at the masterpiece she had
created. The tapestry depicted not just a
single tale but a mosaic of stories, a
reflection of the human experience
through the ages.
The stranger, now revealed to be a
wanderer who had traversed the annals
of time, spoke solemnly.
This tapestry shall bridge the gaps
between generations, a reminder that
The Historia
the struggles of the past shape the
tapestry of our present."
With those words, the wanderer
vanished into the crowds, leaving Elinor
with a sense of awe and wonder. The
tapestry, now imbued with the magic of
a timeless narrative, hung in the town
square for all to see. And so, in the heart
of Dunbridge, Elinor's tapestry became
a symbol of the interconnectedness of
history, a silent witness to the triumphs
and tribulations that echoed through
the ages. The townsfolk, inspired by its
intricate threads, carried the stories
within their hearts, ensuring that the
tapestry of time would weave its magic
for generations to come.
Seasons changed in Dunbridge, but the
tapestry endured. It bore witness to the
rise and fall of empires, the passing of
kings, and the laughter and tears of
countless generations. Elinor, too, aged
gracefully, her hands continuing to craft
tales within the fabric of time.
One fateful day, as the town prepared
for a grand festival, a group of scholars
arrived in Dunbridge. Intrigued by the
legendary tapestry, they sought to
unravel its mysteries. Elinor welcomed
them, and together they pored over the
intricate details, deciphering the
forgotten nuances of history embedded
in the threads.
As the scholars studied, a ripple of
energy coursed through the air. The
tapestry, infused with the collective
memories of those who gazed upon it,
began to shimmer. Scenes from the
past came alive, and the scholars found
themselves transported to distant lands
and eras.
In the midst of this temporal journey,
they encountered Sir Geoffrey, the
valiant knight whose story Elinor had
woven so skillfully. They witnessed his
triumphs and tragedies, forging a
connection with the characters
immortalised in the threads.
Amidst the swirling colours of the
tapestry, the scholars discovered a
profound truth: that history was not a
stagnant chronicle but a living,
breathing entity, boundless in its
diversity and complexity.
EDITION #2
ZARYAB ALI
Zaryab Ali Choudhary is a magical
fantasy and history author. He has a
bachelors degree in chemistry
Word spread beyond Dunbridge, and the
tapestry became a pilgrimage site for those
seeking a deeper understanding of the
interconnected web of time. People from far
and wide came to marvel at its tales, each
finding a piece of their own story within its
rich tapestry.
Elinor, now aged but wise, continued to
create new tapestries, each one a chapter in
the ongoing narrative of humanity. She
mentored apprentices, passing down the
ancient art of weaving stories through
threads. The loom, once a simple tool in her
hands, became a conduit through which the
past and present converged. Generations
unfolded, and the once bustling market
town transformed into a city, embracing the
ebb and flow of progress. Yet, the tapestry
endured, a constant reminder that, no
matter the passage of time, the essence of
the human experience remained
unchanged.In the heart of the city, a grand
museum was erected to house Elinor's
masterpieces. Scholars, artists, and
dreamers gathered to explore the stories
that spanned centuries. The tapestry had
become a beacon, illuminating the path of
history for those who sought wisdom and
inspiration. And so, in the quiet corner of the
museum, Elinor's first tapestry hung, its
colours still vibrant, its threads still
whispering the timeless tales of courage,
love, and sacrifice. A beacon of continuity in
an ever-changing world, it remained a
testament to the enduring power of stories
woven into the fabric of time.
The tale of Elinor's tapestry imparts a
profound moral lesson: that the threads of
history are interwoven with the stories of
individuals, each contributing to the rich
tapestry of the human experience. Through
the generations, the tapestry serves as a
reminder that the struggles, triumphs, and
lessons of the past shape the present and
guide the future. The story underscores the
importance of preserving and
understanding history, not as a series of
disconnected events but as a continuous
narrative with threads that connect us
across time. It encourages an appreciation
for the diversity of human experiences and
the enduring qualities that transcend the
boundaries of culture and era.
 34 The Historia EDITION #2

PUBLISHED BY THE HISTORY SOCIETY

In the vast canvas of humanity, our

diverse skin tones resemble a rich
tapestry, each thread weaving stories of
origin, resilience, and individuality. It's
not just a matter of appearance; our
skin colors narrate a fascinating tale of
our shared human experience. Think of
a global family, neighborhoods
worldwide, or an entire country like
Pakistan with a spectrum of hues, from
warm caramel to deep brown, echoing
narratives of familial heritage,
migration, and cultural fusion. AYESHA NAWAZ
DARK IS DIVINE.
I am introducing you to Amina, a
woman from Pakistan. Her medium-
The writer is a student of NBS at
brown skin, touched by a golden glow, University of Sargodha. She talks
reflects a captivating blend of Persian, about celebrating the skin tone
Indian, and Central Asian influences. diversity and rejecting colorism in
Yet, the challenge arises when some
the form of short story.
people mistakenly believe one skin color
is superior to another. It's unfair, isn't it?
Amina's story serves as a beacon,
reminding us to celebrate the beauty in
every skin tone. True beauty lies in
embracing our differences, and Amina Amina's story powerfully asserts that
emerges as a superhero, challenging genuine beauty is about being true to
misguided norms about preferred skin oneself and not conforming to external
colors. She advocates for embracing expectations. Regardless of our skin color,
one's uniqueness and encourages we are all interconnected members of the
others to do the same. vast human family. Amina's narrative
In today's global landscape, there's a resonates as a testament to strength and
positive shift occurring. People resistance against misguided norms.
worldwide are increasingly showcasing So, as we rejoice in the beauty of varied skin
the beauty in every skin tone, whether tones on a global scale, let's aspire for
through fashion, media, or various forms positive change. Let's cultivate a mindset
of expression. Influencers like Amina, where every color is appreciated for its
from diverse corners of the world, play a beauty. Amina's journey, along with stories
vital role in promoting a narrative where from around the world, acts as building
everyone can authentically be blocks toward a future where acceptance
themselves. It's not about declaring one knows no bounds. Our global human story
color superior; it's akin to embracing a unfolds as a vibrant, interconnected quilt,
rainbow of diverse hues that enrich our promising unity, resilience, and a brighter
global human family. Yet, amidst this tomorrow as we cherish and celebrate the
celebration, there's a lingering issue: beauty within our differences.
some individuals feel compelled to alter
their skin color to fit certain beauty
standards.
English
English poetry
poetry
36 The Historia EDITION #2

PUBLISHED BY THE HISTORY SOCIETY

“You” The Mastery of Grace

Poetry finds peace with you
You are love's home
Wisdom sits at tea with you
Beauty hugs you when you sleep
Chaos asks you for a dance
Patience in it's own enchant
Kindness giggles at your laugh
You are purity's heart
Nature yearns your embrace
You are the most perfect knot
Be it million or a billion fates
Darling, you are worth the wait.
~Ayesha Maqbool
In semblance of fleshy class,
Eminence within, assured outclass;
Ascend unto the celestial stairs,
Conceived in dreams, to thee outclass.
Conveyance to and from the bus,
The significance of seats, thou outclass;
Aspire to soar, in realms of class,
Opt for the swift, elect to outclass.
Prospects of life forge a class,
Surpassing all, in excellence outclass;
Foresight, a confidant to deep sight,
Connections yield a class outclass.

With hope, stratify to excel,

Thereafter, significance, a class outclass.

~Kinza Arzoo
37
The Historia EDITION #2

PUBLISHED BY THE HISTORY SOCIETY

SOLACE
Saw you in a crowded world, was tired of being
betrayed
But you made me believe in love again
I took the first step and my life has never been
the same
It's been three years now and I hope it will
continue the same
You filled my life with laughter, with colors I
can never replace
And you have given my soul a solace, I would
never replace
Even if fate tries to separate us
I would always believe in us
And I hope you have it in you to do the same.
~Maryam Zohra
ART
ART Gallery
Gallery
 39
The Historia EDITION #2

PUBLISHED BY THE HISTORY SOCIETY

A Pencil Drawing of Bahawalpur Fort By Fatima Ghaffar (BS-HIST VII)

A Pencil Drawing of Pantheon By Fatima Ghaffar (BS-HIST VII)

 40
The Historia EDITION #2

PUBLISHED BY THE HISTORY SOCIETY

A pencil drawing of Bamsi Bey, a fictional A Pencil Drawing of Moeen Nizami, an Urdu
character portrayed in the Turkish TV series poet and scholar By Faisal Chauhan (BS
Diriliş: Ertuğrul By Faisal Chauhan (BS Persian V) Persian V)

A Pencil Drawing of
Ortaköy Mosque By
FSW. The Ortaköy
Mosque, also known as
the Büyük Mecidiye
Camii, is a picturesque
mosque located on the
Bosphorus shores in
Istanbul, Turkey.
 41 The Historia EDITION #2

PUBLISHED BY THE HISTORY SOCIETY

Islamic Calligraphic Art By Moeeza Rehman (BS HIST-5th) Islamic Calligraphic Art By Moeeza Rehman (BS HIST-5th)

Islamic Calligraphic Art By Moeeza Rehman (BS HIST-5th) Islamic Calligraphic Art By Aymen Fareed (BS HIST-3rd)
Our
Our activities
activities
 43
The Historia EDITION #2

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“The Creative Writing Club of History Society carried out an Essay Competition on 19th October, 2023”
 44
The Historia EDITION #2

PUBLISHED BY THE HISTORY SOCIETY

“The History Society’s Quiz Club Hosted a Department-wide Quiz Competition on 16th November,
2023"
 45
The Historia EDITION #2

PUBLISHED BY THE HISTORY SOCIETY

“Certificates distribution among the top performers of Essay Competition and Quiz Competition”
 46
The Historia EDITION #2

PUBLISHED BY THE HISTORY SOCIETY

“A plantation drive was conducted by The History Society in the department on 28 November, 2023"
‫دی ھسٹوریا‬
‫دوسرا ایڈیشن‬

‫‪2023-24‬‬

‫شعبہ تاریخ و مطالعہ پاکستان‬

‫جامعہ سرگودھا‬
 ‫ادارتی بورڈ‬

‫سرپرست‬
‫ڈاکٹر محمد ابرار ظھور‬
‫انچارج‬
‫ڈاکٹر ظفر محی الدین‬
‫مدیراعلی‬
‫محّم د عاقب حفیظ‬
‫مدیر‬
‫محّم د‬
‫معاون مدیران‬
‫محّم د حزیفہ‬
‫شانزہ ذوالفقار‬

‫شعبہ تاریخ و مطالعہ پاکستان‬

‫جامعہ سرگودھا‬
 ‫فہرست‬
‫آرٹیکلز‬

‫‪04‬‬ ‫ہماتہ پردیس سے چترال‬

‫‪06‬‬ ‫فیمینزم اور ِاسالمی جمہوریہ پاکستان‬

‫ہم اور دوِر حاضر میں‬

‫‪07‬‬ ‫بصیرت و شجاعت اور قیادت‪/‬امامت‬

‫شاعری‬

‫‪09‬‬ ‫اہل غزہ‪ ،‬اہل جنت‬

‫‪10‬‬ ‫دنیا کے مسافر‬

‫‪11‬‬ ‫بڑھاپا‪ ,‬یہ نظم تو میری ہے لیکن‪..‬‬

‫‪12‬‬ ‫سنو اک بات کہنی تھی‬

‫‪12‬‬ ‫یہ آنکھیں‬

‫‪13‬‬ ‫پنجابی غزل‪ ،‬غزل‬

‫آرٹیکلز‬
‫آرٹیکلز‬
 ‫‪4‬‬
‫دی ھسٹوریا‬ ‫‪EDITION #2‬‬

‫‪PUBLISHED BY THE HISTORY SOCIETY‬‬

‫ور کچھ ناواقف چترالیوں کو قشقاری کا طعنہ بھی‬ ‫ہماتہ پردیس سے چترال‬
‫دیتے ہیں تاہم وہ اسے کس وجہ سے برا سمجھتے ہیں‬
‫جنت نظیر وادی چترال ‪ 14850‬کلو میٹر پر پھیال دریا‬
‫یہ بات خود ان کے علم میں بھی نہیں شاید وہ قدیم‬
‫چترال کے قریب واقع ہے دریا چترال جو کے وادی‬
‫ہونے کا طعنہ دیتے ہوں۔ تاریخ کے گہرے مطالعے سے‬
‫چترال کے سینے پر لوٹتی ہے مگر اسے دریا کنرڑ اور‬
‫ایک بات یوں بھی سامنے آتی ہے کہ کبھی اس خطے‬
‫دریا کابل کے نام سے جانا جاتا ہے یہ دریا ایک نواحی‬
‫کو "بالورستان" بھی کہا جاتا تھا بالورستان سے مراد‬
‫گاؤں ارندو کے مقام پر جا کرافغانستان کی سرزمین‬
‫بلندیوں کی سرزمین ہے تاریخی طور پر بالورستان کے‬
‫میں داخل ہو جاتا ہے اس دریا سے مختلف ندی نالے‬
‫تین حصے تھے "بروشال" جو چترال ‪ ،‬غیزر اور ہنزہ پر‬
‫بھی ملحقہ ہیں جو مختلف چھوٹے بڑے گلیشیرز ‪،‬‬
‫مشتمل تھا۔ دوسرا حصہ بلورستان جو سکردو اور‬
‫جھیلوں اور زیر زمین پانی کے ذخائر سے نکلتے ہیں اور‬
‫خپلو پر مشتمل تھا تیسرا اور آخری حصہ دردستان‬
‫دریا چترال کی وسعت اور شان میں اضافہ کرتے ہیں۔‬
‫جو چالس اور ملحقہ آبادیوں پر مشتمل تھا۔ مشہور‬
‫چترال ماضی قریب میں صوبہ خیبر پختون حواہ(‬
‫چینی مورخ فاشین نے اس خطے کو "پولولو" کہا جبکہ‬
‫کے پی کے )کا رقبہ کے لحاظ سے سب سے بڑا ضلع‬
‫اہل تبت اسے "ننگ خود "کہا کرتے تھے ۔ مغل حکام‬
‫ہونے کا اغزاز رکھتا تھا ۔ ‪ 2017‬کی مردم شماری کے‬
‫محّم د‬ ‫نے اسے "تبت خرد "کا نام دیا۔ ایک اور متبادل نظریہ‬
‫کے مطابق یہ نام ( بالورستاں) صوفی بادشاہ بلور شاہ‬
‫مطابق چترال کی کل آبادی چار الکھ پچاس ہزار‬
‫افراد پر مشتمل ہے۔ چترال لفظ دراصل کھوار لفظ‬
‫سے جڑتا ہے۔ تاہم تمام حاکمیں انہیں اپنا جدامجد‬
‫"چھترار" سے نکال ہے جو لفظ "چھتر "کی جمع ہے چھتر‬
‫تسلیم کرنے میں آر محسوس نہیں کرتے۔ ایسا بھی‬
‫سے مراد کھیت یا باغ کے ہیں بلند و بال پہاڑ سرسبز‬
‫محّم د شعبہ تاریخ اور پاکستان اسٹڈیز کے ایک متحرک اور‬ ‫کہا جاتا ہے کے "کشان" حاکم "کنشکا "نے اس سرزمین‬
‫وادیاں رواں دریا اور دریا سےمنسلک مختلف ندی‬
‫پرجوش طالب علم ہیں۔ اپنے مضمون میں وہ ہمیں چترال‬ ‫پر قبضہ کیا تاہم بدھ مت کے عروج کے ادوار میں‬
‫ناولوں جو کہ دریا کی وسعت میں اضافہ کرتے ہیں‬
‫کی تاریخ کے بارے میں بتاتے ہیں۔۔‬ ‫جب "سنکیانگ" بدھ مت کا ایک بڑا مرکز بنا اسی‬
‫کو دیکھتے ہوئے یہاں کھوار زبان کی بنیاد رکھنے والے‬
‫دور میں بدھ مذہب درہ بروغل سے چترال تک پہنچا‬
‫اس حسین وادی کو چھترار کا نام دینے پر مجبور‬
‫اس کے کچھ نشانات ہمیں آج بھی چترال میں ملتے‬
‫ہوئے۔چترال کی تاریخ بہت پراسرار ہے۔ تاریخ اور آثار‬
‫ہیں۔ بدھ کندہ کاری ایک نشان "پختوردینی "کندہ‬
‫قدیمہ ہمیں یہ بتاتی ہیں کہ یہ وادی قبل از مسیخ‬
‫کاری ہے جو "برنس "گاوں کے قریب واقع ہے جبکہ‬
‫آباد تھی۔ بعض مورخین چترال کو لوہے کے دور (آیرن‬
‫اپر چترال مستوج کے قرب میں ایک گاوں "کھو بخت" یا‬ ‫دو "راین "اور "چرن" نامی گاؤں میں واقع ہیں۔ ان‬
‫ایج ) سے بھی منسلک کرتے ہیں ۔ہندوں کی مذہبی‬
‫"کھوار بخت" کے نام سے مشہور ہے جس کے بارے میں کچھ‬ ‫کندہ کاریوں کے حوالے سے وہاں مقامی آبادی میں‬
‫کتب میں بھی چترال کا ذکر ملتا ہے۔ جن میں سے‬
‫لوگوں کی یہ رائے ہے کہ کھوار زبان کی بنیاد یہئں کہیں‬ ‫کچھ اور ہی مشہور ہےکہا جاتا ہے کسی فقیر نے دیو یا‬
‫چند ایک قابل ذکر ہیں جس طرح "مابھارتہ "میں‬
‫رکھی گئ ہے۔کھوار زبان ایک "ہند‪-‬آریائی" زبان ہے ایک‬ ‫شیطان کو اس پتھر کے نیچے قید کیا ہے ۔ جبکہ ایک‬
‫"درادس" قوم کا ذکر ملتا ہے جو کشمیر کے شمال‬
‫روایت یوں بھی مشہور ہے کہ کھوار زبان ایرانی زبانوں کے‬ ‫مشہور برطانوئی ماہر آثار قدیمہ "اوریل اسٹاین"‬
‫مشرق میں"کمبوجس" قوم کے قرب و جوار میں آباد‬
‫مغربی گروہ سے تعلق رکھتی ہے جو ہند‪-‬یورپی زبانوں کی‬ ‫انہیں بدھ مت کی کندہ کاری قرار دے چکے ہیں۔ تاہم‬
‫تھی۔ مابھارتہ نے اس قوم کی سرزمین کو "ہمواتہ‬
‫ایک شاخ ہے۔ یہ زبان ہند یوروپی‪ ،‬ہند ایرانی‪ ،‬ہند آرین‪،‬‬ ‫لوئر چترال میں بدہ مت مذہب کے آثار نہ ہونے کے‬
‫پردیسہ" یا "ہماتہ پردیس" کانام دیا ہے جبکہ "برہات‬
‫دردی زبان سے بھی منسلک کی جاتی ہے۔ کھوار زبان پر‬ ‫برابر ہیں جس سے ایک بات واضح ہے کہ مقامی‬
‫ہیتہ" کے مطابق "درادس" "ابیسراس" اور‬ ‫سم‬
‫سب سے پہلے مستشرقین نے کام کیا تاہم انکا کام اطالوطی‬ ‫کیالش یا کالشہ آبادی نے یہاں بدھ مت کو قبول‬
‫"تانگانس" کے ہم عصر تھے جبکہ "پراناس" کے مطابق‬
‫زبان میں ہے جو ہم میں سے ہر ایک کے دسترس میں نے‬ ‫۔‬ ‫نہیں کیا‬
‫دریا سند درادس ‪،‬گھندارا اور ارساس کے سرزمین کو‬
‫نہیں کہ اسے پڑھا جائے اور اس سے نتایج برامد کیے جایئں۔‬ ‫کھوار ایک قدیم ورثہ‪:‬‬ ‫سیراب کرتی ہے "سبھا پروا "کے مطابق ہندو دیوتا‬
‫اگرچہ اس بات کا اندازہ لگانہ ہمارے لیے ممکن نہیں کہ‬ ‫چترال کی قدیم تاریخ کا ذکر چترال کی قدیم اور‬
‫"ارجن "اور "کرشنا "نے درادس کے خالف جنگیں بھی‬
‫کھوار زبان کی ابتدائی ساخت کیسی تھی تاہم یوں بھی کہا‬ ‫اکثریتی زبان کھوار کے بغیر ممکن نہیں اگر یہ کہا‬
‫کی ہیں۔دوسری طرف بطلیموس(ٹالمی) کے مطابق‬
‫جاتا ہے کی"گندھاری زبان " کے ساتھ اس کے روابط کی وجہ‬ ‫جائے کہ کھوار چترال کی زبان ہے تو یہ مبالغہ آرائی‬
‫درادس دریا سند کے منبع کے قرب و جوار میں رہنے‬
‫سے‪ ،‬یممکنہ طور پر پہلے ہزار سال قبل مسیح میں مزید‬ ‫نہیں ہوگی کیونکہ چترال کی تقریبا ‪ 85-90‬فیصد‬
‫والے لوگ ہیں۔"ہیروڈوٹس نے درادس کو تبت کے‬
‫جنوب سے یعنی ممکنہ طور پر سوات اور دیر کے ذریعے آئی‬ ‫لوگوں کی یہ مادری زبان ہے تاہم بات چیت کے اغتبار‬
‫مغرب میں واقع سونا پیدا کرنے والے عالقوں سے جوڑا‬
‫چترال کے حدود میں آئی ہوگی۔" مورگنسیٹرن " کہتے ہیں‬ ‫سے یہ ‪ 95‬فیصد کی زبان ہے چترال میں کھوار کو‬
‫یہاں سے یہ بات واضح ہے کہ قدیم زمانے میں درادس‬
‫کہ کھوار‪ ،‬بہت سے معامالت میں تمام جدید ہندوستانی‬ ‫وہی حیثیت حاصل ہے جو انگریزی کو عالم میں ہے۔‬
‫زبانوں میں سب سے قدیم ہے اور بہت سے الفاظ کو تقریبًا‬ ‫کی اپنی کالونیاں بلتستان اور لیھ میں واقع تھیں۔‬
‫"لفظ کھوار" اہل چترال کی ترجمان ہے اس سےمراد‬
‫دلچسپ بات یہ ہے کہ چترال شہر قدیم دور میں‬
‫سنسکرت کی شکل میں برقرار رکھتا ہے۔ اگر کھوار ادب کی‬ ‫۔ یہ قدیم زبان غیزر ‪،‬‬ ‫"پہاڑی لوگوں "کی زبان ہے‬
‫گھندارا حکموت کے تجارتی راستے پر واقع تھا۔"گان‬
‫بات کی جائے تو کھوار بولنے والے قدیم لوگوں میں لکھنے کا‬ ‫یاسین ‪ ،‬اپر سوات اور افغانستان کے شمال بدخشان‬
‫کورینی وٹیک" میں موجود آثار قدیمہ اس بات کا‬
‫رواج نہیں تھا ۔اس لیے یہ اندازہ لگانا ممکن نہیں کے کھوار‬ ‫اور اس کے اردگرد کی آبادیوں میں بولی جاتی ہے۔ اس‬
‫واضح ثبوت ہے۔ آثار قدیمہ کی جگہ "گان کورینی و‬
‫" ادب کی ابتدا کیسے ہوئی ہوگی ۔ہ‬ ‫زبان کی بنیاد مورگنسٹیرن( "نارویجن لیسنیات کے‬
‫ٹیک" سنگور چترال میں واقع ہے۔ کسی دور میں اس‬
‫پروفیسر اور ریسرچر") کے مطابق‪ ،‬وادی مستوج کے‬
‫سرزمین کا نام قشقار بھی ہوا کرتا تھا آج بھی اس‬
‫قرب وجوار میں رکھی گئی۔‬
‫تاریخ سے واقف لوگ چترالیوں کو قشقاری کہتے ہیں‬
‫ا‬
 ‫‪5‬‬ ‫دی ھسٹوریا‬ ‫‪EDITION #2‬‬

‫‪PUBLISHED BY THE HISTORY SOCIETY‬‬

‫اگر ہم اسے دوسرے زبانوں پر قیاس کریں تو پھر ہم یہ کہہ سکتے ہیں کہ اس زبان کی بھی ابتدا دوسری زبانوں کی طرح لوک ادب سے ہوئی ہوگی اور ثبوت کے طور پر ہمیں‬
‫کھوار لوک ادب میں تین ہزار سال پرانی داستانوں‪ ،‬پہیلیوں‪ ،‬ضرب االمثال اور قصے کہانیوں کا سراغ ملتا ہے اور یہ ادب زیادہ تر لوک گیتوں پر مشتمل ہے۔ کھوار گیتوں‬
‫میں قدیم "مظاہر پرستی" کے بشمار آثار ملتے ہیں جن میں وادی ‪ ،‬شکار اور پالتو جانور وں کا ذکر سر فہرست ہے۔ اگر موجودہ دور کی بات کی جائے تو شاید نثر نگاری اپنی‬
‫آخری سانس لے رہی اور ہر خاص و عام عشقیہ مظامین پر غزل اور نظم کی صورت میں خوب ہنر آزما رہے ہیں جس سے نا صرف ان اصناف کو بے حد نقصان پہنچ رہا ہے‬
‫بلکہ معاشرے کی ساخت اور زبان کی اصلیت بھی ان نابالغ شعراء کے ہاتھوں خوب رسواء ہے یوں سمجھیے کے جو ناروا سلوک اردو زبان کے ساتھ جاری ہے وہی کھوار کے‬
‫ساتھ بھی ہو راہا ہے ۔ قدیم کھوار نثر نگاری میں ادب و اخترام ‪ ،‬جرت بہادری ‪ ،‬رحم دلی ‪،‬قربانی و ایثار ‪ ،‬خدا خوفی اور سبق آموز داستانوں کا موضوع زیادہ نمایاں رہا جو‬
‫معاشرے کی ساخت کو مضبوط بنانے میں اپنا کردار ادا کرتی رہییں اسی طرح ضرب المثالبھی انہیں داستانوں سے جڑی ایک کڑی رہیں ۔ کھوار زبان نے سب سے زیادہ‬
‫کالشہ زبان پر اپنا اثر چھوڑا ہے تاہم دیگر زبانوں کے آثار کو چترال سے مختصر ہجرت کرنے والوں نے کھوار زبان سے متعارف کروایا۔‬
‫چترال سے منسلک اقوام‪:‬‬
‫چترال میں آباد اقوام کا ایک ایک کرکے تعارف کرنا مشکل ہے۔ جس میں بنیادی مشکل یہ ہے کہ ایک ایک قوم کے ذکر سے اولین تو حقائق خطرے میں پڑ جاتے ہیں اور‬
‫دوسری یہ کہ تحریر قاری پر گران گزرے گی۔ ہم یہاں طبقاتی طور پر چترال کو دو حصوں میں تقسیم کرتے ہیں مسلمان اور غیر مسلم لیکن اس سےقبل قدیم اقوام کا‬
‫مختصر ذکر کرنا ضروری ہے ۔جیسا کہ ابتداء میں بات کی گی کہ اس خطہ ارض پر قبل از مسیخ انسانی آبادی کے شواہد موجود ہیں تو اس سلسلے میں اگر تاریخی طور‬
‫پر دیکھا جائے تو گھندارا دور میں یہاں ناصرف انسانی آبادی موجود تھی بلکہ یہ گھندارا تہذیب کے تجارتی راستے میں واقع ایک چھوٹا شہر بھی تھا اسی طرح ہندو‬
‫مقدسات میں یہاں ہندو دیوتاوں کا آنا پھر یہاں کے مقامیوں سے جنگ لڑنا اس بات کا واضخ ثبوت ہے کہ یہاں کے لوگ ان دیوتاؤں کے باغی تھے۔ تاہم اس کےباوجود یہاں‬
‫موجود انسانوں کے طبقات کے بارے زیادہ معلومات نہیں ہیں۔ ہیروڈوٹس نے جس طبقے کی بات کی اسے میں اوپر ذکر کر چکا ہوں۔ لیکن یہاں انسانوں کی واضخ طبقاتی‬
‫تقسیم اسالم کے آنے کے بعد ہوئی۔ اسالم یہاں النے میں بڑا کردار وسط ایشائی مہاجرین کا ہے جنکی اکثریت اپر چترال میں آباد ہیں‬

‫یہی وجہ ہیں کے دنیا بھر کے لوگ اس قوم کو دیکھنے‬
‫اور ان کی ثقافت کو سمجھنے اور اس سے لطف‬
‫اندوز ہونے کے لیے ہر سال چترال کا رخ کرتے ہیں۔‬
‫کیالش کی اپنی منفرد زبان ہے جسے "کیالشامن" کے‬
‫نام سے جانا جاتا ہے ۔جو کھوار زبان کے قریب تر‬
‫زبانوں میں سے ایک ہے۔ ۔ کیالش کے تین اہم تہوار‬
‫(خواسنگاؤ) ہیں۔ مئی کے وسط میں" چلم جوشی"‬
‫کا‬ ‫کا تہوار منایا جاتا ہے ‪ ،‬خزاں میں "اچھاؤ"‬
‫تہورا اور سردیوں کے وسط میں" کامس " کا تہوار‬
‫منایا جاتا ہے۔ کالش مذہب کے مطابق چرواہی دیوتا‬
‫"سوریزان" ہےجو موسم خزاں اور سردیوں میں ریوڑ‬
‫کی حفاظت کرتا ہے اور موسم سرما میں ایک تہوار‬
‫کے ذریعے اسکا شکریہ ادا کیا جاتا ہے ۔ جبکہ‬
‫"گوشیدائی " دیوتا "پل تہوار " تک حفاطت کرتا ہے‬
‫جسکا شکریہ "جوشی تہوار" میں ادا کیا جاتا ہے۔‬
‫جوشی ہر سال مئی کے آخر میں منایا جاتا ہے۔ جوشی‬
‫کا پہال دن "دودھ کا دن" ہے‪ ،‬جس پر کیالش اس‬
‫دودھ کا نذرانہ پیش کرتے ہیں جو تہوار سے پہلے دس‬
‫دن تک محفوظ کیا جاتا ہے۔ کیالش کا سب سے اہم‬
‫مذہبی تہوار " کامس ‪ ،‬چاوموس " سال کے آخر میں‬
‫ان دنوں میں منایا جاتا ہے جب دن بہت چھوٹے‬
‫ہوجاتے ہیں ۔ یہ تہوار دو ہفتوں تک بھر پور آب وتاب‬
‫سے منایا جاتا ہے ۔ یہ نئے سال کے آغاز اور موجودہ‬
‫سال کے اختتام کا جشن بھی سمجھا جاتا ہے ۔اس‬
‫تہوار سے مراد کھیت اور فصل کٹائی کے کام اپنے‬
‫اختتام کوپہنچ چکے ہیں اور اس اختتام پر کیالش اپنے‬
‫دیوتا "بالیمین " کا شکریہ ادا کرتے ہیں اور اس‬
‫وقت کو اسکے لیے وقف کرتے ہیں ۔ اس تہوار میں‬
‫گوشت کے حصوصی کھانے تیار کئے جاتے ہیں موسقی‬
‫سنی اور گائی جاتی اور رقص کی محفلین سجائی‬
‫جاتی ہیں جن میں کیالش مرد و زن بھر پور انداز میں‬
‫حصہ لیتے ہیں ۔جیسا کے ہر تہوار کا مرکزی رسم ہوتا‬
‫ہے اسی طرح اس تہوار کا مرکزی رسم ایک مقامی‬
‫درخت "ٹھوک یا ٹوک " پر ادا کی جاتی ہے جسے‬
‫اندرا کوٹ"کی جگہ بھی‬ ‫یا‬ ‫"اندرا ‪ ،‬اندراین‬
‫لوٹ جاتا ہے ۔ ایک مذہبی افسانے میں "ماہیندو " کا‬
‫کہا جاتا ہے۔اندرا یا اندرا کوٹ کے بارے کیالش کا یہ‬
‫بالیمین سے کیے جانے والے دوکھے کا ذکر بھی ملتاہے‬
‫عقیدہ ہے کے یہ ان کے دیوتا بالیمین کے بھائی جس‬
‫جب باقی تمام دیوتا "شاالگو گاس یا شاالگومیدان"‬
‫کے بارے میں کیالش عقیدہ ہے کہ وہ پالتو جانوروں‬
‫میں سوئے ہوئےتھے۔‬
‫کا دیوتا ہے اوریہ (اندار یا اندرا کوٹ) اس کی رہنے کی‬
‫جگہ ہے۔اور بالیمین کے بار ے میں کیالش یہ عقیدہ‬
‫نوٹ‪:‬‬ ‫رکھتے ہیں کے وہ سیام سےآتا ہے اور کھانے کی مدت‬
‫چترال پاکستان کے قیمتی ذخایر میں سے ایک ہے اگر‬
‫تک وہاں موجود رہتا ہے ۔اس لیے اس تہوار کے شراکا‬
‫حکام اس پسماندہ انسانی تہذیب کے آئینہ پر اپنی‬
‫کو آگ کے ذریعے پہلے پاک کیا جاتا ہے اور پھر انہیں‬
‫مقدس توجہ مرکوز کریں ۔ صرف یہاں کے قیمتی‬
‫اس تہوار میں شریک کیا جاتا ہے اور کہا جاتا ہے کہ‬
‫ذخایر ہی نہیں بلکہ تہذیب کی چھوپی ہوئی داستان‬
‫بالیمین کو صرف محسوس کیا جاسکتا ہے ۔کیالش‬
‫بھی منتظر ہے کہ کوئی آئے اور اسے دنیا ء کے سامنے‬
‫اپنے اس دیوتا کے بارے میں ایک خیال یہ بھی رکھتے‬
‫اشکار کر ۔افسوس چترال کے واصائل پر تو کراچی تا‬
‫ہیں کہ اسی نے آگ کا استعمال انہیں سکھایا اسی نے‬
‫دیر سب حق ہے لیکن مسائل صرفچترالیوں کے ذاتی‬
‫انہیں زرخیزی کے گانے سکھائے جو اس تہوار کے‬
‫گناہوں کی سزا ہے ۔صد افسوس‬
‫درمیان وہ استعمال بھی کرتے ہیں ۔ وہ بشگال سے‬
‫دسمبر کے شروع میں نکلتا ہے اور تہوار کے آخر میں‬
‫جن میں ترکمان‪ ،‬ازبک تاجک سرفہرت ہیں ۔ ایرانی ‪،‬‬
‫عرب اور افعانیوں کی بھی بڑی تعداد چترال میں آباد‬
‫ہے مسلماں اس خطےمیں دو گروہوں میں تقسیم ہیں‬
‫ایک راسخ العقیدہ اہلسنت اور دوسرا طبقہ اثنا‬
‫عشریی شیعت سے علیحدہ ہونے والے امام اسماعیل‬
‫کے پیروکار اسماعیلی یا اسماعیلہ ہیں۔ اسماعیلی‬
‫گروہ کا یہاں موجود ہونا اس بات کا ثبوت ہے کے اس‬
‫کو مقامی سطح پر متعارف کروانے والے عرب اور‬
‫ایرانی ہیں تاہم یہ بھی ممکن ہے کہ یہ وسط ایشایی‬
‫راستے سے ہی یہاں آئی ہو۔ مسلمانوں میں اہل سنت‬
‫ساالنہ دو مذہبی تہوار مناتی ہے جبکہ اسماعیلی‬
‫نوروز کا تہوار بھی زور و شور سے مناتے ہیں۔ تاہم‬
‫ثقافتی تہواروں کی بات کی جائے تو موسم گرما کے‬
‫آغاز سے ہی چترال میں مقامی سطح پر کئی تہوار‬
‫منائے جاتے ہیں جن میں جشن قاقلشٹ اور جشن‬
‫شندور یا شندور کا میلہ انتہائی اہمیت کا حامل ہے۔‬
‫کیالش یا کالشہ‪:‬‬
‫چترال میں رہنے والے یہ طلسماتی لوگ خود کو‬
‫اسکندر یونانی سے جوڑتے ہیں تاہم اس بات کا ثبوت‬
‫نہیں ملتا ممکن ہے یہ لوگ اس خطے میں موجود‬
‫یونانی حکومتوں کا حصہ رہے ہوں۔ تاریخ ہمیں یہ‬
‫بتاتی ہے کہ کیالش‪ ،‬ایک ہند‪-‬آریائی مقامی قوم ہے جو‬
‫چترال میں رہتے ہیں۔یہ طلسماتی لوگ اپنے گیتوں اور‬
‫افسانوں میں "سیام" نامی کسی مقام کا ذکر کرتے‬
‫ہیں جہاں سے ان کے آباو اجداد آئے تھے مکمنہ طور یہ‬
‫جگہ جنوب میں کہیں موجود ہو یا ممکن ہے کہ اصل‬
‫نام کی ساخت بدل گی ہو۔ کچھ مورخین انہیں‬
‫گندھاری تہذیب کا حصہ بھی مانتے ہیں۔ تاہم انکی‬
‫پہلی موسودہ تاریخ ‪ 11‬صدی میں محمود غزنوی کے‬
‫حملوں کے نتیجے میں منظر عام پر آئی ‪ 13‬اور ‪14‬‬
‫صدی میں امیر تیمور کے حملوں میں بھی ان کا ذکر‬
‫ملتا ہے انکی آبادی کا بڑا حصہ نورستان ( افغانستان‬
‫) میں بھی موجود تھی جو بعدازاں مسلمان ہوگی اور‬
‫اس عالقہ کا نام کافرستان سے نورستان میں تبدیل‬
‫ہوگیا۔ تاریخی اعتبار سے کالش قو م "مظاہر پرست "‬
‫ہیں۔ فطرت ان کی روزمرہ کی زندگی میں انتہائی اہم‬
‫اور روحانی کردار ادا کرتی ہے۔ ان کی مذہبی روایت کے‬
‫ایک حصے کے طور پر‪ ،‬قربانیاں پیش کی جاتی ہیں اور‬
‫تہواروں کا انعقاد کیا جاتا ہے یہ تہواروسائل کا‬
‫شکریہ ادا کرنے کے لیے منائے جاتےہیں چترال میں ان‬
‫کی تین وادیاں ہیں ۔ ‪ ،‬رمبور اور بمبوریت کی وادیاں‬
‫‪ ،‬اور دوسری وادی بیریر‪،‬بیریر کی وادی ان دونوں‬
‫سے زیادہ روایتی ہے۔ ان وادیوں کو کیالشن دھ کہا‬
‫جاتا ہے۔ کیالش کے افسانوں اور لوک داستانوں کا‬
‫موازنہ قدیم یونان سے کیا گیا ہے‪ ،‬لیکن وہ "ویدک"(‬
‫ہندوں وید وں کے افسانے) افسانوں کے بہت قریب‬
‫ہیں۔کیالش نے اس خطے کے باقی لوگوں کے مقابلے‬
‫میں اپنی منفرد ثقافت کی وجہ سے ماہرین بشریات‬
‫کو مسحور کیا ہے۔‬
 ‫‪6‬‬
‫‪PUBLISHED BY THE HISTORY SOCIETY‬‬
‫ِاس بات کی توجیہ کے لیے سب سے پہلے تو یہ افتراق‬
‫ضروری ہے کہ ہم ِکسے تانیثیت کہتے ہیں اور دراصل‬
‫تانیثیت کیا ہے؟ اور آیا تانیثیت واقعتًا ِاسالم ُدشمن‬
‫ایمن عبدالرزاق‬
‫تانیثیت (‪ )Feminism‬انسانی احساس سے وابستہ‬
‫ایمن عبدالرزاق یونیورسٹی آف سرگودھا کے شعبہ‬
‫اردو کی طالبہ ہیں۔ آپ اپنے مضمون میں فیمنزم کے‬
‫بارے میں بات کرتی ہیں۔‬
‫جسمانی آزادی کا تقاضا نہیں کرتی بلکہ ِاس کا‬
‫نصب العین تو عورت کے ُان بنیادی حقوق کا مطالبہ‬
‫اگر ایک عورت کہے کہ میرا جسم میری مرضی تو اس سے‬
‫اسالم کی خالف ورزی تو بالکل نہیں ہوتی اور نہ ہی یہ کہتے‬
‫ہوئے وہ خدانخواستہ اپنے خالق کو چیلنج کرتی ہے جیسا کہ‬
‫عمومًا ِاس کی تشریح کی جاتی ہے۔ وہ تو ُاس مخلوق سے‬
‫مخاطب ہے جو ُاس کی مرضی کے خالف ُاس کے ِج سم کو‬
‫ُچھوتے ہیں اور موقع ِم لے تو نوچتے بھی ہیں۔ بات کی تان‬
‫آخر یہیں آ کر ٹوٹتی ہے کہ ہمارے معاشرے میں تانیثیت‬
‫کی ُدرست تفہیم نہیں ہو سکی اور یہی وجہ ہے کہ کشور‬
‫ناہید‪ ،‬ثمینہ راجا‪ ،‬حمیدہ شاھین اور ِان جیسی کئی عظیم‬
‫عورتوں اور تانیثی مفکرین کے ہوتے ُہوئے بھی خود عورتیں‬
‫بھی اپنے حقوق سے آگاہ نہیں ہیں اور عورتوں کی یہی کم‬
‫علمی اور بےشعوری معاشرے کی ِاس حالت کی ایک بڑی‬
‫وجہ ہے۔ اگر ِاس نام نہاد ِاسالمی معاشرے میں عورت کے‬
‫حقوق کی جنگ جیتنی ہے تو ُاس کے لیے ضروری ہے کہ‬
‫سب سے پہلے خود عورت اس بات کو جانے کہ ُاس کا مقام‬
‫و مرتبہ کیا ہے۔ مذہبی حوالے سے دیکھیں تو ایک مسلمان‬
‫عورت کو معلوم ہونا چاہیے کہ ُاس کا دین ُاسے کس‬
‫سنگھاسن پر ِبٹھاتا ہے اور مذہب کے نام پر یہ معاشرہ آج‬
‫تک کس طرح ُاس کا استحصال کرتا آیا ہے۔ عورت کے‬
‫حقوق کا تحفظ جس طریقے سے اسالم سکھاتا ہے اگر ُاس‬
‫کی عملی مشق کی جاتی تو کم سے کم ِاسالمی معاشروں‬
‫میں اس تحریک کی ضرورت کبھی نہ ہوتی۔‬
‫پاکستان کی آبادی کا نصف سے زیادہ حصہ عورتوں پر‬
‫مشتمل ہے‪ ،‬ملک کی تمام بڑی جامعات میں بھی قریبًا‬
‫عورت کے ِان تمام حقوق کے تحفظ کو یقینی بناتا ہے۔‬
‫یہی جنسی تناسب نظر آتا ہے پھر آخر کیا وجہ ہے کہ عملی‬
‫میدان میں عورتوں کی نمائندگی بیس فیصد سے بھی کم‬
‫ہے؟ اگر کسی معاشرے کی نصف سے زیادہ آبادی کو گھروں‬
‫میں محصور کر دیا جائے اور وہ معاشرے کے دوسرے افراد‬
‫پر انحصار کرنے لگے تو ایسے معاشرے میں ترقی کیونکر‬
‫ممکن ہو سکتی ہے؟ تانیثی شعور نہ صرف عورت کے‬
‫انفرادی تشخص اور خود مختاری کے لیے بلکہ ملکی سطح‬
‫پر معاشرے کی علمیت اور ترقی کے لیے بھی ناگزیر ہے۔‬
‫کے )‪ (Feminism‬ضرورت ِاس امر کی ہے کہ تانیثیت‬
‫منشور کو چھوٹی سطحوں پر ‪ ،‬دیہی عالقوں اور چھوٹے‬
‫قصبات میں پھیالنے کے لیے خصوصی اہتمام ِکیا جائے اور‬
‫ِاس حوالے سے باقاعدہ آگہی مہم شروع کی جائے تاکہ‬
‫عورتوں میں اپنے حقوق سے آگاہی اور ان کے تحفظ کا‬
‫شعور پیدا ہو۔‬
‫"۔‬
‫دی ھسٹوریا‬ ‫‪EDITION #2‬‬
‫فیمینزم اور ِاسالمی جمہوریہ پاکستان‬
‫تانیثیت (‪ )Feminism‬کو عصِر حاضر کی سب سے‬
‫مضبوط اور متحرک تحریک کہا جائے تو ِاس میں‬
‫کوئی مبالغہ نہیں۔ایشیا کے پسماندہ ممالک خاص‬
‫ہے یا نہیں؟‬
‫طور پر ایران و پاکستان میں ِاس کا کئی دہائیوں سے‬
‫پرچار ہو رہا ہے لیکن ِاسالمی جمہوریہ پاکستان‬
‫ایک ایسی تحریک ہے جو عورت کے حقوق کے تحّف ظ‬
‫کی حدود میں آج تک ِاس سے خاطر خواہ نتائج برآمد‬
‫کی بات کرتی ہے۔ ہمارے مشرقی اور ِاسالمی‬
‫نہیں ہو سکے۔ پاکستانی معاشرے کا متوسط طبقہ‬
‫معاشرے میں تانیثیت قطعًا جنسی بے راہ روی یا‬
‫جو ِاس ُم لک کی آبادی کا بہت بڑا حصہ ہے‪ ،‬تانیثی‬
‫شعور سے یکسر نابلد ہے۔ ِاس طبقے کے لوگ فیمنزم‬
‫یا تانیثیت کا نام ُس نتے ہی ہتھے سے ُاکھڑنے لگتے ہیں ۔‬
‫ہے جو صدیوں سے ِاس خطے کے پدرسری‬
‫حاالت و واقعات کے تجزیے سے یہ معلوم ہوتا ہے کہ‬
‫(‪ )Patriarchal‬معاشرتی نظام نے سلب کر رکھے‬
‫شاید ِاس تحریک کا منشور ہمارے معاشرے میں‬
‫ہیں۔ عورت ایک انسان ہونے کی حیثیت سے مرد ہی‬
‫ٹھیک سے واضح نہیں کیا جا سکا۔ ہمارے موقع‬
‫کی طرح جذبات و احساسات رکھتی ہے اور ِکسی بھی‬
‫پرست معاشرے کے چند خاص طبقات جن میں‬
‫طرح مرد سے کم درجہ مخلوق نہیں ہے۔ تانیثیت یہ‬
‫مذہبی راہنما اور سیاسی لوگ سِر فہرست ہیں ‪،‬‬
‫تقاضا کرتی ہے کہ بحیثیِت انسان عورت کو وہ تمام‬
‫سب نے ِاس تحریک کا ایک الگ منشور اپنے مقلدین‬
‫حقوق ِم لنے چاہئیں جو ہمارا معاشرہ ایک مرد کو دیتا‬
‫کے سامنے ال کر اپنی اپنی ُدکان داری چمکانے کی‬
‫ہے۔ اگر عورت کسی مرد کے نکاح میں ہے تو مرد کو‬
‫کوشش کی ہے۔‬
‫ُاس پر کسی بھی قسم کے ذہنی یا جسمانی جبر و‬
‫تانیثیت کے حوالے سے عمومی طور پر لوگوں میں یہ‬
‫تشدد کی ِاجازت نہیں ملنی چاہیے۔ عزت و تکریم اور‬
‫غلط فہمی پائی جاتی ہے کہ یہ عورت کی جنسی بے‬
‫برابر کی تعظیم عورت کا بھی حق ہے اور ِانہی حقوق‬
‫راہ روی اور جسمانی آزادی سے متعلق ہے اور یہی‬
‫کے تحفظ کا تقاضا تانیثیت (‪)Feminism‬ہے۔‬
‫مطالبات اس تحریک کا حاصل ہیں۔ ِاس غلط فہمی‬
‫عورت کو مرد کی طرح تعلیم کا بھرپور موقع ملنا‬
‫کی ایک بڑی وجہ تانیثیت کے علمبرداروں کے ُان‬
‫چاہیے۔ اگر ایک ماں اپنے بیٹے کی تعلیم کی خاطر زیور‬
‫نعروں کی ُص ورت سامنے آتی ہے جو ہر سال عورت‬
‫بیچ سکتی ہے تو ایک بیٹی ِاس حق سے محروم کیوں‬
‫مارچ کے موقع پر زور و شور سے لگائے جاتے ہیں۔ ِان‬
‫رہے؟ عورت کو وراثت سے اس کا جائز شرعی حق ملنا‬
‫نعرے بازیوں نے عام لوگوں اور خصوصًا ناخواندہ افراد‬
‫چاہیے۔ عورت کے چہرے کو تیزاب پھینک کر مسخ‬
‫میں فیمنزم کی غلط تفہیم میں خاصا بڑا کردار ادا‬
‫کرنا ایک انتہائی غیر انسانی اور گھناؤنا فعل ہے اور‬
‫ِکیا ہے۔ ہمارے معاشرے کے اّس ی فیصد لوگوں سے‬
‫اس کی کڑی سے کڑی سزا ہونی چاہیے۔ آخر غیرت کے‬
‫فیمنزم کی بابت ُپوچھا جائے تو وہ " اپنے موزے ُخود‬
‫نام پر صدیوں سے عورت کا خون ہی کیوں بہتا چال آ‬
‫ُڈ ھونڈو! " اور" میرا جسم میری مرضی " کو ہی‬
‫رہا ہے ؟ ان تمام سواالت اور مطالبات پر نظر دوڑائیں‬ ‫فیمنزم کی جامع تعریف سمجھتے ہیں جبکہ حقیقتًا‬
‫تو یہ کسی طور اسالمی اقدار سے متصادم نہیں بلکہ‬
‫ایسا نہیں ہے۔ تانیثیت کا دائرہ کار بہت وسیع ہے اور‬
‫سراسر اسالمی تہذیب کے مطابق ہیں۔ اسالم تو‬
‫یہ محض ِان مباحث سے متعلق نہیں ہے۔ ایسا نہیں‬
‫ہے کہ یہ نعرے تانیثیت کے خالف ہیں یا ِاس کا پرچار‬
‫ِاسالم میں کہیں بھی عورت کو تجارت یا کاروبار سے‬
‫نہیں کرتے لیکن ہمارے ِاسالمی جمہوریہ پاکستان کے‬
‫نہیں روکا گیا۔ اسالم تو ایک انسان کے قتل کو پوری‬
‫نام نہاد مذہب پرست اور عملی طور پر تقریبًا ال دین‬
‫انسانیت کے قتل کے مترادف گردانتا ہے پھر یہ غیرت‬
‫(معذرت کے ساتھ)‪ ،‬ذہنی طور پر ُم ردہ اور جذباتی‬
‫کے نام پر قتل کی گنجائش ِاسالم میں کیسے نکالی‬
‫طور پر اشتعال انگیز معاشرے میں ِان نعرے بازیوں‬
‫گئی ؟ اسالم شوہر کے جابرانہ تسّلط کی حمایت نہیں‬
‫سے پہلے لوگوں میں بھرُپور تانیثیت شعور جگانے کی‬
‫کرتا اور نہ ہی بیوی کو کم درجہ مخلوق ثابت کرتا ہے‬
‫ضرورت ہے۔ ِان نعروں اور ِاس قسم کی دیگر‬
‫بلکہ میاں بیوی کو ایک ُدوسرے کا لباس کہتا ہے۔‬
‫کاروائیوں نے موقع پرست مذہبی ُم اّل ؤں کو سب سے‬
‫ِاسالم تو اس حد تک تانیثی مذہب ہے کہ عورت کو‬
‫زیادہ فائدہ پہنچایا ہے۔ مذہب کے نام پر ہمیں جس‬
‫صرف شکل پسند نہ ہونے پر بھی طالق کا حق دیتا ہے‬
‫قدر غلط اقدار ِس کھائی گئی ہیں ُاس کی نظیر ُدنیا کے‬
‫اور ِاس سے بھی پہلے عورت کی مرضی کے خالف‬
‫کسی بھی ُدوسرے معاشرے میں ِم لنا کٹھن ہے۔ ہم‬
‫شادی کی اجازت بھی نہیں دیتا۔ یہی سب مطالبات‬
‫ُاس ُم لک کے باشندے ہیں جو ِاسالم کے نام پہ حاصل‬
‫ِاس خطے میں تانیثیت (‪ )Feminism‬کی تحریک‬
‫کیا گیا تھا اور ِاسالم تو ایسا دین ہے جو اپنی اساس‬
‫کرتی ہے۔ اب سوال یہ کھڑا ہوتا ہے کہ پھر تانیثیت کو‬
‫میں ہی تانیثیت کا حامی ہے۔‬
‫ِاسالم کے منافی کیوں سمجھا جاتا ہے؟‬
 ‫‪7‬‬
‫دی ھسٹوریا‬ ‫‪EDITION #2‬‬

‫‪PUBLISHED BY THE HISTORY SOCIETY‬‬

‫ہم اور دوِر حاضر میں‬

‫بصیرت و شجاعت اور قیادت‪/‬امامت‪:‬‬
‫اکیفےمیں‪ ،‬اجتماعات میں‪ ،‬ان موضوعات پر بات‬ ‫چشِم عالم نے دو طرح کے انسان دیکھے ہیں‪ .‬وہ‬
‫کرتے ہوں اور ان کی بات کو سننا پسند بھی کیا جاتا‬ ‫جنہوں نے اس عالم کو بحکِم اٰل ہی اپنے تابع کیا‪ ،‬اور وہ‬
‫ہو‪ .‬ایسے لوگوں کو ‪ bore‬سمجھا جاتا ہے جبکہ‬ ‫جو دوسروں کے اصولوں کے تابع ہوئے‪ .‬کسی انسان‬
‫‪ memes‬اور ان سے مشہور ہونے والی شخصیات کو‬ ‫کی بساط کا تعین اس کے مقاصد و مسائل اور اس‬
‫‪ discuss‬کرنا ‪ cool‬سمجھا جاتا ہے‪ .‬کبھی ِکرکٹ‬ ‫کے دشمن سے لگایا جاتا ہے‪ .‬بطوِر خدمِت خلق آسمان‬
‫ورلڈ کپ‪ ،‬کبھی ُف ٹبال ورلڈ کپ‪ ،‬کبھی نواز شریف‬ ‫کی بلندیوں کو چھوئے‪ ،‬امراض کے عالج تالش کرے تو‬
‫عمران خان اور باجوہ‪ ،‬کبھی َس َم ر اوَلمِپ کس‪ ،‬کبھی‬ ‫عظمت واال اور وہی انسان رزق پہ لڑنے لگے تو نیچ تر‪.‬‬
‫عبداالحد‬ ‫ِو مبلڈین‪ ،‬پھر ونٹر اولمپکس‪ ،‬پھر ِٹی ُٹوینٹی َو رلڈکپ‪،‬‬
‫پھر کوئی فلم‪ ،‬پھر‬
‫یعنی وہی عظیم درجے پر ہے جس نے تمام عالم کی‬
‫مخلوقات کے مسائل کو حل کرنا خود پر الزم کر لیا‬
‫"‪"!Party ho rahi hai‬‬ ‫اور اسکے لئیے محِو َجست و َجہد ہو گیا‪ .‬اسی فکر و‬
‫کبھی‬ ‫تدبر و شعور کو بصیرت یا ویژن کہا ہے‪ .‬قطع نظر اس‬
‫عبداالحد یونیورسٹی آف سرگودھا میں نون بزنس اسکول‬
‫کے ایک ہونہار طالِب علم ہیں۔ آپ اپنی تحریر میں ایک بہتر‬
‫"‪"!Just looking like a wow‬‬ ‫سے کہ بظاہر کامیاب ہو نہ ہو‪ ،‬یہ هّٰللا کے ہاتھ میں ہے‬
‫دنیا کی تالش میں اپنے وقت کی حقیقتوں کو تالش کرنا‬ ‫اور میرے ہاتھ میں صرف تگ و دو‪ .‬کوئی ابراہیم بن‬
‫کے بارے میں بات کرتے ہیں۔‬ ‫جرات وُش جاعت (‪: )Courage & Valour‬‬ ‫کر فتح یاب ہو‪ ،‬کوئی مثِل حسین شہید ٹھہرے‪.‬‬

‫اب ایسے میں کیوں نہ ہو کہ ہر جگہ زیادتی ہو‪ ،‬چوری‬
‫ہو‪ ،‬نا اہلی ہو‪ ،‬بد اخالقی ہو‪ ،‬لڑائی ہو‪ ،‬ظلم ہو! کون‬
‫روکے گا اسے؟جبکہ آپ سب نےسچ‪ُ ،‬پر علم اور اہم‬
‫بات ‪ discuss‬کرنے والوں کو ‪ bore‬اور نا پسندیدہ‬
‫قرار دے دیا‪ .‬اب تو وہ برا ہو گا جو اس سب کو روکے‬
‫گا اور حق کہے گا‪.‬‬
‫اگر واقعی روکنا چاہتے ہیں‪ ،‬تو اپنی آسائشات اور‬
‫خوف سے آگے بڑھ کر دنیا کی تلخ حقیقتوں کا سامنا‬
‫کرنے‪ ،‬اس کے مسائل کا حل نکالنے‪ ،‬اور اپنے وقار‪،‬‬
‫‪/ vision‬طاقت و عظمت بہال کرنےکے لئیے‪ ،‬بصیرت‬
‫کے بعد جرات و شجاعت دوسرا قدم ہے‬
‫جس کی اہمیت کا اندازہ اس بات سے لگائیں کہ‬
‫ہزاروں اصحاِب کرام رضی هّٰللا عنہم کی موجودگی‬
‫میں‪ ،‬یزید قتِل حسین کا ُم رتکب ہو سکتا ہے‪ .‬بالکل‬
‫اسی طرح آج بھی کسی میں اتنی جرات نہیں پائی‬
‫جاتی کہ اپنے ذاتی مفادات کو خطرہ میں ڈال کر‬
‫انسانیت کے وسیع تر مفاد میں صاحِب طاقت کو‬
‫غلط کہہ سکے‪ .‬بچوں میں والدین و اساتذہ کی‪،‬‬
‫اساتذہ میں مینجمنٹ کی‪ ،‬مینجمنٹ میں اپنے‬
‫سربراہوں کی‪ ،‬اور ہر صاحِب اختیار میں اپنے سے‬
‫زیادہ طاقت ور و صاحِب اختیار کی نا حق بات میں‬
‫مخالفت کرنے کی جرات نہیں پائی جاتی‪ ،‬چاہے اس‬
‫کے ان باطل و نا انصاف فیصلوں سے پوری قوم ہی‬
‫کیوں نہ متاثر ہو‪ .‬جبکہ تمام انبیاء کی سنت رہی کہ‬
‫معاشرے کے ظالم حکمران و با اختیار فرعونیوں کا‬
‫تخت بزوِر طاقت الٹایا‪ .‬قوم میں یہ جرات پیدا کرنا‬
‫کو آزاد کرکے دنیا کو حقیقت کے تابع کریں مگر‪ ،‬عنواِن‬
‫ماوں کی ذمہ داری ٹھہرتی ہے‪ ،‬جس کا مقصد یہ کہ‬
‫زمانے اور قوم کی باگ دوڑ کسی اہِل باطل یا نا اہل کے‬
‫!ہاتھوں شکاِر تنزلی نہ ہو‬
‫َبصیرت (‪: )Vision‬‬
‫قابِل فکر یہ کہ ہمارے ہاں لژکوں اور لڑکیوں کا دنیا‬
‫کے مسائل جن کا تعلق علوِم فلسفہ و منطق و‬
‫تحقیق‪ ،‬سیاست و جنگ‪ ،‬دینیات‪ ،‬سائنس(میڈیکل‪،‬‬
‫فلکیات‪ ،‬کمپیوٹر‪ ،‬آرٹیفیشل انٹیلی جنس‪،‬‬
‫(تجارت)‪،‬‬ ‫‪entrepreneurship‬‬ ‫ٹیکنالوجی‪،)،‬‬
‫معاشیات‪ ،‬ریسرچ اینڈ ڈیویلپمنٹ یا کسی اور شعبہ‬
‫سے ہو‪ ،‬بالکل بھی نہیں ہے اور نہ ہی یہ علوم اس‬
‫نیت سے سمجھے یا سمجھائے جاتے ہیں کہ بڑے‬
‫مسائل کے حل تالش کر کے دنیا کو بطور تحفہ دئیے‬
‫جائیں یا بطوِر سامان فروخت کیئے جائیں‪ .‬یہ بات‬
‫واضح ہے کہ جو ‪ ,hero‬لوگوں کے مسائل کا حل تالش‬
‫کر کے‪ ،‬اسےعلم و دلیل و حکمت سے واضح کر کے‬
‫سب کے سامنے رکھتا ہے وہی ان کا ‪ leader‬کہالتا ہے‪.‬‬
‫چاہے وہ یونان‪ ،‬روم‪ ،‬عرب‪ ،‬اناطولیہ‪ ،‬امریکہ یا‬
‫خوراسان سے تعلق رکھتا ہو‪ .‬کوئی تو وجہ ہے کہ آج‬
‫سب مغرب و امریکہ کو ‪ follow‬کرنا پسند کرتے‬
‫ہیںنہ کہ اپنوں میں سے کسے کو‪.‬‬
‫جب لڑکے اور لڑکیاں چھوٹی لڑائی لڑنے اور چھوٹی‬
‫خوشیاں حاصل کرنے کی سوچ میں الجھ جائیں تو‬
‫اپنے اختیارات‪ ،‬اپنی طاقت و صالحیات‪ ،‬سوچ و‬
‫خواب کو محدود اور اپنی آزادی کو ُگم کر دیتے ہیں‪.‬‬
‫ہمارے ہاں کسی کو یہ تو نہیں معلوم کہ ‪ GDP‬اور‬
‫‪ Exchange rate‬کیوں خراب ہے اور اسے کیسے‬
‫کیسے بہتر کریں‪ ،‬کیسے ‪ Economics‬کے ذریعے خود‬
‫گفتگو‪ ,‬لوگوں اور ان کی غیبتوں سے آگے نہ جا سکے‪.‬‬
‫آپ کتنے ایسے لڑکے لڑکیوں کو جانتے ہیں جو‬
‫یونیورسٹی میں‪ ،‬اپنےگروپس میں‪،‬‬
‫شاعری‬
‫شاعری‬
 ‫‪9‬‬ ‫دی ھسٹوریا‬ ‫‪EDITION #2‬‬

‫‪PUBLISHED BY THE HISTORY SOCIETY‬‬

‫اہل غزہ‪ ،‬اہل جنت‬

‫تمہارے سفید ُپر رونق ہستے مسکراتے چہرے‬
‫الل خون سے بہر کے‪،‬الل گالب ہو گئے‬
‫تمہاری خوشحال سر زمین‪ ،‬گھومتی ہوئی پہاڑیوں سے سنہری ریت تک‬
‫درد و تکلیف سے گزر کے‪ ،‬قبرستان ہو گئے‬
‫تمہارے وہ گھر جو رات ہو جانے پہ روشن ہو جایا کرتے تھے‬
‫ٹوٹ پھوٹ کے‪ ،‬ویران ہو گئے‬
‫تمہارے ہسپتال پر حملہ‪ ،‬ایک تباہ کن دھچکا۔‬
‫خود پہ دو گری ہوئی عمارتوں کی تکلیف سہ کے‪ ،‬دنیا سے فنا ہو گئے ۔‬
‫تمہارے صبر کی میں کیا مثال ُدوں‪ ،‬اے اہل جنت!‬
‫چہرے پہ مسکراہٹ دیکھ کے‪ ،‬خود کے صبر پہ شرمندہ ہو گئے‬

‫سائرہ طاہر بی ایس ہسٹری‬

‫‪10‬‬ ‫دی ھسٹوریا‬ ‫‪EDITION #2‬‬

‫‪PUBLISHED BY THE HISTORY SOCIETY‬‬

‫دنیا کے مسافر‬
‫سن اے چلتی دنیا کے مسافر تو منزل سے آگے منزل تالش کر‬
‫وہ جو دب جاۓ باطل کے ڈر سے وہ انساں مت بن‬
‫مل جاۓ اگر تجھ کو زمین میں کچھ تو تو آسماں تالش کر‬
‫دریا اور سمندر جیسا ظرف پیدا کر‬
‫جو ڈٹ جاۓ ظلم و جبر کے آگے وہ آواز بن‬
‫تو بس نظر رکھ اپنے مقاصد پر‬
‫خودی کو کر بلند اور ختم کر خود کے لیے اس لفظ الحاصل کو‬
‫وہ جو ڈر جاۓ گھٹن راستوں سے وہ انساں مت بن‬
‫تو بس ہمت کر اور چل پڑ‬
‫ہزار ملیں گے تجھ کو راہ میں گمراہ کرنے والے‬
‫بس تو منزل کی پہچان رکھ‬
‫خود پے بھروسہ رکھ اور خدا پے ایمان رکھ‬
‫تو کر سکتا ہے سب حاصل بس اطمینان رکھ‬
‫سن اے چلتی دنیا کے مسافر تو منزل سے آگے منزل تالش کر‬
‫وہ جو دب جاۓ باطل کے ڈر سے وہ انساں مت بن‬
‫ایمن فرید بی ایس ہسٹری‬
 ‫‪11‬‬
‫‪PUBLISHED BY THE HISTORY SOCIETY‬‬
‫یہ نظم تو میری ہے لیکن‪..‬‬
‫دِر ِدل پہ دستک دیتے‬
‫ہاتھ نہ جانے ِکس کے ہیں!‬
‫آنکھیں تو یہ میری ہیں پر‬
‫خواب نہ جانے ِکس کے ہیں!‬
‫پلکوں کی باڑ میں سیِل رواں‬
‫آنکھیں لگتی ہیں شکوہ کناں‬
‫ِکس کے لیے ہیں یہ سچے موتی‬
‫یہ ُگہر نہ جانے ِکس کے ہیں!‬
‫جو ِدل میں رہتے تھے کل تک‬
‫کیوں آج ٹھکانہ بدل گئے سب‬
‫مکیں تو سب اپنے ہیں پر‬
‫اب مکاں نہ جانے ِکس کے ہیں!‬
‫یہ ذوِق ُس خن تو جاناں فقط‬
‫ابر و باراں کے َدم سے ہے‬
‫یہ نظم تو میری ہے لیکن‪،،،‬‬
‫یہ لفظ نہ جانے ِکس کے ہیں!!‬
‫ایمن عبد الرزاق‬
‫دی ھسٹوریا‬ ‫‪EDITION #2‬‬
‫بڑھاپا‬
‫ہے وقت کی اک چال بڑھاپا‬
‫دل جواں تھا ابھی لے آۓ خدو خال‬
‫بڑ ھاپا‬
‫بچپن لڑ کپن جوانی‬
‫ہے عمر کی پڑتال بڑھاپا‬
‫تیر ے سر میں اترتی ھوٸ چاندی کی‬
‫قسم‬
‫تجھ پہ آۓ گا ہرسال بڑھاپا‬
‫ہے مجھے عہد جوانی کی قسم‬
‫ہے میرے لیے اک ڈھال بڑھا پا‬
‫سرور پروین‬
 ‫‪12‬‬ ‫دی ھسٹوریا‬
‫‪PUBLISHED BY THE HISTORY SOCIETY‬‬
‫یہ آنکھیں‬
‫نجانے کیوں لوگ‬
‫ہاتھوں کو تھامے‪،‬چہروں کو تکتے‬
‫احوال پوچھتے ہیں‬
‫کیا یہ نہیں جانتے‬
‫کہ زباں‬
‫کیفیتیں بیان نہیں کر سکتی‬
‫کہ زباں‬
‫مان ‪ ،‬بھرم اور اندیشوں جیسی‬
‫اندیکھی طنابوں میں جکڑی ہے‬
‫یہ کیوں غور نہیں کرتے‬
‫دمکتی ‪ ،‬مسکراتی ‪ ،‬خوابوں امنگوں کی‬
‫چمک لیے‬
‫یا ان خاموش اور ویران آنکھوں پر‬
‫جو سب حکایتیں ‪ ،‬سب قصے بتاتی ہیں‬
‫انبساط کے گیت ‪ ،‬الم کے نوحے سناتی ہیں‬
‫مقید زباں کے برعکس چالتی ہیں‬
‫ان پر غور کرو‬
‫کہ آنکھیں‬
‫بھرم رکھنا ‪ ،‬سچ چھپانا نہیں جانتی‬
‫کہ آنکھیں‬
‫منحرف اور سرکش ہوتی ہیں‬
‫کہ آنکھیں باغی ہوتی ہیں‬
‫یہ آنکھیں باغی ہوتی ہیں‬
‫ثمرہ شمشاد‬
‫تیری یادوں نے مجھ سے کر لیا تھا عہد وصل شب۔۔‬
‫سو اب کھٹ جاتے ہیں فرقت کے شب یادوں میں تیرے ہی‬
‫‪EDITION #2‬‬
‫سنو اک بات کہنی تھی‬
‫سنو اک بات کہنی تھی‬
‫سنو تم سن سکو گی نا‬
‫یہ جو آداب کا ہے دائرہ‬
‫اسے اب چھوڑ سکو گی نا‬
‫سنو وہ بات یہ ہے کہ‬
‫میں تم سے پیار کرتا تھا‬
‫میں تم کو کتنا چاہتا تھا‬
‫میں جب تم کو بتاتا تھا‬
‫انہی مخصوص لمحوں میں‬
‫مجھے اک ڈر سہ لگتا تھا‬
‫تمہیں کھونے کا ڈر ہوتا‬
‫تیرے غصے کا ڈر ہوتا‬
‫تم آنکھیں موڑ جو لیتی‬
‫اسی لمحے کا ڈر ہوتا‬
‫میں اکثر چھپ ہی رہتا تھا‬
‫تمہیں کچھ نہ بتاتا تھا‬
‫مگر پھر ایک دن میں نے‬
‫جب ہمت کر ہی لی آخر‬
‫تمہیں سب کچھ بتانے کی‬
‫تمہیں دل کی سنانے کی‬
‫جو مجھ پہ گزری تھی دن رات‬
‫سب دکھڑے سنانے کی‬
‫وہ جب ناراض ہوتی تھی تیری تصویر راتوں کو۔‬
‫مناتا کس طرح اس کو وہی باتیں سنانے کی۔۔‬
‫مگر اب کر لیا تھا صبر‬
‫فرقت کی شبوں پر اب‬
‫کہ نفرت تھی مجھے اس سے‬
‫جسے تم یاد کرتی تھی‬
‫۔‬
‫اسرار العابدین مروت‬
 ‫‪13‬‬
‫دی ھسٹوریا‬ ‫‪EDITION #2‬‬

‫‪PUBLISHED BY THE HISTORY SOCIETY‬‬

‫غزل‬ ‫پنجابی غزل‬

‫تیری آس تے جیندا وتناں‬
‫دِر قفس پہ اندھیرا ہے تو کیا‬ ‫زہر اے زندگی پیندا وتناں‬
‫میرے دل میں ستارے ابھرنے کو ہیں‬
‫میں کی کئیں نال لڑنا ہویا‬
‫تیری یاد ہی نکما کر گئی ہمیں‬ ‫میں تاں آپ مریندا وتناں‬
‫ورنہ کہاں ہم غموں سے ڈرنے کو ہیں‬
‫سکھ نئی مری قسمت دے وچ‬
‫سیاہ رات زمانے پہ چھانے کو ہے‬ ‫اسے تو منکھیندا وتناں‬
‫ہمیں گماں ‪ ,‬زلِف جاں کہیں سنورنے‬
‫اس نو دو جھٹ ویکھن کیتے‬
‫کو ہیں‬ ‫دھپاں وچ تڑکیندا وتناں‬
‫دھڑک دھڑک کے کیوں نہ ہو بے چین‬
‫تیتھوں پھٹ کے جھٹ نئی لگھدا‬
‫دل میرا‬ ‫ایھو ان سمجھیندا وتناں‬
‫کہ تیری گلی سے اے یار ہم گزرنے کو‬
‫اوہدیاں آپ نو قسماں دے کے‬
‫ہیں‬ ‫اپناں آپ وہلینداں وتناں‬
‫سنا ہے ہر زخم کو بھر دیتا ہے وقت‬
‫کسے موڑ تے مل ای پوسی‬
‫تیری یاد کے زخم کبھی نہ بھرنے کو ہیں‬ ‫ساالں تو دھرکیندا وتناں‬
‫تبسّم تیرے انتظار نے کر دی ہے شاِم‬
‫مینوں اس دا ناں آوندا اے‬
‫زندگی‬ ‫گیت بنا کے گیندا وتناں‬
‫کہ اب تو تربت کی سانسیں بھی چلنے‬
‫چھڈ دے کامی آس پرائی‬
‫کو ہیں ۔‬ ‫دل نو ایہہ سمجھیندا وتناں‬

‫مجاہد تبسم بی ایس ہسٹرُی‬ ‫اکرام نواز اکرام‬

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