Tuesday, January 26, 2016

Ethnic Politics in Pakistan


Resentment against Punjabis in Sindh go back to 1890s when Punjabi farmers started acquiring lands in Sindh, as claimed on p.79 of the book "The Politics of Ethnicity in Pakistan: The Baloch, Sindhi and Mohajir Ethnic Movements (Routledge Contemporary" by Farhan Hanif Siddiqi:
 https://books.google.com.pk/books?id=tDb6i9x1FKgC&pg=PA79&lpg=PA79#v=onepage&q&f=false


https://books.google.co.uk/books?id=7czT4fipTyoC&pg=PA55&lpg=PA55&dq=Bhutto+udges+punjabi&source=bl&ots=b00ce95naD&sig=WQeSeiqhH0gAZDAfKwj74R6X7DA&hl=en&sa=X&ved=0ahUKEwj0wcD_pJ3VAhUMKMAKHTbkCcoQ6AEINjAC#v=onepage&q=Bhutto%20udges%20punjabi&f=false
Sindhis got some jobs in ministries of education and communication in Bhutto's time. Wali Khan dubbed Bhutto as Raja Dahir. Extract from page 55 of the book "The Foreign Policy of Pakistan: Ethnic Impacts on Diplomacy 1971-1994" By Mehtab Ali Shah


https://twitter.com/cybertosser/status/836135087720652800
Nov 1931: Bacha Khan enraged Punjabis in Hazaras by insulting Punjabi language and Punjabi culture.

https://twitter.com/cybertosser/status/836136378442235904
https://books.google.com.pk/books?id=tDb6i9x1FKgC&pg=PA80&lpg=PA80#v=onepage&q&f=false
Anti-Punjab sentiment in Sindh before partition


https://books.google.co.uk/books?id=dLkuCgAAQBAJ&pg=PA158&lpg=PA158#v=onepage&q&f=false
Nawaz Sharif tried to open a Punjab TV in 1988. Benazir called him 'GM Syed of Punjab'. Extract from page 158 of the book "Political Survival in Pakistan: Beyond Ideology" By Anas Malik


https://www.dawn.com/news/1094446
Sindhi and Mohjair nationalism and Sufism

http://newsweekpakistan.com/mother-sindh-and-the-making-of-pakistan/
"Sindhi experts diligently collect evidence to underpin the province’s case against the Punjab, solidifying what may appear at times to be mere distrust, in some cases, arising from proven excesses committed by upper-riparian Punjab. Interestingly, the grievances highlighted by the experts go back to the British Raj and the construction of Sukkur Barrage. A distrust of the Punjab and its rapidly expanding “canal colonies” grew in 1901 when Sindh was part of the Bombay Presidency and had put the government on notice about Punjab taking water from rivers Indus, Chenab, Jhelum, Ravi, Sutlej and Beas “without the prior permission of Sindh.” In 1919, a committee set up by the Indian government recommended that the “Punjab government should undertake no new project, till the construction of Sukkur Barrage had been completed and Sindh’s water requirements had been met.”

Sukkur Barrage touched off a nationalism that has many strands now. Sindhi resentment of Punjabi farmers who had relocated to areas watered by the barrage aroused a mild and natural xenophobia against “outsiders” which grew as the barrage brought prosperity and caused old cities to flourish. Migration, external and internal, exacerbated the situation as urbanized populations gravitated to Karachi and stymied the Sindhi farming communities’ own transition from the village to the city. Sindhi sub-nationalism draws strength from its “hydraulic” grievances against the Punjab and the usurpation of indigenous space by external settlers."


http://www.panhwar.com/Books_By_Sani/Pakistan_Under_Bhuttos_Leadership.pdf
Extract from page 106 of the book "Pakistan Under Bhutto's leadership" by Surenthra Nath Kaushik:

However, Bhutto’s political tactics could not contain the challenge of Punjabi regionalism. Opposition parties, like Pakistan Muslim League (Pagaro group), Jamaat-e-lslami and Tehrik-i-Istiglal, assailed Bhutto for ignoring the interests of Panjab province. Bhutto’s erstwhile supporters, G.M. Khar and Hanif Ramay, after their expulsion from the ruling PPP (in September 1975), joined the Pakistan Muslim League (Pir Pagaro group) and launched the ‘Save Punjab Movement’ in October 1975. That posed a serious threat to Bhutto’s political sustenance and national leadership.17 Punjabi militants also demanded release of ‘Hamoodur Commission Report’ before the general election. Influential members of the National Assembly (MNAS) from Punjab, accused Bhutto of ignoring the vital interests of their province. They virulently criticized Bhutto’s socialistic land- reform measures in the National Assembly. Such elements were critical of Bhutto’s alleged prejudice against Punjab and Punjabis, and of ignoring the economic and developmental requirements of Punjab. It was claimed by them that they, on their part, were open-minded and unprejudiced as proven by the fact that they chose Bhutto (a Sindhi), as their leader.18

http://www.panhwar.com/Books_By_Sani/Pakistan_Under_Bhuttos_Leadership.pdf
Extract from page 113 of the book "Pakistan Under Bhutto's leadership" by Surenthra Nath Kaushik:

On the contrary, the ‘Jiye Sindh Front’ leader, G.M. Sayed, vehemently criticized Bhutto for ignoring the genuine grievances of the local Sindhis. In view of Bhutto’s repressive approach, Sayed gave full-fledged support to anti-Bhutto political parties. During PPP-PNA conflict (after March 1977 general election), Sayed supported the PNA for dislodging Bhutto from power. Ironically, Sayed also justified the death sentence given to Z.A. Bhutto by the Lahore High Court (in March 1978).34
...

34 After the announcement of death sentence to Z.A. Bhutto, G.M. Sayed said: “I have committed a mistake in supporting the demand for Pakistan before 1947. The rulers of Pakistan have not given positive response towards the genuine demands of the Sindhi people. Even a Sindhi Prime Minister failed to recognize our genuine demands... Bhutto is a criminal and a symbol of crimes. He has not only plundered the country but also ruthlessly suppressed the Sindhis. He killed and tortured them and turned Sindh into a big jail. Emergency steps should be taken to wipe out his imprints from the country... We supported the PNA movement only to wipe out Bhuttoism.” Jasarat, March 30, 1978, Quoted in POT (Pakistan Series), April 1, 1978.


http://www.nytimes.com/2014/04/03/opinion/the-other-threat-to-pakistan.html?_r=0
"Anti-India militant groups like Lashkar-e-Taiba and anti-Shiite organizations like Lashkar-e-Jhangvi are based in Punjab and draw most of their recruits from the province. But these groups mostly stage their attacks elsewhere in Pakistan to maintain benign relations with the local authorities.
And so the perception that Punjab has suffered less from violence than the rest of the country prevails, creating much resentment. For non-Punjabis, the province’s relative stability is just the latest demonstration of how Punjabi elites rally to protect their own interests at the expense of their compatriots. And such interprovincial rivalries could be as great a challenge for the country’s stability as the Taliban."


http://www.dawnnews.tv/news/1034909/17mar2016-gm-syed-aur-zia-ul-haq-ki-siasi-mulaqaten-akhtar-baloch-bm
http://www.dawnnews.tv/news/1034909
GM Syed and General Zia.
سائیں جی ایم سیّد کی سیاست کا آغاز یوں تو ضلع دادو میں ان کے آبائی گاؤں 'سن' سے ہوتا ہے لیکن بعد ازاں انہوں نے تقسیمِ ہند سے قبل اور اس کے فوراً بعد کراچی کی سیاست میں بھی اہم کردار ادا کیا۔ انہوں نے کراچی میں 1933میں بابائے کراچی جمشید نسروانجی کی خواہش پر موجودہ نشتر پارک (سابقہ پٹیل پارک) کے علاقے میں حیدر منزل تعمیر کروائی۔
حیدر منزل مختلف سیاسی تحریکوں میں کا مرکز رہا۔ حیدر منزل کا دورہ کرنے والوں میں قائدِ اعظم محمد علی جناح صاحب بھی شامل تھے۔ حیدر منزل کا نام سائیں جی ایم سید نے اپنے پردادا سیّد حیدر شاہ سنائی کے نام پر رکھا۔ سیّد حیدر شاہ کو سندھ کی سیاست میں ایک ہیرو کا درجہ حاصل ہے۔
حیدر شاہ نے سندھ میں ارغون دورِ حکومت سے قبل مہدی جونپوری، جس نے امام مہدی ہونے کا اعلان کیا تھا، کی کشتیاں سن کے قریب دریائے سندھ میں ڈبوئی تھیں۔ اس کی بنیادی وجہ یہ تھی کہ حیدر شاہ سندھ کے ایک بڑے عالم مخدوم بلاول سے بہت متاثر تھے جنہوں نے اُس وقت مہدی جونپوری کے خلاف تحریک کا آغاز کیا تھا۔
جی ایم سیّد کی باقاعدہ سیاسی زندگی کا آغاز خلافت تحریک سے ہوتا ہے۔ 1919 میں جلیانوالہ باغ میں ایک المناک حادثے میں انگریز فوجی جنرل ڈائر نے برطانوی راج کے خلاف احتجاج کرنے والوں پر مشین گنوں اور بندوقوں کے منھ کھول دیے جس کے نتیجے میں بے شمار لوگ شہید ہوئے۔ اس واقعے نے سیّد کو بہت زیادہ متاثر کیا۔ 7، 8، 9 فروری 1920 کو پیر تراب علی شاہ اور جان محمد جونیجو کی کوشش سے لاڑکانہ میں سندھ کے بزرگ پیر راشد شاہ 'جھنڈے والے' کی زیرِ صدارت سندھ خلافت کانفرنس کا اجلاس بلایا، جس میں مخدوم معین الدین کہنیاری والے اور سیّد اسد اللہ شاہ ٹکھڑائی کے ساتھ سیّد بھی اس اجلاس میں شریک ہوئے۔
اس اجلاس میں مولانا ابوالکلام آزاد، مولانا عبدالباری فرنگی محلی، مولانا شوکت علی، شیخ عبدالمجید اور دوسرے حضرات شریک ہوئے۔ باوجود نوجوانی کے سیّد نے 17مارچ 1920 کو اپنے آبائی شہر سن میں اس حوالے سے ایک کانفرنس منعقد کی جس میں ترکوں کی مدد کے لیے چندہ جمع کیا گیا اور کئی سیاسی رہنماؤں نے انگریز سرکار کی جانب سے دی گئی مراعات اور القاب واپس کیے۔
سیّد کی گاندھی جی کے ساتھ ملاقات 27 اپریل 1921 کو سن اسٹیشن پر ہوئی جب وہ حیدرآباد سے دادو جا رہے تھے۔ گاندھی جی نے سیّد کو اس مختصر ملاقات میں کھدر پہننے کی تلقین کی اور سیّد نے اس پر عمل کرتے ہوئے 19مئی 1921 سے کھدر پہننا شروع کیا۔

http://www.bbc.com/urdu/pakistan/2010/01/100103_sindh_card_zee.shtml
جنرل ضیاءالحق سندھی وزیر اعظم ذوالفقار علی بھٹو، کی پھانسی کی حمایت کے حصول میں سندھ میں ہی بھٹو مخالف میروں، پیروں، جاگیرداروں، سیاستدانوں اور سندھی قوم پرستوں کو خود سے ظاہر یا خفیہ طور پر ملانے میں کامیاب ہوگئے تھے۔
ان بھٹو مخالف سندھی سیاستدانوں میں پیر پگاڑو، الہی بخش سومرو، محمود ہارون، تالپور برادران اور قاضی بھی شامل تھے۔ ضیاء الحق نے بھٹو مخالف میر رسول بخش تالپور کو سندھ کا گورنر، ان کے بڑے بھائي میر علی احمد تالپور کو وزیر دفاع، قاضی عبدالمجید عابد ( سندھ کے وزیر داخلہ ذوالفقار مرزا کے سسر اور سپیکر قومی اسبملی ڈاکٹر فہمیدہ مرزا کے والد) کو وفاقی وزیر اطلاعات اور محمود ہارون کو بھٹو کی پھانسی کے بلیک وارنٹ پر دستخط کرنے والا وزیر داخلہ بنایا تھا۔
یہاں تک کہ جی ایم سید جیسے سندھی ‍قوم پرستی کے باوا آدم کو ضیاء الحق نے اپنی طرف رام کیا ہوا تھا۔ یہ بھی ایک تاریخی ستم ظریفی ہے کہ زرداری باپ بیٹوں حاکم علی زرداری اور آصف علی زرداری کو بھی ضیاء الحق نے اپنے ریفرنڈم میں حمایتی بنایا ہوا تھا۔ یہ اور بات ہے کہ پنجاب میں بھی جاگیرداروں اور پیروں کی پوزیشن کوئي مختلف نہیں تھی۔ موجودہ وزیر خارجہ شاہ محمود قریشی کے والد سجاد حسین قریشی پنجاب کے گورنر، اور موجودہ وزیر اعظم یوسف رضا گیلانی ضیاء الحق کی حکومت کے وفاقی وزیر بنے تھے۔ یہی حال چھٹہ اور وٹو کا تھا۔
سندھ میں تالپور برادران کو بھٹو کی پھانسی کی حمایت سے روکنے کے لیے بائيں بازو کے مشہور دانشور اور مدیرمظہر علی خان حیدرآباد گئے تھے لیکن وہ ان کو بھٹو کی پھانسی کی حمایت سے باز نہ رکھ سکے تھے۔ پیر پگاڑو جیسے طاقتور سندھی پیر جن کے مرید نہ فقط سندھ بلکہ پنجاب اور ہندوستان تک پھیلے ہوئے ہیں کو جنرل ضیاء الحق نے اقتدارکی سیاست میں بہت بڑا ’پاور بروکر‘ بنا دیا۔ پیر پگاڑو کی ہی سفارش پر سندھ میں غوث علی شاہ کو ضياء الحق نے پہلے سینیئر وزیر اور پھر وزیر اعلیٰ مقرر کیا۔
انیس سو تراسی میں ضیاء الحق کے خلاف ’پاکستان بچاؤ تحریک‘ کے نام پر ملک بھر میں اٹھنے والی ایم آر ڈی تحریک کا زیادہ تر زور سندھ میں تھا جسے ضیاءالحق کے ریاستی و فوجی تشدد نے مزید متشدد بنا دیا۔ دلچسپ امر یہ ہے کہ ضیاء الحق کے خلاف چلنے والی تحریک کو سندھی قوم پرست رہنما جی ایم سید نے اقتدار کے بھوکوں کی تحریک اور ضیاء الحق کی اسٹیبلشمینٹ نے اسے ’سندھو دیش کی تحریک‘ قرار دیا۔ سنہ انیس سو تراسی کی تحریک کے نتیجے میں پاکستانی اسٹیبلشمینیٹ اور میڈیا نے ایک نئي اصطلاح ’سندھ کی احساس محرومی‘ ایجاد کی اور اب ’سندھ کارڈ‘ کے طور پر ضیاء الحق نے اپنے ریفرنڈم اور غیر جماعتی انتخابات کے نتائج میں سندھی وزیر اعظم محمد خان جونیجو کو منتخب کیا۔
’سندہ کارڈ‘ کھیلتے ہوئے ضیاء الحق اسٹیبلشمینٹ اور خفیہ ایجنسیوں نے نہ فقط لسانی سیاست کو مسلح کرتے ہوئے سندھ میں خونی فسادات کی داغ بیل ڈال کر اپنی فوجی آمریت کو طوالت دی بلکہ انہوں نے سندھ میں مزید قبائلی خونریزی کے لیے خانکی ملیشیا، چانڈیو اور مگسی کلہوڑا فورسز کی بھی ہمت افزائي کی۔ اب یہ کھلا راز ہے کہ ڈاکووں کے کئي ٹولوں کو خفیہ ایجنسیوں کے افسروں اور ضیاء کے غیر جماعتی وڈیروں کی پشت پناہی حاصل تھی۔
کئي نامی گرامی پتھاریدار ’ضیا حمایت تحریک‘ کے سندھ میں عہدیدار بنے۔ اسی طرح بینظیر بھٹو اور اس کی پاکستان پیپلزپارٹی کو روکنے کیلیے ضیا نے ’سندھ کارڈ‘ خوب کھیلا۔ سندھی قوم پرستوں کا اتحاد ’سندھ قومی اتحاد ‘ کے نام پر ضیاءالحق نے محمود ہارون اور الہی بخش سومرو کی تواسط سے جی ایم سید کے ہاتھوں قائم کروایا۔
ضیا ء الحق کی موت کے بعد انیس سو اٹھاسی کے انتخابات کے نتائج میں بینظیر بھٹو نے مرکز اور سندھ میں حکومت تو بنالی لیکن اسٹیبلشمینٹ کا سندھ کارڈ کھلینا جاری رہا جس کے تحت پنجاب میں نہ فقط تب کے وزیر اعلیٰ محمد نواز شریف نے ’جاگ پنجابی جاگ ‘ کا نعرہ لگایا پر بینظیر بھٹو حکومت کے خلاف ’پارلیمانی کوڈیٹا‘ کے تحت ان کی حکومت کے خلاف قومی اسبملی میں عدم اعتماد کی تحریک میں فوج کے تب کے سربراہ جنرل مرزا اسلم بیگ نے ایم کیو ایم کے ارکین کوتڑوا کر حزب مخالف کی حمایت کا اعلان کروایا تھا۔ اس سے قبل غوث علی شاہ اور غلام مصطفیٰ جتوئي جیسے تب کے غیر مقبول سندھی رہنماء جنہیں سندھی انتخابات میں ٹھکرا چکے تھے کو نواز شریف نے پنجاب سے ترتیب وار نارووال اور کوٹ ادو سے قومی اسمبلی کے ضمنی انتخابات میں جتوایا

http://www.tajziat.com/article/91
http://webcache.googleusercontent.com/search?q=cache:fWIDUTG1rQQJ:tajziat.com/view.php%3Fid%3D532+&cd=4&hl=en&ct=clnk&gl=uk&client=firefox-b
http://tajziat.com/view.php?id=532
لیکن ایک پنجابی ایسا تھا جو سیاستدان نہیں تھا، لیکن باچا خان سے اُس کے تعلقات بہتر تھے اور اس نے باچا خان سے ملاقاتیں بھی کی تھیں۔ جنرل ضیاء کی شخصیت میں نہ جانے ایسا کیا کرشمہ تھا کہ جی ایم سید جو کہ پنجابیوں کے سخت خلاف تھے، انھوں نے بھی تین سے زائد بار ضیاء الحق سے ملاقاتیں کی تھیں۔ جناب جمعہ خان صوفی اپنی کتاب ‘‘فریبِ نا تمام’’ کے صفحہ نمبر 492 پر لکھتے ہیں کہ: ضیاء الحق کی کودتا کے بعد ولی باغ کے تعلقات فوجی حکمرانوں سے قریب کے تھے۔ اس ضمن میں باچا خان کئی بار جنرل ضیاء الحق سے ملے اور ضیاء الحق کا باچا خان کے بارے میں تبصرہ یہ تھا کہ‘‘ وہ ایک وفادار پاکستانی ہیں’’۔ اس سلسلے میں دونوں کے بیچ خط و کتابت بھی ہوئی۔ باچا خان نے ایک خط ضیاء کو لکھا تھا، جس کا جواب ضیاء الحق کے دفتر نے دیا۔ یہ خط کابل میں پاکستانی سفارت خانے کے توسط سے آیا تھا۔



http://www.bbc.com/urdu/pakistan/2012/01/120106_assembly_province_debate_rh.shtml
6 Jan 2012:
رضا حیات ہراج نے کہا ‘ہماری تہذیب و تمدن، تاریخ اور زبان پنجابیوں سے نہیں ملتی۔۔۔ یہ اوئے ابا کہنے والی قوم ہے ان سے ہمارا کوئی تعلق نہیں۔۔۔گندم سرائیکی پیدا کرتے ہیں لیکن پنجاب والے دو روپے میں روٹی لیتے ہیں اور سرائیکی دس روپے میں۔۔۔سرائیکی صوبہ ضرور بنے گا۔‘
مسلم لیگ (ن) کے حنیف عباسی اس پر جذباتی ہوگئے اور بغیر اجازت کے اونچی آواز میں رضا ہراج کو غدار قرار دیا اور کہا کہ انہوں نے پاکستان کے خلاف بات کی ہے۔
اس دوران پیپلز پارٹی کے رکن ندیم افضل چن اٹھے اور انہوں نے کہا کہ ہر حکومت کا حصہ رہنے والے، فوجی آمروں کے وزیر رہنے والے یہ جاگیردار اور سرمایہ دار مزے بھی لوٹتے ہیں اور پنجاب کو گالی ان جیسے لوگوں کی وجہ سے ملتی ہے۔ جس پر مسلم لیگ (ن) کے اراکین نے بھرپور ڈیسک بجائے۔ انہوں نے فوج پر بھی تنقید کی اور کہا کہ اصل طاقت تو ان کے پاس ہے اور آج بھی بلوچستان میں اصل حکمرانی آئی ایس آئی اور ملٹری انٹیلی جنس کی ہے۔
اس دوران ایم کیو ایم والے اپنی نشستوں پر کھڑے ہوکر ’صوبے بناؤ صوبے بناؤ‘ اور ’ووٹنگ کراؤ ۔ صوبے بناؤ‘ کے نعرے لگاتے ہوئے ڈیسک بجاتے رہے۔ فاروق ستار نے کہا کہ وہ جنوبی پنجاب، ہزارہ اور فاٹا کو علیحدہ صوبے بنانے کے حق میں ہیں اور اس پر ووٹنگ کرائیں جو بھی اس کی مخالفت کرتا ہے وہ سامنے آجائے گا۔
وزیراعظم یوسف رضا گیلانی نے کہا کہ حکومت نے سرائیکی صوبے کے لیے کافی عرصے سے مہم شروع کر رکھی ہے اور آج اس پر اتفاق ہے اور حکومت کو مطلوبہ حمایت مل چکی ہے۔ ’پہلے اس بارے میں قرارداد منظور کر لیں بعد میں دیگر صوبوں پر جب اتفاق ہو تو وہ قرارداد لائیں‘۔
انہوں نے کہا کہ ایسا نہ ہو کہ سرائیکی صوبے پر اتفاق رائے ختم ہوجائے اور تاریخ پھر ہمیں معاف نہیں کرے گی۔ انہوں نے ایم کیو ایم کو مخاطب کرتے ہوئے کہا کہ کہیں ایسا نہ ہو کہ آپ سارے معاملے کو بگاڑنے میں استعمال ہو رہے ہوں۔
اس دوران ایم کیو ایم کے فاروق ستار اور حیدر عباس رضوی وزیراعظم، خورشید شاہ اور نوید قمر سے بات کرتے رہے۔ سید خورشید شاہ نے کہا کہ ان کے درمیاں طے پایا ہے کہ آئندہ سیشن کے پہلے روز ہی دو آئینی ترامیم کے بل لائے جائیں اور ان کی منظوری حاصل کی جائے گی۔
خورشید شاہ کی اس بات پر عوامی نیشنل پارٹی کے پرویز خان نے سخت اعتراض کیا اور کہا کہ وہ کسی آئینی ترمیم کی حمایت نہیں کریں گے جو صوبائی اسمبلی سے اپنے صوبے کی حدود میں ردو بدل کا اختیار چھینے۔
خورشید شاہ نے وضاحت کی کہ حکومت ہر کام آئین کے دائرہ کار میں رہتے ہوئے کرے گی اور صوبائی خود مختاری متاثر نہیں ہوگی۔


https://twitter.com/khabartvpk/status/886169527347814400
https://www.youtube.com/watch?v=8yt29Ci7X20
10 July 2017:
اگر پنجابی کی جگا کوئی اور  پر حملہ کرتا تو ایسی تیسی ہوجاتی... حامد میر



Ethnic riots



https://books.google.co.uk/books?id=WIg_9GI9a8gC&pg=PA232&lpg=PA232&dq=karachi+ethnic+riots&source=bl&ots=AXyXS3VUCf&sig=2LzxcHr7BfvUYe7jeCSN3UTuoTU&hl=en&sa=X&ved=0ahUKEwjmyOiSj87QAhVqIcAKHbJ4A8AQ6AEIVjAL#v=onepage&q=karachi%20ethnic%20riots&f=false
Mohajir-Pushtun riots in Karachi in 1964-65


http://www.nytimes.com/1988/10/02/world/ethnic-rioting-in-karachi-kills-46-and-injures-50.html
1 Oct 1988: Ethnic riots erupted today in Pakistan's largest city, Karachi, in reaction to a massacre Friday in nearby Hyderabad. Forty-six were killed in today's riots and 50 were injured. The reported death toll in the two days of clashes was at least 208.
Doctors said by telephone from Hyderabad that 162 people, most of them from the Muhajir immigrant community, were slain when unidentified gunmen sprayed bullets at crowds Friday evening. At least 200 people were wounded, and hospitals issued urgent appeals for blood donors.
In Karachi, hundreds of Muhajir militants reacted violently, burning stores and cars and attacking police officers, witnesses said. Doctors in Karachi said at least 46 bodies had been brought to hospitals and more were expected. Troops Enforce a Curfew
The authorities sent in troops to enforce a curfew overnight in Hyderabad, 110 miles to the east, and extended it to about a third of Karachi this morning.
It was the worst explosion of violence in southern Pakistan in nearly two years. Ethnic riots have now taken about 600 lives in the region since 1986.
No group has claimed responsibility for the Hyderabad attacks, which were carried out simultaneously in four or five different places toward the end of the Moslem sabbath.
But Muhajir militants in Karachi blamed Sindhi nationalists, who have clashed violently with the majority Muhajirs in Hyderabad in recent months.
Witnesses in Karachi said that in at least two areas the rioting was directed against Sindhis.
The Muhajir National Movement said in a statement that the organization's offices and the house of Hyderabad's Muhajir mayor were targeted by the gunmen, some of whom were masked.
But Syed Alam Shah, a Sindhi, the president of the left-wing Awami National Party, said the attackers had struck at both Muhajir and Sindhi communities.
The Muhajir movement demanded the dismissal of the government in Sind Province that was appointed by the late President, Gen. Muhammad Zia ul-Haq, for failing to provide security for the people. 'Calm and Under Control'
The chief minister of Sind, Akhtar Ali Kazi, flew to Hyderabad today, and the official radio reported that the city of half a million people was ''calm and under control.'' Troops have been ordered to shoot curfew violators on sight.
The violence came at a highly sensitive time for this predominantly Moslem nation of 104 million people.
General Zia's death in an unexplained plane crash on Aug. 17 threw Pakistan into political uncertainty, and parties are maneuvering before general elections on Nov. 16.
The rioting in Sind has traditionally been between the Muhajirs, Moslems who migrated from other parts of British India when it was partitioned in 1947, and Moslem Pathans from northwestern Pakistan.
But since last June the main clashes have been between Muhajirs and Sindhis. The increasingly assertive Muhajir community came into conflict with Sindhis fearful of being turned into a minority in their own province.
Map of Pakistan indicating area of ethnic attacks in Hyderabad that provoked violence in Karachi. (NYT)



http://insaf.net/pipermail/sacw_insaf.net/2009/002668.html
June 2004:
The Frontier Post

PAKHTUN STUDENTS SEEKING MIGRATION

Peshawar (PPI): More then 130 Pakhtun Students of Sindh University  
Jamshoru, who leave Sindh University after they were given life  
threats by nationalists’ parties have urged the government to migrate  
them from Sindh University where it was impossible for them to  
continue the studies after being attacked and tortured. “Sindh Taraqi  
Pasand Party (STP) and supporters of other Sindhi nationalist parties  
tortured Pakhtun Students, STP supporters stormed Alama Iqbal hostel  
where Pakhtun Students were staying and badly injuring three  
students, one of them Miandad Hassan was very seriously wounded and  
hospitalized in Haiderabad Civil Hospital after continues bleeding  
for 9 hours as the nationalist warned them to leave university before  
May 28 otherwise Pakhtun Students would be shot dead and would be  
kicked out of the university,” the students who were forced to leave  
Sindh university alleged and urged NWFP government to make  
arrangements for their migration to any of the University out of  
Sindh. Establishing a protest camp out side of Peshawar Press Club,  
the students informed more then 130 students of different parts of  
NWFP were enrolled in Sindh University at Jamshoru where they were  
studding in different departments however on May 21st thy were warned  
to leave the university before May 28 and asked never to return the  
University otherwise they would be killed. “ STP supporters snatched  
our luggage, computers, mobile phones and cash and even we were not  
allowed to attend the exams and asked to forthwith leave the  
university as the university was only for Sindhis not for the  
Pakhtuns,” they told PPI adding that “supporters of STP and other  
nationalist parties attacked the hostels on May 28 and smashing the  
doors and windows they entered inside the hostels, seized every thing  
of Pakhtun Students asking if any of the Pakhtun student were seen  
inside the university he would be shot dead at the spot,” they told  
saying that they had no choice except leaving Sindh university as the  
university administration was not able to provide them protection.  
“yes we requested Vice Chancellor Sindh University Mazhar-ul-Haq  
Sadiqi however VC just offered security at hostel gate showing his  
inability to control the violent students inside the hostel rooms,”  
the students informed and added that provost of the university also  
given the same reply arguing that “STP is a nationalist party and the  
university administration would be able to resolve the issue  
involving nationalist aspect,”. Majority of the students who were  
forced to leave the university belongs to Swat, Dir and Bunir where  
military had been involved in gun battle with the militants had no  
other option except to establish protest camp out side press club.  
“We can not go to Sindh University as we are Pakhtun, were are being  
punished for just very reason that we belongs to NWFP but what  
provincial government in control of Pakhtun nationalist would do for  
we are just waiting for it. We want return of our luggage, computers  
and migration from Sindh University,” they remarked. The students  
were of the view that 130 students of Geology, Pharmacy and other  
departments had left the university at the time when their exams were  
about to start nut they were not even allowed to carry their  
belongings. “STP claimed it is Sindhu Dish not Pakistan therefore  
Pakhtun students have no right to stay,” they remarked and questioned  
what the Pakhtun nationalist government would do for them to save the  
students’ future.



Punjabi army?

Pakistan army is Punjabi-Pushtun conglomerate. Pakistan army is Punjabi-dominated and Pushtuns are the second biggest ethnic group in army after Punjabis. Anyone in doubt should check the domicile certificates of Generals Akbar Khan, Ayub Khan, Yahya Khan, Gul Hassan, Habibullah Khattak, Ali Quli Khattak, Naseerullah Babar, Abdul Waheed Kakar. Also check the domicile certificates of Air Chief Marshals Hakimullah and Abbas Khattak.


https://jamestown.org/program/musharraf-contends-with-the-pashtun-element-in-the-pakistani-army/#sthash.nRv2sqBK.dpuf
There are no official figures disseminated about the ethnic background of the officers as well as the ranks. Yet the estimation of two leading experts on the Pakistani army, namely Stephen P. Cohen of the Brookings Institution and Professor Hasan Askari Rizvi of Pakistan, indicates roughly that the Pashtun representation in the army is between 15-22% among officers and between 20-25% among the regular rank-and-file. However, Pashtuns from the NWFP, the third largest province out of four, and tribal areas together comprise only 16% of the country’s overall population. Still, these figures are lower than the ratio of personnel from the largest province, the Punjab, which represents 56% of the country’s population. Punjabi representation in the army is about 65% among officers and 70% among ranks. The remaining two provinces of the country, Balochistan and Sindh, consequently make up an even lower percentage of the army. The Pakistani army is often disdainfully dubbed as a Punjabi army by minority provinces. Among the well-informed though, the Pakistani army is considered a reserve of Punjabis and Pashtuns.
A more insightful fact is that out of the 11 chiefs of the army, four have been Pashtuns (Generals Ayub Khan, Yahya Khan, Gul Hasan Khan and Waheed Kakar), leading the institution for a total of 18 years (Dawn, October 13). Two of them imposed martial law and remained presidents of Pakistan. Ayub Khan, the first Pakistani commander-in-chief of the army, remained at the helm of affairs for eight years as army chief (1951-58) and an additional 11 years as head of the country (1958-69) (Dawn, October 13). Ayub Khan also promoted himself to field marshal in 1965 and is credited with developing the army into one of the most resourceful and powerful institutions in the country. If it is any indicator of his legacy, his hand-painted portrait can often be seen on the back of the trucks driving from one side of the country to the other—as the transport business overwhelming is in the hands of the Pashtuns.
There are no official figures disseminated about the ethnic background of the officers as well as the ranks. Yet the estimation of two leading experts on the Pakistani army, namely Stephen P. Cohen of the Brookings Institution and Professor Hasan Askari Rizvi of Pakistan, indicates roughly that the Pashtun representation in the army is between 15-22% among officers and between 20-25% among the regular rank-and-file. However, Pashtuns from the NWFP, the third largest province out of four, and tribal areas together comprise only 16% of the country’s overall population. Still, these figures are lower than the ratio of personnel from the largest province, the Punjab, which represents 56% of the country’s population. Punjabi representation in the army is about 65% among officers and 70% among ranks. The remaining two provinces of the country, Balochistan and Sindh, consequently make up an even lower percentage of the army. The Pakistani army is often disdainfully dubbed as a Punjabi army by minority provinces. Among the well-informed though, the Pakistani army is considered a reserve of Punjabis and Pashtuns.
A more insightful fact is that out of the 11 chiefs of the army, four have been Pashtuns (Generals Ayub Khan, Yahya Khan, Gul Hasan Khan and Waheed Kakar), leading the institution for a total of 18 years (Dawn, October 13). Two of them imposed martial law and remained presidents of Pakistan. Ayub Khan, the first Pakistani commander-in-chief of the army, remained at the helm of affairs for eight years as army chief (1951-58) and an additional 11 years as head of the country (1958-69) (Dawn, October 13). Ayub Khan also promoted himself to field marshal in 1965 and is credited with developing the army into one of the most resourceful and powerful institutions in the country. If it is any indicator of his legacy, his hand-painted portrait can often be seen on the back of the trucks driving from one side of the country to the other—as the transport business overwhelming is in the hands of the Pashtuns.
- See more at: https://jamestown.org/program/musharraf-contends-with-the-pashtun-element-in-the-pakistani-army/#sthash.nRv2sqBK.dpuf
 

http://www.dawn.com/news/266159/punjab
Sep 14, 2007: A planned effort is being made to revise the composition of the Pakistan Army by reducing the dominance of Punjab to a considerable level over a period of four years.
In 2001, the Punjabis constituted over 71 per cent of the army. The numerical strength was reduced in later years and has been brought down to just over 57 per cent this year. A further three per cent decrease in recruitment from that province is on the cards by 2011.
The information is part of a booklet titled ‘Information Brief’, published by the Inter Services Public Relations (ISPR) Directorate, the official mouthpiece of the Army, released to counter the growing criticism at home and abroad over the composition of the military and the riches it has accumulated over the years, turning it into the country’s biggest corporate giant.
The booklet has also countered the figures indicating the size of the land being controlled by the army mentioned in Ayesha Siddiqa’s book, ‘Military Inc’.
Within a decade (2001-2011), the composition of Pakhtuns in the army would increase by one per cent to 14.5 per cent.
A two per cent increase will be made in the number of Sindhis bringing their total strength to 17 per cent by 2011.
The representation of Balochis, which was nil in 2001, constitutes 3.2 per cent at present. Their composition would be increased to 4 per cent by 2011.
Similarly, with their zero per cent presence in the army seven years ago, the people from Azad Kashmir and Northern Areas now constitute 9.11 per cent of the army. However, their number would be curtailed to 9 per cent in 2011.


https://tribune.com.pk/story/1413232/dr-qadir-magsi-acquitted-1988-hyderabad-massacre-case/
19 May 2017:
HYDERABAD: 
Almost three decades after the September 30, 1988 carnage, a blood-stained chapter of ethnic killings in Hyderabad’s history, justice seems further from the victims’ grasp than ever before. The Sindh High Court (SHC) Hyderabad Circuit Bench upheld on Wednesday a 2003 judgment of a trial court, exculpating 41 suspects, including Sindh Taraqi Pasand (STP) Chairperson Dr Qadir Magsi.
“There is no merit in the appeals against the acquittal. The acquittal recorded by the trial court in favour of the accused was based upon sound reasons, which require no interference at all,” reads the five-page order passed by the division bench, comprising justices Naimatullah Phulpoto and Muhammad Karim Khan Agha. “As such, the appeals against acquittal are without merit and the same are dismissed.”
On that day, which is also remembered as a ‘Black Friday’, around 250 people are said to have been killed in coordinated attacks in different parts of Hyderabad. Armed men in cars and on motorcycles sprayed innocent people with bullets and fled.
At the time, the Muttahida Qaumi Movement (MQM) blamed Sindhi nationalists for the attacks. The following day about 40 Sindhis were killed in Karachi. Retaliatory attacks continued for months in Hyderabad, leading to migration of Sindhis from parts of old Hyderabad and Latifabad.



Other side: racism of the lowered expectations

G.M. Syed (Sindhi nationalist)

GM Syed was a good man, but like other mortals, he also had his moments.

http://dawn.com/news/1032297

Here is a reflection into his ethnocentric "Sufism":


https://twitter.com/cybertosser/status/836137769780989952
http://gmsyed.org/nation/A%20Nation%20In%20Chains.pdf
"With the settlement of refractory and self seeking people like the Pathans and Punjabis, and the cunning and malicious people like the Biharies, among the open hearted and peace loving Sindhi people, ground shall be laid for social disorderliness and civil strife in the Sindhi Society."

Just like religion, Sufism should also be better kept away from politics.

Khair Bukhs Marri (Baloch nationalist)


https://twitter.com/cybertosser/status/836142846688186368
https://books.google.com.pk/books?id=2-3QcOx2hogC&pg=PA313&lpg=PA313#v=onepage&q&f=false
Extract from page 313 of "The Redefined Dimensions of Baloch Nationalist Movement" By Malik Siraj Akbar: "I can co-exist with a pig but not with a Punjabi."

Also: http://archives.dailytimes.com.pk/main/14-Jun-2008/marri-ready-to-negotiate-on-behalf-of-bla-only

Sunday, January 24, 2016

Problems of Islamic Finance




https://twitter.com/fmunirWorld/status/533537478590738432
KASB Bank was established by the family who plundered people in the name of religion back in 80's under the scam of Bokhari Motor...


https://twitter.com/RaziDada/status/533530380553289728
Bokhari Motor scam was first scam in the name of religion (Shia victims), second was Taj Co (Brelvi victim) and now Modarba scam (Deobandi)


http://indianexpress.com/article/opinion/columns/pakistan-banks-pak-bank-quran-newsweek-pakistan/
"My favourite lawyer, Salman Akram Raja, representing the State Bank of Pakistan, told the honourable court that “the Constitution specifically mentions the elimination of interest,  but does not define interest or riba”. He said, “The economy thrives on instruments, including taxes and loans, and that the country, in its economic interest, should stay in touch with the global financial system.” The court that had banned “riba” in 1992, decided to hear the case again “after vacations......
My favourite lawyer, Salman Akram Raja, representing the State Bank of Pakistan, told the honourable court that “the Constitution specifically mentions the elimination of interest,
but does not define interest or riba”. He said, “The economy thrives on instruments, including taxes and loans, and that the country, in its economic interest, should stay in touch with the global financial system.” The court that had banned “riba” in 1992, decided to hear the case again “after vacations”.
- See more at: http://indianexpress.com/article/opinion/columns/pakistan-banks-pak-bank-quran-newsweek-pakistan/#sthash.yXtE5XzG.dpuf

"Turkish scholar Timur Kuran, who has written on the economic history of Islam, blames the usury law for the vacuum of financial institutions in the past and the resultant emergence of the Muslim man as a marauding warrior rather than a businessman. He writes: “The emergence of banks in Europe led long-term British interest rates to drop by two-thirds leading up to the Industrial Revolution. No such drop occurred in the Arab world until the colonial period.”  Trying to explain why Pakistan is making such heavy weather of “riba”, the book An Introduction to Islamic Finance: Theory and Practice (2008) says the term is not an economic theory and there is nothing in the Quran and hadith to make us believe that it is so. The Quran prohibits riba, but is not clear about what constitutes riba. Later, exegesis was needed and Muslim jurists have decided that any money begetting more money was wrong, and no transaction in which the lender didn’t “share risk” with the borrower was permitted. Riba is still to find its correct expression in English. Literalism hounds them when Muslims take a Quranic verse and don’t rationalise it through context."...
"Of the many “double Shahs” of Pakistan, one was truly big. Syed Sibtul Hassan Shah, known as “Pir Double Shah”, was famous for doubling the money deposited with him in 70 days. A majority of his clients were police officers, lawyers, teachers, shopkeepers, villagers, farmers and household wives. He died this year after being arrested for not delivering on the Rs 12bn he had collected. Many Islamic scholars who embezzled money like this have been let off because of their irreproachable piety and their “background” strength from the “non-state actors".

http://archives.dailytimes.com.pk/editorial/09-Nov-2008/book-review-islamic-banking-has-arrived-by-khaled-ahmed
"It is clear that the city-state of Madina had the same sort of problems from the money-lenders as the city-state of Athens because Plato railed against interest as did Aristotle whose dictum 'money will not beget money' was taken literally centuries later by Muslim jurists. Democracy in Athens was derailed because power passed from the Assembly to the money-lending oligarchs. The borrower, not the lender, had to be protected. On the other hand, today it is the savings account-holder who should be defended by the State Bank against malpractices of the borrowing bank of both sorts, conventional and Islamic."

http://tribune.com.pk/story/967875/modaraba-scam-accused-court-issues-arrest-warrants-notices-to-surety-givers/
"Ayubi, Hussain Ahmed and Muhammad Khalid were booked for allegedly committing corruption and cheating the public at large in the ploy of the Islamic mode of investment.
They were arrested for their alleged involvement in the Rs3.2 billion Modaraba scam. The suspects ran a grocery store chain called “Mezban” in various cities."
Of the many “double Shahs” of Pakistan, one was truly big. Syed Sibtul Hassan Shah, known as “Pir Double Shah”, was famous for doubling the money deposited with him in 70 days. A majority of his clients were police officers, lawyers, teachers, shopkeepers, villagers, farmers and household wives. He died this year after being arrested for not delivering on the Rs 12bn he had collected. Many Islamic scholars who embezzled money like this have been let off because of their irreproachable piety and their “background” strength from the “non-state actors” - See more at: http://indianexpress.com/article/opinion/columns/pakistan-banks-pak-bank-quran-newsweek-pakistan/#sthash.yXtE5XzG.dpuf


https://www.dawn.com/news/1351120
12 August 2017:
ISLAMABAD: An accountability court on Friday convicted seven persons in the multi-billion rupees Modaraba scam.
According to the verdict announced by the judge Nisar Baig main accused, Mufti Shabbir Ahmed Usmani and Sajjad Ahmed, will undergo eight years rigorous imprisonment. The judge also imposed a fine of Rs5 million on each of them.
The court awarded two years imprisonment to Qamar Shehzad and Faisal Sultan and each of them will pay a fine of Rs2.6 million.
Saifur Rehman, Mohammad Adil and Mohammad Fiaz were awarded one year imprisonment each and they will pay a total fine of Rs1.1 million. Since the accused were in custody for several months, therefore, the court ordered to exclude their detention period from their term.
Turkish scholar Timur Kuran, who has written on the economic history of Islam, blames the usury law for the vacuum of financial institutions in the past and the resultant emergence of the Muslim man as a marauding warrior rather than a businessman. He writes: “The emergence of banks in Europe led long-term British interest rates to drop by two-thirds leading up to the Industrial Revolution. No such drop occurred in the Arab world until the colonial period.”
Trying to explain why Pakistan is making such heavy weather of “riba”, the book An Introduction to Islamic Finance: Theory and Practice (2008) says the term is not an economic theory and there is nothing in the Quran and hadith to make us believe that it is so. The Quran prohibits riba, but is not clear about what constitutes riba. Later, exegesis was needed and Muslim jurists have decided that any money begetting more money was wrong, and no transaction in which the lender didn’t “share risk” with the borrower was permitted. Riba is still to find its correct expression in English. Literalism hounds them when Muslims take a Quranic verse and don’t rationalise it through context.
- See more at: http://indianexpress.com/article/opinion/columns/pakistan-banks-pak-bank-quran-newsweek-pakistan/#sthash.yXtE5XzG.dpuf

UK Reparations to India

http://thediplomat.com/2015/07/sorry-the-united-kingdom-does-not-owe-india-reparations/
" I strongly disagree with the narrative that tries to cast Western imperialism as a uniquely immoral, when in fact all imperial projects, including the Mongols, the Arabs, and other Western empires were a mixed bag. The only substantive difference between Western imperialism and what came prior to it is the fact that Western colonialism occurred in tandem with the industrial, scientific, and political revolutions, all of which eventually shook up non-Western societies in unprecedented ways relative to their tradition arrangements.
And while this proved quite shocking to many societies, it was relatively more peaceful and less rapacious than some of the actions of previous empires that literally pillaged and leveled cities and literally enslaved whole populations. The problems faced by many Asian states during the 19th century—Qing China, the Ottoman Empire, and Qajar Persia—due to Western interference can also be partially attributed to their inability to successfully adapt to changing times, something that Japan did successfully. But nobody is to blame. It is natural to expect civilizations to slowly change what had previously been long proven customs. As for the West, it did what people and states everywhere have always been doing, but got lucky to have acquired a decisive advantage in terms of technology, revenue collection methods, and social organization not shared by other civilizations. Endemic warfare is the nature of man. There is not a nation which has not conquered or been conquered.
Several Indian empires based in parts of India have conquered other Indian states in other areas of the subcontinent, or even beyond. The Maurya and Mughal Empires tried to expand beyond the Hindu Kush mountains into Central Asia, the Sikh Empire conquered the previously western Tibetan kingdom of Ladakh, and the Chola Empire conquered the Malay peninsula. India’s topography and geography make it hard for an India-based army to project power outside of the subcontinent, otherwise these conquests would have been more frequent. But within the subcontinent, interstate warfare was frequent enough."

http://blogs.timesofindia.indiatimes.com/aakarvani/dear-shashi-tharoor-the-fault-was-not-in-the-raj-but-in-ourselves/
"For me, whether the Raj was good or bad is not as important as whether it was better than what went before it. Of course it was. The British didn’t come to conquer India; it was a creeping takeover facilitated and encouraged by Indians. Gujarat was relieved when the British finally protected them from the excesses of the Marathas (who still squat on Baroda) and the incompetence of the Mughal rump. It was the Oswal Jains who financed and executed Robert Clive’s win at Plassey. They did so because the Mughal governors there were in power but incapable of leading them, even if they were not foreign.
Tharoor says that Clive looted India. True. But he also stabbed himself (with his pen-knife I understand) in the throat because of his guilt. I wish that fate for not a few of those who looted us after him. But forget that.
.....
The fact is that the Indian army has historically been an army of mercenaries that became a national army overnight on August 15, 1947. It has zero history of fighting for national causes, only ever for money. Herodotus describes the clothing and weaponry of an Indian contingent in Greece hired by the Persians against the Athenians at the Battle of Plataea in 479 BC. A century later Alexander fought and massacred mercenaries in Punjab, according to Arrian.
The Jats and Marathas rode to battle for whoever paid them, as did the Rajputs. And why go back that far? General Dyer only ordered the firing at Jallianwala Bagh. Aim was taken and triggers pulled by the Gurkha Rifles and the Baloch Regiment.
If the British failed to govern India well it is because India is ungovernable. They did as good a job as might be expected of colonialists and have little to apologize for. Under the British, India’s population quadrupled for the first time in the 19th century (having only doubled each century before that according to the economist Angus Maddison). That is in my opinion purely down to Pax Britannica, the peace ensured by the Raj’s monopoly over violence. All Indians should be forced to read Sir Jadunath Sarkar’s four-volume history of the century between Aurangzeb’s death and the final defeat of the Marathas. Mother India was weeping and wounded when she went into the arms of Victoria.
India’s share of the world’s economy went down in the period of British rule, as Tharoor points out, but that was not because money was sucked out of it. We had a large share of the global economy in the age when all economies were agrarian and depended on the productivity of individual farmers.
Europe went to a different level in that period, particularly England after the Restoration and the forming of the Royal Society and the genius of Boyle, Hooke, Newton and all the rest of it. We remained where we were, and that is why it isn’t very different today, not because of the flaws in the Congress and the BJP."

UN Resolutions on Kashmir

http://www.frontline.in/the-nation/relevance-of-un-resolutions/article8123719.ece?homepage=true
"The Partition Plan of June 3, 1947, was followed by talks on its consequences. As early as on June 13, 1947, at a meeting of the Joint Defence Council over which Governor-General Mountbatten presided, the differences —which have ruined the subcontinent—came to the fore. Mohammad Ali Jinnah asserted that it was for the ruler [of a princely state] to decide on the issue of accession. Jawaharlal Nehru rejoined that it was for the people to decide that issue. Jinnah made his stand public in statements made on June 17 and July 30.
The All India Congress Committee declared in a Resolution on June 15 that “the people of the States must have a dominant voice in any decisions regarding them” (The Times of India, June 16, 1947). By Jinnah’s logic, Hari Singh was free to opt for India. Jinnah accepted Junagadh’s accession to Pakistan and strenuously encouraged the Nizam of Hyderabad not to accede to India. When, following a tribal raid from Pakistan, Hari Singh acceded to India, India stuck to its stand. The Instrument of Accession had a collateral document signed by Mountbatten, on the very same date and also simultaneously with his acceptance of that Instrument, which said explicitly: “Consistent with their policy that, in the case of any State where the issue of the accession has been the subject of dispute, the question of accession should be decided in accordance with the wishes of the people of the State, it is my Government’s wish that as soon as law and order have been restored in Kashmir and her soil cleared of the invader, the question of the State’s accession should be settled by a reference to the people” (emphasis added throughout). This recognised that an India-Pakistan dispute existed."

"Plebiscite has been destroyed alike by India’s obstruction (1948-1964) and Pakistan’s aggression (1965). But the people of Kashmir cannot be robbed of their rights to self-determination by the sins of their neighbours. That right is a condition attached to the accession. It must be exercised realistically in the light of the situation in 2016. It rules out secession from the Union of India but mandates India, nonetheless, to respect that right. It cannot impose its will on the people by military might. Settle it must. Neither India nor Pakistan can impose a settlement on each other or on the people of Kashmir."

Myth of "Martial Races"


http://www.firstpost.com/blogs/perception-vs-reality-is-the-punjabi-muslim-really-martial-473743.html
"Punjabi Muslims neither rebelled against Mughal Delhi nor fought any invader whether Afghan or Persian. Was this because the Punjabi did not want to fight other Muslims? Not really, because he did not even resist being conquered easily by Sikhs, who were only 12 percent of Punjab.
It is the Englishman who 150 years ago gave the Punjabi Muslim a rifle and taught him how to use it. But this did not require any martial background. The British Bengal army was full of UP Brahmins (like Mangal Pandey). It is only after this formation of the modern regiments, that Punjabi Muslims are called martial by writers like GF MacMunn."

http://odysseuslahori.blogspot.com/2013/08/pakistanhistory.html
"It is commonly believed that the Ghaznavides, Ghorids, and the Sultanate kings were all Pakhtuns. This is the greatest falsehood ever fed to us. They were not Pakhtuns; they were, one and all, Turks. The originator of this idiotic fallacy is one Abul Qasim Farishta who wrote his Tarikh e Farishta in the middle years of the 17th century during the Mughal reign. He repeatedly referred to, and erroneously of course, the Turks as Afghans. Once that happened, every ignorant body began to believe that all those so-called conquerors were indeed Afghans.

This is another discussion on the myth of the invincible Afghan. There was no such animal in history. Beginning with Cyrus the Great and right through that great parade of invaders running down to the Mughals, the Afghans/Pakhtuns/Pashtuns either meekly submitted or were beaten into the dirt by every outsider. The Afghans/Pakhtuns/Pashtuns took every invader lying down. There was never any resistance for none is read of in history. The only tales of Pakhtun/Pashtun courage in combat are what they call seena gazette – tales passed down by word of mouth. We know well enough what merit they have as history.

The only time the Afghans ever stood up to an invader was against the British forces in the First Afghan War. To hide their discomfiture upon their ignominious defeat, the Brits invented the myth of the invincible Afghan, reinforcing the belief first created by Farishta.

Ever since that time, every idiot writer pretending to be an historian has referred to Afghanistan as the Graveyard of Empires. If that were true, if the Afghans really had ever been capable of defeating an outsider, the Achaemenians, Greeks, Scythians, Parthians, Kushans, Sassanians, Turks, Mongols, Mughals et al, having been trounced in that mythical Graveyard of Empires would never have made it to India. Not only did all those outsiders make it to India, they also held Afghanistan under their yoke."


http://www.geocurrents.info/geopolitics/the-afghan-%e2%80%9cgraveyard-of-empires%e2%80%9d-myth-and-the-wakhan-corridor#ixzz3y9RUhhLo
"Serious authors such as Christian Caryl and Thomas Barfield have turned the graveyard cliché on its head, arguing that Afghanistan is better interpreted historically as both a “highway of conquest” and a “cradle of empires.” Even the British failure to subdue the region has been much exaggerated. As Caryl cogently notes:
[In the] Second Anglo-Afghan War (1878-1880), [Britain] succeeded in occupying much of the country and forcing its rulers to accept a treaty giving the British a veto over future Afghan foreign policy. … London, it should be noted, never intended to make Afghanistan part of its empire. Britain’s foreign-policy aim, which it ultimately achieved, was to ensure that  Afghanistan remained a buffer state outside the influence of imperial competitors, such as the Russians.
            The fact that an independent Afghanistan served British interests as a buffer state is evident in the very outline of the country. Northeastern Afghanistan features a curious panhandle, the Wakhan Corridor, that extends all the way to the border of China. Negotiations during the late 1800s, first between Britain and Russia and then between British India and Afghanistan, ensured that the territories of the British and Russian empires would never directly touch each other. As a result, Wakhan was appended to Afghanistan. Today it is a sparsely populated and generally peaceful region eager to welcome tourists, at least according to a recent BBC report."

http://foreignpolicy.com/2010/07/26/bury-the-graveyard/
"One of those myths, for example, is that Afghanistan is inherently unconquerable thanks to the fierceness of its inhabitants and the formidable nature of its terrain. But this isn’t at all borne out by history. "Until 1840 Afghanistan was better known as a ‘highway of conquest’ rather than the ‘graveyard of empires,’" Barfield points out. "For 2,500 years it was always part of somebody’s empire, beginning with the Persian Empire in the fifth century B.C." After the Persians it was Alexander the Great’s turn. Some contend that Alexander met his match in the Afghans, since it was an Afghan archer who wounded him in the heel, ushering in a series of misfortunes that would end with the great conqueror’s death. Ask anyone who believes this is why Greek coins keep cropping up in Afghan soil today — in fact, Alexander’s successors managed to keep the place under their control for another 200 years. Not too shabby, really. And there were plenty of empires that came after, thanks to Afghanistan’s centrality to world trade in the era before European ocean fleets put an end to the Silk Road’s transportation monopoly.
What about the popular accounts that insist, awe-struck, that even Genghis Khan was humbled by the Afghans? Poppycock, says Barfield. Genghis had "no trouble at all overrunning the place," and his descendants would build wide-ranging kingdoms using Afghanistan as a base. Timur (know to most of us as Tamerlane) ultimately shifted the capital of his empire from provincial Samarkand to cosmopolitan Herat, evidence of the role command over Afghanistan played in his calculations. Babur, who is buried in Kabul, used Afghanistan to launch his conquest of a sizable chunk of India and establish centuries of Muslim rule. Afghans seemed pretty happy to go along.
In fact, Afghan self-rule is a relatively recent invention in the full sweep of the country’s history, dating to the middle of the 18th century — and it took another century for Afghanistan to earn its reputation as an empire-beater. That’s when the Afghans trounced a British invasion force, destroying all but one of 16,000 troops sent to Kabul to teach the Afghan rulers a lesson.
But context is everything. Everyone tends to forget what happened after the rout of the British: In 1842 they invaded again, defeating every Afghan army sent out against them. True, they didn’t necessarily achieve their aim of preventing Tzarist Russia from encroaching on Central Asia; that had to wait for the Second Anglo-Afghan War (1878-1880), when they succeeded in occupying much of the country and forcing its rulers to accept a treaty giving the British a veto over future Afghan foreign policy. Then there’s the fact that the First Anglo-Afghan War preceded the end of the British Empire by more than a century. London, it should be noted, never intended to make Afghanistan part of its empire. Britain’s foreign-policy aim, which it ultimately achieved, was to ensure that Afghanistan remained a buffer state outside the influence of imperial competitors, such as the Russians."

Friday, January 22, 2016

Seminal Questions


https://www.youtube.com/watch?v=Ur9wXH5o1Eo

تاریخ انحراف جنسی در حوزه های علمیه قم و نجف و کربلا - به گواهی تاریخ

History of Sexual Diversion in the Seminaries of Qom and Najaf and Karbala - Certified to History


http://www.theguardian.com/world/2006/jan/17/worlddispatch.egypt
"A curious religious debate is raging in Egypt. The question is: should you keep your clothes on when having sex? It began when Dr Rashad Khalil, an expert on Islamic law from al-Azhar university in Cairo warned that being completely naked during intercourse invalidates a marriage. His ruling was promptly dismissed by other scholars, including one who argued that "anything that can bring spouses closer to each other" should be permitted.....Much of the discussion is sadly reminiscent of the old Christian debate about the number of angels that can dance on a pinhead, but sex is only one part of the problem. The current fashion for online fatwas has created an amazingly legalistic approach to Islam as scholars - some of whom have only a tenuous grip on reality - seek to regulate all aspects of life according to their own interpretation of the scriptures. It is much harder to find any discussion on Muslim websites of matters that some would say form the basic substance of religion, such as the nature of love and spiritual experiences."

http://foreignpolicy.com/2012/04/23/the-ayatollah-under-the-bedsheets/
"In the early years of the Iranian Revolution, an obscure cleric named Ayatollah Gilani became a sensation on state television by contemplating bizarre hypotheticals at the intersection of Islamic law and sexuality. One of his most outlandish scenarios -- still mocked by Iranians three decades later -- went like this:
Imagine you are a young man sleeping in your bedroom. In the bedroom directly below, your aunt lies asleep. Now imagine that an earthquake happens that collapses your floor, causing you to fall directly on top of her. For the sake of argument, let's assume that you're both nude, and you're erect, and you land with such perfect precision on top of her that you unintentionally achieve intercourse. Is the child of such an encounter halalzadeh(legitimate) or haramzadeh (a bastard)?
Such tales of random ribaldry may sound anomalous in the seemingly austere, asexual Islamic Republic of Iran. But the "Gili Show," as it came to be known, had quite the following among both the traditional classes, who were titillated by his taboo topics, and the Tehrani elite, who tuned in for comic relief. Gilani helped spawn what is now a virtual cottage industry of clerics and fundamentalists turned amateur sexologists offering incoherent advice on everything from quickies ("The man's goal should be to lighten his load as soon as possible without arousing his woman") to masturbation ("a grave, grave sin which causes scientific and medical harm")."

http://foreignpolicy.com/2012/04/23/sex-and-the-single-mullah/
"Iranian Supreme Leader Ayatollah Ruhollah Khomeini
In his 1961 book, A Clarification of Questions, the supreme leader aimed to set out his position on 3,000 questions of everyday life, though “everyday” might be pushing it for some of them. Most famously, the ayatollah ruled that “If a person has intercourse with a cow, a sheep, or a camel, their urine and dung become impure and drinking their milk will be unlawful.”
The ayatollah also ruled that “Industrial alcohol used for painting doors, tables, chairs, etc., is clean if one does not know it was made of something inebriating” and, as apparently a fan of rudimentary in vitro fertilization, that “It is not unlawful to introduce a man’s semen into the uterus of his wife with devices such as suction cups.”....

Dr. Izzat Atiya, lecturer at Cairo’s al-Azhar University
In 2007, Atiya was responding to a question of whether it’s permissible for a woman to work alone with a man in an office setting, or reveal her hair in front of him. His not-so-elegant solution was that such an arrangement would be acceptable if the woman fed the man “directly from her breast” at least five times, thus making them essentially family members......

Imam Abdelbari Zemzami
This Moroccan cleric has become well known in recent years for weighing in on matters of the flesh. But he recently raised some eyebrows among both secularists and religious conservatives with a fatwa on female masturbation, which he said was permissible for women who are widowed, divorced, or had lost hope that they would ever have sexual relations with a man.
“A woman can get much benefit from these vegetables and other elongated objects,” the imam said, listing pestles, bottles, and root vegetables among other suggested implements."


http://en.iranwire.com/features/7325/
On March 2, 2006, I was browsing the news when I came across an item about the publication of a sex-education calendar in Qom. The provincial Ministry of Guidance had published the calendar, which on every page carried Islamic sex advice. For example, it said “marry a virgin with big buttocks so you will have many children,” or “do not copulate in the afternoons so that your child will not be born cross-eyed,” or “if you eat zucchini with lentils you can engage in intercourse more,” or “feed frankincense to a pregnant woman because if the child is a girl she will have a fair face, plump legs and will grow to have a happy marriage.”
I briefly mentioned the calendar in the blog I was writing at the time: “This rubbish was printed in the official calendar of Qom’s Ministry of Culture and Islamic Guidance with the financial backing of the government. But we, a private newspaper, published a story about the gang rape of a girl, and for the past three months we have had to go back and forth to the court.”
This ended up creating all sorts of trouble. The real problem was the word I’d used, “rubbish.” The same day someone from the office of the Director General of Yazd’s Ministry of Islamic Guidance called me and referred to the words of Jafar Sadegh, the sixth Shia imam and an important theologian of the faith, as “rubbish.” I was not really aware that Imam Sadegh had said such things but they had the books to prove it.
.....
A month later, in April of 2006, the newspaper was closed, with a thousand adverse financial consequence and regrets.


http://www.memritv.org/clip/en/1563.htm
http://www.memritv.org/clip_transcript/en/1563.htm
Sep 3, 2007:
Following are excerpts from an address delivered by Hasan Rahimpur Azghadi of the Iranian Supreme Council for Cultural Revolution, which aired on Jaam-e Jam 1 TV on September 3, 2007.
Hasan Rahimpur Azghadi: [The Westerners] have transgressed all moral boundaries, and that is why their family unit has collapsed. When modesty and chastity are abandoned, soon enough the family falls apart. The husband and wife are no longer satisfied with one another, and they begin having relations with other men and women. After a while, they start thinking that since they have already experienced this, it is time to try homosexuality. Then, they think this is old-fashioned, and they turn to animals. These things happen in the West. After a while, when they get bored with this, they turn to small children. Today, one of the most prosperous and lucrative trades in the world is the trafficking in sex slaves – mostly women and small children. They trade small children like slaves and use them for sex. They are worse than the most monstrous beasts in history. They have even developed theories about this. Throughout history, people did these vile things, but they never discussed it in public. They always did it in secret. These people raise their head up high, and admit that they do these things. They have now begun turning to objects. There are big factories that produce artificial genitals, and they sell them in stores. A sex shop is a store that sells sex toys.


https://www.al-islam.org/marriage-and-morals-islam-sayyid-muhammad-rizvi/chapter-three-islamic-sexual-morality-2-its
In Islamic terminology, masturbation (istimna) means self-stimulation of the sexual organ till one achieves emission of semen or orgasm. Masturbation in form of self-stimulation is forbidden in Shi'ah fiqh.
......
Once when Imam Ja'far as-Sadiq was asked about masturbation, he recited this very verse and mentioned masturbation as one of its examples.7 In another, the Imam was asked about masturbation; he said, "It is an indecent act..."8
Masturbation is a sin for which a person can also be punished by the Islamic court. Of course, the nature of the punishment is upon the judge's discretion. Once a person was caught masturbating and was brought to Imam 'Ali. The Imam punished him by beating on his hands until it turned red; then he made arrangement for his marriage on government's expenses.9
==================

Hossein Dehnavi

http://www.csmonitor.com/World/Middle-East/2012/0629/The-rules-of-love-as-told-by-an-Iranian-cleric
June 29, 2012: "Cleric Hossein Dehnavi’s comparisons of lovemaking in marriage to jihad have ensured that religious bookshops sell out of their stock of the new DVD every afternoon.".... "“We have quotes from the 12 [Shiite] Imams saying that having sex with your wife is just like jihad, fighting for the sake of Allah,” says Dehnavi. “Unfortunately, some people believe sexual relationships are ugly. No, it is not an ugly behavior in Islam, it is a divine behavior and it is even a religious obligation to properly make love.”…"

https://en.iranwire.com/features/6279/
Feb 3, 2015:  “On those nights when you feel like being intimate with your husband and you want to arouse him, why not wear a skirt with slits up the side, so that, when you walk, he will see the back of your knees? He will definitely be aroused. Or, wear a short skirt so that he can see your legs; that will get him excited. Then, when you sit in front of him, cross your legs.”
These are the words of controversial cleric Hossein Dehnavi, an  “expert” in family affairs in one of his many lectures.
........

But he is controversial — and not just because of his comments regarding sex. In one video published on YouTube, he announced, “non-Muslims have more strokes because strokes normally happen at dawn, when Muslims do their morning prayers.” In another, he asserted that “women incorrectly wearing the hejab leads to homosexuality among men,“ “bad hejab makes women ugly,” and that “people from different nationalities must never marry each other.” He has also claimed that women are generally aroused when they read the Koran chapter on Joseph. Critics point out that his advice is primarily based on anecdotal evidence and popular pre-conceptions.
When he is criticized, he is often accused of being a misogynist. “Contrary to some advice,” he declared in one lecture, “it is not necessary that in every sexual act the woman should reach orgasm. No. This is false. Sometimes the woman likes to engage in the act even though she is not aroused and does not reach orgasm. But she still enjoys it because she is fulfilling her partner’s needs.”
Dehnavi has repeatedly advised women to never reject a husband’s sexual advances. “The Prophet Muhammad has said that women must respond to men even if they are riding a camel,” he said in one recorded lecture. “Of course, some of you might want to point out that there are no camels in the city. My answer is: forget about the camel — you have cars!”

==================


https://hubeali.com/books/Urdu-Books/TehzeebulIslam.pdf
Tehzeeb ul Islam by Allama Majlisi, page 130-1, etiquettes of intercourse





http://www.thedailybeast.com/articles/2015/01/01/50-shades-of-iran-the-mullahs-kinky-fantasies-about-sex-in-the-west.html
http://en.iranwire.com/features/5916/
April 12, 2015: Mehdi Bayati has been putting forward the same argument as my middle school teachers. “The growth of feminism in the West and the fact the 60 percent of Western women prefer to sleep with dogs rather than men is the result of the absence of hejab and the diminished threshold of women’s sexual arousal,” he told the Resa News Agency, run by the Qom seminary.
He did not specify the source of this figure, but referred to the provocative nature of women’s hair. “It is said that the Prophet Mohammad stated that women’s hair sexually arouses men,” he said, conceded that “perhaps modern science has not proven this” but “it was said by somebody who only speaks the truth.”
Invoking one of the less frequently discussed rationales for imposed dress codes, Bayati also said that “the absence of hejab lowers the libido of men and this would not benefit women.”
Iranian clerics have long promoted Islamic hejab by arguing about sexual corruption or deviance in the West, but one of the strangest comments came earlier this year from the cleric Mohammad-Mehdi Mandegary, a member of ultra-conservative Endurance Front and the head of an organization called Foundation for Promoting the Way of the Martyrs.
He declared that relations between Western women are sexually promiscuous in a manner not even found in the natural world. “In the West when one woman has relations with several men, they take pride in it,” he said. “But animals are different and a female of the species does not have relations with several males at the same time.”
.....
Even leggings have been pulled into the fray. Recently tight leg apparel has become the focus of controversy among Islamic Republic officials, and were even brought to the floor of parliament by the Tehran MP Ali Motahari. In an open session he displayed pictures of women in leggings and argued in remarks broadcast on television that “sexual deviations, homosexuality and bestiality are results of unbridled behavior and the trampling of morality, which hejab would prevent.”
....
Eshkevari noted that such views have a long history, and cited Abolhassan Banisadr, the first president of the Islamic Republic, who returned from Paris and justified imposed hejab by saying that ‘women’s hair radiates a spark that arouses men.’
Banisadr, according to Eshkevari, also interpreted a Koranic verse to mean that some women aroused when beaten. Ayatollah Makarem Shirazi interpreted the same verse in the same way about seven years ago, Eshkevari says, concluding that physical harm arouses some women. “If an Islamic thinker and a Western-educated man such as Banisadr resorts to everything to justify himself, what do you expect from Ayatollah Shirazi?” Eshkevari said.
....
Last month Hassan Abbasi, the head of the Center for Doctrinal Strategic Studies in the Islamic Revolutionary Guards Corps and a theoretician in the office of Supreme Leader, claimed that the “Western human rights approves of incest. Incest is very rare in animals but the Western man has debased himself so much that he supports incest as a human right.”
“In America 100 percent of men have free sexual relations after marriage,” he said in another speech, which was aired on TV. “While in Iran perhaps two men out of ten thousand might marry a second wife. Listen to them shout about equality between men and women.”
Abbasi then referred to Anousheh Ansari, an Iranian-American astronaut and the first Iranian woman in space. “The basis of the Shi’a thought is chastity and the West uses women to destroy Shi’ism. Why did they send this woman Anousheh Ansari into space with a few men? They want to kill chastity. This is the main plank of feminism and feminism is the foundation of American lifestyle.”


http://m.themalaymailonline.com/malaysia/article/women-must-give-husbands-sex-even-on-camels-islamic-scholar-says#sthash.FHCb2Dds.dpuf
April 27, 2016: KUALA LUMPUR, April 27 — While insisting that the concept of marital rape does not exist in Islam, religious scholars say it is sinful for a Muslim man to force his wife to have sex when she is ill or menstruating.  Perak Mufti Tan Sri Harussani Zakaria said that men can always have sexual intercourse with their spouses even if the latter do not agree, saying that a Muslim woman has “no right” to reject her husband’s demand.  “Even the Prophet says even when they’re riding on the back of the camel, when the husband asks her, she must give.  “So there’s no such thing as rape in marriage. This is made by European people, why should we follow?” he told Malay Mail Online when contacted yesterday as he cited the hadith or reported teachings of Prophet Muhammad. - See more at:

http://m.themalaymailonline.com/malaysia/article/muslim-husbands-cant-pull-out-during-sex-without-wifes-consent-says-perlis#sthash.u5eypib6.dpuf
April 28, 2016: KUALA LUMPUR, Datuk Dr Mohd Asri Zainul Abidin claimed today that a Muslim husband is obliged to fulfil his wife’s sexual desires, to the point that he should not even perform coitus interruptus without consent from the wife.
KUALA LUMPUR, April 28 — Datuk Dr Mohd Asri Zainul Abidin claimed today that a Muslim husband is obliged to fulfil his wife’s sexual desires, to the point that he should not even perform coitus interruptus without consent from the wife. - See more at: http://m.themalaymailonline.com/malaysia/article/muslim-husbands-cant-pull-out-during-sex-without-wifes-consent-says-perlis#sthash.u5eypib6.dpuf



https://www.al-islam.org/islamic-medical-wisdom-tibb-al-aimma/intercourse
Muhammad b. Ja’far al-Bursi narrated from Muhammad b. Yahya al-Armani from Muhammad b. Sinan al-Zahiri from Yunus b. Zabyan from Isma’il b. Abu Zaynab that Abu ‘Abd Allah, peace be upon him, said to one of his followers: “Do not have intercourse with your wife while you have your hair dyed, for if you are blessed with a child, it will be effeminate (mukhannath).”
....
From al-Baqir, peace be upon him, who said: ‘Al-Husayn b. ‘Ali, peace be upon him, said to his companions: “Avoid intercourse on the night in which you intend to travel. If you do so and are blessed with a child, he will be squint-eyed.”’

....

On Intercourse with One Free-Born Woman before Another

Al-Mundhir b. Muhammad narrated from ‘Allan b. Muhammad from Dharih from Abu ‘Abd Allah, peace be upon him, who said that al-Baqir, peace be upon him, said: “Do not have intercourse with one free-born woman in front of another. As for [intercourse with] one bondmaid in front of another, there is no objection [to that].”



https://www.al-islam.org/islamic-marriage-syed-athar-husain-sh-rizvi/sexual-techniques

Anal Intercourse

The opinions of our mujtahids vary on the permissibility of anal intercourse. The majority of the Shi’ah mujtahids have derived two conclusions: (1) that anal intercourse is not haraam but strongly disliked (karahatan shadidah) provided the wife agrees to it. (2) And if she does not agree to it, then all mujtahids say that it is precautionarily wajib to refrain from it.
However, during the last decade of his life, Ayatullah al-Khu’i departed from the majority view and gave the ruling that it was precautionarily wajib to abstain from anal intercourse no matter whether the wife agrees to it or not.8
Maulana Sayyid Muhammad Rizvi says, “I would strongly advise against anal intercourse,” and quotes the saying of Imam Ja’far as-Sadiq (A.S.) and Imam ‘Ali ar-Reza (A.S.) about anal intercourse: “Woman is a means of your pleasure, therefore do not harm her.” 9
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3. Making love standing
It is narrated from the Prophet (S): “The husband and wife must not engage in intercourse like two donkeys clinging together, because if it is like this then the Angels of mercy will go far from them and the mercy of Allāh will be taken away from them.”32
4. Making love bare (without a covering)
It is narrated that Muĥammad bin al-Ais asked Imām as-Ŝādiq (as): “Is it permissible to go near my wife naked (i.e. make love naked)?” Imām replied: “No, don’t do such a thing…”33
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10. Refusing to have sexual intercourse (for various reasons)
It is narrated from Imām al-Bāqir (as): The Prophet (S) said to women: “Do not prolong your Ŝalāt such that it becomes an excuse for not going to bed (for sexual intercourse) with your husbands.”44


http://www.shiachat.com/forum/topic/67476-necrophilia/
Answer from Ayatullah Khamanei:
Question: I have a question concerning Nicrophilia. Is it considered adultery? And what should one do if such an indecent act is committed? Also, what is the punishment under Islamic law?
Answer: If it is meant sexual affairs with a corpse, it is haraam and is considered zinaa if they were not spouse. The person is subject to a severe punishment should repent as soon as possible and ask Allah for forgiveness.
Answer from Ayatullah Seestani:
Question: I have a question about Necrophilia. I wanted to know if it is the same as adultery? If so, should Islamic law be the action against such an indecent act? If not, what is the punishment?
Answer: It is not adultery but the muslim should not be like that.


http://www.seekerspath.co.uk/question-bank/marriage-divorce/q-id0255-is-it-permissible-to-perform-anal-sex-in-islam-2/
Having intercourse via the back passage of a woman is known as anal sex and this is definitely Harām [Harām-e-Qat’ī], the one who deems it permissible is a Kāfir and the perpetrator [of anal sex] is a transgressor and a sinner;


http://www.seekerspath.co.uk/question-bank/marriage-divorce/q-id0254-is-it-permissible-for-a-man-to-get-masturbated-by-his-wife/
Masturbation via one’s wife’s hand is permissible, however it is disliked [Makrūh Tanzīhī].


http://www.shiapen.com/comprehensive/mutah/sunni-morality.html
“Ibn ‘Aqeel, and many of our scholars, and our Shaykh [Ibn Taymiyya] have ruled that masturbation is makruh (disliked), and never explicitly said he that it was haram”.
Bada’i al-Fuwa’id of Ibn Qayyim, page 129
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Ibn Qayyim writes:
“If a woman does not have a husband, and her lust becomes strong, then some of our scholars say: It is permissible for the woman to take an akranbij, which is a piece of leather worked until it becomes shaped like a penis, and insert it in herself. She may also use a cucumber”.
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Ibn Qayyim continues this discussion, which exemplifies the morals espoused by Sunni Islam:
“If a man makes a hole in a watermelon, or a piece of dough, or a leather skin, or a statue, and has sex with it, then this is the same as what we have said about other types of masturbation [i.e., that it is halaal in the same circumstances given before, such as being on a journey]. In fact, it is easier than masturbating with one’s hand”.


http://www.wabil.com/browse_categories.php?limit=50&cid=128&page=1
Question ID  3503  -  Marriage
If a woman loses her virginity because of having sex without marriage does the girl need the permission of the father to marry that same man or other men
Answer:-  Yes, she does need permission from her father or paternal grand father.
Mohammad Al-Musawi
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Question ID  3159  -  Marriage
Can me and my wife talk about dirty things like having sex with other men or women while having sex just for arrousal purpose and with no intention of doing such an act ever ? Please reply this is the third time I am asking and its not for making fun.
Answer:-  No, it is not allowed to talk about sinful things even if you and she do
not intend to commit it.
Wassalam
Mohammad Al-Misawi


http://www.wabil.com/browse_categories.php?make=&cid=152&limit=20&page=1
Question ID  3676  -  Youth issues
Salam Sayid. I am a married man and was wondering if it is considered masturbation if looking at my wifes picture while travelling alone causes sperms to come out. Thank you.
Answer:-  All types of masturbation are forbidden.
Looking at your wife's nude pictures is allowed for you but it should not
cause ejaculation.
When your wife is with you she can use her hand or her body to make you
ejaculate as that's allowedstory you as her husband, however you are not
allowed to ejaculate by yourself.
Wassalam
Mohammad Al-Musawi

http://www.wabil.com/browse_categories.php?limit=40&cid=152&page=1
Question ID  2150  -  Youth issues
Assalam alaikum My wife is living in differnt country. Can i masturbate watching her on webcam.....wassLam
Answer:-  You are not allowed to masturbate using your hands or any part of your
body. You are allowed to watch your wife through webcam and talk to her in
any way to make you ejaculate but with out you touching your private parts.
Wassalam.
Mohammad al-Musawi
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Question ID  1838  -  Youth issues
assalamualikum mawlana. Can a muslim be in love with a non-muslim? Will his/her ibadah be accepted?
Answer:-  Muslim is not allowed to love a person with whom marriage is not allowed,
and Muslim is not allowed to marry non Muslim.
Wassalam.
Mohammad al-Musawi

https://gift2shias.com/2010/07/09/scandalous-fatwa-from-al-khoei/
http://arabic.al-khoei.org/falea.htm
Question 784: Can a Man touch the private parts of another man from behind the clothes and a woman touch those of another woman, jokingly and just for fun under the condition that it does not arouse Lust?
Answer: It’s not Haram if it does not (arouse Lust).
Source: Sirat al najah fi Ajwibat al istifta’at Part 3.