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THE LIFE ,BEFORE AND AFTER DEATH.

I believe that once we are through in this world the hiccups we come across during contours of our life experiences can give us a lesson to face the judgment day.

The life after death is a fact of it and one who diverts his attention during  his lifetime to pass only those roads where ways and means are spread to secure one,s judgement day,is ultimately a blessed soul.

You can be conflict with your existence but the real funda of life lies in the fact to be peace with soul and body.

I have come across people who are adament in their aporoach of life that tantamount which means  to say   their worldky  affairs have nothing to do with tthe judgment day.

As a rule of life and as a pure Muslim,we have to live in this finishing world under the guidance of holly scripts of Quran and make our ultimate journey peaceful.

You have to live under the filthy materialistic pursuits in this temporary world but one who listens to his/her conscience in an approach to make his/her  end peaceful,will never get dyed under the colors of decit.

We need to get dawned with the basic concept of life which percolate to say that our   ultimate aim should be to make our external world eternal and peaceful.

The potion of love.

When we are conceptualized into a living objective,we get love even if we are still in embryonic fluid.

Love knows no boundaries,it gets transpired the movement you have choice to transfer it and another person whether needs it or not,makes no difference since the affection bug loves to love.

Many people use diffrent yard sticks to measure and dispense it on the bases of volumes,you get in return but the one who does it without reciprocation generally runs away with the hot cake.

Selfishness generally disturbs the equation of love between two people since you always  weigh the love in the  measuring scale,which if doesn’t weigh the way you need it,percolate into difference of relations.

Your mother loves,you sister too shows affection,your spouse too love you,your children also are part of it ,your father fits the bill too so on and so forth but one who does it wuthout return wheel is the real messenger of love otherwise it gets traded either in the name of relations or as a partner of duel policy.

I love the way i got it from family and friends without iota of selfishness.

THE WAY TO lai_latul

ust come up with an action plan of maximizing the month’s blessings and rewards. And what better way to do that than to follow the practices of our Holy Prophet (PBUH) and how he used to observe the last ten blessed days of Ramadan. His footsteps lead to the path of righteousness and ultimate blessings. So what did our Prophet (PBUH) do in the last quarter of Ramadan? Here are a few practices that he used to carry out:

1. According to Aisha (RA)

“The Prophet (PBUH) used to strive hard (in worship) in the last ten nights of Ramadan as he never did at any other time.” (Sahih Muslim, 7:1767)

He used to prepare himself to spend the last nights in constant worship, prayer, and supplication, seeking Allah’s (SWT) endless mercy, forgiveness, and blessings. The Prophet (PBUH) used to push himself extra hard and dedicate himself- mind, body, and soul- to Allah (SWT) during the last days. His worship’s intensity and frequency was not like other days of the year- it was much more.

2. In another narration, Aisha (RA) said:

“With the start of the last ten days of Ramadan, the Prophet (PBUH) used to tighten his waist belt (i.e. work hard) and used to pray all the night, and used to keep his family awake for the prayers” (Sahih Muslim 2024)

He encouraged his family to follow suit- to sacrifice their sleep and spend those blessed nights in prostrating to the Almighty and seeking His good favor and refuge. He told them to engage in zikr (praise and remembrance of Allah (SWT) and prayer during the late hours, for the late hours of the night are most blessed.

3. Abu Hurairah reported:

“The Prophet would perform I’tikaf during the last ten (days) of Ramadan until Allah took him.” (Al-Tirmidhi 790)

The Holy Prophet (PBUH) isolated himself from the world and observed Itikaf in the mosque during the period of the last ten days of Ramadan. Itikaf essentially entails separating yourself from all sorts of worldly distractions and re-orienting yourself towards the sole purpose of worshipping Allah (SWT) and praising Him in various forms and capacities. The Holy Prophet (PBUH) practiced this spiritual seclusion every year during the last days of Ramadan and he encouraged his followers to leave the world behind and devote their entire being to Allah (SWT).

4. According to another hadith:

“Allah’s Messenger (PBUH) was the most generous of all the people, and he used to be more generous in the month of Ramadan when Gabriel used to meet him. Gabriel used to meet him every night in Ramadan to study the Holy Qur’an carefully together. Allah’s Messenger (PBUH) used to become more generous than the fast wind when he met Gabriel” (Sahih Bukhari 3220).

The Prophet (PBUH) devoted his time in Ramadan in reciting the Holy Quran as much as could, especially in the last few days of Ramadan, to gain Allah’s (SWT) infinite favor.

5. Aisha (RA) is reported to have said that the Holy Prophet (PBUH) said:

“Seek Lailat-ul-Qadr (Night of Decree) in the odd nights out of the last ten nights of Ramadan.” (Sahih Bukhari, 9:202)

The messenger of Allah (SWT) used to seek Layla tul-Qadr, the night of decree, in the last ten nights of Ramadan. Lailat-ul-Qadr is more likely to fall on the odd nights of the last quarter of Ramadan and it is on this blessed night of decree where rewards of worship and Ibadaah are multiplied many times over by the Almighty. Allah (SWT) acclaims this night to be better than a thousand months (Quran 97:3). It is a night where sins are forgiven and mercy is showered by our Lord.

So schedule your last ten days of Ramadan in a way to maximize the blessings and rewards they have to offer- your Lord wants you to turn to Him, don’t keep Him waiting!

RAMADHAN 2017

The holy month of Ramadhan shareef 2017 had set in and first day of fasting started today,the 28th of May.

This is one of the pillars on which our faith is seated and all Muslims are bound to follow to get blessed and therefore make the day of judgement a pleasurable experience.

The basic idea is not to refrain from eating anything from dusk to dawn but it has something more stored for the faithfulls and if they  really know the hidden importance of such sacred month,they will keep fasts for whole year.

Our faith hinges on 5 important God given directions which when completed gets our faith accomplished and fasting is one among them but this ritual has hidden agenda embedded under the basic cause of it.

When we fast, 1. we understand the fate of people who are hungry due to poverty,  2.by fasting we clean our soul thereby discipline our life, 3.we develop habit to prey all the five times, 4.we dressup our behaviour so discipline our activities, 5.we burn our worldly desires therefore world is rendered peacefull and last but not the least we get a chance to come further close to Him.

One who derives the pleasure faithfully gets his life blessed otherwise we will be only thirsty and hungry but will get nothing in return but exhaust our soil and body.

Let us prostrate AND SUBMIT to Him to get blessed though this blessed month.Aameen.

Reverse sweep,army fails the process.

The term reverse sweep is used by the army when it revisit the area combed earlier during day time just to ensure again there is no militant,insurgent or enemy force around the already sanitized area.

But it seems either the force is inefficient or are taxed which has failed them yesterday in Shopian siege when during their reverse sweep at 6Pm they were targeted by the enemy force which killed a local driver who was driving security in his private vehicle.

What a sanitization and what a sweep drive.

Good morning

Start the day with the charming facevto spread happiness around.

Internet still banned in Kashmir so seem we are caged as if in stone age.

Truth and reconciliation

The Case For A Truth And Reconciliation Commission in Kashmir

Every time one thinks that life in Kashmir has returned to its normal course and hopes that no more innocent lives are lost, the hope gets mercilessly shattered with news of young boys dying in protests. Death is not new to Kashmir. Here seasons’ change, moods change, governments change but the only thing that remains constant is the loss of innocent life. Since the nineties, fake encounters, extra-judicial killings, internal displacements, disappearances etc have marred the struggle for a permanent solution of the conflict. Unfortunately, in focussing on the political aspects of the discourse, the concept of justice to the people, has taken a backseat. 


The recent deaths of eight young civilians on the polling day once again underscores the need move beyond the sovereignty versus azaadi debate or even the embittered dynamics of the neighbourhood territorial dispute and mend fences closer home, before the embers of dissatisfaction spill over the streets again.The narrative should shift stance on justice dispensation, a crucial facet, which is often ignored by the political class and state institutions alike. Pursuing the idea of justice in the strife torn landscape of Kashmir is a particularly tricky proposition for several reasons. Yet this is precisely why, delivering justice is imperative to the reconciliation process and rebuilding strained relations in this protracted conflict. 

Invoking transitional justice that is armed with both judicial and non-judicial remedies such as fact finding and truth-telling initiatives, criminal prosecutions, reparation processes, vetting and institutional reform can perhaps alleviate the long festering wounds of the Kashmiri people. 

In terms of a concrete measure, a Truth and Reconciliation Commission can be established, by the central legislature aided by International jurists, as a sincere manifestation of its commitment towards addressing the massive human rights abuses that have plagued Kashmir over decades, with an eye on restoring the dignity of individuals. 

CONSTITUTION OF THE TRC 

Historically TRCs are instituted by the State/regime in power, post the conflict period. This has been cited as a reason to keep its formation in abeyance, given the ongoing armed conflict and widespread civil unrest in Kashmir. However, the open ended nature of the Commission’s mandate offers a window of opportunity, if the period to be probed pertains to the past, say the troubled nineties. So a specific mandate, with an inclusive term of reference, that cover actions by state as well as armed non state actors to investigate and document the truth behind the dark period in the Valley’s past, namely, the forced disappearances, the unmarked graves, the pandit exodus and the extra judicial killings in detention camps, may open the door for justice that has long eluded Kashmir. 

Further an effective reparations policy is a must, as it comprises the most tangible efforts of atonement, bearing a direct impact on the victim’s welfare. Official public apologies, a specialised health care program for survivors, pension for victims and victims’ families, rehabilitation of the internally displaced persons as well as symbolic reparation via identification of the mass graves, memorialisation of victims, publicly listing names of the disappeared and the dead, disclosure of offenders’ names and vetting in official posts to avoid recidivism are important measures in redressing past abuses and regaining the lost trust. 

Equally, holding public hearings to record testimonies of victims, witnesses and perpetrators to officially acknowledge the truth must not be underscored as it has unparalleled effects on the sufferers’, survivors’, their families’ and the community’s psyche by providing due recognition of wrongs, creating an authoritative record, according responsibility and lifting the veil of impunity that offender’s enjoy by naming and shaming. 

For the government, it provides the opportunity to shoulder meaningful responsibility of addressing the judicial aspect of a political problem that has been long skirted. Effectively it can extinguish long standing fires of distrust and alienation, while disengaging from the larger political scenario that requires a consensus, which is hard to achieve at present. Further, it strikes the right balance between maintaining the State’s authority and public accountability, while circumventing the question of allowing third party involvement, which has been the subject of much debate, thereby avoiding all discordant notes. If successfully executed, it would amount to revitalising a moribund dialogue, significantly boosting the government’s credibility in the valley and would bring about a holistic closure for the masses while reiterating the state’s obligation towards fostering reconciliation with the people. 

The role of the media is crucial in unearthing and dissemination of facts and walking the thin line to maintain a balanced and objective coverage without becoming polarised in its narrative. Significant media initiatives include documentaries on the report with the aim of contributing towards building a collective memory and educating the masses. For example, the report of the Argentine National Commission on the Disappeared (Nunca Mas meaning Never Again), is widely used for civic education and reprinted in various formats. 

No doubt for its critics transitional justice with its emphasis on restorative rather than retributive justice, particularly in the context of systematic human rights abuses can seem like too little too late. However its benefits may outweigh its misgivings. Its flexibility allows for an efficacious justice delivery within the contours of the socio-political ground reality. Moreover, as an official agency, it lends the much needed stamp of legitimacy and state recognition needed to restore public faith in the rule of law and equality before law. It should therefore be viewed as an opportunity to leverage access to justice that has remained a mirage for the average Kashmiri, rather than an outright denial of justicprerequisite for the process. An onus on truth seeking instead of obliterating facts and figures, armins the power to hold soteallowistatements tform the basis of criminal prosecutions where grave crimes have been committed and providing adequate resources such as legal support staff are critical to piece together a comprehensive, well documented history of past abuses and atrocities. 

Finally, the report itself should be considered an important national document, its recommendations implemented in letter and spirit, with the long term aim of reconciling a divisive society with a deeply troubled past. This includes inter alia reforms of state institutions and policies by reviewing acts like AFSPA that bestow sweeping powers and have the tendency to turn into draconian laws if left unfettered, if proposed by the Commission. 

Azaadi can mean several things to several people – for those who’ve suffered and seen wrong without justice being meted out, it could well mean having access to justice, even if restorative.