Qazi Hussain Ahmad

Brief life History

As a  Amir of Jamaat-e-Islami

 07 Octobe  1987 – 29 March 2009

Preceded by: Mian Tufail Muhammad

Succeeded by:Moulana Munavar Hassan

As a President of Muttahida Majlis-e-Amal

10 October 2002 – 18 February 2008

Preceded by : Alliance collapse

Succeeded by:  Alliance established

Personal details

Born : 12 January 1938

 NowShera, NowShera District, Khyber Pakhtonkhaw.

Died : 6 January 2013 (aged 74)

Islamabad

Political party : Jamaat-e-Islami

Education:   B.Sc., MSc.    University of Peshawar

Occupation :            Foreign policy commentator, religious leader

Profession: Professor, religious leader

Religion:       Islam

Qazi Hussain Ahmed was born at Ziarat Kaka Sahib in Nowshera, Kyber Pakhtonkhaw, Pakistan in 1938. His father Qazi Muhammad Abdul Rab was a religious personality and a farmer by profession.

He got his Masters of Science (M.Sc.) degree in Geography from the University of Peshawar. He served as lecturer for three years at SWAT College. His association with the Islamic Movement started in his school days when he joined Islami Jamiat-e-Talaba, Pakistan. He became a member of Jamaat-e-Islami Pakistan in 1978, and was elected the Ameer of the Jamaat-e-Islami Pakistan in 1987. He continues to serve in that capacity, getting re-elected twice.

Qazi Hussain Ahmed has two daughters and two sons.His well-educated daughter, Mrs.Samia Raheel Qazi, who is an active member of jamaat's women wing ,was also elected as member of the national assembly in 2002. His other Daughter Khowla Ahmed Qazi is a well-educated Woman has done LLB Shariah from IIUI, and MA English From Wise College Lahore.

His Son Asif Luqman Qazi Holds a Masters Degree From Boston University USA. He came back to Pakistan in 1994 after completing his studies. He is now Deputy Ameer Jamaat-e-Islami Nowshehra and Deputy Director Foreign Relations Jamaat-e-Islami pakistan, Asif Luqman Qazi Stayed for a Short Period Of time With Afghan Freedom Fighters in the Era of Soviet Union attack on Afghanistan. His other son Dr.Anas Farhan Qazi runs his own business in  Peshawar .

Qazi Hussain Ahmed was first elected as member of the Senate of Pakistan in 1986 for a term of six years. He was re-elected as such in March 1992, but he resigned in 1996 as a protest against the corrupt political system.

Even before the Soviet Union invaded Afghanistan, Qazi Hussain Ahmed was in close contact with Afghan Mujahideen and had personal terms with top Afghan leaders. He played a key role in introducing the Afghan jihad to the foreign world and by doing so, gained countrywide favor for the movement. The United States channelled its military aid to the Afghan resistance through the Pakistani intelligence service and the JI, who in turn ensured that it reached the most extreme elements of the Afghan mujahadeed and left more moderate factions isolated. The Jamaat strongly supported military dictator Zia ul Haq in his "Islamization" of Pakistan, particularly the introduction of the Hudood Ordinances, under which thousands of Pakistani women, some alleged to be rape victims, have been jailed for adultery.

Qazi Hussain Ahmed was well versed in English, Arabic, Persian, Urdu and Pashto. He was an fluent speaker, seasoned parliamentarian.

Hamid Mir Column on Qazi Hussain Ahmed Dated: 7-01-13

Saleem Safi Column on Qazi Hussain Ahmed

Taste of the yesterday

Every society has its own traditions, customs and civilizations which vanished or replaced with the passage of time. Food culture and taste have no exceptions. The taste of yesterday foods has been either vanished completely or replaced with new foods due to change in manufacturing methods and techniques and eating habits of new generations. The taste of yesterday was not merely a taste but it has many facets of culture and traditions. The generation who witnessed these traditions and taste has also been replaced by new generations. However we can see still some food items in towns and villages of Pakistan.

Here are some food items which tastes are still in the memories of old generation of Pakistani society.

Laddo peethiyan

An all season item made of gramme flour, salt and chilli fried in mustard oil were tasty, easily digestive and chewable by young and old. Served with tamarind sauce and sliced radish added charm to the taste. These were sold by vendors in luke-warm form under a coal stove. Vendors are now rarely seen selling this item.

Buntay wali Bottle

It was a popular summer season soft drink. It consisted of lemonated carbonated water served in pilled bottles chilled in icy water. Its opening sound with a thumb was a great amusement for children. The thick glass made bottles are no more seen.

Baqar Khani

It was mixture of flour churred 

in pure butter, milk and baked

 in oven to give it a brownish 

look. These were taken with

 sweetened milk or saltish 

Kashmiri tea as a breakfast dish.

Burf wala Golla

Made of crushed ice, sugar syrup and mixed with different edible colors was an eager likeness of children. These were available in rectangular shape pierced on small wooden sticks. Ice-cream has now taken its place to a greater extent.

Das and Lounchirray

Das is a form of Kultcha, baked of fermented flour and lounchirras made of cooked gramme flour, served with pickles and green chilli was a popular breakfast food of rich and poor. These were sold hand to hand in the early morning hours. A peculiar traditional dish served in wedding ceremonies as a breakfast.

Fresh Soft Gatta

Prepared with flour, sugar and elettaria cardamom. It was easily shapeable, full of fragrance and was children’s most favorite item because it could be easily wrapped on small sticks to make edible toys on children’s demand. Vendors carried it wrapped on a portable bamboo along their shoulder.

 

Gatta Elleichi Wala

Prepared with flour, elettaria cardamom and sugar was once a favorite sweet meat of Pakistan. It was crisp, sweet and full of fragrance. The melodic voice of vendors during early wintry nights in streets and enclaves is no more heard.

Golla Kababs

A favorite dish liked by all. These were made of minced beef grinded with fresh onions, salt, pepper and several traditional masalas. This package was then made into five to six small balls and were pierced on iron bars being wrapped with thread and were baked on burnt-out coal fire. Specially a traditional dish of Lahorites and Karachites.

Khajla and Pheuonee

Khajla made of two layers of churred flour milk and butter having in between a third layer of cooked coarsely ground flour with a filling of cooked halwa with different dried fruit like almonds, coconut and dried small grapes. Pheuonees were taken with Kashmiri tea or hot milk. These items were sold like hot cakes during festivals like Ramdan, Eid, Miraj Sharif and were also served in marriage parties.

Lahori Porra

Delicious and tasty 

Lahori Porra made of 

churred flour, milk,

 pure butter and fried in

 pure butter oil was a 

favorite breakfast item 

particularly when taken 

by soaking it in saltish 

Kashmiri tea. Now

bread and butter have

taken its place but it 

had its own taste.

Maroonda

The sweet, tasty and easily chewable Maroonda made of rice and brown sugar being handy and light in weight, no doubt, was liked in all walks of life. It was common selling item, now rarely seen in urban areas.

Qatlumma

Made of white flour, pure butter covered with a thin layer of spices, flour of gramme, dried seeds of sour pomegranate and fried in oil was an essential festival food was item like Eid, Urs, and other seasonal Mellas. Its orangish red colour gave a quenching look.

Mirza Asadullah Khan Ghalib, the great Urdu and Persian poet

Mirza Asadullah Khan Ghalib, the great Urdu and Persian poet of the subcontinent, was born in Agra on December 27, 1797. His father and forefathers were Seljuk Turk soldiers of fortune who sought employment in the armies of princes. His father married into a distinguished and prosperous Agra family but died when Ghalib was just five. Ghalib spent most of his childhood in his maternal grandparents' home and received education in Persian, Arabic, Urdu, logic and philosophy. He started writing in Urdu at a very young age and in Persian when he was 11. He grew up into a handsome youth, married in his teens, and had several children, none of whom survived too long.

His was born forty years after the battle of Plassey, which gave the first clear signal of the control of British power over India, and died on February 15, 1869, twelve years after the turmoil of 1857, which ended with the removal of the last Mughal Emperor by the British. As such, Ghalib lived and witnessed the fall of the Mughal period in our cultural histo­ry

Ghalib's ancestors had migrated from Central Asia to the subconti­nent in the middle of the 18th cen­tury. Although he lived in Delhi where the language of his contem­poraries was Urdu and he himself was a great Urdu poet, such was his love and respect for Persian, the language of his ancestors, that he wrote most of his poetry and prose in that language.

In this respect, Ghalib was a liter­ary offspring of those great men of letters who had started migrat­ing to the subcontinent from the eleventh century and had estab­lished a tradition of Persian poetry and prose under the patronage of Muslim kings and nobles, some of whom Ghalib considered as his models. In fact, Ghalib's pupil and his first biographer,Altaf Hussain  Hali, has lamented that Ghalib did not really belong to the times he lived in; he should have been born a couple of centuries earlier because he deserved to be a court poet for emperor  Akbar or Jehangir.

Be that as it may, Ghalib was a true representative — and the only one without a rival — of the two layers of the central tradition of our culture in the last phase of the Mughal period; the culture of the social elite with Persian as its liter­ary language and the culture of the common city residents with Urdu as their language. Ghalib himself belonged to the social elite, and although he took great pride in his Persian poetry and prose, Urdu was his language, and he was a great poet of Urdu, in fact generally considered the greatest.

It is this representative character of Ghalib as a poet which has fascinated our critical opinion during the last hundred years. It is a mea­sure of Ghalib's greatness that he has not only aroused the interest of the critical opinion, which, needless to say, represents the sophisticated literary elite, but also that of the uninitiated common man who admires him and loves and quotes him whenever he can without  perhaps  having read or understood him thoroughly.

Now the question is what are the factors responsible for the vast appeal of Ghalib's poetry for the generations that followed him as against the generation to which he belonged?

The answer to this question entails an understanding of the salient features of the classical tradition of the Urdu poetry prior to Ghalib and the singular contribution made to it by Ghahb's individual talent.

The most outstanding aspect of our classical poetry was that it reflected a sensibility developed by a well-established culture with a set of generally accepted values and norms. It followed a pattern, in as  much as the classical Urdu poets had a clearly defined "idea of the poetic" which more or less determined the nature and scope of thoughts and feelings considered suitable and worthy    of  poetic treatment.  A poet did have his individual characteristic as a practitioner of the art but what he expressed in his poetry were not his personal and individualistic experiences. These experiences had a direct hearing on relationship with the experiences of the community because he shared and believed in the community's values and norms.

The commonality of interests between the poet and his community created such a sense of kinship between them that the poet became a true representative of society. He gave voice to the thoughts and feelings of the collective consciousness rather than his own within the limits placed by the prevalent "idea of the poetic". He accepted these limits and did not crave for the freedom to transgress them and enter into his own private and personal world and dig out the unusual, the original and the fanciful. His main concern as a poet was to pick up the commonplace and the oft-repeated and express it in a manner which was new and refreshing. As such the criterion of quality in our classical poetry was skill of expression, the skill to give poetic form to a given content.

These were some of the salient features of the classical Ghazal poetry prior to Ghalib. It is in the context of this literary tradition that one has to see the change that Ghalib brought to bear on it. His voice, so deep and resounding, seems to rise from a new and different horizon. It was the voice of a poet who thought and felt differently.

Ghalib had a strong personality and he was very conscious of it. He was also conscious of the extra-ordinary creative gift nature had bestowed on him. This conscious-ness was responsible for Ghahb's urge to express himself in a manner distinctly his own. He had the weight of tradition behind him and yet he stood out as in individual in his own right.

Ghalib deviated from the tradition of Urdu poets of giving expression to the collective thoughts and feelings of the community and instead gave expression to the thoughts and feelings of his individual personality. In this respect, he was, in the history of Urdu poetry, perhaps the first Romantic in the sense of the English Romantic poets, although he had traces of the English Metaphysical poets also, particularly in his use of the self-satisfaction.

The classical Urdu poets were concerned with the experiences of the collective consciousness; Ghalib, on the other hand, was concerned with the experiences of his individual consciousness. In the classical tradition the worth of a poetic experience is judged in its relationship to the value system of the community. In the Romantic tradition, it is judged in its relation-ship to the vision of the individual poet.

Thus it is only in Ghalib that we see for the first time in Urdu poetry, an interaction between tradition and individual talent. He did not defy tradition altogether and yet he carved out a new and different path for himself. There is, no doubt, an element of the traditional in his poetry, although his individual stamp is apparent in the treatment of the subject there also, but his main achievement is that he spoke like an individual and spoke in an authentic voice.

As a result, Ghalib discovered new realms of thought and feeling and gave new dimensions to the ones already discovered. He added new shades of meanings to words so much so that a study of his poetry becomes a veritable exercise in appreciating meanings of meanings. What he says is, of course, significant but equally significant is what he leaves unsaid. He creates a sense of the infinite while dealing with the finite.

Ghalib was acutely conscious of the decay and order and lifestyle that he knew. This is reflected in the feelings of melancholy in Ghalib's poetry. He was not at peace with himself, nor indeed with the world around him. Out of day and night, something which might not be exactly called a joy, but which was certainly enough to live by, had indeed taken flight. No wonder Ghalib ceased to be a serious poet as the age he represented came to an end in 1857. He only wrote some pieces of poetry in the remaining twelve years of his life.

This is indeed significant. Ghalib ,the poet, became Ghalib, the letter ,writer in Urdu. He spoke, but spoke in a different manner. His Urdu letters, which he wrote to his friends and pupils, are indeed contemporary history. They contain reports of actual incidents as well as pictures of destruction in Delhi. They also reveal with much sadness the suffering of a man who saw the sarcastic away of something which gave him nourishment while it lasted.

The "still, sad music" of Ghalib's soul expressing itself "in the other harmony of prose" represents not only his personal mood but in fact the mood and temper of a whole generation. In his letters, Ghalib summons up remembrance of things past and gives vent to his feelings of loneliness and melancholy. He recalls with a feeling of nostalgia his old friends and associates and their happy meetings; he talks about the familiar sights and scenes of the Delhi which was no more. He tells the tales of desolation and what it had meant to him and others in a whispered voice. He longed for the joy of living, which he once had, in spite of his personal hardships, in the company of his dear ones in the Delhi of his memories. He complains about the rain and the drought and his own physical ailments. But in all this, his innate sense of liveliness never misses a chance to delight in the lighter side of life, — flashes of his typical wit and humour brighten up the text of the letters whatever the subject matter.

          Ghalib's zest for life, which he kept up in spite of the series of unfulfilled wishes and dreams, now shows itself in his interest in basic human associations and in common events of day to day life. It is the human element in Ghalib's letters which distinguishes them from the vast literature of letters of eminent writers. There is also the other element of an acceptance of life, which is now clearly distinct. Ghalib seems to have developed a detached and objective attitude towards things, even towards him-self. At one place he says, he has become a spectator of his own self which he now imagines as some-thing outside his being. It is because of this attitude that one finds a kind of restraint in his lamentations. He is trying, even in his agony, to be at peace with him-self and with the world around him.

Ghalib's world, in his poetry and prose, is a very different world and one realizes how different it is only when one enters it after a passage through the world of his predecessors. It is a world inhabited by intensely human experiences of a lively and rich personality with a new and refreshing mode of thought and feeling. Ghalib was conscious of his extraordinary personality; but he had the breadth of vision and a catholicity of outlook which enabled him to see far beyond himself

He had a truly sensitive, free and open mind ready to perceive and absorb. That is why, while Ghalib always remained Ghalib, he could also be you and me and many others. He was not devoted to a particular view of life nor did he make an attempt to systematize his thinking. He was as large as life, and had a real zest for it and a rare insight into affairs. In short, Ghalib's world is a world which is vast and varied and immensely interesting. 

Pakistani Girls Mobile Numbers

Searching mobile numbers of Pakistani girls is  a very popular search among young generations. Some may be successful to find one real number of a GIRL but most of them failed in this try. I admit this is not true for all but many young boys are crazy to find girls mobile numbers. I am wondered to see that when I searched "Pakistani Girls Mobile Number" (honestly it was my first time) on a popular search engine, there were more than 700 thousands webpages as result. In the same time, when I make research via a Keyword Tool, I found that about 73 thousand people searches exactly this term only on a single search engine while many others used different search engines and different search terms e.g. Pakistani Girls Mobile Numbers List and Pakistani Girls Number etc. While there are many others who searches for mobile numbers of girls of their own cities e.g. Islamabad Girls Mobile Numbers, Karachi Girls Mobile Numbers, Peshawar Girls....., Gujranwala Girls, Lahore Girls, Multan Girls, Sargodha Girls, Faisalabad Girls, Dera Ghazi Khan(D.G.Khan) Girls,Dera Ismail Khan(D.I.Khan) Girls, Hyderabad Girls etc. So, if you sum up all these individual monthly searches it will become a very big number.

Websites with Pakistani Girls Mobile Numbers 

There are many websites that are exploiting young generation by making absolutely wrong claims that they have a large numbers of girls' mobile numbers. Usually these numbers are fake and if any website has real numbers those may be collected through illegal sources like Easy Load Shops, mobile service centers, public toilets etc. Some evil minded people also put numbers of their ex. girl friends or numbers of their rivals just to tease them. Social Media Websites are another source of spreading personal information as some websites ask his users to put his mobile phone number but user is mostly unaware that how to use this number make private. These numbers are more than 95% fake and false and 5% is of those which are collected by illegal sources. These illegally collected numbers available on these websites have destroyed the life of innocent Pakistani girls.

Low cost Call and SMS Packages

Amazingly low cost call and SMS and unlimited daily and hourly packages are very encouraging and supportive for bad and evil minded boys. These packages give them liberty to make unlimited calls and send unlimited messages. If they don't have or can't approach a mobile number of a girl then they start making wrong phone call and messaging  on anonymous number in thrust of a girl mobile number. Once they find a suitable mobile number after several attempts, they offer friendship and compel  girls to make friendship with them. Most of the boys tell fake name , fake status and fake location to the girls and blackmail the innocents girls.

Earning Tool.

Some evil genius people use this technique as tool to earn money. Some boys have girls like voice and make fool to crazy boys and get easy load daily just for talking some time. Some boys also use their girls friends to make fool and earn money from crazy guys. In big cities peoples hire call girls having nice voice to rob the people. Sometime girls having nice voice but having ugly and  unattractive features put their numbers on websites to get easy load from crazy guys

Conclusion

It is very pity that Pakistani youth which has immense potential to deliver in every field of life is busy in such stupid, time wasting and nonsense activities. It is nothing but waste of time. The mobile friendship result is always detrimental and harmful.

Instead of wasting time in such fruitless and harmful activities please focus on your studies and become a successful person in your life  so you can find  and get your ideal  life partner in a decent way.

Health Benefits,Dangers and Precautions of Going Barefoot Outside

According to a new research we are experiencing the flow of the earth’s electric energy connecting to our physical body, which has been scientifically proven to promote healing and create a deep sense of well-being within us. Grounding is simple and it is free. You simply connect your bare feet directly to the earth and enjoy the organic healing benefits Immune system functions maximum  when   body has an adequate supply of electrons, which are easily and naturally obtained by barefoot contact with the Earth.

Research indicates that electrons from the Earth have antioxidant effects that can protect our body from inflammation and its many health consequences. Health benefits derived from it may be equally as important as the Vitamin D we obtain from the sun. Significant improvements in inflammation-related disorders, chronic pain, sleep disorders, low energy, high stress, muscle tension, headache relief, hormonal and menstrual symptoms, protection from EMF and many more health-related issues all are addressed by direct daily contact with the earth.

Health Benefits of Going Barefoot Outside

Many tribes still exist barefoot and go out hunting for food and following tracks barefooted – and they are known for being able to run for miles without slowing down or tiring – and part of this is due to the far more efficient way in which they are using their feet. Of course walking bare foot  they don’t get tired at all.

When you're in shoes your toes become obsolete and useless – where in reality they are designed to be able to help you adapt to the ground below you and even to wrap around things to help you climb them or pick them up. Using barefoot running you can get this back – and when you step on things you'll see your toes splay and dig in and generally adapt to the ground underneath to stop you falling and give you more purchase.

1. A Free Reflexology Session.

There are reflex points to every part of your body in your feet. Every little bump and rock in the road helps to stimulate all these little reflex points. If it hurts at first – especially in specific areas, this means your feet need the stimulation they’re getting by being barefoot. Over time, these sensitivities will go away, and the areas the tenderness corresponds to will be recharged, helping decrease the symptoms of whatever it is that ails you.

 

2. Free Foot Yoga

Walking barefoot strengthens and stretches the muscles, tendons and ligaments in your feet, ankles and calves. This helps prevent injury, knee strain and back problems. Not only that, but because it works muscles not used when you’re wearing shoes, it strengthens and stretches your core, helping keep your posture upright, and your balance spot on.

3. Reduces Depression & Anxiety.

Walking barefoot in the grass can help decrease anxiety and depression by about 60 percent, and increases the levels of those feel good endorphins. Amazing!

4. Get a Good Night's Sleep.

The ancients believed that walking barefoot in the grass was the best cure for insomnia, and many people still
swear by it today.

5. It’s Grounding

Everyone knows how good it feels to be barefoot on the beach – now we know why!

Our bodies are made up of about 60 percent water, which is great for conducting electricity. The earth has a negative ionic charge. Going barefoot grounds our bodies to that charge. Negative Ions have been proven to detoxify, calm, reduce inflammation, synchronize your internal clocks, hormonal cycles and physiological
rhythms. The best places to get some negative ions through your feet are by the water.

6. Get Back to What Matters.

To be barefoot outside doesn’t only involve your feet – the rest of you have to be outside too. You get to connect with Nature all around. Feel the sunshine on your face; hear the wind in the trees. It’s easier to connect to a higher power when you’re in touch with Nature; it’s easier to put things into perspective.

The Dangers of Walking Barefoot

Walking barefoot can pose many dangers to the feet!

The most obvious risk of walking barefoot is stepping on an object and it getting embedded in the foot. Rocks, pebbles, twigs, thorns, glass, and nails are outside objects that can get into the feet, but inside dangers can include toothpicks, animal hair, cat litter, and pieces of wood.

If a rusty object, such as a nail, punctures the foot, it is essential to report to for a tetanus booster and possibly more extensive treatment. Tetanus is caused by an anaerobic organism, Clostridium tetani. The rough surface of nails, along with the rust, is an ideal habitat for this bacterium. In addition to tetanus prophylaxis, antibiotics (for the possibility of infection by this or other organisms), and local wound care for the entry point of the foreign object may be needed.

Certain diseases can slow the healing of a wound on the foot. Some of these diseases include the following: diabetes, rheumatoid arthritis, cancer, peripheral vascular disease, neuropathy, and many others. Special tests and blood work may be needed, along with consultation to a variety of specialists, if healing is delayed.

During warm months, and year round, it is important to wear some type of shoe both inside and outside to protect your feet.

Safety tips about going barefoot.

• Make sure you’re vaccinated against tetanus. Teens and adults should get a DTaP booster shot every 10 years (containing a vaccine against diptheria, tetanus, and pertussis (whooping cough).

• Apply sunscreen to the tops and bottoms of your feet to protect them from sunburn. Rare, but deadly, skin cancers can develop on the feet.

• Wear flip-flops or sandals around swimming pools, locker rooms and beaches. They’ll help protect against cuts and abrasions from rough anti-slip surfaces and sharp objects hidden in beach sand, and prevent contact with viruses and bacteria that can cause athlete’s foot, plantar warts and other foot problems.

• Use common sense. Every year, people lose toes while mowing the lawn barefoot and others suffer serious burns from accidentally stepping on stray campfire coals or fireworks. Remember that dark rivers, lakes and ponds can have sharp objects underwater.

• People with diabetes should never go barefoot, even indoors, because they may not “feel” a foot injury.

• If you suffer a puncture wound in your foot, see a doctor within 24 hours. A puncture wound must be cleaned properly and monitored throughout the healing process to avoid complications such as tissue and bone infections or damage to tendons or muscles in the foot.

• Inspect your feet on a routine basis for skin problems such as warts, calluses, ingrown toenails, suspicious moles, spots or freckles. The sooner a condition is detected, the easier it is to treat.