PCC and Seminars. The 4th amendment in Constitution of Islamic Republic of Pakistan 1973, Ahmadi, s claiming to be Muslims were turned to be non-Muslims. The Controversy of being a Muslim and non-Muslim originated creating Hat rate and despair, assuming the phenomena of believer and non-believer in God Almighty. The Muslims were taken as believers only and all other religious communities being treated as "Kafirs". Ahmadi Community with high profiles in Beaurocracy, Armed forces, Business Concerns and social field, instead of dialogues on issue of Muslim and non-Muslim with in state, decided to put up this matter on international forums. Sir Zafer Ulla Khan, the first foreign Minster of Pakistan, an Ahamdi Muslim along with other notable's abroad, succeeded to aware the western Countries that Ahmadi Muslim are being victimized by the majority. The broad base immigration of Ahmadi community took place in 1975-1980. They shifted their Head Quarters to West Africa and only small agricultural landowners and businessmen were left in Pakistan. The next target of Muslim majority were Christans being 12% of population, a balancing vote power in Pakistan. In 1971 national General election, Pakistan Peoples Party won Elections in West Pakistan on the Balancing Vote Bank of Christian, alarming the religious Political Parties, the ultimate power of Christians and their role in future. In 1977, the Religious Political Parties, as B team of martial law regime of Zia-ul-Haq, succeeded to pressuring the military government to enforce the Islamic laws in Pakistan. The 1980, was the beginning of victimization of Christians in Pakistan. As the Christian Leadership to aware the international Communities, the unjust behavior of majority Muslims, The fears of Christians, came to reality when Blasphemy laws were enforced and Christian were arrested and sentenced. The Christian being a poor community was Unable to initiate mass migration in west and no country have intention to accept them as it was in the case of Ahmadi Muslim, the dialogue between Christian and Muslim was need of time. But who shall initiate these dialogues was an important Question mark? The Christian Clergy of Pakistan have put this issue for their own benefits and to seek migration for their relatives abroad, leaving the General Christian stranded behind. The Pakistan Christian Congress decided to come forward and to organize seminars in major cities of Pakistan to openly discuss the Blasphemy laws and Islamic laws implementation, to express Christian point of view and to listen the Muslim Religious and Political leaders. In 1997, The PCC organized seminars at, 1) Karachi. 2) Quetta. 3) Islamabad. The government of Pakistan refused to permit to hold Seminars at, Lahore. Peshawar. The prominent religious and political leaders participated in these seminars and delivered lectures and Muslim point of view on Islamic laws and listened to PCC leaders presentations and Christian religious leaders concerns. The following were the participants. Qazi Hussain Ahmad, Amir, Jamat Islami Pakistan. Prof. Abdul Ghafoor, Naib Amir.JI Senator, Taj Haider, PPP Senator, Hafiz Hussain Ahmad, Sec. General, JUI (F) Salim Balouch, President Sindh JWP. Sec. General, Tehreek Fiqqa Jaferia Pakistan. Sant Sing, MPA. D. Bughti, Speaker Balouchistan Assembly. And many other provincial leaders of religious and political parties. To discuss the " Muslim Christian Dialogue Forum", we witness that only one Joint procession by PAT and Bishop Azriah congregation was taken out at Lahore Mall Road as token of unity among PAT and Azriah and there were no play cards, banners and slogans about the Blasphemy laws or implementation of Islamic laws on minorities. We are putting forward the Jamat Islami and Pakistan awami Tehreek concepts about minorities. As, 'Islamic state without distinction of race, color or class. Islam has also laid down certain rights for non-Muslims who may be living within the boundaries of an Islamic state and these rights necessarily form part of the Islamic constitution. In Islamic terminology, such non-Muslims are called dhimmis (the covenanted), implying that the Islamic state has entered into a covenant with them and guaranteed their protection'. 'An excellent example of intra-faith respect is the reception offered to a Christian delegate from Nejran, which was officially hosted in Masjid-e-Nabvi (The Mosque of the Holy Prophet (PBUH)) at Medina by the Holy Prophet Hazrat Muhammad (Peace be Upon Him) himself. When they expressed desire for a place of worship according to their own faith the Holy Prophet (PBUH) allowed them to worship in his own mosque. This is an unparalleled example of intra-faith tolerance and mutual respect'. PAT chief Moulana Tahir ul Qadri. In 1977, Dr. Tahir-ul-Qadri established the "Mahaz-e-Hurriatt" an intellectual forum for the ideological training of the youth in Jhang, Pakistan. His first foreign Tour in connection to avangilisim, He delivered lectures during his tour in Norway and Denmark was in 1982. Later on he visited almost all the western countries. The debates on religions, with such christian religious leaders, having limited congregations without knowledge of Islam and not expert of christian theology during his tour and publication of reports of those debates in national news papers of pakistan with impressions that Moulana Tahir Ul Qadri have proved Christianity not valid religion following the true teachings of Jesus Christ, Made him Famous and prominent Leader in Pakistan. The Muslim religious Leader Like Quadri, Who spent most of his evangelism efforts to damage christian teaching was elected to be chairman of Muslim Christian Dialogue Forum in Pakistan is Very surprising. 1989 Establishment of Pakistan Awami Tehreek (PAT) a political party based purely on Islamic social & democratic principles. The declaration takes place in an enthusiastic gathering numbering a mass of hundreds of thousand. No Dual Standards As far as the factual position is concerned, the media has dual standards for the Western World and for the Islamic World. Whenever a case of violent criminality occurs in any western country, the media looks into the social factors behind the occurrence, including gender, youth, race, socio-economic background, personal factors, biological, psychological or psychiatric factors or even ecological factors. But as soon as any kind of issue takes place that involves a Muslim, instead of blaming the wrongdoers, the attack is directly placed upon Muslims and ultimately Islam. The relevance of socio-economic factors or personal factors is overlooked. The presentation and the analysis of the events should be the same. One thousand years ago, when Europe, in its entirety, was not developed, scientifically, academically and culturally, it was said to be in its dark ages. However, during this period it was Islam that was the Torchbearer. It was Islamic Spain, Islamic Grenada, Islamic Baghdad, What sort of misunderstandings exists? It is a common belief of many westerners that minorities possess no rights in Islamic countries such as Pakistan. On the contrary, the Islamic State of Pakistan is much more liberal towards the minorities as compared to the Western World towards its minorities. Rights of minorities in the Islamic State of Pakistan Minority rights are constitutionally guaranteed and protected, political rights are guaranteed, seats in all levels of government are reserved for minorities from the local to district to provincial and right up to the parliament. Many MPs, senators, ministers and counselors are those from a minority group and fully participate in the political process Of Pakistan. The chief justice of the Supreme Court of Pakistan, Justice Cornelius was a practicing Catholic Christian. There are also many army generals belonging to minorities and many minority members can be found in executive departments in the country. There is no ban, no barrier, and no condition disabling the minorities to hold government offices. They can freely build their churches, hold their religious or cultural activities, and enjoy their festivals. Many Christian missionary schools, colleges, and institutions are operating in the country. There exist open dialogue forums such as the MCDF (Muslim Christian dialogue forum), of which I am the elected chairman and Bishop Azriah is the vice-chairman. MCDF, PAT and Minhaj-ul-Quran International Movement have announced a joint peace walk between Muslim and Christians on the biggest road in Pakistan, "Mall Road", to raise slogans and protection of minority rights. Solution The practical answers to various questions on cultural diversity and lack of real integration do not lie on ethnocentrism - the practice of judging another culture by the standards of one's own. Nor do they lie in unit-culturalism - absorbing all ethnic cultures into one. 3-point solution: 1. Multiculturalism 2. Pluralism 3. Globalization On the 23rd of April '99 there was a conference held in Berlin on different cultures and the future of relations on Western and Islamic societies. A declaration on this agenda for future action was announced known as the Berlin Declaration. I endorse this agenda and declaration. We have to come towards global wholesome, global unity but it is only possible through global mutuality. We need to take steps at the education and research level at primary and secondary education. At the same time at higher education and scholarly levels, there should be inter-cultural teacher training courses and intercultural research should be initiated at graduate levels in various colleges, universities and institutions. There should be academic interaction between various cultures, which would lead to practical interaction and practical integration. They should be designed on a media level and an ethical code of conduct on media and journalists should be established. Democracy does not give one right to paint a false picture of anyone. There should be a law placing a ban on the assassination of anyone's character. There should be multi-national dialogues so that people may have direct access and direct information regarding various cultures and ethnic minorities and their religious and cultural backgrounds. In the light of UN's declaration of human rights and the Counsel of Europe on Minority Affairs, there should be a declaration on this particular point of ethnic minorities, the treatment of cultural and ethnic minorities so that we may work in the right direction to achieve the process of globalization. I hope that we work upon these basic outlines, by which we will finally be able to remove the unhealthy feelings, and are able to create a healthy environment of practical interaction at academic and social levels. PAT is a strong advocate of all human rights amenable to every Citizen of the state. PAT believes in the following: (a) Promoting the concept of a peaceful coexistence in the scenario of a global human society. (b) Ensuring the amenability of all-basic human rights to all men and women citizens of the country in terms of socio-economic Justice. (c) Ensuring indiscriminate respect of rights in a Muslim Welfare State for all citizens regardless of religion, sect, sex, race, Color and creed. (d) Ensuring the guarantee for all religious, social, cultural, political and economic rights to every citizen of the state. (e) Elimination of any sense of insecurity or harassment felt by the minorities arising out of sectarian or religious differences, and providing them with a guaranteed protection and freedom. (f) In particular, PAT is a strong exponent of women's rights who form almost half of our population. PAT vehemently condemns the barbaric aggression in human treatment and victimization of women who are generally unable to defend their interests being the unprivileged member of the society often deprived of health, education and socio-economic support. PAT is a strong defendant of Women's rights and preservers to restore their dignity, self-respect and equal participation in the progress of society in all spheres of life PAT believes in Globalization of social values and Universalization of cross-cultural ethics based on Magna Carta or last sermon of Muhammad (PBUM). (f) Islam guarantees religious and socio-cultural freedom regardless of cast, creed, faith or gender and promotes inter and intra-faith tolerance and harmony between various cultures. Bishop Samuel Azriah. It's Very important to discuss the Christian elements that approached him and established the forum in his chairmanship. Rt. Rev. bishop Samuel Azriah was elected the vice chairman of the Muslim Christian Forum, who approached PAT chief to initiate the dialogue among Christians and Muslims, leaving behind the Jamat e Islami, Jamiat ullama Pakistan. Tehreek Jafferia and SSP, the major religious and political groups of Pakistan and forces behind the implementation of Islamic laws in Pakistan. The presence of those groups in Senate of Pakistan, National Assembly of Pakistan and Provincial Assemblies, during the legislation of Blasphemy laws can't be ignored. Bishop Azriah; s role as religious leader is very important to discuss and to evaluate his approach in Christians social, religious and political matters. Its fact that, Bishop Azriah; s father was very active in united christian convention and other church services as layman, taking grants and funds for higher education of his son, bearing low profile as Lipton factory worker. Samuel Azriah, after graduation from Karachi University in Mathematics failed to find suitable job in Pakistan on merit, on missionary funds went abroad for divinity courses. The intentions behind divinity courses of Bishop Samuel Azriah were the privileges and professionalism in Christian establishments witnessed by his father and his inability to compete on merit for any employment. The religious character of Bishop Azriah can be valued by his act of ordain First Lady Pastors in Raiwind in Asia. So, when we discuss his leadership, we must keep in mind that he is religious leader by profession for enjoyment of luxury of life instead of religious services in Pakistan. He approached PAT to get more funds for his own benefits and took PAT for the cover only. Jamat Islami. The Political Framework Of Islam The political system of Islam is based on the three principles of towhid(Oneness of Allah), risala (Prophethood) and Khilifa(Caliphate).Towhidmeans that one Allah alone is the Creator, Sustainer and Master of the universe and of all that exists in it - organic or inorganic. He alone has the right to command or forbid. Worship and obedience are due to Him alone. No aspect of life in all its multifarious forms ¾ our own organs and faculties, the apparent Control which we have over physical objects or the objects themselves ¾ has been created or an acquired by us in our own right. They are the bountiful provisions of Allah and have been bestowed on us by Him alone. Fundamental Rights Although an Islamic state may be set up anywhere on earth, Islam does not seek to restrict human rights or privileges to the boundaries of such a state. Islam has laid down universal Fundamental rights for humanity, which are to be observed and respected in all circumstances. For example, human blood is sacred and may not be spilled without strong justification; it is not permissible to oppress women, children, old people, the sick or the wounded; women's honor and chastity must be respected; the hungry must be fed, the naked clothed and the wounded or diseased treated medically irrespective of whether they belong to the Islamic community or are from amongst its enemies. Islam has laid down these, and other provisions as fundamental rights for every man by virtue of his status as a human being. Nor, in Islam, are the rights of citizenship confined to people Born in a particular state. A Muslim ipso facto becomes the citizen of an Islamic state as soon as he sets foot on its territory with the intention of living there and thus enjoys equal rights along with those who acquire its citizenship by birth. And every Muslim is to be regarded as eligible for positions of the highest responsibility in an Islamic state without distinction of race, color or class. Islam has also laid down certain rights for non-Muslims who may be living within the boundaries of an Islamic state and these rights necessarily form part of the Islamic constitution. In Islamic terminology, such non-Muslims are called dhimmis (the covenanted), implying that the Islamic state has entered into a covenant with them and guaranteed their protection. The life, property and honor of a dhimmis are to be respected and protected in exactly the same way as that of a Muslim citizen. Nor is there difference between a Muslim and a non-Muslim citizen in respect of civil or criminal law. The Islamic state may not interfere with the personal rights of non-Muslims, who have full freedom of conscience and belief and are at liberty to perform their religious rites and ceremonies in their own way. Not only may they propagate their religion, they are even entitled to criticize Islam within the limits laid down by law and decency. These rights are irrevocable. Non-Muslims cannot be deprived of them unless they renounce the covenant, which grants them citizenship. However much a non-Muslim state may oppress it Muslim citizens it is not permissible for an Islamic state to retaliate against its non-Muslim subjects; even if all the Muslims outside the boundaries of an Islamic state are massacred, that state may not unjustly shed the blood of a single non-Muslim citizen living within its boundaries. People in the West have the habit of attributing every beneficial development in the world to themselves. For example, it is vociferously claimed that the world first derived the concept of basic human rights from the Magna Carta of Britain - which was drawn up six hundred years after the advent of Islam. But the truth is that until the seventeenth century of no one dreamt of arguing that the Magna Carta contained the principles of trial by jury, Habeas Corpus and control by Parliament of the right of Taxation. If the people who drafted the Magna Carta were living today they would be greatly surprised to be told that their document enshrined these ideals and principles. To the best of my knowledge, the West had no concept of human and civic rights before the seventeenth century; and it was not until the end of the eighteenth century that the concept took on practical meaning in the constitutions of America and France. After this, although there appeared references to basic human rights in the constitutions of many countries, more often than not these rights existed only on paper. In the middle of the present century, the United Nations, which may now be more aptly described as the Divided Nations, made a Declaration of Universal Human Rights, and passed a resolution condemning genocide; regulations were framed to prevent it. But there is not a single resolution or regulation of the United Nations, which can be enforced if the country concerned, wants to prevent it. They are just expressions Of pious hopes. They have no sanctions behind them, no force, physical or moral, to enforce them. Despite all the high-sounding resolutions of the United Nations, human rights continue to be violated and trampled upon. Pakistan Peoples Party. MINORITIES are free," You are free to go to your Temples, you are free to go to your mosques, to any other places of worship in this State of Pakistan. You may belong to any religion or caste or creed that has nothing to do with the business of the State (applause).... we are starting with the fundamental principle that we are all citizens and equal citizens of one stae(loud applause) .... Now I think we should keep that in front of us as our ideal and you will find in course of time Hindus will cease to be Hindus and Muslims will cease to be Muslims not in the religious sense, because that is the personal faith of each individual but, in the political sense, as citizens of the state. (Quaid-e- Azam). The PPP will ensure that the minorities become part of the national mainstream and secondly that there religion and cultures and their representation in proportion to their population strength is protected in legislative forums. As such, we will; Revert to the 1973 Constitution provision of allowing the minorities to get elected and vote for all seats of the National and Provincial Assemblies In addition reserve the existing number of seats for each minority.