Archive for the ‘ Gandhi ’ Category

Gandhi and King- Two Martyrs Who Will Never Die

By Manzer Munir for Pakistanis for Peace

Today is MLK Day in the United States where it is a federal holiday commemorating the life and legacy of the Rev Dr Martin Luther King Jr, an icon who would have been 83 years old on January 15.

MLK was a great believer in the teachings of non-violence if Mohandas K Gandhi, the leader of India’s independence movement from Britain. King saw that Gandhi’s peaceful civil disobedience and non-violent methods of protest were very effective in bringing down the British Empire in India and as a result Pakistan and the rest of the Indian Subcontinent after some 300 years of direct and indirect rule. Gandhi had believed that people could resist immoral government action by simply refusing to cooperate. Gandhi adopted many peaceful resistance techniques in developing his concept of Satyagraha, which was a philosophy and practice of passive nonviolent resistance.

Gandhi had earlier used this resistance technique in his struggles for freedom and equality for blacks and Indians in South Africa where both minorities were subjected to second and third class citizenry. His methods and refusal to bow down to the injustices that Indians faced in colonial South Africa inspired Nelson Mandela several years later to start his own peaceful struggle that eventually led to the end of Apartheid in South Africa in 1990.

While at Morehouse College, King learned about Gandhi and became very excited about his ideas. He wanted to further educate himself and read many books on Gandhi and his life and beliefs. In his book, Stride Toward Freedom, King states that “Gandhi was probably the first person in history to lift the love ethic of Jesus above mere interaction between individuals to a powerful and effective social force on a large scale. He further writes in his book that “It was in this Gandhian emphasis on love and nonviolence that I discovered the method for social reform that I had been seeking. I came to feel that this was the only morally and practically sound method open to oppressed people in their struggle for freedom.”

King felt that he had finally found a way to where oppressed people could successfully unlock social protest through Jesus’ teachings of love. In fact Gandhi himself had said “What does Jesus mean to me? To me, he was one of the greatest teachers humanity has ever had.” He also once mentioned Jesus as the “most active resister known perhaps to history. His was non-violence par excellence” Therefore to the Christian minister living in the pre-civil rights era in the South in America, Gandhi appeared to King as a follower of Christ, someone who preached peace and love even at the expense of suffering. Martin Luther King once said of Gandhi “It is ironic yet inescapably true that the greatest Christian of the modern world was a man who never embraced Christianity.”

In 1959, King visited India and became fully convinced that Satyagraha could be effectively applied to the struggle by blacks in the United States for racial integration. He came back to the United States where he continued the struggle for freedom and equality for all Americans. Like Gandhi, King also talked about suffering as a path to self purification and spiritual growth. He not only experienced this suffering by being jailed, beaten and harassed by the authorities of the day, but he eventually ended up paying for this cause for freedom for all with his life.

Today there is a black man that sits in the White House, minorities are on the Supreme Court bench, and black heads of Fortune 500 companies who have reached the proverbial mountaintop in every possible endeavor. Yet there is little doubt that despite how far we have come as a nation, we still have a ways to go to achieve equality for minorities and women. Without Dr King’s struggle, leadership and personal sacrifice, the United States, and indeed the world, would be in far worse shape.

Mohandas K Gandhi and Martin Luther King Jr were arguably two of the greatest men of the last century. Both men believed that “injustice anywhere was a threat to justice everywhere.” They both led their people and millions of others out of slavery and servitude against seemingly insurmountable odds to freedom and salvation. On what would have been his 83rd birthday, let us recognize that in the greatest democracy in the history of the world, and despite an assassin’s bullet, the spirit and dream of a King still lives on.

Manzer Munir, a proud American of Pakistani descent, is a practicing Sufi Muslim and member of Muslims for Progressive Values, he is also the founder of Pakistanis for Peace and blogs at http://www.PakistanisforPeace.com as well at other websites as a freelance journalist and writer.

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Bacha Khan, Anti-Partition Hero Who Can Help Pakistan Today

By Mauro Vaiani for Pakistanis for Peace

A person once stigmatized as an enemy of Pakistan, has something important to say in the contemporary public discourse in the second Islamic country in the world. His name is Abdul Ghaffar Khan (in the picture), a Pakhtun patriot, social reformer, charismatic leader. He was a lifelong activist in favour of his fellows Pathans living North and South the frontier Durand Line. He became a very close friend of the Mahatma and he himself was called the “Frontier Gandhi”.

Anti-Partition apostle of nonviolence
He was born on 1890 in Utmanzai, a town in Charsadda District, in the North-West Frontier Province, today Khyber Pakhtunkhwa Province in Pakistan. He was an apostle of nonviolence, that he considered a form of spiritual jihad for his time and for the future of his people. He founded a nonviolent movement which arrived to count 100,000 members. As he wrote in his 1969 autobiography, “My life and struggle”, “in 1929 we were able to found the kind of organisation we wanted. We decided to call it the Khudai Khidmatgar movement (Servants of God movement). Our motive for choosing that name was that we wanted to awaken in the Pathans the idea of service and the desire to serve their country and their people in the name of God, an idea and a desire which was sadly lacking among them”. The Khudai Khidmatgars were also known, for the color of their uniforms, “Red Shirts”. The founder was called by his followers, as a mark of esteem, Badshah Khan, also spelled Baacha Khan, or more commonly Bacha Khan, that means “king of our nobles”.

Baacha Khan fostered free education for all, women rights, religious freedom, judicial reform. He also was a pioneer of ecology and sustainable development. He believed in self-government for both the settled and the tribal Pakhtuns. He strongly opposed the Partition of India, proposing autonomous provinces in a unified Indian federal framework. When the Partition became inevitable, he renounce to oppose it with riots or violence. He and his Khidmatgars accepted, reluctantly, Pakistan as their new country and decided to be loyal. They hoped the new regime would have given the Pakhtuns a chance to live united in their territory, free to self-govern their own province. The autonomy of the federal units in Pakistan was instead nipped in the bud and their movement was declared illegal.
For the freedom fighter, a new cycle of imprisonment started. Baacha Khan spent one-third of his life in prison, but, more precisely, he spent more time, about 15 years, in Pakistani prisons than he had spent in the prisons of the British Raj, “only” 12.

He also went in exile in Afghanistan, where he supported local Pashtun cultural, social and economical development, fighting backwardness, clanism, family feuds. He gave in Afghanistan many speeches in favor of “Pakhtunistan”, which were free of every kind of chauvinism, fostering freedom and self-government of his people, within the Pakistani federation, firmly anchored to a commitment for peace in all South Asia, all over the world.
“I am looking forward to the time when free, general elections will be possible again in Pakistan. – he wrote in his 1969’s autobiography – For only then will the world know which way my people are going and whom do they follow. This is the main conflict between me and the rulers of Pakistan.”. This champion of Pakhtun patriotism remained unheeded. He won’t see general and local fair election either under the dictatorship of Ayub Khan, nor under Yahya Khan, nor under the civil but still authoritarian rule of Zulfiqar Ali Bhutto, nor under Zia Ul-Haq.
He couldn’t see the general elections of December 1988, when Benazir Bhutto, daughter of Zulfiqar Ali, became Prime Minister, for he died in Peshawar on January 20.

He had requested to be buried in Jalalabad, Afghanistan. He hoped this way to witness the need of friendship, and mutual understanding, among all Pakhtuns, between Afghanistan and Pakistan. His last wish succeeded in leaving a footprint in the heart of many throughout South Asia. As one can read in Rajmohan Gandhi’s biography of Bacha Khan (New Delhi, 2004) his funeral resulted a mammoth rally: “Though the Afghan struggle was not yet over, the Kabul government and the mujahedin both announced a ceasefire for the event. Tens of thousands of the Frontier’s mourning Pakhtuns accompanied the coffin and crossed the Durand Line. Pakistan’s military ruler, Zia-ul Haq (who would be killed in a plane crash later in the year), and India’s Prime Minister, Rajiv Gandhi (also destined for a violent death), were present for the last rites.” (see Gandhi R., Ghaffar Khan, 2004, p. 263).

Political heritage

After decades of oblivion, his political heritage are now again gaining momentum among Pakhtuns. An important political player in the re-established Pakistani democracy, the Awami National Party (ANP), wrote in its manifesto that it “draws its inspiration from the example and teachings of Khan Abdul Ghaffar Khan, affectionately known to his people as Baacha Khan. He spent his entire life in the struggle for freedom and justice. He and his Khudai Khidmatgars offered great sacrifices in the fight against colonialism, imperialism and all other forms of oppression. In a broader sense, Baacha Khan saw politics as the highest form of public service and often described himself as only a social worker. His objective was to liberate the masses of South Asia and, particularly, his own people, the Pakhtuns, from the shackles of ignorance and poverty, so that they could rise to their full potential.” (cf http://awaminationalparty.org/).
The ANP was led in the past by Bacha Khan’s son, Abdul Wali Khan, and today the most prominent figure is his grandson, Asfandyar Wali Khan. In the 2008 elections, the Awami National Party won the majority in Khyber Pakhtunkhwa and elected its first Chief Minister since the independence, in coalition with the Pakistan People’s Party. ANP is allied with PPP also in other provinces and at the federal level.
The parable of the Taliban regime and the political violence that still sets fire through the area, has been a terrifying experience for everybody but especially for Pakhtuns. Baacha Khan is being rediscovered, as a source of inspiration for a better future. He was a devout Muslim believer, but he refused terror and was also alien from any bigotry. His political action was centered on peace and social reformation. He sacrificed as a satyagrahi in nonviolent campaign of civil disobedience, firstly against the British Raj, but later also against Pakistan authoritarianism and military rule.
His spiritual heritage helped ANP to defeat the Muttahida Majlis-e-Amal, the Islamist coalition, which was in power in Pakhtunkhwa before 2008. It was a highly symbolic victory. In the name of Baacha Khan, the modern ANP defeated the Islamists, as well as the ancient Khudai Khidmatgars had always defeated the Muslim League in both the elections hold in the province, under the British rule, on 1936 and 1946. Many hope that this political change could represent the end of a cycle, dominated by a tangle of Islamist and nationalist ideologies, which have painfully marked the history of the Frontier, of all Pakistan, Afghanistan.

Several notable cultural foundations and charities are working in South Asia to promote peace and human rights through the rediscover of Badshah Khan’s life, thought and action. We must nominate the Baacha Khan Trust (see http://www.baachakhantrust.org/), whose chief aim is propagation of Ghaffar Khan’s philosophy, his vision of renaissance for the oppressed and marginalized Pakhtuns communities, and for peace in Pakistan, Afghanistan, the whole South Asia.
Nowadays efforts to make the public opinion and new generations aware of the figure and the teachings of Baacha Khan would certainly help the stabilization of the so called Afpak area. After 60 years of political authoritarianism and violence in Pakistan and 40 years of civil war in Afghanistan, it’s probably time to know something more about Bacha Khan.

Self-government

His Red Shirts were able to provide “local leadership for education and development, and stood up for the dignity and rights of their community. They balanced affirmations of the rights and dignity of all people with teachings about responsibility and sacrifices needed to serve those same communities.” – Ali Gohar, founder and guide at the Just Peace International center, in Peshawar, recently wrote, adding that the beauty of this kind of nonviolent struggle is again alive in 2011 Arab Spring heroes cf http://www.khyberwatch.com/index.php?mod=article&cat=MediaWatch&article=391).

“You all know that I believe in the principles of non•violence. – he said on August 31, 1966, talking in Afghanistan on the Pakhtunistan Day, as reported in his 1969’s autobiography – I am convinced that there will be no peace in the world till the problem of the Pakhtuns has been solved. I am telling both the Russians and the Americans the same thing: if they really want peace, they should solve the problem of the Pakhtuns. What do we want? We keep on telling Pakistan to consider us their brothers and not to make us their slaves. We were never the slaves of the British and you should not expect us to be your slaves.”. Heared today, these words are somehow prophetic and should encourage a serious reflection.

The Pathans, both in Afghanistan and in Pakistan, still need an accountable local self-government, in order to take on full responsibility of their own territories. They can hardly be governed from Kabul, or from Islamabad. May be they can resolve their own way their problems, included terror-related and security’s ones.

The recent Pakistani devolution can be seen as a historical accomplishment on the way indicated by Baacha Khan. This is what many political leaders, not only ANP’s ones, strongly believe. Federalism was part of the independence struggle and the only way to make the idea of Pakistan into a lasting reality.

Unfortunately, the centralized, bigoted and corrupt, republic chosen by Afghani Pashtun leadership, after the fall of the Taliban regime, is much farer from Baacha Khan’s ideal of decentralized responsible and accountable self-government. The present solution resembles too much like the 1973 republic. It may be not reveal the right solution for the future of such a vast, diverse, and bitterly divided, country.

Don’t let anybody deceive you in the name of Islam

Abdul Ghaffar Khan, along all his existence, advocated for reforms, social justice, change through education, and, last but not least, peaceful coexistence of all communities, without any kind of ethnic, religious, caste, clan, social discrimination.
He strongly demanded his fellow Pakhtuns, to strive against ignorance, bigotry, prejudices, family feud and political violence. His message, which follows the furrow of modern nonviolent revolutions, which have already brought down more than an empire, can drive the Islamist factions and wider Muslim public opinion to a radical rethinking.

His teaching was prescient and it is today more relevant than ever: “And you, misguided Pathans, you do not even stop to think whether this is Islam or not, you just swallow anything you are told… I want you to promise me that you will never let anybody deceive you in the name of Islam.” (from Baacha Khan’s speech in Afghanistan, on Pakhtunistan Day, 31 August 1967, as reported in Baacha Khan’s autobiography, 1969).

-Mauro Vaiani is a Geopolitics PhD Candidate at the University of Pisa in Italy and is a Facebook group member and contributor of Pakistanis for Peace. His page at the university is at http://www.sp.unipi.it/hp/vaiani and he can be reached via email at mauro.vaiani@sp.unipi.it

Anna’s Trip to Pakistan: Should He Or Shouldn’t He

By Akshaya Mishra for Firstpost

Should he or shouldn’t he?

The supporters of Anna Hazare are in a bind. Two days after the Gandhian accepted the invitation of a human rights delegation from Pakistan to visit that country, the public opinion in India stands divided.

The Shiv Sena was first off the block opposing Anna’s move. Its argument follows the usual political theme. Islamabad must stop sponsoring terrorist activities in India first. The anti-corruption crusader should have taken cognisance of the sentiments of people before even considering such an invitation, it said.

Others are likely follow the Sena’s line soon. The hard line Hindutva followers, who have been silent so far, may erupt in anger, putting a communal spin to the visit.

Anna might just have put his feet in uncharted territory, and a minefield of potential controversies. Pakistan is not an easy proposition even for seasoned politicians to handle. He could be risking his reputation.

So, should he or should not he? There are no easy answers.

Anna is not just an individual, he is a phenomenon. He is an idea that easily transcends boundaries. The massive support to his anti-corruption movement across the social spectrum was a pointer to the fact.

“I will go to Pakistan. In fact, I will go anywhere for the sake of peace and poor people,” he said while meeting the Pakistani delegation, which included former judge of Supreme Court of Pakistan Nasir Aslam Zahid and founder of Pakistan India Forum for Peace and Democracy Karamat Ali.

Anna might just have put his feet in uncharted territory, and a minefield of potential controversies. PTI
“I believe in the religion of humanity, and humanity should begin with your neighbour. Like Indians, Pakistanis too are suffering due to widespread corruption in their country,” he added.

The statements reflect the man as he is — simple, honest and innocent of concerns that bother others so much. It’s possible he would not have given a serious thought to the troubled India-Pakistan equations. It is possible he would be worried about people and their happiness only, not issues or borders.

Isn’t corruption a big issue in Pakistan too? Don’t people suffer because of that? That would be his line of thinking. He would be oblivious to the fact that any movement there guided by him would amount to challenging the rulers in Islamabad and that any intention to help the country would inflame passions in India.

Sena chief Bal Thackeray has sounded the warning note. “Be it Anna or anyone else, they should first speak to kin of those killed in the Mumbai and Delhi blasts, before anointing themselves Nishan-e-Pakistan (Pakistan’s highest civilian award),” he wrote in the party mouthpiece Saamna today.

“Whether Anna goes to Pakistan or not is another matter, but it would have been better had he given a thought to the country’s sentiments on the issue,” he added.

Earlier, the party’s spokesperson Sanjay Raut had made his disapproval clear. “Anna should have told the visiting delegation to go back to Pakistan and create awareness among the people about the Pak-sponsored terrorism in India. The entire world may have praised the anti-corruption movement in India, but Anna cannot ignore sentiments of the people in his own country vis-a vis Pakistan,” he had said.

Anna is likely to lose most of his following in India if he goes ahead with his Pakistan trip, which for all practical purposes would be a symbolic one. Worse, notwithstanding the nature of his visit he would turn a political entity, without intending to be so.

His biggest achievement so far has been that he has managed to stay apolitical despite the desperate efforts from parties to align with him. He represents the common Indian and the other India, which stays out of the power circle that rules the country.

But the other India hates Pakistan too. This is where Anna is likely to run into a problem. Questions could be raised about his intention — the ordinary follower is not expected to understand and appreciate the nuances of his high thinking. The adulation for him is likely to shrink.

Anna should not let that happen. Pakistan can wait.

John Lennon- Imagine

Gandhi and King- Two Martyrs Who Will Never Die

By Manzer Munir for Pakistanis for Peace

Martin Luther King Jr, who would have been 82 years old January 15, was a great believer of Mohandas K Gandhi, the leader of India’s independence movement from Britain. King saw that Gandhi’s peaceful civil disobedience and non-violent methods of protest were very effective in bringing down the British Empire in India and as a result Pakistan after some 300 years of direct and indirect rule. Gandhi had believed that people could resist immoral government action by simply refusing to cooperate. Gandhi adopted many peaceful resistance techniques in developing his concept of Satyagraha, which was a philosophy and practice of passive nonviolent resistance.

Gandhi had earlier used this resistance technique in his struggles for freedom and equality for blacks and Indians in South Africa where both minorities were subjected to second and third class citizenry. His methods and refusal to bow down to the injustices that Indians faced in colonial South Africa inspired Nelson Mandela several years later to start his own peaceful struggle that eventually led to the end of Apartheid in South Africa in 1990.

While at Morehouse College, King learned about Gandhi and became very excited about his ideas. He wanted to further educate himself and read many books on Gandhi and his life and beliefs. In his book, Stride Toward Freedom, King states that “Gandhi was probably the first person in history to lift the love ethic of Jesus above mere interaction between individuals to a powerful and effective social force on a large scale. He further writes in his book that “It was in this Gandhian emphasis on love and nonviolence that I discovered the method for social reform that I had been seeking. I came to feel that this was the only morally and practically sound method open to oppressed people in their struggle for freedom.”

King felt that he had finally found a way to where oppressed people could successfully unlock social protest through Jesus’ teachings of love. In fact Gandhi himself had said “What does Jesus mean to me? To me, he was one of the greatest teachers humanity has ever had.” He also once mentioned Jesus as the “most active resister known perhaps to history. His was non-violence par excellence” Therefore to the Christian minister living in the pre-civil rights era in the South in America, Gandhi appeared to King as a follower of Christ, someone who preached peace and love even at the expense of suffering. Martin Luther King once said of Gandhi “It is ironic yet inescapably true that the greatest Christian of the modern world was a man who never embraced Christianity.”

In 1959, King visited India and became fully convinced that Satyagraha could be effectively applied to the struggle by blacks in the United States for racial integration. He came back to the United States where he continued the struggle for freedom and equality for all Americans. Like Gandhi, King also talked about suffering as a path to self purification and spiritual growth. He not only experienced this suffering by being jailed, beaten and harassed by the authorities of the day, but he eventually ended up paying for this cause for freedom for all with his life.

 Mohandas K Gandhi and Martin Luther King Jr arguably were two of the greatest men of the last century.  Both men believed that “injustice anywhere was a threat to justice everywhere.” They both led their people and millions of others out of slavery and servitude against seemingly insurmountable odds to freedom and salvation. On what would have been his 82nd birthday, let us recognize that despite an assassin’s bullet and in the greatest democracy in the history of the world, the spirit and dream of a King still live on.

 

Originally published on 1/18/2010 for Pakistanis for Peace

Pakistan Should Celebrate Gandhi’s Life, Legacy and Contributions

By Manzer Munir for Pakistanis for Peace

Mohandas Karamchand Gandhi, who was born 141 years ago today on October 2, 1869, is a revered figure in India as well as in many countries around the world for his peaceful civil disobedience techniques that succeeded in granting India its independence from Britain. He is also credited by Martin Luther King Jr., the American civil rights leader, as an inspiration in using similar peaceful protests to change unjust laws against blacks and other minorities in the United States. These protests and opposition eventually led to the Civil Rights Act of 1965 being passed granting all Americans of every ethnicity equal freedoms and protection in the eyes of the law.

Gandhi’s birthday, October 2nd, is celebrated by the United Nations as International Day of Non-Violence. He is an admired figure in India where his contributions for the freedom of his countrymen is celebrated on stamps, currency, and folklore. Gandhi is also appreciated in many other countries outside the Indian subcontinent. Statues of him are found in such disparate places like New York’s Union Square, Gandhi Square in Moscow, the Johannesburg city center in South Africa, and even as far away as Waikiki Hawaii where a statue to the leader stands in Kapiolani Park in Honolulu.  

Yet in Pakistan, a country that also benefitted from Gandhi’s movement for independence, he is vilified and not thought of highly. Many in Pakistan blame Gandhi for his failing to prevent the deaths of thousands of Muslims during the religious violence the precipitated the independence of both countries. In many Pakistani books he is depicted as a villain; however few people know that he died because of his great favour for Pakistan and that he was seen by right wing Hindu groups as someone who was concerned with the appeasement of the Muslims of India.

India’s first prime minister, Jawaharlal Nehru, had refused to give Pakistan their share of the money that was due to them after partition. But Gandhi went on a fast till death to protest against this injustice against the newly created Pakistani state and this pressure led to Nehru’s agreeing to pay the money so direly needed by the new Muslim nation.

He was assassinated by a young Hindu fanatical, Nathuram Godse, who felt that M.K. Gandhi was more of a hindrance to India than an asset. Godse, like many fanatical right wing Hindus felt that Gandhi was solely responsible for the partition of India into a country for Hindus and one country for the Muslims and he felt that he was a traitor to other Hindus.

Sadly, this man who ultimately gave his life in the cause of others is not very appreciated in Pakistan and neither are his contributions for freedom and independence from the British colonizers taught to today’s school children. In a country rife with violence, intolerance and instability, many Pakistanis can learn a great deal in the lessons of brotherhood and peaceful co-existence preached by Mahatma, the great soul. He would be the perfect anti-Taliban in today’s Pakistan, a country inflamed by animosity and hatred between all ethnic and religious groups. His ideas of tolerance and harmony with others would go a long way against the barbaric views of the Taliban, the enemies of man.

His belief that violence was not a solution towards any objective would benefit today’s Pakistani society if his message was given importance and taught at an early age. His reasoning towards peace and nonviolence lead him to once say that “An eye for an eye leaves the whole world blind.”  In today’s chaotic and violent Pakistan, there is a lot that my fellow Pakistanis can learn from this man and how he lived his life with humility, simplicity and non-violence as well as towards his service of others. More people inside Pakistan should be taught about Gandhi as he is as much responsible for Pakistan’s independence from Britain as was Jinnah, the founder of the country.

-Manzer Munir, a proud Pakistani American and peace activist, is the founder of Pakistanis for Peace and blogs at www.PakistanisforPeace.com as well at other websites as a freelance journalist and writer.

Grandsons of Mahatma Gandhi and Sir Abdullah Haroon Appeal for Pakistan Flood Relief

As reported by The United Nations

Miseries of millions unleashed by unprecedented floods in Pakistan brought together grandsons of two famous men in the Indian sub-continent to raise money for the sufferers.

Rajmohan Gandhi, grandson of Mahatma Gandhi and Abdullah Hussain Haroon, Pakistani ambassador to the UN, reached across the lines of history to make a joint appeal here to people to open their wallets to help the flood devastated people of Pakistan.

Acknowledging the gesture of Gandhi’s grandson, Hussain Haroon said Mahatma Gandhi was not only the father of nation to Indians, but also for Pakistanis and the people of entire sub-continent.

Appearing in a joint appeal at the UN headquarters, the Pakistani ambassador introduced Rajmohan saying “Mahatma Gandhi had a very special relationship with all of the Indian sub-continent and also the Muslims” and noted that their grandfathers were very personal friends.

Hussain’s grandfather Sir Abdullah Haroon was a close associate of Mohammad Ali Jinnah, whom the founder of Pakistan described as one of the strongest pillars of Muslim League.

But Haroon acknowledged that though Gandhi and his grandfather were on opposite side of the political spectrum, yet they had immense strength and respect for each other.

“My grandfather Sir Abdullah Haroon was a very personal friend of his (Gandhi), and when my grandfather passed away, we still have Gandhi’s letter where he said to my grandmother, I would have trusted your husband with a blank check,” Haroon said, making reference to the history.

And many a time Mahatma Gandhi proved his selflessness, he asserted.

“When I remember the fledgling Pakistani state did not receive its share from the then newly formed Indian government, the Mahatma went on a fast unto death in Delhi, and the Indian government had to buckle down and pay Pakistan its share,” the Pakistani ambassador acknowledged.

“When the Hindu-Muslim riots took place in Calcutta, he not only went there with Huseyn Shaheed Suhrawardy, he brought together both elements, and the rioting stopped in the city because he was fasting until it would stop. And people realised that it had to stop,” he said, adding it was because of one of these very reasons that he was assassinated.

Adding his voice to the appeal for generous support for the people of Pakistan, Rajmohan Gandhi said, “Now, in this catastrophe, as in all wars and conflicts, the poorest are once more the prime sufferers, losing not a portion of what they had, but all they had. Their sorrows are unrecorded, their heroism unsung, their pain unremembered. I pray that this flood will help us in South Asia to reorder our priorities.”

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