British rule ended the Muslim rule of India which lasted for thousand years preceding

https://www.facebook.com/vallury.sarma/posts/568867999817284

Venkateswara Rao Buddhavarapu

Of late I have been reading some posts very convincingly quoting some old newspaper clippings and some words said to have been 'said' by prominent people to support their argument that British in India destroyed

our cultural, educational moral values !!!!!
VVS
It is difficult to expect well-argued statements in FB. It is true that the British rule for two hundred years had, in fact, helped India in some ways, and damaged it in several other ways.
Positive points
• British rule ended the Muslim rule of India which lasted for thousand years preceding it, which was worse in all respects and was a period of total darkness in Indian History, except for few of the rulers.
• The Portuguese and the French were generally as bad as the Mohammedans in their rule. The British East India Company was marginally better which was replaced by the crown rule in 1857.
• The crown rule was generally good. It established administration systems, transport and communication systems, university and schooling system, police and judicial systems and that way it was instrumental in bringing India to the modern age undoubtedly.
• Some of the British intellectuals were genuinely interested in Indian culture and they had, in fact, helped to preserve and translate the Vedic literature into English. Today you can know more about Sanskrit literature from European sources rather than from Indian sources.
• English language had certainly helped India to participate in the world as an important member in the assembly of nations.
• It can even be safely said that their rule was far better than our own rule post 1947 – till now. It is in this period that the moral, cultural, civilizational and dharmic values had been completely destroyed.
Negative Points
• The Christian Westerners and the Mohammedan rulers had one thing in common; both could never appreciate our Hindu religion. While the Muslim rulers were iconoclasts, the British had a different approach in promoting missionary activities.
• The English education, in general, altered our view point into a different mould, and we started looking at things-Indian from an alien point of view
• The Westerners always ascribed the bad social practices and superstitions in the Indian society to Hindu religion. They always favoured the Muslims and were also instrumental in alienating the Buddhist, Jain and Sikh religions by encouraging that they are following distinctly different religions by depicting them as prophet-oriented religions from the polytheistic paganism that was Hinduism in their view. The gurus of Indic religions are different from the prophets of Abrahamic religions. The concept of religion did not exist in India
• The British provided tacit support to partition and fault equally lied with Hindu leaders. While Nehru and Gandhi considered themselves Indian leaders, they were only Hindu leaders in the eyes of Muslims and the British. Their demand for independence was very premature.
• The “Divide and Conquer” policy the British adopted to get India was so powerful that the government of India converted it into the “Divide and Rule” and used it as the unstated state policy in independent India.

1000years of Muslim rule is a myth

 https://www.youtube.com/watch?v=8PMAjwcU_3c

Hasan Nisar debunked 1000 years of Muslim rule ?

https://www.youtube.com/watch?v=VOXF6dYv62k

Hassan Nisar Powerful Speech India Pakistan Part 1 2 DO NOT TRY TO SKIP

https://www.youtube.com/watch?v=YYYgqn59IQ8

Pakistani muslims aren't Arabs or turks .

https://www.youtube.com/watch?v=cLaajSOzpS0

Hasan Nisar on Muslim History and the reason of today's failure
https://www.youtube.com/watch?v=XIfH37j_ZTY

If Muslims Were Ruled India For 1000 Years Then Why They Made Pakistan - Hamid Bashani
https://www.youtube.com/watch?v=zlo8JXmQRJs

The Jhang of Chander Bhan

https://www.dawn.com/news/1018862

Though some ancient coins, Buddha inscriptions and hooked noses trace the city, back to Maurian times but the recorded history is almost eight centuries old. A sizeable majority believes that it was founded by Rai Sayal, on the orders of his spiritual mentor, Jalaluddin Surkh Posh Bukhari towards the end of 13th century. In the next few hundred years, all important clans like the Naul, Sayal, Bhong and Kheva ruled this land, eventually passing it over to the Sikhs. With the treaty of Bherowal in place, Jhang fell to British Empire and formed part of Pakistan in 1947. But from the Sials to Syeds, no ruler has done anything to develop the city.

Due to the proximity of Chenab, most of the residents drew their livelihood from land. The devoted farmers tilled the land and prayed for rain with inimitable desperation. But, the rains did not only bring greenery and prosperity but also floods and destruction. Besides the pleasant evenings, the river often offered floods. This cyclic pattern of construction and destruction affected the public mood. The subtle pain in the Jhangochi dialect is in fact a reflection of the sufferings inflicted on these dwellers by the rains they so painfully ask for.

The story of Heera and Chander Bhan is best told in this dialect. In the mohallah Bhabhrana Thalla of Jhang, the Hindu population lived peacefully. Kaushaliya was the daughter of one of the wealthy businessman of Jhang. Due to her gifted beauty and inherited wealth, she was famous all around the pattan (vicinity of the river).

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Love stories in Punjab are somewhat incomplete without the river, and that is where Heera and Kaushaliya saw each other for the first time, when the two families were on their way to attend the annual religious festival of Masan, across Chenab. The platonic love between the two was kindled by the dreamy desert night of Thall and the cool breeze of Chenab. While at the river both took the same boat and before they rowed across, they had already fallen for each other. The two continued to see each other before word got out. Ultimately Kaushaliya’s family raised the question of honor and locked up their daughter. With no Kaushaliya in sight, Heera’s insight headed in another direction. This introvert, self-minded lad transformed to a pain-stricken poet whose every word came straight from the heart.

When things moved beyond repair, Heera’s family sent a formal proposal for Kaushaliya but it was turned down on account of bad stars. Due to the farce reasons of religion and society, the two were separated from each other. Heera was a pampered child and this debut rejection prompted his creative self. His poems about Kaushaliya became instantly famous in the small town and soon, hers was a household name. Kaushaliya’s family requested Heera not to dishonor their daughter with his poems.

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Adhering to the request, he chose another name, Chander Bhan. While his verses celebrated Chander Bhan, the intended listener was always Kaushaliya. His songs dedicated to Chandar Bhan struck a chord at Kaushaliya’s heart. A few old men in Jhang clearly remember Heera Singh standing in the fields surrounding the Bhabhrana mohallah, reciting the Dohra (local genre of song) for Chandar Bhan. Besides the romantic tragedy and pain, the story also carries many inaudible cries and invisible tears that fell inside the heart rather than outside.

To avoid any trouble, Kaushaliya was married off to a distant village. When there were no sight of his beloved, Heera wrote following lines:

Raat kaali, taang yaar waali, sukhan yaar da badan wich teer khardkay Ik dar band, dooja darbaan dushman, turaan tez tey peri zanjeer khardkay Sutta waikh darban noo dar kholaa’n, dar kholaa’n tey dar bay-peer khardkay Heerya jehno maraz hay ishq wali, sanay haddian sara sareer khardkay

Translation

The night is dark and I have a promise to keep which pierces my body like an arrow, Firstly, the door is closed, secondly the doorkeeper is an enemy and thirdly, the chains make noise as I walk briskly, When I see the gatekeeper sleeping and attempt to open the door, the door makes the noise, Oh Heera, when afflicted by the sufferings of love, the whole body, including the bones, shiver.

While all this was happening, the freedom movement was at its peak. Like the four directions of a compass, Akali, Congress, Muslim league and the Unionists were herding Punjabis in four differing directions. For Heera and Kaushaliya, freedom, autonomy and revolution were meaningless words.

After few months, it became increasingly taxing for Kaushaliya to co-exist in the two worlds. Loving someone while living with someone else had started taking its toll and she soon withdrew to her parent’s house in Jhang.

On the other hand, parting from Chander Bhan had devastated Heera. The love that pulsated in his veins alongside his blood had now slowed down. Every second pushed him away from life and one day, after staying awake for the whole night, he slept for eternity. The same old men clearly remember that while Heera’s dead body was being carried for cremation, Chandar Bhan ran out of her house and stood in front of the procession. She embraced the lifeless body of her lover, which society and religion had never let her touch. As long as the pyre burnt, she kept on wailing and crying but then when everything burnt to ashes, she went quiet.

The story could have graduated to folklore but then India was partitioned. While Jhang formed part of Pakistan, all the Hindus of Bhabhrana mohallah left for India. God knows whether Chandar Bhan still mourns the death of Heera or if the partition itself gave her new reasons to grieve. There can be a possibility that she might have started her life afresh but regardless of these assumptions, the dusty noons and the lonely evenings of Jhang, still whisper the dohra of Heera Singh and the wails of Chandar Bhan.

First-ever public display of original artefacts at museum

https://www.dawn.com/news/1012006/first-ever-public-display-of-original-artefacts-at-museum

KARACHI: Judging from the nervousness of museum director Mohammad Shah Bukhari, one could understand the risk involved in putting on display the rare artifacts and ornaments. “It is for the first time that I am taking these out for the public at the National Museum of Pakistan,” the museum director told Dawn on Friday.

The extremely valuable artifacts in the museum, like at all other big museums of the world, are kept under lock and key. They are only brought out at heavily guarded exhibitions or on very special occasions. The International Museum Day was as good an occasion to do it for the very first time here.

Among the excavated pottery, old texts, stone and metal artifacts in one of the museum’s 11 galleries, the Islamic Art Gallery, there are four or five special glass display tables. One has a beautiful 300-year-old copy of the Holy Quran, another showcase displays solid gold Gandhara Civilization jewellery, while the third has a pair of small gold bulls with the last one exhibiting the original King Priest.

“The King Priest is South Asia’s biggest archaeological symbol,” the museum director said. “You must have seen it many times in textbooks, postcards, posters or on television. Well, all those are only casts of the original. We have never brought out for display the original King Priest before this day,” he said.

Anwar Hussain Khan, the museum’s model maker, said that he had been creating replicas in clay and plaster of Paris, but the original was made of white stone. “Most Gandhara objects are made of the same white stone,” he said.

Commenting on the priceless King Priest, Mr Khan joked that if sold the amount fetched in exchange can take care of Pakistan’s years of debts. “But seriously, the biggest buyers of such art pieces are in Japan. They can give you a lot of money for it but no one in their right mind would even think about selling such a piece. It is just priceless,” he said.

Meanwhile, the museum director said that even if they took it out of the country for exhibitions, its insurance itself came to billions of dollars.

The other artefacts on display include the jewellery comprising two bangles and as many necklaces with stones embedded, like clear glass Kundan work. “They are some 1,800 years old,” said Mr Bukhari.

There is also a pair of small gold bulls. “They are not gold-plated but pure, solid gold ornaments,” he said. “Both are Indus Valley Civilisation pieces, excavated from Quetta during the construction of Serena Hotel there several years ago,” he added.

The copy of Holy Quran in Naskh script by Abu Al-Barkat Sayyid Mohammad Makki is dated back to AH 912/ 1506 AD. “It has been passed down through several generations and the museum acquired it in 1957,” he said.

“We usually hold our exhibitions in the main lobby of the museum but considering the preciousness of these items and the risk involved in bringing them out, we decided to put them on display in the Islamic Art Gallery, which seems more secure,” said Mr Bukhari.

He said they had made extraordinary security arrangements for the very special artifacts.

The exhibition, which opens for the public on May 18 when the world celebrates International Museum Day, will continue for 15 days.