Hindustan: Religious Division, Terrorism, and Partition by Rohan Khanna India

Rohan’s writing laments the historical divisions and violence that have plagued the region of Hindustan. It expresses nostalgia for a time when diverse cultures coexisted peacefully. The text criticizes religious traders and terrorists for disrupting this harmony and instigating conflict. It accuses certain groups of prioritizing profit over the well-being of the country’s inhabitants and highlights perceived injustices against Hindus during the partition. The writing further condemns the treatment of Bengalis, Balochs, and Pashtuns, alleging atrocities and betrayals. Overall, the author conveys a sense of betrayal, loss, and a plea to end cycles of violence and division and speaks of continuing human rights abuses.

Hindustan: A Land Divided – Study Guide

I. Quiz

Answer each question in 2-3 sentences.

1. According to the author, what characteristics have historically defined the land of Hindustan?
2. What event does the author identify as the beginning of the division of Hindustan?
3. How does the author describe the actions of some Hindus following the partition?
4. What specific actions does the author accuse Pakistan of taking against India after partition?
5. What is the significance of the “two-nation theory” in the author’s argument?
6. What happened to the “Bangla brother” mentioned by the author, and what does it represent?
7. What are the Baloch and Pashtun communities currently experiencing, according to the author?
8. What specific historical event involving a Baloch girl does the author reference?
9. How did Pakistan allegedly violate promises of safety made to Baloch leaders?
10. What question about the Baloch people does the author pose at the end of the excerpt?

II. Quiz – Answer Key

1. Hindustan has historically been a land known for its multi-religious, multi-communal, multi-cultural, and multi-lingual identity. It was considered a land of saints, sages, devotees, monks, and Sufis, embodying unity and peace.
2. The author identifies the arrival of “traders of religion” as the beginning of the division, who divided the beautiful land by establishing “furnaces of gunpowder for profit.” This signifies the introduction of religious conflict and violence for self-gain.
3. Despite the violence and killings in Lahore, some Hindus in Delhi showed patience and tolerance, keeping residents or infiltrators close to their hearts. The author also describes them granting loans to the newly formed Pakistan.
4. The author accuses Pakistan of sending terrorists into India after partition, instigating events like the Kargil War, the Pulwama attack, and the Pathankot attack. They also accused them of attacking the Lok Sabha in Delhi, and sending terrorists to Mumbai.
5. The “two-nation theory” is presented as the basis for the mistreatment of religious minorities and internal ethnic groups within Pakistan. The author argues the theory was not aligned with those who were being targeted and oppressed within the newly formed state of Pakistan.
6. The “Bangla brother,” referring to a leader from Bangladesh, was imprisoned by Pakistani authorities despite being elected with a heavy majority. This represents the suppression of Bengali identity and the betrayal of the trust placed in the Pakistani government.
7. According to the author, the Baloch and Pashtun communities are currently experiencing similar oppression and violence to what the Bengalis faced, including military operations, disappearances, and killings of community leaders.
8. The author references the alleged rape of a Baloch girl by a Captain, implying the abuse and exploitation of the Baloch community. They accuse the Captain of now lecturing on Islam in the guise of a priest.
9. Pakistan allegedly violated promises of safety given to Baloch leaders based on the Quran, killing them after guaranteeing their safety. This highlights a betrayal of trust and a disregard for religious oaths.
10. The author asks how many more old and young oppressed Baloch women will be made missing persons, how many military operations will be launched against them, how many Akbar devotees will be killed, and how many more partitions of the beautiful kingdom will they cause, suggesting ongoing and escalating persecution.

III. Essay Questions

Answer each question in a well-structured essay format, citing textual evidence.

1. Analyze the author’s portrayal of religious identity and its impact on the historical narrative of Hindustan. How does the author distinguish between genuine spirituality and the exploitation of religion for political or economic gain?
2. Examine the author’s critique of Pakistan’s actions and policies since partition. What specific events and accusations are central to the author’s argument, and how do they contribute to a broader narrative of betrayal and oppression?
3. Discuss the author’s use of emotional and rhetorical devices to persuade the reader. How does the language and tone contribute to the overall message and intended impact of the excerpt?
4. Compare and contrast the author’s depiction of the treatment of Bengalis and Baloch people within Pakistan. What parallels and differences does the author draw, and what underlying themes do these narratives reveal?
5. Evaluate the author’s perspective on the partition of India and its long-term consequences. How does the author frame the event in terms of loss, injustice, and ongoing conflict, and what solutions, if any, are implied or suggested?

IV. Glossary of Key Terms

• Hindustan: A historical and cultural name for the Indian subcontinent, often used to evoke a sense of shared heritage and identity.
• Iqbal: (Likely referring to Muhammad Iqbal), A poet, philosopher, and politician who inspired the Pakistan Movement.
• Two-Nation Theory: The ideology that Hindus and Muslims of British India were distinct nations with separate cultural, religious, and political identities, leading to the partition of India.
• Partition: The division of British India in 1947 into the independent nations of India and Pakistan, resulting in widespread displacement, violence, and communal conflict.
• Kargil: Refers to the Kargil War, an armed conflict between India and Pakistan in 1999.
• Pulwama and Pathankot: Locations in India that experienced terrorist attacks, attributed to groups based in Pakistan, increasing tensions between the two countries.
• Kasab: Refers to Ajmal Kasab, one of the terrorists involved in the 2008 Mumbai attacks.
• Baloch and Pashtun: Ethnic groups residing primarily in Pakistan and Afghanistan, who have faced discrimination and conflict with the Pakistani government.
• Kalat: A former princely state in Balochistan, Pakistan, whose integration into Pakistan was marked by conflict and suppression of Baloch autonomy.
• Akbar Bugti: A prominent Baloch leader killed in a military operation by the Pakistani army in 2006, leading to increased unrest in Balochistan.

Okay, here’s a briefing document summarizing the main themes and ideas from the provided excerpt from “Hindustan: A Land Divided by Religious Traders and Terrorism.”

Briefing Document: “Hindustan: A Land Divided by Religious Traders and Terrorism”

Main Themes:

• Lament for Lost Unity and Cultural Harmony: The author expresses deep sorrow and regret over the division of the Indian subcontinent (Hindustan) and the erosion of its historical multi-religious, multi-cultural, and multi-lingual identity. They yearn for a return to an idealized past where love, peace, and tolerance prevailed.
• Condemnation of Religious Divisiveness and Violence: The author vehemently criticizes those who exploit religion for political and economic gain, accusing them of instigating violence, hatred, and division among people who once lived harmoniously. They accuse these “traders of religion” of replacing “love-filled roses” with “furnaces of gunpowder.”
• Critique of Pakistan’s Actions and Policies: A significant portion of the excerpt is dedicated to criticizing Pakistan’s historical and contemporary actions, accusing the nation of betraying the spirit of unity, engaging in acts of terrorism, and mistreating its own ethnic minorities. The author explicitly mentions events such as the Kargil War, the Pulwama attack, and the treatment of Baloch and Pashtun people.
• Emphasis on Hindu Tolerance and Suffering: The author praises the Hindu community for their patience and tolerance in the face of violence and injustice. They highlight the perceived disparity in the treatment of Muslims in India compared to the treatment of Hindus in Pakistan after the partition.
• Plea for Peace and Reconciliation: Despite the harsh criticisms, the author seems to imply a desperate plea for peace, justice, and unity, urging those responsible for the divisions and violence to reconsider their actions and embrace a more inclusive and compassionate approach.

Key Ideas and Facts:

• Historical Harmony of Hindustan: The author paints a romanticized picture of pre-partition India as a land of saints, sages, and Sufis, where diverse cultures and religions coexisted peacefully. “In the name of humans, Afzal Rihan, our land of Hindustan has always existed for centuries as a beautiful cultural treasure and a great country without any rosary, which is known for its multi-religious, multi- communal, multi-cultural and multi-lingual identity.”
• Religious Traders as Instigators: The author blames “traders of religion” for dividing Hindustan for profit and self-gain. “Alas, when the traders of religion divided this beautiful bouquet of nature, In the land that spews gold, where love- filled roses grew and smelled, there they set up furnaces of gunpowder for profit.”
• Criticism of Pakistan’s Actions: The author lists numerous grievances against Pakistan, accusing them of supporting terrorism, betraying trust, and oppressing minorities. The author mentions events such as Kargil, Pulwama, and Pathankot, accusing Pakistan of attacking India despite gestures of goodwill. “Secondly the great poet who speaks love filled words of poetry came to Lahore as a guest, and as soon as he turned back you stabbed him in the back with the dagger of Kargil, the third one who was the apple of the eye of his people, when he came, you did Pulwama and Pathankot”
• Partition’s Trauma: The author vividly describes the violence and displacement that occurred during the partition of India, portraying it as a period of immense suffering and loss. “Partition happened, Rajal became a slave and got looted in the storm of Sharafabad. Someone should ask them how they were destroyed, how their garden became a desert, how their happy home was torn to pieces, how they created a river of fire and blood”
• Balochistan Allegations: The author accuses Pakistan of committing atrocities against the Baloch people, including enforced disappearances, extrajudicial killings, and the suppression of their political and cultural rights. “What kind of atrocities have been committed against the Baloch? Starting from shedding blood in the state of Kalat, breaking their elected orders with full vehemence, throwing popular leadership in jails and filing false cases against them, looting businesses and sending them to prisons.”
• Hindu Tolerance Contrasted with Treatment in Pakistan: The author emphasizes the perceived tolerance of Hindus in India while highlighting the plight of Hindus in Pakistan, particularly in Lahore. “The greatness of the Hindu religion and its followers is saluted, that despite all these excesses and profit, they went to the extreme of patience and tolerance. When the real residents of Hindustan were being killed and slaughtered in Lahore, even then they kept all the residents or infiltrators in Delhi close to their heart, whoever has a doubt can certainly get the census of the before and after at every two places, Hindus cannot be found even if one searches in Lahore, whereas Delhi is still filled with Muslims”

Overall Tone:

The tone of the excerpt is highly emotional, passionate, and accusatory. The author uses vivid language and strong imagery to convey their sense of loss, anger, and disappointment. The writing is also somewhat biased, presenting a largely negative view of Pakistan and a more positive view of India and the Hindu community.

Potential Biases:

The author’s perspective appears to be strongly influenced by Hindu nationalist sentiments and a deep-seated resentment towards Pakistan. The historical narrative presented is selective and focuses on alleged injustices and betrayals by Pakistan.

Here’s an 8-question FAQ based on the provided text, formatted in Markdown:

FAQ: Understanding the Historical and Contemporary Issues in Hindustan

1. What is the author’s overall sentiment towards the idea of “Hindustan”?

The author views Hindustan as a historically rich, multi-cultural land known for its unity, peace, and spiritual traditions. The author laments the divisions caused by religious exploitation, violence, and external forces, contrasting this with the land’s inherent potential for harmony and love.

2. According to the author, what are the primary factors that have disrupted the harmony of Hindustan?

The author identifies religious traders and terrorism as the main disruptive forces, who for their own profit, have fueled violence and division, undermining the land’s natural unity and tolerance. The text highlights the exploitation of religious differences for political and economic gain.

3. How does the author portray the response of the “Hindu religion and its followers” to the historical violence and division?

The author expresses admiration for the resilience, patience, and tolerance displayed by Hindus in the face of violence and displacement. The author contrasts this with what is perceived as the continued presence and acceptance of Muslims in Delhi, even after significant violence and displacement of Hindus in Lahore.

4. What specific historical events are referenced as examples of the disruption and violence in the region?

The author mentions the Partition of India, the Kargil War, the Pulwama and Pathankot attacks, and attacks on the Indian Parliament and in Mumbai, as examples of the ongoing violence and disruption. These events are cited as evidence of broken trust and continued hostility.

5. What is the author’s critique of the “two-nation theory”?

The author implicitly criticizes the two-nation theory by highlighting the mistreatment and oppression of ethnic groups, such as Bengalis, Balochis, and Pashtuns. The author questions the logic of creating divisions based on religion, given the subsequent internal conflicts and injustices within the newly formed nations.

6. How does the author describe the treatment of Bengalis in the context of the two-nation theory?

The author describes the suppression and violence inflicted upon Bengalis, highlighting their initial support for the creation of Pakistan, and the subsequent betrayal of that trust through imprisonment of leaders and military actions.

7. What specific allegations are made regarding the treatment of Baloch and Pashtun people?

The author alleges atrocities against the Baloch, including extrajudicial killings, forced disappearances, military operations, and the exploitation of women. The author suggests a parallel between the treatment of Bengalis and the current treatment of Baloch and Pashtun communities.

8. What is the author’s final concern or question regarding the future of the region?

The author expresses concern about the potential for further partitions and divisions within the region, particularly given the ongoing conflicts and oppression of ethnic groups. The author questions whether those in power are actively pursuing a third partition of the region through their actions.

In the name of humans, Afzal Rihan, our land of Hindustan has always existed for centuries as a beautiful cultural treasure and a great country without any rosary, which is known for its multi-religious, multi- communal, multi-cultural and multi-lingual identity. It has always been called the land of saints, sages, devotees, monks and Sufis, in the words of Iqbal, whose right gave the unity the effect of gold. Whose pockets had filled the pockets of Turks with diamonds. Whose mountains are the essence of the chest. Whose land is full of fruits. Living in the air of which is the life of paradise. That is my country. That is my country. That is the country whose identity for centuries has been that both strength and peace is in the songs of the devotees. The liberation of the inhabitants of the earth is in love. While describing the greatness of the mountains of that country, Hindustan, Iqbal kept singing, O Mala-e-Fasil, Kishangarh, bowing down to your forehead, bowing down to the sky. Alas, when the traders of religion divided this beautiful bouquet of nature, In the land that spews gold, where love- filled roses grew and smelled, there they set up furnaces of gunpowder for profit In this poisonous future of mine and Iqbal, where songs of power and peace were sung, the attackers and the terrorists made it their duty to kill the real countrymen like carrots and radishes, full of profit The greatness of the Hindu religion and its followers is saluted, that despite all these excesses and profit, they went to the extreme of patience and tolerance When the real residents of Hindustan were being killed and slaughtered in Lahore, even then they kept all the residents or infiltrators in Delhi close to their heart, whoever has a doubt can certainly get the census of the before and after at every two places, Hindus cannot be found even if one searches in Lahore, whereas Delhi is still filled with Muslims, who can avoid Moni, the profit filled blood of friends and strangers is made from the profit and connivance of own and strangers Partition happened, Rajal became a slave and got looted in the storm of Sharafabad. Someone should ask them how they were destroyed, how their garden became a desert, how their happy home was torn to pieces, how they created a river of fire and blood, this is not enough, when their father was keeping Bharat in such a condition that he was getting a loan of 55 crores in oath confirmation, when at this time a buffalo of ₹ was coming, then who unleashed an attack on his countrymen, who left no stone unturned in theft, looting and information, who used a strange trick and said that it was the tribals who were found to be creating an army, when their first Prime Minister, after drinking all the sorrows of partition, came to you with a message of love for a new beginning, so that you also, without removing the tension, make you drink the water of the rivers of your land like love, then you people started sending terrorists as soon as his eyes closed and then one word claim And how many innocent people did he become the cause of death, how much wastage happened, secondly the great poet who speaks love filled words of poetry came to Lahore as a guest, and as soon as he turned back you stabbed him in the back with the dagger of Kargil, the third one who was the apple of the eye of his people, when he came, you did Pulwama and Pathankot, what kind of arrow have you people adopted, sometimes you attacked the Lok Sabha in Delhi, sometimes in Mumbai innocent people were killed by terrorists, becoming Kasab you killed like the Qais, what kind of people are you, who by showing generosity like their father, got your 90 Hajj warriors released from their captivity and handed them over to you, conquered the area of ​​thousands of miles and gave you back, but how narrow-minded you are that on the murder of your Masna, where people were found celebrating and celebrating, all this was alien according to your two nation theory, but how did you treat these brothers of yours who not only destroyed your League, but also destroyed it? I had given them thirst, rather I tried my best to make your founder’s sister win, that Bangla brother whom the Bengali community had elected with such a heavy majority, holding him in high esteem. You rewarded the trust of your people by putting their leadership in jails and started cutting the Bengalis into pieces. You instilled such a daring in their young soldiers that not only the British Empire but even Hitler was stunned. Without any hesitation, you people caused another partition of this kingdom of India. What are you doing today with your Baloch and Pashtun brothers? Earlier you used to say that we will change the race of Bengalis due to hunger. Did your Commander in Chief not say openly that how is it possible that my soldiers fight in Bengal, but go to Jhelum to quench their thirst? You have been getting solace from Bengali women that today you people want to give the same Ajit, the same trouble to your Baloch Pashtun brothers and sisters, with the Baloch girl you had The Captain raped, today he is found lecturing on Islam in the guise of a priest. What kind of atrocities have been committed against the Baloch? Starting from shedding blood in the state of Kalat, breaking their elected orders with full vehemence, throwing popular leadership in jails and filing false cases against them, looting businesses and sending them to prisons. Weren’t these Balochs their own, whose leadership was killed with bad Ahdi Safaqi after giving the condition of life safety on the basis of Quran? This question is being raised all over the world that how many old and young oppressed Baloch women will you make missing persons, how many military operations will you launch against them, how many Akbar devotees will you kill, how many more partitions of this beautiful kingdom will you cause? You are not satisfied with two partitions, now you are bent on doing the third one.

इंसानों के नाम अफजल रिहान हमारा यह खिता हिंद सदियों से खूबसूरत तहजीब गहवारा और बिला तस्बी दामन अजीम मुल्क की हैसियत से हमेशा मौजूद रहा है जो मल्टी रिलीजस मल्टी कम्यून मल्टी कल्चरल और मल्टी लैंग्वेज की पहचान का हाम है हमेशा साधुओं ऋषियों भक्तों भक्ष और सूफियों की सरजमीन कहलाया बकौल इकबाल यूनानिमिटी को जिसकी हक ने जर का असर दिया था तुर्कों का जिसने दामन हीरों से भर दिया था बंदे कलीम जिसके पर्वत जहां के सीना रिफत है जिस जमी की बा में फल का जीना जन्नत की जिंदगी है जिसकी फजा में जीना मेरा वतन वही है मेरा वतन वही है सदियों से जिस देश की पहचान यह रही है कि शक्ति भी शांति भी भक्तों के गीत में है धरती के वासियों की मुक्ति प्रीत में है जिस वतन हिंद के पर्वतों की अजमत बयान करते हुए इकबाल गाता रहा ए माला ए फसील किश्वर हिंदुस्तान चूमता है तेरी पेशानी को झुककर आसमा अफसोस जब धर्म के व्यापारियों ने इस हसीन गुलदस्ता फितरत का बटवारा किया तो सोना उगलती सरजमी में जहां गुलाबों के मोहब्बत भरे फूल उगते और महकते थे वहां मुनाफ तों भरे बारूद की भटियां लगा दी मेरी और इकबाल की इस भविष में जहां शक्ति और शांति के गीत गाए जाते थे मुनाफ भरे जहरीले प्रोपेगेंडा हुए हमलावरों और जद हों ने असल देशवासियों को गाजर मूली की तरह काटना अपना कतब बना लिया हिंदू धर्म और इसके मानने वालों की अजमतों को सलाम है कि इन तमाम तर ज्यादति और मुनाफ तों के बावजूद उन्होंने समरो त हम्मल और बर्दाश्त की इंतहा कर दी जब लाहौर में हिंद के असल वासों को मारा और काटा जा रहा था उन्होंने तब भी दिल्ली में तमाम तर आबाद गों या घुस बैठ यों को सीने से लगाए रखा जिसे शक है वो बेशक हर दो मकामा पर पहले और बाद की मर्दम शुमारी मुलाज फरमा ले लाहौर में ढूंढे से भी हिंदू नहीं मिल पाते जबकि दिल्ली आज भी मुस्लिमों से भरा पड़ा है मोनी को कौन टाल सकता है अपनों और गैरों की मुनाफ और मिली भगत से मुनाफ भरा खून अलू बटवारा हो गया रजल कमी मजीन करार पाए और शरफाबाद के तूफान में लुटपुट गए कोई इनसे पूछे कि वो कैसे उजड़े इनका चमन किस तरह सहरा हुआ इनका हंसता बस्ता आशियाना किस तरह तिनके से अलग तिनका हुआ उन्होंने आग और खून का दरिया कैसे किया इसी पर बस नहीं जब इनका बापू मरन भरत रखे इस हालत कसम पुष्टी में 55 करोड़ की खती रकम दिलवा रहा था जबक इस वक्त ₹ की भैंस आ जाती थी तब किसने उसके देशवासियों पर यलगार कर दी चोरी डिके लूटमार और जनाकारी में कोई कसर उठाए नहीं रखी किसने अजब मुनाफ करत से काम लेते हुए कहा यह बलवा तो कबाइली थे जो लश्कर कशी करते पाए गए जब इनका पहला प्रधानमंत्री बटवारे के तमाम दुखों को पीकर नई शुरुआत की खातिर प्रीत का पैगाम लिए तुम्हारे पास आया ताकि आप भी तनाजा न मिटाते हुए अपने खिता के दरियाओ का पानी मैं प्रीत की तरह तुम्हें पिला दें तो तुम लोगों ने उसकी आंखें बंद होते ही आतंकवादी भेजने शुरू किए और फिर एक शब्द दावा बोल दिया और कितने बेगुनाह इंसानों की मौत का बायस बने कितनी बर्बादी हुई दूसरा प्रधानमंत्री कविता के प्रेम भरे शब्द बोलता महान कवि मेहमान बनकर लाहौर यात्रा पर आया तो तुमने इसके पलटते ही इसकी पीठ में कारगिल का खंजर गोप दिया तीसरा जो अपनी जनता की आंखों का तारा था जब आया तो तुमने पुलवामा और पठान कोट कर डा तुम लोगों ने यह क्या तीरा अपनाया कभी दिल्ली में लोकसभा पर धावा बोल दिया कभी मुंबई में हंसते बसते मासूम इंसानों को आतंकवादियों के हाथों भू डाला कसाब बनकर क साइयों की तरह मारा तुम कैसे लोग हो वो जिसने अपने बाप जैसी दरिया दिली का मुजहरा करते हुए तुम्हारे 90 हज सूर माओं को बक्त जुंबिश कलम अपनी कैद से रिहाई दिलवा हुए तुम्हारे हवाले कर दिया फतह किया गया हजारों मुरब्बा मील का इलाका तुम्हें वापस बख्श दिया लेकिन तुम किस कदर तंग नजर छोटे लोग हो कि अपनी इस मसना के जलमान माना कत्ल पर जहां खुशियां और शादिया ने बजाते पाए गए यह सब तुम्हारी टू नेशन थ्योरी के मुताबिक गैर थे मगर तुमने अपने इन भाइयों के साथ क्या सलूक किया जिन्होंने ना सिर्फ यह कि तुम्हारी लीग को ढाका में तश्न दिया था बल्कि तुम्हारे फाउंडर की बहन को जितवा के लिए एड़ी चोटी का जोर लगा दिया था वो बंगला बंधु जिसे बंगाली कौम ने सरा आंखों पर बिठाते हुए इतनी हैवी मेजॉरिटी से मुंतखाब किया था तुमने अपने लोगों के एतमाद का यह सिला दिया कि इनकी कयादत को जेलों में डालकर बंगालियों की तिका बोटी बनानी शुरू कर दी इनके नौज जवानों पर वो मजाल ढाए कि ब्रिटिश साम्राज क्या हिटलर के मजाल भी मान पड़ गए यूं बिला करर तुम लोगों ने इस खिता हिंद का एक और बटवारा करवा दिया आज तुम अपने बलोच और पख्तून भाइयों के साथ क्या सुलूक कर रहे हो पहले कहते थे कि हम भूख बंगालियों की नस्ले बदल डालेंगे क्या तुम्हारे कमांडर इन चीफ ने खुले बंदों यह नहीं कहा कि यह कैसे मुमकिन है कि मेरे जवान लड़े बंगाल में लेकिन जिनसी प्यास बुझाने के लिए जाए जेहलम में बंगाली ख्वातीन से तस्कीन हासिल करते रहे हो कि आज तुम लोग यही अजीत यही तंग अपने बलोच पख्तून भाइयों बहनों को देना चाहते हो जिस बलोच बच्ची के साथ तुम्हारे कैप्टन ने रेप किया आज वो मजज बनकर इस्लाम पर लेक्चर देता पाया जा रहा है बलोच के साथ कैसी-कैसी ज्यादति यां रवा नहीं रखी गई हैं रियासत कलात पर शब खून मारने से शुरू हो जाएं इनकी मुंतखाब हुकूम तों को पूरी टटाई से तोड़ते हुए 1 की धाई में पॉपुलर कयादत को जेलों में थोंस तक और इन पर झूठे मुकदमा बनाने तक वसाय लूटने और तें पहुंचाने तक क्या यह बलोच ही ना थे जिनकी कयादत को कुरान पर जान की अमान का हालत देने के बाद बतरी बद अहदी स फाकी के साथ मौत के घाट उतार दिया गया पूरी दुनिया में यह सवाल उठाया जा रहा है कि मजलूम बलोच ख्वातीन के कितने बुजुर्ग और जवान मिसिंग पर्सन बनाओगे इनके खिलाफ कितने मिलिट्री ऑपरेशन चलाओगे कितने अकबर भक्ति और मारोगे इस खूबसूरत खिता ंद के और कितने बटवारे कराओ ग दो बटवाड़ा जी नहीं भरा जो अब तीसरा करवाने पर तुले बैठे हो

By Amjad Izhar
Contact: amjad.izhar@gmail.com
https://amjadizhar.blog

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