Translated by:

Farooq Muhammad Wyne

Lecturer in English

Government Islamia College Civil Lines, Lahore

Host Arshdeep Kaur Battu: Welcome to Sanjha TV. I’m your host, Arshdeep. We extend a warm welcome to you on the Listen Up Segment with Arshdeep Kaur Battu. Today’s program features a very special discussion, as we have an esteemed Dr. Akhtar Hussain Sandhu with us. Whenever we discuss our Language (Boli) Land (Mitti) and Culture (Sabyachar), it takes us back to 1947 when our nation was divided, particularly Punjab.

Eastern Punjab (Charda Punjab or the Indian part of Punjab), Western Punjab (Lehnda Punjab or the Pakistani part of Punjab), and the present Punjab (Aha Punjab) have been established in different regions (Pakistan and India). In these Punjabs, diverse discussions occur, indicating that Punjabis from different lands still feel a connection with one another, despite the separation caused by borders. Whenever Punjabis meet, we take pride in our culture, embrace one another, attend each other’s marriages, and participate in each other’s joys and sorrows. We are concerned about the division of Punjab, but such discussions in the Punjabi Diaspora (Teeja Punjab) often take a different turn.

Typically, we focus on Indian Punjab (Charda Punjab), but today we are discussing Pakistani Punjab (Lehnda Punjab). For this, we have with us the highly honorable Dr. Akhtar Hussain Sandhu. When it comes to his personality, no introduction is needed. He is a scholar, a historian, and an author of multiple books. He hails from Pakistan and is with us today in Canada. We welcome you, Dr.

Sandhu.

Guest Akhtar Hussain Sandhu: Thank you very much for your love and kindness. I also extend my gratitude to those living in Canada and everyone listening to us for their love and affection for Punjab.

Host: Dr. Sandhu, I recall our first meeting in the library. As I got to know you, my respect for you grew continuously. I then thought we should invite you to our panel, and we are grateful that you have given us your valuable time. Currently, you are in Surrey. How are you feeling?

Guest: I am very happy to be here. It feels like home because wherever you find love for your language, land, and culture, you feel a sense of belonging. Regarding our meeting in the library, I am very happy to visit the Gurdwara, which serves as a center for community love for Punjabi culture and education. The Gurdwara represents the symbol of education, wisdom, and learning. I felt extremely pleased that you have a library next to your studio. As you know, there is a shortage of libraries, and our Punjabi youth seem to be moving away from books and libraries. We need to promote Punjabi culture through education. I am delighted to be in Surrey, especially because I met many good friends here, including Sardar Jaiteg Singh Anant, Gian Singh Sandhu, Jaswindar Singh Parmar, Harpreet Singh and other friends, such as poets, journalists, and authors. I pray for all these gentlemen and wish that Punjabis, wherever they live, continue to flourish. The Punjabis living in Canada are like flowers spreading the aroma of Punjabi culture in this land.

Host: Thank you, and on behalf of all Canadian Punjabis, we welcome you to this land. Our hearts feel delighted when it comes to Pakistan, and we become eager to learn about it. Although I have never been to Pakistan, I have a strong desire to visit, especially the land of Punjab where our Sikh ancestors lived. I would like to visit the sacred places we see in videos, where our pilgrims go and touch the sacred walls of those buildings. Whenever we see such videos, our eyes become wet, and I believe the experience will be even more intense when I physically visit.

Today, we will discuss various topics as you are also a historian, a scholar, actively engaged in youth affairs, and most importantly, the Principal of an esteemed college. When we talk about Pakistani Punjab, the topic of minorities, which you have already discussed, is of utmost importance. We have also touched on the pride of Punjabi culture. Now, coming to the topic of women’s education and empowerment, as you know, every country talks about gender equality.

Could you share your thoughts on women’s education in Pakistani Punjab and the steps being taken to ensure their education and welfare?

Guest: Indeed, you have raised an important question. I understand that some people might not agree with me, but my stance is that in our Punjab, there are many organizations

that advocate for women’s empowerment. However, I view them from two different angles. The status of human beings is different and somewhat elevated. If you compare them to animals, you might say that they have some physical similarities, but in terms of intellect, they are two distinct species. In my opinion, a woman is highly respectable and honorable because she gives birth.

Sometimes, I say God is the creator, and on earth, it is the woman who gives birth and gives life, meaning that you find a God-like characteristic in a woman that is not found in a man. Secondly, a woman is the epicenter of peace, love, and fragrance. The dynamics of a man are different; he is a warrior who goes out and earns. Therefore, there is no comparison between men and women; they are two different genders with distinct roles and characteristics. Even if we look at the physical attributes of a man and a woman, you will find differences.

Before the inception of civilization, people who lived in caves, as some experts claim, were considered uncivilized. However, I don’t believe they were uncivilized. During the Stone Ages, women who gave birth in caves raised their children without modern facilities and technologies.

These women were able to continue the human race through their special care in raising their offspring. Therefore, they were not uncivilized but rather civilized as they managed to preserve the human species that we have become today. Then civilization began, so you cannot disconnect the period of the inception of civilization from the Stone Ages. Human beings, especially women, played an important role in the Stone Ages to transition the human race from the Stone Ages to civilization. This is why the status of women has always been highly elevated, even from the start. Additionally, we say God provides and sustains us, and there is no doubt about it as it is one of His attributes.

When it comes to society and our homes, who provides and nourishes us? It is our women—our mothers, sisters, and wives.

Two things are very important in life on earth: creation and sustenance. In the Heavens, God does that, and on earth, it is the woman who is endowed with such characteristics. However, I do not believe that comparing men and women to determine who is superior or inferior is productive; instead, we should discuss the different and important roles that both genders play in society, especially women whose status is as elevated as it can be. In our Punjabi culture, whenever there was a vendetta, it was the women who would go to the enemy’s house, and the fight would end due to the woman’s honor. If someone placed a woman’s scarf (dupatta/chunni) at someone else’s feet, the fight would end immediately. This was our culture, and this was the honor of woman.

There is an incident which is not recorded in history but is sometimes quoted by a segment of the Punjabis of our Lehnda Punjab (Pakistani part of Punjab) that when Maharaja Ranjit Singh told his Wazir (minister) about a debate among Muslims regarding a garden called Bagh-i-Fadak, he expressed that it should be given to the daughter of the Prophet Muhammad (PBUH). When the wazir asked for evidence, Maharaja reprimanded him, saying, “Hold your tongue because when daughters of an honorable family come to someone’s door, no other justification should be demanded. Hazrat Fatima was not an ordinary lady but a daughter of the Prophet (PBUH) of the Muslims; she should be given the whole kingdom by them…if she asked for everything, she should be given everything.” This illustrates the importance of a daughter or women. It is widely known in our folklore that when daughters come to someone’s door, everything should be put on hold. We often see men as chivalrous, but when they see a single drop of tear in the eyes of their daughters and women, it melts them down. How brave and strict a man may be, when he is in front of his mother and daughter, the same strict man becomes like a fusible candle. When we look at the culture of Punjab, we are amazed by the purity and sense of equanimity. There is an element of respect for women in Punjabi culture.

Similarly, the concept of “Zar (Wealth), Zan (Women), Zameen (Land)” is prevalent in Punjabi culture. However, if we critically analyze it, we will realize that men in Punjabi culture have always put their lives at stake for their women. This demonstrates the respect for women in Punjabi culture. In contrast, if we look at Western culture, you’ll find the idea of rugged individualism, but the sense of collectivity is more prevalent in Punjabi culture. What is often perceived as a male-dominated society is actually not so; rather, the honor they have for women is unparalleled. You cannot harass a woman in Punjabi culture and get away with it; such a phenomenon is not found in the West. In Punjabi culture, there is also a dominant aspect: even if someone has seven sons, they would pray to God for a daughter because for them, sons are inheritors of properties, and daughter is the custodian of the funeral of father (dhee jinazey di waris).

Host: Those who have daughters can understand. I can see you’re being a bit emotional right now.

Guest: Just look at the beauty of our culture. It is often misrepresented that in Punjab, women are usually treated as concubines and inferior, but don’t rush to such conclusions before studying and analyzing all aspects of Punjabi culture.

Host: As our Guru Nanak once said, “So kyo manda aakhiye, jit jamme rajan” (Why call her bad who gives birth to kings?). It is also said that God doesn’t come down to earth to show us how Paradise looks like, but He created Mother to give you a glimpse of Paradise and told you that Paradise lies at her feet. As you (Dr. Akhtar) have shared about the glorification of women in Punjabi culture, a large segment of Punjabi society follows such ethics, but there are still some who disregard women.

Guest: Yes, I understand your point. The issue is this: there are two paths—one is right, and the other is wrong. One path is of God, and the other is of Satan. One path is of spirituality, and the other is of materialism. All religions, including Islam, have given us the path—the path of goodness, called Sirat-al-Mustaqeem (the Right Path) in Islam. Now, you see, there is one individual who values materialistic things such as money above all, but on the other side, there is another man who negates his own self and works for the betterment of human society. Now, tell me, which one of these will be remembered in history? The selfish or the altruistic?

Look at the example of Baba Guru Nanak; if he wanted, he could have amassed wealth, but no, he chose the other path. He worked for the betterment of his surroundings; he distributed whatever he had to the poor. He did “Sucha/Sacha Sauda” (the righteous transaction). Today, why do people remember him? Because of his deeds. He sacrificed wealth for the sake of spiritual people. Even after centuries, those to be remembered are the likes of Guru Nanak and other selfless individuals who worked for society and humanity. If a criminal-minded person grabs and plunders the rights of women, or if someone uses religion for personal gain or social status, or if someone is money-minded, history will not recognize them with decent diction.

Earlier, you mentioned “Wand” (Division); division didn’t only occur in 1947. Way before that, Delhi was a part of Punjab, and then it was separated by the British, and nobody spoke against this territorial loss of Punjab. NWFP and other regions extending up to Kabul during the reign of Maharaja Ranjit Singh were part of Punjab, and even Kashmir was under Punjab, which later separated, but no Punjabi leader cried or protested. Moving on, Haryana got separated, Himachal Pradesh, Chandigarh gained the status of union territory, who spoke against that?

The leadership crisis in Punjab has always existed. The major issue in Punjab is the crisis of leadership, even today. We (the Punjabis) neither have unity nor capable leadership. A leader is someone who thinks about people. There is a word called “Ishq.” It is something that cannot be associated with man or woman; it would be an insult to the word “Ishq” if it is used in this context. “Ishq” means losing your comfort, wealth, and everything you have for the sake of a ‘cause’ or mission. the cause of ultimate societal betterment. “Ishq” entails selflessness and self-negation for achieving higher objectives. Spirituality, which entails selflessness and self-negation, is the prime quality of a capable leader, but it is rarely seen today. If someone doesn’t rise above his materialistic gains and vested interests, he cannot benefit people and hence cannot become a leader. Such a person will deliver speeches for public good but will have his own motives. So, the leadership of Punjab is now suffering from materialism. They (the politicians) need money, ministries, and status. In conclusion, Punjabis lack unity and leadership.

Host: We often remember Bhagat Singh, especially in September when his holiday is celebrated. Bhagat Singh would have never imagined that his Punjab would be divided into two parts, and elderly Punjabis would lament the division of the land. His only dream was that Punjabis should remain united, undivided, and in harmony. I often think his soul must be writhing to see the current state of Punjabis.

Guest: Regarding Bhagat Singh, there are many elements to discuss. Sadly, some members of the Sikh community have ostracized him from the Sikh community. My question is, if someone calls himself a Gursikh (a devoted follower of Sikh Gurus), will the Guru cast him away? If a Sikh goes to the Guru and calls himself his follower, will the Guru say to him, “No, since you do this and that, you go away”? No, the Guru will not say such a thing. When the Guru himself does not reject him, who are we to reject him (Bhagat Singh)? Whoever goes to the holy door of the Gurus is accepted wholeheartedly and embraced. The purity of their (Holy men) soul and intellect are very clear; they accept any kind of man, be it good or otherwise. But now, this phenomenon of excommunicating people is prevalent, where individuals are labeled as believers or disbelievers, Sikhs or non-Sikhs. When such states of affairs are prevalent in Punjab, what kind of leadership can we expect?

At least Bhagat Singh was fighting for independence, for Punjab, and for the freedom of India against the colonizers. Just look at these aspects; aren’t they enough? Why do people delve into deeper issues? He was a writer, and if someone is a writer, his task is to write. If someone is a reformer, his task is to reform. If someone is a poet, his task is to write poetry. If someone is a lyricist, he will be remembered for his art. That’s how people should be remembered (for their works), and we don’t need to invade their personal lives to find faults and defects.

Host: But such things are pervading.

Guest: Personal affairs of revered personalities should be left to themselves. Just look at their work. If I am a Professor or researcher on Punjab, that’s enough. No one needs to

look at my religion or personal inclinations or affiliations; this isn’t necessary. Today, you invited me on your television show, for which I am very grateful, but that is because I am a researcher on Punjab. If you invite a political leader, then you would look at him from a political perspective, not a religious one. Likewise, if someone is a reformer, he will be viewed from another context. Whoever contributes to his field gets recognized, and hence we don’t need to delve into his personal or family affairs. This is a drawback in Punjabi culture; they observe minutiae, irrelevant and inconsequential details, and then politicize the whole thing. This is one of the most problematic issues in Punjab.

Host: We often highlight that education is important. We also say that if youth are equipped with education, it will change the course of the country. The youth of any country hold utmost importance. Previously, we were discussing women’s education, how much education and awareness are being provided to (Punjabi) women, and how many of them are being encouraged to join schools and universities and then join the profession they love and aspire to. But whenever we talk about Sikhya (Education), the element of religion cannot be excluded. It is often said (regarding Punjab of Pakistan) that Muslims are given educational opportunities while Non-Muslims are not. Are these things real? Are they happening in Pakistan?

Guest: My father Ch. Khadim Hussain used to say that in childhood, a man’s energy is in his hands and legs; he tries to run, play, and jump. Gradually, the energy moves towards his chest and heart, and he wants to change the world; he wants to become an activist. When he crosses his forties, he becomes mature and a thinker; he starts thinking. This is the age of his wisdom. When he becomes too old, his energies start to fade away, and he only speaks and starts babbling like a child. This is the cycle of life. Our scholars (Vidwan) think, use wisdom, and show the path, values, and wisdom. It is the task of the youth to implement those values and wisdom. Youth is the backbone of any society, and they are the ones who change the society. The experience they gather when they reach the age of wisdom is then used to lead people forward from the perspective of their experience. Youth is very important. Hence, if the youth is kept away from education, there will be a lapse of awareness among them. This is why the youth, especially those who are into education, shall realize that their prime objective is learning, not money. The first textbook a child reads is his mother; she inculcates religious and moral values into him. The second textbook of a child is his society and surroundings; he learns from his society as it is the second institution of learning. The third textbook of a child is his primary educational institute. But when he goes to university, the door becomes open for him; he is already socially constructed by his religion, society, and school. This is the time when he decides in which direction he wants to move, let’s say engineering, medical, religion, or IT. At that moment, he has to keep a balance between the training and learning he got earlier and the direction he now wants to move. If he fails to do that, it will create an identity crisis in him. This is why he should not cut himself off from the learning he takes from his mother tongue and culture. The important thing is that whichever field he chooses, he has to carry his culture along with him.

If the student forgets his culture, he will face a severe identity crisis; he won’t be able to differentiate his roots, i.e., whether he is a Punjabi or belongs to the West. In Punjab, the English language is taken as a measure of intelligence and education; if someone speaks English in Punjab, he is often considered a scholar. But even in an English society, let’s say an insane or psychologically ill person also speaks English; does it denote wisdom? Of course not. English should not be given preference over Punjabi in Punjab. English is just a language, a mode of communication, and wisdom is

something else. Education doesn’t teach you wisdom; rather, it hones your skills and capabilities. It tells you how to behave. If there is a saint inside you or an engineer, getting an education will bring it out. Likewise, if there is a poet in you, or a writer or a historian, education will bring it out. The

teacher is also an educationist and a facilitator. Our (Punjabi) students are away from books, and even before that, they are away from their Punjabi language and culture. They can speak one or two sentences in Punjabi but aren’t able to carry out a substantial conversation.

I remember I was training some officers in Lahore. I asked them, “Do you know Punjabi language? As you’re all Punjabis,” they replied in assent, saying if they can’t speak Punjabi, then who would? So, I read out lyrics of a famous Punjabi song:

Pichhe pichhe aunda meri chaal vehnda aen, Chirey valia vekhda aen ve, mera lawng gawacha

(translated as, following me, keep a watch on the route I walked; O turbaned boy, keep watching while my nose ornament is lost).

Then I asked what is meant by “Chiray wala” in Punjabi, and they replied, “Those who have a straight line or distinct mark in their hairstyle (cheer).” I tried to suppress my laughter and said a “turban” (safaa) is called Cheera in Punjabi. The officers were shocked. Likewise, I was once posted in Murree as a Lecturer. While traveling in public transport in Punjab, you know in our society these days, the FM Radios have changed their styles. The Radio Jockeys speak while music is being played in the background. So, neither you can enjoy her talk nor the music. The song being played was “Mahi merya rond na marin, me da laaya jind jan da” (My beloved, do not betray me as I have put my life at stake for you), probably sung by Noor Jahan. The Radio jockey said while lowering the

volume, “I consulted a Punjabi scholar about the meaning of ‘rond marna,’ and he told me it means to shoot someone.” This shows the youth’s nonseriousness of Punjabis towards their language and culture.

Host: I think parents play an important role in the upbringing of children because whatever language the parents speak, the child will try to repeat it, as is the case in Observational Learning of a Child.

Guest: In our Punjab (both Eastern and Western), it is often said that if you don’t speak Hindi or English on the Indian side of Punjab, you probably won’t be able to compete in Indian civil services and other competitive exams. On our (Pakistani) side of Punjab, it is widely regarded that if you don’t know Urdu and English, you might not ace the civil services examinations. This is why they are encouraged to learn such languages, the language of capital (market language), which isn’t bad, but the problem arises when you discourage Punjabis from speaking Punjabi. The second thing is that when our children get this “heen bhavna” or inferiority complex that perhaps Punjabi language is not a good language. But I think Punjabi youth can still struggle to regain the lost glory of their language. You see, in our home, it was said that if you won’t learn English and Urdu, you won’t succeed. Gradually, I started studying my culture; I read Waris Shah, Bulleh Shah, Mian Muhammad Bakhsh, and Sultan Bahu, the famous Punjabi poets. Each verse of such gems contains pearls of wisdom. If our youth is getting away from Punjabi culture, they would lose gems of

wisdom. For example, our proverbial wisdom such as “Dhyian sab dian sanjhiyan hundian ne” (Daughters are cherished and valued by the entire community) or “Wadyan da ehtram karna chai da ay” (elderly shall be respected), such ethics and values cannot come from the West. If we defy our (Punjabi) culture, we will not only be cut off from our language and heritage, but we will also lose the gems of wisdom that they carry. Especially poets like Mian Muhammad Bakhsh; his poetry is full of wisdom and appeals to intellect.

I would suggest Punjabi youth, listen to the poetry of Mian Muhammad Bakhsh sung by Shaukat Ali; you will realize the wisdom and intellect in it. Our children are moving away from folk wisdom despite

getting an education, but without learning your culture, wisdom cannot be achieved. If you don’t water the intellectuality of our youth, which can only be given by our Punjabi culture, you won’t be able to produce wise people. To learn other languages, you first have to be fully familiarized with your language.

Host: Yes, exactly. Here in Canada, it is often taught in elementary schools that once you learn your mother language, you can learn any other language. If you don’t know your mother language, how can you acquire expertise in other languages?

Guest: It reminds me a lady Nuzhat Abbas, a Punjabi scholar at Oxford (England), who has grip on the Punjabi language. She once told me there was a locality where examination results were very poor, so the local council ordered a research study to find out the reason. The finding was that their results were poor because they were not taught in their mother language, and most of these kids had come from outside, such as Africa and India. The report suggested that these kids should be connected to their mother tongue. Nuzhat Abbas was hired to teach Punjabi to the Punjabi kids. She also published basic books based on Punjabi grammar rules and started teaching the Punjabi stories in painting and even through stage performance. The results improved the following year. Such things are very important. Unless or until you provide education to children in their mother tongue, they can’t succeed.

In Lehnda Punjab (Pakistani side of Punjab), the mode of education is not Punjabi. Perhaps, unfortunately, our Punjab is one of the few regions in the world where children don’t get early education in their own languages. In Sindh, children are taught in Sindhi; in KPK, they are taught Pashto; and in Baluchistan, they are taught Baluchi. But in Punjab, only Urdu is the mode of education. Now, attention is being given to the Punjabi language. Some universities have included the Gurmukhi Script in their Punjabi Syllabi. Punjabi is also being offered as an optional subject in different schools across the Punjab.

A very important point I would like to highlight is that there is a misconception about Pakistan, especially Punjab, and very wrongfully, I would say, that in the syllabi of our schools, history starts from 712AD with Mohammad Bin Qasim, and the pre-Islamic period is not included, which is inaccurate. Our history starts from the Indus Valley Civilization, which is approximately 4500 BC old. Our students are taught about Dravidians, Aryans, and Hindu Dynasties. Pictures of the famous Hindu kings and Sikh ruler Maharaja Ranjit Singh are found in our history books. People with objection on the textbooks do not look at the Punjab’s books. All historical facts have been dealt not in a religious perspective rather the perspective of rule and kingdom. Our children are taught about their contribution to arts, music, and governance. But one thing ignored on our side of Punjab is our Punjabi culture, and I have written about it myself. The historians of both sides, as I mentioned in an interview yesterday, use the word Muslims for Mughals in Punjab’s history accounts, which is disheartening. The Muslims had much honor for Sikh Gurus; no one can quote any infamous conflict between Sikh and Muslim masses of such a high level or its continuity. Conflicts occur even within a home between brothers. The usage of words by historians has caused estrangement and misperception between the two communities. For example, the word for Mughal rulers is written as Muslim rulers. The one who occupies the seat of power or rule, his religion is the seat he occupies, and he will not even spare his brothers, sisters and parents for this. There are no ethics in totalitarian political systems. Napoleon Bonaparte famously said, “I am a Muslim when I am in Egypt, and when I go back to France, I am a staunch

Catholic Christian.” So, Kings did not generally adhere to any specific religion; their primary interest was securing power. Likewise, in the modern era, the policies of the government do not necessarily reflect the minds of the common people. Commoners are poles apart from the ruling elite in their

ways of thinking. If we do not differentiate this, we cannot reach the right analysis. Punjab has always been divided into two parts: Rural Punjab and Urban Punjab. If we do not differentiate between these two, you can’t understand Punjab. Whatever invaders came to India, they came

through a specific route, often conquering Delhi, that means the whole country. They did not penetrate the rural regions of Punjab, which is why our racial identity, culture and language survived.

I remember studying at Quaid-i-Azam University in Islamabad. In PIDE, a Professor, although not a historian but an economist, passed some inappropriate remarks about the history of the Punjabis. I asked him, “Where did you get that?” The Professor replied, “I read it in a book.” I respectfully told him that no book is written on the Punjabi people; what he must have read and what is often written about Punjab is about Urban Punjab. He then said there are hundreds of books on it, and I told him that in the census of 1941, more than 97 percent of people were living in rural areas and not a single book is available on the 97 per cent people. Now, assume what the situation would have been before that. The history books mostly tell us about the invasions and conquests of Punjab, which is not the history of Punjab. The history of Punjab is about the local Punjabis, their resistance, weapons, leadership, military training, reactions to such situations, their economic conditions, political awareness, activities, and opinions. This is the history of Punjab. If any book is written on such subjects, kindly show me.

Host: It is said about Punjab, “Punjab dy jammey hoye nu mahima” (Those born in Punjab face always problems/expeditions). This statement was not made without reason. Whenever invaders came to India, the first resistance came from Punjab therefore, the brave inhabitants of Punjab had to bear the burden of wars and fury of the marauders.

Guest: Yes, absolutely. They would come out against the invaders with their axes and local weapons, but it required a central military command. Whenever you counter the enemy, you have to have a central command, a fully equipped and well-trained army led by a general who orders and commands. Whenever invaders came, they came to the main cities, often looting and plundering, but they did not have access to the deep villages because they did not have roads and smooth paths to the villages. Even the village in which I lived did not have paved roads connecting them to the main cities. These villages usually had wooden bridges on the scattered and stagnant waters or natural streams. I remember, we used to cross the canals on wooden bridges (tree trunk bridge), and we often fell into the canal due to their fragility and narrowness. Our village name is Chahal Kohna, near Kanganpur.

Host: Oh, that’s strikingly similar to our side of Punjab (Indian Punjab) where I live. We also have a village called Jalan Pind, and there are remarkable similarities between our villages. It seems as if we are talking about one village. There are many topics that I want to discuss, Dr. Akhtar, and I wish the interview could continue, but since we are bound by time, I would like to ask about a specific issue. There is a misconception regarding tourism prevalent among the masses that if we visit Pakistan, what would happen to us? What kind of environment would be there? If we tour Pakistan, will we get a Visa for other countries? This misrepresentation is much prevalent among the people, especially the viewers who are watching us and those eager to visit Pakistan, especially Punjab and cities like Nankana Sahib. Thank God the borders are now open, but still, there may arise some difficulties. From the tourism perspective, what would you say regarding this?

Guest: Pakistan is experiencing a significant increase in tourism, especially religious, recreational and cultural tourism, which are booming. There is a lot to see in Pakistan. You see the mountain range of Shimla and cold areas where there is snowfall. Then we have Northern Areas in Pakistan which are unrivaled in beauty. We have areas from Khyber Pakhtunkhwa and Sawat, the China-Pakistan border, and Gilgit-Baltistan. These regions are beautiful, and there are no issues in those areas. Yes, we do have an element of religious extremism, but still, that’s an outside factor. The turmoil in Afghanistan did impact certain areas of ours. Northern areas of Pakistan are highly

beautiful, but there is a minute element of extremism in those places. The issue of law and order and political instability is denting our tourism. If certain tourist buses are blocked by protestors or dissidents, it will cause panic among the tourists.

Host: That’s true.

Guest: I have written many columns on this issue. I have often mentioned that the most important issue in Pakistan is law and order; if managed, everything can be resolved. For example, if you look at the history of Punjab, it extended from Delhi to a vast area and was well managed under the British. In that regard, the policies of the British Raj are a good example for us. If they managed to control a vast undivided Punjab, then we (Pakistan and India) have smaller areas of Punjab, why can’t they be managed? Again, as I said earlier, it’s about the leadership crisis we have today. Leadership doesn’t only mean talking about the Chief Minister; it also means bureaucratic leadership, police leadership, educational leadership, and religious leadership. It encompasses every kind of leadership. Despite the element of religious extremism, no one spoke against the Kartarpur Corridor; everyone supported it.

In November 2019, the Punjab government opened up all of Punjab, especially for the Punjabis, although some officials objected to this policy, showing concerns that if an unpleasant incident took place, our international image would be damaged. Despite all that, the Government of Punjab decided to open Punjab for all the Punjabis/Sikhs coming from the other countries. Can you believe that when our Sikh brothers came as tourists to visit their holy places in Pakistani Punjab, they were welcomed with flowers, and their arrival was celebrated with drums? We saw tears of love in the Sikh brothers’ eyes.

One Sikh brother told us about a pleasant incident in Lahore. They came across an Eid-Milad-un-Nabi procession, and they got a bit scared as it was a religious procession. Contrary to their thinking, the procession met them with joy and love, and some took pictures with them and even garlanded them. He (our Sikh brother) then said they started crying out of love. He also said that what the media tells us about Pakistan is completely different from reality. The hospitality for Indian Punjabi brothers by Pakistani Punjabis is unmatchable. Although here in Pakistani Punjab, economic conditions are not good—for example, a rickshaw driver would never compromise on his fare—but when he sees his Sikh Punjabi brother, he won’t take a penny from him.

Another Sikh brother told us that it was the first time he visited Pakistani Punjab, but it seemed as if he belonged to this land. I told him that no, you people have always been in our hearts. We often discuss our past, the places and houses your and our ancestors lived in, and the games our ancestors played together. So, I told him, although physically you (Punjabi Sikhs) have migrated from here, your memories are with us. Because you have the same roots as ours, and whichever part of Pakistani Punjab you visit, you will not be unknown to it. It is the reality that wherever our Sikh brothers visit in Pakistani Punjab, there will not be an issue for them.

I have also written in my book titled “Punjab: An Anatomy of Muslim-Sikh Politics” that religious conversion within caste was a blessing in disguise. You will find Jutt in Muslims, Christians, Sikhs, and even Hindus. So, conversion within caste was a blessing for social solidarity. They have this element of Punjabiness in them. Anandpur Sahib’s resolution and even after that, there are talks to unite the Punjabi-speaking areas. In Pakistan, the law and order issue is not in Punjab or for Punjabis. The Sikh heritage is in Pakistani Punjab from Nankana Sahib to Kartarpur Sahib. Even their political

heritage, especially Maharaja Ranjit Singh, also lies in Pakistani Punjab from Gujranwala to Dera Sahib in Lahore, where his Samadhi is. Three Smadhis of Maharaja Ranjit Singh’s female family member are located in Government Islamia College Civil Lines, Lahore (former DAV College).

Host: It is the likes of your personality who have kept it alive and are still advocating for tourism for Punjabis from all over the world to visit Pakistani Punjab. We hope many people will visit Pakistan and won’t be scared of going there.

Guest Akhtar Sandhu: There is absolutely no need to worry. Even if you hear a rumor or

exaggeration of a minor incident, don’t hasten to believe it. It could be mischief from certain external factors. Every kind of tourism, especially religious tourism, is open for our Sikh brothers, and wherever they go, they will find love and a welcoming attitude. Wherever they park their cars, they will meet love. Kartarpur Sahib is waiting for all Sikhs, especially the students that I motivate Sikh youth to visit Kartarpur Sahib.

Host Arshdeep Kaur Battu: Well, why not? Today, you visited us and shared a lot of information with us. Once again, I thank you, Dr. Akhtar Hussain Sandhu, for being with us today.

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Link of Sanjha TV Surrey (Canada)

Inheritance is a very special and technical branch of law, recognized in Shariah and mostly the principles therein derive their origin from the primary sources of Islamic law which are the Holy Quran and the Sunnah, which further finds evolutionary development in Usul-ul-Fiqh (Islamic Jurisprudence). Few principles are operating while facing illegal practices affecting women’s inheritance rights in socio-religious and socio-economic perspectives. Acknowledging the doctrine of Maqasid-e-Shariah as defined by Al-Ghazali, are aimed for preservation of five essentials of human well-being including protection of religion, life, intellect, lineage, and property.Despite clear rules in Shariah and legislative efforts within “the state”, many women face denial of their rights ( Meerath- “مِیراث” ) due to cultural and social norms of our society. The ethnographic dimension of this very domain suggests, few following atrocities in non-furtherance of the women’s right of inheritance to investigate:

Let’s take a judicial landscape purview first; aiming to bridge the gap between law and practice regarding women’s rights. Aforementioned few practices have no legal value and can be challenged and called in question in a court of law. A significant landmark judgment is a step forward highlighting the critical issue of women being deprived of their rightful inheritance rights in Pakistan. In Muhammad Sajid Tareen V The Govt. of Balochistan through Chief Secretary Balochistan & others, (PLD 2021 Balochistan 172) it fundamentally restructured how inheritance rights for women are enforced, particularly in regions where customs often override Islamic legal principles. Judicial paradigm is also vigilant and sensitized with regard to women inheritance rights. In essence, this very ruling manifests and suggests the following helping tools which play a vital role for women combating inheritance rights effectively;

A very common scenario within social and cultural fabric of our society is rightly emphasized in this very case Bakht Biland Khan & others vs Zahid Khan & other PLD 2024 SC 1273. Worth mentioning para 4 of the said judgement specifying, “this is yet another classic case of brothers’ depriving their sisters of their inheritance, and did so for decades.…..It was intolerable to deprive vulnerable persons and females of their legal rights.”

A welcoming verdict where Apex Court upheld the sisters’ inheritance rights, and fined the petitioners (brothers) Rs. 500,000 for wasting court time and depriving women of their inheritance.

In another landmark case ruling of Aksar Jan and others vs Shamim Akhtar and others 2025 SCLR 12 the Honorable Chief Justice observed in para 5 thatthe inheritance shares in the estate left by a Muslim is stipulated in the Holy Qur’an and a deceased’s legal heirs become owners on his/her death — Unfortunately, and all too often, females continue to be deprived of their inheritance by employing various nefarious tactics, bogus documentation, fraudulent statements with the facilitation of Revenue department officials and some advocates.The courts too at times are not vigilant enough to protect inheritance rights, particularly of females and other vulnerable members of society.And, simple inheritance cases are not expeditiously decided,...The practice of depriving females of their inheritance must be put a stop to, and those who do so must be made to pay substantial costs and not be permitted to benefit from procedural technicalities.

Another Recent judicial milestone is achieved by a recent judgement ensuring and re-acknowledging by another Supreme Court ruling titled Abrar Hussain Vs Mst. Bibi Shahida and others  PLD 2026 SC 42 also established that women have a “divine, automatic right” to inherit, which cannot be nullified by unproven gifts or mere claims by male heirs .

“The Court emphasized that denying inheritance contradicts the Qur’anic injunctions that clearly define women’s shares, and any attempt to deprive a woman of her share without her free consent is invalid.”

Another most recent landmark judgement ofMst. Amara Waqas vs. Muhammad Waqas Rasheed, W.P. No. 365 \2023 decided in March 2026, the Islamabad High Court (IHC) has ruled“that all assets acquired during the subsistence of a marriage “whether movable or immovable” regardless of the title holder shall constitute “matrimonial property.” Hence are subject to equitable distribution between spouses. Relying upon comparative jurisprudence from Malaysia, Indonesia, Turkey, and the United Kingdom, the court recommended that marriage in Pakistan must be recognised as an economic partnership.Study shows in Indonesia, property acquired during the marriage is considered joint property of the husband and wife. Tunisian Personal Status Code 1956 allow spouses to include clauses in their marital agreements governing the management and division of property.Similarly Iran, Jordan, Libya, Egypt, Turkey, Syria, Brunei Dar-us-Salam and Malaysia are the current examples of catering the issue of women property rights  by legislations in respective civil codes and family laws.

Furthermore for the “first time in the judicial and legal history of Pakistan” such an innovative development is seen regarding property and inheritance rights whereby it very clearly ask for an amendment in nikahnama form for addition of a column stipulating any property if acquired after marriage by either spouse, shall be divided equally, secondly court emphasized the education and awareness of existing nikahnama form to young girls specifically to enable secure their proprietary rights.

Despite the amazing rulings by the honorable apex courts, implementation faces hurdles and struggle to change centuries-old norms and customs in a very slow pace. Key indicator is the role of the “Revenue officers” serving as the first line of defense in preventing and curbing such illegal transactions regarding female heirs. Such authority and officers can and shall actively scrutinize every mutation while not just relying upon presented documents alone. It’s high time that the Revenue ,  Police , and all respective departments shall be given extensive  and women-centric sensitized trainings, via special workshops and social media tool mediums in local languages also.

In the ambit of Constitutional bindings, the Fundamental Right under Article 14 of the Constitution of Pakistan 1973 mandates inviolable right to human dignity Article 23 assures that  all citizens of Pakistan shall enjoy equal right to acquire property and Article 24 ensures and guarantees the protection of every citizen’s property against unlawful deprivation; followed by Article 25promising equality of all citizens. In the light of Principles of Policy, Article 35 of the Constitution, state is responsible for protection of family, marriage, mother and child

From psychological perspective exclusion from mainstream empowering roles and decision making, more often women prefer, “not to claim their inheritance” and to avoid family conflict\s and keep sacrificing her “share” amid fear, from social or family isolation to stigmatization. Women are conditioned to believe that asking their rightful share in inheritance is morally, socially and ethically wrong despite the fact that a female claim is legal and religious. Familial breakdown acts as a profound health hazard. Stigma-related isolation is not solely a social issue rather medical effects of this exclusion can be worse than the mental health conditions themselves. 

Now from the viewpoint of Shariah, we find clarity of the phenomenon of a female exclusive and independent right of inheritance declared by the primary sources of Islamic law, The Holy Quran and Sunnah. Sura Nisa:7 mentions that “For men there is a share in what their parents and close relatives leave, and for women there is a share in what their parents and close relatives leave”.We shall appreciate treatment of women’s inheritance rights as a revolutionary advancement for its time; determining a mandatory right for female\s  who were often excluded earlier to the advent of Islam.The core ruling is found in Surah An-Nisa specifically verses 7 to 14 and 176.The Fundamental Rule in sura Nisa:11 is incorporated that “Allah commands you regarding your children: for the male a share equivalent to that of two females...”. It states that a son inherits twice the share of a daughter. This is often simplified as “a woman gets half of a man’s share,” but this is only in the specific case of siblings when there is no will. This is concept of taseeb i.e the differential share ratio of 2:1 and is linked to the financial responsibilities placed on men as sustainers and providers in Islamic law, while a woman’s inherited wealth is her own property with no obligation to spend it on anyone else.Hence the share of daughter alone is half where there is a brother, otherwise appreciate the key Shares for females as fixed shares (Fara’id) for several female relatives:

• Wife:     1/8 in case of children;   1/4 if no children.
• Daughter:     1/2 if alone;    2/3 if multiple (shared); if there is a son, they become    residual heirs (‘Asaba) with the son taking double.
• Mother:               1/6 if the deceased has children;         1/3 if no children or siblings.
• Uterine  sister :    A fixed share of 1/6 if she is the only uterine sibling.
•  If there are two or more uterine siblings (brothers or sisters), they share 1/3 of the estate equally, regardless of gender, as defined in Surah An-Nisa:12 
• Full Sister: 1/2 if alone; 2/3 if multiple (shared); can inherit residually in some cases.
• Paternal Sister: 1/2 if alone; 2/3 if multiple; specific rules with other heirs.
  
  

Notably crucial concept shall be known that there are many scenarios where“a woman inherits an equal or even greater share than a man”:

1. Mother and Father: When a person dies leaving both parents and no children, the mother gets 1/3 and the father gets 1/3 (the remainder goes to siblings). Here, they inherit equally.
2. Uterine Siblings (brother & sister from same mother): They inherit equally, each getting 1/6 or 1/3
3. Only Daughters: A single daughter can take half the estate, while multiple daughters take two-thirds. In the absence of sons, they can be the primary heirs.
4. Case of Kalalah: (Deceased with no direct parents or children). Inheritance flows to siblings, with complex rules where sisters can sometimes become residual heirs and take a larger portion.

Allah commands in Al-baqrah:188 very clearly that “do not usurp one another’s property unjustly”.

The Sunnah of the Holy Prophet Muhammad (Peace be upon Him) places a profound emphasis on the mindfulness and protection of women’s rights, establishing their well-being as a direct responsibility before Allah. This is most powerfully manifested in his Khutbah Hajjatul Wida  (Farewell Sermon), where he explicitly instructed men to fear Allah in their treatment of women, describing them as a “trust from God”. Islamic Law of Inheritance is indeed a complex, technical and mathematical science. In modern day, contemporary debates are commonly known by scholars and reformers urging for need of ijtihad (independent analogical reasoning) in this very regard. Tunisia and other Muslim-majority nations are bridging the gap between practice and principle by revising family laws to align with Quranic justice, actively overcoming customary, patriarchal interpretations.The Quranic inheritance system is  purpose-driven. It is indeed time to legislate accordingly. The Quranic inheritance system (Faraid) is widely recognized by scholars as a purpose-driven framework aimed at ensuring social justice, family cohesion, and economic equity. One can not ignore another socio-economic woman right, incorporated in Sura bakra:241that reasonable provisions must be made for divorced women,—as a duty upon the righteous. Such phenomenon is called post-divorce alimony. It can be any kind of movable or immovable property or something valuable, for which we just have developed our jurisprudence in a recent case law judgement of equitable matrimonial asset division by IHC 2026 referred earlier.

Coming towards the land scape of Pakistan legal paradigm, we developed a remarkable piece of legislation, known as the ‘Women Property Rights Act 2020’. It was designed to redress the widespread issue of a woman being deprived of her rightful property acquired by Inheritance, Will, Gift /tamleek-nama or Hiba, Sale or any such like mode. It’s operation has recently been suspended by a judgement of Islamabad High Court Writ Petition.2665/2025.  It has also been implemented in the province of Khyber Pakhtunkhwa (KPK). Previously the “Punjab Enforcement of Women’s Property Rights Act” 2021 was introduced within the Punjab. The Lahore High Court issued an interim order suspending this very law, halting all actions taken under it, and referring the matter to a full bench. Hence In Punjab we have only operational and active legislative medium for redressal of property grievances known as the “Punjab Protection of Ownership of Immovable Property Act” 2025, with the aim to protect women’s property and inheritance rights, more efficient and effective amid fast-track mechanism to claim property. In countries where continuous and systemic inequalities bars women’s participation in the formal economy, inheritance rights play a crucial role in supporting their economic independence. Such a  financial security reduces women’s dependence on others also it allows them to make independent economic decision. As per ‘Gender Parity Report’(ICT)- 2025, “ the overwhelming majority of landholdings are controlled by men which is alarming systemic inequality in land ownership in paving inclination towards gender parity and gender discrimination. Recent data from the “Federal Bureau of Statistics and Parliamentary updates in Pakistan” 2025, indicate that only 2.5 per cent of women in Pakistan own a house in their own name, and 7.5 per cent hold joint property. Only 26% of women population in Pakistan enjoy ownership of property. Last year The World Economic Forum (WEF) issued it’s  Global Gender Gap Report 2025, depicting Pakistan’s pillar-wise performance; showing minimal change from 2024, underscoring entrenched structural challenges. In Economic participation and opportunity, Pakistan remains 143rd, reflecting stagnant female labor force participation, persistent wage disparities, and limited access to leadership roles owing to low Female Workforce Participation with less than 25% of women active in the workforce. Pakistan fails to leverage half of its human capital for economic growth.Weak Policy Implementation: Last but not the least, a Global vision expansion amid Constitutional 18^th Amendment marks each Province responsibility for legislation and initiatives regarding women’s inheritance and property rights. Hence it has increased resources to provinces to work for women’s empowerment with the aim to meet the Sustainable Developmental Goals (STG’s) 2030 No. 5, urging for gender equality and empowerment of females. International spectrum highlights  CEDAW,  “the Convention on the Elimination of All Forms of Discriminationagainst Women” which Pakistan ratified In 1996. Later in 2010 Pakistan  ratified ICCPR“International Convention on Civil and Political Rights” ensuring specific protection against gender inequality in all civil and political matters. Secretary-General of the United Nations, ‘António Guterres’ urged all governments to eliminate legal barriers to women owning land, and to involve them in policy making. On 2^nd March 2026 while highlighting ‘Eight Actions for More Equal World’ he further shared that Worldwide, women hold only 64 % of the legal rights enjoyed by men. In too many places, they cannot own property.  Even where protections exist, women face higher barriers to access legal aid or the courts. Every country must commit to dismantling discriminatory laws, and to enforcing rights in practice.

Unless, we include women in formal and visible empowering scenarios at basic grass root levels, normalize socio-cultural co-existence, promote awareness using most modern digital tools ; use data age mediums in shifting the approach toward women, recognizing them not just as beneficiaries of care but as active citizens with fundamental rights, we may not be successfully struggling against identified aforementioned few key indicators. Academia shall play its role.Patriarchal structures continue to limit women’s mobility, access to jobs, hence weak Policy, despite gender equality laws on paper, enforcement remains absent. Legal protections for women are poorly and in efficiently implemented. Devastating effects for ineffective legislative measures for women inheritance leads to long lasting profound distress, which endanger wellbeing of the person. The failure to enforce women inheritance rights and laws, develops a self-sustaining cycle where subsequent generations of women are likely to be denied their rights, resulting in perpetuation of gender inequality. ‘Female Empowerment’ is the transformative tool for combating the gender-based discrimination and harassment, challenging patriarchy, customary practices, and power imbalance, that perpetuated such power crimes in society. It is effective only if paired with legal, judicial, institutional and educational reformative tools that target systematic roots discrimination. Sustainable, long-term success in securing women’s inheritance rights requires a collaborative approach that actively includes men to dismantle patriarchal structures playing as key enabler of change.

GARDEN OF EDEN
My spirit soars up to the sky,
As I on the lush green carpet lie.

Ecstasy envelopes my always
…melancholy heart,
As, sudden wind blown ripples,
In the pond start.
As the winter suns, warm rays,
Caress my being I do sway

Frolicking and frisking, from here to there,
Like a lamb, the desire, I wish to bear.

May you bloom forever, my Garden of Eden,
Make my thoughts soar upto, The Seventh Heaven.