Name: Saathi (Tarana) ساتھی by MQMOfficial
Duration: 4 min 44 s
Description: MQM Song Saathi (Tarana) Mazlooma ka Saathi hei Altaf Hussain ساتھی

Jiye MUHAJIR SONG

Muhajiro Ka Jashan released by Young Political Movement

Aaj_bhi_mere_khayalon_ki_tapish_zinda_hai._Amir_usmani_kalam.Haider_saif_Ullah

Mera naam wasif-e-basaba, Mera peer sayed-e-murtaza
Mera wirad Ahmed-e-mujtaba, main sadda bahar ki baat hoon

Main nara-e-mastana, main shouqi-e-rindana
Main tashna kahan jaaon, pee kar bhi kahan jana

Main nara-e-mastana, main shouqi-e-rindana
Main tashna kahan jaaon, pee kar bhi kahan jana

Main nara-e-mastana, main shouqi-e-rindana
Main nara-e-mastana, main shouqi-e-rindana

Main sham-e-farozan hoon, main aatish-e-larza hoon
Main sozish-e-hijraan hoon, main manzil-e-parwana

Main souz-e-mohabbat hoon, main aik qayamat hoon
Main ashk-e-nadaamat hoon, main gouhar-e-yakdana

Main nara-e-mastana, main shouqi-e-rindana
Main nara-e-mastana, main shouqi-e-rindana

Main husn-e-mujassim hoon, main gesu-e-barham hoon
Main phool hoon shabnam hoon, main jalwa-e-janana

Main nara-e-mastana, main shouqi-e-rindana
Main nara-e-mastana, main shouqi-e-rindana

Main nara-e-mastana, main shouqi-e-rindana
Main nara-e-mastana, main shouqi-e-rindana

NARA E MASTANA - Abida Parveen & Asrar - Bazm - E-Rang Chapter 2

Lyrics:

Bagawat | The Song of Resistance | Maulana Amir Usmani Sahab | Haider Saif 


آج بھی میرے خیالوں کی تپش زندہ ہے 
میرے گفتار کی دیرینہ روش زندہ ہے
 آج بھی ظلم کے ناپاک رواجوں کے خلاف
 میرے سینے میں بغاوت کی خلش زندہ ہے

 جبر-و-سفاکی-و-طغیانی کا باغی ہوں میں
 نشئہ قوّتِ انسان کا باغی ہوں میں 
جہل پروردہ یہ قدریں یہ نرالے قانون 
ظلم-و-عدوان کی ٹکسال میں ڈھالے قانون
 تشنگی نفس کے جزبوں کی بجھانے کے لئے
 نو انساں کے بنائے ہوئے کالے قانون
 ایسے قانون سے نفرت ہے عداوت ہے مجھے
 ان سے ہر سانس میں تحریک بغاوت ہے مجھے

تم ہنسوگے کہ یہ کمزور سی آواز ہے کیا
 جھنجھنایا ہوا، تھرّایا ہوا ساز ہے کیا

 جن اسیروں کے لیے وقف ہیں سونے کے قفس
 ان میں موجود ابھی خواہشِ پرواز ہے کیا

 آہ! تم فطرتِ انسان کے ہمراز نہیں 
میری آواز، یہ تنہا میری آواز نہیں

 انگنت روحوں کی فریاد ہے شامل اس میں
 سسکیاں بن کے دھڑکتے ہیں کئ دل اس میں
 تہ نشیں موج یہ توفان بنیگی اک دن
 نہ ملیگا کسی تحریک کو ساحل اس میں
 اسکی یلغار میری زات پے موقوف نہیں 
اسکی گردش میرے دن رات پے موقوف نہیں

 ہنس تو سکتے ہو، گرفتار تو کر سکتے ہو 
خوار رسوا سرِ بازار تو کر سکتے ہو
 اپنی قہار خدائی کی نمائش کے لئے 
مجھے نزرِ رسن-و-دار تو کر سکتے ہو
 تم ہی تم قادرِ مطلق ہو، خدا کچھ بھی نہیں؟
 جسمِ انساں میں دماغوں کے سوا کچھ بھی نہیں

 آہ یہ سچ ہے کہ ہتھیار کے بل بوتے پر
 آدمی نادر-و-چنگیز تو بن سکتا ہے
 ظاہری قوت-و-سطوت کی فراوانی سے
 لینن-و-ہٹلر-و-انگریز تو بن سکتا ہے
 سخت دشوار ہے انسان کا مکمّل ہونا
 حق-و-انصاف کی بنیاد پے مکمّل ہونا 




Bagawat | The Song of Resistance | Dr. Haider Saifullah | Poetry written by Molana Amir Usmani

Zinda hai Muhajir zinda hai #Mahajir #Mohajir #Karachi #MQM

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http://www.mqm.org/audio_video/mazloom.ram
Mazloomoon Ka Saathi Hai Altaf Hussain 

Saathi

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Mazloomo Ka Sathi Hai

MQM Song Saathi (Tarana) Mazlooma ka Saathi hei Altaf Hussain ساتھی

Saathi (Tarana) ساتھی

JABAR K ANDHERO ME

THE IDEOLOGY OF MUTTAHIDA QUAMI MOVEMENT (MQM)
 
Muttahida Quami Movement (MQM) believes in Realism and Practicalism. Acceptance of reality with an open heart is Realism, a concept based upon the philosophy of its Founder and Leader Mr. Altaf Hussain. Based on Realism positive achievement made through ideologically supported pragmatic programs is called Practicalism.

The short history of Pakistan will show that the country has been ruled throughout by feudal lords, waderas and bureaucrats belonging to the two percent privileged population of the country. This class dominates the country’s political life, the administrative services, the military establishments, the economy and the general decision making process, while the 98 percent under-privileged population is denied its rightful share in the exercise of political and economic power in running the affairs of the state. Being politically disadvantaged and economically handicapped this sector of the society is unable to find a place in the assemblies and the corridors of power in the country. As a consequence, it remains perpetually deprived and alienated. It just plays second fiddle to the ruling class. It is obliged to vote for them, make up the crowd in their political gatherings and processions, raise slogans and resort to appreciative clapping to their soulless and hackneyed speeches, containing promises which are never meant to be fulfilled.

According to the Constitution of Pakistan, every citizen has the right to participate in elections and represent the people in the assemblies. However the two percent privileged class has made the entry of the remaining population to the assemblies well nigh impossible. Lavish expenditures on political campaigning have rendered elections as a rich man’s game in which the less fortunate class cannot compete. All major political parties routinely voice sympathy and concern for the poor but refuse to accommodate them in the assemblies and national power structure. Thus the poor workers despite sincere work and sacrifices remain perpetual bystanders.

In the above circumstances, therefore, real democratic culture could not be established in Pakistan. Real democracy means the rule of the majority or in other words Government of the people, by the people, for the people. But strangely in Pakistan even in the name of democracy, the same two percent privileged class manages to induct its members into the assemblies and other positions of power, while the 98 percent of the lower and middle class population is totally deprived of its genuine representation.

The democratic system has not developed strong roots in Pakistan, as the two percent privileged class now ruling the country has neither any concern for the masses nor any genuine love for the democratic institutions. Their primary objective is to remain in power and protect their interests at all costs. Naturally, therefore, people belonging to such a mindset neither resist undemocratic and unconstitutional activities in the country nor feel any compunction in readily accepting and recognising illegal governments, so long as their personal interests are protected and they are also allowed a share in the booty.

If we look at the record of the various governments of Pakistan since its inception, we will easily notice that be it a democratic government or martial regime, it has always been monopolised by the same two percent privileged class of the country. As a clever move, this class has inducted its members into all major political parties of the country. This ensures their permanent link with the power irrespective of which party is in the government at a given time. This monopolistic plan of the two percent privileged class is the main cause of the instability in the democratic institutions of the country. The two- percent ruling class mainly comprises of the feudal lords, While the remaining 98 percent population consists of the poor, oppressed and deprived ones. It is now for the people of Pakistan to judge and decide as to how this small self-centred two- percent ruling class could solve the problems faced by the 98 percent. Isolated and insulated from the masses, this class is totally unaware of the sufferings, agonies, anxieties as well as the aspiration and hopes of the poor and oppressed people. The living standards and the life style of the privileged class are poles apart from the way of life of the less fortunate and alienated people. In fact there is hardly any meeting point between the two of them.

The members of this privileged class spend millions of rupees to get elected to the national and provincial assemblies. Hence, their first priority on coming to power is to recover their capital spent on the election campaign, of course, along with compound interest and dividends. They have little time and energy for resolving the problems of their constituencies. For them, power and privileges are the main objective in coming into politics, they do not hesitate to compromise our principles and ideologies and willingly indulge in all kinds of undemocratic practices in order to maintain their hold on the establishment.

As the elected people from the elite class on reaching the corridors of power work only for the interest of the two- percent population, the masses who elected them find their problems unresolved. They are consequently becoming more rich. They are accumulating wealth with both hands. New land holdings are being acquired, prestigious bungalows, villas are being purchased within the country and abroad, and factories are being established with dubiously acquired capital. MQM, therefore, feels strongly that Pakistan can never prosper unless the prevailing corrupt political, economic and social system is brought to an end. It is certain that under the existing set up, the people of Pakistan cannot move ahead towards prosperity nor can there be any stability in the democratic system. It is possible only when the 98 percent poor and middle class people get united and adequately represented in the assemblies and places of power through qualified, honest and committed people belonging to their own class.

The under privileged majority in the country should therefore realise that if they want deliverance from the clutches of the exploiting class and also wish to see the country stable and prosperous then they should elect representatives from their own ranks. Prima facie, it is a difficult task as without wealth any success in elections is next to impossible. But this is really not true. MQM has shown the way.

In the political history of Pakistan, MQM has demolished this antiquated system of thinking. Accepting the facts and realities as they exist in the country, MQM adopted the path of Practicalism and finally made a breakthrough. It succeeded in sending a large number of lower and middle class educated members to the provincial and national assemblies from Karachi, Hyderabad and other urban centres of Sindh without any monetary burden on the part of the incumbents. MQM feels that having shown the way the poor and middle class individuals in other regions of the country should also try to reach the assemblies. But to achieve this, it is necessary that the lower and middle classes of the country should adopt the MQM philosophy of Realism and Practicalism. They should be ready to make a concerted struggle and be prepared for sacrifices. Once the lower and middle class dominates the assemblies, we shall be able to bring about true democracy in the country and solve the problems of the oppressed masses.

WHAT DOES MQM WANT? 
Ideologically speaking, MQM is not a proponent of Socialism, Communism or unbridled Capitalism. It only believes in Realism and Practicalism. By adopting this philosophy it desires to establish an economic system based on free market economy in accordance with the spirit of democracy. MQM seeks drastic reforms in all sectors including agriculture, industry, commerce, education, health, defence, finance and judiciary. These are considered essential for the solidarity, security, progress and prosperity of the country as well as for the welfare of the common man. MQM wants to see total elimination of corruption, bribery, injustices, tyranny, exploitation, illiteracy, unemployment, poverty, drug trafficking and other such social evils. It aims to introduce a comprehensive program to make Pakistan prosperous and stable, and create a just society in which opportunity to progress and prosper is available to all, without discrimination.

While the MQM primarily espouses the cause of the 98 percent poor and middle classes, it does also recognise the two- percent elite class as useful citizens of the country. It has no intention to take away their legally acquired wealth. Its objective is to evolve on the principle of Realism and Practicalism a just system in which all classes of the country should feel themselves fully secured. Without taking any thing away from the men of status, the poor and middle class people should have the opportunity to come out of the quagmire of poverty through merit and hard work. Additionally, the system should be free from exploitation, hatred and injustices. Furthermore, adherence to any particular cast, creed, language, ethnicity, sex, sect and religion, should in no way prejudice any one’s fundamental or human rights.
 

Saathi (Tarana) ساتھی

MQMOfficial

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