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AFTAB: The Shining Sun and War

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Author: Burz Kohi; Translation by Ruzhn Baluch 

The fragrance of the winds from the black mountains, the shadow of pain in the wounded body of Raas Koh, the philosophy of courage, honour, and grandeur emanating from the warm and resolute land of Nushki, and within the sacred house of Mir Fazal Khan Badini, this is where Shah Fahad was born. Like a luminous star, with the henna of gunpowder on his hands, he sat in his vehicle, wearing his historic and final smile, embracing his beloved homeland as he rested in her lap to awaken for eternity.

From Shah Fahad, he became the radiant sun: the sun of bravery, the sun of radiance, the sun of resilience, the revolving sun. With his luminous face, he turned into a glowing metaphor, a perpetual affliction for his enemies, an eternal sun on the horizon of history. In the fragrant winds of Nushki, the scent of his laughter shines as brightly as the daylight, bestowing this land of aromatic breezes with the blessings of genuine love and devotion.

In this valley of self-sacrifice, this sun rose and illuminated not just the land but the entire world with the light of his sacrifice, becoming an eternal, universal sun in the heavens of patriotic love. To free ourselves from the Spector of darkness, it is essential to fill our eyes with the light of this sun and to comprehend the fearless strength it embodies.

From the inception of consciousness to the heights of profound thought, the most remarkable aspects of Aftab’s personality were so inspiring that it seemed impossible for any heart or mind to accept that Aftab, immersed in the dance of gunpowder and dissolved into the winds of the soil, had transformed into a lover of the homeland and an enraptured devotee of the enchanted garden. Embracing his beloved land, he became an eternal, universal sun, shining forever in the hearts of future generations and the pages of history.

Yet, in the silent valley, on the horizon of his love for the land, this intoxicated dreamer had reached the ultimate boundary of his thought—a point Jean-Paul Sartre had alluded to in his final hours. Faheem Shanas Kazmi, in his compiled book “Jean-Paul Sartre: Interviews,” references Sartre’s last message before his death on April 15, 1980, in a Paris hospital: “At all costs, reach the final frontier of your thought and never shy away from thinking.”

Aftab had reached the ultimate edge of his vision and realised that illuminating his beloved land with light required this decisive step. He had grasped the meaning of his individual existence and was prepared to dedicate it selflessly for the collective good.

Aftab was like a philosopher’s book—one that, after reading, knowing, and understanding, enlightens us with the profound realisation that life is not merely about existing; it is about history, and history is life. This book teaches us not only the lessons of love but also reveals that seeking refuge in the lap of silent indifference allows the deadly blows of history to engulf nations, burying them in the dark abyss of ruin. Aftab’s sacrifice, like dewdrops of light scattered on our foreheads, delivers the message that true triumph comes not from wandering door to door or begging for mercy, but by confronting the enemy with relentless resolve.

Through his sacrifice, Aftab became an eternal light on the horizon of devotion, imparting the lesson that in times of occupation and external aggression, our imagination cannot afford to entertain thoughts of anything but war. Stanley Hauerwas touches upon this idea in his book “Sacrificing the Sacrifices of War” where he writes: “We cannot escape war because war has captured the habits of our imagination. This is as true for a pacifist as it is for a warrior.” Only by striking against external forces and invasions can our imagination journey to the serene and beautiful valley of fragrance and splendour. For the bitter truth of reality is war, and war has shackled our imagination, preventing us from reaching reality through thought alone.

Aftab rose above this struggle and shone brightly, leaving us with the eternal message that the grip of imagination on our habits can only be broken, not by thought, but through action and sacrifice.

The philosophy of Aftab asserts that war is akin to a bitter reality from which fleeing is tantamount to abandoning one’s individual and collective existence. This reality relentlessly pursues us, embedding itself in our minds, seeping into our blood, and filling our eyes with fire. It drains us of the strength to breathe, yet to ensure either freedom from it or survival within it, we must not shy away from it. Instead, we must erase it through a defensive struggle and secure the valley of peace, fragrance, and beauty.

Within the hardship, painful journey, and shadows of relentless struggle lies the secret to the meaning, purpose, and greatness of our individual and collective existence. Cris Hedges explores this dimension in his book “War is a Force That Gives Us Meaning,” stating: “The enduring allure of war is that, despite its destruction and slaughter, it can provide us with something we crave in life. It can give us purpose, meaning, and a reason to live. War is a seductive elixir. It gives us resolve, a cause, and the chance to be great.”

Indeed, Aftab has tasted this seductive elixir, even amidst the bitterness of destruction, and has ascended to the throne of greatness. Though no longer physically present, he continues to enrich us with the profound sense of his enduring presence.

What is bravery in war? The philosophy of Aftab teaches that bravery is the essence of life—a life that can only be achieved and truly lived by breaking free from wavering thoughts, uncertain intentions, and inner turmoil, stepping into the arena to play a role that takes ordinary individuals centuries to reach. The philosophy of Aftab conveys the message that to attain the highest fullfillment of superiority and courage, one must embrace the difficult and perilous choice of sacrifice in war. For war is not only the guardian of our survival but historically the guarantor of humanity’s resilience and the continuity of generations.

William James, in his work “The Moral Equivalent of War,” expresses a similar idea, stating: “War is the great protector of our ideals and aspirations. Without hardship, human life would be trivial. Without the rewards of risk and courage, history would lose its meaning. Every individual harbours a soldierly spirit, feeling that the process of the generation’s survival must not cease, for everyone is sensitive to the cause of its advancement.”

Aftab’s sacrifice and sensitivity serve as a guiding beacon for the superiority and preservation of current and future generations. His actions are a living embodiment of these words, carrying this message across the beloved homeland that without the rewards of danger, courage, and sacrifice, not only history but life and existence itself would be rendered insignificant.

What are sincerity, honesty, and a sense of responsibility? The philosophy of Aftab teaches that transcending one’s individual feelings, temperament, and nature to adopt and embrace the standards, definitions, and requirements of sincerity, honesty, and responsibility on the touchstone of collective, national, and human ideals is the highest level of selflessness and integrity. Only by embracing this luminous philosophy can one, on an intellectual and philosophical basis, reach the pinnacle of sincerity, honesty, and responsibility, which ultimately ensures survival.

The call of passion and responsibility breaks the locked doors of hesitation when the ideology of national and collective survival takes root in one’s heart and mind, equipping them with the awareness to act with sincerity, honesty, and sacrifice.

The key to sincerity lies in dissolving the self of individuality into the essence of nationhood, where the focus and purpose of an individual’s honesty revolve around the elevation and well-being of the nation. Within this sacred center, all constraints of life break, and the melody of mortality reaches the threshold of eternity. For the ideology of nationhood is a radiant sun that illuminates an individual lost in the unmarked islands of selfhood with the light of thought and civilisation, guiding them fearlessly to the door of collective unity.

This concept is echoed by Ghulam Asghar Khan in his book “The Ideology of Nationhood: Global and Local Perspectives,” where he states: “Nationhood dissolves the individual self into the collective spirit, fostering the drive for sacrifice. The emotions of nationalism inspire unarmed individuals with a fervour that enables them to stand against the mightiest armies of the world. It is the power of nationalism that allows nations to assert dominance and avoid subjugation.”

What is negative thinking in a state of war? The philosophy of Aftab explains it as follows: some people are inherently negative—they think negatively, actively seek out negative aspects in every sphere, and do so from a pessimistic perspective. They either completely ignore the positive aspects of things or do not even attempt to find them. Whenever they encounter anything negative, they take pleasure in it and eagerly publicise it. Such people waste no time in amplifying even the smallest negative message because, psychologically, they are drawn toward flaws or weaknesses that resonate with their mental environment.

The cultivation of negative thinking is, in essence, the result of clinging to personal desires and avoiding practical action. Desires create a wall in the path of intellectual growth, obstructing the view of action’s beauty and preventing one from being illuminated by the light of superior thought and civilisation. In such circumstances, if someone does not exert effort to break this wall and grows accustomed to this perspective, they gradually adopt negativity and look down upon anyone striving to break the wall.

Aftab has already broken through this wall and risen, shining brightly on the horizon of existence, guiding us to escape from the shadows of this darkened mindset.

The philosophy of Aftab reveals another reality: individuals with negative thinking are not naturally surrounded by negative people. Instead, they actively seek out situations or environments where they can interact with negativity. These individuals perceive themselves as intellectual and superior, believing that their perspective, approach, and thought process are above all others. Day and night, they engage in discussing and spreading negativity to find solace in their pessimistic mindset.

While this tendency toward negativity—negative thinking, approach, and perspective—may temporarily provide a sense of mental comfort, it is, in reality, a toxic addiction. In this fleeting state of mental ease, a person becomes intoxicated and immersed, unaware of the severe consequences it has on their mind, body, personality, and character.

The most critical and dangerous impact is that people gradually grow weary of such individuals, beginning to resent and avoid them. They cease to view them as human beings and instead see them as sources of distress and suffering, making every effort to distance themselves.

The second aspect of a negative mindset is that it distorts an individual’s previous abilities, gradually destroying their capacity for creativity. It confines their character within a severely limited circle, blocking their courage to grow and understand further. The only remedy or escape from this is to completely distance oneself from negative thinking, negative people, and their company. Instead, one should always strive to view and assess things positively, making every effort to find positives even within negatives. Moreover, discussions and promotion should focus on the constructive aspects of situations. This approach fosters an abundance of creativity and enables individuals to achieve greatness.

The inheritor of Aftab’s philosophy, Shah Fahad, understood these nuances well. He recognised that colonialism creates a psychological factory that breeds negative thought processes. In such an environment, even the most significant defensive actions during war are dismissed as “meaningless and ineffective.” He realised that negative thinking is not born out of research or insight but is a toxic comfort zone mistaken for sustenance by those who lack complete faith in struggle and have succumbed to intellectual stagnation. During the intensity of conflict, these individuals, observing the scattered remnants of their outdated ideas, eagerly search for any flaws to justify their existence and find solace.

Such people often disguise themselves in the garb of knowledge and intellect, dwelling in a utopia of books, constantly chanting “wrong” and “unnecessary” to expose their own intellectual poverty and limited stature. For such individuals, Régis Debray, in his book Strategy for Revolution, references Malraux, stating: 

“An intellectual is not just someone who needs books, but any man whose life is guided and committed to an idea.”

The philosophy of Aftab’s book introduces us to the true purpose of war. It teaches us that while war is horrific and terrifying, it is also a proponent of peace; war is the path to finding the meaning of life, where only by drowning in seas of blood can one reach the island of peace and prosperity. The philosophy of Aftab enlightens us with the lesson that the search for meaning is more significant than the pursuit of happiness. Happiness inherently exists within the layers of meaning and significance. Stanley Hauerwas also expresses this point in his work, stating: “Through war, we discover that while we may be able to pursue happiness, ‘meaning’ is far more significant. Unfortunately, war is sometimes the most powerful means for human society to achieve ‘meaning.’” War is undoubtedly tragic and terrifying, but it also becomes a way out of absurdity, starting in the mind, culminating in action, and evolving into a strong and stable philosophy through the limits of sacrifice.

The philosophy of Aftab emphasises patience, perseverance, consistency, seriousness, and above all, the priceless lesson of strictly adhering to organisational principles, discipline, and guidelines. Particularly, the act of being a committed fighter in the  Majeed Brigade for three years, equipped with conscious knowledge and skills, demonstrated that Aftab was not just a national martyr but a clear beacon and an exemplary figure for future generations of martyrs. He is a bearer of light and a messenger of love. He made the importance of discipline, secrecy, and organisational principles clear through his actions. He was a son who transcended emotions to reach a level of mature thought and consciousness. The key to discipline and strategy lies internally at the highest level of consciousness, which he had successfully achieved. This aspect is reflected in Robert Greene’s book 33 Strategies of War, where he writes: “Your mind is weaker than your emotions. But you only feel this weakness in times of trouble. This feeling arises when you need strength. What equips you to handle the intensity of war in the best possible way is not more knowledge or intelligence, but the internal discipline and toughness that makes your mind strong and able to control emotions. Like other forms of discipline, it is gained through action, experience, and suffering.”

From Aftab’s decision to his actions, we reach the conclusion that making timely decisions and, even in the absence of organisational guidance, taking the right decision at the right moment, and preparing an alternative plan immediately if a military strategy fails, were key elements of Aftab’s military nature. A military mastermind, an excellent commander, a conscious, knowledgeable, and highly serious martyr Aftab, along with every martyr, demonstrates through their knowledge, consciousness, character, bravery, patriotism, love for the nation, and commitment to humanity’s survival that it is through such lethal weapons as the martyr that we can annihilate our enemies. Because power can only be countered with power, violence with violence, and even the extreme oppression and brutality can only be eliminated with defensive action. It is through extreme measures that colonial powers can not only be subjected to psychological defeat but their artificial power and grandiose claims can also be exposed before the nation. This is the style of warfare that loosens their grip and causes it to crumble and break apart. Therefore, Frantz Fanon writes in his book Wretched of the Earth that “The grip of colonialism loosens when a knife is placed at its neck.”

Please allow me to entirely change my writing style and approach for this concluding note. Yes, I recall that it was likely the week of the past year when Sumayya Qalandrani had sacrificed herself  for the sake of the land. A casual gathering of friends had been arranged. For over an hour, a frivolous discussion ensued on the topic of whether cardamom enhances or ruins the taste of black tea. Certainly, the topic died down without any conclusion due to its superficial nature, and silence filled the space. It was then that a friend, almost casually, uttered a remark without context: “How can these people not fear death? Their faces, adorned with such self-confidence, make it seem as if this is not their first time, but that they have died and come back many times before.”

Nearby, a friend who was an enthusiast of American literature sat, previously irritated by the earlier topic, and after saying, “Cardamom makes no difference, good tea should be simmered, if you’re boiling it, throw in some grass or cardamom; it doesn’t matter,” fell silent. After a moment, he spoke again: “The reason behind the tranquility, confidence, and smile on the faces of the martyrs, I unintentionally discovered from Hemingway.

During a few minutes of silence, he continued, “In Ernest Hemingway’s novel A Farewell to Arms, the central characters, Frederic Henry and his beloved Catherine Barkley, are having a farewell conversation during World War I on the Italian front. The dialogue, devoid of context, goes something like this:”

“A brave man dies only once, while a coward dies a thousand times.”

“Really? Who said that?”

“I don’t know.”

“Surely, this must have been said by a coward. He must have known a lot about cowards, but nothing about the brave. A brave man dies two thousand times a day; he simply doesn’t show his pain or death.”

After quoting Hemingway, the friend spoke again, “You’re right. This isn’t the first death of the martyrs; the brave have witnessed it a thousand times, they just don’t talk about it. The heart that feels, dies every time it sees injustice.”

By this time, our black tea with cardamom was ready. Our friend, the enthusiast of American literature, irritatingly grabbed the nearby copy of Paul Auster’s book Mr. Vertigo and walked out.

Disclaimer: The views and opinions expressed in this article are those of the author and do not necessarily reflect the official policy or position of The Balochistan Post or any of its editors.

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