tag:blogger.com,1999:blog-1799164006347398412024-09-08T21:01:30.673-07:00Hotest News from PakistanUnknownnoreply@blogger.comBlogger357125tag:blogger.com,1999:blog-179916400634739841.post-20710059347016996442012-12-22T01:34:00.001-08:002012-12-22T01:34:22.318-08:00Nesto Hyper Market Dammam<p class="mobile-photo"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_RVsLpxEIw6Y8BtK-5asMzB9UH9Hn1-qhsodCVUv72yQXLItntqOx9FrrbBz2NTmU9I877mAR1oYBW36dyHZKPYzJIdBmPiPDhuEh88zHHbc4zc3Ub1s8LS1jjR3vbmOo73KlbRaUzkEt/s1600/noushad+food+fest-762318.JPG"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_RVsLpxEIw6Y8BtK-5asMzB9UH9Hn1-qhsodCVUv72yQXLItntqOx9FrrbBz2NTmU9I877mAR1oYBW36dyHZKPYzJIdBmPiPDhuEh88zHHbc4zc3Ub1s8LS1jjR3vbmOo73KlbRaUzkEt/s320/noushad+food+fest-762318.JPG" border="0" alt="" id="BLOGGER_PHOTO_ID_5824700915465324754" /></a></p><div dir="ltr"><div><strong><font style="BACKGROUND-COLOR:#ffff99" color="#000099" size="4"><u> Nesto Hyper Market Dammam</u></font></strong></div> <div><strong><u><font style="BACKGROUND-COLOR:#ffff99" color="#000099" size="4"></font></u></strong> </div> <div><strong><u><font style="BACKGROUND-COLOR:#ffff99" color="#000099" size="4"></font></u></strong> </div> <div><strong><u><font style="BACKGROUND-COLOR:#ffff99" color="#000099" size="4">Ammazing Picture of Food Festival arranged by Nesto Hyper Market Dammam</font></u></strong></div></div> Unknownnoreply@blogger.comtag:blogger.com,1999:blog-179916400634739841.post-44331110059746459442012-12-15T08:09:00.001-08:002013-01-15T12:09:19.027-08:00lulu<div dir="ltr"><p style="MARGIN:0in 0in 10pt" class="MsoNormal"><font size="3"><font face="Calibri">lulu</font></font></p></div> Unknownnoreply@blogger.comtag:blogger.com,1999:blog-179916400634739841.post-32090826707626951672011-10-27T12:10:00.000-07:002011-10-27T12:10:18.966-07:00flue<div dir="ltr" style="text-align: left;" trbidi="on">aaj kal flue ki bimari aam hay is ka ilaj bhi mushkil hai.</div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-179916400634739841.post-15350608128161296612011-09-01T11:51:00.001-07:002011-09-01T11:51:53.109-07:00Internet par paisay kamanay ka tariqaInternet par paisay kamanay ka tariqa Internet par paisay kamanay ka tariqaUnknownnoreply@blogger.comtag:blogger.com,1999:blog-179916400634739841.post-18441765875508244402011-09-01T11:46:00.001-07:002011-09-01T11:46:51.432-07:00Rani mukhar g ki shazma khan ki gandi kahni nurgis ki nangi photo<br>billo ki gaandUnknownnoreply@blogger.comtag:blogger.com,1999:blog-179916400634739841.post-25925340690579026232011-09-01T11:33:00.001-07:002011-09-01T11:33:46.503-07:00Chal ud ja rayUnknownnoreply@blogger.comtag:blogger.com,1999:blog-179916400634739841.post-13992334265163824522011-08-20T08:34:00.001-07:002011-08-26T05:52:20.531-07:00K<div dir="ltr" style="text-align: left;" trbidi="on"><u><strike><span style="color: white; font-family: Times,"Times New Roman",serif;">Janwar say chodwaya kutay nay choda </span></strike></u></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-179916400634739841.post-44175012794056503312011-07-21T20:32:00.000-07:002011-07-21T20:32:01.151-07:00Multan Board Matric Result 2011 Bise<div dir="ltr" style="text-align: left;" trbidi="on">Multan Board Matric Result 2011<br />
<br />
Board of Intermediate & Secondary Education, Multan (Multan Board) has scheduled to declare Matric Part-II (10th Class) Exam result on Aug. 4, 2010 (WEDNESDAY). The result is available at the official website of BISE Multan ( www.bisemultan.edu.pk )<br />
<br />
Please click below to find result Online (when announced) ….<br />
<br />
ONLINE RESULT<br />
<br />
<br />
<br />
Results of Lahore Board, Sargodha Board, Faisalabad Board, Rawalpindi Board, Gujranwala Board, Bahawalpur Board and Dera Ghazi Khan Board are also available there.<br />
<br />
bisemultan.edu.pk, bisemultan.com, bisemultan.com.pk, bise multan, bise multan pk, bise multan pakistan, bise multan board, bise multan results, bise multan edu, bise multan.edu.com.pk, multan board,<br />
<br />
bisemultan.edu.pk, multan bord, multan board of Pakistan, bise multan inter result, board of intermediate and secondary education, board of intermediate, board of secondary education, bise board<br />
<br />
bise result, bise results, 10th, 9th, Matric result, Matric Part-II result, tenth class result, matric part two, matric part II results, matric results 2010, free result, free results, matric results 2010, 10th class, 9th class, Class X results, check online, result online, online result 2010</div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-179916400634739841.post-86312891141751593072011-04-05T06:49:00.000-07:002011-04-05T06:49:21.180-07:00Country embassy name list telphone no. contacts<div dir="ltr" style="text-align: left;" trbidi="on"><!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:Compatibility> <w:BreakWrappedTables/> <w:SnapToGridInCell/> <w:WrapTextWithPunct/> <w:UseAsianBreakRules/> </w:Compatibility> <w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if !mso]><img src="http://img2.blogblog.com/img/video_object.png" style="background-color: #b2b2b2; " class="BLOGGER-object-element tr_noresize tr_placeholder" id="ieooui" data-original-id="ieooui" /> <style>
st1\:*{behavior:url(#ieooui) }
</style> <![endif]--><!--[if gte mso 10]> <style>
/* Style Definitions */
table.MsoNormalTable
{mso-style-name:"Table Normal";
mso-tstyle-rowband-size:0;
mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-parent:"";
mso-padding-alt:0in 5.4pt 0in 5.4pt;
mso-para-margin:0in;
mso-para-margin-bottom:.0001pt;
mso-pagination:widow-orphan;
font-size:10.0pt;
font-family:"Times New Roman";}
</style> <![endif]--> <br />
<div class="MsoNormal">Lebanon Embassy <span> </span>H.#6,Steet 27,Shalimar 6/2 <span> </span>2278338</div><div class="MsoNormal">Libyan Arab Jamahiriya <span> </span>12,Margalla Road,F-8/3 <span> </span>850188-2254219</div><div class="MsoNormal">Malaysia High Commission <span> </span>House 78,Margalla Road,F-6/2,P.O.Box: 1034 <span> </span>2823903-2279570-2206234-819576</div><div class="MsoNormal">Mauritius High Commission <span> </span>House No.27,Street No.26,F-6/2,P.O.Box: 1084 <span> </span>2828985-2824657-2824658</div><div class="MsoNormal">Maynmar (Burma) Embassy <span> </span>House No.12/1,Street No.13,Sector F-7/2 <span> </span>2828818-2822460</div><div class="MsoNormal">Morocco Embassy <span> </span>H.No.6,Gomal Road,E-7,P.O.Box: 1179 <span> </span>2829566-2829565</div><div class="MsoNormal">Nepal Royal Embassy <span> </span>H.#11,St.84,G-6/4 <span> </span>2828838-2278051</div><div class="MsoNormal">Netherlands Royal Embassy <span> </span>2nd Floor,PIA Building,Blue Area,P.O.Box: 1065 <span> </span>2279511-2279510-2279513-814338</div><div class="MsoNormal">Nigeria High Commission <span> </span>Plot #132-135,Ispahani Road,Diplomatic Enclave No.1,Sector G-5/4 <span> </span></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span>2823547-2823542</div><div class="MsoNormal">Norwegian Embassy <span> </span>House 25,St.19,Shalimar 6/2,P.O.Box: 1336 <span> </span>2279724-2279720-2279721-2279722</div><div class="MsoNormal">Oman Embassy <span> </span>H.#53,Street 48,F-8/4,P.O.Box:1194 <span> </span>2254925-2254869</div><div class="MsoNormal">Palestine Embassy <span> </span>486,Street No.9,F-10/2,P.O.Box:1061 <span> </span>2291185- 2293748</div><div class="MsoNormal">Philippines Embassy <span> </span>House No.8,Street No.60,F-7/4,P.O.Box:1052 <span> </span>2824933-2822720</div><div class="MsoNormal">Poland Commercial Counsellor <span> </span>H.No.8-B,Embassy Road,F-6/4,P.O.Box: 1162 <span> </span>2279495-2826245</div><div class="MsoNormal">Poland Embassy <span> </span>Street No.24,G-5/4,Diplomatic Enclave-II,P.O.Box: 1032 <span> </span>2279492-2279491</div><div class="MsoNormal">Qatar Embassy <span> </span>H.#20,Khayaban-e-Iqbal,Sector F-6/3,Margalla Road <span> </span>2826484-2826483</div><div class="MsoNormal">Romania Embassy <span> </span>H.No.13,St.88,G-6/3 <span> </span>2826515-2826514</div><div class="MsoNormal">Russia Federation Embassy <span> </span>Khayaban Suharwardy,Diplomatic Enclave,Ramna-4 <span> </span>2278671-2278669</div><div class="MsoNormal">Saudi Arabia Consular Section <span> </span>315 & 316 Main Margalla Road,F-10/3 <span> </span>854848-2255265</div><div class="MsoNormal">Saudi Arabia Royal Embassy <span> </span>14,Hill Road,F-6/3 <span> </span>2820159-2820156-2820157-2820158</div><div class="MsoNormal"><!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:Compatibility> <w:BreakWrappedTables/> <w:SnapToGridInCell/> <w:WrapTextWithPunct/> <w:UseAsianBreakRules/> </w:Compatibility> <w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if !mso]><img src="http://img2.blogblog.com/img/video_object.png" style="background-color: #b2b2b2; " class="BLOGGER-object-element tr_noresize tr_placeholder" id="ieooui" data-original-id="ieooui" /> <style>
st1\:*{behavior:url(#ieooui) }
</style> <![endif]--><!--[if gte mso 10]> <style>
/* Style Definitions */
table.MsoNormalTable
{mso-style-name:"Table Normal";
mso-tstyle-rowband-size:0;
mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-parent:"";
mso-padding-alt:0in 5.4pt 0in 5.4pt;
mso-para-margin:0in;
mso-para-margin-bottom:.0001pt;
mso-pagination:widow-orphan;
font-size:10.0pt;
font-family:"Times New Roman";}
</style> <![endif]--> </div><div class="MsoNormal">Somalia Embassy <span> </span>House No.21,St.56,F-6/4 <span> </span>2279790-2279789</div><div class="MsoNormal">South Africa High Commission <span> </span>48,Khayaban-e-Iqbal,Sector F-8/2 <span> </span>2262356-2262354-2250318-2262355</div><div class="MsoNormal">Spain Embassy <span> </span>Street No.6,Ramna 5,Diplomatic Enclave-1 <span> </span>2279482-2279481-2279480</div><div class="MsoNormal">Sri Lanka High Commission <span> </span>House No.2-C,Street No.55,Sector F-6/4 <span> </span>2278175-2828723</div><div class="MsoNormal">Sudan Embassy <span> </span>House No.7,Street No.1,G-6/3 <span> </span>2828710-2827068</div><div class="MsoNormal">Sweden Embassy <span> </span>H.No.4,Street-5,Sector F-6/3 <span> </span>2828714-2828712-2828713</div><div class="MsoNormal">Syria Embassy <span> </span>30,Hill Road,F-6/3 <span> </span>2279471-2279470-2824769</div><div class="MsoNormal">Thailand Royal Embassy <span> </span>House No.10,Street 33,F-8/1 <span> </span>2280909-2280586-2254697</div><div class="MsoNormal">Tunisia Embassy <span> </span>House No.221,Street 21,E-7 <span> </span>2827870-2827869</div><div class="MsoNormal">Turkey Embassy <span> </span>House No.58,Ataturk Avenue,G-6/3 <span> </span>2278749-2278748</div><div class="MsoNormal">Turkish Republic of Northern Cyprus <span> </span>H.#315-B,Khayaban-e-Iqbal,F-7/2,P.O.Box:2165 <span> </span>2278067-2278064</div><div class="MsoNormal">Turkmenistan Embassy <span> </span>House No.22-A,Nazimuddin Road,Sector F-7/1 <span> </span>2274913-2278699</div><div class="MsoNormal">U.A.E Embassy <span> </span>1-22,Diplomatic Enclave,Quaid-e-Azam University Road <span> </span>2279054-2279052-2279053-2279056</div><div class="MsoNormal">Uzbekistan Republic Embassy <span> </span>House No.2,Street No.2,F-8/3,Kohistan Road <span> </span>2264746</div><div class="MsoNormal">Yemen Embassy <span> </span>House No.138,Street No.14,Sector E-7 <span> </span>2821147-2821146</div><div class="MsoNormal">Yugoslavia Federal Republic Embassy <span> </span>H.No.14,Street No.87,G-6/3,P.O.Box:1050 <span> </span>2829557-2829556</div><div class="MsoNormal">Zambia Honorary Consulate General <span> </span>Pagganwala House,House No.9,St.62,Sec.F-6/3,Embassy Road <span> </span>816795-817565</div><div class="MsoNormal"><br />
</div></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-179916400634739841.post-39008410199847047962011-04-05T06:46:00.000-07:002011-04-05T06:46:08.215-07:00Ambasy and hotel name phone email list<div dir="ltr" style="text-align: left;" trbidi="on"><!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:Compatibility> <w:BreakWrappedTables/> <w:SnapToGridInCell/> <w:WrapTextWithPunct/> <w:UseAsianBreakRules/> </w:Compatibility> <w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if !mso]><img src="http://img2.blogblog.com/img/video_object.png" style="background-color: #b2b2b2; " class="BLOGGER-object-element tr_noresize tr_placeholder" id="ieooui" data-original-id="ieooui" /> <style>
st1\:*{behavior:url(#ieooui) }
</style> <![endif]--><!--[if gte mso 10]> <style>
/* Style Definitions */
table.MsoNormalTable
{mso-style-name:"Table Normal";
mso-tstyle-rowband-size:0;
mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-parent:"";
mso-padding-alt:0in 5.4pt 0in 5.4pt;
mso-para-margin:0in;
mso-para-margin-bottom:.0001pt;
mso-pagination:widow-orphan;
font-size:10.0pt;
font-family:"Times New Roman";}
</style> <![endif]--> <br />
<div class="MsoNormal">ETHIOPIA FEDERAL DEMOCRATIC REPUBLIC HONORARY CONSULATE <span> </span>House 5,Street 9,Sector F-8/3 <span> </span>2253354-2253351-2263670-856697</div><div class="MsoNormal">Finland Embassy <span> </span>House No.11,Street-88,G-6/3,P.O.Box: 1862 <span> </span>2822136-2828426-2822318-2828425</div><div class="MsoNormal">French Commercial Section <span> </span>G-5,Diplomatic Enclave,(Corner Constitution Avenue &,University Road) <span> </span>2823896-2823938</div><div class="MsoNormal">French Embassy <span> </span>Constitution Avenue,Diplomatic Enclave-1 <span> </span>2206916-2823938</div><div class="MsoNormal">German Embassy <span> </span>Diplomatic Enclave,Ramna-5 <span> </span>2279435-2279430-2279431-2279432</div><div class="MsoNormal">Ghana Honorary Consulate General <span> </span>Hill View Plaza,76-E,1st Floor,Jinnah Avenue <span> </span>2277831-2277830</div><div class="MsoNormal">Greece (Hellenic Republic Embassy) <span> </span>H #22,Main Margalla Road,Sector F-6/3 <span> </span>2825186-2822558-2825720</div><div class="MsoNormal">Hungary Embassy <span> </span>H.No.12,Margalla Road,F-6/3,P.O.Box: 1103 <span> </span>2823353-2823352</div><div class="MsoNormal">Iceland Honorary Consulate General <span> </span>House 28,Street 1,Shalimar 6/3,P.O.Box:1104 <span> </span>2275799-2277912</div><div class="MsoNormal">Indian High Commission <span> </span>G-5,Diplomatic Enclave <span> </span>2272680-2272676-2272679-2272677</div><div class="MsoNormal">Indonesia Embassy <span> </span>Diplomatic Enclave 1,Street 5,Sector G-5/4,P.O.Box: 1019 <span> </span>2206659-2206656-2206657-2206658</div><div class="MsoNormal">Iran Embassy <span> </span>Plot #222-238,St.No.2,G-5/1,Diplomatic Enclave <span> </span>2276271-2276270-2276272</div><div class="MsoNormal">Iraq Embassy <span> </span>House 44,F-10/1,Street 27 <span> </span>2214571-2214570</div><div class="MsoNormal">Japan Embassy <span> </span>53-70, Ramna 5/4 Diplomatic Enclave 1 <span> </span>2279320, 2279330</div><div class="MsoNormal">Jordan Embassy <span> </span>#131,Street 14,E/7,P.O.Box: 1189 <span> </span>2823460-2823459</div><div class="MsoNormal">Kazakstan Embassy <span> </span>House No.2,Street No.4,F-8/3 <span> </span>2262924-2262926</div><div class="MsoNormal">Kenya High Commission <span> </span>House No.10,Street-9,F-7/3,P.O.Box:2097 <span> </span>2279542-2279540</div><div class="MsoNormal">Korea (Democratic Peoples Republic) Embassy <span> </span>H.No.9,Street 18,F-8/2 <span> </span>2252756</div><div class="MsoNormal">Korea (DPR) Commercial Section <span> </span>House No.441,Street No.11,F-10/2 <span> </span>2281167-2294797</div><div class="MsoNormal">Kuwait Embassy <span> </span>No.1,2 & 24,Diplomatic Enclave,University Road,P.O.Box: 1030 <span> </span>2279417-2279413-2279414</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">Page: - 1 - 2 - 3 - 4</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">First<span> </span><< Back -<span> </span>Next >><span> </span>Last</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span>Islamabad Important Phone No. Directory</div><div class="MsoNormal">•<span> </span>Police Stations in Islamabad <span> </span>•<span> </span>Ambulance Services in Islamabad</div><div class="MsoNormal">•<span> </span>Blood Bank in Islamabad <span> </span>•<span> </span>Bomb Disposal in Islamabad</div><div class="MsoNormal">•<span> </span>Flight Enquiry in Islamabad <span> </span>•<span> </span>Railway Enquiry in Islamabad</div><div class="MsoNormal">•<span> </span>Fire Fighting Services in Islamabad <span> </span>•<span> </span>Airlines & GSA in Islamabad</div><div class="MsoNormal">•<span> </span>Resturants in Islamabad <span> </span>•<span> </span>Beauty Parlor in Islamabad</div><div class="MsoNormal">•<span> </span>Wedding Halls in Islamabad <span> </span>•<span> </span>Embassy/Consulate in Islamabad</div><div class="MsoNormal">•<span> </span>Hospital in Islamabad <span> </span>•<span> </span>Hotels in Islamabad</div><div class="MsoNormal">•<span> </span>Others in Islamabad <span> </span></div></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-179916400634739841.post-55107389089617297982011-04-05T06:44:00.003-07:002012-01-13T02:22:54.571-08:00Hotel Name and Address List<div dir="ltr" style="text-align: left;" trbidi="on"><!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:Compatibility> <w:BreakWrappedTables/> <w:SnapToGridInCell/> <w:WrapTextWithPunct/> <w:UseAsianBreakRules/> </w:Compatibility> <w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if !mso]><img src="http://img2.blogblog.com/img/video_object.png" style="background-color: #b2b2b2; " class="BLOGGER-object-element tr_noresize tr_placeholder" id="ieooui" data-original-id="ieooui" /> <style>
st1\:*{behavior:url(#ieooui) }
</style> <![endif]--><!--[if gte mso 10]> <style>
/* Style Definitions */
table.MsoNormalTable
{mso-style-name:"Table Normal";
mso-tstyle-rowband-size:0;
mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-parent:"";
mso-padding-alt:0in 5.4pt 0in 5.4pt;
mso-para-margin:0in;
mso-para-margin-bottom:.0001pt;
mso-pagination:widow-orphan;
font-size:10.0pt;
font-family:"Times New Roman";}
</style> <![endif]--> <br />
<div class="MsoNormal">AFGHANISTAN ISLAMIC EMIRATE EMBASSY <span> </span>House No.8,Street 90,G-6/3 <span> </span>2824505-6, 2822566</div><div class="MsoNormal">ALGERIA EMBASSY <span> </span>H #107,St.#9,Sector E-7 <span> </span>2206632-2206631</div><div class="MsoNormal">American Embassy <span> </span>Diplomatic Enclave, Ramna 5 <span> </span>2080000</div><div class="MsoNormal">ARGENTINE REPUBLIC EMBASSY <span> </span>20 Hill Road,F-6/3,G.P.O.Box 1015 <span> </span>2825561-2821242</div><div class="MsoNormal">AUSTRALIA HIGH COMMISSION <span> </span>Diplomatic Enclave No.1,Sector G-5/4,P.O.Box: 1046 <span> </span>2824345</div><div class="MsoNormal">AUSTRIA EMBASSY <span> </span>House No.13,1st Street,F-6/3 <span> </span>2279238-2279237</div><div class="MsoNormal">BANGLADESH HIGH COMMISSION <span> </span>H.No.1,Street-5,F-6/3 <span> </span>2279267</div><div class="MsoNormal">BELGIUM THE ROYAL EMBASSY <span> </span>House No.14,Street 17,F-7/2,P.O.Box:1016 <span> </span>2827091-2277753-2821735-2821815</div><div class="MsoNormal">BOSNIA AND HERZEGOVINA EMBASSY <span> </span>1-Kaghan Road,F-8/3 <span> </span>2261041-2261003</div><div class="MsoNormal">BRAZIL EMBASSY <span> </span>180-G,(New 50)Attaturk Avenue,G-6/3,P.O.Box 1053 <span> </span>2279691-2279690</div><div class="MsoNormal">BRITISH HIGH COMMISSION <span> </span>Diplomatic Enclave,Ramna-5 <span> </span>2822135-2822131-2206071-2206075</div><div class="MsoNormal">BRUNEI DARUSSALAM HIGH COMMISSION <span> </span>House No.16,Street-21,F-6/2 <span> </span>2823783-2823038-2823859-2823372</div><div class="MsoNormal">BULGARIA EMBASSY <span> </span>Plot 6-11,Diplomatic Enclave,Ramna-5,P.O.Box:1483 <span> </span>2279197-2279196</div><div class="MsoNormal">CANADIAN HIGH COMMISSION <span> </span>Diplomatic Enclave,Sector G-5,P.O.Box: 1042 <span> </span>2279103-2279100</div><div class="MsoNormal">CHINA ECONOMIC AND COMMERCIAL OFFICE <span> </span>H.No.11,Street No.19,F-8/2 <span> </span>2252426</div><div class="MsoNormal">CHINA EMBASSY <span> </span>Diplomatic Enclave,Ramna-4 <span> </span>2824786-817279</div><div class="MsoNormal">CROATIA EMBASSY <span> </span>House No.70,Margalla Rd.F-7/2 <span> </span>2827662-2827649</div><div class="MsoNormal">CZECH REPUBLIC EMBASSY <span> </span>House No.49,Street No.27,Sector F-6/2 <span> </span>2274304</div><div class="MsoNormal">DENMARK EMBASSY <span> </span>House No.9,St.No.90,Ramna 6/3,P.O.Box 1118 <span> </span>2824724-2824722</div><div class="MsoNormal">EGYPT EMBASSY <span> </span>Plot Nos.38-51,U.N.Boulevard,Diplomatic Enclave,Ramna 5/4,P.O.Box No.2088 <span> </span>2209072, 28201</div></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-179916400634739841.post-55854898117028602642011-04-05T06:44:00.001-07:002011-04-05T06:44:10.965-07:00Hotel Name and Address List<div dir="ltr" style="text-align: left;" trbidi="on"><!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:Compatibility> <w:BreakWrappedTables/> <w:SnapToGridInCell/> <w:WrapTextWithPunct/> <w:UseAsianBreakRules/> </w:Compatibility> <w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if !mso]><img src="http://img2.blogblog.com/img/video_object.png" style="background-color: #b2b2b2; " class="BLOGGER-object-element tr_noresize tr_placeholder" id="ieooui" data-original-id="ieooui" /> <style>
st1\:*{behavior:url(#ieooui) }
</style> <![endif]--><!--[if gte mso 10]> <style>
/* Style Definitions */
table.MsoNormalTable
{mso-style-name:"Table Normal";
mso-tstyle-rowband-size:0;
mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-parent:"";
mso-padding-alt:0in 5.4pt 0in 5.4pt;
mso-para-margin:0in;
mso-para-margin-bottom:.0001pt;
mso-pagination:widow-orphan;
font-size:10.0pt;
font-family:"Times New Roman";}
</style> <![endif]--> <br />
<div class="MsoNormal">AFGHANISTAN ISLAMIC EMIRATE EMBASSY <span> </span>House No.8,Street 90,G-6/3 <span> </span>2824505-6, 2822566</div><div class="MsoNormal">ALGERIA EMBASSY <span> </span>H #107,St.#9,Sector E-7 <span> </span>2206632-2206631</div><div class="MsoNormal">American Embassy <span> </span>Diplomatic Enclave, Ramna 5 <span> </span>2080000</div><div class="MsoNormal">ARGENTINE REPUBLIC EMBASSY <span> </span>20 Hill Road,F-6/3,G.P.O.Box 1015 <span> </span>2825561-2821242</div><div class="MsoNormal">AUSTRALIA HIGH COMMISSION <span> </span>Diplomatic Enclave No.1,Sector G-5/4,P.O.Box: 1046 <span> </span>2824345</div><div class="MsoNormal">AUSTRIA EMBASSY <span> </span>House No.13,1st Street,F-6/3 <span> </span>2279238-2279237</div><div class="MsoNormal">BANGLADESH HIGH COMMISSION <span> </span>H.No.1,Street-5,F-6/3 <span> </span>2279267</div><div class="MsoNormal">BELGIUM THE ROYAL EMBASSY <span> </span>House No.14,Street 17,F-7/2,P.O.Box:1016 <span> </span>2827091-2277753-2821735-2821815</div><div class="MsoNormal">BOSNIA AND HERZEGOVINA EMBASSY <span> </span>1-Kaghan Road,F-8/3 <span> </span>2261041-2261003</div><div class="MsoNormal">BRAZIL EMBASSY <span> </span>180-G,(New 50)Attaturk Avenue,G-6/3,P.O.Box 1053 <span> </span>2279691-2279690</div><div class="MsoNormal">BRITISH HIGH COMMISSION <span> </span>Diplomatic Enclave,Ramna-5 <span> </span>2822135-2822131-2206071-2206075</div><div class="MsoNormal">BRUNEI DARUSSALAM HIGH COMMISSION <span> </span>House No.16,Street-21,F-6/2 <span> </span>2823783-2823038-2823859-2823372</div><div class="MsoNormal">BULGARIA EMBASSY <span> </span>Plot 6-11,Diplomatic Enclave,Ramna-5,P.O.Box:1483 <span> </span>2279197-2279196</div><div class="MsoNormal">CANADIAN HIGH COMMISSION <span> </span>Diplomatic Enclave,Sector G-5,P.O.Box: 1042 <span> </span>2279103-2279100</div><div class="MsoNormal">CHINA ECONOMIC AND COMMERCIAL OFFICE <span> </span>H.No.11,Street No.19,F-8/2 <span> </span>2252426</div><div class="MsoNormal">CHINA EMBASSY <span> </span>Diplomatic Enclave,Ramna-4 <span> </span>2824786-817279</div><div class="MsoNormal">CROATIA EMBASSY <span> </span>House No.70,Margalla Rd.F-7/2 <span> </span>2827662-2827649</div><div class="MsoNormal">CZECH REPUBLIC EMBASSY <span> </span>House No.49,Street No.27,Sector F-6/2 <span> </span>2274304</div><div class="MsoNormal">DENMARK EMBASSY <span> </span>House No.9,St.No.90,Ramna 6/3,P.O.Box 1118 <span> </span>2824724-2824722</div><div class="MsoNormal">EGYPT EMBASSY <span> </span>Plot Nos.38-51,U.N.Boulevard,Diplomatic Enclave,Ramna 5/4,P.O.Box No.2088 <span> </span>2209072, 28201</div></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-179916400634739841.post-11765813635041061102011-04-05T06:35:00.000-07:002011-04-05T06:35:06.640-07:00asd<div dir="ltr" style="text-align: left;" trbidi="on"><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"><br />
</span></div><div style="color: white; font-family: Times,"Times New Roman",serif;"><span style="font-size: xx-small;"> * Aunty Stories (6)<br />
* Bhabi K Sath (6)<br />
* Cousin ki Chudai (3)<br />
* Desi Stories (6)<br />
* English Stories (1)<br />
* Family Stories (4)<br />
* Hindi Font Stories (8)<br />
* Padosan ki Chudai (2)<br />
* Pakitani Stories (3)<br />
* Sexy Stories (6)<br />
* Sexy Tricks (5)<br />
* Teacher k sath Sex (3)<br />
* True Story (4)<br />
* Urdu Font Stories (6)<br />
* Urdu Writing Chudai Stories (8)<br />
* Wife ki Chudai (1)Aunty Stories Bhabi K Sath Cousin ki Chudai Desi Stories English Stories Family Stories Hindi Font Stories Padosan ki Chudai Pakitani Stories Sexy Stories Sexy Tricks Teacher k sath Sex True Story Urdu Font Stories Urdu Writing Chudai Stories Wife ki Chudai # BAHU AUR SASUR (2)<br />
# Bangoli Sex Story (15)<br />
# BHABONA (1)<br />
# BHAI BAHAN KI CHODAI (1)<br />
# CHACHI KI CHODAI (1)<br />
# CHACHU NE CHODA (2)<br />
# Desi Photo (1)<br />
# GIRLS SCHOOLMAI CHODAI (1)<br />
# Hindi sex story (14)<br />
# Hindi sex story 1 (12)<br />
# Hindi story 1 (1)<br />
# How To Suck Cock (5)<br />
# How To Suck Pushy (3)<br />
# I NEED SELL (2)<br />
# Ma Ki Chodai (9)<br />
# MAA AUR NAUKAR (1)<br />
# MMS Sex Video (1)<br />
# MY FIRST SEX (3)<br />
# Nand Aur Bhabi (1)<br />
# NOUKRANI KI CHODAI (1)<br />
# PAROSI KiChodai (1)<br />
# SAHELI KI BAAP SE CHODAI (1)<br />
# SEX STORY (34) * Chachu ne Chowda Mujhe<br />
* Story about Bahu and Sasur by Rani<br />
* Papa Ne Maa Ko Nauker Se Chudwaya<br />
* Nand Aur Bhabi By Reeta<br />
* Meri Pehli Chudai....<br />
* Jaane Kaha? (Full Story)<br />
* Bhavna ki Story...<br />
* Parasi Rinki Ki Chudai....<br />
* Rukhsana Ki Bekabu Jawani<br />
* Nokrani ko Keyse Chodne ka....<br />
* Chachu ne Chowda Mujhe<br />
* Baap Ne Chudwai Bete Sey Maa<br />
* Maa Ki Choot Ka Taste<br />
* Apni hi Sahali ki Mummy Bani<br />
* Story about Bahu and Sasur by Rani<br />
* Larkiyo Ka School<br />
* Didi Ka Sath ( Didi ya Dushman..)<br />
* Bibi Ne Sali Ke Maze Dilwaye<br />
* Ma Aur Didi Ke Bare Me Meri Yaade<br />
* Bibi Ka Nauva Mahina - Saali Ne Aag Lagai<br />
* Meri Chachi Ki Story<br />
* Meri Ma aur Bhabi..<br />
* Ma aur Behen ki Darshan..<br />
* Manu ki Kahaniya..<br />
* kunwari Kanchan<br />
* Bhai Ne Mujhe Salwar Utha Ke Choda<br />
* Maine Mummy ki Chudayee Dekhi (Short Story..)<br />
* Class me Sagar ki Chudai<br />
* Rakhi Chudi Apne Maalik Arshad Se...<br />
* Zohra Ki Pyas Baap Ne Bhujai<br />
* ???????? ??? ? ???<br />
* Feed 101<br />
* Earn Up To 9000 Per Month<br />
* Adulterous Wife<br />
* pp<br />
* Jaane Kaha? (Full Story)<br />
* Mast Story, Must Read......<br />
* Meri Pehli Chudai....<br />
* Meri Pehli Chudai....<br />
* Udi Re....Meri Patang Udi Re...<br />
* Adulterous Wife<br />
* Mast Badle ki Chudai....<br />
* Rupali Ki Ghar.....<br />
* Rukhsana Ki Bekabu Jawani part 1<br />
* Rajni Ki Apni Story...Part 1<br />
* Mujhe Ledki Keyse Mili<br />
* Family Ki Ander Chudai Ki khel<br />
* Rajni Ki Apni Story...<br />
* Balatkar....Aise????<br />
* Maa Aur Bête Ke Beech Hui Kuch Ghatnao<br />
* Pehli Chudi Bhabi ki Sath<br />
* Ek Sales Man Ki Chudai Ki Kahani<br />
* Naukar ne Punjaban Malkin Ko Apni Banake Chowda<br />
* Luandy Par Gandhi Baat....<br />
* Vinita Auny ki Chudai..<br />
* kirayadar ki Chudai By Rupen<br />
* Khoon Se Bhije Hua Lund By RAJ<br />
* Nand Aur Bhabi By Reeta<br />
* Papa Ne Maa Ko Nauker Se Chudwaya<br />
* Bhai Rakesh Se Didi Sangita Ki Chudai<br />
* Bhavna ki Story...<br />
* Jaane Kaha? (Full Story)<br />
* Mast Story, Must Read......<br />
* Meri Pehli Chudai....<br />
* Jab Chaho Apne MAAL Nikalo...<br />
* Udi Re....Meri Patang Udi Re...<br />
* Chudai inside Pariwar<br />
* Biwi Ki Chudai...<br />
* Didi Ke Dewar Ne Machayi Dhoom<br />
* Vidhwa Ka Faisla<br />
* Maa Ki Gaand<br />
* Tadap Maa Ki Mitayee<br />
* Woh Dono Kaun Thee, Jinko Choda<br />
* Baap ki Besharmi<br />
* Chhapra Ki Gaand Mari...<br />
* Dosto Ki Biwi Ki Sath Mast Chudai<br />
* Bhabi aur Unki Behen Ko Choda...<br />
* Bibi Ka Nauva Mahina - Saali Ne Aag Lagai Part II<br />
* Bibi Ka Nauva Mahina - Saali Ne Aag Lagai Part I<br />
* Keise Sethji Gaand Mari...<br />
* Ritu Didi...<br />
* Mummi Ki Chudai Dekhi...<br />
* Nehi Ki Darshan...<br />
* Aayaan aur Khala.....<br />
* Mummy ki Peyar Beti ke Liye...<br />
* Monu ka Pyar..<br />
* Dharm ki Malkin<br />
* Shambu Aur Uski Punjaban Malkin<br />
* Mei aur Meri Saheli : Jijuji ke Sath....<br />
* Biwi Badli....<br />
* Cousin ke Sath....<br />
* Rajan, Uska Wife Preeti Aur Friend<br />
* Humayon Ki Story Apni Mu Se....<br />
* Madhusmita ki Chudai....<br />
* Safe Sex Trick<br />
* Anju Didi<br />
* sex experience with my bhabhi<br />
* my story<br />
* hospital sex<br />
* her marriage<br />
* a lady of lust<br />
* Virgins story<br />
* TERRIFIC fuckING OF MY HOUSE OWNER<br />
* Sheela’s Story<br />
* Sex with my Friend's lovely Wife<br />
* Sex With Horny cousin<br />
* Pakistani Girls MMS download<br />
* My Sister n Watchman<br />
* Housewife of jaipur<br />
* The Art of Finger Fucking<br />
* Every girl is beautifull<br />
* Anju Didi<br />
* Bhabhi ko choda<br />
* I fucked My Sir's Wife<br />
* Adulterous Wife<br />
* How to Eat Pussy - 3<br />
* How to Eat Pussy - 2<br />
* How to Eat Pussy<br />
* How to Suck Cock - 5<br />
* How to Suck Cock - 4<br />
* How to Suck Cock - 3<br />
* How to Suck Cock - 2<br />
* How to Suck Cock<br />
* Bahan Ki Chodai<br />
* Pyari choti behan ki chudai<br />
* ~~Bahan ki chudai~~<br />
* Madhusmita ki Chudai....<br />
* Mei aur Meri Saheli : Jijuji ke Sath....<br />
* Shambu Aur Uski Punjaban Malkin<br />
* Dharm ki Malkin<br />
* Dosto Ki Biwi Ki Sath Mast Chudai<br />
* Cousin babi aur babi ki behan ki jabar dast chuday...<br />
* Indian Village Untys<br />
* Fat Women Fucking<br />
<br />
</span></div></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-179916400634739841.post-35130760566258123122011-04-04T23:07:00.001-07:002011-04-04T23:07:49.304-07:00Top Tv Online<div dir="ltr" style="text-align: left;" trbidi="on"><!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:Compatibility> <w:BreakWrappedTables/> <w:SnapToGridInCell/> <w:WrapTextWithPunct/> <w:UseAsianBreakRules/> </w:Compatibility> <w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if !mso]><img src="http://img2.blogblog.com/img/video_object.png" style="background-color: #b2b2b2; " class="BLOGGER-object-element tr_noresize tr_placeholder" id="ieooui" data-original-id="ieooui" /> <style>
st1\:*{behavior:url(#ieooui) }
</style> <![endif]--><!--[if gte mso 10]> <style>
/* Style Definitions */
table.MsoNormalTable
{mso-style-name:"Table Normal";
mso-tstyle-rowband-size:0;
mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-parent:"";
mso-padding-alt:0in 5.4pt 0in 5.4pt;
mso-para-margin:0in;
mso-para-margin-bottom:.0001pt;
mso-pagination:widow-orphan;
font-size:10.0pt;
font-family:"Times New Roman";}
</style> <![endif]--> <br />
<div class="MsoNormal"><span> </span>* jana malik</div><div class="MsoNormal"><span> </span>* fiza ali</div><div class="MsoNormal"><span> </span>* sadia imam</div><div class="MsoNormal"><span> </span>* shoaib mansoor</div><div class="MsoNormal"><span> </span>* humaima abbasi</div><div class="MsoNormal"><span> </span>* nadia hussain</div><div class="MsoNormal"><span> </span>* mishi khan</div><div class="MsoNormal"><span> </span>* ayesha sana</div><div class="MsoNormal"><span> </span>* juggan kazim</div><div class="MsoNormal"><span> </span>* iffat rahim</div><div class="MsoNormal"><span> </span>* meera</div><div class="MsoNormal"><span> </span>* reema khan</div><div class="MsoNormal"><span> </span>* samina peerzada</div><div class="MsoNormal"><span> </span>* javed shaikh</div><div class="MsoNormal"><span> </span>* imran abbas</div><div class="MsoNormal"><span> </span>* fahad mustafa</div><div class="MsoNormal"><span> </span>* aijaz aslam</div><div class="MsoNormal"><span> </span>* ahsan khan</div><div class="MsoNormal"><span> </span>* adnan siddiqui</div><div class="MsoNormal"><span> </span>* humayun saeed</div><div class="MsoNormal"><span> </span>* sanam baloch</div><div class="MsoNormal"><span> </span>* bushra ansari</div><div class="MsoNormal"><span> </span>* nadia khan</div><div class="MsoNormal"><span> </span>* talat hussain</div><div class="MsoNormal"><span> </span>* veena malik</div><div class="MsoNormal"><span> </span>* junaid jamshed</div><div class="MsoNormal"><span> </span>* meher bokhari</div><div class="MsoNormal"><span> </span>* shahid masood</div><div class="MsoNormal"><span> </span>* najam sethi</div><div class="MsoNormal"><span> </span>* javed chaudhry</div><div class="MsoNormal"><span> </span>* rahat kazmi</div><div class="MsoNormal"><span> </span>* maria wasti</div><div class="MsoNormal"><span> </span>* laila zuberi</div><div class="MsoNormal"><span> </span>* mahnoor baloch</div><div class="MsoNormal"><span> </span>* atiqa odho</div><div class="MsoNormal"><span> </span>* marina khan</div><div class="MsoNormal"><span> </span>* sania saeed</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">Today's popular content</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span>* 2 - Hasb-e-Haal 2010.11.28 (106)</div><div class="MsoNormal"><span> </span>* 2 - Front Line 2010.11.28 (91)</div><div class="MsoNormal"><span> </span>* 2 - Hasb-e-Haal 2010.11.26 (63)</div><div class="MsoNormal"><span> </span>* 2 - Front Line 2010.12.12 (23)</div><div class="MsoNormal"><span> </span>* 2 - Front Line 2010.11.27 (18)</div><div class="MsoNormal"><span> </span>* SA mgr arguing (11)</div><div class="MsoNormal"><span> </span>* 2 - Front Line 2011.01.07 (11)</div><div class="MsoNormal"><span> </span>* Gamling Seg 02 (10)</div><div class="MsoNormal"><span> </span>* 2 - Jirga 2010.12.06 (10)</div><div class="MsoNormal"><span> </span>* Gamling Seg 01 (9)</div><div class="MsoNormal"><span> </span>* 2 - Hasb-e-Haal 2011.01.06 (9)</div><div class="MsoNormal"><span> </span>* 2 - Hasb-e-Haal 2011.01.08 (9)</div><div class="MsoNormal"><span> </span>* World Smooking (7)</div><div class="MsoNormal"><span> </span>* hsy collection (7)</div><div class="MsoNormal"><span> </span>* 53 33 40 clip3 (7)</div><div class="MsoNormal"><span> </span>* Best Of Dastaan - 7 (7)</div><div class="MsoNormal"><span> </span>* PTV DRAMA TIPU SULTAN PART 105 (5)</div><div class="MsoNormal"><span> </span>* Khalid Pkg Qta (5)</div><div class="MsoNormal"><span> </span>* Khadim Ali Sot (5)</div><div class="MsoNormal"><span> </span>* Best Of Dastaan - 4 (5)</div><div class="MsoNormal"><span> </span>* The Chaps' Olympics (4)</div><div class="MsoNormal"><span> </span>* Butter Chicken (4)</div><div class="MsoNormal"><span> </span>* Is Vivek a copy-cat? (4)</div><div class="MsoNormal"><span> </span>* fashion week 2 (4)</div><div class="MsoNormal"><span> </span>* Jinga Hariyali (4)</div><div class="MsoNormal"><span> </span>* dhoop kinare 9 (4)</div><div class="MsoNormal"><span> </span>* Best Of Dastaan - 9 (4)</div><div class="MsoNormal"><span> </span>* Tooba Siddique (4)</div><div class="MsoNormal"><span> </span>* Best Of Dastaan - 2 (4)</div><div class="MsoNormal"><span> </span>* Quiche (3)</div><div class="MsoNormal"><span> </span>* Truck red zone (3)</div><div class="MsoNormal"><span> </span>* 2 - Do Tok 2010.11.28 (3)</div><div class="MsoNormal"><span> </span>* Gamling Seg 03 (3)</div><div class="MsoNormal"><span> </span>* dhoop kinare 54 (3)</div><div class="MsoNormal"><span> </span>* humaima abbasi (3)</div><div class="MsoNormal"><span> </span>* Best Of Dastaan - 3 (3)</div><div class="MsoNormal"><span> </span>* Juggan Kazim (3)</div><div class="MsoNormal"><span> </span>* Sample Video 4 (3)</div><div class="MsoNormal"><span> </span>* Juggan Kazim (3)</div><div class="MsoNormal"><span> </span>* Juggan Kazim (3)</div><div class="MsoNormal"><span> </span>* Subah Saweray Maya key Sath April 02, 2011 SAMAA 2/6 (3)</div><div class="MsoNormal"><span> </span>* Reporter - Bhutto's Legacy and Reasons for Its Betrayal -- EP 154 Part -2 (3)</div><div class="MsoNormal"><span> </span>* Reporter - Bhutto's Legacy and Reasons for Its Betrayal -- EP 154 Part -1 (3)</div><div class="MsoNormal"><span> </span>* Reporter - Bhutto's Legacy and Reasons for Its Betrayal -- EP 154 Part -4 (3)</div><div class="MsoNormal"><span> </span>* Boneless Chicken Handi by Chef Zakir - Quick Recipe (2)</div><div class="MsoNormal"><span> </span>* ARY Newspaper ID (2)</div><div class="MsoNormal"><span> </span>* Reporter: US, Pakistan and Taliban: results of war? Ep # 73 Part 04 (2)</div><div class="MsoNormal"><span> </span>* REPORTER-PROMO (2)</div><div class="MsoNormal"><span> </span>* Do Tok 27th November 2010 Dr. Mubasher pppp 4 (2)</div><div class="MsoNormal"><span> </span>* 53 33 40 clip1 (2)</div><div class="MsoNormal"><br />
</div></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-179916400634739841.post-38072198633905150562011-04-04T23:04:00.000-07:002011-04-04T23:04:36.937-07:00admintion Date Marrit list Result Degree Free download Due Date End Date<div dir="ltr" style="text-align: left;" trbidi="on">admintion Date Marrit list Result Degree Free download Due Date End Date<br />
<!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:Compatibility> <w:BreakWrappedTables/> <w:SnapToGridInCell/> <w:WrapTextWithPunct/> <w:UseAsianBreakRules/> </w:Compatibility> <w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if !mso]><img src="http://img2.blogblog.com/img/video_object.png" style="background-color: #b2b2b2; " class="BLOGGER-object-element tr_noresize tr_placeholder" id="ieooui" data-original-id="ieooui" /> <style>
st1\:*{behavior:url(#ieooui) }
</style> <![endif]--><!--[if gte mso 10]> <style>
/* Style Definitions */
table.MsoNormalTable
{mso-style-name:"Table Normal";
mso-tstyle-rowband-size:0;
mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-parent:"";
mso-padding-alt:0in 5.4pt 0in 5.4pt;
mso-para-margin:0in;
mso-para-margin-bottom:.0001pt;
mso-pagination:widow-orphan;
font-size:10.0pt;
font-family:"Times New Roman";}
</style> <![endif]--> <br />
<div class="MsoNormal"><span> </span>AAZAM College of Technology</div><div class="MsoNormal"><span> </span><span> </span>Suite D-4, Fourth Floor, Osif Centre, Block 13-A, Gulshan-e-Iqbal, University Road, Karachi-75300</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>AIMC - Allama Iqbal Medical College</div><div class="MsoNormal"><span> </span><span> </span>Faisal Town</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Aiou</div><div class="MsoNormal"><span> </span><span> </span>Sukhekemandi(newmandi)</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Aitchison College</div><div class="MsoNormal"><span> </span><span> </span>Aitchison College, Upper Mall, Lahore</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>AL-HABIB COLLEGE</div><div class="MsoNormal"><span> </span><span> </span>35-C PEOPLES COLONY NO.1 FAISALABAD</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Al-Rehman Computer & Science Lab</div><div class="MsoNormal"><span> </span><span> </span>Bukhari Town, Ghafoorabad Road, Chiniot</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Allied College Of Textile Management & Administrate</div><div class="MsoNormal"><span> </span><span> </span>Actma-2-A, Johaar Town, Shaukat Ali Road, Akber Chowk, Lahore</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Altus College</div><div class="MsoNormal"><span> </span><span> </span>56-Lawrance Road, Lahore</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>American International College</div><div class="MsoNormal"><span> </span><span> </span>D-86/1,Street 15 Allama Shafi Nomani Road</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Aptech</div><div class="MsoNormal"><span> </span><span> </span>A Tipu Block New Garden Town, Lahore</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Arabic Girls College For Islamic Studies</div><div class="MsoNormal"><span> </span><span> </span>R-803, Sector 9, North Karachi, Near Disco More</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Askari College</div><div class="MsoNormal"><span> </span><span> </span>Askari College 70-A/E1, Gulberg III</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Axis Group of Colleges</div><div class="MsoNormal"><span> </span><span> </span>Peoples Colony No. 1</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Ayub Medical College</div><div class="MsoNormal"><span> </span><span> </span>Ayub Medical College ,Abbottabad</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Bahria College</div><div class="MsoNormal"><span> </span><span> </span>N.O.R.E.-1,M.T.Khan Road</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Beaconhouse National University</div><div class="MsoNormal"><span> </span><span> </span>3-C Zafar Ali Road, Gulberg , Lahore</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Bright College of Sciences</div><div class="MsoNormal"><span> </span><span> </span>Old, board Allah-O-Akbar Colony Saidu Sharif Swat</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Cadet College Kot Addu</div><div class="MsoNormal"><span> </span><span> </span>Kot addu</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Chiltan College of Business & Commerce</div><div class="MsoNormal"><span> </span><span> </span>Masjid Road</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>City College of Higher Education</div><div class="MsoNormal"><span> </span><span> </span>254 Catholic Colony Off M.A.Jinnah Road</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>College Of Accounting And Managment Sciences</div><div class="MsoNormal"><span> </span><span> </span>109 Gulshan-e-Faisal,Clifton</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>College Of Business Management</div><div class="MsoNormal"><span> </span><span> </span>PAF Base, Korangi Creek.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>College of Physical Education</div><div class="MsoNormal"><span> </span><span> </span>Gulshan Colony Qabriustan Morre Narawala Road</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Computer City College</div><div class="MsoNormal"><span> </span><span> </span>206 Ferozpur Road</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Computer Valley College Of Computer Sciences</div><div class="MsoNormal"><span> </span><span> </span>First Floor Imtiaz Chambers, 85 Temple Road Lahore.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Concept - House of Knowledge</div><div class="MsoNormal"><span> </span><span> </span>40 L block, M.M. Alam Road, Gulberg, Lahore, Pakistan-54000</div><div class="MsoNormal"><span> </span>AAZAM College of Technology</div><div class="MsoNormal"><span> </span><span> </span>Suite D-4, Fourth Floor, Osif Centre, Block 13-A, Gulshan-e-Iqbal, University Road, Karachi-75300</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>AIMC - Allama Iqbal Medical College</div><div class="MsoNormal"><span> </span><span> </span>Faisal Town</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Aiou</div><div class="MsoNormal"><span> </span><span> </span>Sukhekemandi(newmandi)</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Aitchison College</div><div class="MsoNormal"><span> </span><span> </span>Aitchison College, Upper Mall, Lahore</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span><span> </span>AL-HABIB COLLEGE</div><div class="MsoNormal"><span> </span><span> </span>35-C PEOPLES COLONY NO.1 FAISALABAD</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Al-Rehman Computer & Science Lab</div><div class="MsoNormal"><span> </span><span> </span>Bukhari Town, Ghafoorabad Road, Chiniot</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Allied College Of Textile Management & Administrate</div><div class="MsoNormal"><span> </span><span> </span>Actma-2-A, Johaar Town, Shaukat Ali Road, Akber Chowk, Lahore</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Altus College</div><div class="MsoNormal"><span> </span><span> </span>56-Lawrance Road, Lahore</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>American International College</div><div class="MsoNormal"><span> </span><span> </span>D-86/1,Street 15 Allama Shafi Nomani Road</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Aptech</div><div class="MsoNormal"><span> </span><span> </span>A Tipu Block New Garden Town, Lahore</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Arabic Girls College For Islamic Studies</div><div class="MsoNormal"><span> </span><span> </span>R-803, Sector 9, North Karachi, Near Disco More</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Askari College</div><div class="MsoNormal"><span> </span><span> </span>Askari College 70-A/E1, Gulberg III</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Axis Group of Colleges</div><div class="MsoNormal"><span> </span><span> </span>Peoples Colony No. 1</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Ayub Medical College</div><div class="MsoNormal"><span> </span><span> </span>Ayub Medical College ,Abbottabad</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Bahria College</div><div class="MsoNormal"><span> </span><span> </span>N.O.R.E.-1,M.T.Khan Road</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Beaconhouse National University</div><div class="MsoNormal"><span> </span><span> </span>3-C Zafar Ali Road, Gulberg , Lahore</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Bright College of Sciences</div><div class="MsoNormal"><span> </span><span> </span>Old, board Allah-O-Akbar Colony Saidu Sharif Swat</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Cadet College Kot Addu</div><div class="MsoNormal"><span> </span><span> </span>Kot addu</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Chiltan College of Business & Commerce</div><div class="MsoNormal"><span> </span><span> </span>Masjid Road</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>City College of Higher Education</div><div class="MsoNormal"><span> </span><span> </span>254 Catholic Colony Off M.A.Jinnah Road</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>College Of Accounting And Managment Sciences</div><div class="MsoNormal"><span> </span><span> </span>109 Gulshan-e-Faisal,Clifton</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>College Of Business Management</div><div class="MsoNormal"><span> </span><span> </span>PAF Base, Korangi Creek.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>College of Physical Education</div><div class="MsoNormal"><span> </span><span> </span>Gulshan Colony Qabriustan Morre Narawala Road</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Computer City College</div><div class="MsoNormal"><span> </span><span> </span>206 Ferozpur Road</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Computer Valley College Of Computer Sciences</div><div class="MsoNormal"><span> </span><span> </span>First Floor Imtiaz Chambers, 85 Temple Road Lahore.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span> </span><span> </span>Concept - House of Knowledge</div><div class="MsoNormal"><span> </span><span> </span>40 L block, M.M. Alam Road, Gulberg, Lahore, Pakistan-54000</div><div class="MsoNormal"><br />
</div></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-179916400634739841.post-11383409321433937072011-04-04T10:45:00.001-07:002011-04-04T10:45:20.852-07:00Tablighi Jamaat in Mewat<div dir="ltr" style="text-align: left;" trbidi="on"><!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:Compatibility> <w:BreakWrappedTables/> <w:SnapToGridInCell/> <w:WrapTextWithPunct/> <w:UseAsianBreakRules/> </w:Compatibility> <w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if !mso]><img src="http://img2.blogblog.com/img/video_object.png" style="background-color: #b2b2b2; " class="BLOGGER-object-element tr_noresize tr_placeholder" id="ieooui" data-original-id="ieooui" /> <style>
st1\:*{behavior:url(#ieooui) }
</style> <![endif]--><!--[if gte mso 10]> <style>
/* Style Definitions */
table.MsoNormalTable
{mso-style-name:"Table Normal";
mso-tstyle-rowband-size:0;
mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-parent:"";
mso-padding-alt:0in 5.4pt 0in 5.4pt;
mso-para-margin:0in;
mso-para-margin-bottom:.0001pt;
mso-pagination:widow-orphan;
font-size:10.0pt;
font-family:"Times New Roman";}
</style> <![endif]--> <br />
Tablighi Jamaat in Mewat<br />
<br />
This 6-part series of articles provides a detailed account of the historical <br />
origins and development of the Tablighi Jamaat in Mewat, focusing in <br />
particular on the social multiple roles that the movement has played in the <br />
region, which accounts, in large measure, for its deep-rooted popularity <br />
among the Meos. A sociological study of the development of Tablighi Jamaat <br />
in Mewat can provide interesting insights and parallels to understand the <br />
success and appeal of the movement in other contexts as well—Editor <br />
The Tablighi Jamaat (TJ) is today the single largest Islamic movement in the <br />
world, in terms both of number of activists as well as geographical spread. <br />
No study of the history of the TJ would be complete without an account of <br />
the people among whom it first took root—the Meo peasants of Mewat, a <br />
culturally distinct region in northwestern India. Much of that which is <br />
unique to the TJ, particularly its method of tabligh or Islamic missionary <br />
work and its approach to and understanding of the process of Islamisation, <br />
seems to have been moulded largely by the social context of early <br />
twentieth-century Mewat. Mewat also provides an interesting case of shifting <br />
socio-political contexts within which the TJ has been able to establish <br />
strong roots in a local environment. <br />
The genesis and early development of the TJ in Mewat is particularly worthy <br />
of attention. Mewat, which is seen in Tablighi circles as the movement's <br />
most successful 'experimental ground' (Ishaq 1972:4), poses a seemingly <br />
insoluble sociological paradox. The Meos had for centuries been only the <br />
most nominal Muslims as the 'ulama saw them. After three decades of Tablighi <br />
efforts among them they appear, at least in the literature, to have <br />
transformed themselves into such committed Muslims that many leading 'ulama <br />
went so far as to exclaim that they had undergone a veritable 'revolution' <br />
(Falahi 1996:301). This chapter will address this apparent paradox by <br />
tracing the origins and development of the TJ in Mewat in terms of the many <br />
social roles that it came to play in the lives of the Meos in the context of <br />
major social changes that Mewat has had to contend with starting from the <br />
last years of the nineteenth century. <br />
*Background* <br />
Extending southwards from the township of Sohna, some 65 kilometres <br />
south-west of Delhi, and covering large parts of the districts of Gurgaon <br />
and Faridabad in the present-day Indian state of Haryana and the former <br />
princely states of Alwar and Bharatpur in Rajasthan, is the region of Mewat, <br />
the land of a peasant caste known as the Meos. The Meos are Muslims who have <br />
retained many of their earlier cultural and religious traditions.1 It was <br />
estimated in 1983 that they numbered around 800,000, of whom a quarter <br />
resided in present-day Pakistan and the rest in India (Shams 1983:17).2 <br />
Many Meos claim high-caste Hindu Rajput or warrior descent, and while it may <br />
well be the case that some of them are indeed of Rajput stock, it seems <br />
likely that the majority are descendants of 'low'-caste converts who, either <br />
prior to or alongside their gradual Islamisation, laid claim to Rajput <br />
ancestry to enhance their social standing (Harris 1901:23; Channing <br />
1882:28). Evidence for this is provided by the names of many gots or <br />
exogamous lineages which the Meos have in common with such lower status <br />
Hindu castes as the Minas, the Jats and the Gujjars who live in their <br />
vicinity. It thus seems likely that, 'the Meos belonged to many different <br />
castes and not just to the Rajputs' (Aggarwal 1978:338). <br />
Little can be said with confidence as to how Islam managed to take root in <br />
Mewat.3 Living in the vicinity of Delhi, the Meos were, from at least the <br />
twelfth century onwards, in constant conflict with the Muslim monarchs of <br />
the imperial capital (Sikand 1993:10). Ravaged by regular drought and <br />
famine, bands of Meos would often swarm into Delhi for loot and plunder, <br />
provoking violent reprisals from the Delhi Sultans. Formal acceptance of <br />
Islam often followed military defeat at the hands of the imperial army. With <br />
Mewat coming under the control of the Muslim rulers of Delhi, various Sufi <br />
orders entered the region, as a result of which, over the centuries, the <br />
Meos seem to have undergone a process of gradual, though very partial, <br />
Islamisation, in the course of which they adopted several practices <br />
associated with Islam, while retaining many of their local religious and <br />
cultural traditions. From time to time, 'ulama and Sufis attempted to do <br />
away with some of what they saw as their more glaring Hindu practices <br />
(Mewati n.d.). In the second half of the nineteenth century these included <br />
numerous 'ulama of the Waliullahi tradition (Shakur 1974:381-84).4 They <br />
were, however, unable to reach beyond a narrow circle of followers. The time <br />
was not yet ripe, it seems, for the Meos to give up their popular religious <br />
traditions and to take to scripturalist, shari'at-centred Islam instead. <br />
The Islamisation of the Meos through the agency of the Sufis and as a result <br />
of political exigencies was, as we have observed, partial and nominal. Thus, <br />
writing in the last quarter of the nineteenth century, Major Powlett, the <br />
settlement officer of Alwar state, remarked: <br />
The Meos are now all Musalmans in name, but their village deities are the <br />
same as those of the Hindus and they keep several Hindu festivals. Thus, the <br />
holi is with the Meos a season of rough play and is considered as important <br />
a festival as Muharram,, Id and Shabibarat, and they likewise observe the <br />
Janam Ashtami, Dashera and Diwali. They often keep Brahmin priests to write <br />
the note (pili-chitthi) fixing the date of marriage. They call themselves by <br />
Hindu names, with the exception of Ram; and Sinh is a frequent affix, though <br />
not so common as Khan. On the Amawas, or monthly conjunction of the sun and <br />
moon, the Meos, in common with the Hindu Ahirs, Gujjars, etc. cease from <br />
labour; and when they make a well the first proceeding is to erect a <br />
platform to Bairuji or Hanuman. Meos, in their customs, are half Hindu. In <br />
their villages there are hardly any mosques [...] The Meo places of worship <br />
are similar to those of their Hindu neighbours, as for example, Panchpira, <br />
Bhaiya and Chahund. Chahund or Khera Deo is dedicated to Mahadevi to whom <br />
sacrifices are made (Polett 1878:38). <br />
In their dress, too, the Meos were indistinguishable from the other peasant <br />
castes of Mewat. Meonis (Meo women) wore the Rajasthani skirt and blouse and <br />
heavy silver jewellery. Men wore the dhoti, and also put on various <br />
ornaments. Most Meo men grew the choti or tuft of hair as was the general <br />
Hindu custom. <br />
As for the Meos' observance of the externals of Islam, it seems to have been <br />
restricted largely to male circumcision, nikah (the Islamic form of <br />
marriage) and the burial of the dead, though even these were recast in a <br />
Hindu mould (Aggarwal op. cit.:339). Most Meos knew but little about Islam. <br />
As Powlett observed, 'As regards their own religion [Islam] the Meos are <br />
very ignorant. Few know the kalima, and fewer still the regular prayers, the <br />
seasons of which they entirely neglect' (quoted in S.A. Haq 1972:105). <br />
According to another observer, 'Reading of the Qur'an was less popular than <br />
reading the Hindu epics Ramayan and Mahabharat. Hindu shrines far <br />
outnumbered mosques in Mewat. Few Meos prayed in the Muslim manner, but most <br />
of them performed the puja—worship at the shrines of the Hindu gods and <br />
goddesses' (Aggarwal op. cit.:339). <br />
The popular religious tradition of the Meos appears to have proved a <br />
rewarding strategy. As cultivators of most of the agricultural land in <br />
Mewat, the Meos were a local dominant caste, at least in terms of numbers. <br />
Retaining their local, non-Islamic customs and institutions, such as their <br />
got-pal system5 and the practice of untouchability towards the 'low'-castes, <br />
enabled them to maintain their claim to a dominant status in the local <br />
social hierarchy even after having undergone a degree of Islamisation. The <br />
non-Muslim artisan and service castes as well as the Brahmins thus carried <br />
on serving their Meo patrons in return for a share in the agricultural <br />
produce. As long as their economic and social life remained undisturbed, <br />
these client castes of the Meos were quite willing to overlook their <br />
ambiguous religious identity. The Meos therefore felt, says a Meo scholar, <br />
'no pressing need to bend in either direction [Hindu or Muslim] because <br />
their position in Mewat was secure. None of the other caste groups in Mewat <br />
questioned the Meo dominance' (Shams op. cit.:35). <br />
On the other hand, as the Meos were often in conflict with the Muslim rulers <br />
of Delhi, their popular religious tradition provided them with a sense of <br />
unity, an identity clearly opposed to that of their imperial foes. <br />
Interestingly, the local feudal elite in Mewat, the Khanzadas6, close allies <br />
of the Muslim rulers of Delhi, were considerably more Islamised than the <br />
Meos, keeping their women in strict pardah and observing other ashraf <br />
practices. Mewati history is replete with stories of wild bloodletting <br />
between the Khanzadas and the Meos, and it is, therefore, not surprising <br />
that until the early twentieth century, when Khanzada supremacy in Mewat <br />
began to erode rapidly, the Meos do not seem to have displayed much interest <br />
in emulating the religious culture associated with a class of people whom <br />
they viewed with great hostility. <br />
The popular religious tradition of the Meos faced little internal challenge <br />
until the closing decades of the nineteenth century. At this time, <br />
developments brought about by wider social changes began to make themselves <br />
felt in the Mewati countryside. These were to have important consequences <br />
for Meo self-perception and religious identity. Rapid social change in Mewat <br />
in the early decades of the twentieth century resulted in what may be termed <br />
a pervasive social crisis. It was this that provided the context for the <br />
emergence of the TJ among the Meos. <br />
*Socio-economic profile* <br />
Although the Meos cultivated most of the land in Mewat, barring some <br />
chaudhris (local community leaders), there were very few large landowners <br />
among them, the vast majority being small owner-cultivators, most of whom <br />
were greatly impoverished (Gibson 1909:13). The productivity of the land was <br />
low and modern irrigation facilities were minimal.7 Consequently, Mewat had <br />
to face spells of severe drought at regular intervals, driving the Meos deep <br />
into debt at the hands of Jain and Hindu Bania moneylenders.8 Their dismal <br />
economic conditions in the early twentieth century, far from improving, <br />
actually seem to have fast deteriorated. As the annual administrative report <br />
of the government of the Punjab (1916) noted: <br />
The condition of the Meos is rapidly becoming hopeless. They live so <br />
literally from hand to mouth, carelessly contracting debt for marriages, <br />
funerals and petty luxuries even in average years that when a year of <br />
drought comes they are thrown on the moneylender who can make with them what <br />
terms he likes (Rathee 1971a:43). <br />
According to one source, the Banias would charge an exorbitant rate of 5 per <br />
cent per month on their loans to the poverty-stricken Meos, the equivalent <br />
of an astounding 60 per cent per annum (W. Khan 1988:34). Many Meos simply <br />
could not repay their loans, as a result of which much of their land began <br />
passing into Bania hands. By 1910, nearly 40 per cent of Meo land was under <br />
mortgage to the Banias (Rathee op. cit.:43). This increasing land alienation <br />
was a direct consequence of the new conception of land ownership that the <br />
British had introduced, in which land was now seen as a commodity and as <br />
private property, capable of being bought, sold and mortgaged. Meos could <br />
now pledge their lands, and not just their crops as before, to the Banias <br />
for credit. This is precisely what their rapidly growing impoverishment was <br />
forcing them to do. <br />
As the Meos sank deeper into poverty, they increasingly saw the Banias as <br />
not only gaining from their plight but also as the very cause of it. Insofar <br />
as the Banias were looked upon as the local repositories of 'high'-caste <br />
Hinduism, increasing resentment against them gradually translated into a <br />
distancing from Hindu religious traditions, making the Meos more receptive <br />
to Islam. This was further facilitated by the fact that, despite the Meos' <br />
claim to Rajput status, the Banias actually looked down upon them and <br />
refused to take food cooked by them, deeming them to be a source of ritual <br />
pollution.9 In this changed situation, it was no longer the Mughals or other <br />
Muslim rulers who were seen as the threatening 'Other' against whom the Meos <br />
would seek to define themselves. Rather, this role was now increasingly <br />
taken over by 'high'-caste Hindus. The emphasis that the Meos, as <br />
participants in the TJ, were to lay on their Muslim identity was in large <br />
measure a strategy to solidify community boundaries by marking off 'insider' <br />
Meos from 'outsider' Hindus. <br />
Social dislocations by themselves do not automatically generate mass <br />
movements. For a charismatic leader from outside a community to be able to <br />
mobilise people in such a situation, there must be at least a few socially <br />
significant individuals within the community who can understand, and are <br />
receptive to, his message and who can help transmit it to their own people <br />
in their own idiom. In the case of the TJ in Mewat, this was made possible <br />
by an expanding chain of Islamic madaris as well as by the network of <br />
primary schools that the British began setting up from the late nineteenth <br />
century onwards in the Meo territory under their rule. Urdu, the language in <br />
which a large number of Islamic texts were readily available, was the medium <br />
of instruction therein. This enabled a new generation of literate Meos to <br />
gain access to Islamic literature. By the early 1910s, there were enough Meo <br />
boys who had received a primary education to call for the setting up of a <br />
high school in the region. Mewat's first secondary school, named after its <br />
founder, Frank Lugard Brayne, the then deputy commissioner of Gurgaon, was <br />
founded at Nuh in 1923. In the years that followed, a number of students of <br />
this school went on to pursue higher studies at Muslim institutions such as <br />
the Jami'a Millia Islamia at Delhi and the Aligarh Muslim University. Thus, <br />
by the time the TJ was launched in Mewat, there were Meos who were in a <br />
position to identify culturally with the message of Muslim brotherhood. Some <br />
newly educated Meos were to play a significant role in relaying this message <br />
to the wider Meo community. Ilyas was himself to come to rely, among others, <br />
on such Meos who had received a modicum of education and held important <br />
posts in the village administrative hierarchy—such as nambardars, zaildars, <br />
munshis, chaudhris—as well as madrasa students in galvanising the TJ in the <br />
Mewati countryside. Most of these, however, had not obtained high secular <br />
education, but were largely the products of the new chain of Islamic schools <br />
that had begun to appear in the region by this time. <br />
Education gradually brought in its wake an increasing redefinition of Meo <br />
identity, an awareness of their increasing marginalisation, and a growing <br />
familiarity with Islam. Thus, commenting on the ignorance of the Meos of <br />
even the kalima, a British administrator observed that, 'this, however, <br />
applies only to the Alwar territory; in British India the effect of the <br />
schools is to make them more observant of [Islamic] religious duties' (S.A. <br />
Haq 1972:105). The Hindu ruler of Alwar had declared Hindi, instead of Urdu, <br />
to be the language of instruction in the schools of his state. At that time <br />
Islamic literature in Hindi was almost totally non-existent, the' language <br />
being seen as specifically 'Hindu'. Thus, Meos in British territory were now <br />
exposed to Islamic influences to a considerably greater degree than their <br />
brethren in the Hindu-ruled states of Alwar and Bharatpur, and in the years <br />
that followed, the Gurgaon Meos were to take the lead in spreading the <br />
message of the TJ in the rest of Mewat. <br />
*Meo peasant rebellions* <br />
Developments in the Meo countryside towards the end of 1910s, then, all <br />
pointed to a growing agrarian crisis (for details, see, M.H. Siddiqui <br />
1986:442-67). This, combined with the gradual emergence of a class of <br />
educated men who could articulate the grievances of the peasants, provided <br />
fertile ground for the outbreak of a series of peasant uprisings in Mewat in <br />
the 1932-34, in which successful efforts were made to link up specifically <br />
Meo economic demands with a wider pan-Indian Muslim agenda, facilitating, in <br />
the process, a greater identification with Islam on the part of the Meos. <br />
The rise of the TJ in Mewat cannot be properly understood without taking <br />
into account these uprisings which broke out immediately prior to the sudden <br />
spurt of Tablighi activities in the region in the early 1930s. <br />
Hostility towards the Muslims in the ruling circles of Alwar and Bharatpur <br />
appeared intermittently in the nineteenth century interrupted by periods in <br />
which Muslims were allowed to play a significant role in administrative <br />
affairs. Hostility surfaced again in the early decades of the twentieth <br />
century, and this time with greater intensity (Mehta and Mehta 1985:399). <br />
The ruler of Alwar, Maharaja Jai Sigh (1892-1937), introduced several <br />
policies clearly aimed against his Muslim subjects. This went alongside a <br />
deliberate Hinduisation of the Alwar administration itself. The Maharaja <br />
began to flaunt his Hindu credentials in public and established personal <br />
ties with several top leaders of the Hindu Mahasabha and the Arya Samaj, <br />
organisations whose extreme antipathy for the Muslims was well known.10 Soon <br />
after it had launched its shuddhi campaign among the Malkanas of the United <br />
Provinces, the Arya Samaj extended its missionary activities to Rajputana, <br />
attempting to convert back to Hinduism the local Muslim Rajputs, Jats, <br />
Gujjars and Meos, and in this is said to have received the official backing <br />
of the rulers of Bharatpur (Mayaram 1991:10-12).11 <br />
The marked Hinduisation of the Alwar administration and its consequently <br />
growing anti-Muslim orientation had less to do with religion than with the <br />
increasing challenge by the state's subjects, both Hindus and Muslims, to <br />
the Maharaja's heavy taxation of the peasantry and fiercely autocratic <br />
rule.12 By the mid-1920s, peasant revolts had broken out in several parts of <br />
the state. One of the most serious of these occurred in 1925, in which the <br />
Alwar forces gunned down scores of Hindu Rajputs in the village of Nimuchana <br />
protesting a sudden rise of 50 per cent in the land revenue. In these <br />
uprisings both the Meos as well as the Hindu peasantry were involved. Faced <br />
with such determined opposition to him, the Maharaja appears to have felt <br />
that a policy of cultivating a fiercely pro-Hindu image for himself would <br />
help create a homogeneous Hindu community and postpone the demand for <br />
democratisation.13 Targeting the Muslims as the menacing, threatening <br />
'Other' and fanning the flames of Hindu-Muslim rivalry would help divert the <br />
attention of his largely Hindu subjects from the oppression they were <br />
undergoing under his rule.14 <br />
It was in this communally surcharged climate that in 1932-34 the Meos of <br />
Alwar rose up in violent revolt. It seems that it was the particularly harsh <br />
and oppressive conditions under which they were labouring that ignited the <br />
sparks of rebellion. Their plight is portrayed by a Meo historian thus: <br />
The Meo tracts in Alwar and Bharatpur were victims of the extreme <br />
authoritarianism and ruthlessness of their rulers. Government servants would <br />
do nothing without extorting heavy bribes. The peasants were being grossly <br />
overburdened with ever increasing taxes. Like birds of prey, the guards of <br />
the forest department and the sepoys of the customs department would swoop <br />
down on the hapless peasants and rob them of the paltry income that they <br />
earned through shedding their sweat and blood. The rights of the people were <br />
being mercilessly trampled upon. The Mewatis were being treated like goats <br />
and sheep, as nothing better than mere dumb animals (Haye n.d.:10). <br />
Having already subjected the peasants to a heavy tax burden, in 1932 the <br />
Maharaja of Alwar suddenly decided to raise the revenue levy four-fold. This <br />
proved to be the last straw for the peasants, and they decided to stop <br />
paying their taxes. Soon after, the All-India Meo Panchayat, a group of Meo <br />
leaders headed by Yasin Khan (1896-1970),15 a lawyer-turned-politician, <br />
began galvanising support for the uprising, seeking to turn it into a <br />
broader struggle for the establishment of democratic rule in the state. As <br />
the rebellion gained in radicalism and strength and spread over much of <br />
Mewat, spilling across even into British tetritory, where the Meos now <br />
refused to repay their loans to the Banias, the Maharaja of Alwar decided to <br />
crush it with all the force he could command. Thus, in January 1933, when <br />
thousands of Meos had gathered at the village of Govindgarh for a <br />
demonstration, the Raja's soldiers indiscriminately opened fire, as a result <br />
of which scores lost their lives. Mewat was now in flames. Martial law was <br />
clamped in the four Meo-dominated nizamats of Ramgarh, Lacchmangarh, <br />
Kishangarh and Tijara, and reports started flooding in of widespread clashes <br />
between Hindus and Meos. Meos are reported to have attacked Bania-owned <br />
shops at many places and to have forcibly collected subscriptions from them. <br />
The violence, rooted in the economic grievances of the Meos against the <br />
Banias and the Alwar state, rapidly took on an overtly religious hue. Hindu <br />
temples were attacked and the panic-stricken Hindus, egged on by the Hindu <br />
Mahasabha, issued an urgent appeal to the Raja, 'the descendant of Raghu' <br />
(the Hindu god-king Rama), to rush to their rescue, to defend them from the <br />
Meo 'rakshasas' (demons).16 The writ of the Alwar state seems, in fact, to <br />
have ceased to run in the Meo-dominated nizamats, where the Meos managed to <br />
establish their own effective control.17 <br />
Some weeks later the situation in northern Alwar had turned so serious that <br />
the government of India was forced to intervene. British soldiers entered <br />
Alwar in January 1933 and in May the government of India forced the Maharaja <br />
to abdicate and go abroad into exile. The administration of the affairs of <br />
state was entrusted to a British officer, many of the demands of the <br />
peasants were conceded and normalcy was gradually restored. <br />
In the course of the revolt the Meos came to establish strong ties with <br />
several Muslim leaders and organisations from outside Mewat for the first <br />
time, and it was this newly established bond with the wider Indian Muslim <br />
community that latter eased the entry of Islamic ideas among them through <br />
the missionary efforts of the TJ. It was from these outside Muslim leaders <br />
and organisations, besides some local activists, that the Meos sought <br />
leadership for their movement against the Maharaja and a means to bring <br />
their plight to the notice of the Indian public and the British authorities. <br />
Among the Muslim organisations that came to the rescue of the Meos in their <br />
uprising were the All-India Alwar Conference, the Anjuman-i-Ahrar of Bombay <br />
and Delhi, the Jami'at-ul 'Ulama-i-Islam of Budaun, and the Rajputana Muslim <br />
League, Ajmer. Several Muslim Urdu newspapers of Delhi and Lahore, too, took <br />
up and championed the Meo cause (Mayaram 1991:40-41). Significantly, the <br />
Meos received almost no Hindu support. It was only the Muslims who came to <br />
their rescue at this time of crisis. <br />
Although these external Muslim organisations and leaders were not <br />
responsible for creating the Meo rebellion themselves, it was through their <br />
networks that, 'Meo demands received an immediate publicity' (Mayaram <br />
1991:40). Linkages were established with the larger Muslim community of <br />
north India only after the movement had already started, and so it would be <br />
misleading to suggest that it owed itself to external Muslim instigation. <br />
Significantly, it was also only after the rebellion had taken off that the <br />
activities of the TJ really began to spread in the Mewati countryside. <br />
Moreover, at this time, the preaching teams of the TJ were by and large <br />
active only in British Mewat and had little presence in either Alwar or <br />
Bharatpur (Mayaram 1997:35). It would appear, then, that the sudden growth <br />
of the TJ in Mewat at around this time was a fallout of the agrarian crisis <br />
and the oppression which followed rather than a cause of this crisis.18 The <br />
Islamisation of the Meos through the TJ, Mayaram remarks, 'does not precede <br />
agrarian unrest as much as it is the consequence of agrarian tension and <br />
state policy'. This process cannot, then, be understood 'merely as [the <br />
introduction of] an external religious ideology', unrelated to the social <br />
conditions prevailing in Mewat at that time (Mayaram 1991:8). <br />
Mayaram contends that the labelling of the Meo peasant uprising by the Alwar <br />
state and by Hindu organisations as an Islamic revolt was probably intended <br />
to rob it of legitimacy, to divide the peasantry on religious lines and, <br />
thereby, to divert the wrath of the Hindu peasantry away from the Maharaja's <br />
unpopular rule and towards the Meos instead. This policy, however, had the <br />
unintended consequence of making the Meos more fiercely conscious of their <br />
Muslim identity, which was now being reinforced by the state itself. The <br />
same happened in neighbouring Bharatpur, where, in 1933, the Meos rose up in <br />
revolt against the repressive measures taken by the Jat ruler, Kishan Singh. <br />
It was thus this combination of agrarian crisis, the growth of a newly <br />
educated class among the Meos, the peasant rebellions in Alwar and Bharatpur <br />
and their brutal suppression, and the fraternal links that were now <br />
established with outside Muslim groups that provided the ideal conditions <br />
for a movement such as the TJ to emerge in Mewat at this time. <br />
<div class="MsoNormal">For other uses, see <a href="http://english.turkcebilgi.com/Meos+%28disambiguation%29">Meos (disambiguation)</a>.</div><div class="MsoNormal"><b>Meo</b> (<a href="http://english.turkcebilgi.com/Hindi+language">Hindi</a>: <span lang="HI" style="font-family: Mangal;">मेव</span>, <a href="http://english.turkcebilgi.com/Urdu+language">Urdu</a>: میو) is a prominent Muslim <a href="http://english.turkcebilgi.com/Rajput">Rajput</a> tribe from <a href="http://english.turkcebilgi.com/Northern+India">Northern India</a> and <a href="http://english.turkcebilgi.com/Pakistan">Pakistan</a>. </div><h2>Meo</h2><div class="MsoNormal">Meos inhabit a territorial region that falls between the important urban centres of <a href="http://english.turkcebilgi.com/Delhi">Delhi</a>, <a href="http://english.turkcebilgi.com/Agra">Agra</a> and <a href="http://english.turkcebilgi.com/Jaipur">Jaipur</a>. Mewat, consisting of some adjoining parts of <a href="http://english.turkcebilgi.com/Haryana">Haryana</a>, <a href="http://english.turkcebilgi.com/Rajasthan">Rajasthan</a> and <a href="http://english.turkcebilgi.com/Uttar+Pradesh">Uttar Pradesh</a>, where the Meos have lived for a millennium, was a terrain of peasant radicalism in the pre-independence period. It saw intensive work by the communist leaders such as the historian-activist Kunwar Mohammad Ashraf and others then working with the <a href="http://english.turkcebilgi.com/Indian+National+Congress">Indian National Congress</a>. There was a close inter community relationship between the Meos and other peasant-pastoral castes such as the Jats, the Ahirs and the Gujars. In Haryana the Mewat region falls in the districts of Gurgaon and Faridabad. <br />
<br />
Meo men are tall and dark, with ponderous turbans woven around their heads, dressed in long flowing robes. The Meos are about a million-strong tribe, a <a href="http://english.turkcebilgi.com/Muslim+Rajput">Muslim Rajput</a> community living in southern Haryana and north eastern Rajasthan known for its admixture of <a href="http://english.turkcebilgi.com/Hindu">Hindu</a> and <a href="http://english.turkcebilgi.com/Islamic">Islamic</a> customs, practices and beliefs. Only one in ten Meos is able to properly read and write. The Meos have two identities, both of which they are equally proud of. On the one hand, they claim to be Muslims, tracing their conversion to various <a href="http://english.turkcebilgi.com/Sufi">Sufi</a> saints who began settling in their territory from the eleventh century onwards, and whose shrines or 'dargahs' today dot the entire Mewati countryside. On the other hand, they also claim to be Rajputs, and believe that they are direct descendants of Krishna and Rama. These Hindu deities are respectfully referred to by the Meos as 'dada' or grandfather'. <br />
<br />
Almost every Meo village has a mosque, but in many places Meos also worship at Hindu temples. Many Rajasthani Meos still retain mixed Hindu-Muslim names. Names such as Ram Khan or Shankar Khan are not unusual in the Meo tracts in <a href="http://english.turkcebilgi.com/Alwar">Alwar</a>. The Muslim community of Meos is highly Hinduised. They celebrate <a href="http://english.turkcebilgi.com/Diwali">Diwali</a> and <a href="http://english.turkcebilgi.com/Holi">Holi</a> as they celebrate <a href="http://english.turkcebilgi.com/Id">Ids</a>. They do not marry within ones <a href="http://english.turkcebilgi.com/Gotra">Gotras</a> like Hindus of the North though Islam permits marriage with cousins. Solemnization of marriage among Meos is not complete without both nikah as in Islam and circling of fire as among Hindus. Meos believe that they are direct descendants of Krishna and Rama even as they claim to be among the unnamed prophets of God referred to in the Holy Quran. <br />
<br />
The Meo version of the Mahabharat called the Pandun Ka Kara, is performed by Mirasis or Jogis to an audience composed of Meo Muslims, as also non-Meos. The authors, performers and audience are, thus, all Muslim. The Meos regard the Mahabharata clans as the ancestors of their own lineage. The folk epic then is far more than mere "myth" and is central to the cultural identity of the Meo Muslims. It is important to understand what the great epic means to them, how they remake, modify and recreate it and also how in the process they both draw upon, modify and critique the so-called "great tradition" of Vedic and Puranic Hinduism. <br />
<br />
Muslim musicians, called Mirasis, dressed in flowing white Kurtas and dhotis and bright crimson turbans. They play a musical rendering of the 'Pandun Ke Kara', the Meo Muslim version of the famous Hindu epic, the Mahabharat, after a brief ode in praise of the Prophet Muhammad and the Sufi saint Khwaja Moinuddin Chishti of Ajmer. The entire epic in its Meo form, rendered in the Mewati dialect, consists of some 800 verses or 'dohas', and takes more than three hours to recite. It relates the story of the five Pandava brothers, whom it describes as ancestors of the Meos. Finally, it ends with verses in praise of its composer, an early eighteenth century Meo Muslim called Sadullah Khan. 'Pandun Ke Kada' is the only Muslim form of the Mahabharat that exists. Sadullah Khan is regarded by the Meos as their 'national poet' ('qaumi shair'). Today, barring a few Mirasis, no one else can recite the Pandun Ke Kada. </div><h2>Mewat, the homeland of the Meos</h2><div class="MsoNormal">The place of origin of the Meos is <a href="http://english.turkcebilgi.com/Mewat">Mewat</a>. It is a region that comprises southern Haryana and north-eastern Rajasthan and is known for its mixture of Hindu and Islamic customs, practices and beliefs. <br />
<br />
Mewat's boundaries are not precisely determined, but generally include <a href="http://english.turkcebilgi.com/Alwar+District">Alwar</a>, <a href="http://english.turkcebilgi.com/Bharatpur+District">Bharatpur</a>, and <a href="http://english.turkcebilgi.com/Dholpur+District">Dholpur</a> districts of Rajasthan, and <a href="http://english.turkcebilgi.com/Gurgaon+District">Gurgaon</a> and <a href="http://english.turkcebilgi.com/Faridabad+District">Faridabad</a> districts of Haryana. The region corresponds to the ancient kingdom of <a href="http://english.turkcebilgi.com/Matsya+Rajya">Matsya</a>, founded in the 5th century BCE. <a href="http://english.turkcebilgi.com/Mewati">Mewati</a> is the chief language or dialect of the region. Mewat district was carved out from erstwhile Gurgaon and Faridabad districts, which came into existence on 4th April 2005 as the 20th district of Haryana. The newly constituted district comprises three sub-divisions namely Nuh, Firozpur Jhirka and Hathin. The district headquarter is located at Nuh. The district comprises six blocks namely Nuh, Tauru, Nagina, Firozpur Zhirka, Punhana and Hathin. There are 532 villages in the district. <br />
<br />
Geographically, Mewat district is situated between 26-degree and 30-degree North latitude and 76-degree and 78-degree East longitude. Gurgaon district bounds it on its North, while Rewari district lies to its West and Faridabad district to its East. On South, the district shares its boundary with Rajasthan. Mewat district is largely composed of plains. Inconsistency in Mewat topography is evident from its patches of land with hills and hillock of the Aravali Mountain on the one hand and plains on the other. <br />
<br />
Mewat, land of the Meos, has its genesis in its tribal inhabitants, the Meo tribals, who are agriculturalists. The area is a distinct ethnic and socio-cultural tract. The Meos, who trace their roots to the early Aryans of North India, call themselves <a href="http://english.turkcebilgi.com/Kshatriya">Kshatriyas</a> and have preserved their social and cultural traits to a surprisingly large extent, unlike the other tribes of nearby areas. During the regime of the Tughlak dynasty in the 14th century A.D., these people embraced Islam but till today, they have maintained their age-old distinctive ethno-cultural identity. <br />
<br />
The main occupation of the people of Mewat district is agriculture and allied and agro-based activities. The Meos are the predominant population group and are completely agriculturists. </div><h2>Cultural aspects</h2><div class="MsoNormal">The Meos are have two strong identities, both of which they are equally proud of: </div><ul type="disc"><li class="MsoNormal">Their Muslim identity, going back to their conversion to Islam by various <a href="http://english.turkcebilgi.com/Sufi">Sufi</a> saints who began settling in their territory from the eleventh century onwards, and whose shrines/mausoleums or <em><a href="http://english.turkcebilgi.com/dargah">dargahs</a></em>/<em><a href="http://english.turkcebilgi.com/mazar">mazars</a></em> today dot the entire countryside in Mewat. </li>
<li class="MsoNormal">Their Rajput heritage and lineage, which they are very proud of. Despite their conversion to Islam, they still follow some Hindu practices to this day as inherited customs. </li>
<li class="MsoNormal">A penetrating sense of superiority of their Rajastani culture with the bravery of their warlords Hasan Khan Meo, a representative of Meo Rajputs in the War of ??? and Deo Khan Meo, are the sources of proud for Meo. </li>
<li class="MsoNormal">Without reservation, Gias-u-Din Balban and Mughal Kings faced perennial defeats by the Meo warrior tribe around Delhi and in the interiors of Rajastan. </li>
</ul><h2>Meos today</h2><div class="MsoNormal">Today, Meos mostly inhabit the <a href="http://english.turkcebilgi.com/Punjab+%28Pakistan%29">Punjab</a> and <a href="http://english.turkcebilgi.com/Sindh">Sindh</a> provinces of Pakistan and the states of <a href="http://english.turkcebilgi.com/Haryana">Haryana</a>, <a href="http://english.turkcebilgi.com/Punjab+%28India%29">Punjab</a>, <a href="http://english.turkcebilgi.com/Rajasthan">Rajasthan</a> and <a href="http://english.turkcebilgi.com/Delhi">Delhi</a> in India. Many Meos migrated to Pakistan after its formation in 1947. In India, they are a million-strong. </div><h2>Raymond Jamous' work on Meo</h2><h2>Oxford University Press book on Meo culture</h2><div class="MsoNormal">Kinship and Rituals Among the Meo of Northern India : Locating Sibling Relationship/Raymond Jamous. Translated from the French by Nora Scott. New Delhi, Oxford University Press, 2003, xiv, 200 p., ills., tables, $31. ISBN 019566459-0. <br />
<br />
Contents: Introduction. 1. The Meo: a caste and a faith. 2. Meo kinship vocabulary. 3. Kinship and territory. 4. The marriage alliance. 5. Marriage ceremonies: ritual prestations. 6. The Meo kinship system: a comparative view. Bibliography. Glossary. Index. <br />
<br />
"In the study of family and kinship, social anthropologists have often focused on unilineal descent groups or on marriage, but rarely on the specific nature of the brother-sister relationship. Until now this relation has been reduced either to one of siblingship, more often, consanguinity, or to a form of incest prohibition that leads to matrimonial exchange. This book presents the kinship system of the Meo, a Muslim community of ‘Rajput’ caste of north India, where the brother-sister relationship transcends the distinctions between consanguines and affines to pervade relations both before and after marriage. <br />
<br />
"The author develops the notion of ‘metasiblingship’ to convey the specific nature of this relationship. In the vocabulary of kinship studies, metasiblingship is defined as the chain of two brother-sister pairs linked by a marriage. It is enacted in life-cycle rites in the complementarity between the father’s (married) sister, who leads these ceremonies, and the mother’s brother, who is responsible for the principal prestations. <br />
<br />
"In terms of family and kinship, and associated ceremonies, myths and legends, the Meo have long been regarded as unusual among Indian Muslims. They forbid what is regarded as a diacritical Muslim kinship practice—patrilineal parallel-cousin marriage—as well as cross-cousin marriage, and follow north Indian, Hindu kinship rules. Following the example of Louis Dumont, Raymond Jamous engages with the Meo kinship terminology, the relation of kinship and territory, marriage alliance, and marriage rituals and prestations—all of which are ‘classical’ kinship themes. What emerges is a completely new perspective on the structure of north Indian kinship, transcending and encompassing the opposition of the ‘alliance’ and ‘descent’ approaches. <br />
<br />
"This book is of interest and importance both as an ethnography of the Meo and as a contribution to kinship theory. It will be useful to scholars of sociology, anthropology, and religion." (jacket) </div><h2>Resisting Regimes: Myth, Memory and the Shaping of a Muslim Identity</h2><div class="MsoNormal">To the Mughals, the Mewatis were "rebels". To British ethnographers, they were "criminal tribes". To two modernizing princely rulers of eastern Rajasthan in the first half of the twentieth century, embracing Hindu nationalism, they were "Muslim". Finally, to the Islamicizing, pietist movement, Tablighi Jama'at, which has flourished in Mewat since partition, the Mewatis were the jahiliyya of pre-Islamic Arabia, in urgent need of reform. In this important and welcome contribution, Shail Mayaram tells the story of the princely and Tabligh regimes as well as the story of Mewati resistance she finds throughout. She makes a valuable contribution to understanding how a particular group comes to be identified by others, and to identify itself, as "Muslim"—an identity contingently produced and profoundly modern, the product, not the opposite, of nationalism .Alwar and Bharatpur were home to about two-thirds of the Meo, who comprised in 1941 some sixty percent of the population's 330,620 Muslims. At partition, Mayaram discovered, contrary to her expectations, there was an explicit state policy of "cleansing," characterized by forced conversion, capture of women (who "do not have any religion" [p. 191]), and genocide of Muslims with an estimated 82,000 killed. After partition, Meos lost land to Hindu and Sikh refugees. An informant told Mayaram his own story: he fled; returned because of Congress promises that he would retain his property; discovered his houses burnt and animals gone; and received back only sixty of his original 600 bighas of land. "Tabligh came to our village after this," he concluded (pp. 205–06). </div><h2>Ja Dimaago's views</h2><div class="MsoNormal">ETHNONYMS: Mewāti, <a href="http://english.turkcebilgi.com/Meenas">Mina</a>, Meena Meo <br />
<br />
Representing the largest part of the Muslim population in Rajasthan, the Meos number approximately 600,000 (according to 1984 data). They are crowded into the Alwar and Bharatpur districts in the northeastern part of the state, as well as in the Gurgaon District of the adjacent state of Haryana. The areas of the three districts where they live are collectively called Mewat, a reference to their supremacy in the area. Meos speak Rajasthani, a language of the Indo-Iranian part of the Indo-European Family. The Meos pursue many different service occupations and are known as bangle sellers, dyers, butchers, water carriers, and musicians, among others. <br />
<br />
Like most Indian Muslims, the Meos were originally Hindu; when and how their conversion to Islam came about is unclear. It seems probable they were converted in stages: first by Salar Masud in the eleventh century, by Balban in the thirteenth century, and then during Aurangzeb's rule in the seventeenth century. The Meos insist on Rajput descent for the entire community. For years the Meos blended both Hindu and Muslim customs in their culture. For example, the popular names for both males and females were Hindu, but Muslim names were given as well, and the Muslim title Khan was added to a Hindu name. Two major Islamic rituals observed by the Meos were male circumcision and burial of the dead. Most of the Hindu festivals and ceremonies were maintained. The Muslim festivals, such as the two Ids, Shab-e-barat, and Muharram, were practiced. Reading the Quran was less well liked than the Hindu epics Ramayana and Mahabharata, and Hindu shrines outnumbered the mosques in Mewat. Few Meos prayed in the Muslim manner but most worshiped at the shrines of the Hindu gods and goddesses. Since 1947, however, with the partition of India, a revival of Islamic tradition has forced many Meos to conform to Islamic norms. In addition, many Meos have emigrated to Pakistan. <br />
<br />
Although the Meos today follow most Muslim customs, they still follow traditional Hindu marriage rituals and kinship patterns. Cousin marriage is still taboo among this group. Attempts to break this tradition have met strong opposition. In addition, Meos do not observe the Muslim tradition of secluding their women. Meo society is divided into at least 800 exogamous clans. Some of the clan organizations resemble those of the Rajputs, but others seem to have connections with Hindu castes such as <a href="http://english.turkcebilgi.com/Brahmans">Brahmans</a>, <a href="http://english.turkcebilgi.com/Meenas">Meena</a>, <a href="http://english.turkcebilgi.com/Jats">Jats</a>, and Bhatiaras. Apparently the Meos come from many Hindu castes and not just the <a href="http://english.turkcebilgi.com/Rajputs">Rajputs</a>. </div><h2>See also</h2><div class="MsoNormal"><br />
</div></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-179916400634739841.post-60493923320759298992011-04-04T10:43:00.001-07:002012-01-13T02:22:54.576-08:00he Tablighi Jamaat in Mewat— Part 1 *By Yoginder Sikand, TwoCircles.net,* This 6-part series of articles provides a detailed account of the historical origins and development of the Tablighi Jamaat in Mewat, focusing in particular on the social multiple roles that the movement has played in the region, which accounts, in large measure, for its deep-rooted popularity among the Meos. A sociological study of the development of Tablighi Jamaat in Mewat can provide interesting insights and parallels to understand the success and appeal of the movement in other contexts as well—Editor The Tablighi Jamaat (TJ) is today the single largest Islamic movement in the world, in terms both of number of activists as well as geographical spread. No study of the history of the TJ would be complete without an account of the people among whom it first took root—the Meo peasants of Mewat, a culturally distinct region in northwestern India. Much of that which is unique to the TJ, particularly its method of tabligh or Islamic missionary work and its approach to and understanding of the process of Islamisation, seems to have been moulded largely by the social context of early twentieth-century Mewat. Mewat also provides an interesting case of shifting socio-political contexts within which the TJ has been able to establish strong roots in a local environment. The genesis and early development of the TJ in Mewat is particularly worthy of attention. Mewat, which is seen in Tablighi circles as the movement's most successful 'experimental ground' (Ishaq 1972:4), poses a seemingly insoluble sociological paradox. The Meos had for centuries been only the most nominal Muslims as the 'ulama saw them. After three decades of Tablighi efforts among them they appear, at least in the literature, to have transformed themselves into such committed Muslims that many leading 'ulama went so far as to exclaim that they had undergone a veritable 'revolution' (Falahi 1996:301). This chapter will address this apparent paradox by tracing the origins and development of the TJ in Mewat in terms of the many social roles that it came to play in the lives of the Meos in the context of major social changes that Mewat has had to contend with starting from the last years of the nineteenth century. *Background* Extending southwards from the township of Sohna, some 65 kilometres south-west of Delhi, and covering large parts of the districts of Gurgaon and Faridabad in the present-day Indian state of Haryana and the former princely states of Alwar and Bharatpur in Rajasthan, is the region of Mewat, the land of a peasant caste known as the Meos. The Meos are Muslims who have retained many of their earlier cultural and religious traditions.1 It was estimated in 1983 that they numbered around 800,000, of whom a quarter resided in present-day Pakistan and the rest in India (Shams 1983:17).2 Many Meos claim high-caste Hindu Rajput or warrior descent, and while it may well be the case that some of them are indeed of Rajput stock, it seems likely that the majority are descendants of 'low'-caste converts who, either prior to or alongside their gradual Islamisation, laid claim to Rajput ancestry to enhance their social standing (Harris 1901:23; Channing 1882:28). Evidence for this is provided by the names of many gots or exogamous lineages which the Meos have in common with such lower status Hindu castes as the Minas, the Jats and the Gujjars who live in their vicinity. It thus seems likely that, 'the Meos belonged to many different castes and not just to the Rajputs' (Aggarwal 1978:338). Little can be said with confidence as to how Islam managed to take root in Mewat.3 Living in the vicinity of Delhi, the Meos were, from at least the twelfth century onwards, in constant conflict with the Muslim monarchs of the imperial capital (Sikand 1993:10). Ravaged by regular drought and famine, bands of Meos would often swarm into Delhi for loot and plunder, provoking violent reprisals from the Delhi Sultans. Formal acceptance of Islam often followed military defeat at the hands of the imperial army. With Mewat coming under the control of the Muslim rulers of Delhi, various Sufi orders entered the region, as a result of which, over the centuries, the Meos seem to have undergone a process of gradual, though very partial, Islamisation, in the course of which they adopted several practices associated with Islam, while retaining many of their local religious and cultural traditions. From time to time, 'ulama and Sufis attempted to do away with some of what they saw as their more glaring Hindu practices (Mewati n.d.). In the second half of the nineteenth century these included numerous 'ulama of the Waliullahi tradition (Shakur 1974:381-84).4 They were, however, unable to reach beyond a narrow circle of followers. The time was not yet ripe, it seems, for the Meos to give up their popular religious traditions and to take to scripturalist, shari'at-centred Islam instead. The Islamisation of the Meos through the agency of the Sufis and as a result of political exigencies was, as we have observed, partial and nominal. Thus, writing in the last quarter of the nineteenth century, Major Powlett, the settlement officer of Alwar state, remarked: The Meos are now all Musalmans in name, but their village deities are the same as those of the Hindus and they keep several Hindu festivals. Thus, the holi is with the Meos a season of rough play and is considered as important a festival as Muharram,, Id and Shabibarat, and they likewise observe the Janam Ashtami, Dashera and Diwali. They often keep Brahmin priests to write the note (pili-chitthi) fixing the date of marriage. They call themselves by Hindu names, with the exception of Ram; and Sinh is a frequent affix, though not so common as Khan. On the Amawas, or monthly conjunction of the sun and moon, the Meos, in common with the Hindu Ahirs, Gujjars, etc. cease from labour; and when they make a well the first proceeding is to erect a platform to Bairuji or Hanuman. Meos, in their customs, are half Hindu. In their villages there are hardly any mosques [...] The Meo places of worship are similar to those of their Hindu neighbours, as for example, Panchpira, Bhaiya and Chahund. Chahund or Khera Deo is dedicated to Mahadevi to whom sacrifices are made (Polett 1878:38). In their dress, too, the Meos were indistinguishable from the other peasant castes of Mewat. Meonis (Meo women) wore the Rajasthani skirt and blouse and heavy silver jewellery. Men wore the dhoti, and also put on various ornaments. Most Meo men grew the choti or tuft of hair as was the general Hindu custom. As for the Meos' observance of the externals of Islam, it seems to have been restricted largely to male circumcision, nikah (the Islamic form of marriage) and the burial of the dead, though even these were recast in a Hindu mould (Aggarwal op. cit.:339). Most Meos knew but little about Islam. As Powlett observed, 'As regards their own religion [Islam] the Meos are very ignorant. Few know the kalima, and fewer still the regular prayers, the seasons of which they entirely neglect' (quoted in S.A. Haq 1972:105). According to another observer, 'Reading of the Qur'an was less popular than reading the Hindu epics Ramayan and Mahabharat. Hindu shrines far outnumbered mosques in Mewat. Few Meos prayed in the Muslim manner, but most of them performed the puja—worship at the shrines of the Hindu gods and goddesses' (Aggarwal op. cit.:339). The popular religious tradition of the Meos appears to have proved a rewarding strategy. As cultivators of most of the agricultural land in Mewat, the Meos were a local dominant caste, at least in terms of numbers. Retaining their local, non-Islamic customs and institutions, such as their got-pal system5 and the practice of untouchability towards the 'low'-castes, enabled them to maintain their claim to a dominant status in the local social hierarchy even after having undergone a degree of Islamisation. The non-Muslim artisan and service castes as well as the Brahmins thus carried on serving their Meo patrons in return for a share in the agricultural produce. As long as their economic and social life remained undisturbed, these client castes of the Meos were quite willing to overlook their ambiguous religious identity. The Meos therefore felt, says a Meo scholar, 'no pressing need to bend in either direction [Hindu or Muslim] because their position in Mewat was secure. None of the other caste groups in Mewat questioned the Meo dominance' (Shams op. cit.:35). On the other hand, as the Meos were often in conflict with the Muslim rulers of Delhi, their popular religious tradition provided them with a sense of unity, an identity clearly opposed to that of their imperial foes. Interestingly, the local feudal elite in Mewat, the Khanzadas6, close allies of the Muslim rulers of Delhi, were considerably more Islamised than the Meos, keeping their women in strict pardah and observing other ashraf practices. Mewati history is replete with stories of wild bloodletting between the Khanzadas and the Meos, and it is, therefore, not surprising that until the early twentieth century, when Khanzada supremacy in Mewat began to erode rapidly, the Meos do not seem to have displayed much interest in emulating the religious culture associated with a class of people whom they viewed with great hostility. The popular religious tradition of the Meos faced little internal challenge until the closing decades of the nineteenth century. At this time, developments brought about by wider social changes began to make themselves felt in the Mewati countryside. These were to have important consequences for Meo self-perception and religious identity. Rapid social change in Mewat in the early decades of the twentieth century resulted in what may be termed a pervasive social crisis. It was this that provided the context for the emergence of the TJ among the Meos. *Socio-economic profile* Although the Meos cultivated most of the land in Mewat, barring some chaudhris (local community leaders), there were very few large landowners among them, the vast majority being small owner-cultivators, most of whom were greatly impoverished (Gibson 1909:13). The productivity of the land was low and modern irrigation facilities were minimal.7 Consequently, Mewat had to face spells of severe drought at regular intervals, driving the Meos deep into debt at the hands of Jain and Hindu Bania moneylenders.8 Their dismal economic conditions in the early twentieth century, far from improving, actually seem to have fast deteriorated. As the annual administrative report of the government of the Punjab (1916) noted: The condition of the Meos is rapidly becoming hopeless. They live so literally from hand to mouth, carelessly contracting debt for marriages, funerals and petty luxuries even in average years that when a year of drought comes they are thrown on the moneylender who can make with them what terms he likes (Rathee 1971a:43). According to one source, the Banias would charge an exorbitant rate of 5 per cent per month on their loans to the poverty-stricken Meos, the equivalent of an astounding 60 per cent per annum (W. Khan 1988:34). Many Meos simply could not repay their loans, as a result of which much of their land began passing into Bania hands. By 1910, nearly 40 per cent of Meo land was under mortgage to the Banias (Rathee op. cit.:43). This increasing land alienation was a direct consequence of the new conception of land ownership that the British had introduced, in which land was now seen as a commodity and as private property, capable of being bought, sold and mortgaged. Meos could now pledge their lands, and not just their crops as before, to the Banias for credit. This is precisely what their rapidly growing impoverishment was forcing them to do. As the Meos sank deeper into poverty, they increasingly saw the Banias as not only gaining from their plight but also as the very cause of it. Insofar as the Banias were looked upon as the local repositories of 'high'-caste Hinduism, increasing resentment against them gradually translated into a distancing from Hindu religious traditions, making the Meos more receptive to Islam. This was further facilitated by the fact that, despite the Meos' claim to Rajput status, the Banias actually looked down upon them and refused to take food cooked by them, deeming them to be a source of ritual pollution.9 In this changed situation, it was no longer the Mughals or other Muslim rulers who were seen as the threatening 'Other' against whom the Meos would seek to define themselves. Rather, this role was now increasingly taken over by 'high'-caste Hindus. The emphasis that the Meos, as participants in the TJ, were to lay on their Muslim identity was in large measure a strategy to solidify community boundaries by marking off 'insider' Meos from 'outsider' Hindus. Social dislocations by themselves do not automatically generate mass movements. For a charismatic leader from outside a community to be able to mobilise people in such a situation, there must be at least a few socially significant individuals within the community who can understand, and are receptive to, his message and who can help transmit it to their own people in their own idiom. In the case of the TJ in Mewat, this was made possible by an expanding chain of Islamic madaris as well as by the network of primary schools that the British began setting up from the late nineteenth century onwards in the Meo territory under their rule. Urdu, the language in which a large number of Islamic texts were readily available, was the medium of instruction therein. This enabled a new generation of literate Meos to gain access to Islamic literature. By the early 1910s, there were enough Meo boys who had received a primary education to call for the setting up of a high school in the region. Mewat's first secondary school, named after its founder, Frank Lugard Brayne, the then deputy commissioner of Gurgaon, was founded at Nuh in 1923. In the years that followed, a number of students of this school went on to pursue higher studies at Muslim institutions such as the Jami'a Millia Islamia at Delhi and the Aligarh Muslim University. Thus, by the time the TJ was launched in Mewat, there were Meos who were in a position to identify culturally with the message of Muslim brotherhood. Some newly educated Meos were to play a significant role in relaying this message to the wider Meo community. Ilyas was himself to come to rely, among others, on such Meos who had received a modicum of education and held important posts in the village administrative hierarchy—such as nambardars, zaildars, munshis, chaudhris—as well as madrasa students in galvanising the TJ in the Mewati countryside. Most of these, however, had not obtained high secular education, but were largely the products of the new chain of Islamic schools that had begun to appear in the region by this time. Education gradually brought in its wake an increasing redefinition of Meo identity, an awareness of their increasing marginalisation, and a growing familiarity with Islam. Thus, commenting on the ignorance of the Meos of even the kalima, a British administrator observed that, 'this, however, applies only to the Alwar territory; in British India the effect of the schools is to make them more observant of [Islamic] religious duties' (S.A. Haq 1972:105). The Hindu ruler of Alwar had declared Hindi, instead of Urdu, to be the language of instruction in the schools of his state. At that time Islamic literature in Hindi was almost totally non-existent, the' language being seen as specifically 'Hindu'. Thus, Meos in British territory were now exposed to Islamic influences to a considerably greater degree than their brethren in the Hindu-ruled states of Alwar and Bharatpur, and in the years that followed, the Gurgaon Meos were to take the lead in spreading the message of the TJ in the rest of Mewat. *Meo peasant rebellions* Developments in the Meo countryside towards the end of 1910s, then, all pointed to a growing agrarian crisis (for details, see, M.H. Siddiqui 1986:442-67). This, combined with the gradual emergence of a class of educated men who could articulate the grievances of the peasants, provided fertile ground for the outbreak of a series of peasant uprisings in Mewat in the 1932-34, in which successful efforts were made to link up specifically Meo economic demands with a wider pan-Indian Muslim agenda, facilitating, in the process, a greater identification with Islam on the part of the Meos. The rise of the TJ in Mewat cannot be properly understood without taking into account these uprisings which broke out immediately prior to the sudden spurt of Tablighi activities in the region in the early 1930s. Hostility towards the Muslims in the ruling circles of Alwar and Bharatpur appeared intermittently in the nineteenth century interrupted by periods in which Muslims were allowed to play a significant role in administrative affairs. Hostility surfaced again in the early decades of the twentieth century, and this time with greater intensity (Mehta and Mehta 1985:399). The ruler of Alwar, Maharaja Jai Sigh (1892-1937), introduced several policies clearly aimed against his Muslim subjects. This went alongside a deliberate Hinduisation of the Alwar administration itself. The Maharaja began to flaunt his Hindu credentials in public and established personal ties with several top leaders of the Hindu Mahasabha and the Arya Samaj, organisations whose extreme antipathy for the Muslims was well known.10 Soon after it had launched its shuddhi campaign among the Malkanas of the United Provinces, the Arya Samaj extended its missionary activities to Rajputana, attempting to convert back to Hinduism the local Muslim Rajputs, Jats, Gujjars and Meos, and in this is said to have received the official backing of the rulers of Bharatpur (Mayaram 1991:10-12).11 The marked Hinduisation of the Alwar administration and its consequently growing anti-Muslim orientation had less to do with religion than with the increasing challenge by the state's subjects, both Hindus and Muslims, to the Maharaja's heavy taxation of the peasantry and fiercely autocratic rule.12 By the mid-1920s, peasant revolts had broken out in several parts of the state. One of the most serious of these occurred in 1925, in which the Alwar forces gunned down scores of Hindu Rajputs in the village of Nimuchana protesting a sudden rise of 50 per cent in the land revenue. In these uprisings both the Meos as well as the Hindu peasantry were involved. Faced with such determined opposition to him, the Maharaja appears to have felt that a policy of cultivating a fiercely pro-Hindu image for himself would help create a homogeneous Hindu community and postpone the demand for democratisation.13 Targeting the Muslims as the menacing, threatening 'Other' and fanning the flames of Hindu-Muslim rivalry would help divert the attention of his largely Hindu subjects from the oppression they were undergoing under his rule.14 It was in this communally surcharged climate that in 1932-34 the Meos of Alwar rose up in violent revolt. It seems that it was the particularly harsh and oppressive conditions under which they were labouring that ignited the sparks of rebellion. Their plight is portrayed by a Meo historian thus: The Meo tracts in Alwar and Bharatpur were victims of the extreme authoritarianism and ruthlessness of their rulers. Government servants would do nothing without extorting heavy bribes. The peasants were being grossly overburdened with ever increasing taxes. Like birds of prey, the guards of the forest department and the sepoys of the customs department would swoop down on the hapless peasants and rob them of the paltry income that they earned through shedding their sweat and blood. The rights of the people were being mercilessly trampled upon. The Mewatis were being treated like goats and sheep, as nothing better than mere dumb animals (Haye n.d.:10). Having already subjected the peasants to a heavy tax burden, in 1932 the Maharaja of Alwar suddenly decided to raise the revenue levy four-fold. This proved to be the last straw for the peasants, and they decided to stop paying their taxes. Soon after, the All-India Meo Panchayat, a group of Meo leaders headed by Yasin Khan (1896-1970),15 a lawyer-turned-politician, began galvanising support for the uprising, seeking to turn it into a broader struggle for the establishment of democratic rule in the state. As the rebellion gained in radicalism and strength and spread over much of Mewat, spilling across even into British tetritory, where the Meos now refused to repay their loans to the Banias, the Maharaja of Alwar decided to crush it with all the force he could command. Thus, in January 1933, when thousands of Meos had gathered at the village of Govindgarh for a demonstration, the Raja's soldiers indiscriminately opened fire, as a result of which scores lost their lives. Mewat was now in flames. Martial law was clamped in the four Meo-dominated nizamats of Ramgarh, Lacchmangarh, Kishangarh and Tijara, and reports started flooding in of widespread clashes between Hindus and Meos. Meos are reported to have attacked Bania-owned shops at many places and to have forcibly collected subscriptions from them. The violence, rooted in the economic grievances of the Meos against the Banias and the Alwar state, rapidly took on an overtly religious hue. Hindu temples were attacked and the panic-stricken Hindus, egged on by the Hindu Mahasabha, issued an urgent appeal to the Raja, 'the descendant of Raghu' (the Hindu god-king Rama), to rush to their rescue, to defend them from the Meo 'rakshasas' (demons).16 The writ of the Alwar state seems, in fact, to have ceased to run in the Meo-dominated nizamats, where the Meos managed to establish their own effective control.17 Some weeks later the situation in northern Alwar had turned so serious that the government of India was forced to intervene. British soldiers entered Alwar in January 1933 and in May the government of India forced the Maharaja to abdicate and go abroad into exile. The administration of the affairs of state was entrusted to a British officer, many of the demands of the peasants were conceded and normalcy was gradually restored. In the course of the revolt the Meos came to establish strong ties with several Muslim leaders and organisations from outside Mewat for the first time, and it was this newly established bond with the wider Indian Muslim community that latter eased the entry of Islamic ideas among them through the missionary efforts of the TJ. It was from these outside Muslim leaders and organisations, besides some local activists, that the Meos sought leadership for their movement against the Maharaja and a means to bring their plight to the notice of the Indian public and the British authorities. Among the Muslim organisations that came to the rescue of the Meos in their uprising were the All-India Alwar Conference, the Anjuman-i-Ahrar of Bombay and Delhi, the Jami'at-ul 'Ulama-i-Islam of Budaun, and the Rajputana Muslim League, Ajmer. Several Muslim Urdu newspapers of Delhi and Lahore, too, took up and championed the Meo cause (Mayaram 1991:40-41). Significantly, the Meos received almost no Hindu support. It was only the Muslims who came to their rescue at this time of crisis. Although these external Muslim organisations and leaders were not responsible for creating the Meo rebellion themselves, it was through their networks that, 'Meo demands received an immediate publicity' (Mayaram 1991:40). Linkages were established with the larger Muslim community of north India only after the movement had already started, and so it would be misleading to suggest that it owed itself to external Muslim instigation. Significantly, it was also only after the rebellion had taken off that the activities of the TJ really began to spread in the Mewati countryside. Moreover, at this time, the preaching teams of the TJ were by and large active only in British Mewat and had little presence in either Alwar or Bharatpur (Mayaram 1997:35). It would appear, then, that the sudden growth of the TJ in Mewat at around this time was a fallout of the agrarian crisis and the oppression which followed rather than a cause of this crisis.18 The Islamisation of the Meos through the TJ, Mayaram remarks, 'does not precede agrarian unrest as much as it is the consequence of agrarian tension and state policy'. This process cannot, then, be understood 'merely as [the introduction of] an external religious ideology', unrelated to the social conditions prevailing in Mewat at that time (Mayaram 1991:8). Mayaram contends that the labelling of the Meo peasant uprising by the Alwar state and by Hindu organisations as an Islamic revolt was probably intended to rob it of legitimacy, to divide the peasantry on religious lines and, thereby, to divert the wrath of the Hindu peasantry away from the Maharaja's unpopular rule and towards the Meos instead. This policy, however, had the unintended consequence of making the Meos more fiercely conscious of their Muslim identity, which was now being reinforced by the state itself. The same happened in neighbouring Bharatpur, where, in 1933, the Meos rose up in revolt against the repressive measures taken by the Jat ruler, Kishan Singh. It was thus this combination of agrarian crisis, the growth of a newly educated class among the Meos, the peasant rebellions in Alwar and Bharatpur and their brutal suppression, and the fraternal links that were now established with outside Muslim groups that provided the ideal conditions for a movement such as the TJ to emerge in Mewat at this time. For other uses, see Meos (disambiguation). Meo (Hindi: मेव, Urdu: میو) is a prominent Muslim Rajput tribe from Northern India and Pakistan. Meo Meos inhabit a territorial region that falls between the important urban centres of Delhi, Agra and Jaipur. Mewat, consisting of some adjoining parts of Haryana, Rajasthan and Uttar Pradesh, where the Meos have lived for a millennium, was a terrain of peasant radicalism in the pre-independence period. It saw intensive work by the communist leaders such as the historian-activist Kunwar Mohammad Ashraf and others then working with the Indian National Congress. There was a close inter community relationship between the Meos and other peasant-pastoral castes such as the Jats, the Ahirs and the Gujars. In Haryana the Mewat region falls in the districts of Gurgaon and Faridabad. Meo men are tall and dark, with ponderous turbans woven around their heads, dressed in long flowing robes. The Meos are about a million-strong tribe, a Muslim Rajput community living in southern Haryana and north eastern Rajasthan known for its admixture of Hindu and Islamic customs, practices and beliefs. Only one in ten Meos is able to properly read and write. The Meos have two identities, both of which they are equally proud of. On the one hand, they claim to be Muslims, tracing their conversion to various Sufi saints who began settling in their territory from the eleventh century onwards, and whose shrines or 'dargahs' today dot the entire Mewati countryside. On the other hand, they also claim to be Rajputs, and believe that they are direct descendants of Krishna and Rama. These Hindu deities are respectfully referred to by the Meos as 'dada' or grandfather'. Almost every Meo village has a mosque, but in many places Meos also worship at Hindu temples. Many Rajasthani Meos still retain mixed Hindu-Muslim names. Names such as Ram Khan or Shankar Khan are not unusual in the Meo tracts in Alwar. The Muslim community of Meos is highly Hinduised. They celebrate Diwali and Holi as they celebrate Ids. They do not marry within ones Gotras like Hindus of the North though Islam permits marriage with cousins. Solemnization of marriage among Meos is not complete without both nikah as in Islam and circling of fire as among Hindus. Meos believe that they are direct descendants of Krishna and Rama even as they claim to be among the unnamed prophets of God referred to in the Holy Quran. The Meo version of the Mahabharat called the Pandun Ka Kara, is performed by Mirasis or Jogis to an audience composed of Meo Muslims, as also non-Meos. The authors, performers and audience are, thus, all Muslim. The Meos regard the Mahabharata clans as the ancestors of their own lineage. The folk epic then is far more than mere "myth" and is central to the cultural identity of the Meo Muslims. It is important to understand what the great epic means to them, how they remake, modify and recreate it and also how in the process they both draw upon, modify and critique the so-called "great tradition" of Vedic and Puranic Hinduism. Muslim musicians, called Mirasis, dressed in flowing white Kurtas and dhotis and bright crimson turbans. They play a musical rendering of the 'Pandun Ke Kara', the Meo Muslim version of the famous Hindu epic, the Mahabharat, after a brief ode in praise of the Prophet Muhammad and the Sufi saint Khwaja Moinuddin Chishti of Ajmer. The entire epic in its Meo form, rendered in the Mewati dialect, consists of some 800 verses or 'dohas', and takes more than three hours to recite. It relates the story of the five Pandava brothers, whom it describes as ancestors of the Meos. Finally, it ends with verses in praise of its composer, an early eighteenth century Meo Muslim called Sadullah Khan. 'Pandun Ke Kada' is the only Muslim form of the Mahabharat that exists. Sadullah Khan is regarded by the Meos as their 'national poet' ('qaumi shair'). Today, barring a few Mirasis, no one else can recite the Pandun Ke Kada. Mewat, the homeland of the Meos The place of origin of the Meos is Mewat. It is a region that comprises southern Haryana and north-eastern Rajasthan and is known for its mixture of Hindu and Islamic customs, practices and beliefs. Mewat's boundaries are not precisely determined, but generally include Alwar, Bharatpur, and Dholpur districts of Rajasthan, and Gurgaon and Faridabad districts of Haryana. The region corresponds to the ancient kingdom of Matsya, founded in the 5th century BCE. Mewati is the chief language or dialect of the region. Mewat district was carved out from erstwhile Gurgaon and Faridabad districts, which came into existence on 4th April 2005 as the 20th district of Haryana. The newly constituted district comprises three sub-divisions namely Nuh, Firozpur Jhirka and Hathin. The district headquarter is located at Nuh. The district comprises six blocks namely Nuh, Tauru, Nagina, Firozpur Zhirka, Punhana and Hathin. There are 532 villages in the district. Geographically, Mewat district is situated between 26-degree and 30-degree North latitude and 76-degree and 78-degree East longitude. Gurgaon district bounds it on its North, while Rewari district lies to its West and Faridabad district to its East. On South, the district shares its boundary with Rajasthan. Mewat district is largely composed of plains. Inconsistency in Mewat topography is evident from its patches of land with hills and hillock of the Aravali Mountain on the one hand and plains on the other. Mewat, land of the Meos, has its genesis in its tribal inhabitants, the Meo tribals, who are agriculturalists. The area is a distinct ethnic and socio-cultural tract. The Meos, who trace their roots to the early Aryans of North India, call themselves Kshatriyas and have preserved their social and cultural traits to a surprisingly large extent, unlike the other tribes of nearby areas. During the regime of the Tughlak dynasty in the 14th century A.D., these people embraced Islam but till today, they have maintained their age-old distinctive ethno-cultural identity. The main occupation of the people of Mewat district is agriculture and allied and agro-based activities. The Meos are the predominant population group and are completely agriculturists. Cultural aspects The Meos are have two strong identities, both of which they are equally proud of: • Their Muslim identity, going back to their conversion to Islam by various Sufi saints who began settling in their territory from the eleventh century onwards, and whose shrines/mausoleums or dargahs/mazars today dot the entire countryside in Mewat. • Their Rajput heritage and lineage, which they are very proud of. Despite their conversion to Islam, they still follow some Hindu practices to this day as inherited customs. • A penetrating sense of superiority of their Rajastani culture with the bravery of their warlords Hasan Khan Meo, a representative of Meo Rajputs in the War of ??? and Deo Khan Meo, are the sources of proud for Meo. • Without reservation, Gias-u-Din Balban and Mughal Kings faced perennial defeats by the Meo warrior tribe around Delhi and in the interiors of Rajastan. Meos today Today, Meos mostly inhabit the Punjab and Sindh provinces of Pakistan and the states of Haryana, Punjab, Rajasthan and Delhi in India. Many Meos migrated to Pakistan after its formation in 1947. In India, they are a million-strong. Raymond Jamous' work on Meo Oxford University Press book on Meo culture Kinship and Rituals Among the Meo of Northern India : Locating Sibling Relationship/Raymond Jamous. Translated from the French by Nora Scott. New Delhi, Oxford University Press, 2003, xiv, 200 p., ills., tables, $31. ISBN 019566459-0. Contents: Introduction. 1. The Meo: a caste and a faith. 2. Meo kinship vocabulary. 3. Kinship and territory. 4. The marriage alliance. 5. Marriage ceremonies: ritual prestations. 6. The Meo kinship system: a comparative view. Bibliography. Glossary. Index. "In the study of family and kinship, social anthropologists have often focused on unilineal descent groups or on marriage, but rarely on the specific nature of the brother-sister relationship. Until now this relation has been reduced either to one of siblingship, more often, consanguinity, or to a form of incest prohibition that leads to matrimonial exchange. This book presents the kinship system of the Meo, a Muslim community of ‘Rajput’ caste of north India, where the brother-sister relationship transcends the distinctions between consanguines and affines to pervade relations both before and after marriage. "The author develops the notion of ‘metasiblingship’ to convey the specific nature of this relationship. In the vocabulary of kinship studies, metasiblingship is defined as the chain of two brother-sister pairs linked by a marriage. It is enacted in life-cycle rites in the complementarity between the father’s (married) sister, who leads these ceremonies, and the mother’s brother, who is responsible for the principal prestations. "In terms of family and kinship, and associated ceremonies, myths and legends, the Meo have long been regarded as unusual among Indian Muslims. They forbid what is regarded as a diacritical Muslim kinship practice—patrilineal parallel-cousin marriage—as well as cross-cousin marriage, and follow north Indian, Hindu kinship rules. Following the example of Louis Dumont, Raymond Jamous engages with the Meo kinship terminology, the relation of kinship and territory, marriage alliance, and marriage rituals and prestations—all of which are ‘classical’ kinship themes. What emerges is a completely new perspective on the structure of north Indian kinship, transcending and encompassing the opposition of the ‘alliance’ and ‘descent’ approaches. "This book is of interest and importance both as an ethnography of the Meo and as a contribution to kinship theory. It will be useful to scholars of sociology, anthropology, and religion." (jacket) Resisting Regimes: Myth, Memory and the Shaping of a Muslim Identity To the Mughals, the Mewatis were "rebels". To British ethnographers, they were "criminal tribes". To two modernizing princely rulers of eastern Rajasthan in the first half of the twentieth century, embracing Hindu nationalism, they were "Muslim". Finally, to the Islamicizing, pietist movement, Tablighi Jama'at, which has flourished in Mewat since partition, the Mewatis were the jahiliyya of pre-Islamic Arabia, in urgent need of reform. In this important and welcome contribution, Shail Mayaram tells the story of the princely and Tabligh regimes as well as the story of Mewati resistance she finds throughout. She makes a valuable contribution to understanding how a particular group comes to be identified by others, and to identify itself, as "Muslim"—an identity contingently produced and profoundly modern, the product, not the opposite, of nationalism .Alwar and Bharatpur were home to about two-thirds of the Meo, who comprised in 1941 some sixty percent of the population's 330,620 Muslims. At partition, Mayaram discovered, contrary to her expectations, there was an explicit state policy of "cleansing," characterized by forced conversion, capture of women (who "do not have any religion" [p. 191]), and genocide of Muslims with an estimated 82,000 killed. After partition, Meos lost land to Hindu and Sikh refugees. An informant told Mayaram his own story: he fled; returned because of Congress promises that he would retain his property; discovered his houses burnt and animals gone; and received back only sixty of his original 600 bighas of land. "Tabligh came to our village after this," he concluded (pp. 205–06). Ja Dimaago's views ETHNONYMS: Mewāti, Mina, Meena Meo Representing the largest part of the Muslim population in Rajasthan, the Meos number approximately 600,000 (according to 1984 data). They are crowded into the Alwar and Bharatpur districts in the northeastern part of the state, as well as in the Gurgaon District of the adjacent state of Haryana. The areas of the three districts where they live are collectively called Mewat, a reference to their supremacy in the area. Meos speak Rajasthani, a language of the Indo-Iranian part of the Indo-European Family. The Meos pursue many different service occupations and are known as bangle sellers, dyers, butchers, water carr also<div dir="ltr" style="text-align: left;" trbidi="on"><!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:Compatibility> <w:BreakWrappedTables/> <w:SnapToGridInCell/> <w:WrapTextWithPunct/> <w:UseAsianBreakRules/> </w:Compatibility> <w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if !mso]><img src="http://img2.blogblog.com/img/video_object.png" style="background-color: #b2b2b2; " class="BLOGGER-object-element tr_noresize tr_placeholder" id="ieooui" data-original-id="ieooui" /> <style>
st1\:*{behavior:url(#ieooui) }
</style> <![endif]--><!--[if gte mso 10]> <style>
/* Style Definitions */
table.MsoNormalTable
{mso-style-name:"Table Normal";
mso-tstyle-rowband-size:0;
mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-parent:"";
mso-padding-alt:0in 5.4pt 0in 5.4pt;
mso-para-margin:0in;
mso-para-margin-bottom:.0001pt;
mso-pagination:widow-orphan;
font-size:10.0pt;
font-family:"Times New Roman";}
</style> <![endif]--> <br />
Tablighi Jamaat in Mewat <br />
<br />
This 6-part series of articles provides a detailed account of the historical <br />
origins and development of the Tablighi Jamaat in Mewat, focusing in <br />
particular on the social multiple roles that the movement has played in the <br />
region, which accounts, in large measure, for its deep-rooted popularity <br />
among the Meos. A sociological study of the development of Tablighi Jamaat <br />
in Mewat can provide interesting insights and parallels to understand the <br />
success and appeal of the movement in other contexts as well—Editor <br />
The Tablighi Jamaat (TJ) is today the single largest Islamic movement in the <br />
world, in terms both of number of activists as well as geographical spread. <br />
No study of the history of the TJ would be complete without an account of <br />
the people among whom it first took root—the Meo peasants of Mewat, a <br />
culturally distinct region in northwestern India. Much of that which is <br />
unique to the TJ, particularly its method of tabligh or Islamic missionary <br />
work and its approach to and understanding of the process of Islamisation, <br />
seems to have been moulded largely by the social context of early <br />
twentieth-century Mewat. Mewat also provides an interesting case of shifting <br />
socio-political contexts within which the TJ has been able to establish <br />
strong roots in a local environment. <br />
The genesis and early development of the TJ in Mewat is particularly worthy <br />
of attention. Mewat, which is seen in Tablighi circles as the movement's <br />
most successful 'experimental ground' (Ishaq 1972:4), poses a seemingly <br />
insoluble sociological paradox. The Meos had for centuries been only the <br />
most nominal Muslims as the 'ulama saw them. After three decades of Tablighi <br />
efforts among them they appear, at least in the literature, to have <br />
transformed themselves into such committed Muslims that many leading 'ulama <br />
went so far as to exclaim that they had undergone a veritable 'revolution' <br />
(Falahi 1996:301). This chapter will address this apparent paradox by <br />
tracing the origins and development of the TJ in Mewat in terms of the many <br />
social roles that it came to play in the lives of the Meos in the context of <br />
major social changes that Mewat has had to contend with starting from the <br />
last years of the nineteenth century. <br />
*Background* <br />
Extending southwards from the township of Sohna, some 65 kilometres <br />
south-west of Delhi, and covering large parts of the districts of Gurgaon <br />
and Faridabad in the present-day Indian state of Haryana and the former <br />
princely states of Alwar and Bharatpur in Rajasthan, is the region of Mewat, <br />
the land of a peasant caste known as the Meos. The Meos are Muslims who have <br />
retained many of their earlier cultural and religious traditions.1 It was <br />
estimated in 1983 that they numbered around 800,000, of whom a quarter <br />
resided in present-day Pakistan and the rest in India (Shams 1983:17).2 <br />
Many Meos claim high-caste Hindu Rajput or warrior descent, and while it may <br />
well be the case that some of them are indeed of Rajput stock, it seems <br />
likely that the majority are descendants of 'low'-caste converts who, either <br />
prior to or alongside their gradual Islamisation, laid claim to Rajput <br />
ancestry to enhance their social standing (Harris 1901:23; Channing <br />
1882:28). Evidence for this is provided by the names of many gots or <br />
exogamous lineages which the Meos have in common with such lower status <br />
Hindu castes as the Minas, the Jats and the Gujjars who live in their <br />
vicinity. It thus seems likely that, 'the Meos belonged to many different <br />
castes and not just to the Rajputs' (Aggarwal 1978:338). <br />
Little can be said with confidence as to how Islam managed to take root in <br />
Mewat.3 Living in the vicinity of Delhi, the Meos were, from at least the <br />
twelfth century onwards, in constant conflict with the Muslim monarchs of <br />
the imperial capital (Sikand 1993:10). Ravaged by regular drought and <br />
famine, bands of Meos would often swarm into Delhi for loot and plunder, <br />
provoking violent reprisals from the Delhi Sultans. Formal acceptance of <br />
Islam often followed military defeat at the hands of the imperial army. With <br />
Mewat coming under the control of the Muslim rulers of Delhi, various Sufi <br />
orders entered the region, as a result of which, over the centuries, the <br />
Meos seem to have undergone a process of gradual, though very partial, <br />
Islamisation, in the course of which they adopted several practices <br />
associated with Islam, while retaining many of their local religious and <br />
cultural traditions. From time to time, 'ulama and Sufis attempted to do <br />
away with some of what they saw as their more glaring Hindu practices <br />
(Mewati n.d.). In the second half of the nineteenth century these included <br />
numerous 'ulama of the Waliullahi tradition (Shakur 1974:381-84).4 They <br />
were, however, unable to reach beyond a narrow circle of followers. The time <br />
was not yet ripe, it seems, for the Meos to give up their popular religious <br />
traditions and to take to scripturalist, shari'at-centred Islam instead. <br />
The Islamisation of the Meos through the agency of the Sufis and as a result <br />
of political exigencies was, as we have observed, partial and nominal. Thus, <br />
writing in the last quarter of the nineteenth century, Major Powlett, the <br />
settlement officer of Alwar state, remarked: <br />
The Meos are now all Musalmans in name, but their village deities are the <br />
same as those of the Hindus and they keep several Hindu festivals. Thus, the <br />
holi is with the Meos a season of rough play and is considered as important <br />
a festival as Muharram,, Id and Shabibarat, and they likewise observe the <br />
Janam Ashtami, Dashera and Diwali. They often keep Brahmin priests to write <br />
the note (pili-chitthi) fixing the date of marriage. They call themselves by <br />
Hindu names, with the exception of Ram; and Sinh is a frequent affix, though <br />
not so common as Khan. On the Amawas, or monthly conjunction of the sun and <br />
moon, the Meos, in common with the Hindu Ahirs, Gujjars, etc. cease from <br />
labour; and when they make a well the first proceeding is to erect a <br />
platform to Bairuji or Hanuman. Meos, in their customs, are half Hindu. In <br />
their villages there are hardly any mosques [...] The Meo places of worship <br />
are similar to those of their Hindu neighbours, as for example, Panchpira, <br />
Bhaiya and Chahund. Chahund or Khera Deo is dedicated to Mahadevi to whom <br />
sacrifices are made (Polett 1878:38). <br />
In their dress, too, the Meos were indistinguishable from the other peasant <br />
castes of Mewat. Meonis (Meo women) wore the Rajasthani skirt and blouse and <br />
heavy silver jewellery. Men wore the dhoti, and also put on various <br />
ornaments. Most Meo men grew the choti or tuft of hair as was the general <br />
Hindu custom. <br />
As for the Meos' observance of the externals of Islam, it seems to have been <br />
restricted largely to male circumcision, nikah (the Islamic form of <br />
marriage) and the burial of the dead, though even these were recast in a <br />
Hindu mould (Aggarwal op. cit.:339). Most Meos knew but little about Islam. <br />
As Powlett observed, 'As regards their own religion [Islam] the Meos are <br />
very ignorant. Few know the kalima, and fewer still the regular prayers, the <br />
seasons of which they entirely neglect' (quoted in S.A. Haq 1972:105). <br />
According to another observer, 'Reading of the Qur'an was less popular than <br />
reading the Hindu epics Ramayan and Mahabharat. Hindu shrines far <br />
outnumbered mosques in Mewat. Few Meos prayed in the Muslim manner, but most <br />
of them performed the puja—worship at the shrines of the Hindu gods and <br />
goddesses' (Aggarwal op. cit.:339). <br />
The popular religious tradition of the Meos appears to have proved a <br />
rewarding strategy. As cultivators of most of the agricultural land in <br />
Mewat, the Meos were a local dominant caste, at least in terms of numbers. <br />
Retaining their local, non-Islamic customs and institutions, such as their <br />
got-pal system5 and the practice of untouchability towards the 'low'-castes, <br />
enabled them to maintain their claim to a dominant status in the local <br />
social hierarchy even after having undergone a degree of Islamisation. The <br />
non-Muslim artisan and service castes as well as the Brahmins thus carried <br />
on serving their Meo patrons in return for a share in the agricultural <br />
produce. As long as their economic and social life remained undisturbed, <br />
these client castes of the Meos were quite willing to overlook their <br />
ambiguous religious identity. The Meos therefore felt, says a Meo scholar, <br />
'no pressing need to bend in either direction [Hindu or Muslim] because <br />
their position in Mewat was secure. None of the other caste groups in Mewat <br />
questioned the Meo dominance' (Shams op. cit.:35). <br />
On the other hand, as the Meos were often in conflict with the Muslim rulers <br />
of Delhi, their popular religious tradition provided them with a sense of <br />
unity, an identity clearly opposed to that of their imperial foes. <br />
Interestingly, the local feudal elite in Mewat, the Khanzadas6, close allies <br />
of the Muslim rulers of Delhi, were considerably more Islamised than the <br />
Meos, keeping their women in strict pardah and observing other ashraf <br />
practices. Mewati history is replete with stories of wild bloodletting <br />
between the Khanzadas and the Meos, and it is, therefore, not surprising <br />
that until the early twentieth century, when Khanzada supremacy in Mewat <br />
began to erode rapidly, the Meos do not seem to have displayed much interest <br />
in emulating the religious culture associated with a class of people whom <br />
they viewed with great hostility. <br />
The popular religious tradition of the Meos faced little internal challenge <br />
until the closing decades of the nineteenth century. At this time, <br />
developments brought about by wider social changes began to make themselves <br />
felt in the Mewati countryside. These were to have important consequences <br />
for Meo self-perception and religious identity. Rapid social change in Mewat <br />
in the early decades of the twentieth century resulted in what may be termed <br />
a pervasive social crisis. It was this that provided the context for the <br />
emergence of the TJ among the Meos. <br />
*Socio-economic profile* <br />
Although the Meos cultivated most of the land in Mewat, barring some <br />
chaudhris (local community leaders), there were very few large landowners <br />
among them, the vast majority being small owner-cultivators, most of whom <br />
were greatly impoverished (Gibson 1909:13). The productivity of the land was <br />
low and modern irrigation facilities were minimal.7 Consequently, Mewat had <br />
to face spells of severe drought at regular intervals, driving the Meos deep <br />
into debt at the hands of Jain and Hindu Bania moneylenders.8 Their dismal <br />
economic conditions in the early twentieth century, far from improving, <br />
actually seem to have fast deteriorated. As the annual administrative report <br />
of the government of the Punjab (1916) noted: <br />
The condition of the Meos is rapidly becoming hopeless. They live so <br />
literally from hand to mouth, carelessly contracting debt for marriages, <br />
funerals and petty luxuries even in average years that when a year of <br />
drought comes they are thrown on the moneylender who can make with them what <br />
terms he likes (Rathee 1971a:43). <br />
According to one source, the Banias would charge an exorbitant rate of 5 per <br />
cent per month on their loans to the poverty-stricken Meos, the equivalent <br />
of an astounding 60 per cent per annum (W. Khan 1988:34). Many Meos simply <br />
could not repay their loans, as a result of which much of their land began <br />
passing into Bania hands. By 1910, nearly 40 per cent of Meo land was under <br />
mortgage to the Banias (Rathee op. cit.:43). This increasing land alienation <br />
was a direct consequence of the new conception of land ownership that the <br />
British had introduced, in which land was now seen as a commodity and as <br />
private property, capable of being bought, sold and mortgaged. Meos could <br />
now pledge their lands, and not just their crops as before, to the Banias <br />
for credit. This is precisely what their rapidly growing impoverishment was <br />
forcing them to do. <br />
As the Meos sank deeper into poverty, they increasingly saw the Banias as <br />
not only gaining from their plight but also as the very cause of it. Insofar <br />
as the Banias were looked upon as the local repositories of 'high'-caste <br />
Hinduism, increasing resentment against them gradually translated into a <br />
distancing from Hindu religious traditions, making the Meos more receptive <br />
to Islam. This was further facilitated by the fact that, despite the Meos' <br />
claim to Rajput status, the Banias actually looked down upon them and <br />
refused to take food cooked by them, deeming them to be a source of ritual <br />
pollution.9 In this changed situation, it was no longer the Mughals or other <br />
Muslim rulers who were seen as the threatening 'Other' against whom the Meos <br />
would seek to define themselves. Rather, this role was now increasingly <br />
taken over by 'high'-caste Hindus. The emphasis that the Meos, as <br />
participants in the TJ, were to lay on their Muslim identity was in large <br />
measure a strategy to solidify community boundaries by marking off 'insider' <br />
Meos from 'outsider' Hindus. <br />
Social dislocations by themselves do not automatically generate mass <br />
movements. For a charismatic leader from outside a community to be able to <br />
mobilise people in such a situation, there must be at least a few socially <br />
significant individuals within the community who can understand, and are <br />
receptive to, his message and who can help transmit it to their own people <br />
in their own idiom. In the case of the TJ in Mewat, this was made possible <br />
by an expanding chain of Islamic madaris as well as by the network of <br />
primary schools that the British began setting up from the late nineteenth <br />
century onwards in the Meo territory under their rule. Urdu, the language in <br />
which a large number of Islamic texts were readily available, was the medium <br />
of instruction therein. This enabled a new generation of literate Meos to <br />
gain access to Islamic literature. By the early 1910s, there were enough Meo <br />
boys who had received a primary education to call for the setting up of a <br />
high school in the region. Mewat's first secondary school, named after its <br />
founder, Frank Lugard Brayne, the then deputy commissioner of Gurgaon, was <br />
founded at Nuh in 1923. In the years that followed, a number of students of <br />
this school went on to pursue higher studies at Muslim institutions such as <br />
the Jami'a Millia Islamia at Delhi and the Aligarh Muslim University. Thus, <br />
by the time the TJ was launched in Mewat, there were Meos who were in a <br />
position to identify culturally with the message of Muslim brotherhood. Some <br />
newly educated Meos were to play a significant role in relaying this message <br />
to the wider Meo community. Ilyas was himself to come to rely, among others, <br />
on such Meos who had received a modicum of education and held important <br />
posts in the village administrative hierarchy—such as nambardars, zaildars, <br />
munshis, chaudhris—as well as madrasa students in galvanising the TJ in the <br />
Mewati countryside. Most of these, however, had not obtained high secular <br />
education, but were largely the products of the new chain of Islamic schools <br />
that had begun to appear in the region by this time. <br />
Education gradually brought in its wake an increasing redefinition of Meo <br />
identity, an awareness of their increasing marginalisation, and a growing <br />
familiarity with Islam. Thus, commenting on the ignorance of the Meos of <br />
even the kalima, a British administrator observed that, 'this, however, <br />
applies only to the Alwar territory; in British India the effect of the <br />
schools is to make them more observant of [Islamic] religious duties' (S.A. <br />
Haq 1972:105). The Hindu ruler of Alwar had declared Hindi, instead of Urdu, <br />
to be the language of instruction in the schools of his state. At that time <br />
Islamic literature in Hindi was almost totally non-existent, the' language <br />
being seen as specifically 'Hindu'. Thus, Meos in British territory were now <br />
exposed to Islamic influences to a considerably greater degree than their <br />
brethren in the Hindu-ruled states of Alwar and Bharatpur, and in the years <br />
that followed, the Gurgaon Meos were to take the lead in spreading the <br />
message of the TJ in the rest of Mewat. <br />
*Meo peasant rebellions* <br />
Developments in the Meo countryside towards the end of 1910s, then, all <br />
pointed to a growing agrarian crisis (for details, see, M.H. Siddiqui <br />
1986:442-67). This, combined with the gradual emergence of a class of <br />
educated men who could articulate the grievances of the peasants, provided <br />
fertile ground for the outbreak of a series of peasant uprisings in Mewat in <br />
the 1932-34, in which successful efforts were made to link up specifically <br />
Meo economic demands with a wider pan-Indian Muslim agenda, facilitating, in <br />
the process, a greater identification with Islam on the part of the Meos. <br />
The rise of the TJ in Mewat cannot be properly understood without taking <br />
into account these uprisings which broke out immediately prior to the sudden <br />
spurt of Tablighi activities in the region in the early 1930s. <br />
Hostility towards the Muslims in the ruling circles of Alwar and Bharatpur <br />
appeared intermittently in the nineteenth century interrupted by periods in <br />
which Muslims were allowed to play a significant role in administrative <br />
affairs. Hostility surfaced again in the early decades of the twentieth <br />
century, and this time with greater intensity (Mehta and Mehta 1985:399). <br />
The ruler of Alwar, Maharaja Jai Sigh (1892-1937), introduced several <br />
policies clearly aimed against his Muslim subjects. This went alongside a <br />
deliberate Hinduisation of the Alwar administration itself. The Maharaja <br />
began to flaunt his Hindu credentials in public and established personal <br />
ties with several top leaders of the Hindu Mahasabha and the Arya Samaj, <br />
organisations whose extreme antipathy for the Muslims was well known.10 Soon <br />
after it had launched its shuddhi campaign among the Malkanas of the United <br />
Provinces, the Arya Samaj extended its missionary activities to Rajputana, <br />
attempting to convert back to Hinduism the local Muslim Rajputs, Jats, <br />
Gujjars and Meos, and in this is said to have received the official backing <br />
of the rulers of Bharatpur (Mayaram 1991:10-12).11 <br />
The marked Hinduisation of the Alwar administration and its consequently <br />
growing anti-Muslim orientation had less to do with religion than with the <br />
increasing challenge by the state's subjects, both Hindus and Muslims, to <br />
the Maharaja's heavy taxation of the peasantry and fiercely autocratic <br />
rule.12 By the mid-1920s, peasant revolts had broken out in several parts of <br />
the state. One of the most serious of these occurred in 1925, in which the <br />
Alwar forces gunned down scores of Hindu Rajputs in the village of Nimuchana <br />
protesting a sudden rise of 50 per cent in the land revenue. In these <br />
uprisings both the Meos as well as the Hindu peasantry were involved. Faced <br />
with such determined opposition to him, the Maharaja appears to have felt <br />
that a policy of cultivating a fiercely pro-Hindu image for himself would <br />
help create a homogeneous Hindu community and postpone the demand for <br />
democratisation.13 Targeting the Muslims as the menacing, threatening <br />
'Other' and fanning the flames of Hindu-Muslim rivalry would help divert the <br />
attention of his largely Hindu subjects from the oppression they were <br />
undergoing under his rule.14 <br />
It was in this communally surcharged climate that in 1932-34 the Meos of <br />
Alwar rose up in violent revolt. It seems that it was the particularly harsh <br />
and oppressive conditions under which they were labouring that ignited the <br />
sparks of rebellion. Their plight is portrayed by a Meo historian thus: <br />
The Meo tracts in Alwar and Bharatpur were victims of the extreme <br />
authoritarianism and ruthlessness of their rulers. Government servants would <br />
do nothing without extorting heavy bribes. The peasants were being grossly <br />
overburdened with ever increasing taxes. Like birds of prey, the guards of <br />
the forest department and the sepoys of the customs department would swoop <br />
down on the hapless peasants and rob them of the paltry income that they <br />
earned through shedding their sweat and blood. The rights of the people were <br />
being mercilessly trampled upon. The Mewatis were being treated like goats <br />
and sheep, as nothing better than mere dumb animals (Haye n.d.:10). <br />
Having already subjected the peasants to a heavy tax burden, in 1932 the <br />
Maharaja of Alwar suddenly decided to raise the revenue levy four-fold. This <br />
proved to be the last straw for the peasants, and they decided to stop <br />
paying their taxes. Soon after, the All-India Meo Panchayat, a group of Meo <br />
leaders headed by Yasin Khan (1896-1970),15 a lawyer-turned-politician, <br />
began galvanising support for the uprising, seeking to turn it into a <br />
broader struggle for the establishment of democratic rule in the state. As <br />
the rebellion gained in radicalism and strength and spread over much of <br />
Mewat, spilling across even into British tetritory, where the Meos now <br />
refused to repay their loans to the Banias, the Maharaja of Alwar decided to <br />
crush it with all the force he could command. Thus, in January 1933, when <br />
thousands of Meos had gathered at the village of Govindgarh for a <br />
demonstration, the Raja's soldiers indiscriminately opened fire, as a result <br />
of which scores lost their lives. Mewat was now in flames. Martial law was <br />
clamped in the four Meo-dominated nizamats of Ramgarh, Lacchmangarh, <br />
Kishangarh and Tijara, and reports started flooding in of widespread clashes <br />
between Hindus and Meos. Meos are reported to have attacked Bania-owned <br />
shops at many places and to have forcibly collected subscriptions from them. <br />
The violence, rooted in the economic grievances of the Meos against the <br />
Banias and the Alwar state, rapidly took on an overtly religious hue. Hindu <br />
temples were attacked and the panic-stricken Hindus, egged on by the Hindu <br />
Mahasabha, issued an urgent appeal to the Raja, 'the descendant of Raghu' <br />
(the Hindu god-king Rama), to rush to their rescue, to defend them from the <br />
Meo 'rakshasas' (demons).16 The writ of the Alwar state seems, in fact, to <br />
have ceased to run in the Meo-dominated nizamats, where the Meos managed to <br />
establish their own effective control.17 <br />
Some weeks later the situation in northern Alwar had turned so serious that <br />
the government of India was forced to intervene. British soldiers entered <br />
Alwar in January 1933 and in May the government of India forced the Maharaja <br />
to abdicate and go abroad into exile. The administration of the affairs of <br />
state was entrusted to a British officer, many of the demands of the <br />
peasants were conceded and normalcy was gradually restored. <br />
In the course of the revolt the Meos came to establish strong ties with <br />
several Muslim leaders and organisations from outside Mewat for the first <br />
time, and it was this newly established bond with the wider Indian Muslim <br />
community that latter eased the entry of Islamic ideas among them through <br />
the missionary efforts of the TJ. It was from these outside Muslim leaders <br />
and organisations, besides some local activists, that the Meos sought <br />
leadership for their movement against the Maharaja and a means to bring <br />
their plight to the notice of the Indian public and the British authorities. <br />
Among the Muslim organisations that came to the rescue of the Meos in their <br />
uprising were the All-India Alwar Conference, the Anjuman-i-Ahrar of Bombay <br />
and Delhi, the Jami'at-ul 'Ulama-i-Islam of Budaun, and the Rajputana Muslim <br />
League, Ajmer. Several Muslim Urdu newspapers of Delhi and Lahore, too, took <br />
up and championed the Meo cause (Mayaram 1991:40-41). Significantly, the <br />
Meos received almost no Hindu support. It was only the Muslims who came to <br />
their rescue at this time of crisis. <br />
Although these external Muslim organisations and leaders were not <br />
responsible for creating the Meo rebellion themselves, it was through their <br />
networks that, 'Meo demands received an immediate publicity' (Mayaram <br />
1991:40). Linkages were established with the larger Muslim community of <br />
north India only after the movement had already started, and so it would be <br />
misleading to suggest that it owed itself to external Muslim instigation. <br />
Significantly, it was also only after the rebellion had taken off that the <br />
activities of the TJ really began to spread in the Mewati countryside. <br />
Moreover, at this time, the preaching teams of the TJ were by and large <br />
active only in British Mewat and had little presence in either Alwar or <br />
Bharatpur (Mayaram 1997:35). It would appear, then, that the sudden growth <br />
of the TJ in Mewat at around this time was a fallout of the agrarian crisis <br />
and the oppression which followed rather than a cause of this crisis.18 The <br />
Islamisation of the Meos through the TJ, Mayaram remarks, 'does not precede <br />
agrarian unrest as much as it is the consequence of agrarian tension and <br />
state policy'. This process cannot, then, be understood 'merely as [the <br />
introduction of] an external religious ideology', unrelated to the social <br />
conditions prevailing in Mewat at that time (Mayaram 1991:8). <br />
Mayaram contends that the labelling of the Meo peasant uprising by the Alwar <br />
state and by Hindu organisations as an Islamic revolt was probably intended <br />
to rob it of legitimacy, to divide the peasantry on religious lines and, <br />
thereby, to divert the wrath of the Hindu peasantry away from the Maharaja's <br />
unpopular rule and towards the Meos instead. This policy, however, had the <br />
unintended consequence of making the Meos more fiercely conscious of their <br />
Muslim identity, which was now being reinforced by the state itself. The <br />
same happened in neighbouring Bharatpur, where, in 1933, the Meos rose up in <br />
revolt against the repressive measures taken by the Jat ruler, Kishan Singh. <br />
It was thus this combination of agrarian crisis, the growth of a newly <br />
educated class among the Meos, the peasant rebellions in Alwar and Bharatpur <br />
and their brutal suppression, and the fraternal links that were now <br />
established with outside Muslim groups that provided the ideal conditions <br />
for a movement such as the TJ to emerge in Mewat at this time. <br />
<div class="MsoNormal">For other uses, see <a href="http://english.turkcebilgi.com/Meos+%28disambiguation%29">Meos (disambiguation)</a>.</div><div class="MsoNormal"><b>Meo</b> (<a href="http://english.turkcebilgi.com/Hindi+language">Hindi</a>: <span lang="HI" style="font-family: Mangal;">मेव</span>, <a href="http://english.turkcebilgi.com/Urdu+language">Urdu</a>: میو) is a prominent Muslim <a href="http://english.turkcebilgi.com/Rajput">Rajput</a> tribe from <a href="http://english.turkcebilgi.com/Northern+India">Northern India</a> and <a href="http://english.turkcebilgi.com/Pakistan">Pakistan</a>. </div><h2>Meo</h2><div class="MsoNormal">Meos inhabit a territorial region that falls between the important urban centres of <a href="http://english.turkcebilgi.com/Delhi">Delhi</a>, <a href="http://english.turkcebilgi.com/Agra">Agra</a> and <a href="http://english.turkcebilgi.com/Jaipur">Jaipur</a>. Mewat, consisting of some adjoining parts of <a href="http://english.turkcebilgi.com/Haryana">Haryana</a>, <a href="http://english.turkcebilgi.com/Rajasthan">Rajasthan</a> and <a href="http://english.turkcebilgi.com/Uttar+Pradesh">Uttar Pradesh</a>, where the Meos have lived for a millennium, was a terrain of peasant radicalism in the pre-independence period. It saw intensive work by the communist leaders such as the historian-activist Kunwar Mohammad Ashraf and others then working with the <a href="http://english.turkcebilgi.com/Indian+National+Congress">Indian National Congress</a>. There was a close inter community relationship between the Meos and other peasant-pastoral castes such as the Jats, the Ahirs and the Gujars. In Haryana the Mewat region falls in the districts of Gurgaon and Faridabad. <br />
<br />
Meo men are tall and dark, with ponderous turbans woven around their heads, dressed in long flowing robes. The Meos are about a million-strong tribe, a <a href="http://english.turkcebilgi.com/Muslim+Rajput">Muslim Rajput</a> community living in southern Haryana and north eastern Rajasthan known for its admixture of <a href="http://english.turkcebilgi.com/Hindu">Hindu</a> and <a href="http://english.turkcebilgi.com/Islamic">Islamic</a> customs, practices and beliefs. Only one in ten Meos is able to properly read and write. The Meos have two identities, both of which they are equally proud of. On the one hand, they claim to be Muslims, tracing their conversion to various <a href="http://english.turkcebilgi.com/Sufi">Sufi</a> saints who began settling in their territory from the eleventh century onwards, and whose shrines or 'dargahs' today dot the entire Mewati countryside. On the other hand, they also claim to be Rajputs, and believe that they are direct descendants of Krishna and Rama. These Hindu deities are respectfully referred to by the Meos as 'dada' or grandfather'. <br />
<br />
Almost every Meo village has a mosque, but in many places Meos also worship at Hindu temples. Many Rajasthani Meos still retain mixed Hindu-Muslim names. Names such as Ram Khan or Shankar Khan are not unusual in the Meo tracts in <a href="http://english.turkcebilgi.com/Alwar">Alwar</a>. The Muslim community of Meos is highly Hinduised. They celebrate <a href="http://english.turkcebilgi.com/Diwali">Diwali</a> and <a href="http://english.turkcebilgi.com/Holi">Holi</a> as they celebrate <a href="http://english.turkcebilgi.com/Id">Ids</a>. They do not marry within ones <a href="http://english.turkcebilgi.com/Gotra">Gotras</a> like Hindus of the North though Islam permits marriage with cousins. Solemnization of marriage among Meos is not complete without both nikah as in Islam and circling of fire as among Hindus. Meos believe that they are direct descendants of Krishna and Rama even as they claim to be among the unnamed prophets of God referred to in the Holy Quran. <br />
<br />
The Meo version of the Mahabharat called the Pandun Ka Kara, is performed by Mirasis or Jogis to an audience composed of Meo Muslims, as also non-Meos. The authors, performers and audience are, thus, all Muslim. The Meos regard the Mahabharata clans as the ancestors of their own lineage. The folk epic then is far more than mere "myth" and is central to the cultural identity of the Meo Muslims. It is important to understand what the great epic means to them, how they remake, modify and recreate it and also how in the process they both draw upon, modify and critique the so-called "great tradition" of Vedic and Puranic Hinduism. <br />
<br />
Muslim musicians, called Mirasis, dressed in flowing white Kurtas and dhotis and bright crimson turbans. They play a musical rendering of the 'Pandun Ke Kara', the Meo Muslim version of the famous Hindu epic, the Mahabharat, after a brief ode in praise of the Prophet Muhammad and the Sufi saint Khwaja Moinuddin Chishti of Ajmer. The entire epic in its Meo form, rendered in the Mewati dialect, consists of some 800 verses or 'dohas', and takes more than three hours to recite. It relates the story of the five Pandava brothers, whom it describes as ancestors of the Meos. Finally, it ends with verses in praise of its composer, an early eighteenth century Meo Muslim called Sadullah Khan. 'Pandun Ke Kada' is the only Muslim form of the Mahabharat that exists. Sadullah Khan is regarded by the Meos as their 'national poet' ('qaumi shair'). Today, barring a few Mirasis, no one else can recite the Pandun Ke Kada. </div><h2>Mewat, the homeland of the Meos</h2><div class="MsoNormal">The place of origin of the Meos is <a href="http://english.turkcebilgi.com/Mewat">Mewat</a>. It is a region that comprises southern Haryana and north-eastern Rajasthan and is known for its mixture of Hindu and Islamic customs, practices and beliefs. <br />
<br />
Mewat's boundaries are not precisely determined, but generally include <a href="http://english.turkcebilgi.com/Alwar+District">Alwar</a>, <a href="http://english.turkcebilgi.com/Bharatpur+District">Bharatpur</a>, and <a href="http://english.turkcebilgi.com/Dholpur+District">Dholpur</a> districts of Rajasthan, and <a href="http://english.turkcebilgi.com/Gurgaon+District">Gurgaon</a> and <a href="http://english.turkcebilgi.com/Faridabad+District">Faridabad</a> districts of Haryana. The region corresponds to the ancient kingdom of <a href="http://english.turkcebilgi.com/Matsya+Rajya">Matsya</a>, founded in the 5th century BCE. <a href="http://english.turkcebilgi.com/Mewati">Mewati</a> is the chief language or dialect of the region. Mewat district was carved out from erstwhile Gurgaon and Faridabad districts, which came into existence on 4th April 2005 as the 20th district of Haryana. The newly constituted district comprises three sub-divisions namely Nuh, Firozpur Jhirka and Hathin. The district headquarter is located at Nuh. The district comprises six blocks namely Nuh, Tauru, Nagina, Firozpur Zhirka, Punhana and Hathin. There are 532 villages in the district. <br />
<br />
Geographically, Mewat district is situated between 26-degree and 30-degree North latitude and 76-degree and 78-degree East longitude. Gurgaon district bounds it on its North, while Rewari district lies to its West and Faridabad district to its East. On South, the district shares its boundary with Rajasthan. Mewat district is largely composed of plains. Inconsistency in Mewat topography is evident from its patches of land with hills and hillock of the Aravali Mountain on the one hand and plains on the other. <br />
<br />
Mewat, land of the Meos, has its genesis in its tribal inhabitants, the Meo tribals, who are agriculturalists. The area is a distinct ethnic and socio-cultural tract. The Meos, who trace their roots to the early Aryans of North India, call themselves <a href="http://english.turkcebilgi.com/Kshatriya">Kshatriyas</a> and have preserved their social and cultural traits to a surprisingly large extent, unlike the other tribes of nearby areas. During the regime of the Tughlak dynasty in the 14th century A.D., these people embraced Islam but till today, they have maintained their age-old distinctive ethno-cultural identity. <br />
<br />
The main occupation of the people of Mewat district is agriculture and allied and agro-based activities. The Meos are the predominant population group and are completely agriculturists. </div><h2>Cultural aspects</h2><div class="MsoNormal">The Meos are have two strong identities, both of which they are equally proud of: </div><ul type="disc"><li class="MsoNormal">Their Muslim identity, going back to their conversion to Islam by various <a href="http://english.turkcebilgi.com/Sufi">Sufi</a> saints who began settling in their territory from the eleventh century onwards, and whose shrines/mausoleums or <em><a href="http://english.turkcebilgi.com/dargah">dargahs</a></em>/<em><a href="http://english.turkcebilgi.com/mazar">mazars</a></em> today dot the entire countryside in Mewat. </li>
<li class="MsoNormal">Their Rajput heritage and lineage, which they are very proud of. Despite their conversion to Islam, they still follow some Hindu practices to this day as inherited customs. </li>
<li class="MsoNormal">A penetrating sense of superiority of their Rajastani culture with the bravery of their warlords Hasan Khan Meo, a representative of Meo Rajputs in the War of ??? and Deo Khan Meo, are the sources of proud for Meo. </li>
<li class="MsoNormal">Without reservation, Gias-u-Din Balban and Mughal Kings faced perennial defeats by the Meo warrior tribe around Delhi and in the interiors of Rajastan. </li>
</ul><h2>Meos today</h2><div class="MsoNormal">Today, Meos mostly inhabit the <a href="http://english.turkcebilgi.com/Punjab+%28Pakistan%29">Punjab</a> and <a href="http://english.turkcebilgi.com/Sindh">Sindh</a> provinces of Pakistan and the states of <a href="http://english.turkcebilgi.com/Haryana">Haryana</a>, <a href="http://english.turkcebilgi.com/Punjab+%28India%29">Punjab</a>, <a href="http://english.turkcebilgi.com/Rajasthan">Rajasthan</a> and <a href="http://english.turkcebilgi.com/Delhi">Delhi</a> in India. Many Meos migrated to Pakistan after its formation in 1947. In India, they are a million-strong. </div><h2>Raymond Jamous' work on Meo</h2><h2>Oxford University Press book on Meo culture</h2><div class="MsoNormal">Kinship and Rituals Among the Meo of Northern India : Locating Sibling Relationship/Raymond Jamous. Translated from the French by Nora Scott. New Delhi, Oxford University Press, 2003, xiv, 200 p., ills., tables, $31. ISBN 019566459-0. <br />
<br />
Contents: Introduction. 1. The Meo: a caste and a faith. 2. Meo kinship vocabulary. 3. Kinship and territory. 4. The marriage alliance. 5. Marriage ceremonies: ritual prestations. 6. The Meo kinship system: a comparative view. Bibliography. Glossary. Index. <br />
<br />
"In the study of family and kinship, social anthropologists have often focused on unilineal descent groups or on marriage, but rarely on the specific nature of the brother-sister relationship. Until now this relation has been reduced either to one of siblingship, more often, consanguinity, or to a form of incest prohibition that leads to matrimonial exchange. This book presents the kinship system of the Meo, a Muslim community of ‘Rajput’ caste of north India, where the brother-sister relationship transcends the distinctions between consanguines and affines to pervade relations both before and after marriage. <br />
<br />
"The author develops the notion of ‘metasiblingship’ to convey the specific nature of this relationship. In the vocabulary of kinship studies, metasiblingship is defined as the chain of two brother-sister pairs linked by a marriage. It is enacted in life-cycle rites in the complementarity between the father’s (married) sister, who leads these ceremonies, and the mother’s brother, who is responsible for the principal prestations. <br />
<br />
"In terms of family and kinship, and associated ceremonies, myths and legends, the Meo have long been regarded as unusual among Indian Muslims. They forbid what is regarded as a diacritical Muslim kinship practice—patrilineal parallel-cousin marriage—as well as cross-cousin marriage, and follow north Indian, Hindu kinship rules. Following the example of Louis Dumont, Raymond Jamous engages with the Meo kinship terminology, the relation of kinship and territory, marriage alliance, and marriage rituals and prestations—all of which are ‘classical’ kinship themes. What emerges is a completely new perspective on the structure of north Indian kinship, transcending and encompassing the opposition of the ‘alliance’ and ‘descent’ approaches. <br />
<br />
"This book is of interest and importance both as an ethnography of the Meo and as a contribution to kinship theory. It will be useful to scholars of sociology, anthropology, and religion." (jacket) </div><h2>Resisting Regimes: Myth, Memory and the Shaping of a Muslim Identity</h2><div class="MsoNormal">To the Mughals, the Mewatis were "rebels". To British ethnographers, they were "criminal tribes". To two modernizing princely rulers of eastern Rajasthan in the first half of the twentieth century, embracing Hindu nationalism, they were "Muslim". Finally, to the Islamicizing, pietist movement, Tablighi Jama'at, which has flourished in Mewat since partition, the Mewatis were the jahiliyya of pre-Islamic Arabia, in urgent need of reform. In this important and welcome contribution, Shail Mayaram tells the story of the princely and Tabligh regimes as well as the story of Mewati resistance she finds throughout. She makes a valuable contribution to understanding how a particular group comes to be identified by others, and to identify itself, as "Muslim"—an identity contingently produced and profoundly modern, the product, not the opposite, of nationalism .Alwar and Bharatpur were home to about two-thirds of the Meo, who comprised in 1941 some sixty percent of the population's 330,620 Muslims. At partition, Mayaram discovered, contrary to her expectations, there was an explicit state policy of "cleansing," characterized by forced conversion, capture of women (who "do not have any religion" [p. 191]), and genocide of Muslims with an estimated 82,000 killed. After partition, Meos lost land to Hindu and Sikh refugees. An informant told Mayaram his own story: he fled; returned because of Congress promises that he would retain his property; discovered his houses burnt and animals gone; and received back only sixty of his original 600 bighas of land. "Tabligh came to our village after this," he concluded (pp. 205–06). </div><h2>Ja Dimaago's views</h2><div class="MsoNormal">ETHNONYMS: Mewāti, <a href="http://english.turkcebilgi.com/Meenas">Mina</a>, Meena Meo <br />
<br />
Representing the largest part of the Muslim population in Rajasthan, the Meos number approximately 600,000 (according to 1984 data). They are crowded into the Alwar and Bharatpur districts in the northeastern part of the state, as well as in the Gurgaon District of the adjacent state of Haryana. The areas of the three districts where they live are collectively called Mewat, a reference to their supremacy in the area. Meos speak Rajasthani, a language of the Indo-Iranian part of the Indo-European Family. The Meos pursue many different service occupations and are known as bangle sellers, dyers, butchers, water carriers, and musicians, among others. <br />
<br />
Like most Indian Muslims, the Meos were originally Hindu; when and how their conversion to Islam came about is unclear. It seems probable they were converted in stages: first by Salar Masud in the eleventh century, by Balban in the thirteenth century, and then during Aurangzeb's rule in the seventeenth century. The Meos insist on Rajput descent for the entire community. For years the Meos blended both Hindu and Muslim customs in their culture. For example, the popular names for both males and females were Hindu, but Muslim names were given as well, and the Muslim title Khan was added to a Hindu name. Two major Islamic rituals observed by the Meos were male circumcision and burial of the dead. Most of the Hindu festivals and ceremonies were maintained. The Muslim festivals, such as the two Ids, Shab-e-barat, and Muharram, were practiced. Reading the Quran was less well liked than the Hindu epics Ramayana and Mahabharata, and Hindu shrines outnumbered the mosques in Mewat. Few Meos prayed in the Muslim manner but most worshiped at the shrines of the Hindu gods and goddesses. Since 1947, however, with the partition of India, a revival of Islamic tradition has forced many Meos to conform to Islamic norms. In addition, many Meos have emigrated to Pakistan. <br />
<br />
Although the Meos today follow most Muslim customs, they still follow traditional Hindu marriage rituals and kinship patterns. Cousin marriage is still taboo among this group. Attempts to break this tradition have met strong opposition. In addition, Meos do not observe the Muslim tradition of secluding their women. Meo society is divided into at least 800 exogamous clans. Some of the clan organizations resemble those of the Rajputs, but others seem to have connections with Hindu castes such as <a href="http://english.turkcebilgi.com/Brahmans">Brahmans</a>, <a href="http://english.turkcebilgi.com/Meenas">Meena</a>, <a href="http://english.turkcebilgi.com/Jats">Jats</a>, and Bhatiaras. Apparently the Meos come from many Hindu castes and not just the <a href="http://english.turkcebilgi.com/Rajputs">Rajputs</a>. </div><h2>See also</h2><div class="MsoNormal"><br />
</div></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-179916400634739841.post-51855685576103294072011-04-04T10:42:00.001-07:002011-04-04T10:42:11.756-07:00First Meo Muslim lady becomes Rajasthan MLA<div dir="ltr" style="text-align: left;" trbidi="on"><!--[if !mso]> <style>
v\:* {behavior:url(#default#VML);}
o\:* {behavior:url(#default#VML);}
w\:* {behavior:url(#default#VML);}
.shape {behavior:url(#default#VML);}
</style> <![endif]--><!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:Compatibility> <w:BreakWrappedTables/> <w:SnapToGridInCell/> <w:WrapTextWithPunct/> <w:UseAsianBreakRules/> </w:Compatibility> <w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if !mso]><img src="http://img2.blogblog.com/img/video_object.png" style="background-color: #b2b2b2; " class="BLOGGER-object-element tr_noresize tr_placeholder" id="ieooui" data-original-id="ieooui" /> <style>
st1\:*{behavior:url(#ieooui) }
</style> <![endif]--><!--[if gte mso 10]> <style>
/* Style Definitions */
table.MsoNormalTable
{mso-style-name:"Table Normal";
mso-tstyle-rowband-size:0;
mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-parent:"";
mso-padding-alt:0in 5.4pt 0in 5.4pt;
mso-para-margin:0in;
mso-para-margin-bottom:.0001pt;
mso-pagination:widow-orphan;
font-size:10.0pt;
font-family:"Times New Roman";}
</style> <![endif]--> <h1>First Meo Muslim lady becomes Rajasthan MLA</h1><div class="MsoNormal"><br />
</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><img height="1" src="file:///C:/Temp/msohtml1/01/clip_image001.gif" width="1" />Gurgaon, Dec 16: It was perhaps for the first time that a lady of the Meo Muslim community from here was elected to Rajasthan assembly. <br />
<br />
<img height="1" src="file:///C:/Temp/msohtml1/01/clip_image001.gif" width="1" /></div><div class="MsoNormal">Zahida (40) from Gurgaon who contested the assembly polls on a Congress ticket from Kaman constituency is the sole representative of her community to win in the recent Rajasthan elections. <br />
<br />
She defeated her nearest rival by 8000 votes. <br />
<br />
Kaman constituency was won twice by her father Tayyab Hussain in 1993 and 1998. Zahida was fielded by Congress from this seat as Hussain died before the polls in October. <br />
<br />
Popular as "choudhry" in the Meo Muslim community, Hussain was also an elected Member of Parliament for two times, Zahida said while narrating her background. <br />
<br />
She said her entire family was active in politics. <br />
<br />
Her father was the only person in the country to become a minister in three states of Punjab, Haryana and Rajasthan, she said proudly adding that once celebrity Amitabh Bachchan in his famous programme 'Kaun Banega Crorepati' asked a question about her father. <br />
<br />
She said her grandfather Mohd Yasin Khan became an MLA in the first elections held in British-India in 1926 and remained a member of Punjab Assembly till 1946 and then from 1952 to 1962. <br />
<br />
One of her brothers Fazal Hussain also contested the Rajasthan assembly elections on BSP ticket but he lost it. Another brother Zakir Hussian, a former minister in Haryana has been the district president of Congress party in Mewat. He recently joined BSP and has been announced BSP's candidate for Lok Sabha from Gurgaon constituency. <br />
<br />
Zahida said that her family has been spreading awareness about education as it is the only means for the development of Meos, who are considered most backward in the Muslim community. <br />
<br />
The family also established educational institutions and fought against communal forces in Mewat region, which is spread across six districts of Haryana and Rajasthan, Zahida said adding that she was proud and lucky to be born in such a progressive family. <br />
<br />
In the wake of country's partition, Mahatma Gandhi also visited Mewat in 1947 and persuaded the Meo community not to leave India. Zahida claims that her family's role was critical at that time in convincing the Meos to stay back. <br />
<br />
She asserted that she would continue to motivate her community and educate their girls so that they rise in the society. <br />
<br />
After her schooling from prestigious institutions, Zahida studied LLB from Delhi University and married an engineer Jalish Khan. <br />
<br />
Zahida was not new to Kaman constituency as she was elected a Chairman of Panchayat Samiti Kaman for 2000-2005 period. </div><div class="MsoNormal"><span style="color: black;"><br />
<span> </span></span></div><div class="MsoNormal"> GURGAON: It was perhaps for the first time that a lady of the Meo-Muslim community from here was elected to Rajasthan assembly. <br />
<br />
Zahida (40) from <a href="http://www.hotgurgaon.com/gurgaon.aspx">Gurgaon</a> who contested the assembly polls on a Congress ticket from Kaman constituency is the sole representative of her community to win in the recent Rajasthan elections. <br />
<br />
She defeated her nearest rival by 8000 votes. <br />
<br />
Kaman constituency was won twice by her father Tayyab Hussain in 1993 and 1998. Zahida was fielded by Congress from this seat as Hussain died before the polls in October. <br />
<br />
Popular as "Choudhry" in the Meo-Muslim community, Hussain was also an elected Member of Parliament for two times, Zahida said while narrating her background. <br />
<br />
She said her entire family was active in politics. <br />
<br />
Her father was the only person in the country to become a minister in three states of Punjab, Haryana and Rajasthan, she said proudly adding that once celebrity Amitabh Bachchan in his famous programme 'Kaun Banega Crorepati' asked a question about her father. <br />
<br />
She said her grandfather Mohd Yasin Khan became an MLA in the first elections held in British-India in 1926 and remained a member of Punjab Assembly till 1946 and then from 1952 to 1962. <br />
<br />
One of her brothers Fazal Hussain also contested the Rajasthan assembly elections on BSP ticket but he lost it. Another brother Zakir Hussian, a former minister in Haryana has been the district president of Congress party in Mewat. He recently joined BSP and has been announced BSP's candidate for Lok Sabha from Gurgaon constituency. <br />
<br />
Zahida said that her family has been spreading awareness about education as it is the only means for the development of Meos, who are considered most backward in the Muslim community. <br />
<br />
The family also established educational institutions and fought against communal forces in Mewat region, which is spread across six districts of Haryana and Rajasthan, Zahida said adding that she was proud and lucky to be born in such a progressive family. <br />
<br />
In the wake of country's partition, Mahatma Gandhi also visited Mewat in 1947 and persuaded the Meo community not to leave India. Zahida claims that her family's role was critical at that time in convincing the Meos to stay back. <br />
<br />
She asserted that she would continue to motivate her community and educate their girls so that they rise in the society. <br />
<br />
After her schooling from prestigious institutions, Zahida studied LLB from Delhi University and married an engineer Jalish Khan. <br />
<br />
Zahida was not new to Kaman constituency as she was elected a Chairman of Panchayat Samiti Kaman for 2000-2005 period.</div></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-179916400634739841.post-59013277776847245362011-04-04T10:39:00.001-07:002011-04-04T10:39:22.865-07:00The Meo Aryans in Search of Their Leader<div dir="ltr" style="text-align: left;" trbidi="on"><!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:Compatibility> <w:BreakWrappedTables/> <w:SnapToGridInCell/> <w:WrapTextWithPunct/> <w:UseAsianBreakRules/> </w:Compatibility> <w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if gte mso 10]> <style>
/* Style Definitions */
table.MsoNormalTable
{mso-style-name:"Table Normal";
mso-tstyle-rowband-size:0;
mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-parent:"";
mso-padding-alt:0in 5.4pt 0in 5.4pt;
mso-para-margin:0in;
mso-para-margin-bottom:.0001pt;
mso-pagination:widow-orphan;
font-size:10.0pt;
font-family:"Times New Roman";}
</style> <![endif]--> <br />
<h2>The Meo Aryans in Search of Their Leader</h2><div class="postdate"><br />
</div>It is a well know fact that all living inhabitants/creatures on this earth live in groups by way of some natural, social and cultural similarity(ies).It is also said that all we are brought here in various tribes so as we know one another. Some one from them plays a leading role. In the same manner, there are various social groups or ethnic tribes of human beings living in different part of this world. As a natural phenomenon all groups of the people of common heritage or culture, geographical location need some body to lead them. He may not be influencing individually but has a role to play to guide and safe guard common interests of the group as a leader.<br />
Those ethnic groups/tribes are fortunate enough to have persons having leadership stature having qualities so great that such groups succeeded to the extent of finally carving out a nation for the people whom they represent. The expectations out of leadership are very many depending upon the aspiration of the people. The task of leadership of community is a very complex and demanding. The leader should have foresightedness to peep into the future as to how it can be planned and secured with the timely efforts. Further, it is more about a person’s ability to work with people and motivate them to achieve an outcome satisfying every body. A true leader has the ability to inspire and gain respect while setting and achieving goals by himself or when ever possible to get the support of the whole of the community for the purpose.<br />
With the limited knowledge, it can be said that after the martyrdom of Hasan Khan Mewati followed by all sort of atrocities for centuries together, late Chaudhry Yasim Khan took the command of the community in a situation the community had been struggling against Jung, Julam and Jamaa thrust upon it by the rulers of the time. It will not be exaggeration if we say that the Taj Mahal and other such monuments depicting as a glorious period of rulers, were built with the money collected forcefully as revenue at an exorbitant rates from agrarian communities especially Meos. Chaudhry Yasim Khan was succeeded by his great son, pride of Meos, Chaudhry Tayyab Hussain. Today again, we are left alone, as he hopefully has gone for higher status to live in heavenly abode. The whole community is in complete agony and pain as if they lost a member of their own family. “The writer could not stop tears volleying in his eyes while writing these words as he is feeling it as his personal loss”.<br />
The leadership should be able to identify challenges and opportunities and accordingly act upon in a way to derive maximize benefit to the people.<br />
He should find out ways and means to get the focus of the community as to where to invest its efforts and resources. One very import aspect is education. He should inspire his whole community to invest in education by way of establishing community educational institutions, medical college, engineering college, libraries etc so that his community can get quality education and health care. Other infrastructure like roads, water supply, sewerage lines, telephones electricity, parks, supports facilities and other civic amenities are to be taken on high priorities and ensured to be available to the community by his effectively influencing the existing Government functionaries.<br />
Other onerous tasks for the leader are social problems such as dowry, excessive spending on marriages, moral degradation, intoxication, prevalent injustice, stagnation in professional methodologies, discrimination, ethnic tension, conflict and frenzy communal disharmony, deterioration in inter communal relationship etc. It is a great challenge for the leader to resolve these social issues and get the attention of his people focused for their economical development. If the leader is capable, he can ensure peace and security by conciliation and consensus in community.<br />
Personality of the leader should be beyond reproach, as a role model and an exemplary, setting a trend in the society for following his trait of character. He is personified for all good acts the society approves and devoid of all evils his own people feel bad about. He should come up to the level of the religion he and his community is following. To be precise, he should be aware of all things permitted and prohibited and act accordingly.<br />
For the new leader to take the community into confidence, the best course of action is to come out of his past mistakes if any, honestly and openly in the public with the promise to discard all those not to repeat in future. The community will feel comfortable and assured of its leader’s over all protection and support. By all his efforts, he will come up as Ameen, the most reliable and trustworthy.<br />
(Repetition) If at all he is even little bit known of unwanted things he should admit and promise to discard all such acts of omission on taking responsibility of leadership. By this simple act, not only he will be benefited in the life here but hereafter as well and his whole community will harvest the fruits by following him as their leader.<br />
No doubt, leadership job is thorny and difficult especially when it is the community such as Meos who had been stratified, marginalized and stigmatized for centuries and still vulnerable to such treatment by fascist communal forces though they are said to have been protected by constitutional rights and privileges. The events are enough for keeping vigilant against threat of the safaya of the Meos as genocide defined as the annihilation, extermination or systematic killing of racial or cultural basics. The ultra communal forces want to convert India to a Hindu Rastrya. For that matter, the memory of ETHNIC CLEANSING IN RAJASTHAN in 1947 is still alive.<br />
We hope, by grace of God, to be gifted to have some good leader, may be by way of his hierarchy or otherwise, people’s choice or as we need the upright leader whosoever he may be. Even otherwise we all will shower so love, affection and honour upon him that any leader will come up to our expectations and leads us to beautiful world here and hereafter. As on date, the community may be looking forward for some one again from the family of Baba-a-Quam Marhoom Chaudhri Yasim Khan. Only fact must be taken care of that our leader in this 21st century should be strong willed iron man to stand against all odds as mentioned above. Today our beloved one Chaudhri Tayab Hussain left us in vacuum for his heavenly abode and every Meo is in utter agony and pain of loss of ones own near and dear. Now we are left with the same family to decide for filling this vacuum. The rest will be taken care of by the whole community ready to sacrifice for the community interest under his leadership.<br />
On assuming the role of community leader, people will invest in him their will of acceptance of command, support, respect, resources etc. with the hope he in turn will pay them back in providing effective and wise leadership.<br />
For further reference, a few qualities of community leadership having much relevance to the Meos are as follows:<br />
* Communication skills – to speak clearly, listen well, and observe carefully.<br />
* Conflict resolution skills – A very important to handle conflicts non-violently and creatively.<br />
* Leadership is an interactive conversation that pulls people towards becoming comfortable with the language of personal responsibility and commitment.<br />
* Community Leadership is the courage, creativity and capacity to inspire participation, development and sustainability for strong communities.”<br />
* Enthusiasm: A lively interest in the people, issues and events around him, a feeling of excitement about the possibilities, and the energy to guide community towards fruition.<br />
* Innovation: His ability to “think outside the box,” takes risks and develops new and effective solutions to old and emerging problems.<br />
* Adaptability: His willingness to be flexible and to respond quickly and effectively to changing circumstances, along with a commitment to continual learning – formal and informal – and the ability to put that learning into practice.<br />
* Strong inter-personal skills: His ability to interact and work harmoniously with others, while being prepared to take on individual responsibilities.<br />
* Belief in others: His desire to build the capabilities of others, praise them where appropriate, go into bat for them when appropriate, provide them with helpful feedback and motivate them to do their best.<br />
* Peer respect: His ability to inspire respect, allowing a person to capably lead discussions, maintain discipline and encourage the contribution of others.<br />
* Insight: His ability to see the big picture, coupled with a strong sense of what stage you are at along the path, and intuit problems before they arise or before they become insurmountable.<br />
* A capable leader ensures access to all as far as possible with time management and keeps away from sycophants.<br />
* Wisdom: Intelligence coupled with insight and empathy, as opposed to raw intelligence.<br />
* Delegation skills: A willingness to trust others and cede some responsibility. His task is missionary and needed to be taken as such. His constituency, the community he is serving is his family.<br />
* Emotions are part of human behavior and come whenever one sees situational changes occurring in some body one is concerned about. However, there should be a balance of emotional quotient (EQ) and intelligent quotient (IQ)<br />
Note: The writer will like to further suggest to his new leadership to have:<br />
* Web site designed for community leadership.<br />
* E-mailer for fast interaction with community.<br />
* Open E-mail address where any Moe can put forward his views/reviews for the community development and other common causes.<br />
* Whole time office to manage the above for which finance can be managed by personal contributions from Meos or Waqf Boards. This office will collect all sort of data, which can be used of putting genuine demand of the community to the government of the day such as selection to political posts, reservation in educational institutions , employment etc. It can be regarding population of Meos, literacy level, economic position, average land holding etc.<br />
<div class="MsoNormal"><br />
</div></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-179916400634739841.post-43685275373096929062011-04-04T10:38:00.001-07:002011-04-04T10:38:28.810-07:00Tabligi Jamat<div dir="ltr" style="text-align: left;" trbidi="on"><!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:Compatibility> <w:BreakWrappedTables/> <w:SnapToGridInCell/> <w:WrapTextWithPunct/> <w:UseAsianBreakRules/> </w:Compatibility> <w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if !mso]><img src="http://img2.blogblog.com/img/video_object.png" style="background-color: #b2b2b2; " class="BLOGGER-object-element tr_noresize tr_placeholder" id="ieooui" data-original-id="ieooui" /> <style>
st1\:*{behavior:url(#ieooui) }
</style> <![endif]--><!--[if gte mso 10]> <style>
/* Style Definitions */
table.MsoNormalTable
{mso-style-name:"Table Normal";
mso-tstyle-rowband-size:0;
mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-parent:"";
mso-padding-alt:0in 5.4pt 0in 5.4pt;
mso-para-margin:0in;
mso-para-margin-bottom:.0001pt;
mso-pagination:widow-orphan;
font-size:10.0pt;
font-family:"Times New Roman";}
</style> <![endif]--> <br />
<ul type="square"><li class="MsoNormal"><strong>Ta-Ha (Ta-Ha) (20) - Roukh 2</strong>And thou (Moses) didst tarry years among the folk of Midian(40).</li>
<li class="MsoNormal">According to the <em><a href="http://en.wikipedia.org/wiki/Book_of_Jubilees" title="Book of Jubilees">Book of Jubilees</a></em> (10:35-36), <strong>Madai</strong> had married a daughter of <a href="http://en.wikipedia.org/wiki/Shem" title="Shem">Shem</a>, and preferred to live among Shem's descendants, rather than dwell in Japheth's allotted inheritance beyond the Black Sea; so he begged his brothers-in-law, <a href="http://en.wikipedia.org/wiki/Elam_%28Hebrew_Bible%29" title="Elam (Hebrew Bible)">Elam</a>, <a href="http://en.wikipedia.org/wiki/Ashur" title="Ashur">Asshur</a> and <a href="http://en.wikipedia.org/wiki/Arpachshad" title="Arpachshad">Arphaxad</a>, until he finally received from them the land that was named after him, Media.</li>
<li class="MsoNormal">The Medes were descended from <a href="http://en.wikipedia.org/wiki/Madai" title="Madai">Madai</a>, the grandson of <a href="http://en.wikipedia.org/wiki/Noah" title="Noah">Noah</a>.</li>
<li class="MsoNormal">They could build one of the largest empire known as <strong>median empire</strong> which lasted for more than 75 years.</li>
<li class="MsoNormal">In 553 BC, <strong><a href="http://en.wikipedia.org/wiki/Cyrus_the_Great" title="Cyrus the Great">Cyrus the Great</a></strong>, King of Persia, rebelled against his grandfather, the Mede King, <a href="http://en.wikipedia.org/wiki/Astyages" title="Astyages">Astyages</a> son of Cyaxares and with the help of some medes nobles he established the medo-persian Empire.</li>
<li class="MsoNormal">The <a href="http://en.wikipedia.org/wiki/Kurds" title="Kurds">Kurds</a>(<a href="http://en.wikipedia.org/wiki/Medes" title="Medes">Medes</a>) still maintain traditions of descent from Madai.</li>
<li class="MsoNormal">The Meos/Medes are very much <strong>Aryan</strong> <strong>i.e. Arian whose origin is a place called Ariyahn in </strong><strong>Palestine</strong><strong> according to one school of thought.</strong> They last migrated to the present <strong>Mewat from Central Asia</strong> i.e. <strong>Iran/Azerbaijan</strong> of today where they established their own kingdom.</li>
<li class="MsoNormal">The ancient kingdom of Matsya, founded in the 5th century BCE was here only as a country which no other trhan Meos/Medes used to rule.</li>
<li class="MsoNormal">They are the same <strong>Medes/Mids</strong> who accepted Islam at first under the influence of noble treatment of <strong>Mohammed bin Qassim</strong> who fought the oppressive campaign of a Brahmin Raja Dhahar, for the Janta being either fire worshiper or Buddhists. Raja Dhahar was the ruler of Sindh at that time. Later on they joined along with Jats the army of Muslim and fought for their army upto Iran. </li>
<li class="MsoNormal">It is the same Mewat which <strong>Mahatma Gandhi</strong> had eulogized in 1933, saying,” I can make India win its freedom within in 24 hours provided the whole country; grit could emulate <strong>Mewat’s Meo</strong> <strong>community</strong> in its valour and patriotic fervor”.</li>
<li class="MsoNormal">It is to realize and think how the Meos fought with bravery against Jung, Julm and Jamaa (war, atrocities and excessive land revenue) at different times inflicted by Muslim rulers, Britishers and Rajput/Jat rulers respectively.</li>
<li class="MsoNormal">For the cause of justice they even fought against Muslim rulers from time to time along with Hindus and alone as well. <strong>Liberating Shivaji from the Mughal clutches</strong> was one such example of the act of justice done by none other than Meos. The Army of Rana Sangram in the second battle of Panipat was under command of <strong>Hasan Khan Mewati</strong> when it fought against Mughals, the invaders, in Panipat to oppose the oppressive taxation imposed on farmers.</li>
</ul><span style="font-family: "Times New Roman"; font-size: 12pt;">Mewat used to have been inhabited by <strong>Meos</strong>, the land owners and the non-meos, the landless as their facilitators/associates such as butchers (Qureshies/Sheikh), barbers, telis, dhobis, mirasis, badhais, lohars, faqirs/miyans, julayas, sakkas etc. These non-meos used to be equally playing active parts in day-to-day life of <strong>Mewat</strong>. So the <strong>Mewat</strong> used to be a perfectly integrated and well knit society and self sufficient in all respects during the days when it was mainly rural/agriculture base economy and the Medes used to take care of their brothers, non-Medes as their fellow beings with due respect without any discrimination and compensating them sufficiently for their services to <strong>Medes</strong> by sharing with them all sort of the agriculture products and other possession they had. As such the whole lot is called </span></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-179916400634739841.post-56059429431269066842011-04-04T10:37:00.000-07:002011-04-04T10:37:13.854-07:00Meo Cast<div dir="ltr" style="text-align: left;" trbidi="on"><br />
<div align="center" style="text-align: center;"><b>MEOS/MEWATIS- EVER HELPFUL MARSHAL RACE</b></div><span style="font-family: "Times New Roman"; font-size: 12pt;">You may be aware of the well known community of <b>Meos/Medes</b> for their numerous human qualities such as <b>honesty, justice, simplicity, hard working, straight forwardness, helping, God fearing, valour </b>and so many other virtues and equally fortunate because of the region they have been living in i.e. the erstwhile state, the <b>Mewat</b>, one of the most vital and important area in the vicinity of ever remained Capital of Bharat/Hindustan/India since ancient times and further spread all along the <b>Ravalli Hill</b> ranges going far away in the Rajputana. It cannot be said precisely what constitute the Mewat, but generally include <b>Alwar, Bharatpur, and Dholpur districts of Rajasthan, Mathura in Uttar Pradesh and Gurgaon and Faridabad districts of Haryana. </b><br />
The ancient </span><span style="font-family: "Times New Roman"; font-size: 12pt;">kingdom</span><span style="font-family: "Times New Roman"; font-size: 12pt;"> of </span><span style="font-family: "Times New Roman"; font-size: 12pt;">Matsya</span><span style="font-family: "Times New Roman"; font-size: 12pt;">, founded in the 5th century BCE was here only as a country which Meos/Medes used to rule. Apart from it <b>Medes</b> have spread all over north </span><span style="font-family: "Times New Roman"; font-size: 12pt;">India</span><span style="font-family: "Times New Roman"; font-size: 12pt;"> and have their clusters of villages where they are more prosperous than their brethren in the land of their origin. Despite of all that it is unfortunate that history has not given them sufficient space they deserve and contribution they have made to strengthen the nation even during period of worst crisis quite comparable to the holocaust. They have been almost ignored by various past governments specially that of rulers coming from outside and still a lot more is required to be done to improve their day-to-day life so that they should not feel deprived from their own present democratic governments and the nation as a whole is benefited by their remaining in the main stream and as such serving the country with their above strength.<br />
<br />
<b>You will love to know more about the great community - The Meos/Medes in brief:</b></span></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-179916400634739841.post-71927067990185943082011-04-04T10:34:00.000-07:002011-04-04T10:34:36.732-07:00People of Haryana - Meos Meo Rajput Meo Brothery<div dir="ltr" style="text-align: left;" trbidi="on"><!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:Compatibility> <w:BreakWrappedTables/> <w:SnapToGridInCell/> <w:WrapTextWithPunct/> <w:UseAsianBreakRules/> </w:Compatibility> <w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if !mso]><img src="http://img2.blogblog.com/img/video_object.png" style="background-color: #b2b2b2; " class="BLOGGER-object-element tr_noresize tr_placeholder" id="ieooui" data-original-id="ieooui" /> <style>
st1\:*{behavior:url(#ieooui) }
</style> <![endif]--><!--[if gte mso 10]> <style>
/* Style Definitions */
table.MsoNormalTable
{mso-style-name:"Table Normal";
mso-tstyle-rowband-size:0;
mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-parent:"";
mso-padding-alt:0in 5.4pt 0in 5.4pt;
mso-para-margin:0in;
mso-para-margin-bottom:.0001pt;
mso-pagination:widow-orphan;
font-size:10.0pt;
font-family:"Times New Roman";}
</style> <![endif]--> <div class="MsoNormal"><b>People of Haryana - Meos:</b> Meos inhabit a territorial region that falls between the important urban centers of <a href="http://www.haryana-online.com/delhi.htm">Delhi</a>, Agra and Jaipur. <a href="http://www.haryana-online.com/Districts/mewat.htm">Mewat</a>, consisting of some adjoining parts of <a href="http://www.haryana-online.com/">Haryana</a>, <a href="http://www.haryana-online.com/rajasthan.htm">Rajasthan</a> and <a href="http://www.haryana-online.com/uttar_pradesh.htm">Uttar Pradesh</a>, where the Meos have lived for a millennium, was a terrain of peasant radicalism in the pre-independence period. It saw intensive work by the communist leaders such as the historian-activist Kunwar Mohammad Ashraf and others then working with the Indian National Congress. There was a close inter community relationship between the Meos and other peasant-pastoral castes such as the <a href="http://www.haryana-online.com/people/jats.htm">Jats</a>, the <a href="http://www.haryana-online.com/people/ahirs.htm">Ahirs</a> and the <a href="http://www.haryana-online.com/people/gujars.htm">Gujars</a>. In <a href="http://www.haryana-online.com/">Haryana</a> the Mewat region falls in the districts of <a href="http://www.haryana-online.com/Districts/gurgaon.htm">Gurgaon</a> and <a href="http://www.haryana-online.com/Districts/faridabad.htm">Faridabad</a>.<br />
<br />
Meo men are tall and dark, with ponderous turbans woven around their heads, dressed in long flowing robes. The Meos are about a million-strong tribe, a Muslim Rajput community living in southern <a href="http://www.haryana-online.com/">Haryana</a> and north eastern <a href="http://www.haryana-online.com/rajasthan.htm">Rajasthan</a> known for its admixture of Hindu and Islamic customs, practices and beliefs. Only one in ten Meos is able to properly read and write. The Meos have two identities, both of which they are equally proud of. On the one hand, they claim to be Muslims, tracing their conversion to various Sufi saints who began settling in their territory from the eleventh century onwards, and whose shrines or 'dargahs' today dot the entire Mewati countryside. On the other hand, they also claim to be Rajputs, and believe that they are direct descendants of Krishna and Rama. These Hindu deities are respectfully referred to by the Meos as 'dada' or grandfather'.<br />
<br />
Almost every Meo village has a mosque, but in many places Meos also worship at <a href="http://www.haryana-online.com/Culture/hinduism.htm">Hindu</a> temples. Many Rajasthani Meos still retain mixed Hindu-Muslim names. Names such as Ram Khan or Shankar Khan are not unusual in the Meo tracts in Alwar. The Muslim community of Meos is highly Hinduised. They celebrate Diwali and Holi as they celebrate Ids. They do not marry within ones Gotras like Hindus of the North though Islam permits marriage with cousins. Solemnization of marriage among Meos is not complete without both nikah as in Islam and circling of fire as among Hindus. People with double identities, Meos believe that they are direct descendants of Krishna and Rama even as they claim to be among the unnamed prophets of God referred to in the Holy Quran.<br />
<br />
Who is a Meo? Try and insult the Pandun Ka Kara before the Meos, see the angry result and you will get the answer. The Meo version of the <a href="http://www.haryana-online.com/History/mahabharat.htm">Mahabharat</a> called the Pandun Ka Kara, is performed by Mirasis or Jogis to an audience comprised of Meo Muslims, as also non-Meos. The authors, performers and audience are, thus, all Muslim. The Meos regard the Mahabharata clans as the ancestors of their own lineage. The folk epic then is far more than mere "myth" and is central to the cultural identity of the Meo Muslims. It is important to understand what the great epic means to them, how they remake, modify and recreate it and also how in the process they both draw upon, modify and critique the so-called "great tradition" of <a href="http://www.haryana-online.com/History/vedas.htm">Vedic</a> and Puranic <a href="http://www.haryana-online.com/Culture/hinduism.htm">Hinduism</a>.<br />
<br />
Muslim musicians, called Mirasis, dressed in flowing white Kurtas and dhotis and bright crimson turbans. They play a musical rendering of the 'Pandun Ke Kara', the Meo Muslim version of the famous Hindu epic, the <a href="http://www.haryana-online.com/History/mahabharat.htm">Mahabharat</a>, after a brief ode in praise of the Prophet Muhammad and the Sufi saint Khwaja Moinuddin Chishti of Ajmer. The entire epic in its Meo form, rendered in the Mewati dialect, consists of some 800 verses or 'dohas', and takes more than three hours to recite. It relates the story of the five Pandava brothers, whom it describes as ancestors of the Meos. Finally, it ends with verses in praise of its composer, an early eighteenth century Meo Muslim called Sadullah Khan. 'Pandun Ke Kada' is the only Muslim form of the <a href="http://www.haryana-online.com/History/mahabharat.htm">Mahabharat</a> that exists. Sadullah Khan is regarded by the Meos as their 'national poet' ('qaumi shair'). Today, barring a few Mirasis, no one else can recite the Pandun Ke Kada.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><b>Mewat</b> district was carved out from erstwhile <a href="http://www.haryana-online.com/Districts/gurgaon.htm">Gurgaon</a> and <a href="http://www.haryana-online.com/Districts/faridabad.htm">Faridabad</a> districts, which came into existence on 4th April 2005 as the 20th district of <a href="http://www.haryana-online.com/">Haryana</a>. The newly constituted district comprises of three sub-divisions namely Nuh, Firozpur Jhirka and Hathin. The district headquarter is located at Nuh. The district comprises of six blocks namely Nuh, Tauru, Nagina, Firozpur Zhirka, Punhana and Hathin. There are 532 villages in the district.<br />
<br />
Geographically, Mewat district is situated between 26-degree and 30-degree North latitude and 76-degree and 78-degree East longitude. Gurgaon district bounds it on its North, while <a href="http://www.haryana-online.com/Districts/rewari.htm">Rewari</a> district lies to its West and Faridabad district to its East. On South, the district shares its boundary with <a href="http://www.haryana-online.com/rajasthan.htm">Rajasthan</a>. Mewat district is largely comprises of planes. Inconsistency in Mewat topography is evident from its patches of land with hills and hillock of the Aravali Mountain on the one hand and plains on the other.<br />
<br />
Mewat, land of the <a href="http://www.haryana-online.com/People/meos.htm">Meos</a>, has its genesis in its tribal inhabitants, the Meo tribals, who are agriculturalists. The area is a distinct ethnic and socio-cultural tract. The Meos, who trace their roots to the early <a href="http://www.haryana-online.com/People/aryans.htm">Aryans</a> of <a href="http://www.north-india.in/">North India</a>, call themselves Kshatriyas and have preserved their social and cultural traits to a surprisingly large extent, unlike the other tribes of nearby areas. During the regime of the Tughlak dynasty in the 14th century A.D., these people embraced Islam but till today, they have maintained their age-old distinctive ethno-cultural identity.<br />
<br />
According to the Census of India 2001, the total population of Mewat district was 9,93,617 of which 46,122 (4.64%) lived in urban areas and the major chunk 9,47,495 (95.36%) of the population lived in rural areas. Out of the total population of 9,93,617, the district has 5,24,872 males and 4,68,745 females. The SC population in the district is around 78,802. The total numbers of households are 1,42,822 out of which 1,35,253 (95%) are in rural areas and remaining 7569 (5%) are in urban areas. The total number of BPL households in the district are 39667 and APL households are 1,03,155.<br />
<br />
The main occupation of the people of Mewat district is agriculture and allied and agro-based activities. The Meos are the predominant population group and are completely agriculturists.<br />
<br />
AGRICULTURE: The soil of the district is light in texture, particularly sandy, sandy loam and clay loam. The upper hills are mostly barren. The agriculture in Mewat is mostly rain fed except in small pockets where canal irrigation is available. Agriculture production measured in terms of crop yield per hectare in Mewat is comparatively low.<br />
<br />
ANIMAL HUSBANDRY: Animal husbandry is the secondary source of income. Those who live closer to the hilly ranges of Aravali also keep sheep and goats. Milk yield is not so low, but due to heavy indebtedness the income from the' milk is much reduced, as many farmers have to sell the milk to the lender at lower than normal price. The poultry population in Mewat is much less than in rest of <a href="http://www.haryana-online.com/">Haryana</a>.<br />
<br />
CLIMATE: Mewat falls under the Sub-Tropical, Semi-arid climatic zone with extremely hot temperature in summer. Dryness of air is standard feature in Mewat except during the monsoon season. May & June are the hottest months of the year with the temperature ranging from 30 C to 48 C, January, on the other hand is the coldest month with temperature ranging between 4 C to 25 C. Mewat experiences a high incidence of thunderstorms and dust storms, often accompanied by violent squalls (andhar) during the period April to June. Sometimes the thunderstorms are accompanied by heavy rain and occasionally by hailstorms. In the winter months, fog sometimes appears in the district.<br />
<br />
RAINFALL: The annual rainfall varies considerably from year to year. The maximum rainfall is experienced during the monsoon season, which reaches its peak in the month of July. The principal precipitation occurs during monsoon period from June to September when about 80% of the rainfall is received. The average rainfall varies from 336 mm to 440 mm in the district. Humidity is considerably low during the greater part of the year. The district experiences high humidity only during the monsoon period. The period of minimum humidity (less than 20%) is between April and May.<br />
<br />
RESORTS & CLUBS<br />
<br />
<b>Classic Golf Resort</b><br />
<br />
Classic Golf Resort is a wholly owned subsidiary of ITC Limited, one of India’s leading corporate organizations. The golf course comprises of 27 holes of 3 nines each (The Ridge, The Valley and The Canyon), which bear witness to the Master’s virtuously and golfing skills.<br />
<br />
Classic Golf Resort is the first South Asia Signature Championship Golf Course designed by Jack Nicklaus. The Resort has been built on a 300 acre expanse, at the foothills of the picturesque Aravalis, on the outskirts of India’s National Capital, New Delhi. The Golf Course comprises of a par 72, 18-hole, 7114 yard Signature Championship Course and a par 36, 9-hole course of 3135 yard, a Social Club and Sports Complex, which offers various sports activities. Challenges exist in the form of bunkers and water hazards, which give all levels of golfers an opportunity to hone their mental and physical agility. Classic Golf Resort which is exclusively a members Club and is located off the Delhi-<a href="http://www.haryana-online.com/jaipur.htm">Jaipur</a> Highway and only 35 km away from the International Airport and about 75 miles drive from central <a href="http://www.haryana-online.com/delhi.htm">Delhi</a>.<br />
<br />
Separate Health Club for men and women with Steam and Sauna, Swimming Pool, Squash Courts, Billiards & Snooker and Table Tennis. A Separate children’s area earmarked for their activities. The Golf Sanctuary stands on the periphery of the Valley Championship Course and offers furnished tented accommodation with all requisite facilities of comfortable living; yet giving you the experience and thrill of living in the wilderness. 14 well appointed luxury tents open out to a central pavilion and is available between October and March.<br />
<br />
<b>Country Club</b><br />
<br />
The Best Western Resort Country Club is situated near Manesar on the Delhi Jaipur Highway. The Resort is only 25 kilometers from Nuh District Headquarter (Mewat). Pink City (Jaipur) and <a href="http://www.haryana-online.com/taj_mahal.htm">Taj Mahal</a> (Agra) are only 200 kilometers away. Vrindavan and Mathura are 150 km. Other nearby attractions are Tijara Jain Temple (60 km) and Neemrana Fort (70 km). The Resort is only 25 km from sprawling Gurgaon Shopping Mall.<br />
<br />
A relaxed 45 minutes drive from Delhi International Airport on the Jaipur Highway and you drive India’s first Country Club—The Resort Country Club. Away from the pollution & congestion of Delhi, the lush green environment set in the most picturesque surroundings make it the perfect place for your conferencing & holidays. Selection of 90 well appointed rooms/suits. Unmatched facilities which include on site Golf Course, Spa, Disco, Health Club, Swimming Pools, Billiards, Table Tennis, Lawn tennis, Joy-rides and a lots more for everyone. The Resort is spread over 30 acres of green; it’s an interesting Golf Course, a real delight to play on, it is registered with IGU.</div></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-179916400634739841.post-39072320086814289792011-04-03T12:23:00.000-07:002011-04-03T12:23:18.706-07:00Meo Brothery Mao Brothers Mao Rajpot Mawati cast<div dir="ltr" style="text-align: left;" trbidi="on"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh7uG3C0ykPrYQ_z0r5-AVWUDVXWRBCV5RDA0ow3iUP-W3lsxHhXMAe8eurp5_qjPSeboKRS3s3UzeOpgWdFFiZkBN30Cd5_zP5N2pWtYMK1aMwPfzvKwIcEPxYp1rM7xIXYb96MAvCsAsQ/s1600/1289889918mrs+zahida.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh7uG3C0ykPrYQ_z0r5-AVWUDVXWRBCV5RDA0ow3iUP-W3lsxHhXMAe8eurp5_qjPSeboKRS3s3UzeOpgWdFFiZkBN30Cd5_zP5N2pWtYMK1aMwPfzvKwIcEPxYp1rM7xIXYb96MAvCsAsQ/s1600/1289889918mrs+zahida.jpg" /></a></div>Mao Women (Mawati Girl Photo ) Zahida Khan Mao Rajput From Mawat India .<br />
<br />
</div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-179916400634739841.post-73576012169371241442011-04-03T12:12:00.000-07:002011-04-03T12:12:25.955-07:00Mao rajput ka rishta arain bloch puthan rana rangar qasai syed rishta<div dir="ltr" style="text-align: left;" trbidi="on">You should go to marriage house.</div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-179916400634739841.post-79459104970381053362011-04-03T12:09:00.000-07:002011-04-03T12:09:56.907-07:00budhapay ka ilaj paron ka dard kamar ka dard baychani ka ilaj khobsorti ka raz<div dir="ltr" style="text-align: left;" trbidi="on">You should go to a doctor brother.</div>Unknownnoreply@blogger.com