Khaled Ahmed Quotes

“Given that the Taliban is a Pashtun movement, the tendency of the Pashtun man to emphasize his individuality through disagreement rather than agreement will come to the fore after the disappearance of the already 'loose' authority of Mullah Omar.”

“Given that the Taliban is a Pashtun movement, the tendency of the Pashtun man to emphasize his individuality through disagreement rather than agreement will come to the fore after the disappearance of the already 'loose' authority of Mullah Omar.”

“In times of strife, taliban have usually mobilized in defense of tradition. British documents from as early as 1901 decry taliban opposition to colonialism in present-day Pakistan. However, as with so much else, it was the Soviet invasion and the US response that sent the transformative shock. In the 1980s, as guns and money coursed through the ranks of the Kandahar mujahedeen, squabbling over resources grew so frequent that many increasingly turned to religious law to settle their disputes. Small, informal bands of taliban, who were also battling against the Russians, established religious courts that heard cases from feuding fighters from across the south. Seemingly impervious to the lure of foreign riches, the taliban courts were in many eyes the last refuge of tradition in a world in upheaval....Thousands of talibs rallied to the cause, and an informal, centuries-old phenomenon of the Pashtun countryside morphed into a formal political and military movement, the Taliban. As a group of judges and legal-minded students, the Taliban applied themselves to the problem of anarchy with an unforgiving platform of law and order. The mujahedeen had lost their way, abandoned their religious principles, and dragged society into a lawless pit. So unlike most revolutionary movements, Islamic or otherwise, the Taliban did not seek to overthrow an existing state and substitute it with one to their liking. Rather, they sought to build a new state where none existed. This called for “eliminating the arbitrary rule of the gun and replacing it with the rule of law—and for countryside judges who had arisen as an alternative to a broken tribal system, this could only mean religious law.Jurisprudence is thus part of the Taliban’s DNA, but its single-minded pursuit was carried out to the exclusion of all other aspects of basic governance. It was an approach that flirted dangerously with the wrong kind of innovation: in the countryside, the choice was traditionally yours whether to seek justice in religious or in tribal courts, yet now the Taliban mandated religious law as the compulsory law of the land. It is true that, given the nature of the civil war, any law was better than none at all—but as soon as things settled down, fresh problems arose. The Taliban’s jurisprudence was syncretic, mixing elements from disparate schools of Islam along with heavy doses of traditional countryside Pashtun practice that had little to do with religion. As a result, once the Taliban marched beyond the rural Pashtun belt and into cities like Kabul or the ethnic minority regions of northern Afghanistan, they encountered a resentment that rapidly bred opposition.”

“There are no good men among the living, and no bad ones among the dead”

“In countries other than Pakistan - I won't necessarily call them 'Western' - people support me. This is because people there respect others. They don't do this because I am a Pashtun or a Punjabi, a Pakistani, or an Iranian, they do it because of one's words and character. This is why I am being respected and supported there.”

“We Pashtuns love shoes but don't love the cobbler; we love our scarves and blankets but do not respect the weaver. Manual workers made a great contribution to our society but received no recognition, and this is the reason so many of them joined the Taliban—to finally achieve status and power.”

“Not a believer in the mosque am I,Nor a disbeliever with his rites am I.I am not the pure amongst the impure,I am neither Moses nor Pharaoh.Bulleh, I know not who I am.Not in the holy books am I,Nor do I dwell in bhang or wine,Nor do I live in a drunken haze,Nor in sleep or waking known.Bulleh, I know not who I am.Not in happiness or in sorrow am I found.I am neither pure nor mired in filthy ground.Not of water nor of land,Nor am I in air or fire to be found.Bulleh, I know not who I am.Not an Arab nor Lahori,Not a Hindi or Nagouri,Nor a Muslim or Peshawari,Not a Buddhist or a Christian.Bulleh, I know not who I am.Secrets of religion have I not unravelled,I am not of Eve and Adam.Neither still nor moving on,I have not chosen my own name!Bulleh, I know not who I am.From first to last, I searched myself.None other did I succeed in knowing.Not some great thinker am I.Who is standing in my shoes, alone?Bulleh, I know not who I am.”

“It is Jesus that The Proverbs 31 Lady seeks when she dreams of happiness; He is waiting for her when nothing else she finds satisfies her; He is the beauty to which she is so attracted to; it is He who provoked her with that thirst for fullness that will not let her settle for compromise; it is He who urges her to shed the masks of a false life; it is He who reads in her heart her most genuine choices, the choices that others try to suppress.Do you desire to be that Lady of God? God desires a relationship with you. He's made this relationship possible by sending His Son. That inner void is filled through a relationship with the Lord. The place to start to fulfill the longing in your heart is to trust in the Lord for His salvation and allow the Holy Spirit to work within you to satisfy your thirst. As we go together to the well that never runs dry, I know the savior of our soul will meet us there. We will drink from the water of life He gives, the water that quenches our thirsty souls.”

“A bird in the hand was worth two in the bush, he told her, to which she retorted that a proverb was the last refuge of the mentally destitute.”

“In a lawsuit the first to speak seems right,until someone comes forward and cross-examines.”

“Talk of an angel and you’ll hear his wings.”