A student organization that is leftist, secular, liberal, progressive and nationalist in nature. It is the student wing of Awami National Party. It was formed in 1968. It is present in numerous educational institutions of Pakistan. Bashir Sherpao from Charsadda, Peshawar is the President of PSF.
University Of Malakand
A public university located in Chakdara, Dir Valley of Kyber Pukhtoonkhwa i-e- Malakand Division. It was founded in 2001 by the then President Pervez Musharraf. It provides regular & private Bachelors degrees (BA/BSc/BBA/BIT/BCom/BCS), regular Honours degrees (BA Hons/BS Hons/BBA Hons/BBT Hons/PharmD/BCS Hons/BIT Hons), Master degrees (MA/MSc/MCS/MBA/BEd/LLB/MCom/MIT) & post-graduate degrees such as MPhil, MS & PhD in various disciplines & MEd. It has 14 departments. Dr Rasool Jan from Kabal, Swat is it's Vice-Chancellor & Governer NWFP Owais Ghani is it's Chancellor. Zeeshan Khan Sawabiwal is the President of Pukhtoon Students Federation there. It has 3 hostels i-e- Girls Hostel, Asif Aziz Hostel & Khalid Osman Hostel.
A Punjabi President of PSF clears misconceptions about PSF
(Interview is in Urdu)
Q. Aap ke walid ka kia naam hy aur kia karty hain?
A. Ji walid ka naam Muhammd Iqbal hy aur construction ka kam karty hain
Q. Aap ka taluq kahan se hy aur kahan kehty hain?
A. Mera taluq Bhagban Pura Lahore se hy aur ab East Karachi Iqbal Town mein rehta hun
Q. PSF kab join ki?
A. 2007 April me apne college me join ki
Q. PSF ka shoq kaise peda hua?
A. College mein membership campaign thi, tu mene bhi membership hasil kar li, dar asal PSF wahid talba tanzim hy jo adam tashadud pe yakeen rakti hy jo Baacha Khan baba ka falsafa hy, bus membership se taraqi hoti gaye aur akhir mein General Secretary aur phir Sadar ban gaya. Aik bar mujy MQM (Muthahida Qaumi Movement) walo ne bohot mara, tu mere PSF ke dosto ne muje un ghundo se bachaya aur aisa larray aur support kia jis tara apne Pathan dosto ka suppoort karty thy, uss din se me PSF ka ho kar reh gaya. PSF ne mujy bohot kuch dia.
Q. PSF me ohday?
A. Mera taluq PSF District East Karachi se hy, aur wahan Goverment College District East Karachi mein pehle karkun tha, pir evening ka general secretary aur phir sadar muntakhib hogaya.
Q. PSF ne apko kia dia?
A. PSF ne mujy bohot kuch dia, dost diye, izzat di aur Baacha Khan baba ka falsafa dia.
Q. PSF me sub se yadgar lamha?
A. Jis din Police ne college se arrest kia.
Ismael Meshud, Ex-President PSF Sindh, Sabiq Subaye Sadar Sindh jis k PSF me 18 saal hogaye.
wo mard nhi jo dar jae halat k khuni manzar se
jis door me jeena mushkil ho us door me jeena lazim he
NOTE: THE OPNION OF THE WRITER IN THE ARTICLE IS THE PERSONAL OPINION OF THE WRITER
The value of freedom can best be known from those who are in the clutches of slavery. Or ask our elders who witnessed the worst in the united India what freedom is meant and they can tell about it as they experienced a life akin to that of slaves. The Muslims of the united India with the British-Hindu collusion had been deprived of all the basic rights and a plan to make them under complete subjugation of Hindus was the main objective of the foreign rulers.
But the farsighted leadership of Muslims as well as the sacrifices of ghazis thwarted their nefarious designs and thus a separate and independent homeland, Pakistan, was carved out on the world's map. It's a misfortune of ours that after the creation of our country, those at the helm of affairs almost forgot the sacrifices of some of our deserved heroes. Madad Khan Davikhel is one of those hidden heroes who offered great sacrifices in the Pakistan Movement, but those who mattered in the affairs of the country forgot him for unknown reasons.
This great hero and ghazi belonged to Baizai area of Mardan district. The area is the abode to many Pakhtun tribes including Yusufzai, Utman-Khel, Mamooti, Ghorghoosht etc. Ghazi Madad Khan belonged to the sub-tribe of Ghorghoosht, now called Davikhel. Born at Dheri Likpani of Katlang village in 1892 Madad Khan was the son of Mamoon Khan, a middle class landlord. Khan Mahmood Khan Shaheed, great grandfather of Ghazi Madad Khan, had embraced martyrdom against Sikhs during the tehrik of Syed Ahmad Barelvi Shaheed.
Madad Khan's father left him in infancy as he died in the prime of his life, so Madad Khan could not equip himself with education. As he grew older, his interest in the changing conditions of the sub-continent became stronger day by day. He started his struggle for freedom openly in 1910 and later became captain in the Khudai Khidmatgar Tehrik, led by Abdul Ghaffar Khan, popularly known as Bacha Khan. He was a simple but brave and robust Pakhtun who was unaware of political expediencies. He did not know rhetoric and politics, but his aim was to expel the imperialist Britishers from the sub-continent and root out their rule.
His only aim behind his joining the Khudai Khidmatgar Tehrik was to embrace martyrdom for the cause of freedom. He faced great hardships in his life and endured prison nine times and suffered almost 16 years behind bars. But despite all handicaps, he continued his struggle and the rulers of the day failed to suppress his voice. This great man died in 1987 at the age of 95, leaving behind his reminiscences. The freedom in which we all are breathing now owed to Madad Khan and his like, therefore, we must give him his due status. If we show frugality in this respect, history will not forgive us.
NOTE: THE OPINION IN THE ARTICLE IS THE PERSONAL OPINION OF THE WRITER
Peshawar: Tuesday 7th December 2010
We students of Peshawar University Khyber Pakhtunkhwa Pakistan were invited by our university friend Fawaz Dawar. Being so close to eachother we could not refuse him. We decided to go no matter what happens as our Pukhtoonwali was at stack. We left for Waziristan from University of Peshawar to attend the marriage ceremony of our friend Fayaz Dawar.
We started our journey at 10 AM. We arranged a coach for our journey to Waziristan. We were atleast 15 students of the university. We reached Bannu at 2 PM and took our lunch. After lunch we started a fearful visit again. We were confused of so-called Taliban and their dealings. We reached the Mir Ali college through many check posts of Pak Army and they forced us not to be seated in the coach to cross the check posts therefore we walked for about ten minutes and sat back in the coach again. When we reach at Mir Ali check posts one of the officer was very surprised when he heard that we were going to Waziristan to attend a marriage cermony. They all thought that we all are mad and enemy of your life. We stayed there for prayer and drank some water.
After crossing Khajorai check post and Mir Ali college the area of Taliban started from there and we saw some 15 to 20 taliban militants playing cricket at road side and some of them were holding the weapons of their other mates as they stopped our coach and one of our friend shook hands with them and told them that we are guests and came for a marriage ceremony. We were so confused because they had Kalashnikov and other heavy weapons and had long long knives. They had long hair and fear in their eyes wearing traditional caps (pakol) and they had many wireless phones with them they call it Mukhabira (an Arabic word).
At 6 PM we reached our friend's house at village Darpakhel Miran Shah. Here we met with some tribal elders and children who were staring us because we were strange for them. We took our Dinner at 8 PM and asked our friend for music programme and so he did. He arranged a local musician for us. We enjoyed all the night and did traditional dance (Attan) and the tribal elders sung traditional songs. I was amazed when as I saw a group of aged elders and one of the Malik of the tribe were dancing Attan and their stimna was really tremendous. We also danced Attan with those elders and enjoyed alot. The dancing programme lead late into the night. After that we went to another Hujra for sleep.
When we woke up at the morning we were shocked as we saw many soldiers at the hill top and many taliban on the road side. We were amazed at what was going on on here. We asked the local people that whats happening as army is on the top and militants are down on the roads and they are not fighting with eachother and not interfering in each others work. One villager told us, "stay here for a week than you will understand the whole game". Another said, "This is wholly solly drama for killing innocent Pashtuns. There is no operation against the Taliban." Another villager add, "The Taliban are the real masters of Waziristan, they can do what they want." Another villager pointed out that they said that these militants are only afraid of Drones attacks.
At 10 AM we took a traditional lunch in a mosque. Then some of our friends fired on Kalashnikov (AKA 47). We left for Peshawar at 11 AM. We took an insight from our visit that the operation against militants in Waziristan is just a drama and no one is countering Taliban. We didn't saw any FC men or army men in Miran Shah and in Mir Ali Bazar but only long haired Taliban. Taliban only fear drones. I think that drone is the only way to counter these militants.
Village elders with glorious turbans
Our friends with the kids
We in a Hujra (traditional guest house)
Fayaz Dawar is the President of Azad Pukhtoon Students Federation Peshawar University.
The writer is a famous student leader currently the Youth Co-Ordinator of Aman Tehrik Pukhtoonkhwa(Peace Movement Pakhtunkhwa) and also the member of Executive Committee Azad Pukhtoon Students Federation.
Baacha Khan was a man of prophetic convictions and a great humanist. His vision transcended parochial and narrow boundaries and his actions were inspired by a noble and sublime purpose. He had a vision of existence for all – a life free of oppression, poverty and ignorance – irrespective of their identities.
For the most part of his life, Baacha Khan and his Khudai Khidmatgars companions treaded a path full of thorns in the service of humanity. Baacha Khan sacrificed his comfort and embraced sufferings of imprisonments and exiles but he did not compromise on his principles. These were the principles of non-violence, peaceful coexistence, the dignity of man, and equality of opportunities for all. His presence and influence in history would continue to inspire generations of men and women to selflessly serve humanity. The legacy of non-violence and service to humanity of Baacha Khan is a great Trust, which he has bequeathed to all of us.
The idea of formation of the Baacha Khan Trust is an organized effort to carry forward the noble cause of the service of humanity, capitalizing on the unique opportunities of knowledge and resource sharing by similar civil society groups throughout the world. Personally I feel privileged and greatly honored to be the first Patron-in-Chief of the Trust and hope that the management of the Trust would fulfill its responsibilities in meeting the expectations of the weaker sections – vulnerable and marginalized groups of the society. Finally I also hope that the Trust will work for the social, cultural and economic development of the people in Afghanistan and Pakistan in partnership with other organizations at the local and international levels.
Abdul Wali Khan
Wali Bagh, Khyber Pakhtunkhwa
September 15, 2003
Can the clergy rule? Do the ulema combine in them the piety of Hazrat Umar and his statecraft, which was informed by his ability to do ijtihad freely?
It was in 1992 that I got around to meeting Prof Karrar Husain in Karachi during a seminar. I had heard about him a great deal and knew his reputation of a great teacher. Speaking to us at the seminar he made what we thought was a shocking statement. He said the best environment for an Islamic society was secularism.
It is after several years that I have come to understand the meaning of this remark. Now I tend to realise that India emerged as the best scholarly exponent of Islam in the world under the secularism of the British Raj and its edict of freedom of expression. I can extend this observation to politics too and claim that the post-1947 leaders have been dwarfs compared to leaders produced under the Raj.
Sir Syed Ahmad Khan was apostatised for his rationalist approach by his contemporary ulema but he couldn’t be harmed under the British administration. Syed Amir Ali and Maulvi Chiragh strengthened his rationalist movement without being pilloried. Shibli ‘reinterpreted’ Shah Waliullah on the hudood laws with impunity and prompted Allama Iqbal to do the same in his Sixth Lecture. Allama Iqbal had expressed the same view in 1924 and attacked by the ulema but had come to no harm. Maulana Abdul Maajid Daryabadi went through his phase of philosophical heresy safely. When Daryabadi tried to get the ‘impudent’ poet Yas Yagana Changezi hanged by angry citizens, he was prevented by the British police.
The greatest ‘tafseers’ of the Quran were written under the British. Maulana Maududi wrote his best work in that period but got into trouble when he wrote his ‘balanced’ history of early Islam in his book, Khilafat aur Malukiyat. Maulana Ahmaduddin wrote his Biyan al-Nas and was not punished for setting aside hadith on the question of the timing of namaz. Maulana Ubaidullah Sindhi in his book on Shah Waliullah refused to accept the law replacing the mansookh (abrogated) Quranic verse (accepted by Shah Waliullah) that enjoined vasiyat (last will). He wrote that he saw the wisdom of the Quran in allowing a Muslim to will his property because he (Maulana Sindhi) was worried about his non-Muslim mother’s welfare after his death.
Today, Maulana Sindhi would have been punished for that. Under the British, the famous Ali Brothers were not punished for criticising the king of Afghanistan for killing Ahmedis. Ghulam Ahmad Parwez, once a prized supporter of the Quaid and the Pakistan Movement, is today a heretic whose works have to be banned in the NWFP.
Before the secularist era of the British, the Ahle Hadith in Delhi punished people they thought were heretics. Bahadur Shah Zafar had to retreat in the face of their anger after using the dust of Karbala to cure his illness. The great poet Ghalib was accused of being an apostate for turning rafizi or shia. If one reads Abul Kalam’s great account of the ulema under the Mughals in Tazkira, one realises how many good scholars were killed for daring to express opinion not accepted by the orthodoxy. In fact, the small rulers used the accusation of heresy to get rid of scholars who would not bow to them. The mystics were always in trouble, facing royal inquisition, and were sometimes killed for heresy by the kings.
Intizar Husain has put together a collection of Prof Karrar Husain’s lectures in Sawalat-o-Khayalat (Sang-e-Meel) which once again highlights the great teacher’s worldview. The most significant theme in the book is Pakistan’s saqafat (culture). He believed that the sense of culture sprang from collective historical experience. The Muslims in India were not able to convert the Hindus, unlike Iran where you could have Muslim names like Rustam Ali. In India the two communities developed separately, often in opposition to each other. Culturally, they represented two concentric circles that swung apart as much as they swung in. The Muslims failed to produce a ‘Hindi’ Islam that would paper over the great sectarian divides and allow internal pluralism. Prof Karrar thought that Pakistan erred in thinking that it was a ‘refuge’ for Indian Muslims. It created the either/or kind of ideology that was harmful.
He thought that Pakistan was wrong in using coercion on regions it thought would like to leave. If you coerce a part to remain inside, it is bound to develop an internal dynamic of separatism. He thought that the idea of ‘unity’ in Pakistan was also without morality. The unity worth aspiring to was diversity that sincerely thought it profitable to remain in a united framework. The different units of the state must feel distinct from one another and yet think it in their interest to remain linked. The status of Urdu in Pakistan unfortunately became the instrument of coercive policy. From a language that was on the way to becoming South Asia’s lingua franca was made a regional pariah through policies of coercion.
Talking of religion as a constituent part of culture, Prof Karrar pointed to the paradox of its enforcement in Pakistan. He said while on the one hand we insisted that Islam was compatible with the scientific demands of modern times — in fact we insist that science was foreshadowed by the discourse of the Quran — we oppose passionately all efforts to bring Islamic laws in conformity with modern times. The moment someone tries to do ijtihad, we immediately give the call of ‘Islam is in danger’ and go several steps back in reaction. Unable to reconcile our worldly concerns with our faith, we have adopted hypocrisy as a way of life: and no living culture is possible on the basis of hypocrisy. If a purely scientific worldview made one a Communist, and a purely non-scientific world view took one to sufism, a middle position, he thought, may be suitable.
The Muslim world’s abiding antipathy towards secularism rests on the historical experience of the government of the Prophet (PBUH) and the Companions who followed him. Religion and statecraft are seen by Muslims as intertwined in this ideal period. Revelation and politics are not separated although one is beyond reason and the other dependent on it. It is sinful to allow oneself to believe that Islam could be divorced from the task of running the government. Extrapolation from Islamic principles is not enough; the guidelines set by the Exemplary Early Caliphate are to be followed literally. Since the laws embodied in the Quran and the example of the early Caliphs are eternal, they cannot be modified in the light of practice. Islam cannot be experimentally applied.
In a very thought-provoking book, Politics & Revelation, Palestinian scholar, Hanna Mikhail, notes that under the Umayyad and Abbasid governments, the caliph functioned in tandem with the ulema to enforce the Shariah. In fact, two separate authorities did come into being. Under the Abbasids, the traditionalist ulema became greatly disturbed by rationalism imported from Greek learning. They thought that Revelation was being subjected to the rules of logic and circumstance, and that Islam might be altered in the process and lose its pristine early glory. The Abbasid caliph at first persecuted the ulema but later came to an understanding with them. He enforced traditionalist Shariah to get himself legitimised by them. The ulema on the other hand developed the doctrine of abolishing popular revolt against the caliph if he enforced the Shariah.
This led to a kind of dyarchy which took the political activity of the caliph beyond the ken of religious judgement. A kind of sinister secularism grew out of this ‘cooperation’, somewhat on the pattern of tsarist collaboration between the king and the Orthodox Church in Russia. This is the pattern that has come down to our day. The ruler, military or civilian, derives his legitimacy from the enforcement of Shariah. The clergy supports him as long as he keeps the Shariah in tact. The clergy itself is no longer willing to suit the Message to the times, ignoring the early methodology of suiting the Quran to the demands of changing mores through naskh (abrogation) of the Quran. Many laws now in force under Shariah are the result of these abrogations and a process of supplementation on the basis of hadith; for instance, the law on the dead man’s will and the law of rijm (stoning to death). The argument today is that the "doors of ijtihad (reinterpretation) are closed".
It was a secularism that suited the caliph and the ulema, but not the common man. The trend of legitimisation of the caliph’s politics through Shariah caused the Muslim society to decline in morality. In Pakistan, the more the rulers passed laws on Shariah, the more corrupt the society became. The ulema couldn’t win elections because the common man accepted the concealed secularism of the Islamic state and considered the ulema good for the adjudication of religious matters but not politics. As the ulema became empowered through jehad, they sensed the false secularism and decided to include politics too in the Shariah. This has led to another crisis in the Islamic world, most of it strangely connected with the jehad in Afghanistan. The rulers were challenged. The new paradigm sought was that of Iran: let the medieval dyarchy be merged in the person of the religious leader.
Can the clergy rule? Do the ulema combine in them the piety of Hazrat Umar and his statecraft, which was informed by his ability to do ijtihad freely? The pattern today is that the ulema cannot reconcile themselves to human rights because of their fixed view of the dhimmi (non-Muslim citizens). Their economic doctrine is likewise fixed in the idea of falah (welfare) which favours the discarded Soviet model. They look at the global system with great suspicion, rejecting such international financial organisations as the IMF, because, among other reasons, of their rejection of the modern banking system based on riba (interest).
Since democracy depends on the will of the common man (who thinks that the ulema should not take part in politics), they reject it in favour of revolution — overthrowing a malfunctioning Islamic dyarchical system and replacing it with, what they believe, will be ideal. Unfortunately, because of the historical delimitation of functions, their new order will be seen as merely theocratic. A perverted secularism begun by the Abbasids will not deliver. And the Muslims are not yet ready to give the real secularism a chance.
QAZI HUSSAIN AHMED, The Leader of JUMAT E ISLAMI, an extremist political party has term Pukhtoon Nationalism as a conspiracy against Islam to divide Muslims. He has said that Pashto should be the official language of Pathans not Pashto!
Kamellah Khan Miankhel, a big name in female students activism, awareness and politics who is the Provincial Vice President of PSF in Khyber Pakhtunkhwa has become the host of a popular TV show.
The show is "Khyber Sahar" which has become very popular among women. It is aired on the popuplar and most watched infact the first Pashto TV Channel Khyber TV of AVT Khyber Network which also runs Khyber News and K 2.
The show is about the roles of Pashtun women in Pukhtoon society. Kamila Khan invites successful Pashtun women from all walks of life and women can join in the discussion through phone calls.
Kamila Khan Miankhel told PSF Media Cell about Khyber Sahar: "Its a programme on women empowerment, education, awareness and motivation."
You can watch the show live every Monday on Khyber TV at 9:30 AM (4:30 GMT) and if you miss the show, you can watch the repeated telecast on 11:30 PM (12:30 GMT).
Campus President Idrees Khan welcomed at F 8 by Sir Asif Aziz
Campus President & Masters President Basit Safi after last paper
Ex-President Zakir Nangyalay being welcomed by PSF UOM after his last paper
Majid Pukhtoonyar, Ilyas Khan, Nadeem Roghani, Shakir Afghan & Qayum after giving their last paper
PSF UOM seniors & juniors
PSF UOM Seniors & Juniors
Shah Wali (left) with his seniors
Campus President Idrees Khan hugging Masters President Basit Safi
Tribute to Basit Safi
Basit Safi with Masters cabinet
Salman, Mehmood, Basit, Altaf, Abid & Hussain
Ex-President Khalid Osman Hostel Mehmood Shalman BS Sociology, Ex-Masters President Basit Safi MA Sociology & Ex-Vice President Altaf Mommand BS Sociology
Director Academics, Manager of NBP University Branch, Chairman Sociology & Social Work Department, Director Sports with Masters President Basit Safi along with his Joint Secretaries Salman Ghafoor & Mehboobullah Tajik
Applications on prescribed form, appended with the prospectus, obtainable from National Bank, University Campus Branch on payment of Rs. 1000/- are invited for admissions into Masters Programs (EVENING SHIFT) in the subjects given so as to reach the Directorate of Admissions by 25-10-2010.
S. No Discipline
1. B.Ed (one year program)
2. Botany (M.Sc)
3. Chemistry (M.Sc)
4. Computer Science (M.Sc)
5. Economics (M.Sc)
6. English (M.A)
7. Islamic Studies (M.A)
8. Law (LLB three years program)
9. Mathematics (M.Sc)
10. MBA (18 months program)
11. MBA (two years program)
12. M.Ed (one year program)
13. Social Work (M.A)
14. Sociology (M.A)
15. Statistics (M.Sc)
16. Zoology (M.Sc)
Candidates possessing the relevant Bachelors Degree with at least 2nd Division.
2-Year education after HSSC for Masters and B.Ed OR 4-Year BBA or equivalent for MBA 1.5-Year OR B.Ed along with BA / B.Sc for M.Ed.
Admissions shall be on Open-Merit basis.
Candidates having 3rd Division or less than 45% marks in SSC or HSSC orBA/B.Sc are not eligible.
No hostel accommodation facilities are available.
Candidates applying against reserved seats must attach relevant certificates, showing eligibility of the candidate against the seat for which he/she is applying.
The admission form can be downloaded here, where it must be accompanied by a bank draft of Rs. 1000/- in any branch of NBP in favor of the Director Finance, University of Malakand. Money order/cross cheque or less than the prescribed amount will not be accepted.
Closing Date for submission of Admission Forms 25-10-2010
Hafiz-e-Quran Test 01-11-2010
Interview for seats reserved for disabled persons 02-11-2010
PSF UOM strongly condemns the murder of Dr. Mohammad Farooq, the Vice-Chancellor of Swat University and a famous religious scholar known for his opposition to terrorism and religious extremism at his Clinic in Mardan by two unknown motorcyclist gunmen.
PSF UOM held a condolence meeting of the cabinet called by General Secretary Shakir Afghan and headed by President Zeeshan Khan in which the students prayed for the soul of Dr Farooq. Zeeshan Khan announced a strike against the incident.
After Isha or evening prayers, special fatiha prayers were offered for Dr. Farooq. The students gathered at zero point of Asif Aziz hostel and protested against the incident. Masters President Basit Safi addressed the students and strongly condemned the murder of Dr Farooq as well as the kidnapping of Dr Ajmal Khan, VC of Islamia College University and cousin of Asfandyar Wali. He said targetting VCs of the universities in Pukhtoonkhwa is a conspiracy against Pukhtoons.
PSF UOM pays its tribute to the revolutionary comrade Dr. Najeebullah.
Senior vice-president of the Awami National party (ANP), Haji Ghulam Ahmad Bilour, Sunday said that Afghan King Ghazi Amanullah Khan, Baacha Khan and Dr Najibullah were struggling for the same mission. He said these leaders wanted independence and prosperity of the Afghan nation and in this process they became victims of conspiracies. Amanullah Khan lost his throne; Baacha Khan spent the prime time of his life in jails and the love of his people cost Dr Najib his life. He said martyrs never die and Afghans in every part of the world would remember the services of Dr Najibullah. He was addressing a function to commemorate the 8th death anniversary of Dr. Najeebullah.
Basit Safi of PSF UOM the founder of PSF in Masters & first President of Masters cabinet as well as the creator of this web page & blog who is also the operator of PSF UOM Media Cell has donated 1 Lakh rupees to Flood Victims through fund raising in Mardan and gave the money Chief Minister Khyber Pakhtunkhwa Flood Relief Fund. He has also pledged 10,000 rupees for his General Secretary whos family was effected by the raging floods but luckily their home is safe and so are there family members. We salute Basit Safi for his efforts who is campaigning for Flood victims on the net!
Applications on prescribed form, appended with prospectus are invited for admissions to BS 4-Year programs in the following disciplines. Prospectus shall be available in National Bank, University of Malakand Branch on payment of Rs. 1000/-
S. No Discipline Eligibility
1. BS In Biotechnology F.Sc Pre-Medical Or Equivalent
2. BS in Botany F.Sc Pre-Medical Or Equivalent
3. Pharm.D (Five Years) F.Sc Pre-Medical Or Equivalent
4. BS in Computer Science F.Sc Pre-Engineering Or Equivalent
5. BS in Mathematics F.Sc Pre-Engineering Or Equivalent
6. BS in Physics F.Sc Pre-Engineering Or Equivalent
7. BS in Chemistry F.Sc Or Equivalent
8. BS in Information Technology F.Sc Or Equivalent
9. BS in Sociology F.A/F.Sc Or Equivalent
10. BS in English F.A/F.Sc Or Equivalent
11. BBA F.A/F.Sc Or Equivalent
12. BS in Economics F.A/F.Sc Or Equivalent
Admissions shall be on Open-Merit basis.
Single Admission Form can be utilized for applying to three disciplines for admission.
The admission form can also be downloaded from here, where it must be accompanied by a bank draft of Rs. 1000/- in any branch of NBP in favor of the Director Finance, University of Malakand. Money order/cross cheque or less than the prescribed amount will not be accepted.
Candidates having 3rd Division or less than 45% marks in SSC or HSSC are not eligible.
Candidates applying against reserved seats must attach relevant certificates, showing eligibility of the candidate against the seat for which he/she is applying.
The admission form, complete in all respects should reach this office on or before 20-09-2010.
Closing Date for submission of Admission Forms 20-09-2010
Hafiz-e-Quran Test 27-09-2010
Interview for seats reserved for disabled persons 28-09-2010
Display of Merit List (Concerned Departments) 05-10-2010
Interview (Concerned Departments) 11-10-2010
Fee Submission (12 and 13)-10-2010
For details contact:
General Secretary: 03338468585
Media Cell: 03314296215
After a month of fasting from Dawn to Dusk called Ramazan, Pashtuns celebrate Eid Ul Fitr or Waroke Akhtar when they meet and greet their family and friends in the three holidays! They give Eidi to the young in the shape of money and gifts to eachother and most important of all wear new clothes!
PSF UOM gives Eid greetings to everyone! EID MUBARAK! AKHTAR DE MUBARAK SHA!
Pastor Terry Jones of Dove World Outreach Church Florida
Pashtuns protesting against Koran burning in Peshawar
Sarah Palin condemned Koran burning
Alaska Governer Sarah Palin addressing a gathering at Washington DC & supporting building a mosque near Ground Zero
US Secretary of the State Hillary Clinton condemns Koran burning while at an Iftar
Pastor Jones abandoning plans to burn Koran
Anti-Burn Koran strike
Hollywood Star Angelina Jolie condemning Koran burning at an interview
Extremist Hindus who burnt Koran in 2005
US General Petraeus warned Koran burning could trigger hate for US Troops fighting against Terror
Hillary Clinton at Iftar party with Muslim community
The plans to burn the copies of the holy book Koran of Muslims were cancelled by Dove World Outreach Church of Florida to comemorate the Twin Tower Attacks on 9/11. But seperate incidents of Koran burning took place else where in USA.
PSF thanks Ms Sarah Palin for her personal interest in avoiding this ugly event!
(PSF UOM Media Cell)
The furor over pastor Terry Jones's plans to burn copies of the Koran, a grave insult to Muslims who believe it to be the literal word of God, overshadowed the lead-up to commemorations for the September 11 hijacked airliner attacks on the United States.
Ceremonies were held in the United States on Saturday to mark the ninth anniversary of the attacks by al Qaeda, which led to the toppling of the Taliban by U.S.-backed Afghan forces in late 2001 because the hardline Islamists had harbored Osama bin Laden's group.
Jones's plan and proposals to build an Islamic cultural center and mosque near the site of the toppled World Trade Center in New York highlighted a growing debate in the United States about religious tolerance.
Hundreds of people favoring and opposing the cultural center and mosque gathered in New York for peaceful rallies hours after ceremonies in the city - and in Washington and Pennsylvania - to mark the attacks that killed nearly 3,000 people.
Word of the intention to burn the Koran had already triggered outrage in Afghanistan and across the Muslim world.
President Barack Obama warned it could hurt the United States deeply abroad, endanger U.S. troops in Afghanistan and risk attacks in U.S. and European cities.
In Afghanistan, violence flared for the third straight day, angry protesters chanting "Death to America" and "Death to Christians" before clashing with security forces in Logar province, south of the capital.
Three demonstrators were wounded, one seriously, when Afghan security forces opened fire to disperse hundreds of protesters marching to Pul-e-Alam, the capital of Logar province, said Din Mohammad Darwish, the provincial governor's spokesman.
The protesters threatened to attack foreign military bases. There are almost 150,000 foreign troops fighting a growing Taliban-led insurgency in Afghanistan, where violence is at its worst since the hardline Islamists were ousted.
"The governor must give us an assurance that the church is not going to burn the Koran, otherwise we will attack foreign troop bases in our thousands," protester Mohammad Yahya said.
Major Patrick Seiber, a spokesman for the NATO-led International Security Assistance Force in Afghanistan's east, said ISAF was aware of more protests in Logar on Sunday, but put the crowd at about 100, some wielding sticks and throwing stones.
Four demonstrators were wounded in Logar on Saturday, a day after a protester was shot dead when an angry crowd attacked a German-run ISAF base in Faizabad in northeastern Badakhshan province, one of many protests across the country.
Protests had eased later on Sunday, but could spark up again as news filters through of reported desecrations of the Koran in the United States.
While Jones abandoned his plan, there were at least two incidents of abuse of the Koran in Lower Manhattan in New York on Saturday. Two evangelical preachers not affiliated with any mainstream church burned two copies of the Koran in Tennessee.
Protests over perceived desecration of Muslim symbols have led to dozens of deaths in Afghanistan in recent years, including after a Danish newspaper published a cartoon depicting the Prophet Mohammad in 2005.
On Thursday, the United Nations' top diplomat in Afghanistan said the protests risked delaying Afghanistan's September 18 parliamentary election.
The election is seen as a key test of stability in Afghanistan before Obama conducts a strategy review of the increasingly unpopular war in December.
Obama, who has sought to improve ties with the Muslim world frayed by wars in Iraq and Afghanistan since the September 11 attacks, stressed religious tolerance in remarks at a memorial service in Washington on Saturday.
(Additional reporting by Basil Katz and Edith Honan in NEW YORK, Kevin Gray in GAINESVILLE, Pascal Fletcher in MIAMI and Hamid Shalizi and Tim Gaynor in KABUL; Editing by Ron Popeski)