Free Imran Khan: The Establishment, the Prison, and the Struggle for Democracy
Imran Khan, once celebrated as Pakistan’s cricketing hero and later as its elected Prime Minister, now finds himself behind bars—a powerful symbol of the growing tensions between popular politics and entrenched power structures in the country. His incarceration raises urgent questions about the role of Pakistan’s establishment in political engineering, suppression of dissent, and the fragility of democratic institutions.
The Shadow of the Establishment
In Pakistan’s political landscape, the term “establishment” typically refers to a blend of military influence, intelligence agencies, and elite bureaucratic circles that have historically shaped, managed, and in many cases, overturned civilian governments. While not officially recognized as a constitutional body, the establishment wields immense power from behind the scenes.
For decades, no civilian leader in Pakistan has been able to rule without navigating this hidden, yet dominating force. When Imran Khan rose to power in 2018, many observers noted a perceived alignment between his party, Pakistan Tehreek-e-Insaf (PTI), and the establishment. However, that uneasy alliance began to unravel as Khan’s government took independent stances on foreign policy, civil-military relations, and internal accountability.
His eventual removal from office via a no-confidence vote in 2022—and the wave of legal cases that followed—appeared less like a coincidence and more like a message: defy the establishment at your own peril.
The Politics of Incarceration
Since his ousting, Imran Khan has been the target of an unprecedented legal onslaught. Dozens of cases, ranging from corruption charges to sedition and even terrorism-related accusations, have been filed against him. The speed, volume, and at times questionable legal basis of these charges have led many to believe that this is not simply about law enforcement—it is about neutralizing a political rival.
The prison that now holds Khan is more than a place of confinement; it is a symbol of political suppression. His arrest was followed by a systematic dismantling of PTI through arrests of senior leaders, curbs on media coverage, and bans on political rallies. Supporters have been harassed, and many forced to denounce their loyalty under pressure.
In this environment, fair trial and judicial independence seem elusive. The judiciary itself, often seen as compromised or under pressure, has offered limited resistance to the establishment’s heavy-handed approach.
A Nation at a Crossroads
Khan’s popularity, however, remains remarkably resilient. Despite being removed from power and silenced by imprisonment, his narrative of resistance against “behind-the-scenes” manipulation continues to resonate with millions of Pakistanis, particularly the youth and urban middle class. The call to “free Imran Khan” is not just a demand for the release of a political figure—it’s a cry for democratic integrity, rule of law, and civilian supremacy.
Pakistan today stands at a crossroads. It can continue down the path of authoritarian control masked by democratic processes, or it can choose to strengthen its institutions by allowing true political competition and respecting the will of the people.
Conclusion
Imran Khan’s imprisonment is not just about one man—it reflects a deeper crisis in Pakistan’s democratic journey. Until the cycle of establishment interference and political victimization ends, no leader—regardless of their popularity or electoral mandate—will be truly free. Releasing Khan, allowing him a fair political space, and holding free and transparent elections would be a step toward healing the nation and restoring faith in democracy.
The world watches closely, but more importantly, Pakistanis do. The path the country takes now will define its political soul for years to come.
Aik aawaz thi jo dilaon mein ghar kar gayi,
Sitam ke andheron mein bhi roshni bhar gayi.
Jis ne jhukna na seekha, haq ka nara ban gaya,
Woh Imran Khan tha, hai, aur sadaa rahega.
Its important for non T’NaCH “readers” of sophomoric translations of the bible to understand that the T’NaCH commands prophetic mussar – applicable to all generations of Israel. Therefore the T’NaCH does NOT teach history. A huge but subtle distinction, and expression of ancient scholarship skills.
Kingdom of Edom
Michael Ruark
Edom (“red”) was an ancient kingdom that stretched across areas in the south of present-day Jordan and Israel. Edom and the Edomites appear in several written sources relating to the late Bronze Age and to the Iron Age in the Levant, including the list of the Egyptian pharaoh Seti I from c. 1215 BC as well as in the chronicle of a campaign by Ramesses III (r. 1186–1155 BC), and the Hebrew Bible….
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Qos — a significant deity in the pantheon of the Edomites, representing a key aspect of their polytheistic beliefs. As a god associated with various elements of life, Qos played a vital role in the spiritual and cultural practices of the Edomite people. Qos is often associated with war and protection, serving as a guardian deity for the Edomites. His role as a warrior god reflects the martial culture of the Edomites, who frequently faced conflicts with neighboring tribes and kingdoms.
Qos was also considered a mountain god, which is significant given the geographical landscape of Edom. The Edomites inhabited rugged terrains, and mountains were often seen as sacred spaces where deities resided. This connection to the mountains symbolized strength and stability. Worship of Qos likely involved various rituals, including sacrifices and offerings. These acts were intended to appease the deity and seek his favor in matters of war, agriculture, and daily life.
Archaeological evidence suggests that the Edomites built shrines and possibly temples dedicated to Qos. These sites would have served as focal points for communal worship and religious gatherings. The worship of Qos reflects the broader context of ancient Near Eastern religions, where deities often shared attributes and functions. The Edomites, like many other cultures, adapted their religious practices based on interactions with neighboring peoples, including the Israelites and Moabites.
The 2nd Sinai commandment the Torah revelation acknowledges that other Gods live. The theology surrounding Qos illustrates the complexity of Edomite religious beliefs and their connection to the natural world and societal needs. Understanding Qos and his significance provides insight into the cultural identity of the Edomites and their interactions with surrounding civilizations.
Edomites and their interactions with neighboring cultures – complex and should not be oversimplified, like as Michael Ruark has perverted in his text quoted above. The Edomites according to many biblical historians – a joke because the T’NaCH does not teach history – an ancient Semitic people who inhabited the region south of the Dead Sea, primarily in southern Jordan. Their history, intertwined with that of neighboring groups, including the Israelites, Moabites, and Nabateans. The Edomites controlled key trade routes that connected the Arabian Peninsula with the Mediterranean. This strategic position allowed them to engage in commerce with various civilizations, including the Egyptians, Phoenicians, and later the Romans. The strategic importance of these trade routes bears emphasis. These critical trade routes connect Africa with Europe and Asia. Herein explains why the Romans and the British made control of these trade routes the “Crown Jewel” of their respective World Empires. The Edomites have a famous reputation, known for their rock-cut architecture, particularly in the city of Petra, which later became a major Nabatean city. This architectural style influenced subsequent cultures and remains a significant tourist attraction today.
The Edomites practiced a polytheistic religion, worshipping deities, such as Qos, introduced above. Their religious practices and beliefs influenced neighboring cultures, contributing to the region’s spiritual landscape. The Edomites historically known for their mining activities, particularly in copper and other minerals. This resource extraction played a crucial role in their economy and provided materials for trade.
Over time, the Edomite civilization descended unto decay chaos and anarchy. Better organized civilizations then absorbed and assimilated Edomite cultures and customs into their larger, better organized empires, such as the Nabateans and later the Romans. This integration/assimilation facilitated the continuation of their cultural and economic contributions within a broader imperial context. Their contributions to trade, architecture, and cultural exchange highlight the interconnectedness of ancient societies and the importance of understanding these relationships in the broader historical narrative.
Determination of scholarship research vis-a-vis the authors rubbish narishkeit of Michael Ruark, simply requires a tad of research. Recommend The Oxford Handbook of the Archaeology of the Levant: c. 8000-332 BCE” edited by Margreet L. Steiner and Ann E. Killebrew. This handbook provides a broad overview of archaeological findings across the Levant, including Edom, and situates them within the larger context of ancient Near Eastern history. It includes contributions from various scholars who are experts in their respective fields, ensuring a well-rounded and scholarly approach to the subject matter. It underwent serious scholastic rigorous academic scrutiny, enhancing its good name credibility.
This source, it seems to me, particularly valuable for understanding the Edomites within the broader archaeological and historical framework of the region. Thomas E. Levy, an archaeologist known for his work in the southern Levant, particularly in Edom. Margreet L. Steiner, mentioned above, edited the “Oxford Handbook of the Archaeology of the Levant.” His scholarship has contributed to the understanding of the cultural and historical context of Edom and its neighbors.
This blog paper, by stark contrast, contains several claims about the Edomites that reflect a biased or oversimplified view of their history and interactions with other groups. The Edomites simply not a monolithic group; their society – diverse in terms of social structure, culture, and interactions. Archaeological evidence indicates that Edomite society included various clans and tribes, each with its own customs and practices. This diversity historically reflected in the different archaeological sites and artifacts found in Edom, which strongly supports the theory that this civilization existed as a complex society with varying degrees of interaction with neighboring cultures.
While scholarly debate flourishes about the nature of Edomite conversion, especially among Xtians who base their “opinions” solely upon secondary or tertiary sources, essential actual scholarship recognizes, that the conversion forced conversion of Esau to Judaism, a minor non biblical reference. The Hasmonean dynasty’s forced conversion represented an exceptionally complex process influenced by various factors, including political alliances, cultural exchanges, and individual choices. Many Edomites may have embraced Judaism for personal, social, or economic reasons, reflecting the fluidity of cultural identity in the ancient world.
Edomite history in point of fact, characterized by its resilience and adaptation. After the fall of their kingdom, Edomites migrated and integrated into surrounding societies, including Judah. The fall of the 10 Tribe kingdom of Israel to the Assyrian empire likewise witnessed mass assimilation. Their ability to adapt to changing political landscapes demonstrates the complexity of their identity and the shared histories with neighboring groups. Simply crucial to challenge stereotypes and generalizations about the Edomites and related groups. The Edomites do not compare to Moavites. The latter qualify merely as adversaries of the Israelites; the society of Edom reflects a complex society with their own traditions, beliefs, and contributions to the region’s history. Emphasizing their individuality and complexity generally helps to combat oversimplified narratives.
Throughout history, various groups have faced displacement, conflict, and cultural change. The Jews the only civilization which experienced repeated g’lut/exile and following 2000+ years which witnessed the bankruptcy of the Xtian and Muslim civilizations, did the Jewish people raise our dead civilization from the grave and begin our National self determination to restore the Torah Constitutional Republic built around Sanhedrin lateral common law courts with the mandate to establish law through ‘Legislative Review’ of all Governmental statute laws. By acknowledging the shared human experiences of struggle, adaptation, and resilience, we can promote empathy and understanding among different cultural and ethnic groups. By recognizing the diversity within Edomite society, challenging stereotypes, and fostering discussions that highlight shared histories and commonalities, we can promote a more nuanced understanding of the Edomites and their interactions with other groups, most especially with the Jewish people. This approach encourages empathy and appreciation for the rich tapestry of human experiences that transcend cultural and historical differences.
Dear Martha
It’s always a moment of reckoning when I read your post. This post is a fine example.
Thanks for liking my post Life’s 🙏❤️
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