Hijacking a faith: How an extremist Deobandi ideology rules the Barelvi majority? – by Fawad Manzoor
posted by Abdul Nishapuri | July 3, 2010 | In Original ArticlesFirst Deoband Madrassa was established in 1866 in India. If we look at the history, Deoband is fairly new sect of Islam. Deoband sect slowly worked to make it stronger and they were very active during Pakistan movement. Jamat e Islami (India) had more of a Deoband influence rather than Barelvi. (That is why they openly opposed Mohammad Ali Jinnah due to his Shia credentials.) But both coexisted due to some similarities amongst them especially they both followed Imam Abu Hanifa in Fiqh.
Deoband came to lime light and also became a force to be reckon with in Pakistan with the advent of greatest evil this country had seen, General Mohammad Zia Ul Haq, who was also known in army circles as Butcher of Jordan.
General Zia in order to strengthen his grip on power used the Deoband mullahs. Whole Pakistan government was made to appear as one big Deoband institution. Due to Zia this deoband thought crept in army, one example is before Zia’s advent the Pakistan Army commandos used “Nara e Haidry — Ya Ali” as their morale booster but it was changed to “Allah Hoo Allah Hoo”.
During this time period of Soviet invasion of Afghanistan, US also saw the opportunity and gave its backing to this rag tag sect looking for money to establish themselves in Pakistani dominantly Barelvi society. US and Saudi petro dollars started flow freely in Pakistan. We saw madrassas appearing in every nook and corner of the street and mohallah. No one said any word against it. Our own Ahle Sunnat (Barelvi) kept quiet during this influx of the Deoband madrassas.
General Zia with his own wisdom formed armed wing of the Deoband sect by the name of Sipah-e-Sahibah. This armed wing purely directed its vengeance at Shia sect. During this time Shia-Sunni tensions grew to its dangerous heights. In reality this never was Shia-Sunni tension; it was always Deoband-Shia tensions.
Shia and Sunni have lived together for centuries without any major tensions. During all this time Sunni (Barelvi) ulema kept quiet to the persecution of Shias. Deobandi and Barelvi became so much intermingled that it was very hard to recognize who is who. I even cannot believe many educated people of good families when asked which sect do you belong to they would say Ahle sunnat (Hanfi) but when you go into details of their beliefs, they are purely Deoband beliefs.
While Madrassas of Barelvi and Shia were started in many cities too, but they were very few in number. Deobandi madrassas grew phenomenally with petro dollars of Saudi Arabia and our expats living in other countries.
General Zia’s advent and Soviet invasion of Afghanistan along with Iran’s revolution created a stir in the Middle East and Pakistan. The fear of Iranian revolution aka Shia revolution (1979) to creep into its bordering countries grew. Rulers in the Middle East and Pakistan used the Deoband strategy to ward off Shia influence from Iran. Barelvi did go along with the plan. Barelvi never questioned Zia for what he was doing to the basic fabric of the society.
Rest was taken care of by the huge madrassas in remote areas who along with short cut religious education concentrated on drawing a divide with rest of the sects and military jihadi training. Simple people of villages got sucked into an extremist Deoband thought. This didn’t cause panic amongst Barelvi sect until very recently.
Barelvi always looked kindly to Deoband as their foot soldiers to tackle (the imaginary) Shia influence but in the end Deobandis turned against their own keepers.
With so many Deoband Madrassa educated moulvis working in and taking charge of Barelvi mosques in disguise created panic amongst Barelvis that their mosques are being hijacked. I know many cases in which there are disputes in courts amongst Barelvi and deoband people for control of mosques.
Deoband and Barelvi beliefs have mingled so much that it is tough for common people to differentiate and it is also difficult for ulema to take a clear stand of their beliefs.
Last night I was watching “50 Minutes” on Geo TV which was set up at Lahore’s Data Darbar. Amongst other guests there was a khateeb of Data Sahib Masjid; I assumed that he is Barelvi. He was describing something and he said Hazrat Ali (r.a.) and Hazrat Ameer Muawiya (r.a). While growing up in a small town, our Ahle sunnat Ulema never referred to Ameer Muaiwya as Hazrat and (r.a.) due to his disputes with and mutiny against Hazrat Ali (r.a), who is treated as a legitimate Guided Caliph by Ahl-e-Sunnat. It is purely a Deoband philosophy to call Muawiya and Yazeed as Hazrat and (r.a.).
At the moment, we are seeing the revival of Ahle Sunnat i.e Barelvi school of thought, and rightly so. But it has left many common people confused which way to go.
Barelvi sect will have a very tough time to ward off the Deoband extremist beliefs and have to further educate common people of the ideological and practical differences.
The constructions of madrassas and mosques should be put under some kind government control (possibly run by ulema of all sects). Now prominent intellectuals of Barelvi sect have started calling Maulana Shibli Nomani, Mauan Maudoodi, Dr Israr Ahmed and Dr Zakir Naik as scholars of Deoband sect who have infiltrated into mainstream Ahle Sunnat (Barelvi) population. Barelvis are now trying to distance themselves from the Deoband.
Barelvi ulemas have to realize that Deoband is much mor dangerous to their basic beliefs than their fear of Shia. Holy places like Ali Hajveri Data Sahib, Shah Shams Tabrez, Baba Fareed Gunj Bakhsh, Baba Buleh Shah, Shahbaz Qalandar, Bari Imam, and Bahauddin Zikria, Haq Bahu and many others are important and holy to both Shia and Sunni followers. It is Deoband who are against visiting the shrines of Allah’s holy people and consider it “Shirk”.
Deoband, Wahabi and Ahle Hadees follow similar thoughts they are born of Saudi patronage. King Saud demolished the holy shrines of Hazrat Fatima, Prophet’s wives Umhat-ul-Momineen and Prophet’s relatives in Jannat-ul-Baqee, and they are continuously destroying any place that has significance to Islam’s holy personalities.
The only reason Kaba and Masjid e Nabvi is still standing there is because it is a source of earning for Saud; otherwise according to their beliefs it is also shirk. If visiting a shrine is shirk (polytheism), then how come shrine of our beloved Prophet (pbuh) is still there among those people.
Also of relevance:
بریلوی دیوبندی تاریخ اور اختلافات
http://www.bbc.co.uk/urdu/pakistan/2010/07/100702_brelvi_deobandi.shtml
Will the Barelvi majority in Pakistan stand against terrorism? – by Tanveer Qaiser Shahid
http://criticalppp.com/archives/17403
Rana and Mian, the extremist Deobandis of Punjab – by Muhammad Amjad Rashid
http://criticalppp.com/archives/17432
Hijacking a faith: How an extremist Deobandi ideology rules the Barelvi majority? – by Fawad Manzoor
http://criticalppp.com/archives/17470
بریلوی دیوبندی تاریخ اور اختلافات
ریاض سہیل
آخری وقت اشاعت: ہفتہ 3 جولائ 2010 , 23:34 GMT 04:34 PST
بی بی سی اردو ڈاٹ کام، کراچی
http://www.bbc.co.uk/urdu/pakistan/2010/07/100702_brelvi_deobandi.shtml
ڈاکٹر مبارک علی کی رائے ہے کہ سعودی عرب کا دیوبند مسلک کے فروغ میں اہم کردار رہا ہے۔
برصغیر میں بریلوی اور دیوبند مسالک میں اختلافات کا سلسلہ تو کئی دہائی پرانا ہے مگر ان میں شدت پاکستان کے قیام کے بعد دیکھی گئی ہے۔
دونوں مسالک کی بنیاد ہندوستان میں پڑی یعنی دیوبند اور رائے بریلی میں۔
تاریخی مطالعے کے مطابق بریلوی مسلک کے لوگوں نے انگریز حکومت کے خلاف جہاد سے انکار کیا اور آج بھی اس کو جاری رکھا ہوا ہے۔
نامور تاریخ دان ڈاکٹر مبارک علی کا کہنا ہے کہ اٹھارہ سو ستاون کی جنگ آزادی کے دس سال بعد دیوبند مدرسہ کا قیام عمل میں آیا، جس کا یہ مقصد تھا کہ چونکہ اب مغلوں کی حکومت نہیں رہی لہذا یہاں مسلمانوں کے مسائل کے حل کے لیے ایک پلیٹ فارم بنایا جائے اور اپنی علیحدہ شناخت کو برقرار رکھا جائے۔
’یہ احیائے اسلام کے حامی لوگ تھے، جن کا خیال تھا کہ اسلام میں کافی رسومات داخل ہوگئی ہیں جنہیں نکال کر خالص اسلامی رسومات اور تعلیمات پر عمل کیا جائے۔ دیوبند کے اس نظریے نے بڑی مقبولیت حاصل کی اور نہ صرف ہندوستان بلکہ دیگر مسلم ممالک سے بھی یہاں طالب علم آنے لگے تھے۔‘
ڈاکٹر مبارک علی بتاتے ہیں کہ بریلوی فرقہ بہت بعد میں سامنے آیا۔ ’احمد رضا خان بریلوی جو رائے بریلی سے تعلق رکھتے تھے انہوں نے انیس سو بیس کے قریب یہ مکتبہ فکر قائم کیا، جن کا یہ موقف تھا کہ ہندوستان میں رہتے ہوئے بہت ساری رسومات چونکہ مسلمانوں نے اختیار کرلی ہیں لہذا اب انہیں نکالنا نہیں چاہیے۔ ان رسومات میں مزاروں کی زیارت، منتیں ماننا، نذرو نیاز، فاتحہ خوانی، اور موسیقی شامل تھیں جنہیں دیوبندی نہیں مانتے تھے۔‘
بقول ڈاکٹر مبارک علی کے اس وقت دیوبند مسلک کے لوگوں کا تعلق دیہات اور نچلے طبقے سے تھا جبکہ بریلوی مسلک کے لوگ شہروں اور متوسط طبقے سے تعلق رکھتے تھے۔
برصغیر کی تاریخ اور مذہبی علما کے سیاسی کردار کے بارے میں کئی کتابوں کے مصنف ڈاکٹر مبارک علی کا کہنا ہے کہ دیوبندی اور بریلوی ایک دوسرے سے ضرور شدید اختلافات رکھتے تھے مگر انگریزوں کے دور حکومت میں قتل و غارت یا اس بنیاد پر ایک دوسرے کو جان سے مارنے کا کوئی تصور نہیں تھا۔ ’یہ شدت پسندی پاکستان بننے کے کئی سال بعد آئی ہے جس میں اب اضافہ ہوتا جارہا ہے۔ ورنہ انگریزوں کے دور میں یہ ایک دوسرے کے خلاف کفر کے فتوے بھی دیتے تھے، ایک دوسری مساجد میں نہیں جاتے یا ایک دوسرے کے پیچھے نماز نہیں پڑھتے تھے۔‘
ڈاکٹر مبارک علی کا خیال ہے کہ علاقائی پس منظر بھی اس بارے میں اہمیت رکھتا ہے، ان کے مطابق پاکستان میں خیبر پختون خواہ میں کافی لوگ دیوبند مسلک سے تعلق رکھتے ہیں یہاں کے لوگ مدرسوں میں پڑھنے جایا کرتے تھے اس کے بعد انہوں نے اسی طرز کے مدرسے یہاں بھی تعمیر کیے۔
’یہ پہاڑی اور خشک علاقہ ہے ان کی زندگی میں رنگینی زیادہ نہیں اس لیے انہیں دیوبند نظریہ فکر زیادہ پسند آیا۔ اس کے برعکس بریلوی مسلک میں زندگی کے آثار ہیں۔ وہ نعت خوانی بھی کرتے ہیں ہر تہوار پر خصوصی کھانا پکاتے ہیں اور عرس منایا جاتا ہے۔ دیوبندیوں میں کلچرل پہلو بلکل بھی نہیں اور نہ کوئی رنگینی ہے۔ اس وجہ سے بریلویوں میں ذہنی لحاظ سے زیادہ وسعت ہے جبکہ دیوبند زیادہ تنگ نظر ہیں۔‘
ڈاکٹر مبارک علی کے مطابق تحریک جہاد جو تحریک محمدیہ بھی کہلاتی ہے کے بانی سید احمد شہید جب حج کرنے سعودی عرب گئے تھے تو وہاں وہ بھی وہابی تحریک سے متاثر ہوئے۔ انہوں نے سرحد میں اسلامی حکومت قائم کرنے بھی کوشش کی تھی وہ بھی وھابی نقطہ نظر کے حامی تھی اور کسی بھی رسم کو نہیں مانتے تھے ان کا علاقے میں کافی اثر رسوخ تھا اور لوگ ان سے متاثر تھے۔
دیگر کئی دانشوروں اور مصنفوں کی طرح ڈاکٹر مبارک علی کی بھی رائے ہے کہ سعودی عرب کا دیوبند مسلک کے فروغ میں اہم کردار رہا ہے۔ بقول ان کے انیس سو ستر کی دہائی میں جب سعودی عرب میں تیل کی پیداوار کے بعد دولت کی ریل پیل ہوئی تو وھابی اسلام پاکستان میں شدت کے ساتھ آیا ہے۔
’بریلیوں کو باہر سے کوئی سرپرستی نہیں ملی۔ اس کے برعکس دیوبندیوں اور وھابیوں کو سعودی سرپرستی ملی۔ ان کے مدرسوں اور علما کے پاس پیسہ اور اس کے ساتھ ان کی اہلحدیث تحریک کی بہت زیادہ سرپرستی ہوئی، جس سے دیوبندی مالی اور سیاسی لحاظ سے زیادہ طاقتور بن کر ابھرے اس مقابلے میں بریلوی تحریک سرپرستی نے ملنے کی وجہ سے طاقتور نہیں ہوسکی۔‘
ڈاکٹر مبارک علی کے مطابق افغان جہاد کی بھی دیوبندیوں نے حمایت کی اور حصہ لیا مگر بریلویوں نے اس کی حمایت نہیں کی۔
جب متحدہ ہندوستان میں یہ مسئلہ اٹھا تھا کہ ہندوستان کو دارالحرب کہنا چاہیے یا دارالاسلام تو بریلوی اس بات کے حامی تھے کہ چونکہ یہاں انہیں مذہبی آزادی ہے لہذا ہندوستان دارالحرب نہیں ہیں۔ اس لیے نہ تو یہاں سے ہجرت کرنا چاہیے اور نہ ہی انگریزوں کے خلاف جہاد کرنا چاہیے۔ موجودہ وقت بھی بریلوی کسی جہادی تحریک میں شامل نہیں۔
More stupidities of Mullah Muneeb ur Rehman.
While addressing a Live News Conference [GEOTV] this so-called Scholar Issue a Fatwa “that killing Muslim when he is in Salat is Haram” – What does that mean? You can any Muslim who is not in the State of Namaz [Salat] and this latest Fatwa of Muneeb ur Rehman is instigating to kill more Non-Muslims in Pakistan.
the Taliban have been using terrorism to mark a theological terrain. Most Panjabis and Sindhis in Pakistan practice a form of Islam deeply influenced by Sufism, and many visit shrines to obtain the blessings of God through their mediation. In Lahore, malangs or itinerant Sufis, attend melas or religious festivals at shrines like the one attacked. There, qawwali or Muslim spirituals, are sung to the accompaniment of drums.
In late December and again in February, the Taliban bombed Shiite Muslim religious processions. In May they struck at a mosque belonging to the Ahmadi sect. And on Thursday they attacked a Sufi shrine. Each of these forms of Islam is considered heretical and even to have departed from Islam by the Taliban, who adhere to a radical branch of the Deobandi movement that has been deeply influenced by the Wahhabism of Saudi Arabia. Wahhabism forbids music and attendance at saints’ shrines.
Deobandis, named after the town in which a reformist seminary or madrasah arose in the 19th century, stressed studying and emulating the sayings and doings of the Prophet Muhammad and his early companions. This approach was their way of trying to achieve a purer form of Islam in the Indian subcontinent under British colonial rule, where many Muslims were influenced by Hindu ideas and practices or by British ones. But Deobandi leaders were in the nineteenth and twentieth century themselves adherents of Islamic mysticism or Sufism, a form of Islam that stressed the quest of the believer for union with the divine beloved, God.
When Deobandi seminaries came to form the front line of the anti-Soviet struggle in northwest Pakistan in the 1980s, they attracted funding from Saudi Arabia and came under the influence of the Saudi national sect of Islam, Wahhabism. Begun in the 18th century by Muhammad ibn Abdul Wahhab, Wahhabism was from the beginning highly hostile to Shiism and to Sufism, both of which it considered heretical. Wahhabis are the militant Protestants of Islam. The sect predominates in Saudi Arabia, and has few adherents elsewhere in the Muslim world, though Saudi oil money allows the kingdom to spread it elsewhere. Among the targets of Saudi missionaries and officials are Sufi shrines, and they attempt to convince other Muslim governments to close them down. It would be sort of like Calvinist Protestants from Geneva gaining influence over religious policy in Mexico and trying to stop people from visiting the shrines of saints. Note that there are only about 22 million Saudis, by no means all of whom are Wahhabis (12 percent are Shiites). There are 1.5 billion Muslims. So the Saudi form of Islam is very much a minority taste among Muslims. And note that although Wahhabism tends to be practiced in a narrow-minded way and has often disadvantaged Shiites and others, there is no evidence for Wahhabis being more often terrorists than adherents of other forms of Islam.
The targeting of religious buildings and processions by the Taliban in Pakistan during the past more than six months, then, signals not only a determination to destabilize the country but also a conviction that Pakistan has departed from the true, pure Islam and that its heretics deserve condign punishment. These Taliban are underlining their faithfulness to the rigid theological ideas of the Wahhabis as the neo-Deobandis interpret them–though contemporary Wahhabi clerical authorities in Saudi Arabia forbid such suicide bombings.
Fundamentalist bombings of Lahore mystical Shrine leave 42 Dead, 175 Wounded
Posted on July 2, 2010 by Juan
http://www.juancole.com/2010/07/fundamentalist-bombings-of-lahore-mystical-shrine-leave-42-dead-175-wounded.html
عامر مغل صاحب آپ کا مضمون کا شروع کا ہی پڑھا جس سے آپ ک مطالے کا اندازہ ہوگیا کے ” تاریخی مطالعے کے مطابق بریلوی مسلک کے لوگوں نے انگریز حکومت کے خلاف جہاد سے انکار کیا” جب کے آج بھی دیوبند مدرسہ پاکستان کے خلاف اور دو قومی نظریے کے خلاف ہے جس کی وضاحت محمود مدنی (مدرسہ ڈرل علوم دیوبند ک ناظم ) اپنے انٹرویو میں که چکے ہیں – تو اب آپ اپنے خیالات اپنے پاس رکھیں تو اچھا ہی ہوگا – شکریہ
I am a kashmiri by origin where sufism lives in d blood of majority of masses. I am a strong opponent of orthodox and radical and irrational wahhabism. I can’t comment on deobandi school of thought…coz i have seen lots of great deoband scholars whose speeches are almost in tandem with Quran and Hadith. But one thing that i want to point against deobandi’s is that they forbid people from visiting the glorious and spiritual sufi shrines on the excuse of what they call it “SHIRK”…I fully admit and every muslim should admit that we only bow before Allah swt…and He is the only supreme authority but if u are getting spiritual satisfaction at any shrine which takes u closer to Islam…then i don’t think there is anything wrong in visiting the sufi shrine, though we shouldn’t kneel or bow before it…but ask Almighty Allah for help for the sake of this great sufi (wali).
Actually Shia, Barelvi, Qadyani, Aga Khani are all bhai bhai. They have no issues or problems with each other. But Deoband school of thought people couldn’t bear any change in the rulings of ALLAH & Sunnah and hence are fundamentalist, which every Muslim should be.
i think Sufism is that thing ,break the back bone of Islam in India, Pakistan, Bangladesh in this 3 country . Sufism is a fake thing it like unbelievers behavior,
its like go to temple and ask for any thing in front of idols & deities. so it is very
anti Islamic practice to go at darga, mazar any thing like this.i pray for that
every Muslim are have to core fundamentalist & know about very much quran
sahi hadit
Hijacking a faith: How an extremist Deobandi ideology rules the Barelvi majority? – by Fawad Manzoor
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