{"id":3411,"date":"2023-03-08T14:00:00","date_gmt":"2023-03-08T14:00:00","guid":{"rendered":"https:\/\/rat-blog.univie.ac.at\/?p=3411"},"modified":"2023-03-07T10:33:49","modified_gmt":"2023-03-07T10:33:49","slug":"deobandi-%ca%bfulama%ca%be-and-violence-in-pakistan-part-2-of-2","status":"publish","type":"post","link":"https:\/\/rat-blog.univie.ac.at\/deobandi-%ca%bfulama%ca%be-and-violence-in-pakistan-part-2-of-2.htm","title":{"rendered":"Deobandi \u02bfulam\u0101\u02be and Violence in Pakistan (part 2 of 2)"},"content":{"rendered":"\n

Deobandi<\/em> scholars after 9\/11<\/h2>\n\n\n\n

After 9\/11, at the onset of these confrontations between the army and militant groups In Pakistan, Noor<\/em> Mu\u1e25ammad<\/em> (d. 2010) a prominent scholar and a former member of the parliament from W\u0101n\u0101 Waz\u012brist\u0101n<\/em> which is the birthplace of militant groups, discouraged the public support of \u1e6c\u0101lib\u0101n<\/em>. He strongly asserted in his k\u0332h\u0332u\u1e6dbas<\/em> (Friday sermons), daily Dars<\/em> (morning sermons), d\u0332j\u0332irgas<\/em>, and rallies, that enforcement of s\u0332h\u0332ar\u012b\u02bfa with violent means is not allowed by s\u0332h\u0332ar\u012b\u02bfa. He openly differed from the militant\u2019s propaganda that Pakistan is a \u201ctransgressing and disbelieving state\u201d. Noor<\/em> condemned it in his several k\u0332h\u0332u\u1e6dbas<\/em> and daily Dars<\/em>. Noor<\/em> was vocal about girls\u2019 education. Their schools were among the primary targets of these militant groups. His institution was providing 1800 girls with free education up to the intermediate level in W\u0101n\u0101 (Qasmi, 2016). Later, he was killed by the militants in a suicide bomb attack at his mosque on the 23rd<\/sup> august 2010.<\/p>\n\n\n\n

In Orakza\u02be\u012b<\/em> agency, a prominent Deobandi<\/em> scholar, Am\u012bn Orakza\u02be\u012b<\/em> (d.2009), also used his influence to undermine the support of these militant groups. Am\u012bn condemned the activities (enforcing their own s\u0332h\u0332ar\u012b\u02bfa, killing people for bigger sins, and fighting against the state forces) during his daily sermons and meetings with d\u0332j\u0332irgas<\/em> (delegations of local elders). In an interview he said, these acts in the name of Islam have nothing to do with Islam, let alone humanity (Amin, 2017). Am\u012bn helped and managed to form Lashkar (an armed group) to protect people from these militant groups and in support of the state (Amin, 2017). Another prominent scholar, \u1e24asan Jan (d. 2007), the Vice president of wif\u0101q<\/em> \u02bful<\/em> Mad\u0101ris<\/em>, a teacher of several Afg\u0332h\u0332\u0101n<\/em> \u1e6c\u0101lib\u0101n<\/em> cabinet members, vocally criticized the approach of these militants and issued a fatw\u0101<\/em> that their actions are against the Islamic teachings (Hussain, 2019). He was assassinated by militant groups in September 2007 in Peshawar.<\/p>\n\n\n\n

In early 2007, \u02bfulam\u0101\u02be<\/em> from a Red Mosque (Lal masd\u0332j\u0332id), and female students from Deobandi madrasa<\/em> j\u0332\u0101mi\u02bfa<\/em>\u00a0 \u1e24af\u1e63a<\/em> in the heart of the capital Islamabad took up arms to impose \u00a0s\u0332h\u0332ar\u012b\u02bfa in Pakistan (Bano, 2012). They took refuge in the mosque and madrasa and started calling the public to join their armed j\u0332ih\u0101d<\/em> to enforce s\u0332h\u0332ar\u012b\u02bfa in Pakistan. Abdul<\/em> \u02bfAz\u012bz G\u0332h\u0332\u0101z\u012b<\/em>, the chief clericof Lal masd\u0332j\u0332id, wrote letters to Deobandi<\/em> \u02bfulam\u0101\u02be<\/em>, asking them to join his armed j\u0332ih\u0101d<\/em> against the state. However, he failed to get legitimization for his j\u0332ih\u0101d <\/em>or material support from Deobandi<\/em> \u02bfulam\u0101\u02be<\/em>. Responding to his letter, Z\u0101hid<\/em> al- Ras\u0332h\u0332\u012bd\u012b<\/em>, a prominent Deobandi<\/em> scholar, an author, and a former secretary of the political party j\u0332am\u012b\u02bfat\u00a0\u02bfUlam\u0101\u02be-i\u00a0Islam<\/em> wrote:<\/p>\n\n\n\n

I do not agree with your stance. Certainly, s\u0332h\u0332ar\u012b\u02bfa should be implemented in Pakistan, and we should use all reasonable means to achieve this goal. However, we cannot support taking up arms, creating a parallel state, and using violence. The strategy you have opted for is incorrect by law, ethics, and s\u0332h\u0332ar\u012b\u02bfa. Your strategy will harm our peaceful struggle for the implementation of s\u0332h\u0332ar\u012b\u02bfa.<\/p>Rashidi, 2007<\/cite><\/blockquote>\n\n\n\n

Wif\u0101q<\/em> \u02bful<\/em> Mad\u0101ris<\/em>, the largest federation of Deobandi madrasas<\/em>, completely disagreed with Abdul<\/em> \u02bfAz\u012bz G\u0332h\u0332\u0101z\u012b<\/em> and said that taking up arms and violence is incorrect. wif\u0101q<\/em> \u02bful<\/em> Mad\u0101ris<\/em> sent serval delegations of leading Deobandi<\/em> figures to convince Az\u012bz <\/em>that the path you have chosen had nothing to do with religion or Deobandi <\/em>thought. In a conversation with Az\u012bz<\/em>, Taqi \u02bfUt\u0332h\u0332m\u0101n\u012b<\/em>, the premier Deobandi<\/em> cleric of Pakistan, said:<\/p>\n\n\n\n

whatever you are going to do is incorrect ethically, legally, and against the teachings of s\u0332h\u0332ar\u012b\u02bfa. He went on to say that whatsoever losses will be their blood will be on your hand.<\/p>Abbasi, 2017<\/cite><\/blockquote>\n\n\n\n

wif\u0101q<\/em> \u02bful<\/em> Mad\u0101ris<\/em>, with the consensus of \u02bfulam\u0101\u02be<\/em>, deregistered j\u0332\u0101mi\u02bfa<\/em> \u1e24af\u1e63a<\/em> and cut educational ties with them (Abbasi, 2017). The situation escalated between G\u0332h\u0332\u0101z\u012b<\/em> brothers and the state and ended with a military operation and the loss of precious lives.<\/p>\n\n\n\n

In January 2008, soon after the formation of TTP, prominent Pakistani Deobandi<\/em> \u02bfulam\u0101\u02be<\/em> issued a declaration urging the Government and militant groups to shun violence and resolve the conflict with peaceful negotiation. The declaration also pointed out that suicide bombing in Pakistan is a grave sin and fas\u0101d fil al- Ar\u1e0d <\/em>(Al s\u0332h\u0332ar\u012b\u02bfa<\/em>, 2008). Since then, Deobandi<\/em> \u02bfulam\u0101\u02be<\/em> have criticized and differed from these militant groups individually and collectively.<\/p>\n\n\n\n

Ras\u0332h\u0332\u012bd\u012b<\/em>, wrote dozens of articles in national newspapers, periodicals insisting that Pakistan is an Islamic state. The constitution of Pakistan guarantees that the sovereignty belongs to God, people will choose the ruler and the parliament and government will adhere to s\u0332h\u0332ar\u012b\u02bfa. Based on these principles, Pakistan is an Islamic state, and the constitution of Pakistan is Islamic (Rashidi, 2014). Ras\u0332h\u0332\u012bd\u012b<\/em> in his articles also insists that there is no s\u0332h\u0332ar\u012b\u02bfa justification for taking up arms against the Pakistani state. Ras\u0332h\u0332\u012bd\u012b<\/em> not only considers violence against the teachings of s\u0332h\u0332ar\u012b\u02bfa, but he also thinks that it is harmful to the peaceful struggle for orthopraxy (Rashidi, 2009).<\/p>\n\n\n\n

The most Islamic constitution<\/h2>\n\n\n\n

Taqi \u02bfUt\u0332h\u0332m\u0101n\u012b<\/em>, an internationally renowned Deobandi scholar, asserts in his writings and public speeches that Pakistan has the most Islamic constitution in the world. To achieve the full implementation of it we must look for peaceful and intellectual methods. He further says that taking up arms or starting a revolt is no way to achieve this (Taqi, 2022). On another occasion, Taqi using the analogy of s\u0332h\u0332ah\u0101da<\/em> addressed the situation:<\/p>\n\n\n\n

I accept that there is an unchecked flood of wrongdoings by the government, populace, and political parties; there is no doubt about this \u2026 But understand that those who say that Pakistan is an apostate state because of these wrongdoings; that Pakistan\u2019s government is an apostate; those who affiliate with the government are apostates; Pakistan\u2019s army, which protects the country, is an apostate \u2013 this egregious misconception is an abhorrent deviation \u2026 If Pakistan\u2019s constitution is kept in mind, then Pakistan\u2019s example is that of a person that has uttered the testimony of faith (kalima; the Urdu equivalent of the Arabic term shahada), \u201cThere is no God but God and Muhammad is His prophet.\u201d Upon uttering the kalima he has become a Muslim. It is completely unacceptable to call him an apostate or a kafir. However, if after pronouncing the kalima, he is engaged in wrongdoing we can call him a wrongdoer, a sinner, or a lawbreaker (fasiq) \u2026 There are factions in the country \u2026 that talk ill of Pakistan. So, please, for God\u2019s sake, save yourself and try and save others from this monumental misconception.<\/p>Saif, 2020<\/cite><\/blockquote>\n\n\n\n

Apart from these individual refutations of the militants, Pakistani Deobandi<\/em> \u02bfulam\u0101\u02be<\/em> have conducted several conventions in the fowling years to issue collective denunciations of violence in Pakistan. In February 2008, In May 2009, April 2010, and in later years, Deobandi<\/em> \u02bfulam\u0101\u02be<\/em> held several meetings and issued collective fatw\u0101s<\/em> against the violence in Pakistan (Al s\u0332h\u0332ar\u012b\u02bfa<\/em>, 2008). The latest of them is the Paigham-e-<\/em>Pakistan declaration, a unanimous declaration by the \u2018ulama of different religious sects in Pakistan. The declaration was presented by Mufti<\/em> Mu\u1e25ammad<\/em> R\u0101fi <\/em>\u2018\u02bfUt\u0332h\u0332m\u0101n\u012b<\/em> (d.2022), head of the largest Deobandi madrasa<\/em> D\u0332j\u0332\u0101mi\u02bfa<\/em> Dar al-\u02bfUl\u016bm<\/em> Karachi. The declaration stated that armed struggle against the government is against Islamic teachings and is forbidden under Islamic law. Suicide bombing has been declared as Haram and the state is urged to act against such groups. Every sect and school of thought is free to propagate and preach their beliefs, but hate speech against individuals, sects, or institutions is prohibited. The jurisdiction of declaring someone a non-believer lies with the court, not with religious scholars. Pakistan is committed to not allowing its land to be used for the promotion of terrorism or any other nefarious activities. Additionally, non-Muslims in Pakistan enjoy similar rights and freedoms to Muslims, including the freedom to worship according to their own religion. This and earlier declarations were directly targeting the religious militancy in Pakistan and have addressed the key ideological and theological arguments presented by the militant groups.<\/p>\n\n\n\n

Fazl al-Ra\u1e25m\u0101n<\/em>, prominent Deobandi<\/em> scholar, politician, and currently president of PDM (the ruling collation in Pakistan), has condemned these militant groups multiple times and survived three suicide attacks personally. He has explicitly said in speeches on multiple occasions that the militant struggle for orthopraxy is against the s\u0332h\u0332ar\u012b\u02bfa. His Deobandi<\/em> religious political party j\u0332am\u012b\u02bfat \u02bfUlam\u0101\u02be-i Islam<\/em> has lost dozens of workers in the suicide attacks by militant groups.<\/p>\n\n\n\n

Conclusion<\/h2>\n\n\n\n

The above mentioned evidence encourages to think about the relationship of Deobandi<\/em> with violence in more complex and nuanced terms. The long and complex history of Deobandi<\/em> thought took diverse and contested discourses on violence at different location in different times. Therefore, limiting of Deobandi<\/em> thought to an ideology for violence is simplistic. After 9\/11, the of identity of the Pakistani state in the Deobandi<\/em> discourses brings the contemporary contestations between militants and Deobandis. It is clear that Deobandi<\/em> \u02bfulam\u0101\u02be<\/em> were struggling and arguing for Pakistan and they had a vision that Pakistan will be an Islamic state where Muslims will live according to s\u0332h\u0332ar\u012b\u02bfa and free from the control of non-Muslims. But while this is the case, majority of these scholars showed no interest in using violence to achieve this goal. They have achieved this goal by making an Islamic constitution and are constantly and peacefully leading their struggle for orthopraxy. Across numerous works by Deobandi<\/em> \u02bfulam\u0101\u02be<\/em>, one finds repeated references to implementing s\u0332h\u0332ar\u012b\u02bfa in Pakistan, however, there is certainly no reference of using violence for this goal. The scores of fatwas, daily sermons, articles, and commentaries that Deobandi<\/em> \u02bfulam\u0101\u02be<\/em> composed especially after 9\/11, were done primarily to target militant groups, as well as to clarify misconceptions about their discourses on the use of violence. The Deobandi<\/em> \u02bfulam\u0101\u02be<\/em>\u2019s support for the Afg\u0332h\u0332\u0101n<\/em> \u1e6c\u0101lib\u0101n<\/em> should be looked at in a specific historical context with reference to their theological arguments taken up with consideration of territorial boundaries.<\/p>\n\n\n\n

\n\n\n\n

Bibliography (part 1 and 2)<\/h2>\n\n\n\n

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Photo credits: Wikimedia Commons<\/a><\/p>\n\n\n\n

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RaT-Blog Nr. 04\/2023<\/strong> 2\/2<\/p>\n","protected":false},"excerpt":{"rendered":"

In the second part of his contribution Muhammad Bilal<\/b> keeps to emphasize that confining Deobandi thought to a philosophy of violence is too simplistic. Taking the events of 9\/11 as a starting point, the author emphasizes the cultural, social and especially realigious context in which Deobandi thought developed. <\/p>\n","protected":false},"author":1,"featured_media":3402,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2,155,146,138,143,156,1],"tags":[204,203,36,50,110],"ppma_author":[320],"class_list":["post-3411","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-articles-in-english","category-geschichte-themen","category-gesellschaft","category-islam","category-politik","category-religionswissenschaft","category-uncategorized","tag-gemeinschaft-und-sozialer-zusammenhalt","tag-gesellschaft","tag-gewalt","tag-islam","tag-theologie","eq-blocks"],"authors":[{"term_id":320,"user_id":0,"is_guest":1,"slug":"muhammad-bilal","display_name":"Muhammad Bilal","avatar_url":"https:\/\/secure.gravatar.com\/avatar\/?s=96&d=mm&r=g","author_category":"","user_url":"","last_name":"Bilal","first_name":"Muhammad","job_title":"","description":"Muhammad Bilal, a Madrasa graduate from Pakistan, is pursuing his Ph.D. \r\nin Islamic Studies at Vienna University. His research focuses on Islamic religious education, intellectual history, and global jihadist movements. Bilal holds a master's degree in History from Central European University, having written his thesis on 19th-century jihad movements in North Africa."}],"_links":{"self":[{"href":"https:\/\/rat-blog.univie.ac.at\/wp-json\/wp\/v2\/posts\/3411","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/rat-blog.univie.ac.at\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/rat-blog.univie.ac.at\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/rat-blog.univie.ac.at\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/rat-blog.univie.ac.at\/wp-json\/wp\/v2\/comments?post=3411"}],"version-history":[{"count":8,"href":"https:\/\/rat-blog.univie.ac.at\/wp-json\/wp\/v2\/posts\/3411\/revisions"}],"predecessor-version":[{"id":3419,"href":"https:\/\/rat-blog.univie.ac.at\/wp-json\/wp\/v2\/posts\/3411\/revisions\/3419"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/rat-blog.univie.ac.at\/wp-json\/wp\/v2\/media\/3402"}],"wp:attachment":[{"href":"https:\/\/rat-blog.univie.ac.at\/wp-json\/wp\/v2\/media?parent=3411"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/rat-blog.univie.ac.at\/wp-json\/wp\/v2\/categories?post=3411"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/rat-blog.univie.ac.at\/wp-json\/wp\/v2\/tags?post=3411"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/rat-blog.univie.ac.at\/wp-json\/wp\/v2\/ppma_author?post=3411"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}