659; Pirzada, Jamiat Ulema-i-Islam, pp. Who are you favorite majalis reciters? Our youth became very far from their Islamic culture (tahzb). The controversy was going on for several months in the fall of that year, with both sides asking for fatws from S. Muhsin al-Hakim (Najaf) and S. Ahmad Ali (Lucknow); see Razkr 25/38:4; 25/40:5+8; 25/42:3+9; 25/47:1+8 (8 October16 December 1962). Razkr 27/21:3 (16 July 1964); 27/22:3 (24 July 1964). Is it not possible that they are wrong themselves? IV, pp. See his inaugural speech on 28 August 1964; Razkr 27/2728:5. 14144; Dogar, Mauln Muhammad Husain Dhakko s 150 sul, pp. Translated from Razkr 29/3435:6; on S. Ibn Hasan Jarchavi see section 3.2, p. 71. See a complete list of members in Razkr 29/38:6 (1 October 1966). 38485. Apparently those preachers and zkirs who propagated exaggerated notions about the ahl al-bait had also a large share in widening the gulf between Shias and Sunnis in Pakistan. Ali Raza (UK) 7. this meeting appeals to the Shias of Pakistan to completely boycott such religious journals which criticise the Qid-i Millat and do harm to the Mutlabt Movement. Account of the recommendations from S. Muhammad Dihlavi, 19 November 1968 (Razkr 31/44:3); see also below, p. 166 (wording of the official statement of 1 November 1968). Almost all of the people of Pakistan are Muslims or at least follow Islamic traditions, and Islamic ideals and practices suffuse virtually all parts of Pakistani life. The time is fast approaching when all religious groups will perform their religious ceremonies in complete freedom 19Close, Such eulogies on the martial law government were also common in editorials of Razkr in the years from 1959 to 1962. The Provincial Government has also accepted the recommendation of the Ulemas Board that under the Auqaf Board there should be two separate sections for Shia and Sunni Auqaf.396Close, The Rawalpindi Convention with thousands of volunteers, who had come with the firm intention to let themselves be arrested or face any other repression, thus turned into a festivity.397Close Since the authorities had not allowed a public meeting at Liaqat Bagh, all gathered in the house and garden of Dr S. Ajmal Husain Rizvi on Murree Road on 23 November. Natasha Ali is a Pakistani entertainer, Model, and host. The APSC organ Asad (Lahore) and the fortnightly al-Irshd (Karachi) kept their distance from Dihlavis movement, while Muzaffar Ali Shamsis weekly Shahd (Lahore) became outright opposed in 1966. A number of polemics against the greediness of the zkirs and their mis-handling of the majlis had been published in the Shia press already since the mid-1950s, especially in al-Muballigh.249Close An editorial of that journal from September 1961 was peculiarly outspoken (excerpts): Has Husain been martyred just for the purpose that some people would sit together and weep for him? 14243. Razkr 31/36:12 (1 October 1968); 31/3839:56 (1624 October 1968). In this way these doctrines and beliefs became gradually accepted, and the genuine doctrines of the Shia mazhab became hidden from sight 289Close, The book closed with a short account of the doctrines of the Shaikhiya on matters such as tafwz, omnipresence and omniscience of the Imams, etc.290Close With his new accusation, Dhakko had once more raised the stakes in the conflict between Shia orthodoxy and populism in Pakistan, pursuing his mission with stubborn self-righteousness.291Close Until the time of the second edition of Usl al-shara in 1972, rejoinders to the book had been written by Muhammad Hasnain Sabiqi,292Close Muhammad Bashir Ansari,293Close Mirza Yusuf Husain,294Close S. Muhammad Arif Naqvi,295Close and some other ulam.296Close Most radical in the rejection of Dhakkos views was Maulana Ansari. Translated from al-Muballigh 9/10:56 (November 1965). Once more the very existence of the Shia minority in Pakistan was pictured as being at stake, this time because of a general decline of religious belief.21Close But unlike some Sunni religious parties, which confronted the Ayub Khan regime because of its allegedly anti-Islamic policies,22Close Shia organisations never put any such blame on the new regime. Section 144 PPC (ban on assemblies) was imposed in the entire Khairpur District thereafter. One of the first measures to clip the wings of the clergy was the Waqf Properties Ordinance from April 1959, when a Chief Administrator Auqaf was appointed to register and control their assets.24Close Although the state did not appropriate the income of the auqf, a series of further laws implemented from 1960 onwards put the Auqaf Department in charge of the administration of hundreds of the most profitable auqf in Pakistan, the income of which was henceforth used according to bureaucratic instructions.25Close The new regulations were justified with alleged mismanagement of the auqf and misappropriation of their assets by the sajjda-nishns and mutawalls, as similar steps by the Punjab government taken already in 1952 had been.26Close In both cases the ITHS and its mouth-peace Razkr had applauded to the principle of supervision of the auqf by the state, but demanded that the administration of Sunni and Shia auqf should be separated and only Shias be put in charge of the latter.27Close This demand was repeated at the ITHS convention in Lahore of April 1961, and it became one of the three central demands of the new Shia movement from 1964 onwards.28Close The position of the APSC was different, because its President Qizilbash was himself controlling one of the largest Shia auqf in Pakistan. Translated from Razkr 29/3435:2 (18 September 1966). 789. Braving strong pressure from thousands of frenzied Shias who were incited by Mushtaq Husain and others, he decided to call off the convention.379Close He later argued that he did not want to give credibility to those who had told the government that its objective had been fomenting trouble against it with a civil disobedience campaign.380Close, One week later the APSC organ Asad reported that Qizilbash had been informed officially about the acceptance of the Shia three demands.381Close This turned out to have been baseless, and the divorce between Dihlavi and Qizilbash became now complete. 20 each.399Close When he said that S. Azhar Hasan Zaidi, who had replaced S. Mubarak Ali Shah as the ITHS Chairman in 1967, had confirmed that nonsense, slogans cursing this once highly respected preacher were raised.400Close Likewise, when Maulana Muzammil Husain from Dera Ghazi Khan wanted to say something about Mufti Jafar Husain, he was shouted down: Sit down, sit down, we dont want to hear that name!401Close When Maulana Muhammad Ismail mentioned Shamsi shib during his speech he was forced to retract the word shib and, hard-pressed by some 300 hecklers from Lahore, removed a shoe from the foot of Dihlavi, crying out that he would sacrifice one thousand Muzaffar Ali Shamsis for this one shoe of the Qid-i Millat.402Close, Dihlavi made a triumphant return home to Karachi some days later, including a stopover in Lahore with another gathering at the Mochi Gate.403Close The exaltation of his supporters had only briefly been cooled down when Mushtaq Husain was arrested in Rawalpindi on 4 November.404Close It was now time to draw conclusions from the events. 34, for a list of the federal cabinets in the period 195868. The only result of that meeting on 13 August in the presence of eight educational experts was the promise to form a commission of Shia and Sunni ulam to eliminate objectionable passages from schoolbooks and to prepare new textbooks for history.177Close This fell short of the demand for separate religious instructions. Shias of Multan city and its suburb Shia Miyani had held Friday congregational prayers in turns at both places since 1955, but after a quarrel between locals and muhjirs in 1962 the latter had termed the prayers in Shia Miyani as invalid (btil). I.e. Qizilbash, who was still resentful of the Minister of Interior because he was the one who had first denied his announcements about the acceptance of Shia demands earlier that year, sent S. Hadi Ali Shah and S. Murid Husain Shah, while Shamsi came himself. 'Every year we dig mass graves': the slaughter of Pakistan's Hazara By 1963 it took twenty-two hours for the 3.5 miles from the Qizilbash Haveli in the Old City to Karbal-i Gme Shh (Razkr 27/1:1; see also a report on the 1962 procession in Razkr 25/2223:2). According to the eye-witness Shaiq Ambalvi, higher-ranking police-officers had done their best, but the rank-and-file policemen were afraid to interfere (Razkr 26/32:3; 24 August 1963). The names of those ulam, which are prohibited from entering certain districts for periods from 30 to 90 days on orders of the respective D.C.s, are regularly being published in the Pakistani press shortly before Muharram. Shia Genocide 2018: Another Summary of Loss 2018 ended the way most years have ended for Shia Muslims in Pakistan; with the loss of another valuable community leader who raised his voice against Takfirism. famous shia zakir in pakistan. It incorporated Ayub Khans Basic Democratswho elected a new National Assembly in April 1962and introduced a presidential system, but upheld all safeguards for minorities included in the 1956 constitution in almost identical wording.47Close One of its new elements was the creation of the Islamic Advisory Council (Majlis-i Mushwarat-i Islm), later renamed the (Advisory) Council of Islamic Ideology (CII).48Close The Council represented an attempt to integrate the reform-minded elements of the religious elite in order to provide Islamic legitimacy to basically secularist and nationalist policies.49Close Assisted by a newly established Islamic Research Institute,50Close it was to work out recommendations on the proper application of injunctions of Islam in legislation and general policies, but was not given any veto powers.51Close Among its eight members appointed in August 1962 was Hafiz Kifayat Husain,52Close who could contribute to its proceedings only until March 1964 when he suffered a stroke.53Close In November 1965 he was finally replaced by Mufti Jafar Husain.54Close It was only during the latters term that recommendations of the CII were of some significance for the Shias.55Close, The years between 1959 and 1962 marked a period of crisis and gradual reorientation of Shia communal activities. At the same time the need to strengthen the unity of the Muslim people of Pakistan was emphasised.151Close, The convention was held at the Immbrgh-i Shh-i Karbal of the Rizvia Colony in Nazimabad (Karachi).152Close An inaugural speech of S. Ibn Hasan Najafi153Close recalled the role of Shia ulam in the Freedom Movement since 1857 and as founders of Shia communal organisations in British India since 1897.154Close S. Muhammad Dihlavi in his speech stressed the services of Shias for the Pakistan Movement and for the consolidation of the new state since 1947 and then gave a resum of their unsolved problems, focussing on the long-time demands of separate dnyt, exclusive Shia control over Shia auqf, and the freedom and protection of azdr.155Close These three issues were made the core of a five-point program of action proclaimed at the convention, which also included the defence and consolidation of Pakistan through the unity of the Muslims (point 1) and solidarity with the government policy on Kashmir (point 5).156Close An Action Committee (Majlis-i Amal-i Ulam-i Sha-i Pkistn, MAUSP) was formed on the closing day of the convention to implement the program of action, and S. Muhammad Dihlavi was unanimously elected as its Chairman.157Close Henceforth he was referred to as Qid-i Millat-i Jafarya by his supporters.158Close, Dihlavi was clearly the driving force behind the Karachi Convention, and although he pretended not to seek any leadership role for himself at its inauguration, he was to perform such a role very effectively and with great stamina and sincerity throughout the remaining seven-and-half years of his life. The advocate Shaikh Muhammad Abd ul-Aziz Akhtar from Rahimyar Khan had prepared draft statutes for all SMCs, and a twenty-four-member commission headed by S. Ali Husain Shah Gardezi was formed to revise them.325Close Three subcommittees to deal with the three demands were also formed, headed by Najm ul-Hasan Kararvi (dnyt), S. Israr Husain (auqf) and S. Ali Shah Bukhari (azdr).326Close S. Muhammad Dihlavi himself chaired a fourteen-member liaison committee for contacting government officials that notably excluded Nawab Qizilbash.327Close A five-member commission was also formed for managing the finances of the central SMC.328Close Twelve resolutions were passed at the Multan Convention; Resolution No. S. Mushtaq Husain Naqvi and Muhammad Siddiq gave details of such problems in Multan and Lahore in Razkr 29/22:1, 3 (1 June 1966); see also Razkr 29/40:3 (16 October 1966); 30/3:3 (16 January 1967). famous shia zakir in pakistan These were S. Muhammad Abbas and Nawab Nasrullah Khan from the Kurram Agency (where Rs. ; its members were S. Muhammad Dihlavi, Prince Abbas Mirza, S. Hatim Alavi, S. Zafar Hasan Amrohavi and S. Israr Husain. Razkr 26/22:3 (8 June 1963) mentioned only incidents in Narowal, Chiniot and Quetta apart from Lahore and Theri. 6), as usual, did not impress the government too much. See sections 4.3, p. 121; 4.5, pp. In Razkr 26/32:3+7 (24 August 1963) a resum of the statements of Shaiq Ambalvi, Secretary-General of the APSC, in front of the commission on 18 August is given. But even the Law Minister Ghulam Nabi Memon had then hinted at possible contradiction of the law with Shia personal law and asked the Shia ulam for a written comment (Razkr 27/21:3; 27/22:3). Masib is a terminus for the sufferings of the ahl al-bait, especially of the Imam Husain. The latter were full of references to the new era of progress in the economic and scientific fields, to which the Shias would need to adjust. It made clear that the Central Organising Secretary of the SMC had never consented to cooperation with the APSC.365Close, In a message to the Shias prior to the session of the ten-member Board, Dihlavi had portrayed his acceptance of five Sunnis in that board as a sign of goodwill, because, as he put it, we have neither a conflict with the Sunnis, nor are they concerned by our demands.366Close This was little more than wishful thinking. I., p. 410; quoted in Naqvi, Controversy, p. 144. Razkr 23/20:3 (24 May 1960). Razkr 30/43:3 (16 November 1967) made allusions about a political Mullah in the service of Qizilbash, and Razkr 31/4243:1 (1624 November 1968) wrote of a malang who had been fielded as a counterweight to Dihlavi by his opponents. August 1963 (Razkr 26/32:3). They have said good-bye to the unity of the [Shia] people and faith. Mufti Mahmud (190980) was born in a village near Dera Ismail Khan (NWFP) and graduated from different Deobandi dn madris in Northern India until 1941. Report on the session in Razkr 31/26:45 (16 July 1968). Razkr 26/28:2 (24 July 1963); see also section 3.5, p. 91. However, one Maulvi Qazi Fazlallah, whom Shias considered the main responsible for the Theri massacre, was assassinated in 1971; see Fn 292 to chapter 5 (p. 417). In any case, the ITHS was neither able to overcome its rivalry with the APSC, nor to revive Shia enthusiasm for communal goals. The example of Aligarh (see sections 1.2, p. 18; 2.1, p. 33) has been brought forward on countless occasions to argue for separate Shia dnyt. al-Muballigh 8/8:3334 (September 1964) mentioned Dhakkos excellent speech at the August 1964 Rawalpindi Convention, and the journal regularly published articles in support of the Shia Mutlabt Movement during the following years. As a follow-up to the May 1958 convention at the Jmiat ul-Muntazar,231Close a meeting of the directors of most Shia madris took place during the 12th annual session of the Dr ul-Ulm Sargodha on 13 April 1960, apparently achieving a breakthrough for the unification of syllabi.232Close A third meeting of this kind took place in the Jmiat ul-Muntazar on 5 January 1962, mainly to protest against the non-inclusion of Shias into a sub-committee of the Auqaf Department entrusted with the reform of syllabi of the dn madris.233Close A central supervising body (Majlis-i Nazrat-i Sha Madris-i Arabya) was formed at another 1962 meeting in the Jmiat Immya Lahore, but satisfactory results were achieved only after the formation of the Wafq ul-Madris ash-Sha in 1979.234Close, The Ayub Khan government at that time tried to enforce priority of the secular syllabus, which had been taught along with the religious syllabus already in the 1950s, on the dn madris and bring their teaching staff under state supervision. Otherwise after three months the Shias of Pakistan will be free to take any appropriate steps to secure the acceptance of their demands, and the responsibility for that will fall on the government.347Close, Resolution No. Qizilbash had been the third Shia minister of that cabinet until he became Chief Minister; see section 3.6, p. 102. Therefore we want that both Shia and Sunni children receive religious instruction of their own so that the pupils can become fully acquainted with their mazhab and its requirements171Close and become true Muslims in that way For example, at the Aligarh University there are separate branches for Shia and Sunni dnyt and separate congregational prayers for both sects 172Close, The second issue is concerning the Shia auqf The government has passed laws to prevent their misuse by mutawalls and administrators. My job is to make the audience happy telling anecdotes and self-fabricated nonsense stories. Thus goes the account of Mirza Yusuf Husain, who was present at the meeting; see Razkr 27/42:1 (24 December 1964). See section 4.1, p. 106. When all pre-emptive measures had failed and some 15,000 Shias from many parts of Pakistan had gathered in Rawalpindi to start agitation, the government finally decided to give in. Representative of the [Hidden] Imam; on that concept of the role of the Shia ulam see Momen, Introduction, p. 193. The ITHS and APSC have taken pity on them but their presence in both organisations has been confined to serve as stage decoration or to hold confused speeches. They were submitted to the government for further studying, and Dihlavi in a message of late August confined himself to assuring that the board had met in a good atmosphere and details about its recommendations would be published after their approval by the government. Razkr 26/36:7 (24 September 1963). They have become obliged to think that their life, property and religious slogans and ceremonies are no longer safe in this country , It can never happen that a minority sect will give up its old religious beliefs and ceremonies on the orders of the majority sect. The SMC Council had thoroughly studied the statement of the government and found it credible, but was demanding further clarifications, which would be sought in a meeting with the Governor Muhammad Musa on 4 November. Kausar Niyazi in his editorial in Shihb (see above, Fn 99) had reminded of the fact that the route of the main procession in Lahore had been fixed in the late nineteenth century when the population of the city was only 250,000 and that it was narrow and difficult and passing near centres of sectarian tensions (Razkr 26/23:3). Zaidi, Mutlabt, p. 86, writes about 30,000 participants, perhaps confusing that gathering with some other Shia convention. They used stones, bottles and unlicensed weapons without restraint and did not shrink back from arson. (retd.) List of Shia Muslims 48283; Naqv, Tazkira, pp. Report in Razkr 24/1415:813 (816 April 1961). S. Mushtaq Husain Naqvi, Supplement to Razkr 30/28:a (24 July 1967). Most of them are related to his retrogressive, chauvinistic and inflammatory statements on Osama-bin-Laden, Muslims and terrorism, ban on propagation of all other religions except Islam, sex slavery, laws of apostasy in Islam, child marriage, destruction of cultural and religious . See section 1.1, p. 7; also the list of Shia deputies in Fn 418 to chapter 3, pp. The history of Islam is telling us that after the death of the Prophet the question of the caliphate has been contested among the Muslims and that Ali and his followers (shn) have chosen to become the opposition party. This book was not only a rejoinder to the detractors of his Ahsan ul-fawid (see above), but a compendium of the doctrines of orthodox Twelver Shiism on the Imams and prophets, their miracles and their special qualities, as laid down by its leading authorities one thousand years ago.280Close Its third chapter dealt with the rejection of tafwz,281Close while its ninth chapter was devoted exclusively to refuting the accusation of Wahhabism levelled against him and his supporters, by explaining the difference between the Wahhabiya and Shiism.282Close But most controversial was the last chapter of the book, which started with the following statement (excerpts): After having refuted the accusation of Wahhabism against some Shia ulam it is now appropriate to disclose a bitter and hidden truth, namely that those professional orators who are denouncing the Shia ulam and muhaqqiqn283Close as muqassir or Wahhabi, and those (outwardly) believers who are caught in their net of falsification, are holding and propagating the false (btil) doctrines of the mufawwiza284Close and the Shaikhiya.285Close With other words, those whose doctrines and beliefs are nowadays understood and accepted as the Shia mazhab are not following the mazhab of the ahl al-bait, but that of the mufawwiza which was led by Shaikh Ahmad Ahsai.286Close Numerous great Shia ulam have proclaimed fatws against the Shaikhiya accusing it of of kufr, How did these corrupted beliefs reach our country, and how did they influence our simple awm?
Paralegal Real Estate Closing Checklist,
Ras Truth Death,
Flutter Rotate Icon Animation,
Accident On Us 23 Today In Ohio,
Flora Enchinton Bernal,
Articles F