Tag Archives: Durood

Biggest hand-written Quran on display at Ajmer”

9 Jul

By Shoeb Khan,

Ajmer: The annual congregation at the Sufi saint Khwaja Moinudin Chishti’s mausoleum brings millions of devotees from around the world to Ajmer every year.

This year, apart from the usual spiritual pursuit, the devotees have something more to look forward to – the biggest hand-written Quran in the world, which was put on display at the dargah premises on Sunday.

The man behind the record-breaking Quran, Najmul Hasan Chishti, 56, said it was the result of unwavering spirit and nine years of hard work. “It’s the biggest Quran in terms of size and font, which was compiled in one volume,” Chishti said, adding, “It has 63 pages and the size of each page is 60×88 inch[m 1,5×2,23].”

Chishti, a Sufi research scholar and a khadim at the dargah, said the Quran represents the true essence of Quranic calligraphy. “I feel honoured after accomplishing the gigantic feat,” he said, adding that every page has an average of 40 lines.

“Each page has a colourful border around the text, featuring flowers of different sizes and seasons,” he said, adding, “At the beginning of each surah (verse), the word ‘Bismillah’ (in the name of God) is written in a different calligraphic styles, which go back to the Prophet Mohammed’s time,” he said.

He said the Guinness Book of World Records has also expressed interest in the Quran. “A Guinness team is likely to reach Ajmer soon to verify our claim,” he said.

Chishti said he began his professional life as an Urdu teacher in a government school, but gave it up in 2003 for the devotional endeavours.

“Thereafter, I dedicated my life to this Quran,” Chishti, who is also a Urdu poet and writer, said.

He said the moral support of his family was crucial in accomplishing the extraordinary feat.

“My family supported me with creative ideas to enrich the style of writing. Valuable suggestions from my daughters helped me in coming up with innovative styles of calligraphy,” he said.

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Over 63,000 pilgrims visit Shahdra Sharief” –

23 Jun

PTI, “Thursday, June 19, 2008

As many as 63,625 pilgrims from within and outside the state visited the sufi shrine of Shahdra Sharief in Rajouri district and paid their obeisance during last month, officials said here today.Lakhs of devotees from across the country every year throng the shrine of 18th century sufi saint baba Ghulam Shah Badshah, about 27 kms from Rajouri headquarters in the border district, they said.

The management of the shrine has made necessary arrangements for the pilgrims, they said, adding the management would also provide free food and accommodation to the devotees.

The first-ever complete translation of the Noble Qur’an into the Nepali language

18 Jun

DHAKA — The first-ever complete translation of the Noble Qur’an into the Nepali language is finally seeing the light as part of efforts to spread kno (more)

DHAKA — The first-ever complete translation of the Noble Qur’an into the Nepali language is finally seeing the light as part of efforts to spread knowledge of Islam among Nepal’s Muslims and Nepali-speaking people across South East Asia. “We have taken the initiative to send the message of Allah to Nepali people through the translation of Qur’an to the Nepali language,” Maulana Nazrul Hasan Falahi, President of the Islami Sangh Nepal organization which did the translation, told IslamOnline in a phone interview.The Nepali translation of the meanings of the Qur’an was launched on May 31 in a special ceremony in the capital Kathmandu.

It was attended by Hindu, Buddhist and Muslim religious leaders as well as hundreds of media figures, politicians, diplomats and community activists.

The launch made headlines in all the major print and electronic media outlets.

Islami Sangh, a leading Muslim organization in Nepal, has begun the project five years ago with funding from the Al-Quran Academy London, an international organisation engaged in Islamic research and publication.

It took Nepali scholars and linguists years of hard work to bring this unprecedented translation to light.

Previously there were only translations for short parts of the Muslim holy book published in Nepali.

The complete translation comprises a total of 1,168 pages with the original version of Qur’an in Arabic language.

Needed

The translation of Islam’s holy book is meeting the religious need of Nepalese who are thirst for understanding the meanings of Qur’an.

“The Nepali translation will provide a unique tool to know Qur’an for the Nepali people,” Hafiz Munir Uddin, Director General of Al-Quran Academy London, told IOL.

Khadiza Akhter Rezaee, a scholar and a women rights activist from Britain who attended the launch ceremony, agrees.

“Qur’an in the main source of Islamic knowledge, so the Nepali version of Qur’an is a golden opportunity for Nepali Muslims.”

Nepal was the world’s only Hindu state till 2006 when the parliament amended the constitution and declared it a secular state.

According to the CIA World Fact Book, Muslims constitute 4.2 percent of the country’s 28-million population.

Jamila Marium, of Nepal Islami Sangh, believes the translation will help many, Muslims and non-Muslims, to understand Islam.

“Qur’an translation into the Nepali language is good event for Nepali Muslims and the Nepali people in general,” she says.

“Now we know the message of Allah through our own language.”

The project sponsors hope the new translation will also serve Nepali-speaking people across South East Asia.

Beside being the lingua-franca language spoken in Nepal, Nepali is also spoken in Bhutan, Myanmar and some parts of India.

About 2000 copies of the new translation of the meanings of the Qur’an have so far been printed in New Delhi.

“Qur’an is a complete code of life and true guidance for all human being,” said Faizan Ahmad, Secretary General of Islam Sangh Nepal.

Hardliner Jehadi Islam replacing Sufi Kashmiriat

11 Jun

Vol 5, Issue 23, Dated June 14, 2008 A new research centre initiated by the South Asia Foundation promises to give a fresh lease of life to the rich but endangered Sufi culture of Kashmir The thought had been lurking for as many as sixty years. Then, traumatised by the Partition, UNESCO Goodwill Ambassador Madanjeet Singh, who had witnessed bloodshed on both sides had been influenced by an illiterate Muslim labourer. It was in Kashmir that he first became aware of the influence and power of oral folk culture. Aasi, a ‘coolie poet’, made ends meet through menial jobs, and walked the streets narrating poems. Then, way back in 1948, Aasi’s secular poetry had inspired the Muslims, Hindus, Buddhists and Sikhs to form a cultural front to resist the brutal attack by tribesmen who had invaded the Kashmir valley. Sixty years later, Madanjeet Singh is trying to apply the same balm. A student of Government College, Lahore, who hails from Uri — a border district in Kashmir — Singh believes that culture will provide the antidote to the violence and intolerance that has ravaged the Valley over the last two decades. As founder of the South Asia Foundation (SAF), 85-year old Singh was back in Kashmir to open the Kashmir Institute of Studies, where he hopes students from Pakistan will also come and learn about Sufi culture. Former military dictator Zia ul Haq changed that in Pakistan and the myriad militant groups punctured holes into Kashmiriyat in India. “Only culture will stop violence, not the army,’’ asserts Singh whose Foundation has also been recognised as an apex body of the South Asian Association of Regional Coperation.

Read Complete Article here

Dr.Usha Sanyal ; Introducing the Ahle Sunnat Movement of South Asia

10 Jun

 

salam

 

Tel.:  (704) 544-3337 , Email: ushasanyal3@gmail.com 

 

 

 

Visiting Assistant Professor of History, Wingate University

Part time Lecturer,  Queens University of Charlotte

Ph.D.  History (1990) Columbia University  Awarded with Distinction. 

Dissertation: “In the Path of the Prophet: Maulana Ahmad Riza Khan Barelwi and the Ahl-e Sunnat wa Jamaat Movement in British India, c. 1870-1921”

Committee Chair: Prof. William R. Roff.

 

M Phil. History, Columbia University

South Asia and Southeast Asia

 MA in Southeast Asian Studies, University of Kent at Canterbury, UK

 BA (Honors)  in  Sociology, minor in Economics, Delhi University, India

 CURRENT RESEARCH INTERESTS

 Ahl-i Sunnat or “Barelwi” Madrasas in South Asia.

 “Traditionalist” reformist women, especially those of the Ahl-i Sunnat or Barelwi movement, through the study of the “Sunni Bihishti Zewar” and related texts.

 Connections between the sufi elements of Shah Wali Allah’s thought and the Ahl-i Sunnat movement.

 MAJOR PUBLICATIONS

 Ahmad Riza Khan: In the Path of the Prophet. Oxford: Oneworld Publications, 2005.

 Devotional Islam and Politics in British India: Ahmad Riza Khan Barelwi and His Movement, 1870-1920. 2nd edition. New York and Delhi: Oxford University Press, 1999.

 ARTICLES PUBLISHED

  •   “Ahl-e Sunnat Madrasas: The Madrasa Manzar-e Islam, Bareilly, and Jamia Ashrafiyya, Mubarakpur.” In Jamal Malik ed., Madrasas in South Asia. Routledge, forthcoming 2008.
  •  “Sufi Ritual Practice among the Barkatiyya Sayyids of U.P.: Nuri Miyan’s Life and Urs, Late Nineteenth – Early Twentieth Centuries.” In Barbara D. Metcalf, ed., Islam in South Asia in Practice. Series ed. Donald S. Lopez, Jr. Princeton University Press, forthcoming.
  •  “Ahmad Riza Khan Barelwi.” Encyclopedia of Islam, 3rd edition. Leiden: E. J. Brill, 2007.

  •  “Tourists, Pilgrims and Saints:The Shrine of Mu`in al-Din Chishti of Ajmer”  In Carol Henderson and Maxine Weisgrau, eds., Raj Rhapsodies: Tourism, Heritage and the Seduction of History. Ashgate Publishing Ltd., U.K., 2007.
  •        “Barelwis.” In Jane D. McAuliffe, ed., Encyclopedia of the Quran, vol. 1, pp. 201-203. Leiden:E. J. Brill, 2002.
  •  “The [Re-]Construction of South Asian Muslim Identity in Queens, New York.” In Carla Petievich, ed., The Expanding Landscape: South Asians and the Diaspora, pp. 141-152. New Delhi: Manohar, 1999.
  •        “Generational Changes in the Leadership of the Ahl-e Sunnat Movement in North India during the Twentieth Century.” Modern Asian Studies 32, 3 (1998): 635-656.
  •  “Are Wahhabis Kafirs? Ahmad Riza Khan Barelwi and His Sword of the Haramayn.” In Muhammad Khalid Masud, Brinkley Messick, and David S. Powers, eds., Islamic Legal Interpretation: Muftis and Their Fatwas, pp. 204-213. Cambridge, Mass.: Harvard University Press, 1996.
  •        “Barelwis.”  In John L. Esposito, ed., The Oxford Encyclopedia of the Modern Islamic World, vol. 1, pp. 200-203.  New York: Oxford University Press, 1995.
  •  “Pir, Shaikh, and Prophet: The Personalization of Religious Authority in Ahmad Riza Khan’s Life.”  In Contributions to Indian Sociology 28, 1 (1994): 35-66. (Also published in T. N. Madan, ed., Muslim Communities of South Asia: Culture, Society, and Power, pp. 405-428. New Delhi: Manohar, 1995.)
  •   ACCESSING PUBLICATIONS

 The book, “Devotional Islam and Politics in British India: Ahmad Riza Khan Barelwi and His Movement, 1870-1920” is currently out of print. Efforts are under way to get it republished in India. An Urdu translation is also planned.

 The book,  “Ahmad Riza Khan: In the Path of the Prophet” is part of a series of short books on Muslim leaders and thinkers worldwide, called “Makers of the Muslim World.” The series editor is Patricia Crone. This is available on Amazon.com  or Amazon.co.uk in hardcover.

 Most of the articles are in books that are available from Amazon.com or from oup.com/us

 

 

“UNITE BUT FOLLOW ME” ;THE TRAGIC COMEDY OF MUSLIM REPRESENTATION

9 Jun

UNITE BUT FOLLOW ME”

THE TRAGIC COMEDY OF MUSLIM REPRESENTATION

Unite but Follow me ;British Muslims

There is almost something eerie about writing on British Muslim
representation. For decades Muslim political and public aspirations
have either been focused overseas or hijacked by angry young
men who believe it is ‘haram’ to engage in politics in a non-Muslim
country.
That was then and due to the relentless global traumas hitting the
Muslim world, British Muslims have been forced to stand up and be
counted. One sign of our coming of age has been the acceptance of
the term of British Muslim. Regular readers of Q-News will remember
the barrage of letters that greeted the use of this term by the ‘angry
brigade’ who made differentiating between being a ‘British Muslim’
or a ‘Muslim in Britain’ the central thesis of their political agenda.
Thankfully, this is no longer the case and we can get on with dealing
with the really important issues.
British Muslim political awareness has been slow and reluctant.
Two main factors have contributed to this. Firstly, has been the ‘goinghome’
syndrome amongst Muslim first generation settlers resulting in
the lack of investment in community infrastructure other than essential
prayer facilities, madrasah provision and halal meat. The second
factor is the legal invisibility of the Muslim community, thanks to an
institutionally Islamophobic and race biased political system.
But, to suggest Muslims have been politically inactive during the
last four or five decades would be erroneous. While not engaging in
mainstream British politics in any organised way, Muslim communities
settling in Britain have kept a vigilant eye on politics back home.
Newspapers and channels like the Daily Jang and Al-Jazeera have
diligently been reporting on the state of the Muslim world helping to
both form and forge opinion. The British Muslim understanding of
these issues is relatively more passionate, more articulate and more
organised.
When not keeping an eye on back-home politics, mosque committees
became the next focus of Muslim ambition with aspiring leaders
of the fledgling community vying with each other to win the hearts
and souls of the faithful. Eventually or inevitably, factions and subfactions
developed representing the various religious, political and
cultural divides in the Muslim world. As the small rooms and terraced
mosques rented or bought through the hard earned money of early
migrants evolved into purpose built structures funded from the
Middle East, so too did the increase in internal conflicts and intrigues.
In this vacuum, some Muslim groups formed with the intention of
doing dawah. These groups were not interested in engaging in mainstream
society and were often hostile to it. They were mainly interested
in gathering Muslim allegiances to their theological or political
faction.
As the need to engage in mainstream political processes became
Muslim candidates once elected found themselves in an agenda dilemma – were they there to repre

Showing the right Path BRITISH MUSLIM POLITICS HAS ALWAYS BEEN A
BIT LIKE MONTY PYTHON’S LIFE OF BRITiAN.
SMALL GROUPS OF MEN CALL FOR UNITY
BUT WHAT THEY REALLY MEAN IS ‘UNITE BUT
FOLLOW ME’. FAR FROM UNITING THE
COMMUNITY,ARGUES HUMERA KHAN,
THESE CALLS USUALLY RESULT IN A MYRIAD
OF SPLINTER GROUPS ALL ESPOUSING
VARIATIONS OF THE SAME IDEA WITH THE
ONLY REAL DIFFERENCE BEING THE ORDER
OF THEWORDS: ‘MUSLIM’, ‘ASSOCIATION’,
‘COUNCIL’ OR ‘BRITAIN’.

apparent, those frustrated with internal shenanigans turned their
attention towards mainstream society. This development operated
more at an individual level with some Muslims becoming active in the
struggles against racism and others standing for local councils. To
what extent this development actually engaged the Muslim community
is dubious, as mainstream political parties were often looking
more for ‘racial’ window dressing than meaningful engagement.
Muslim candidates once elected found themselves in an agenda
dilemma – were they there to represent Muslims, the politics of
their party or the constituents who elected them? While the latter two
are obviously correct, representing Muslims and Muslim issues became
more contentious. Muslim councillors found that being Muslim and
speaking on issues that concerned a ‘faith-based’ community was not
easy. But, this was not so for other minorities as representatives from
the Irish, Caribbean, Hindu and Jewish communities found that they
were not penalised for speaking as members of their specific community
or on its behalf. The result of this was that the politics of Muslim
councillors went sideways and focused more on internal ‘nest-making’
than community building.
Muslim representation in other areas of public life like the media,
sports, public bodies and the legal profession has also been slow and
meandering. Those that have succeeded have usually had to park their
Muslim identity outside the door. Individuals that have succeeded have
not done so because being Muslim was anything significant to them
and in fact, the few that get through are over-represented by those who
feel alienated or hostile to Islam. Professionally speaking, these
Muslims usually kept their faith low-profile until it became more lucrative
to ‘step out of the closet’ and tout for available opportunities particularly
since 9/11.
Prior to 9/11 Muslim participation in mainstream British society
had been limited primarily due to the inadequacies of the Race
Relations Act and the reluctance of successive governments to recognise
the existence of faith based communities and their experience of
religious discrimination. More specifically, there has been a reluctance
to acknowledge historical and institutionally entrenched Islamophobia.
While the men formed groups in never ending variations, it was left
to Muslim women and young people to get on with the work that needed
to be done. Most Muslim organisations are void of women and
young people. Those women who are involved are rarely given authority
and most are kept in the margins. Women and young people are seldom
acknowledged, consulted or appreciated and the role of women
more often than not is relegated to that of a women’s auxiliary – providing
tea and cooking the after meeting nosh for our elder male statesmen.
Being excluded from decision-making, Muslim women, who tend
to be in the frontline of meeting social needs, have been forced to make
themselves relevant. While you may not necessarily see them at photo
calls and high powered delegations you will see them getting training in
education, media, social work, health care and counselling. Muslim
women are now a quiet but potent presence in statutory bodies and
other public arenas increasingly becoming team managers, directors of
departments and chairs of committees. Women’s organisations have led
the way in setting agendas and developing much needed social welfare
projects that support families and heal communities. All of these efforts
contribute significantly to the development of Muslim-sensitive social
welfare services.
For young Muslims the Rushdie Affair proved to be a major catalyst.
For the first time young people took to the streets more concerned
really about their own discontentment than any pertinent
understanding of the Satanic Verses. But, unfortunately no one listened
to their voices and while some Muslims organisations set up youth initiatives
they tended to be dawah orientated and not responding to real
needs on the ground. Young people experiencing racism,
Islamophobia, social and family disintegration needed more tangible
help. They needed a multitude of resources for activities such as sports
and leisure, personal development, employment opportunities and
most importantly they needed support through the various challenges
posed by being young, British and Muslim.
It took the riots of 2001 for young British Muslim to make their
discontent heard and then it was already too late. Responding once the
horse has bolted requires the double effort of not only resolving the
current crisis but also in investing in avoiding crisis from erupting
again. Once again Muslim trouble spots have been the focus of attention
and endless reports have been written, but we remain without
with any real objective understanding of the issues, without any meaningful
leadership and without the development of a forward thinking
Muslim agenda.
Given our checkered history with public participation and representation
the burning question, that still needs to be asked, is: Who
represents British Muslims?
present Muslims, the politics of the party they represent or the constituents who elected them?

Courtesy; Q-News

READ THIS ISSUE ONLINE

Images ; Mylondondiary.co.uk

Hazrat Abubacker Siddique (RadiAllhuanho)

9 Jun

He is Abu Bakr as-Siddiq, ‘Atiq ibn Abi Quhafa, Shaykh al-Islam, ‘Abd Allah ibn ‘Uthman ibn ‘Amir al-Qurashi al-Taymi (Radiallahu anhu) (d. 13H). Alone among the companions, Abu Bakr as-Siddiq (Radiallahu anhu) led the community in prayer in the lifetime of the Prophet (Sallallahu Walaihi Wassallam). [As narrated from Abu Musa al-Ash’ari by Bukhari and Muslim. Note: Abu Bakr did not lead the Prophet (Sallallahu Walaihi Wassallam) in prayer. When the Prophet (Sallallahu Walaihi Wassallam) came out to pray in congregation for the last time, Abu Bakr moved to give him his place as Imam, but the Prophet (Sallallahu Walaihi Wassallam) told him to stay where he was and prayed sitting to the left of Abu Bakr] Umar faith outweighs the faith of the entire Umma.” [Narrated by Umar with a sound chain by Abdullah Ibn al-Mubarak in al-Zuhd, al-Bayhaqi in Shu’ab al-Iman and al-Hakim al-Tirmidhi in Nawadir al-Usul. The Prophet said “I am excused, before each of my friends, of any intimate friendship with anyone. But if I were to take an intimate friend, I would take Ibn Abi Quhafa (Abu Bakr) as my intimate friend. Verily, your Companion is the intimate frend of Allah!” [Narrated from Ibn Mas’ud by al-Tirmidhi who said it is hasan sakeh] The Prophet said “It is impermissible for a people among whom is Abu Bakr , to be lead by other than him.” [Narrated from A’isha by al-Tirmidhi who said it is hasan] The Prophet said “Take for your leaders those who come after me: Abu Bakr and Umar .” [Narrated from Hudhayfa and Ibn Mas’ud by Ahmad with several good chains, al-Tirmidhi, and Ibn Majah. Al-Tirmidhi said it is hasan) The Prophet said to Abu Darda’ “Do not walk infront of your better. Verily, Abu Bakr is the best of those upon whom the sun rose or set.” [Narrated from Abu al-Darda’ by al-Tabarani and Ibn ‘Asakir with a fair chain.]
said: “Abu Bakr’s

Following the Madhab or Taqlid

7 Jun

EVILS OF DISCARDING TAQLID –
The acceptance without proof of a statement of another on the belief that the statement is being made in accordance with facts and proof (daleel) is called Taqleed.

Hadhrat Aswaad Bin Yazid Rathi Allahu anhu narrates:
” Hadhrat Mu’aath ( Rathi Allahu ta ala anhu ) came to us in Yemen as a teacher and commander. We questioned him regarding a man who had died leaving (as his heir) a daughter and a sister. He decreed half the estate for the daughter and half for the sister. This was while Rasulullah Sall Allahu alaihi wa Sallim was alive.” Bukhari and Muslim

From this hadith Shareef we can see that Taqleed was in vogue during the time of Rasulullah Sall Allahu alaihi wa Aalihi wa Sallim. The questioner (in the hadith) didn’t ask for proof from Holy Qur’an and Sunnah. He accepted the ruling on the integrity, piety and righteousness of Hadhrat Mu’aath lbn Jabal Rathi Allahu ta ‘ala anhu. This is a perfect example of Taqleed. This hadith proves that the concept of Taqleed Shakhsi (accepting a ruling on Islamic law without asking for proof) has been around since the time of Rasulullah Sall Allahu alaihi wa Sallim. Holy Last Nabiyy Sall Allahu alaihi wa Sallim had appointed Hadhrat Mu’aath Rathi Allahu ta ‘ala anhu to provide religious instruction to the people of Yemen.
It is therefore evident that Rasulullah Sall Allahu alaihi wa Sallim granted the people of Yemen the right and permission ( lthn ) to follow the Mathhab of Hadhrat Mu’aath Rathi Allahu ta ‘ala anh in all affairs of Deen.

The evil ‘ulama dare not outright attack the principles of Taqleed so they attack It by saying that the followers of a Mathhab must know the proof upon which the ruling of the Mathhab is based, and to accept the ruling without proof is shirk (to worship someone or something beside Allahu ta ‘ala ).

“The Wahhabi book “Fath-ul- Majeed” says on It Its 66, 107 and 386th pages that it is necessary to do Ijtihaad in every time. It says on its 387 and 390th pages that those who follow a Mathhab should know the proofs of their Mathhab. If they do not know they become polytheists. On Its 432nd page, it contradicts itself by saying that the ignorant cannot do Ijtihaad (draw rules of how to practice Deen directly from Holy Qur’an and Hadith)

There is ample proof that in this day and age when most of the people are concerned with this worldly life and suffer from Hubb-e-Dunya ( love of the World ) and follow the dictates of the lower desires, if left alone to make decisions for themselves the vast majority would judge according to that which of course appeals to the lower desires. This is evident even among the so- called ‘Ulama who have strayed from the path and because of Hubb-e-Dunya write fataawa for deviated and fasiq governments in Muslim countries. Making Heal Hiram and making Haraam Halaal, they declare Muslims as kuffar while accepting funds from their corrupt masters for their work. These individuals think they are on par with the true ‘Ulama and the pious Shaikhs while shunning even the most basic of Islamic duties.

Truth of Darul Uloom Deoband ‘s Fatwa against Terrorism

4 Jun

The Media Attracting Rallies and Conferences of Deobandi Organizations needs to Clarify on Important Issues:

Deoband fatwa terms terrorism an enemy: All kinds of ‘unjust violence’ rejected
NEW DELHI, June 1: One of the largest Indian seminaries, which is said to have inspired the Taliban, has issued a fatwa against terrorism at a conference attended by thousands of clerics and students.

The Darul Uloom Deoband, a 150-year-old institute controlling thousands of smaller madressahs in the country, vowed to wipe out terrorism late on Saturday in New Delhi, an elderly rector said.

“Islam rejects all kinds of unjust violence, breach of peace, bloodshed, murder and plunder and does not allow it in any form,” Habibur Rehman, a senior rector said.

The Truth of Fatwas-

Much hyped Fatwa and Anti Terrorism Conferences by Daul Uloom Deoband against terrorism have less depth and more Pomp Show.As it is well recognized fact that Taliban Ideology has its roots in Deoband teachings and its So Called Jehadis are studying in Deoband Madarsas of Pakistan , Afghanistan and Bangladesh .They have Continued their Illegal and Unjust Violence against Innocent People of South Asia on the Pretext of Islam.

The Double Standards of Deoband Madarasa are not hidden from the eyes of reasonable Person.As not even a Single just Person on the Earth will Support UnJust Violence against any One.

,Now the question is raised by not issuing a direct Fatwa against most active terrorist Organizations of South Asia Like Hizbul Mujahideen,Lashkar-e-Jhangvi,Lashkar-e-Taiba ,Sipah sahaba, Do the Darul Uloom Deoband want us to belive that these are engaged in Just Violence or These Outfits are not terrorist Outfits?

The Intention of Deobandi Clerics is not Honest behind Issuing this Media attracting Verdict.On the One hand they wish to go with the mainstream Muslims Who have rejected Violence but on the Other hand they are hiding the truth from the World about the Involvement of their Clerics and madrsas in terrorism.

According to Deoband fatwas the Killers and Murderers of Innocent Human beings should not be Muslims.And Islam dont preach Violence it is a religion of Peace.

So why it is hesitating to declare all these so Called Jehadi Outfits as terrorist Organizations and People behind those ghastly Incidents of Killing of Thousands of Innocent Muslims of Pakistan, India, Bagladesh as Non Muslims.

As fatwas of Darul Uloom are Followed in Pakistan also so It would have been better for Deoband to Publicize and propagate the Verdict in all its Madrasas and Masajids.

Terrorist Activities-

Sipah-e-Sahaba Pakistan (SSP), formerly Anjuman-e-Sipah-e-Sahaba, is a sectarian outfit involved in terrorist violence, primarily targeting minority Shia and Sufi Muslims in Pakistan. The outfit has also operated as a political party, having contested elections, and an SSP leader was a minister in the Coalition Government in Punjab in 1993. The SSP is one of the five outfits declared to be terrorist organizations by President Pervez Musharraf on January 12, 2002. After this event, the outfit changed their name to Millat-e-Islamia Pakistan.

The SSP came into existence in September, 1985, having broken away from Jamiat Ulema-e-Islam (JUI), Pakistan’s main organization in the Deobandi school. It was founded by controversial anti-Shia cleric Maulana Haq Nawaz Jhangvi, Maulana Zia-ur-Rehman Farooqi, Maulana Eesar-ul-Haq Qasmi and Maulana Azam Tariq.

The SSP is also alleged to have been set up at the behest of the Zia-ul-Haq regime as part of the efforts to resist pro-democracy forces ranged against it.

The SSP was linked to Ramzi Yousef, an accused in the New York World Trade Center bombing of February 1993, captured by the US authorities in February 1995.

In 1996, the more radical elements of the SSP left to form the Lashkar-e-Jhangvi (LeJ), which is widely considered to be the armed wing of the Sipah-e-Sahaba, despite official SSP denials.

President Pervez Musharraf declared the SSP a terrorist organization on January 12, 2002, after which, the outfit changed their name to Millat-e-Islamia Pakistan. In 2003, Musharraf re-designated the group as a terrorist organization.

On October 10, 2005, Great Britain‘s Home Office banned Sipah-e-Sahaba Pakistan and fourteen other militant groups from operating in the United Kingdom. Under BritainsTerrorism Act 2000, being a member of a Sipah-e-Sahaba Pakistan is punishable by a 10-year prison term.

Many SSP cadres have received arms training from the Harkat-ul-Mujahideen (HuM) and the Taliban regime in Afghanistan. The organization is reported to be closely linked to the Jaish-e-Mohammed (JeM), a Pakistan-based terrorist outfit active in Jammu and Kashmir.

Although the SSP tries to maintain a political role, having a seat on Punjab’s coalition government, it is still responsible for the murder of hundreds of Shia, killing not only prominent Shia people, but targeting Shia worshippers in mosques as well. The organization appears to hold Iran as a sponsor of Shiite outfits in Pakistan, and therefore the assassination of major Sunni Muslims is followed by the killing of Iranians in Pakistan as retribution.

When Maulana Masood Azhar formed the Jaish-e-Mohammed (JeM) in the aftermath of his release in Kandahar, Afghanistan, following the hijacking of an Indian aircraft in December 1999, Azam Tariq reportedly ‘pledged’ to send 500,000 Jehadis to J&K to fight Indian security forces. According to an October 2003 report in the Daily Times, 65 cases were registered against him, including 28 cases relating to terrorist acts.[http://www.satp.org/satporgtp/countries/pakistan/terroristoutfits/Ssp.htm].

[http://www.jamestown.org/publications_details.php?volume_id=411&issue_id=3213&article_id=2369166]

The Lal Masjid Jehad-

Don’t we remeber the So Called rejected Jehad of Deoband Lala Masjid of pakistan on which Darul Uloom Deoband kept a Criminal silence.when people were discussing its legality and Validity of torturing general Muslims in the city Pakistan.The Lal Masjid incident was  nothing but a Open Challenge of the So Called terrorist looby against the Sate to destabilize it.

  • Barelwi Community target of Deobandi terrorism –

    At least 57 people were killed and over 200 injured when a bomb ripped through a religious congregation in Karachi on April 11, 2006. Called to celebrate the birthday of the Prophet Mohammad, the congregation had been organised by the Jamaat Ahl-e-Sunnat, a Barelvi organisation that is opposed to Islamist groups affiliated to the Deobandi and Salafi traditions, such as the Jamaat-ud-Dawa, the Tablighi Jamaat.

    Experts believe that the bombers targeted Abbas Qadri, Amir or supreme leader of the Sunni Tehreek, a Barelwi organisation.

    In May 2001, murderous sectarian riots broke out after Sunni Tehreek leader Saleem Qadri was assassinated by the Sipah Sahaba Pakistan(SSP), a Deoband-affiliated terrorist group.

    When the SSP’s Karachi finance secretary was arrested after the murder of Sunni Tehreek chief Saleem Qadri , he revealed that his organisation received 32 lakh rupees a year from Karachi for the purposes of posting bail, assisting its imprisoned activists and the families of deceased activists. This entire amount was reportedly kept as “amanat” (safe custody) with one Maulvi Saadur Rehman, head of a religious school in Karachi and the withdrawals were made through written messages.source


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