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Deoband ulema term all Taliban actions un-Islamic

Do you ever read anything that does not confirm to your restricted view, or the paradigm that has been constructed for you?


Would any sane person today call the Catholic christian religion as terrorist, and blame the VAtican, for the terrorism that was inflicted upon the people of Northern Ireland by the Caltholic IRA...why tar Saudi ARabia or any other country, religion, sect, people, for the actions of a misguided few...

Sufi Muhammad is a Barelwi.

Taliban like Mehsud, Nazir, are Deobandis.

The foreign irhabis have people that are Salafis.

Takfiri radical ideology is not restricted to any sect in Islam, as i explained in another thread. All sects within Islam can have people that go astray and follow this radical ideology.

To use this for firqa bashing is a new low, something that Ahmed Rashid has quite taken to, since his move to the USofA

For your enlightenment.... Wahhabis are Salafis. In addition, the Deobandis in pakistan have been heavily funded by the Saudi wahhabis for years and that is why the original Deobandi school in India recently condemned the antics of the taliban.

As far as Sufi Muhammad is concerned....he is a Deobandi with Wahhabi leanings.

Can you quote a credible source that says Sufi Muhammad is 'Barelvi' - I suspect not. :)

Sufi Muhammad , born in Dir, is the founder of Tehreek-e-Nafaz-e-Shariat-e-Mohammadi (TNSM), a Pakistani militant organisation with Wahabi and Deobandi learnings (declared a terrorist outfit and banned in 2002) vying for implementation of 'Sharia' in Pakistan.

The 78-year-old Maulana Sufi Muhammad was born in the village of Maidan, in the Lal Qila region of the NWFP’s Dir district. He is Tajik by origin, and has 13 sons and six daughters. Maulana Sufi completed his religious education in 1959 at the religious seminary of Darul Uloom Haqqania, located in Saidu Sharif, headquarters of the Swat valley. Soon after receiving his degree, he returned to his native village, where he started preaching an extremist version of Islam in mosques and madrassas Although he studied in a Deobandi madrassa, his long association with Arabs and Afghans has brought him closer to the strict Wahhabi school of thought. (Daily Mashriq [Peshawar], February 21).
 
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While the original Deoband Madressah has issued a fatwa against suicide bombing, no Pakistani Deobandi have done the same -- are these friends or foe? What is the Saudi connection to these?


Reluctance to slate suicide bombing By Kunwar Idris
Sunday, 21 Jun, 2009 | 08:09 AM PST | The war on terror would be won sooner if the heirs to Deoband were also to condemn suicide bombings. — APP Pakistan
US aid to Pakistan VIDEO FEATURE

Displaced & Distraught The huge price that Pakistan has paid for invoking religion in pursuit of its national aims is most poignantly demonstrated in the assassination of Allama Mufti Dr Sarfraz Naeemi inside the campus of a religious university-cum-mosque.

What can be more poignant than a religious scholar as learned and influential as hardly any other, leading an austere lifestyle, moderate and tolerant in behaviour, presiding over a chain of 6,000 madressahs, being murdered along with some of his pupils in the house of God where every human being, not Muslims alone, must find solace and safety? Here, the slain and wounded were all Muslims. So, surely, was the exploding youth indoctrinated by Muslim warlords or clerics to die while killing other Muslims.

Howsoever strongly one might wish to the contrary, the murders of identified individuals and mayhem at congregations will not cease in the country while religious sects or schools also act as political parties or lobbies in pursuit of secular aims. The suicide bombers then become fidayin destined for paradise who dispatch the deviants, or renegades, to hell.

A universally accepted and sane view is that no religion, or any of its derivatives, ordains the murder of dissidents, howsoever blasphemous, much less of the unwary devout. But in practice this, unfortunately, is not the case. Religious killings and wars are a historical fact. The politics of parties that are rooted in schism come in direct conflict with the democratic right of dissent — both in matters of belief and the routine of life.

In Pakistan all political parties broadly acknowledge the supremacy of the principles of Islam in statecraft. But the politics of every party springs from its own understanding of those principles. Some among them, for instance, openly hold that an apostate must be put to death. Some acquiesce in that view, while others choose to remain silent but hardly anyone condemns it outright as a crime
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Allama Naeemi, who was a leading light of the Barelvi school of the Sunni sect, had decreed that suicide bombing found no sanction in Islam. Most leaders of other schools of thought would tend to agree with him but prefer to remain silent or non-committal as open endorsement could exact a price. Naeemi paid with his life. He was an easy target. Unlike many other maulanas, he was neither guarded nor escorted at state expense.

The politics of Pakistan’s religious parties is rooted in the efforts of Muslim scholars to preserve the teachings of their faith when the protective umbrella of the Mughal rule was blown away in 1857. The first potent symbol of that effort was the founding of a darul ulum at Deoband in the Hanafi legal tradition by Muhammad Qasim Nanautawi and Rashid Ahmad Gangohi. To gain recognition as an ideologue of this school in the 20th century was Maulana Ashraf Ali Thanvi.

Through an ever-expanding network of madressahs with their long and grilling courses, Deoband emphasised the individual’s own responsibility for correct belief and practice instead of relying on the intercession of dead saints and Sufis and holding celebratory assemblies (urs) at their graves — a common practice then and now.

During the 1880s, Maulana Ahmed Raza Khan of Bareilly and his admirers claiming to be the true representatives and heirs in the subcontinent of the companions and followers (saints and sufis of the Qadri order) of the Holy Prophet (PBUH) disseminated a different message through their own seminaries. Being a good Muslim, they exhorted, was contingent on one’s personal devotion to the Holy Prophet as a guide and intercessor between Allah and the individual through a chain of pirs coming down to a living pir to whom an individual was bound by oath. Those denying intercession were deemed arrogant.

The adherence of the masses to the Barelvi creed in Pakistan is marked by the ubiquitous green and white turbans worn by youth and growing crowds at the shrines round the year.
The Deobandis are fewer in number but more assertive and influential in politics and in elite circles. Close to them in belief is the Jamaat-i-Islami that was founded by Maulana Abul Ala Maududi in 1941. It projects Islam as a holistic ideology, analogous to western democracy or Marxism, which must capture political power to implement an Islamic order of its own brand
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The Jamaat has a pyramidal structure with an amir at the top who is advised by a Shura (consultative council) but is not bound by its advice. Gen Ziaul Haq, it can be imagined, was impressed by the Jamaat model and renamed Pakistan’s parliament as the Majlis-i-Shura but he did not live to raise the pyramid to fully implement his concept of state authority. Nevertheless, he nurtured the jihadists who now sponsor suicide bombings.

It would be of interest to note that though the parties that are heirs to Deoband — Maulana Fazlur Rehman’s JUI in particular and Jamaat-i-Islami — opposed Jinnah’s Muslim League and the concept of Pakistan (Hussain Ahmad Madni, a staunch Congressite, was in the vanguard of this opposition) now they count for much more in Pakistan’s politics than the Barelvi JUP and the assortment of Sunni Tehriks. But then it can be said that all factions of the Muslim League, and the PPP too, are in a way heirs to the tolerant and ritualistic Bareilly school. The graves of Z.A. Bhutto and Benazir are now a shrine while Prime Minister Yousuf Raza Gilani is a descendant of the Qadri order.

The purpose in recounting the origins of Pakistan’s religio-political parties and their creeds is to suggest that the fight against terror would be won sooner and easier if the heirs to Deoband were also to condemn the suicide bombing just as the late Allama Naeemi had done so admirably. It would surely help as the Taliban belong to their school of thought.

It is amazing why all religio-political parties are not doing it unreservedly and with one voice. More amazing however is why even Imran Khan in his short journey from Oxford to Deoband is not doing it. Whether it is personal, political or doctrinal consideration that holds them back is hard to say
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kunwaridris@hotmail.com
 
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Dawns News - Ayesha Siddiqa

DAWN : Recently, Pakistan’s Prime Minister Yusuf Raza Gillani lauded the role Sufi Islam could play in keeping the society away from religious extremism. Lest we consider this a personal bias, since he represents the Sufi tradition himself, similar sentiments were expressed by others as well. One such example is the 2007 RAND Corporation paper, Building Moderate Muslim Networks, which identifies Sufi Islam as one of the potential forces within an Islamic society that must be strengthened to fight the rising intolerance, extremism, and violence in Muslim societies. Although the RAND report pertained to the Middle East, it could be equally applied to Pakistan, which suffers from a high risk of religious conservatism often bordering on extremism.

Pakistan, in fact, makes an interesting case study for the battle between Sufi Islam and the rabid Wahhabi/Salafi Islam for two obvious reasons. First, it is a country with equally dominant traditions and institutions of Sufi Islam that were critical in spreading the religion in the Indian Subcontinent. For that reason, many argue that Punjab, especially southern Punjab, which has drawn international attention particularly after the Mumbai attacks, cannot fall to Salafi Islam because it is a hub of Sufi – or what is popularly known as Barelvi – Islam. The wife of Pakistan’s ambassador to the US, Farahnaz Isphani, expressed such views a few months ago in a CNN interview. Second, unlike Turkey, where Sufi institutions were throttled by Kamal Attaturk, or Saudi Arabia, where the state shut down similar institutions to accommodate Wahhabi/Salafi Islam, Sufi traditions have continued to thrive in Pakistan.

This raises the question about the viability of Sufi Islam to push back the forces of religious fundamentalism and extremism. Will Sufi Islam ultimately win the battle against Salafi Islam? More importantly, how has Wahhabi/Salafi Islam managed to build inroads in areas once considered to be strongholds of Sufi Islam? The prime minister’s own home town Multan and all of southern Punjab have fallen pray to militancy and extremism. So, what is it that has pushed people away from the traditional patterns of faith?

For some scholars of Islam, especially those from the West such as Carl W. Ernst, Sufi Islam is a powerful force. In Pakistan’s society and politics, Sufi Islam represented by the shrines and pirs has always played a critical role. In fact, successive governments including that of Ayub Khan, Zulfiqar Ali Bhutto and Ziaul Haq representing different political traditions wooed the pirs or sajjada nasheens. There are many who believe that the rise in extremism is not a reflection on the waning strength of Sufi Islam because a majority of the people continue to owe allegiance to pirs. Quantitatively, Sufi Islam remains part of the popular religious tradition or a religion of the masses. Go to any shrine and you will observe hundreds and thousands of people, mainly the poor and destitute, congregating around the shrine and seeking forgiveness and a passport to heaven stamped by the living saint or pir.

It is precisely in these areas that Wahabism(Salafism) and Deobandi Islam seems to spread slowly but gradually. In fact, southern Punjab, once considered a hub of Sufi Islam, is a region lately making waves in terms of growing militancy. This is not to argue that the influence of pirs has reduced, but that there is a certain vacuum which is now being filled by a rabid brand of Islam.
 
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Sufi Islam, that is to say "experiential Islam" is not at war with "Salafi Islam", that is to say the Islam of outward appearances - however; Salafi Islam is at war with all islam, all schools of law and thought that do not adhere to the Salafi version which seems bent on restricting behaviour and the promotion of outward display of Salafist thought as a expression of the totalitarian grip Salafi insist on thought and behaviour.
 
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Sufi Islam, that is to say "experiential Islam" is not at war with "Salafi Islam", that is to say the Islam of outward appearances - however; Salafi Islam is at war with all islam, all schools of law and thought that do not adhere to the Salafi version which seems bent on restricting behaviour and the promotion of outward display of Salafist thought as a expression of the totalitarian grip Salafi insist on thought and behaviour.

excellent comment - Wahhabi/Salafi Islam is essentially fascism soaked in regressive saudi tribal traditions. They also tend to have an extremely rascist outlook. I had occasion to speak to a JI supporter who professed his admiration for the saudi salafis and their doctrine. I found it odd that he kept disparagingly referring to the 'hindu roots' of pakistanis and how pakistanis need to 'cleanse' their culture - it was as if he was ashamed of our ethnic indo-persian identity.
 
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Brother,

Islam is peacefull religion ,it should be implemented through peace and love and with same methodology through which it spread from nile to indus and upto oxus.

JI is trying to implement islam through power which is totally wrong method and now talaban mafia did the same mistake , who ever try to force islam with power or force will be vanished.

I was not talking about the Taliban's interpretations of Islam but about the stand taken by Ulemas in that conference about root causes and imlementation pf Sharia in the country as a whole which will fatten the reasons for Taliban to go ahead with their hidden agenda.
Secondly you talked about the JI way of implementing Islam. Islam is not the name of just Salah n Saum but its a Deen or way of life it doesn't tell us to just sit in masjids or go to jungles but it want to see its principles followed by muslims individually and as a society. After migration to Madina prophet of Islam formed the first islamic state their with a written constitution. This was done because Islam wants its principles to be implemented in all the depts of life wether it is worship, Politics, Judiciary, economy, Governance or any other field of life. Why Khilafat was formed by companions of the prophet(PBUH) and they did not sit in masjids or limited themselves to verbal preaching, because it was the main tool of controlling the society as a whole and imlementing the Islamic principles in society. Otherwise we can see in today's muslim world that the Ulemas or peolpe really following Islam are sidelined and Fasiq and Fajir , selularist and athiest have the command of muslim nations in their hands. There are no Quranic laws in any of the muslim countries except in one or two to some extent and not in totality as Islam wants. So as a muslim it becomes our duty to be a good muslim and take our family, society, country and the world towards the way of Islam and not just sit in masjids and let the powers in hands of Fasiq and Fajir muslims.
 
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I was not talking about the Taliban's interpretations of Islam but about the stand taken by Ulemas in that conference about root causes and imlementation pf Sharia in the country as a whole which will fatten the reasons for Taliban to go ahead with their hidden agenda.
Secondly you talked about the JI way of implementing Islam. Islam is not the name of just Salah n Saum but its a Deen or way of life it doesn't tell us to just sit in masjids or go to jungles but it want to see its principles followed by muslims individually and as a society. After migration to Madina prophet of Islam formed the first islamic state their with a written constitution. This was done because Islam wants its principles to be implemented in all the depts of life wether it is worship, Politics, Judiciary, economy, Governance or any other field of life. Why Khilafat was formed by companions of the prophet(PBUH) and they did not sit in masjids or limited themselves to verbal preaching, because it was the main tool of controlling the society as a whole and imlementing the Islamic principles in society. Otherwise we can see in today's muslim world that the Ulemas or peolpe really following Islam are sidelined and Fasiq and Fajir , selularist and athiest have the command of muslim nations in their hands. There are no Quranic laws in any of the muslim countries except in one or two to some extent and not in totality as Islam wants. So as a muslim it becomes our duty to be a good muslim and take our family, society, country and the world towards the way of Islam and not just sit in masjids and let the powers in hands of Fasiq and Fajir muslims.

Agreed that establishment of shariah law is key of servival of muslim society but first you need to establish a condusive environment so that shariah law can sustain for longer period and society get benefit of shariah law.

Muhammad PBUH had all powers of Allah could declare islamic state in Makkah also but migrated to madinah and remain defensive for many years , actually Muhammad PBUH was teaching the umah lessons and also made agreement with Quresh on their terms and condition known as Fatah Mobeen .Finally when muslims got strength ,Muhammad PBUH ordered them to move towards Makkah .

We should learn from history of islam ,Sufi Muhammad did the expected mistakes ,within few days he started giving speaches against the Pakistan and Supreme court and sent his men to capture the bunar which was against the agreement he made with government of Pakistan,he proved himself wrong.
 
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Dawns News - Ayesha Siddiqa

DAWN : Recently, Pakistan’s Prime Minister Yusuf Raza Gillani lauded the role Sufi Islam could play in keeping the society away from religious extremism. Lest we consider this a personal bias, since he represents the Sufi tradition himself, similar sentiments were expressed by others as well. One such example is the 2007 RAND Corporation paper, Building Moderate Muslim Networks, which identifies Sufi Islam as one of the potential forces within an Islamic society that must be strengthened to fight the rising intolerance, extremism, and violence in Muslim societies. Although the RAND report pertained to the Middle East, it could be equally applied to Pakistan, which suffers from a high risk of religious conservatism often bordering on extremism.

Pakistan, in fact, makes an interesting case study for the battle between Sufi Islam and the rabid Wahhabi/Salafi Islam for two obvious reasons. First, it is a country with equally dominant traditions and institutions of Sufi Islam that were critical in spreading the religion in the Indian Subcontinent. For that reason, many argue that Punjab, especially southern Punjab, which has drawn international attention particularly after the Mumbai attacks, cannot fall to Salafi Islam because it is a hub of Sufi – or what is popularly known as Barelvi – Islam. The wife of Pakistan’s ambassador to the US, Farahnaz Isphani, expressed such views a few months ago in a CNN interview. Second, unlike Turkey, where Sufi institutions were throttled by Kamal Attaturk, or Saudi Arabia, where the state shut down similar institutions to accommodate Wahhabi/Salafi Islam, Sufi traditions have continued to thrive in Pakistan.

This raises the question about the viability of Sufi Islam to push back the forces of religious fundamentalism and extremism. Will Sufi Islam ultimately win the battle against Salafi Islam? More importantly, how has Wahhabi/Salafi Islam managed to build inroads in areas once considered to be strongholds of Sufi Islam? The prime minister’s own home town Multan and all of southern Punjab have fallen pray to militancy and extremism. So, what is it that has pushed people away from the traditional patterns of faith?

For some scholars of Islam, especially those from the West such as Carl W. Ernst, Sufi Islam is a powerful force. In Pakistan’s society and politics, Sufi Islam represented by the shrines and pirs has always played a critical role. In fact, successive governments including that of Ayub Khan, Zulfiqar Ali Bhutto and Ziaul Haq representing different political traditions wooed the pirs or sajjada nasheens. There are many who believe that the rise in extremism is not a reflection on the waning strength of Sufi Islam because a majority of the people continue to owe allegiance to pirs. Quantitatively, Sufi Islam remains part of the popular religious tradition or a religion of the masses. Go to any shrine and you will observe hundreds and thousands of people, mainly the poor and destitute, congregating around the shrine and seeking forgiveness and a passport to heaven stamped by the living saint or pir.

It is precisely in these areas that Wahabism(Salafism) and Deobandi Islam seems to spread slowly but gradually. In fact, southern Punjab, once considered a hub of Sufi Islam, is a region lately making waves in terms of growing militancy. This is not to argue that the influence of pirs has reduced, but that there is a certain vacuum which is now being filled by a rabid brand of Islam.

Why you people are dividing Islam in various categories, If we want true islam we should refer to Quran and Sunnah (Hadith and specially Saha Sittah) and see who standing where and who is weak or wrong in his interpretation of Islam. All the groups have pluses and minuses in their interpretations. You are talking about the Sufism and indeed there is a role of sufis in spreading Islam in many parts of the world. But we cannot consider all the sufi acts as Islamic. Sufism can be divided in 3 types one was the earlier era sufis, e.g. Sufyan suri, Rabia basri etc which were following the pure form of islam based on Quran and Sunnah then comes the second category who were following Islamic principles but with a mix of unislamic teachings and the 3rd category who later indulged in totally unislamic ways such as listening music, remaining nude, even committing biddahs and shirk practices under the influence of Hindu way of life in case of sufis in south Asia. We can also differ with Deobandis, Salafis, Barelvis or Jamaat e Islami or Muslim Brotherhood but as a muslim we should not divide us in different groups. We must listen to each other and follow the path which is nearest to Quran and Sunnah. Not just follow a way blindly because the group or jammat you belongs following it. It will be a blind Taqlid and not the way of Quran or Sunnah.[/I]
 
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So we should bow down to Talibans.Implement Shria in all Pakistan because of them?Wow next time they will come and say ban women education then you do that too.
 
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Perhaps this posted by Rabzon will help Ababeel and others of his ilk, think clearly:


Preventing a Taliban victory

By Pervez Hoodbhoy
Saturday, 20 Jun, 2009

NOW that the army has turned serious, Baitullah Mehsud cannot expect to stroll down Constitution Avenue any time soon, nor hope to sit in the presidency.

A few thousand mountain barbarians, even if trained by Al Qaeda’s best, cannot possibly seize power from a modern, well-armed state with 600,000 soldiers. The spectre of Pakistan collapsing in six months — a fear expressed by a senior US military adviser in March — has evaporated.

But there is little cause for elation. Daily terror attacks across the country give abundant proof that religious extremism has streamed down the mountains into the plains. Through abductions, beheadings and suicide bombings, Taliban insurgents are destabilising Pakistan, damaging its economy and spreading despondency.

Look at Islamabad, a city of fear. Machine-gun bunkers are ubiquitous while traffic barely trickles past concrete blocks placed across its super-wide roads. Upscale restaurants, fearing suicide bombers, have removed their signs although they still hope clients will remember. Who will be the next target? Girls’ schools, Internet cafes, bookshops, or western clothing stores with mannequins? Or perhaps shops selling toilet paper, underwear, and other un-Islamic goods?

The impact on Pakistan’s women is enormous. Throwing acid, or threatening to do so, has been spectacularly successful in making women embrace modesty. Today there is scarcely a female face visible anywhere in the Frontier province. Men are also changing dress — anxious private employers, government departments and NGOs have advised their male employees in Peshawar and other cities to wear shalwar-kameez rather than trousers. Video shops are being bombed out of business, and many barbers have put ‘no-shave’ notices outside their shops.

If public support were absent, extremist violence could be relatively easy to deal with. But extremism does not lie merely at the fringes. As an example, let us recall that 5,000 people crammed the streets outside Lal Masjid to pray behind the battle-hardened pro-Taliban militant leader, Maulana Abdul Aziz, the day after he was released from prison on the orders of interior minister Rehman Malik.

In the political arena, the extremists have high-profile cheerleaders like Imran Khan, Qazi Hussain Ahmad and Hamid Gul who rush to justify every attack on Pakistan’s people and culture. To them it makes no difference that Baitullah Mehsud proudly admits to the murder of Allama Dr Sarfaraz Ahmad Naeemi, the recent Peshawar mosque bombing, the earlier Wah slaughter and scores of other hideous suicide attacks. Like broken gramophone records, they chant “Amrika, Amrika, Amrika” after every new Taliban atrocity.

Nevertheless, bad as things are, there is a respite. To the relief of those who wish to see Pakistan survive, the army finally moved against the Taliban menace. But, while the state has committed men to battle, it cannot provide them a convincing reason why they must fight.

For now some soldiers have bought into the amazing invention that the Baitullahs and Fazlullahs are India’s secret agents. Others have been told that they are actually fighting a nefarious American-Jewish plot to destabilise Pakistan. To inspire revenge, still others are being shown the revolting Taliban-produced videos of Pakistani soldiers being tortured and beheaded.

That the enemy lacks an accurate name typifies the confusion and contradiction within. In official parlance they are called ‘militants’ or ‘extremists’ but never religious extremists. It is astonishing that the semi-literate Fazlullah, on whose head the government has now placed a price, is reverentially referred to as ‘maulana’. On the other hand there is no hesitation in describing Baloch fighters — who fight for a nationalist cause rather than a religious one — as rebels or terrorists.

A muddled nation can still fight, but not very well and not for too long. Self-deception enormously increases vulnerability. Yet, Pakistan’s current army and political leaders cannot alone be blamed for the confusion; history’s baggage is difficult to dispense with.

To say what really lies at the heart of Pakistan’s problems will require summoning more courage than presently exists. The unmentionable truth — one etched in stone — is that when a state proclaims to have a religious mission, it inevitably privileges those who organise religious life and interpret religious text. It then becomes difficult — perhaps impossible — to challenge those who claim to fight for religious causes. After all, what’s wrong with the Taliban mission to bring the Sharia to Pakistan?

If there was one solid unchallengeable version of the faith, then at least there would be a clear answer to this question. But conflict becomes inevitable once different models and interpretations start competing. Whose version of the Sharia should prevail? Whose jihad is the correct one? Who shall decide? Lacking a central authority — such as a pope or caliph — every individual or group can claim to be in possession of the divine truth. The murder of Dr Naeemi by the Taliban comes from this elementary fact.

For now the Baitullahs, Fazlullahs, Mangal Baghs, and their ilk are on the run. Yet, they could still win some day. Even if killed, others would replace them. So, while currently necessary, military action alone can never be sufficient. Nor will peace come from merely building more roads, schools and hospitals or inventing a new justice system.

Ultimately it is the power of ideas that shall decide between victory and defeat. It is here that Pakistan is weakest and most vulnerable. A gaping philosophical and ideological void has left the door open to demagogues who exploit resource scarcity and bad governance. They use every failing of the state to create an insurrectionary mood and churn out suicide bombers. Only a few Islamic scholars, like Dr Naeemi, have ventured to challenge them.

The long-term defence of Pakistan therefore demands a determined ideological offensive and a decisive break with the past. Nations win wars only if there is a clear rallying slogan and a shared goal. For this, Pakistan must reinvent itself as a state that is seen to care for its people. Instead of seeking to fix the world’s problems — Kashmir, Afghanistan and Palestine included — it must work to first fix its own.

A nation’s best defence is a loyal citizenry. This can be created only by offering equal rights and opportunities to all regardless of province, language and, most importantly, religion and religious sect. Navigating the way to heaven must be solely an individual’s concern, not that of the state
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The author teaches at Quaid-i-Azam University, Islamabad.
 
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So we should bow down to Talibans.Implement Shria in all Pakistan because of them?Wow next time they will come and say ban women education then you do that too.

Do you also understanding what you are talking?
What do you think of Sharia or shariat, a jagir of Taliban or a way of life for all muslims?
As we are muslims we have to follow the Islamic way of life and not the Taliban way?
Just think over the question you asked to me. Can it come out through the mouth of a person who is a muslim?
Strange!!!!!!!!
 
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Do you also understanding what you are talking?
What do you think of Sharia or shariat, a jagir of Taliban or a way of life for all muslims?
As we are muslims we have to follow the Islamic way of life and not the Taliban way?
Just think over the question you asked to me. Can it come out through the mouth of a person who is a muslim?
Strange!!!!!!!!
OK call me kafir or whatever but i certainly don't support Shria which has been implemented because of fear of Talibans that they will cause more violence if we don't do it (and that is coming from a nuclear armed nation)..We implemented Shria in Swat and what did the Talibans too.A lot of people say Talibans are fighting for Islam etc..They are just using ISLAM as a tool to occupy more and more territory and they need to flushed out.
 
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Don't wait for Taliban to dictate. You are muslims and its your duty to implement Sharia in Pakistan and that because of fear of Allah and not Taliban as in life after death you have to face allah for your deeds and not to Taliban.
Yes implement the sharia by yourself and it will unite the whole Pakistan society against Taliban.
Don't be shy of doing so?
 
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Don't wait for Taliban to dictate. You are muslims and its your duty to implement Sharia in Pakistan and that because of fear of Allah and not Taliban as in life after death you have to face allah for your deeds and not to Taliban.
Yes implement the sharia by yourself and it will unite the whole Pakistan society against Taliban.
Don't be shy of doing so?

You do not understand what in Islam is a duty, and what isn't.

It is not the duty of hte common man to implement Sharia in the country, however it is the duty of every man and woman to implement sharia on their own bodies, in their own houses. They can only be responsible for what they have power over.

Nothign more is asked of us, Allah does not burden a soul with more than it can bear.

The duty of implementing Allah's commandments in the State is the duty of the leader of that State, be it a King, Caliph, President. If the ruler does not implement what we consider to be Islamic Law, we can only pray for those rulers to be guided, or if we have the ballot box, we can try to vote for better leaders if the choice is available. The only way that society and ideas can be changed is through dawah, proseletyzing, not through the force of arms. Such violent revolutionary struggle is against the Sunnah, against Islam, against all civilised norms.

This thinking that it is the responsibility of the common man on the street to implement Shariah is an innovation, and has no basis in Islam.
 
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You do not understand what in Islam is a duty, and what isn't.

It is not the duty of hte common man to implement Sharia in the country, however it is the duty of every man and woman to implement sharia on their own bodies, in their own houses. They can only be responsible for what they have power over.

Nothign more is asked of us, Allah does not burden a soul with more than it can bear.

The duty of implementing Allah's commandments in the State is the duty of the leader of that State, be it a King, Caliph, President. If the ruler does not implement what we consider to be Islamic Law, we can only pray for those rulers to be guided, or if we have the ballot box, we can try to vote for better leaders if the choice is available. The only way that society and ideas can be changed is through dawah, proseletyzing, not through the force of arms. Such violent revolutionary struggle is against the Sunnah, against Islam, against all civilised norms.

This thinking that it is the responsibility of the common man on the street to implement Shariah is an innovation, and has no basis in Islam.

All muslim society members are responsible to select suitable shourah which can run the Islamic state .It mean each and every muslim is responsible to do struggle for shariah implementation in society upto his capability and strength .


Maug hai darya me berune darya kuch nahi
Fard hai millat se tanha kuch nahi,
Allama Iqbal
 
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