The News International - Pakistan
Monday October 23, 2006
To say the truth (al-Haq), the credit for the introduction and spread of Islam in the subcontinent goes to Sufis and generals. Ordinary people followed Mohammad Bin Qasim, Mahmud of Ghazna and other such generals from Persia, Afghanistan and Central Asia to India. This facilitated the arrival of sufi saints in the subcontinent.
The sufis, who trace their origin in the real essence of the teaching of the Holy Prophet, presented the most tolerant face of Islam, enabling conversion of a large number of cast- and crises- ridden people to Islam.
Another irrefutable truth is that Pakistan basically is a religious society. But being religious does not necessarily mean being radical as the majority of religious people in the country still adheres to the moderate sufi thought. However, this rather liberal version of Islam is gasping for breath under the growing pressure of radical groups that espouse self-righteous and suicidal doctrines in the name of Islam.
This radicalism, which is mainly led by half-literate mullahs and supported by rich and powerful interest groups and which utterly abhors the moderate Sufi teachings as false (kufr), is a recent phenomenon. Only three decades ago, most maulvis in Pakistan used to make live on the donations received at the shrines of these revered saints who cultivated the message of love and service to humanity and God. Even today, about 90 per cent of maulvis in Islamabad are paid from the income of the Barri Imam shrine.
The cradle of radicalism surely was the jihad in Afghanistan, which unfortunately coincided with an Islamic revolution in Iran. Especially in the afghan arena, already conservative Pakhtun tribes were systematically radicalised for warfare purposes using mosques, mullahs and madressahs. Rag-tag maulvis moved up the social and economic ladder. Loaded with dollars, bombs, Pajeros and Stingers they exploded on the political horizon with a bang.
The movement received a major boost when frustrated and rich Arab youths with abstract ideologies joined the fray. For General Zia it was an important additional source of foreign exchange and human resource assistance from brothers in arm, for the west they were God-sent volunteers to fight the Soviet evil. So the credit for introduction of radicalism also goes to the generals.
But then, wasn't it the former interior minister of the pro- west and pro-sufi prime minister Benazir Bhutto who used to take pride in spawning the Taliban movement? Yes, for producing 'visionary' leaders such as Mullah Umar, who bombed the historical Bamiyan statues revered by Buddhists worldwide and provided sanctuary to Al Qaeda, and other criminals.
What makes Sufism different from radicalism is the rational and balanced mindset which it inculcates through its philosophy of Wahdat or unity in the understanding of Tauhid, the reality of being or Wujood and emphasis on the essence of the struggle for truth and not merely the literal meaning of Jihad (Qattal). It is the paradigm, the way, one sees in the dynamics governing the principles of profound meaning one finds in the poetic expressions of Rumi, Bullah Shah, Amir Khusro, Sachal Sarmast, Bhitai, Sultan Bahu and their like; a spiritual depth beyond the intellectual capacity of mullahs.
Influence of Sufism on Pakistani society is deep and multifaceted; in fact Sufism is the true Islamic cultural and spiritual grounding of the country. Sufis are revered by all mainstream sects, particularly Sufi orders like Qadria, Chishti and Naqshbandi.
Even today, if Nawaz Sharif and Benazir Bhutto have to make a comeback one is sure their first destination after the touchdown in Lahore would be Data Darbar, and not their homes or party offices. The same goes for other mainstream parties. Altaf Hussain has himself become a pir-like figure in urban Sindh. As for rural Sindhis Sufism is an essential part of their existence. Chaudhary Shujaat Hussain carries an aura of mysticism in his personality; all he has to do is to change his dress code a bit!
And with knowledgeable Mushahid Hussain Syed on his side, they probably make the right mix to lead a pro-Sufi movement in Pakistan. Sufism being a long-term self-purification process, President General Pervez Musharraf should have started the campaign seven years ago. Yet, better late then never. The following steps can help in laying the foundation of a pro-Sufi Pakistan.
• Organise an annual international devotional music festival annually to promote Sufi poetry through qawalis, kafis, rock music and other forms of musical expressions, and place the event on the international tourism calendar, with conferences, seminars and site visits as the sideline activities.
• Translate research work on Sufism from Arabic, Persian, German and other languages into Urdu and English. Run it through schools, universities and public sector training institutes.
• Establish a bipartisan national body / institute dedicated to impart short- and longer-duration education in Sufi thoughts in Islam.
• Enhance the content of Sufi thought in school curricula and encourage and arrange student visits to shrines.
• Make necessary laws and policies to punish abuse by fake Sufis.
• Create mechanisms to oversee work of Auqaf committees and ensure transparency in the use of donations received for the shrines and khanqahs, which reportedly runs into billions of rupees.
• Reform and reorient madressahsMay God give the president nine lives to carry forward this noble cause, Amen.
The writer is based in Islamabad and has a background in media, public affairs and governance. Email: ismail.k2@gmail.com
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