Deobandi menolak terrorisma

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Salam semua,

Berita terkini dari pautan bbc.

                                                                                                                                Last Updated: Monday, 25 February 2008, 11:17 GMT
http://news.bbc.co.uk/1/hi/world/south_asia/7262283.stm

                        By Sanjoy Majumder                                                                        
                                            BBC News, Delhi

An influential group of Muslim theologians in India have denounced terrorism, saying it is completely against the teachings of Islam.

Their statements were made at a meeting held at the Darul-Uloom Deoband, a powerful Islamic school more than 150 years old.

Scholars from 6,000 religious schools attended the meeting.

The Deoband school promotes a brand of Islam which some say was an inspiration to Afghanistan's Taleban.

The school has always denied this.

Opening the conclave the head of the Deoband school, Maulana Marghoobur Rahman, described terrorism as a thoughtless act which is against the teachings of Islam.

He said that the killing of innocent people of any religion was prohibited by the Koran, the Muslim Holy Book.

Many participants said they want to change popular perceptions in which, they say, terrorism is being equated with Islam.

Others said that while Muslims should not be harassed because of anti-terrorism operations, the community also needed to be more introspective.

Many Islamic seminaries across India have come under the scanner of the federal authorities in the wake of recent terror attacks.

Set up in 1866 in north India the Darul-Uloom Deoband is the most influential Muslim religious school in south and south-east Asia.

Gravedigger

Jika dikaji fahaman Deobandi hari ini maka ia sebenarnya telah berpecah kepada 2 aliran pemikiran.

Satu aliran ialah seperti yang difahami oleh Jemaat Tabligh yang menolak menggunakan kekerasan dalam menyampaikan dakwah. Aliran pemikiran ini lebih menjurus kepada jalan kesufian. Pengasas Jemaat Tabligh ini iaitu Maulana Ilyas sendiri mengakui bahawa ia banyak terpengaruh dengan pengajian2 yang disampaikan dari madrasah Darul Ulum malah ia mengikuti jalan sama seperti pengasas2 awalnya seperti Maulana Ashraf Ali Thanvi, Maulana Qasim Nanotwi dsbnya.

Satu lagi aliran mengambil pendirian yang keras dalam menyampaikan dakwah mereka. Kumpulan ini lebih terpengaruh dengan pemikiran ahli-hadis yang mirip kepada ajaran wahabi. Justeru ada yang menamakan kumpulan ini sebagai wahabi-deobandi. Pengganas Taliban lebih terpengaruh dengan ajaran kumpulan ini dan cuba melaksanakannya secara kekerasan.
Antara ajaran2 kumpulan ini ialah,

"Deoband teachings emphasize the veiling of women. Women must not mix with men in public.  Deoband tradition teaches that men are more intelligent than women and that there is no point in educating girls beyond the age of eight.  Students at Darul Uloom may use computers, but may not use the Internet.  They are permitted to watch TV news, but may not watch movies.  However, many Deobandi madrassas outside India ban television watching and the reading of newspapers altogether in addition to all other forms of entertainment (the Taliban banned kite-flying).  The curriculum in these offshoot madrassas is medieval in conception:  reading and recitation of religious texts, mathematics, and some Greek logic. The teaching of Western science (regarded as "un-Islamic") is prohibited.  Most students enter the schools at age five and graduate when they are 25 years old. "

Heran pula kenapa sekarang baru mereka menentang terrorisma sedangkan merekalah yang menjadi tok-tok guru kepada pengganas2 antarabangsa sekarang ini.

Gravedigger

Mengikut sejarah, golongan wahabi-deobandi telah telah bekerjasama dengan golongan2 Hindu dalam memperjuangkan kemerdekaan menentang Inggeris di India. Setelah India mendapat kemerdekaan mereka telah menyatakan sokongan mereka kepada kepimpinan yang diterajui oleh orang Hindu.
Apabila ada golongan Islam yang cuba memperjuangkan pemisahan untuk menubuhkan negara Islam sendiri, golongan wahabi-deobandi ini telah mengambil sikap menyokong Hindu untuk menentang gerakan pemisahan ini. Mereka lebih rela bertuankan Hindu daripada orang Islam yang berbeza pendapat daripada aliran pemikiran mereka.
Beberapa ulama Islam telah dihalalkan darah mereka oleh golongan wahabi-deobandi ini semata-mata menyokong gerakan pemisahan itu. Antaranya ialah Maulana Syed Abu Ala Maududi yang memimpin gerakan Jamaat i-Islami.

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Terima kasih Gravedigger kerana memberi komen/pandangan.  Saya bawakan lagi bebarapa artikel tentang deobandi untuk sama-sama kita bincangkankan kaitannya dgn terrorisma.  

Dari pautan Defense Language Institute at:
wrc.lingnet.org

Deobandi Islam: The Religion of the Taliban

揥e have a common task

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The Indian Connection
While Islam was introduced into the Indian sub-continent in the 8th century it was unable to
establish a firm hold among the Hindu population. It wasn抰 until the 11th century when Sufi
missionaries, eager to share their faith, settled in India, that Islam became part of the religious
landscape. The Sufis with their emphasis on spirituality instead of doctrinal conformity were open
to the possibility of new truths. While bearing the witness of Islam they were also open to a wide
variety of spiritual expressions, which they believed could be found anywhere, even in other
religious traditions. As a result Islam found acceptance in spiritually rich India and there
developed a spirit of cooperation between the Muslim (i.e. Sufi) and Hindu communities in India.
Muslims in India would often visit Hindu holy sites and observe Hindu festivals. Likewise, many
Hindus participated in Muslim celebrations.

By the time the British East India Trading Company began to regulate the Indian spice trade in
1601 Islam (and Islam/Hindu cooperation) had been firmly planted in Indian soil for close to 400
years. The East India Company, taking advantage of what they saw as a disorganized and
chaotic situation, began to organize commerce, and then the Indian government, along the British
model. The magnitude of change (which negatively affected the Indian subjects) boiled over in
the 揜evolt of 1857

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The Pakistan Connection
Indian independence from British rule in 1947 was met with a bloody partitioning of the subcontinent
into two independent nations匢ndia and Pakistan. Having no longer to contend with
English oppression the anti-British activities faded from the scene as the school in Debond turned
its full attention upon training its students in its traditionalist/fundamentalist interpretation of Islam.
Dar-ul-Uloon however, had a strong history as a hotbed for anti-British activities that were fueled
by its conservative, uncompromising theological stance. After the creation of the nation of
Pakistan in 1947 numerous satellite Deobandi madressas sprung up throughout Pakistan.
These madressas carried on not only the strict Deobandi theological tradition but also its political
activism, only now the target had changed. It was no longer the English but the Indian
oppression of Muslims in the disputed area of Kashmir that inspired resentment. Later, with the
Soviet invasion of Afghanistan in 1979 this resentment would expand to include communism.
After the Soviets left the U.N. and the U.S. became demonized as the foreign invading and
corrupting powers that threatened the pure expression of Islam.

Between 1947 and 1975 there were 868 Deobandi madrassas operating throughout Pakistan,
most of them along the Afghanistan/Pakistan border. These schools were quite small and poorly
funded卪ost of them teaching only a handful of students. Their influence on the population at
large was minimal. The period of instruction was three years (not ten as required at Dar-ul-Uloon)
and the young men who attended these institutions came from impoverished families and were
usually illiterate. The quality of education was (and is today) dismal. It was not an education but
indoctrination. If one was illiterate before attending a madressa the chances were quite good that
he would be illiterate upon graduation. Instruction centered on the memorization of the Quaranic
text in Arabic, which is a foreign language to most of the students. Upon graduation the talib
(student) was qualified as a village mullah, officiating at births, marriages, deaths and providing
religious education for boys in exchange for cash contributions or gifts. Author Michael Griffin
calls these madrassa graduates, 揳 cross between a country parson and a Shakespearean
clown攛iv and goes on to note, 揟he mullah was not, on the whole, revered for his religious
insights. He was a community servant who earned a crust through bone-setting and the selling of
religious amulets to protect against the evil eye or the myriad jinn, which live in the air and visit
illness upon children and women."<xv>

Nevertheless they not only continued but they prospered. A 1996 survey shows the number of
Deobandi madrassas with a student population of 200 or more had mushroomed to a staggering
2,512 along Pakistan's Western border with Afghanistan. The number of smaller madrassas in
the area may be even larger. Why? The answer was to be found across the border in
Afghanistan.

Afghanistan
Centuries of long-standing Islamic traditions in Afghanistan were in danger of being pushed aside
when the Soviets invaded Afghanistan in 1979. Ignoring tribal and ethnic diversity the Soviets ran
roughshod over Afghanistan sensitivities by insisting on sweeping changes that included stripping
women of the veil, requiring women to work outside of the home, imposing literacy and instituting
sweeping land reform. The Afghan Muslim response was to declare a jihad to cast out the infidel
from their borders. Afghans were spirited fighters because they saw their cause as a holy
mandate. Madressas produced young men who were primed to be fierce anti-Communist
fighters. These new madressas were financed in part by the U.S., Britain and Saudi Arabia, as
part of their humanitarian programs to increase the literacy level in Pakistan. It is no accident that
these schools sprung up in Pakistan along the Afghanistan border. Young men streamed back
and forth across the border to these institutions which provided the spiritual motivation to resist
the Soviet threat. The madressas indoctrinated its students with a love of Islam and a hatred for
un-Islamic influences. It is important to note that military and/or terrorist training was not part of
the madressas

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Conclusion
From a religious vantagepoint the defeat of the majahedim by the Taliban is a clash between two
different visions held by two distinct Islamic fundamentalist groups.

The majahedim were Islamists who carried the banner of Islam and combated secularism and
then communism in Afghanistan. Islamists are modernists who seek a contemporary political
interpretation of Islam. Educationally they tilt towards Al-Azhor University in Egypt where they
have been strongly influence by the political orientation of the fundamentalist group the Muslim
Brotherhood. Because they drew from this model other governments were quick to recognize
their authority and they were able to form highly organized political parties.

The Taliban are traditionalists who have only entered the political stream in Afghanistan since
1994. They view the roll of government and society very differently from the majahedim. They do
not see Islam in political terms but in religious terms. They seek to return to the purity of the
teachings of the Quran and the Sunnah (the practices of the Prophet). They are products of
religious madrassas in Pakistan whose roots go back to the Dar-ul-Uloon seminary in Debond,
India. Their history makes the Taliban inclined to organize themselves around regional
associations rather than political parties.

Religious edicts are believed to have a divine source so they carry more authority in this society
than humanitarian law that stress individual freedoms. The purpose of government is to be a
reflection of the divine will (as interpreted by the Deobondi scholars), not a guardian of individual
rights and liberties as insisted upon by the West.

i Griffin, Michael, Reaping the Whirlwind, (Virginia: Pluto Press, 2001), pg.5.
ii BBC News Online, 10 April 2001, 10:13 GMT. www.institute-for-afghanstudies.
org/dev_xyz/taliban/deobandi-conf-2001.htm
iii Ibid. This web site contains comprehensive coverage of the three-day Deobandi Conference
held in Pakistan on April 9, 2001.
iv The majority is known today as Sunni Muslims and represent 85-90% of the Muslim
community. The minority who make up the other 10-15% are known as Shia Muslims.
v Zaids today found primarily in Yemen
vi Ismai抜lis are today concentrated in Lebanon, Syria and Israel
vii Ithna Asharis is the largest of the Shia groups. They are also known as 憈welvers

Gravedigger

Bukannya nak prejudis terhadap penulisan ini tapi rasanya ia kurang lengkap kerana ia hanya memperlihatkan dari satu sudut pandangan terutama hanya dari faktor sejarah saja. Isu2 semasa memperlihatkan bahawa mazhab Deobandi ini sebenarnya mempunyai kaitan yang erat dengan mazhab wahabi di Arab saudi. Ini dibuktikan dengan perkembangan semasa yang memperlihatkan bagaimana wahabi di arab saudi mendukungi dan menyokong Taliban yang bermazhab Deobandi apabila ia merampas kuasa dari kerajaan Mujahidin Islam di afghanistan. Mereka telah memberikan bantuan berjuta dollar kepada Amerika yang memperanjingkan Pakistan untuk disalurkan kepada Taliban semasa mereka menyerang Afghanistan dulu.
Mungkinkah Deobandi di India hanya berpurak-purak saja apabila kononnya ia tidak lagi menyokong Taliban yang mengambil jalan keganasan sebagai wadah perjuangan mereka? Di dunia sekarang ini puak-puak ini telah dikeji teruk menjatuhkan imej Islam bukan saja dari non-muslim tapi dari golongan Islam sendiri juga.