Quaid - i - Azam University Islamabad

Pakistan Studies
www.yourwebsite.com 2
COMMUNAL GROUPS
 GROUP MEMBERS

•UMME KALSOOM
• HIRA SULAIMAN
• SHAZIA SULTAN
•MUNEEBAH NOOR
 DISCLAIMER

All the information provided in this presentation is solely

for education purpose to contribute towards the
understanding of communal issues. All the information
provided in this presentation is not the personal opinion of
any of the members. . we do not have any contractual or
financial affiliation with any of the groups mentioned in this
presentation however one may or may not agree with the
ideas discussed
 INTRODUCTION

Adherents of Islam constitute the world's second largest

religious group. According to a study in 2015, Islam has 1.8
billion adherents, making up about 24% of the world
population. Most Muslims are either of two denominations :
Sunni (80-90%, ) or Shia (10–20%, roughly).others such as
ismailis 2%, Ahmediyas 2%, Barelvis 50%, Deobandis 20%,
Ahle Hadith 4%, and other minorities 4%.
MAJOR DIVISIONS IN MUSLIM WORD
Modernism

Deobandi

Barelvi
“SHIA”

Out of TWO major division among Muslims fiqh ,

Shia is the one. Shia Islam and Sunnism split in
the aftermath of the death of Muhammad (SAW)
based on the politics of the early caliphs
 ORIGN

The origin of Shia Islam was Shia response to the question of

religious leadership; which became manifest as early as the death
of Muhammad(SAW). The problem was not only who the
successor to Muhammad was, but also what the attributes of a true
successor were. To the Sunnis the Caliph is a secular leadership,
(who is elected by general agreement, though later on the
hereditary principle became the norm) To the Shiite, however, the
question of succession is a matter of designation of an individual
(Ali) through divine command. In the same way, it is believed that
each Imam designates the next Imam by the leave of God. So it
makes no difference to the Imam's position whether he is chosen as
a Caliph or not.
HISTORY

Shi‘a Islam, also known as Shi‘ite Islam or Shi‘ism, is the

second largest branch of Islam after Sunni Islam. Shias adhere
to the teachings of Muhammad(SAW) and the religious
guidance of his family (who are referred to as the Ahl al-Bayt)
or his descendants known as Shia Imams. Muhammad's
bloodline continues only through his daughter Fatima
Zahra and cousin Ali who alongside Muhammad's grandsons
comprise the Ahl al-Bayt. Thus, Shias consider Muhammad's
descendants as the true source of guidance. Shia Islam, like
Sunni Islam, has at times been divided into many branches;
however, only three of these currently have a significant number
of followers, and each of them has a separate trajectory.
BELIEFS

The main Shai sect believe in 12 Imams, the last of whom was
presumably disappeared in 873 AD. At the age of 4. Shias
refused, however, to accept that he had died, preferring to
believe that he was merely "hidden" and would return. They
still think that he will return back. When after several centuries
this did not happen, spiritual power passed to the Ulema, a
council of twelve scholars who elected a supreme Imam. The
best known modern example of the Shia supreme Imam is the
late Ayyatollah Khomeni, whose portrait hangs in many Shia
homes.
PRACTICES

Shias seem to take the fundamentals of Islam very much for

granted, shunting them into the background and dwelling on
the martyrdoms. This is best illustrated at Ashura when each
evening over a period of ten days the Shias commemorate the
Battle of Karbala, with a wailing Imam whipping the
congregation up into a frenzy of tears and chest beating.
PRESENCE

The Shia population in Pakistan is estimated as being between

5-20% of the country's total population. Pakistan is said to have
a Shia population of at least 16 million, like India. However,
Vali Nasr claims the Shia population to be as high as 30 million.
A PEW survey in 2012 found that 6% of those who responded
to its survey in Pakistan declared themselves as Shia. The Shia
majority countries are Iran, Iraq, Azerbaijan, and Bahrain.
SCHOLARS

• Ayatollah Mohammad Hussein AlAnsari (1952-present)

• Ayatullah Aga Syed Ahmad Rizvi (1901–1964)
• Abaee-Khurasani, Muhammad Va'ez (1940–2004)
• al-Hakim, Muhammad Baqir (1939–2003)
• al-Jamri, Abdul Amir (1937–2006)
• al-Hakim, Muhsin (1889–1970)
• Behbahani, Muhammad Baqir (1706–1792)
• al-Āmili, Hur (1624–1693)
• al-Hilli, Jamal al-Din Hasan (Allamah) (1250–1325)
ORGANIZATIONS

• Sindh Shia Organization

• Al-Gardez
• Anjuman All A Aba Saddat Wastian Shadhora
• Anjuman Darbar-e-Hussain
• Imamia Student Organization Pakistan
• Shia , Sunni Ittehad
• Tahreek-e-Jaffria of Pakistan
CONCLUSION

SHIA has strong believe in ALLAH Almighty and the

Holy Prophet MOHAMMAD (SAW) ,Holy Book
QURAN KAREEM and appreciate KABAH as a
QIBLA, these are major facts that can be shown by
every Muslim, which are common in all sects.
“AGHA KHANI”
They are also known as Nizari Ismailis. The Ismailis
get their name from their acceptance of Imam Isma'il
ibn Jafar as the appointed spiritual successor (Imam)
to Ja'far al-Sadiq, wherein they differ from the
Twelvers who accept Musa al-Kazim, younger brother
of Isma'il, as the true Imām.
ORIGIN

• After the death of Muhammad ibn Isma'il in the 8th

century CE, the teachings of Ismailism further transformed
into the belief system as it is known today.
• By the 9th century the Ismailis are an identifiable sect,
based in Syria and strongly opposed to the rule of the
Abbasid caliphs in Baghdad. In the 10th century they
establish their own rule over the entire coast of north Africa,
technically part of the caliphate.
HISTORY

The Ismailis break away from the main body of The Shi'as
on the question of the line of imams in succession to
Muhammad (SAW) (precisely the issue on which the Shi'as
and Sunnis have broken away from each other ). Between
Shi'as and Ismailis the dispute concerns the seventh imam,
in the later years of the 8th century. The Shi'as give this
position to Musa; the Ismailis support his elder brother,
Ismail.
BELIEFS

• Ismailis believe in the oneness of God, as well as the

closing of divine revelation with Muhammad(SAW), whom
they see as "the final Prophet and Messenger of God to all
humanity".
• Ismāʿīlīs believe numbers have religious meanings. The
number seven plays a general role in the theology of the
Ismā'īliyya
• For this sect, the Imām is the manifestation of truth, and
hence he is their path of salvation to God.
PRACTICES

• In Ismailism, things have an exterior meaning, what is apparent.

This is called zāhir.
• In Ismailism, things have an interior meaning that is reserved for a
special few who are in tune with the Imām, or are the Imām himself.
This is called bātin
• The Ismailis have submitted the Qur'anic zakat (see Qur'an 9:103),
which is a purification due and not charitable alms, to the Imams
since the death of the Prophet Muhammad.
• Taharah, it includes bodily purity and cleanliness; like other sect
without Taharat of the body, clothes and ma'salla, Salaat will not be
accepted.
PLACE OF WORSHIP

• The Ismaili's worship in their private worship halls

commonly known as the Jamat'Khana
• The Ismailis worship 3 times a day Before Sun rise before
sunset and after sunset(A consecutive schedule)
• The ismailis have a strict no entry policy for the non
community members in their Jamatkhana's specially
during their prayer timings.
PRESENCE

• Ismailis have largely been a Pakistani and Indian

community.
• An estimated 25% of Pakistani’s Muslim population adhere
to Shia Islam. Of that 25%, the majority are Ismailis, the
second-largest branch of Shia Islam after the Twelvers
• Ismailis are also found in Bangladesh, Malaysia, Syria,
Iran, Saudi Arabia, Yemen, Jordan, Iraq, East Africa,
Angola, Lebanon, and South Africa, and have in recent
years emigrated to Europe, Canada, Australia, New
Zealand, the United States, and Trinidad and Tobago.
• There are about 15 million Ismailis around the world.
SCHOLARS

• Aga Khan IV
• Taiyabi-Musta’li Ismailis
• Dawoodi Bohra
• Mufaddal Saifuddin
• Sulaymani
• Al-Fakhri Abdullah
• Alavi Bohra
• Haatim Zakiyuddin
ORGANIZATIONS

• Aga Khan Education Services.

• Aga Khan Trust for Culture.
• Aga Khan Development Network.
• Aga Khan Rural Support Program.
• Aga Khan Health service.
• Aga Khan Fund for Economic Development.
ROLE IN PAKISTAN MOVEMENT

Sir Sultan Mahomed Shah Aga Khan III (1877-1957) was a

great Muslim. In 1902, at the age of 25, he was appointed a
member of the Imperial Legislative Council. He led the
Muslim delegation to Simla in 1906 and put forward their
demand for a separate electorate, was elected the first president
of the All India Muslim League in 1906, an office that he held
till 1912. Sir Aga Khan was also the president of the All Parties
Muslim Conference held in 1928-29. In 1930-33, Pakistan’s
creation owes a great deal to the hard work of the Aga Khan. Sir
Aga Khan fell ill in 1954 during his visit to Dhaka and from
then on struggling with ill health.
CONCLUSION

Like every Muslim sect they show love for Allah and
Holy Prophet. The Seven Pillars of Ismailis are Love
of Mohammad(SAW) and Ahl_al-Bayt, Purity,
Prayer, Charity, Fasting, Pilgrimage,
Striving/Struggle. This is also a peaceful sect having
great role in Pakistan development.
“AHL -AL- HADITH”
The Ahl al Hadith or The Salafis is a constituent
group of Sunni Muslims. They adhere to pristine
teachings of Islam as enshrined in the Holy Quran and
Sunnah . They have distinct identity among Muslims.
ORIGIN

The Ahl al Hadith ( Arabic, “The people/adherents of hadith”)

first emerged in 2nd or 3rd Islamic centuries or towards the end
of eighth century CE as a movement of hadith scholars. At
first, these scholars formed minorities within existing religious
study circles, but by the early ninth century they merged into a
separate movement , they began to follow the views of their
own local scholar, each one loyal to his scholar of choice!
 HISTORY

Reviewing history of this movement in subcontinent:

This movement started in the mid-nineteenth century in Northern

India. Syed Nazeer Hussain and Siddiq Hasan Khan introduced
the field into the Indian subcontinent from the work of hadith
scholars of Yemen.
In 1920s, the Ahl al Hadith opened a Centre for their movement in
Srinagar but the followers of the Hanafi school of law who were
in majority there, socially boycotted and physically attacked the
Ahle Hadith’s, eventually declaring such followers to be
apostates.
BELIEFS

• The adherents of Ahl al Hadith oppose taqlid, reject

qiyas(ra’y) and contemporary jurists and favor ijtihad.
• They believe that the literal meaning of the Quran and the
Hadith have sole authority in the matters of faith.
• They believed that every part of the Qur'an is uncreated (ghayr
makhluq).
• They also held that iman (faith) increases and decreases in
correlation with the performance of prescribed rituals and
duties, such as the five daily prayers.
• They attempt to follow the injunctions of “commanding good
and forbidding evil ”.
PRACTICES

• They are characterized by avoidance of state patronage and

social activism.
• Their men tend to have a particular style of untrimmed
beard.
• Regarding ritual acts of Muslim worship, the men hold their
hands above the navel when lined up for congregational
prayer, raise them to the level of head before bowing and say
Aameen loud after the Imam.
• They are strictly against folk Islam and Sufism.
• They encouraged simplification of ceremony and practice of
widow remarriage.
PRESENCE

• In modern era, this movement holds 4% of the Muslim

population of Pakistan as its followers, 25-30 million
followers in India and 27.5 million in Bangladesh.
• The movement draws both inspirational and financial
support from Saudi Arabia. The number of Ahl al Hadith
madrassa in Pakistan has grown from 134 in 1988 to 310 in
2000. It has 17 organizations active in Pakistan and 42 in
the UK. The armed Lashkar-e-Tayyiba also claims to be
affiliated with the Ahl al Hadith.
AMEER & SCHLORS

• Alhaj M. Salih (1944-1952) • Dr Asrar Ahmed

• Maulana Abdul Wahhab • Dr Farhat Hashmi
(1972)
• Abdul Hafeez Salafi (1972- • Sheikh Arshad Basheer
1979)
• Maulana Abdul Waheed • Abdul Rahman Al-
(1979-1989) Sudais
• Maulana Mukhtar Ahmad • Dr Zakir Naik
(1990-1997)
• Maulana Safiur Rahman • Sheikh Jalaluddin Qasmi
(1998-2000) • Muhammad Jarjis
• Hafiz M. Yahya Dehlvi
(2000--)
ORGANIZATIONS

• Jamiat ahl e hadith

• Falah e Insaniyat
• Alhuda international
• Jamat ut Dawah
• lashkar e Tayyibah
CONCLUSION

To sum up, the movement’s emphasis on book

publishing and education has influenced members
of social elite in South Asia and overseas. This
movement has been compare to saudi wahabism
but the movement itself claims to be distinct
from it.
“DEOBANDI”
Deobandi is a revivalist movement within Sunni
(primarily Hanafi) Islam. Deobandism is a
conservative Islamic orthodoxy that follows a
Salafist egalitarian model and seeks to emulate
the life and times of Prophet Mohammed(SAW).
ORIGIN

The Deobandi philosophy was founded in 1867 at the Dar ul-

Ulum (Abode of Islamic Learning) madrassa in Deoband, India.
Actually, Deoband is town a hundred miles north of Delhi
where that madrasa opened. The so-called 'Deobandi
Tradition' itself is much older than the eponymous Dar-Ul-
Ulum at Deoband .
 HISTORY

• The Deobandi movement developed as a reaction to the British

colonialism, (British had put a stop to the Islamic revolution in
India in 1857 CE).which was seen by a group of Indian
scholars to be corrupting Islam.
• The group founded an Islamic seminary known as Darul
Uloom Deoband, where the Islamic revivalist and anti-
imperialist ideology of the Deobandis began to develop.
• At that time Shaykh Imdaadullaah al-Muhaajir al-Makki
and his student Shaykh Muhammad Qaasim al-Nanatuwi,
and their companions, drew up a plan to protect Islam and its
teachings
• Through the organizations such as Jamiat Ulema-e-Hind and
Tablighi Jamaat, the Deobandi ideology began to spread.
BELIEFS AND PRACTICES

• Like other Sunni Muslims, Deobandis base their beliefs on

the Quran and Sunnah and believe in monotheism and
the prophethood of Muhammad (SAW).
• With regard to basic tenets of belief (‘aqeedah), they follow
the madhhab of Abu Mansoor al-Maatreedi.
• They follow the madhhab of Imaam Abu Hanifa with
regard to fiqh and minor issues.
• They follow the Sufi tareeqahs of the Naqshbandiyyah,
Chishtiyyah, Qaadiriyyah and Saharwardiyyah with
regard to spiritual development.
BELIEFS

The thoughts and principles of the Deobandi school may be

summed up as follows:
• Preserving the teachings of Islam and its strength and rituals.
• Spreading Islam and resisting destructive schools of thought
and missionary activity.
• Spreading Islamic culture and resisting the invading British
culture.
• Paying attention to spreading the Arabic language because it
is the means of benefiting from the sources of Islamic
sharee’ah.
• Combining reason and emotion, and knowledge and
spirituality.
 PRACTICES

• Deobandis are strong proponents of the doctrine of Taqlid.

They believe that a Muslim must adhere to one of the four
schools (madhhabs) of Sunni Islamic Law and generally
discourage inter-school eclecticism.
• Deoband's curriculum combined the study of Islamic
scriptures (Qur'an, Hadith and Law) with rational
subjects (logic, philosophy and science). At the same time
it was Sufi in orientation and affiliated with the Chisti
order.
PRESENCE

• Deobandis are centered in India, Pakistan, Afghanistan,

and Bangladesh, has recently spread to the United
Kingdom, and has a presence in South Africa.
• An estimated 15–20 percent of Pakistan's Sunni Muslims
consider themselves Deobandi, And about 20% of the
Indian Muslims identify as Deobandi.
• According to Heritage Online, nearly 65% of the total
seminaries_(Madrasah) in Pakistan are run by Deobandis.
• In 2014 it was reported that 45 per cent of Britain’s
mosques and nearly all the UK-based training of Islamic
scholars are controlled by the Deobandi, the largest single
Islamic group.
FOUNDERS AND KEY FIGURES

• Muhammad Qasim Nanotvi

• Rashid Ahmad Gangohi
• Husain A. Madani
• Mahmud al-Hasan (“Shaykh al- Hind”)
• Ashraf Ali Thanwi
• Muhammad Shafi Usmani(First grand Mufti of Pakistan)
• Anwar Shah Kashmiri
• Muhammad Ilyas Kandhlawi (“Founder of Tablighi Jamaat”)
• Shabbir Ahmad Usmani
• Muhammad Zakariya Kandhlawi
ORGANIZATIONS

• Jamiat Ulema-e-Hind.
• Jamiat Ulema-e-Islam.
• Majlis-e-Ahrar-e-Islam.
• Tablighi Jamaat.
ROLE IN PAKISTAN MOVEMENT

• Towards the time of Indian independence, the

Deobandis advocated a notion of composite nationalism
by which Hindus and Muslims were seen as one nation
who were asked to be united in the struggle against the
British.
• In 1919, a large group of Deobandi scholars formed the
political party Jamiat Ulema-e-Hind and opposed the
Pakistan Movement. A minority group joined Muhammad
Ali Jinnah's Muslim League, forming the Jamiat Ulema-
e-Islam in 1945.
CONCLUSION

Deoband has invariably remained as the central

institution catering to requirements of religious education
of the Muslim community all over Sub-continent. To a
certain extent, it also played the role of a unifying force
for them. Deobandis also participate in “Tabligh” , with
the view to spread Islam in all over World.
“BARELVI”
The followers of the movement often prefer to be
known by the title of Ahle Sunnat wa Jama'at, or
"People of the traditions [of Muhammad (SAW)]
and the community," and they refer to
as “Sunnis”.
ORIGIN

The name derives from the North Indian town

of Bareilly, (1872) the hometown of its founder
and main leader Ahmed Raza Khan (1856–
1921).
 HISTORY

• Ahmad Raza Khan, who, due to the need of true form of

Islam, established Islamic schools in 1904 with the Manzar-e-
Islam.
• They withdraw their support for Darul Uloom Nadwatul
Ulama, (founded in 1893 to reconcile South Asia's Muslims),
and criticized them due to little difference in their beliefs.
• After the partition they formed an association to represent the
movement in Pakistan, called Jamiyyat-u Ulam-i
Pakistan (JUP).
• Ahmed Raza laid a network of Barelvi madrasahas,
concentrated on rural culture and traditions and on less educated
masses.
BELIEFS AND PRACTICES

• Like other Sunni Muslims, Barelvis base their beliefs on

the Quran and Sunnah and believe in monotheism and
the prophethood of Muhammad.
• Although Barelvis may follow any one of
the Ashari and Maturidi schools of Islamic theology and
one of the Hanafi , Maliki, Shafi’i and Hanbali
madhhabs of fiqh.
• Most Barelvis in South Asia follow the Maturidi school
of Islamic theology and the Hanafi madhhab of fiqh.
BELIEFS REGARDING HOLY PROPHET
(PBUH)
Barelvis have several beliefs regarding Muhammad's nature that
distinguish them from Deobandi, Salafi and Shi'i groups in South
Asia:
• Muhammad,(SAW) although is insan-e-kamil (perfect human),
possessed a nūr or "light" that predates creation.
• Muhammad(SAW) is haazir-o- naazir (can be see many places
at the same time and reach on desired place by the power given
by Almighty Allah).
• Muhammad(SAW) has Aalimul Ghaib (Having knowledge of
each and every thing), which is unknown, including the future.
• Muhammad(SAW) is still witnessing all that goes on in the
world.
PRACTICES

• Public celebration of Muhammad (SAW) birthday.

• Veneration of dead and living saints. This consists of the intervention of
an ascending, linked and unbroken chain of holy personages claimed to
reach ultimately to Muhammad, who Barelvis believe intercede on their
behalf with God.
• Visiting the tombs of Muhammad, his companions and of pious Muslims,
an act the Barelvis claim is supported by the Quran, Sunnah and acts of the
companions, but which some opponents call "shrine-worshipping"
and Grave worshiping and consider to be un-Islamic.
• Use of devotional music and Zhikr.
• In past Barelvis rejected reforms which they thought were threats to Islam
• Leaving the beard to grow for men; the movement views a man who trims
his beard to less than a fist-length as a sinner, and shaving the beard is
considered abominable
PRESENCE

The Heritage Foundation, Time and The Washington

Post give assessments for the vast majority of bareliv’s Muslims
in Pakistan. The non-Pakhtun population of Pakistan is
predominantly Barelvi. The stronghold of Barelvism remains
Punjab, the largest province of Pakistan. By one estimate, in
Pakistan 50% Muslims are barelvis.
India Today estimates that the vast majority of Muslims in
India also belongs to the Barelvi movement. There are over
200 million followers in South Asia.
Notable Scholars
Early scholars Present scholars

• Hamid Raza Khan • Muhammad Fazal Karim

• Mohammad Abdul Ghafoor
Hazarvi (founder of Jamiat • Muhammad Muneeb ur
Ulema-e-Pakistan) Rehman
• Shah Ahmad Noorani (World
Islamic Mission) • Sarfraz Ahmed Naeemi
• Ahmad Saeed Kazmi
• Muhammad Shafee • Muhammad Ilyas Qadri
Okarvi ( founder of Jamaat Ahle
Sunnat) • Ameen Mian Qaudri
• Shamsul-hasan Shams Barelvi
• Arshadul Qaudri • Qamar uz zaman Azmi
ORGANIZATIONS

• Dawat e Islami • Sunni Ittehad Council

• World Islamic Mission • Majlis-e-Tahaffuz-e-
• Jamiat Ulema-e- Khatme Nabuwwat
Pakistan • Tanzeem ul Madaris
• Jamaat Ahle Sunnat • Raza Academy
• Sunni Tehreek • Dargah-e-Ala Hazrat
ROLE IN PAKISTAN MOVEMENT

The Pakistan Movement got support from the Barelvis (Low

Church). It had faced opposition from the National Indian
Congress which was supported by the Deobandi seminaries
(High Church). However, after the establishment of Pakistan as
an Islamic state, Barelvi Low Church was too mixed up with
mysticism to be a source of Islamic law. Ironically, Pakistan
moved away from the ‘spiritual pluralism’ of the Barelvis,
who had supported Pakistan, and relied on the more puritanical
Deobandis who had opposed it.
CONCLUSION

Due to their vast majority in Pakistan, their exhibited street

power is the talk of the town not only in Pakistan but in the
sub-continent as well. Although they have some conflict with
other communities they show as a pacifist entity rejecting
aggressive Jihad, has been in the process of transfiguration in
Pakistan since the Partition of India in 1947. Like ulema of the
Deobandi and Ahl-i Hadith movements, Barelvi ulema have
advocated application of sharia law across the country.
“MODERNISM”
• Liberal and modernist interpretations of Islam deal mainly
with democracy, feminism, secularism, women rights and
empowerment concept.
• They stress that UMMAH should focus on overcoming
challenges and that Muslim should interact with developed
west and take from it whatever good and applicable. They
adopt from the west which is for their interest no matter
whether Islam allows it or not.
• They have a kind of slavish and defeatist mentality now rules
the Muslim world.
According to Houfman:
“The key to better development is to be found in a
change of mentality which is one of the most difficult thing to
achieve.”
ORIGIN

Abduh was sceptical towards Hadith particularly

towards those tradition that are reported through few
chains of transmission which is unauthentic in any of
six book of hadith.
HISTORY

• Jamal-al-din Afghani (d-1897),Muhammad Abduh (1905

A.D) Syed Ahmed khan(1898 A.D)and other intellectual
rejected passively, fatalism.
• All of them being liberals and modernists were basically
responding to the demands of modernity.
• They attempted to interpret Islam in term of modernity and
developed several doctrines. They called for a reworking of
Islamic thoughts to include western science democracy &
constitutional government. These intellectuals were obsessed
with modernity.
RECENT LIBERLISM

• In many areas they became its blind &loyal followers &

generally looked to western thoughts as well as to newly
discovered scientific knowledge as the core needed for a new &
modern interpretive discourse of the tradition of both Islam &
Quran.
• Now new generation of intellectuals rejected the past &
advocated adopting all new things from the west.
• None of this mean that classic liberalism/modernism is a popular
idea among Muslims today. Many Muslims especially those
living in west accept the modernism idea intuitively. Many
organization like Islamic renaissance front in Malaysia , and
liberal Islam led by Muslim who are genuine in their
commitment to liberty.
BELIEFES

INDIVIDUALISM:
Modernism is a “disputatious family of doctrine” which share the
same value politics. these values are priority to individual rights and
an emphasis on individual freedom. oxford concise dictionary
describe it as: "They based their theories on notion of individual
rights and personal freedom”

FEMINISM:
Modernism favour feminism and speak out for the women rights
and against domestic violence, empowerment and self esteem,
unequal pay, employment and prostitution.
ROLE IN PAKISTAN MOVEMENT

• The leader and founder of Pakistan movement and Muslim is

modernist.
• Some of them devout Muslims thoughts that liberal Political
ideas and values among Muslims would give them intellectual
freedom, political rights, independence, and greatly empower
them.
• Pakistan started its political journey with a relatively liberal
heritage of politics based on notion of rights, representation,
Nationalism, a deep sense of community and a constitutional
government.
ISLAMIC MODERNIST

• SIR SYED AHMED KHAN (PAKISTAN)

• MAULANA SHABLI NAUMANI (PAKISTAN)
• AHMED DAHLAN (INDONESIA)
• JAMAL AL DIN AFGHANI (AFGHANISTAN)
• MUHAMMED ABDUH (EGYPT)
ORGANIZATIONS

• Africa Liberal Network (ALN).

• Alliance of Liberals and Democrats for
Europe Party (ALDEP).
• Arab Liberal Federation (ALF).
• Council of Asian Liberals and Democrats
(CAL).
• Islamic renaissance front in Malaysia.
 CONCLUSION

Liberal Islam advocates liberal solutions to the problems of

religion & society, namely interpretations of Islam that have a
special concern for democracy, women rights& empowerment,
freedom of thoughts,& other contemporary issues
• They claims that UMMAH (Muslim world) should think & act
in term of adoption, reconciliation continuing development.
• Modernist who are serious about their faith and who are
genuine in their commitment to liberty.
• Such pious Muslim can usher a reform in Islam toward “no
compulsion in religion and freedom for all.”
• This concept of freedom is not something that will be poised
against GOD. Quite the contrary it is a freedom that is
bestowed by GOD.
WHOLE PRESENTATION CONCLUSION

The Guidance of Allah Subhanah and His Messenger (saws)

to the believers is very straight forward and
basic: Remain united in the One Ummah of Islam, and do
not divide yourselves into sects and creeds! And that
should be the stand of every believer, who truly believes
in Allah and the Last Day. The believers should be proud
to be recognized by the name that Allah Subhanah has
chosen for them: that is, Muslims! Not Shias, not Sunnis,
not Barelvis, not Devbhandhis, not Ahle-Hadiths, not
Ahle-Sunnah, etc., but Muslims.
 Quran Verses
• Allah says in the Holy Quran Chapter 23 Surah Muminoon verse 52-53:
“And you all belong to one and the same ummah, and I(Allah) am your
Lord; so fear Me Alone! Yet afterwards the people divided themselves into
different sects, and each sect rejoicing in what it has.”
• Allah says in Holy Quran Surah Al-Inaam Verse 159;
Hadith

Allah's Messenger (saws) said in Al-Tirmidhi Hadith

171 Narrated by Abdullah ibn Amr:
“There will befall my Ummah exactly (all those) evils which
befell the people of Isra'il, so much so that if there was one
amongst them who openly committed fornication with his
mother, there will be among my Ummah one who will do
that. And if the people of Isra'il were fragmented into
seventy-two sects, my Ummah will be fragmented into
seventy-three sects. All of them will be in Hell Fire except
one sect.”
 REFERENCES

• See Albert Hourani, Arabic Thought in the Liberal Age, 1798-1939; Leonard Binder, Islamic Liberalism
• Fazlur Rahman, Islam and Modernity: Transformation of an Intellectual Tradition; Mohamed Arkoun,
Rethinking Islam.
• Quoted in Sayyid Abul Ala Mawdudi, The Islamic Movement: Dynamics of Values, Power and Change,
ed. Khurram Murad .
• Islamization of Knowledge: General Principles and Work Plan.
• Derek Hopwood, “Introduction: The Culture of Modernity in Islam and the Middle East,” in Islam and
Modernity:
• Muslim Intellectuals Respond, eds. John Cooper, Ronald L. Nettler, and Mohamed Mahmoud.
• Faithful Education: Madrassahs in South Asia
• Sufism in the West. Routledge
• . Ahmed Riza Khan Barelwi: In the Path of the Prophet
• Muslim Schools and Education in Europe and South Africa
• The Dars-e-Nizami and the Transnational Traditionalist Madaris in Britain
• The Taliban: Ascent to Power
• The Formation of Islam: Religion and Society in the Near East
• Theology and Creed in Sunni IslamA History of Islamic Societies. Cambridge University Press
Thank You for your consideration
Any Question about Presentation?