Saneya Arif
This year, 17 October 2014, celebrated as Sir Syed Day in the memory of
Sir Syed Ahmad Khan, founder of the Aligarh Muslim University (AMU),
refreshed memories and raised questions related to various Islamic
movements till date and their relevance in today’s world. Why have
traditional Islamic movements failed today? Why have the Salafi and
Wahhabi movements gained traction among the Muslim populations?
Aligarh, Deoband and Barelvi Movements
The Aligarh movement, like other movements, was initiated for a
cherished goal. Aggrieved by the decimation of his community in the
aftermath of the 1857 revolt, Khan saw modern scientific education to be
the only ray of hope for restoring the lost glory of his people.
Notwithstanding the opposition from his co-religionists, Khan succeeded
in bringing modern education to Muslims. However, the fulfillment of the
goal put a halt on the movement. Although a pioneering institution for
imparting modern education, the AMU rarely occupies a space in the minds
of Muslims today in the same sense. It is instead viewed as a hub where
political dogma convert themselves into propaganda against the status
quo.
Reasons more or less similar led to the loss of traction in the Deobandi
and Barelvi movements – both of which are different from each other for
an array of reasons. The Sunni groups, the Deobandis and the Barelvis
are the two major groups of Muslims in the Indian subcontinent apart
from the Shia Muslims. Barelvis consider the Deobandis as kafir (infidels).
The latter accuse the Barelvis of being ignorant shrine and
grave-worshippers. Both impart traditional education that is not much in
fashion today due to the growing numbers of liberal and modern Muslims.
Fatwas (legal opinion or learned interpretation) issued by madrassas
affiliated to both movements, e.g. the Madrasa Manzar-e-Islam and Darul
Uloom Deoband, have little following. The world view of the expanding
Muslim moderates are in complete contrast with those of these
institutions.
Contrary to popular perceptions, Muslims in India wish to keep
themselves out of any trap of radicalisation today. Their affinity to
modern ideas is a contrast to the paradigms propagated by these
institutions. Today, the role of madrassas is confined to being mediums
of imparting the knowledge of Quran only, and not centres of higher
education. As a result, the Deoband and the Barelvi movements stand
somewhat unwanted and irrelevant, as their preaching borders on the
margins of intolerance and radicalism.
Salafi and Wahhabi Movements
Today, the Salafi and Wahhabi movements, now a pivot of Islamic
movements, dominate the global panorama. Salafi in traditional Islamic
scholarship means someone who died within the first four hundred years
after Prophet Mohammed. It was revived as a slogan and movement among
latter-day Muslims by the followers of Muhammad Abduh to propagate the
view that Islam, subject to several interpretations and explanations,
had not been properly understood by anyone since the Prophet. It was
here the Salafi school of thought gained importance among Muslims,
claiming the power of rightful interpretation of the religion and
serving as a beacon for the ignorant and easily-swayed Muslims.
The Wahhabi movement, on the other hand, is regarded as the central
movement by most Muslims, due to its teachings regarding state and
religion. According to this school of thought, the Ulema are responsible
for the protection of the divine law and one can accept the rule of
anyone who follows Shariah. Based on the principle of pure monotheistic
worship, this movement also advocated purging of practices such as
popularising cults of saints, and shrine visitation, widespread among
Muslims since the spread of Sufi Islam. The movement considered these as
impurities and innovations in Islam, an extreme form of which they
believe may lead the believers to shirk (by practising idolatry or
polytheism).
Such attempts to project a puritan form of Islam bereft of impurities
and innovations have further benefited from and have been influenced by
the rapidly transforming geopolitical scenarios in the modern era,
resulting in Wahhabim becoming more open and inclusive – by targeting
not just Sunni Muslims, but also non-Sunnis and non-Muslims in their
preachings – and thereby attracting more audiences. Additionally, the
spread of education and advancements in communication systems have made
it easier to transmit Wahhabi doctrines to different segments of Muslim
populations across the globe.
In the early years of the Wahhabi movement, there were instances where
the press in Saudi Arabia was not allowed to publish photographs,
illustrations and imagery of human faces as it was considered a taboo
among the Wahhabis. That is no longer the case today. Noticeable
positive changes such as education for girls and changing attitudes
towards smoking, among others – that are no longer considered moral
negligence deserving punishment – result in the movement being perceived
as relatively open and therefore, acceptable. Lastly, the rise of
terrorist group, the Islamic State (IS) has given much assemblage to the
Wahhabi movement. While the IS practices an extreme interpretation of
the sharia, at a fundamental level, it follows Wahhabism.
Once considered to be an extremist pseudo-Sunni movement, Wahhabism has a
different face in India. Although the seeds of polarisation continue to
be sown from the outside world, Shias and Sunnis co-exist peacefully in
India.
