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(IAIS) WELCOME Islam & Multiculturalism in Bangladesh

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(IAIS) WELCOME Islam & Multiculturalism in Bangladesh International Institute of Advanced Islamic Studies (IAIS) WELCOME Islam & Multiculturalism in Bangladesh: A Reflection By Prof Dr Golam Dastagir September 12, 2012 1 British India 2 Bangladesh 3 Bangladesh 4 Prelude Religions and cultures are intertwined in each society. Culture means cultivation of the human mind and thus becomes synonymous with life and its activities, both inward and outward. Gandhi rightly says, “No culture can live if it attempts to be exclusive.” 5 Identity Crisis Muslims had lost their power to the British Imperialists in 1757 Muslims had refused to learn English, Stuck to Persian and Arabic languages to uphold their cultural identity in Islam (?). 6 Searching Identity in Islam Ahmede Hussain points out, “For around 200 years, date-trees, deserts and minarets epitomised Muslim culture in this part of Bengal. Some even took up surnames like Sheikh and Syed just to deny their Hindu past.” 7 Muslim’s backwardness But Hindus collaborated with the colonisers and occupied the lion’s share of power structure. Muslims, in general, lagged behind They became sub-ordinate to the Hindu boss, or ended up as domestic help called ‘Abdul’ in their kitchen. 8 Language Movement Bangalee Muslims voted for Jinnah's Two Nation Theory, got a jolt when the Pakistani ruling class refused to recognize their mother-tongue in 1952 as one of the state languages 21st February 1952 – language movement “International Mother Language Day” - UNESCO 9 Language Movement 10 Language Movement 11 Identifying root It was during the Pakistan era that the Bengali Muslims first tried to excavate its root They started to celebrate Pahela Baishakh and Choitro Shonkranti en mass, But the Pakistanis viewed them as a revival of Hindu culture in them. 12 Copyright© UMCCD Identifying root During the Liberation war in 1971, the Bangalee Muslims had discovered their cultural root in secular socialism, not in Islamic state. 13 Copyright© UMCCD Islamisation after 1971 From day one, the newly emerging Bangalee ruling class started Islamisation Horseracing was banned, Islamic Foundation established, and relation with OIC renewed. English was replaced with Bengali at educational institutions. embargo was put on cabaret and gambling 15 Copyright© UMCCD Islamisation after 1971 Madarasa education was one of the significant issues. In 1971 - 1000 Aliya (‘exalted one’) madrasas and an unknown number of Quomi (‘the community’) madrasas. 16 Islamisation during military regimes (1975 -1990) General Ziaur Rahman replaced secularism and socialism with one of absolute trust and faith in Allah in the constitution “Bismillahir Rahmanir Rahim” was added to the preamble to the constitution. 17 Copyright© IAIS Irony of constitutional change The present government (2009 – ) has restored secularism and socialism without changing the preamble “Bismillahir Rahmanir Rahim.” 18 Islam as State Religion Ershad, Zia's successor, made Islam the state religion in 1987 and a law was enacted which required citizens to get a license to drink alcohol. 19 Copyright© IAIS Islam for Authoritarian Rule “Both the military rulers,” as Esposito puts it, “interpreted Islam in order to enhance their legitimacy and policies. At the same time, they have been criticized by others as using Islam to justify authoritarian rule, suppress political parties, and impose censorship.” (Esposito, John, Straight Path, Oxford University Press, USA; 3rd edition, 1998, p. 223) 20 Copyright© IAIS Madrasa Education Other significant steps: • founding a state-run Islamic University, • making Islamic studies mandatory for Muslim students at school, and • setting up hundreds of Madrasas and mosques across the country funded by Saudi donors and NGOs. 21 Copyright© IAIS Islamic Education after 1991 Since the 1980s the number of madrasa and enrollment in these has been increasing faster than the mainstream educational institutions “Between 1999 and 2005, general education increased by 16 percent, the registered madrasas increased by 27.9 percent.” 22 Aliya vs Quomi Madrasa Aliya, governed by the Bangladesh Madrasa Education Board, • teaches science, literature besides religious education, • higher education, better jobs Quomi follows no specific academic syllabus but Deoband syllabus system, • run independently • funded basically by foreign NGOs • considers only mosques, maqtabs (primary) and madrasas 23 Quomi Madrasa • As to the number of quomi madrasas • Ministry of Education, 10,000 quomi madrasas, • Bangladesh Bureau of Education in December 2008 found 5,230 quomi madrasas with about 1.4 million students • Mufti Fazlul Haq Amini said 35000? 24 APPEARANCE OF ISLAM appearance of Islam in South Asia not in a vacuum. thousands of years of unbroken spiritual tradition immigrant Sūfi saints in the mid-10th century from Arab, Yemen, Iraq, Afghanistan and Persia. The process of conversion of the low-caste Hindus began with the Arab traders in the 8th 25 and 9th centuries settling in the coastal areas Conversion conquest of Bengal by Muhammad bin Bakhtiyar Khalji in the beginning of the 13th century (1203 CE) in establishing political domination that had lasted for over five centuries, accelerated the conversion process. 26 Islam in Bengal The eastern part of Bengal, now Bangladesh, embraced Sūfi saints in the mid-11th century Over the next six centuries, learned Sūfis and scholars had continued to arrive in Bengal. Arab traders came in the 8th & 9th century in Chittagong 27 Islam through Sufism The Sūfi saints Erected monasteries Congregated local people preached the mystical teachings of Islam, accommodated local customs and reinforced their charismatic activities that contributed to the growth of the Muslim population at large. 28 Sufi Orders Naqshebandiya, Mujaddediya, Al-Qadiriya and Al-Chistiya. Mujaddediya brought to Bangladesh by Khwaja Yunus Ali, known as Khwaja Enayetpuri (1886 – 1952) Al-Qadiriya by Gausul Azam Maizbhandari (1826 AD – 1906 AD) 29 Copyright© UMCCD Enayetpuri Sufi Legacy Legacy: ‘Pir of Atrashi’ in the district of Faridpur. Mujaddediya Tariqat Mission in Mymensingh, Chandrapara Darbar Sharif in Faridpur, Paradisepara Darbar Sharif in Tangail, and Murshidpur Darbar Sharif in Sherpur. 4 Khaneqahs in Assam, India 30 Copyright© UMCCD Academic Studies of Sufism • Sufism is now an academic subject in Bangladesh. • Western scholars and local Muslims have done considerable research on the Bangladeshi Sufi saints. • PhD, MPhil, MS theses by Western academics 31 Islamisation/Sufification in Bengal So, a new era began in Bengal 1. neo-interpretation of the Quran and Hadith, 2. application of Islamic Shari’a, 3. marriage, 4. use of language, 5. behavioral patterns and other social customs, 6. changes in the education system, and 7. cultivation and influence of language, tc. 32 Question? Why is the Muslim population in Bangladesh bigger than that of Hindu? 1. adaptation to the local customs, 2. patronization of government, 3. political domination, and 4. Trade facility in the southern part 5. Charismatic activities 6. Sūfi doctrinal teachings advocated by the Sūfi saints 33 SŪFI IMPACT ON ISLAM IN BANGLADESH Bangladesh small country, a huge population with 150 million people comprising 90% Muslims, 9% Hindus, 0.4 Christians, 0.4% Buddhists and 0.2% tribal. Bangladesh has a long history of mystical and mythological religious tradition with Dervish, Faqir, Sadhu, Yogi, Pir, Baul mystic teachings by spiritual songs, music, dance, poetry, literature, etc. 34 Copyright© UMCCD Cultural Stereotype Bangladeshi people generally crave blessings (du’a) from elderly people, teachers, parents, saints, shrines, and Pirs. 35 Copyright© UMCCD Impacts of Sufism • A large number of people believe in Sūfism, known often as Pirism in Bangladesh. • God-fearing devotees do not intend to begin any new turn in life or business without taking prior blessing from their respective Pirs. 36 Impact of Sufism Devotees kick off major social events following a pilgrimage to a Sūfi mazar or arranging a Milad-mahfil (religious gathering), such as 1. marriage ceremonies, 2. launching a new business, 3. buying a new house or 4. shifting to a new place for living, 5. travelling abroad, even 6. circumcision and naming children, etc. 37 Copyright© UMCCD Impact of Sufism If any success, credit goes to the divine blessing of their Pir. If not, they still hold hope that something better might still come up, and bear in mind that something worse did not turn up. ‘bad is better than worse.’ 38 Impact of Sufism Commuters plying in buses, cars, cabs, bikes or trains also stop for a second, or slow down, to show due respect to a Sufi shrine they pass by 39 Impact of Religions A large number of Muslims believe that any debacle in life is nothing but God’s test of the strength of trust (tawakkul) applied to man (Q. LXVII: 2) This sensitive belief is sometimes manipulated by politicians, as they cover up their failure by simply claiming it as God’s will. [i] As the Qur’ān says: ‘Who hath created life and death that He may try you which of you is best in conduct; and He is the Mighty, the Forgiving.’ (LXVII:2) 40 Anthropological Survey •In 2007, I made a survey on 80 Sūfi centres across Bangladesh. •My survey shows that most of these shrines lack a recorded history and written certificate (khilafat-nama) of the founders and their teachings. 41 Visitors Most of the devotees of the khaneqahs are hapless and illiterate Notwithstanding, there are also some affluent and well-educated followers, or casual visitors The major political parties kick off their election campaign with the pilgrimage to Sūfi shrines. 42 What do they gain? This was a basic question in the survey conducted over 80 shrines. special blessing from Sūfi saints must be sought to heal the troubles in life Hapless mass people find hope and inspiration in the wisdom of Sūfism when they face crises in life, such as flood, drought, cyclones, natural calamities, moral bankruptcy, social degradation and family disintegration, etc. 43 TABLIGI JAMAAT second biggest Muslim congregation named ‘Ijtema’ after Hajj every year at Tongi, Dhaka.
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