(IAIS) WELCOME Islam & Multiculturalism in Bangladesh

International Institute of Advanced Islamic Studies (IAIS)

WELCOME

Islam & Multiculturalism in Bangladesh: A Reflection

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.

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

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.

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.

“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)

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.

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

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)

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

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.

Cultural Stereotype

Bangladeshi people generally crave blessings (du’a) from elderly people, teachers, parents, saints, shrines, and Pirs.

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.

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.

sponsored by the Tablighi Jamaat movement founded in 1926 by Muhammad Ilyas al-Kandhlawi in India – an offshoot of the Deobandi movement.

Muslims come from over 80 countries in two phases, numbering 70 to 80 Million people.

44 Biswa Ijtema (supplication) from a far venue

45 AHMADIYA JAMAAT

There is a small community of the Ahmadiyya Jamaat

The Ahmaddiya Jamaat was founded by Mirza Golam Ahmad Qadiani (1835 – 1908) in 1889 in Punjab, India.

labeled as non-Muslim, and it often comes under attack by the fanatics

46 FANATICISM IN BANGLADESH

Bengali New Year known as Pahela Baishakh celebration on Ramna Green was bombed in 2001.  Bombs exploded on January 17, 2003 at Faila Peer Mazar in Tangail leaving 7 dead; then, on January 12, 2004, bomb explosion at Hazrat Shah Jalal's mazar in Sylhet leaving 5 dead. The Shah Jalal's mazar was attacked again on May 21, 2004 in which Mr Anwar Chowdhury, the British High Commissioner to Bangladesh, was injured On August 17, 2005, over 500 small bombs were detonated simultaneously in 300 locations at 63 districts out of 64 districts

47 Govt policy for religion

Moderate Muslim state,

Bangladesh is also multi-racial and multi-cultural country.

The state respects freedom of religion and belief. Article 28 (1) of the Bangladesh Constitution specifically prohibits any discrimination based on religion, gender, race, caste

Islamic civilization is well-known for its assimilative and accommodative character.

48 Govt policy for religion

Although Bangladesh is a homogenous country, diversity is not de-emphasized.

Assorted races - the Dravidians, the Mongoloids, the Negroids and the Aryans

49 Govt policy for religion

•Bangladesh believes in religious freedom.

•Apart from two Eid festivals for the Muslims, national holidays are also observed for Hindus, Buddhist, Christians

•Media coverage - both private and public – with special supplements.

•More importantly, festival bonus is provided by the government to all the public service holders during their respective religious holidays.

50 Govt policy for religion

•President, Prime Minister and Opposion Leader provide welcome reception to the representatives of faith communities on their respective festivals

•National TV channel commencing and closing daily programs with the recitation from the Holy Quran, Bhagavat Gita, Tripitak and the Bible.

51 Govt policy for religion

•Bangladesh has a Ministry of Religious Affairs, which operates several trustees for the welfare of people of all communities, such as ‘Hindu Buddhist Christian Welfare Trust’, etc.

•Mosques, temples, churches are built by the subsidy and patronization of the governments as well.

52 Govt policy for Islam

Islamic Research Centre •The biggest Islamic institute in Bangladesh is Islamic Foundation

•The Head Office of the Foundation is in Dhaka, which is supported by 6 divisional offices and 64 district offices, as well as 7 Imam Training Academy Centers and 29 Islamic Mission Centers.

53 Govt policy for Islam

Public and private establishments are named after the names of Islamic philosophers, scientists and physicians.

Ar-Razi Clinic, Ibn Sina Hospital, Darul Ihsan University, Bangladesh Institute of Islamic Thought (BIIT), International Islamic University in Chittagong, Islamic University of Technology (IIT) in Gazipur – a subsidiary organ of the OIC,

Khan Jahan Ali Ferry, Shah Sūfi Enayetpuri Ferry, Shah Makhdud Ferry, Shah Amanat Airport, Hazrat Shah Jalal Airport, etc.

54 Western Influence Bangladeshi Islamic characteristics are rapidly shifting to the Western process of secularisation. English medium schools and universities British colonization for almost two centuries, exchange of scholarship programs, higher education in the Western countries, unleashed satellite cables, unlimited access to the Internet, free print and electronic media, uncontrolled video games, non-stop Indian TV serials and Western movies

55 Western Influence

Legal procedures are based on the English common-law system,

English medium schools and 56 private universities are all named in Western styles like St Xaviers, Saint Judes, Holy Cross, Victoria, Oxford, Stamford, Cambridge, Cambrian, etc.

They all are replete with Western thoughts and cultures

56 Western Influence

Police have hard time to maintain law and order for dispersing uncontrolled and unruly youths thronged to celebrate 31st night of December, Christian New Year, Valentines Day,

Valentines Day Celebration.. SMS, emails, flowers and greetings with ‘Happy Valentines’ are exchanged not only between the lovers, but between students and teachers, parents and children, brothers and sisters, …

57 Multiculturalism

The hijab or headscarf (tudongs in Malay), not to speak, the niqab, is a far reaching practice

a recent trend is noticed that elderly women, mainly over 50s, wear hijab.

grandmother with hijab accompanied by young granddaughter with modern Western pant-shirt walking together

Mosques are yet to arrange special facilities for women’s prayer in jamaat.

58 Multi-culture?

Example: Muslims marriage ceremonies

a spree of “gaye halud” – a tradition borrowed from Hinduism.

Brides wear saris and grooms pajama-panjabi from the Bangalee tradition,

Grooms also wear sherwani-turban from the Arabo- Persian tradition,

 whereas the marriage itself is held according to the Islamic law.

59 Religion and Morality

•Religion and morality are intertwined in each culture.

•moral principles are grounded in religious commitments, but people may have a sense of morality without any religious belief system, why?

•because humans by definition possess “inherent intrinsic values” outside of religion.

•Atheists can be moral without being religious…

60 Religion & Morality The nuance that is not addressed here is our understanding of the definition of humans possessing ‘inherent intrinsic values.’

The inherent values lie in the understanding of the society in which we are nurtured and educated.

If a human baby were raised in a jungle with animals what would be his inherent values?

- bestial behavior learnt from his animal friends.

61 Conclusion Religions contain fine values that shape people’s culture in which citizens’ moral and social characteristics are grounded.

Islamic values are of particular interest,

a true Muslim can face any hardship and adversity in life with patience and tolerance without violence.

Muslims to be following Islam in proper sense, not just rituals

62 Conclusion It’s not Islam, but Muslims, are deviating from Islam

If Islam had been practised properly in real life affairs, Bangladesh could not have turned into one of the most corrupt countries in the world.

Muslims in Bangladesh are in a critical juncture of searching for their Islamic identity grounded in strong moral principles.

63 Conclusion People are in dire need of the fundamental moral values of Islam to restore their self-esteem in the ideals of Islamic identity as true Muslims.

At the same time, government must ensure security for its citizens by maintaining law and order, which it itself must not violate with impunity

Deterrent punishment must be meted out without fear or favor to those who deserve it according to the law of the land.

64 Q & A

THANK YOU Questions/Comments?