Professions of loyalty to the government and the country as expressed above would be repeated regularly by S. Muhammad Dihlavi and his supporters during the coming years together with the Shia demands. Since 1951 he taught at the Madrasat Qsim ul-Ulm in Multan where he became head instructor and Shaikh ul-Hadth. On alleged ghulw (exaggeration) in Shia religious practice in Pakistan see sections 4.4, pp. (retd.) The Indian attack along the border with West Pakistan, concentrating on the Lahore frontline, started on 6 September. Although the Shia dn madris still lagged far behind those of Sunnis in the production of new ulam, they had solved their most urgent problems in the years between 1958 and 1962. One repeated the known hard-line positions against azdr,372Close another emphasised the need of including the life of the sahba in the dnyt syllabus, although hinting at the possibility to make it non-compulsory for Shias to attend. and could easily run dn madris without khums.227Close This led Muhsin al-Hakim to write to the editor of Razkr, asking him not to print articles on subjects which create disunity among Shias, like the religious dues (huqq-i sharya).228Close Apparently the controversy was far from over even in late 1961. Otherwise after three months the Shias of Pakistan will be free to take any appropriate steps to secure the acceptance of their demands, and the responsibility for that will fall on the government.347Close, Resolution No. Even in cities like Lahore, Karachi and Multan there were only a few quarters with a Shia majority in 1963. No textbook on these subjects will be used in schools without approval of the said board. By 1963and still todayShia-majority areas were confined to Baltistan and the Gilgit Agency, the Kurram Agency of the NWFP, and scattered villages in the northern and western districts of the Punjab from Sialkot and Rawalpindi down to Rajanpur. The pet object of their diatribes remained azdr processions. These included some who had been former protegs of Qizilbash and would become so again some years later, like Najm ul-Hasan Kararvi and Muhammad Bashir Ansari. She was born on June 21 16, 1980, in Lahore, Pakistan. 323; Shaukat Ali, Pakistan, pp. But Shias felt to be the main losers, because their majlis had to be planned long ahead and substitute for renowned speakers at these events was usually difficult to find. Ibid., p. 278; see also sections 3.5 and 4.2, passim. S. Ajmal Husain was a medical doctor and nephew of Justice S. Jamil Husain (see section 5.4, p. 158). Ali Ahmad Khan Jafari, born in Agra (U.P. The memory of thirteen centuries cannot be erased. According to Dihlavi the Boards recommendations were as follows: 1) There will be one textbook for dnyt with three parts: a) Akhlqyt, which will be prepared by Shia and Sunni ulam jointly and must be acceptable to both sects; b) Sunni dnyt; c) Shia dnyt. It was organised by leaders of the TAS and the Majlis-i Ahrr like Abu Zarr Bukhari, son of Ataullah Shah Bukhari. 5556. Muhammad Raza Saqib Mustafai is a Pakistani Islamic preacher and scholar. On 1112 February 1967 more than 6,000 Shias gathered around the Immbrgh-i Shh-i Karbal of the Rizvia Colony (Karachi) for an All-Pakistan Shia Mutlabt Workers Convention.344Close By that time, more than 200 SMCs of different size had been established all over Pakistan.345Close S. Mushtaq Husain Naqvi, who had become Central Organising Secretary of the SMC since the 1966 Multan Convention,346Close won support for a resolution containing the following ultimatum: during the last three years, the Shias of Pakistan have presented their demands to the government through all kinds of constitutional, peaceful and legal ways, but they have not been paid any attention and [new] obstacles were created. Not surprisingly, Dhakkos diatribes met with resistance from those concerned. Dubbing Dhakko and his supporters as Wahhabi Shias was a gross overreaction, but it was in line with other attempts to safeguard Shia religious identity in Pakistan at all cost. The campaign against him was led by Muhammad Bashir Ansari, Muhammad Ismail, Mirza Yusuf Husain and Zamir ul-Hasan Najafi.276Close Dhakko would accuse these ulam and others who had migrated to Pakistan from India after 1947 of having always opposed the founding of dn madris in the country because they wanted to safeguard their monopoly of religious learning. But after the worst anti-Shia violence in Pakistan so far took place in Muharram in 1963, the government balanced repressive action against Sunni extremists with some restrictions on Shia mourning processions. The dispute was by no means only academic, with ulam of the Dhakko group risking being evicted from mosques and having their sermons boycotted or even being physically attacked. In early 1967 Dhakko went one step further with the publication of his most important book, Usl al-shara f aqid al-sha. #28. Moon Market 1 0 Mohsin Naqvi, famous poet, Shia Zakir. 10-Sep-96 FATA Parachinar 200 . Address at a public rally in Sargodha, 4 June (Dawn, 5 June 1963; also quoted in Razkr 26/23:3). Since no significant headway had been made trough all meetings with representatives of the state within seven months, an All-Pakistan Shia Convention was called for in Rawalpindi on 2830 August 1964 to discuss further steps. 13942, 42148. The 196668 Shia movement occurred against the background of intense political ferment during the last years of the Ayub Khan regime, but it remained confined to purely religious and communal issues. The respect for religion is vanishing. In February 1960 elections for 80,000 so-called Basic Democrats, each representing from 800 to 1,500 citizens, took place, which then elected Ayub Khan President of Pakistan for a five-year term.37Close Immediately thereafter, the President appointed a commission to submit constitutional proposals in the form of a report.38Close Starting its work in April 1960, it distributed some 28,000 copies of a detailed questionnaire in English, Urdu and Bengali language to various organisations and prominent members of the public, upon which a total number of 6,269 replies were received and studied, in addition to personal interviews conducted by the members of the commission all over Pakistan.39Close On 56 May 1960, a meeting of forty Sunni ulam at the Jmiat Ashrafya Lahore discussed the questionnaire and formulated its answers.40Close Although those recommendations containing blatant anti-Shia bias did not influence the later constitution in any way, they indicate how little attitudes had changed since the imposition of martial law (excerpts): The official state religion of Pakistan is Islam according to the way of the ahl-i sunnat wal-jamat, and its head of state has to be an orthodox (sahh ul-aqda) Muslim. He is the founder of Idara-tul-Mustafa. This book was not only a rejoinder to the detractors of his Ahsan ul-fawid (see above), but a compendium of the doctrines of orthodox Twelver Shiism on the Imams and prophets, their miracles and their special qualities, as laid down by its leading authorities one thousand years ago.280Close Its third chapter dealt with the rejection of tafwz,281Close while its ninth chapter was devoted exclusively to refuting the accusation of Wahhabism levelled against him and his supporters, by explaining the difference between the Wahhabiya and Shiism.282Close But most controversial was the last chapter of the book, which started with the following statement (excerpts): After having refuted the accusation of Wahhabism against some Shia ulam it is now appropriate to disclose a bitter and hidden truth, namely that those professional orators who are denouncing the Shia ulam and muhaqqiqn283Close as muqassir or Wahhabi, and those (outwardly) believers who are caught in their net of falsification, are holding and propagating the false (btil) doctrines of the mufawwiza284Close and the Shaikhiya.285Close With other words, those whose doctrines and beliefs are nowadays understood and accepted as the Shia mazhab are not following the mazhab of the ahl al-bait, but that of the mufawwiza which was led by Shaikh Ahmad Ahsai.286Close Numerous great Shia ulam have proclaimed fatws against the Shaikhiya accusing it of of kufr, How did these corrupted beliefs reach our country, and how did they influence our simple awm? Dhakko referred to his conflict with the preachers as one between truth (haqq) and falsehood (btil) in his preface to Usl al-shara (2nd. Razkr 27/35:3 (1 November 1964); 27/39:3 (1 December 1964). Razkr 29/3435:1, 12 (18 September 1966). 17677.). The latter three were ready to sign a declaration of support for the government but were prevented from doing so by the SMC delegates.395Close. It claims that 1520,000 people attended the meeting. The only result of that meeting on 13 August in the presence of eight educational experts was the promise to form a commission of Shia and Sunni ulam to eliminate objectionable passages from schoolbooks and to prepare new textbooks for history.177Close This fell short of the demand for separate religious instructions. Razkr 31/44:12, 46 (1 December 1968). Razkr 26/28:2 (24 July 1963); see also section 3.5, p. 91. 7475. But after the lifting of martial law in June 1962, it did not take long until anti-Shia propaganda in word and in writing was resumed with vigour. Razkr 30/11:3 (16 March 1967); see also section 4.3, pp.