Brief Biography of Professor Ghulam Azam. He was released after 6 months. When he flew back to Dhaka, he was at Dhaka Airport upon got released through court after 2 months. This was followed by a court case by his family to challenge the government, demanding the restoration of his nationality as his birth right. Inthe High Court ruled that there is no evidence to accuse or implicate him for any crimes during war, the key reason used to strip him of his nationality by the then Awami League led govt.
The High Court also ordered the government to immediately restore his nationality and release him from prison. He was released, with full honour and right, after 16 months. Professor Ghulam Azam is not only a politician and Islamic thinker but also a prominent writer. He has authored books, mainly in his native language, but some in English as well.
These books are mainly on Islam and Bangladesh. He is a prolific writer. The style of his writing is simple and lucid, useful to all classes of readers. Home Who are always remembered. Who are always remembered. Professor Ghulam Azam A name, A history. Shaheed Muhammad Kamaruzzaman A short living talent. Shaheed Abdul Quader Molla; True reflection of an enlightened life. Shaheed Mir Quasem Ali: A true reflection of a dreamer.
For 5 generations before him, his family have been resident of Brahminbaria district and were well known as a family of religious scholars. His great grandfather, Munshi Shahabuddin, was known as the most prominent religious scholar on the east of the Meghna River. His first known ancestor was Shaikh Zaki, the great grandfather of his great grandfather, who is known to have migrated there from the Middle East. Although his actual family name is Shaikh, his great grandfather Munshi Shabuddin dropped it from their name and it has never been used since then.
His maternal family has been known as a family of spiritual and religious scholars for generations. His maternal family home is still well respected by the locals for spiritual and religious guidance. Passed H.Jamaat Islami Pakistan Election Song - Hum Salaroun Ka
A scout leader in his school and in college Islamic Intermediate College, Dhaka He was also a keen sportsman and was a very good volleyball and badminton player. Champion in Badminton doubles. His team was called "Hopeless". But they always won Also a good singer, he won the college competition for Naat-E-Rasul songs to praise the prophet. Employment — :Lecturer, and later Professor, Dept. The introducer was none other than Sheikh Mujibur Rahman, a friend of Prof.
Azam during their student days, who later became the President of Awami League, the Father of the Nation, the Prime Minister and President of Bangladesh, and the man behind the independence of Bangladesh. He represented Jamaat-e-Islami East Pakistan.Dawat-e-Islami is a global Barelvi Islam missionary movement based in Pakistan. It is working to convey the message of Quran and Sunnah. There were also Mufti dignitaries who were assigned to this task.
He suggested the name of his disciple Muhammad Ilyas Qadriwho was already doing so. Now they are continuing this mission. Under his guidance, Dawat-e-Islami soon emerged as a global, peaceful and non-political movement of the Quran and Sunnah and is currently serving Islam in more than different departments.
It is one of over departments functioning under Dawat-e-Islami, School is an International Schooling system being operated in different countries. Dawat-e-Islami has expanded to the United Kingdom, around holding its first Ijtima weekly congregation in Halifax. Some buildings have been completed and others are being worked upon. Dawat-e-Islami operates twelve centers in Greece and seven in Spain.
In Athensit has association with local Sufis and has established four centers. Dawat-e-Islami is also prominent in Africa with established centers in KenyaTanzaniaUgandaSouth Africaand Madagascar are just a few among many countries in Africa.
The two most significant activities of Dawat-e-Islami are Madani Qafila missionary travel and Madani Inamaat self assessment questionnaires. It likes the followers to travel for specific days to spread the message of Islam to the people.
Its leadership hardly interacts with the mainstream media, though the organization own its own TV Channel known as Madani Channel. It also arranges an annual gathering of its followers in Bangladesh. In Octobera major Pakistani English-language newspaper reported about a 3-day public gathering in the city of MultanPakistan which was held by Dawat-e-Isalmi organization and was attended by hundred thousands of people from all parts of Pakistan and other counteries.
Pakistan Railways had used special trains from KarachiHyderabad and Nawabshah to take passengers to Multan. Muhammad Ilyas Qadrichief of Dawat-e-Islami at the first and last sessions of the gathering. Dawat-e-Islami is organized in small units of lay preachers, who invite for weekly and annual congregations. They stress the strict and literal imitation of the life of Muhammed in all aspects of the daily routine.
As missionary, the lay preacher has to act like an ideal Muslim. The "Islamic Project" of Dawat-e-Islami is the "Sunnaization", that is the Re-shaping and Re-construction of the daily routine and the individual markers of identity based on the examples of the Prophet and the Sahabi as portrayed in the Hadith-Literature.
Dawat-e-Islami held its first congregation for deaf, dumb and blind students at its central headquarters Faizan-e-Madinah.They are operating all over Pakistan and are politically active having large vote bank in Punjab and Khyber Pakhtunkhwa KP. Inmany left the group and formed another organization Lashkar-e-Jhangvi LeJ. InPervez Musharraf government declared the group as terrorist organization and was banned.
A leader of Sipah-e-Sahaba was a minister in the coalition Government in Punjab in and the group has held seats in the Pakistan National Assembly. When Jhangvi was assassinated in by presumed Shi'a militants, Zia-ur Rehman Farooqi assumed leadership of the group. Its leader sarparast-aala Ali Sher Haideri was killed in an ambush in As ofthe organization boasts offices and branches in all 34 districts of Punjab.
It also has approximatelyregistered workers in Pakistan and 17 branches in foreign countries such as the United Arab Emirates, Saudi Arabia, Bangladesh, Canada and the United Kingdom.
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Tablighi Jamaat denies any affiliation in politics and fiqh jurisprudence  focusing instead on the Quran and Hadith. The group expresses a non-violent ideological stance, although individual members of the group have been convicted of terrorism. The emergence of Tablighi Jamaat represented the intensification of individual reformation aspects of the original Deobandi movement.
It was also a continuation of the broader trend of Islamic revival in India in the wake of the collapse of Muslim political hegemony to the Maratha Empire and the subsequent consolidation of the British raj. The emergence of Tablighi Jamaat also coincided closely with the rise of various Hindu revivalist movements such as Shuddhi purification and Sanghatan consolidation launched in the early twentieth century to reconvert Hindus who had converted to Islam and Christianity.
Muhammad Ilyas, the founder of Tablighi Jamaat, wanted to create a movement that would enjoin good and forbid evil as the Quran decreed,   as his teacher Rasheed Ahmad Gangohi dreamed of doing. Shortly afterwards, he was disappointed with the reality that these institutions were producing religious functionaries, but not preachers. Muhammad Ilyas abandoned his teaching post at Madrasah Mazahir Uloom in Saharanpur and became a missionary for reforming Muslims but he did not advocate preaching to non-Muslims.
He relocated to Nizamuddin near Delhiwhere this movement was formally launched in or This expressed the central focus of Tablighi Jamat: their aim to renew Muslims socially by uniting them in embracing the lifestyle of Muhammad. The movement gained a following in a relatively short period and nearly 25, people attended the annual conference in November At the time, some Muslim Indian leaders feared that Muslims were losing their religious identity and were heedless of Islamic rituals mainly daily prayers.
The movement was never given any name officially, but Ilyas used to call it Tahrik-i Imaan. The Mewat region where TJ started around Delhi  was inhabited by the Meosa Rajput ethnic group, some of whom had converted to Islam, and then re-converted to Hinduism when Muslim political power declined in the region, lacking the necessary acumen according to one author, Ballard required to resist the cultural and religious influence of majority Hindus, prior to the arrival of Tablighi Jamaat.
The group began to expand its activities in The initial expansion within South Asia happened immediately after the partition of India inwhen the Pakistan Chapter was established in the hinterlands of Raiwind town near LahorePakistan.
The Pakistan Chapter remained the largest until Bangladesh became independent from Pakistan in Today, the largest Chapter is Bangladesh followed by the second largest in Pakistan.
The first foreign missions were sent to the Hejaz western Saudi Arabia and Britain in It peaked in popularity and numbers in Europe between the mids and mid s, and declined thereafter in France it reportedly started to decline around  as young people from Muslim families, educated in Europe, began to seek "a more intellectual framework for their faith", and moved toward Salafi Islam.
After the collapse of the Soviet Union inthe movement made inroads into Central Asia. As ofit was estimated that 10, Tablighi Jamaat members could be found in Kyrgyzstan that was largely driven by Pakistani members initially. An attempt at Salafist expansion among the Muslim Chams in Vietnam has been halted by Vietnamese government controls, which has been of benefit to Tablighi Jamaat.
Tablighi Jamaat interprets Dawah as enjoining good and forbidding evil only and defines its objective within the framework of two particular Qur'anic verses which refer to this mission.
Who is better in speech than one who calls men to Allahworks righteousness, and says, "I am of the muslims those who submit to Allah "?Here is his short biography. He has been elected for the four years term from till as announced the Media Department of Jamaat e Islami Hind on his official website on 6 April Syed Sadat ullah Husaini : His real name is Saadatullah.
He belongs to Syed Husaini family. Thus, he became the second youngest Ameer of JIH. It should be noted that in the last tenure, his name has been presented to the Islamic Organization the Jamaat-e-Islamibut the majority of the then members of the House of Representatives declared Maulana Syed Jalaluddin Umri more competent than him for this leadership.
But then he was elected as the wise president and a member of central advisory council. Major contribution -He has compiled 12 Books in which he covered various Islamic topics.
He has written more than articles in Urdu and English. Hobby — Writing and reading is his hobby since his childhood. You must be logged in to post a comment. Writer is a well-known Islamic scholar. He completed his education from the world famous Islamic Institute D. Nadwatul Ulama. He is a good writer and good speaker.
He had opposed accommodating the Congress Party, believing that Hindu rule behind the veneer of secular nationalism would spell the end of Islam in India. He had been equally if not more vehemently opposed to the Muslim League, which he believed to be a secularist entity, completely ill-equipped to respond to the imperatives before the Muslim community.
League for the leadership of the Pakistan movement, especially after the Lahore Resolution of o that committed the League to creating a separate Muslim state. Soon after its creation, the party established its headquarters in Pathankut, a hamlet in East. Structure and Ideology.
It promises a utopian order to be constructed in the temporal realm; and it encourages Muslims to embark upon an Islamic revolution, shaping society and politics in accordance with the precepts of the faith as interpreted by Mawdfidi.
Members alone, however, may hold office in the party. The internal affairs of the party are supervised by the office of the qayyim secretary-general. In later years, this structure was reproduced at all levels of the party from the nation to village, creating an all-encompassing pyramidal structure of authority.
Party discipline has always been rigorous, and members are expected to reform all aspects of their lives to conform to standards set by the party. Emphasis therefore rests on quality rather than numbers. It has sought to do this by compelling society to change in accordance with its teachings.
History and Politics. Soon afterward the party abandoned the relative isolationism of its Pathankut days and became fully immersed in Pakistani politics. Inwhile observing a cease-fire with India, Pakistan had resumed support for insurgency in Kashmir, which was largely spearheaded by armed paramilitary units dispatched from Pakistan.
The fighters had harped on the theme of jihad to justify their uprising and to gather new recruits and material support for their cause. Mawdudl, challenging the legitimacy of the declaration of a jihad in Kashmir, argued that vigilante groups could not declare jihad, nor could the government surreptitiously support a jihad when observing a cease-fire. Jihad had to be properly declared by a central government to justify a legitimate and ongoing war.
Even while in prison, Mawdud! Mawdudi was convicted of sedition and sentenced to death. As a result, it used its growing power to exert renewed pressure on the government, this time regarding the issue of the constitution of The constitutional victory was, however, short lived, for the armed forces of Pakistan under the command of General Muhammad Ayub Khan d.
Over the following decade the political establishment became dominated by an authoritarian and bureaucratic elite who actively promoted religious modernism as a way of retarding the drive for the islamization of the country. Advocates of religious revival and an Islamic state were increasingly pressed into retreat. In it participated in national elections with the aim of capturing power. Those hopes were dashed when the party won only four seats in the National Assembly and four seats in various provincial assemblies.
While the opposition to Ayub had brought religious groups into an alliance for democracy, opposition to Bhutto took shape under the banner of religion. The cause of the Islamic opposition, now enjoying wide popularity, could not be ignored by the martiallaw administration of General Muhammad Zia ul-Haq d.
The party played a direct role in the islamization of the country, as well as in articulating state policy, especially concerning the Afghan jihad and the position of the federal state on provincialist and ethnic demands.
As a result, in the national elections of it won only ten seats in the National Assembly and thirteen in the provincial assemblies. Continuity and Change in Party Structure. The party has at one point or another been associated with various constituencies or ethnic groups, notably the urban middle classes, the petit-bourgeoisie, the Muhajirs those who performed hijrah or migrated from India to Pakistan inthe Punjabis, and more recently the Pathans.
In its concern for the islamization of the state, the party has eschewed populist politics and sought to establish a base among the intelligentsia. Although it has failed to inculcate support among any one social class or to gain a large following, it relies on the power of discipline and organization rather than the power of numbers.
Abbott, Freeland. Adams, Charles J.The movement emphasizes personal devotion to Allah and the Muslim prophet Muhammad and a synthesis of Sharia with Sufi practices such as veneration of saints. The Barelvi movement is named after the town of Bareilly, Indiafrom where this movement was originated. To its followers, the Barelvi movement is the Ahle Sunnat wal Jama'ator "People of the traditions [of Muhammad ] and the community," and they refer to themselves as Sunnis.
The Barelvi movement became known as Barelvi due to their leader Ahmad Raza Khan     who established Islamic schools in with the Manzar-e-Islam.
Although the Darul Uloom Nadwatul Ulama was founded in to reconcile South Asia 's Muslim sectarian differences, the Barelvis eventually withdrew their support from the council and criticized its efforts as heretical, radical, and counter to the Islamic values.
In contrast with the Deobandi movement, the Barelvis showed unequivocal support for the Movement for Pakistan. Like ulema of the Deobandi and Ahl-i Hadith movements, Barelvi ulema have advocated application of sharia law across the country. As a reaction to the anti-Islam film Innocence of Muslimsa conglomerate of forty Barelvi parties called for a boycott of Western goods, while at the same time condemning violence which had taken place in protest against the film.
The majority of people in the United Kingdom of Pakistani and Kashmir origin are descended from immigrants from Barelvi-majority areas. 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 HanafiMalikiShafi'i and Hanbali madhhabs of fiqh in addition to optionally choosing from one of the Sunni Sufi orders like the QadiriChishti or the Suhrawardi tariqas. A central doctrine of the Barelvi movement is that Muhammad is both human and light. According to this doctrine the primordial reality of Muhammad existed before creation and that God created creation for the sake of Muhammad.
Sahl al-Tustari the famous 9th century Sufi commentator of the Quran, describes the creation of the primordial light of Muhammad in his tafsir. Another central doctrine of the Barelvi movement is that Muhammad can witness and be present in multiple places as the same time Hazir-o-Nazir.
A fundamental belief of the Barelvi movement is that Muhammad has knowledge of the unseen. Barelvis do not see this word as referring to unlettered or illiterate, but rather see it as referring to one who is not taught by man. The consequence of this belief is that Muhammad therefore learns directly from God and his knowledge is universal in nature and encompasses the seen and unseen realms. This belief predates the Barelvi movement and can be found in Sufi books such as Rumi's Fihi Ma Fihi  in which he states:.
RumiFihi Ma Fihitranslated by A. Arberry, p. Sunni Muslims of the Barelvi movement believe that Muhammad's knowledge is attained from God ata'e and is not equal to God's knowledge. A fundamental belief of those within the Barelvi movement is that Muhammad helps in this life and in the afterlife. The help received from Muhammad is therefore considered God's help. They also believe that in the afterlife, on the day of judgement, Muhammad will intercede on the behalf of his followers and God will forgive his nation of sins and allow them to enter Jannah paradise.
The belief of Muhammad providing support and help is a common theme within classical Sufi literature. Tasawwuf or Sufism is a fundamental aspect of the Barelvi movement. Traditional Sufi practices such as devotion to Muhammad and the veneration of the Awliya Allah remains an integral part of the movement.
Having formed as a reaction against the reformist Deobandi movement, relations between the two groups have often been strained. Ahmad Raza Khan, the founder of Barelvis, went as far as to declare all Deobandis infidels and apostates.
Although conflict has occurred, relations with other Muslim movements in South Asia have not always been hostile.
In mid, leaders of both the Barelvi and Ahl al-Hadith movements in the Kashmir Valley denied that there was any animosity between the two sects in the region, saying that Kashmiris can ill afford sectarian strife after two decades of bloodbath. Upadhyay and Rajesh T. The Barelvi movement has taken a stance against the various Taliban movements in South Asia, organising rallies and protests in India and Pakistan, condemning what they perceive as unjustified sectarian violence.
Terming the Taliban a product of global anti-Islam conspiracies, the leaders of SIC charged the Taliban with playing into the hands of the United States to divide Muslims and bring a bad name to Islam. A national consensus against terrorism is emerging across the country.
In another prominent Islamic scholar and mufti, or jurisconsult, of the movement, the late Sarfraz Ahmed Naeemiissued a fatwa denouncing suicide bombings,  as well as criticizing Taliban leader Sufi Muhammad by saying he "should wear bangles if he is hiding like a woman".
Naeemi added: "Those who commit suicide attacks for attaining paradise will go to hell, as they kill many innocent people". Naeemi himself was killed by a suicide bomber.