Radical Islamic groups, their Saudi patrons exposed

Although ideological links between radical Islamic groups and their Saudi patrons have existed for a long time, Muslim communities usually shy away from scrutinizing this aspect. We forget that the House of Saud is a temporal, political entity and does not represent spiritual Islam.

I am pleased that the WikiLeaks cables have exposed the relationship of Pakistan with Saudi Arabia. It puts to rest the ridiculous popular conspiracy theory in Pakistan that India, Israel and America are supporting Taliban groups that are tearing their country apart.

"Although ideological links between radical Islamic groups and their Saudi patrons have existed for a long time, Muslim communities usually shy away from scrutinizing this aspect. We forget that the House of Saud is a temporal, political entity and does not represent spiritual Islam." Although ideological links between radical Islamic groups and their Saudi patrons have existed for a long time, Muslim communities usually shy away from scrutinizing this aspect. We forget that the House of Saud is a temporal, political entity and does not represent spiritual Islam.

South Asia, once the world centre for Sufism and Islamic philosophies, is witnessing the rise of Wahabi-Salafi ideologies that are againsst our pluralistic traditions of inclusiveness. In Pakistan, the mushrooming of militant groups has led to an intolerant, sectarian and violent society.

Although majority of the worldwide Muslim community follows Sufi traditions, the Wahabis look upon them as heretics. Sufism has long been prohibited in the Saudi kingdom; and the Shias in Middle Eastern countries are known to face oppression.

This confrontation as elsewhere in the Muslim countries and the West often pitches the elite against ordinary folk. The simplistic, narrow, and easy doctrines of the radicals appeal to urban dwellers; desirous of expressing a public religiosity; not always willing to engage deeply with spirituality. They often look down on the rural populace as backward, with their devotion to Sufi practices and customs.

Moderate Muslims have been observing radical ideology to be an elite phenomenon, based on money and organization imported from countries like Saudi Arabia, rather than a product presumed grievances of the downtrodden.

Mubarak Ali, a Pakistani historian, describes the difference. ‘Only rich and educated people can afford to become Wahabis and live that colourless life,’ he says. ‘Those in rural areas need the traditional culture, they have nothing else’.

Thankfully in India, the Saudi influence though on the rise, remains marginalized as Sufi hospices continue to thrive.

Despite the fact that Muslims have, in overall terms, remained a minority, Islamic civilization attained its highest achievements in the sub-continent. Although historically there have been Hindu - Muslim hostilities, some attitudes have been exemplary.

The first Muslim thinker, who paid attention to Indian culture, was Abu Raihan al Biruni, who accompanied Mahmud of Ghazni to India in the early 11^th century. He studied with Indian sages, and made great efforts to collect Indian books, acquiring first hand knowledge of Indian civilization.

His criticism of Hindu worship of idols was tempered by the view that pictorial representations in their temples were introduced for the benefit of the common people, who did not understand the abstract. He wrote that Hinduism is, therefore, not substantially different from other faiths.

Among the numerous Muslim scholars, who had paid attention to Indian culture were Amir Khusrau, Darah Shikoh and Mirza Jane Janan.  In his literary works, Khusrau pays glowing tribute to the intellectuals of the region. He describes India as bahishti e zameen, a paradise on earth.

The Mughal prince, Dara Shikoh, considered Hindu traditions essential tools to understand Divine Truth. Like many other Muslim Sufis and scholars, he created an intimate connection between the Vedas and the Quran, believing the Vedas to be a revealed book of Allah. 

Even though Jan e Janan held that Hinduism was valid only in the pre-Islamic times, he spoke favourably about many Hindu religious figures. 

Sufism continues to be the popular face of Islam in India. Dargahs are scattered all over India, some existing as a little masonry grave with a nice, in which a lamp is kept burning; and others with large domes structures with adjoining mosques.

Countless devotees visit the tombs of the Sufis, seeking spiritual comfort and fulfilment of personal needs.  During the Urs festivites, dargahs become the destination for huge crowds that come from all over the country.

The remarkable popularity of the dargahs is because of the extraordinary personalities of the Sufis buried there and they continue to appeal to different sections of society, both Muslim and non-Muslim.

Dargahs represent a truly lived Islam, where disciples try to fulfil their quest for a relationship with the Divine.