Análisis de beneficios y costos

Movements like this do not have a single objective and they neither remain committed to one objective they were established for in the beginning; social movements change from time to time as they come across different situations. These following five are the core objectives which give the movement the justification to emerge in the presence of many other movements and have been constant from the beginning.

1. T’aluqbillah or Relationship with Allah

2. Rabt-e-Risalat or Connection to the Messengerhood 3. Raj’u Ila-al-Qur’an or Return to Qur’an

87 4. Ittehad-e-Ummah or Unity of a Muslim Ummah

5. Mustafavi Inqilab or Mustafavi Revolution

In English literature, both revival and reform are used interchangeably and frequently, in Urdu, ahya is used, which is closer to revival and renaissance, but in English, the word reform. As shown in the English introduction of the movement and its objectives:

 Da‘wah and propagation of true Islamic teachings

 Reformation of the moral and spiritual affairs of an ummah

 Revival of Islamic sciences

 Promotion and renaissance of Islam

And while describing the practical responsibilities of the movement reform is used in the meanings of islah (islah or reformation) and revival in a more broader sense both for tajdeed and ahya (revival or tajdeed and ahya-e-Deen), (Al-Qadri, 1996 p.100). Whatever the case, is it seems they are not specific to the use of terms, such as, reform and revival, reform means general improvement of behaviour on a religious basis, while revival is concerned with reigniting the religious sciences and religious discourses, as seen above. In this chapter it is not possible to explore all literature and themes, neither is this a main aim of the study, however, giving meanings to the ideology through practice has its importance in Islamic activism literature (Yakan, 1984).

Whatever the meanings are, and how activists want to implement their agenda, will be explored in the analysis chapter. That is how activists and strategists describe it in a broader context, generally, and in the AJK context, specifically. This will include: phases of the movement, its strategies, themes described by activists, its organisations and other analysis related topics.

88 3.6 Conclusion

The aim of this chapter was to explore three Islamic movements which are part of the study, the focus was to study the emergence of the movements and their religious and socio-political discourses. Before starting the study of the movements, in Section 3.1 a brief introduction of the Islamic movement and other jamʻats were presented. Currently, in AJK there are many political parties and Islamic movements or jamʻats active in different spheres as discussed earlier. Other organised or collective networks are different NGOs of many types, religious, non-religious, regional and biraderi based groups, that support their fellow members or local population in different aspects of development and socio-political mobilisation.

Section 3.2 explored definitions of the revival, reform and renewal, which has different literal meanings but most of the times used interchangeably, especially by the movements and their activists, as opposed to intellectuals. Hence, the dynamics of an Islamic revival and reform through movements and individuals, are a new phenomenon of Islamic revivals, from the early 20^th century, however, Islamic revival itself is apparent through first-century hijra onwards. This was explored in section (3.2.1).

Gulhar Sharif movement, a Sufi tariqa was considered in section 3.3 as a background to the AJK Islam, and then again at a second level, as an internal revival to the Sufi or pir traditions from mere intercession between man and God, to between man and society. Sufi forms of Islam which formed the basis for an Islamic identity apparent within the Kashmiri state faced a huge downfall, due to the ineffectiveness of the new generation of Sufis or pirs. It is contended that Sufis after the 14^th and 15^th centuries, became involved only in the mystical world and ignored issues of this world (Sikand, 2011). Pirs and their outdated literature became irrelevant to the people and this world, over a period of centuries, providing a chasm, which was filled by new revival movements entering Kashmir. However, currently, most of

89 the contemporary Sufis in AJK have started a process of their own internal revival, which is a new intervention in AJK Islam.

While studying the Jamat-e-Islami in sections 3.4-3.4.6, it appeared that JI emerged as a religio-reform movement to redirect the beliefs and practices of the Muslim population. With the passage of time, it changed more to a socio-political movement. Jamat mainly used literature of its founder Mawlana Mawdudi to attract young people into the movement from educational institutions, by applying unique religious interpretations. Activities of Jamat in AJK started with relief work, which later turned into permanent institutions.

The final part of the chapter, sections 3.5 and related sub-sections, revealed that Minhaj-ul-Qur’an and it founder made its space in the society using digital methods, such as, audio and video lectures. Tahir-ul-Qadri set the movement in 1980 with great ambitions using more Prophetic centric emotions and approaches. The movement has networks in over 90 countries in the world and claimed over half a million registered members until 2010 (MWL, 2009-10).

This movement is also striving for an Islamic revival and global Islamic supremacy worldwide: however, tactics they utilise in Pakistan and AJK are different than those applied everywhere else.

All three movements have institutionalised approaches and strategies similar with social movement approaches. These approaches include: mobilisation of the masses, building resources and organisations, and framing their messages using modern media and or da‘wah techniques.

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