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Baloch Secularism and Religious Tolerance
In the late 19th century, when British authorities asked Baluch and
Pushtuns how their civil cases should be decided, the Baluch replied:
"Rawaj" (Baluch customary law); the Pushtun answered: "Sharia" (Islamic
law).
There is an interesting story which exemplifies the Baluch approach to
religion: "Once a Baluch was asked why he did not keep the fast of
Ramzan(Ramadan). Replied the Baluch that he was excused, as his chief was
keeping it for him. "What are you doing?" asked a practising Muslim about
his evening prayers. He was answered: "Praying in the fear of God."
Rejoined the Baluch: "Come along to my hills where we don't fear anybody."
Religion has played an important role in the rise of some nations, while
for others it was rejected as a basis of unity. The nationalists of
Belgium and Ireland used religious matters as a basis for their separation
from Holland and Britain respectively, and British India was divided into
two state-nations in 1947 on religious grounds. On the other hand, the
Arab nationalists opposed the religious Khilafat headed by Ottoman Turks.
(the Khilafat was a religious and political institution that united the
Millat - Muslim Community - under a political banner until 1918). Arab
nationalism derives its force from common geography, history and culture
rather than from religion. In 1971, the Muslims of Bangladesh rejected the
two-nation theory of Jinnah, which was based on religion, and formed their
own state.
The Baluch people differ from those of Punjab and Sind, and from the
Muslims of India in their concept of a religious state. The Baluch regard
reliogion has the individual's private affair.
Befor the advent of Islam, it is believed that the majority of Baluch were
Mazdaki and Zorostrians. Today the majority of the Baluch are of the
Islamic faith and belong to the Sunni sect, which is predominant in the
Muslim world. Their old war ballads, however, claim that the Baluch were
followers of Caliph Ali, and were therefore originally followers of Shia
Islam.
"We are servants of Hazrat Ali,
the true Imam of the Faith."
According to tradition the Baluch joined Imam Hussain, against Caliph
Yazid. After the murder of Hussain, the Baluch were expelled from Syria nd
Iraq to Persia. Nothing is known about the causes of their conversion to
Sunni Islam. When Iranians embraced Sunni Islam, the Baluch became Shias,
and with the conversion of Iranians to Shia Islam we discover Baluch
joining the opposite camp - Sunni Islam. In Western Baluchistan, Sunni
Islam has played an important role in the development of Baluch
nationalism, as the Shia branch of Islam in Iran as always had strained
relations with the Baluch. The influence of the Sunni Muslim priest class
increased with the Iranian occupation of Western Baluchistan in the 19th
century. The Khanate of Baluchistan allied with the Sunni rulers of
Turkey, Mughal India, and Afghanistan against Shia Iran. In the 18th
century, Nasir Khan the Great took part in several campaigns against
Iranians in favour of Sunni Afghans.
Besides the Sunni and Zikri Muslims, their had been and are several other
religious minorities in the area, such as Hindus, Zoroastrians, Jews, and
Ismailies Khojas.
Hindus have a friendly status in Baluch society, being leadres of Baloch
economic life. In the history of the Khanate, the Finance Ministry was
headed by a local Hindu, and their are examples of a Hindu serving as
governor of a province. During the seige of Kalat (1839), Finance Minister
Dewan Bucha Mull, a Hindu, sacrificed his life in the defence of Kalat,
along with his master, Mir Mehrab Khan. The Hindu and other minorities
always enjoyed the good will policy of secular Baluch society.
In 1947, when the Khanate became an independent sovereign state under the
Khanate's constitution, elections were held for the Lower House,
Dar-ul-Awam. The Muslim Baluch population elected five Hindu memebers to
the Lower House of the Khanate.
Contrary to the Baluch, the Afghans are orthodox Muslims. During the reign
of Amir Abdur-Rahman, Amir of Kabul, the Kafirs (or Kalash tribe) were
converted forceably to Islam and their country was renamed "Nuristan" (the
land of light). The Persians did not tolerate Babis or Bahais and Sunnis.
In the Indian subcontinent, Muslim rulers like Aurangzeb adopted a fanatic
policy towards Hindus. During the independence movement in 1947, Hindus of
Punjab, Sind and the North West Frontier Province were massacred by their
Muslim neighbours. The Hindus inhabiting the Baluch regions, however,
lived in peace and harmony and were protected in the border areas by the
Baluch. For instance, when the Ghilzai Pashtuns attacked the Hindu
villages in the Dera Ismail Khan District, it was the Baluch chief, Sardar
Abdur-Rahman Khan, Bhani Kulachi (the chief of the Kolachi tribe) who
declared them "Bahut". Under the Baluch code of honour, Bahut is a person
or persons who are given asylum by a Baluch and their protection is a
sacred duty of the protector. Several families were saved from the pogroms
and then eventually migrated to India in 1947 and 1948.
When the Pakistan government demanded "accession" of the Khanate in
1947-48, on the grounds of Islam being the common religion, this act was
detested and rejected by the Parliament of the Khanate. Mir Ghaus Bakhsh
Bizenjo voiced the Baluch opinion against the religious nationalism of
Pakistan: "We are Muslims but it (this fact) did not mean (it is)
necessary to lose our independence and to merge with other (nations)
because of the Muslim (faith). If our accession into Pakistan is
necessary, being Muslim, then Muslim states of Afghanistan and Iran should
also merge with Pakistan."
E. Oliver has pointed out that Baluch "has less of God in his head and
less of the devil in his nature." According to him, "The Afghan is a
dangerous fanatic while the Baluch prefers to have his prayers said for
him."
There is an interesting story whish exemplifies the Baluch approach to
religion: "Once a Baluch was asked why he did not keep the fast of Ramzan
(Ramadan). Replied the Baluch that he was excused, as his chief was
keeping it for him." "What are you doing?" asked a practising Muslim about
his evening prayers. He was answered: "Praying in the fear of God."
Rejoined the Baluch: "Come along to my hills where we don't fear any
body." There is a Baluch proverb that "God will not favour a person who
does not plunder and rob."
These examples clearly show that the Baluch is completely different from
his neighbours like the Pushtun and Punjabi. In the late 19th century,
when British authorities asked Baluch and Pushtuns how their civil cases
should be decided, the Baluch replied: "Rawaj" (Baluch customary law); the
Pushtun answered: "Sharia" (Islamic Law).
In 1947, when the Indian subcontinent suffered under the effects of
Muslim-Hindu riots, it was only the Baluch society where Hindu minorities
remained untouched and lived in peace; the Baluch were not influenced by
their neighbours. Throughout Baluch history, the Baluch people did not
fight religious wars against India, with the exception of Nasir Khan the
Great, and the factors behind the Baluch invasion of India under Nasir
Khan the Great were more economic and political than religious.
Source: The Problem of Greater Balochistan, written by Innayatullah Baloch
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