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Here is a general impression, which is somewhat subject to the whispers of colonial modernity, that Sufis are peaceful, which are in conflict with violence and oppose it. Sufism is often described as an irrational and tolerant version of Islam that seeks to clear the soul for internal and external peace. After 9/11, some thinking tanks such as the Rand Corporation and the Heritage Foundation and several Western universities argued that Muslim states should promote moderate Sufi orders to eliminate the influence of organizations in Muslim Politics, which were promoted to promote any of Islam. However, many examples in the history of the Sufis that follow and justify violence as a moral form of struggle for the pursuit of authenticity.
Manan Ahmad Asif argues in his understanding book The Los of India that “colonies have refused to reach colonial access to its past.” It is mainly by imposing colonial language, which prevents the ability of indigenous languages to represent reality. Colonies and colonies have been arguing that the languages of the colonial language lack ‘technical’ and ‘scientific’ words. As a result, “colonial form is a low ability to represent your past in the form of a European language, or are provided in the royal archives,” Asif writes. Therefore, the discipline of history becomes a source of colonial and resistance against the requirements of colonialism.
Paris Pagaro belonged to the Sarwari Qadir Sufi order, a branch of the Qadri Sufi order, which was set up by Abdul Qadir Jilani, who was settled in Baghdad, where he became a great Islamic scholar and Sufi expert. Unlike some other Sufi orders, the Almighty wants to engage in social and political affairs. Pagaro Paris played an important role in preventing the teachings of the order in Sindh and adjoining areas, especially during the British rule, with political and military resistance to the colonial state.
Sindh’s Hover Movement against the British rule in India was an important colonial resistance, led by Pir Joe Pagar Paris, during the 19th and 20th centuries. Hover means ‘free’. The movement was primarily operated by the Mardis (followers) of Pir Pagaro, a lineage of spiritual and political leaders in Sindh, which was prominently followed in some areas of Punjab and Balochistan. The movement began with opposition to the policies of the British government, which affected local traditional and traditional rule, changed land ownership and eliminated religious traditions. In these feet, the sixth Pir Pagaro, Subghatullah Shah Rashdi II, in the 1930s and 1940s, emerged as an important figure during the movement in the 1930s and 1940s, joining the list of a major guerrilla force.
The movement used diverse sources of resistance, including armed struggle, getting off the tracks, attacking police stations and targeting colonial officials to sabotage Imperial Governance. Hurs, unlike traditional war sources, uses guerrillas. Tired, the colonial state declared Sindh a ‘disturbing area’ and resorted to martial law in the 1940s. Finally, thousands of horses were surrounded, caught, tried and hanged. Many people were sent to live in concentration camps.
The purpose of this movement was to claim again on indigenous control over land and governance. One of the unique features of this movement was that it was a combination of political and spiritual aspects, led by Pagaros.
The HOR movement can only be analyzed in an anti -colonial point of view, though the British have tried to make this struggle guilty. It became a symbol of Sindhi resistance against Raj. Pir Pagaro and his followers saw the colonial state as foreign jabors who occupied their traditional lifestyle. Therefore, this movement was a struggle to re -claim that indigenous control over land and governance. One of the unique features of this movement was a combination of its political and spiritual aspects. Unlike some elite political parties, the movement had the lower levels that gain strength from religious and cultural identity and colonial resistance rather than mutual cooperation.
Although this movement needed unpredictable fighting in the wake of the colonial state’s large -scale resources and organization, its resistance strategy is associated with many other examples of colonial struggle such as the Mao Mao uprising in Kenya, where local forces used high -profile militants against colonial powers. The British labeled practitioners such as ‘criminals’ and ‘terrorists’. Similarly, the criminal and the element of the acne has become clear to deal with the Khilafah movement and the Gedar Movement.
In 1942, the British government passed the Hover Act. It allowed the authorities to detain and punish everyone on suspicion of supporting the hover. Massive arrests were made, resulting in the death or imprisonment of thousands. British forces used land tactics that were provoked by the villages that were suspected of supporting the movement and displacing the entire communities. Local informants were given a lot of award for providing strategic information to track Hurs. Special intelligence units were picked up and deployed in the area. Occupied, a large number of English were sent to Horses Islands, which is a British colony.
Disappointment with his followers, Pir Sabghatullah Rashidi II, was hanged in 1943 by the British. Their followers were brutally pressured. His burial was not revealed to prevent his grave from becoming a shrine and a symbol of resistance. His sons were deported to England to weaken leadership and to impress the struggle.
After independence, the government of Pakistan lifted the British imposed sanctions, restored horse and acknowledged their legitimate opposition. Monday sons were allowed to return to the country and resume leadership of the community.
Anti -colonial movements such as Hurs’ played a vital role in the wider struggle for independence, though they move beyond the mainstream nationalist politics. HUrs is inherited and recently led to the foundation of the Pakistan Muslim League (Functional). Hover party is an important religious, social and political force in Sindh.
Dr. Mohammad Abrar Zahoor is the head of the department at the University of Sargodha. He has worked as a research fellow at the Royal Holve College of London University. It can be reached by Abrar.
