Draft:Sayyid Ziauddin Razavi
| Sayyid Ziauddin Razavi | |
|---|---|
| File:Shahid Ziauddin.jpg | |
| Name | Sayyid Ziauddin Razavi |
| Other Names | Zia-e-Millat |
| Personal Details | |
| Birth Place | Gilgit Pakistan |
| Brith Date | {{{birth_date}}} |
| Death Place | {{{death_place}}} |
| Death Date | {{{death_date}}} |
| Teachers |
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| Religion | Islam |
Sayyid Ziauddin Razavi was known as the leader of the Shias of Gilgit-Baltistan province. He strove and struggled for unity between Shia and Sunni. Martyr Ziauddin Razavi had witnessed the Iranian Revolution closely, so inspired by the thoughts and ideas of Imam Khomeini, he wanted to bring about changes in the Shia-populated region of Gilgit and Baltistan. He launched the national movement for separate textbooks for Shias. Martyr Razavi was the president of Tehreek-e-Jafaria in Gilgit and Baltistan province.
Biography
Ziauddin Razavi was born in 1960 AD in Gilgit[1]. He was the Friday Prayer Leader of Gilgit city and the son of the late Hojjat al-Islam Agha Mir Fazel Shah. After preliminary lessons, he went to the famous Pakistan seminary Jamia al-Muntazar and traveled from Lahore to Qom Seminary. During his stay in Qom, at the request of Sayyid Safdar Hussain Najafi, he went to city of London, where he engaged in teaching and missionary work. After returning from London, he began serving in Gilgit; he was considered a revolutionary cleric and one of the fruits of the Iranian Revolution[2]. Ziauddin Razavi was the religious reference of the Shias of Gilgit.[3] He examined materials in the textbooks of schools and universities in Pakistan that were contrary to the beliefs of Shia and requested the government to compile textbooks based on the commonalities of Islamic sects[4].
Religious-Cultural Services
Sayyid Ziauddin Razavi went to the Qom Seminary in late 1980 AD; he returned to the Gilgit region during summer holidays and launched missionary programs. Along with missionary programs, he also held Friday Prayer in the center of Gilgit. With the attention and cooperation of representatives of the Imamia Students Organization Pakistan, missionary courses were held in the areas and villages of the Gilgit region[5]. He had seen the effects of the Islamic Revolution of Iran closely and had sufficient information about the Islamic Revolution of Iran. He was sincerely devoted to the thoughts of Imam Khomeini (RA). Therefore, Sayyid Ziauddin attached great importance to the issue of unity among Muslims, because Imam Khomeini (RA) had said that at present, Muslims should leave aside jurisprudential differences and with unity of word and under the shade of unity of word, they must confront global arrogance"[6]. Inspired by the statements of Imam Khomeini (RA), he made great efforts for unity among Muslims in the Gilgit region, and invited Sunni scholars from Kohistan regions such as Amir Qazi Abdul Razzaq and the preacher of the Deoband mosque from the Gilgit region to the central Mosque of Gilgit Shias, and they spoke about the union and unity of Muslims[7].
Religious Leadership
Martyr Razavi was indeed one of the prominent scholars of the Gilgit and Baltistan region, and he took on the leadership of the Shias of the Gilgit region and its surroundings and defended the rights of Shias. He treated people gently; he was kind and simple in terms of ethics[8].
Economic Plan
He laid the foundation for the Tameer-e-Millat economic plan. Individuals were selected to advance this work, and its office was also built. The goal of this plan was economic and financial assistance to the deserving and needy Shia, and also financial assistance to Shia students and building dormitories for them. The Tameer-e-Millat program, whose founders were Sayyid Agha Abbas Shah Najafi and Sayyid Ziauddin Razavi. Currently, the work continues under the supervision of the Friday Prayer Leader and congregation of the Grand Mosque of Gilgit Shias, Sayyid Rahat Hussain al-Husseini. The name and memory of Martyr Sayyid Ziauddin Razavi will remain immortal in the history of Gilgit and Baltistan region due to his sincerity and service to Islam and promotion of the School of Ahl al-Bayt (AS)[9].
Textbook Reform Plan
He launched the Textbook Reform Movement (Curriculum Reform) in the center of Gilgit and Baltistan, Gilgit region. Of course, the textbook problem exists for Shia students in state schools in Pakistan, including primary, elementary, guidance, high schools, colleges, and universities, and Shia students must read religious books and Sunni beliefs, and be examined according to them. No specific textbook has been considered for Shia students. This action by the government had aroused the anger of Shias and Shia scholars, and Shias demanded the resolution of this issue and having separate Shia textbooks at all academic levels, but the Pakistan government paid no attention to this demand of the Shias. Shia students across Pakistan are forced to read religious textbooks and Sunni beliefs, and institutions, Shia organizations and Islamic centers and also Shia leaders always expressed their concern about this. Committees were formed to resolve this problem, such as Tahaffuz-e-Huqooq-e-Shia by Mufti Jafar Hussain and Kifayat Hussain in 1949 AD, in Lahore, and All-Party Shia Conference in 1948 AD, by Nawab Muzaffar Ali Qizilbash in Lahore and Shia Demands Committee (Shia Talabat Committee) with the effort and determination of Sayyid Mohammad Dehlavi in 1960 AD, in Karachi. One of the important objectives of the formation of these committees was the resolution of textbook reform. As such, the requests of the Shia Demands Committee were limited to three issues[10].
It was religious and Sharia obligation for everyone to help and support Sayyid Ziauddin Razavi and not leave him alone in the field, because this movement (Tehreek) was a means to unite the scattered Shias of Pakistan. As he challenged the executives in this lawless region of Gilgit and Baltistan, negotiations also took place in this regard, but these negotiations were not fruitful. A committee named Shia Students Action Committee Shia Talaba Action Committee was established. Sayyid Ziauddin Razavi stood firm on his words, for which false accusations such as being a mercenary of Britain and Indian were leveled against him. He prepared to demonstrate against the government in the Gilgit region to enforce his demands. For holding nationwide demonstrations in the region, the date June 3, 2004 AD was determined[11].
As on June 3, 2004, from other regions such as: Bagrot Jalalabad, Oshkhandas, Jotal, Jaglot, Rahimabad, Naltar, Nomal, Dinur, at least five thousand people gathered near Dinur Bridge to demonstrate. This demonstration was against the declaration of emergency status in the Gilgit region and also for the freedom of Martyr Sayyid Ziauddin from prison. As Sayyid Ziauddin along with his friends, numbering ninety, were released from prison after one month[12].
Martyrdom
Sayyid Ziauddin Razavi was wounded by armed individuals near his home on June 8, 2005, at 11:00 AM, and his driver, Hussain Akbar, was martyred at the scene; however, Martyr Ziauddin and one of his guards were severely wounded. Shiites transported him and his guard to Gilgit Hospital. This tragic news spread throughout the region like wildfire. Due to the critical condition of the wounded, Sayyid Ziauddin Razavi and Tanvir Hussain were transferred via helicopter to the Army Hospital in Rawalpindi. Ultimately, on June 13, 2005, Thursday at 3:00 AM, Sayyid Ziauddin attained martyrdom. The people and Shiites of the Gilgit and Baltistan region, students of the seminaries of Gilgit and Baltistan, seminaries of Qom Iran and Holy Mashhad, and throughout Pakistan prayed for his health and recovery. However, he attained the martyrdom that was his long-cherished wish.[13] When the news of Sayyid Ziauddin's martyrdom was broadcast through various networks, the people and Shiites of Gilgit and Baltistan mourned and wept for him, shedding tears. People wept aloud. Following his martyrdom, a seven-day mourning ceremony and a forty-day public mourning period were declared throughout the Gilgit and Baltistan region. For his funeral procession, Twelver and Ismaili Shiites from various areas of the Gilgit region and its surroundings, such as Nagar and Hunza, came[14].
Footnotes
Sources
- Denyuri, Ghulam Hussain, Martyr Sayyid Ziauddin Razavi, Publisher, Khair-un-Nas Welfare Trust, Denyor Gilgit, 2006.
- Denyuri, Ghulam Hussain Anjum, Islam in Gilgit, Publisher, Islamic Heritage Revival Administration, Karachi, Pakistan, 1994.
- Denyuri, Ghulam Hussain, Shiism in Gilgit, Publisher, Khair-un-Nas Welfare Trust, Denyor, Gilgit, 1992.
- Saeedi Shughri, Farman Ali, History of Shiism and Factors of Its Expansion in Gilgit and Baltistan, Qom, Dar-al-Tahdhib, First Edition, 1401 SH.
- ↑ Dinawi, Shi'ism in Gilgit, p. 150.
- ↑ Dinawi, Islam in Gilgit, 1994 AD, p. 88.
- ↑ "18 years have passed since the martyrdom of Syed Ziauddin Razavi" Islam Times
- ↑ "18 years have passed since the martyrdom of Syed Ziauddin Razavi" Islam Times
- ↑ Saeedi, History of Shi'ism, 1400 SH, p. 278.
- ↑ Saeedi, History of Shi'ism, 1400 SH, p. 278.
- ↑ Saeedi, History of Shi'ism, 1400 SH, p. 278.
- ↑ Dinawi, Martyr Ziauddin Razavi, 2009 AD, p. 112.
- ↑ Dinawi, Martyr Ziauddin Razavi, 2009 AD, p. 113.
- ↑ Saeedi, History of Shi'ism, 1400 SH, p. 288.
- ↑ Dinawi, Martyr Ziauddin Razavi, 2009 AD, p. 116.
- ↑ Saeedi, History of Shi'ism, 1400 SH, p. 285.
- ↑ Denyuri, Martyr Sayyid Ziauddin Razavi, 2009, p. 119.
- ↑ Denyuri, Martyr Sayyid Ziauddin Razavi, 2009, p. 120.