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By Iqbal Mohammed, Bangalore
|The investigations by the C.O.D. into the unlawful events that led to bomb blasts in a church at Bangalore on the 9th of July 2000 have brought to light the Deendar Anjuman. Its members were involved in anti-national activities. The Police have so far arrested and filed charge sheets against about 30 persons belonging to this Anjuman. Among those arrested the notable were three brothers Syed Hasan-ur-Zaman, Khaliq and Geelani. The native village of the three brothers is Nujiveedu, near Vijayawada in Andhra Pradesh. Mr. Syed Hasan-ur-Zaman was employed by the Indian Air Force as a Junior Warrant Officer. Syed was caught passing on sensitive information about vital installations in India to contacts in Pakistan. His brothers, Khaliq (Bank Auditor) and Geelani (radio-mechanic), live in Nuzwid in Krishna District of Andhra Pradesh. These two brothers have been arrested in connection with the Bangalore church bomb blast.
One fact that did not come out clearly in the reports is the nature of the Deendar Anjuman as ‘to what is it?’ Many (Muslims and non-Muslims alike) incorrectly believe that the Deendar Anjuman is a Muslim institution like Anjuman Hami-e-Muslimeen, Bhatkal or Sunni Cultural Centre, Karanthur, Malabar. To any casual reader, the name Anjuman implies (although wrongly) Muslim Religious Institution, and the involvement of Deendar Anjuman in anti-national activities gives out the wrong signals that Muslim Religious Institutions are anti-national in their constitution and character. The Sangh Parivar has mischievously exploited the situation in order to justify Police outbursts into Muslim Religious Institutions in South India. In fact Deendar Anjuman is not a Muslim institution. In order to clarify this ambiguity, it has thus become imperative for the South Indian Muslims to publicize the nature and character of the Deendar Anjuman. Accordingly the Karnataka Chapter of the ‘Jamiat-e-Ulama-Hind’ organized a convention at Bangalore during 17-19 November 2000 in order to highlight the nature of Deendar Anjuman.
Deendar Anjuman, more fully known as ‘Deendar Anjuman Channabasavesh -wara Siddiqui’, is a religious (Non-Muslim) Cult founded by Siddique Deendar Channabasaveshwara in 1924. Deendar Anjuman is an offshoot of the ‘Qadiani Cult’.
Siddique Deendar Channabasaveshwara was born in 1886 at Balampet in Gulbarga District of Karnataka. In 1914 he went to Qadian, a village in the Gurdaspur District of Punjab, where a sizeable (Non-Muslim) congregation was practicing ‘Qadiani Cult’. Siddique, attracted by the cult philosophy, studied the voluminous book, ‘Secrets of Prophethood’(Asrar-e-Nubuwat), allegedly written by Mirza Ghulam Ahmad Qadiani, founder of the ‘Qadiani Cult’. The ‘Qadiani Cult’ is a religious (non-Muslim) organization that believes in Mirza Ghulam Ahmad Qadiani as a Prophet who came to deliver mankind from the throbs of hellfire. Mirza Ghulam was born at Qadian in 1839. During the decade 1870-80, Mirza began his mission as a reformer (Mujaddid) and started attracting admirers for his cause. As his followers grew in number, Mirza claimed that he was the promised ‘Mahdi’. He later changed his claim and asserted that he was ‘Jesus Christ’ who had come in order to fulfill his promised ‘Second Coming’. His claims kept changing and escalating until his death; and before he died Mirza made his final claim that he was prophet of God.
The philosophy of Mirza Ghulam Ahmad Qadiani impressed very much the young Siddique Deendar. He joined the ‘Qadiani Cult’, and worked for eight years, tirelessly as a preacher (Muballigh), in order to propagate the Qadiani Cult in all parts of Punjab. About the end of his Muballigh years, the Qadiani Cult split into ‘Mahmoodi’ and ‘Paighami’ sects. There were doctrinal differences among these sects. The ‘Mahmoodi’ sect, led by Basheeruddin Mahmood (son of Mirza Ghulam Ahmad Qadiani, founder of the Cult) claimed that Mirza Ghulam Ahmad Qadiani was a prophet of God. The ‘Paighami’ sect, led by Moulvi Mohammed Ali, asserted that Mirza Ghulam Ahmad Qadiani was not a prophet but a Reformer (Mujaddid), sent by God in order to rejuvenate Islam. The Muslims did not recognize either sects and considered that both sects were outside the realm of Islam.
Siddique Deendar felt disillusioned with the splitting of ‘Qadiani Cult’. He asserted that he is the true Qadiani; and declared that God had appointed him as ‘Promised Joseph’ as God had promised Mirza Ghulam Ahmad Qadiani to send ‘Joseph’ among his followers. Thus he asserted grand spiritual status for himself, never surpassed by any other human being. He declared that his mission was to bring back into the dominion of ‘Qadianism’ all those who have deviated from the ideology of ‘Qadiani Cult’. However neither sects of the ‘Qadiani Cult’ accepted his claims. The embittered Siddique Deendar left Punjab and returned home.
In 1924 he claimed at Gadag (Karnataka) that he heard while sleeping the divine voice of Lord Brahma. The Lord informed him that he took pleasure in appointing Siddique Deendar as Channabasaveshwar. At this juncture, Siddique claimed that he did not know who Channabasaveshwar was. He went to Sadhu Lingappa, Saint of the Shiva worshipping Lingayat Caste. The Sadhu made detailed interrogation in order to test the legitimacy of the claims made by Siddique. The Deendar’s literature shows that Siddique presented fifty-six signs on his body. He showed snake sign on his head, bullock signs on his hands, conch shell signs on all his fingers, and many others. He was the seventh child of a remarried widow. With all these, it appears that the Sadhu was convinced that Siddique was indeed the Channabasaveshwar, who had made his second coming into the world in order to fulfill his promise he made during his first coming (in the 12th century).
Channabasaveshwar, according to the Veerashaiva (Lingayat) Saints, was the redeemer of mankind and the Kalki Avatar of Vishnu; about whose ‘second coming’ the saints have been waiting for the past 800 years. Siddique, as Channabasaveshwar, claimed that he had been commissioned by Lord Brahma to bring about unification of the faiths of Islam and Veerashaiva Lingayat. His claims infuriated the Muslims and the Lingayats alike. His assertions and deliberations raised storms one after the other in South India. It is said that some twenty-six attempts were made on his life during the seven months that followed his claim. Siddique could not make his living at Gadag. He fled to Hyderabad.
At Hyderabad, Siddique found in the Nizam – Meer Usman Ali Khan – a patron for his mystic divinity. In 1929, the Nizam endowed a plot of land (twenty-five acres) at Asif Nagar (near Hyderabad), for the cause of Siddique’s divinity. This made the much-awaited break-through for Siddique and he very quickly established the ‘Deendar Basava Samaj Ashram’ at Asif Nagar lands. With this secure base, Siddique preached his divinity with success. He succeeded in clutching a small group of followers of his own, who are now called the Deendar Anjuman. The Ashram is subsequently called ‘Jagatguru Ashram’ or ‘Khan-qah-e Sarwar-e Alam’. Annual Urs of the Cult are regularly held in the ‘Jagatguru Ashram’ in Asifnagar. Its present Guru is Zia-ul-Hasan who resides in Pakistan.
The divinity of Deendar Channabasaveshwar Anjuman preaches a mixture of Islamic and Hindu faiths. Its teachings are in line with the RSS demand that Indian Muslims should implant Hinduism into their religious faith. Deendar Anjuman is one such innovation. The efforts of cult members are entirely in line with the Hindutva policy of ‘one culture, one religion and one country’.
Members of the Cults, be it either Deendar Anjuman or Qadiani, innovate religious changes in order to westernize Islam. Recently the Qadiyani Women Delegates from Pakistan illustrated their brand of Faith, when they arrived at New Delhi. They danced in public, proclaiming that they enjoy more rights than Indian Muslim Women.
The Muslims in South India do not recognize the Deendar members as Muslims. The Deendars are not allowed to pray in Mosques, are not permitted burial in Muslim graveyards, and Muslims do not accept matrimonial ties with the Deendars. Thus the Deendars are not part of the South Indian Muslim Community although the Deendar may continue to call themselves by Muslim names.