Founded in Iraq (The Encyclopaedia of Islam 1986, 163; The Cultural Orientation Project 30 June 2002) in the eighth century (ibid.), Hanafi Sunni is "a school of religious law" (The Encyclopaedia of Islam 1986). It is one of four schools of the Sunni sect of Islam (The Cultural Orientation Project 30 June 2002; Bureau Chief 25 Feb. 2003). It was named after Abu Hanifa, and "grew out of the main body of the ancient school of Kufa, and absorbed the ancient school of Basra, too" (The Encyclopaedia of Islam 1986, 162). This transformation was supported by the literary works of Abu Yusuf and of al-Shaybani, both of which, together with Abu Hanifa, came to "form the triad of the highest authorities" of Hanafi Sunni (ibid., 162-163).

The other sect of Islam is Shi'a, while the other schools of the Sunni sect are Maliki, Shafi and Hanbali (ibid.; The Cultural Orientation Project 30 June 2002).

According to information posted on the Website of The Cultural Orientation Project, which provides information about refugee resettlement in the United States, "[t]he Sunnis are strictly orthodox in their obedience to the Koran and in the emphasis they place on following the deeds and utterances of the Prophet" (The Cultural Orientation Project 30 June 2002). The four schools, however, differ in the importance they give to "the consensus about the views expressed in the hadith - the sayings of the prophet Mohammed - and the freedom of interpretation given to judges" (ibid.). Hanafi Sunni "is considered to be one of the more liberal schools, when compared to the fundamentalists" (Bethany World Prayer Center 1997; see The Cultural Orientation Project 30 June 2002), and "the most tolerant school concerning interpretation of the hadith" (ibid.). The Cultural Orientation Project's Website also indicates that the Hanafi Sunni school is "now the most widespread in the Islamic world" (ibid.). In fact, according to the Bureau Chief in Peshawar for The Nation, Hanafi Sunni followers "are in [the] majority all over the world, particularly [in] Pakistan, India, Afghanistan, Arab countries, Sri Lanka, Bengal and other parts of the world" (25 Feb. 2003).

The Bureau Chief also indicated that under the umbrella of the Hanafi Sunni school, there are several "sub-groups," amongst which the Deobandis are the most popular (Bureau Chief 25 Feb. 2003). According to him,

Deobandis were earlier considered moderate, secular and democrats but as a result of new trends of extremism, now [most] of [the] Deobandis believe in Jihad and are reluctant to maintain their previous traditions of remaining in close friendly terms with people from other religions (ibid.).

Middle East Report Online described the Deobandi as a "reformist ... current which had previously been apolitical" (16 Nov. 2001).

Another sub-group that falls under the umbrella of the Hanafi Sunni school is the Brelvi school of thought (Bureau Chief 25 Feb. 2003). According to the Peshawar Bureau Chief, followers of this school believe "in Peers as well as Orthodox families" and award them "great respect" (ibid., italics added). No reference to "peer" could be found in The Oxford Encyclopedia of the Modern Islamic World, The Encyclopaedia of Islam, or The Encyclopedia of Religion. However, pir, which literally means an old man, old person or elder is described in The Oxford Encyclopedia of the Modern Islamic World (1995, 335) and The Encyclopaedia of Islam (1995, 306-307). According to The Encyclopaedia of Islam, in Indo-Muslim usage, the term pir is applied as a prefix or suffix with different terms designating a type of "spiritual mentor" (ibid., 306). Please refer to the attached excerpts from The Encyclopaedia of Islam and The Oxford Encyclopedia of the Modern Islamic World for the full texts on the term pir.

The Bureau Chief also added that the Brelvis have "established Sunni Tehrik ... "an organisation ... engaged in sectarian clashes as well as in other troubles [in] the name of religion. The Brelvi's are getting finance and patronage from most of the Arab countries" (25 Feb. 2003). Middle East Report Online confirmed that the Sunni Tehrik is a "major sectarian organization" and added that it is "a product of the Brelvi madrassas movement called Zia-ul Quran, which has grown dramatically in Fasilabad and Jhang" (16 Nov. 2001).

Middle East Report Online also reported that

The inevitable consequence of sectarian ideas [in Pakistan] has been a bitter and violent struggle between Sunnis and Shias and between the various Sunni sects. Sectarian violence has become common, particularly in the Punjab and major cities such as Lahore and Peshawar (16 Nov. 2001).

Additional information on Hanafi Sunni in Peshawar, Pakistan, could not be found among the sources consulted by the Research Directorate.

The Peshawar Bureau Chief for The Nation stated that, while generally religious leaders have great influence on society and are respected by the police and personnel of other law enforcing agencies, "in Pakistan the case is quite different" (25 Feb. 2003). In Pakistan, most

... religious minded politicians and political forces always remain in close terms with [the] Inter Services Intelligence (ISI), a subordinating squad of Pakistan Military. The ISI, having a great influence on almost of the religious forces including the Sunnis and on its (ISI) directives, such forces are also engaged in [the] promotion of Jihad, extremism and even terrorism. The Sunni groups, like both the factions of Jamiat Ul Ulema Islam, Jamaat Islami, Pakistan Sunni Tehrik, Sepah Sahaba Pakistan, Jamiat Ahli Hadith and its affiliated militant groups like Hizb Ul Mujahideen, Harakat Ul Mujahideen, Jesh-I-Mohammad, Lashkar-I-Tayaba and others, are always engaged in sectarian clashes and others (ibid.).

Information on whether the Hanafi Sunni harass or otherwise target persons who criticize it or wish to marry outside the religion could not be found among the sources consulted by the Research Directorate.

Specific information on the religious schools that are run by the Hanafi Sunni, including whether students are forcibly sent to them, could not be found among the sources consulted by the Research Directorate. However, the Peshawar Bureau Chief provided the following information on Islamic schools in Pakistan, commonly known as "Madrasa's" (25 Feb. 2003). According to "official data," there are 6,761 Madrasa's in Pakistan, 95 per cent of which are

... owned and run by the Sunnis, include[ing] Brelvis as well as followers of Jamaat Islami, while the remaining are owned by the Shiat's, Ismaelis, Mulayees and others. In these schools, the organisers and teachers [impart] free education to the children, therefore, most of the poor parents [send] their children to these schools. Almost such schools [are] focused on backward, remote and far flung areas. On such grounds, these schools exist ... all over the country, particularly in rural, mountainous and backward parts of the country (ibid.).

According to The Daily Mail, an Islamabad-based, English daily newspaper, of the estimated 10,000 "Madaris" or "religious seminaries" in Pakistan, the government only has a record of approximately 6,000 (17 June 2002). Of these 6,000 Madaris, 4,345 are not registered, and of this 4,345 non-registered Madaris, 2,333 belong to the Deobandis and 1,625 to the Brelvis (The Daily Mail 17 June 2002).

The only information on "Peer Tahir Badshah" that the Research Directorate could find is that he "belongs to Sheikhupura, Punjab," which is "situated around 400 kilometers from Peshawar" (Bureau Chief 25 Feb. 2003).

This Response was prepared after researching publicly accessible information currently available to the Research Directorate within time constraints. This Response is not, and does not purport to be, conclusive as to the merit of any particular claim to refugee status or asylum. Please find below the list of additional sources consulted in researching this Information Request.

Bethany World Prayer Center. 1997. "The Unreached People Prayer Profiles: An Introduction to Islam." http://www.bethany.com/profiles/a_code/islam.html [Accessed 20 Feb. 2003]

Bureau Chief, Peshawar Office, The Nation, Peshawar, Pakistan. 25 February 2003. Correspondence.

The Cultural Orientation Project. 30 June 2002. "Afghans - Their History and Culture: Religion." http://www.culturalorientation.net/afghan/arelig.html [Accessed 20 Feb. 2003]

The Daily Mail [Islamabad, in English]. 17 June 2002. Saira Rehman. "Madaris to Get Rs 800m for Modernisation." http://dailynews.com/june2002/17/city/06.shtm [Accessed 26 Feb. 2003].

The Encylopaedia of Islam. 1995. Vol. VIII. Edited by B. Lewis, V.L. Ménage, Ch. Pellat and J. Schacht. London: Luzac & Co.

_____. 1986. Vol. III. Edited by B. Lewis, V.L. Ménage, Ch. Pellat and J. Schacht. London: Luzac & Co.

Middle East Report Online. 16 November 2001. Yunas Samad. "Pakistan, 'Pro-Taliban Elements' and Sectarian Strife." http://www.merip.org/mero/mero111601.html [Accessed 26 Feb. 2003]

The Oxford Encyclopedia of the Modern Islamic World. 1995. Vol. 3. Edited by John L. Esposito. Oxford: Oxford University Press.

The Encylopaedia of Islam. 1995. Vol. VIII. Edited by B. Lewis, V.L. Ménage, Ch. Pellat and J. Schacht. London: Luzac & Co.

The Oxford Encyclopedia of the Modern Islamic World. 1995. Vol. 3. Edited by John L. Esposito. Oxford: Oxford University Press.

The Encyclopaedia of Religion. 1987. New York, NY: Macmillan.

The Human Rights Commission of Pakistan, Peshawar office, did not respond to a letter requesting information within time constraints.

Religion and Asian Politics: A National Dialogue - Pakistan . June 1987. Kowloon, Hong Kong: International Affairs Christian Conference of Asia.

Journal of South Asian & Middle Eastern Studies.

World News Connection

Internet sites, including:

Annual Report on International Relgious Freedom 2002

BBC

Country Reports on Human Rights Practices for 2001

Daily Times [Lahore].

Dawn [Karachi]

Freedom House

United Kingdom, Immigration and Nationality Directorate.

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