Islam in Brunei

Islam is Brunei's official religion, 67 percent of the population is Muslim,[1][2][3] mostly Sunnis of Malay origin who follow the Shafi school of Islamic law. Most of the other Muslim groups are Kedayans (converts from indigenous tribal groups) and Chinese converts.[4]

Islam was adopted in the 15th century when a Malay Muslim was installed as sultan. The sultan traditionally was responsible for upholding Islamic traditions, although the responsibility was usually delegated to appointed officials.

Since the 1930s sultans have used rising oil revenues to provide an extensive social welfare system and promote Islam, including subsidizing the Hajj, building mosques, and expanding the Department of Religious Affairs.

Source : Wikipedia

Islam in Bahrain

Islam is the state religion in Bahrain where nearly all citizens are Muslims. However, due to an influx of immigrants and guest workers from non-Muslim countries, such as India, the Philippines and Sri Lanka, the overall percentage of Muslims in the country has declined since the late 20th century. The country's 2010 census indicated that 70.2% of Bahrain's population was Muslim.[1] The ruling al-Khalifa monarchy however are Sunni.[2]

History

Prior to Islam, the inhabitants of Qatar and Bahrain practiced Arabian paganism, worshipping idols. Islam swept the entire Arabian region in the 7th century. Muhammad sent his first envoy Al-Ala'a Al-Hadrami to Munzir ibn Sawa Al Tamimi, the ruler of the historical region of Bahrain, which extended the coast from Kuwait to the south of Qatar including Al-Hasa, Qatif, and the Bahrain Islands, in the year 628 AD, inviting him to Islam. Munzir announced his conversion to Islam and all the Arab inhabitants of Bahrain and Qatar including some Persians living in Qatar also became Muslim, heralding the beginning of the Islamic era in Bahrain.

The letter sent by Muhammad to Munzir ibn Sawa Al Tamimi, the governor of Bahrain at the time.

The Ismaili Shia sect known at the Qarmatians seized Bahrain in 899 CE, making it their stronghold and base of operations. They raided Baghdad and in 930 sacked Mecca and Medina, desecrating the Zamzam Well with the bodies of Hajj pilgrim and taking the Black Stone with them back to Bahrain where it remained for twenty years. The Qarmatians were eventually defeated by their Ismaili counterparts, the Abbasids in 976 and afterwards their power waned.

The defeat of the Qarmatian state saw the gradual wane of their revolutionary brand of Ismaili Islam. Instead, under a process encouraged by Sunni rulers over the next four hundred years, Twelver Shia Islam became entrenched. According to historian Juan Cole, Sunnis favoured the quietist Twelver branch of Shi'ism over the Qarmatians and promoted its development in Bahrain.[3] In the 13th Century, there arose what was termed the 'Bahrain School', which integrated themes of philosophy and mysticism into orthodox Twelver practise. The school produced theologians such as Sheikh Kamal al-Din Ibn Sa’adah al Bahrani (d. 1242), Sheikh Jamal al-Din ‘Ali ibn Sulayman al-Bahrani (d. 1271), and perhaps most famously Sheikh Maitham Al Bahrani (d. 1280).[4]

Today

There are no official figures, but it is estimated that 60-70% of the Bahrainis follow Shia Jafari (Twelver) school, with the remaining third following different schools of Sunni Islam. The Al Khalifa ruling family and its supporting tribes adhere to the Maliki school of Islamic jurisprudence which was spread by the Uyunid dynasty, which came by the command of Sheikh Abdullah bin Ali Al Uyuni, while the Huwala Sunnis follow the Shafi'i school. There is also a large population of the South Asian Sunni Muslim residents who follow the Hanafi school and also some following the Shia Jafari school from South Asia.
The country observes the Muslim feasts of Eid al-Adha, Eid al-Fitr, the Prophet Muhammad's birthday (Mawlid), and the Islamic New Year as national holidays.

Political liberalisation under King Hamad has seen Islamist parties contest Bahrain's elections and become a dominant force in parliament. Sunni Islamist parties, the salafist Asalah and the Muslim Brotherhood affiliated Al-Menbar Islamic Society are two of the largest parties in parliament, while the Shia Islamist Al Wefaq was expected to become the dominating party after 2006's general election having boycotted the 2002 poll. In the 2006 election Wefaq received the backing of the Islamic Scholars Council which helped it seventeen of the eighteen seats it contested. In the 2010 election, they increased their representation by one seat, winning all the constituencies they contested, to take 18 of the 40 available parliamentary seats.[5]

Source : Wikipedia

Islam in Brazil

Islam in Brazil was first practiced by African slaves. The early Brazilian Muslims led the largest slave revolt in Brazil and Latin America, which then had the largest slave population of the world.[1] The next significant migration of Muslims was by Arabs from Syria and Lebanon. The number of Muslims in Brazil, according to the 2010 Brazilian census, was of 35,207.[2]

History

African immigration

The history of Muslims in Brazil begins with the importation of African slave labor to the country. Brazil obtained 37% of all African slaves traded, and more than 3 million slaves were sent to this one country. Starting around 1550, the Portuguese began to trade African slaves to work the sugar plantations once the native Tupi people deteriorated. Scholars claim that Brazil received more enslaved Muslims than anywhere else in the Americas.[3]

During the days of the Barbary Wars, some native Brazilians came into interaction with Muslim lands. It was noted by Dr. Antonio Sosa, a Portuguese cleric held captive in North Africa in the 1570s, that the infamous port of Algiers maintained one of the most ethnically diverse cities in the world including Amerindians from Iberian colonies in the New World.[4] Barbary corsairs were known to attack shipping and take prisoners coming from the Americas. In 1673, 140 prisoners were taken from a Rio de Janeiro fleet while a 1674 capture of a Brazilian ship contributed in the decision to increase naval protection.[5]

Malê Revolt

The Muslim uprising of 1835 in Bahia illustrates the condition and legacy of resistance among the community of Malês, as African Muslims were known in 19th-century Bahia. The majority of the participants were Nago, the local designation for ethnic Yoruba. Many of the "Malês" had been soldiers and captives in the wars between Oyo, Ilorin and other Yoruba city-states in the early part of the 19th century. Other participants included Hausa and Nupe clerics, along with Jeje or Dahomean soldiers who had converted to Islam or fought in alliance with Muslims.[6]"

Beginning on the night of January 24, 1835, and continuing the following morning, a group of African born slaves occupied the streets of Salvador and for more than three hours they confronted soldiers and armed civilians.[7][8]

Even though it was short lived, the revolt was the largest slave revolt in Brazil and the largest urban slave revolt in the Americas.[9] About 300 Africans took part and the estimated death toll ranges from fifty to a hundred, although exact numbers are unknown. This number increases even more if the wounded who died in prisons or hospitals are included.[8] Many participants were sentenced to death, prison, whippings, or deportation. The rebellion had nationwide repercussions. Fearing the example might be followed, the Brazilian authorities began to watch the malês very carefully and in subsequent years intensive efforts were made to force conversions to Catholicism and erase the popular memory of and affection towards Islam.[10] However, the African Muslim community was not erased overnight, and as late as 1910 it is estimated there were still some 100,000 African Muslims living in Brazil.[11]

Muslim immigrants in Brazil

Following the revolt of the Afro-Brazilian Muslim community, the next period of Islam in the country was primarily the result of Muslim immigration from the Middle East and South East Asia. Some 11 million Syrian and Lebanese (mostly Maronite Christians) immigrants live throughout Brazil.[12] The biggest concentration of Muslims is found in the greater São Paulo region.

Architecture and cuisine also bear the trademarks of the culture brought to the hemisphere by the Arabs. As an example, the second largest fast food chain in Brazil is Habib's, which serves Arab food. The diversity of influence also stretches to businesses such as the textile industry, which is mostly run by merchants of Syrian-Lebanese origin (mainly of Christian faith). The São Paulo city council has a Muslim Councillor by the name of Mohammad Murad, a lawyer.[13] A number of mosques dot the greater São Paulo area, the oldest and most popular of these being found on Av. Do Estado. Since its establishment, the mosque has added a Quranic school, library, kitchen and meeting hall for various functions.


Today

Mosque in Cuiabá, Brazil.

Population

According to the Brazilian census of 2010[14] there were 35,167 Muslims living in the country, primarily concentrated in the states of São Paulo and Paraná, compared to 22,450 Muslims in 1990 and 27,239 in 2000.[15] There are significant Muslim communities in the industrial suburbs of the city of São Paulo and in the port city of Santos, as well as in smaller communities in Paraná State in the coastal region and in Curitiba and Foz do Iguaçu in the Argentina-Brazil-Paraguay triborder area. The community is overwhelmingly Sunni; the Sunnis are almost completely assimilated into broader society. The recent Shi'ite immigrants gravitate to small insular communities in São Paulo, Curitiba, and Foz do Iguaçu.

A recent trend has been the increase in conversions to Islam among non-Arab citizens.[16] A recent Muslim source estimated that there are close to 10,000 Muslim converts living in Brazil.[12] During the past 30 years, Islam has become increasingly noticeable in Brazilian society by building not only mosques, but also libraries, arts centres, and schools and also by funding newspapers.[17] The growth of Islam within Brazil is demonstrated in the fact that 2 of the 3 existing Portuguese translations of the Qur'an were created by Muslim translators in São Paulo.[12]


Infrastructure

As has been the case in many of the larger metropolitan mosques in South America, foreign assistance and individual effort have played major roles in the sustainability of the mosques in the greater São Paulo area. For example the Imam of the Av. Do Estado Mosque is from the Middle East and often Imams are chosen jointly by the Mosques' management committees and the Arab governments that pay for the Imam's services. Ismail Hatia, a South African who came to Brazil in 1956, built a mosque in Campinas many years ago. Hatia, who also runs a language school, felt that the approximately 50 Muslim families in Campinas were in dire need of some community organization to help provide cohesion and direction for the Muslims. The Campinas mosque now holds regular Friday juma'at prayers.

Source : Wikipedia

Islam in Pakistan

Islam is the largest and the state religion of the Islamic Republic of Pakistan,[1] which is second only to Indonesia in the size of its Muslim population.[2] Pakistan has been called a "global center for political Islam".[3]

The overwhelming majority (95 to 97%) of Pakistan's 190 million people are Muslim while the remaining 3–5% are Christian, Hindu, and other minorities.[4][5] Sunnis form the majority at 80-85%, while the Shias make up between 10-20%.[4][5][6][7][8] Pakistan has the world's second largest Shia population after Iran, numbering between 16.5 million to as high as 30 million according to Vali Nasr.[9] Ahmadi Muslims make up approximately 2% of the population of the country (whether Ahmadi are Muslim or not is disputed).[10]

History

Arrival of Islam in modern Pakistan

The arrival of the Muslims to the areas of modern day Pakistan, along with subsequent Muslim dynasties, set the stage for the religious boundaries of South Asia that would lead to the development of the modern state of Pakistan as well as forming the foundation for Islamic rule which quickly spread across much of South Asia. Following the rule of various Islamic empires, including the Ghaznavid Empire, the Ghorid kingdom, and the Delhi Sultanate, the Mughals controlled the region from 1526 until 1739. Many Sufi missionaries from Middle East and Central Asia migrated and settled in South Asia. Many natives converted to Islam due to the missionary Sufi saints whose dargahs dot the landscape of South Asia. Sufism in Pakistan plays an important role in the country.

The Delhi Sultanate and later Mughal Empire ruled the northern India region. During the Delhi Sultanate and later Mughal Empire attracted Muslim refugees, nobles, technocrats, bureaucrats, soldiers, traders, scientists, architects, artisans, teachers, poets, artists, theologians and Sufis from the rest of the Muslim world and they migrated and settled in the South Asia. During the reign of Sultan Ghyasuddin Balban (1266-1286) thousands of Central Asian Muslims sought asylum including more than of 15 sovereigns and their nobles due to the Mongol invasion of Khwarezmia and Eastern Iran.

At the court of Sultan Iltemish in Delhi the first wave of these Muslim refugees escaping from the Central Asian genocide perpetrated by the hordes of Genghis Khan, brought administrators from Iran, painters from China, theologians from Samarkand, Nishapur and Bukhara, nobles from Khwarezm, divines and saints from all Muslim lands, craftsmen and men and maidens from every region, doctors adept in Greek medicine, philosophers from everywhere.


After the Battle of Panipat (1526) Mughal Emperor Babur defeated the Lodi dynasty with a diverse array of Muslim soldiers and nobles who were awarded estates and they settled with their families in modern Pakistan.

Umayyad invasion of Sindh

In 711 CE, when the Umayyad dynasty sent a Muslim Arab army led by Muhammad bin Qasim against the ruler of Sindh, Raja Dahir.

Punjab

Following the birth of Islam in Arabia in the early 7th century, the Muslim Arabs rose to power and replaced the Zoroastrian Persian Empire as the major power west of India in the mid 7th century. In 711–713 AD, Arab armies from the Umayyad caliphate of Damascus conquered Sind and advanced into the present-day southern Punjab, occupying Multan, which was later to become a center of the Ismaili sect of Islam.

Khyber Pukhtunkhwa

Hinduism, Buddhism, and Shamanism were the prominent religions in the region until Muslim Arabs and Turks conquered the area during the 7th century AD. Over the centuries migration took place by the population consisting majorly of Hindus and Buddhists.[11] While local Pashtuns brought in Islam, introducing some of the local traditions (albeit altered by Islam) such as Pashtunwali or the Pashtun code of honor.

Islam and the Pakistan Movement

The Muslim poet-philosopher Sir Allama Muhammad Iqbal first proposed the idea of a Muslim state in northwestern South Asia in his address to the Muslim League at Allahabad in 1930. His proposal referred to the four provinces of Punjab, Sindh, Balochistan, and the NorthWest Frontier—essentially what would became Pakistan. Iqbal's idea gave concrete form to two distinct nations in the South Asia based on religion (Islam and Hinduism) and with different historical backgrounds, social customs, cultures, and social mores.

Islam was thus the basis for the creation and the unification of a separate state. Allama Muhammad Iqbal in 1937, in a letter to Jinnah wrote, "After a long and careful study of Islamic Law I have come to the conclusion that if this system of Law is properly understood and applied, at last the right to subsistence is secured to every body. But the enforcement and development of the Shariat of Islam is impossible in this country without a free Muslim state or states. This has been my honest conviction for many years and I still believe this to be the only way to solve the problem of bread for Muslims as well as to secure a peaceful India."[12] But just three days before the creation of Pakistan, Mohammad Ali Jinnah made a different commitment, a commitment to secularism in Pakistan. In his inaugural address he said, "You will find that in the course of time Hindus would cease to be Hindus and Muslims would cease to be Muslims, not in the religious sense, because that is the personal faith of each individual, but in the political sense as citizens of the State." This statement of Jinnah is an object of great controversy since then and this vision of a Pakistan in which Islamic law would not be applied, contrary to Iqbal's perception, was questioned shortly after independence.

Islam: Influence in politics

Constitution

At least one observer (Charles Kennedy) has described the range of views on the "appropriate role of Islam" in Pakistan as having "Islamic Modernists" at one end of the spectrum and "Islamic activists" at the other. "Islamic activists" such as much or the ulama (Islamic clerics) and Jamaat-e-Islami (Islamist party), support the expansion of "Islamic law and Islamic practices". "Islamic Modernists" are lukewarm to this expansion and "some may even advocate development along the secularist lines of the West."[13]

Since the 1930s, the Muslim League had been lobbying and pushing its politics for a separate homeland for the Muslims of India, known as Pakistan. After Jinnah died in 1948, Prime Minister Liaquat Ali Khan's constitutional policies were directed to work on constitution.[14] On 12 March 1949, Prime Minister Ali Khan had the State parliament passing and promulgating the Objectives Resolution, which ultimately declared Islam as state religion of the country.[14] The main objective of Resolution was the "declaration of State's submitting to the democratic faith of Islam and to the sovereignty of God".[14] Such resolution was met with great resistance in the state parliament when Law minister J.N. Mandal resigned from his ministry and gave great criticism to Prime Minister Liaquat Ali Khan. Politicization of Islam in the country further tighten its support when ultra-conservative Clerics passed a "demand draft", called 'Twenty Two Points' which called for the preparation of constitution according to Objectives Resolution, in 1950.

Until the government of General Muhammad Zia-ul-Haq, "Islamic activists" were frustrated by the lack of "teeth" to enforce Islamic law in Pakistan's constitution. For example, in the 1956 constitution, the state did not enforce "Islamic moral standards" but "endeavor[ed]" to make them compulsory and to "prevent" prostitution, gambling, consumption of alcoholic liquor, etc. Interest was to be eliminated "as soon as possible".[15][16]

Conservatism and right-wing politics

Political Islam or Islamic revivalism/activism in Pakistan was and is associated with right-wing politics, (unlike some countries such as Iran or Lebanon, where Islamist slogans often mention "revolution" and support for the mostazafin against the elite). Influential Islamist leader Abul A'la Maududi, leader of Jamaat-e-Islami, strongly opposed socialism and populism. During the 1970 general elections, the religious conservative and not-so-religious conservative parties participated in the election in direct competition with left-oriented PPP led by Zulfikar Ali Bhutto. When the PPP won and initiated a land reform and nationalization program, right wing opposition (PNA) united under the revivalist banner of Nizam-e-Mustafa[17] ("Rule of the prophet"), calling for the establishment of an Islamic state based on sharia law, that according to supporters of the movement would mean a return to the justice and success of the early days of Islam when the Islamic prophet Muhammad ruled the Muslims.[18] In an effort to stem the tide of street Islamisation, Bhutto had also called for Islamisation -- banning the drinking and selling of wine by Muslims, nightclubs and horse racing.[19][18]

Bhutto was overthrown in 1977 and later executed by General Zia, who received support (at least at first) from this opposition, including Maududi, and the Jamaat-e-Islami. Zia pursued conservative policies both domestically and in foreign policy where he maintained strict opposition to Soviet Communism.

"Islamisation"

"Islamisation" was the "primary" policy,[20] or "centerpiece"[21] of the government of General Muhammad Zia-ul-Haq, the ruler of Pakistan from 1977 until his death in 1988. Zia establishing Hudood Ordinances against fornication and alcohol consumption, strict blasphemy laws, a profit-and-loss banking system, taxation of Zakat, establishment of a Federal Shariat Court and a Shariat Appellate Bench on the Supreme Court, and other policies such as a Ramadan Ordinance banning eating, smoking, and drinking in public places during that month and changing the weekend from Sunday to Friday.


These carried considerably greater implications for women than for men. Islamic activists believed the policies were inadequate, as (for example) interest-bearing saving accounts were not prohibited.

Muslim fiqhs in Pakistan

Global Security estimates that 50% of Pakistani Muslims are Barelvi, 20% Deobandi, 18% Shi'a, 4% Ahl al-Hadith, 2% Ismaili, and other 2%.[23] The International Centre for Political Violence and Terrorism at Nanyang Technological University, Singapore estimates that 60% of Pakistani Muslims are Barelvi Sufi, 15% Deobandi; 20% Shi'a, 4% Ahl al-Hadith; and 1% other.[24]

Sunni

According to the CIA World Factbook and Oxford Centre for Islamic Studies, 95-97% of the total population of Pakistan is Muslim.[5] The majority of the Pakistani Muslims belong to the Sunni Hanafi Madhhab (school of jurisprudence[25]).

The two subsects of Sunnis in Pakistan, the Barelvis and Deobandis, have their own Masjids. According to the conservative think tank The Heritage Foundation the majority of Sunni in Pakistan follows Barelvi traditions.[26] The Salafi school is represented by the Ahle Hadith movement in Pakistan.

Shia

Shia Ithna 'ashariyah are estimated 10-20%.[4][5][7][8][27] Pakistan has the world's second largest Shia population after Iran, numbering between 16.5 million to as high as 30 million according to Vali Nasr.

The Shi'a Ithna 'ashariyah school has its own Masjids and Hussainias (Imambargahs). Mustaali Dawoodi Bohra and Sulaimani Bohra also have their own Masjids, while the Nizari Ismailis have Jama'at Khanas. Although the vast majority of Pakistani Shi'a Muslims belong to Ithna 'ashariyah school, there are significant minorities: Nizari Ismailis (Agha Khanis) and the smaller Mustaali Dawoodi Bohra and Sulaimani Bohra branches.

Zikri

Many people on the Makran coast of Balochistan follow the heterodox Zikri sect of Islam. Zikri sect developed within Sunni Hanafis during the 18th century Mahdi movement as a reaction to decline of the Muslim rule and encroaching British colonialism in South Asia. Zikris are now gravitating back towards orthodox Sunni Hanafi beliefs.

Sufi

Sufism has a strong tradition in Pakistan, and is heavily represented among Barelvis. The Muslim Sufi missionaries played a pivotal role in converting the millions of native people to Islam. As in other areas where Sufis introduced it, Islam to some extent syncretized with pre-Islamic influences, resulting in a religion with some traditions distinct from other parts of the Muslim world. The Naqshbandiya, Qadiriya, Chishtiya and Suhrawardiyya silsas (Muslim Orders) have a large following in Pakistan. Sufis whose shrines receive much national attention are Data Ganj Baksh (Ali Hajweri) in Lahore (ca. 11th century), Baha-ud-din Zakariya in Multan and Shahbaz Qalander in Sehwan (ca. 12th century) and Shah Abdul Latif Bhitai in Bhit, Sindh and Rehman Baba in Khyber Pakhtunkhwa Province. Popular Sufi culture is centered on Thursday night gatherings at shrines and annual festivals which feature Sufi music and dance. Contemporary Islamic fundamentalists criticize its popular character, which in their view, does not accurately reflect the teachings and practice of the Prophet and his companions. There have been terrorist attacks directed at Sufi shrines and festivals, 5 in 2010 that killed 64 people.[28][29]

Ghair Muqallids

Roughly twelve per cent of Pakistani Muslims self-describe or have beliefs overlap with the ghair muqallids or nondenominational Muslims. These Muslims have beliefs that by and large overlap with those of the majority of Muslims and the difference in their prayers are usually non-existent or negligible. Nonetheless, in censuses asking for a clarification on which strand or rite of Muslim faith they most closely align, they usually answer "just a Muslim".[30]

Ahmadiyya

The Ahmadiyya Muslim community, a minority Muslim group is also present. In 1974, the government of Pakistan amended the Constitution of Pakistan to define a Muslim "as a person who believes in finality of Prophet Muhammad" and technically Ahmadis are declared non-Muslms.[31] Ahmadis believe in Muhammad as the best and the last law bearing prophet and Mirza Ghulam Ahmad as the Christ of Muslims. Consequently they were declared non-Muslims by a parliamentary tribunal. There are approximately 4 million Ahmadi Muslims in the country. This equates to 2.2% of the population.[10]

Quranists


Muslims who reject the authority of hadith, known as Quranist, Quraniyoon, or Ahle Quran, are also present in Pakistan.[32] In South Asia during the 19th century, the Ahle Quran movement formed partially in reaction to the Ahle Hadith movement whom they considered to be placing too much emphasis on hadith. Many Ahle Quran adherents were formerly adherents of Ahle Hadith but found themselves incapable of accepting certain hadiths.[33] Notable Quranists of Pakistani descent include Ghulam Ahmed Pervez (founder of Tolu-e-Islam), Asarulislam Syed (founder of the Jannat Pakistan Party), and Shabbir Ahmed.

Conversions to Islam

There has been conversion to Islam from the religious minorities of Pakistan. Many Hindus, Ahmadis and Christians have converted to Islam. Deen Mohammad Shaikh is a Muslim missionary from Matli in Badin District in Sindh province and has converted over 110,000 Hindus to Islam.[34]

Laws and customs

There is no law in Pakistan enforcing hijab and wearing of Hijab by Pakistani women is fairly uncommon. However, the practice of wearing Hijab among younger women in urban centers is slowly growing due to media influence from the Middle East and Persian Gulf countries.

Media and pilgrimages

Media and pilgrimages has influenced Pakistani Muslims to learn more about Islam as a result the local folk beliefs and practices are progressively being replaced with orthodox beliefs from Quran and Sunnah. The inexpensive travel, simpler visa rules and direct air travel to Saudi Arabia has resulted in large number Pakistani Muslims going to Medina and Mecca for Haj and Umrah. This has helped to increase Pan-Islamic identity of Pakistani Muslims. The Muslim print media has always existed in Pakistan which included newspapers, books and magazines. The Muslim satellite channels are widely available and are watched by Pakistani population.

Islamic education

The Islamiat, study of Islam, as a subject is compulsory for all Muslim students up to Graduation in Pakistan. Islamic education to the masses is also propagated mainly by Islamic schools and literature. Islamic schools (or Madrassas) mostly cater to the youth from impoverished social backgrounds and those learning to be Islamic clerics. More casual and even research oriented material is available in the form of books. While the most prominent of these schools are supervised, the latter are being 'moderated' by both the government and some of the scholars, thereby also removing in the process the various material present in it that is used by anti-Muslim writers. Oldest and universally accepted titles such as the Sahih Bukhari have been revised into 'summarised' editions and some of the old, complete titles, translated to Urdu, the national language, are not available for purchase now. These changes are also a herald to new outbreaks of religious controversy in the region.

Source: Wikipedia