http://jang.com.pk/thenews/may2010-weekly/nos-16-05-2010/kol.htm#2
"Although the Ahle Hadhis are said to follow "Wahabi" traditions, they cannot be imagined to be outside the cultural practices and traditions of Sindhi society. For example, Badi-u-Din Shah Rashdhi (1924-1996) and Ijaz Shah Rashdhi (1929-1998) were two brothers born into an Ahle Hadhis religious family of the Rashdhis of village Pir Jhando. One became famous Alim and the other, a well-known Sufi. Thus in this study, I will take the example of these two sons of an Ahle Hadhis family and look at the Ahle Hadhis identity and practices, not as fixed entities, but rather as encompassing varied tendencies and cultural influences. "
"Shah was against the Fatwa of Jihad in Afghanistan. He thought that the Afghan war was not Jihad and was unsure about its outcome. He was also a strong opponent of Pakistani religious parties who participated in the Afghan war against the USSR. He discouraged any effort to connect Ahle Hadhis with Jihad in Sindh. He argued that this "Jihad" was Fasad, i.e. evil or destruction. He was isolated by the mainstream Ahle Hadhis elite due to his opposition of Jihad. In many of his religious sermons during Friday prayers, interviews and writings Shah publicly denounced the Jihad in Afghanistan and Kashmir. He thought that religious parties of Pakistan must be concerned with the education of their own people, raise knowledge and awareness to build social institutions, which, according to him, were the real "arms" to fight poverty, hunger, and illiteracy. Keeping in view these ideas he founded the Jamiat Ahle Hadhis."
"Although the Ahle Hadhis are said to follow "Wahabi" traditions, they cannot be imagined to be outside the cultural practices and traditions of Sindhi society. For example, Badi-u-Din Shah Rashdhi (1924-1996) and Ijaz Shah Rashdhi (1929-1998) were two brothers born into an Ahle Hadhis religious family of the Rashdhis of village Pir Jhando. One became famous Alim and the other, a well-known Sufi. Thus in this study, I will take the example of these two sons of an Ahle Hadhis family and look at the Ahle Hadhis identity and practices, not as fixed entities, but rather as encompassing varied tendencies and cultural influences. "
"Shah was against the Fatwa of Jihad in Afghanistan. He thought that the Afghan war was not Jihad and was unsure about its outcome. He was also a strong opponent of Pakistani religious parties who participated in the Afghan war against the USSR. He discouraged any effort to connect Ahle Hadhis with Jihad in Sindh. He argued that this "Jihad" was Fasad, i.e. evil or destruction. He was isolated by the mainstream Ahle Hadhis elite due to his opposition of Jihad. In many of his religious sermons during Friday prayers, interviews and writings Shah publicly denounced the Jihad in Afghanistan and Kashmir. He thought that religious parties of Pakistan must be concerned with the education of their own people, raise knowledge and awareness to build social institutions, which, according to him, were the real "arms" to fight poverty, hunger, and illiteracy. Keeping in view these ideas he founded the Jamiat Ahle Hadhis."
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