Transcript Slide 1

Hazrat Mujaddad Alaf Sani and
Shah Wali Ullah
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By: Muhammad Ali Khan
7/21/2015
Outline
Hazrat Mujadid Aif Sani (1564-1624)
• Introduction
• Early Life
• Khilafat of Chistia and Suhurwardia
• Evils of Muslim Society
• Reformation of Muslim Society by Sheikh
 Effects
 Conclusion
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By: Muhammad Ali Khan
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Reformation of Muslim Society
i. Sending a Number of Disciples
ii. Opposition to Atheism
iii. Opposition to Din-i-illahi
iv. Rectification in mysticism
v. Heretical Customs and Practices
vi. Sheikh Ahmad’s letters
vii. Sheikh Ahmad and Two Nation Theory
viii. To settle differences between scholars and
Mystics
ix. Propagation of Simple Habits
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Influence of Sheikh Ahmad Efforts
i. Propagation of Islam
ii. Powerful writings against Akbar
iii. Pioneer of Muslim Self-Assertion
iv. Sheikh influence upon the Mughal Emperor, Jahangir
v. Propounder of Two Nation Theory
vi. Emphasis on Oneness of Allah (Tuheed)
Conclusion
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Introduction:
 History itself is an evidence of the fact that
whenever Islam came at any danger by agencies
either from its enemies or from Ideology; it was
saved by such personalities who through their
intellectual power not only saved it, but gave it a
new life,” such is the story of Sheikh Ahmad
Sirhindi.
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Early Life
 Mujadid AIf Sani’s real name was Sheikh Ahmad Sirhind.
 As a descendent of Second Caliph, Hazrat Umer (RA), he was a
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prominent disciple of Khwaja Baqi Billa.
He took birth at Sirhind on June 26, 1564.
He got his early education from Sirhind and Sialkot. In his childhood, he
memorized Quran, Hadith, Tafsir and Ma’qul (philosophy).
Sheikh Ahmad got spiritual training form Baqi Billa, who encouraged his
tremendous spiritual activities.
Baqi Billa bestowed Khalifat on him. He also predicted about Sheikh,
“He will turn into alight which will illuminate the whOle world.”
He was the only person, who received khilafat from his father, sheikh
Abd-al ahad in two Sufi orders, Chistia and Naqashbandia orders. He
died in December, 1624.
By: Muhammad Ali Khan
7/21/2015
Evils of Muslim Society:
 Sheikh Ahmad Sirhindi was the first person, who diagnosed the
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evils of Muslims society. He described the following evils, which
were prevalent in the Indian society;
a) Un-Islamic practices of Karamat under the Hindu influence
b) Denying authenticity of Sharia as superficial and adoption of
jurisprudence as only real knowledge
C) Promotion of Rajputs and marriage with their daughters
during the Akbar’s era
d) Din-i-lllahi was a great danger to Islam and Akbar himself
assumed the title of “Mujadid Azam” and “Imam-i-Adil”. This
religious dogmatic system of Akbar greatly affected the beliefs of
the Indian Muslims.
By: Muhammad Ali Khan
7/21/2015
Reformation of Muslim Society
 It was a great challenge for Shaikh Ahmad Sirhindi to bring
reforms in the Indian society. His objective was to purify the
Indian Muslims from the un-Islamic practices, which had
adopted by the Muslims with the passage of time.
 i. Sending a Number of Disciples:
 For the purification of Indian Muslim society, he sent a number
of his disciples to various places of India. They spread such
teachings in which the emphasis was made on the “lttihat-i
Sunnah.” During their sermons, they gave the examples of Holy
Prophet (PBUH) and Shariat. They also stressed to follow Holy
Prophet (PBUH) in their lives and worldly practices.
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 ii. Opposition to Atheism and Polytheism:
 Sheikh Ahmad Sirhindi strongly opposed Atheism and openly
denounced its conception. Rather he started preaching of
Tauheed (Oneness of Allah).
 In his letter to a Hindu Hurvey Ram, Sheikh Ahmad Sirhindi
wrote, “Ram and Krishan and such like personalities who the
Hindus worship are the humble creation of God.
 They were born of their parents. Ram was the son of Jasereth,
Laxrnin was his brother. He was Sita’s husband. When Ram
could not protect his own wife how could he help others?
 How can the creator and the creatures be considered as one.”
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 iii. Opposition to Din-i-illahi
 Shaikh Ahmad became very popular among the
common masses, when he started ridiculing the Din-iIl introduced by Mughal Emperor, Akbar the Great.
 Through his forceful articles, he exposed its fallacy and
also predicted its dangerous effects for the future
generation.
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By: Muhammad Ali Khan
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 iv. Rectification in mysticism:
 Sheikh Ahmad Sirhindi explained the fact that
mysticism without Shariat was a misleading concept.
 He told the difference between Wilayat (Sainthood)
and Nabuwat (Prophethood).
 In this way, he snatched a differing opinion regarding
the sainthood and prophet hood and tried to rectify
the un-Islamic practices in mysticism
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 v. Heretical Custom and Practices:
 Mujadid Aif Sani openly oppoed Din-i-lllahi,
 Din-I-lIlahi and Hinduism brought various heretical customs
and practices in the Indain Muslim practices
 vi. Sheikh Ahmad’s letters:
 Sheikh Ahmad Sirhindi wrote letters to the leading nobles of he
Royal Court.
 These letters are known as “Muktubat-i-lslam Uabani. Through
these letters, he addressed to the leading nobles ki Sheikh Farid,
Khan Sar-i-Jahan and Abdur Rahim Khan-j-Khana.
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 v Sheikh Ahmad and Two Nation Theory:
 At that time, the concept of joint nationalism
was prevalent. In order to save Muslim separate
identity, Sheikh Ahmad Sirhindi advocated the
separateness of the Muslims.
 It shows he was the pioneer of Two Nation
Theory in India.
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 viii. Propagation of Simple Habits:
 Wherever he sent his disciples, they stressed upon the Muslims for
the adoption of simple habits in their lives. They revealed the
importance of Namaz and Fast in Islam.
 ix. Sheikh influence upon the Mughal Emperor,Jahangir:
 Sheikh Ahmad achieved great popularity and influence among the
masses. But on the advice of his Prime Minister, Jahangir, the
Mughal Emperor, imprisoned, him in the fort of Gwaliar.
 The reason was that Sheikh did not perform the act of Sajda to
Jahangir and refused on the plea that Islam did not allow to bow
before the human beings. After two years, he was released.
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Conclusion:
 Sheikh ahmad was a courageous agitator and a revolutionary
religious reformer.
 He wrote epistles of anti-Islamic activities carried on during the
regime of Akbar.
 His movement became the symbol of unity.
 Mujadid ,according to lqbal ‘the call-back of Prophet hood,”
became pioneer f religious movement It was under the influence
of the him that the future movement of reforms and revival
presented by Shah Walli UHah and Sir Syed ultimately made this
ways to the destination of Pakistan movement.
 l.H. Quraishi, A Short History of Pakistan (Karachi, 2000),p.194
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Shah Wall Allah
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Outline
• Introduction
• Vision or Strategy
• Religious Services of Shah Wall
Allah
1. Translation of Quran in Persian
2. Efforts against Sectarianism
3. Moderation
4. Pruning of Sufism
5. Stress on Jehad
6. School for Hadith
7. Institutional Basis
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Intellectual Services
i. Intellectual Stagnation
II.Stress on ljtehad
• Political Services
i. Identification of causes of Muslim
Decline
2. Rising Power of Jats, Sikhs and Marhatas
3. Calling Ahmad Shah AbdaU
4. Political Consciousness through
writings
5. Resistance for Muslim absorption in
Hinduism
• Social Services
• Impact Of Shah Wali Ullah
• Conclusion
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Introduction
 H.QuraiShi describes,
 ‘it was in the atmosphere of thicking gloom and growing
desolation that the founder of the third school of thought Shah
Wall Ullah flourished.”
 Shah Walli Ullah rendered invaluable services for the social,
political and religious regeneration of the Muslim society.
 He not only correctly diagnosed the ills of the Indian Muslim,
but also produced effective remedies against the future malaise.
The departure of Aurangzeb from the scene of Mughal empire
created a havoc not only for the future of Mughal empire but
also for the future Islam and Muslims Indian
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A Vision or Strategy:
 It was impossible for Shah Wali Ullah to remain
indifferent, aloof and unaffected by the prevailing
situation. So he pondered the prevailing situation of India
and wanted “to carve out a straight way of knowledge
and action out of the jungle of confused ideas and
thoughts.”
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 B. Religious Services:
 Shah Wali Ullah observed that the prevailing Muslim degeneration
was due to the fact that the Muslims had drifted away from Islam.
So he rendered the invaluable services for the regeneration of the
Muslims in the subcontinent.
 Translation of Quran in Persian:
 Shah Wali Ullah wanted to reorganize society through Quran, but it
remained his dream. He translated Quran in Persian language. In
his book “Fuz-u!-Harmain’ Shah walli Ullah stressed for the utility
of Quranic translation. Waheed-uz-Zaman wrote about him, he was
“the only man who had done this and earned permanent gratitude
among the Indian Muslims.’
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Efforts against Sectarianism
 He opined that there would be no progress in the society if the
harmful controversies between the Shias and the Sunnis on the one
hand and squabbles between various classes of Sunnis on the other
hand were not eliminated
 He introduced his conception of “izalatul Khifa” and “(hilafat-ulKhulfa”, so a sense of balance could be restored among the both
sects, Shias and Sunnis.
 In his book Qurat-ul-Ain”, he propagated three common grounds
like God, Quran and Prophet among the both sects.
 l.H. Quraishi cornmented, “Shah Wali Ullah tried to reconcile basic
differences amongst the different sections of Muslims and he considered
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 Pruning of Sufism:
 Shah Wali Ullah wanted to shun the Islamic practices from its Greek overtone
and Hindu growth, because it was harmonized with Shariat. He also resolved
controversies between law and mysticism. He tried to reconcile controversies
between Sufis and Ulemas about Wahadat-ul-Wajud and Wahadat-ul-Shahud.
 Stress on Jehad
 He opined that it was necessary for the Muslims to revive their habits of Jéhad,
so that the glory of Islam and that of the Muslims could be achieved. So he
stressed upon the beginning of Jehad for the revival of their glorious past.
 I.H. Quraishi mentions, “To give up the life of ease, draw the sword and not to
it till; distinction is established between true faith and infidelity and the infidels
are punished and they are rendered unable to raise their heads again.”
 Institutional Basis:
 Shah Wali Ullah also established various schools and madaris for the Islamic
learning.
 His step provided institutional basis for the Islamic education among the
Muslims.
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C. Intellectual Services:
 Shah Walli Ullah played very notable role in creating the intellectual revolution
among the Indian Muslims, so that the Muslims could enhance their prestige and
revive their glorious past. For this purpose, he wrote 26 major works and 25 in the
Persian and in Arabic languages respectively.
 1. Intellectual Stagnation:
 He recommended the application of ljtihad as against blind taqlid. He observed
that t was the need of intellectual revolution for the truly Islamic state Under
radically altered circumstances he preached not to ignore the link between the
past and the present. Rather his purpose was to renovate the traditional structure,
not to abolish it.
 2. Stress on ljtehad:
 Shah Wali Ullah opined that the Muslims had confined themselves to the teachings
of just four caliphs and had neglected the concept of ljtihad. He tried to address
the intellectual query whether “conformity” was valid or “ljtihad” was necessary.
He developed a dialectic, Quranic in spirit and rational in approach.
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D. Political Services:
 I H Quraish, mentions
 The movement of Shah Wali Ullah, the first of its kind in the
subcontinent, like similar movements in other Muslim lands,
had its object to arrest the internal deterioration of the Muslim
society and defending it against external encroachment.
 Essentially a theologian and a religious reformer, he had realized
that if Islamic ideals were to be followed and a new approach
was essential in face of the new confrontation.”
 Identification of causes of Muslim Decline
 S.M. Ikram mentions, “He was the first Muslim who identified
the causes of Muslim decline.”
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Shah Wali Ullah pointed out the
following causes
a) Incompetent rulers
b) Lust for power
c) Burden of taxation
d) Feudalism
e) Bankruptcy (plundering of property)
f) Licentiousness of nobility
g) Depredation of non-Muslims
h) Internal conflicts
i)Heavy taxation of peasants, merchants and workers
J) Rising Power of Jats, Sikhs and Marhatas:
 Shah Wall Ullah had seen the horrors of Delhi successively by Jats
and Sikhs and the Persians under Nadir Shah.
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F. Impacts of Shah Wall Ullah:
 It is said that Shah Walli UIlah is the propounder of the
Muslim regenerated movement. He put the Muslims on a
new track, which brought a major change in the religious
thinking of the Indians particularly among the Muslims. He is
also entitled as “Iman-ul Hind”. He told and widened the
scope of Islam from sectarian controversy to broader issue of
nationalism.
 Hafeez Malik opines “He laid the foundation of reIigiophilosophy which is still alive in Pakistan.
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 Waheed-uz-Zaman`
 also recognized him greatest father and precursor of Pakistan,
because of his concept of unity of Muslims and prospect of
establishing an Islamic order.
 He trained a galaxy of scholars like Shah Rafi-ud-Din, Shah Ismail
Sha heed, Syed Ahmad Sha heed, Mulana Muhammad Ishaq, Shah
Abdul Qadir.
 It is also claimed that his religious writings impressed Sir Syed
Ahmad Khan in the religious matters.
 In the social and intellectual matters, Shah Walli Ullah translatedQuran in Persian, which enlarged the understanding of Quran and
its tafsir.
 This was his intellectual services for the regeneration of the
Muslims in the subcontinent.
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Conclusion
 His teachings created awareness of the present dangers
and what the future had in store for the Muslims of the
subcontinent.
 His services and contributions made a live Muslim
society and his role for the regeneration of the Muslims
in the sub-continent was important, “He worked in 18
century, but his out look and approach to the problem of
his age belongs to 20 century.”
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Role of Ullema and Sufis
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Orders
 Shadhilyya was founded by Imam Nooruddeen Abu
Al Hasan Ali Ash Sadhili Razi
 It was brought to India by Sheikh Aboobakkar
Miskeen sahib Radiyallah of Kayalpatnam and Sheikh
Mir Ahmad Ibrahim Raziyallah of Madurai
 Mir Ahmad Ibrahim became the first of the three
Sufi saints revered at the Madurai Maqbara in Tamil
Nadu
 There are more than 70 branches of Shadhiliyya and
in India
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Chistia
 The first of the Chishti saints was Abu Ishaq Shami (d.
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329 /AD 940–41), Abu Ishaq Shami established the Chishti
order in Chisht
 During the reign of Muhammad bin Tughluq, who spread
the Delhi Sultanate southward, the Chistiyyah order spread
its roots all across India
 During the Mongol invasion in AD 1220 and Safavid attack
in 1509 many Chishti Sufis migrated
to Uch, Ajodhan, Bhakkar and Sehwan in Sindh
 The Khanzada subdivision of the Rajput clan was converted
toBy: Islam
by Chishti Sufis
Muhammad Ali Khan
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Cont…
 The first of the Suhrawardi saints was Abu al-
Najib Suhrawardi (490–563 AH).
 The Suhrawardiyyah order achieved popularity
in Bengal
 The Qadiri order was founded by Abdul-Qadir
Gilani, whose tomb is in Baghdad. It is popular
among the Muslims of South India, Kernatka and
Kerala
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Cont…
 Qadria_The origin of this order can be traced
back to KhwajaYa‘qubYusuf al-Hamadani (b. AD
1140
 It was patronized by the Mughal rulers, as its
founder was their ancestral pīr, or spiritual guide.
"The conquest of India by Babur in 1526 gave
considerable force to the Naqshbandiyya order),
who lived in Central Asia
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SUFIS
 IN the Subcontinent, the Sufis made untiring, selfless and incessant
struggle for the spread, growth and evolution of Islam
 The spread of Islam stems from the invasion of Muhammad Bin
Qasim in the Subcontinent, but roots of Sufism took shape and
became an institution in the 12th and 13th century
 The two great pioneers in this filed were Shaikh Abdul Qadir Jilani
and Hazrat Shahabuddin Suharawardy. Four branches of Sufism,
namely Qadriya, Chishtiya, Suharawardya and Naqshahbandya
were introduced in the Subcontinent
 It was their affection, sympathy, fraternity and unlimited
philanthropist actions that won the hearts of people.
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 1. Shaikh Ismail Bukhari: CENTRE: CENTRAL PUNJAB
(LAHORE)
 Due to his attractive personality people accepted Islam in large
number. Thousands of Hindus attended his sermons every Friday and
it was generally believed that no unbeliever came into personal
contact with him without being converted to Islam
 2. KHAWAJA MUIN-UDIN CHISHTI: CENTRE:
RAJISTHAN(AJMER)
 A Great Sufi, popularly known as ‘khowaja Ajmeri’ converted
thousands of non-Muslims to Islam. While in Delhi on his way to
Ajmer he is said to have converted Seven hundred Hindus to Islam.
He also introduced ‘Chishtya silsila’ in India.
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 3. BAHA-UD-DIN ZAKARIA: CENTRE:
SOUTH-EAST PUNJAB(MULTAN)
 A highly educated person, Bahaudin Zakaria was the
founder of ‘SHORWARDI silsila’ in India
 His alluring personality and policy of public welfare
impressed non-Muslims to embrace Islam at a
grandiose scale.
 4. FARID AL-DIN GANJ SHAKAR: CENTRE: FARNORTH-INDIA(PAKPATAN)
Farid was an eloquent Panjabi poet. With his elegant
speech and wide spread message of peace, he became
successful in winning hearts of non-Muslims
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 NIZAM-UDIN-AULYA: CENTRE: NORTH-INDIA (DELHI)
 His vision of the world was marked by a highly evolved sense of secularity
and kindness.
 Historiographer Ziauddin Barani claims that his influence on the Muslims of
Delhi was such that a paradigm shift was affected in their outlook towards
worldly matters.
 People began to be inclined towards mysticism and Islam. His disciple Amir
Khusro was reason of introducing new modes to Sufism, say Qawali’
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 ALI MAKHDOOM HAJWERI
 Hazrat Ali Bin Osman Hujweri, popularly known as Data Ganj Bux. He was
leading Sufi philosophers of the day.
 He did immense missionary work in his individual capacity and set an
outstanding example for future generations.
 Above all, it was the sheer straggle of the Sufis which paved the way for the
future Islamic state in the Subcontinent.
 Had the Sufis shunned their practice of Islamic teachings in the 13th and
14th century, it would have been difficult to implant a Muslim civilization in
the country where a well-organized Hindu community had lived for
By: Muhammad Ali Khan
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centuries
Role of Sufis
 Preaching the Islam
 Creating an environment conducive to spread of Islam
 Patronage of the needy and poor at khangag
 They were Philanthropist
 Khanga as an institution of learning and spirituality
 Promotion of Equality
 Their work was to uplift the common masses
 Uprooting the shirk and bringing them to close to All-The
real creature
 Influencing rulers for their Public Policy
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