Hazrat Mujaddad Alaf Sani and Shah Wali Ullah

1. HazratMujaddadAlafSani and Shah WaliUllah By: Muhammad Ali Khan

2. Outline HazratMujadidAifSani (1564-1624) • Introduction • Early Life • Khilafat of Chistia and Suhurwardia • Evils of Muslim Society • Reformation of Muslim Society by Sheikh • Effects • Conclusion By: Muhammad Ali Khan

3. 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 By: Muhammad Ali Khan

4. 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 By: Muhammad Ali Khan

5. 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. By: Muhammad Ali Khan

6. Early Life • MujadidAIfSani’s real name was Sheikh Ahmad Sirhind. • As a descendent of Second Caliph, HazratUmer (RA), he was a prominent disciple of KhwajaBaqiBilla. • 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 BaqiBilla, who encouraged his tremendous spiritual activities. • BaqiBilla 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. Evils of Muslim Society: • Sheikh Ahmad Sirhindi was the first person, who diagnosed the 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 “MujadidAzam” and “Imam-i-Adil”. This religious dogmatic system of Akbar greatly affected the beliefs of the Indian Muslims. By: Muhammad Ali Khan

8. 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-iSunnah.” 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. By: Muhammad Ali Khan

9. 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.” By: Muhammad Ali Khan

10. iii. Opposition to Din-i-illahi • Shaikh Ahmad became very popular among the common masses, when he started ridiculing the Din-i-Il 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. By: Muhammad Ali Khan

11. 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 By: Muhammad Ali Khan

12. v. Heretical Custom and Practices: • MujadidAifSani openly oppoed Din-i-lllahi, • Din-I-lIlahiand 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-lslamUabani. Through these letters, he addressed to the leading nobles ki Sheikh Farid, Khan Sar-i-Jahan and AbdurRahim Khan-j-Khana. By: Muhammad Ali Khan

13. 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. By: Muhammad Ali Khan

14. 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 MughalEmperor,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. By: Muhammad Ali Khan

15. 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 WalliUHah 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 By: Muhammad Ali Khan

16. Shah Wall Allah By: Muhammad Ali Khan

17. 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 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 WaliUllah • Conclusion By: Muhammad Ali Khan

18. 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 WalliUllahrendered 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 By: Muhammad Ali Khan

19. A Vision or Strategy: • It was impossible for Shah WaliUllah 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.” By: Muhammad Ali Khan

20. B. Religious Services: • Shah WaliUllah 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 WaliUllah wanted to reorganize society through Quran, but it remained his dream. He translated Quran in Persian language. In his book “Fuz-u!-Harmain’ Shah walliUllah 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.’ By: Muhammad Ali Khan

21. 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 “izalatulKhifa” and “(hilafat-ul-Khulfa”, 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. Quraishicornmented, “Shah WaliUllah tried to reconcile basic differences amongst the different sections of Muslims and he considered By: Muhammad Ali Khan

22. Pruning of Sufism: • Shah WaliUllah 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 WaliUllahalso established various schools and madaris for the Islamic learning. • His step provided institutional basis for the Islamic education among the Muslims. By: Muhammad Ali Khan

23. C. Intellectual Services: • Shah WalliUllah 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 WaliUllah 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. By: Muhammad Ali Khan

24. D. Political Services: • I H Quraish, mentions • The movement of Shah WaliUllah, 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.” By: Muhammad Ali Khan

25. Shah WaliUllah 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 Jatsand Sikhs and the Persians under Nadir Shah. By: Muhammad Ali Khan

26. F. Impacts of Shah Wall Ullah: • It is said that Shah WalliUIlah 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. • HafeezMalik opines “He laid the foundation of reIigio-philosophy which is still alive in Pakistan. By: Muhammad Ali Khan

27. 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 WalliUllah translated- Quran 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. By: Muhammad Ali Khan

28. 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.” By: Muhammad Ali Khan

29. Role of Ullema and Sufis By: Muhammad Ali Khan

30. Orders • Shadhilyya was founded by Imam Nooruddeen Abu Al Hasan Ali Ash SadhiliRazi • It was brought to India by Sheikh AboobakkarMiskeen 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 By: Muhammad Ali Khan

31. Chistia • The first of the Chishti saints was Abu Ishaq Shami (d. 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 to Islam by Chishti Sufis By: Muhammad Ali Khan

32. Cont… • The first of the Suhrawardi saints was Abu al-NajibSuhrawardi (490–563 AH). • The Suhrawardiyyah order achieved popularity in Bengal  • The Qadiri order was founded by Abdul-QadirGilani, whose tomb is in Baghdad. It is popular among the Muslims of South India, Kernatka and Kerala By: Muhammad Ali Khan

33. Cont… • Qadria_The origin of this order can be traced back to KhwajaYa‘qub Yusuf 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 By: Muhammad Ali Khan

34. 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 QadirJilani and HazratShahabuddinSuharawardy. 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. By: Muhammad Ali Khan

35. 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 ‘khowajaAjmeri’ 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 ‘Chishtyasilsila’ in India. By: Muhammad Ali Khan

36. 3. BAHA-UD-DIN ZAKARIA: CENTRE: SOUTH-EAST PUNJAB(MULTAN) • A highly educated person, BahaudinZakaria 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: FAR-NORTH-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 By: Muhammad Ali Khan

37. NIZAM-UDIN-AULYA: CENTRE: NORTH-INDIA (DELHI) • His vision of the world was marked by a highly evolved sense of secularity and kindness. • Historiographer ZiauddinBarani 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’ • ALI MAKHDOOM HAJWERI • HazratAli Bin OsmanHujweri, popularly known as Data GanjBux. 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 centuries By: Muhammad Ali Khan

38. 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 By: Muhammad Ali Khan