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Old Wednesday, September 30, 2009
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Nadwatul Ulama


IINTRODUCTION



Muslim Intelligentsia in the 19th Century



The Islamic East had maintained, over the centuries, a social, cultural, economic and moral equilibrium, based on eternal values drawn from the revealed truth. Political ascendancy of the West, which gradually enveloped the entire world of Islam, not only paved the way for internal conflict within social fabric of Islam but also encouraged disintegration of its intellectual and creative energies by its undue emphasis on the materialistic view of life and the world. The Western influences, often forcibly imposed upon the world of Islam, created a schism between the spiritual and material domains of the community's life. The religion began to be looked down as something of a private concern having nothing to do with the affairs of the world. Islam, like Christianity, was divided into the Church and the State. On the one side, there was the sovereignty of God; on the other, that of Caesar. As a result of it, and, quite naturally too, the scholars of religion were relegated to the background and the leadership of political and cultural movements Passed on into the hands of those who were shorn of all Islamic values. The State was deprived of honest and conscientious rulers, of dedicated workers and devoted administrators, and the religion of its watchmen and defenders.

The isolation of religion from practical life and its problems made the doctors of religion indifferent to the affairs of the contemporary world. And if they ever tried to interfere in these matters they were put to ridicule, because of their unfamiliarity with the modern thought and store of knowledge.

The Western nations launched an unrelenting attack on Islam from all directions-the philosophy, history, literature, science, politics and culture The strategy of the modern West called for now weapons to defeat it and it was the 'Ulama alone who could forge them.


Sectional Jealousy


While the Islamic Millat was passing through these highly critical times, the Millat itself was torn between two groups-the modern' and the orthodox'. The former group had developed a blind faith in Western sciences and civilization. It stood for the total and uncritical adoption of the Western system of instruction and education. The latter group, on the other hand, reposed in implicit faith in the infallibility of the way of earlier Ulama. It held the syllabi of instruction laid down by them to be absolute and final. A slightest alteration, according to this group, amounted to apostasy and perversion. Religion and the religious sciences had fallen a prey to these excesses. Moderateness had become extinct.

The dangers of this situation were realised by some sincere and far-sighted religious scholars who were firm and staunch in their belief in the doctrines of Islam and held a high and venerable place in the Millat on account of their piety and learning. They possessed wisdom and a vision that was broad and enlightened. They came from Shaikh-ul-islam Hazrat Shah Waliullah's line of disciples. The guide and leader of this earnest group of men was Maulana Mohammed Ali Mongeri who was an outstanding theologian and spiritual mentor of his time. He had been the most favourite pupil of Maulana Lutfullah Saheb of Aligarh and was the Khalifa-i-Majaz Spiritual successor of Maulana Shah Fazlur Rahman of Gani Moradabad.


Formation of Nadwatul Ulama Association

These venerable after discussing and corresponding with the other Muslim divines of their time decided finally to establish a religious and educational Association. The main object of this Association was to bring about harmony and co-operation among the different groups within the Muslim Millat, and thereby to bring about the moral, religious and educational reform and progress of the Muslims.

The Association was named as Nadwatul Ulama and its first session was hold at Kanpur in1893 (A. H. 131 1) under the presidentship of Maulana Lutfullah Saheb of Aligarh. In this session the call was given for resolving the differences among the Ulama for creating an atmosphere of unity and co-operation and for bringing about suitable changes and improvements in the out-dated syllabi of the Arabic Madrasas.


Aims and Objects


The Nadwatul Ulama, had kept before it four main objectives

1.To introduce suitable changes in the syllabi of Islamic theological institutions with a view to bringing it in line with the changed conditions of the modern age and enabling it to integrate religious education, as far as possible, with the cultural progress of the community;

2. To examine the principles and injunctions of the Shariat with a view to keep it in conformity with the fundamental guidance of the Quran and the Sunnat so as to address the ever-increasing modern questions and problems.

3. To establish a central library in northern India which could serve as a useful centre of study and research in Islamics

4.To propagate Islamic faith and ideals by suitable literature and making arrangements for its publication.

To train and educate preachers who have deep knowledge of the Holy Qur'an and Ahadees along with a deep insight of the prevailing situation and who can judge and take remedial action for changing moral environment for the betterment of the society.


Darul Uloom Nadwatul Ulama


Nadwatul Ulama Association held annual session in different cities. But it was soon felt that unless some practical steps were taken to translate these ideals into action, it will not be understood and appreciated by the Muslim masses. The first step, accordingly, was taken in 1898 (A. H. 1316) with the establishment of a Darul Uloom which soon earned for itself a place in India and abroad as a modern seat of Muslim theological learning. This institution was named Darul Uloom Nadwatul Ulama, was established at Lucknow which is the capital of Uttar Pradesh, the biggest state of India, and an important centre of Muslim culture for many centuries.
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Old Sunday, November 28, 2010
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Default Nadva-tul-'Ulema of Lucknow [1894-1947]

This institution came into existence in 1894 as a result of the efforts of some religious minded government officials, ulema, and sufis, who wished to bring the ulema together and remove sectarian differences. The main work of the organization was the establishment of a Dar-ul-Uloom at Lucknow. For some time Shibli Nomani, Syed's co-worker for many years, was associated with the institution. Under his influence it gained importance, but in 1914 he was forced to resign.


Shibli Nomani wrote extensively on Islam, highlighting those periods and personalities that offered guidance, and provided inspiration to the Muslims, enabling them to take their proper place in the world. His writings include the series "Heroes of Islam". The first book of this series was "Al-Mamoon", a biography of Mamoon-ur-Rasheed. Other books in the series included the biographies of Imam Abu Hanifa, Imam Ghazali and Maulana Roomi.


Through his writings, Shibli tried to refute western allegations against Islam and Muslims. His Tarajjum gave a fairly complete account of the steps taken by the Muslims in the heyday of their glory, and incorporated into Arabic, the fruits of the learning of Greece, Iran, and India etc. He took great pains to pick out and train promising youth to carry on his work and spread his message. His basic purpose remained to train and educate Muslim youth so that they could unite and lead their nation out of despondency.


A magnificent building was constructed for the Dar-ul-Uloom with a grant from the State of Bhawalpur. The tradition of training in literary craftsmanship and style of modern Arabic was inherited by the institution. The Dar-ul-Musannifin, or "Academy of Authors", at Azamgarh, manned by the former students of the Nadva, is a byproduct of the institution.
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Old Sunday, November 28, 2010
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Default brother islah....confusion here

Quote:
Originally Posted by islah_G View Post
Nadwatul Ulama


IINTRODUCTION



Muslim Intelligentsia in the 19th Century



The Islamic East had maintained, over the centuries, a social, cultural, economic and moral equilibrium, based on eternal values drawn from the revealed truth. Political ascendancy of the West, which gradually enveloped the entire world of Islam, not only paved the way for internal conflict within social fabric of Islam but also encouraged disintegration of its intellectual and creative energies by its undue emphasis on the materialistic view of life and the world. The Western influences, often forcibly imposed upon the world of Islam, created a schism between the spiritual and material domains of the community's life. The religion began to be looked down as something of a private concern having nothing to do with the affairs of the world. Islam, like Christianity, was divided into the Church and the State. On the one side, there was the sovereignty of God; on the other, that of Caesar. As a result of it, and, quite naturally too, the scholars of religion were relegated to the background and the leadership of political and cultural movements Passed on into the hands of those who were shorn of all Islamic values. The State was deprived of honest and conscientious rulers, of dedicated workers and devoted administrators, and the religion of its watchmen and defenders.

The isolation of religion from practical life and its problems made the doctors of religion indifferent to the affairs of the contemporary world. And if they ever tried to interfere in these matters they were put to ridicule, because of their unfamiliarity with the modern thought and store of knowledge.

The Western nations launched an unrelenting attack on Islam from all directions-the philosophy, history, literature, science, politics and culture The strategy of the modern West called for now weapons to defeat it and it was the 'Ulama alone who could forge them.


Sectional Jealousy


While the Islamic Millat was passing through these highly critical times, the Millat itself was torn between two groups-the modern' and the orthodox'. The former group had developed a blind faith in Western sciences and civilization. It stood for the total and uncritical adoption of the Western system of instruction and education. The latter group, on the other hand, reposed in implicit faith in the infallibility of the way of earlier Ulama. It held the syllabi of instruction laid down by them to be absolute and final. A slightest alteration, according to this group, amounted to apostasy and perversion. Religion and the religious sciences had fallen a prey to these excesses. Moderateness had become extinct.

The dangers of this situation were realised by some sincere and far-sighted religious scholars who were firm and staunch in their belief in the doctrines of Islam and held a high and venerable place in the Millat on account of their piety and learning. They possessed wisdom and a vision that was broad and enlightened. They came from Shaikh-ul-islam Hazrat Shah Waliullah's line of disciples. The guide and leader of this earnest group of men was Maulana Mohammed Ali Mongeri who was an outstanding theologian and spiritual mentor of his time. He had been the most favourite pupil of Maulana Lutfullah Saheb of Aligarh and was the Khalifa-i-Majaz Spiritual successor of Maulana Shah Fazlur Rahman of Gani Moradabad.


Formation of Nadwatul Ulama Association

These venerable after discussing and corresponding with the other Muslim divines of their time decided finally to establish a religious and educational Association. The main object of this Association was to bring about harmony and co-operation among the different groups within the Muslim Millat, and thereby to bring about the moral, religious and educational reform and progress of the Muslims.

The Association was named as Nadwatul Ulama and its first session was hold at Kanpur in1893 (A. H. 131 1) under the presidentship of Maulana Lutfullah Saheb of Aligarh. In this session the call was given for resolving the differences among the Ulama for creating an atmosphere of unity and co-operation and for bringing about suitable changes and improvements in the out-dated syllabi of the Arabic Madrasas.


Aims and Objects


The Nadwatul Ulama, had kept before it four main objectives

1.To introduce suitable changes in the syllabi of Islamic theological institutions with a view to bringing it in line with the changed conditions of the modern age and enabling it to integrate religious education, as far as possible, with the cultural progress of the community;

2. To examine the principles and injunctions of the Shariat with a view to keep it in conformity with the fundamental guidance of the Quran and the Sunnat so as to address the ever-increasing modern questions and problems.

3. To establish a central library in northern India which could serve as a useful centre of study and research in Islamics

4.To propagate Islamic faith and ideals by suitable literature and making arrangements for its publication.

To train and educate preachers who have deep knowledge of the Holy Qur'an and Ahadees along with a deep insight of the prevailing situation and who can judge and take remedial action for changing moral environment for the betterment of the society.


Darul Uloom Nadwatul Ulama


Nadwatul Ulama Association held annual session in different cities. But it was soon felt that unless some practical steps were taken to translate these ideals into action, it will not be understood and appreciated by the Muslim masses. The first step, accordingly, was taken in 1898 (A. H. 1316) with the establishment of a Darul Uloom which soon earned for itself a place in India and abroad as a modern seat of Muslim theological learning. This institution was named Darul Uloom Nadwatul Ulama, was established at Lucknow which is the capital of Uttar Pradesh, the biggest state of India, and an important centre of Muslim culture for many centuries.
in the book "Trek to pakistan" by Ahmed saeed is written that its first session was hold in kanpur on 22-24 april 1894 not in 1893.......and on website
www.storyofpakistan.com is given same date.....

Are you agree???
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  #4  
Old Sunday, November 28, 2010
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Quote:
Originally Posted by Shahid Shakoor View Post
in the book "Trek to pakistan" by Ahmed saeed is written that its first session was hold in kanpur on 22-24 april 1894 not in 1893.......and on website
www.storyofpakistan.com is given same date.....

Are you agree???
Yes Bro, there is a bit confusion about 1893 and 1894.
let me check it again through another source.
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Old Thursday, December 02, 2010
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Default Thxxx brother

i am waiting for your reply regarding date
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Old Friday, December 10, 2010
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i guess its imp for objective. otherwise 1893-94 can work :s
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Old Friday, December 10, 2010
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Default Mujaddid Alf Sani [1564-1624]

The first of the great reformers, Sheikh Ahmad Sarhindi al-Farooqi an-Naqshbandi, was born in Sarhind on June 26, 1564. He belonged to a devout Muslim family that claimed descent from Hazrat Umar Farooq (RA). His father Sheikh Abdul Ahad was a well-known sufi of his times. Sheikh Ahmad received his basic education at home. His initial instructions in the Holy Quran, Hadith and theology were rendered in Sarhind and Sialkot. Later, he devoted most of his time to the study of Hadith, Tafseer and philosophy. He worked for some time in Lahore as well. But the greater part of his life was spent in Sarhind, where he was to become the champion of Islamic values. It was not until he was 36 years old that he went to Delhi and joined the Naqshbandiya Silsilah under the discipleship of Khawaja Baqi Billah.

During this period the Muslims in India had become so deficient in the knowledge of true Islam that they had more belief in Karamat or miracles of the saints than Islamic teachings. The Ulema and theologians of the time had ceased to refer to the Quran and Hadith in their commentaries, and considered jurisprudence the only religious knowledge. Akbar, the Mughal king had started a series of experiments with Islam, propagating his own religion Din-i-Ilahi, an amalgamation of Hindu and Muslim beliefs. In these circumstances, Sheikh Ahmad set upon himself the task of purifying the Muslim society. His aim was to rid Islam of the accretions of Hindu Pantheism. He was highly critical of the philosophy of Wahdat-ul Wujud, against which he gave his philosophy of Wahdat-ush-Shuhud.


He entered into correspondence with Muslim scholars and clerics and laid stress on following the true contours of Islam. To him, mysticism without Shariah was misleading. He stressed the importance of Namaz and fasting. Through preaching, discussions and his maktubat addressed to important nobles and leaders of religious thought, he spread his message amongst the elite in particular. As he and his followers also worked in the imperial camp and army, he was soon noticed by Jehangir. Jehangir, unlike his father, was a more orthodox Muslim. But he still insisted on full prostration by all his subjects. Sheikh Ahmad refused to prostrate before him, as result of which he was imprisoned at Gwalior Fort for two years until the Emperor realized his mistake. Jehangir then not only released Sheikh Ahmad, but also recalled him to Agra. Jehangir thereafter retracted all un-Islamic laws implemented by Akbar.


Sheikh Ahmad's greatest contribution was undoubtedly the task of countering unorthodox Sufism and mystic beliefs. He organized the Naqshbandiya order to reform the society and spread the Shariah among the people. He wrote many books, including his famous works, Isbat-ul-Nabat and Risal-i-Nabuwat. His greatest work on Islamic philosophy was the Tauheed-i-Shuhudi. Sheikh Ahmad continued preaching Islam till the end of his days. He urged people to adhere to the accepted and clearly laid down path of Islam. He passed away in 1624.


Akbar and the Sheikh



Akbar, the Mughal emperor of India (1556-1605) is regarded as one of the most enlightened rulers of medieval ages. He abolished ‘Jezia’, a tax on the non-Muslims. He married Hindu women, inducted Hindu courtiers and initiated a new religion.

Sheikh Ahmad Sirhindi (1564-1625), was a scholar of Islam. He bears the title ‘Mujaddid Alf-e-sani’, which means reviver of the second millennium. He received education in Arabic and Islam from his father and became a member of the Naqshbandi sufi order. He revived Islam, a thousand year old religion when Akbar devised a new one.

Akbar’s aim for longevity and security of his kingdom, and his innate search for truth, are the two identifiable motives for his creation of a new religion. Deen-e-Elahi, a religion without any scripture or priestly hierarchy was a mixture of mysticism, reason and nature worship.

This new religion presented an ethical system which forbade lust, sensuality, slander and pride and encouraged piety, prudence, abstinence and kindness. Sufi/mystic practice to purify the soul through yearning for god was prescribed and slaughter of animals was forbidden. Worship of Sun by reciting one thousand Sanskrit names of the sun was recommended.

Akbar continued the Taimur tradition of brutality by building tower of skulls of the slain enemies. Pillage and sacrilege of temples and butchery of Akbar’s army was exemplary. Still, Akbar’s Deen-e-Ilahi grabs the attention of history readers because it attempts at creating an ever-elusive Hindu Muslim harmony in India.

Sheikh Ahmed Sarhindi had learnt Arabic. He could read the Quran. The complete Quran had not been translated yet. The Muslims in India, mostly illiterate, followed the rituals of Islam but adopted customs of the Hindus. Sheikh Sirhindi made it his mission to educate Muslims of the teachings of Quran and insulate them from local cultural influence that contradicted Islamic belief.

The ascension of Hindus to high positions of power in Akbar’s kingdom caused concern to the Muslim elite, and the King’s deviation from ancestral religion made the clergy angry. Some military commanders and courtiers were the followers of Sheikh Ahmed Sirhindi.

The Sheikh demanded that Jezia-tax must be imposed on the non-Muslims, slaughtering of cow must be allowed and the custom of ‘Sijda’(prostrate) before the King,abolished. “The object of levying Jeziya on them is to humiliate and insult the Kafirs. Jehad against them and hostility towards them are the necessities of Mohammadan faith.

Movement for Revival of Islam
Shaykh Ahmad Sirhindi's preaching and revival was a reaction to the secular policies of Mughal emperor Akbar. He denounced Akbar's policy of sull-i kul (mixing all religions into one), and Akbar's reign as one where "the sun of guidance was hidden behind the veil of error." Sirhindi believed that "what is outside the path shown by the prophet (Sharia) is forbidden." He wrote, "Cow-sacrifice in India is the noblest of Islamic practices. The kafirs may probably agree to pay jiziya but they shall never concede to cow-sacrifice." [6]
However, Yohanan Friedmann has argued that there is no evidence that Sirhindi or his disciples spread "anti-Hindu sentiments wherever they went." [7]

Oneness of being (wahdat al-wujūd)

Sirhindi strongly opposed the mystical doctrine known as wahdat al-wujūd ('unity of being') or tawhīd-i wujūdi, a concept which emphasizes that in reality all things exist within God. Nonetheless, he did not hold a particularly unfavorable view of the sufi mystic and theoretician Muhyī 'l-Dīn ibn Arabī, who is often presented as the originator and most complete propounder of this philosophy. Sirhindi writes:




I wonder that Shaykh Muhyī 'l-Dīn appears in vision to be one of those with whom God is pleased, while most of his ideas which differ from the doctrines of the People of truth appear to be wrong and mistaken. It seems that since they are due to error in kashf, he has been forgiven... I consider him as one of those with whom God is well-pleased; on the other hand, I believe that all his ideas in which he opposes (the people of truth) are wrong and harmful.[11]

In refuting the monistic position of wahdat al-wujūd, he instead advanced the notion of wahdat ash-shuhūd (oneness of appearance). According to this doctrine, the experience of unity between God and creation is purely subjective and occurs only in the mind of the Sufi who has reached the state of fana' fi Allah (to forget about everything except Almighty Allahu taala).[12]
Works


Most famous of his works are a collection of 536 letters, collectively entitled Collected Letters or Maktubat, to the Mughal rulers and other contemporaries. It consists of three volumes. An elaborate printing of the book was accomplished in 1973 in Nazimabad, Karachi, Pakistan. It was reproduced by offset process in Istanbul, Turkey. A copy of the Persian version exists in the library of the Columbia University. Maktubat was rendered into the Arabic language by Muhammad Murad Qazanī, and the Arabic version was printed in two volumes in the printhouse called Miriyya and located in the city of Mekka. A copy of the Arabic version occupies number 53 in the municipality library in Bayezid, Istanbul. It was reproduced by offset process in 1963, in Istanbul. A number of the books written by Ahmad Sirhindi were reprinted in Karachi. Of those books, Ithbāt-un-nubuwwa was reproduced by offset process in Istanbul in 1974. The marginal notes on the book, which is in Arabic, provide a biography of Ahmad Sirhindi
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