Plz help for CSS-2010 Top 20 Q. INDO PAK

fly_garden · #1 Friday, October 09, 2009

Seniors plz help for 2010-exam, , the TOP 20 Questions of INDO PAK paper I and II.

Thanks

drmkshahzed · #2 Thursday, October 22, 2009

what kind of help you need?

fly_garden · #3 Friday, October 30, 2009

any one help for some important Top 20 questions of INDO PAK paper I and II

ineXorable · #4 Thursday, November 05, 2009

Q1.

a) Muhammad Bin Qasim and the effects of his invasions on Indo-Pakistan.
b) Conditions of Indo-Pak (religious, economic and social) on the eve of Arab invasion of Sindh 712.

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Q2.

a) Nature and Motives of Mehmood's Ghaznavi's invasions; Religious, political or economic ?

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Q3.

Balban and his policies esp. the NWFP policy against the mongols and reorganization of the central govt.

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Q4.

Alaudin Khilji's Deccan, Mongol, Administrative and Economic reforms (Economic reforms being the most important ones.)

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Q5.

a) Muhammad Bin Tughlug and his famous five reforms.
b)Firuz Shah and the causes of the downfall of the Tughlug Dynasty.

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Q6.

Administrative, Social, Cultural and Religious(interaction of Islam & Hinduism) conditions under Delhi Sultunate.

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Q7.

a) Literary and historical importance of Babur's memoirs.
b) Conditions of Indo-Pak on the eve of Babur's invasion.

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Q8.

a) Reasons for Humayun's failure as a King.
b) Reforms of Sher Shah and why is he regarded as the forerunner of Akbar.

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Q9.

a) Administrative and Land Revenue reforms under Akbar.
b) Akbar's Religious and Rajput Policy.
c) Mujadid Alif Sani's influence on the history of Muslim India.

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Q10

a) War of succession between Shah Jehan's sons.
b) Aurangzeb's religious policy.

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Q11.

a) Society, Culture, Administration, Architecture and Art & Literature during the Mughal Rule
b) Reasons for the downfall of Mughal Empire.

Well that's about it for Part I only. I hope someone else will help you out with Paper II. ( I would recommend that you get one of those guides on Pakistan Affairs by either Adeel Niaz or Sohail Bhatti. The ones with Top 20 expected questions.)

Anyways Best of Luck !

Alia Rafique · #5 Sunday, March 20, 2011

Imām-i Rabbānī Shaykh Ahmad al-Farūqī al-Sirhindī (1564–1624) was an Indian Islamic scholar from Punjab and a prominent member of the Naqshbandī Sufi order. He is described as Mujaddid Alf Thānī, meaning the "reviver of the second millennium", for his work in rejuvenating Islam and opposing the heterodoxies prevalent in the time of Mughal Emperor Akbar.[2] He is said to have had considerable and longlasting influence in India and to have given "to Indian Islam the rigid and conservative stamp it bears today." [3]
Most of the Naqshbandī suborders today, such as the Mujaddidī, Khālidī, Saifī, Tāhirī, Qasimiya and Haqqānī sub-orders, trace their spiritual lineage through Shaykh Sirhindi, often referring to themselves as "Naqshbandī-Mujaddidī".
Sirhindi's shrine, known as Rauza Sharif is located in Sirhind, India.

Early life and education

Shaykh Ahmad Sirhindi was born after midnight, on 14 Shawwal 971 H. in the village of Sirhind near the city of Chandigarh in present-day India. From an ashraf family claiming descent from caliph Umar, he received most of his early education from his father, Shaykh 'Abd al-Ahad and memorised the Qur'an. He was then sent to Sialkot, at present in Pakistan, where he learned logic, philosophy and theology and read some advanced texts of tafsīr and hadīth before he returned home.[4] Sirhindi also made rapid progress in the Suhrawardī, the Qadirī, and the Chistī turūq, and was given permission to initiate and train followers at the age of 17. He eventually joined the Naqshbandī order through the Sufi missionary Shaykh Muhammad al-Baqī, and became a leading master of this order. His deputies traversed the length and breadth of the Mughal Empire in order to popularize the order and eventually won some favour with the Mughal court.[5]

Sirhindi's world view

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]
Obedience to Muslim authoritySirhindi's forthrightly dogmatic views about the subservience of the Kuffar (infidels) ie Non-Muslims, had a great influence in reshaping the thinking of many Indian Muslims, who had so far been living in a relatively liberal and tolerant society for centuries, especially so after the far-reaching effects of Akbar's educational reforms. In his letter no.163 he stated
"The honour of Islam lies in insulting kufr and kafirs.
One who respects the kafirs dishonours the Muslims...
The real purpose of levying jiziya on them is to humiliate them to such an extent that they may not be able to dress well and to live in grandeur.
They should constantly remain terrified and trembling.
It is intended to hold them under contempt and to uphold the honour and might of Islam."
This influential Sufi also outlined the importance of a Muslim's loyalty to his state and his views on not striving against islamic authorities:
" A Muslim does not revolt against the government of the country where he lives. Nor does he engage in subversion. He keeps away from incendiary, anarchical people. He tries to correct his own belief, worships, habits and behaviors. He does not read books or magazines belonging to la-madhhabis and munafiqs. He tries to learn and teach the knowledge of Ahl as-sunnat. He does not bear malice towards anybody. He does not transgress against anyone's life, property, rights, chastity or honor. He leads a life in conformity with the Shariat and laws. All the above-said facts exist in true religious books written by scholars of Ahl as-sunnat."[citation needed]
Importance of Sharia v. SufismAccording to Simon Digby, "modern hagiographical literature emphasizes [Sirhindi's] reiterated profession of strict Islamic orthodoxy, his exaltation of the sharia and exhortations towards its observance."[8] On the other hand, Yohanan Friedmann questions how committed Sirhindi was to sharia, commenting: "it is noteworthy that while Sirhindi never wearies of describing the minutest details of Sufi experience, his exhortations to comply with the shariah remain general to an extreme." [9] Friedmann also claims "Sirhindi was primarily a Sufi interested first and foremost in questions of mysticism."[10]
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.
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]
Rejection of innovation (bid'ah)
Sirhindi opposed innovation, or bid'ah, in religion, and even rejected the concept of bid'ah hasanah or 'good innovation,' as stated in his Maktūbāt. Some people suggest that the Imam was against the celebration of Mawlid. However, his letters would suggest this claim is unfounded. For example, in one place the Imam writes [ Persian Daftar som, Hissah Hashtam, Urdu, volume 3 letter 72, which is addressed to Mirza Husamuddeen Ahmed] In answering a question which was addressed to Imam Rabbani, Imam-i-Rabbani writes:
"And then you have asked concerning Mawlid. "
Imam Rabbani replies:
"What harm is there in reciting quran, naa’t [ song in praise of prophet] and manqabat [ song praising Awaliya Allah] in beautiful voice . WHAT IS PROPHIBITED IS to change the words/ pronunciation of Quran , to recite quran as if some one is singing a song and to clap which is not allowed even in the sessions of Poetry"
"If Mawlid is done in this manner that no mistake in quran recitation occurs and no mistake and careless ness occur in reciting qasida, then what is the harm in it ? My friend, strict measure is to be taken to close the door [ of careless ness] , otherwise there is a famous saying that small things results in big matter"
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 Qazanî, 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, Ithbât-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.

Selections from the Maktubat of Ahmad Sirhindi
“ - May Haqq subhânahu wa ta’âlâ bless you with realization of your religious and worldly wishes! The medicine for protection against the harms of worldly flavours and transient blessings is to use them in a manner compatible with the Islam. In other words, it is to obey Allâhu ta’âlâ’s commands and prohibitions. Those flavours will be harmful if they are not utilized compatibly with the Islam. They will cause Allâhu ta’âlâ’s wrath and torment. Maximum possible abstinence from enjoying them is the safest course to follow for real and definite salvation. Those who cannot manage that degree of abstinence should use the medicine requisite for protection. Thereby they will be safe from their harms. Shame on those people who can neither manage the necessary abstinence nor protect themselves by using medicine and who, thereby, leave themselves vulnerable to patent disasters and afflictions in addition to a pathetic deprivation from eternal happiness! So pitiable are those people who succumb to the indulgences of their nafs and fail to enjoy the worldly flavours in manners and doses prescribed by the Islam, thereby divesting themselves of the felicitous and everlasting flavours of Paradise. Do they not know that Allâhu ta’âlâ sees all? Have they never heard that enjoyment of worldly blessings within the limits of moderation drawn by Islam is the only way of acquiring immunity from harms? There is the inevitable and imminent Judgment Day, when all the worldly activities of each and every person will be laid before them.
How lucky for those who have attained love of Allâhu ta’âlâ by abstaining from His prohibitions in the world, when the Promised Day comes! How lucky for those who do not succumb to the temptations of the sequinned worldly life, who fear their Rabb (Allâhu ta’âlâ) and curb their sensuous desires, who advise their household and their inferiors that they should perform their daily salâts steadily, how lucky for them! Salâms to those people who follow the way to felicity shown by Allâhu ta’âlâ and who adapt themselves to Muhammad ‘alaihis-salâm’!
”
— First Volume, 56th Letter, Maktubat of Ahmad Sirhindi
“ - Man’s own nafs is the most adamant obstructive curtain between man and Allâhu ta’âlâ. “Abandon thy nafs, and come to Me! Thy very self is the cloud hiding the sun thou art after! Know thyself,” says the divine Word. Pushing the nafs away from between requires a conscientious and delectable process. It cannot be described by words and writings. Nor is it something that can be learned by perusal. It has to be a gift that one was endowed with in the eternal past, and it has to be primed by the attraction of Allâhu ta’âlâ. Since we live in a world of causations, a Wali’s lecture will suffice, with the proviso that you should love the Walî. The more you love him, the more will you receive of the fayz and ma’rifats radiating from his heart, attaining perfection at the end. The hadith-i-sherîf which reads, “A person will be together with his beloved one,” expresses this fact. ”
— Second Volume, 29th Letter, Maktubat of Ahmad Sirhindi
“ - My dear son! The world is sweet in appearance, and yet venomous in essence. It is quite worthless. A person who is caught in its trap can never be free again. A person who dies with that poison is a mere carrion. It is madness to lose one’s heart to it. It is like sequinned filth, or sweetened poison. A wise person will not fall for such false and deceitful beauty. He will not set his heart on vicious and harmful pleasures. He will spend his sojourn in this life trying to find favour in his Owner’s eyes. He will earn what will be useful for him in the Hereafter. He will do his duties as a slave of Allâhu ta’âlâ. He will hold fast to the commandments of Allâhu ta’âlâ. He will abstain from His prohibitions, i.e. harams. Shame on those who run after harmful things instead of doing so! ”
— Second Volume, 45th Letter, Maktubat of Ahmad Sirhindi
The personality of Hazrat Mujadid Alif Sani (R.A) is the prominent of all Mujaddins in Islam. He is the second Mujadid of the second Hijri. The words Mujaddid Alif Sani have been become the part of his name that his personality comes in mind with uttering these words through tongue. After studying the history of his period especially courtier scholar Abdul Qadar Bad Awani book “Muntakhab –bo-Tawarikh” In the period of king Jalla-lu-din Akbar the Islamic system was not present in the collective lives but he also tried to ruin individual lives by the deviation of Islamic principles. In the light of Hadis-i-Jabril definition of Islam we briefly survey the changes and bidats of Akbar’s time in Islamic principles and how Mujadid Alf Sani did a great work of revival of Islamic principles.
Faith of Tohid (Oneness of God) and Prophethood
The belief of Tohid was denied with the worshiping of Sun. A Hindu friend of Akbar pursueded him sun worship. The Sun was to be worshiped as a God It was to be considered as perfect manifestation and prosperity. The human beings and world were to be considered dependent to it. The people started worshiping towards the direction of the Sun when it rose. Akbar read one thousand and one names of Sun in Hindi. The fire, water, stone, trees and all manifestation of the world were worshiped as the following of Sun worship. The cow, cow-dung, Qashqa (Mark made by Hindus on their forhead indicating which sect they belong), rape were admitted lawful. A fire-temple was built under the influence of worshipers of fire, where fire was to be burning all time. More astonishing thing is that the management of this fire-temple was given to a courtier Molvi Sheikh Abu Fazal. The Christian were also successful to get influence in the court of Akbar. In the light of discussions and debates in the courts of Christian, the faith of trinity was confirmed. These Christian were so powerful in the court, they made similarity between the character of Hazrat Muhammad (P.B.U.H) and Satanic Dajaal (anti Christ) (Naaoz Billa) because they had full support and favor of Akbar. It is reality, that Akbar reached this extreme bad position under the influence of wealth loving learned so-called Muslims religious scholars and new converter of Islam. The courtier learned assured Akbar that he was the leader of the World. They presented his position with exaggeration and that is why Akbar claimed him as a real prophet in briefly meaning. Sheikh Mubarak’s Mukhtasar Namma fulfilled the remaining loss. According to it, the ruler of the time was declared better than religious directors and he opened the door of interference in Islamic laws and principles. He had the authority to make things lawful or unlawful according to his desires. Molana Abdullah Makhdum Al Malik Sheik Abdul Nabi, Jill-lu-din Multani, Qazi Al Qaza (Chief Justice), President of word Muft-i- Azam, Mulla Sheikh Mubarak and Ghazi Khan Badakhshi Jam-i-Maqulaat signed Mukhtaser Namma. In this connection, so called Saints also performed this role. Sheik Taj Din called him a perfect man. He brought him to the position of Deity. In this condition, Akbar willfully added new controversies in faith and principles. Quran was called a creation. Revelation was called impossible. Prophethood was considered to be doubtful. The names of the Holy Prophet (P.B.U.H.) were disgraced. If Muhammad or Ahmed was the name of a courtier, it was changed. Spirit, Angles and all invisible affairs were denied. After death, reward and punishment were considered impossible and it was sad that it was depended on Tanasakh (Transformation of soul into another body after death)
Cancellation the system of Prayers
Akbar cancelled to offer prayer five times in a day and started the worshiping of the Sun. The mosques and tombs were made the rest houses of Hindus. But some Mosques were made stables of the horses. Instead saying prayer in Mosques, they were indecent and obscenity deeds were done.
Disgrace the Month of Ramzan (The holy Month in which observe fast perform)
Akbar banned to observe fast. He called it the month of hunger and thirst. He ordered his courtiers to eat and drink or at least to keep betel-leaf in their mouths before him. The observer of fast was insulted in the bazars. Publically, the persons who ate or drank were encouraged.

Ban on Hajj. (Pilgrimage)
`In the book of Tasar -al- Amar volume Number 2, page Number 217, Jahangir stated that Akbar banned hajj. Mulla Abdullah sultan Puri Makhdoom Al Malik did not only give the judicial degree to eliminate it on the account of miseries and hardships of roads during Hajj period but also declared it a sin. He also introduced other deformities. There was complete ban on slaughter of cow. Pigs and dogs were declared holy and they were to be considered to worship. The king visited them daily. To drink alcohol was made lawful. Bathing after sexual intercourse was banned. Gambling and usury were made lawful. Prostitute’s houses were built to encourage prostitution and they got regular patronage of government. Marriages with close relatives such as uncle’s daughter’s etc. were declared unlawful. This indicates that is clear deviation from the basic Islamic principles. They also tried to abolish Islamic values. These conditions were not bearable for a true believer of Islam. There was a need of a perfect personality who revived these values with faithful enthusiasm and prudence. We find only one personality who fulfills such criteria. The name of this personality is Sheikh Ahmed Sirhidi (R.A). The people know him with the title of Mujadid Alif Sani (RA). He changed the history with his unique strength, faithful courage and stability. Islam got new life in subcontinent on the account of his great efforts. This thing is clear as the Sun that only Ahmed Sirhindi’s (R.A) personality fulfills the criteria of Mujadid according to the Hadis of revival of Hazrat Muhammad (P.B.U.H.).This is the reason; the Muslim nation gave him the title of Mujadid Alif Sani. He performed the revival work for next thousand of years. Hazrat Allama Iqbal (R.A) wrote an ode to glorify his personality.

“He was present on the grave of Sheikh Mujaddid
The earth very brilliant under place of rising
The stars feel ashamed of the dust of the earth.
There is mysterious personality in this earth.
He was the custodian of Millat’s wealth in India,
Whom Allah had awakened at the exact time,
Before Jahangir who refused to bend his neck,
Passion of nobles is due to the warmth soul of him.”
Witnesses of Revival

In this matter, many religious scholars and saints gave witnesses of Mujaddid for Hazrat Mujadid Alif Sani (R.A), we mention other witnesses of revivalist.
1. The people were rectified by his personality.
2. He refreshed the basic Islamic principles.
3. He corrected the immature religious scholars and imperfect saints.
4. He guided the Muslims by pointing wicked faith and bidats.
5. He rectified rational science, and the person who considered religion dependent reason and made then to follow of Islamic laws.
6. He corrected the king of the time, lords and courtiers.
After detailed study of the holy character of Hazrat Mujadid Alif Sani (R.A), we come to know that he performed the work of revival in all Islamic religion especially faiths, affairs, manners etc. He proves himself on Hadis as a revivalist. So he was sent as a complete Mujaddid for next thousand year of period.

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