Material required! role of ulemas and mashaikhs

[Tehriim]

I didn't find the material regarding this question in Indo-Pak History....
Pls post here if someone has??

Looks like a strong guess in this exam

[maliasghar]

MUJADAD ALF SANI

Introduction:

- Great mystic of Nakshbandi order of the 16th and 17th century in India.
- Known as Mujadad Alf Sani, or Reformer of Second millennium of Islam. His original name Sheikh Ahmed of Sirhindi.
- He challenged the might of Akbar the Great and his religious conceptions.
- He stressed on the need for reverting back to pure Islam, following the true guidance of Prophet Muhammad, and purifying religious from all impurities which had crept in due to prolonged stay with Hindus and innovations by rulers, reform movements.

His Early Life:

- Born in Sirhind, capital of eastern Punjab in June 1564 during the rule of Akbar.
- Descendent of Umar bin Khattab, the second Caliph of Islam.
- Disciple of Khawja Baqi Billah and a mystic of Nakshbandi order.
- His father Sheikhh Abdul-Ahad a prominent sufi scholar himself. Chistia order.
- In his early life, studied Qur’an, memorized it, Hadith, Tafsir, Maqul (Philosophy).
- During his stay at Delhi, came into contact with Abul Fazal and Faizi of Akbar’s court. The later impressed by the mystical knowledge of Sheikh and desired to introduce him to Akbar’s court. However this contact could not last long as Sheikh was disappointed by some of the activities and beliefs of Abul Fazal, which to him were un-Islamic.

Prevalent Social Conditions of India:

- The religious beliefs of people had degenerated and people had resorted to different sorts of innovations in Islam. Impurities had crept in due to prolonged contact with Hindus.
- Islam was under great stress and non-believers used to openly ridicule Islam

Sufisim:
- There was a widespread belief in Karamat (miracles of the saints) in the society.
- In Sufism, many means of developing magical and supernatural powers, alien to Islam, had been developed and widely practiced.
- Some Sufis even proudly manifested their indifference to Sunnah or Shariah.

Ulemas:
- Ulemas had taken purely to Fiqah and Jurisprudence ignoring Qur’an and Sunnah. They were busy in hair splitting and indulging in perennial quarrels over religious issues.

Akbar:
- Akbar realizing that Ulemas would not be successful in establishing a united social order on the basis of Islamic superiority, introduced his own version in the name of Din-i-Illahi.
- He openly promoted Hindus, their practices, and provided patronage to their customs.
- Din-i-Illahi, in which he himself was the temporal and spiritual head was promoted over Islam. Instead of Prophet Muhammad, Akbar was being praised as the new prophet.
- This had led to a split between Muslims: conformists and non-conformists.

Sheikh Ahmed’s Efforts:

- He took upon himself the task of reforming the society and restoring Islam to its true spirit and level in India.
- He had to re-establish the authority of Qur’an and Sunnah and put Fiqah and Jurisprudence on its proper place.
- He was opposed to atheism and worked hard to restore the original teachings of Islam, exposed the fallacy of Din-i-Illahi and denounced those ulema who had questioned the authority of Shariah. He stressed on continuous, sustained efforts.
- He challenged the might of Akbar and invoked his wrath and that of Jahangir, as well as changing the perceptions and mindset of Muslims who had gone astray.
- He exhorted Muslims to adopt simple practices, revealed the importance of Namaz and the utility of Fasting.

Preparation of Disciples:
- He prepared a large number of disciples and sent them to different parts of India for propagation of true values of Islam.
- He asked them to emphasize on Ittibat-i-Sunnah(Examples of Prophet) and commandments of Shariah.

Letters and Correspondence:
- Adopted an effective way of communication and persuasion of people in authority.
- These letters were widely circulated, addressed to nobility and scholars, expounded religious truths and were written in moving and convincing language.
- They were compiled and known as Muktubat-e-Imam.

Enlistment of Nobility:
- Contrary to the prevalent Sufi belief of remaining in isolation and at a distance from kings, Sheikh instead used his influence to enlist great number of soldiers and nobles as his followers. The purpose was to impress upon the king to mend his ways.

Concept of Wahdat-ul-Shahud:
- There was a prevalent concept of Wahdat-ul-Wujud propounded by the Sufis that God and His creation are one and inseparable from each other. All particles of universe represented the presence of God therefore, worship of God’s creatures amounted to God’s worship
- This belief was more closer to Hindu belief and therefore Sheikh negated this philosophy and declared it ultra vires to principles of Islam. He rather presented the concept of Wahdat-ul-Shahud that God and his creatures are separate.

Two Nation Theory:
- Sheikh even at that time, long before the contemporary scholars proposed TNT, believed in the separate identity of Muslims. He stressed upon the need of maintaining this distinction.
- Akbar’s policies had given rise to the concept of joint nationalism at the expense of Islam.

Sheikh Ahmed’s Struggle:

- Jahangir was cautioned and instigated by his courtiers against the growing influence of Sheikh. He was asked to appear in the court to face the charges of anti-State activities.
- Sheikh responded well to all the questions, and when no excuse could be found to punish him, he was asked to explain the reason of not prostrating before emperor. To this Sheikh refused that prostration is only for God.
- Infuriated, Jahangir sent Sheikh to prison in Gwalior fort fort. However, after two years he realized his folly and repentful released Sheikh with honours.
- Sheikh was offered to join the court or to return to Sirhind. Sheikh preferred to stay in the court and thereby carry out his mission more effectively. He was able to convince the Emperor to following measures for restoration of Islamic glory in India:
a. Reconstruction of all mosques, which were destroyed.
b. Re-appointment of Qazis, Muftis and Mohtasibs to their posts.
c. Cow slaughter to be allowed again.
d. Compulsory prostration before Emperor to be discontinued.
e. Innovations in religion to be forbidden.

Conclusion:

- Sheikh was appeared on the scene to rescue Islam from degeneration in India at the right time.
- He was successful enough to bring about a paradigm shift in the thoughts of Muslims. His philosophy and doctrine of Islam is the most prevalent in the region today.
- He is considered as a pioneer of Muslim self-assertion by denouncing un-Islamic practises.
- Later scholars and his followers carried on his work. Prominent among them were Shah Walli Ullah.
- Allama Iqbal, a great thinker of 20th century paid rich tributes to Sheikh in one of his poems, and regards him as the guardian of the Muslims of India.
- Sheikh’s two nation theory became the foundation for the creation of Pakistan.

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SHAH WALLI ULLAH

Introduction:

- One of the great Muslim reformers of the 18th century who rendered great services for the religious, political and social regeneration of Muslims of India.
- Diagnosed the ills of the society and suggested remedies.
- Muslims had fallen from the position of glory after the death of Aurangzeb. The rulers could not hold the supremacy of the Muslim rule and indulged in luxuries.
- The un-Islamic trends were flourishing and there was anguish amongst the Muslim scholars.
- The time was ripe for the introduction of meaningful reforms at purging the society of all evils. Shah Walliullah began the era of regeneration.
- He is known as the ‘father of modern Muslim India.’

Early Life:
- Original name Qutub-ud-Din, born in a pious family of Delhi on 21 February 1703.
- His father Shah Abdur Rahim a great saint and scholar, had been associated with the court of Aurangzeb in the compilation of Fatwa-i-Alamgiri.
- Received early education in Quran, Tafsir, Hadith and spiritual discipline from father.
- Also studied Shahih Bukhari, Jurisprudence. Later went to Medina and received education from Sheikh Abu Tahir bin Ibrahim.
- Before death, his father conferred on hi his authority of Sufism. Shah Walliullah started teaching at Medressah Rahimiya.

Social Conditions of India:

- Political and social turmoil in India.
- Disruptive forces at work after the death of Aurangzeb
- Incapable successors to hold the kingdom together and maintain the supremacy of Islam.
- Signs of decadence of the Muslim society.
- Internal rifts between Shia and Sunni sects.
- Revival of Hindu movements like Sikhism, Bakhti movement had caused great damage.
- Marathas and Sikhs were challenging the supremacy of Muslims and promoting Hindu nationalism.

Shah Walliullah’s Movement:

Religious Reformation:
- Spiritual consolidation of Muslim society. Prepared disciples for this task.
- Persuaded Muslims to follow the true footsteps of Prophet Muhammad. In it lied salvation.
- Advocated the Quranic education over all worldly innovations
- Exhorted forabandoning life of luxury and un-Islamic trends.
- Introduced the liberal concept of Tatbiq (integration): which brought elasticity in the understanding of Islam
- Studied various schools of thoughts and expressed what was right in a mild manner without hurting the feelings of anyone.
- Tried to remove the misunderstandings between Shia and Sunnis and thus promoting national solidarity and harmony.
- Influenced and impressed upon the rulers to enforce Islamic laws.
- Educated Muslim soliders on the importance of Jihad.
- Traders to adopt fair business practises.

Political Services:
- Apart from religion, he actively participated in politics to safeguard Muslim’s interests.
- He also provided political leadership in face of a vacuum.
- Weakness and apathy of Mughal rulers compelled Shah Walliullah to act.
- He wrote letters to Muslim nobles informing them of the critical situation and impressed upon them to rise to protect Islam and Muslim rule. Eventually won over NajibudDaula.
- When Muslim nobility could not be stirred or were unable to accomplish the feat, he requested Ahmed Shah Abdali to come to the rescue of Islam in India. This resulted in 3rd Battle of Panipat in 1761 in which Marathas were defeated.

Social Services:
- Shah Walliullah understood that deprivation of rights of people created unrest in society.
- He therefore exhorted on the rulers to provide relief to the poor, take care of their welfare and settle their grievance, instead of spending on their own luxuries. Likewise he also stressed upon the payment of zakat by the Muslims and Jizya by Hindus.
- Muslims to avoid the sin of accumulation of worldly wealth.
- Considered decaying morals as responsible for degeneration of Muslim society. Muslims would have to reform themselves in order to survive. He pointed out their failings.

Literary Works of Shah Walliullah:

- Wrote almost fifty books on mysticism, Islamic learning and other problems of India.
- Translation of Qur’an in Persian for the first time. Invited criticism from orthodox ulema. However provided the common folk to understand the Qur’an for first time.
- Shah Walli Ullah’s sons translated it in to urdu eventually.
- Hujjat-ul-Baligha: in detail the reasons for the decay of Muslims and importance of application of ijtihad. Mentions intellectual and scholastic requirements for a mujtahid. Disliked the idea that every man without knowledge is involved in interpreting religion.
- Izalat-al-Akhifa. To remove misunderstanding between Shia and Sunnis.
- Al-Insaf fi Bayan: Balance between four schools of thought: hanafi, shafi, hambali, malaki.
- Fuyuz al-Harmain: depicts the dream of reformation he had during his stay at Medina.
- Many other works.
- Established medressahs and imparted education in light of his works.

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DAR-UL-ULOOM DEOBAND

Introduction:

- Established at a time, when bitter frustration prevailed everywhere and future seemed dark. 10 yeas after 1857.

History:
- British as per policy had destroyed the Muslim religious institutions and learning system after 1857 as according to them, they have been a cause in instigating people.
- British did not stop at this. They actively preached Christianity and religious education by locals was discouraged.
- According to Ulema, although Aligarh Movement did a lot on social and political front, it was not sufficient in religious sphere for the complete uplift of Muslims.
- In 19th Century, a Tehrik was launched for the religious training of Muslims, particularly the youth to preserve the Islamic way of life.
- Started with the establishment of Medressah at Deoband in 1866. Initially in a mosque. Later a building was constructed with different departments and its own library.

Objectives:
- Provide comprehensive information to Muslims about their religion
- Necessary arrangements for teaching of religious studies: Quran, Hadith,…
- Invoking the true spirit of Islam and exhorting people to act in accordance with Islam
- Avoiding influence of government on education and preserving freedom of thought.

Founders of Deoband:
- A saint and sufi Haji Muhammad Abid floated the idea, collected the funds and took pains to establish the medressah. Maulana M. Qasim was invited to come teach here.
- Maulana Qasim left govt job for a meagre salary of Rs. 10/-. He brought with himself rich experience of education field and organized the institute on sound footings.
- Numerous other scholars of the time flocked together and many taught even with out remuneration. Some prominent names of Maulana Shabir Ahmed Usmani.
- Mainly due to efforts of Maulana Qasim, the fame of Deoband travelled wide and as many as 900 students were on its roll in 1931 who came from different provinces.
- Maulana Qasim did not believe in grants in aid and income from lands, property. Instead he appealed to the common man and thus gave it the status of a movement.

Activities of Dar-ul-Uloom:

- Not restricted to subcontinent, but its fame and light spread far and wide. Since then it has grown in repute so much that it stands next to Al-Azhar University of Cairo.
- Drew its inspiration from Medressah-i-Rahimiya, of Shah Walliullah. But also drew a number of positive features of British education system e.g. division of students in academic groups, maintenance of attendance registers and written examinations. This brought discipline into an otherwise traditional oriental study.

Political Leanings:
- Politically it was not inert and took part in the politics of the time, like Aligarh.
- Influenced by Indian Congress in political arena. However some scholars within the institute differed from the Congress and its political approach. E.g. Usmani was a close confidant and lieutenant of Quaid-e-Azam.
- One group – the Madni group – formed their own political org: Jamiat Ulema-i-Hind. This group followed Congress.
- Another group led by Maulana Ehtesham ul Haq Thanvi formed Jamiat Ulema-i-Islam and followed Muslim League.
- Dar-ul-Uloom took the lead in confronting the Christian and Arya Samaj missionaries, Shuddi and Sangathan Movements.

Educational Aspect:
- Prestigious seat of learning. Imparts education in different disciplines of Islam: Quran, Hadith, Fiqh, Jurisprudence, Philosophy and Islamic history.
- Curriculum based on 17th Century Indo-Islamic syllabus known as Dars-e-Nizami.
- The syllabus consists of 4 states. The first 3 are completed in 8 years. The final stage is a post graduate stage where students specialize in advance topics.
- Helped the growth and popularity of urdu language, which was its medium of instruction.

Dar-ul-Uloom Deoband and Aligarh:

- Initially did not seen Aligarh eye to eye.
- A difference in political approach. Aligarh was based on the philosophy of reconciliation with British, whereas it was reverse for Tehrik-i-Deoband, and stressed on carving out a distinct identity.
- Maulana Qasim and Sir Syed had sharp differences. Both of them had their own approach for the protection of Muslim’s interests, albeit through different means.
- Whereas Aligarh focused on English and contemporary sciences, whereas Deoband purely on religious studies and revival of Muslim thought.
- Despite differences, some mutuality of thought and action on certain issues. Both had the aim of welfare of the Muslims and revival of Muslim glory.
- When Maulana Mahmud-ul-Hasan became the head of Deoband he encouraged contacts between Aligarh and Deoband. Sentiments of brotherhood and amity received a fillip. It was agreed that Deoband would make special arrangements for teaching religious subjects to graduated of Aligarh college and similar facilities would be extended for English and western subjects to the students of Deoband. For this purpose Jamia Millia was established at Delhi in 1920. This included many features of both.

Impact of Tehrik-i-Deoband:

- Many schools throughout modern day Pakistan and India, and across the world are now affiliated and theologically linked to Dar-ul-Uloom Deoband.
- Famous seminaries have been established by its graduates.
- Its followers were successful in carving out a distinct cult of Deobandis for themselves.
- Established the Sheikh-ul-Hind Academy for publishing books and training students in urdu journalism.

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Nadva-tul-Ulema of Lucknow

Introduction:

- A number of revivalist and reformist movements had been launched either to resist the change being brought about by the British or for revival of Muslim glory.
- Established as a means to strike balance between the concept of education being professed by Aligarh and Dar-ul-Uloom.
- Both stood apart with glaring contrasts. One focused on western knowledge to prepare Muslims for taking active part in economic and political sphere, other in religious. Students of Aligarh were devoid of religious leanings and a responsibility towards Islam, whereas the Deoband students were again devoid of skills to lead a successful life in modern world. Their scope was limited to being a priest or a fiery orator with no practical solutions.
- Thus enough room existed to introduce an institution that could fulfil the void left by two and devise an education system benefiting from both extremes.
- Like Dar-ul-Uloom Deoband, Nadva had its links with the movement of Shah Walli Ullah.

Establishment:

- A committee Nadva-tul-Ulema formed as a result of Cawnpore meeting of 1894. Ulema from all schools of thought participated in this conference.
- Sir Syed was initially sceptical of its success but later on welcomed the move.
- Maulvi Abdul Ghafur Deputy Collector was the founder. He prepared the rules and chalked a liberal programme, which was to put an end to extremist elements of other two systems.
- An institute was established at Lucknow and regular classes began in Dec 1898.
- Many philanthropists contributed generously.

Objectives of Nadva:
- General reformation of Muslim society by attracting Muslims towards religion.
- Remove the sectarian differences.
- Keep separate from politics.

Nadva-tul-Ulema and Maulana Shibli Naumani:

- Maulana Shibli received Islamic education in his early life, and was influenced by Maulana Farooq who was opposed to Sir Syed and his movement.
- He later joined Aligarh Institute as Asst Professor of Arabic in 1883.
- He was well read and keen thoroughly impressed Sir Syed by his scholarship. He became his close associate and a valuable asset of the college.
- However differences arose and Maulana left the college after his death in 1904. He was critical of Sir Syed’s religious views and teaching style. He believed that ideal system of education should be an intermix of old and new.
- Nadva provided him an opening of his liking where he could excel.
- He worked hard to make Nadva a very prominent institute. He introduced a number of changes in curriculum on the basis of his teaching experience at Aligarh.
- He also trained worthy disciples to carry on his message.
- He established an Academy of Authors: Dar-ul-Musanifin.
- Hs celebrated pupils included Syed Suleman Nadvi and Maulana Abu-al-Kalam Azad who became prominent leaders of freedom movement.

Activities of Nadva:

- It invoked suspicion of British due to its increasing popularity. Under the pressure of Lt. Governor of UP McDonald some its members dissociated themselves from it.
- Despite these difficulties, it came to have a college, hostels and other buildings.
- Journal al-Nadwa, though a short life of 8 years, caused valuable services to cause of education and learning. Writers like Abu-al-Kalam Azad contributed to it.
- Nadva could not succeed in its primary objective.