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Friday, 2 December 2011

Faculty Members Department of Islamic Studies Jamia Millia Islamia India

Faculty Members Department of Islamic Studies

Dr Akhtarul Wasey | Head

Office Address:
Zakir Husain Institute of Islamic Studies,
Jamia Millia Islamia,
New Delhi - 110025
  +91 (11) 26983578, 26981717  (Direct)
  26986077  (Board Number)   awasey@jmi.ac.in   (Primary)  

Academic Performance

S.No.

Year

Degree

Institution

1

1971

B.A. (Hons.)

AMU

2

1975

Bachelor of Theology

AMU

3

1976

Master   of Theology

AMU

4

1977

M.A. (Islamic Studies)

AMU

5

1983

Diploma In Turkish Language

Istanbul University

  
 

Employment Profile

S.No.

From

To

Position Held

Organisation

1

1978

1979

Lecturer

Jamia Millia Islamia

2

1979

1980

Lecturer

AMU

3

1980

1987

Lecturer

Jamia Millia Islamia

4

1987

1991

Reader

Jamia Millia Islamia

5

1991

till date

Professor

Jamia Millia Islamia

  
 

Awards

  
 

Selected for the Short-tersm Turkish Govt. fellowship to Study Turkish Language and Culture by the  Ministry of Education (Govt. of India ) 1983.

Junior Research Fellowship (UGC) 1977-78

Faculty of Social Science merit scholarship for M.A. (Islamic Studies) of the A.M.U.  1976-77

Faculty of Theology merit scholarship for M.Th.(Sunni) of the A.M.U. 1975-76.

Islamic Studies merit scholarship for M.A. (Islamic Studies) of the A.M.U. 1972

Islamic Studies merit scholarship for B.A. (Hons.) of the A.M.U. 1968-7


Membership of Professional/ Learned Bodies/Socities

  
 

Member, Maulana Azad Education Foundation (Govt. of India) New Delhi.

Member, Central Waqf Council (Govt. of India) New Delhi

Member, Advisory Board, Politics India (The Awareness Magazine) New Delhi

Member, Academic Council, Jamia Millia Islamia, New Delhi

President (Elected) Islamic Studies Section, All India Oriental Conference,Pune.

Member, Board of Research Studies, Centre of Central Asian Studies, University of Kashmir, Srinagar.

Member, Board of Under Graduate Studies, Department of Islamic Studies, University of Kashmir, Srinagar.

Member, Board of Research Studies, Faculty of Social Sciences, University of Kashmir, Srinagar.

Member, Faculty Committee, Faculty of Theology, Aligarh Muslim University, Aligarh.

Member, Board of Studies, Department of Islamic Studies, A.M.U., Aligarh.

General Secretary, All India Qaumi Tanzeem, New Delhi

Member, Dargah Committee, Hazrat Khwaja Moinuddin Chishti, Ajmer.

Member, National Advisory Group of the Educational Management Resource Procejt (EMRP), Aga Khan Foundation (Inddia)

Member, National Executive of "Educators for Secularism, Socialism and Democracy", and Convenor of its Delhi Unit.

Member, Northern Panel of Islamic Development Bank Assistance Programme.

Member, Advisory Board, Foundation for Amity and National Solidarity, New Delhi

Member, Editorial Board, "Secular Democrary" (a reputed journal), New Delhi

Member, Executive of All India Sampradayakta Virodhi Committee, New Delhi

Member, Executive of All India Muslim Educational Conference, Aligarh

Trustee, Sir Syed Foundation, New Delhi

Trustee, Foundation for inter-Community Relations (FICR), New Delhi

Trustee, Yasmeen Foundation, New Delhi

Publication Details

List of Publications

      Orignal

Education of Indian Muslims (New Delhi, 1977)

Sir Syed Ki Taleemi Tehreek (New Delhi, 1985) 

(The first comprehensive study in English and Urdu of the Educational dimension of the Aligarh Movement i.e. the All India Muslim Educational Conference founded by Sir Syed Ahmad in 1886).

      Translations

Aaiyne-Sarguzusht (Hindi Translation of the biography of Avicina) CCRUM (Govt. of India), 1999.

Hind Islami Tarz-e-Tameeer: Urdu translation of Indo-Muslim Architecture, Published by Publications Division, Ministry of I&B (Govt. of India) 1995

Hamara Mulk Bharat - an NCERT text book in Urdu (1991)

Sabaq Amoz Kahaniyan (Urdu 1986)

harat mein Islami Shiksha ke Kandra (Hindi), Publications Division, Ministry of I&B, Government of India, New Delhi, 1984

      Edited

Jerusalem: Holy City Enslaved: Articles and Proceedings of an Indo-Arab Symposium on Arab status of Jerusalem (held in New Delhi in June 1984) jointly edited with Mrs. Manorma Dewan (PAI Publications, New Delhi, 1984)

Yaroshalem: Shahr -e- Muqaddas -se- Shahr -e- Masloob Tak: A compilation of articles on Jerusalem in Urdu, jointly edited with Mrs. Manorma Dewan (PAI Publications, New Delhi, 1987). 

 
 

Dr Iqtidar Mohd. Khan

 | Associate Professor

Office Address:
Deptt. of Islamic Studies,
Jamia Millia Islamia,
New Delhi - 110025
  26981717  (Direct)
  imkhan@jmi.ac.in   (Primary)  

Academic Performance

S.No.

Year

Degree

Grade

Institution

(i)

1993

Ph.D.

-

Jamia Millia Islamia

(ii)

1987

B.Ed.

-

Jamia Millia Islamia

(iii)

1986

M.A.

I

Jamia Millia Islamia

Employment Profile

S.No.

From

To

Position Held

Name of Institutes

i)

1989

1991

P.G.T.

Jamia Sr. Sec. School

(ii)

1991

   

Lecturer

Jamia Millia Islamia

(iii)

   

till date

Reader

Jamia Millia Islamia


Highlights of Important Contributions

    Courses Taught: B.A., M.A., B.Ed.

Publication Details

Total Publication Profile
(a) Number of Papers published in refereed journals
In India: 7
Abroad: -

(b) Number of Papers published in Conferences/Seminars/Workshops
In India: 1
Abroad: 1
Books: 1
Ph.D. Thesis Guidance
Tot al No. of doctoral thesis guided: 3

Dr Syed Razi Ahmad Kamal

 | Associate Professor

Office Address:
Department Of Islamic Studies,
Jamia Millia Islamia (Central University),
New Delhi - 110025
  26981717  (Direct)
  65638046  (Board Number)   09313626617  (Mobile)
  rkamal@jmi.ac.in, razikamal2004@hotmail.com   (Primary)  

Educational Qualification

PhD from Department of Islamic Studies, Jamia Millia Islamia (Central University), Jamia Nagar, New Delhi 110025

M.A In Islamic Studies from Department of Islamic Studies J.M.I

B.Ed From J.M.I

B.A From J.M.I

Teaching and other experiences

    Teaching Experience

Worked as a TGT Jamia Senior Secondary School, from 1977 to 25th November 1987.

Working in the Department of Islamic Studies, JMI since 25th November 1987 to till date as Lecturer, Senior Lecture and Reader in present.

    Research Experience

23 Years

    Technical Experience

Working knowledge of computer basics.


    Administrative experience

Worked as senior resident warden for nine years in my school services.

Worked as a warden in university hostel for two years.

Worked as a dy. superintendent of university central examination for one year and assist. Superintendent for two years.

Worked as a pro proctor in JMI for four years.

Executive member, JMI Teachers Association.

Member Hira Welfare Society Ambedkar Nagar, UP.

Member Executive Council, Jamia Darul Uloom Azamgarh.

Member Central Walkf Council, Govt .Of India.

Visited Saudi Arabia as member of Govt. of India Hajj Goodwill Delegation in 1995.

Worked as a NCC commissioned officer for six years in Jamia School.

Working as Nazim-e-Diniyat from 1989 till date.

Conferences/Seminars/Workshops attended

Participated and presented papers in Ten National and International Seminars.

Publication

Four Books and one is under Print

Halat wa khidmat mashaikh e histia sabria

Jamiat-e-Ulama-e-Hind from 1948 to 2003

A study of Major Indian Religions

Mukhtasar Tareekh –e- Mashaikh-e- Awadh

Award Received

Delhi Urdu Acadmy Award for my book on Chistis Sabria Silsila Uttar Pardesh Urdu Acadmy Award for the same.

 
 

Dr Syed Shahid Ali

 | Associate Professor

Office Address:
Department of Islamic Studies,
Jamia Millia Islamia,
New Delhi - 110025
  ssali@jmi.ac.in, dr.syed.shahid.ali@gmail.com   (Primary)  

Educational Qualification

Ph.D. From Department of Islamic Studies, Jamia Millia Islamia (central university), Jamia Nagar, New Delhi-110025, in 1996 on

 "Urdu Tafaseer Beeswin Sadi Main"

 M.A. In Islamic Studies from Department of Islamic Studies in 1994

 B.A. In Pass Course from Zakir Hussain(evening) Collage, Delhi University in 1992

Competition Qualified

U.G.C. Test for Junior Research Fellowship and Eligibility for Lectureship in the subject of Islamic Studies

Special Training

Participated in U.G.C. sponsored two 3-Week Refresher Courses in Islamic Studies and one 4-Week Orientation Programme conducted by A.S.C., Jamia Millia Islamia New Delhi-25 in 1996.

Teaching and other experiences

    Teaching Experience : Fifteen years

    Research Experience:  Seventeen years

    Technical Experience : Sufficient knowledge of computer basics

    Administrative Experience : Worked as Students Advisor of B.A.(hons)1st yr. Islamic Studies.
    Worked as Asstt. Supt. Of Exams at M.A. and Ph.D. level in the Dept. of Islamic Studies.
    Worked as Departmental in charge for university sports.

Supervision of Ph.D.Students

Supervising four Ph.D.'s students of Islamic Studies, Two have been awarded Ph.d

Publication

    Books published :  Twenty Two

Quranic Sciences (English)

Social Fabric and Hadith

 (English /co-author)

 Quranic Morality (English)

Islamic Reality-in the Quranic Frame Work (English)

 Urdu Tafaseer Beeswin Sadi Mein (Urdu)

 Urdu Mufassereen Ka Tafseeri Muaqqif (Urdu)

 Musalmanan-e-Hind (Urdu)

 Hindustan Mein Dawat-e-Deen: Masail wa Imkanaat(Urdu)

 Islam ek Taruf (Urdu)

 Aadab-e-Quran (Urdu)

 Islam Ek Parichay (Hindi)

 Mera Jeewan aur Quran (Hindi)

 Manav Anubhav aur Islam (Hindi)

 Islam aur Insan (Hindi), Series 1-6

 Shaitaan aur Insaan: Islam ke Sandarbh Mein (Hindi / Urdu)

 Patrkarita ke Quraneae Siddhant (Hindi)

 Dil aur Islam (Hindi)

 Hey Logo (Hindi)

 Insaan, Zindagi aur Islam (Hindi)

 Quran aur Insan: Ikkisween sadi main (Hindi)

 Insani Aetrazat ke Khudai Jawabat (Hindi)

 Hindi Translation of Quran (Para 30) Co-Translator

    Research Articles : Twelve
    Articles published in Newspapers: Forty
    Book Reviews: Six

Editor (Hon.)

Islam aur Insan
Bi-monthly Journal on Quranic Morality in Hindustani

Award Received

Urdu Academy Award-2001 for the book

"Urdu Tafaseer Beeswin Sadi Main"

Others

Participated and represented Indian Muslims to "Holy Land and World Youth Day Pilgrimage / Youth Jubilee in Jerusalem / Rome" in August 2000, at the Invitation of Pope John Paul 11

 Taken Coaching Classes for U.G.C. Test for Junior Research Fellowship and Eligibility for Lectureship competition, conducted by Center for Coaching and Career J.M.I. during 2002-03

Conducted Free Coaching Classes for English, Economics and Islamic Studies for 12th Class students during 1999-2001

Isra Games (A computer C.D. based on Islamic fundamental teachings)

Some T.V. and Radio Talks

 
 

Dr Farida Khanam

 | Associate Professor

Office Address:
Deptt. of Islamic Studies,
Jamia Millia Islamia,
New Delhi - 110025
  26981717  (Direct)
  fkhanam@jmi.ac.in   (Primary)  

Academic Performance

S.No.

Year

Degree

Grade

Institution

(i)

1982

M.A.

I

Jamia Millia Islamia

(ii)

1983

Dip. in Modern Arabic

I

Jamia Millia Islamia

(iii)

1990

Ph.D.

-

Jamia Millia Islamia


Employment Profile.

S.No.

From

To

Position Held

Name of Institutes

(i)

Dec. 89

Dec. 90

Research Assistant

Zakir Husain Institute of Islamic Studies

(ii)

Sep. 92

Nov. 92

Lecturer (Leave vacancy)

Jamia Millia Islamia

(iii)

Nov.93

April 94

Lecturer (Leave vacancy)

Jamia Millia Islamia

(iv)

1st Sept.94

27th Sept.94

Lecturer (Leave vacancy)

Jamia Millia Islamia

(v)

Sept.94

   

Lecturer

Jamia Millia Islamia

(vi)

   

till date

Reader

Jamia Millia Islamia


Awards Received

Felicitated as a Woman Achiever in 1995 by Delhi women's League, New Delhi.

Highlights of Important Contributions

    Courses Taught

Islamic Religious Sciences, Hadith, Fiqh, Tafsir, Early History of Islam, Islamic Mysticism

    Membership of Professional/ Learned Bodies/Societies

Zakir Husain Welfare Society, 1998

Delhi women's League

Publication Details

Total Publication Profile
(a) Number of Papers published in refereed journals
In India: -
Abroad: -
Visits abroad: Attended a peace conference held in Bucharest under the auspices of Community of St. Agidio (30th Aug. - 1st Sept., 1998)

List of Books Translated from Urdu to English

God Arises

Woman between Islam & Western Society

Woman in Islamic Shari'ah

Indian Muslims

Islam : The Voice of Human Nature

Islam : Creator of the Modern Age

Islam As It Is

Islam and Peace

Principles of Islam

Religion & Science

An Islamic Treasury of Virtues

The Quran for All Humanity

Man Know Thyself

Muhammad : The Ideal Character

Tabligh Movement

Polygamy & Islam

Hijab in Islam

Concerning Divorce

The Way to Find God

The Teaching of Islam

The Good Life

The Garden of Paradise

The Fire of Hell

Islam and the Modern Man

Muhammad : A Prophet for All Humanity

A Treasury of the Qur'an

Words of the Prophet Muhammad

The Moral Vision

Introducing Islam

Call of the Quran

Qur'an : An Abiding Wonder

Islam Rediscovered

Dr M. Ishaque

 | Associate Professor

Office Address:
Deptt. of Islamic Studies,
Jamia Millia Islamia,
New Delhi - 110025
  26981717  (Direct)
  26842635  (Board Number)   mishaque@jmi.ac.in   (Primary)  

Academic Performance

S.No.

Year

Degree

Grade

Institution

(i)

1986

M.A. (History)

I

Jamia Millia Islamia

(ii)

1987

Diploma in Archival Studies

I

National Archives of India, New Delhi

(iii)

1998

Ph.D. (History)

-

Jamia Millia Islamia


Employment Profile

S.No.

From

To

Position Held

Name of Institutes

(i)

24.9.87

30.11.89

Asstt. Archivist

Dr. Z. H. Library, JMI

(ii)

22.9.87

Jan.91

Editorial Asstt. 
(Part Time)

Zakir Husain Institute of Islamic Studies, JMI

(iii)

1.12.89

15.7.91

Lecturer (adhoc)

Jamia Millia Islamia

(iv)

18.7.91

23.9.92

Asstt. Archivist (Permanent)

Dr. Z.H. Library, JMI

(v)

23.9.92

23.9.98

Lecturer (Permanent)

Jamia Millia Islamia

(vi)

23.9.98

23.9.2003

Sr. Lecturer

Jamia Millia Islamia

(vii)

23. 9.2003

till date

Reader

Jamia Millia Islamia

Highlights of Important Contributions

    Courses Taught

History of West Asia, Islam in Indian Sub-continent, Development of Religious Sciences at Graduation & Post Graduation Level, Arabic Language at Post Graduate Level

    Membership of Professional/ Learned Bodies/Societies

Indian History Congress (AM-17519)

Publication Details

Total Publication Profile
(a) Number of Papers published in refereed journals
In India: 40
Abroad: -

(b) Number of Papers published in Conferences/Seminars/Workshops
In India: 5
Ph.D. Thesis Guidance
Total No. of doctoral thesis guided: 3

Participation and Presentation of Papers to the Academic fora

Presented a paper on "The Hidaya of Burhanuddin al Marghinani as the Muslim Sourse of Law in India" in the Khuda Bakhsh Indo-Uzbek Seminar held in Delhi in December 1993

Presented a paper on " Syed Ashraf Jahangir Simnani `s contribution to Indo-Islamic Culture" in a seminar entitled Indo-Iranianian Contribution to Islamic Culture on the eve of Jamia Platinum Jublee held during 1st. to 3rd November 1995 at Jamia Millia Islamia

Presented a paper on "The life and contribution of Ahmad bin Muhammad bin Kathir al Farghani held in 1998 at Jamia Millia Islamia

Contributed a paper National Movement, Jamia and Muslim Intellectuals-in the light of Prof. Ziaul Hasan Faruqi`s wrightings in a seminar entitled Jamia , Muslim Intellectuals and Religious Values held on 29th March 1998 at Jamia Millia Islamia

Contributed a paper on Spiritual and Social significance of Zakah with reference to Zakhiratul Muluk of Syed Ali Hamadani in a seminar entitled Shah I Hamadan Mir Syed Ali Hamadani organized by Dept. of History & Culture,JMI,New Delhi in collaboration with the Culture House, Islamic Republic of Iran,New Delhi,held during 16th-18th March 2001 at JMI

Contributed a paper on Iradat Khan –A Study in the seminar entitled Development of Persian Historiography in India from the second half of the 17th century to the first half of the 18th century organized by the Dept. of History and Culture, Jamia Millia Islamia New Delhi in collaboration with the Iran Culture House, New Delhi and Indian Council of Historical Research,New Delhi,held during 29th Sep.-1st Oct.2000 at Jamia Millia Islamia.

Contributed a paper on Darul Uloom Nadwatul Ulama—Foundation,Contribution and its impact on Modern India in the seminar entitled Madrasa Education in India 11th to 21st century organized by the Jamia Cultural Committee in collaboration with Iran , Culture House New Delhi and Institute of Advanced Studies in Education Jamia Millia Islamia

Contributed a paper on Popularisation of the Quran in India and Shah Waliullah Dehlawi in the seminar entitled Contribution of Shah Waliullah to Quranic Studies organized by Dept. of Islamic Studies, Aligarh Muslim University,Aligarh held during 5th-6th Dec.2003.

Contributed a paper on Irfan I Ali in the light of Nahj Al Balaghah at a national seminar organized by the Iran Culture House, New Delhi held during 7th-8th Dec.2003.

Asst. Archivist

Had been associated with oriental section section of Dr.Zakir Husain Library as Asst. Archivist for four years with effect from 24.9. 1987 30.11.1989 and from 15.7.1991 to 23.9.1992

Member of a team who visited Rampur Raza Library, Rampur, for the inspection and verification of the Arabic Manuscripts in the Raza Library from 6th November to 11th November1997 under the suprvision of Dept. of Culture, Ministry of Human Resourse Development, Govt. Of India, New Delhi .

Asst. Editor (Honary) of Islam aur Asr I Jadeed (the quarterly Urdu Journal) published from Zakir Husain Institute of Islamic Studies,Jamia Millia Islamia, New Delhi

Radio Talks

Delivered a talk on All India Radio on "the Eid al Azha manifestation of sacrifice" recorded on 02. 02. 2001

Delivered a talk on AIR on the Foundation of Delhi Sultanate recorded in 2002.

Participated in the Panel Discission on three different themes ie.scientific aspects of fasting ,human rights and Islam and Dawat e Haq held on19th Oct. 2002
Worked as a Warden (Health & Hygien) in Pink / New Boys Hostel, Jamia Millia Islamia during the Academic session 2001-2002.

(i) Worked as Asst. Supdt. Of Exams. to hold the Comptt. Examination 2000.

(ii) Worked as Asst. Supdt. Of Exams.to hold the Annual Examination 2001

List of Publications

Published Papers

"Bhakti Movement"original in Urdu published in the Monthly Jamia,New Delhi,December,1983

"An analysis of facts in historiography and interpretation" original in Urdu published in the Monthly Jamia,New Delhi,June 1986

"Maulana Azad in the eyes of Pundit Nehru" (tr.&ed.)original in Urdu,the Monthly Jamia ,New Delhi,February 1988

''MaulanaMohammad Haneef Nadwi"original in Urdu,the Monthly Jamia New Delhi,September,1988

"The Historical Character of Jamia Millia Islamia" original in Urdu the Monthly Jamia,New Delhi,December,1988

"Maulana Azad –some glimpses of his inner- self"original in Urdu,the Monthly Jamia,New Delhi,March 1990

".Records and Conservation"original in Urdu ,the Monthly Jamia,New Delhi,August 1990

"A Brief Intoduction Of Archives"original in Urdu,the Monthly Hayat e Nau, Azamgarh,August-September 1990

Gulf War and the interest of western countries in Central Asia published in the monthly Hijaz, April Ne Nau, Azamgarh, August-September 1990w Delhi March –1999

Innovated Divorce ( Tilaq-I- Bidat) – An analytical study published in the quarterly Islam aur Asr-e-Jadeed New Delhi July-October 1993

Shah Madar and the Madaria Order – An aspect of Indian Sufism published in the quarterly Islam aur Asr-I- Jadeed New Delhi July-October 1994

Academic contribution of the Urdu journal Jamia published in the monthly Jamia New Delhi, July-September 1995

Legends of Shah Madar published in Mystic India, Calcutta 1995

Maulana Qazi Athar Mubrakpuri published in the monthly Hayat-e-Nau, Azamgarh, August-September 1996

Muslim conquest of Andalus published in monthly Jamia New Delhi January-March 1997

The Hidaya of Burhanuddin al Merghinani as the source of Muslim Law in India published in Historical and Cultural Links between India and Uzbekistan, Khuda Bakhsh International Seminar, December 1993, Khuda Bakhsh Oritental Public Library , Patna pp. 156-161

"National Movement,Jamia and Muslim Intelligentsia with reference to the writings of Ziaul Hasan Faruqi" published in Islam Aur Asr I Jadeed New Delhi Vol.xxxiv,No.1,Jan.2002

Iradat Khan a study published in the Development of Persian Historiography in India ed. By S.M. Waseem , New Delhi 2003 pp. 89-97s

Spiritual and Social significance of Zakah with reference to Zakhiratul Muluk of Syed Ali Hamadani published in Shah-I-Hamadan Mir Saiyed Ali Hamadani his life and works. Ed. By S.M. Waseem , New Delhi 2003 pp. 36-50

Review Articles

Written on "Some Great Personalaties of Islamic World" published in the Monthly Jamia, New Delhi,Oct. 1987

Written on "The Martyreds of Karbala" published in the Monthly Jamia, Nov. 1987

Written on "Nawab Azam, Mathnavi Azamnama" published in the Monthly Jamia Nov. 1987

Written on "Islamic Shariah in the light of knowledge and reason" published in Monthly Jamia Dec. 1987

Written on "Uloom al Quran" published in Monthly Jamia Jan. 1988

Written on "Kitab e Dostan" published in Monthly Jamia August 1988

Written on "Quran and Ilm al Aflak" published in Monthly Jamia August 1988

Written on "Is The Mankind Allah's Vicergent" published in the Quarterly Islam Aur Asre Jadeed, Oct. 1988

Written on "Mutalae Sulaimani" published in Monthly Jamia July 1988

Written on "Indian Muslims and Prof. M. Mujeeb A Crittical Study" published in the Quarterly Islam Aur Asre Jadeed Jan. 1990

Written on "Footnotes of Maulana Abul Kalam Azad" published in Monthly Jamia July 1990

Written on "Islamic Culture and Civilization A Legacy of West Asia" published in the Quarterly Islam Aur Asre Jadeed July 1991

Written on "Khutbat e Bahawalpur" published in the Quarterly Islam Aur Asre Jadeed Jan.1991

Written on "Muslim System of Education" published in the Kitabnuma, June 1993

Written on "Dr. Mushirul Haq-Life and Thought" published in Sunday edition of Qaumi Awaz New Delhi 15 May 1994.

Written on "Teaching of Social Justice in the Life of Prophet Muhammad" published in the Kitabnuma Oct. 1994

Written on "Islamic Movements in India after 1947" published in the Kitabnuma June 1995

Written on "Indo Islamic Architecture" published in the Kitabnuma Feb. 1997

written on "Builders of Jamia" published in the Quarterly Islam aur Asri Jadeed July2000

Written on "The Story Of Joseph", Syed Abdullah Naqshbandi, translated by Khaja Jalaluddin, Hyderabad, 2001 published in the Quarterly Islam And Modern Age, Vol.XXX11, No.4, Nov.2001

Written on "Basair e Quran" published in the Quarterly Islam Aur Asre Jadeed Oct. 2002

Mr Junaid Haris

 | Assistant Professor

Office Address:
Jamia Nagar,
New Delhi - 110025
  jharis@jmi.ac.in   (Primary)  

Wednesday, 30 November 2011

شیعوں کا عقیدہ ان کی کتابوں سےپڑھیں

شیعوں کا عقیدہ ان کی کتابوں سےپڑھیں اور فیصلہ آپ خود کریں

کہ کیا شیعہ مسلمان ہيں؟؟؟

لا شک فی تکفیر من قذف السیدة عائشہ ؓ او انکر صحبة الصدیقؓ الخ


جس شخص نے حضرت عائشہؓ پر قذف کی یا حضرت ابوبکرؓ صدیق کے صحابی ہونے کا منکر ہو تو ا س کے کفر میں کوئی شک نہیں ہے (شامی ج4 ص294 طبع1288ھ)

اور شیعہ کا کفر ایسا اور اتنا واضح ہے کہ ان کہ کفر میں توقف کرنے والا بھی کا فر ہے چنانچہ شامی ؒ تحریر فرماتے ہیں کہ


و من توقف فی کفرہم فھو کافر مثلھم (عقود العلامة الشامی ج1ص92)


جوشخص شیعہ کے کفر میں توقف کرے تو وہ بھی ان جیسا کافر ہے۔

امام ابو عبداﷲ شمس الدین الذہبی ؒ (المتوفی748ھ) فرماتے ہیں کہ


فن کفرہما والعیاذ بااﷲ تعالیٰ جاز عليہ التکفیر واللعنة (تذکرة الحفاظ ج2ص304)


اگر حضرات شیخین ؓ کی کوئی تکفیر کرے العیاذ باﷲ تعالیٰ تو اس کی تکفیر اوراس پر لعنت جائز ہے۔

شیعوں کا عقیدہ

عقیدہ :اللہ تعالیٰ کبھی کبھی جھوٹ بھی بولتا ہے اور غلطی بھی کرتاہے ۔(معاذ اللہ )

بحوالہ :اصولِ کافی جلد 1صفحہ نمبر 328یعقوب کلینی


یہ ان کی حدیث کی کتاب ہے جسطرح ہماری صحیح بخاری ہے۔

عقیدہ :موجودہ قرآن تحریف شدہ ہے ۔

بحوالہ :حیات القلوب جلد 3صفحہ نمبر 10:مصنف :مرزابشارت حسین


عقیدہ :جمع قرآن جو بعد از رسول صلی اللہ علیہ وسلم کیاگیا اصولاً غلط ہے ۔(معاذ اللہ )

بحوالہ :ہزار تمہاری دس ہماری ص 560عبدالکریم مشتاق کراچی

عقیدہ :امام مہدی رضی اللہ عنہ جب آئیں گے تو اصلی قرآن لے کر آئیں گے ۔(معاذ اللہ )

بحوالہ :احسن المقال جلد 2ص336صفدر حسین نجضی

عقیدہ :حضور صلی اللہ علیہ وسلم ،حضرت عائشہ سے حالتِ حیض میں جماع کرتے تھے ۔

بحوالہ :تحفہ حنفیہ ص72غلام حسین نجضی جامع المنتظر

عقیدہ :تمام پیغمبرزندہ ہوکر حضرت علی رضی اللہ عنہ کے ماتحت ہوکر جہادکریں گے ۔(معاذ اللہ)

بحوالہ :تفسیر عیاشی جلد اول ص 181

عقیدہ :حضرت یونس علیہ السلام نے ولا یتِ علی کو قبول نہ کیا جسکی وجہ سے اللہ تعالیٰ نے انہیں مچھلی کے پیٹ میں ڈال دیا ۔(معاذ اللہ)

بحوالہ :حیات القلوب جلد اول ص459مصنّف :ملا باقر مجلس مطبوعہ تہران

عقیدہ :مرتبہ امامت مرتبہ پیغمبری سے بالا تر ہے ۔(معاذ اللہ)

بحوالہ :حیات القلوب جلد سوم ص 2ملا مجلس مطبوعہ تہران

عقیدہ :بارہ امام حضور صلی اللہ علیہ وسلم کے علاوہ بقیہ تمام انبیاءکے اُستاد ہیں ۔(معاذ اللہ)

بحوالہ :مجموعہ مجالس ص 29صفدر ڈوگرا سرگودھا

عقیدہ :حضرت ابو بکر و عمر و عثمان نے حضرت علی رضی اللہ عنہ کی امامت ترک کردینے کی وجہ سے مرتد ہوگئے ۔(معاذ اللہ)

بحوالہ:اصولِ کافی جلد اول حدیث 43ص420مطبوعہ تہران طبع جدید

یہ ان کی حدیث کی کتاب ہے جسطرح ہماری صحیح بخاری ہے۔

عقیدہ :حضرت عمر رضی اللہ عنہ بڑے بے حیا اور بے غیرت تھے ۔(معاذ اللہ)

بحوالہ :نور الایمان ص75امامیہ کتب خانہ لاہور

عقیدہ :حضرت ابو بکر و عمر و عثمان کی خلافت کے بارے میں جو شخص یہ عقیدہ رکھتا ہے یہ خلافت حق ہے وہ عقیدہ بالکل گدھے کے عضو تنا سل کی مثل ہے ۔(معاذ اللہ)

بحوالہ :حقیقت فقہ حنفیہ ص 72غلام حسین نجضی

عقیدہ :حضور صلی اللہ علیہ وسلم کی وفات کے بعد تین صحابہ کے علاوہ باقی سب مرتد ہوگئے ۔(معاذ اللہ)

بحوالہ :روزہ کا فی جلد 8ص245حدیث 341

عقیدہ :حضرت عباس اور حضرت عقیل ذلیل النفس اور کمزور ایمان والے تھے ۔(معاذ اللہ)

بحوالہ :حیات القلوب جلد 2ص618مطبوعہ تہران طبع جدید

عقیدہ :معاویہ کی ماں کے چار یار تھے اسلئے سنّی چار یار کا نعرہ لگاتے ہیں ۔

خصائل معاویہ ص34مصنف :غلام حسین نجضی لاہور

عقیدہ :عائشہ طلحہ و زبیر واجب القتل تھے ۔(معاذ اللہ)

بحوالہ :کتاب بغاوتِ بنو امیّہ و معاویہ ص 474مصنف :غلام حسین نجضی

عقیدہ :حضرت عائشہ کا شریعت سے کوئی تعلق نہیں ۔(معاذ اللہ)

بحوالہ شریعت و شیعت ص 45مصنف :عرفان حید ر عابدی کرادمی

عقیدہ :حضور صلی اللہ علیہ وسلم کے ظاہر و باطن میں تضاد تھا ۔(معاذ اللہ)

بحوالہ :تفسیر عیاشی جلد 2ص 101از:محمد بن مسعود عیاشی

Shia Are Kafirs Proof .

Shia Kafirs Rejecting The Prophethood Of The Prophet Mohammed (PBUH)


 

عقیدہ :اللہ تعالیٰ نے پیغام رسالت دیکر جبرائیل کو بھیجا کہ علی رضی اللہ عنہ کو پیغام رسالت دو لیکن جبرائیل بھول کر محمد صلی اللہ علیہ وسلم کو دے گئے ۔(معاذ اللہ)

بحوالہ :انوار نعمانیہ ص237از:نعمت اللہ جبرائری

عقیدہ :جس نے ایک دفعہ متعہ کیا اسکا درجہ حضرت حسن رضی اللہ عنہ کے برابر۔جس نے دو دفعہ متعہ کیا اسکا درجہ حضرت امام حسین رضی اللہ عنہ کے برابر۔جس نے تین دفعہ کیا اسکا درجہ حضرت علی رضی اللہ عنہ کے برابر۔جس نے چار دفعہ متعہ کیا اسکا درجہ حضرت محمدصلی اللہ علیہ وسلم کے برابرہو جاتاہے ۔ (معاذ اللہ)

(بحوالہ:برہانِ متعہ ثوابِ متعہ ص 52

محمد راشد حنفی

Tuesday, 29 November 2011

THE SUFI MOVEMENT AND PAKISTAN


Progress in human life whether political, social or economic has depended upon and deeply indebted to the activities of a group of dedicated persons guided by leaders of exceptional qualities.  The ushering in of the greatest monotheistic movement in history under the nomenclature of 'Islam' was possible and its success assured because of the sterling character, the imperishable faith and unfailing resolve of its leader, Prophet Mohammed, and his companions. 


Muslim society has the distinction of initiating another unique movement in history which remains unparalleled by its wide-spread character covering the two continents of Asia and Africa; by the remarkable success it achieved in having its objectives fulfilled; by the enormous number of selfless workers it produced for the propagation of its ideals; by the depth of influence it exercised; by the revolutionary fervour it aroused, and by the indelible marks it left not only on Muslim society but on the Christian, Hindu and Buddhist societies as well.  It provided succour and nourishment to such an extent that Muslims were able to withstand the Mongol catastrophy, fight it back with renewed vigour on religious plane and then to expand its horizons beyond the Sahara in Africa, across the Indus in India and over the oceans into Indonesia. This movement is known as"Sufism".

The beginning of sufi movement, its philosophy and the biographies of its leaders (saints) are too well-known, and dwelt upon at great length by a large number of scholars to be recapitulated here.  I shall take up only those aspects which are relevant to our subject concerning the emergence of Pakistan. An important point to bear in mind is that there would have been no Pakistan without the sufi movement.

Pakistan and sufism are inter-related, inter-woven and inseparable from each other.  If Pakistan's beginning is traced back to the conquest of this sub-continent by Muslims armies, as is erroneously done, then the whole sub-continent should have become Pakistan since Muslim arms were successful throughout the area.  But Pakistan emerged only in those territories where sufism met with success.  Pakistan, therefore, can be described as the fruit of sufi movement.  "Pre-eminent among these problems relating to the life of the Muslim community in all regions since the twelfth century", writes Professor Gibb, "is the activity and influence of the sufi shaikhs and orders.  It was into the sufi movement that the life blood of the community flowed ever more strongly.  No adequate history of Islam can be written until it, with all its causes and effects, has been studied patiently and with scholarly integrity, In no region, moreover, is this study more fundamental or more urgently required than in that of Islam in Indian subcontinent".  He further says: "From the 13th century A.D. sufism increasingly attracted the creative social and intellectual energies within the community, to become the bearer or instrument of a social or cultural revolution."

In its early stages sufism was an individual affair confined to intellectuals and spiritualists with hardly any appeal to the masses.  But with the passage of time it acquired new dimensions and began to deal with the mundane aspects of life as well.  Its beginning, popularity and propagation have been attributed to many causes among which may be mentioned:

1. to free religious thought from the rigidity imposed by the ulema; 
2. to emphasise in the Islamic teachings the element of God's love and mercy for His creation rather than His wrath and retribution;
3. to practise what one professes and not merely indulge in slogans and soliloques;
4. to stress the essence of faith rather than mere observance of formalities; 
5. to move away towards rural areas from the evil and debilitation effects of wealth, monarchy and bureaucracy concentrated in big cities;
6. to demolish the edifice of false values based on pelf and power and restore morality to its proper place in the niche of Muslim society; 
7. to combat the fissiparous tendencies and centrifugal forces which were spreading their tentacles in the Muslim world;
8. to discourage parochial feelings and eliminate racial pride which had assumed primary importance in Muslim thinking relegating the ideal of brotherhood to a secondary place etc.

These factors which gave birth to organised sufism were indeed serious ailments which had afflicted Muslim society for some time and had assumed menacing proportions by the 12th century A.D.  It was easily discernible that Muslim political structure was crumbling and its entire moral and social fabric facing extinction.  The most redeeming feature of this dark and dismal period was that this challenge was successfully met by the Muslim society from its own resources and from its own inherent strength by employing its own moral and intellectual weapons.  The answer to this grave challenge was the sufi movement.  Sufism gave a new lease of life to the Muslims, provided them with a bright vision, opened up fresh vistas for them, and guided them towards unexplored horizons.  It was a glorious and splendid performance, unparalleled and unsurpassed in human history.

Hundreds of devoted workers left their hearths and homes, spread out over unknown regions hazarding strange climes and conditions with hardly any material resources to aid and assist them.  Poverty and privation stalked their efforts while distance and inaccessibility stood in their way.  But undaunted and undeterred they marched forward demolishing the distances, breaking the barriers, conquering the climes.  And  lo! they succeeded.  What was the secret of their success?  They had both strength of character and courage of conviction, were selfless and devoted to a cause.



SUFISM IN ORGANISED FORM

Sufism became organised, and adopted a form and institution in the 12th and 13th centuries A.D.  The two great pioneers in this field were Shaikh Abdul Qadir Jilani and Hazrat Shahabuddin Suhrawardy.  By introducing the system of 'silsila'  which was a sort of association/order, and takia/khankha, a lodge or hospice, they invested the movement with a sense of brotherhood and provided it with a meeting place.  The 'silsila' and the takia/khankha were the king-pins of the organization.  With a stream of selfless workers available and with no dearth of devoted and assiduous leadership,  the movement made swift progress and spread far and wide.

It is incorrect to state that the sufis followed the Muslim conquerors in the sub-continent.  They were here, though in small numbers, and had started their work even before the arrival and triumph of Muslim armies.  "We now know that a sufi, Sh. Abdur Rahman, had settled in Ajmer even before Khwaja Moinuddin, and was the author of the first work in Hindi."( Indian Muslims, By Prof. M.Mujeeb.). At this time Ajmer was ruled by Rajput Rajas.  Similarly, Shaikh Ismail Bukhari came to Pakistan before Mahmud Ghaznavi.  Mohammed Alfi who came as early as Mohd.  Bin Qasim's time began missionary work in Hindu-ruled Kashmir.  "The Ismaili missionary Abdullah landed near Cambay in 1067A.D. and worked in Gujrat when the country was governed by Sidhraj Jai Singh.  He and his Jain teacher Huma Charya are said to have been converted to Islam when there was no recorded Muslim invasion." (The Shias of India, By John Norman Hollister). Such instances can be multiplied without end.

The character of sufi movement was such that if did not require official patronage or military protection.  It succeeded without both in a number of countries such as Malaya, Indonesia and East and West Africa.  The same is true of their work in Pakistan.  In fact, power was a hindrance rather than a help to the progress of Sufi mission.  This is amply borne out by the fact that sufis achieved least success near the seats of power in the sub-contintent and had greater appeal where they had to fall upon their own moral and spiritual resources in which they were not wanting.

"Shaikh Daud of Lahore declined to meet Akbar although the Emperor was anxious to benefit from his guidance and blessings.  Eminent Khalifas of Shaikh Nizamuddin refused to consider a proposal made by Mohammad Tughlaq to coordinate missionary activity with political expansion." (Indian Muslims, By Prof.M. Mujeeb.)

"Neither the succession of victories by Muslim armies nor the massacre of Hindu and the destruction of their temples brought many Hindus to the fold of Islam.  On the contrary, as would be natural in the circumstances, conquest only built up Hindu resistance.  The battles of Islam were won not by Muslim iconoclasts but by peaceful missionaries." (A History of the Sikhs, By Kushwant Singh.)  What actually transpired was that the vigorous period of organised sufi movement merely coincided with the conquest of northern India by the Ilbari Turks early in the 13th century A.D.

Here we shall briefly narrate the work of sufis in Pakistan.  Early in the 8th century A.D. when Mohammad Bin Qasim conquered Sind (which included most of Punjab) sufi movement had not taken any organised form, as already stated.  In those days Islam was propagated mostly by merchants and individual preachers belonging to various trades.  They were successful only to a limited extent; they did not spear-head a mass movement.

The first organised work in this region was started by Ismaili missionaries who achieved considerable success in Sind and southern Punjab where they gained political power as well by installing Ismaili rulers at Multan and Mansura. But the success of Ismaili missionaries was short-lived.  Both Mahmud Ghaznavi (997-1030 A.D.) and, 150 years later, Mohammad Ghori (1175-1206 A.D.) defeated and smashed the power of the Ismaili rulers which resulted in the slow withering away of Ismaili Shiaism in Pakistan.  Among the early Ismaili missionaries to gain ground in Pakistan were Pir Sadruddin, Pir Kabiruddin and Syed Yusufuddin.

The success of Ismailism in Pakistan coincided with its similar success in other parts of the Muslim world from the middle of the 10th to the middle of the 12th century A.D.  During this period the Ismaili Caliphate of the Fatimids at Cairo had emerged the most powerful and Hasan Bin Sabbah's followers in the mountain fastnesses of northern Iran and Syria had become a factor to be reckoned with.  But the Ghaznazvids, the Ghorids, The Seljuqs, the Ayubids and lastly the Mongols each in turn took steps to break their political power, while the sufis completely triumphed over them in the religious sphere. Southern Pakistan having become an integral part of the Muslim world from quite an early period, witnessed this rise and fall of the Ismailis in its own territories as well. 

The Ghaznavid period was marked by the arrival in Lahore of the important spiritual figures of Hazrat Shaikh Ismail and Hazrat Ali Bin Osman Hujweri, popularly known as Data Ganj Baksh (died between 1072-79 A.D.)  The latter was among the leading sufi philosophers of the day and since no organised 'silsilas' had started in his time, he did immense missionary work in an individual capacity and set an outstanding example for future generations. 

"Shaikh Ismail was the first missionary who began preaching Islam in Lahore in 1005 A.D.  He used to deliver 'khutbas' every Friday at which thousands of Hindus embraced Islam.  Next came Hazrat Shaikh Ali Bin Osman Hujweri during the time of Masud Ghaznavi and was highly successful in converting large number of Hindus to Islam." (Tareekh-e-Sind By Ijazul Haq Quddusi.)  He is reported to have converted Rai Raju, a Hindu General of the Ghaznavids, to Islam. 

However, according to scholars, the general conversion to Islam in Pakistan started on a sizeable scale two hundred years later, from the 13th century, after the Ghorid rule.  This period begins with the arrival of Hazrat Khwaja Moinuddin Chishti in this sub-continent followed by a large number of Chishti and Suhrawardy sufis.  This period also saw the expansion of Muslim power across the Sutlej into northern India.  "Muslim mysticism reached India when it had entered the last and the most important phase of its history- the organisation of silsilas in the 12th-13th centuries A.D.  In the early period, only Suhrawardy and Chisti silsilas started their work." (Religion and Politics in India in the 13th Century A.D. By Khaliq Ahmad Nizami.)

"Sind claims the distinction of being the home of Indian sufism.  According to Hasan Nizami, Suhrawardy sufis were the first to arrive in India and made their Headquarters in Sind.  Suhrawardy order attained great influence in Pakistan under the leadership of Hazrat Bahauddin Zakaria of Multan.  The famous Qadirya order entered India through Sind in 1482 A.D.  Syed Bandagi Mohammad Ghouse, one of the descendants of the founder (Shaikh Abdul Qader Jilani 1078-1116) took up residence in Sind at Uch (now in Bahawalpur) and died in 1517 A.D." (An Introduction to History of Sufism By A.J.Arbery.)


THE PIONEERS

The great pioneers of this 13th century sufi movement in Pakistan were the four friends known as 'Chahar Yar': Hazrat Fariduddin Masud Ganj Shakar of Pak Pattan (1174-1266); Hazrat Syed Jalaluddin Bukhari of Uch-Bahawalpur (1196-1294); Hazrat Bahauddin Zakaria of Multan (1170-1267) and Hazrat Lal Shahbaz Qalandar of Sehwan (1177-1274). It is said that 17 leading tribes of the Punjab accepted Islam at the hands of Hazrat Fariduddin Masud Ganj Shakar. Among them were the Kharals, Dhudhyan, Tobiyan, etc. According to some , Wattu, a Rajput tribe was also converted by Baba Farid. Hazrat Jalaluddin Bukhari converted Sumras and Sammas of Sindh while Hazrat Zakaria and Shahbaz Qalandar attained great success in Multan and the northern areas of Sindh. Saqi Sarwar Sultan converted a large number of Jats and a group among them is still known as Sultani Jats.

But the Sufis did not do their work in a hurry. They first set an example of highest probity by their personal acts and explained the message of Islam in a simple, forceful manner without exerting any political or economic pressure so that the work of conversion continued for centuries throughout the Delhi Sultanate, through the Khilji, Tughlaq, Lodhi and Mughal periods down to the days of the British Raj. We learn that during the time of the Mughals a noted sufi, Shaikh Dawood of Chati (in Pakistan) was carrying on the work of conversion quite vigorously. The historian Badauni says: "Hindus to the number of 50 or more came each day with their families and relatives to pay their respects to the Saint (Shaikh Dawood) and under his spiritual influence embraced Islam."

Other notable sufis of Pakistan were: Hazrat Shah Mohammad Ghouse who migrated from Sindh and settled down in the Punjab; Hazrat Mian Mir, who was born in Sindh and migrated to Lahore where he is buried. (A personal friend of the 5th Sikh Guru Arjun, he laid the foundation of Hari Mandir in Amritsar). Hazrat Shah Jamal of Ichra, Lahore; Hazrat Shah Khairuddin Abul Maali of Lahore, Shaikh Ismail of Lahore; Hazrat Syed Yakub Zanjani (d. 604 H) Lahore, Hazrat Abdul Nabi Sham of Sham Chourasi who was originally a Hindu; Ruknuddin Rukne Alam of Multan who was grandson of Hazrat Bahauddin Zakaria whose family had also migrated from Sindh; Hazrat Jalaluddin Bukhari Makhdoom-e-Jahanian Jahan Gusht of Uch who was the grandson of Hazrat Jalaluddin Bukhari; Syed Ahmad Saqi Sarwer Sultan of D.G. Khan; Shaikh Yusuf Gardezi of Multan (1026-1152); Shaikh Safiuddin Haqqani of Uch; Pir Jalaluddin Qutub-al-Aqtab who died at Uch in 1293 AD converted the Mazaris and several other Baluch tribes to Islam; Channan Pir of Cholistan, Bahawalpur; Sharfuddin Bulbul Shah, Syed Ali Hamdani and Mir SyedHasan Samnani of Kashmir; Shaikh Badruddin Suleman and Shaikh Budruddin Ishaque of Pak Pattan; Shaikh Sadruddin Arif, Shaikh Ruknuddin Abul Fatah and Shams Subzwari of Multan; Alaul Aque; Hazrat Khardari Baba Mulla Taher of Ziarat; Pir Hunglaj on the coast of Makran; Pir Shori in Bugti territory; Shah Bilawal in Lasbela; Pir Omar in Khuzdar; Zinda Pir in Lund area, Chatan Shah near Kalat, Sultan Shah in Zehri territory. Pir Baba of Swat, Kaka Sahib of Nowshera; Khwaja Makhdum Chisti, Sakhi Sultan (Mangho Pir) and Hazrat Abdullah Shah of Karachi; Syed Shah Ali Makhi, Ghazi Baba, Makhdoom Mohammad Nooh, Hazrat Mohiuddin Gilani, Shah Khairuddin Gilani and Hazrat Shah Inayat of Sindh.

These sufis were great intellectuals, well-read and widely travelled. Most of them were speakers of high calibre, men of letters and poets of eminence. Because of their merits and morals coupled with their spiritual attainments they succeeded in making a powerful impact on the life of the people among whom they settled. It was no mean achievement to change the religion and transform the entire social life of millions of people in this subcontinent. 


THE BLESSINGS OF THE SUFIS

The sufis performed a multitudinous role. Being proficient in learning, adept in medicine and steeped in spiritualism, they dispensed these possessions for the greatest good of the greatest number. Highest nobles of the state as well as lowest strata of society gathered in the Khankhas and the sufis showered their blessings upon them irrrespctive of rank and religion. They provided succour to the harassed and solace to the harrowed, made available food and shelter to the needy, preached against corruption, and admonished the harsh and oppressive rulers. There is hardly any social or moral crime against which the sufis did not raise their voice----slavery, hoarding, black-marketing, profiteering, wine, etc. Barni remarks that as a result of their teachings "vices among men had been reduced".

Hazrat Shah Baz Qalander's success in his campaign against the oppression of the local raja and against the vices prevailing in Sehwan is well-known. 

When Khawaja Moinuddin Chisti was asked about the highest form of devotion, he replied that it was nothing but helping the poor, the distracted and the downtrodden. Infact Muslim mystics looked upon 'social service' as the supreme object of all their spiritual exercises. they did not believe in isolated, solitary life of contemplation. 'Live in society and bear the blows and buffets of the people' was the advice of most of them to their disciples. 

Shaikh Ruknuddin Rukn-e-Alam of Multan is reported to have remarked that since all sorts of people visited a saint it was necessary for him to possess three things: 1. money; 2. learning; and 3. spiritual ability. With the first he could help those who needed monetary aid; with the second he could solve the problems of scholars and with the third he could provide spiritual guidance. It may be  mentioned here that some of the sufis accepted gifts and donations from their rich disciples and distributed them among the poor visitors, thus serving as a media for fair distribution of wealth.

The sufis always advocated the path of peace and askd people to avoid rift and bloodshed. Shaikh Fariduddin Ganj Shakar of Pakpattan advised his disciples to placate one's enemies. He once told a vistor: "Do not give me a knife; give me a needle. The knife is an instrument for cutting asunder and the needle for sewing together."

Another aspect of sufi teachings was that they stressed God's love rather than His wrath; treated their enemies softly, sympathetically and never abused other systems or creeds. Though greatly instrumental in bringing back Ismailis of Sindh and Punjab into the fold of Sunni Islam, they always praised the services of Ismaili missionaries who preceded them. Hazrat Nizamuddin Aulia had commended the work of the well-known Ismaili missionary Nur Turk although he was responsible for the rising against early Turkish Sultans in Delhi. 

The sufis were so kind and considerate towards people of all cultures and creeds that they exercised profound influence on Hindu society. It was because of the sympathy and understanding shown by them to the Hindus, particularly of the lower strata, that in the 14th and 15th centuries AD the religious leadership of Bhakti movement rose from the lower sections. Never before in the long history of Hinduism, religious leaders had sprung from that strata of society to which Chaitanya, Kabir, Nanak, Dhannu, Dadu and others belonged. And what is more significant, there was hardly any leader of Bhakti school who had not passed some of his time in khankha.

Thus, khanqhas (hospices) not only brought non-Muslims and Muslims together but they also narrowed the gulf that divided the Muslims of foreign origin and local converts. If the sufis had not played this vital role of far reaching importance there would have hardly been a common meeting ground between some of the ruling classes obsessed with a superiority complex, and the ruled who comprised both non-Muslims and newly converts. Without sufis, most Muslim rulers of the early period would have remained isolated, lacking a broad base, always in danger of extinction.

As against the stiff, nonchalanat and contemptuous attitude of some Sultans towards converted Muslims, the sufis gave them a sense of pride and enhanced their social prestige by various means. They usually conferred on them such titles of nobility as Khwaja (also pronounced Khoja), Momin (Memon), Malik, Shaikh, Akhund, Khalifa, etc.

By adopting an attitude of river-like generosity, sun-like affection and earth-like hospitality, the sufis struck at the very roots of casteism and religious exclusiveness and paved the way for large-scale conversions to Islam.

No Pakistan without the sufi movement.

Political, social and economic progress in human life depends upon the activities of dedicated persons guided by leaders of exceptional qualities. The ushering in of the greatest movement in history i.e. 'Islam' was possible and its success assured because of the sterling character, the imperishable faith and unfailing resolve of its leader, Prophet Mohammed (saw), and his companions.
Muslim society has the distinction of initiating another unique movement in history which remains unparalleled by its wide-spread character covering the two continents of Asia and Africa; by the remarkable success it achieved in having its objectives fulfilled; by the enormous number of selfless workers it produced for the propagation of its ideals; by the depth of influence it exercised; by the revolutionary fervour it aroused, and by the indelible marks it left not only on Muslim society but on the Christian, Hindu and Buddhist societies as well. It provided nourishment to such an extent that Muslims were able to withstand the Mongol catastrophy, fight it back with renewed vigour on religious plane and then to expand its horizons beyond the Sahara in Africa, across the Indus in India and over the oceans into Indonesia. This movement is known as "Sufism".
The beginning of sufi movement, its philosophy and the biographies of its leaders (saints) are too well-known, and dwelt upon at great length by a large number of scholars to be recapitulated here. Only those aspects which are relevant to the emergence of Pakistan are given here.
An important point to bear in mind is that there would have been no Pakistan without the sufi movement.
Pakistan and sufism are inter-related, inter-woven and inseparable from each other. If Pakistan's beginning is traced back to the conquest of this sub-continent by Muslims armies, as is erroneously done, then the whole sub-continent should have become Pakistan since Muslim arms were successful throughout the area. But Pakistan emerged only in those territories where sufism met with success. Pakistan, therefore, can be described as the fruit of sufi movement. "Pre-eminent among these problems relating to the life of the Muslim community in all regions since the twelfth century", writes Professor Gibb, "is the activity and influence of the sufi shaikhs and orders. It was into the sufi movement that the life blood of the community flowed ever more strongly. No adequate history of Islam can be written until it, with all its causes and effects, has been studied patiently and with scholarly integrity, In no region, moreover, is this study more fundamental or more urgently required than in that of Islam in Indian subcontinent". He further says: "From the 13th century A.D. sufism increasingly attracted the creative social and intellectual energies within the community, to become the bearer or instrument of a social or cultural revolution."
In its early stages sufism was an individual affair confined to intellectuals and spiritualists with hardly any appeal to the masses. But with the passage of time it acquired new dimensions and began to deal with the mundane aspects of life as well. Its beginning, popularity and propagation have been attributed to many causes among which may be mentioned:
  • to free religious thought from the rigidity imposed by the ulema;
  • to emphasise in the Islamic teachings the element of God's love and mercy for His creation rather than His wrath and retribution;
  • to practise what one professes and not merely indulge in slogans and soliloques;
  • to stress the essence of faith rather than mere observance of formalities;
  • to move away towards rural areas from the evil and debilitation effects of wealth, monarchy and bureaucracy concentrated in big cities;
  • to demolish the edifice of false values based on pelf and power and restore morality to its proper place in the niche of Muslim society;
  • to combat the fissiparous tendencies and centrifugal forces which were spreading their tentacles in the Muslim world;
  • to discourage parochial feelings and eliminate racial pride which had assumed primary importance in Muslim thinking relegating the ideal of brotherhood to a secondary place etc.
These factors which gave birth to organised sufism were indeed serious ailments which had afflicted Muslim society for some time and had assumed menacing proportions by the 12th century A.D. It was easily discernible that Muslim political structure was crumbling and its entire moral and social fabric facing extinction. The most redeeming feature of this dark and dismal period was that this challenge was successfully met by the Muslim society from its own resources and from its own inherent strength by employing its own moral and intellectual weapons. The answer to this grave challenge was the sufi movement. Sufism gave a new lease of life to the Muslims, provided them with a bright vision, opened up fresh vistas for them, and guided them towards unexplored horizons. It was a glorious and splendid performance, unparalleled and unsurpassed in human history.
Hundreds of devoted workers left their hearths and homes, spread out over unknown regions hazarding strange climes and conditions with hardly any material resources to aid and assist them. Poverty and privation stalked their efforts while distance and inaccessibility stood in their way. But undaunted and undeterred they marched forward demolishing the distances, breaking the barriers, conquering the climes. And lo! they succeeded. What was the secret of their success? They had both strength of character and courage of conviction, were selfless and devoted to a cause.
Sufism became organised, and adopted a form and institution in the 12th and 13th centuries A.D. The two great pioneers in this field were Shaikh Abdul Qadir Jilani and Hazrat Shahabuddin Suhrawardy. By introducing the system of 'silsila' which was a sort of association/order, and takia/khankha, a lodge or hospice, they invested the movement with a sense of brotherhood and provided it with a meeting place. The 'silsila' and the takia/khankha were the king-pins of the organization. With a stream of selfless workers available and with no dearth of devoted and assiduous leadership, the movement made swift progress and spread far and wide.
It is incorrect to state that the sufis followed the Muslim conquerors in the sub-continent. They were here, though in small numbers, and had started their work even before the arrival and triumph of Muslim armies. "We now know that a sufi, Sh. Abdur Rahman, had settled in Ajmer even before Khwaja Moinuddin, and was the author of the first work in Hindi."(Indian Muslims, By Prof. M.Mujeeb.). At this time Ajmer was ruled by Rajput Rajas. Similarly, Shaikh Ismail Bukhari came to Pakistan before Mahmud Ghaznavi. Mohammed Alfi who came as early as Mohammadd Bin Qasim's time began missionary work in Hindu-ruled Kashmir.
The character of sufi movement was such that it did not require official patronage or military protection. It succeeded without both in a number of countries such as Malaya, Indonesia and East and West Africa. The same is true of their work in Pakistan. In fact, power was a hindrance rather than a help to the progress of Sufi mission. This is amply borne out by the fact that sufis achieved least success near the seats of power in the sub-contintent and had greater appeal where they had to fall upon their own moral and spiritual resources in which they were not wanting.
"Shaikh Daud of Lahore declined to meet Akbar although the Emperor was anxious to benefit from his guidance and blessings. Eminent Khalifas of Shaikh Nizamuddin refused to consider a proposal made by Mohammad Tughlaq to coordinate missionary activity with political expansion." (Indian Muslims, By Prof.M. Mujeeb.)
"Neither the succession of victories by Muslim armies nor the massacre of Hindu and the destruction of their temples brought many Hindus to the fold of Islam. On the contrary, as would be natural in the circumstances, conquest only built up Hindu resistance. The battles of Islam were won not by Muslim iconoclasts but by peaceful missionaries."
Here we shall briefly narrate the work of sufis in Pakistan. Early in the 8th century A.D. when Mohammad Bin Qasim conquered Sind (which included most of Punjab) sufi movement had not taken any organised form, as already stated. In those days Islam was propagated mostly by merchants and individual preachers belonging to various trades. They were successful only to a limited extent; they did not spear-head a mass movement.
The first organised work in this region was started by Ismaili missionaries who achieved considerable success in Sind and southern Punjab where they gained political power as well by installing Ismaili rulers at Multan and Mansura. But the success of Ismaili missionaries was short-lived. Both Mahmud Ghaznavi (997-1030 A.D.) and, 150 years later, Mohammad Ghori (1175-1206 A.D.) defeated and smashed the power of the Ismaili rulers which resulted in the slow withering away of Ismaili Shiaism in Pakistan.
The Ghaznavid period was marked by the arrival in Lahore of the important spiritual figures of Hazrat Shaikh Ismail and Hazrat Ali Bin Osman Hujweri, popularly known as Data Ganj Baksh (died between 1072-79 A.D.) The latter was among the leading sufi philosophers of the day and since no organised 'silsilas' had started in his time, he did immense missionary work in an individual capacity and set an outstanding example for future generations.
Hazrat Shaikh Ali Bin Osman Hujweri during the time of Masud Ghaznavi and was highly successful in converting large number of Hindus to Islam." (Tareekh-e-Sind By Ijazul Haq Quddusi.) He is reported to have converted Rai Raju, a Hindu General of the Ghaznavids, to Islam.
However, according to scholars, the general conversion to Islam in Pakistan started on a sizeable scale two hundred years later, from the 13th century, after the Ghorid rule. This period begins with the arrival of Hazrat Khwaja Moinuddin Chishti in this sub-continent followed by a large number of Chishti and Suhrawardy sufis. This period also saw the expansion of Muslim power across the Sutlej into northern India. "Muslim mysticism reached India when it had entered the last and the most important phase of its history- the organisation of silsilas in the 12th-13th centuries A.D. In the early period, only Suhrawardy and Chisti silsilas started their work." (Religion and Politics in India in the 13th Century A.D. By Khaliq Ahmad Nizami.)
"Sind claims the distinction of being the home of Indian sufism. According to Hasan Nizami, Suhrawardy sufis were the first to arrive in India and made their Headquarters in Sind. Suhrawardy order attained great influence in Pakistan under the leadership of Hazrat Bahauddin Zakaria of Multan. The famous Qadirya order entered India through Sind in 1482 A.D. Syed Bandagi Mohammad Ghouse, one of the descendants of the founder (Shaikh Abdul Qader Jilani 1078-1116) took up residence in Sind at Uch (now in Bahawalpur) and died in 1517 A.D." (An Introduction to History of Sufism By A.J.Arbery.)
THE PIONEERS The great pioneers of this 13th century sufi movement in Pakistan were the four friends known as 'Chahar Yar': Hazrat Fariduddin Masud Ganj Shakar of Pak Pattan (1174-1266); Hazrat Syed Jalaluddin Bukhari of Uch-Bahawalpur (1196-1294); Hazrat Bahauddin Zakaria of Multan (1170-1267) and Hazrat Lal Shahbaz Qalandar of Sehwan (1177-1274). It is said that 17 leading tribes of the Punjab accepted Islam at the hands of Hazrat Fariduddin Masud Ganj Shakar. Among them were the Kharals, Dhudhyan, Tobiyan, etc. According to some , Wattu, a Rajput tribe was also converted by Baba Farid. Hazrat Jalaluddin Bukhari converted Sumras and Sammas of Sindh while Hazrat Zakaria and Shahbaz Qalandar attained great success in Multan and the northern areas of Sindh. Saqi Sarwar Sultan converted a large number of Jats and a group among them is still known as Sultani Jats.
But the Sufis did not do their work in a hurry. They first set an example of highest probity by their personal acts and explained the message of Islam in a simple, forceful manner without exerting any political or economic pressure so that the work of conversion continued for centuries throughout the Delhi Sultanate, through the Khilji, Tughlaq, Lodhi and Mughal periods down to the days of the British Raj. We learn that during the time of the Mughals a noted sufi, Shaikh Dawood of Chati (in Pakistan) was carrying on the work of conversion quite vigorously. The historian Badauni says: "Hindus to the number of 50 or more came each day with their families and relatives to pay their respects to the Saint (Shaikh Dawood) and under his spiritual influence embraced Islam."
Other notable sufis of Pakistan were: Hazrat Shah Mohammad Ghouse who migrated from Sindh and settled down in the Punjab; Hazrat Mian Mir, who was born in Sindh and migrated to Lahore where he is buried. Hazrat Shah Jamal of Ichra, Lahore; Hazrat Shah Khairuddin Abul Maali of Lahore, Shaikh Ismail of Lahore; Hazrat Syed Yakub Zanjani (d. 604 H) Lahore, Hazrat Abdul Nabi Sham of Sham Chourasi who was originally a Hindu; Ruknuddin Rukne Alam of Multan who was grandson of Hazrat Bahauddin Zakaria whose family had also migrated from Sindh; Hazrat Jalaluddin Bukhari Makhdoom-e-Jahanian Jahan Gusht of Uch who was the grandson of Hazrat Jalaluddin Bukhari; Syed Ahmad Saqi Sarwer Sultan of D.G. Khan; Shaikh Yusuf Gardezi of Multan (1026-1152); Shaikh Safiuddin Haqqani of Uch; Pir Jalaluddin Qutub-al-Aqtab who died at Uch in 1293 AD converted the Mazaris and several other Baluch tribes to Islam; Channan Pir of Cholistan, Bahawalpur; Sharfuddin Bulbul Shah, Syed Ali Hamdani and Mir Syed Hasan Samnani of Kashmir; Shaikh Badruddin Suleman and Shaikh Budruddin Ishaque of Pak Pattan; Shaikh Sadruddin Arif, Shaikh Ruknuddin Abul Fatah and Shams Subzwari of Multan; Alaul Aque; Hazrat Khardari Baba Mulla Taher of Ziarat; Pir Hunglaj on the coast of Makran; Pir Shori in Bugti territory; Shah Bilawal in Lasbela; Pir Omar in Khuzdar; Zinda Pir in Lund area, Chatan Shah near Kalat, Sultan Shah in Zehri territory. Pir Baba of Swat, Kaka Sahib of Nowshera; Khwaja Makhdum Chisti, Sakhi Sultan (Mangho Pir) and Hazrat Abdullah Shah of Karachi; Syed Shah Ali Makhi, Ghazi Baba, Makhdoom Mohammad Nooh, Hazrat Mohiuddin Gilani, Shah Khairuddin Gilani and Hazrat Shah Inayat of Sindh.
These sufis were great intellectuals, well-read and widely travelled. Most of them were speakers of high calibre, men of letters and poets of eminence. Because of their merits and morals coupled with their spiritual attainments they succeeded in making a powerful impact on the life of the people among whom they settled. It was no mean achievement to change the religion and transform the entire social life of millions of people in this subcontinent.
THE BLESSINGS OF THE SUFIS The sufis performed a multitudinous role. Being proficient in learning, adept in medicine and steeped in spiritualism, they dispensed these possessions for the greatest good of the greatest number. Highest nobles of the state as well as lowest strata of society gathered in the Khankhas and the sufis showered their blessings upon them irrespective of rank and religion. They provided succour to the harassed and solace to the harrowed, made available food and shelter to the needy, preached against corruption, and admonished the harsh and oppressive rulers. There is hardly any social or moral crime against which the sufis did not raise their voice?-slavery, hoarding, black-marketing, profiteering, wine, etc. Barni remarks that as a result of their teachings "vices among men had been reduced".
Hazrat Shah Baz Qalander's success in his campaign against the oppression of the local raja and against the vices prevailing in Sehwan is well-known. When Khawaja Moinuddin Chisti was asked about the highest form of devotion, he replied that it was nothing but helping the poor, the distracted and the downtrodden. Infact Muslim mystics looked upon 'social service' as the supreme object of all their spiritual exercises. they did not believe in isolated, solitary life of contemplation. 'Live in society and bear the blows and buffets of the people' was the advice of most of them to their disciples.
Shaikh Ruknuddin Rukn-e-Alam of Multan is reported to have remarked that since all sorts of people visited a saint it was necessary for him to possess three things: 1. money; 2. learning; and 3. spiritual ability. With the first he could help those who needed monetary aid; with the second he could solve the problems of scholars and with the third he could provide spiritual guidance. It may be mentioned here that some of the sufis accepted gifts and donations from their rich disciples and distributed them among the poor visitors, thus serving as a media for fair distribution of wealth.
The sufis always advocated the path of peace and asked people to avoid rift and bloodshed. Shaikh Fariduddin Ganj Shakar of Pakpattan advised his disciples to placate one's enemies. He once told a visitor: "Do not give me a knife; give me a needle. The knife is an instrument for cutting asunder and the needle for sewing together."
Another aspect of sufi teachings was that they stressed God's love rather than His wrath; treated their enemies softly, sympathetically and never abused other systems or creeds.
The sufis were so kind and considerate towards people of all cultures and creeds that they exercised profound influence on Hindu society. It was because of the sympathy and understanding shown by them to the Hindus, particularly of the lower strata, that in the 14th and 15th centuries AD the religious leadership of Bhakti movement rose from the lower sections. Never before in the long history of Hinduism, religious leaders had sprung from that strata of society to which Chaitanya, Kabir, Nanak, Dhannu, Dadu and others belonged. And what is more significant, there was hardly any leader of Bhakti school who had not passed some of his time in khankha.
Thus, khanqhas (hospices) not only brought non-Muslims and Muslims together but they also narrowed the gulf that divided the Muslims of foreign origin and local converts. Without sufis, most Muslim rulers of the early period would have remained isolated, lacking a broad base, always in danger of extinction.
As against the stiff, nonchalanat and contemptuous attitude of some Sultans towards converted Muslims, the sufis gave them a sense of pride and enhanced their social prestige by various means. They usually conferred on them such titles of nobility as Khwaja (also pronounced Khoja), Momin (Memon), Malik, Shaikh, Akhund, Khalifa, etc.
By adopting an attitude of river-like generosity, sun-like affection and earth-like hospitality, the sufis struck at the very roots of casteism and religious exclusiveness and paved the way for large-scale conversions to Islam.