Attaullah Khan S/o Syed Waris

Khan Post Rn
Enrollment # 12/2009/044
ROLE OF ULEMA IN
ORGANIZING THE
MUSLIM SOCIETY
 OBJECTIVES
After the end of Presentation student will be able to describe the following.
1. the role of ulema in the orginazing the muslim society.
2. the role of following ulema.
• Sheikh Ismail
• Abu Hassan Lahori
• Raziuddin Hassan Sifani
• Qazi Minhajuddin Siraj
• Maulana Burhanuddin
• Maulana Mugheesuddin Bayanvi
• Sheikh Ali Mahaimi
• Shahabuddin and Sheikh Ibn-e-Arabi.
Services of Ulema During Mughal Period.
Services of Ulema During Colonialism.
The role of ulema in the orginazing the
muslim society
The Muslim scholars played a vital role in organizing the
Muslim society in India. The period of rulers of Delhi
comprises on the ruling period of Ghaznavids, Ghoris,
Ghayasuddin Balban, Alauddin Khilji and Sadaat period.
When the Muslim Society was established, the scholars from
the Muslim states of Central Asia entered India in a large
number. These scholars of Islam played a decisive role in
making Lahore and Multan in Punjab, Deebal and Mansoora in
Sindh and Ajmer and Delhi in Northern India the centers of
Islamic culture and civilization in India. Qazi Abu Mohammad
Mansoori, Abu Mashir Sindhi and Rija Sindhi, rendering the
Islamic services, became very famous in this regard.
 the role of following ulema
• Sheikh Ismail. initiating preaching of Islam firs time in Punjab, played a
crucial part in stabilizing Muslim society in India.
• Abu Hassan Lahori. Abu Hassan Lahori stressed upon the teaching of
Hadiths but the history-maker was Ali Hajveri Data Ganj Buksh who was
born in 1009 and died in 1070.
• Raziuddin Hassan Sifani. the expert of knowledge of Hadiths and his
famous work Mashariqul-Anwar remained as an authority on knowledge of
Hadiths for a long time.
• Qazi Minhajuddin Siraj. Qazi Minhajuddin Siraj appointed as the court
justice who showed absolute realism and established ever lasting examples
of Islamic mode of justice. His book Tabqat-e-Nasri is also a source of
fame for Minhajuddin.
 continue
• Maulana Burhanuddin. The greatest literary personality of Ghayasuddin
Balban period was Maulana Burhanuddin alki who wrote Mashariqul
Anwar and Fiqah-e-Hidaya which became an important base for Islamic
instructions in India.
• Maulana Mugheesuddin Bayanvi. Maulana Mugheesuddin Bayanvi was
not only the court man of King Alauddin Khilji but was also the court
justice. He defended Hindus by saying that receiving Jazia (tribute) from
Hindus is not just.
• Sheikh Ali Mahaimi. The academic works were performed by Sheikh Ali
Mahaimi; a follower of the Philosophy of Wahdat-ul-Wajood (i.e. God is
one) include Tabseer-ur-Rehman (i.e. the interpretation of Holy Quran in
Arabic) and the interpretations of famous books by Shahabuddin and
Sheikh Ibn-e-Arabi. These books were included in the syllabus of religious
institution.
 Continue
• Shahabuddin and Sheikh Ibn-e-Arabi. Writer of the book Wahdat-ul-
Wajood (i.e. God is one) include Tabseer-ur-Rehman (i.e. the interpretation
of Holy Quran in Arabic)
 Services of Ulema During Mughal Period
The scholars of Islam, during Mughal period, were divided into two groups.
• First the Scholars of Haq (rectitude) who kept themselves busy in
worshiping God.
• The second Scholars of Soo (opportunities who interpreted religious
teaching according to likings of the Kings. Emperor Akbar, for Hindus-
Muslim merger, did not hesitate to marry a Hindu princess Jodha Bai who
did not accept Islam to her last breath. He introduced a new religion Deen-
e-Elahi in 1581. Under this new religion he declared himself the messenger
of Allah on earth (i.e. Kufr)
Hazrat Mujaddid Alf Sani (1564-1624) opposed Kufr severly. Sheikh Ahmed
Sirhindi, who was popularly known as Mujaddid (Renovator of Islam) had
traced his descent from Caliph Umar, rejected the heterodoxies of the great
Mughal Emperor Akbar. He tried to influence the courtiers of Akbar and
continued his tirade against the Hindus. Sheikh Ahmed Sarhindi wrote a
Risala (Magazine) Asbat-e-Nauwwat to oppose Deen-e-Elahi. During the
period of Emperor Jahangir (1605-1627) the respect of Scholars of Islam
was restored and Deen-e-Elahi was abondoned.
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The period of Aurangzeb Alamgir (1659-1760) was a glorious period for
the establishment of and stability of Muslim society in South India. Islam
nourished successfully because Aurangzeb himself was the strict follower
of Shariyah. He teamed up with Sheikh Nizamuddin Burhanpuri and other
scholars and produced an authentic book Fatwa-e-Alamgir compiled on
Islamic Laws. After the death of Auragzeb in 1707 Muslim society began
to decline. To reinforce Islamic Society, Shah Wali Ullah (1703-1762)
rendered his services and wrote many books on Fiqah and Tasawuf and
translated Holy Quran in Persian. Shah Wali Ullah another Islamic mystic of
the Sufi tradition of Sunnism who claimed his lineage from Quraish tribe
of Prophet Mohammad and of Umar. The famous work of Shah Wali Ullah
‘Tafhimaat’ (i.e. the understandings) created deep influences on education
and syllabus of education. Further, he invited Afghan ruler Ahmed Shah
ruler Ahmed Shah Wali Ullah with the help of Ahmed Shah Abdali restored
the position of Muslim society.
 contineu
According to Shah Wali Ullah the mark of the perfect implementation of the
Sharia was the performance of Jihad. Wali Ullah’s son Abdul Aziz (1746-
1823) carried forward the legacy of his father and as a result India faced
violent communal disorder for decades. Aziz’s disciple Saiyid Ahmed of
Rai Bareli under the deep influence of the jihadi spirit of the faith
propounded by Wali Ullah and Sunni extremism of Maulana Wahab of
Saudi Arabia launched jihad against the Non-Islamic power of the Sikh
Kingdom of Ranjit Singh with a view to restore Dar-ul-Islam (A land,
where Islam is having political power). Haji Shariat Ullah (1768-1840)
started his Faraizi Movement in Bengal because the Muslims started
loosing the grip of Islam. Hindus started indulging Muslim towards Shirk
(i.e. to claim someone equivalent to Allah). This movement spread the
message that all Muslims should keep their acts confine to Shariyah and
the Faraiz-e-Islam (i.e. the duties of Islam). Titu Mir (1782-1831) also
started his movement in Bengal against the cruel acts of Hindus landlords
against Muslim tenants.
Services of Ulema During Colonialism
The movement for Islamic fundamentalism got a severe jolt
with the failure of the Sepoy mutiny in 1857, when the Muslim
radicals lost all hopes to restore Islamic power in India. The
Islamic clerics however, kept the movement alive through
institutional Islamic movement and founded Islamic
institutions like Darul-Uloom, Deoband (1866), Anjuman
Himayat-e-Islam, Lahore (1884), Sind Madressah-tul-Islam,
Karachi (1885), Nadwatul-Ulema, Lucknow (1898),
Madressah Manzar-ul-Islam, Barely (1904), Islamia College,
Peshawar (1913) and Jamia Millia Islamia, Delhi (1920.
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Muslim Ulemas like Maulana Mohammad Qasim, Maulana Rasheed
Ahmed Gungohi, Sheikh-ul-Hind Maulana Mehmood Hassan, Maulana
Ubaid-ullah Sindhi, Maulana Ashraf Ali Thanvi, Maulana Shabbir Ahmed
Usmani, Sir Syed Ahmed Khan, Maulvi Charagh Ali, Mohsin-ul-Mulk,
Maulvi Mehdi Ali Khan, Waqar-ul-Mulk, Maulvi Mushtaq Hussain, Altaf
Hussain Hali, Maulana Shibli Naumani, Syed Suleman Nadwi, Maulana
Abd-ul-Islam Nadwi, Maulana Abu-al-Hassan Ali Nadwi, Maulana Ahmed
Raza Barelvi and Maulana Hamid Raza Barelvi struggled for the
renaissance of Muslim Society during the period of Britain Colonalism. Sir
Syed Ahmed Khan while taking inspiration Shah Wali Ullah’s concept of
tactical moderation of Islam formulated the two-nation theory which
formed the basis for the demand for a separate Muslim land of Pakistan.