Role of Ulema in Organizing 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.

Sheikh Ismail, initiating preaching of Islam firs time in Punjab, played a crucial part in stabilizing Muslim society in India. 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 was the expert of knowledge of Hadiths and his famous work Mashariqul-Anwar remained as an authority on knowledge of Hadiths for a long time. He appointed Qazi Minhajuddin Siraj 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.

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 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.

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.

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 and 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. 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. 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.

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.

Sheikh Ahmed Sarhindi (1564-1624)

Sheikh Ahmed Sirhindi, commonly known as Mujaddid-e-Alf-Sani (the reformer of the second millennium), was born on 26 June, 1564, in Sirhind, a city of East Punjab.

He was educated at home and was inducted into mysticism by his father, Sheikh Abdul-al-Ahad, who was himself an eminent Sufi. At the age of 36 he went to Delhi and there he met Khawaja Baqi Billah who introduced him to the Naqshbandi Silsilah. Sheikh Ahmed was not new to Sufi discipline as he had made remarkable progress and soon reached the sublime heights of experience and beatific vision. He died on 15 December, 1624, at the age of 60 years.

Mujaddid’s Reforms

1. Successful Jihad against Deen-e-Elahi

During his period the Muslims in India had become so deficient in the knowledge of true Islam that they had more belief in Karamat or miracles of the saints than Islamic teachings. The Ulema and theologians of the time had ceased to refer to the Quran and Hadith in their commentaries, and considered jurispredence the only religious knowledge. Akbar, the Mughal King had started a series of experiments with Islam, propagating his own religion Deen-e-Elahi, an amalgamation of Hindu and Muslim beliefs. In these circumstances, Sheikh Ahmed set upon himself the task of purifying the Muslim society. His aim was to rid Islam of the accretions of Hindu Pantheism. However the Mujaddid succeeded in his efforts at last and Jahangir cancelled all those orders of his father which were against the spirit of Islam and thus Deen-e-Elahi came to an ignoble end.
2. Refusal to prostrate before Jahangir

As soon as Akbar died and Jahangir ascended the throne, Sheikh Ahmed Sarhindi came out to reform and to do away with all Un-Islamic practices and beliefs initiated by Akbar among the Muslims. Sheikh Ahmed Sarhindi never entered into any political conflict directly. He wrote letters to all the nobles’ of Jahangir’s court. Most of them were the same who were present in Akbar’s court. The opponents of Sheikh also came out and he was dubbed as an atheist by them. So Sheikh was summoned to the court of Jahangir ans was asked to bend down. He was so rigid in his approach towards Islam that he did not bend before the emperor as per the prevalent custom. His plea that bending down before anyone except Allah was un-Islamic annoyed Jahangir, who ordered for his imprisonment in the Fort of Gawaliar for two years due to his discourteous behaviour.
3. Preaching of Islam during the Imprisonment in Gawaliar’s Fort

Hazrat Mujaddid continued preaching of Islam during the imprisonment in the Fort of Gawaliar. Due to his efforts thousands Non-Muslims accepted Islam. After a year however, Jahangir under the influence of his Islamic writings released him from jail and offered huge gifts to him. The king befriended and respected the Sheikh. He listened to his advices. After Maghrib prayers the king would grant him special audience where Sheikh would talk about religious affairs to Jahangir. He asked his son Shah Jahan to become a spiritual disciple of the Sheikh.
4. Wahdat-al-Shuhud

The philosophy of Wahdat-al-wujud was presented by some Sufis of Akbar’s time. They believed that the entire universe is the symbol of Almighty God and a source of revelation of God’s sovereignty. He vehemently opposed the Sufi doctrine of Wahdat-al-Wujud which maintained, that real Being is Allah and we are all His manifestations. This approach resulted in bringing about greater unity among people of different religion, race and tribe.

He was highly critical of the philosophy of Wahdat-al-Wujud, against which he gave his philosophy of Wahdat-al-Shuhud. Sheikh Ahmed Sirhindi preached the doctrine of what he called Wahdat-al-Shuhud i.e. unity of witnessing. Thus he maintained that we are not manifestation of One Being but it is only an appearance, not reality. The implications of the doctrine of Wahdat-al-Shuhud were quite grave as it emphasizes superiority of people of one religion on the other and for that reason that religion should be kept pure and divested of all other influences.
5. Maktubat-e-Imam Rabbani

Shiekh Ahmed adopted an effective method of persuasion by writing letters to the leading nobles of the royal court. His letters are known as Maktubat-e-Imam Rabbani. Through preaching, discussions and his maktubat addressed to important nobles and leaders of religious thought, he spread his message amongst the elite in particular. Letters and messages were sent to them exhorting to serve the cause of Islam. He also requested the scholars to show the right path to the people, and the King. He asked the saints to give up their Un-Islamic practices and beliefs.
6. Books and Magazines (Risala)

Rejecting the heterodoxies of the great Mughal Emperior Akbar, this eminent Islamic mystic of this time and a hardcore Sunni Muslim strongly refuted the shia point of view in his writing entitled Risala Tahliliyya and made a major contribution towards rehabilitation of orthodox Islam in India.

He wrote many books, including his famous works, Isbat-ul-Nabat and Risal-i-Nabuwat. In these works the need and importance of prophethood was described. His greatest work on Islamic philosophy was the Tauheed-i-Shuhudi. Sheikh Ahmed continued preaching Islam till the end of his days. He urged peopled to adhere to the accepted and clearly laid down path of Islam.
7. Two Nation Theory

Mujaddid Alif Sani cleared on the Muslims that they were the separate nation from Hindus and nothing was common in them. Therefore, the Muslim should keep themselves distinct from Hindus with reference to food, dress, social custom and way of life. With this declaration, he founded the first stone of Two Nation Theory in Indo-Pak subcontinent which led to the success of Pakistan Movement and establishment of Pakistan. That’s why Hazrat Mujaddid was rightly called First Founder of Pakistan.

Services rendered by Shah Wali-Ullah (1703-62)

Shah Wali-Ullah was a great Muslim saint of the 18th century. His real name was Qutbud-Din Ahmed. He was born to a noble learned family of Delhi on 21st February 1703. His father Shah Abdur-Rahim was a renowned scholar of that period. Shah Wali-Ullah showed great promise at an early age. By the age of fifteen he had completed the learning of Holy Quran, Hadith and Fiqh.

Then after the death of his father in 1719 he started delivering lectures in Madressah Rahimyah at the age of seventeen. Then in 1730 he performed Hajj again. In 1733 he returned to Delhi and took over the charge of Madressah Rahimyah. There he wrote many books and rendered many political, religious and national services. He died in 1762. The contributions of Shah Wali-Ullah can be summarized as under:

1. Religious Services

Shah Wali-Ullah rendered many religious services. He completed the translation of Holy Quran in Persian in 1738. Later on his sons Shah Rafi-ud-Din and Shah Abdul Qadir translated the Holy Quran in Urdu. Moreover Shah Wali-Ullah termed the Hadith collection by Imam Muttah as the most authentic and wrote its commentary in Arabic and Persian. Shah Wali-Ullah also arranged the Hadith in respect of their topics. In addition he worked for the renaissance of Islam. He propagated that Islam was a universal power and thus the Muslims should be the dominant force in the Sub-Continent and elsewhere.

Shah Wali-Ullah trained students in different branches of Islamic knowledge and entrusted them with the teaching of students. He recommended the application of Ijtihad against blind Taqlid in his famous work Aqad-al-jaiyad-fi-Ahkam-al-Ijtihad wa-al-Taqlid.

He studied the writings of each school-of-thought to understand their point of view, and then wrote comprehensive volumes about what is fair and just in light of the teachings of Islam. He adopted an analytical and balanced approach towards four major school-of-thought of mysticism. In order to create a balance betweeen the four schools i.e. Hanafi, Malaki, Shafii, Hambali he wrote Al-Insaf-fi-bayan-sabab-al-Ikhtilaf. He worked out a system of thought, beliefs, and values, on which all but the extremists could agree. He thus provided a spiritual basis or national cohension.

2. Political Services

Shah Wali-Ullah possessed a deep political insight. He tried to trace the causes of the decline of Mughal Empire. In the middle of the 18th century Marathas had become a great political power. They were threatening to occupy the crown of Delhi. At this critical juncture Shah Wali-Ullah in order to check their advance prepared Najid-ullah (Rohilla Chief) and Shuja-ud-Daulah (Nawab of Oudh) for Jihad. Moreover he wrote a letter to Ahmed Shah Abdali. King of Afghanistan requesting him to save the Muslims from the highhanded-less of the Marathas. Consequently in the Third Battle of Panipat, Ahmed Shah Abdali inflicted a crushing defeat on the Marathas. In short, the Muslim Renaissance Movement launched by Shah Wali-Ullah was the forerunner of all the future freedom movements of Indo-Pakistan. Maulana Mohammad Qasim Nanotvi founder of Madressah Deoband and Sir Syed Ahmed Khan were among his followers. Later on his son Shah Abdul Aziz founded the Jihad Movement which was carried forward by Syed Ahmed Shaheed.

In his time Shias and Sunnis were aggressively hostile to each other and their rivalry was damaging the Muslim unity. Shah Sahab wrote Izalat-al-Akhifa and Khilafat-al-Khulafa in order to remove misunderstanding between Shias and Sunnis. He refused to denounce Shias as heretics.

After Mujaddid Alf Sani, Shah Wali-Ullah worked for unity of Muslims and to develop separate National identify. He created separate national identity among Muslims and convinced them to fight for their rights. Shah Sahib rejected Combine Unity and ensured Religion as only identification of Muslims. The religio-political ideology of Waliullah made a permanent crack in Hindu-Muslim relation in this sub-continent, which undermined the self-pride and dignity of integrated Indian society.

3. Social Services

Shah Wali-Ullah was strongly opposed to integration of Islamic culture in the cultural cauldron of the sub-continent and wanted the Muslims to ensure their distance from it. Ishtiaq Hussain Qureshi writes in The Muslim Community of Indo-Pakistan subcontinent, “Waliullah did not want the Muslims to become part of the general milieu of the sub-continent. He wanted them to keep alive their relation with rest of the Muslim world so that the spring of their inspiration and ideals might ever remain located in Islam and tradition of world community developed by it.” In his opinion, the health of Muslim society demanded that doctrines and values inculcated by Islam should be maintained in their pristine purity unsullied by extraneous influences.

Shah Wali-Ullah directed his teachings towards reorienting the Muslim society with the concepts of basic social justice, removing social inequalities, and balancing the iniquitous distribution of wealth. He established several branches of his school at Delhi for effective dissemination of his ideas. In his book “Hujjat-ullah-il-Balighah”, he pinpointed the causes of chaos and disintegration of Muslim society. These were

1. Pressure on public treasury, the emoluments given to various people who render no service to the state.

2. Heavy taxation on peasants, merchants and workers, with the result that tax evasion was rampant. According to Shah Wali-Ullah, a state can prosper only if there were light and reasonable taxes.

Syed Ahmed Shaheed (1786-1831)

Syed Ahmed Shaheed was born at Rai Barailly in November 1786. His father Shah Ilm-Ullah was pious religious scholar. He was a well built young man and took interest in manly sports. He was inspired spiritually by Shah Abdul Aziz. In 1810 he joined the army of Nawab Ameer Khan of Tonak in order to take part in Jihad against the British.

He fought against the English forces and displayed his skill in the art of fighting. Syed Ahmed Shaheed was an outstanding orator. His religious and political sermons won him many companions which included Shah Ismail and Shah Abdul Haye. In the first half of the nineteenth century Punjab was under the rule of Sikhs who were very cruel to the Muslims. They were showing disregard to the Muslim culture, customs and religious places. On hearing about these brutalities Syed Ahmed Shaheed decided to launch Jihad against the Sikhs. For this purpose he founded Jihad Movement. The Muslims of Indo-Pakistan responded to his call and thousands of Muslims got themselves enrolled in the Jihad Movement. Syed Ahmed Shaheed decided to launch Jihad from North West Frontier region of the country. Thus on 17th January 1826 he started his journey along with thousands of Mujahideens. He reached Sindh via Gwalior, Tonak, Ajmer and Marwar. Then he went to Afghanistan through Balochistan. From Afghanistan he arrived at Nowshera after nine months journey.

Battles Against Sikhs

On his arrival in the Frontier province the warriors of Yousaf Zai tribe, followers of Pir Syed Akbar Shah and the local Muslims joined the Jihad Movement. Syed Ahmed Shaheed declared war against Sikhs. Ranjid Singh the Sikh ruler of Punjab sent Budh Singh at the head of ten thousand soldiers to meet the challenge of the Mujahideens. On 21st December 1826 a strong contingent of Mujahideens attacked the Sikh army at night. As a result thousands of Sikh soldiers were killed and Budh Singh had to retreat with heavy losses. Later on after several skirmishes the sikh army was defeated in the battle of Hazru. After these successes Syed Ahmed Shaheed decided to organize the local administration. He established an Islamic state in the area and announced his caliphate on January 11, 1827. These victories and successes of Mujahideens disturbed Ranjit Sikh very much. He decided to weaken the Mujahideens through diplomacy. He reached Peshawar and won the sympathies of two local chiefs Yar Mohammad Khan and Sultan Mohammad Khan by pointing them the ruler of Peshawar. Thus the Muslims were divided into two camps. However Syed Ahmed Shaheed succeeded in conquering Peshawar in November 1830. Through mistake Syed Ahmed Khan appointed Sultan Mohammad Khan the ruler of Peshawar. Unfortunately Sultan Mohammad turned a trailer and hatched a conspiracy against Syed Ahmed Shaheed. Thousands of Mujahideens were murdered treacherously at Peshawar and other places. In the meantime Sikh army under Sher Singh advanced against the Mujahideen. Syed Ahmed Shaheed gathered ail of his forces and encamped at Balakot which was a very secure place. Sardar Sher Singh too arrived at Balakot at the head of 20 thousands soldiers. The Sikh army besieged the area. The famous battle of Balakot was fought on 6th May 1831. The Sikhs emerged victorious. Almost all the Mujahideens including Syed Ahmed Shaheed were martyred.

Failures of Jihad Movement

The center and aim of life of Syed Ahmed Shaheed was Jihad which due to reasons became a failure. The main causes of the failure can be listed as under:

1. Ranjeet Singh acquired the military services of the Western generals Ventura and Elite who imparted training upon the soldiers of Ranjeet Army and the battle was also fought with the modern war weapons from the side of Ranjeet Singh. Mujahideen on the other side was ignorant of War Strategy.

2. In the combat which took place between Ranjeet Singh and Mujahideen army of Ranjeet Singh used modern Mujahideen depended on out dated and all weapon. The old weapon could not face the modern weapon.

3. They were ample financial sources with Ranjeet Singh but Mujahideen were facing the lack of financial resources.

4. Ranjeet Singh was aware of the fact that so long there unity of thought and action in amongst Mujahideen, it was not possible to defeat them. Therefore, he infiltrated his agents among Mujahideen who created misunderstanding amongst them.

5. Ranjeet Singh exploiting the human weakness, attracted pathans by bribing luring and sometimes pressurizing who committed spying, revolt, dissimulation and slaughtered Mujahideen.

6. According to Islamic System and in the following of Sunnat-e-Rasul (P.B.U.H), Syed Ahmed after establishing Islamic rule collected Zakat (Islamic tax) from the rich Muslims but he could not arrange the proper distribution of Zakat amongst the needy poor people. Consequently, the lower class (majority of the masses) became the victim of pessimism, depravity and the sense of inferiority. The poverty suffering class. In this way refused to accept Islamic system and started the move against this government.

7. Syed Ahmed Shaheed, dominated by feelings of reformation, wanted to implement the Islamic laws even during the period of war. For instance, compulsory marriage of girl and widows. The sentiments of pathans, in the manner, injured and they started to kill the government officials in nights.

8. Jihad Movement failed also due the reasons that the Syed’s government punished people severely even on every minor mistake. For instance, lashing punishment to the liar woman and people who were not offering namaz. These were not Islamic punishments.

9. Some points in Jihad Movement resembled with the Wahabi Movement while pathans were against of Wahabi Movement.

Jihad Movement, no doubt failed but this movement played a decisive role in creating and establishing an Islamic State (Pakistan) in future because this movement created unity of thought and act amongst the Muslims of Indo-Pakistan subcontinent.

Sir Syed’s (1817-98) Contribution towards Muslim Education

Perhaps the Muslims of the Sub-Continent owe their greatest gratitude to Syed Ahmed Khan. He flourished in the second half of the 19th century. His talent, deep-insight, love for Islam and hard work played a major role in the revival of Muslims in India. Sir Syed Ahmed Khan was born in 1817 to a Syed family in Delhi. He started his career as a humble judicial official in the English East India Company. Later on he served on important jobs. Sir Syed Ahmed Khan alone among his contemporiies realized that the plight of Muslims could not be improved without a revolution in their attitude towards education. The Muslims were inimical to western education for three reason.

1. They considered it inferior to traditional Islamic learning.

2. It was being forced upon them by a foreign people, and

3. They thought that an education saturated with Christianity might corrupt their beliefs.

During the war of Independence he saved the lives of many Englishmen. The Government centered the title of Sir on him. Thus, he won the confidence of the British Government. After the war of Independence the Muslims were passing through a critical phase. By refusing to acquire western education they were not keeping pace with modern times. The Muslims hated English language and culture. They kept their children away from the schools and colleges. But in this manner they were unconsciously damaging the interests of the Muslim Community. Their ignorance of the English language and lack of modem education kept them away from respectable government posts. On the other hand the Hindus acquired modem knowledge and dominated the government jobs. Syed Ahmed Khan was the first Muslim leader to realize the gravity of the situation. He was greatly pained to see the miserable condition of the Muslims everywhere. He decided to devote his full efforts for the welfare of the Muslims. The first need was the removal of mistrust about the Muslims from the minds of British rulers. For this purpose he wrote – Essay on the causes of Indian Revolt in which he proved that there were many factors which led to the uprising of 1857 and that only the Muslims were not to be held responsible for it. In addition he wrote “Loyal Muhammadans of India” in which too he defended the Muslims against the charges of disloyalty. These works restored confidence of the British in the Muslims to a large extent. The Sir Syed Ahmed Khan turned his attention towards the educational uplift of his co-religionists. He told the Muslims that without acquiring modern education they could not compete with the Hindus. He pleaded that there was no harm in adopting western sciences and in learning English language. He issued a magazine named “Tahzib-ul-Ikhlaq” which projected adoptable European manners. Salient features of the political, educational and religious contributions of Syed Ahmed Khan are as given below

1. In 1863 Sir Syed Ahmed Khan established a Scientific Society. The purpose of this society was translation of English books into Urdu language.

2. During his stay at Aligarh he issued a weekly Gazette called “Aligarh Institute Gazette”.

3. In 1869 Syed Ahmed Khan visited England. There he studied the system of Education. Moreover he wrote Khutbat-e-Ahmedya in reply to Sir William Muir’s book “Life of Muhammad”.

4. In 1870 he issued his famous magazine named “Tehzib-ul-Ikhlaq” in order to apprise the Muslims of their social evils and moral short comings. This magazine promoted Urdu language immensely.

Shortly afterwards Syed Ahmed Khan wrote a commentary on the Holy Quran. In this work Syed Ahmed Khan interpreted Islam on logical and scientific basis. Syed Ahmed Khan was one of the pioneers of the Two Nation Theory. He openly declared that the Hindus and the Muslims were two different communities with different interests. He advised the Muslims to refrain from Joining Indian National Congress. In May 1875, Syed Ahmed Khan founded Muhammadan Anglo Oriental High School at Aligarh. Two years later in 1877 this school was elevated to the status of a college by Lord Lytton the British Viceroy himself. M.A.O College Aligarh was a residential institution. It rendered great services in imparting modern education to the Muslims. It boasted of the services of many renowned scholars of that period like professor T.W. Arnold in Philosophy, Sir Walter Raleigh in English, Maulana Shibli in Persian and Jadu Nath Chakarwati in Mathematics. In 1921 M.A.O College was raised to teh status of Aligarh University. This seat of teaming played a significant part in infusing spirit of Islamic nationalism among the Muslim students. These students later on became the torch bearers of the freedom movement in Indo-Pakistan. With the view of promoting the educational cause of 70 million Indian Muslims, Sir Syed founded, in 1886, the Muhammadan Educational Conference which held its meeting at various places to provide a forum for discussing problems that affected the Muslims at large. The principal aims of the Conference were

1. To make an effort to spread among the Muslims western education to the higher standard.’

2. To enquire into the state of religious education in English schools founded and endowed by the Muslims, and to find out means to conduct it in the best possible way.

3. To give some strengthened support to the instruction voluntarily imparted by Muslim divines in religious and other oriental learning’s and adopt some measures to maintain it as a living concern.

4. To examine a state of education and instruction in the indigenous primary schools and take steps to remove their present state of decay in directing them onto the path of progress. Muhammadan Educational Conference used to hold its annual meetings in various cities where by the cooperation of local Muslims steps were taken for the progress of Education.

Aligarh Movement

The Aligarh Movement was founded by Sir Syed Ahmed Khan, the greatest Muslim educationist of the 19th century. After the war of Independence of 1857 the British did not trust the Muslims. As a result they adopted a policy of oppression and repression towards the Muslims. They arrested and punished leading Muslims irrespective of the fact whether they were involved in the events of 1857 or not. As a result many innocent Muslims became victim of British highhandedness. Sir Syed Ahmed Khan has observed these atrocities in these words

There was no calamity in these days which was not attributed to the Muslims and there is no doubt that any calamity which fell from the firmament might not have come straight to some Muhammadan houses bringing ruin and destruction.

The sufferings of the Muslims multiplied when they refused to adopt the system of education introduced by the British. The Muslims refused to send their children to the European and Government schools because they hated English language. The result was that the Muslims could not acquire modern education and were kept away from reasonable government jobs. The British Government excluded the Muslims from the civil and military honors with the stigma of disdainful unfitness.

According to Dr. Hunter there was scarcely a Government office in Calcutta in which a Muhammadan could hope for any post above the rank of a porter, messenger, and filler of ink-pots and mender of posts. Sir Syed Ahmed Khan was the first Muslim leader who diagnosed the causes of gradual decline of the status of Muslim Community. He decided to take necessary steps to better the lot of Muslims in the educational, political and economic spheres. His works for the educational development for Muslims are as follows.

1. Farsi Maddarsa Muradabad

He establised a Farsi Maddarsa at Muradabad in 1859. It was the starting point of Sir Syed’s Educational struggle. In this Maddarsa, English is also taught besides English.

2. Victoria School Ghazipur

Sir Syed establised first modern Victoria School at Ghazipur (1864). In this school, besides Modern Education five languages (English, Urdu, Arabic, Persian and Sanskrit) were also taught.

3. Establishment of Scientific Society

A more ambitious undertaking was the foundation of the Scientific Society in 1863 at Ghazipur, which published translations of many educational texts and issued a bilingual journal – in Urdu and English. The basic purpose of this society was translation of English, Persian and Arabic writings into Urdu language.

4. Aligarh Institute Gazette

During his stay at Aligarh he issued a weekly Gazette called Aligarh Institute Gazette. The imparted information on history; ancient and modern science of agriculture, natural and physical sciences and advanced mathematics.

5. Tehzib-ul-Ikhlaq

On 24th December 1876 he issued his famous magazine named Tehzib-ul-Ikhlaq from Benares in order to apprise the Muslims of their social evils and moral short comings. This journal contained articles from influential Muslims who agreed with Sir Syed that there was a need for a new approach to education. This magazine also promoted Urdu language immensely. Although some ulema attacked the journal, it played a major part in bringing about an intellectual revolution amongst Muslim thinkers.

6. Muhammadan Anglo Oriental College, Aligarh

For the educational and social uplift of the Muslims Sir Syed Ahmed Khan decided to open Muslim educational institutions. Earlier after his return from England he had established a Madrassah in May 1875. In January 1877 M.A.O College was inaugrated at Aligarh by Lord Lytton the Viceroy of India. The college soon showed tremendous progress. It became the Centre of Muslim educational and intellectual activity in the Sub Continent. It was a residential institution. Many important Muslim figures like Maulana Shibli, Nawab Mohsin-ul-Mulk, Maulana Zafar Ali Khan, Maulana Muhammad Ali Jauhar etc at one time or another remained associated with this college.

7. Aligarh Muslim University

The M.A.O College Aligarh was rendering great service in imparting education to the Muslims of India. The Muslims now wanted to get it elevated to the status of a Muslim University. In 1911 on the eve of the visit of King George – V to India his Highness Sir Agha Khan made an appeal for funds needed to set up Aligarh University. The Muslims responded generously and as a result a large collection was made. A draft constitution was drawn up and a consultative committee was formed. Unfortunately the draft was not approved by the secretary of state. The Government was reluctant to grant the right of affiliating colleges outside Aligarh to the proposed Aligarh University. But the Muslims were not willing to accept a University with limited jurisdiction. However on 15th October 1915 Muslim University Association approved the Muslim University as contemplated by the Government akin to other Hindu Universities. Thus the bill for the Muslim University was introduced in the Indian Legislative Council and was passed in September 1920. Thus Aligarh University Act came into force on 1st December 1920. In this way the Muslims of India came to have their own University after a long struggle. The Aligarh University inculcated a vigorous spirit of nationalism in the Muslim students. It produced thousands of graduates which carried the spirit of nationalism to every nook and comer of the Sub Continent. In 1925 sixty six percent of all the Muslim students admitted to the Indian University were given admission in Aligarh University only. The graduates of Aligarh University were respected in all quarters. All the Aligarh students later on became the standard bearers on Pakistan Movement. Some of them like Maulana Zafar Ali Khan, Maulana Mohammad Ali Jauhar and Maulana Shaukat Ali become dynamic leaders of the Muslims. Thus Pakistan, owes its establishment to the Aligarh Movement, to a great extent.

Sind Madressah-tul-Islam, Karachi (1885)

The Sind Madressah-tul-Islam, an Alma Mater of the Father of the Nation and dozens of other national leaders, who played prominent roles in the creation of Pakistan, is located of Shahrah-e-Liaquat and was the first Muslim educational complex built in Sind.

The Madressah (school) was initiated on 1st Sept. 1885 in a rented two storied building near Bolton Market by K.M. Hasan Ali Effendi. Upon completion of this building on 14th November, 1890, the Madressah moved to the current premises and has functioned uninterruptedly since then. The current site itself was previously a Municipal camel camping ground (carvansarai) which has bestowed by the Karachi Municipality to the Madressah Board. The building was designed by James Strachen according to the sketches of K.B. Wali Mohammad and its foundation stone was laid by Lord Duffering on 14th Nov. 1887. The total cost of construction of the main Madressah building came to Rs. 1,97,188.

The Sind Madressah-tul-Islam was founded for educational advancement of the Muslims of Sind on the new and modern lines. For this purpose Hasan Ali Affindi himself visited Aligarh to benefit from the experience of Sir Syed and his co-workers, Sind Madressah provided good education at low cost. The students from nearly all sections of the society and from areas far and wide joined the institution which later made an impact on national life. Maulvi Umeruddin Sahib was the first Principal of the Sind Madressah. This was a residential institution. This is the proud institution where the founder of Pakistan Quaid-e-Azam received his early education. Doctor Daud Pota, Sir Ghalam Hussain Hidayatullah, Sheikh Abdul Majeed Sindhi, Hasan Ali Abdul Rehman, Tufail Ali A. Rehman and A.K. Baruhi are other popular students.

In 1938 Sind Madressah became free from Government control. On 21st June 1943, the administrative board of Madressah made it Sind Muslim College (S.M College) which is inaugrated by Quaid-e-Azam. He said

I am happy that my educational institution has now extended to college.

In 1947, it was the only Degree College for Muslims in Karachi to meet the growing needs of the students influx from India. In 1953 and 1957, faculty of Commerce and faculty of Science were built respectively. It has now expanded into several independent institutions to meet the rising needs of the time. S.M. Law College, S.M. Fatima Jinnah Girls School, and S.M. Liyari High School are also independent institutions of this Madressah which are playing their vital role in progression of educational and cultural activities.

Definition of Ideology

Science of ideas, visionary speculations, manner of thinking, characteristic of a class or individual, ideas on the basis of some economic, social or political theory or system is called Ideology. It contains those ideals, which a nation strives to accomplish in order to bring stability to its nationhood. Defining ideology, George Lewis say

Ideology is a plan or program which is based upon philosophy.

Ideology of Pakistan

Pakistan is an ideological state and the ideology of Pakistan is an Islamic ideology. Its basic principle being

The only sovereigner is Allah

Islam acted as a nation building force before the establishment of Pakistan. Ideology of Pakistan basically means that Pakistan should be a state where the Muslims should have an opportunity to live according to the faith and creed based on the Islamic principles. They should have all the resources at their disposal to enhance Islamic culture and civilization. Quaid-e-Azam said

Pakistan was created the day the first Indian national entered the field of Islam.

From the above statement, it is clear that Ideology of Pakistan is an Islamic one.

Two Nation Concept

The fundamental concept of Ideology is that Muslims should get a separate identity. They should have a separate state where they could live according to Islamic rules and principles, profess their religion freely and safeguard Islamic tradition. On one occasion Quaid-e-Azam said

The Muslims demand Pakistan where they can rule in accordance with their own system of life, their cultural development, their traditions and Islamic laws.

Thus, this fundamental concept of Ideology led to the concept of two nations in the Sub Continent and resulted in the formation of Pakistan.

Elements of Ideology of Pakistan

Hindus and Muslims belong to two different religious philosophers, social customs, and literatures. They belong to two different civilizations which are based mainly on conflicting ideas and conceptions. Therefore, Muslim nation demanded a separate homeland where they could have the freedom to practice their religion and live their lives as free individuals of an independent country. There are five principles/elements of the ideological foundation of Pakistan.

1. Islam

2. Two Nation Theory

3. Territorial Land

4. Democratic System

5. Urdu Language
1. Islam, a Nation-Building Force

Pakistan came into being on the basis of Islam. It was only Islam, which galvanized Muslims and lined them up behind Muslim League. Other factors, political and economic ones, also played some part in uniting Muslims to struggle for Pakistan but Islam was the preponderant factor as it serves as a cementing force for Muslim society and is the primary link between Muslims the world over. Everything else follows Islam. The entire struggle of the Muslims of the subcontinent was to have a state where they could freely maintain their Islamic entity. No other factor was so clear and intelligible for Muslim masses. Muslims gradually developed a national consciousness in the Indo-Pakistan subcontinent; they collectively struggled for the right of self-determination and the establishment of an independent homeland to be carved out from those territories where they constituted majorities where Islam could be accepted as the ideal pattern for the individuals life. They eventually secured what they wanted. Hence, the historical fact which could not be denied is that the formation of the Muslim nation preceded the demand for a homeland. Pakistan itself did not give birth to any nation; on the contrary, the Muslim nation struggled for and brought Pakistan into being. Quaid-e-Azam said

We do not demand Pakistan simply to have a piece of land but we want a laboratory where we could experiment on Islamic principles.
Islamic ideology is not merely a matter of belief, dogma and ritual. It is a religion in the wider sense of the word. It is a way of life, a whole complex of social and moral norms entwined with theological metaphysics. The fundamental teachings of Islam are universally accepted. Belief in God, finality of prophet-hood, human rights and social justice, management of affairs through consensus, moral values of charitableness, tolerance and universal brotherhood; these are sonic of the cardinal principles enshrined by the Quran and Sunnah. The only force which keeps Muslim nation united is Islam which is the ideological foundation of Pakistan.

Meaning of Two Nation Theory

The Two Nation Theory is its simplest way means the cultural, political, religious, economic and social dissimilarities between the two major communities, Hindus and Muslims of the Sub Continent. These differences of out look, in fact, were greatly instrumental in giving rise to to two distinct political ideologies which were responsible for the partition of India into two independent states.

The Basis of the Creation of Pakistan

The Two Nation Theory was the basis of the struggle for creation of Pakistan which held that Hindus and Muslims are two separate nations. They in spite of living together for centuries could not forget their individual cultures and civilization. Al-Beruni recorded his ideas in 1001 A.D in his famous book “Kitab-ul-Hind” as

The Hindu society maintained this peculiar character over the centuries. The two societies, Hindus and Muslims, like two streams have sometimes touched but never merged, each following its separate course.

There are a few factors which split the inhabitants of the Sub Continent into two nations. Let us examine each of them separately.

1. Religious Difference

The Hindus and Muslims belong to different religions. Islam preaches Tauheed (oneness of Allah) and believes in equality of man before law. Muslims are the believers of God, the Holy Prophet (P.B.U.H), the Holy book Quran and hold a cohesive approach towards life. Hinduism, on the other hand is based on the concept of multiple Gods. Their society follows a caste system and is divided into four classes and has a very narrow approach towards life.

2. Hindu Nationalism

A number of Hindu nationalist movement, which emerged from time to time in the Indian history, added fuel to the fire by playing up the tension and antagonism which already existed between the two communities.

The Hindu nationalist leaders totally ignored the great contribution made by the Muslims in the Indian society by way of promoting education and other social activities. Their writings and ideas flared up the communal discord between Hindus and Muslims to further pollute condition.

3. Cultural Differences

Muslim followed the Islamic culture while Hindus inherited a self build culture. The Hindus burnt their dead bodies while Muslims burried them. Hindus considered the “Mother Cow” as a sacred animal and worshipped it while Muslims slaughtered it. They performed “Sati” while Muslims abhorred this tradition. The Hindus and Muslims do not intermarry nor they inter-dine.

4. Social Differences

The two communities of the Sub Continent differ in their social life as well. The clothes, the foods, the household utensils, the layout of homes, the words of salutation, the gestures and every thing about them was different and immediately pointed to their distinctive origin.

5. Economic Differences

After 1857, the Muslim economic was crushed and all trade policies were framed in such a way so as to detriment the Muslim condition. They were thrown out of Government services and their estates and properties were confiscated while the Hindus were provided with the ample opportunities to progress economically.

6. Educational Differences

The Hindus had advanced in the educational field because they quickly and readily took to the English education while Muslims did not receive modern education which heavily affected their economic conditions.

7. Political Differences

The political differences between the Hindus and Muslims have played an important role in the development and evolution of Two Nation Theory.

(i). Hindi Urdu Controvery

In 1867, Hindus demanded that Urdu should be written in Hindi Script instead of Persian Script. This created another gap between Hindus and Muslims.

(ii). Congress Attitude

The Indian National Congress was founded in 1885. It claimed to represent all communities of India but oppressed all Muslim ideas and supported the Hindus.

(iii). Partition of Bengal

In 1905, the partition of Bengal ensured a number of political benefits for the Muslims, but the Hindus launched an agitation against the partition and partition was annulled in 1911.

8. Language

The Muslim and Hindus wrote and spoke two different languages. The language of the former was Urdu and it was written in Arabic Script. On the other hand, the Hindi language was spoken by Hindus and it was written in Sanskrit. Urdu and Hindi language had the difference in writing, thoughts of poetry, arts, painting and words of music. Even this small difference led to a stirring conflict between the two nations.

Ideology of Pakistan and Quaid-e-Azam

Quaid-e-Azam Muhammad Ali Jinnah, the great leader of Muslims of Sub Continent gave practical shape to the ideology give by the Allama Iqbal. He had a strong believe in Hindu Muslim unity and was of the opinion that both Hindus and Muslims should launch joint efforts to get rid of British rule.

After joining Muslim League in 1913, he continued with his efforts to bring about Hindu Muslim unity but he was greatly disappointed to see the prejudicial attitude of the Congress and Hindus towards the Muslims. Following are some extracts from the speeches and statements which he delivered from time to time for explaining the ideology of Pakistan.

Address at Second Round Table Conference in 1931

Quaid-e-Azam believed that Congress and Hindus would never recognize the rights of Muslims. He declared while representing the Muslims in the Second Round Table Conference in 1913

The Hindu Muslim dispute must be settle before the enforcement of and system or constitution. Until you do not give guarantee for the safeguard of the Muslim interests, until you do not win the (Muslims) co-operation, any constitution you enforce shall not las for even 24 hours.

Quaid-e-Azam and Two Nation Theory

Quaid-e-Azam was a firm advocate of Two Nation Theory which became the ideological basis Pakistan. He considered the Muslims as a separate nation. He said

Pakistan was created the day the first Indian national entered the field of Islam.

He defined the two nation theory as

The Muslims are a nation by every right to establish their separate homeland. They can adopt any means to promote and protect their economic social, political and cultural interests.

Address on 23rd March, 1940 – Pakistan Resolution

At the historic session of the Muslim League at Lahore, he said

The Mussalmans are not a minority. They are a nation by any definition. By all canons of International law we are a nation.

In his presidential address at the annual session of Muslim League at Lahore in 1940, he said

India is not a nation, nor a country. It is a Sub Continent of Nationalities. Hindus and Muslims being the two major nations. The Hindus and Muslims belongs to two different religions, philosophies, social customs and literature. They neither intermarry nor interdine and they belong to two different civilization which are based mainly on conflicting ideas and conceptions.Their aspects on life and of are different. It is quite clear that Hindus and Muslims derive their inspiration from different sources of history.

Address on March 08, 1944

While addressing the students of Muslim University, he said

Hindus and Muslims through living in the same town and villages, had never been blended into one nation. They were always two separate entities.

Quaid-e-Azam and Millat-e-Islamia

Quaid-e-Azam emphasized on the Islamic ideology as being the basis of the struggle for Pakistan because he believed that only Islam was the unifying force of the Muslim Millat. He said

What relationships knits the Muslims into one whole, which is the formidable rock on which the Muslim edifice has been erected, which is the sheet anchor providing base to the Muslim Millat, the relationship, the sheet anchor and the rock is Holy Quran.

In 1946, Quaid-e-Azam declared

‘We do not demand Pakistan simply to have a piece of land but we want a laboratory where we could experiment on Islamic principles.

In his message to the frontier Muslim Students Federation, he said

Pakistan only means freedom and independence but Muslims ideology, which has to be preserved which has come to us a precious gift and treasure and which we hope, others will share with us.

The above sayings and statements largely prove that Quaid-e-Azam wanted an established Islamic system as a code of life because he believed that it was the sole objective of the Pakistan Movement.

Ideology of Pakistan in the light of Statements of Allama Iqbal

Allama Iqbal, the poet, philosopher and a great thinker with the help of his poetry tried to awaken the Muslims of the sub-continent. He believed in the separate identity of Muslims as a nation.

In 1930, Allama Iqbal presented his mature political opinion on the political fate of Indian Muslims in his presidential address at Allahabad at the annual session of Muslim League. He said

I am fully convinced that the Muslims of India will ultimately have to establish a separate homeland as they could not live with the Hindus in the United States.

He also said

India is a continent of human beings belonging to different races, speaking different languages and professing different religions….., I, therefore demand the formation of a consolidated Muslim state in the best interest of India and Islam.

He stressed on the formation of a separate State by saying

I would like to see the Punjab, NorthWest Fronties Province, Sindh and Balochistan amalgamated into a single State self-government within the British Empire or without the British Empire, the formation of a consolidated North-West India Muslim state appears to me to be the final destiny of the Muslims at least of North West India.