PAKISTAN STUDIES

HISTORICAL ASPECT OF
IDEOLOGY OF PAKISTAN
Ali Husnain Shah
Hazrat Mujaddid Alf Sani:
Introduction:
Hazrat Mujadid Alif Sani was a great Muslim saint and mystic of the
Naqshbandia order. He challenged the might of Akbar, the great
Mughal emperor, to re-establish to glory of Islam which had been
gravely threatened by the anti-Islamic trends of Akbar.
The Deen-i-Ilahi of the Mughal emperor Akbar was an effort to destroy
Islam. The Bhaghti-Movement of Hindus and movement of Wahadat ul
Wajood against Islam were also at their peak. Under these
circumstances Hazrat Mujaddid Alf Sani performed remarkable
services to protect the religion of Islam. His services are mentioned
below along with his autobiography.
Brief Introduction of Hazrat Mujadid Alf Sani
Hazrat Mujjadid Alf Sani was born on 26th june 1564 in the town of
Sirhind in East Punjab. His father Sheikh Abdul Ahad named him
Ahmed. His title was Badr-ud-Din. Amongst the people he became
famous as Mujjadid Alf Sani meaning the one who reformed the religion
after one thousand years. He was a descendant of the second pious
Caliph Hazrat Umar Ibn Al Khatab for which he was also referred as
Farooqi. He was a prominent disciple of Khawaja Baqi Billah, an
eminent saint of the Naqshabandia spiritual order. Sheikh Ahmad was
drawn into mysticism by his father. Sheikh Abd-al-Ahad, a prominent
Sufi and scholar. He received Khilafat from his father in the Chishtiya
and Suhurwrdiya spiritual orders. He is popularly known as Mujadid-i-
Afli-i-Sani (Receiver of Islam during the second Millennium).
His Early Education:
Hazrat Mujjidid mastered religious education. Quran and hadith and
Fiqah from his father Sheikh Abdul Ahad and also from Maulana Kamal
and Maulana Yaqoob Kashmiri of Sialkot.
He received education under the most prominent and learned teachers
at Sialkot and Sirhind. He memorized the Holy Quran and then
switched over to the study of Hadith, Tafsir (commentary) and Ma’qual
(philosophy). He traveled from place to place to benefit from the
renowned scholars. During his wandering to quench his thirst for the
mystical knowledge he came into contact with the leading lights of
Akbar’s court Abu-al-Fazl and Faizi. When Abu-al-Fazl and Faizi learnt
of his brilliance and extraordinary mystical insight, they tried to draw
him into the Court of Akbar. However, Sheikh Ahmad’s connection with
the celebrated brothers Abu-al-Fazl and Faizi did not prolong because
of Abu-al-Fazl’s un-Islamic trends. Sheikh Ahmad wrote his famous
book, Isbat-un-Nabuwwat (affirmation of prophet hood) in which he
gave an excellent explanation of the prophet hood.
Starting of Preaching:
Mujjadid Alf Sani started teaching in his town of Sirhind at the age of 21
years. Many Muslim children got Islamic education because of him.
The Journey of Agra and Delhi:
Hazrat Sheikh Ahmed Sirhindi prepared for the journey to Agra in 1589-
90 at the age of 25 to 26 years. There he met the royal scholars of the
emperor Akbar, two real brothers Abul Fazl and Abul Faizi. Abul Faizi
wrote the explanation of Holy Quran. Sheikh Ahmed Sirhindi also
helped Abul Faizi in this regard. Due to some disagreements with Abul
Fazl he was forced to leave Agra and he went to Delhi in 1599. in Delhi
he met with Khawaja Baqi Billah, he first became his follower and later
his caliph. Seeing his superior literary capabilities Hazrat Khawaja
Baqqi Billah predicted about him.
“Sheikh Ahmed is such a light which will illuminate the whole world.”
RELIGIOUS AND SOCIAL SERVICES
When Sheikh Ahmad began his reform movement Akbar was
ruling the sub-continent and his anti-Islamic outlook had
aggravated the social environs.
Ram and Rahman were being considered as one. The
followers and creators concept of Wahdatul Wajood, Bhagti
movement Sufia-i-Karam, Ulema-i-Sau and Deen-i-Ilahi were
busy in anti Islamic activities.
Akbar had no leanings towards Islamic principles and tenets.
He promoted Hinduism by marrying Hindu ladies and by
allowing free access to the Rajputs and Hindus in his court.
He also appointed Hindu Rajputs on higher civil and military
positions.
In these circumstances Mujjadid dedicated his whole life to
keep the candle of Islam burning. A detailed overview of his
services to Islam is given below.
Wahdat-ul-Wajud and Wahdat-ul-Shahud.
The philosophy of Wahdat-ul-Wajud was presented by some Sufis
of Akbar’s time. The creator of this idea was Mohi-ud-din Ibni-Arabi.
His idea was closest to the idea of Bhagthi movement and Deen-i-Ilahi of
Akbar. They believed that the entire Universe is the symbol of Almighty
God and a source of revelation of God’s sovereignty.
The advocates of Wahdat-ul-Wajud believed that there was no living
difference between the Man and his creator God, and both individual and
God are not separated from each other.
They also believed that every particle of the universe represented the
presence of God and, therefore, the worship of God’s creature amounted
to the worship of God.
Sheikh Ahmad openly negated this philosophy and declared it as ultra
vires to the principles of Islam. He presented his philosophy of Wahdat-ul-
Shahud which meant that the creator and creatures were two different
and separate entitles.
Revealing the reality of Ram and Rahman:
In this time a Hindu named Hardai Ram raised the slogan that there is difference
between Ram and Rahman. The only difference is that the Hindus call it as their.
Dewata and Muslim as Allah. Hazrat Mujjadid Alf Sani replied at this.
“To consider Ram and Rahman as one is stupidity
because creator cannot be one with its creation.”
Opposition of Din-i-Ilahi:
Jalal Din Muhammad Akbar’s Deen-i-Ilahi or Touheed-i-Ilahi was actually political
conspiracy of Bhagti movement which was consisting of Wahadat ul Dayn. This
was started in 1582. Its teachings were not only against Islam but also enough to
injure the feelings of Muslims. The followers of Deen-i-Ilahi openly expressed the
opinion that Islam was the religion for the ignorant Bedoni's of Arabia and it is in
no way suitable for a civilized and decent nation.
These pagans openly made fun of Prophethood, revelations, judgement and
punishment, hell and heaven prayers, fasting, Hajj, Zakat and other religious
rites. To them the Holy Quran as revelation of Allah was mentally un acceptable.
These pagans bowed to Akbar. After taking his Oath they adorned their head
bounds with his picture. Akbar himself performs Zanan and Qashqa like Hindus
and every morning recited 1000 names of the sun in Sanskrit.
Resisting Bhagti Movement:
Hindus started the Bhagti movement to stop the dominance of Islam
over Hinduism.
The literal meaning of Bhagti are love therefore it was a movement of
love.
The founders of this movement were Hindu philosopher Roma Nahaj of
south India and a great preacher of Rama Nand. Its followers
considered Ram and Rahim. Quran and Paran and Kashi and Kaaba
as one.
The founder of the movement Rama Nand had 12 disciples among
which one was the founder of Sikh religion his name was Guru Nanak.
The basic aim of Bhagti movement was to would Islam into Hindu
society and religion.
Hazrat Mujjadid Alf Sani was able to put an end to this movement
because of his expertise in the field of Quran Hadith and Fiqah. He did
this by writing reformative literature and speeches. This broke the
enthusiasm and strength of Bhagti movement and at last it cam to an
end.
Social Reforms:
At that time Muslim society was ridden with un-Islamic practices and
trends. Under the Hindu influence, a firm and widespread belief in
Karamat (miracles of the saints) had developed in the society which
greatly misguided the innocent people. In Sufism many means of
developing magical and supernatural powers, alien to Islam, had been
developed.
Reforms in Tasawaf(Spirituality):
The mystics and Sufis of those days openly denied the authenticity of
Sharia by declaring Sharia (the law of Islam) as superficial and external.
They even proudly manifested their indifference towards the Sunnah or
Examples of the Prophet (peace be upon him). The ulema and
theologians ceased to refer to the Quran and Hadith in their
commentaries and considered jurisprudence as the only religious
knowledge. By these trends the religious spirit excessively diminished
and gave rise to the juristic view of Islam.
Purifaction of Muslim Society:
Sheikh Ahmad undertook the job of purifying the Muslim society of
un-Islamic tendencies by sending a number of his disciples in all
directions to preach the true Islam. He asked them the emphasis on
(Ittibat-i-Sunnah) following the examples of the Holy Prophet (peace be
upon him), and the commandments of Sharia in their sermons and
preaching’s. The work was vigorously pursued in India and other
neighbouring Muslim countries. Sheikh Ahmad also began a
correspondence with the prominent scholars of all Muslim countries. In
his letters he explained the religious doctrines and put great stress on
the Ittibat-i-Sunnah.
Struggle Against Atheism:
Sheikh Ahmad was greatly opposed to the atheism and openly
denounced un-Islamic society. He worked very hard to restore the
original teachings of Islam and emphasized on the concept of Tauheed.
He exposed the fallacy of Din-i-Illahi and came out with full vigour to curb
the influence of this satanic creed. He urged the Muslim to order their
lives according to the principles of Islam. He declared that mysticism
without Shariat was misleading and denounced those Ulema who had
questioned the authority of Sharia.
Reformation of Nobles:
Sheikh Ahmad stressed on the Muslims to revert to the purer Islam
by giving up heretical customs and practices. He laboured diligently to
settle the differences between the scholoars and the mystics. He initiated
the leading nobles near the emperor into his discipleship and through
them exerted an influence to bring about a change in the life of the Court.
He was able to enlist Abdur Rahim Khan-e-Khana, Khan-i-Azam Mirza
Aziz and Mufti Sardar Jehan, the most influential personalities of Akbar’s
era into his discipleship. He also persuaded the great men of Jehangir’s
period to take an oath of Allegiance at Sheikh Ahmad’s hands. In the time
of Jehangir Sheikh Ahmad was successful to a greater extent to extract a
solemn undertaking from the Muslims that they would not obey any orders
repugnant to Islam. Sheikh Ahmad adopted an effective method of
persuasion by writing letters to the leading nobles of the royal court. He
began addressing letters written in a language, which would move
mountains, to leading nobles of the state, bemoaning the said state in
which Islam had fallen in India, and reminding them of their duty. His
letters are known as Muktubat-e-Imam Rabbani and were addressed to,
besides other leading nobles, Sheikh Farid, Khan-i-Azam, Sadr-i-Jehan
and Abdur Rahim Khan-e-Khana.
Struggle Against Jehangir's Policies:
Sheikh Ahmad also dealt with matters, other than
religious revival in his letters. This policy drew him into serious
difficulties. Asif Jah, the Prime Minister of Jehangir’s court
alerted Jehangir of the mounting popularity of Sheikh Ahmad
by inciting the Emperor that Sheikh Ahmad’s anti-Hindu views
were creating unrest in the country. Jehangir summoned
Sheikh Ahmad to his court and asked him to explain his
statements. Sheikh Ahmad appeared in the royal court in a
highly dignified manner and explained his statements in a
courageous style. Someone pointed out to Jehangir that
Sheikh had not performed that act of Prostrations. When he
was asked to perform Sajdah was only due to Almighty God.
Jehangir, infuriated over this blunt reply ordered the Sheikh to
be imprisoned in the Fort of Gawaliar
 Struggle during Imprisonment:
After the taking over of throne by Jahangir. Mujjadid refused to
him. Jahangir punished him by imprisoning him in the fort of
Gawaliar. Even than he contributed his mission by promoting
Islam. He converted thousand
Sheikh Ahmad did not shirk his preaching of Islam during his
imprisonment. After two years, Jehangir feeling repentful,
released him from the fort and venerated him with a dress of
Honour and 1000 rupees for his expenses. He was given the
option of going back to Sirhind or remains in the royal court.
Sheikh Ahmad preferred to stay in the royal court. In order to
popularize Islam a number of Muslim reformers and revivers
adopted a liberal point of view in their preaching so that a large
number of people could be attracted toward Islam. They,
however, were successful to a great extent, but at the same time
this liberal approach gave rise to the concept of joint nationalism.
This trend proved injurious to the separate and distinct national
image of the Muslims.
Emphasis on Islamic Values:
Sheikh Ahmad persuaded the Muslims to adopt simple
habits in life and to strictly adhere to Namaz. He also
explained the utility of Fasting and declared that fasting
protects the mankind from many sins. His efforts contributed a
great deal towards the popularity of Islam in the sub-continent.
Two Nation Theory:
Sheikh Ahmad was a staunch advocate of the
separateness of the Muslims and desired to maintain the
distinctive image of the Muslim Nationalism. He laid great
emphasis on the separate identity of the Muslims and adopted
a very stern attitude against the Hindus. Sheikh Ahmad firmly
believed in Two-Nation Theory. He was in favour of
maintaining the differences between Hindus and Muslims. He
wanted Jizya to be re-imposed on Hindus and demanded the
destruction of Hindu temples
The transfer of Kingdom to Prince Saleem famous as Jahangir:
Akbar had two sons Khusroo and prince Saleem. Khusroo was a supporter
of Akbar’s ideologies whereas prince Saleem was very close to Islamic
teachings Mujjidid Alf Sani along with many dignitaries made prince Saleem
the King. Jahangir implemented Islamic laws and finished Deen-i-Ilahi right
after taking power. He banned all non Islamic activities. He took important
steps for the construction and extension of mosques. In short he
encouraged the publication and promotion of Islam. Because of these
steps Mujidid Alf Sani gave the title of Islamic King to Jahangir.
Connection with Dignitaries:
Mujjidid Alf Sani kept a constant link with dignitaries at provincial and
regional level for promotion of Islam and for stopping Tauheed-i-Ilahi. For
this he wrote many letters to dignitaries. While writing to one Amir Nawab
Jehan Khan he said.
“you can add the abiding of Shariat in your services and do the
Work of prophets which will illuminate the religion. Beggars like
us cannot reach anywhere near your even if we try for
years with our lives”
Promotion of Naqshbandia Chain:
Mujjadid Alf Sani opposed such mysticism which was against shariat for
protecting Shariat-I-Mohammadia. In this regard he started the
Naqshbandia chain which closest to Shariat compared to other chains.
Oppostion of Bidaat:
The invention of any new thing is called bidat. This destroys the true form of
religion. Hazrat Mujjadid Alf Sani told two forms of bidat one is bidat-i-Hasna
and the other is Bidat-i- Sani/Sayya. He opposed these and forbade
muslims of sub-continent to stay away from them.
Efforts for reforming through documents:
Mujjadid Alf Sani wrote 525 letters which consist of 3 volumes for
reformation and promotion of Islam. In these letter he informed the kings,
the dignitaries scholars and mystics of Islam and common Muslims of the
problems of Shariat and advised them to follow Shariat and to protect
themselves from Ulema-i-San/ Sue. He organised a group which consisted
of his caliph and students to spread these writing in the whole world.
The effects of Mujjadid Alf Sani’s Teachings:

The differentiation of Kufar and Islam:

Hazrat Mujjadid Alf Sani’s teachings explained the difference between Ram
and Rahman, Kufar and Islam, Kaaba and Kashi, Quran and Paran before the
pagen forces.
Dominance of Islam:
Due to Mujjadid Alf Sani’s preaching Bhagti movement, Wahadat ul Dayan,
Ideology of Wahdat ul Wajood and Deen-i-Ilahi came to and end, besides
Islam dominated over non Muslim powers and movements and the flow of
Hinduism was stopped.
Opposing United Nationhood:
Mujjadid Alf Sani is the first Muslim Scholar whose teachings gave the
concept of two nation theory in India and declared the Muslim world as
separate from the pagan’s world.
To Reveal the reality of Wahadat ul Dayan:
Hazrat Mujjadid Alf Sani’s teachings revealed the reality of Wahadat ul Dayan
declaring that Ram and Rahman, Kashi and Kaaba, Quran and Paran cannot
be the same like two shores of the sea cannot jpim
Regarding Impractical scholars and Mystics:
Hazrat Mujjadid Alf Sani declared the materialistic scholars as Ulma-i-Sau
and sufia as Sufia-i-Kham and advised Muslim of Subcontinet to save
themselves from them so Islam can be protcted from the powers of Shirk
and Paganism’s.
Ending the Mysticism superior to Shairat:
Talking against the mysticism superior to Shariat Mujjadid Alf Sani
explained in his writings;
“kashf and recelation get value through the book of
God and Sunnah and not through Wajad”.

Conclusion