ISHAIKH AHMED SIRHINDII

In the 16th century, especially during the reign of Akbar, Islam faced overwhelming threats. Deen-e-illahi was launched by the king, which was his own religion,
thereby, virtually negating Islam. Akbar's Deen-e-illahi combined mysticism, philosophy, and nature worship. It recognized no God or prophets and the emperor was
its chief exponent. So much so that, even following revelation was considered as Taqlid (following authority blindly), fit only for uneducated and illiterate. Muslims
during this period had become so deficient in knowledge of Islam that they started believing more in miracles of saints than the teaching of Islam. The ulema had
abandoned Quran and Hadiths, they preferred jurisprudence over Quran or Hadiths.  History itself is an evidence of fact that whenever Islam came at any danger by
agencies either from its enemies or from ideology, it was saved by such personalities who through their spiritual power not only saved it, but gave it a new life, such is
the story of Sheikh Ahmad Sirhindi.

Early Life ― Mujadid Alf Sani's real name was Sheikh Ahmad Sirhind. As a descendent of Second Caliph, H. Umer, he
Some of his famous literary
was a prominent disciple of Khwaja Baqi Billa. He took birth at Sirhind in East Punjab on June 26, 1564. He got his early contribution include:
education from Sirhind and Sialkot. In his childhood he memorized Quran, Hadith, Tafsir, and Ma'qul (philosophy). Sheikh Isbat-ul-Nabuwwat, Risla-e-Nabuwwat,
Ahmad got spiritual training form Baqi Billa who encouraged his tremendous spiritual activities. Baqı Billa bestowed Need & importance of Prophethood,
Maktubat-e-Imam-e-Rabbai, Toheed-e-
Khalifat on him. He also predicted about Sheikh "He will turn into a light which will illuminate the whole world.” He was the Shahudi, Islamic philosophy.
only person, who received khilafat from his father, Sheikh Abd-al-Ahad in two Sufi orders, Chishtia and Naqshbandia. He
died on 10th Dec, 1624.

Situation at the Time of Sirhindi ― As if Deen-e-illahi had not done enough damage to Islam, Scholars and Ulema had taken a trajectory away from the basic
Islamic teachings. For instance, Ulema had declared liquor and gambling as halal, eating in Ramzan was allowed as a result of verdict. Similarly, Jinn-o-Malaik were
declared false, along with Azab-e-qabar. Makhdum-ul-Mulk is said to have given a verdict that Hajj was no more one of the pillars of Islam and that it had actually
become harmful. Hindus demolished mosques and ridiculed Islam openly. Akbar's policies had made Hindu Rajas so powerful that they started interfering in state
affairs. Sirhindi has labeled this age as "the age of the Islamic poverty." Hence, the time demanded a reformist par excellence, who could set the path straight for the
emperor and resultantly for the Muslim society in general, by cleansing the adulteration made in the religion. It was the crying need of the time that there should
appear a man who might have boldness to oppose worship of Emperor by refusing to bow before him, and thus revive true spirit of Islam and the extirpate heresy.

Reforms
As soon as Akbar died and Jahangir ascended the throne, Sheikh Ahmed Sarhindi came out to reform and to do away with all n-Islamic practices and beliefs initiated
by Akbar among the Muslims.

Sending a Number of Disciples ― For purification of Indian Muslim society, he sent a number of his disciples to various places of India to propagate what he
regarded as the spirit of Islam. They spread such teachings in which emphasis was made on "Ittiba-e-Sunnah.” During their sermons, they gave examples of Holy
Prophet and Shariah. They also stressed to follow Holy Prophet in their lives and worldly practices. He brought numerous noblemen and courtiers to his fold, and in
this way tried to change the attitude of the Emperor and his Court.

Opposition to Atheism and Polytheism ― He strongly opposed polytheism and Atheism and openly denounced its
"To consider Ram and Rehman as
conception. Rather he started preaching of Tauheed. In his letter to Hindu Hurvey Ram, he wrote, "Ram and Krishan and such one is stupidity because creator
like personalities who Hindus worship are humble creation of God. They were born of their parents. Ram was son of Jasereth cannot be one with its creation"
and Laxmin was his brother. He was Sita's husband. When Ram could not protect his own wife, how could he help others? How (Sheikh Ahmad Sirhindi)
can the creator and the creatures be considered as one?”

Opposition to Deen-e-illahi ― The Bhakti movement was a Hindu religious movement in which the main spiritual practice was loving devotion among the
Vaishnava saints. Similarly, Akbar's Deen-e-illahi was an attempt to blur the religious differences between Islam and the other religions of India. Sheikh wrote a
Magazine “Asbat-e-Nabuwwat” to oppose Deen-e-illahi. He Ahmad became very popular among the common masses, when he started overtly opposing Deen-e-illahi
introduced by Akbar because, he opined that, Deen-e-illahi and Hinduism brought various heretical customs and practices in Indian Muslim practices. Through his
forceful articles he exposed its fallacy and also predicted its dangerous effects for future generation.

Shariah’s Superiority to Mysticism ― He explained the fact that mysticism without Shariah was a
misleading concept. He told difference between Wilayat (Sainthood) and Nabuwat (Prophethood). He
snatched a differing opinion regarding sainthood and Prophethood and tried to rectify un-Islamic
practices in mysticism. The substantial difference that Sirhindi emphasized between Sufi way and
prophetic way was well received in the Sufi circles, and affected the subsequent development of Sufism.
Correspondence to Nobles ― He wrote letters known as Muktubat-e-Islam-e-Rabani to leading
nobles of Royal Court. Through these letters, he addressed to the leading nobles like Sheikh Farid, Khan-e-
Khana, Sar-e-Jahan, and Abdul Rahim Khan-e-Khana. These letters were widely circulated and laid
emphasis on Ittiba-e-Sunnat.
Sheikh Ahmad + Two Nation Theory ― At that time, concept of joint nationalism was prevalent
under Indian nobility and religious leadership. In order to save Muslim separate identity, he advocated
Muslim’s exclusiveness and separateness. He adopted a stern action against Hindus. It shows he was
pioneer of Two Nation Theory in India.
Shah Waliullah also emphasized the difference between the
Sufi and the prophetic way. He writes, “during the time of
Prophet and his Companions, even many generations later,
people were primarily concerned with the commands of the
Shariah and no other things i.e., feelings and sentiments,
were associated with the carrying out of those commands.
Their ihsan was Soum, Salat, zikar, zakat, reading the
Quran, Hajj, and jihad. None of them ever spent an hour in
meditation (tafakkur), or thought of a pure presence of God
isolated from zikar and other things, or tried to attain it.
The best of them got pleasure in communion (munajat) with
God, in Salat, and in zikr, in recitation of the Quran. None
of them emitted a cry, went into ecstasy, behaved
abnormally or uttered shath. The conviction (yaqin) which
they had was the living consciousness of things in which
they had faith.

Sheikh’s Influence upon Jahangir ― He achieved great popularity and influence among masses. But on advice of his Prime Minister, Jahangir imprisoned him
in fort of Gwaliar. The reason was that Sheikh did not perform Sajda to Jahangir and refused on plea that Islam did not allow to bow before human beings. After two
years he was released.
Results
Propagation of Islam ― The movement of Mujadid gave a new spirit and impetus to the propagation of Islam in sub-continent. Shaikh Ahmad became not only a
champion of Islamic revival, but adopted a spirited, almost an aggressive, attitude towards non-Muslims + even those Muslims who did not belong to Sunni school.

Wahdatul Shahood against Pantheism ― Mohayyudin Ibn-e-Arabi introduced the concept of Wahdat (Allah) Wajood (being). According to him, the being of
all things is God: there is nothing except Him. On the contrary, Mujadad Alf Sani introduced the idea of Wahdatul Shahood (Apparentism / Unity of witness). It holds
that God and his creation are entirely separate. In refuting the extreme monistic position of wahdatul wajood (the concept of divine existential unity of God and the
world, and hence man), he instead advanced the notion of wahdatul shahood (the concept of unity of vision). According to this doctrine, any experience of unity
between God and the world He has created is purely subjective and occurs only in the mind of the believer; it has no objective counterpart in the real world. The
former position, Shaikh Ahmad felt, led to pantheism, which was contrary to the tenets of Islam.

Powerful Writings against Akbar ― He wrote powerful writings and criticized religious dogmas introduced by Akbar in shape of Deen-e-illahi. He became very
popular among common masses due to propagation of his writings. He forcefully denounced Akbar’s policies by writing his letters. In one of his letters to his letters to
Sheikh Farid, he wrote, “The position of a King is the same as that of the heart in the body, if the heart is pure the body will be pure and if the heart is not pure how
the body can be pure.”

Pioneer of Muslim Self-Assertion ― He is considered pioneer of Muslim self-assertion and started denouncing un-Islamic practices, which were prevalent
among the Indian Muslims. His teachings bore fruit in the reign of Aurangzeb. During his period, the respect of Scholars of Islam was restored and Deen-e-Elahi was
abolished. The period of Aurangzeb Alamgir 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.

Impact of Sheikh upon Jahangir ― Sirhindi continued preaching of Islam during the imprisonment in the fort of Gawaliar. Due to his efforts thousands of 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. He also
received the title of Khilat-e-Fakhira and Rupees 1000. Later Jahangir requested Mujadid Alf Sani to guide him in matters of religion. So, Hazrat Mujadid Alf Sani
became his Religious guider. On Mujadid’s advice, Jahangir constructed a magnificent mosque. 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.

Protagonist of Two Nation Theory ― Due to his efforts, concept of Two Nation Theory got currency in the “If Muslims want to live as a nation than they
subcontinent. The prevailing period of Akbar showed that the concept of joint nationalism was going to be have to quit the talk of shirk and Bida’at and stay
popular among Indian nobility & religious leadership. Sheikh Ahmad Sirhindi advocated exclusiveness and away from Hindus. If the awareness of separate
national identity is not awakened in Muslims then
separateness of the Muslims. He stressed upon Muslim self-assertion and started denouncing un-Islamic it is feared that they would be swept away with
practices, which were prevalent among Indian Muslims. It shows he was pioneer of Two Nation Theory in India. the flood of combined nationhood. Islam would
I.H. Quraishi mentions "Mujadid laid great stress on the wide and unbridgeable gulf between Islam and Hinduism. be destroyed like Buddhism and Hinduism"
(Sheikh Sirhindi)
Conclusion
It may be concluded, "Sheikh Ahmad was a courageous agitator and a revolutionary religious reformer. He wrote epistles of anti-Islamic activities carried on during
the regime of Akbar. He campaigned for full-blooded enforcement of Shariah laws, through epistle of nobles, lectures and discourse to common man. His movement
became the symbol of unity. "Mujadid" according to Iqbal, "the call-back of Prophethood," became pioneer of religious movement. It was under influence of
movement of Mujadid Alf Sani that future movement of reforms and revival represented by Shah Walliullah + Sir Syed Ahmad Khan.
 ISHAH WALIULLAHI
In the 18th century, Islam in the sub-continent was faced with menacing problems. Sectarian conflict, low moral tone of the society, poor understanding of the Holy
Quran, and general ignorance of Islam were just some of the issues which gave rise to fear that political collapse would be accompanied by religious disintegration.
This did not happen; rather an era of religious regeneration was inaugurated, which was due more than anything else to the activities of one man, Shah Waliullah.

Early Life ― Qutb al-Din Ahmad popularly known as Shah Waliullah was born on 21st February 1703 in Delhi. His father Abdul Rahim was held in high esteem for
his learning and piety. He completed his formal education under loving care of his father at age of 15 and was later initiated in Naqshbandiya Silsilah. Soon after, he
was permitted to teach others at Madrasa-e-Rahimiyah established by his father. After death of his father, he continued teaching for 20 years. Shah Waliullah went to
Makkah for pilgrimage in 1730 and achieved education from best and leading Muslim divines of world. I.H. Qureshi describes “What he saw of Muslim people there
deeply affected him and social, political and spiritual decline of Muslims at home (India) and abroad confirmed him in his belief that it was high time to re-interpret
Islam and popularize Islamic values amongst Muslims.” I.H. Quraishi, A Short History of Pakistan. According to Allama Iqbal, he was first Muslim to find urge of a new spirit in
him. He died in 1762.

Prevalent Political Conditions ― At that time, loot and plunder, feuds and fighting had spread everywhere. Disintegration of the Mughal Empire had set in For
instance, when Aurangzeb died, Shah Waliullah was four years old, in his lifetime no less than 10 rulers ascended the throne. Clearly, indicating the incompetency of
the Mughals. Muslims were split among themselves. Consequently, Muslims were suffering at the hands of Sikhs, Jats and Marhattas. Finally, the Shia-Sunni split was
widening day by day, disintegrating an already divided nation.

Prevalent Religious Conditions ― Ulema were divided into Sects. Basic Islamic injunctions were being challenged. Skepticism and rationalism had
overshadowed the tradition. The clergy had made reason as their standard, which adversely affected the masses.

Prevalent Economic Conditions ― Political instability had made the kingdom vulnerable; therefore, different power contenders aroused and challenged the
authority of the state. Hence, the kingdom's resources were being drained at a rapid pace. Resultantly, economic conditions of the country were deteriorating day by
day Moreover, luxurious lifestyle of the rich, jagirdari system and heavy taxes, were all eroding the economic base of the country.

Religious Services
It was impossible for him to remain indifferent, aloof and unaffected by prevailing situation. So, he pondered the prevailing situation of India and wanted "to carve
out a straight way of knowledge and action out of the jungle of confused ideas and thoughts.” He observed that prevailing Muslim degeneration was due to the fact
that Muslims had drifted away from Islam. So, he rendered the invaluable services for regeneration of Muslims in subcontinent.

Translation of Quran in Persian ― Shah Waliullah wanted to reorganize society through translation of Quran in a local language. Because he viewed that after
translation of Quran, people would be able to understand Allah’s message, though it was considered an unlawful work viewed by some religious clerics. Therefore, he
translated Quran in Persian language. In his famous book "Fuz-ul-Harmain” Shah Waliullah stressed for utility of Quranic translation. Waheed-uz-Zaman wrote about
him he was "only man who had done this and earned permanent gratitude among Indian Muslims. It was due to translation of Quran in local language that an
extensive study of Holy Quran was begun in subcontinent.

Efforts Against Sectarianism ― Shah WaliUllah started efforts against the sectarianism He opined that there would be no progress in society if the harmful
controversies between Shias and Sunnis on one hand and squabbles between various classes of Sunnis on other hand were not eliminated. He introduced his
conception of "Izalat-ul-Khifa" and "Khilafat-ul-Khulafa”, so a sense of balance could be restored among both sects−Shias and Sunnis. In his book "Qurat-ul-Ain" he
propagated three common grounds like God, Quran and Prophet among the both sects. Professor I.H. Quraishi. commented, "Shah WaliUllah tried to reconcile basic
differences amongst the different sections of Muslims and he considered government as an essential means and agency for regeneration of Muslim society.

Efforts for Moderation ― He tried to discard path of extremism and introduced a balance between four schools of thoughts by application of moderation school
of thoughts. He worked for bringing about a workable synthesis without showing any partiality for any one among four schools of Sunni law. A prominent historian
Waheed-uz-Zaman, describes about his role, "His approach was so liberal that it was difficult to know as to which school of Fiqa he himself belongs." He also
disapproved blind adherence to traditional school of law.

Pruning of Sufism ― He wanted to shun Islamic practices from its Greek overtune and Hindu growth, so that Islamic practices could be harmonized with Shariat.
He tried to reconcile controversies about Wahadat-ul-Wajood and Wahdat-ul-Shahood.
“To give up life of ease, draw the
Stress on Jehad ― He opined that it was necessary for Muslims to revive their habits of Jehad, so that Muslim and Islamic sword and not to kill, till distinction
is established between true faith
glory could be achieved. So, he stressed upon beginning of Jehad for the revival of their glorious past.
and infidelity, and infidels are
punished and they are rendered
Foundation of Institutional Basis ― Shah Waliullah also established various madaris for Islamic learning and took unable to raise their heads again.”
practical steps for revival of Islamic learning by establishing educational institutions and providing Islamic education among − I.H. Quraishi
Muslims.

Intellectual Services
Shah Walliullah played very notable role in creating intellectual revolution among Indian Muslims, so that Muslims could enhance their prestige and revive their
glorious past. For this purpose, he wrote 26 major works in Persian & 25 in Arabic languages respectively.

Steps Against Muslim Intellectual Stagnation ― He recommended application of ljtihad as against blind taqlid. He observed that it was the need of
intellectual revolution for truly Islamic state. Under radically altered circumstances, he preached not to ignore link between past and present. Rather his prime
purpose was to renovate traditional structure, not to abolish it.
Stress on ijtehad ― Shah Waliullah opined that Muslims had confined themselves to teachings of just four caliphs and had neglected the concept of ljtihad. I.H.
Quraishi describes in his book, "A Short History of Pakistan" "Believing in universalism of Islam, he wanted to interpret Islam in time and place." He tried to address
intellectual query whether "conformity" was valid or "ijtihad" was necessary and developed a dialectic, Quranic in spirit and rational in approach.

Political Services
I.H. Qureshi mentions, “The movement of Shah Waliullah, the first of its kind in the subcontinent, like similar movements in other Muslim lands, had its object to
arrest the internal deterioration of Muslim society and defending it against external encroachment. Essentially a theologian and a religious reformer, he had realized
that if Islamic ideals were to be realized, some sort of a new approach was essential in face of new confrontation.”

Identification of Causes of Muslim Decline ― S.M. Ikram describes, “He was the first Muslim who identified the causes of Muslim decline. He pointed out
the following causes of Muslim decline in the subcontinent (a) Incompetent rulers (b) Feudalism (c) Lust for power (d) Bankruptcy (plundering of property) (e) Burden
of taxation. Shah Waliullah describes in his famous book, "Hujjat-Ullah-il-Bilagah", "Pressure on public treasury which is due to the fact that people have developed a
habit of obtaining money from the exchequer without performing any corresponding duty. These people diminish the sources of other people's income and are a
burden on the economy. He further states: The other issue of the widespread deterioration "is heavy taxation of peasants, merchants and workers and unjust
dealings with these groups. Prosperity of a state depends upon light taxes and reasonable and necessary appointments in army and other departments. When asked
as how to end was to be achieved? He replied ”by discarding outdated socio-political order.” No other statesman or thinker had so carefully studied and as
scientifically analyzed causes of social and economic malaise as Shah Waliullah did.

Calling Ahmad Shah Abdali ― 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 Waliullah, in order to check their advance, prepared Najidullah (Rohilla Chief) and Shujaud-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 highhandedless of the Marathas. Consequently,
in the 3rd Battle of Panipat, Ahmed Shah Abdali inflicted a crushing defeat on the Marathas obliterating this constant threat. In short, the Muslim Renaissance
Movement launched by Shah Waliullah was the forerunner of all the future freedom movements of Indo-Pakistan.

Political Consciousness through Writings ― He wrote about 50 books, trained a group of Ulemas, established several branches of his school + prepared
ground for a wider and >effective dissemination of his ideas. His activities and writings spread political consciousness among Muslims of subcontinent. S.M. Ikram
describes that Shah Waliullah wrote books on practically all the important Islamic subjects such as Exegesis of Holy Quran (Tafsir), Hadis, Islamic Law, Islamic History,
and Sufism. The books were all so marked by profound scholarship, balanced outlook, and the ability to appreciate and synthesize conflicting points of view, that they
became standard text books in these branches of Islamic studies.

Resistance for Muslim Absorption in Hinduism ― Every subsequent political, social and religious movement may be traced back to him and it was he who
laid emotional and intellectual foundations of movement for national independence. In this way, he provided basis for resistance for Muslim absorption in Hinduism.
He was a realist in his political thinking, "who had a clear insight into the intimate relations between ethics, politics and economics. He made a passionate appeal to
all classes of society to realize danger which threatened them and prepare themselves to face it squarely.

Social Services
Steps for Fak-ul-Nizam ― Shah Waliullah thought that Muslim degeneration was due to negligence of religious practices. He proposed Fak-ul-Nizam, which
meant full-fledged revolution. He observed that no progress would be made without reformation in Muslim society.

Message for Realization of Duties ― Shah Waliullah addressed rulers, nobles, Ulemas, traders, and common men to recognize their duties and obligations. He
told rich, their wealth was futile, if it was not used for purpose of Islam. He especially addressed to three classes−rulers, nobles, and army. S.M. Ikram describes
“besides a well-read and balanced scholar, he was a social reformer. He criticized extravagant habits and other social iniquities which had crept into Muslim society.

Step-wise Revolution ― In his famous book "Sirat-e-Mustaqeem” he stressed for adoption of reforms in Indian Muslim society. While in his book, “Tafhimat” he
tried to reform individual, then class, and then beginning of movement for Islamic revolution.

Supporter of Economic Justice ― He also advocated proper distribution of wealth and regarded economic justice as first step for ethical and social progress.

Application of Quran ― He gave message that real subject of Quran was man, so man might pounder about his role in progress of society. He also thought that
no healthy and beneficial society could be produced without application of spiritual and moral values of Islam.

Impacts of Shah Waliullah

Propagator of the Muslim Regeneration ― It is said that Shah Walliullah is propounder of Muslim regenerated movement. He put Muslims on a new track,
which brought a major change in religious thinking of Indians particularly among Muslims. He is also entitled as Imam-ul-Hind.

Steps against Sectarian Conflicts ― Shah Walliullah told and widened scope of Islam from sectarian controversy to broader issue of nationalism. He wanted
to abolish sectarian conflicts + controversies among Muslim population in India so that unity could be maintained among them

Founder of a Separate State ― Waheed-uz-Zaman also recognized him greatest father of Pakistan, because of his concept of unity of Muslims and prospect of
establishing an Islamic order. Hafeez Malik opines "He laid the foundation of religio-political philosophy which is still alive in Pakistan. In fact, he is to Pakistan as
Martin Luther to Germany.

Influence upon Sir Syed Ahmad Khan ― Some historians claim that his religious message and writings impressed Sir Syed Ahmad Khan in the religious
matters. And Sir Syed Ahmad Khan adopted his policy of toleration and tried to implement it in subcontinent.
Understanding of Quran ― In the social and intellectual matters, Shah Walliullah translated Quran in Persian, which enlarged understanding of Quran and its
tafsir. This was his intellectual services for Muslims regeneration in subcontinent.

Political uplift of Muslims ― Shah Waliullah made efforts for the political uplift of Muslims of India. He was responsible for awakening in the community the
desire to regain its moral fervor and maintain its purity.

Conclusion
From the above-mentioned discussion, it may be concluded that his teachings created awareness of the present dangers and what the future had for the Muslims of
the subcontinent. "Shah Waliullah's position as a theologian and traditionalist is undisputed and unrivalled in the subcontinent. His services and contributions made a
live Muslim society and played his role for the regeneration of the Muslims in the sub-continent, "He lived in 18th century, but his outlook and approach to the
problem of his age belongs to 20th century."

ISIR SYED AHMED KHANI

Sir Syed Ahmed Khan was one of the towering and epoch-making personalities of Muslim South Asia. He was endowed with the qualities of head and heart, pen and
mind. He was a versatile genius like a great Muslim educationist scholar, social reformer, political leader and ideologue who rendered invaluable services for the
regeneration of the Muslims of sub-continent. Sir Syed's views and deeds were resulted into a forceful movement known as Aligarh movement.

Early Life ― Khan was born on 17 th October, 1817 to Syed Muhammad Taqi, into a prestigious family of Delhi and spent his childhood in and out of Mughal court.
Starting as a clerk with EIC in 1838, he qualified 3 years later as a sub-judge and served in the judicial department at various places. In 1857, he saved 20 British
families during the war, and was made Sard-us-Sadoor. In 1878, Lord Dalton nominated him member of Imeperial Council. In 1887, Lord Dufferin made him member
of Civil Service Commission. Sir Syed received the title of Knighthood in 1888.  He studied Arabic and Persian according to older pattern and also studied work of
Shah Waliullah. Though he did not receive a religious education, he demonstrated personality more akin to a courtier/government official than to an Ulama. He
believed that future of Islam rested with fortunes of Muslims, particularly those residing in northern India. He started to attract others with his writings and soon
founded a variety of public forums for spreading his ideas. He soon became a prominent leader of Muslim community as well. He believed that Muslims dilemma in
India laid in an education that disseminated elements of English knowledge within Islamic context.

Challenges after War of Independence 1857 ― After 1857, Indian Muslims were a wretched lot. British had blamed Muslims for muting and tried to
enfeeble Muslims in such a way that they never rise again. British systematically suppressed Muslims and this fact was acknowledged also by Nehru. Nehru said, “the
heavy hand of British fell more heavily upon Muslims than Hindus.” Sir Syed had to rustle against two forces, one was British who were arch rivals of Muslims and
were ready to crunch Muslims. Other element he had to rustle against was his co-religionists. Muslims were under the influence of orthodox religious leaders who
were very conservative and doubted every effort of British to be against themselves. Sir Syed had to wrest power from Ulema and to persuade Muslims to learn
English to move forward in newly introduced system of government.

Main Objectives of Aligarh Movement

 To protect Islam against the onslaught of Orientalists and to prove that was the one true religion.
 Protection of the rights of the Muslim and their interests (Urdu/Hindi Controversy)
 Persuade Muslims to learn the English language and Western sciences so that they might secure a substantial share in the administration of the country.
 Remove bitter enmity between the Muslims + the British, which had arisen out of religious/political reasons, + to establish friendly relations between them.
 To reinterpret the teaching of Islam and bring them in harmony with modern science and philosophy so that educated Muslims while holding on to their
religion, might take a rational and enlightened view of life and meet the demands of the new age.

Political Services
Rapprochement between British and Muslims ― Sir Syed Ahmad Khan began a policy of rapprochement between the British and the Muslims. In Asbab-e-
Bagawat-e-Hind, Sir Syed courageously and bravely blamed British for mutiny (War of Independence). He tried to stultify impresion that Muslims were rebel. He wrote the
book Loyal Mohammadans of India in which he highlighted services and contributions of those Muslims who remained loyal to British during War of Independence
(1857). He was cognized of the facts that rapprochement was not possible until religious animosity was not curtailed between crescent and cross. He wrote Tabeen-
ul-kalam, which was Tafseer of Holy Bible. In this book, he wrote that Bible was divine book and tried to bring commonalities between Bible and Quran. Sir Syed also
wrote Risala-e-Ahkam-e-Tam-e-Ala-e-Kitab, in which he proved Christians were people of revealed Book and it was allowed religiously to marry and dine with them.

Advice to Muslims ― Sir Syed believed that unless Muslims abstain from politics British will continue to suppress them and they will incur British wrath. He
realized that British had come to stay in India and it was not possible for Muslims to overthrow British. Therefore, He was against any agitaional politics. He tried to
divert Muslim energy towards acquisition of education. He believed that education will bring more concerted pursuits. He believed that if Muslims will continue to
agitate it will reinforce British misconception against Muslims.

Preservation of Muslim Identity ― (Opposition of Indian National Congress) Sir Syed opposed congress because it was an exclusive Hindu party. Muslims
believed that they are a separate nation and are different from Hindus in religion, culture, tradition, language, and customs. Congress demand of jobs on merit was
repudiated by Sir Syed. He opined that Muslims were less in number and were also backward in education and social putlook; therefore, jobs must be given to
Muslims population.

Supporter of Two Nation Theory ― Sir Syed was first person who explained two-nation theory in unambiguous terms. He was first person, who addressed
Muslims of India as a Qaum: an Urdu word which can be paraphrased as Nation. By explaining Two Nation Theory, Sir Syed laid the foundation of Muslim separatism
in India. It was the same foundation on which AllamaIgbal & Quaid-e-Azam subsequently built the edifice of the Muslim nationalism and demandad a separate
sovereign state of Pakistan.

Saviour of Urdu Language ― Aligarh movement saved Urdu from extinction and despite the backing of British, Hindi failed to replace Urdu mainly due to
efforts of Sir Syed Ahmed and his colleagues.
Educational Services
Patronizing Muslims towards Modern Education ― Sir Syed Ahmad Khan believed that if the Muslims did not get modern education, they would lose
social prestige and advancement. It was only through imparting education to Muslims that they would abstain from agitation and extremism, only vehicle for
development was education. In beginning, Syed was in favour of vernacular education but in later years he believed that all Muslims would receive English +
occidental education

Foundation of educational Institutions ― Sir Syed Ahmed khan opened a number of institutions for purpose of imparting education to the Muslim
population of Indian subcontinent (a) Madrassah Muradabad (1859) (b) Ghazipur Madrassah (1862) (c) MAO Aligarh School (1875) (d) MAO College (1877) (e)
Mohammadan Educational Conference (1886)

Foundation of Mohammadan Educational Conference ― This conference was established in 1886 'to extend the scope of Aligarh's activities. Sir Syed
believed that only education could not be sufficient for the needs of Muslims. The Mohammadan Educational conference proved to be a national platform for
Muslims of India and acted as a forerunner of Muslim League.

Establishment of Scientific Society ― The Scientific society was a tool and agency of education for Indian Muslims. >800 books on different subjects were
translated by this society in Urdu.

Social Services
Tehzib-ul-Ikhlaq as Source of Enlightenment ― Sir Syed brought about great social reforms through his journals and writings. Most of the articles written in
these journals were the personal contribution of Sir Syed Ahmed Khan. Tehzib-ul-Ikhlaq also served as an agency of modernity as it oriented leadership through
certain novel themes. It was Sir Syed who for the first time tried to differentiate between culture and civilization. He wrote forceful articles about culture and
civilization in Urdu language. He tried to reform the attitude of the Muslim society and he was inspired by British Journals like Tetlor' and 'Spectator.

Religious Services
Hee was the first Muslim scholar of sub-continent who tried to interpret religion on basis of rationalistic criteria in order to make it acceptable to inquisitive minds of
younger generation He attempted to synthesize religion and science He believed that there was no contradiction between the Word of God' and Work of God By
Word of God', he meant Quran and by Work of God he pointed to application of Quranic laws in the universe. Sir Syed also attempted to lessen rift between Sunnis
and Shias and he wanted Muslims to forge internal cohesion to resist external onslaught prevalent ills of the society He

Political Impacts
Bridge Gulf Between British and Muslims ― The first impact of Aligarh movement was that it brought rapprochement between British and Muslims. A well-
known scholar and historian, Khalid Bin Saeed, opines that what point of time and when the British Muslim relation revived, but that it was in between 1870s and
1880s that the British attitude towards Muslims changed.

Promotion of Muslims' Rights ― Aligarh movement protected Muslims from the wrath of British and Hindus. It provided Muslims with rightful positon in the
Indian environment. Syed vehemently opposed the congress demand for jobs on merit and demanded quota for Muslims. He was first person to demand separate
electorates for Muslims in 1883 saying “the majority would override the interests of minority”. He defended Muslims' point of view before Hunter Commission (an
Educational Commission). Sir Syed also defended the cause of Urdu language.

Aligarh as Nursery of Leaders ― Aligarh produced a generation of Muslim leaders who rendered invaluable contributions for the regeneration of Muslim
society and worked for the uplift of the Muslims in the domains of political, social and economic life. Muhammad Ali, Shaukat Ali, Zafar Ali Khan, Liaquat Ali Khan etc
were the people who emerged from the platform of Aligarh movement. Some leaders of Indian nationalist movements were also produced by Aligarh.

Basis for Muslims organization ― Aligarh unified the Muslims of India and it transformed their outlook and served as a national platform in the absence of any
political party. Mohammadan Educational Conference provided as a platform from where the issues of national importance were deliberated and debated. Even the
Indian Muslim League took its birth from the session of Mohammadan Educational Conference.

Forerunner of Pakistan Movement ― Aligarh leaders also served as an asset for Pakistan movement. It refined the main proposition and particles of Pakistan
movement. It was through the efforts of Aligarhians that the Pakistan movement was carried forward to its logical conclusion. In view of its services, Quaid-i-Azam
Jinnah described Aligarh as “Artillery of Pakistan Movement.”

Saved Urdu Language ― During Urdu-Hindi controversy, Aligarh resolutely defended Urdu. During the first phase (1867) of Urdu-Hindi controversy, it was Sir Syed
who was able to convince the British not to replace Urdu with Hindi in UP in official courts and offices. During the second phase, when Urdu was supplanted by Hindi
by the instruction of Anthony MacDonald, it was Mohsin-ul-Mulk and his colleagues who came to defend the language rights of Muslims.

Educational Impacts
Formation of Institutions ― Aligarh movement laid institutional basis for Muslim advancement Aligarh institutions served as a vehicle of national progress and
prosperity for Muslims The Aligarh brought about educational renaissance for the Muslims and became visible emblem of Muslim awakening in sub-continent

Provided the core of Educated Muslims ― According to an estimate, around 68% of Muslim students getting higher education in Indian colleges and
universities were of Aligarh.

Emergence of Educated Class ― Aligarh was instrumental in rise of educated bourgeoisies among Muslims. This class started competing with Hindu
Bourgeoisie class in all walks of Indian life.

Social Impacts
Reform of Muslim Society ― Through Tehzib-ul-Ikhlaq, Sir Syed was able to reform the Muslim society. He raised voice against the social evils prevailing in
Muslim society. Superstitions, dogmatism, conservatism, prejudices were discouraged. He wrote article in favour of women emancipation and encouraged modernity
by refuting backwardness.
Transformation of Social outlook ― Aligarh movement made Muslims aware of modernity and permeated modernizing influence in the Indian society. It also
transformed Muslim outlook towards British and British also introduced reforms for preservation of Muslim rights.

Religious Impacts
Adjustment of Islamic values with Modernity ― It was through the Aligarh movement that Sir Syed tried to present Islam in such a manner as to respond
to the challenges of the modern times. The rationalistic interpretation of Islam was a means towards restoration of Islam and conformity with the modern
requirements.

Transition between Medieval & Modern Period ― Aligarh movement was a transition between the medieval and modern period of India. Different
scholars, like Moulvi Chirag Ali, were inspired by Sir Syed's vision of Islam and tried to interpret Islam in the light of modern requirements.

Cultural Impacts
Introduction of Western culture ― Aligarh movement became an instrument for introduction of western culture to Muslims. Aligarh acquainted Muslims with
the use of dresses cuisines etiquettes and foods.

Tradition of Bilingualism ― Aligarh movement produced a generation of Muslims which was well versed in two languages Urdu and English. This generation
dominated Muslim polity society and economy during initial years of independence. It played a pioneering role in consolidation of national interest of Pakistan.

Urdu as Medium of Instruction ― Aligarh movement gave a new diction to Urdu and introduced a new style of Urdu journalism which was simple and free
from ornate verbosity.

Key Effects of Aligarh Movement

 Development of Western Education.
 Economic Development of Muslims.
 Establishment of Islamic Educational Institutes.
 Development of Urdu Language Role in Pakistan Movement
 Emergence of Political Leadership (Maulana Muhammad Ali Johar. Maulana Shokat Ali, Nawab Mehdi Khan (Mohsin-ul-Mulk), Liaquat Ali)

Criticism over Sir Syed Ahmad Khan & Aligarh Movement

Production of Slavish Mentality / Salariat Class ― Sir Syed Ahmed Khan produced slavish mentality and produced a generation that was loyal to British.
Aligarh movement failed to sow the seeds of anti-imperialist attitude. The salariat class was only interested in jobs and showed empathy to freedom and resistance.
Later this class transformed into Anglicized persons and indulged into the administrative affairs of the British state apparatus.

Mitigated the Jehadi Spirit ― Aligarh movement dampened and suppressed Jehadi spirit, it failed to inculcate Jehadi tradition among the Muslims. On the
other hand, Deoband movement kept Jehadi spirit alive.

Religious Apologetic Attitude ― Aligarh movement defended Islam in apologetic exposition unlike Allama Iqbal.

Educational Objective Remained Unfulfilled ― Sir Syed Ahmed Khan failed to translate his vision into reality as Aligarh movement never arrived the vision
of Sir Syed, i.e. "Science is our left hand, philosophy is right hand, and Crown of Kalima is our head." Aligarh movement despite its rhetoric went too far in modernity.

Sindh Madrasatululoom Karachi

Sir Syed Ahmad Khan advised Muslims to set up educational institutions their areas on pattern of Aligarh so that Muslims educational need could be sufficiently
fulfilled. British government had put to an end to separate status of province of Sindh and attached it with Bombay Presidency. In order to appease Hindu majority,
British government did not pay any attention to educational requirements of Muslims of Sindh. Syed Hassan Afandi, a devoted Muslim citizen of Karachi was the
founder and President of Central Mohammadan Association of Karachi which was established by Syed Ameer Ali.

Foundation ― In 1885, Khan Bahadur Hassan Ali Afandi was inspired by efforts of Sir Syed Ahmed Khan in promoting education in the sub-continent and decided
to open a similar institute for Muslims of Sindh. Afandi selected a plot of land in Qafila Seria for cause and inaugurated Sindh Madressatul Islam on Sep 1, 1885.
Modelled after Aligarh Oriental College, it soon became bastion of education in Sindh.

Quaid's Attachment with this institution ― The institute prided itself on imparting subsidised, modern education along with religious instruction. It was
Quaid-i-Azam Mohammad Ali Jinnah studied from 1887 to 1892 and he returned once again to halls of SMI in 1943, when he inaugurated college classes. Quaid-e-
Azam received his early education too from Madrassah and through his will a sizeable portion of his property was surrendered to Sindh Muslim College. It was during
this period that prominent European academicians including Sir Thomas Henry Vines served institution as its principals.

Role in Freedom Movement ― Sindh Madressatul Islam boasts of an impressive list of alumni who have played key roles in history of Pakistan. Quaid-i-Azam,
Sir Abduliah Haroon, Sir Shahnawaz Bhutto, have all studied at SMI. It took an active part in freedom movement and became a centre of Two Nation Concept.

Role in Settlement of Migrants ― 1947 brought with it partition, and as the refugees from across the border started pouring into Pakistan, it was SMI that
rapidly converted its hostels into temporary residential rooms for them.

Shah Waliullah's Four Basic Principles of Economics

Shah Waliullah discussed four basic principles of economics, such as Production of wealth, consumption of wealth, distribution of wealth, exchange of wealth. The
whole nation is participant in the production of wealth, so it should be distributed in the whole nation. He established the principles for distribution of wealth among
people as well as the values that how the wealth should be consumed. That economic system is successful which establishes the principles for these four Principles.
 1st principle is that people living in specific geographic boundaries have the right over the resources of that area. That economic system in which all the
people are equal, no single person or specific class can get hold of the resources. He has narrated H. Abu Bakkar Siddique "Equality is better in economics
than giving priority to one group over other."
 2nd principle is that everybody has the right to have limited owner ship as the abilities of every individual are different. Not that the whole nation should have
same clothing, food and houses.
 3rd principle is that any practice which concentrates wealth in certain hands should not be tolerated and the system should oppose it.
 4th principle is that such a balance should be maintained in these factors that society develop as a whole.