MOVEMENT OF SHAH WALIULLAH DEHLVI

Introduction of Shah Waliullah

Shah Waliullah was born in 1703 AD four years before the death of Aurangzeb; he received his early education from his illustrious father, who was his teacher as well as his spiritual guide. Being a intelligent child with a retentive memory he memorized the whole Quran at an early age of 7 years. On the death of his father in 1131 AH, when he was hardly 17 years old, he started teaching in his father's `Madrassa-i-Rahimiya' and carried the work for 12 years till he left for Arabia for higher studies. During fourteen months' stay in Makah and Medina, he came into contact with the renowned scholars of Hejaz (Mecca).

He, returned to Delhi on July 9th, 1732 and started his work in real earnest. On his arrival in Delhi, he started training pupils in diverse branches of Islamic learning and entrusted them with the missionary work of enlightening people with the true nature of Islam. He embarked upon the task of producing standard works on Islamic learning and, before his death in 1762, completed a large number of outstanding works on Islam.

His Contributions:

He rose to be a great scholar of Islamic studies, an intellectual who set himself to the mission of educating the misguided Muslim masses with the true spirit of Islam. His took up the task of the revival of Islam in the subcontinent which had been clouded with mystic philosophy.His activities were not confined to spiritual and intellectual spheres only. He lived in troubled times and witnessed during his lifetime about a dozen rulers occupying the throne of Delhi.Shah Waliullah was a prolific writer, he made a lasting contribution and within a period of 30 years, produced more than 50 works of outstanding merit, both in Arabic and Persian Languages. His most valuable service to the cause of Islamic learning was that he codified the vast store of Islamic teachings under separate heads.

His works may be classified into six categories. The first deals with the Holy Quran. It includes his translation of the Holy Book into Persian, the literary languages of the subcontinent of those times. According to him, the object of studying the Holy Book is `to reform human nature and correct the wrong beliefs and injurious actions'.

The second category deals with Hadith, in which he has left behind several works including an Arabic and Persian Commentaries on "Mu'atta", the well-known collection of the traditions of the Holy Prophet.

The third category deals with `Fiqh' or Islamic Jurisprudence, which includes "Insaaf-fi-bayaan-i-Sabab-il-Ikhtilaaf" which is a brief but a very interesting and informative history of the Islamic Jurisprudence of the last five centuries.

The fourth category deals with his works based on mysticism.

The fifth category pertains to his works on Muslim philosophy. He also wrote a pamphlet on the principles of Ijtihad (independent interpretation) and Taqlid (conformity). In his "Principles of Ijtihaad" he clarifies whether it is obligatory for a Muslim to adhere to one of the four recognized schools of Islamic Jurisprudence or whether he can exercise his own judgement. In the opinion of Shah Waliullah, a layman should rigidly follow his own Imam (jurist) but a person well versed in Islamic law can exercise his own judgement which should be in conformity with the practice of the Holy Prophet (pbuh). But the most outstanding of all his works "Hujjat-Ullah-il-Baalighah" which deals with such aspects of Islam that are common among all Muslim countries. In its introduction he observes: `Some people think that there is no usefulness involved in the injunctions of Islamic law and that in actions as prescribed by God there is any beneficial purpose. They think that the commandments of Islamic law are similar to a master ordering his servant to lift a stone or touch a tree in order to test his obedience and that in this there is no purpose except to impose a test so that if the servant obeys, he is rewarded, and if he disobeys, he is punished. This view is completely incorrect. The traditions of the Holy Prophet (sws) and consensus of opinion of those ages, contradict this view.'

The sixth category deals with his works on the Shia-Sunni problem which had become somewhat acute in those days. His writings on this subject have done a great deal in simplifying this problem and settling the disputes.

ReformsHis theories pertaining to economics and society are of revolutionary nature and he may be considered as the precursor of Karl Marx. Writing about his works in the “History of the Freedom Movement”, Sheikh Muhammad Ikram states: `Shah Waliullah wrote learned works and initiated powerful and beneficial movements, but perhaps no less important are the invisible qualities of approach and outlook, which he gave to Muslim religious thought in the Indo-Pakistan subcontinent. His work is characterized by knowledge, insight, moderation and tolerance, but the quality on which he laid the greatest emphasis, in theory and in practice, was Adl or Adalat (justice, fairness).

Shah Waliullah introduced several reforms in religious and economic spheres. He was first to translate the Holy Quran in a popular language, a practice which was later usefully followed by others. His own son, Shah Abdul Aziz, translated the Holy Book into Urdu, the language of Muslim masses in India. There had been a conflict between orthodox Islam revived under Mujaddid-Alif-Sani, championed by Aurangzeb and heterodoxy introduced by Akbar and championed by Dara Shikoh. The reign of orthodox Aurangzeb had created aversion to Sufism and had led to the advent of extreme puritanism. Shah Waliullah struck a mean between the two extremes and retained the virtues of both.He was born in an atmosphere deeply imbued with the spirit of Sufism. His father was a well-known Sufi. In his early age, he came under the influence of Ibni Taimiya, a great religious reformer. During his stay in Hejaz (Mecca), he came into contact with scholars who were influenced by Wahabism. This provided a check to his blind following of Sufism. But like Wahabis, he did not totally discard Sufism. He was aware of the services rendered by Sufis in popularizing Islam in the subcontinent and the spiritual self developed by the truly Islamic form of Sufism. But he was highly critical of the decadent and traditional form of Sufism which borders on the verge of asceticism and is, therefore, incompatible to true Islam. In his ‘Wasiyat

Nama’ (Will) he observes: `And the next advice (Wasiyat) is that one should not entrust one's affairs to and become a disciple of the Saints of this period who are given to a number of irregularities'. Shah Waliullah had urged for the reform and discipline of Sufism and not its rejection.

His principles on the subject were put into practice in the great theological college of Deoband (but in a conservative manner), which had among its patrons such well-known Sufis like Maulana Rashid Ahmad Gangohi and Maulana Ashraf Ali Thanvi.

Shah Waliullah set upon the mission of reforming the social and political order of his day. Being a realist, he diagnosed the ills which had entered into the body politic of Muslim society and suggested remedies. He criticised the un-Islamic customs which had crept into Muslim society due to its contact with Hinduism. He was particularly against excessive extravagance in marriages, festivals and other ceremonies. He advocated the remarriage of widows. He carefully analyzed the factors responsible for the economic degeneration of the Muslim society during his time and proposed radical changes in the economy of the Muslim society. He advocated wider, equitable and just distribution of wealth.

In an illuminating chapter of "Hujjat-Ullah-il-Baaligah", he outlined the evils of capitalism which brought about the fall of the Roman and Sassanid Empires. He is highly critical of the economic exploitation of the poor, which, in the past, had brought about many revolutions and is the root cause of all troubles and unrest in the world. He even criticised the Mughal rulers and nobility for their laziness and luxury. Addressing the rapacious nobility of his time he said: `Oh Amirs! Do you not fear God? (How is it that) you have so completely thrown yourself into the pursuit of momentary pleasures and have neglected those people who have been committed to your care! The result is that the strong are devouring the (weak) people..... All your mental faculties are directed towards providing yourself with sumptuous food and soft-skinned women for enjoyment and pleasure. You do not turn your attention to anything except good clothes and magnificent palaces.'

Shah Waliullah was of the opinion that intellectual revolution should precede political change. He did not contemplate a change in the political or social set-up through a bloody revolution. He wanted to bring a revolutionary change in the society through peaceful means. In his well-known book, "Izaalat-ul-Khifaa", he discusses the ideology of the political revolution which he envisaged.

No scholar of Mediaeval India had understood the various aspects of civics as had been done by Shah Waliullah. He considered `self-consciousness' as a prerequisite of `political consciousness'. He has dealt in detail the factors which contribute towards the growth of civil consciousness in his immortal work "Hujjat-Ullah-il-Baaligah".

Shah Waliullah was, perhaps, the only Muslim scholar of Mediaeval India who realized the importance of economics in a social and political set-up. He advocated the maintenance of economic equilibrium in the society and strongly criticized the accumulation of wealth which leads to all sorts of evils in the world. He had visualized a social order based on economic

equality, fraternity and brotherhood which are the principles governing Islamic practices during the time of the pious Caliphs.

Born in an age of decadence and chaos, Shah Waliullah strove for world of peace and prosperity. He has made a singular contribution to the socio-economic thought of Mediaeval India and visualized a Muslim society in which an individual should enjoy fullest freedom, consistent with the maximum good of all. In such an ideal Islamic state, the ruler was to be governed by the Holy Quran and the Sunnah (prescriptions of prophet). No economic exploitation was to be tolerated in such a state and the individual was free to earn his living by fair means.

His seminary, ‘Madrassa-i-Rahimiya’ became the centre of Islamic Renaissance in the subcontinent, where scholars flocked from the four corners of the country and after being trained, became the torch bearers of freedom movement in the subcontinent. The "Madrassa" in fact, had become the nucleus of the revolutionary movement for the construction of a just and equitable society based on Islamic principles. It produced many zealous workers who carried on their preacher's mission with a missionary zeal.

Shah Waliullah visualized an ideal state of the days of the Pious Caliphs and strove to establish it. Analyzing his political thought, Iqbal states:

 "The Prophetic method of teaching, according to Shah Waliullah is that, generally speaking, the law revealed by a prophet takes especial notice of the habits, ways and peculiarities of the people to whom he is specifically sent. The Prophet who aims at all-embracing principles, however, can neither reveal different peoples nor leave them to work out their own rules of conduct. His method is to train one particular people and to use it as a nucleus for the build up of a universal `Shariah'. In doing so, he accentuates the principles underlying the social life of all mankind and applies them to concrete cases in the light of the specific habits of the people immediately before him."

 The movement of political as well as spiritual regeneration of Muslim India did not die with Shah Waliullah, there was a cumulative effect produced by his writings and by the contribution of persons trained by him. In religious matters, he struck a mean between extremes; in social affairs he strove to introduce in the Muslim society the simplicity and purity of early Islam; in the sphere of economics he advocated the equitable distribution of resources and in the political field he launched a campaign against British colonialism.

 Shah Waliullah has discussed about the four basic principles of economics; such as Production of wealth, consumption of wealth, distribution of wealth, exchange of wealth.He argues “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.

The first principle is that people living in specific geographic boundaries has 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 quote Abu Bakr Siddique (1st caliph of Islam) in ‘Aizaalatul Khifa’ “Equality is better in economics than giving priority to one group over the other”.

Second principle is that everybody has the right to have limited ownership as the abilities of every individual are different. Not that the whole nation should have same clothing, food and houses.Third principle states that any practice which concentrates wealth in certain hands will not be tolerated and the system will oppose it.

Fourth principle is that such a balance should be maintained in these factors that society develop as a whole.

Impact of Shah Waliullah Dehlvi on muslims

Shah Waliullah is considered to be the first reformist among Muslims of the subcontinent, there was huge impact of his thought on Muslim community, it change the entire thought process of Muslims who wanted to change. He was completely against the style of worship in which people ran away from the so called worldly affairs and started living in isolation either in mosques, shrines or jungles. According to him it is against the very basic principles of Islam, he said that it is necessary for a Muslim to live as an active member of the society and respond to the needs and problems of society, he proved it by giving references from the Quran and life of Prophet (PBUH). He challenged the political structure by saying that it is the religious duty of each and every Muslim to strive against the oppression and tyranny ofdictators, failing to do so a person have to be accountable in front of God.

He did not only give theories but rather prepare a whole lot of young and dynamic scholars who translated these theories into practice. His own son and nephew fought against the British forces in NWFP (now in Pakistan) and defeated them.

However this change didn’t come immediately, it took years to come. Although it is difficult to visualize the change as it is intangible but for the instance we can say that before Shah Waliullah, going to the mosque or shrine, remain there away from the society and constantly engage in praying was considered as very religious and pious and these people enjoy great respect in the society. But in the later years this attitude of society changed, now we can see religious organizations and leaders talk about everything from personal laws to political issues, from domestic problems to international affairs. The whole society was not a part of that change, but it has changed a significant section of Muslim society. Still there are large sections among the Muslims who possess that attitude.

Almost all the Islamic reformers of twentieth century like Syed Maududi, Sir Mohammed Iqbal, Abul Hasan Ali Nadvi, Maulana Abul Kalaam Azaad etc which have tremendous influence on Muslims and are known as the ideologues of contemporary Islamic thought are greatly influenced from Shah Waliullah.

It would not be incorrect to say that the reformist movement started in the late twenteith century like Jamaat e Islami which changed the entire mindset and approach of the community is the extension of his thought with some moderations.

Shah Waliullah is among the rarest of rarest Muslim scholars who is accepted as a leader by all the sects among Muslims. All factions in the community, no matter how different they are in their views and ideas, beliefs and practices even sometimes diametrically opposite to each other, claims to be the follower of Shah Waliullah.

One may ask that if all the sects claims to be followers Shah Waliullah, then why they do not follow his socio-political and economic thought, the reason lies in the fact that, as stated earlier Shah Waliullah didn’t rejected Sufism completely but tried to put it on the right track, hence all the sects took out that part of his thought which is inclined more towards Sufism and which are in congruence with their respective ideologies (if at all, all the sects have ideology). Exaggeration and selective interpretation of his works do the rest.

JAMAAT E ISLAMI HIND

About Jamaat e Islami

Jamaat e Islami hind is the second largest organization among Muslims in India.it has around 8000 registered members, more than 50,000 dedicated workers and lakhs of supporters. It was formed on the initiative of Maulana Syed Abul Ala Maudoodi an eminent journalist of his era who was famous for his unbiased and intellectual interpretation of Islam and also for his writings against British invasion, he is also known as one of the chief architect of contemporary Islamic thought. He was greatly influenced from Shah Waliullah Dehlvi.

Seventy-five persons assembled at Lahore in August 1941on his call and organized themselves into a group, known as the Jamaat-e-Islami. Maulana Maudoodi was unanimously elected as its Amir (President). These persons hailed from every part of India and were drawn from all walks of life. There were among them Ulema (Muslim divines and savants) as well as university graduates, laborers, artisans and professional men. Jamaat e Islami opposed Muslim league in their demand for the creation of Pakistan.After the partition Jamaat e Islami splitted into two parts Jamaat e Islami Hind (India) and Jamaat e Islami Pakistan and after the separation of Bangladesh it further splits into Jamaat e Islami Bangladesh.

Now all the three parts are working independently respecting their socio-cultural considerations with no linkage other than a common ideology and a common founder.

Message of the Jamaat e Islami Hind

Since its very inception the Jamaat addressed itself to all Indians irrespective of caste and creed. It appealed to all communities to eschew the path of violence and mutual hatred and to settle down to the task of building a Righteous Society on stable and abiding foundations.

Religion as the Basis of Life

The Jamaat advocated the cause of Religion. It recalled to the Indian mind the message and teachings of all the Prophets and Apostles who had appeared from time to time in the history of the world and had professed, practiced and preached the allegiance to God and His Commandments. It exhorted people to shed their narrow conception of Religion. Life, it argued, was an indivisible unity and Religion was a discipline that exercised its ennobling and sublimating influence over the entire gamut of human experience. The Jamaat-e-Islami persuaded people to study and understand Religion as it was professed, practiced and preached by its original messengers, the Prophets, rather than as interpreted and distorted by the political expediencies of history. Only in this way could they have a true vision of the all-pervading and assuaging role of religion. Studied in this way Religion assumes the status of the Guiding Principles which give direction to the whole activity of life.

Aims and Objects

The aims and objects of the Jamaat-e-Islami have been explicitly stated in its Constitution.

“The objective of the Jamaat-e-Islami Hind is “Iqaamat-e-Deen”, the real motive of which is solely the achievement of Divine pleasure and success in the Hereafter.

It is very difficult to give an English equivalent of the term “Iqaamat-e-Deen”. It may, however, be rendered as the Establishment, Realization or Pursuit of Religion ‘Religion’,’Way of Life’, or ‘System of Belief and Action’, are however, a very imperfect rendering of the word ‘Deen’

JIH explains the word “Deen” in the term “Iqammat-e-Deen” as “that true Deen which Allah, the Lord of the worlds, has been sending through all His prophets in different ages and different lands and which He revealed in its final and perfect form for the guidance of all men, through His Last Prophet, Muhammad (PBUH), and which is now in the world the only authentic, pristine Deen, and one which is acceptable to Allah, and the name of which is Islam.”

It further states that“this Deen encompasses the exterior and the interior of man as well as all individual and collective aspects of his life. There is not even a single aspect of human life ranging from beliefs, rituals and morals to economic, social and political aspects which may be beyond its pale. Just as this Deen ensures for Divine pleasure and success in the Hereafter, it is also the best system of life for the proper solution of worldly problems; and righteous and progressive reconstruction of individual and social life is possible only through its establishment. Establishment of this Deen means that it, in its entirety and without exercising any discrimination or division should be sincerely followed, and followed, single-mindedly. It should be so enforced and given effect to in all aspects of human life, individual as well as corporate

that the development of the individual, the reconstruction of society and the formation of the State should all conform to this very Deen.

JIH says that “The ideal and the best practical example of the Iqaamat of this Deen is that which was set up by Prophet Muhammad (PBUH) and the rightly guided”

IDEOLOGY OF JAMAAT-E-ISLAMI HIND

Islam is the ideology of the Jamaat. Its structure is based on its belief on the three-fold concept of

the Oneness and sovereignty of God (Monotheism), the Concept of Prophethood and the Concept

of Life after Death. From these fundamentals of belief follow the concepts of unity of all

mankind, the purposefulness of man's life, and the universality of the way of life taught by the

Holy Prophet.

The following tenets of the ideology of JIH are derived from its threefold concept:

 

Oneness and Sovereignty of God

Jamaat believes that this world and everything that is in it has been created by the one God. He

alone is the Creator and Sustainer of life in all its forms. Not only this; He is the Ruler and the

Sovereign, and Omniscient, possesses the sole prerogative, absolute privilege and unfettered

right of giving laws to mankind, through Prophets, to regulate the entire mundane activity of

man. He has bestowed upon man all faculties and powers, and provided for his needs in the form

of goods and services. It is, thus, the duty of man, who is the vicegerent of God on earth, that he

should not only worship God but also live his whole life according to His Law and render

allegiance to Him, the Lord and the Sovereign.

 

Unity of Man

JIH argues that since all men have been created by the one God, and owe allegiance to Him

alone, they are all equal subjects and servants of the Lord. There is no superiority in race and

blood. Whoever is God-fearing, pure and pious is the best. Differences of region, race, colour

and language do not divide men into separate entities; their essential oneness remains intact.

Artificial divisions, geographical or otherwise, are mere matters of convenience. They should not

be allowed to stand in the way of mutual understanding, respect and cooperation between man

and man. Besides, as the children of Adam (peace be on him), all men belong to the same Family

and all are brethren.

Prophethood

Jamaat believes that true guidance as to how to live in this world is among the basic needs of

human being. God, Who has provided for every need of man, has not been indifferent to this

most pressing need of man. For this purpose, since the dawn of creation, He sent His

Messengers, Prophets and Apostles, to guide man to the true way of life. These Messengers

appeared at different stages of human history and in different regions of the world. Everywhere

they preached the same Message. The Last Messenger of God who bore the Guidance in its most

complete and final form was Prophet Muhammad (peace be on him).

Universality of the Islamic Way of Life

According to Jamaat, the way of life that Prophet Muhammad taught mankind has, thus, been

universal in character. It is by no means a property of those who are born in Muslim families. It

is a Religion for all mankind, sent by one God, Who is the Lord of them all. It is through faithful

acceptance of the Message and sincere and whole-hearted adherence to it in practice that a man

becomes true Muslim (i.e., submissive to God) and not by the mere accident of birth.

Life After Death

Life does not end on this planet. This earthly tenure is not the final phase of the human

adventure. On the Resurrection Day, man will have to appear before God and render an account

of his conduct in this world. He will be rewarded or punished accordingly.

Purposefulness of Man's Life

Life on earth is to be so organized as to lead to the good of the Hereafter. While worldly life is

transient, that of the Hereafter is eternal, and reason demands that the transient should be

dedicated to the welfare of the eternal. This does not imply a renunciation of worldly goods and

the avoidance of earthly enjoyments. What it calls for is a balanced and harmonious realization

of all the urges of man, material and mundane, as well as moral and spiritual. The Divinely

revealed way of life alone enables man to attain this balance and harmony.

Islamic Conception of Religion

Contrary to popular belief, JIH says that religion of Islam includes all the aspects of life, the

moral and spiritual, as well as the mundane and secular. Islam is not simply a compendium of

religious rites and rituals. It is concerned with the overall approach of man to life in all its

multiple aspects. Islam is a complete code of life and it has its own socio-politico-economic

system.

The concept of the Hereafter is vital to the Islamic system. But it is only through life on this

planet that one attains the Hereafter; and Islam desires to convince human beings that only by a

proper ordering of the whole of life on this planet in conformity with the Divine Guidance can

they hope to realize their spiritual ambitions.

The Nature of Islam as a Way of Life

According to the JIH’s interpretation of Islam, the principles of Islam relating to the various

aspects of life are of two kinds. In certain spheres of life the guidance of Islam is in the nature of

certain guiding principles or directives, which presuppose not so much any precise pattern of

behavior as an attitude or spirit. They may be considered fundamental dictates on the basis of

which every age can raise its structure of life according to its needs and requirements. Thus, the

verse of the Qur'an: "Their decisions are taken after mutual consultation" bears the spirit in

which Muslims should approach the problems of polity. So long as the spirit of mutual

consultation, which implies discussions, deliberations and advice, is present, Islam does not

insist on anyone particular form, but leaves it to the discretion and good sense of its believers to

adopt whatever form historically suits their needs, and also conforms to the overall spirit of the

Islamic system. In certain other spheres of life the Qur'an does not merely inculcate an attitude or

a spirit, but embodies it in a definite form, thus eliminating the possibilities of multiple

interpretations.

 

POLICY STATEMENT of JIH

The policy statement issued by JIH provides us a clear picture of what JIH wants and which issues it wants to highlight and work upon now and in future.

The policy is summarized under the following seven heads:

(1) DAWAH ( Calling Towards Islam)

The Jamaat shall undertake Dawah activities to acquaint the countrymen with the basic Islamic concepts of Monotheism, Prophethood and the life after death and their implications. The Jamaat would convince them that Islam is the only just and humane order, which guarantees success in this world and salvation in the Hereafter, and rejection of which results in ultimate failure in both the worlds. It would endeavour to acquaint them with the irrationality and harmful consequences of polytheism and atheism and other false ideologies and ways of life, as well as the ill consequences of moral turpitude. Efforts shall also be made to allay the misgivings about Islam, Muslims, and the Islamic movement.

(2) ISLAMIC SOCIETY

The Jamaat shall strive to highlight the true concept of Islam in its entirety, underlining prudently its bearings on the individual and collective lives of the Muslim community in order to arouse a concern for the Hereafter, and an urge to seek the pleasure of Allah and promote love for the Prophet (peace be upon him). Our lives should be free from the evils and defects of thought and action, and the impurities of Shirk (associating others with Allah) and Bid’ah (innovative practices in the name of religion), so as to make muslims consistent with the teachings of Islam and in accordance with Shariah. It would persuade the Muslim brothers to unite on the basis of Islamic teachings and bear witness to the truth of Islam by word and deed and thus discharge their basic obligation of establishing the Deen.

(3) COMMUNITY ISSUES

The Jamaat shall strive for Muslim community’s safety and security, protection of its religions and cultural identity and its educational and economic advancement on the basis of Islamic principles. It would persuade Muslims to undertake collective efforts towards these goals.

(4) NATIONAL ISSUES

The Jamaat shall strive to uphold the basic human rights, and work for the attainment of social, political and economic justice for all. It shall endeavour to promote human brotherhood and moral values, to establish peace, to restore and preserve democratic values and to safeguard the rights of religious, linguistic and cultural entities. It shall also endeavour to counter all such measures and activities as are detrimental to the basic human rights and values. The Jamaat shall, at every level, direct its criticism against the way of life based on oppression, exploitation and violence. It shall promote value-based politics.

(5) INTERNATIONAL ISSUES

The Jamaat shall strive to uphold the independence of nations, respect for international laws and freedom of conscience and culture for individuals and cultural entities. It shall espouse positive values like world peace, justice and fair play, morality and nobility, unity of mankind, and respect for human rights. It shall oppose political, economic and cultural imperialism. It shall work for the substantive unity of the Muslim world and strive to protect it against western designs.

(6) SERVICE TO HUMANITY (KHIDMAT-E-KHALQUE)

Service to humanity is an important requirement of Islam. The Jamaat shall strive to provide, within its means, succour for the sick, the disabled, the needy, the orphans and widows, the indigent, the afflicted and the oppressed, irrespective of caste or creed. It shall work for the eradication of poverty, disease, illiteracy and hunger. It shall motivate individual efforts in addition to collective endeavours.

(7) TRAINING (TARBIYAH) AND ORGANISATION

The Jamaat will implement a comprehensive training (character building) programme, encompassing the intellectual, academic, religious and moral aspects of the personality of its members and workers, both men and women, besides ensuring organizational consolidation and discipline. It will strive to strengthen their bond with Allah, and to inculcate in them a concern for the Hereafter and love for the Prophet (peace be upon him) so that they might become true followers of Islam, with utmost dedication to establish the Deen, with a resolve to sacrifice their all for the cause of Truth. It shall strive to make them the best embodiments of patience and fortitude and as strong as an iron wall in respect of discipline and collective endeavour. This shall be the foremost task of the Jamaat, deserving the greatest attention.

JIH & Muslims vis-à-vis Islam

Jamaat admits that the statement of the ideology of Islam and its practical demands, as traced

above, are hardly corroborated by a study of existing Muslim societies. It is indeed

regrettable, according to Jamaat, that the true Islamic society is nowhere in evidence, Muslims

of today generally fail to live up to the noble dictates of Islam. But jamaat says that it would

be equally unfortunate if this failure were interpreted as a reflection on the inadequacy of

Divine Guidance. Muslims inhabiting this land and desirous of participating in the noble

adventure of rebuilding, should consider it their duty to the country to present through words

and deeds those principles and values which being universally true and beneficial, they

consider, are imperative for the building of a healthy and righteous society.

Jamaat argues that these principles and values are not and never were the sole property of

Muslims. They have been the common heritage of all mankind. If they are really good and it

is the incontrovertible verdict of human history that they are good no prejudice or historical

grievance should be allowed to stand in the way of their adoption. Even now despite our long

drawn antagonism to Western Imperialism, we as a nation are engaged in assimilating the

essence of all that is good in the Western civilisation. Communism and Socialism, essentially

foreign ideologies, are passionately advocated by those of our countrymen who are convinced

of their relevance to our present conditions.

Given this attitude, Jamaat says, Islam as a social order has greater claims to unprejudiced

consideration. If Muslims have faith in the efficacy of Islam, which has been a potent force

for the good of mankind throughout the ages, it is not only the necessary demand of their

faith, but also their altruistic duty to propagate its principles, especially at a time when the

country is in search of a stable basis for building the edifice of its life

Standpoints of Jamaat e Islami Hind

Against Liberalisation

The Jamaat points out the ill effects of globalization and oppose its offshoots, i.e. government’s anti-people measures like FDI, SEZ, abolition of subsidies and the privatization of health care, education and other services. It emphasizes that it is the responsibility of the government to provide the citizens with basic necessities of life. It opposes anti labour legislations, interest based loans and wrong policies of government which forced farmers to commit suicides.  (Policy Programme JIH 2007-11)

Jamaat draws the attention of sincere and justice-loving people to consider them and help government officials in taking corrective measures.

According to JIH, the most distressing aspect of the present economic condition is the government’s indifference to the values of equity and Justice, and its aggressive attitude towards promotion of neo-colonialism and free economy in the country. It further says, the paving of the way for privatization and globalisation on a large scale has opened the floodgates to multinational companies, resulting in the ruining of the prospects of native industrialists and small scale industries in the country. National interest is being compromised in matters of import of foreign goods; opportunities are being provided for import of luxury and unnecessary goods. It has resulted in worsening of the condition of factory owners and giving way to the trend of closure of factories. An important aspect of these government polices its disinvestments policy In this confronting situation , JIH says that it necessary to remind the Government of the fact that a democratic country ought to keep in view the different aspects to profit and loss of general public collectively; and, this is its responsibility.

JIH also draws the attention of all sincere and well-informed quarters in the country to keep an eye on all the related aspects and preferences of economy, and go on providing the Government officials with useful suggestions regarding the order of preferences so that the requirements of equality and justice may be fulfilled with equilibrium and moderation. And, without giving way to bias and prejudice, concerted efforts be made to be acquainted and benefited with the principles that pave the way for real equilibrium and moderation for which it is very necessary that we seek guidance from the economic principles given by Islam. [Resolution at All India Members Meet, 28th October 2002]

Jamaat conceives Islamic Economic System as Solution..Jamaat suggests, in the light of Islam, appropriate remedies. It presents the Islamic economic system as the only alternative which ensures justice. Jamaat also presents appropriate economic policies derived from Islamic teachings and endeavour to pave the way for economic justice. (Policy and Programme JIH 2007-11)

Role of JIH in Promoting Interest Free Banking

Leading economists like Dr. Nejatullah Siddiqui and Dr. FR Faridi (both are members JIH), who have worked extensively on Islamic economics argues that interest is the backbone of capitalist mode of production which leads to injustice and increases inequality in the society, interest facilitates people in accumulation of wealth and hinders the proper flow of money among all sections of society, hence in order to establish a just economy interest have to be wiped out from the economic system.Right from its inception Jamaat is campaigning and lobbying for starting interest free Banking in the country, it has organized various international and national seminars on the topic. It is the result of the efforts of Jamaat that government has agreed to form a committee to assess the technical feasibility of Islamic banking in India and recently Kerala high court has given the permission to start Islamic banks in the state.

Analysis Of Jamaat E Islami & Its Social Impact

JIH is the only muslim oraganisation in the country which have attracted people from all sects among muslims, whereas other organizations are sectarian organizations which people from one particular sect as its members and as a result JIH has able to generate a profound impact uon the society.

The literature developed by jamaat is major source of attraction. It represents Islam not merely as a religion but a complete way of life which have its own social, political and economic system and in which lies the solution of the grave problems with which mankind is struggling. The books published by jamaat interpret islam in a simple, understandable and at the same time intellectual manner.

Jamaat believes that since, we claim that Islam is a solution of each and every problem, therefore every problem irrespective of region, religion, race or colour, is our problem and we should strive to find its solution based on Islamic principles.

Since its very inception, jamaat has palyed an instrumental role in serving the society. It is mandatory on each and every unit of jamaat to respond to the needs of people of that particular area in which the unit is formed. Jamaat is also famous for its relief work at the time of disasters. For example its relief work in the recent past during Bihar flood was highly appreciated by the media.

In the last few years jamaat is focusing more on the developmental and human rights issues and sensitize its associates about the inhumane developmental policies which government is adopting and human rights violations happening in the country and across the world. Jamaat has also formed various other organizations to work specifically at these issues like Solidarity Youth Movement in Kerala, Movement for Peace and justice in Andhra and Maharashtra, IRCG in Gujrat and APCR (national) which deals with issues with civil rights violations. Through these organizations Jamaat is able to get the support of non muslims who support their cause but hesitate to work under its banner.

As a result of all these activities with a strong ideological background Jamaat is able to influence large sections of educated Muslims particularly youth, but at the same time Jamaat has failed to translate this support into activism. These supporters are silent supporters who support the cause but do not take part in organizational activities. According to Jamaat the reason for this is lack of dedication on the part of its members, another reason could be the capitalist culture in which we are living. It develops a self centered approach within the individuals and considers everything useless which is for the sake of society and even if a person wants to participate in such activities it doesn’t allow him/her by keeping him/her busy from 9 am to 9 pm.

Apart from the educated Muslims, JIH has completely failed to gain the support of uneducated Muslims (with exception to Kerala and West Bengal). The percentage of uneducated Muslims more than 75% of the whole Muslim population. The whole community of clergies is also alienated from Jamaat. Because of this clergy alienation, it loses its legitimacy among uneducated Muslims since they follow these clergies blindly.

The globally acknowledged literature of Jamaat which has proved as a great tool to attract educated Muslims is also to be held responsible for keeping uneducated Muslims out from the domain of Jamaat because a certain basic level of education is required to understand the literature.

If Jamaat has to develop mechanisms to include the uneducated muslims in the organizational framework if it aims at doing something constructive for the society because the proportion of uneducated Muslims is huge in Muslim society.

JAMIAT ULEMA-E-HIND

Jamiat Ulema-I-Hind is one of the leading Islamic organizations in India. It was founded in 1919 by Abdul Mohasim Sajjad, Qazi Hussain Ahmed, Ahmed Saeed Dehlvi and Abdul Bari Firangi Mehli. Maulana Mehmud Hasan, a leading Islamic scholar of that time, was the guiding force behind the initiative.

The Jamiat's involvement in the Khilafat Movement brought them close to Mahatma Gandhi and the Indian National Congress, a link that is existent to this day. Jamiat Ulema-e-Hind opposed the creation of a separate Muslim state of Pakistan.

The Jamiat has an organizational network which is spread all over India. They also have an Urdu daily Al-Jamiyat. The Jamiat has propounded a theological basis for its nationalistic philosophy. Their thesis is that Muslims and non-Muslims have entered upon a mutual contract in India since independence, to establish a secular state. The Constitution of India represents this contract. This is known in Urdu as a mu'ahadah. Accordingly as the Muslim community's elected representatives supported and swore allegiance to this mu'ahadah so it is the duty of Indian Muslims is to keep loyalty to the Constitution. This mu'ahadah is similar to

a previous similar contract signed between the Muslims and the Jews in Medina

Historical Background:

Legacy of struggle against British Imperialism:

JUH, though formally launched in 1919, was inheritor of a rich legacy dating back to early 18th century when Shah Waliullah of Delhi led a revolution to change the whole system by drawing attention of people to the depredations of European imperialism, degeneration and corruption among oriental rulers.

During 1808 to 1915 the Ulama (Islamic Scholars) of hid legacy fought organized battles against the mighty British for the freedom of the country. The edict issued by Shah Abdul Aziz Dehlawi “Our country has been enslaved. To struggle for independence and to put an end to slavery is our duty.” Provided the impetus for raising up arms against imperialist forces by prominent Ulamas like Haji Imdadullah Mohajir Makki and his close disciples Maulana Qasim Nanotavi, Maulana Rashid Ahmad Gangohi and Hafiz Zamin Shaheed.

After the defeat of 1857 revolt Ulama were the main target of the British oppression. Maulvi and rebel had become synonymous in their eyes. Of the 200,000 people martyred during the revolt 51,200 were Ulamas. Edward Timus himself admitted that in Delhi alone 500 Ulamas were hanged. Between 1864 and 1871 there were five major sedition cases against the Ulama which are known as “the Wahabi Cases” and the “Ambala Conspiracy Case”. In all these cases the accused were either sentenced to death or to life imprisonment.

Jamiat Ulama-I-Hind a step forward from armed resistance to Non-violent struggle: The Ulama started their struggle with armed resistance, but repeated failure in such attempts motivated them to revise their approach and adopt a new strategy. Particularly the failure of Silk Letter conspiracy in 1916 and arrest of 222 Ulamas, prominent amongst them, Shaikhul Hind Maulana Mahmood Hassan and his disciple Maulana Husain Ahmad Madani, along with Maulana Obaidullah Sindhi, Maulana Abul Kalam Azad, Khan Abdul Ghaffar Khan and others forced them to restructure their strategy for resistance opting for non-violent struggle for freedom with the support and cooperation of their fellow countrymen.

Herald of new era in freedom struggle and Birth of Jamiat Ulama-i-Hind:

In November 1919, the revolutionary Ulama under the leadership of Maulana Mahmood Hasan, on the occasion of the Khilafat conference held at Delhi, resolved to constitute a new organization for carrying on non-violent freedom struggle in cooperation with fellow countrymen. The organization was designated as ‘Jamiat Ulama-i-Hind’. Maulana Kifayatullah was elected as the first President. The establishment of the organization was a decisive turning point in their revolutionary movement. They gave up armed struggle and chose non-violent struggle and adopted non-co-operation. That strategy eventually led to

freedom of the country.

ROLE OF JAMIAT ULAMA-I-HIND IN PRE-INDEPENDENCE INDIA:  

First Conference: The first conference of the Jamiat was held at Amritsar on December 28, 1919 chaired by Maulana Abdul Bari of Farangi Mahal to lodge protest against the continued imprisonment of Shaikhul Hind and Maulana Azad.  Non-cooperation Movement: Following the resolution of Non-cooperation adopted by Allahabad conference in June 1920. The movement was formally launched on August 31, 1920.  Fatwa of Non-cooperation: On July 19, 1920 Shaikhul Hind issued a fatwa in favour of non-cooperation which was reconfirmed by 500 Ulamas. The leaders and workers of Khilafat committee and the congress went into struggle against imperialism armed with this fatwa. The British Govt. seized it.  Foundation of Jamia Millia Islamia: On October 29, 1920 Shaikhul Hind laid the foundation of Jamia Millia Islamia.  Imprisonment of Jamiat leaders: At the Karachi Khilafat conference in July 1921, the call of non-cooperation given by Maulana Hussain Ahmad Madani caused his imprisonment along with Maulana Mohammad Ali Jauhar, Maulana Shaukat Ali, Dr. Kitchlew and Jagatguru Shnkar Acharya.  Boycott of foreign goods: Resolution of boycott of foreign goods was passed by Jamiat conference in Nov. 1921 under the leadership of Maulana Abul Kalam Azad.

Relief to Mopillas of Malabar Boycott of Assemblies (December 1922) Call for complete independence by Maulana Hussain Ahmad Madai (January

1924) Jamiat was the first to declare boycott of the Simon Commission (December

1927) Participation in all parties conference at Lucknow and rejection of Nehru Report

(1928) Cooperation with congress (Amroha conference, May 1930) Civil Disobedience Movement wherefore prominent leaders of Jamiat were

imprisoned (1930)

Composite nationalism and theory of territorial Nation hood: Maulana Syed Hussain Ahmad Madani advocated the idea of composite nationalism and joint struggle of all religious communities against the British and justified inter-communal unity and cooperation on the basis of the Quran and the Hadith. At a time when ideas of religion based nationalism were being advocated by the Hindu Mahasabha and the Muslim League.

Maulana Hussain Ahmad Madani advanced “the theory of territorial national hood” saying that it is “not necessary that a nation, to be a nation, should share the same religion and culture”. Now a days he said, “nations are made by homelands.”  Complete Independence:In the Jamiat Ulama Moradabad conference held at Bachhraon (April 23-25, 1940) Maulana Hussain Ahmad Madani raised the question of Indian independence. As a result he was arrested and imprisoned in Naini Jail.  Quit India: On August 5, 1942 Jamiat gave a call to the British to quit India. Thereafter on August 9 the Bombay session of the Congress passed the famous Quit India resolution which led to the arrest and incarceration of the Congress and the Jamiat leaders.  Opposition to the idea of Pakistan: After 1942, Jamiat Ulama resolutely opposed the idea of Pakistan and its leaders especially Maulana Hussain Ahmad Madani were victims of Muslim League violence. In 1945 at the 14th conference the Jamiat passed its alternative formula for partition.     ROLE OF JUH IN POST INDEPENDENCE INDIA   Before independence its main goal was to struggle for freedom of India. After realization of that goal it concentrated upon the religio-socio-economic as well as educational uplift of Indian Muslims.  Post partition riots:

The frightful wave of riots that attended upon partition swept through Punjab, Himachal, Delhi, Haryana, West U.P., Bihar etc. demoralised the Muslims. In that situation, it was the death-defying courage of the Jamiat leaders that restored tha confidence of the Muslims in India.  Lucknow Conference: In those very turbulent times that Jamiat called a conference in Lucknow which is unprecedented in significance. It not only gave courage to the demoralised community but also declared abdication from politics.  Secularism: In the post independence period the Jamiat made notable contribution towards making India secular state and farming a secular Constitution.  Protection of minorities: Provisions in the Constitution for protection of minorities, and special facilities for their development, are the fruits of the labours put in by the Jamiat General Secretary, Maulana

Hifzur Rahman in his capacity as a member of the Constituent Assembly.  Muslim Aukaf: In 1951 the draft of a Bill for protection of Muslim Aukaf was presented in the Parliament through Mr. Mohammad Ahmad Kazmi. The Bill was passed on March 13, 1953.  Relief to communal riots victims:The Jamiat has been active in providing relief and getting justice for the victims of communal riots that have occurred from time to time.  Communal violence:Maulana Hifzur Rahman and Maulana As’ad Madani energetically raised the problem of communalism and communal violence in the parliament.  Conventions: With the objective of checking the growth and spread of communal violence Maulana Hifzur Rahman convened a Muslim Convention in 1961 and Maulana As’ad Madani organized Democratic Convention (1964) and an Anti Communal Convention (1991) which yielded positive results. It was followed by a much larger Convention under same issue on 12th February 1993.  Save the country movement: To defeat the forces of communal fascism Maulana As’ad Madani launched the “Save the country and community” movement in 1979. In its first phase (July 9-25) 2, 226 people courted arrest and in the second phase (October 2-15) 4, 611 people went to jail.   Bill against religious places:The Bill introduced by U.P. Govt. interfering with the Constitutional right of freedom of religion was effectively opposed by JUH culminating into unprecedented mass rally held at Ram Lila Ground, New Delhi on 13th May 2000.

AIMS & OBJECTIVES OF JUH

Protection of Islamic beliefs, identity, heritage and places of worship

Securing and safeguarding the civil, religious, cultural and educational rights of Muslims

Social, educational and religious reform among Muslims

Establishment of institutions for progress and stability in educational, cultural, economic and social affairs of Muslims

Fostering and stabilizing amicable relations between different communities living in the Union of India, in accordance with the teachings of Islam

Revival of Arabic and Islamic studies and framing syllabus and curriculum according to needs of the present age

Dissemination and propagation of the teachings of Islam

Management and protection of Islamic Aukaf

Activities of JUH

The activities of JUH can be divided into various broad themes like

Educational activities : Social activities Relief and rehabilitative activities Religious activities

Educational and Health projects running under the Trust

a) JUH is counted upon as one of the Top Relief organization of the country ever ready to respond to human disasters whether man-made such as communal riots or due to natural calamities such as fires, floods, droughts and earthquakes across the whole width and breadth of the country. It immediately rushes to the affected area with experienced volunteers and relief material in the form of food, clothes, basic necessities and medicines.

b) Health Care and Educational Projects: constitute the core center of organization’s activities. The following list demonstrates the diversity and fundamental utility of its running projects from purely humanitarian angle.

c) Muslim Fund Deoband: Self-sustaining institution provides interest free credit through its 318 branches spread all over the country to Millions of people to help them provide basic source of earning.

d) I.T.I Deoband: Self sustaining institution provides technical education to 200 students per year. e. Eye Hospital: Self sustaining, serves 80 patients per day. f. Boarding House for Travelers at Patna (Bihar): (Madani Musafir Khana), serves 50 persons per day.

g) 300 Primary Schools: spread all over country benefiting 60,000 children per year.

h) 6 Mobile Dispensaries, 10 Primary Health Care Centers and organization of temporary medical camps in rural and remote areas.

i) 2 Girls Hostels, one at Anjar and other at Bhuj, Gujarat j. 1 Children Village at Anjar Distt. Bhuj, Gujarat

j) Jamiat has setup a residential complex for the children who are the victims of gujrat riots on the pattern of SOS children’s villages

Planned Projects:

i. 6 I.T.I. (Technical Training Institute): Self sustaining after completion.

ii. 4 Computer Training Centers: Self sustaining after completion.

iii. 1 Para Medical Training Institute; Self sustaining after completion.

iv. 3 Women Vocational Training Centers.

v. 2 Hospitals: Self sustaining after completion.

vi. 6 T.B. & Leprosy Centers: (Fully aided).

vii. 4 Senior Secondary Schools.

viii. 12 Primary Schools.

Impact & Following of JUH in Muslim Society

JUH has been successful to generate a huge following in the muslim society particularly among the uneducated muslims, because of its close association with Darul uloom, Deoband, Jamiat has formed a large number of madarsa(s) in each and every corner of the country and hence produced large number of clergies because in maximum cases the students coming out of madarsa have no other option rather than becoming a Imam of a mosque and impart religious education ( here religious education means not more than Quran recitation and some other elementary teachings of Islam) because curriculum followed in the madarsa is still hundred years back, though little bit of English is taught but it is still criticized

Since, people have a mindset of blindly following the clergies without knowing what is actually written in the scriptures, these half baked clergies associated with JUH ( since most of the madarsas are formed by JUH) become their leaders and people started following them. Therefore any statement issued by JUH leadership has tremendous impact on the society.

Had JUH have been working on the grass roots for social reform, it would have been a different picture of Muslims in India. Unfortunately, besides their social services, JUH remain active only in the political sphere, and within this sphere it restricts itself in organizing big conferences and programs regarding certain issues concerned with the community, issuing statements and posing demands to the government. For example a big conference against terrorism was held after

Mumbai attacks in which around fifty thousand clergies participated. Another example is recently held conference in Delhi to demand the removal of AFSPA in Kashmir etc

Inspite of having such a huge following in the community, JUH is not able to transform the lives of people, it has failed in making individuals responsible both as a Muslim and as a citizen of this country, and it is not effective in moulding the individual and collective life of a Muslims.

Tablighi Jamaat

Tabligh is an Arabic word which means, “to deliver the message” and in other words “to make Islam’s message known to people” and Tabligh Jamaat (Conveying Group) is a Muslim missionary movement. It claims to revive those duties, which they consider as the primary duty of the Muslims. It was founded in 1926 by Maulana Mohammad Ilyas Kandhalvi (1885–1944) in Mewat and put forward the slogan ‘Aye Musalmano Musalman Bano’ (O Muslims! Be Muslim). He wanted to set forth a movement that would exemplify the Quranic decree of 'enjoining good and forbidding evil'.

The group began to expand its activities in 1946, and within two decades the group reached Southwest Asia and Southeast Asia, Africa, Europe, and North America. Tabligh Jamaat's aversion to politics helped it enter and operate in societies where politically active religious groups faced severe restrictions. By 2008, organization had a presence in nearly 213 countries and with a global following of 100 to 150 million people; it has now become the largest Muslim movement in the world. However, it maintains a majority presence in South Asia.

Beliefs and objectives

Tablighi Jamaat defines its objective with reference to the concept of Da'wah which literally means 'to call' and connotes to an invitation to act. In religious context, it implies to a call towards prayer which may also refer to a 'mission' if used in reference with religious prophets and people who were assigned such mission. Tabligh Jamaat interprets Da'wah as 'enjoining good and forbidding evil' and defines its objective within the framework of two particular Quranic verses which refer to this mission.Those two verses are:

"And who speaks better than he who calls to Allah while he himself does good, and says: I am surely of those who submit?"

"Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong. They are the ones to attain felicity."

The only objective of Tabligh Jamaat, overtly stated in most sermons, is that Muslims adopt and invite others for the Islamic lifestyle, exemplified by Islamic Prophet Muhammad (pbuh), in its perfection. They encourage Muslims to spend time out of their daily routine in the tablighi activities so that the rest of routine could be harmonized with Islamic lifestyle. They insist that the best way of learning is teaching and encouraging others.

Tablighi ethic discourages rituals in customs and ceremonies which are usually extravagantly followed in South Asia. For example, in such annual congregations and other similar mass meetings, marriages are performed by dozens without the costly celebrations.

Six Principles

Muhammad Ilyas devoted to what he described as “the mission of the Prophets (Peace be upon them)”. The method adopted by him was simple. It was to organize units called Jamaat, meaning Assembly) of at least ten persons and send them to various villages. This unit Jamaat would visit a village, invite the local Muslims to assemble in the mosque and present their message in the form of Six Principles. Muhammad Ilyas articulated six demands in the form of Six Principles which are quintessential to Tabligh Jamaat's teachings. These six principles are:

1. Kalimah: An article of faith in which the MUSLIM accepts that "there is no god but Allah and the Muhammad (Sallalaho Alihe Wasalam) is His messenger."

2. Salah: "Five daily prayers that are essential for spiritual elevation, piety, and a life free from the ills of the material world."

3. Ilm and Dhikr: "The knowledge and remembrance of Allah conducted in sessions in which the congregation listens to preaching by the emir, performs prayers, recites the Quran and reads Hadith.

4. Ikram-i-Muslim: "The treatment of Muslims with honor and deference."5. Tas'hih-i-Niyyat: Reforming one’s life in supplication to Allah by performing every human action

for the sake of Allah and toward the goal of self-transformation."6. Tafrigh-i-Waqt: "The sparing of time to live a life based on faith and learning its virtues,

following in the footsteps of the Prophet, and taking His message door-to-door for the sake of faith."

Tablighi Jamaat follows an informal organizational structure and keeps an introvert institutional profile. It keeps distance from mass media and avoids publishing details about its activities and membership. The group also exercises complete abstinence from expressing opinions on political and controversial issues.

Since there is no formal registration process and no official membership count has ever been taken, the exact membership statistics remain unknown. The movement discourages interviews with its elders and has never officially released texts. Even though there are publications associated with the movement, the emphasis has never been on book learning, but rather on first-hand personal communication. A collection of books, usually referred as Tablighi Nisaab (Tablighi Curriculum), is recommended by Tabligh Jamaat elders for general reading. This set includes three books namely Hayatus Sahaba, Fazail-e-Amal, Fazail-e-Sadqaat and Muntakhab-e-Ahadis.

Analysis of Tablighi Jamaat and its social impact

The following of Tablighi Jamaat can be easily understood by the figures given above; it is undisputedly the largest Muslim movement not only in India but in the whole world and hence it is the most influential movement among muslims. Unlike JIH which has influenced only the

educated class and JUH which is only for clergies, it has deeply influenced people from from all walks of life the rich and the poor, students and professionals, young and the old, highly educated and totally illiterate, clergies and celebrities etc.

TJ is successful in transforming the lives of multitude of individuals. I personally know many people who were earlier engaged in antisocial activities and some of them were even criminals who have committed heinous crimes but completely changed after joining the group.

As far as I understood, the focus of TJ is only upon ‘individuals’ not on the society. That’s why in spite of having such a large network and support they are not able to do anything for the society; they work for the correction of individual and ignore the larger social problems hindering the development of community. They don’t even talk about them, if someone asked their elders about the issues like education, corruption, human rights violation etc they say that these are punishments from God because we are not obeying Him, just start praying five times a day and everything will be alright.

To sight an example, in the recent International Conference On Challenges Before Emerging Economies, I met an economics professor from Bangladesh who was associated with TJ, I asked him about continuous political instability and large scale corruption in the country, his very simple reply was (Remember he is an economics professor): “since we all are corrupt, therefore as a punishment God has imposed these corrupt rulers upon us.” One can imagine if an economics professor because of TJ’s impact thinks like that, what would have been happened of the less educated and illiterate masses who are associated with the organization.

These people, who always recite the verses of the Quran and sayings of prophet day and night, forget these very verses when it comes to struggle against the existing political structure and raising voices against the injustice.

The quran says : ”You who believe! be upholders of justice, bearing witness for Allah alone, even against yourselves or your parents and relatives. Whether they are rich or poor, Allah is well able to look after them. Do not follow your own desires and deviate from the truth. If you twist or turn away, Allah is aware of what you do”. (Surat an-Nisa’, 135)

Once Prophet (PBUH) said: “Help the oppressed and the oppressor both”, people asked with surprise, O Prophet of Allah! How can we help the oppressor, the Prophet replied “ hold his hand and stop him from oppression “this is his help.

As stated above TJ says that its working on the Quranic principle of enjoining what is right, and forbidding what is wrong. But their practice is focused only on the first part i.e. enjoining what is just, that too with very conservative concept of the word “just”, for them “just” means only to pray five times daily and remain loyal and obedient to Islamic teachings only in their individual lives. They don’t talk about the second part that is “forbidding the evil” and that’s why they remain far away from politics because “evil” floats from top to bottom and forbidding the evil require some work (struggle) at the top, for this political struggle is required.

TJ workers are engaged in some sort of social services like alms giving, donations etc because Islam emphasizes a lot on social service, it goes to the extent of saying that a Muslim is no more a Muslim if his neighbor is in trouble because of him, but this social service is performed only on individual level only. They haven’t formed a single organization or trust for the cause, they don’t even go for Zakat collection and distribute it among deserving poor which is a religious obligation.

All India Muslim Personal Law Board

Establishment of the Board:

All India Muslim Personal Law Board was established at a time when then Government of India was trying to subvert Shariah law applicable to Indian Muslims through parallel legislation.Adoption Bill had been tabled in the Parliament. Mr. H.R.Gokhle, then Union Law Minister had termed this Bill as the first step towards Uniform Civil Code. Ulema, leaders and various Muslim organisations successfully convinced the Indian Muslim community that the risk of losing applicability of Shariah laws was real and concerted move by the community was needed to defeat the conspiracy.

It was a historic moment. This was the first time in the history of India after Khilafat Movement that people and organisations of Indian Muslim community belonging to various schools of thought came together on a common platform to defend Muslim Personal Law. First such meeting was convened at Deoband on the initiative of Maulana Syed Shah Minnatullah Rahmani, Ameer Shariat, Bihar & Orissa and Maulana Qari Mohammad Taiyab, vice chancellor, Darul Uloom, Deoband. The meeting decided to hold a general representative convention at Mumbai. Therefore, a historic convention was held at Mumbai on December 27-28, 1972. The Convention was unprecedented. It showed unity, determination and resolve of the Indian Muslim community to protect the Muslim Personal Law. The Convention unanimously decided to form All India Muslim Personal Law Board.

Aims and objectives

    To adopt suitable strategies for protection and continued applicability of “Muslim Personal Law” i.e. Shariat Application Act in India.

    To strive for annulment or exempting the Muslims from the ambit of such direct, indirect or parallel legislation, whether already enacted or in the process of enactment or to be enacted in future, or rulings and judgements of the courts of law interfering in the application of Muslim Personal Law.

    To generate awareness about the injunctions of Islamic Shariah regarding personal and

social life of Muslims, and publication of literature for the purpose.

    To formulate a comprehensive framework for promotion and enforcement of personal laws of Islamic Shariah among the Muslims.

    To constitute “Action Committees” for protection of the Muslim Personal Law from time to time, and for striving to implement of the decisions of the Board throughout the country.

    To constitute a permanent standing committee comprising Ulema and legal experts to study laws, rules, regulations and circulars issued by the central and state governments and other governmental and semi-governmental agencies or the Bills introduced in the Parliament and state legislation from the point of view of their impact on the Muslim Personal Law.

    To promote sense of harmony, goodwill, brotherhood, cooperation and unity among followers of various schools of Islamic Shariah, and to advance unity, coordination among them for the protection of Muslim Personal Law.

    To assess currently enforced “Muhammadan Law” in India in the light of Islamic Shariah, to arrange for study of various issues in the light of various schools of Islamic jurisprudence, and to find appropriate solutions to the issues facing the community, following the principles of Islamic Shariah, under the guidance of experts of Islamic Shariah and jurisprudence in the light of Holy Qur’an and Sunnah.

To constitute Study Teams and organise seminars, symposia, public lectures, assemblies and conferences and tours, and publish literature, use mass media for the purpose of achieving the above objects.

Committee on Social Reforms

According to AIMPLB existence and emancipation of Indian Muslim community lies in the true adherence with the Islamic Shariah. This is the only way shown by the Holy Qur'an. The Board has been continuously striving for protection and application of Muslim Personal Law in India. The Board feels that creating awareness among the Muslim community about injunctions of Islamic Shariah is a step towards its reformation. The Board has taken up this task as a priority area. The Board has been adopting resolutions on social reformation consistently and continuously signifying the importance it attaches to the issue. It has been urging all of its members to devote time for this important task.The Board adopted a detailed resolution at its Hyderabad meeting on the issue of social reformation of Indian Muslim community. Afterwards, the Board again adopted a detailed resolution on the subject at Lucknow meeting. Therefore, President of the Board appointed Maulana Wali Rahmani, secretary of the Board, as national convenor of the Committee on Social Reforms in the General Body meeting held on April 5-6, 2003 at Lucknow. Various

persons from different parts of the country were identified and contacted for appointment as state convenors. Correspondence was initiated by the national convenor for identification of issues and suggestion for modus operandi to be adopted for the purpose of introducing social reforms. The role of the committee is to organise big conventions at the national level on the issues catering to the Muslim society. Afterwards, the committee is also planning to hold seminars, symposia, and conventions at state and regional levels.

Committee on Darul Qaza

AIMPLB says that” it is bounden duty of the Muslims to establish justice. Establishment of justice requires discharge of obligations and enforcement of injunctions of Islamic Shariah, we can effectively discharge the obligation of establishing justice by faithfully adhering to the Shariah sent by Allah for guidance of humanity.

In this manner we can fashion life of Muslims on the basis of Islamic injunctions.” The machinery laid down by Allah for enforcement of Shariah injunctions and resolution of disputes in accordance with the will of Allah is called "Qaza", and the person entrusted with the responsibility of Qaza is called Qazi.

All India Muslim Personal Law Board adopted comprehensive resolutions on the issue of Darul Qaza at Hyderabad in 1985, Jaipur in 1993, Hyderabad in 2002 and Munger in 2003. The Resolution-4 of the Munger meeting requested the Board's President and said: "This meeting requests the Board's President to expand this important task (of establishing Darul Qaza) to cover the whole country and nominate a committee which may strive for and establish Darul Qaza in various cities and regions as per necessity and need.

Rabita Madaris Islamia Committee

All India Muslim Personal Law Board considers Madaris (Institutions of Islamic Learning) are basic to the "protection of Islamic Shariah" in India. The Board feels that the misconception and misgivings being spread about Madaris need to be countered effectively. Keeping this object into consideration, the Board constituted a committee named "Rabita Madaris Islamia Committee" in its General Body meeting held on August 18, 2001. The committee deliberated upon the strategy and prepared a framework for effective protection of Madarsa across India.

The Board took up discussion on the subject in its meeting held at Hyderabad and decided to strengthen the movement to protect Deeni Madaris. Munger meeting of the Board held on April 5-6, 2003 reiterated its earlier resolutions and decided to take up the movement in an organised manner. The General Body meeting of the Board decided to contact all Deeni Madaris of India and seek full details regarding the matter.

Nikahnama Committee

Islam attaches great importance to Nikah (Marriage). The Board has been trying to resolve the emerging problems in respect of this important aspect of family life in Islam. Therefore, the Board, in its meeting held at Mumbai on October 28-30, 1999, constituted a five-member

committee under the convenorship of then President Maulana Qazi Mujahidul Islam Qasmi for drafting of a standard Nikahnama.

The issue of a standard Nikahnama was discussed in various other meetings of the General Body. Finally a draft of the Nikahnama was presented before the meeting of the Board held at Bangalore on October 28-29, 2000. The draft was discussed and returned to the committee for reformulation.The Board is still endeavouring to formulate a standard Nikahnama which may work towards resolution of problems arising in the contemporary Muslim society. Therefore, the Board has reconstituted a five-member committee in its meeting held at Lucknow on September 22, 2002. The convenor of the committee is Maulana Khalid Saifullah Rahmani. The committee has been tasked to look into the earlier draft and finalise a standard Nikahnama.

Committee on Babri Masjid

In January 2001, Vishwa Hindu Parishad (VHP) again started vitiating communal atmosphere of the country by announcing to construct Ram Mandir at the site of Babri Masjid at Ayodhya. In the Kumbh Mela, the VHP convened "Dharam Sansad" on January 19-20, 2001 and announce a one-year programme for starting construction of Ram Mandir. Maulana Qazi Mujahidul Islam Qasmi, then President of the Board called an emergency meeting of the Board's Executive Committee on January 21, 2001. The Executive Committee constituted an eleven-member committee for Babri Masjid under the convenorship of Dr. Syed Qasim Rasool Ilyas.

A delegation of the Board met Ms. Mamta Banerjee, President, Trinmool Congress, to discuss Babri Masjid issue on February 10, 2001.

The committee held its first meeting on February 17, 2001 in which modus operandi was discussed.

The committee held its second meeting at Lucknow on March 10, 2001 in which legal issues relating to the Babri Masjid were discussed.

A delegation of the committee met Communist Party of India (Marxist) leader Mr. Harkishan Singh Surjit on April 7, 2001.

A delegation of the committee met Congress President Mrs. Sonia Gandhi.

The committee held its meeting on August 18, 2001. The meeting assessed the work done so far, the committee decided to appeal to Indian Muslim community in general and Muslim organisations in particular to hold seminars, symposia, to apprise fellow citizens regarding restoration of Babri Masjid and viewpoint of Muslims on this issue on the occasion of December 6- the day of demolition of Babri Masjid.

On December 7, 2001 an important meeting of the committee was held at New Delhi. The meeting decided to counter venomous propaganda launched by the Hindutva forces. The meeting further decided to take appropriate steps counter VHP's proposed plan to start construction of Ram Mandir at the site of Babri Masjid from March 12, 2002, and to organise a conference on February 3, 2002 to apprise general public about the viewpoint of the Board on Babri Masjid issue.

The committee met under the chairmanship of the Board's President on February 9, 2002 to discuss legal issues involved in the issue. The committee met again on March 3, 2002. The meeting discussed Shariah, legal and political aspects of the Babri Masjid issue. A delegation of the Board met Shankaracharya Jayendra Saraswati under the leader of its General Secretary Maulana Syed Nizamuddin on March 5, 2002. The committee challenged the recent verdict of court which distributed the land among all the claimants.

All India Muslim Majlis-E-Mushawarat

Introduction

The All India Muslim Majlis-eMushawarat (AIMMM), as a forum of Muslim organizations and institutions of national eminence alongwith some well-known personalities, was established at a representative meeting of the community leaders held on 8-9 August, 1964 at Nadwatul-Ulema, Lucknow, inaugurated by Syed Abul Hasan Ali Nadvi and chaired by Dr. Syed Mahmood. Apart from them, Mufti Atiqur Rahman, Maulana Abul Lais Islahi, Qari Mohd. Tayyab, Maulana Kalb-e-Abid, Maulana Minatullah Rahmani, Janab Mohammad Muslim, Maulana Jan Mohammad and Janab Ebrahim Sulaiman Sait played the key role.

Historic Background

The AIMMM was formed under the shadow of large-scale communal riots in Bihar and Orissa. The AIMMM Delegation had then toured the affected areas to give solace to the victims and to promote peaceful co-existence among communities. The AIMMM has been consistently engaged over the years in promoting communal harmony, Hindu-Muslim unity, national integration and inter-group reconciliation. The AIMMM does not participate in elections but it has been guiding the Muslim community at the time of parliamentary or assembly elections with the objective of strengthening the secular forces.

At various junctures, the AIMMM leadership has played a decisive role in the formation of apex organization on critical issues, like the AMU Action Committee, the A.I. Muslim personal Law Board and the Babri Masjid Movement Coordination Committee but these bodies independently tackle specific problems in the light of the general consensus.

The AIMMM has played a constructive role in resolving critical situation such as those created by the VHP agitation against the Shahi Idgah Masjid, Mathura and Gyan Vapi Masjid in Varanasi, Shia-Sunni dispute in Lucknow, large-scale detention of Muslims under TADA and later made POTA, Hate campaign against the Community and its basic religious institutions, the Masjids and the Madrasas, under-representation of the community in Legislatures, educational backwardness of the community, crises in the AMU, reservation for Muslims in public

employment, particularly in the police and intelligence machinery and higher education, welfare and development benefits.

OBJECTIVE AND PURPOSE: The object and purpose of the All India Muslim Majlis-e-Mushawarat (AIMMM) are as follows:

a. To protect and defend the Identity and Dignity of the Muslim community and its Constitutional and Human Rights, specially its Right to Equality, Justice and Security;

b. To monitor the political, economic, social and educational status of the Muslim community regularly in the context of development at the national, state and district levels;

c. To develop a consensus in the community and in the country on the problems faced by the Muslim community and on remedial measures;

d. To place the problems and the remedial measures before the Government and the administration, the Parliament and the Political Parties and the Judiciary for expeditious action;

e. To project the views of the AIMMM on national and international problems of concern to the Muslim community through the mass media and promote better understanding of the Muslim point of view among other sections of the people of the country;

f. To promote national unity and national integration, communal amity and social harmony as well as cooperation among Muslim organizations at all levels on the basis of mutual respect and understanding;

g. To promote and defend Democracy, the Secular Order and the Rule of Law.

Dalit-Muslim Movements

The'DalitMuslims':WhoAreThey?

Most Indian Muslims are descendants of ' untouchable and 'low' caste converts, with only a small minority tracing their origins to Arab, Iranian and Central Asian settlers and invaders. Although the Qur’an is fiercely egalitarian in its social ethics, Indian Muslim society is characterized by numerous caste-like features, consisting of several caste-like groups (jatis). Muslims who claim foreign descent claim a superior status for themselves as ashraf or 'noble'. Descendants of indigenous converts are, on the other hand, commonly referred to contemptuously as ajlaf or 'base' or 'lowly'. As among the Hindus, the various jatis among the ajlaf Muslims maintain a strong sense of jati identity. The emergence of democratic politics is, however, bringing about a radical change in the manner in which this sense of identity is articulated. Aware of the importance of numbers in order to acquire political power and the economic benefits that accrue from it, the Dalit movement has sought to establish a wider sense of Dalit identity that transcends inter-caste and inter-religious divisions and differences among the ‘lower’ caste majority. This wider Dalit identity does not seek to deny individual jati identities. Rather, it takes them into account but seeks to subsume them within the wider collective Dalit identity, based on a common history of suffering as well as common racial origins as indigenous people. This seems to have been a crucial factor in the emergence of a specific 'Dalit Muslim' identity that the movement seeks to articulate. 'Lower' caste Muslim ideologues and activists in the movement are

now in the process of fashioning a new 'Dalit Muslim' identity, seeking to bring all the 'lower' caste Muslims under one umbrella, defined by their common identity as Muslim as well as Dalit.

Pasmanda Muslim Mahaz

Pasmanda Muslim Mahaz (Marginalised Muslim Front) is an Indian Muslim social reform organization dedicated to the emancipation of the Dalit Muslims belonging to the "Arzal" Untouchable Caste in the Caste system among South Asian Muslims. It was founded by Ali Anwar in Patna, Bihar. Anwar himself is a Dalit Muslim belonging to the Ansari sub-Caste.

Anwar founded the organization after observing Caste oppression by upper-caste "Ashraf" Muslims on Muslim untouchables. He assembled a loose coalition of social reform organizations bringing awareness towards the plight of the Dalit Muslims and their complete neglect and persecution by the upper-caste "Ashraf" (supposedly "Arab-descended") Muslims in India.The Mahaz is a broad front of a number of Dalit and Backward Caste Muslim organisations from different states of India, particularly Bihar, Uttar Pradesh, Jharkhand, West Bengal and Delhi.

The position of the Mahaz reflects that Caste Muslims have been trying to marginalize the Dalit Muslims by slyly asking for quotas for "Backward-class Muslims" while excluding the Muslim Dalits from this label. They oppose religion-based reservations on the basis of their assertions regarding Ashrafs hijacking them for their own purposes and thus want socio-economic conditions and not religion to be the basis of reservation. Ali Anwar has said he has been networking with Muslim members across the political spectrum to raise the issue in the Parliament of India

Objectives

The Pasmanda Muslim Mahaz advocates for Dalit Muslims in relation to issues of personal law, reservation and electoral politics, as well as demands of legal action against officials who physically attack Dalit Muslims.They have also advocated for the rights of Dalit Muslims to bury their dead in conventional graveyards instead of segregated ones.

Demands of Pasmanda Muslim Mahaz

1. Dalit Muslims and Dalit Christians be included in the list of Scheduled Caste (SC) and Scheduled Tribe (ST) and discrimination on the basis of religion be eliminated henceforth from Dalits. For this purpose, reservation percentage of SC/ST quota is enhanced.

2. Legal Protection be provided to sustain and preserve small scale industries and ancient

homemade crafts and to prevent them from the negative impact of globalization.

3. Other Backward Classes (OBC) list be split into two, one relating to backward and the

other for very backward on the pattern of Bihar State.

4. Reservation for OBC of Muslim Minority be given in the Educational Institutions

belonging to other minorities as well.

5. Census be carried out on the basis of casts and not just on the basis of model survey

which in most of the cases does not reflect the ground reality.

6. Immediate implementation of the recommendations of sachar committee should take place.

The All-India Backward Muslim Morcha

The AIBMM was set up in 1994 by Ejaz Ali, a young Muslim medical doctor from Patna, capital of the eastern state of Bihar, belonging to the Kunjera caste of Muslim vegetable-sellers. Bihar, India's poorest state, is notorious for its acute caste problem and for its frequent anti-Dalit pogroms. Consequently, the Dalits in Bihar have been among the first to take to militant forms of struggle. The Muslims of Bihar, who form over fifteen per cent of the state's population, are also characterised by sharp caste divisions. The plight of Bihar's Dalit Muslims, whom the AIBMM estimates at forming almost ninety per cent of the state's Muslim population and consisting of twenty-nine different caste groups, is particularly pathetic. 1 Most Bihari Dalit Muslims work as daily wage labourers, manual workers, artisans and petty peasants, barely managing to eke out an existence.

According to Ali, the plight of the overwhelming majority of the Muslims of Bihar, as well as an acute awareness of the limitations of the traditional Muslim leadership, suggested to him the need for the establishment of the AIBMM to struggle for the rights of the Dalit Muslims. He regards the destruction of the Babri mosque at Ayodhya in 1992 as a landmark event in this regard, seeing the traditional, and largely 'upper' caste, Muslim leadership as having only further complicated matters by playing into the hands of Hindu militants and as 'misleading' the Muslim masses for their own petty gains.

In less than a decade of its founding, by early 2001 the AIBMM had emerged as an umbrella group of over forty organisations claiming to represent various different Dalit Muslim castes. It now has branches in the states of Uttar Pradesh, Madhya Pradesh, West Bengal, Delhi, Rajasthan and Maharashtra, in addition to Bihar, where it has its headquarters.

Aims and Objectives of the AIBMM:

The foremost priority for the AIBMM is to get recognition from the Indian state for the over 100 million 'Dalit Muslims' as Scheduled Castes so that they can avail of the same benefits that the Hindu, Sikh and Buddhist Scheduled castes enjoy, including reserved government jobs, reserved seats in state legislatures and in the Indian Parliament, special courts to try cases of atrocities against them as well as social and economic development programmes meant specially for them. According to Indian law as it stands at present, only those Dalits who claim to be Hindus, Sikhs and Buddhists can be considered to be members of the Scheduled Castes and thereby eligible for the special benefits that the state has made available to these castes. The AIBMM sees this as

violating the basic secular character of the Indian Constitution. It insists that its demand for Scheduled Caste status for 'Dalit Muslims' is fully in consonance with the spirit of the Indian Constitution. Recognizing the fact that demands for special legal status for Muslims have been viewed in the past as 'separatist' and 'anti-national' and even ‘pro-Pakistan’, the AIBMM is careful to project its demands as aimed at integrating the 'Dalit Muslim' into the 'national mainstream' by enabling them to progress economically and socially, along with other deprived sections of the Indian population. Besides being considered 'anti-secular', the law as it stands today is also condemned by the AIBMM as a gross violation of human rights. Furthermore, it is seen as a ploy to keep the more than one hundred million Dalit Muslims in perpetual thralldom, a conspiracy in which both the Hindu as well as Muslim 'upper' caste elite are seen as being involved. Because they have been denied Scheduled Caste status and the benefits that accrue from such status, the Dalit Muslims are said to lag far behind the Hindu Dalits, who have been able to make considerable progress in all fields because of the special facilities that the state has provided for them.