Discourses Of Shah Abdul Aziz: He Passionately Urged Indian Muslims To Let Go Of Their Impractical Fantasies And Confront The Harsh Reality

By Dr Javed Akhtar, New Age Islam 26 June 2023 Introduction Shah Abdul Aziz (d. 1824) acted as a bridge between medieval and modern times in India’s socio-religious and intellectual history. He emerged as a prominent figure among Indian Muslims after the passing of his father, Shah Waliullah. Born in 1746 in Delhi during the Mughal era, he became a renowned scholar in the late 18th and early 19th century. Residing in Delhi for 77 years, he witnessed the city grappling with significant political challenges and changes. Muslim power and social norms faced successive crises, including the defeat and death of Tipu Sultan, the rise of Christian missionaries, and concerns over the Islamic educational system and Shariah. These issues deeply troubled the Muslim community. In response to these challenges, Shah Abdul Aziz embarked on a mission to address them by engaging in preaching, teaching, writing, and dialogues with Christians, scholars, and Sufis. Through these socio-academic endeavours, he produced numerous influential works. His approach to the contemporary challenges encompassed both Islamic and Indian perspectives, combining traditional and modern elements. Thus, his lifelong mission can be described as bridging the gap between tradition and modernity, while advocating for moderate and balanced viewpoints (Wasteya or E'tidaal). "Shah Abd Al Aziz" The illustrious son of Shah Wali Allah and a great Islamic Scholar ----- This piece of writing explores the impact of Shah Abdul Aziz on Indian society, economy, and politics during the crucial years of the early 19th century. It aims to address these questions within the specific context and timeframe, covering the period from the fall of Delhi in 1803 to Shah Abdul Aziz’s passing in 1824. This article has five sections. The first section provides an overview of the social, religious, economic, and political conditions of India, particularly Delhi, at that time. It will present a brief picture of the lives of Muslims in India, specifically focusing on the relations between the Ulema/Muslims in general and the East India Company and Christians in particular. The second section portrays the life and personality of Shah Abdul Aziz. The third, fourth, and fifth sections will discuss tradition, modernity, and moderation, respectively, in the intellectual discourses of Shah Abdul Aziz. 1. Overview of the socio-religious, Economic and political conditions of India, particularly Delhi, of that time. 2. Brief life and personality of Shah Abdul Aziz. 3. The tradition, modernity and moderation in the intellectual discourses of Shah Abdul Aziz. Overview Of The Socio-Religious, Economic And Political Conditions Of India, Particularly Delhi, Of That Time: Shah Abdul Aziz (1746-1824) witnessed the decline of Muslim culture and traditions in India, as the British rule sparked a heated debate among Muslims about whether India was a "Dar Ul Islam" (a land of Islam) or a "Dar Ul Harb" (a land of War). This period brought about divisions among Muslims regarding modernity and orthodoxy. The Muslim community faced multiple crises, including the loss of Muslim military leader Tipu Sultan, the rise of Christian missionaries, and the threat to the Islamic educational system and Shariah courts. These challenges greatly concerned Muslims and shaped their intellectual, political, and societal outlook in the Indian subcontinent. India experienced the arrival of a foreign political power and the introduction of new ideas from the West, including evangelical Christianity. While both Hindu and Muslim communities felt the pressure, Muslims in particular experienced psychological turmoil due to the political and religious crises in their society. The rise of the East India Company resulted in the disintegration of the Mughal Empire and various independent states, including renowned leaders like Tipu Sultan and the powerful Marathas. One pivotal event was the decisive defeat of Daulat Rao Sindhia of Gwalior by British forces led by Lord Lake in the Battle of Laswari in 1803. This outcome had profound political consequences, granting the British indirect control over Delhi through a commissioner and direct rule over the suburbs of Delhi and the entire northern India. As a result, Muslim dominance waned, and the British implemented policies of religious persecution and intolerance. The actions of Christian missionaries and Delhi College exacerbated this situation, leading not only common people but also intellectuals and even some Ulema to convert to Christianity. Maulvi Imaduddin converted to Christianity, and Maulvi Zakaullah and Deputy Nazir Ahmad came close to embracing the faith as well. Brief Life Of Shah Abdul Aziz: He was born in 1746. His chronogrammatic name was Ghulam Halim, but his father named him Abdul Aziz, and he was known by this name thereafter. He completed his education in Tafsir, Hadith, Sarf (accidence), Nahw (syntax), Fiqh, Usul al-Fiqh (principles of jurisprudence), Mantiq (logic), Kalam (scholastic theology), Aqai'd (theology), Tasawwuf (mysticism), and other subjects at the early age of 15. Shah Waliullah passed away when Shah Abdul Aziz was about 17 years old. As the eldest son, he then assumed the responsibility of leading the “Madrasah Rahimiyah” (Delhi). Following this, Shah Abdul Aziz dedicated his life to teaching, providing spiritual guidance, and delivering sermons. Every Tuesday and Friday, he would give public sermons on the premises of the Madrasah, attended not only by Muslims but also by non-Muslims. In addition to his spiritual guidance and teaching, he authored and dictated well-known books such as Tuhfah-i Ithna Ashariyah, Tafsir-i Azizi, Fatwa-e Azizi, and Malfuzat-i Azizi. Shah Abdul Aziz passed away on 5 June 1824. He was succeeded by one of his daughter's sons, Muhammad Ishaq. The Tradition, Modernity And Moderation In The Intellectual Discourse Of Shah Abdul Aziz: The political upheavals during the late eighteenth and early nineteenth centuries brought about complex social, economic, and religious challenges, intensifying the ideological conflicts between Shia and Sunni groups. As new social and economic classes sought to consolidate their positions, they sought justifications, while those losing their social and economic status also sought answers. Many Sunnis turned to Shah Abdul Aziz for guidance, presenting him with hypothetical questions that reflected the real tensions prevalent in the society of that time. The opinions of Shah Abdul Aziz were based on established Fiqh works, but he also acknowledged the significance of 'Ada (custom), 'Urf (local customs), and Dastur or Rawaj (customary law or local usage) when determining the legality of contentious matters. He often adopted a moderate approach, avoiding the unnecessary assertion of extreme puritanical views. Shah’s responses to the various Challenges of that time: Case No. 1: Eating Food With Non-Muslims It happened[6] that a Maulvi who was a Munsif (a judicial officer) in the East India Company, somewhere in the Panjab, had his meal with his English officers at a common table. The Ulema of that locality declared him to have gone outside the fold of Islam. The Maulvi tried to convince them on the ground of the Qur’an and the Hadith and the Fiqh, but all in vain. At last they came to Shah Abdul Aziz. At the entrance of the house they met Shah Rafî’ud Din, his younger brother, and asked his opinion. He unequivocally said that the Maulvi was right. The opponents of the Maulvi did not accept his opinion and went to Shah Abdul Aziz. He after hearing the case, delivered a long speech, to the effect that the Maulvi had committed a great mistake, and that he had reached the verge of Kufr. The opponents of the Maulvi were delighted. The poor Maulvi and his relatives asked Shah Abdul Aziz what to do and how to re-enter the fold of Islam. Shah Abdul Aziz then replied that the Maulvi had not gone out of Islam, because jut by reaching the verge of Kufr no one could become Kafir. But, to be on the safe side, he asked him to recite “Kalimah-i Shahadah” (the Words of Witness to the Faith) and made him drink the holy water of the Qadam Sharif (the holy foot).[7] Shah Abdul Aziz held a perspective that suggested Muslims should refrain from mingling with non-Muslims. However, it is worth acknowledging his astute approach in navigating the challenging circumstances of his era. Considering the context in which he resided, we can appreciate his cautious stance, as the people of Punjab may have disregarded his views had he expressed them more directly. Case no. 2: Whether Muslims should cooperate with the British or not The crucial question that arose was whether Muslims should align themselves with the British or not. Shah Abdul Aziz's perspective on this matter becomes apparent when he interprets the Quranic verse: “And do not collaborate in sin and transgressions” (5:2). In his explanation, we sense a mix of contemplation, pondering the implications of this verse in the context of Muslims' relationship with the British. He says:[8] The Mu’awanat (collaboration) is of two kinds, paid and unpaid. Nowadays the paid collaboration is called “service”, and the other one is called “assistance”. In either case there are some kinds of work which are admissible and some of them are forbidden. If the infidels are preparing themselves to fight with Muslims or to conquer a Darul Islam, it is forbidden then to see them or to assist them, and it is a grave sin to do so. If the infidels fight each other and employ the Muslims (to fight the infidels) then it is permitted, according to the Shar’ia. Likewise it is permitted to serve the infidels if they employ the Muslims to keep watch over their property or to manage the civil administration of their country, as it is permitted to assist them in tailoring or in trading etc. But now after a lot of deliberation, it appears to me that the above mentioned services also are not altogether free from unlawfulness (hurmat). At least man feels hesitant in refusing the illegitimate (in the eyes of the Shar) orders, and gradually he becomes their obedient servant. Thus the number of unbelievers goes up and their strength, power and prestige increase. But if this (service or assistance) is of the kind in which man has not to be very close with the infidels, then, undoubtedly this is lawful. Case No. 3: Accepting Jobs Under Non-Muslims In a different instance, when questioned about the acceptance of employment opportunities under Christians, Shah Abdul Aziz's response carried an emotional undertone. With a touch of empathy and sincerity, he shared his thoughts on the matter as:[9] Service under the Christians or under any infidel is of different kinds. Some of them are permissible (Mubah), some of them are desirable (Mustahabb), and some of them are forbidden (haram), and some of them are gross sin (Kabirah) and near to Kufr. If someone accepts a job under infidels for good purposes, e.g. protecting people from thieves and robbers, or providing Shar’i witness in the court, or constructing a bridge, or building or repairing a building like a caravanserai for the use of the general public, then, no doubt, these kinds of service are permissible, even desirable. If someone accepts a position under the infidels just to promote social contact with them, and if because of the nature of his work he happens to see the things which are against the Shar’, or if he has to assist them in injustice, for example, if he works as a clerk, or as a domestic servant or as a soldier, or such types of work in which he is supposed to respect them beyond a limit, or he has to humiliate himself before them while standing or sitting, then these kinds of service are forbidden. If someone accepts a post under them to kill a Muslim or to destroy a (Muslim) state or to promote infidel practices or to find faults with Islam just for the sake of criticism, then all these services are grave sin and near to kufr. This statement suggests that Shah Abdul Aziz did not categorically forbid service under the British.[10] Instead, he classified certain types of service as forbidden. Despite this, it is clear that Shah Abdul Aziz considered these specific services, regardless of the employer's religion, to be forbidden according to the Shar'. Hence, it is difficult to conclude that Shah Abdul Aziz was completely opposed to serving the British. Case no. 4: Whether Muslims should promote social contact with the British or not whether they should learn the English language and eat with them The other problem was whether the Muslims should promote social contact with British people; whether they should learn the English language and eat with them. The importance of such questions in the time of Shah Abdul Aziz can easily be imagined from the incident of the Maulvi of Panjab who had his meal with the English men and was declared by some Muslims to have gone out of Islam.[11] This attitude existed till the second half of the century. Maulana Mamluk Ali (who was the Professor of Arabic in Delhi College, the British administered institution) is reported to have washed his hands when he happened to have shaken hands with an English man.[12] In this situation we can imagine the importance of these questions. For other questions, e.g. reading of English language or wearing English dress, of course, Shah Abdul Aziz was above putting up a personal example. But he declared them lawful. On the question of dress he said: A resemblance between Muslims and Kuffar is forbidden. But only that resemblance is forbidden which is born with the intention of exhibiting oneself like infidels or winning their sympathy. Otherwise there is no harm in using the things which are especially related to infidels with the intention of providing more comfort to the body.[13] On the question of eating with non-Muslims, Shah Abdul Aziz said that it was lawful, provided that the forbidden things were not served.[14] Giving his opinion about the English language he said that it was permissible to learn the English language. But if someone wanted to learn the language just to flatter the English people and to raise his position in their eyes, then it was forbidden and undesirable to learn the English language.[15] Conclusion Shah Abdul Aziz’s mission was driven by a deep understanding of the Muslims’ desperate plight. He passionately urged them to let go of their impractical fantasies and confront the harsh reality. For Muslims, the options seemed limited to either engaging in a righteous struggle (jihad) or seeking refuge (Hijrah), as per traditional Islamic jurisprudence. However, Shah Abdul Aziz recognized the need for innovation in the face of the changing political landscape. Bearing the weight of responsibility, he fearlessly charted a secure path forward. With unwavering integrity and unwavering commitment to their faith, he wholeheartedly guided the Muslims on how to navigate their collaboration with the new authorities, all while safeguarding their religious identity. In summary, Shah Abdul Aziz believed that Muslims could peacefully coexist under a non-Muslim government. He recognized the importance of distinguishing between political and religious matters. Regarding religious affairs, he advised Muslims to rely on Muslim officials appointed by the non-Muslim government or chosen by the Muslim community. In other aspects of life, he encouraged Muslims to work together with the non-Muslim government as long as they could preserve their religious and cultural identity. [1] People's Democracy, Vol. XXXI, No. 26, July 1, 2007. [2] For more biographical information, see, Rahman Ali, Tazkirah Ulama-i Hind, (Persian), Lucknow, 1894, p. 122; Urdu translation by Muhammad Ayyub Khan, Karachi, 1961, p. 302; Sir Sayed Ahamd Khan, Tazkirah ahl-i Delhi, (ch. IV of Asarus Sanadid), ed. By Qazi Ahmad Miyan Akhtar, Karachi, 1955, pp. 52-56; Fazl-i Imam Khayrabadi, Tarjuman al-Fuzala, (being a chapter of this Amad Namah), ed. By Mufti Intizamullah Shihabi, English tr. by A.S. Bazmi, Karachi, 1956, pp. Persian text, 15-17, English tr. 30-31. [3] Shah Waliullah, Shifaul Alil, Urdu translation, al-Qawlul Jamil, by Khurram Ali, Bombay, 1260, pp. 89-96. [4] He was not however the eldest son of Shah Waliullah. His eldest son, Maulvi Muhammad, was born by Shah Waliullah’s first wife. After the death of Maulvi Muhammad’s mother, Shah Waliullah married Bibi Irada. Their eldest son was Shah Abdul Aziz. [5] The school founded by his grandfather Shah Abdur Rahim. [6] Altaf Husayn Hali, Hayat-i Javed, Lahore, 1957, p. 727. [7]The shrine Qadam Sharif (Footprint of the Prophet) in Paharganj, Delhi is the tomb of Fateh Khan. Originally, Firuz Shah Tughlaq (d. 1388) constructed the large rectangular tomb at its core for himself. However, when his son Fateh Khan died in 1376, he repurposed the tomb to be used for his son. According to public belief also added was a stone with a foot print of Muhammad, which Syed Jalaluddin Husain Bukhari, the spiritual guide of Firuz Shah had brought in from Mecca. This foot print gave the whole complex its name, Dargah Qadam Sharif, the Holy Foot. The people used to fill the foot print with water and drink it. See, Sir Syed Ahmad Khan, Asarus Sanadid, Kanpur, Nami Press, 1904, pp. 37-38. [8] Fatawa-e Azizi, v. i, p. 205. [9] Ibid., v. i, p. 327. [10] For a similar statement, see, his Fatawa, v. Ii, pp. 258-259. [11] See case no. 1. [12] Muhammad Miyan, Ulama-i Hind ka Shandar Mazi, v. Iv, pp. 286-287. [13] Fatawa-e Azizi, v. i, p. 199. [14] Ibid., v. ii, p. 254. [15] Ibid., v. i, p. 335. ------ Javed Akhtar, Assistant Professor (Contractual), Department of Islamic Studies, Jamia Millia Islamia, New Delhi-25; URL: https://newageislam.com/islamic-personalities/indian-muslims-discourses-shah-aziz-personality-fantasies/d/130075 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism