Conclusion

The Muslim tradition of scholarship lias left indelible mark on the annals of the

human intellectual endeavours. In its temporal settings, Islamic civilization occupied a

unique position. On one end of the continuum, it meticulously acquired preserved and

subsumed the classical heritage of ancient cultures which had crumbled under the

debris of time long before the rise of Islam, such as Babylonian, Egyptian, Indian,

Chinese, Hellinistic, Persian and Sabaean etc.1 On the other end the Muslim genices

created devote an intellectual tradition cliaracterised by a delicate balance between free

flowering of knowledge and a unified concept of cosmic phenomena.2 The

Revolutionary advent of the Muslim scholarship brought the West out of slumber and

the whole sale borrowing by the latter embodied itself in what is known as

Renaissence.3 The Muslim scholarship which bridges the gap between the classical

and the modem deserves a careful examination in its prestine form so as to determine

the influences that shaped his powerful innovative and explosive transformation of the

human intellect. There can be no doubt that the teachings of Quran and the Sunnah of

the Prophet were raison d’etre for the gr owth of Muslim scliolarsliip. For the Muslims

pursuit of knowledge was yet another dimension of religious piety; rather a significant

part of the whole a means towards self fulfilment, an objective glorified. Thus imbued

with a strong religious devoution a fervent search began for knowledge. Referring to

the role of Muslim scholars in regaining the classical heritage, F. Rosentlial observes.

“ philosopliical theological problems, might liave sufficed to support an extensive

translation activity had not the religion of Muhammad stressed from the very

beginning the role of knowledge as the divine force in religion and thereby, in all

human life”. The Quran itself in lucid and self explanatory terms has laid great

emphasis on the acquisition of knowledge. In the Quranic chapter entitled Al-Alaq. (

1 Frrniz Rosenthal. Koriwledge Triumphant:

The con cept o f know ledge in M ediwnl Islam. Leiden : J-eiden : E. J, Brill,

1970, p. 13

7 Ibid.

3 Ibid.

( The clot which considered by commentators to be among the earhe, i f not the earliest revelations (lie Oman iii unmistakable terms points out Allah’s desire to educate men in arts

'**■ a

<iiiu 2>uicrm;e w u ic ii m e u m iu u n iu i l i ic l i i iu c o i j jp ic i ic u u ).

Read : in tlie name of tliy lord who createth,

Createth man from a clot,

Read : And thy lord is tlie most Bounteous,

Who teacheth by the pen,

Teacheth man that which he know not.4

There is ample evidence in Quran, that knowledge was essential even for the

prophets. And unto Solomon ( we subdued ) the wined in its rgging. It set by his command

towards the land wliich we had blessed. And of every thing we are aware.5

Tlie importance which the Quran attaches to knowledge can further be

explained by the frequency with which it lias used the word ilm ( knowledge ). According

to one estimate it lias been used 750 times in the holy Quran.6 Tlie tradition of tlie prophet

have also emphasized in unequivocal terms that life without knowledge is hollow and barron,

knowledge is a great fertilizer of the human mind, and to have tlie maximum harvest out of

human existence it is essential to enrich one’s life with continous learning. Al-Bukhari in his

monumental work attributes a tradition to the prophet which says that disappearance of

knowledge and absence of scholars from the society would spell tlie demise of human

civilization.

Knowledge has been highly esteemed in Islam. In fact the whole purpose of

Divine revelation and sending flown prophets has been explained in Quran as the

communication of knowledge. “The prophet recites unto people Allah's revelation causes

them to grow and imparts them knowledge and wisdom”.7 Various other verses of the Quran

1 Hie Holy Quran, 96, 1-5.

5 Ibid. XXI : 74

4 Ali. Ameer Sved, 'Hie spirit o f Islnm, pub. Now Delhi 1992.

7 Jaflar, S. M. Kitab Bhawn New Delhi, p. 305.~7aM-e / 9 ^ $ f a d - H

mid sayings of the prophet highly emphaising learning and diffusion of knowledge maintains I

His creation injustice.8

Time and again prophet Muhammad (SWA) preached to his followers to seek 1

ilm ” ( knowledge) the prophet has imposed upon every Muslim man and woman, a duty to

seek knowledge ( acquire education ) and consider no suffering or sacrifice too great in in

fulfillment. He lias declared good education and training of children, sons as well a.;

daughters, as the best gift a father can give. Even though an ummi ( unlettered ) he exhotic J

the Muslims to seek ilm even if they had to go as far as distant china,9 Dm here menu :

religious as well as scientific studies which were quite advanced in china those days. The

prophet might have in mind religious scientific and modem knowledge when he asked l>ii:

followers to seek ilm in china. It has been reported that in the Battle of Badar against the

Quraysh, led by the prophet himself, members of enimies were captured and the prophc-t

instead of penalising them asked the literate among them that each o f them should teml>

twevel Muslims. This again shows that the prophet was not opposed to acquirition H

knowledge even from the unbelivers. He also advises his followers to acquire knowledge a»»i

learning from every one and from everywhere as if knowledge and learning were the la:;t

property of the faithful.10 The two maxims of prophet Muhammad (SAW) which greatly

exercised the minds of muslims find which are often quoted by Muslim theologians arc

fragement of knowledge is worth more than hundred prayers and scholars ink is as precious n:

the martyrs blood. 11 These sayings clearly reveal that the prophet accorded the highest vahic

to education and exhorted his followers to acquire knowledge by all reasonable means, v, .

may therefore, conclude that neither the Quran nor the Ahadith enjoin upon the Muslim*? t"

refrain from acquiring modem as well as religious education. In this context, it may be useful

8 Ibid. Taleem Hindustan May Ahad -Ilukumat May, pub. 1980, New Delhi p. 32,33,80,"!.

9 This is firi authentic tradition attributed to the prophet (SAW), though extensively quested by the discus ;irr

about theory o f knowledge in Islam. However, there are numerous other authentic traditions, which exhoit

belivers to acquire knowledge. For engel, the prophet said : “ A person who traverses a. way in order to acqim e

knowledge, Allah will facilitate his way to paradise”.

10 Iladith o f Al-Bukhari and Muslim Sharief, Hadith narrated Ibn Ali Behaqi.

11 Hadith o f Al-Bukhari and Muslim Sharief, A Iladith mc.itions that, “ the preference o f learned one over

devotee is as o f full moon over all stars". Abu-Daud, Trimitlhiy.

to look at the history of Muslim countries in understanding the system o f education prevalent

duiina these davs. From about the eioht century* the Muslim savents not only freely receivedknowledge from different countries, but they even contributed to the enrlnhmRnt of science and

* ‘ 12 • •medicine . It is for this reason the period between the eight and twelth centuries is described as

the “ Renaissance by Mez The contribution of the Muslims in different fields of knowledge

has had a decisive role not only in the Renaissance of Europe in the twelth century, but also in

the Industrial Revolution in later times. In this context Prof. Hitto, has rightly remarked, “ they (

the Muslims ) laid the basis of that canon of knowledge which lay at the bottom of modem

European renaissance. He also asserted, “ no people in the middle Ages contributed to human

progress so much as did the Arabs”13.

A semilar view has been expressed by Briffault, according to whom, “science

is the most momentous contribution of Arab civilization to the modem world, but its fruits were

slow in ripening. Not until long afterMoorish culture had sunk back into darkness did the gaint

which it had given birth to rise in this might It was not science only which brought Europe

back to life. Other and manifold influences from the civilization o f Islam communicated its first

glow to European life14. Alferd Guillaume has understood the same point when he observed, “

Had the Arabs been barbarians like the Mongols”, the Renaissance in Europe might well have

been delayed more than one century. Thus from the middle of the eighth upto the early part of

the twelth century. The Arabic speaking people made tremendous advances in the various

branches of knowledge. It has been argued by lexy, Arnold and Guillaume, and Iqbal that

scientific knowledge and specially medical sciences had reached a very high level development>

in the days as testified by the works of great Muslim physicians like Abu-Bakar-al-Razi ( the

famous Rliazes of the western world ). Abu Ali Ibn- Sina and Ali ibn Abbas. Thus it is clear that

in the heyday Islam the Muslims did not eschew or neglect the pursuit of secular knowledge. On

the contreiy, they made significant branches of scientific knowledge. The scientific

achievements of the Muslims of this period namely the ninth and tenth, and eleventh centuries

had reached a stage which can only be compared to the period o f Renaissance in Europe.

12 Khan Sharief Mohammad, Dr. Islamic education, pub. New Delhi 1986.

15 Ibid.

u Saqib, Nabi, Ghulam, Modernization of Muslim Education, pub. Islamic Bode Service, Urdu Bazar,

Lahore, 1983.

f 4 &

■ 1\ 4 ‘ i j . «■*

However, because of the certain factors, this golden age of Islam was followed by a daikagc beginning Cron the twelth century and lasting right upto the early nineteenth century. One of the

important factors was the role of orthodox lilanm, of the period, who opposed the learning and

teaching of Greek philosophy, for it generated heresy by and scepticism among the Muslims

who learnt it Since the teachings of Aristotle and other Greek philosophers. On the eternity of

the universe. The world here after, etc. were at variance with the teachings of Islam, it was

taught at to avoid them. Thus a conflict arose between those who upheld freedom in academic

matters and freedom of knowledge, and those who upheld the orthodax view. It was stuggle

between the orthox ulama on the one hand and the free thinkers on the other. How ever, by

about the twelth century a stage was reached when the orthodax view prevailed and a period of

decline and stagnation set in which was very pronounced in the filed of education and it lasted

until the modem times. Through out these centuries from the twelth to the nineteenth, Muslim

schools and college education remained backward. Certain fixed syllabi were taught throughout

the Islamic world with a theological biase. Again this period hardly produced any great

scientific or intellectuals who could be composed to those who lived in the earlier centuries and

to whom inodenn civilization owes so much in the realm of scientific advancement Thus, it

was the dagmaticsm of the ulama of the later middle age which came in the way of scientific

and intellectual progress of the Muslim. It was only from the nineteenth century on wards that

liberal Muslim thinkers and educationists revolted against the orthox and obscurantic attitude of

ulama and today most o f the Muslim countries have given up traditional system of education

and taken modem methods of education in Socio-Religious system of life15 .

Maktabs and Madrassas were in many cases attached to mosques or controlled

by religious leaders, hence the teaching in those institutions had heavy religious overtones.

Persian alphabets were taught to children in Maktabs from the very elementary stage. The

medium of instruction in Madrassas was Persian, but it gradually changed to Urdu. Persian,

being the state language was a compulsory subject Consequently provincial languages were not

able to develop through the Madrassas. Education was regarded as compulsory, according to the

tenets of Islam, but remained confined mostly to the Urban areas only, and consequently mass

education was totally neglected. The state did not establish any institution for the education of

15 Ibid

the masses. The rulers as well as the rich nobles had established Maktabs and Madrassas prompted by religious and charitable sentiments or motives o f social prestige16.

Besides Maktabs, Madrassas the learned man served as the centre of an

educational institution, which some times provided the students with both boarding and lodying

facilities provided. Such educational centres, small but numerous, not only provided a field for

higher studies but were also in many cases the only means through which instructions in some

subjects were imparted. The Maktabs and Madrassas did not generally provide for such a

training. It was mainly for this reason that a student of music or painting or of any other

traditional ait, for instance, took his lessons from his chosen Ustad. Other Sciences were not

encouraged during the Medieval period.

In the beginning British officials were very suspicious of the Muslims, who

were in general identified with erstwhile rulers. The British thought that since they had seized

power from the Muslim rulers, the Muslims were not fully reconciled to their fete. As

consequence the British made no serious attempt to as certain and consider the wishes of the

Muslim community with regards to educatioa After the Mutiny of 1857, even the Muslims

themselves were unwilling to accept th alien ideas, methods and language o f new rulers. The

orthodoxy section of the Muslims refused to avail of the opportunities offered by the British

while other sections of the population reaped benefits. The M uslima did not consider the British

system of education useful to a Muslim either to become a responsible person in life or to

perform his religious rites. Consequently several religious Institutions were established purely

on traditional lines, where the subjects of Quran Hadith and Fiqh were taught These subjects

were continued for a long time. The majority of students coming out of these taditional

Institutions had no idea, what so ever, of modem sciences due to the absence of any modem or

technical subjects in the curriculum of these Institutions. This continues even today. On the

other untiring efforts were made of by some ulama, scholars and reformers of the time, such as

Abdul Latif, Sayyid Amir Ali, and Sir Saiyed Ahmad Khan to change conservetive attitude of

the Muslims and to convence them of the need for modem education along with religious

studies. Sir Saiyid the founder of the Muhammadon Anglo oriental Collge appealed the Muslim

community from time to time to follow the system of education as introduced by the British,

otherwise they would remain educationally backward community. The Muslim reformers and

16 Alam, Zafar, Education in Early Islamic Period pub. Maricazi Maktabs Islami, Delhi-6,1991.

1 4 1

ulama o f Kashmir followed the same policy and established -various seats o f religious as well as modem Muslim educational institution were the relisious instructions were aiven to the

students. The first one among these religious educational Institutions was the Anjuman-I-

Nusratul Islam of Kashmir and also some other prominent Institutions were Jamaitul-Ahl-I-

Hadith and its affiliated institution, Al-Kulyatul Salfiya. The second important instution is

tabligul Islam of Kashmir and its Hanafia College Srinagar. The Tanzimul Makateeb of

Kashmir and Babul Ilm Budgam17.

'Islam has become the dominent component of Kashmir identity and a

transforming cultural, political and social force for the last eight hundred years. To bring out

the chief currents of Kashmiri religious educational movements that have worked themselves

out in 20th century is essential.

In any study of the historical development of Islam in Kashmir, the role played

by the sufis and theologicans such as Bulbul Shall, Mir Syed Ali Hamadani, (Shah-I-Hamadan)

Mir Mohammad Hamadani, Mir Shams-ud-Din Iraqi, Shiekh Nur-ud-Din, Shiekh Hamza

Makhdoomi and others in the dessimination and inculcation of Islamic beliefs and values in the

valley of Kashmir is evident The intelluctual contribution o f such representatives thinkers as

Shiekh Yaqub Sarfi, Mullah Muhassin Fani, Mulla Kamal, Moulana Abdul Hakim, Khawaja

Ab. Kasim and Moulana Anwar Shah cannot be ignored as it gives an overview of the impact of

Islam on cultural evolution of Kashmir. Kashmir was considered as ; the highest seat o f

religious knowledge and practice from ancient times. During Hindu period and Buddhist times

renowned scholars and thinkers from varipus parts of the world were received education in the

seats o f learnings in Kashmir. During the reign of Muslim rulers and patronage the Islamic

education flourished with modem sciences and technologies. The highest seats of learning

during Muslim rule were the Maktabs, Madrassas, Zayiyas, Takias and ulama of the time also

established home schools at their residen ;tial quarters. The ulama and other Islamic scholars

were considered as teachers of these Institutions. The Islamic Institutions langauge courses were

introduced at these residential schools. The mosques, attached Darasgahs with them which

played an important role in the Socio-Religious education of Kashmiri Muslims. The

Mubaligeens played a credible role in spreading of the Islamic tenets among the masses. But

11 Yousuf, Aga, Ahgazul Abad. Budgam, also see Ayeena of Tanzeemul Makteeb, o f Journals of Al-I-

Haditli and Nusratul Islam.

143

after the emergency o f cruel rulers like Afghans, Sikhs, Dogias and then the spread o f Cbristain Missionaries (who tried to chris tainisc the Muslim society of Kashmir) conditions changed.

Glancing at tlie past of the \oSjf£j- we find that from the ancient period Kashmir was the centre

of Sanskrit learning. Kalliana in his Rajtarangni has narrated the importance that people

attached to learning. Great centres of Sanskrit literature and learning existed in Kashmir where

sharda and vijeswara were imparted. Over many centuries, students and scholars from whole of

the country continued to flock to the valley for higher studies. Kashmiri scholars made

significant contributions to Sanskerit language and literature, hi the field of poetiy and drama,

significant additions were made by Kashmiri. Kshamomdra was story writer, historian and well

versed in astrology, medicine, surgery, politics, mathematics and shaiuism. Brihat Katha, a

story book, was written in Kashmir. Kashmir Shaivism has made a rich contribution to

philosophy. During the period of Kanshka, Kashmir became a centre of Buddhism18. The

learning process was at its peak with the coming of the Muslims, Islamic inflence penetrated

deep into the valley. The Muslim rule saw the promotion of learning, both Persian, and Sanskrit,

Madrassas and Maktabs were founded. Sultan Zainul Abidin is siad , to have founded a

university at his capital, Nauw Shahra. The rule o f this enlightened ruler ended with succession

struggles and eventually Kashmir fell into hands of Chacks, thus giving an abrupt chack to the

pace of Shia educational development and ideology flourished. The chack dynasty continued to

rule till 1587 when Akbar conquerred Kashmir and the process o f development on Sunni

educational front again started gathering momentum. In 1752 Afghans conquerred Kashmir

from the feeble control of Aurangzeb, starting a period of deterioration, and the concept of

Islamic educational and social ideology shattered, which lasted for 69 years. Sikh rule started

with the conquest of Kashmir by Maharaja Ranjit Singh in 1819 A.D and the process of decline

continued that had started with the advent of alien rule. Thus Kashmir which stood as a poitieer

of progress and beacon of enlightenment at the end of seventeenth century, went on declining

under the tyrannies and extortions of her rulers.Until the early years o f nineteenth century, the

cultural glories of her past had disappeared. Shikh rule in Kashmir was very short and during

this period it was neither possible to make a headway in educational field nor was any serious

effort made in this direction and subsequently the state of J & K came into ejystence in 1846

A.D Maraja Gulab Singh, the first ruler of J & K State spent most of his time in consoldating

IS ■P.N.K., Bamza, Socio-Econmic History of Kashmir, pub. New Delhi.

144

his territories. It is believed that he did little in the Geld of education or for the development of art and literature though some researchers contradict this view19.

Modem education does not seen to have existed in Kashmir until the advent of

cliristain missionaries in Kashmir when a changed out look gradually came to fore in people of

Kashmir. The Maktabs of Srinagar and of other parts o f valley were generally affiliated to the

mosques, were the children were taught Arabic knowledge, so that they might be able to read

the holy Quran. Likewise, the Kashmiri -Pandiths had their schools called Pathshalas where

Sanskerit was taught to enable then to read the sacred books. Persian was introduces in Kashmir

by the Muslim rulers, continued to remain the official language till 1907 A.D. When it was

replaced by Urdu, thus Persian was also taught in Maktabs and Pathshalas and both Hindus and

Muslims showed a keen interest in learning Persian. Both boys and girls were entrested to the

care of Moulvi or of the Pandith by their parents who taught them the fundamental rituals and

principles to their religion.20

After the rule of Marajah Gulab Singh (1846-1857) the throne o f the state passed

on from a politician warrior to a pious devotee. The rule of his illustrous son Marajah Rambir

Singh was especially marked by his highly enlightened interest in religion and devotion to

learning and art Many historians have compared him to Akbar in that regard. He devoted

special attention to ancient Sanskerit literature resulting in an abiding momement to his great

genius in the shape o f Raghunath. Sanskerit Mahapustakalya, Maraja Rambir Singh started the

first press, the vidya vilas press, in the state for the printing of books. He founded translation of

books from the various languages. The idea behind it was to prepare books for scholars reading

in various (oriental type) schools in J & K state. A number of books on various subjects were

translated into Hindi, Maharaja Rambir Singh was eager to make Jammu a centre for learning of

Sanskerit and established two Pathshalas, one at Jammu and other at Purmandal. It was during

this period that missionaries made their appearance in Srinagar. During this whole time of non-

Muslim rulers, the Muslim social education religious development stand still. In the

contemporary Muslim Kashmiri society some prominent Socio-Religious educational

institutions were established for the diffusion of religious and modem education of Muslim. The

19 Ahmad-ud-Din, Shamas. Dr.

and Langauges, Srinagar, 1998.

20 Khan, Ishaq,

Tarikh-I-Haasan ( Kashmiri Y. pub. J & K Academy of Art, Culture

Kashmiries Transition towards islara.

145

first prominent Institution is Babul Hm Budgam where religious as well as modem education is

provided. The Institution is running under the mangement and guidance of Anjuman-I-Shri-

Shiyan of Budgam. Besides this Institutions of the great religion Institution is running namely

Imambargah of Budgam, where death ceremonies and other festive activities o f religious were

celebrated. The Majalislis and Marsia Khani were recited, religious lectures were conducted in

this Institution Imambaragah in Budgam where death and other religious ceremonies where

celebrated in them. All functions and activities where celebrated under the banner of Anjuman-

I-Shri-Shiyan of Budgam. The next prominent Institution of Shia’s in Kashmir is Tanzimul

Makateeb of Kashmir was founded in 1981 A.D. by Ghulam Ali Gulzar under the direct

influence of Tarik-I-Maktabi Imamia of Lucknow. This Institute was established for the

diffusion of basic religious education among the Shia sect of Kashmir. They are organising

seminars religious lectures publishing and distributing the literature among the Shia’s according

to their faith. Various branches where working for reformation of the society like Shoubia

Khawatenn, Moween committees where established21.

The third prominent Institution is the Al-Kulyatul Salfia o f Kashmir under the

controlling authority of Jamiatul Alil-Hadith of Kashmir. This Institution is purely on religious

bases where thousands of students are under study. The students are taught Arabic language,

Tafaseer, Hadith, Fiqah, Muntiq, Muslim History etc. etc. The course is meant for eight years

and after completion of this course the qualified students are sent to Madinatul Minawara.

During the sixty year history of its established Jamiatul Ahl-Hadith. Succeeded in establishing

hundreds of Socio-Religious educational Institution in the valley. Besides it they were

successful in constructing hundreds of Mosques where Jamiatul Ahl-Hadith ideology is

preached, besides the imparting of sermons on the Quran and Hadith22. The fourth prominent

Institution is, Anjuman-I-Tabligul Islam of Kashmir, which was founded by a traditionalist

orthodox Muslim theologians at Kalaspora Fateh Kadal Srinagar. The Anjuman-I-Tabligul

Islam founded a prestigious religious educational Institute in 1974 commonly known as Hanafia

College Noor Bagh Srinagar. Where thousands of students have been receiving education

according to the Hanafia Maslak and ideology23. And then Darul-uloom Rehmiyah founded by

21 Khan, Ishaq, History of Srinagar.

23 Sufi Ahmad Muslim, Tarikh-I-Ahl-I-Hadith. J & K. 1984. p. 18-195.

Anjuman-I-Tabligul Islam J & K-wa-Aiit Nasbul Ain Agraz wa Maqasid, 1932.

146

Moulana Rehmat-ull-ah for diffusion o f religious education in Kashmir. This Institute is

affiliated to the Tabli&ee Jamiat ideology where the courses are patterned on Devoband style.

The Anjuman-iMianul Islam Sopore a Socio-Religious and secular educational Institution.

Moulana Mirak Shah Indrabi was the founder of this Institution, where thousands o f students

hailing from different places for receiving education.

Anjuman-I-Nusratul Islam, the ideology and role o f Anjuman-I-Nusratul Islam

in modem Socio-Religious educational fields in Kashmir was initiated by the leading religious

scholar and theologian of late 19* century, Kashmir Mirwaiz Moulana Rasool Shah. The

Moulana was led to launch Anjuman-I-Nusratul Islam in 1899 A.D. in view of the prevailing

Socio-Religious educational and political situation in Kashmir. The State of J & K was then

under the rule of Dogra Maharaja’s and the English missionaries had started their educational

activities in Kashmir valley. The people of Kashmir were deeply demoralised and frustrated

owing to their three hundred years old political subjugation and economic exploitation by the

Mughal, Pathans, Sikhs and Dogras.In such a situation the Muslims of Kashmir had lost all the

initiative necessary for upkeeping of their religious identity and cultural personality. Thanks to

almost total illiteracy and complete lack of communication with the outside world, they had

grown extremely credulous. The English missionaries were trying to attract the Vulnerable

sections of Kashmiri Muslims to Christianity. Such an obtaining situation was utterly

unacceptable to Mirwaiz Rasool Shah who was determined to do something to liberate the

Muslims of Kashmir from such an agonising state of affairs24.

He founded the Anjuman-I-Nusratul Islam in 1889 and subsequently establishing>

Islamia High School in the centre of Srinagar city. The first generation of Muslim matriculate’s

including such leading lights of great personalities, poets, intellectuals and scholars were

products of this very Institution. The Anjuman-I-Nusratul Islam also tried, according to its own

lights, to preach Islam as ordained in the Quran and the Hadith. The Mirwaiz family, to which

Moulana Rasool shah belonged, had been teaching the fundamentals o f Islam to Kashmiries for

hundreds of years. The Anjuman injected organisation, discipline and enthusiasm to do the

same the systematic way and on a wider scale. Previously, the Mirwaiz dynasty had been

confined to Srinagar city. Now the leading preachers of the dynasty fanned out to all parts of the

valley and developed a first hand contact as well as dialogue with the masses o f Kashmir. They

24 Monthly Journal Nusratul Islam of Kashmir, issue-1980, Nov.

147

did not take any radical sides in their theological dialogue. They confined themselves to the

Dreachine of Imaa-Bi-Allah (Belief in one’s of allah). Iman-Bil-risalat ( Belief in the Institution of prophetliood). Iman-Bil-Akhimt (B elief in the Day of Judgement) and Amal-I-Salih

( Righteous condunct) etc25.

Besides the routine work of Anjuman to establish socio-Religious and modem

seats of learnings the Anjuman leaders have written many treatise. On different aspects of Islam

and on the activities o f the Anjuman. The foremost contribution of written work of the Anjuman

is the commentary of the Quran, “ Bayanul-Quran”, by one of its great Mubbalig and renowned

alim of the Anjuman Moulana Mohammad Yousuf Shah, which was published in three volumes

by Moulana Mohammad Farooq. The Anjuman-I-Nusratul Islam publishing Journals, bulletins,

magzines and newspapers yearly and monthly special issues on different aspects o f Islam and

on works and role of different ulama of the Anjuman. Besides the publication work of Anjuman

it also makes the social reform services as the target of their activity. The successive

Mirwaizeen of Kashmir saved the shairat from innovations, corruption and apostasy of the other

religious, ulama of Anjuman fostered the concept of jehad among the Muslims of Kashmir.

They worked with complete reliance upon Allah and dedicated totally to the cause of Islamic

revival in Kashmir. Apart from this the leaders of the Anjuman thought it proper that the social

reform services were badly needed in order to enhence all round development. They proposed

few social reforms and were recommended for the Kashmir society. The Anjuman published a

booklet for this purpose, “dastur-ul-Amal”. The impact and influence of Anjuman-I-Nusratul of

Kashmir have a positive one. Its influence jipon social, religious-education, and political is

significant, the ulama and preachers stressed the Quranic impurities, Sunnah, Hadith and

component of unity of Allah. They were deadly opposed to innovation and were stressed of

strict Islam as the prophet Muhammad (SAW) preached. The Mirwaiz dynasty propagated

Islam and preached on the pulpit of historic jamia Masjid of Nowhatta Srinagar and other

Mosques and Shrines which were under the control of Mirwaiz dynasty in Kashmir. In fact,

Anjuman-I-Nusratul Islam of Kashmir has played a great role in religious affairs of Kashmir,

and made people akin to religious teachings but also provided Socio-Rehgious services to the

Muslim society of Kashmir26.

25 ibid.

26 Sir Saived of Kashmir. Pub. Anjuman-I-NusratuI Islam of Kashmir.

148

The functions o f the Anjuman-1-Nusmtul Islam are the preaching o f Islam and

setlina up of Socio-Reliaious educational Institutions as well as modem. Anjuman has been preoccupied with the educational enlightenment of Kashmiri youths. The Anjuman-I-Nusratul

Islam played significant role in mass literacy and arranged higher religious educational facilities

for the Muslims of Kashmir. The christain missionaries started a systematic compaign against

the religious practices of the people of the sub-continent and these christains launched cultural

aggression against local traditions with Governmental support, Mirwaiz and intellectuals o f the

sub-continent started a serious prognostication of their conditions. They were spiritually ,

culturally committed to protection, preservaion and dissemination of their religious principles

and cultural values. In this connection they prepared an educational policy whereby Muslims

educated inculcate modem ideas propagated by west. In this connection Syed Ahmad Khan had

established Muhammadon Anglo College at Aligarh and Moulana Mohammad Qasim Nautive

founded Darul-uloom and in Kashmir Moulana Rasool Shah found Anjuman-I-Nusratul Islam

with the same purpose. There have been some sporadfeefFortsput forward for the change in the

syllibi of religious education and social settings of the Kashimr^In 1990, a Socio-Religious

institute was launched by the intellgentia of Muslim Kashmir in Srinagar under the name of “

House of Islamic Thought” (Bayt-al-Fikr-al-Islami Kashmir). Among the founders of this

institute were people like Dr. Hamid Naseem Rafiabadi, Prof. Yousufal-Umar, Prof. Bashir

Ahmad Matto and others. Among the important objectives of the institute were to impart the

religious education to the masses on the doctrinal matters and give Muslims from following

innovating like dowry, extravagance on the occasions of marriage and death ceremonies etc.>

Secondly, this institute aimed at providing Muslim intellectual fraternity to have healthy

interaction with the traditional ulama of Kashmir. However, the institute could not flourish due

to the prevailing disturbed landing Kashmir. In 1986 and 1987, a religious conference was held

at Delhi and Aligarh respectively under the auspices of J and K Deeni Taalimi conference. The

main objectivies of this conference was to start a net-work of religioins educational institution

in Kashmir on tlie pattern of Devoband, Nadwa, Falah and Islah with added emphasis an

modem techniques and methdologies and their applicate there of. Among the founders of this

religious educational conference were Dr. Ayub Nadvi, Dr. Qayoom Nadvi, Majid Nadvi, Dr,

Engineer Ejaz Banday, Engineer Tahir Mir etc.Dr. Hamid Naseem Refiabadi was the convenor

of this conference. Resently, in the month of July, 2000, Taleemul Quran Trust (Regd.) Srinagar

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organised a one day consultative workshop for evoluing a comprehensive syllibi for the age group of 6 to 12 years. The workshop was attended by the prominent religious and educating

persons like Moulana Abdul Rahman Tikri, Moulana Noor Ahmad Trali, Moulana Khurshid

Andrubi, Dr. Museen Ahmad, Moulana Muzzafar Nadvi, Abu Yahya Makki, Prof. A. G.

Madhosh and Dr. Nazir Mushtaq Kaleemullah etc. Dr. Hamid Nassem Rafiabadi worked as the

coordinator of this programme. A committee was formed under the guidance of Dr.

Kaleemullah Khan for framing a integrated syllibus for starting Quranic education with the

techniques of Quranic recitation (Qiratal-Quran). The committee has been assigned the job of

preparing a model book and a Qurkani premier in this respect also, which may enable the

students to understood the basic teachings of the Quran26.

26 Ibid.

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