The second important aspect or
phase
of
the all-round revivalist activity comprises of efforts of
different
groups and organisations
of religious divines
and scholars
of Islam actively engaged each in its own special way to serve the cause
of
Islam and the Muslim
Ummah. In this respect also the Indo-Pakistan sub-continent occupies
a distinctive
place
in the whole
of Islamic world. The hold that the religious divines of this sub-continent exercise
on
the Muslim masses is stronger than can be found in any other part of the Muslim world. No where else is Islam
so firmly rooted among them as here9. Indeed it would not be far
from
true to say that even the Arabian peninsula, despite the deep impression until the middle of twentieth century created by the reformist efforts of Muhammad bin Abdul Wahhab,
is far behind
Pakistan in this regard.
[*9 The agitation against Dr. Fazalur Rahman’s book ‘Islam’ in 1969 and the more recent miracle which occurred in connection with
the Qadiyani
problem are
outstanding
proofs of
this statement.]
The reason behind this superiority can be
easily understood after a little thought. No
genius
like the versatile Imamul-Hind Shah Waliullah was born during the last three hundred years in the whole Islamic World.
While
diverting
the minds of Muslims towards Qur’an and Hadith, the real sources of Islamic disciplines,
he also
performed
splendidly the
task of reconstructing
Islamic thought anew. Through
his efforts, the respect
and reverence for religion and religious divines was greatly renewed
and enhanced.
In this connection another fact that should
be clearly
understood is that the main emphasis
and stress in the
efforts of religious divines
in
the modern age has
been the safeguarding and defence
of
religious dogmas and
rituals
rather than the revival of true faith and a total Islamic
way of life. In this way their
services outwardly continue with
the efforts of previous reformers and revivalists of Islam, though in reality there are some differences too.
For example, since the time when ‘Ijtehad’ ceased
to be exercised, age of static dogmatism set in bringing with it
sectarianism and
divisiveness. The religious divines of every sect
are now using all their energy
to propagate their
special form of dogma and ritual, seeking the approval
and
support of their own particular group or sect. This strengthens the roots of sectarian factionalism and
mutual
intolerance. Moreover, they have not studied modern sciences, social theories and philosophical thoughts
of
the contemporary age, as Imam Ghazali and Imam
ibn Taimiyyah did in
their
own
times. Hence most of the present Muslim
divines are
not
competent to fulfill the
real demands
of defending,
protecting and promoting the cause of their religion on fruitful lines.
The very idea can
be alternatively
expressed. Majority
of
the Muslim religious divines
and missionaries
of
the present age cannot
serve as an engine capable
of propelling forward and steering the ship of Islam to the envisaged destination of revival and regeneration. In Indo-
Pakistan subcontinent, however, they at
least serve as a heavy anchor that can stop this ship from drifting away in
wrong directions.
And in
this age this is also quite
a substantial and
laudable service.
In
the subcontinent, the ‘Deoband’ school of thought
and
its proponents occupy a distinctive position in
revivalist efforts. Though not
strictly a descendant of Shah Waliullah’s school of thought, it certainly appropriated
a big chunk of the knowledge and wisdom of that rich system. Besides, it has
brought forth a
vast chain of religious schools and seminaries, and has also inspired a great movement that has established the roots of orthodox
Islam among the masses and focussed attention
on basic beliefs and realities of faith. Under its
influence, at least,
those people are coming closer to religion whose minds are
untouched
by the theoretical and philosophical
questions imposed
by Western influence, and in whose
hearts
a sentiment for moral
virtue and
religious
sensibility are dormant, even though perhaps not fully
realised. This
movement is the
Tableeghi Jamaat, the
religious impulse of which has spread
throughout
the Islamic world and penetrating into non-Islamic lands as well. It has actively been renewing the faith of a great many ordinary Muslims and it undoubtedly
holds
an important position in
the general process of
Islamic revival.
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