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The History & Poliyics Of Vande Mataram

syedahqb — Thu, 17 May 2007 10:56:34 +0000

The history and politics of Vande Mataram

The song Vande Mataram is in news once again.

Interestingly, the Hindutva gang has been raking up this issue periodically as part of Muslim-bashing since Independence, especially on the eve of elections. As part of anti-Muslim propaganda they coined the slogan “Iss desh maen rehna hae to Vande Mataram kehna hoga” (If you want to live in this country, you will have to sing Vande Mataram).

The fundamental problem with Indian nationalist symbols like Vande Mataram is that by simply adding Muslim/minority angle to these, one can thwart any serious scrutiny and worthwhile debate about the pre-Independence controversies over these symbols. The Hindutva gang, especially the RSS which played absolutely no role in the anti-colonial freedom struggle, now wants to cover up its betrayal by posing as the sole guardian of nationalist symbols like Vande Mataram.

A thorough scanning of the pre-Independence literature/documents published by the RSS shows that there is absolutely no reference there to Vande Mataram, what to talk of singing it. Startlingly, Vande Mataram as a term does not appear in the writings of KB Hedgewar and MS Golwalkar either. And after Independence the same gang wants to use this song to beat Muslims with.

The protagonists of a democratic-secular India have failed in exposing the Hindutva stalwarts who have been pitting Vande Matram against the National Anthem, Jana Gana Mana and denounce Muslim and Sikh fundamentalists for their non-allegiance to the Tricolour and the National Anthem, the two symbols of Indian nationalism. The secular India has miserably failed to corner the Hindutva gang which itself wants to replace the secular National Anthem by Vande Mataram and the Tricolour by saffron flag. This is abundantly clear from the practice of the RSS shakhas, and the RSS vision of replacing the Indian democratic-secular state with a Hindu rashtra.

The need of the hour is that we should not run away from a serious debate on the issue of the Vande Mataram under one pretext or the other. In order to know the truth and understand the whole controversy over Vande Mataram it is important to be familiar with the following facts which have been gathered from wide pre-Independence sources.

Vande Mataram was dogged by one controversy or another from the day it was first printed in Banga Darshan (edited by Bankimchandra Chatterjee) in 1875. It was a strange composition in the sense that it was written in two languages. The song consisted of 4 stanzas, the first two in Sanskrit and the rest in Bengali. Poet Navin Chandra Sen, a close friend, told Bankim after reading the song: “You see, it is all good, but the whole thing is spoilt by your potpourri of half Bengali and half Sanskrit. It reminds me of Govind Adhikari’s Jatra songs. People do not like it.”1 In fact, this song was not known by many despite the fact that Jadu Bhatt, a renowned singer of those days and a contemporary of Bankim, liked the song and set it to an attractive tune. The situation did not change even in 1882 when Bankim included this song in his controversial novel Anandmath. Rabindranath Tagore composed a new tune for this song in 1885 but despite its rendering by a very popular Bengali poet it did not attract much attention.

Interestingly, Vande Mataram which came to be known as the “national song” was composed by Bankim as a “Bengal anthem”, nothing more. The imagery of the countryside and references to Durga were certainly confined to Bengal. In this song he is seen concerned about Bengal only aloof from any emotional attachment to India. Even Sri Aurobindo (Aurobindo Ghose), propounder of Hindu nationalism in India, translated it as the “National Anthem of Bengal”.2
Bankim, as we will see in the translation done by Aurobindo, referred to “seven crores” [70 million] of people worshipping motherland. This was the population of the then Bengal Province (which, besides what is now Bangladesh, included Bihar and Orissa too). So the crucial fact should not be missed that Vande Mataram touted as symbolizing “Mother India” was in fact meant to glorify Bengal only, a rather narrow and regional perspective.

Many are not aware that this song was scantly known during the lifetime of Bankim himself. In his lifetime it did not capture popular imagination though it was sung at all Congress sessions by people who identified Indian nationalism with Hindu ethos. It remained confined to a fringe group.

In 1905 came Curzon’s announcement of the partition of Bengal, and suddenly Vande Mataram turned into a national mantra, renting the skies with the protest against the partition of Bengal. Reacting quickly, the British government banned the song or even raising it as a slogan. People of Barisal in Bengal bore the brunt of police brutality for singing this song. Peasant leader Abdul Rasul, was presiding over the Bengal Congress provincial conference session of 1906 when hundreds were struck down and grievously injured for singing Vande Mataram. This brutality at Barisal popularized the song overnight. According to Bengalee of May 23, 1906, “an unprecedented procession of Hindus and Muslims singing national songs and crying Vande Mataram and Allah-o-Akbar passed through all the principal streets of the town. Both Hindus and Mussalmans carried Vande Mataram flags.”3 It is interesting to know that while Vande Mataram was banned in Bengal, the British government allowed the Bengali Regiment to attack German trenches during the first world war with Vande Mataram on their lips.

Soon Vande Mataram became the opening note of all the Congress gatherings. And the two, Congress and Vande Mataram, became inseparable, until the early 1930s, when a new controversy about the song broke out within the ranks of the party. Sections of Muslims, Buddhists, Jains, Sikhs, Christians, South Indians, secular groups and even Arya Samajis, objected when the Congress decided to finalize it as the “national song”. Vande Mataram glorified idol worship, they argued, as it referred to only Hindu deities (it must be shocking for the present-day Hindutva brigade that the song does not even once refer to Ram), and that it expressed only a regional aspiration (it is partly in Bengali and allegorically talks of “Bengal” as India).

Another objection raised by Muslims and secular Indians said that Vande Mataram was part of the novel Anandmath, which glorified the annihilation of Muslims and not the British rule in India. This objection was very relevant, as even a cursory glance of the novel will prove. The novel was replete with glorification of incidents of “cleansing” of Muslims like the following one: “The rural people ran out to kill the Muslims while coming across them. In the night, some ones were organized in groups and going to the Muslim locality, they torched their houses and looted their everything. Many Muslims were killed; many of them shaved their beards, smeared their bodies with soil and started singing the name of Hari. When asked, they said, we were Hindus. The frightened Muslims rushed towards the town in group after group. The Muslims said, Allah, Allah! Is the Kortn Sareef (sic) (holy Koran) proved entirely wrong after so many days? We pray namaz five times but couldn’t finish the sandal-pasted Hindus. All the universe is false.”4

Bankim’s novel simultaneously glorified the colonial British rule. It portrayed the British masters as saviours of Hindus. This love for the British masters and exploiters was clearly visible in the last few lines of Anandmath. When the Hindu army (Santan rebels) was able to defeat Muslim rulers and move on to fight the British too, a mystic leader (Satyananda) appeared and told them: “Your mission has been successful. You have performed the well-being of the Mother. The English reign has been established. You give up the war and enmity-mood. There is no more enemy. The Englishman is our ally King. Moreover, none possesses such power who can win the war with the Englishmen ultimately.”5 Thus the great leader of Hindu rebellion was finally able to convince Santans about the historic utility of the British Raj for the resurrection of the Hindu kingdom and many of them went to Himalayas renouncing this world. Anandmath, which heralded the Hindu nationalist movement, is full of such perceptions.

The Congress, which under Jawaharlal Nehru’s leadership wanted an all-inclusive nationalism with special stress on Hindu-Muslim unity, responded positively to these objections. The Congress Working Committee (CWC) after long deliberations at Wardha and Bombay appointed a committee consisting of Jawaharlal Nehru (president of the Congress), MK Gandhi, Abul Kalam Azad and Subhashchander Bose in its Calcutta meeting (Oct 26-November 1, 1937).
This high profile committee on Vande Mataram issued a historic statement on October 28, 1937 with the aim to resolve the controversy. The statement made it clear at the outset that the first two stanzas of the song had no religious allusions and only these were commonly sung even in Bengal. It went on to observe that “the use of the first two stanzas of the song [which] spread to other provinces and a certain national significance began to attach to them. The rest of the song was very seldom used and is even now known by few persons. These two stanzas described in tender language the beauty of the motherland and the abundance of her gifts. There was absolutely nothing in them to which objection could be taken from the religious or any other point of view.”6
The CWC went on to emphasize that “the other stanzas of the song are little known and hardly ever sung. They contain certain allusions and a religious ideology which may not be in keeping with the ideology of other religious groups in India. The Committee while recognizing the validity of objections raised by Muslim friends to certain parts of the song… recommend that “wherever the Bande Matraram is sung at national gatherings only the first two stanzas should be sung, with perfect freedom to the organizers to sing any other song of an unobjectionable character, in addition to, or in the place of, the Bande Matraram song.”7

With this judgment the controversy should have been over. But it didn’t. It seems ironical that the present-day champions of Vande Mataram did not figure anywhere in the struggle against the British. They cannot name a single martyr for freedom, and their slogans for Hindu Rashtra only helped the British masters’ divide-and-rule policy and supplemented the services of persons like Jinnah. The propping up of an old controversy thus seems to be only for playing the same old game of dividing the Indian people. The truth of the matter is that Vande Mataram is just another move in the dangerous game the fundamentalists are involved in: confusing and dividing people.

NOTES:
1. Cited in P. Thankappan Nair, Indian National Songs and Symbols, Firma, Calcutta, 1987, p. 32.
2.Cited in Bhabatosh Chatterjee (ed.), Bankimchandra Chatterjee: Essays in Perspective, Sahitya Akademi, Delhi, 1994, p. 601.
3. Cited in P. Thankappan Nair, p. 38.
4. Arabinda Das, Abbey of Delight (English translation of Bankimchander Chatterjee’s Anandmath in Bengali), Bandna Das, Kolkata, 2000, pp. 161-162.
5. Ibid, pp. 191-194.
6. AICC Papers on microfilms, Accession No. 8612 [Roll No. 51], Nehru Memorial Museum and Library, New Delhi, pp. 0852-0854.
7. Ibid.

http://www.razaacademy.com/

Raza Academy

syedahqb — Thu, 17 May 2007 10:30:23 +0000

ABOUT

The Raza Academy was formed in 1978 at 130, Ali Umer Street, Bombay – 3 by Alhaj Mohammed Saeed Noori Sahab along with a few of his colleagues. Mr. Noori has been the President of Raza Academy from 1986 till date. The main purpose to establish the Academy was for printing and publishing books written by Aalahazrat Imam Ahmed Raza and other writers from the Ahlesunnat Jamaat. In view of this Al Hamdo Lillah till date around 303 books have been published by Raza Academy. It was also established for educational awareness amongst minorities, for raising voice against the atrocities on the minorities and for all minority related matters.

In 1978 after the formation of Raza Academy a Madrassa was started by the name of “Raza Ul Uloom” for the sole purpose giving Islamic Knowledge to children and youngsters as well as old people.

In 1980 the Raza Academy published the “”Kanzul Imaan”" (Urdu translation of the Holy Quran by Aalahazrat Imam Ahmed Raza) and the inauguration was conducted at a fabulous Function by the Hands of Huzoor Burhaane Millat (Khalifa e Aalahazrat) and the function was presided by Hazrat Allama Rehane Millat Alaihir Rehma.

At the occasion of the visit of Barielly Shareef, A copy of “Kanzul Imaan” was presented to Shehzaada E Aalahazrat Huzoor Mufti -e Aazam Allama Mustafa Raza Khan. Upon receiving he blessed and made special prayers for the Academy the result of which is being seen by our eyes at the moment and Insha Allah we shall be witnessing it till Eternity.

In 1981 on the grounds of Mastan Talab a massive programme for the Urs e Chehlum of Huzoor Mufti e Aazam Radi Allahu Ta’ala Anhu was organized by Raza Academy in which according to media reports around 80,000 (Eighty thousand) people benefited by the Langar Shareef and ate to their fill.

In 1981 the concept of Noori Mehfil was formed and it was started at 47, Ghoghari Mohalla, Bombay 3 which was to be held every Thursday in which the Tosha Mubarak of Huzoor Gause Aazam was also prepared and since then it is being prepared regularly and distributed. Around 1100 Mehfils have been arranged so far. This Mehfil was attended by a lot of Indian as well as Foreign Ulemas namely :

1 Huzoor Burhaane Millat 2 Huzoor Saiyad Haidar Hasan Miyan Sahab (Marehra Shareef) 3 Hazrat Allama Mufti Akhtar Raza khan Sahab (Bareilly Shareef) 4 Huzoor Rehaane Millat (Barielly Shareef) 5 Mufti Shareeful Haq Sahab Amjadi 6 Maulana Arshadul Qadri Sahab 7 Allama Mushtaq Ahmed Nizami Sahab 8 Allama Mohamed Shafee Ukadvi (Karachi) 9 Allama Badruddin Sahab 10 Shah Turabul Haq Sahab (Karachi) 11 Allama Ziyaul Mustafa Sahab 12 Qari Muslehuddin Sahab (Pakistan) 13 Shah Ahmed Noorani Sahab (Pakistan) 14 Maulana Abdul Hameed Sahab 15 Hazrat Azeeze Millat 16 Maulana Jalaluddin Noori Sahab 17 Maulana Mohammed Ahmed Sahab Misbahi 18 Maulana Yaseen Akhtar Misbahi 19 Maulana Abdul Mubeen Nomani 20 Allama Tauseef Raza Khan Sahab 21 Mirza Abdul Shakoor Baig 22 Maulana Jamal Mustafa Sahab are just a few to be named.

In 1983 Mufti e Aazam Conference and Hind O Pak Naatia Mushaira was held on the 15th & 16th April. At this moment Mufti E Aazam Conference Office was established which was inaugurated by Huzoor Ahsanul Ulema on 5th march 1983 who wrote the following.

“I after Isha Namaaz attended the inauguration ceremony of the new office of Raza Academy, Bombay. This Raza Academy has organized a conference by the name of Mufti e Aazam conference which will be held next month, Insha Allah. In this context a book by Istaqamat, Kanpur will be released namely “Mufti e Aazam Number”. I leave now with a prayer from the innermost sections of my heart for the success of the conference. Allah by his grace accept everything.Aameen.”

Also present at that time was Khaleefa e Huzoor Mufti e Aazam Hazrat Maulana Badruddin Sahab

On the 16 April 1983 Hazrat Maulana Rehmani Miyan Sahab read out the above letter in front of the audience which is still saved in Audio cassettes.

In 1983, on the $th march Peer Saiyad Nooruddin Sahab Kashmiri inaugurated the office of Raza Academy at 47, Memonwada Road Bombay – 3.

In 1984 there were communal riots in Bhiwandi.At that time at least 150,000 (One lac fifty thousand rupees worth relief was distributed to the victims.

In 1985 the Sunni Razvi Calendar was started which at present is being printed in lacs and goes all over the world. Every page of this calendar translates a verse of Aalahazrat’s Naatia Deewan “Hadaiqe Bakshish”.

In 1985 a section of Fatwae Razvia which was first published by Hazrat Allama Maulana Amjad Ali Sahab was re-published and the inauguration was done by Muhadisse Kabeer Hazrat Allama Ziyaul Mustafa Sahab

In 1986 Jaanasheene Huzoor Mufti e Aazam was arrested by the Saudi Government on which Raza Academy held protest on an all over India basis. Congregations were held and processions were taken out after which the Saudi Government was forced release Hazrat Mufti Akhtar Raza Khan Sahab after 11 days. Then Alhamdo Lillah the same year Huzoor Rehmate Aalam Salallaho Alaihi Wasallam granted him the grace of visiting Madina Shareef.

In 1986 on the #rd Sept Saudi Day was being celebrated at the Taj Mahal Hotel, Bombay. On this day 6 sunni youths distributed pamphlets against the Saudi Government and were arrested. Those arrested were 1 Janab Mohammed Arif Razvi 2 Janab Mohammed Haroon Razvi 3 Janab Mohammed Imran Razvi 4 Janab Mohammed Naeem Razvi 5 Janab Mohammed Aazam Razvi and 6 Janab Mohammed Afzal Sahab

In 1988 the first fatwa against the ill famed Salman Rushdie was issued by Raza Academy after obtaining it from Jaanasheene Huzoor Mufti e Aazam which was published in the Daily Hindustan on the 11 November 88 and on 12th November in Inquilab and Urdu Times

In 1988 the Raza Academy announced awards for best decoration in the Eid Miladun Nabi festival. The first prize for best decoration was Rasoole Arabi Award, a Shield, certificate and Rs 5000/- cash, the second award was Siddique Akbar Award a Shield, certificate with Rs 2000/- cash and the 3rd Award was Farooque Aazam Award a Shield, certificate and Rs 1100/ – cash

In 1988 Raza Academy had completed 10 years and a programme was organized .At this occasion special editions on Aalahazrat Imam e Ahlesunnat Imam Ahmed Raza Khan Fazile Barielvi were published by Inquilab Daily, Urdu Times, Hindustan, Akhbaare Aalam Weekly and Hujoom Delhi

In 1989 the “Kanzul Imaan” was published in English translation which was inaugurated by the Founder of Sunni Razvi International and Khaleefa e Huzoor Mufti e Aazam Hazrat Allama Maulana Mohammed Ibrahim Khushtar Sahab (Manchester).

In 1990 America Attacked Iraq and the Academy announced to send one lakh volunteers for the safety for Harmain Shareefain, Madina Munawwara, Shrine of Hazrat Imam Husain, Saiyadina Imam Hasan, Saiyadina Huzoor Gause Aazam, Saiyadina Imaam e Aazam and other sacred places.

In 1990 the Raza Academy’s office was shifted to 26 Kambekar Street, Rehmat Manzil Ground Floor, Bombay 9 and is currently at the same place. It was inaugurated by Alhaj Mohammed Saeed Noori Sahab.

In 1991 the Bukhari Shareef (Complete) was published and was inaugurated by Hazrat Allama Akhtar Raza Khan Sahab and was distributed free of cost to different Madrassa and libraries.

In 1992 the 100 year celebration of Huzoor Mufti e Aazam was organized in which Ulemas and Scholars from India, Pakistan, Nepal, Bangladesh, Egypt, London, Manchester, America, Africa and other countries participated. The details will be presented some other time.

In 1992 on the 2nd Feb India established diplomatic ties with Israel for which the Raza Academy held a powerful demonstration at Flora Fountain and submitted a Memorandum to the then Prime Minister Mr. P.V.Narsimha Rao and Chief Minister Mr. Sudhakar Rao Naik to severe all ties with them.

In 1992 on the 6th of December the Babri Masjid was demolished by Hindu Fundamentalists which was followed by Communal riots all over India. The Raza Academy played an important role in maintaining peace and harmony and also in relief works. Just a day before this that is the 5th of Dec the Academy had sent a press release appealing to maintain peace and harmony in the city which was published on the 6th Dec in Inquilab and other newspapers.

In 1993 on the 6th Dec (the first anniversary of Babri Masjid Demolition) the Raza Academy announced that Azaan would be called out at 3.45 pm (the time of demolition) in all areas and this is still being followed all over India.

In 1994 the Fatawa e Razvia’s complete 12 volumes were published on the occasion of the uth Annual Urs of Aalahazrat and the inauguration was done in Barielly Shareef by the hands of Hazrat Allama Akhtar Raza Sahab.On the same day the second volume of Jaddul Mumtar was also inaugurated by Muhaddise Kabeer Allama Ziyaul Mustafa Sahab

In 1995 the copies of “Kanzul Imaan” were distributed to the Haji’s returning from Hajj as a gift at the Sahar International Airport Bombay

In 1995 on the 5th of Dec by the efforts of Hazrat Allama Tauseef Raza Khan a Postal Stamp was published in memory of Aalahazrat Imam Ahmed Raza. Before this The Raza Academy had demanded from the Indian Prime Minister Mr. Rajiv Gandhi and Ex- Prime Minister Mr. V.P Singh for the same.

In 1995 Juloose Mearaj un Nabi was started which commenced from Minara Masjid and ended at Mastan Talab Bombay 8.

In June 1996 3 volumes of Fatawa e Razavia with Urdu translation were published and inaugurated by the hands of Hazrat Allama Mufti Akhtar Raza Khan

In 1996 on the th of October a newspaper Saamna carried insulting remarks against the Holy Prophet on which Raza Academy held nationwide demonstrations. Then the paper apologized for the same. The Raza Academy tried to prosecute its Editor Mr. Bal Thackeray but Since the Central Government did not grant permission he could not be prosecuted.

In 1996 communal elements tried to stop Qurbani Animals on which a delegation met the Chief Minister of Maharashtra Mr. Manohar Joshi and thwarted their efforts.

In 1996 with the help of Janab Farooque Saudagar Sahab the Raza Academy distributed Audio cassettes of Panjsoora e Razvia to the Haji’s

In 1997 the third day of Qurbani falled on the Mahavir Jayanti day and hence the Jain community opposed the Slaughtering of Animals on that day. The Raza Academy met Mr. Manohar Joshi (The then Chief Minister of Maharashtra) and apprised him of the situation that Muslims cannot forgoe their religious commitments. The Chief Minister called a meeting of the police commissioner and Municipal commissioner and decided to hold Qurbani in the Slaughter houses and other places on that day though officially the slaughter house was closed.

The listing of the services by Raza Academy is not for propaganda or for receiving applause from you but it is to show a way to those who have the light of Maslake Aalahazrat burning in their hearts and who are always restless to be of some work for the cause of Islam and Sunniyat

http://www.razaacademy.com/

Muslim Students Organization of India(MSO)

syedahqb — Wed, 16 May 2007 16:20:13 +0000

Muslim Students’ Organization of India (MSO)

(From Wikipedia, the free encyclopedia)

Muslim Students’ Organization of India (M.S.O) is Student wing of Ahle Sunnat wal Jama’at of India. MSO was established in Aligarh in 1983 by the Some Sunni Teachers of Aligarh Muslim University. It has a Well Connected network with all the Prominent Sunni Scholars Of India.

MSO is Presently working Under the Patronship of Prof Syed Ameen Mian Qaudri, Who is caretaker of Marehra Sharif’s Barkatiya Silsila.MSO Patron Ameen-e-Millat Prof.Syed ameen Mian Quadri Barkati Sajjada Nashin Khankah -E- Barkatiya (Deptt of Urdu,AMU Aligarh ) has been recognized as main Leader of Majority of Sunnis of the Uttar Pradesh, India by H.T News Paper of 6th August 2006[[1]].

Aims and Objectives

MSO ,a Student organization of Sunni Youths and Students is Calling all the Youths towards the True Path Which is Sunnism i.e traditional Sunnism.It aims to Prepare Student a Practising Muslim and a True Assets for Community and Country.

Activities

MSO organizes Conferences ,Lectures, Seminars ,Discussion Programmes on the Current Islamic themes Which are not only Important butare affecting directly or Indirectly to Us.

MSO also Organizes Educational Camps in URS and Help Camps on Various Important Occassions [[2]].

Azmat-E-Rasool (S.A.W)Conference in Aligarh Muslim University ,Aligarh India .

Recently MSO organizes a Grand Azmat e Rasool Conference in the AMU, Aligarh in Which Several famous personalities of Sunni World gave valuable lectures to Students and Staff.

It Distributes Books, Pamphlets, Posters, Calenders among the Students of campus. The Dars e Quran with Question and Answers Session is not only Encouraging but Help Ful for Students in Understabding various Islamic Problems.

http://www.freewebs.com/msoamu/home.htm

Barkatiya Silsila

syedahqb — Tue, 15 May 2007 12:55:09 +0000

Barkatiya Silsila

(From Wikipedia, the free encyclopedia)

This silsila of Sufism has its roots in the Bilgram ,a small town of U.P .The barkati Silsila is sub branch of [[Qadri]] Sufi Silsila of Baghdad .The name of this silsila came after the great saint of Marehra ,Shah Barkatullah, who was great grandson of Mir Abdul Jaleel Bilgrami.In the beginning, Shah Barkatullah followed the Chishti order of [[Sunni]] Mysticism in India. Later he went to Kalpi where Syed Shah Fadhlullah baptized him in Qadri order. From then onwards Shah Barkatullah adopted the Qadiri Silsila as his medium of baptism.

Works of Founder of Silsila

He was a versatile poet in Braj and Persian. His collective works in Braj Bhasha entitled Pem Prakaas have been an inspiration for many scholars, both Hindu and Muslim, to obtain their doctorate on Shah Barkatullah. The Diwan-e-Ishqui is the collective work of Shah Barkatullah alias Ishqui Marehravi in Persian. He was also a great musician with extra ordinary expertise in sitar and Ragas. He was the principal link in the chain of Sufism in India. He ruled the spiritual horizon at a time when the Mughal Emperor Aurangzeb Alamgir was ruling the country from Delhi.

Legacy of Barkati Silsila

He was a true secular seer having his disciples both among Hindus and Muslims. His spiritual lineage became known as Barkaati Silsila. Shah Barkatullah’s legacy was carried out by his noble son Shah Aley Muhammad. Since he was the eldest son of Shah Barkatullah, he was known as Sarkar-e-Kalan. Shah Aley Muhammad dedicated himself to meditation and Dhikr. His son, the third Qutub of Marehra, namely Syed Shah Hamza was a remarkable author who wrote many treatises on various Islamic Mystical subjects. His famous works are Kaashiful Astaar and Fassul Kalimaat. Shah Hamza’s son Syed Shah Aley Ahmad Achchey Miyan possessed a miraculous personality. He cured the ailing masses through his spiritual powers and became so popular that the town of Marehra came to be known as the Marehra of Achchey Miyan. The eldest brother of Shah Amir-e-Alam namely Syed Shah Aley Rasool Ahmadi was a spiritual doyen of high caliber. He embodied the dynamics of Chishti and Qadri order. He was followed by Hazrat Shah Abul Hussain Ahmad-e-Noori alias Miyan Sahab who was the last Qutub of Marehra dynasty. Thus the Dargah of Shah Barkatullah is a unique monastery where seven saints in the category of Qutub lay under one dome. The seat of Hazrat Noori Miyan was inherited by his cousin Syed Shah Mehdi Hasan Sahab who was very much revered by the rulers of princely states like the Nizam of Hyderabad, the Nawab of Farkhabad and the Nawab of Rampur State.

The Syed Miyan of Marehra was also an established Aalim and Mufti of his time. He obtained his post graduation degree in Islamic Studies from Ajmer and Lahore. His Fatwas were produced in the High Court of Bombay to settle the property disputes or Talaq issues. He was the community Qazi of the Bakr Qassab Jama’t in Mumbai and was their Imam as well.
He was the Sajjadah-Nasheen and Mutawalli of Dargah Shah Barkatullah in Marehra. He toured almost every part of the country and communicated to the masses the message of oneness and brotherhood. He authored three books namely, Muqaddas Khatoon, Nai Roshni and Faiz-e-tambih. The Syed Miyan was a versatile Urdu poet of high standard. He belonged to the famous lineage of Dagh Dehlavi through his poet uncle and the most favourite disciple of Dagh, named Hazrat Ahsan Marehravi. Syed Shah Aley Mustafa left his legacy to be handled by his only son Syed Shah Aley Rasool Hasnain Nazmi. He served the nation in various high grade capacities in different departments of the Union Government including All India Radio and Directorate General of Field Publicity. While serving in Shillong as Additional Director General, he opted for voluntary retirement in August 2002, five years before the date of superannuation. As an author Nazmi has got a remarkable record. He penned over 36 books in English, Urdu and Hindi covering different branches of Islamic Studies. Nazmi earned a name in writing poems in praise of the Holy Prophet and other great seers. He has published several compilations of his poems. The most remarkable contribution of Nazmi’s pen is the Hindi translation of the Holy Quran. He has also written an encyclopedic dictionary of the Glorious Quran covering first 2 ½ chapters of the Holy Book. This commentary in English entitled Nazm-e-Ilahi has been included in the curriculum of several Madarsa in UK and Malavi. He has also written a handbook for the field workers of Sunni Dawat-e-Islami Nazmi entitled ‘Islam the Religion Ultimate’. Besides, his books ‘Destination Paradise’, ‘Gateway to Heaven’, ‘The Great Beyond’ ‘The Way to Be’ are in regular circulation among Sunni circles. His Urdu book ‘Kya Aap Jante Hain’ is a wonderful book on Islamic knowledge and is included in the syllabus of many Islamic Madarsas all over India. The Hindi translation of the book is also available in the market. Nazmi, like his father, is the Sajjadah-Nasheen and Mutawalli of the Dargah Shah Barkatullah in Marehra. Nazmi is a multi-lingual man with a close access to Arabic, Persian, Urdu, Hindi, English, Gujarati, Sanskrit and Marathi languages. Nazmi has appointed his eldest son Syed Shah Sibtain Haider as his vice-regent and heir apparent to inherit the twin Gaddi of Nooriya and Amiriya order. Sibtain Miyan has graduated from the Arabic University Al-Jamiatul Ashrafia of Mubarakpur. He is an orator par excellence and is very popular among the Sunni youths. Like his grand father Syed Miyan, Sibtain Haider also tours various parts of the country enlightening the masses with the message of love and spiritual bliss. Sibtain Miyan believes in revolutionizing the thought process of the Sunni youths and make them responsible citizens of the Islamic cosmos. He lays stress on education especially technical education so that Muslim youth may compete others in almost all socio-political and cultural spheres. He has founded Jamia Aley Rasool (proposed multi-purpose seminary) in his native town Marehra with the sole objective of cultivating a crop of useful and competent Islamic scholars who could lead the community towards brighter horizons. Syed Sibtain Haider can be termed as the Lighthouse of Marehra, the ancient seat of seers and sires.

Famous Disciples of Barkati Silsila

Imam Ahmed Raza Khan

In the year 1294 A.H., at the age of 22 years, Imam Ahmed Raza Khan (radi Allahu anhu) became the Mureed (Disciple) of Imam-ul-Asfiya, Sayyiduna Shah Aale Rasool Mahrerwi (radi Allahu anhu). Once Hadrat Mawlana Abdul Qaadir Badayouni (radi Allahu anhu) came to Bareilly Shareef. He invited A’la Hadrat (radi Allahu anhu) to go to Mahrera Shareef with him. Sayyiduna A’la Hadrat (radi Allahu anhu) accepted his invitation and they both set off to Mahrera Shareef. When they arrived at the station in Mahrera Shareef, Imam Ahmed Raza Khan said, “I AM RECEIVING THE SCENT OF MY MURSHID.” When they reached the Khanqah-e-Barakaati and entered, Sayyiduna Shah Aale Rasool (radi Allahu anhu) saw A’la Hadrat (radi Allahu anhu) and said, “COME IN. I HAVE BEEN AWAITING YOUR PRESENCE FOR A LONG TIME.” SAYYIDUNA SHAH AALE RASOOL (RADI ALLAHU ANHU) IMMEDIATELY MADE A’LA HADRAT Imam Ahmed Raza Khan (RADI ALLAHU ANHU) A MUREED AND BLESSED HIM WITH KHILAFAT AND I’JAZAT IN ALL THE SUFI SILSILAS. Thus, A’la Hadrat’s (radi Allahu anhu) Peer-o-Murshid (Spiritual Guide) was Hadrat Sayyiduna Shah Aale Rasool (radi Allahu anhu)[[1]].

SAYYIDUNA SHAH AALE RASOOL (RADI ALLAHU ANHU) also baptized Syed Hussain Ashraf of Kichhochha in the Sufi order and conferred upon him his Khilafat in Qadri Silsila. Syed Hussain Ashraf was the last Khalifa of Shah Aley Rasool, popularly known as Khatimul Akabir, the last of the greats.

[[Mustafa Raza Khan]]: The Son of Imam Ahmed Raza Khan Mualana Mustafa Raza Khan was also Mureed of Barkati Silsila.

‘His spiritual guide, Shaik Shah Abul Hussain Noori (1839-1906) (radi Allahu anhu), of Mahrehra Shareef (India) was a great Sufi and spiritual guide[[2]]’.

Publications

Ahle Sunnat ki Awaz ,Annul Journal of Khan qah-e-Barkatiya
Siraj al-Awarif fi al-Wasaya wa al-Marif – HORIZONS OF PERFECTION ,The author of this book, Hadrat Sayyid Shah Abu al-Hussain Ahmad al-noori al-Husain (alaihir rahmah) belonged to the famous chain of mystics of Khanqah-e-Barkatiya of Marehra Sharif.

It has been translated into Urdu by Syed Ameen Mian Qaudri [[3]].

‘Kya Aap Jante Hain’: is a wonderful book on Islamic knowledge and is included in the syllabus of many Islamic Madarsas all over India.

Organizations

The Syed Miyan was the Founder-President of the All India Sunni Jamiatul Ulema which enjoyed a principal position among the organizations for the religious, cultural and political welfare of Indian Muslims.

Educational Institutons

This Khanqah has built many Madrsas and Modern Educational Institutions among Which the Chain of Al-Barkat Educational Institution is noteworthy[[4]].

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The History & Poliyics Of Vande Mataram

Raza Academy

Muslim Students Organization of India(MSO)

Muslim Students’ Organization of India (MSO)

(From Wikipedia, the free encyclopedia)

Activities

Barkatiya Silsila

Barkatiya Silsila

Works of Founder of Silsila

Legacy of Barkati Silsila

Publications

Organizations

Educational Institutons

See Also

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