Muhammad Amjad information

Muhammad Amjad
Muhammad Amjad
Personal
Born	Naushera
Died	1927
Religion	Islam
Denomination	Sunni
Jurisprudence	Hanafi
Creed	Maturidi
Movement	Aligarh Movement;

Muhammad Amjad (Urdu: قاضی میاں محمد امجد) (died 1927), was a legal scholar of Qur'an, Hadith, and the Hanafi school of Islamic law.

He was an authority on Muslim jurisprudence. He was also a Sufi of the Chishti Order, and one of the few Sufis^[1] in South Asia who did not establish the 'Khanqah',^[2]"Darbar"^[3] or Astana 'Aliya^[4] and forbade his descendants not to establish Dargah after his death and made a will to bury him in the ordinary grave. He was against all the practices resulting in undue homage to the tombs and graves of Sufis and saints. He believed that Islam was corrupted by Sufism, pantheism, theology (Kalam), philosophy and by all sorts of superstitious beliefs. Belonging to a qadi's family which had, since the 16th century, been prominent among the landed aristocracy of the Soon Valley, he adopted 'Faqr' (spiritual poverty)^[5] and 'Darwayshi' (asceticism).^[6]

^ According to David Gilmartin "Rural Punjab had been converted to Islam by the proselytising activities of Sufis, and these Sufi 'saints' were the focus of Punjab's local and fragmented structure of devotional activities.
Gilmartin, D. (1979). "Religious Leadership and the Pakistan Movement in the Punjab". Modern Asian Studies. 13 (3): 485–517. doi:10.1017/S0026749X00007228.
^ a spiritual hospice. Khanqah is a Persian word meaning a house or abode of sufis and dervishes. Khanqah is an important institution for Muslim society. Khanqah is the spiritual centre providing a facility for islah al-nafs (self correction). Following the traditions of the ahl al-haqq (people of truth), khanqah follows the traditions of suluk, tazkiya, and tasawwuf while staying clear of all kinds of bid‘as (innovations in religion) and complies strictly with the rules and boundaries prescribed by the shari‘a. Imam al- Dhahabi in his Siyar A‘lam al-Nubala' relates that Hasan al-Basri would have a session in the mosque where he would teach hadith, fiqh, sciences of the Qur'an, language and other disciplines and if he was asked about tasawwuf, he would answer. He would also have a special session in his house where he would only teach the meanings of zuhd (asceticism) and the sciences of the batin (inner-self). There were those among the people who would accompany Hasan al-Basri for hadith, some for the Qur'an and its commentary, some for language and rhetoric and others would accompany him for sincerity and purity of intention; among them were the like of 'Abd al-Wahid ibn Zayd who were known for their piety and worship.
^ A centre of sufi mysticism
^ spiritual hospice and centre of learning the sciences of shari‘a as well as purification of the inner-self. Another term used for khanqah.
^ M. Fethullah Gülen in his Key Concepts in the Practice of Sufism quotes the hadith of Muhammad, who said, "Poverty is my pride." According to the poet-philosopher of the East, Sir 'Allama Muhammad Iqbal, faqr does not signify only an attitude of detachment, selflessness and indifference to worldly life, which are all negative in nature. Iqbal's faqr is through and through positive. A faqir or qalandar in Iqbal is not only indifferent to vicissitudes of material life; he is a man of strong will, who has a moral stake in the social and political life of the people around him, motivated by the love for the ideal of moral and spiritual regeneration of mankind. In the attainment of this ideal, he is ready to sacrifice everything.
^ The term comes from the Persian word dervish, which usually refers to a mendicant ascetic. This latter word is also used to refer to an unflappable or ascetic temperament (as in the Urdu phrase darwayshana tabiyat for an ascetic temperament); that is, for an attitude that is indifferent to material possessions and the like.

[1] According to David Gilmartin "Rural Punjab had been converted to Islam by the proselytising activities of Sufis, and these Sufi 'saints' were the focus of Punjab's local and fragmented structure of devotional activities.
Gilmartin, D. (1979). "Religious Leadership and the Pakistan Movement in the Punjab". Modern Asian Studies. 13 (3): 485–517. doi:10.1017/S0026749X00007228.

[2] spiritual hospice. Khanqah is a Persian word meaning a house or abode of sufis and dervishes. Khanqah is an important institution for Muslim society. Khanqah is the spiritual centre providing a facility for islah al-nafs (self correction). Following the traditions of the ahl al-haqq (people of truth), khanqah follows the traditions of suluk, tazkiya, and tasawwuf while staying clear of all kinds of bid‘as (innovations in religion) and complies strictly with the rules and boundaries prescribed by the shari‘a. Imam al- Dhahabi in his Siyar A‘lam al-Nubala' relates that Hasan al-Basri would have a session in the mosque where he would teach hadith, fiqh, sciences of the Qur'an, language and other disciplines and if he was asked about tasawwuf, he would answer. He would also have a special session in his house where he would only teach the meanings of zuhd (asceticism) and the sciences of the batin (inner-self). There were those among the people who would accompany Hasan al-Basri for hadith, some for the Qur'an and its commentary, some for language and rhetoric and others would accompany him for sincerity and purity of intention; among them were the like of 'Abd al-Wahid ibn Zayd who were known for their piety and worship.

[3] A centre of sufi mysticism

[4] spiritual hospice and centre of learning the sciences of shari‘a as well as purification of the inner-self. Another term used for khanqah.

[5] M. Fethullah Gülen in his Key Concepts in the Practice of Sufism quotes the hadith of Muhammad, who said, "Poverty is my pride." According to the poet-philosopher of the East, Sir 'Allama Muhammad Iqbal, faqr does not signify only an attitude of detachment, selflessness and indifference to worldly life, which are all negative in nature. Iqbal's faqr is through and through positive. A faqir or qalandar in Iqbal is not only indifferent to vicissitudes of material life; he is a man of strong will, who has a moral stake in the social and political life of the people around him, motivated by the love for the ideal of moral and spiritual regeneration of mankind. In the attainment of this ideal, he is ready to sacrifice everything.

[6] The term comes from the Persian word dervish, which usually refers to a mendicant ascetic. This latter word is also used to refer to an unflappable or ascetic temperament (as in the Urdu phrase darwayshana tabiyat for an ascetic temperament); that is, for an attitude that is indifferent to material possessions and the like.

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