islamic-jihad-legacy-of-forced-conversion-imperialism-slavery

Propagation of Islam: By Force or Peacefully?Nizamuddin Auliya, Amir Khasrau, Nasiruddin Chiragh, Khwaja Moinuddin Chisti and Jalaluddin et al.—held rather orthodox and intolerant views. They held the Ulema, the orthodox scholars of Islam, in greatesteem and advised their disciples to follow their rulings in religious laws and social behavior. Influenced bythe unorthodox, controversial doctrines and practices of famous Arab-Spanish Sufi ideologue Ibn Arabi (d.1240), Moinuddin Chisti and Nizamuddin Auliya were the most unorthodox and liberal amongst India’sSufis. Annoying the orthodox, they had adopted musical sessions (sama) and dancing (raqs) in their rituals.However, when it came to the real question of Islam, they never took a stand against classical orthodoxy; theyalways put the Ulema ahead of them in religious matters. To the question of whether dancing and playing ofmusical instruments, as had been adopted by Sufi dervishes, were permissible, Auliya said, ‘‘What isforbidden by Law (Sharia) is not acceptable.’’ On the question of whether the controversial Sufi devotionalpractices were permissible or not, he said, ‘‘Concerning this controversy at present, whatever the judge(orthodox Ulema) decrees will be upheld.’’ 247The Sufis of India had no contradiction with the Ulema; both had a common goal—the interest ofIslam, but to be achieved through different methods. Auliya used to say, ‘What the Ulema seek to achievethrough speech, we achieve by our behavior.’ Jamal Qiwamu’d-din, a long-time associate of Auliya, neversaw him miss a single Sunnah of the Prophet. 248 Other prominent Sufis held even more orthodox views. Thegreat Sufi saint Nasiruddin Chiragh, for example, purged and purified deviant aspects of the Sufi practices.According to Prof. KA Nizami, he prohibited all deviant (from Sharia) rituals and practices that had enteredthe Sufi community, saying, ‘‘Whatever Allah and His Prophet have ordered, do it and whatever Allah andHis Prophet have forbidden you against, you should not do.’’ Nizami adds: ‘He brought Sufi institution inharmony with Sunnah. Wherever there was a slightest clash, he proclaimed the supremacy of the ShariaLaws.’ 249Views of Sufis: In this section, the views of prominent Sufis, particularly of India, on infidels and the violentIslamic doctrines, such as Jihad, will be summarized in order to understand their mind and ideology.Ghazzali, the greatest Sufi ideologue, held rather orthodox and violent views on Jihad. He advised fellowMuslims that,‘…one must go on Jihad at least once a year… One may use a catapult against them when theyare in a fortress, even if among them are women and children. One may set fire on them and/ordrown them… One may cut down their trees… One must destroy their useful book (Bible, Torahetc.). Jihadists may take as booty whatever they decide…’ 250About the protocol of the payment of jizyah in humiliation by a dhimmi, he wrote:‘…the Jews, Christians and the Majians must pay the jizyah… On offering up the jizyah, thedhimmi must hang his head while the official takes hold of his beard and hits on the protuberantbone beneath his ear.’He follows it up with prescribing a number of standard disabilities for dhimmis as enshrined in the Sharia andthe Pact of Omar. He wrote:‘They are not permitted to ostensibly display their wine or church bell… their houses may not behigher than the Muslim’s, no matter how low that is. The dhimmi may not ride an elegant horse247. Sharma, p. 226248. Nizami KA (1991a) The Life and Times of Shaikh Nizamuddin Auliya, New Delhi, p. 138249. Nizami KA (1991b) The Life and Times of Shaikh Nasiruddin Chiragh-I Delhi, New Delhi, p. 100,103250. Bostom, p. 19990