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In the Ginans – hymns of Khojas, and both the Nizari sects, one can hear echoes of a syncretic culture that was passive political resistance, grassroots and pervasive. In the 19th century, a Nizari Ismaili Gujarati writer, Nanjiani, made an interesting discovery about the Hindu Nizarpanthis – that their practices incorporated various tenets from Ismaili Nizari’ism. Apart from the said text, this paper would also look at Nizarpanthis, a Hindu sect of Rajasthan and Nizari Ismailis and their syncretic values. The Dasavatar renames Kalki of Puranic literature as Nikalanak – the last messiah who is to come at the end of this era acknowledges Vishnu, and also names Buddha as one of the avatars. ![]() One of the important texts in this regard is Dasavatar credited to have been written Pir Sadr-ud-din, the founder of the Khoja Ismaili sect in the 15th century, in Sindh. Medieval India seems to have been at the confluence of various grassroots religious/ spiritual traditions. It would be no exaggeration to state that from the early 11th century till the late 13th century, almost all remarkable works and researches on the classical Islamic sciences in India were a result of rigorous intellectual efforts and endeavours made by Shaikh Abdul Haque Muhaddith Dehlvi. An epoch-making personage well-versed in the sciences of Islam and practices of Sufism, Shaikh Dehlvi rendered historical contributions to the revival and renewal of faith as well as spiritual guidance of the Indian Muslims. This video specially prepared in the remembrance of Imam Ahmed Raza Khan Watch unlimited exciting series of 'Faizan e Aala Hazrat' known as (The Aala Hazr. One such instance is Imam of Ahle Sunnah (Sunni Muslims), Shaikh Abdul Haque Muhaddith Dehlvi (958-1052A.H), one of the leading Islamic scholars of the 11th century. ![]() ![]() And that is precisely why they are misrepresented and sometimes defamed by the present-day ignoramuses. Those loudly claiming to represent the Sawad-Azam (mainstream Muslims) should take cognizance of the worrying fact that a large part of the Indian Sufis’ literature has not yet been published and is in the shape of manuscripts for ages. Regrettably, our collective negligence and intellectual stagnation have concealed the pioneering contributions of great Indian mystics in the pursuit of spiritual enlightenment, human welfare and common goodwill. An objective study of Indian Sufi literature, surprisingly enough, reveals that many early Islamic figures of India who were spiritually-inclined and inspired by Sufism, are mistakenly taken today as the ideologues of Wahhabism in India.
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