Monday 19 September 2016
Saturday 15 August 2015
Curriculum Vitae
Dr. Aijaz
Ahmad 
Associate Professor in History,
Yasin Meo
Degree College, Nuh,
Distt. Mewat, Haryana, 122107
Contact No. 09034903618
E-mail:
aijazahmadnuh@gmail.com
EDUCATIONAL QUALIFICATIONS
Ø Ph.D. from Jamia Millia Islamia, New Delhi, in the year 2000
with the title “Political and Educational Trends at the Aligarh Muslim
University, 1920-47”
Ø NET (UGC) from Aligarh Muslim University, Aligarh (U.P.), in
1991
Ø JRF (UGC) from Aligarh Muslim University, Aligarh (U.P.), in
1992
Ø M. Phil from Aligarh
Muslim University
Ø M.A. from Aligarh Muslim University, Aligarh (U.P.), with 61%
marks in the year 1990
Ø B.A. from Aligarh Muslim University, Aligarh (U.P.), with 51%
marks in the year 1998
EXPERIENCE
Working as an
Assistant Professor in History in Yasin Meo Degree College, Nuh, Distt. Mewat
(Haryana) from 1994 in permanent position; promoted as an Associated Professor
in History in 2004 and the service is continued.
RESERCH
PROJECTS
I have got
published six Books and nine Research Papers with following details:
Ø
A Book published in 2005
with the title “Aligarh Muslim University: An Educational and political
History, 1920-47”
Ø
A Book published in 2013
with the title “Mewat: A Retrospective”
Ø
A Book published in 2014
with the title “Indian Muslims Against the British Rule”
Ø
A Book published in 2014
with the title “Uprising of 1857: Some Facts about Failure of Indian War
of Independence”
Ø
A Book published in 2015
with the title “Heritage of Mewat”
Ø
A Book published in 2015
with the title “Mewati Rebellion of 1857”
Ø
Worked on UGC Project,
“Heritage of Mewat”
Ø
One Research Paper
published in the Proceedings of the Indian History Congress in 1994 with the
title “The Non-Cooperation Movement, Gandhi and Aligarh (1920)”
Ø
One Research Paper
Published in the Proceedings of the Indian History Congress in 1995 with the
title “Chaudhari Mohammad Yasin Khan: Social Reformer of the Mewatis”
Ø
Two Research Papers
Published in the journal “The Panjab Past and Present” in 2001&2007 with
the title “Origin of The Meos: An Assessment” and “Process of Meos
conversion to Islam”
Ø
One Research Paper
published by Haryana
Urdu Academy
Ø
One Research Paper
published in the Journal Rahbar-i-Millat, Karachi, Pakistan, with the title
“Pahli Jang-i-Azadi Me Meon Ki Shamuliat ke Asbab”
Ø One Research Paper published in the International
Journal, Indian Stream Research Journal, “Ambala
Conspiracy Case of 1864: Maulana Mohammad Jafar Thanesari”
Ø
One Research Paper
published in the International Journal, Golden
Research Thoughts, “The Revolt of 1857 and Maulvi
Fazle Haq Khairabadi”
Ø One Research Paper published in the International Journal of Allied Practice, Research and Review, “Silken Handkerchief Letters Conspiracy: Maulana Mahmudul Hasan”
RESERCH
GUIDANCE
Ø Guided M. Phil. in History “Delhi and Revolt of 1857” to Vinayaka Missions University, Salem, Tamilnadu in 2008
CONFERENCES ATTENDED
Ø Attended Indian History Congress in 1993 at Mysore
Ø Attended Indian History Congress in 1994 at Aligarh
Ø Attended Indian History Congress in 1998 at Patiala
Ø Attended Indian History Congress in 2007 in New Delhi
HONOURS AND AWARDS
Ø Biography included in Marquis World’s Who’s Who, New Jersey, USA, in 2013, 2014, 2015
Ø Biography published by International Biographical Centre, Cambridge, England, in 2015
COURCES OF ACADEMIC EXCELLENCE
Ø One orientation course in 1996 from JMI New Delhi
Ø One Refresher course in 1999 from JMI New Delhi
Ø One Refresher course in 2001 from AMU Aligarh
Ø One Refresher course in 2002 from MDU Rohtak
CO-CURRICULAR ACTIVITIES
Ø Member of the Editorial Board International Journal of Allied Practice, Research and Review
Ø Member of the Board of Studies, Department of History, M. D. University Rohtak
Ø Member of Old Boy’s Association, Aligarh Muslim University, Aligarh
Ø Member of Indian History Congress
Ø Member of Punjab History Conference, Punjabi University, Patiala
Ø Mewat District Coordinator, Rajiv Gandhi Study Circle
Ø Ex-Associate NCC Officer, YMD College, Nuh
Ø Ex-Coordinator, Distance Education, YMD College, Nuh
Ø Ex-Coordinator, Special Study Center IGNOU, 1041D, YMD College, Nuh
Ø Academic Counselor, Special Study Center IGNOU, 1041D, YMD College, Nuh
Ø Assistant Coordinator, Special Study Center IGNOU, 1041D, YMD College, Nuh
Ø Coordinator, Internal Quality Assurance Cell, YMD College, Nuh
PERSONAL DETAILS
Father’s
Name : Late Sh. Shafaat Mohammad
Date
of Birth : 1st April 1969
Sex : Male
Nationality/Religion : Indian/Muslim
Marital
Status : Married
Language
Known : English, Hindi, Urdu
Email : aijazahmadnuh@gmail.com
Mobile
No. : 09456613077
Date: Signature
Place: Nuh
AB BARASNA BAND BHI KR
E BADAL
MENE GALTI KI TUJHE APNÍ DASTAN SUNA KAR
MENE GALTI KI TUJHE APNÍ DASTAN SUNA KAR
KHAK MEIN MIL JAYEGA JAB MERI HASTI KA NISHAN,
TAAZA HOGI YADGAR-E-ZEEST ISS TASVEER SE
MAINE SERAAB KIYA KHOONE JIGAR SE GULSHAN
WAQT AAYA TO BAHAARON PE MERA HAQ NA HUAJati hai magar Bab-e-Asar tak nahi jati,
dushman ki nazar lag gaye kya mairy dua ko
Saturday 28 January 2012
Dr. Aijaz Ahmad, Associate Professor, YMD College, Nuh
Distt. Mewat, Haryana
Saturday 9 July 2011
Process of Meos Conversion to Islam
PROCESS OF MEOS CONVERSION TO ISLAM
Aijaz Ahmad,
Lecturer in History,
YM.D. College Nuh,
Mewat, Haryana.
Meo, a brave, freedom-loving and warring community has had a glorious history from the ancient times. They could never be made to compromise by force or political diplomacy. That's why they were against any power or government which tried to over-power or impose their authority over this warring community. No doubt, in their so-called freedom struggle, they lost their men and money and sometimes their very existence faced the threat of being wiped out. It is also true that in their long history there have been very few leaders who gave them proper direction for upholding their honour, dignity and position. Most of their leader only took pride in their stiff opposition to the government in Delhi as their biggest and greatest achievement. It was mainly due to their illiteracy ms well as the negligence on the part of the government in Delhi that made them rebellious.1
In the ancient period they were known as Meds and their stronghold was Debal, a famous port of Sindh. They were engaged in agariculture and if we believe Elliot and Dowson, many of them were seafarers and pirates.2 After they embraced islam, they were called Meos.3 At present the area of Mewat is very small, and is distributed among different states like Haryana Rajasthan and Uttar Pradesh. In Haryana, Mewat includes some parts of Gurgaon and Faridabad districts. In Rajasthan, it comprises of parts of Alwar and Bharatpur. In U.P., it includes some villages of Aligarh and Mathura Districts4 It must not be forgotten that the Meos were a warring community and troublesome to the British Government, that's why the government cunningly divided the area of Mewat into many parts controlled by various administrative authorities.
When we look at the geographical history of the Meos, we have to contend with a large number of traditional sayings and even many Meo scholars who claim that their geography consisted of many parts of Arabia, China, Central Asia and whole of india. But we can only give this aboriginal geographical claim as mere rhetoric and bragging with not an iota of truth about it. As the historical evidences prove the Meos can only traced during the ancient period in the region of Sindh in the form of Meds. Another major community that lived with them was the Jat community. They both were agriculturists in profession and also barbarian in nature. Their rulers were Brahman by caste.5 When did the Meos migrate to the Indian Arawali region (Koh Paya, according to Tabaqat-i-Nasiri) is not very clear. It also can not be said with certainty as to whether they originally inhabited this region. But a Meo scholar Maulana Habibur Rahman Khan claims the around second century A.D., a group of the Meds of Sindh entered Rajputana and settled around the Arawali range and this area came to be known as Med-pat and later on Mewat.6 In the light of all such opinions it can safely be concluded that the Meos' population around Arawali was also much older.
James Tod describes that the Mer or Med were a very ancient Hindu race.7 Habibur Rahman, by quoting Chachnama, claims that the Meds were followers of Buddhism.8 Another scholar, Shmdsuddin Shams tries to prove that the Meos formerly belonged to the Hindu race.9 But most of the old traditions agree with the opinion that before accepting Islam Meos followed the Buddhism. No doubt they claim themselves ms Rajputs and Kshatriyas by origin and they still follow their customs and traditions, but as far as religion is concerned, they followed the Buddhist cult. Because in Sindh, the original place of the Meos, the rulers and subjects followed the Buddhism. Chach (father of Dahir) the ruler if Brahmanabad was a Brahman but was very much under the influence of a Buddhist devotee Kirman.10 After Chach his brother Chander ascended the throne and patronized the Buddhist religion and monks and promulgated their doctrine.11 It was the trend at that time that when a king patronized and promulgated any religion the subjects also followed the same. From all this it becomes amply evident that the Meds of that region must leave followed the religion of their rulers.
The modern Mewat region (Arawali range) was also a stronghold of the Meos. Here the Meos might have practised both Hindu and Buddhist religions, as they still claim that they are from the Rajput origin. Minas and Jats of this region also practised the same customes.12 A11 this proves that Meds or Meos, Minas and Jats were of the same origin and they separated from each other for their social and political interests. Definitely the Meos of Mewat practised mostly Hindu religion but it also can not be ignored that the last ancient Indian emperor Harshvardhana was a follower of Buddhism and he might have left its impact on this region and some of the Meos might have followed this religion also. For the Meos it was clear that whatever religion they had practiced they did not forsake the customs and traditions of their forefathers. Actually the Meo community was an amphibious community which perhaps practiced both Buddhist and Hindu rituals.
Islam came in India along with Mohammed bin Qasim in 93H or 7 12 A.D. At this time the Khalifa was Walid bin Abdul Malik of Ummaiyad dynasty. This was the golden period of islam because at that time Islam not only spread in India but in Central Asia also. In Central Asia, Tartars and Turks were the most famous to accept Islam.13 While despatching Mohammad bin Qasim to Sindh, the governor of Khurasan Hajjaj bin Yousuf gave instructions that he would rule the Sindh leniently and have cordial relations with the subjects, and the preaching of Islam would also be one of his aim.14 Mohammed bin Qasim attacked Sindh, defeated and killed Dahir, the king of Sindh, and issued a letter to the chiefs of different parts of Sindh inviting them to make submission and embrace Islam. This letter got a favourable response and the minister of Dahir, Sisakar came to his side and became wazir of Mohammad bin Qasim. Mohammed bin Qasim told him all his secrets, always ask his advice and consulted him on all civil affairs of the government.15 His another trusted Indian follower Maula-i-lslam, Debli preached Islam in various parts of Sindh and got a favourable response.16
The rule of Mohammed bin Qasim was very lenient and the subjects (Meds and Jats) were given freedom to live in their houses in whatever manner they liked and worship their gods.17 But in 715-16 A.D. he was called back and charged of moral turpitude and put to death. Elliot and Dowson, by quoting Futuhul Baldan of Al-Biladury writes that the people of Hind (Sindh) wept for Mohammad bin Qasim.18 The subjects must have accepted Islam because of the lenient and cordial rulers. Because before the invasion of Mahmud Ghaznavi there was no trace of the term Malichcha which was later on derogatorily given to the Muslims.19 In 99H. (718 A.D.) the new Khalifa Umar bin Abdul Aziz wrote a letter of Tabigh to Indian Rajas which read like this, ''You accept Islam, come out of the darkness of idolatory. If you will accept Islam then your suzerainty will be intact, your sins will be forgiven, you will be treated like other Muslims and you will be accepted as our brothers.''20
As these Princes had already heard about the Khalifa keeping his promises and about his character, they accepted Islam and their subjects also followed them. Jaisia, the son of Raja Dahir also turned Muslim and took an Arab name.21 Till that time the Meos of Arawali region were still untouched by Islam. In 160 H. (779 A.D.), during the time of Khwaja Abu Abdullah, some portion of Arawali region was conquered and the Meds came into contact with Islam. But the complete Islamic practice was absent from their day to day life. After that till 10l2A.D, the history of Arawali region did not witness any Muslim conquest.22 When Mahmud Ghaznavi invaded India, the conversion restarted here at a large scale. His companions were good scholars and preachers of Islam who started their work with confidence and got a favourable response. Among them the first and foremost preacher was Shaikh Abu Shakoor.23 After him Syed Salar Masood Ghazi24 continued his work by conquest and Tabligh both.
Munshi Mohammad Makhdoom Thanavi (a Tahsildar of Tijara in Alwar State) writes that when Syed Salar Masood Ghazi arrived in Mewat region, five Meo Pals belonging to Rajput Tomar Dynasty accepted Islam. These Pals were as follows :25
1. Derwal, 2. Latawat, 3. Ratawat, 4. Balut, 5. Pahat
During the reigns of Moharnmad Gouri, Aibek and Iltutmish, many Meos embraced Islam as a result of the efforts of Khwaja Moinuddin Chishti26 of Ajmer. His Khanqah was open to both the Hindus and Muslims. The Meos must have come in contact with this sufi and embraced Islam like many other non-Muslims. Qutbuddin Aibak sent Miran Syed Husain Khang Sawar to Mewat and some Meos accepted Islam as a result of his efforts.27 Munshi Mohammad Makhdoom Thanavi writes that at the hands of Milan Syed Husain Khang Sawar, seven Pals of the Meos accepted Islam. These were as follows :28
l . Dehengal, 2. Sengal 3. Chhirklot, 4. Damrut 5. Pandlot, 6. Dulot,
7. Nyai.
Miran Syed Husain Khang Sawar along with the Meos fought many battles with non-Muslims.29
It is an undeniable fact that since the very beginning Meos always fought for their independence, whether they were Muslims or non-Muslims, they were always rebellious against Delhi rulers, and Mewat was the shelter place for the rebellious Sardars of Delhi. They were always a fiercely independent people and never permanently accepted the suzerainty of Delhi.
It is quite clear from the facts and incidents that Mewat was never permanently conquered.30 As this area was very tough for invaders, the first Muslim ruler Qutbuddin Aibak sent Hemraj the son Prithvi Raj Chauhan to invade Mewat, but he was defeated and slain. Then he dispatched Sayed Wajihuddin. He was also defeated and slain.31 Wolseley Haig writes that the Meos plundered the travellers on the roads, entered the city by night arid and robbed the inhabitants of their belongings.32 James Tod called them notorious 'and lawless people.33 Minhaj Siraj writes that in Koh-paya (hill tract of Mewat) near the capital, there was a community of obdurate rebels who unceasingly committed highway robberies arid plundered the property of Musalmans.34
In 1259-60 they carried off herds and camels, the property of Vassals and loyal followers of Ulugh Khan’s (Balban, the wazirr of Nasiruddin Mahmud) household from the outskirts of the Hansi territory. Their leader was Malka (from the Hindu faith). Then Ulugh Khan attacked Mewat and combed them under swords for twenty days.35 When Balban became the ruler of Delhi, he again massacred the Meos so they would not rose again, and they became cordial with the Turks for at least 100 years.36 In order to strengthen the Meos against Balban a Tomar Chieftain Balut Meo Kaku Rana reorganized the Gotra37 and Pal system and redivided the Meos into 13 Pals and 52 Gotras. The Meos' rebellions and suspicious nature and urge for independence created suspicion and misunderstanding among the Muslim rulers. Even a ruler like Aurangzeb did not give much attention to the Meo community. He preferred to favour the Hindus who agreed to accept his unquestioning over-lordship than Muslims who would claim even insignificant equality on the basis of a common religon.38
Meos, due to their illiteracy and innocence thought that calling themselves independent and not accepting the rule of Delhi was their biggest and glorious action. On the other hand the rulers of Delhi also, without, knowing the truth and removing the misconception, crushed them brutally.39 lf the Delhi rulers had tackled them favourably and shown right direction to this brave community, they must have proved quite useful for the Delhi rulers and would have also changed their rebellious nature and disloyalty. From all these facts it becomes quite clear that the Meos did not accept Islam under any compulsion but through the teachings of various Sufi saints who were by no means rigid or bigoted. They realized the unity of God and also the oneness of mankind.
We also can not ignore the fact that these Muslim Meos never forgot the old customs of their forefathers. They were closer to the Hindus of Mewat than to the Muslims of the rest of India. The customs of the Hindus and Muslims combined as integral part of the Meos' cultural heritage. Regarding this a popular saying is quoted here “Jat Hya Hindu Aur Meo Kya Musalman.”40 The customs and traditions of the Meos invited the attention of the Muslim theologians in the beginning of the 20th century. They were led by Maulana Mohammed Ilyas who started the Tabligh movement in Mewat aiming at religious and social purification and uplift of the Meo community in particular and to make Muslims in general aware of the true Islam.
References
1. Wahiduddin Khan, Maulana, Mewat Ka Safar, Delhi, 1988, p. 6
2. Elliot & Dowson, The History of lndia as told by its own Historians, Vol.
I, Allahabad, 1969, p. 124 (Hereafter quoted as Elliot & Dowson).
3. Mewati, Mohammad Habibur Rahman Khan, Tazkira Sufia-i-Mewat,
Delhi, 1985, p. 69 (Hereafter cited as Tazkira)
4. Abdul Shakoor, T'arikh Meo Kshatriya, Delhi, l 975. p. 114.
5. Elliot & Dowson. Vol.-I. p 124; see also Tazkira, p.53
6. Tazkira, p 3 5
7. James Tod, Annals and Antiquities of Rajasthan, Delhi, 197l. p. 717
8. Tazkira p. 53
9. Shamsuddin Shams, Meos' of India, New Delhi, 1983. p. 34.
10. Elliot & Dowson, Vol. I, p. 151.
11. Ibid. p 153
12. James Tod, p. 789, see also Tazkira, p 43
14. Ibid. p. 45
15. Elliot & Dowson, Vol I, pp. 175-176.
16. Tazkira, p 177
l 7. J.L. Mehta, Advanced study in the History of Medieval India,Vol. I, p 39.
18. Elliot & dowson, Vol. I, p. 124.
19. J.L. Mehta, p. 40.
20. Tazkira. p. 459 see also Elliot & Dodson, Vol. 1, p. 125.
21. Ibid.
22. Ibid, p. 45.
23. Ibid, p. 67
24. Syed Salar Masood Ghazi was the son of Satar Ma,ali the sister of Mahmud Ghaznavi. His fatller Sahu bin Ataullah Ghazi was the governor of Ajmer. Salar was born in 405H. in Ajmer. He fought many battles with Indian Rajas of Delhi, Kannauj, Kara, Manakpur etc. According to the local traditions he owned 989 forts. He was also a reputed sufi saint. His tomb is in Bahraich (U.P) where both the Hindus and Muslims come to pay him respects. In Mewat area also he is loved and respected even today. Till 1960-70 in many villages of Mewat the custom of saluting the flag or Syed Salar Masood Ghazi was prevalent. In that custom the Mujawars (servants of Ghazi) used to bring the flag and hoisted it in the village Chopal. The children and women devotees offered Nazar-o-Neyaz and youths performed military drill. On the third day of the ceremony the Mujawars departed along with the flag. Another practice was the worship of flag of Syed Salar Masood Ghazi. But due to the influence of the Maulvis and Tabligh movement these practices slowly and gradually game to an end. (Tazkira, pp. 67-68 and 180)
25. Tazkira, p. 70
26. Khwaja Moinuddin Chishti, a great saint of that period came to India from Khurasan and settled in Azmer. The tradition has it that before his arrival to India he heard a voice while performing tawaf of Kaaba that he should go to Madina. In Madina Prophet appeared to him in his dream and said ''the almighty has entrusted the country of India to thee. Go there and settle in Ajmer. By God's help the faith of Islam shall, by thy piety and that of thy followers, be spread in that land.” (Elliot & Dowson, Vol. II. p.548; see also Tazkira, p. 69)
27. Gazetteer of lndia, Haryana, Distt. Gurgaon, 1983, p. 36.
28. Tazkira, p. 71
29. We still find the graves in most of the villages and cities of Mewat. The most important of these graves are of Bhikam shahid, Ghalib Shahid Muzaffar Shahid, Khwaja Rukne Alam Shahid, Roshan Shahid, Hamid Shahid etc.They still has followers and devotees from both the Hindu and Muslim communities (Tazkira, p. 72)
30 . Gazetteer, p. 37
31. Ibid, p. 36
32. Wolseley Haig, The Cambridge History of India, Vol. III, Delhi, 1965, p. 76
33. James Tod, p. 717
34. Minhajuddin Siraj, Tabakat-i-Nasiri, translation of H.G. Raverty, Delhi, 1970. p. 850
35. Ibid, pp. 850-52
36. Mohammed Habib and Khaliq Ahmad Nizami, Dilli Sultanate, (Hindi trans.) Part-ll, Delhi, 1978, p. 99
37. Gotra is a Sanskrit were meaning common house. It is said the initially when the people started settling themselves they constructed a large common house to protect themselves from enemies and wild animals. The common house was named as Gotras and inhabitants of that house were considered as people of the same Gotra.( T'arikh Meo Kshatriya, p. 245)
38. Hashim Amir Ali, The Meos of Mewat, New Dehi, 1967, pp. 33-34.
39. Mewat Ka Safar, p. 6.
40. Meos’ of lndia, p. 36.
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