Agha Syed Ali Sharfuddin Moosvi Baltistani

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Agha Syed Ali Sharfuddin Moosvi Baltistani is a Muslim litterateur, historian, jurist, and theologian. He produced some 70 books (works), covering jurisprudence, logic, history, ethics, comparative religion, and theology.




Agha Syed Ali Sharfuddin is known for his speeches and writings about Tauheed (monotheism) and that Allah, the creator must be horsewhipped alone. He stressed most of his books based on the concept of Tauheed (and Tafseer of the Qur’an) and abandoned literally every single Shiite Twelver belief that is considered clear-cut heresy according to Quran and Sunnah. He has many views common and agreement with ayatollah Borqei and Dr.Syed Mustafa Hussain Tabatabai (grandson of Ayatollah Muhammad Hussain Tabatabai, writer of Tafseer Al-Mezaan).
Agha Syed Ali Sharfuddin is a religious scholar, jurist, and reformer, who led the late 21st century Religious Reforms movement in Pakistan and other Muslim countries to revitalize Islamic teachings and institutions in the modern world. As religious scholar, he effected reforms in Islamic law, administration, and higher education and, although resisted by conservatives, broke the rigidity of Shia Muslim ritual, dogma, and family ties. His writings include the “Wake up and Defend Quran” and a Prophets of Quran series.

Early life[edit]

Agha Syed Ali Sharfuddin Moosvi Baltistani (Arabic/Persian/Urdu/Punjabi:|آغا سید علی شرف الدین موسوی بلتستانی) (born 1942)was born at Aliabad Shigar Baltistan. Agha SyedAli Sharfuddin Moosvi Baltistani was born into a notable Shia family that claimed descent from Muhammad. Educated in his hometown, he later steeped himself in the teachings of the Shia Islam. Though he remained faithful throughout his life to that school, he also acquired an extensive knowledge of contemporary Islamic sources and disciplines: the Qurʾān (Islamic scripture), the Ḥadīth (sayings attributed to Muhammad), jurisprudence (fiqah), dogmatic theology (kalām), philosophy, and Ṣūfī (Islamic mystical) theology.

Visit to Iraq[edit]

Ali Sharfuddini began his advanced religious studies at Najaf and then Qom under the most prominent Shīʿite scholars of the day, including ‘Ayatollah Sadhghi Tehrani’. There, he was actively involved in protests against the disclusion of Quran as a major subjects in Hozah, for which he was punished several times by Mullahs.

Visit to Iran[edit]

He was educated in various Shia Islamic schools included Najaf and Qom, and he settled in the city of Qom. he adopted the name of his home town, Aliabad (also spelled Ali aabad), as his surname. As a Shīʿite scholar and teacher, Ali Sharfuddin produced numerous writings on Islamic philosophy, law, and ethics, but it was his outspoken opposition Shia deviations and heresays, It was his uncompromising advocacy of Islamic purity that won him his initial following in Pakistan. Ali Sharfuddini also lectured at different seminars and, against much conservative opposition, induced the intentions of reforms in the administration and curriculum of that ancient institution.

Return to Pakistan[edit]

Ali Sharfuddin spent his 15 years in Iran. After that he returned to Pakistan, promoted to the rank of religious leader, he gathered around him a circle of disciples from every social class. Accused of supporting a doctrine that ali sharfuddin do not believe in Imamat and arrival of Mahdi, the clergyman issued a fatwa that stated that Ali Sharfuddin is rustificated from Shia Islam. He was given a fatwa that his headmoney is 3 lac. He is confined for last 10 years at his home at Nazimabad. Although Shia clergyman of Pakistan ordered him confied but he continued his condemnation of saint worship, horse worship, graves worship, polythism and various rites and rituals as well as baseless dogmas. Failing to prohibition and forbidding him to do so he was deprived of his books and writing materials but he is still widely venerated by shia and sunni Public alike.

His teachings and contributions[edit]

Ali Sharfuddin, one of Islam's most forceful theologians who, sought the return of the Islamic religion to its sources: the Qurʾān and the sunnah, revealed writing and the prophetic traditio. A fiery orator in support of the Shia Sunni Unity and an ardent advocate of the concept of elimination of bidaat and new customs with in shia, Ali Sharfuddin.was strictly pressurised by shias of Pakistan.
He is known for his influential efforts to direct his fellow Muslims toward the pan-Islamism. Ali Sharfuddin himself proved unwavering in his determination to transform Pakistan into a theocratically ruled Islamic state. He is an advocate of Islamic Shariah in which women were required to wear the veil, Western music and alcohol must banned, and the punishments prescribed by Islamic law must be reinstated.

Reformatory works[edit]

In addition to his numerous books and articles, ʿAli sharfuddin's most important writings included Mauzooaat Mutanawwia (“ijtahad, temporary marriage,intercession”); and a fragmentary writing on Batiniyya. In theology ʿAli Sharfuddin sought to establish the harmony of reason and revelation, the freedom of the will, and the primacy of the ethical implications of religious faith over ritual and dogma. He deplored the blind acceptance of traditional doctrines and customs and asserted that a return to the pristine faith of the earliest age of Islām not only would restore the Muslims' spiritual vitality but would provide an enlightened criterion for the assimilation of modern scientific culture.
In matters of Islāmic law, which governed Muslim family relationships, ritual duties, and personal conduct, ʿAli Sharfuddin tried to break through the rigidities of scholastic interpretation and to promote considerations of equity, welfare, and common sense, even if this occasionally meant disregarding the literal texts of the Qurʾān. ʿAllama Sharfuddin has been widely revered as the chief architect of the modern reformation of Shia Islām.
Ali Sharfuddin produced a considerable body of work—often republished in Pakistan—that extended and justified his religious and political involvements and was characterized by its rich documentation, sober style, and brilliant polemic. In addition to innumerable Aqaid and Rasoomat of Shia (Rites and Dogmas of Shia) and several professions of faith, the most beautiful of which is the Shia of Ahlulbait (Followers of Ahl ul Bait), two works merit particular attention. One is “Batiniyyah” available in Urdu. The other, “Motions of Islamic History”, is the richest work of comparative theology surviving from medieval history of Islam
Ali Sharfuddin desired a return to the sources of the Muslim religion, which he felt had been altered too often, to one extent or another, by the different religious sects or schools. The sources were the Qurʾān and the sunnah: revealed writing and the prophetic tradition. The ijmāʿ, or community consensus, had no value in itself, he insisted, unless it rested on those two sources. His traditionalism, however, did not prevent Ali Sharfuddin from allowing analogical reasoning and the argument of utility a large place in his thought, on the condition that both rested on the objective givens of revelation and tradition. Only such a return to sources, he felt, would permit the divided and disunited Muslim community to refind its unity. The varied character of Ali Sharfuddin ‘s literary activity covers an impressive range of jurisprudence, logic, history, ethics, comparative religion, and theology. His appreciation of the resources of the Arabic language and Persian are evident in all his works. Probably best known for his work in jurisprudence and theology, for which the basic qualification was a thorough knowledge of the Qurʾān and Ḥadīth (tradition), he became one of the leading exponents of the Shia jurisprudence. He made a comparative study on the religious pluralism of his day, which is among the earliest of such studies and is highly regarded for its careful historical detail, due to this study he was able to know the imp;oted customs and rituals among Muslims He conversed and debated with the leading contemporaries of his area, to whom he exhibited an insatiable thirst for knowledge as well as uncompromising convictions. Most observant, careful in analysis, meticulous in detail, and devoted to the clarity of his positions, he demanded the same of others.
Ali Sharfuddin’s teachings have been characterized as puritanical and traditional, representing the early era of the Islamic religion. He made a clear stand against all innovations (bidʿah) in Islamic faith because he believed them to be reprehensible, insisting that the original grandeur of Islam could be regained if the Islamic community would return to the principles enunciated by Muhammad. He do not allow for an intermediary between the faithful and Allah and condemn any such practice as polytheism. The decoration of mosques, the cult of saints, and even the smoking of tobacco were condemned by Ali Sharfuddin. Ali Sharfuddin desired a return to the sources of the Muslim religion, which he felt had been altered too often, to one extent or another, by the different religious sects or schools.

Criticism and opposition[edit]

He was shunned and defamed for his reformatory and theological views. When some of his writings were banned by Shia organisations, he said that no such act could deprive him of their content. Although attacks against him continued, and he was declared as a controversial personality, but various influential defenders for him appearing day by day which are attempting to return to the “true” principles of Islam under his guidance. He is criticized by many orthodox Shia scholars for rejecting Imamate and the arrival of Imam Mahdi (12th imam of shias). He is also criticized due to his proclamation of temporary marriage as unlawful. Some shia clergyman like Ayatollah Muhammad Hussain Najafi in his book Daqaiq e Islam[1][2] announced that Agha Syed Ali Sharfuddin Moosvi Baltistani is no more a shia after his rejection of these fundamental beliefs. His opponents refer to him as an Enemy of Ahl-e-Bait, infidel, they also accuse him to be a wahhabi agent however, his followers called him a sage, a reviving personality of religion Islam and a reformer. In his books Fasalnama-e-Adalat, Shikwon-kai-jawab main and Darussaqafa to Darulwusqa, Agha Sharfuddin retaliated these allegations and exposed the real causes of these allegations. According to him, Islam is the only religion whose dogmas can be proven by reasoning. Agha Syed Ali Sharfuddin Moosvi advocate returning to the early stages of Islam i.e. Quran and Sunnah. He believed in a form of Islam that would liberate men from enslavement, provide equal rights for all human beings, abolish the religious scholar’s monopoly on exegesis and abolish racial discrimination and religious compulsion.

Beliefs[edit]

  • Caliphate and Imamate
He beliefs in the superiority of Ali Ibn Abi Talib over all companions (nevertheless, as stated before he doesn’t believe in divine appointment of ANY Imam. He says that the maximum that can be proven is that Ali and other Imams claimed Imamate on the basis of their superior knowledge and not divine appointment.
  • Sects within Islam
He calls believing in sects or associating oneself with a sect is a bidat (innovation). He believe in the authority of only Quran and Sunnah.
  • Divine Appointment of Imams
He rejects openly Shia belief in divine appointment of Imams of the Imams of Ahl Al-Bayt (‘Wilayah/Imamah’)
  • Infallibility of Imams of Shia
He rejects the Shia belief in the infallibility (‘Isma) of the Imams.
  • Wilayat al-Takwiniyyah
He rejects the Shia belief in Wilayah Al-Takwiniyyah/Tasarruf Al-A’immah (also called Tafwidh, it’s the belief that Allah created the Imams and then delegated the ruling of creation and giving sustenance to the universe to them)
  • Period of Caliphs
He calls the reign of Khulafa as the role model of Islamic Government, and he is against abusing and cursing Caliphs and Companions of Muhammad.
  • Return of Imam Mahdi
He rejects the Shia belief of belief in Raj’ah. This is the alien Twelver belief that the Imams of the Ahl Al-Bayt and a number of their enemies will return to this life to rule.
  • Omnipresence, All Hearing and All-Seeing Imams
His rejection of the ghali Shia and Sheikhi (and extreme Sufi) belief of the concept of Hadhir wa Hadhir (Omnipresence of the Imams i.e. they are All-seeing and All-hearing).
  • Denial of Revealation for Muhammad's family After his Death
He rejects the Shia belief that the Imams (and even Fatimah) received REVELATION (not just ilham, but revelation in form of books etc.) after the death of Muhammad.
  • Companions of Muhammad
He reject the Takfir, Tafsiq and Tabdi (declaring someone a Kafir, wretched and an innovator) of the absolute majority of Muhammad’s companions by the Twelver Shia sect and its scholars.
  • Five Rightly Guided Caliphs
He reject the negative Shia stance towards the absolute majority of Muhammad's companions, especially Abu Bakr, Omar and Othman. He always refers to All four Caliphs as well as Imam Hassan as Khulafa’ Al-Rashideen (the rightly guided Caliphs).Sharfuddin defends Abu Bakr, Omar, Othman and Ali and argues that Ali (despite any difference he had with his brothers the Sahaba), he sincerely gave the pledge of allegiance to all Caliphs before him and never believed to be a ‘God-chosen’ Imam.
  • Intersession (Tawassul, Istishfa, Istighasa)
He reject innovated and heretical forms of Tawassul, Istishfa‘, Istighatha (different forms of (intercession and supplication) etc. such as supplicating directly to saints (Imams, Prophets) as it is common amongst the Twelver Shiites (and other polytheists such as the Catholics, some Sufis etc.). He argues that Muhammad and his household prayed only to God, directly with no intermediates AND taught others to do so as well (according to Sahih narrations in Shia books). He opposes Shiite and (some extreme) Sufi beliefs alike in regards to this matter.
  • Taking Oath, Swearing and Slaughtering for Other than Allah
He reject taking oaths, swearing and slaughtering for others besides Allah
  • Shia of Ali or Shia Twelwers
He reject the ‘Ja’fari’ Fiqh. He call himself Shia of Ali not Shia imamiya or Shia ithna ashri or whatsoever.
  • Self Flagellation Rituals
His rejection of the pagan and barbaric Shia self-flagellation rituals and other innovated mourning ceremonies in his book Aqaid wa Rasoomat e shia and Shia of Ahlul Bait.
  • Temporary Marriage (Mutta)
His rejection of the Mut’a (temporary) marriage
  • Writing A.S and R.A
He says it is Bidat (innovation) to write R.A and A.S with the names of Sahaba (Companions of Muhammad) and Imams (Shia Leaders).

Maulana Ishaq Faisalabadi and Agha Syed Ali Sharfuddin Moosvi Baltistani[edit]

Renown Islamic Scholar the late Molvi Ishaq [3] in a video on YouTube and Facebook praises and Introduces Allama Ali Sharfuddin Baltistani in these words:
“At Masjid Haraam, I met a scholar who is hiding (detained) since last 10 years, and shias have appointed a reward for behadding (killing) him, if someone kill him that much reward will be given to the murderer. His (scholar) name is Ali Sharfuddin Moosavi. He, the innocent, speaks the truth and people became enemy of him. He said that the tyranny (zulm) you narrate about sahaba (Caliphs) as they did so and so with Fatima. He made a very sensible statement that: First prove by authentic narrations, any authentic narration whose narrators are authentic?? Prove by it that these zulms were happened. Secondly suppose if it is proved that they did these zulm, then what is the decree of Sharia and what is the level of these tyranny (zulm) in Shariah, ?Did they become kafir or just are Cruel? If they are Tyrant (Zalim) then they are Crimnal, You must pray for the Criminals. He made thse two big points, first prove the zulm using authentic chain of narrators of tradition, they (shia) are themselves liars. But if suppose it is proved then they are just Zalim not Kaafir (non-believer), Why you curse and abuse them so much. I met him at Masjid haram. Ali (Molvi Ishaq’s desciple) managed the meeting. He (Ali Sharfuddin) is a pious and noble man, but he hiding (in a house), Neither his books are allowed to be published, he is hiding in a house in Karachi. His head-money is three lac (300000RS), anyone who kill him will be rewarded. What we can do!son. The condition of each group (sect) is the same, they do not let anyone to speak the truth.” [4]

Allama Muhammad Hussain Zaidi Barasti and Agha Sharfuddin[edit]

Allama Muhammad Hussain Zaidi Barasti cited references of Agha Syed Ali Sharfuddin Books in his book Tatheer wa Taqdees-e-Mehraab (تطہیر و تقدیس محراب و منبر).[5]In this book Allama Muhammad Hussain Zaidi Barasti called Agha Sharfuddin as Allama (the learned) Syed Ali Sharfuddin Moosvi Aliabadi. Allama Muhammad Hussain Zaidi Barasti was himself a notable shia scholar. He was also a reformer who wrote more than forty (40) books on various topics. Mentioning and quoting agha sharfuddin Allama by Muhammad Hussain Zaidi Barasti in his books shows Agha Sharfuddin's level of knowledge and his authenticity. 

Books[edit]

Agha Syed Ali Sharfuddin Moosvi Baltistani wrote about seventy books in Urdu on various Islamic topics. Some of these books are available at his Official website Sibghtul Islam. [6]
Some of his books are following:
  • Ask the Holy Quran (Quran Say Pocho)[7]
  • Prophets of Holy Quran (Muhammad Mustafa S.a.w.W)[8]
  • Quran and Mushtarqeen[9]
  • Questions Answers about Quran (Sawalat WaJawabat)
  • Masculaine and feminine in the Holy Quran
  • Poets and Poetry in the Holy Quran
  • Wake up and Defend the Holy Quran (Utho! Quran Ka Difa Karo)
  • Imam and Ummat (Leader and Followers) in the light of Holy Quran
  • Horizon of Dialogue
  • Azadari Kiyun[11]
  • Tafseere Siyasi[12]
  • Multifurous Topics (Ijtehad, Temporary marriage, Intercession)(Mozoat-e-Mutanawiya)[13]
  • Dogmas and Rituals of Shia (Aqaeid-o-Rasoomat Shia)
  • Batiniyya (The Hidden Sect ((Batniya Ka Kirdar)
  • Motions of Islamic History
  • Origion of Polythism and Idol-Worship in Sects
  • Numerous Qiraat causes Interpolation
  • What are our Customs and Politics? What it should be??
  • Hajj and Omra in the light of Quran and Sunnah
  • Mosque
  • Prophets of Holy Quran (Adam, Noah and Abraham)
  • Prophets of Holy Quran (Moses and Jesus)
  • Shia-e-Ahlul Bait A.S
  • Dar-us-Saqafa to Urwa-tul-Wusqa (Dar-us-Saqafa say Urwa-tul-Wusqa tak)[14]
The last book Dar-us-Saqafa to Urwa-tul-Wusqa was published in 2013.
Agha Sharfuddin is now in his seventies and despite of old age and opposition and allegations by his enemies and rivals he is still publishing books through his institution Dar-us-Saqafa Pakistan.[15]

 

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