Islamic Books, Authors & Famous Saints MCQs — Sufi Orders

‘History of the Arabs’ was written by Phillip K. Hitti (Philip Khuri Hitti), a Lebanese-American historian. First published in 1937, it remains one of the most comprehensive works on Arab history in the English language and is frequently tested in PPSC, FPSC and CSS Islamic Studies papers.

‘The Reconstruction of Religious Thought in Islam’ was written by Allama Muhammad Iqbal. It consists of seven lectures delivered in 1928–29 and published in 1930. It is Iqbal’s major philosophical work addressing the need for a dynamic reinterpretation of Islamic thought in the modern age. This is one of the most tested Islamic Studies book-author pairings.

Muqaddimah was written by Ibn Khaldun (1332–1406 AD), the Arab historian and sociologist from Tunisia. It is the introductory volume to his ‘Kitab al-Ibar’ and is considered the first systematic work on the philosophy of history and the sociology of civilizations. Ibn Khaldun introduced the concept of ‘Asabiyyah’ (group solidarity) as the key to the rise and fall of states.

‘Introduction to Islam’ was written by Dr Muhammad Hamidullah — a Pakistani Islamic scholar and jurist who spent much of his life in Paris. He also wrote ‘The Emergence of Islam’ (No. 44 in the list). Dr Hamidullah is known for his translations of the Holy Quran into French and his extensive research on early Islamic history and international law.

‘Short History of the Saracens’ was written by Syed Ameer Ali, an Indian Muslim jurist, author and judicial committee member of the Privy Council of the United Kingdom. He is also famous for ‘The Spirit of Islam’. The Saracens was a term used by medieval Europeans to refer to Muslim Arabs.

‘History of the Islamic People’ was written by Carl Brockelmann, a German orientalist (1868–1956). He was one of the foremost scholars of Islamic literature and Semitic languages, best known for his encyclopedic work ‘Geschichte der arabischen Litteratur’ (History of Arabic Literature). This is a commonly tested book-author pair in PPSC and FPSC papers.

‘Spanish Islam’ was written by Reinhart Dozy, a Dutch orientalist (1820–1883). The book deals with the history of Islamic civilization in Spain (Al-Andalus), covering the period of Muslim rule from 711 AD to the final fall of Granada in 1492. Dozy’s scholarship on Moorish Spain remains highly regarded.

‘A Literary History of the Arabs’ was written by Reynold A. Nicholson, a British orientalist and scholar of Persian literature (1868–1945). He is also well-known for translating the poetry of Rumi and his studies of Islamic mysticism (Sufism). His works are standard references in university courses on Arabic and Islamic literature.

‘Islam: Its Meaning and Message’ was written by Khurshid Ahmed, a Pakistani economist and Islamic scholar. He also wrote ‘Islami Nazria-e-Hayat.’ Note: Khurshid Ahmed and Khurshid Ahmad are the same person — the name appears in slightly different transliterations across sources. He is also known for his work on Islamic economics.

‘Islam at the Crossroads’ was written by Muhammad Asad (born Leopold Weiss), an Austrian-born Muslim convert, scholar and diplomat. He also wrote ‘The Road to Mecca’ (his autobiography) and ‘The Message of the Quran’ (a highly regarded Quran translation). His writings bridge Western and Islamic intellectual traditions.

‘Islam and the Economic Challenge’ was written by Umer Chapra, a Saudi-Pakistani Islamic economist who won the Islamic Development Bank Prize in Islamic Economics. He is one of the foremost authorities on Islamic economics and finance, and this book examines Islam’s response to the economic challenges facing Muslim countries.

‘Islam: The Misunderstood Religion’ was written by Muhammad Qutb, the Egyptian Islamic scholar and brother of the famous Sayyid Qutb. The book addresses common Western misconceptions and criticisms of Islam, responding to them from an Islamic perspective. It has been widely translated and used as a reference in Islamic Studies curricula.

‘Ideals and Realities in Islam’ was written by Seyyed Hossein Nasr, an Iranian-American Islamic philosopher and scholar born in 1933. He is one of the most prominent Muslim intellectuals of the 20th century. He also wrote ‘Jada-o-Manzil’ — wait, that was Seyyed Qutb. Nasr’s famous works include ‘Islamic Science’ and ‘The Heart of Islam.’

‘Khilafat-o-Malookiat’ (Caliphate and Kingship) was written by Abul A’la Maududi, the founder of Jamaat-e-Islami Pakistan. The book controversially analyses the transition from the Rightly Guided Caliphate to monarchy under the Umayyad dynasty. Maududi wrote numerous foundational works on Islamic political theory, economics, and jurisprudence.

‘Towards Understanding Islam’ was written by Abul A’la Maududi. It is considered one of the best introductory books on Islam, covering the fundamentals of Islamic faith (Aqeedah), worship, and moral character. It has been translated into numerous languages and is widely used in Islamic education worldwide.

‘Islamic Law and Constitution’ was written by Abul A’la Maududi. This work outlines his vision for an Islamic state based on Quranic principles and the Sunnah of the Prophet (SAW). It has been influential in discussions about Islamic governance and constitutional law in Muslim-majority countries, particularly Pakistan.

‘Al Jihad fil Islam’ (Jihad in Islam) was written by Abul A’la Maududi. Written when he was just 25 years old, it presents the Islamic concept of Jihad in its complete dimensions — spiritual, moral, social and military — countering both Western misrepresentations and extremist interpretations. It remains one of his most widely read works.

‘Jada-o-Manzil’ (The Way and the Destination) was written by Seyyed Qutb, the Egyptian Islamic scholar and author. Seyyed Qutb (Sayyid Qutb) is also famous for ‘In the Shade of the Quran’ (Fi Zilal al-Quran), his famous Quran commentary. Note: Seyyed Qutb and Seyyed Hossein Nasr are different scholars — Nasr wrote ‘Ideals and Realities in Islam.’

‘Quranic Sciences’ was written by Afzalur Rahman, a British-Pakistani Islamic scholar and encyclopedist. He is best known for his multi-volume ‘Encyclopaedia of Muhammad’s Seerah’ and ‘Islam: Ideology and the Way of Life.’ His ‘Quranic Sciences’ covers the historical development, preservation and sciences related to the Holy Quran.

‘Studies in Muslim Political Thoughts and Administration’ was written by Haroon Khan Sherwani, a Pakistani political scientist and historian. He authored several works on Muslim political theory and the history of the Deccan Sultanates. His works are standard references in Pakistani university curricula on Islamic political science.

‘The Emergence of Islam’ was written by Dr Muhammad Hamidullah, the Pakistani Islamic scholar based in Paris. Along with ‘Introduction to Islam,’ this is one of his major English works. Dr Hamidullah is known for discovering the earliest known written constitution in history — the Constitution of Madinah (Mithaq-e-Madinah) — and publishing it with commentary.

Khwaja Moinuddin Chisti introduced the Chishti Sufi order in India. Known as Mehboob-i-Ilahi (Beloved of Allah) and Khwaja Gharib Nawaz (Benefactor of the Poor), he arrived in India around 1192 AD and settled in Ajmer. He popularized Sama (devotional music recitations) as a form of worship and kept deliberately aloof from royal courts to serve the poor directly.

Sheikh Shihabuddin Suhrawardi introduced the Suhrawardi Sufi order in India. Unlike Chishti, he accepted royal service and maintained connections with the ruling establishment. He wrote ‘Awarif ul-Maarif’ (The Knowledge of the Spiritually Learned), a classical text on Sufi ethics and practice. The Suhrawardi order was particularly strong in Multan and Sindh.

Khwaja Pir Mohammad introduced the Naqshbandi order in India. The Naqshbandi order is the most orthodox of all Sufi orders — it opposes Shia practices and music (Sama), and advocates the philosophy of Wahadat-ul-Shahdud (Unity of Witness) as opposed to the Wahadat-ul-Wujood (Unity of Being) of other orders. It wrote ‘Red-i-Khafid.’

Sheikh Nizamatullah introduced the Qadri (Qadiriyya) order in India. The Qadri order is traced back to Abdul Qadir Gilani (1077–1166 AD), the famous Baghdad saint. Sheikh Nizamatullah preached the fundamentals of Islam. The Qadri order is one of the most widespread Sufi orders in Pakistan and South Asia.

Miyan Bayazid Ansari, known as Pir Roshan (the Enlightened), introduced the Rashaniya order during Akbar’s reign. He wrote ‘Khai-ul-Byan.’ He was a controversial figure — considered by orthodox Muslims to be a heretic — and was opposed by the ulema of his time. The Rashaniya movement was also a socio-political movement in the Pashtun regions.

The Shattari order was introduced in India during the Lodhi Dynasty by Abdullah Shattari. This order claims direct spiritual contact with God. The famous court musician Tansen — one of the nine jewels (Navaratnas) of Emperor Akbar’s court — was a follower of the Shattari order. The Lodhi Dynasty ruled the Delhi Sultanate from 1451 to 1526 AD.

Sheikh Sarfudin Yahya introduced (popularised) the Firdausi order in India. The Firdausi order is a branch of the Suhrawardi silsila. Sheikh Sarfudin Yahya was a disciple of Khwaja Nizamuddin Firdausi. The order was prominent in Bihar, India.

Abu Wali Qalandar introduced the Qalandaria order in India. The wandering monks of this order are called Darveshes (Dervishes). Qalandars are known for their rejection of worldly norms and conventional religious observance, focusing instead on direct spiritual experience. The famous Lal Shahbaz Qalandar of Sehwan Sharif is associated with the Qalandaria tradition.

‘Awarif ul-Maarif’ (The Knowledge of the Spiritually Learned / Gifts of Deep Knowledge) was written by Sheikh Shihabuddin Suhrawardi, who introduced the Suhrawardi order in India. This classical text on Sufi ethics and spiritual discipline remains one of the most important manuals of Sufi practice. Unlike Chishti, Suhrawardi accepted royal service.

‘Khai-ul-Byan’ was written by Miyan Bayazid Ansari, known as Pir Roshan, the founder of the Rashaniya order. He introduced the order during Emperor Akbar’s reign. He wrote in the Pashto language, making him one of the earliest significant Pashto prose writers. His writings and movement were controversial and opposed by orthodox Muslim scholars.

The wandering monks of the Qalandaria order were called Darveshes (Dervishes). The Qalandaria order was introduced in India by Abu Wali Qalandar. Qalandars are itinerant mystics known for rejecting social conventions and worldly attachments, focusing purely on the spiritual dimension of life. The term ‘Darvesh’ is used broadly for wandering ascetics in Sufi tradition.

Tansen — the legendary court musician and one of the nine jewels (Navaratnas) of Emperor Akbar’s court — was a follower of the Shattari order, introduced by Abdullah Shattari. The Shattari order was introduced during the Lodhi Dynasty and is known for claiming direct spiritual contact with God.

The Naqshbandi order advocated the philosophy of Wahadat-ul-Shahdud (Unity of Witness / Oneness of Witnessing), introduced by Mujaddid Alf Sani (Sheikh Ahmad Sirhindi). This was a response to the Wahadat-ul-Wujood (Unity of Being) philosophy of Ibn Arabi, which Naqshbandis considered problematic. Wahadat-ul-Shahdud holds that the mystic witnesses everything as Allah’s creation, without the creation becoming Allah.

‘Islami Nizam-e-Zindgi aur us kay Bunyadi Tassworat’ (The Islamic Way of Life and Its Fundamental Concepts) was written by Abul A’la Maududi. Maududi was the most prolific Islamic writer in the list — he wrote at least 8 of the 48 books listed, including this work, Khilafat-o-Malookiat, Towards Understanding Islam, Al Jihad fil Islam, Islamic Law and Constitution, and others.

‘Islam in Transition: Muslim Perspectives’ was edited by John J. Donohue and John L. Esposito. It is an anthology of writings by Muslim scholars on how Islamic thought is adapting to the modern world. John L. Esposito is a well-known American scholar of Islam at Georgetown University.

‘Islamization of Pakistan’ was written by Zafar Iqbal. Note: Zafar Iqbal is different from Allama Iqbal — do not confuse the two. Allama Muhammad Iqbal wrote ‘The Reconstruction of Religious Thought in Islam.’ Zafar Iqbal wrote this specific book on the Islamization process in Pakistan.

‘Arab Administration’ was written by Hussain Shah. This work covers the administrative structures and governance systems of early Arab/Islamic civilization. It is a reference text in Pakistani university curricula on Islamic political administration.

‘Seerat-un-Nabi Vol. I’ in this list was written by Sarwat Jamal Asmai. Note: The most famous multi-volume ‘Seerat-un-Nabi’ in Urdu was written by Shibli Nu’mani (Vols. I–II) and completed by Syed Sulaiman Nadvi (Vols. III–VI). The Sarwat Jamal Asmai work listed here is a separate Vol. I.

Dr Muhammad Hamidullah wrote both ‘Introduction to Islam’ (No. 7) and ‘The Emergence of Islam’ (No. 44) in the list. He was a Pakistani Islamic scholar based in Paris who wrote extensively in French, English and Urdu. He is renowned for his research on the Constitution of Madinah (Mithaq-e-Madinah) and his French translation of the Holy Quran.

Mullah Mohammad Mahdi introduced the Mahadawi order in India. The Mahdawis believe in the advent of the Mahdi and followed an interpretation of Islam that was considered unorthodox by mainstream Muslim scholars. Mullah Mohammad Mahdi, like Nuruddin Noorani, is noted for opposing orthodox Muslims.

Nuruddin Noorani (Wali) introduced the Risi order in India. Like the Mahadawi order, the Risi order is noted for its opposition to orthodox Muslim practices. Nuruddin Noorani is revered as a saint in Kashmir, where the Rishi (Risi) tradition is a distinct spiritual movement that blended Islamic Sufism with local mystical traditions.

The Firdausi order is a branch of the Suhrawardi order. It was popularised in India by Sheikh Sarfudin Yahya, who was a disciple of Khwaja Nizamuddin Firdausi. The main Suhrawardi order was introduced in India by Sheikh Shihabuddin Suhrawardi. The Firdausi sub-branch was most prominent in Bihar.

‘Women and Social Justice: An Islamic Paradigm’ was written by Dr Anis Ahmad. This work addresses the Islamic perspective on women’s rights and social justice, countering both Western feminist and extremist interpretations of women’s status in Islam. Note: ‘Aurat Maghrib aur Islam’ (No. 19) was written by Dr Muhammad Ameen — a different author.

‘Islami Nizam’ (The Islamic System) was written by Dr Yousuf al-Qardawi, the prominent Egyptian Islamic scholar (1926–2022). He was one of the most influential Muslim scholars of the 20th–21st centuries, known for his work on Islamic jurisprudence, economics and his popular TV programs on Al-Jazeera.

‘First Principle of Islamic Economics’ was written by Abul A’la Maududi. He laid the theoretical foundations of Islamic economics in the subcontinent, arguing that an Islamic economic system must be based on the prohibition of Riba (interest), Zakat, and equitable distribution of wealth. This work, along with Umer Chapra’s writings, forms the backbone of Islamic economics curricula.

Khwaja Moinuddin Chisti is known as Mehboob-i-Ilahi (Beloved of Allah) and Khwaja Gharib Nawaz (Benefactor of the Poor). He introduced the Chishti order in India and is buried in Ajmer, Rajasthan. His dargah (shrine) is one of the most visited spiritual sites in the subcontinent, attracting people of all faiths.

‘Islami Aur Tahzeeb-e-Maghrib Ki Kashmakash’ (Islam and the Struggle with Western Civilization) was written by Mustafa Sabbai. He was a Syrian Islamic scholar and founder of the Syrian Muslim Brotherhood. He wrote extensively on the conflict between Islamic civilization and Western modernity.

‘Tahzeeb-o-Tamaddon-e-Islami’ (Islamic Culture and Civilization) was written by Rasheed Akhter Nadvi. This work covers the development of Islamic culture, science, arts and civilization from early Islam through the classical period, and its contributions to world knowledge.

‘Islam and the Secular Mind’ was written by Shibli Nu’mani, the great Indian Islamic scholar and historian (1857–1914). He is best known for his biographical works including ‘Al-Faruq’ (on Hazrat Umar), ‘Al-Ma’mun,’ ‘Imam Abu Hanifa,’ ‘Ilm-ul-Kalam,’ and the multi-volume ‘Seerat-un-Nabi’ (completed by Syed Sulaiman Nadvi). He founded the Darul Musannifin (Shibli Academy) in Azamgarh.