Revolt in Colonial India and the Deobandi Movement: From Jihad to Revivalism
By Grace Mubashir, New
Age Islam
19 July
2024
The Deoband Movement, Rooted in The Teachings
Of Shah Waliullah And Shah Abdul Aziz, Sought To Revive Islamic Principles
While Maintaining Moderation And Respect For Interpersonal Religious Relations,
Contrasting With The Dogmatic Wahhabism. The Deoband Seminary's Establishment
Marked a Significant Shift from Armed Revolt to Intellectual and Spiritual
Resistance Against British Rule, Focusing On Preserving Islamic Education and
Culture.
Major Points:
1.
Many Western scholars mistakenly
blame the Deoband School for being the ideological source of modern militant
Islamic Wahhabism. This misleading perspective wrongly connects the Deoband
seminary with Wahhabi-inspired madrasas in Pakistan, which have been breeding
grounds for militancy since the 1980s
2.
the Deoband School emphasizes utmost
respect for spiritual guides known as peers and is linked to the Sufi Quadri
and Naqshbandi orders.
3.
Unlike the dogmatic Wahhabism, the
Waliullahi school combined Quranic principles with Sufi traditions, promoting
moderation and interpersonal relations between different religious beliefs.
4.
The Deoband Seminary's contributions
to India are multifaceted, reflecting both its historical significance and its
ongoing influence
-----
The
district of Saharanpur, located in the western part of what is now Uttar
Pradesh (UP), is renowned for the Islamic seminary in Deoband, a modest town
roughly 20 km from the district headquarters. In 1858, while the revolt against
the British was fading, the nearby towns of Thana Bhawan and Shamli, situated
70 km from Saharanpur on the road to Delhi, were still engulfed in unrest. The
events in these towns during this period not only impacted the history of the
uprising but also laid the groundwork for the establishment of the Darul Uloom
Theological School at Deoband, close to these towns.
Many
Western scholars mistakenly blame the Deoband School for being the ideological
source of modern militant Islamic Wahhabism. This misleading perspective
wrongly connects the Deoband seminary with Wahhabi-inspired madrasas in
Pakistan, which have been breeding grounds for militancy since the 1980s. Both
Wahhabism and the Deoband movement seek a pure form of Islam reminiscent of its
early decades and are reformist in nature. However, there are fundamental
differences between them. Wahhabis are staunchly opposed to saint worship and
are characterized by their literalist interpretations of the Holy Scriptures,
lacking respect for the spiritual aspects of faith. In contrast, the Deoband
School emphasizes utmost respect for spiritual guides known as peers and is
linked to the Sufi Qadiri and Naqshbandi orders.
The 1857 Revolt and Deoband's Role
During the
early days of the 1857 Revolt, Thana Bhawan remained relatively calm while
neighbouring towns like Meerut, Bijnor, and Delhi faced severe conflict.
However, the town's residents, including the devout Sufi saint Haji Imdadullah,
were aware that change was imminent. A dispute between a Hindu moneylender and
a Muslim cleric escalated under British administration, leading to the
execution of Hafiz Muhammad Zamin, a cleric planning to join the rebel forces.
This event sparked mass protests and led to the rise of leaders like Maulana
Rashid Ahmad Gangohi and Maulana Qasim Nanotvi, with Haji Imdadullah as their
spiritual guide and declared Imam of the jihadi revolutionaries.
The Call for Jihad
The ulema
of Shamli issued a decree for jihad against the British, viewing it as a
religious war against persecution. This decree had significant ramifications
across North India. Despite the spirit to fight, the poorly equipped forces
were quickly defeated by the British, leading to many deaths and imprisonments.
Haji Imdadullah managed to escape to Punjab and eventually to Mecca, where he
lived until his death.
The failed
uprising led to severe repercussions, including the Patna trials against
so-called Wahhabi Mujahideen and the imprisonment of prominent Muslim scholars.
This period was challenging for the ulema of Saharanpur, who struggled to
accept British rule. Realizing the need for a different approach, they founded
the Deoband Madrasa in 1867, led by Maulana Qasim Nanotvi. The madrasa aimed to
teach a puritanical Islam and revive a sense of national identity among
students.
The British
devastation of Delhi post-1857 led to an exodus of ulema to neighbouring towns,
including Deoband. The Deoband School, rooted in the Waliullahi school of
thought, was directly influenced by Shah Abdul Aziz and Shah Waliullah. Unlike
the dogmatic Wahhabism, the Waliullahi school combined Quranic principles with
Sufi traditions, promoting moderation and interpersonal relations between
different religious beliefs.
Scholarly Perspectives on Deoband
Dr. Tara
Chand, a prominent historian, highlighted the transition from armed resistance
in Shamli to peaceful education and reform in Deoband, emphasizing the
resilience and adaptability of the Muslim community. The Deoband seminary,
inspired by the Hanafi school of thought, stood in contrast to the Wahhabi
ideology, emphasizing Sufi doctrines and peaceful means of safeguarding
religion and culture against British influence.
Barbara
Metcalf explains that the ulama of the madrasahs represented a form of Sufi
leadership distinct from the guardianship of medieval saints' tombs, a
characteristic institution of later Sufism. The Deobandis opposed certain Sufi
customs, such as urs (festivals commemorating saints) and pilgrimages, which
challenged the centrality of tombs and their support networks. Instead, the
Deobandis offered an alternative spiritual leadership focused on individual
instruction, rejecting what they considered deviant customs. Key figures at the
Deoband school, such as Muhammad Qasim, Rashid Ahmad, Mahmud Hasan, and Ashraf
Ali Thanwi, were among the leading Sufis of their time, with Thanwi widely
regarded as the preeminent Sufi of modern India.
Today, many
Western analysts mistakenly associate the Deoband Movement with Wahhabism. This
confusion likely began with figures like WW Hunter, who categorized the trials
of Deobandi freedom fighters and the revolutionaries of the Mohommedia Tariqa
as Wahhabi trials. This misrepresentation continues, as both Western analysts
and some Indian historians find it convenient to lump Wahhabis and Mohommedias
together. However, militant Wahhabism differs significantly from the
anti-colonial stance of the Mohommedia Tariqa. This flawed perception has had
serious repercussions.
Establishment of Darul Uloom Deoband
In 1857,
Hafiz Saiyid Abid Hussain, Maulana Mehtab Ali, and Shaikh Nihal Ahmad
established a madrasa in Deoband's Jama Masjid. Initially a basic school, it
moved to a new building in 1867, becoming the Darul Uloom Deoband seminary.
Founders Maulana Qasim Nanotvi and Maulana Rashid Ahmad Gangohi, who had
participated in the 1857 rebellion at Shamli, infused the seminary with a
rebellious spirit. Gangohi had even spent six months in prison for his
involvement in the rebellion.
Guiding Principles and Educational Philosophy
Two
directives of the Prophet guided the spirit of Deoband: "Afzal ul Jihad" (the highest form
of jihad is to speak the truth to an oppressive ruler) and "Hubbul Watan-e-Minal Imaan" (love
for one's country is part of faith). Understanding these principles clarifies
the true spirit of the Deoband Movement and its role in India's freedom
struggle. The Deoband seminary's educational system was based on the Dars-i Nizami method, established by the
18th-century scholar Mulla Nizam Uddin of Lucknow. This system included a
six-year course on Islamic disciplines based on the Quran and the Sunnah.
The
founders of the Deoband Seminary chose not to include modern sciences in their
curriculum, believing it unwise despite not opposing their study. This omission
had a lasting impact, as Deoband graduates lacked English language skills and
modern scientific knowledge, hindering their ability to address 20th-century
challenges. In contrast, institutions like Sir Syed Ahmad Khan's Aligarh School
included modern sciences, better preparing their students for contemporary
issues.
Notable Figures and Legacy
The first
teacher at the Deoband School was Mullah Mahmud, and the first student was
Mahmud al-Hasan, who later became a prominent figure in India's freedom
movement and the founder of Jamia Millia Islamia in New Delhi. The Deoband school
was deeply influenced by the spiritual legacy of the Chishtia Sufi order. After
Maulana Qasim Nanotvi's death, Maulana Rashid Gangohi led the school. In 1873,
Maulana Mahmud al-Hasan joined the teaching staff, gaining international
acclaim as an Islamic scholar. His students included Husain Ahmad Madani,
another significant figure in India's freedom movement. Both Hasan and Madani's
contributions to India's freedom struggle were unparalleled and left a lasting
impact on the country's history.
Recalling
his early years at Deoband, Maulana Husain Ahmad Madani wrote about the
kindness he received due to his young age and small stature. As a boy of
twelve, his unusual presence from such a distance earned him great kindness,
particularly from the wife of Mahmud Hasan. The atmosphere at the Deoband
School was modelled on the classic Eastern approach to religious education,
characterized by a close relationship between teachers and students.
Deoband's Role in the Freedom Movement
Due to its
anti-colonial stance, the Deoband Movement quickly became a significant
proponent of India's freedom struggle. In 1878, Maulana Mahmud al-Hasan
established the Samar-al-Tabariya,
arguably the first organization explicitly advocating for India's independence.
In 1885, the Samar-al-Tabariya
supported the newly founded Indian National Congress. A landmark fatwa issued
in 1888, signed by 200 Muslim theologians, endorsed Muslim participation in the
liberation movement alongside Hindus. This fatwa, later titled Nusrat-al-Abrar, was championed by
Deoband leaders Maulana Rashid Ahmad Gangohi and Maulana Mahmud al-Hasan.
Government Response and Continued Efforts
The
issuance of the fatwa alarmed the British government, leading to orders to
seize and destroy all copies of Nusrat-al-Abrar.
As the 19th century ended, Deoband theologians intensified their involvement in
the freedom movement. Inspired by Shah Waliullah, the Deoband School aimed to
purify and rationalize Islamic thought but failed to align with the parallel
Aligarh Movement. Led by Sir Syed Ahmad Khan, the Aligarh Movement promoted
modern scientific education and truth. Greater inspiration from the Aligarh
School might have elevated Deoband to the status of the greatest Islamic
seminary in the world.
Conclusion
The Deoband
seminary's contributions to India are multifaceted, reflecting both its
historical significance and its ongoing influence. Founded in 1867, the Darul
Uloom Deoband emerged as a pivotal institution in Islamic education and reform
in India. Its establishment marked a shift from armed resistance to
intellectual and educational efforts to preserve Islamic principles and
cultural identity amid British colonial rule. The seminary emphasised a
rigorous, puritanical approach to Islam, drawing from the teachings of Shah
Waliullah and Shah Abdul Aziz, while also promoting respect for spiritual
traditions and moderation.
Deoband's
influence extended beyond theological training. It became a centre for the
preservation and propagation of Islamic scholarship, producing a generation of
scholars and leaders who contributed significantly to various aspects of Indian
society. The seminary's emphasis on education and reform inspired numerous
other institutions and movements across the Indian subcontinent, shaping the
religious and intellectual landscape of the region. Deoband's approach to
combining Islamic teachings with a sense of national identity also played a
role in fostering a broader cultural and political awareness among Muslims in
India.
The
seminary's impact is also evident in its enduring legacy. Deoband's educational
model and reformist ethos continued to influence Islamic institutions and
scholars throughout India and beyond. It fostered a tradition of Islamic
scholarship that engaged with contemporary issues while adhering to its core
principles, contributing to the development of a distinctive Islamic identity
in modern South Asia. Through its emphasis on education, reform, and cultural
preservation, Deoband made a lasting contribution to the religious and cultural
fabric of India.
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A regular columnist for NewAgeIslam.com, Mubashir V.P is a PhD scholar
in Islamic Studies at Jamia Millia Islamia and freelance journalist.
URL: https://www.newageislam.com/islam-politics/revolt-colonial-india-deobandi-jihad-revivalism/d/132743