————eE ee Deoband Ulema’s Movement for the Freedom of India FARHATTABASSUMist Eton 2006 Publ! by JAMIAT ULAMA-LHIND 1) Bahadur Shah Zafar Marg ‘New Delhis110002 nssasaton ih MANAK 'B7, Sarasa Complex, Subhash Chowk, Tani Nagar New Den-10082 ‘Phone! 2215359, 2200529 Email: manak publicaionsahotmail con Website woe aanakpublications.com All rights eseroed © Author, 2006 ‘vo patof hs poicaton may be eproduced oe tansmited ‘any four y any meat elcome or mechani sedan poe ng ory ration storage and rctival system, without permision {in writing from the publisher ISENSLTEO71073 Lay by Sudhir Kena Vatsa . Laser Typeset by FOREWORD Recent advancement in the field of science and technology Jhas brought about radical changes in the fleld of history and historiography. Of late subultern studies and microscopic ‘istorical analysis of the issues and events that were left out at the periphery are brought out to the centre. The object is to underscore discourses and contribution of marginality. The present book is an excellent example of such case that aims an understanding the complex role played by ulemas in the freedom struggle. Muslims as we all know, constitute the largest minority of the country and ulemas are known for their noticeable contsibution in the socio-cultural, politica, historical and religio-philosophical spheres ofthe country. The contribution made by the ulemas, however, have either been relegated to the negligible margins in the pages of history or are ruthlessly ignored. Deoband ulemas and their work have been victims of crass political negligence. The present study gives and evidence of being attuned to the recent trends in the feld of history, historiography and other allied branches oflearning. It takes a curious and fair critical stance to estimate the making of the ulemas selected forthe dissertation, evaluate‘vi Deoband-Ulena’s Mocement forthe Fredo of dia she values of national integgity and communal harmony: Mets ve wavering commitment, purity and sincerity of their ree anand wide range oftheir scholarship had an enthralling ine nfrences on masses, Ther seiiess and disinterested eee Ship infused aspintof nationalism and promoted aes emeetherness amongst the masses. Their writing 296 coches acquainted the indigenous people of the forege ‘Pftwation, usurpation and exploitation. People learn to resist and retaliate “Tae study highlight the role of whemas in Indian pottics etween 1997 and 1947 with strong support of Maulans eeieond-ul Hasan, Maulana Obaidullah Sindhi, Maula En Nanawtavi The study microscopically takes ‘780 Ose the multidimensional personality of the wlemas, their aStigulsing political contribution in terms oftheir Soe et ent ike "Khaksar movernent” of Maulana Inayatlly Seep and their proximity to the Gandhian philosophy 204 arses of his support to the Indian National Congress 2is0 Roshan Rumal Movement” etc. The author pln t=8ing ease raye no corner oftheir achievement unicidated ang fring in to assesment the chief contribution of the Wem bring inf chomaticaly ignored by the dominant stream of Tea ietlectuals and historians motivated by thelr ulterior Ae foes, She has very systematically fllowed interdisciplinary st eejology 20 that a credible dimension is attributed oe! dy, As a awaken scholas, pretty sensitive to the resen Sek cae in the diferent discipline, she as made fe bet cr rareforts to highlight the nationalist discourses of #6 Sinead Ulemas in general and the selected ulemas i= Pact Ther marginal #8 cantalize inthis stud: Te Pay also makes certain revealing remarks regarding he se hoddony of religious ceteredness ofthe endeavors of Wose arena Jad authenticated her statements by supporting o id authentic thinker, politician and historians temas the book convincingly and authentically prese ulemas.s a word of appreciation and cause for # serious ittention. Thus Lind of fair and unbiased approach, Lar sure, would pana fesh avences to approach te sincere fnvolvesent of open & ginal comavunities and theiz contribution tothe nation te me deliberately side-tracked or denigrate by the that Wat intellectual statuture of te Indian society. Afterall domi gure indebtedness to Our precursors irrespective oftheir Biigion caste or ceed, for their devotion, dedication and felfless sacrifices padsuddin Tyabji Marg DN. Ishaq Jamkhanawala 92, DN. Rosd, President ‘Mumibai-s00001 Anjuman-Hslam Former Minister for Wakf & Labout, ‘Maharashtra StateAUTHORS NOTE In India, or for that matter in any part of the world, ulema have always been criticized for ane or the other teason. Sometimes they aze accused of hurling the gullible followers | into the dark alleys of outdated customs and traditions Sometimes they are blamed for preaching bigotry and extremism. They are even accused of preaching hatred and | violence at the drop of a hat. But if one peeps into their lives | and their mission, one can easily find that they are actualy | torch bearers of peace and communal harmony and all the | charges against them are uncalled for. Ulema always strived | for unity and peaceful co-existence. It i only the mistrust | among various communities that creates all the troubles and! ‘needs tobe corrected. Through this book, [have tried to bring the lives and works of some of the renowned ulemas alive before the readers, so thatthe misunderstanding about them could be removed and thei less knawn role in the country’s freedom struggle is brought to Limelight T would like to take this opportunity to express deep sratitade to Dr. Mitza Mohd Khizar, my teacher, Maulana Asad Madani, President, Jamiat Ulems-i- Hind; Maulana Mehmood Asad Madani, General Secretary, Jamiat Ulemai-sc Desa Utema's Movement for the Freed of Iris Hussain Education Society & President, Jamiat Olen, Hussain Bay father Mr. MLN. Siddiqui, Me, Tilawet 81: wane t Raber bducation Society, M/s. Manak Publications ae eal for their valuable assistance in this task. 1 20 Petal protefal to Dr M, Ishaq Jambanswvala, Pesiier Seman tilam andl Former Minister Maharashar sm for AnjumarCeenond to tus book, T would alo like fo Har wr eF ansiddigul ny husband without is help cove ®o8 ae eecpapleted the ob. Finally Tam elo indebted fo yemesoot eae ord colleagues who have assisted me in this work aes special thanks to Barbara Daly Metalf,Dovging 2 Hendeeon aroogui Zia Uk Hasan and Gulran Ahmed for dence protograpts [have reproduced from their sources (Dr Farhat Tabassum Head, Department of History ‘sir Sayyed College, ‘Aucangabad [Maharashtra] CONTENTS Foreword Authors Note Introduction ‘Ulema’s RevolutionaryMovements of the 18th, 19th and 20th Centuries Dar-ul-Uloom, Deoband: {A Revolutionary Organisation Nadwatul-Ulema Movement Shaikh-ul-Hiind Maulana Mehmood-ul-Hasan and His Disciples ‘Maulana Obaidullah Sindhi Maulana Hussain Alamed Madani ‘Maulana Abul Kalam Azad and ‘the Indian National Movement ‘onclusion 2 9 14 138 18 1811 INTRODUCTION One of the important aspects of the history of Indian Nationalist Movement is the role played by the Ulema (Gcholats) in the liberation of the country. However, itis tunfortunate that their role has rarely been appreciated. Consequently, a number of Ulema who made significant contribution towards freedom movement have remained in Obscurity, Moreover, there has been a trend to brand Muslims as separatists and natural supporters of the Muslim. “League in toto, The general distrust of the entire Muslim community before and even after the Partition has largely fesulted in the segregation of the Muslims from the mainstream. It may be mentioned here that Muslims have been living im India for the past 1000 years. It would be wrong to say that they do not have any love or attachment for the country of theiz birth or that they choose to stay aloof from the mainstream politics because they do not believe in the possibility of co-existence with people not follovring their faith. It is tue that the political activities of the Muslim League gave the impression that Muslims lid not retain any trust in the governance of the majority re ae ne12 Dechand Ulema’s Movement for the Peaows of Iria distortion of religion. Islam does not encourage separatist aasvom eather, it preaches religious harmony and restrain Sts Aalorners frown degrading other religions. Besides, it enjoins toni faithfulstorendes selfless service for heir rather’ pon ter which land they belong to. But the Leagues ‘hidosopy was ot derived from original Islami sources, On Pacer), the League wes a conglomerate of power-hungry ‘Slane with innah acting sorelike an advocate fora sr aeesnof elite Muslims, rather than a responsible leader of the entize community? Trin intevesting fo note that even dung the period when the League was making forays into the Muslim society, several Tesponsibie Mudim leaders, inchuding the Ulema alerted Me Deppe to the dangerous designs of the League, Referens 9 Peer to the role of Maulana Hussain Ahmed Madani, who pe tae whole hog to castigate the League for is divisive Propremmes, Madani made it clear umpteen times Ws eeaeretre, how and wiry it was important for the Mastims to ght aginst Baitahers along with their Hindu broth for Ger ndependence of the country. He discouraged Muslims “uot fling prey 10 the communal agenda of the Loner: ah he believed, would bring untold harm to the entire community ‘Mention may also bé made to the role of Maulane Mehmeod-ul-Hasan and his student, Moulana Obaidullah SEER both of whom devoted thei lives for the cause of Procdom of the nation. Starting his career as a teacher af see soma, Mehmood-ul-Hasan evolved into an inspiring eeotationary. He sent his student, Maulana Obaidulah Shadi to Kabul to coordinate the revolutionary activities thote against the British He himself went to Saudi Aria aoe We same purpose but his mission did not fructify there Yue to the reasons, discussed in detail separately. Sindhi's due to the rarvolationary activities was systematic and Introduction 3 cidnt approve of Gand’ pprondl tat seemed oi ated bn myths and superstitions, Sindhi upheld the {owt of giving poll recognition to all commie, Pe he thought Ht wa5 necesary to bring about unity of action SMe Ulema not only participated inthe freedom movement, but aco led it from the front and made numerous sacrifices tar he motherland. Before going into details, it would be for eto understand the meaning and postion of ulema ‘within Islam. sane ie The word Ulema isa plural of Ali (cholas) and refers to snot wate el ee ne knowin Guan peste of allah and Hadeeth-—the record of sayings and deeds ‘of the Prophet Muhammad. ee “The Liema thus have a great importance in the Muslim community They are called he heirs of the Prophet. Their Gio ua importance is established by éhe historic statement one other than the Prophet himselé, While addressing the Bi pust congregation on the occasion Hajjat-ul-Vida (he Pauper list Ha), the Prophet asked whether he hadn't Conveyed the Quran'in flo ain vealed by Allah ESeryene replied in affirmative, The, wile urging all hose pov fst tn tha he eer a Ss 20 Frophet would be born to guide the mankind thenceforth The Qui‘an and Hadeeths be conveyed to those who were Absent and unaware of them WT alae poscton the cx stared eon of spreading islam sight from the moment the Prophet wierd ttn te do sb. Acturly, these people and those $chevers who had seen the Prophet even once in thei ifetime form the respected group of Sehabas (Companions of the Prophet) An those who had seen Sahabasis the second group laoven ao Tabeyeen, followed by Tabe-Tabeyeen and finaly Comes the tum of Ulema. Each of the above groups has ee4 Devband Ulema’s Movement for the Freedont of India con the work and ultimately the responsibility fell on the Shoulders of the Ulema, In other words, the Ulema became the last heirs of the Prophet AS ihe Qui‘an is expounded in Arabic language and conteins the commandments of the Creator in the mst concise form, common man cannot comprehend them easily. One needs Crhuve a thorough knowledge of Arabic language, Hadeeth, Telamie jurisprudence and Islamic history to interpret and ‘Explain ts verses accurately Sometimes, even the mos! lezmed SPM fhe Ulema commit mistakes in this respect. Different thtexpretations ofa single word ‘Qaum’ by Allama Iqbal and Madhana Flussain Ahmed Madi can be cited as an instance i. this context Tabal infersed the meaning of the word “Qaum’ as 2 natichality based on one religion. According to him nationality founded upon race, language oF territory is Thncceptable anc causes great misfortune and trouble: He casleved that territorial nationality is against the concept of Islam* ‘On the contrary, Maulana Hussain Ahmed Madani proved. that the word ‘Qautn’ denotes, among other things, any BFOUP cree tana women bound together in the pursuit of common. Surpose, which may not necessarily be religion. He gave Pee pes ofthe common nationalities ofthe prophets nd thelr Snbelieving people eg,, Prophet and the Quraish to prove his Boint, He also gave another example in support of his po vteagon that She Prophet once united the Jewish tibes of Madina with his Muslim followers by a solemn covenant to fight against the pagan Arabs, who were preparing fo attack Afsaine The terms of the agreement were that each party auld be free to follow its own religion, but in all other wroters the Muslims and the Jews would be regarded as one community. AMUNItY. cain Ahmed Madani also rejected Maulana Introduction 5 definite views on the formation of the free and undivided India. They can be enumerated as follows 1. ‘The Indian State shall be a republic and its President shall be chosen by election, He will exercise the supreme executive authority® 2, In the Central Government, the Mustims will be in a minority, but their religious, political and economic Tights will be protected. The Centre will deal with @ limited number of subjects, namely defence, foreign affairs, communications, transport and finance. The ‘remaining subjects will be provincial. The provincial governments will deal with the religious affais* 3, Education will be a provincial subject. 4. Muslim canonical law (Sharia!) or Muslim criminal aw ‘will not be enforced." 5, The organisation of government will be on the basis of partnership of various communities ‘The above example of Iqhsl and Maududi proves beyond doubt that there is a poasblty of wrong interpretation of Quranic verses It also proves how important the role of ‘Thema’ isin the interpretation of Qur'an. As mentioned tau the ‘lesa’ ar the last hts ofthe Prophet entrusted foth the responsiblity of guiding the people right from the rae to the grave, A slightest eror ean ell caaser As Stch no one can deny the necessity of good Ulema as well as religious schools (madras). "However it wll be travesty of truth if we don't recall ‘Allama Iqbal’ views onthe Parton He unequivocally said that his views on nationality didn't mean that they were in Support ofthe country’s division "Alter the creation of Pakistan Iqbal was halled as its rentor becase in his presidential address tothe League in 19308 he had advocated the formation of consolidated eles marhonat ene, Bett this according 10 iabal wes 066 Deohand Ulema’s Movement for the Freedom of India sists will get majority rights in five out of eleven Indian, ‘Mitinces with fll resduary powers and one-third share of Poi he total in the howe ofthe Federal Asser.” again in is ter oT Times London, dated Ob 12 soot iba efuted the charge made bythe Bots ourralist roar Strompoon, tat he was endangering the defence ofthe Eaves by aang forthe avision of Tada. Ighl explained: count BY edistdbution of India into provinces with effective aden of ene community ox another om ines #8 advoeated doth by the Nehew and Simon Reports." According to Islam, 2 trae Mustim can and should never be JMuoval t his country. eis quite another issue that 2 few SHESTR teaders and the Ulema, basing their standpoint on the wnterpretation of the Qui‘an, came up with a eo-nation Jory and managed to mislead the gullible masses, According easton, believers cannot co-exist with non-believers to form, » antted society or state, Apart from such proponents OF aeperatism, the British policy of divide and rule played ¢ separa role in the partition ofthe country. Besides, the political we Slerchip was also responsible for the Himalayan Blinder of dividing the county. Meine don remains an agonising episode in the political and socis! life of India. But after independence, itis the sacred Shaty of every Indian to forget the past and look forward Guy lasek will be a travesty of the truth, if the credit of fede is attrbuted toa particular class or a community: A TeSinao respective of case, creed or religion participated in the country’s freedom stniggle. The Netional Movement was a collective effort "Reverting to the subject, the ulema’s contribution in the seeedom struggle is commendable as sen from several angles see tt of the Ulema who participated in the nationalist Fale isindeed very long. However names of he six Ulems SeBE anding and Geserve special mention here because of aheis exemplary contribution to the freedom movement. They eer ge: Maulana Qasim Nanawtawi, Shaiklvul-Hind Maulana Nehenood-ul-Hasan, Maulana Obaidullah Sindhi, Maulang vere Anmed Madani, Maulana Abul Kalam Azad, and Maulana Muhammad Ali Jauhar. Introduction 7 In adtion to this a study of the brief history of D . jf history of Darul oti Deoband, Which was established to impart teachings Uti. i ndlgperosble fr a proper understanding of howe ceagasis moulded the outioak ofthe Ulema on national “The Desband School basically aimed at preserving the inane velues from the corrupting influence of the West, Je Sy Baten" lgen Blah srl wes obvious itary Pues its support to the Indian National Congress 1s one seeproeampe. ih fac, Maulana Qasim Nana founded RoR Scott counter the Bash design on olin Slats after the Sepoy Mutiny f 1857. The Muslin soit, Maid was in ttters lowing the Beish crackdown sfet the Mutiny, newded leadership to tide over is social and (eine eres Mana asin fought tat an nttton tke Fhe Deoband School could full the social and political muting hacen an Reba a2 wo fo revrttolsamand csigat the Bish maybe poited ut that dhe Deobend School remained anblnetical fo he iceas Cf'srfayyed Ahmed Khan and conseguery tothe Abgarh Steal cA a the reasons for this wes Sir Sayyed’s proximity the Britsh and hs predilection to western slen site Br to western seniic While i is tru thatthe ant-British bend of Desbandi sigicanly contrbuted fo creating Muslin rvelaionaies Te Mulan Mekaoed Hassan aulana Sina and other the Deoband School itself was far from revolutionary as such, Is nationale was more of a negativist response than gest programme of acon. rapa te Indian tional Congress ate tie when the Congress ite was hardly antieiishe"t could not reconcile itself the modems of Si Sayyed because chose to brand Sr Sayyed soe oft Beh witout cite ssn elev Gide Soja thug Mosrimprtany aid aos csoalled evs of the western citsaton beyond etiiing pola ae of Bah nn tm caro lan so infeed pita nd inlet conten the religious ideal of the Deaband School. “e8 Dechand Ulema’s Movement for the F Nevertheless, the Deoband School produced 1h¢ co eee Siema, However, if this school cow's revolutionaey esue of reconciling Tsiam with nations? epitations from the beginning, which Mehnood-ul-Fiasan weed at nlter stage, i role in the freedom, struggle srould have had wider ramifications sApaat own the Muslin revolutonsres belong. the ech adSthoal allusion may alsobe maieto the contract aecanigher Muslim revolutionaries. A prominent ome us segard sof Inayatullah Khan Mashrig whe initiated a this coger Hed the Khaksar Movement Inte in 1991. Based Tove ot Nezism and Fascism, Khakoar Schock temps on thee Muslim youth from the shackles of frustrate to ce sand ainlesaness- Interestingly, the moverners eS Cisse othe Mislins alone, Dut open #0 the felon not conflons. The overwhelming response that tis ser of al etonent receives could also be ascribed t the 0% lived moveiike Syed Raza Abi, Dr Ziauddin Ahmed, AES of leaders Shah, se Sikander Hayat Khan, Mauls 9s Cans Khan Bahadur and Masiara Zafer ARKO" Ca alsar School disapproved of a Gandhian co}s2o% opebties Theschoo did advocate violence a8 PoP to poics Trefinn rom advocating its use ether when 08et Gptions file. The iets of Ktaksss Sto! eee secular and oPriclwhich was why perhaps pslosophy find Brocin rtnodox section of Muslims. Inayatulah O90 favour Wjuently dubbed as materialistic and even an afb ae ug ioouedfatees agaist Nim. and as 9 Som ent died a natural death. Nevertheless, Krak the movement eft an indelel impression on he Mistry of mov ema aia Atone time, it hd as many 28 15,00000 (Pec modes vated members fom various commuriies rad tovtake on the might of the British. © Britis. ies were Ali brothers— ——<— Introduction 9 Gora, Maslana Mohammed ALL wanted to 7 waned to provide ase Cor Mae nationalist movement. From Tike least the base of moss contac Hs unswerving faith in the of Cann ly dine ty methane among .ers, he became closer to Gandhiji in the 7 Cooperation Movement. ae Te ctnad Ail aurched the Khiafat Movement, which ad al as orl a5 polclimpliation, Socal aimed at binging togethey the Ulema and the Western aime Sm yout: Mohamed Ail thought tat ce Mat es and pome Indian Telepeenee “CEL Toy malt Stacking eth rl pect ihe British’s divisive policies in Turkey, which was Islamic Khalifa* " a seat of Moturamed Ali forwarded an argument that any for irre in key emountd to iets ihe ipower Mente sines Tukey astern ger anes power of lam. He wanted to maintain the Kailafat of Turkey asthe effective religious organisation. ie aor though the Kiafot Movement to mobilise windsor againet Ove Bosh in nda, Te succeeded f0 8 stn ee Sol he at an tay orem couse na wot Hd sin ey a ed oes ne of he Eo etent io the han of Gandhi. twas perhaps the ot port sap nthe det of iy of people rd acon errs snag uns atl been ovo fay cad nf he en Psd In un wy org ay te aco pes on be posal oon st id eng GFaian Ren Matagae Aitnhe Congress: mae Gand formmaking ass of peopi’s mUR rhe afr Movement wt oncot the ett10 Desband Ulema’s Movement for the Freedom of Inia ‘and content, having litle to do with Turkey, is proved by the het that when Mustafa Kamal Pasha chose to abolish Khilafat ae nch, there was hardly any protest from those who had 2 into such a sensitive issue against the British in India ‘Moharened Ali stood for the complete freedom for all communities, He even had differences with Gandhifji on this corn ecause he felt that at times “Gandhi behaved as though RevWas fighting for the freedom of the only majority re nity, making the 70 million Muslims dependent on the Hindus Mahasabha.” itis usually believed that Mohammed Ali tured 2 ccommunatist after the end of the Khilafat Movement. This is, Jemever not tue. According to Dr: Moin Shakis** nationalism peti is not and has never been a concept with a definite mecning, which was accepted by all the leaders of all the ae munites, Mohamuned Ali thought of nationalism as means steniove independence ofthe country, which simultaneously: fpuaranteed freedom for all communities from the fear of domination, NOTES 1. Refig Zakaria (200%), The Man WI Popular Prakashan, Delhi 2, hsana Syed Mohammed Miyan (3970) Asivane Mats, . 171, ‘Al Jamiat Book Depot, Dal 3. Wid 3 I yu Salman Shabjahanpul, Shaith-ul-Hind Maulana Pe jonead al Haan Deobed: Ek Siyesi Mulla, p. 4, Mase eadgar Shaikh-w-lslam, Pakistan Chowk, Karachi 5, Mant’ Shakir (1970), Khilfet fo Partition, p. 47, Kelmakar Prakashan, Deli, June Cee (972) History of Freedom Movement in Indi, Vo, 3p'250.260, Ministry of Information & Broadcsting Coecmanent of India, New Del. +7, Soha kone (1992), nde Muslin inthe Paitin of Ei PP pot-2e2, Atlantic Publishers & Disteibutoss, Delhi 8, Malana Syed Mohamned Miyan (976), Op. cit, p- 88 9. Di, pp. 49-150 Divided ida, pp. 77-78, Introduction tid, p50 tid, p51 Be Reig Zakaca (001), The Man Who Divided Indi Popular Prakashan, Delhi. ents 13, Bi 1 Bi 15. Bil XE, Bacbora Daly Metal, amie Revi! British nda, p93, Princeton University Press, Princeton, New Jersey. ve vr. Mee Syl Mohamed Mian Ulmer Ue “Mujahedana Karname, Vol. I p. 47, Al Jamiat Book th 18. Ibid., p. 94. e x aa 15, Obsigullah Fuad Falabi (1996), hbresk«-Dase-wa eh p.190, Hindustan Publications, Deb cata zo. fi Bh 2 De SMa 997), Op tp 258 23. Ibid., p. 162. aoe 2A, De Moin Shaki (1970), Op. ct, p. 85.2 ULEMAS REVOLUTIONARY MOVEMENTS OF THE 18TH, 19TH AND 20TH! CENTURIES (1) FARAIZI MOVEMENT tan wile sake manyrdom of Hyder Al and Tp Sal Ad at ack Ue Mash tect DE rein he Be et gee ages eo ul ce cy are Jn of Tien sultan’ ‘movement came into existence,’ sein eon 4 ese Tip Suan’ made gn for inaependeee shh tend 9500) eso Saar Sasol erm van aa bv Fouls © eng (EE one morenen™ = ‘re (ordeal se ovement fonts were made we 8a Fg en at oe Aa ter es echoed, sleolines one ve to break the age-old tuition of saint dace eter tea een laches andre place Se conn of ace Nes Ltema’s Revolutionary Movements of hea. 13 conformity with Islamic teachings” and drew attention of the feople to their fundamental duties. ‘The Movement declared a war against untouchability and iscrimination on the basis of caste, creed, and colour as they re against the tenets of the Qur'an? There was a great level nity and equality among the members of this Movement. ‘and hence It kept on consolidating its base among the fackward and downtrodden people because ofits principles of equality “Apart from the reformation work, the Movement infused the spit of aad against the foreign rulers. Shariatullah once declared that it was an obligation on the part ofall Muslims fo wage a war against the aggressors. With the announcement fof this decree on war, more people, especially farmers and Jabourets, joined the Movement. Though a war could not be waged during the Lifetime of Shariatullah, his son Hafez Muhamninad Mohsin (1819-1862)' completed his father's ‘unfinished task and further strengthened the Movement. ‘After the death of his father in the year 1840," Mohsin, who was affectionately known as Daudu Miyan, gave a new ‘logan of Al-Arzallah (which means Allah’s earth). He declared. hat itis Allah’s earth and nobody can rule it by virtue of a legacy. The British rulers had no right to collect lagaan (tax) fom farmers and therefore exhorted the people to resist the government and landlords collecting the unjust tax. Though this announcement about lagaan won many friends and supporters for the Movement, italso turned many pro-British Hindu landlords hostile Daudu Miyan was implicated in false cases time and again He was charged sith house thefts in 1838, murder in 1841¢ and vas also arrested for holding public meeting without permission in 1844, Again in 1846, he was arrested on the Charges of kidnapping and murder. But each time, he was released and declared innocent Contrary to the government's expectations, all those{A Desbond Ulema’s Movement fr the Freedom of India reat eres ome nohatranet ta ne ra Ne Be NA em sts oe eee ta ors Seen ok he i ne ee serene oo ee a ka oO OPE em augh, hey started interfering in religious i Feo te cs gd caectn Kan oy Fe nt ce serens ate ots ica ey ES ae CS ge ie Ce eet Ne Suite he se 8 Baa “Beh a a ee cn nce ee cat lara Gla Riso Mabe ns back Sit ———— Ulema’s Revolutionary Movements ofthe. 15 (2) REVOLUTIONARY MOVEMENT OF MAULANA ‘QASIM NANAWTAWI Nanawtawi and Darul-Uloor, Deoband, are so interelated Shut the sy of one cools sell be the sic of the oer Maulana Qasim Nanaortawi was born in the year 1899" in Nanawaw vlage of Saher ditt, in Utar Pradesh = Fs father was Asad AIL As there was a teaion of two names ther, Maulana was also known as Quraih Hussain rough Dera Voom, Deoband was etlshed because of the efforts of Nanawta, hs most important contribution Iny in fis efforts towards purging the Muslim society of he sal it was beset by Nanavtai firmly believed in principles of Islam and Shariah, He held that a solution ofall the problems could be found in the Shariah, The most urgent problem before hin tras to sefocm the indian society In those day, exploitation ioinen was on there Though the ancient Inian history Shows tht women had bee exploited since ter Ve pesod, trie agenst the fair ex was on the peak in his days Inhuman restinent used tobemeted outta women, expec to wwe A widow was considered to be a cae ofa ‘mueries and problems in home ot society. Nanawiaw took up the cadgels against the evil by advocating remarriage of dows. He was a reformist with 4 perfect vision. He ssid srithout implementing the lov of Shara, relormation of socety was not possible ‘Nanawtawi's movement coincided with the growing tigdity of the Indian society, dominated by outmoded trading inverted thinking, and superstitions. He, however, waged a battle against such evils without losing hope and tonfidence, mg nore Nana's concem about the plight of sedows might be cause af sown widow ster wo was later aed if to Abdu Ha of Phallat* is sister's mariage gave a new46. Deohand Ulema’s Movement for the Freedom of Ini sdincoinglybegan to ccept te cocept of Berean andincoicgl ben Se peed Obes gene ofa Naa alan a 7 he vena rahe tne ace ro mesg Fen te eren Naan exon a oe men mpenering te Peo ep 2 at dus ot odes to say the Muslims of India knew this but shied ean Or Spe hve lege bel sey rom puting Deer abut tenacity. THe Nana go upvies Peandah event aa (toon nan Np ec wen “ea eso pte Nana wed sere dere om purchasing immovable property its seston a ee of Sareh ape rae t laa Pre amp were pce ohkhend Mazes movement evoked an overwhelming where Nant poe ewer ese) BN Se ein pope Nanna and Revolutionary Actes sstepostion som aon cn Nana acd citar oposton stn ey aso Howes head Safa er genres head hee Se ee ape umn ered 0 NS TN ong some le on he ese SBE Nakane Shaikh Nobama of bale agent ee Me ate wh he Behe a et ey antntes oh wa fl are woul sa an ncigetnce fhe i, othe ser hy na nee sry Heer foe ules alae decd a ton ret hess ng Wlea’s Revolitionary Movements ofthe... 17 Qazi whereas Maulana Mohammed Munir and Maulana Mohammed Hafeez Zamir Ahmed” were given charge of the two battalions. Maulana Shaikh Mohammed was doubtful of the strength of Indian military, because it was nothing in comparison with the advanced British army” ‘Nanaotawi, with the assistance of Nawab Shabbir Ali, was successful in getting the support of the ruler of Delhi, Bahadurshah Zafar With his intervention, the batle secured, a national character. No doubt, the fearless personality of Nanawtawi played an important role, but the leadership of Behadurshah Zafar did give it the much-needed strength and idence. 1 was planned that the battle would begin from Thana Bhavan and end with the liberation of Delhi from the British dlutches. ‘Thana Bhavan The first phase of the battle started from Thana Bhavan ‘with an attack on the British soldiers, who were passing along the Bagh-e-Sher Ali Road A British soldier was killed and Indians managed to seize some weapons, including a cannon. Nanaiotawi made extensive preparations for the attack. Maulana Ahsan Manazir Gilani in his ‘Sawan-e-Qasimy’ writes that though itis not clear whether Nanawtawi had actually participated in this attack or not, it goes without saying that he was the main force behind it, and must have actually participated in it Both “Nagsh-e-Hayat™ and ‘Sawan-e-Qasimi® don’t ‘mention the name of Nanawtawi, but it appears unlikely that he could have kept himself away from this attack, which later became knoven as ‘Attack from the road of Bagh-e-Sher Ali’ Attack from Bagh-e-Sher Ali ‘The attack from Bagh-e Sher Ali was a successful attempt