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. ----- A regular columnist for NewAgeIslam.com, Mubashir V.P is a PhD scholar in Islamic Studies at Jamia Millia Islamia and freelance journalist. 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