The Influence Of Islam

ShahWaliullah
Key Question 1: How successful were the religious thinkers in spreading Islam in the subcontinent during
the 18th and 19th centuries
Focus points:
• How important were the religious reforms of Shah Waliullah?
• What influence did Syed Ahmad Barelvi exert in the revival of Islam?
• How influential was Haji Shariatullah and the Faraizi Movement?
Specified content:
• the religious reforms of Shah Waliullah and his role in the political and religious context of the time
• Syed Ahmad Barelvi and the revival of Islam in the subcontinent
• the Jihad movement and the Mujahideen
• Haji Shariatullah and the Faraizi Movement.
INTRODUCTION:

Shah Wali Ullah was born on 21 February 1703 during the reign of Aurangzeb his real name was Qutub-
ud-din but became famous as Shah Wali-Ullah his father was Shah Abdul Rahim who founded Madrassa
Rahimiya in Delhi his father died in 1718.In 1724 Shah Wali Ullah went to Arabia to perform Hajj. He
studied under famous scholar Sheikh Abu Tahir bin Ibrahim and returned to Delhi in 1732. During the
course of his education, he learned many of his books from his father and was inducted in the tradition of
bayath (sacred vows) by his father and by the age of 17 was permitted by his father to provide spiritual
guidance and reform his fellow Muslims. After 14 months of stay in Arabia, two hajj pilgrimages and
learning the books of hadith from the scholars of the holy cities, Shah Waliullah finally returned to India in
early 1145 H.E. the journey home lasted six months and he reached Delhi on Friday 14 Rajab 1145 H.E. on
reaching home, he started teaching again and writing until his death three decades later.

BELIEFS:

He believed that the Muslims were facing decline not because of weak leadership but because of Muslim
community itself. He believed that many Muslims did not have complete knowledge of Quranic teachings. A
major problem was that Muslims were divided into Shias and Sunnis and fought with themselves. It was
necessary to follow Islamic teachings into every aspect of life.

WORK:

He worked hard to ensure that he was a role model for every Muslim. He translated Quran into Persian
because many people were unfamiliar with Arabic. Later his sons, Shah Abdul Qader and Shah Rafi,
translated Quran into Urdu so more and more people could gain Islamic knowledge. He wrote fifty one
books in Persian and Arabic. Amongst the most famous were Hujjatullah-ul-Baligha and Izalat-Akhfa. He
also wrote an account of the first four caliphs of Islam in a way that was acceptable to both Shias and
Sunnis. In economics he emphasised the need for social justice and for peasants and craftsmen to be truly
valued for their contribution to the economy. His most important contributions to the Muslim community was
his organization of opposition to the Marathas, who were threatening to over-run the Mughal Empire from
the south. It was to call together the divinities among Muslims and unite them for Jihad. He wrote a letter to
Afghan King Ahmad Shah Abdali and joined local forces with local Muslim leaders and defeated the
Marathas in the Battle of Panipat in 1761. However, despite encouragement from Shah Wali Ullah, the
Muslim leaders did not unite to take advantage of the defeat of the Marathas. Perhaps if they had done so,
the Muslims would not have soon found themselves under Non-Muslim rule.

IMPORTANCE:
Shah Wali Ullah was one of the first thinkers to state that the decline of Mughal Empire and the vulnerable
position of the Muslims were due to a neglect of the principles of Islam. He showed how this regeneration
might take place. The Madrassa continued to play a vital role in teaching Islamic principles and researching
Islamic thought. He believed that Muslims could prosper if they followed proper Islamic customs and did not
indulge in social evils. His writing gave large number of Muslims a chance to study their religion and
understand its teachings. He gave Muslims inspiration to lead a pure simple Life. He showed that Muslims
had to concentrate more on basic principle rather than finding the difference which would lead them in the
conflict among them. He tried to oppose Maratha and unite the Muslim under a common enemy. Many
future leaders were inspired by his teachings. And fight for the good of Muslim community

Sir Syed Ahmed Barelvi

INTRODUCTION:

Syed Ahmad was born in a small town of Rai Bareli near Lucknow. He moved in Delhi in 1806 and Studied
in Madrassa Rahimya for two years. In 1810 in joined a Pathan Military Leader and learned to use
European weaponry. In 1817 He returned to Delhi trying to make Islam to its original purity.

BELIEFS:

He believed that Muslims could achieve their freedom by having arm struggle against the British and Sikhs.
He believed that the evil in the Islamic Society had to be cured. He called for Jihad Movement to over throw
the non-Muslim force which was oppressing them. Only then Islam could be rescued from the evil customs
of other societies.

WORK:

In 1821 He went for Hajj and returned from Arabia in 1823 ready for action. At this time Punjab and NWFP
was in the control of Sikh and Muslims were unable to live according to their faith. He traveled many
hundred miles to raise a mujahideen force. In 1826 Syed Ahmad established his headquarters near
Peshawar and sent a messenger asking Ranjit Singh the ruler to allow muslims follow their religion but the
request was turn down so he had no choice but to attack at Okara on 21 December 1826 and after that
Hazarothe and defeat the Sikhs. He was successful military leader and the mujahideen force soon reached
80,000 men, but there was a major problem as the force had people from different area they quarreled on
how the camping should run. Sikhs tried to exploit the army by calling it un-Islamic but it was consider jihad
by Muslim leaders. When Syed Ahmad was about to attack the fort of Attock he encountered the army of
Sikh of 35000 men’s. What he did not know was that Yar Muhammad Khan a Pathan chief was bribed by
the Sikh and even his servant tried to poison him. Then Yar Muhammad deserted him on the battle field
along his men and thus this creates chaos and lead to defeat. Syed Ahmad had no choice but to move his
headquarters to safety of Panjtar near Kashmir but was again betrayed when a person in his army told the
British a secret way to attack them. In battle of Balakot 1831 a surprise attack was lead by Sikh and Six
hundred Muslims were killed along with Syed Ahmed.

IMPORTANCE:

The Defeat of the mujahideen in the Battle of Balakot was a serious setback for the Jihad movement still it
survived. The movement continued on the hills of NWFP until 1863 when the British sent large force to
deal with it still it survived through determination of its followers. The work of Syed Ahmad was important
because it was the first arm struggle of a movement to free Muslims from non-Muslim rule. It was not a
movement for a leader but it was to achieve religious freedom. Jihad of Syed Ahmad inspired many
Muslims. It is the fore-runner of Pakistan movement as the aim of this movement was to safe-guard Muslim
interest and achieves a homeland where they can practice their Religion, Culture and Freedoms.

Haji Shariatullah
INTRODUCTION:

He was born in 1781 in Faridpur district in east Bengal. His family was poor. In 1799 He went to Arabia on
pilgrimage and stayed there for nineteen years . He was greatly influenced by the teaching of Sheikh
Muhammad Abdul Wahab.
BELIEFS:

He believed that the miserable condition of the Muslims in India led to the country being Dar-Ul-Harb
(Country under Foreign Rule). He told that Friday prayer and Eid prayer cannot be offered here. He also
believed that Muslim community had moved away from Islamic practice. He wanted them to return to what
he thought was the proper observation of Islamic duties called Faraizi. This was why he started his
movement was called Faraizi Movement. The Faraizi Movement supported the idea of Jihad against the
non-Muslims who were undermining the true principles of Islam.

WORK:

He started Faraizi movement to restore the Pride of the Muslims and remove what he thought were the
Hindu practices. Emphasis was placed on praying for past sins and promising to lead a righteous life in the
future which had crept into their worship. The success of this movement caused British and Hindu
Landlord’s and they did not want Haji Shariat Ullah to create difficulty for them by uniting a desire to
improve their lives and purify their religion so they drove Haji out of the reign to Nawabganj in Dhaka where
he died in 1840. His work however was carried by his son Mohsin-ud-Din who continued to improve the
position of Muslim in East Bengal and introduced important economic measures. He divides East Bengal
into circle under control of each Khalifa to carry out religious activities. He helped the peasants to oppose
land taxes and he threatened to declare Jihad against the British so he was captured and put in prison
where he died in 1860.

IMPORTANCE:

Work of Haji Shariat Ullah was important to Faraizi Movement because it gave encouragement to Muslims
at a time when they demoralised by oppression suffered from Hindus and British. It also brought about a
spiritual revival which led to a revival in Islamic religion in East Bengal. Hindu influences were removed
from Islamic practices. It might be said that some seeds for the Pakistan Movement were sown by the
Faraizi Movement.
 Jihad Movement
The 19th century marked a crucial period in the Indian subcontinent, as it was under British colonial rule.
This colonial domination disrupted the existing political, social, and religious structures, leading to a sense
of disillusionment and insecurity among the native population. In this context, various religious and
reformist movements emerged, and Syed Ahmed Barelvi's Jihad movement was one of them.

Syed Ahmed Barelvi: Life and Ideals:

Born in 1786 in Rai Bareilly, India, Syed Ahmed Barelvi was a highly influential Islamic scholar who was
deeply concerned about the state of Muslims in the Indian subcontinent. He received a traditional Islamic
education but was also influenced by the reformist ideas of his time. Syed Ahmed Barelvi's primary goal
was the rejuvenation of Islamic faith and the establishment of a purer and more devout Islamic society.

The Jihad Movement:

Syed Ahmed Barelvi's Jihad movement, also known as the Tariqah-i-Muhammadiyah, was deeply rooted in
his interpretation of Jihad as a means to resist foreign domination and to purify Islamic practice. His
movement can be characterized by the following elements:
1. Armed Resistance: Syed Ahmed Barelvi believed that the British colonial rule posed a direct threat
to the Islamic faith and Muslim political sovereignty. He argued that Muslims needed to engage in
armed resistance to defend their faith and to establish Islamic governance.
2. Call for Unity: The Jihad movement emphasized the need for Muslim unity and solidarity,
transcending regional, sectarian, and linguistic differences. Syed Ahmed Barelvi aimed to unite
Muslims under a single banner to confront the common enemy.
3. Implementation of Sharia: A key objective of the movement was the establishment of Sharia law.
Syed Ahmed Barelvi believed that true Islamic governance required the strict adherence to Islamic
principles and laws.

Challenges and Outcomes:

Syed Ahmed Barelvi's Jihad movement faced numerous challenges. The British colonial administration was
a formidable opponent, and many Muslims were hesitant to support an armed struggle. The movement's
activities in the northwest regions of the Indian subcontinent led to conflicts with the local Sikh rulers,
further complicating their efforts.
The movement ultimately came to a head in 1831 with the Battle of Balakot, where Syed Ahmed Barelvi
and his followers were defeated by the Sikh forces. Syed Ahmed Barelvi himself was killed in the battle.
The movement's defeat marked the end of its armed struggle.

Legacy:
The Jihad movement led by Syed Ahmed Barelvi, despite its ultimate failure, had a lasting impact on the
Indian subcontinent. It galvanized the Muslim community and stirred a sense of resistance against foreign
rule. The movement also influenced subsequent leaders and movements that sought to address the
challenges posed by colonialism.

Conclusion:
Syed Ahmed Barelvi's Jihad movement was a response to the complex socio-political challenges faced by
Muslims in 19th-century India. While it ultimately did not achieve its immediate goals, the movement played
a pivotal role in shaping the discourse on resistance and revivalism in the region. Syed Ahmed Barelvi's
legacy is a testament to his commitment to Islam and the ideals he sought to uphold in the face of colonial
domination.

Faraizi Movement

The Faraizi Movement, led by Haji Shariatullah in the early 19th century, was a significant socio-religious
movement that emerged in the Bengal region of the Indian subcontinent. This essay delves into the origins,
motivations, key features, and historical impact of the Faraizi Movement.

Origins and Background:

The Faraizi Movement originated in the district of Barasat, in present-day Bangladesh, during the early 19th
century. It was founded by Haji Shariatullah, a pious and charismatic Islamic preacher who hailed from the
Faridpur district of Bengal. The movement's name, "Faraizi," is derived from the Arabic word "farz,"
meaning "duty" or "obligation." The followers of the movement were often referred to as Faraizis, signifying
their commitment to the cause.
Motivations and Goals:
The Faraizi Movement was primarily a religious and social reform movement that aimed to address the
perceived moral and spiritual decline among the Muslims of Bengal. Haji Shariatullah was deeply
concerned about the laxity in Islamic practice, the influence of local customs and superstitions, and the
oppression and exploitation faced by the rural Muslim population.
Key Features of the Faraizi Movement
1. Religious Reforms: The Faraizi Movement sought to reassert and revive orthodox Islamic
practices among the Bengali Muslims. It emphasized the observance of the five pillars of Islam, the
strict adherence to dietary laws, and the performance of regular prayers.
2. Social Justice: The movement was characterized by its advocacy for social justice and the rights of
the rural Muslim population. It opposed the zamindari system, which was responsible for the
economic exploitation of the peasantry.
3. Land Reforms: The Faraizis demanded land reforms, including the distribution of land to the tillers,
which they believed was in accordance with Islamic principles of justice.
4. Anti-British Sentiment: While the Faraizi Movement was primarily a religious and social reform
movement, it also carried anti-British sentiments. The British colonial administration was viewed as
complicit in the oppression of the rural population, and Haji Shariatullah's followers sometimes
advocated resistance against British rule.

Historical Impact:
The Faraizi Movement had a significant impact on the socio-religious landscape of Bengal. It inspired a
sense of religious revivalism and social justice among the rural Muslim population. However, it also faced
opposition and repression from both British colonial authorities and conservative elements within the
Muslim community who saw the movement as heretical.
Haji Shariatullah's death in 1840 marked the beginning of a decline in the Faraizi Movement. His son, Dudu
Miyan, attempted to carry on his father's legacy, but the movement gradually lost momentum. Nonetheless,
the Faraizi Movement laid the foundation for future socio-religious movements in the region and had a
lasting impact on the collective memory of Bengali Muslims.

Conclusion:
The Faraizi Movement, led by Haji Shariatullah, was a significant socio-religious reform movement that
sought to address religious laxity, social injustice, and British colonial oppression among the Muslim
population of Bengal. While it did not achieve all of its goals and eventually declined, the movement left a
lasting legacy by inspiring subsequent movements and contributing to the ongoing discourse on social
justice and religious revivalism in the Indian subcontinent. It remains an important chapter in the history of
religious and social reform in the region.