by Muhammadullah Khalili Qasmi

Madrasas, not only in Muslim rule but also in British as well as secular and Independent India, have been of great importance and value for both Muslim and non-Muslim communities. They had never been out of mainstream in Islamic and British India. On every stage of life and in every field the madrasas played vital role. Madrasas had been the centers that enjoyed heavy influence on every class of the society. They have not distanced them from any matter whether it is related to Muslim community in particular or to the country in general.

Centres to Preserve Islamic Identity

First of all madrasas helped Indian Muslims to maintain their identity and entity as Muslims. Had their not been madrasas the Hindu-rooted Indian culture would have been assimilated Muslims far before in its folk. But by the grace of madrasas, Muslims not only managed to preserve their Islamic identity but also they influenced the Indian culture and made it a good synthesis Indo-Islamic culture. After the colonial occupation of the English and abolishment of educational institutions, Muslims feared that they would lose their Islamic assets and would either fall prey of western culture or merge in to majority. This time also, it was madrasas that came to rescue. And now too when the wind of globalization is blowing very fast Muslim community all across the world has no alternative for madrasas and Islamic institutions.

“The Deeni madaris in India in the last 200 years have played a role, which has no parallel in history. When the British imperialists occupied this country, they drove away the Muslim not only from the seats of political power but also from other areas of influence. The Christian missionaries mounted a ruthless assault on Islam and the Muslim, in the subcontinent. In those turbulent times, the problem of maintaining and deepening the Islamic identity of the recently converted Muslim masses was a formidable task. And this task fell upon the ill-organized and poor Ulama in the country. History bears witness to the creditable manner in which the Ulama not only checked the inroads being made by the British masters and Christian missionaries in to the cultural life of Muslims but also prepared a generation of freedom fighters.” [1]

“The Indian Muslims were also experiencing serious danger to their faith and culture from the majority Hindu culture ‚ along with the threat of western culture, a product of globalization.  The way out Muslims in India thought was to establish their ancient Islamic institution of Madrasa on large scale for the teachings of Islamic fundamentals.  The Madrasas have been considered by the Indian Muslims as Centres to enclave and exclude the Islamic Identity and culture from the colonization by the non-Muslims culture.” [2]

This is the reason that intellectuals like Allma Iqbal have said “Let these maktabs as they are. Let the poor Muslims’ children study in these madrasas. Had there not been these Mullahs then what would have been, do you know? Whatever will happen I had all seen by my own eyes. If the Indian Muslims are deprived of the influence of these madrasas they will face situation like that of Muslims in Spain where in spite of 800 year Muslim rule one does not fine even a trace of Muslims except the monuments of Cordoba, Granada and Al-Hamra. Similarly, In India also we will find a trace of Muslims except Taj Mahal in Agra and Red Fort in Delhi.” [3]

National Affairs

It is needless to mention the great contribution that madrasas have given in the cause of freedom struggle. From 1857 to 1947 they never compromised with the British government and always held aloft the torch of freedom. It is now a known history that madrasa people not only participated enthusiastically in the 1857 revolution but also they led the movements at various places. Reshmi Rumal Tahrik (Silky Handkerchief Movement) was purely an Ulama-based movement. Jamiatul Ulama Hind, which came in to being in 1919, was the largest platform for Ulama. It was Jamiatul Ulama Hind that cooperated the nationalist movement of the Congress and inspired the plan of Complete Freedom and non-Cooperation. Later they were madrasa people who opposed the two-nation theory and creation of Pakistan. They strongly supported the Congress.

“Historically too, madrasas have contributed to the national cause. Graduates from the madrasas as well as the founders of some of the leading Muslim seminaries in India played an important role in the struggle against the British, a fact that is conveniently ignored in India’s school history textbooks. Prominent ulama-led uprisings against the British in the 1857 revolt, and, for decades after, the reformist ulama kept aloft the banner of defiance in the Pathan borderlands till they were forcibly put down by the British. Madrasa teachers and students, such as Maulana Obaidullah Sindhi and Maulana Barkatullah Khan Bhopali were among the first Indians to demand complete freedom for India, at a time when Hindu and Muslim communalist groups were supporting the British. It is a fact, lost to those in the Hindutva crusade as well as the larger populace, that most madrasas vehemently opposed the Muslim League and its two-nation theory, insisting on a united India where people of different faiths could live in harmony.” [4]

This is also an interesting part of our freedom history that madrasa people who are considered poorly educated, less intelligent and forward looking always opposed every disastrous policy of British government while those who are considered to be intelligent and well-educated were trusted loyal to the aliens.

“It is an irony of fate that while the people with western and modern education in the 19th century generally sided with the imperialists and made compromises to accommodate their whims and wishes, the Ulama opposed the policies of British in an uncompromising manner. It is also to be noted that a large number of patriots and leaders who fought for India’s independence came from these religious seminaries, while the modern universities produced many collaborators and officials to run the alien government. Those who could recount every detail of the French revolution, and every part of revolutionary literature, failed to understand the tyrannical nature of imperialism in their own lands. However, those who were termed as half-literate could see the true face of imperialism in the light provided by the Qur’an and Sunnah and confronted it with their entire mite. The contribution of the Indian Ulama to the Islamic awakening in other parts of the world has also been considerable and has been freely acknowledged by the scholars of the Muslim world.” [5]

Promotion of Education

Madrasas are the greatest NGOs in the world that promote education among the people. Madrasas and maktabs offer free education, free board and free books while the government of India yet could not managed to provide children with free education.

“The tradition of opening madaris with the help of voluntary local assistance for the preservation of our cultural identity in the wake of British aggressiveness spread through the subcontinent. At present there are more than 30,000 such non-governmental educational institutions, spread all over the Indian union. This is the largest peoples’ endeavour, on absolutely voluntary basis, in the field of education in history, any where in the world. These madaris do not accept government aid for fear dilution of their character and charter. Their contribution towards mass literacy, theological education and maintenance and deepening of Islamic identity has been incalculable and invaluable. So much has never been achieved in educational history with so little investment as these madaris function with ridiculously low financial resources, collected from the local communities.” [6]

There is, of course, no denying that for many Muslims madrasa education is the alternative to no education. Supported by endowments and charity, madrasas offer much cheaper education than even government schools. Had their not been madrasas the ratio of literacy in Muslim community has been even lower and worse:

“In fact, Siddiqui (S.U. Siddiqui, Director of the government-run Maulana Azad Education Foundation) argues that at the primary school level, Muslim literacy figures are on par with other communities largely because of the access to these schools where children get free food along with education. It is at the middle and high school level that dropout figures become distressingly high.  Hamid (Sayyid Hamid, former VC of AMU and present VC of Jamia Hamdard, New Delhi) too believes that with the government school system in a shambles, madrasas are often the only avenue open to the economically backward members of this minority community. “As it is, literacy figures for Muslims are far lower than the national average. Without madrasas they would be even lower,” he says.” [7]

For many poor families, madrasas are the only source of education for their children, since they charge no fees and provide free boarding and lodging to their students. Given what is said to be the dismal level of Muslim access to education, and the marked anti-Muslim bias that has been incorporated into the curricula of government schools, madrasas are often the only available educational option for children from poor Muslim families. Madrasas have thus been playing an important role in promoting literacy among the Muslims, who have the dubious distinction of being, along with Dalits, the least educated community in India. [8]

Literary and Academic works

Here is a report from neighbouring Pakistani madrasas that tells us something about the importance and energy that madrasa people have regarding academic works:

“In the past 50 years the people related to Arabic and Islamiat faculties of universities in Pakistan have written about one thousand books, 70% of them are in Urdu and are of no value. On the contrary, the people of madrasas that are run without any help from the government they have written nearly 50 thousand books in Arabic, Persian, English and Urdu. These Ulama who hardly meet with need of their necessities have carried out academic works which is thousand times better than the teachers who get all facilities.” [9]

The situation is not much different in India also. It is the people of madrasas who have translated and wrote all Islamic teachings and books in Urdu that Urdu became the richest literature of Islam after Arabic and Persian. Now if a Urdu knowing student does not know Arabic, it does not matter at all, since he can avail substitute Urdu books. There are only thousands of valuable books that were written by scholars of madrasas. And their countless works in Arabic and Persian also in such a high standard that scholars from Islamic world appreciate and admire:

“Madrasas in India evolved and achieved such a great eminence that Muslim countries of Asia and Africa, virtually the entire Arab world, looked towards them for inspiration and guidance in teaching and practice of religion. Eminent Indian teachers have been held in high regard by scholars in the Islamic world. Not only that, chapters from the curricula of our madrasas were adopted by the institutions of higher learning in Muslim countries.” [10]

“The contribution of the Indian Ulama to the Islamic awakening in other parts of the world has also been considerable and has been freely acknowledged by the scholars of the Muslim world.” [11]

Muslim Leadership

In Pakistan and Afghanistan, madrasas today play a crucial role in national politics. Pakistan has several ‘Ulama-based political parties with millions of supporters. The recent alliance of six religious parties Muttahida Majlis-e-Amal (MMA) in Pakistan broke the previous records of victory in election. It got comfortable majority in North West Frontier Province (NWFR) and headed a coalition government in Bluchistan while it secured 45 National Assembly seats all across the country. The Taliban regime in neighbouring Afghanistan was entirely Ulama-based, products of Deobandi madrasas in Pakistan’s North-West Frontier Province and Baluchistan. In India, the Ulama and their madrasas wield less direct political influence. Nevertheless, there are few Ulama active in Indian politics. Ulama, however, exercise an enormous influence on Muslim public opinion. The massive agitations that India witnessed against what was seen to be an attack on Muslim Personal Law in the 1980s were led principally by the Ulama. The Muslim Personal Law Board, which is considered to be the key spokesman of the Indian Muslims, is also largely in the hands of madrasa leaders. Recently the Uttar Paradesh government introduced a Religious Building Bill, in which it was prohibited to build any religious building and hold religious meeting without prior permission of the district administration. Muslim organizations, especially Jamiatul Ulama Hind, called rallies against the bill in Lucknow and Delhi; the Delhi rally is estimated to have had one million audiences who filled Ram Lila Ground for the first time after independence. Undoubtedly madrasas enjoy enormous support of Muslim masses more than every party and organization.

Role of Madrasas in other Countries

Pakistan's madrasas also offered free board, accommodation and education for hundreds of thousands of local children, mainly boys, from poor families who could not otherwise afford to send their sons to school in a country with a weak public education system. Notably, the madrasas of Pakistan also do not accept any grant from the government and independently run them with the help of charities from Muslim masses. According to Pakistani President Gen. Pervez Musharraf in an interview with CNN:

“Actually those who know what is going on in Madrasas would support this point that I'm going to tell you, that this is the biggest welfare organization anywhere in the world is operated today. ---- About 600,000 to 700,000 children of the poor get free board and lodge, and they get free education.” [12]

“The madrasas unthinkably give free education, training, lodging and food to 17,00,000 students of the country. On the contrary, the government schools educate only 16,00,000 after spending huge amounts that go beyond billions of rupees…. They do neither offer free education nor free lodge and food. The products of government institutions are useless in practical life. Having spent billions of rupees the government supplies a generation of unemployed youths every year.” [13] Likewise, madrasas in Bangladesh and Indonesia also provide education to a large number of children that the local government may not be able to provide, especially free of cost:

“Muslim scholars in Bangladesh share a similar sentiment. There is no doubt that the madrasas are the main source of education for a large number of children in the country. These institutions exist in remote villages, even where neither formal nor non-formal education has reached. Education under this system is free.” [14]

“Indonesia, the world's largest Muslim country, has many thousands of religious schools, including boarding schools known as pesantrens. These schools have come to play an even more important role in national education in the past few years as an economic slump and shortage of government funds have undermined the public school system.” [15]

[1] Islamic Education: redefinition of aims and methodology, Manzoor Ahmad, pp. 31,32, Genuine Publications & Media, Delhi
[2] Globalization And Growth Of Madrasas In India, Dr. Fahimuddin, www.bsos.com
[3] Monthly ‘Daru Uloom’ Deoband, December 1994
[4] (The Indian State and the Madrasa, Year 2001, No. 2 October, Yoginder Sikand, www.ercwilcom.net
[5] Islamic Education: redefinition of aims and methodology, Manzoor Ahmad, pp. 31,32, Genuine Publications & Media, Delhi
[6] Islamic Education: redefinition of aims and methodology, Manzoor Ahmad, pp. 31,32, Genuine Publications & Media, Delhi
[7] Old-School Ties, Saba Naqvi Bhaumik, Weekly Outlook, New Delhi, 31/12/2001
[8] The Indian State and the Madrasa, Year 2001, No. 2 October, Yoginder Sikand
[9] Weekly ‘Wujood’ Karachi, vol. 2, issue 16; Dini Madaris: Mazi, Hal, Mustaqbil, Ibnul Hasab Abbasi, 51
[10] Floodlights on Madrasas, Rizwan Ullah, Wed, June 19, 2002, Milli Gazette, Delhi
[11] Islamic Education: redefinition of aims and methodology, Manzoor Ahmad, pp. 31,32, Genuine Publications & Media, Delhi
[12] Amanpour, Kashif Iqbal Buttar, English 299, Lynn Leonard, Madrasa Schools In Pakistan
[13] Weekly ‘Wujood’ vol. 2, issue 16, Karachi; Dini Madaris, Ibnul Hasan Abbasi, 54,5, Deoband, 2001
[14] Madrasas: In Focus, www.bccbd.org
[15] International Herald Tribune, Asians take a closer look at Islamic schools, Michael Richardson, a senior Asia-Pacific correspondent, Tuesday, February 12, 2002

[A chapter from:
Madrasa Education: Its Strength & Weakness]

By Muhammadullah Khalili Qasmi

Education, in present age, being the most important and necessary thing for people, is considered to be a gift of this modern age whereas eventually it is only the Glorious Qur’an to which goes the credit of education's foundation and its boundless advancement.

It is an established truth that Islam has attached much emphasis on education. It is only Islam, which occupies this distinguished position of being the messenger of knowledge and leader of an educational revolution. According to Islamic viewpoint, the humanity set out for its journey in the light of knowledge, not in the darkness of ignorance as many civilized people say that man is a developed form of animals. Other systems have put education in the category of necessities of life but Islam has regarded it the utmost necessity of human life.

There is neither a religion nor a civilization that has termed education as basic right of every individual in the society. The Greece and China have made extraordinary progress in the field of education and art but they also did not favour the education for all. Plato has also dreamt of democracy and equality, but he also could not go beyond education for some particular segments of the society. In India, which once was the center of education and art, a lower caste person was not even allowed to hear the Vedic scriptures. If sometimes a lower caste person happened to gain a hearing by steal he used to be put melted lead in his ears. As if it was a heinous crime for him to listen the Vedic verses.[1] None can deny the glory of Nalanda and Taxila universities, but after all, the fact is that the common people were always deprived of education in Hindu periods. Education was only the monopoly of higher classes of the society.

When the sun of Islam was enlightening the world, Europe was passing through dark ages of history. The scientists, artists and men of learning were tortured and sometimes even they were torched to death. The Churches were rulers where life was a second name of wildness. Similarly, ignorance was prevailing all over Arabia. There was neither a school nor a college and a library. Not only that the entire tribes were illiterate but also some of them used to feel proud of being unlettered. Allama Bilazari has written that Quraish, the head of all tribes in Arabia, had only 17 persons who knew writing. Those who were assigned to write the revelation they also were 43 out of all Ansar and Muhajireen (the companions of the Prophet, peace be upon him). In this situation, imagine, whatever Islam has done is nothing short of a miracle.[2]

In 570 (AD), when the sun of Islam rose from the horizon of Arabian Peninsula in its fullest blaze the entire world was shrouded by darkness and steeped in ignorance and long slumber. The first slogan that Islam chanted in this horrible atmosphere was about 'education'. The earliest verses that revealed to the Prophet (peace be upon him) invited people to education:

“Read in the name of thy Lord and Cherisher who created. Created man out of a (mere0 clot of congealed blood. Read and thy Lord is Most Bountiful. He, Who taught (the use of) the pen. Taught man that which he knew not”.[3]

These five verses of the holy Quran along with many others are considered to be fountainhead of education in post-Islamic history. They created a remarkable eagerness towards education and filled the followers of Islam with a tremendous spirit that carved a new history.

“Education has always received great weight age in the Islam religion. The religion emerged in the barren Arabian lands that were both culturally and socially backward. Thus education was put forward as the lamp to illumine darkness. The main theological text is the Koran, where the word ‘Ilam’ is used, which means knowledge. It is the second largest word used in the Koran.” [4]

The Glorious Qur’an and Hadith encouraged this spirit and gave it a good push by repeated mentioning of education's virtues and greatness like:

• ·“Allah will raise up, to (suitable) ranks (and degrees), those of you believe and who have been granted knowledge. And Allah is well acquainted with all ye do”[5]
• ·“Are those equal, those who know and those who do not know?” [6]
• ·“Ulama are the heirs of the prophets” [7]
• ·"An 'Alim is the trustee of Allah on this earth” [8]
• ·One who covers a way in search of knowledge Allah will lead him to the paradise”[9]

The Glorious Qur’an has laid much importance to 'education', that is why it regarded the education as the main purpose of the Prophet's advent in this world. As it says at numerous places, such as in Sura Jumuah:

“It He Who has sent amongst the unlettered an apostle from among themselves to rehearse to them His signs, to sanctify them and to instruct them in scripture and wisdom, although they had been, before, in manifest error” [10]

This is the reason that the Prophet Muhammad (pbuh) himself said, “I was sent down as a 'teacher'. Once upon a time the Prophet (peace be upon him) saw some of his companions sitting in to two circles. One circle was busy chanting the glory of Allah and the other was busy in learning and teaching. So the Prophet (peace be upon him) said: I was sent as teacher” and sat among them. [11]

The Prophet (PBUH), on one hand, described education as obligatory on every individual while on the other hand he asked each Muslim to enjoin what is right and forbid what is wrong according to the instructions of the Qur’an:

"You are the best of the people evolved for mankind, enjoining what is right and forbidding what is wrong and believing in Allah (swt)" [12]

In this way he proclaimed that every believer should be a teacher of his brothers.

The above-mentioned verses of the holy Qur’an have laid down such a natural, easy and cheaper system that had made, unconsciously, the education free and compulsory. Every Muslim family turned in to a primary school and each person became its teacher. The first school of a child is a mother's lap where it is inculcated manners, habits and mental approach. That is why one finds the companions of the Prophet (pbuh) and their successors strived hard to get education, travelled over mountains and deserts and exposed them to countless hazards and hardships. Whenever they went engaged themselves in learning and teaching the people. They sat in a corner of a mosque or in a part of a house teaching wisdom and good behaviour. Due to these valuable efforts, in a short period of time the Arabs turned in to the most civilized nation, and wherever they went left their deep impressions on life, culture and language.

[1] Islami Nizami Zindagi 241
[2] Islami Nizami-e-Zindagi 240
[3] Sura Alaq 96/1,2,3,4,5
[4] Madrasa Education: Present Scenario & The Muslim Community, Moinul Hassan, Feature, Kolkata 25, March 2002, www.ganashakti.com
[5]  Sura Mujadila 58/11
[6] Sura Zumur 39/9
[7] Abudaud & Tirmizi, referred by Ihya-ul-uloom Urdu translation, 30
[8] Ihya-ul-Uloom 34, Ibn-e-Abdulbarr
[9] Muslim, Ihya-ul-Uloom 35
[10] The Quran, Sura Juma 66/2
[11] Ibn-e-Maja, Bab-u-Fazl-il-Ulama
[12] Sura Aal-e-Imran 3/110

[An extract from: Madrasa Education: Its Strength & Weakness by Muhammadullah Khalili Qasmi]

By: Hadhrat Maulana Syed Muhammad Miyan

Translated by: Mufti Muhammadullah Khalili Qasmi

Though Akbar did not enjoy the pathos and sympathy of Hadhrat Mujaddid, his eyes were only fixed at Mogul empire, it is undoubtedly true that he wanted to build his empire on the foundations of mutual unity and solidarity between different sects. Although, he went to an extreme that misled him and thus he was criticised by Ulama, but as far as the matter of solidarity and unity rather sentimental harmony in national affairs is concerned he was so successful that this harmony and solidarity turned in to a symbol of Mogul Empire.

Whether it is an aggressive or defensive war, business or handicraft, cultural or social affair; the Muslims and Hindus both looked intertwined and interlinked in Mogul period. Therefore, this period is matchless as per its peace, prosperity and tranquillity.

In this period, though the European navigators were increasingly spreading their mischief and were growing aggressive, but Muslim rulers were so strong as to give them a fit answer. The Ulama trusted the prosperity and defence power of the country and did not chart out any programme to defend the Europeans. But, as the defence power of country grew weak they engaged themselves to prepare the defence plan.

Whatever you may think about Sultan Aurangzeb Alamgir, but it may not be denied that he was a line of demarcation. Between the peak of rise and starting of decline, after hundreds and thousands years and most possibly first time in history, India got a pride that its political centre was one from Kabul and Qandahar to Assam and from Tibet and Nepal to ports of Surat, Khambat and Malabar. And, this was a result of Sultan Alamgir’s long struggles. But regretfully, his successors were devoid of high ability. After the demise of Alamgir in 1707 (2 Dhul Qadah 1118 Friday), every part of the country started to scatter. Though, to 150 years (till 1857) the Delhi throne was succeeded by any Mogul prince but the power was gone and the system was lifeless.

The history of these 150 years is extremely tragic and regrettable. One can estimate the tragedy that within only 50 years (1707-1757) ten princes were made to sit on Delhi throne. Out of them, only four died natural death while the rest either were beheaded or pierced rod into their eyes and left to die behind bars.[1] 

Shah Waliullah Muhaddith Dehlawi

Shah Waliullah was born on 4th Shawwal 1114 H Wednesday (10 February 1707) 4 years before the demise of Sultan Alamgir. Although, all these bloody games were played in his young age but his nature was sensitive, his heart was bestowed anxiety for people and his eyes were granted insight. There was lesson for him in every event. Due to this feeling and anxiety, in his thirties he indented for a journey that may cure his soul and clam down his anxiety, where he cam meet people from all across of Islamic World and interact with them about conditions of their countries. In 1730 (1143 H), he went to Hejaz[2] and stayed in Mecca and Medina for two years. During his stay, apart from his academic and spiritual activities he collected information from pilgrims of Europe, Africa and Asia about their countries. Even though, the Turkish Caliphate was having a number of social lapses but it was the biggest power of Asia having dominion on a good part of Europe and control over whole of Europe.

Shah Waliullah studied the internal conditions of the largest power. He writes in one of his letters:

“The conditions of India are not hidden from us as India is my motherland. Also, I have seen the Arab countries and had the information about Wilayat (European states under Turkish rule) from reliable people of those areas.[3]

Having surveyed his motherland and other countries, his contemplation and mind reached a decision that the root cause of increasing devastation is the system that has encompassed every aspect of individual and social life and that is based on monarchy and autarchy which once had some benefits but now it had decayed and run out of any advantage. Therefore, the first task is ‘Fakku Kulli Nizam’ to dissolve every system and revolutionize it.[4] When, he was in Mecca he heard the voice of his conscience.[5]

In order to get this task done it was necessary to assess the conditions and point out the lapses and backslides, and to draw the attention of the kings, courtiers, feudalists and the rich who were heading this system and to warn them about the bad consequences.

His works, especially Tafheemat-e-Ilahia consists of such matters in which he addressed the ruling class and counted their faults and apprised them of their outcomes in the light of the Holy Quran and Sunnah. But, demolishing a fort or razing a building is not an objective. Deconstruction is valued when it aims at construction. But, what will be the foundations of this construction?

Hadhrat Shah Waliullah in his books (especially in Hujjatullah Al-Balighah), as he has surveyed the circumstances and pointed out the flaws he stated the concepts and principles which can serve as base for future construction plan. This chapter will remain futile to overlook these concepts and principles[6]. So these are:

Economical Principles

(1)    The basic cause of wealth is labour.

Labourers and farmers are earning faculties. Mutual assistance is the soul of civilization. Until a person is not working for the nation and people he/she has no share in the wealth of the country.[7]

(2)    Gambling and profligacy centres should be wiped out as they can not develop a right system of wealth distribution and it cannot guarantee increase in national wealth. The wealth is accumulated by a minor fraction of the society.[8] 

(3)    The labourers, farmers and those who do mental labour for country and nation deserve the wealth of country the most. Their development and prosperity is synonymous to the development and prosperity of country and nation. A system that suppresses such faculties is bound to be perished.[9]

(4)    A society that does not compensate labour or levies huge taxations on artisans and farmers is the enemy of nation and it should be terminated.[10]

(5)    The consent of needy labourer is not counted until he is paid for his labour what is compulsory to pay on the principle of cooperation.[11]

(6)    Any production or revenue which is not based on the principle of mutual assistance is illegal.[12]

(7)    The work time should be confined. The labourers should necessarily be given a time in which they can provide themselves moral and spiritual reformation and can have an ability to think about their future.[13]

(8)    Trade is a major source of mutual assistance; therefore it must be functioning on the basis of cooperation only. As it is not allowed for traders to affect the spirit of cooperation by black marketing and undue competitions, the government is also prohibited to impede the progress and prosperity of trade by heavy taxations.[14]

(9)    Any business and trade that confines the circulation of wealth in any particular class of people is dangerous for a country.[15]

(10)            Such a royal system which intervenes right circulation of wealth due to extravagance and squandering deserves to be put to end as quickly as possible so that the sufferings of the people come to an end and they are given equal life system.[16]

Basic Principles of Politics and Government System

(11)            The sole owner of land is Allah and as per the outer look it is the state. The citizens are like those staying in any inn. Ownership means that the other is legally prohibited to interfere in someone’s right of benefiting.[17]

(12)            All human beings are equal. None reserves the right to call himself Owner of Country, King of people or consider himself the owner of the people and nation. Neither is it allowed for anyone to call the men of power by these names.[18]

(13)            The status of head of state is like that of a manager of an endowment. If the manager of endowment is needy then he can take as much stipend as a common citizen needs to lead his life.[19]

Fundamental Rights

In his books Hujjatullah Al-Balighah and Al-Budoor Al-Bazighah, he discussed the fundamental rights in length under the title of ‘public interests’, the theme of discussion is:

(14)            It is birth right of every human being without any discrimination of caste and creed to get bread, clothe, house, right to marry and get his children educated and nourished.

(15)            Every citizen, without discrimination of caste, creed and colour, has equal right to justice, security of life and property, protection of honour, freedom of ownership and uniformity in civil rights.

(16)            Every sect and group has fundamental right to enliven its language and civilization.

International Securities

(17)            In order to receive these rights it is imperative to form autonomous states which are free in their matters. Every unit should have such power that is sufficient to fight the aggression of the other states of same ranking. These units are attached by an international system which enjoys sovereignty as per military power. This system will not be allowed to attack any unit of particular religion of particular civilization.

Theological Matters

(18)            (a) The origin of religion and truth is same and their representatives are part of the same chain.

(b) There have been people in every nation and country who invite to Truth. They should compulsorily be respected.

(c) The fundamental principles of every religion and truth are agreed upon. For example, worship of God, charity, fasting etc are considered good acts by every religion. They are only different on practical level.

(d) Everywhere in the world, the social principles and their objectives are homogeneous. For example, every religion dislikes sexual anarchy and brands it as crime. In order to establish sexual relation between men and woman, every religion requires an agreement, but the forms of this agreement differ. Similarly, every religion wants to dispose the dead body, but they only vary in practice, some bury while some burn.[20]

(19)            Jihad is a holy duty. It requires man to create a spirit of sacrifice in him for this holy cause until he devotes his existence for the principle.[21]

Important Points

(1)    These were his thoughts! It will not be out of place to state and if you like you can be proud of, that these thoughts were compiled in 1731 when the French Revolution, which is considered as milestone for revolutionists, was to come after half a century in 1789. The first teacher of communism, Karl Marx and his colleague Engels were to be born after a century, while the machine age was to start in Europe after nearly 40 years.

(2)    Have a second look at these principles and philosophies. Were these principles laid down only for India? Will the political fabric, which will be erected upon these principles, be confined within Himalaya and Kanyakumari and Indian Ocean? Or, will they march ahead of Himalayan peaks and will encompass the overseas countries as well?

(3)    Repeat the words of Hadhrat Mujaddid as well. Could there be any policy better than this one to restrict the effects of the Kafir Frang and to shield Asia from Europe’s domination if not entire Asia but only some Asian countries could have followed these principles in their politics.

(4)    Had India adopted the philosophies of its able son, would the communism, socialism and other isms etc have been succeeded? And in this case, who would have to lead the world?

(5)    During this warfare, it was easy for Shah Waliullah to pick up sword like other warlords and occupy any area with the help of his army. But, was it sufficient to meet the requirement of sympathy and mercy to mankind?

Method of Revolution

Hadhrat Shah Waliullah did not believe in non-violence. He supported revolution by force. But, a force which is trained at Jihad lines, which does not believe in killing and plundering but having these characteristics: labour, sedulity, patience, forbearing, altruism and sacrifice; setting ones goal of life to fulfil higher objectives by denying ones person and personal interests and then sacrificing every thing of life for this cause.

Such a Jihad can never happen by professional military but by the volunteers who have been trained in an exclusive way and who understand the objectives, make ideas their emotions and mould their emotions according to the principles. Then, they have no objective in their life except to sacrifice themselves for the success of these ideologies.

How should this training be? Who should be the trainers? Where should be the centre? As Shah Waliullah laid down principles he established training centre as well. There is no need to mention all these details here. For details you are advised to see: Shah Waliullah ki Siyasi Tahreek (Political Movement of Shah Waliullah) and Ulama-e-Hind ka Shandar Maazi (The Glorious Past of Indian Ulama) vol. 2.

Turbulent Circumstances

The elements that turned Delhi throne into a playground of rise and fall, where ten rulers passed within short period of 50 years, were controlling the empire and none was allowed to raise a voice. Every voice which was against them deserved to be crushed.

When Hadhrat Shah Waliullah translated the Holy Quran into Persian which was the official language at that time, the government mullahs turned furious. They argued when the office clerks will start understanding the Quran then who will pay respect to us, our honour will be soiled. Out of this fury, they sought to attack the life of Shah Waliullah which he survived. He was rescued by the hidden hand of Allah who protects all those whom He bestows greatness in the world history.[22]

At a time when Lal Quila (Red Fort) was witnessing a terrible show of crowning, dethroning and beheading, let alone to start a work on right direction, it was difficult to think on right directions and hold a firm opinion. Amid this internal turmoil, there were some more games played in bloody political field which were more horrendous and wild.

(1)    The Marathas, who were defeated in Southern India by Alamghir, began to march a head after the demise of Alamghir in 1707. It passed even less than 30 years that they entered Delhi victoriously in 1736, stayed for some days, had agreements with the emperor according to their wishes and returned back.[23]

(2)    Then nearly after a year, Nadir Shah’s famous invasion took place in which he massacred in Delhi in February 1738 as if he absorbed the blood of India’s arteries. Delhi was piled up with dead bodies from morning till evening. The victims were estimated from 8000 to 150000. Twenty two crore cash money was looted from the royal treasure while jewels and Takht-e-Taous(Peacock Throne) worth ninety crore were forayed from castles and forts.[24]

(3)     Ten years later in 1761, the attack of Ahmad Shah Abdali took place which is known as ‘War of Panipat’.[25]

(4)    On 9 May 1752, Suraj Mal Jat looted the Old Delhi. It is stated when the Jats started their attack the inhabitants of Delhi came out of their houses due to fear and anxiety. They used to wander here and there as a broken ship wanders in the waves of water. Everyone looked nervous and worried like an insane.[26]

[Extracted from ‘Tahreek Reshmi Roomal’]

References
[1] For details, see 'Ulama-e-Hind ka Shandar Maazi', vol 1, 2 by Maulana Muhammad Miyan
[2] The coastal region of the western Arabian Peninsula bordering on the Red Sea; includes both Mecca and Madinah; formerly an independent state until it united with Nejd to form the Kingdom of Saudi Arabia
[3] Maulana Obaidullah Sindhi, Kitab-ut-Tamheed
[4] He has mentioned a lengthy dream in his book 'Fuyoozul Haramain', with reference of Mahmoodiah, p 30
[5] He wrote the date of the dream as well, it was 11 Zul Qadah 1144 Friday corresponding 5 May 1731
[6] The book 'Ulama-e-Hind ka Shandar Maazi' vol 2 contains the translations of the texts of Hazrat Shah Waliullah with their explanations which shed light on these principles.
[7] Shah Waliullah, Hujjatullah-il-Balighah, chapter Al-Siyasat-ul-Madaniah, Albudoor Al-Bazighah chapter Al-Irtifaq & Al-Khair Al-Kaseer
[8] Hujjatullah-il-Balighah, chapter Ibtigha-ur-Rizq
[9] Hujjatullah-il-Balighah, chapter Ibtigha-ur-Rizq
[10] Hujjatullah-il-Balighah, chapter Al-Siyasat-ul-Madaniah & chapter Al-Rusoom Al-Saairah
[11] Hujjatullah-il-Balighah, chapter Ibtigha-ur-Rizq
[12] Ibid
[13] Ibid, chapter Isabat-ul-Irtifaqat, Islah-ur-Rusoom, Zabt-ul-Mubham
[14] Ibid, chapter Al-Buyoo Al-Manhi Anha
[15] Ibid, chapter Al-Irtifaq and Al-Buyoo Al-Manhi Anha
[16] Ibid, chapter Al-Rusoom Al-Saairah
[17] Ibid, chapter Ibtigha-ur-Rizq
[18] Maulana Shah Muhammad Ismail, Mansab-e-Imamat
[19] Shah Waliullah, Izalatul Khifa, vol 2
[20] Shah Waliullah, Hujjatullah-il-Balighah, chapter Asl-ud-Deen Wahid & Al-Budoor Al-Bazighah
[21] Shah Waliullah, Al-Budoor Al-Bazighah chapter Al-Irtifaq Al-Salis & Hujjatullah-il-Balighah vol 2, p 157
[22] For details, see Hayat Wali, Shah Waliullah ki Siyasi Tahreek, Shandar Maazi vol 2 etc.
[23] Siyarul Mutaakhirin, for details see 'Shandar Maazi' vol 2, p 55
[24] Shamsul Ulama Zakaullah Khan, Tareekh Hindustan, vol 9, p 258, 259; Imadus Sa'adah, p 31 & Siyarul Mutaakhirin
[25] In the book 'Shah Waliullah ke Siyasi Maktoobat' (Political Letters of Shah Waliullah) compiled by Khaleeq Ahmad Nizami, one of the letters is addressed to Ahmad Shah Abdali in which he invited Abdali to attack India. But, it should be remembered that only Shah Waliullah and Muslim rulers did not invite Abdali but maharajas of Rajasthan who were soft target of Marathas also resorted to Ahmad Shah Abdali and requested him to invade India. (Siyarul Mutaakhirin, with reference of Shandar Maazi vol 2, p 68)
[26] Khaleeq Ahmad Nizami, Shah Waliullah ke Siyasi Maktoobat, p 172