ANTI-BRITISH JIHÃD ALWAYS ENDED AS ANTI-HINDU
We have already related in an earlier chapter how the residues of Islamic imperialism had reacted immediately after the Mughal empire collapsed in the first half of the 18th century. Shah Waliullah was a voluminous exponent of that reaction. But his appeals for an India-wide jihãd against the Marathas had borne very little fruit. Ahmad Shah Abdali of Afghanistan, whom Waliullah had invited to join the jihãd, inflicted a major military defeat on the Marathas in the Third Battle of Panipat in 1761 AD. But he also could not salvage the Mughal empire from the slough of disintegration into which it had sunk. By the time Waliullah was succeeded by his son Abdul Aziz (1746-1822) in the theological saddle at Delhi, the Marathas were already on the retreat before the fast advancing British. So Abdul Aziz converted his father’s jihãd against the Marathas into a jihãd against the British. A fatwa was issued that India under British rule had become a Dãr-ul-harb (zone of war or infidel land) and that it was the duty of all mu‘mins either to migrate to a Dãr-ul-Islãm (Islamic country) or to fight the firanghî for the restoration of Muslim rule.
Abdul Aziz found a devoted disciple in Syed Ahmad Barelvi. To start with,
he sent Barelvi to get training in the art of warfare by joining the army of Amir Khan, the Pindari chieftain. Next, he commissioned Barelvi to go to Mecca in order to acquire the requisite religions zeal. Barelvi arrived in Mecca in 1822. He travelled extensively in Arabia and Syria and met many masters of Islamic lore. It is not certain whether he met Abdul Wahab, the founder of the Wahabi Movement in Arabia. But the similarity of his ideas with those of his Arabian contemporary earned for his movement the name Wahabi, though he himself had designated it as Tarîqah-i-Muhammadiyah (the way of Muhammad). In any case, he came back to India towards the end of 1822 fully convinced of his mission, which was to purify Islam in India of all non-Islamic accretions and then, with the help of this revived Islam, establish an Islamic state a la the model prescribed by the Prophet and the first four pious Caliphs. In the process, the British were to be driven out of India by means of a jihãd.
Barelvi was quite successful in setting up a network of centres in various cities of North India. He enlisted an impressive following, particularly among the upper class Muslims. He also collected a lot of money at the same time. He called upon Muslims to eliminate three kinds of excesses - firstly, those advocated by heterodox Sufis; secondly, those practised by the Shias; and thirdly, those ‘borrowed’ from the Hindus. Prof. Aziz Ahmad writes: “
This last category was by far the most important, and was most vigorously denounced by Sayyid Ahmad Barelvi. It had included pilgrimage to Hindu holy places, shouting Hindu religious slogans, and adorning the tombs with lingams (Hindu phallic symbol), worship of Hindu deities, borrowing from Hindu animism, consulting Brahmins for good or bad omens, and celebration of Hindu festivals. Next came external Hindu manners, such as eating on leaves or keeping pig-tails or piercing women’s ears and nose to wear jewellery or shaving one’s hair and eyebrows in imitation of yogis or even dressing like Hindus.”5
Barelvi forgot that a majority of Muslims in India were converts from the Hindu fold, and that Islam sat rather lightly on most of them. This is understandable. After all, Barelvi was an Islamic missionary and not a historian of Islam in India. What amazes one is that even Muslim scholars in modern times have managed to forget that the ‘impurities’ or ‘excesses’ of Islam in India were not injected into it by Hindus from the outside, but were brought along by Hindu converts who were driven or lured into the fold of Islam by force or fraud. Nor has any Muslim scholar noted that it is these ‘impurities’ and ‘excesses’ which have prevented the total brutalization of native Muslims such as had always been and is being advocated by their Ashrãf (foreign) mentors.
To resume the story, Barelvi’s confidence in a jihãd against the British collapsed when he surveyed the extent and the magnitude of British power in India. He did the next best under the circumstances, and declared a jihãd against the Sikh power in the Punjab, Kashmir and the North-West Frontier. The British on their part welcomed this change and permitted Barelvi to travel towards the border of Afghanistan at a leisurely pace, collecting money and manpower along the way. It was during this journey that Barelvi stayed with or met several Hindu princes
{modernday Lalus and Paswans}, feigned that his fulminations against the Sikhs were a fake, and that he was going out of India in order to establish a base for fighting against the British. It is surmised that some Hindu princes took him at his word, and gave him financial help. To the Muslim princes, however, he told the truth, namely, that he was up against the Sikhs because they “do not allow the call to prayer from mosques and the killing of cows.”6
Barelvi set up his base in the North-West Frontier near Afghanistan. The active assistance he expected from the Afghan king did not materialise because that country was in a mess at that time. But the British connived at the constant flow not only of a sizable manpower but also of a lot of finance.
Muslim magnates in India were helping him to the hilt. His basic strategy was to conquer Kashmir before launching his major offensive against the Punjab. But he met with very little success in that direction in spite of several attempts. Finally, he met his Waterloo in 1831 when the Sikhs under Kunwar Sher Singh stormed his citadel at Balakot.
The great mujãhid fell in the very first battle he ever fought. His corpse along with that of his second in command was burnt, and the ashes were scattered in the winds. Muslims hail him as a shahîd.
The scattered remnants of the Wahabis fought a few more skirmishes with the Sikhs. But they also met with no success. Next, they turned their fury against the British when the latter took over from the Sikhs in 1849. There was a lot of organizing and shouting of Allah-o-Akbar in the North-West Frontier as well as in several centres inside India such as Patna, Meerut, Bareilly and Hyderabad. But they produced very little fight. The British smashed them everywhere and it was all over by 1870. The greatest ‘achievement’ of the Wahabis after four decades of ‘fighting’ was the murder of Justice Norman at Calcutta in 1871, and of Lord Mayo, the Viceroy, at Port Blair in 1872.
One of Barelvi’s distinguished disciples was Mir Nasser Ali of Barasat in Bengal, better known as Titu Mir or Titu Mian. He had met the master in Mecca in 1822, and returned to Calcutta a few years later in order to organize another jihãd against the British. He set up his headquarters at Barasat, and declared that India under British rule was a Dãr-ul-harb. But, in due course, his invectives also came to be increasingly directed against the unarmed Hindus in the countryside of Bengal.
Narahari Kaviraj, a Communist scholar who hails Titu’s rascals as peasant revolutionaries, describes the exploits of his hero in the following words: “They first sallied forth in a body of about 500 persons to attack the market place of the village known as Poorwa, where they slaughtered a cow. With the blood of the animal they defiled a Hindu temple. Then they hung up the four quarters (of the cow) in the different parts of the market place. They maltreated and wounded an unfortunate Brahmin and threatened to make him a Muslim… The village of Laoghatty in the Nadia district was their next object attack. Here they commenced operations by the repetition of the same outrage to the religious feelings of the Hindus which they had committed at Poorwa, viz, the slaughter of a cow in that part of the village exclusively occupied by Hindu residents. But being opposed by Hardeb Ray, a principal inhabitant of the village, and a Brahmin, at the head of a party of villagers, an affray ensued in which one Debnath Ray was killed and Hardeb Ray and a number of villagers were severely wounded… Titu’s party went on increasing and with growing confidence they went on killing cows in different places, making raids on the neighbouring villages, forcing from the raiyats agreements to furnish grain, compelling many of them to profess conformity to the tenets of their sect… They openly proclaimed themselves masters of the country, asserting that the Mussalmans from whom the English usurped it, were the rightful owners of the empire… The rebels issued parwanas to the principal zamindars of the district. Their tenor was as follows: “This country is now given to our Deen Mohammed. You must, therefore, immediately send grain to the army.’ In a written report the magistrate of Nadia states that a paper written in Bengali and signed in Arabic characters, was put into his hand, purporting to be an order of Allah to the Pal Chowdhuries of Ranaghat to supply russud (rations) to the army of fakirs who were about to fight with the government.”7 All of this was an early rehearsal of what the Moplahs were to do in Malabar in 1921 during the Khilafat agitation against the British.
The British government at Calcutta had to take action at last, not because it was bothered about what was happening to the Hindus at the hands of Muslim mujãhids but because the Wahabis of Bengal were becoming a menace to the British system of law and order. Titu Mian was killed in the very first encounter with a British battalion in 1839. A number of his followers were hanged or sentenced to various terms of imprisonment.
Another movement on similar lines had flared up simultaneously in the Faridpur district of Bengal. This was the Faraizi Movement launched by
Shariatullah who also had spent 20 years in Mecca and Medina. He had also declared that India under the British was a Dãr-ul-harb, and that Muslims should not observe Friday prayers and the two Ids till Islamic rule was restored. He also tried to ‘purify’ Islam of ‘un-Islamic accretions’ borrowed from the hated Hindus. And he also acquired a large following of fanatic Muslims in order to mount his jihãd against the British. But like his contemporary, Titu Mian, he also ended by spending all his spleen against the Hindus. Kaviraj writes: “As the followers of Shariatullah increased in numbers, and as they became too bold and overbearing, they carried their incursions against Hindu zamindars and committed acts of cruelty against Hindu families.”8 Shariatullah died in 1837 without achieving anything more spectacular. That was left to his son who had meanwhile returned from Mecca after a stay of several years.
Muhammad Mohsin, better known as Dudhu Mian (1819-1860), was a more full-fledged fundamentalist than his father. Professor Murray Titus writes that “
Among other things, we are told that he insisted upon his disciples eating the common grass-hopper (phaDinga), which they detested, because the locust (tiDDi) was used as food in Arabia.”9 Dudhu Mian was convinced that Allah had entrusted him with the mission of restoring Islam in India to its pristine purity and bygone glory. That implied a fight against the British. But like his father, he also found that the unarmed Hindus in the countryside of Bengal were a far more attractive prey. According to Kaviraj, Dudhu’s followers were well-armed with swords, shields and a variety of other weapons. In April 1839, they raided 76 Hindu houses in seven villages. They committed atrocities on innocent Hindus, killed cows and broke the images worshipped by the Brahmins inside their homes. Later on, one of their victims was Kalicharan Kanjilal, a gomashta in a British-owned Indigo factory. Kanjilal was given the full treatment prescribed for kafirs in the Quran and the Sunnah of the Prophet. The atrocities heaped on this poor and unoffending Hindu by a Islamic-cum-Communist ‘hero’ are described in detail in contemporary government records.
Finally, the British Indigo planters put pressure on the British government to bring the hoodlum to book. “He was charged with plunder in 1838, committed to sessions for murder in 1841, tried for trespass and for unlawful assembly in 1844, and for abduction and plunder in 1846. But it was found impossible to induce witnesses to give evidence, and on each occasion he was acquitted.”10 It was only in 1857 that he was put in jail without trial. He died there in 1860.
The last effort made by the mujãhids of all sorts to overthrow the British rule and restore the ‘Muslim empire in India’ was in 1857. They were able to enlist Hindu support on a large scale because of reasons in which we need not go here. But this grand jihãd was also defeated, and its leaders had to seek shelter in the Hindu kingdom of Nepal. The last Mughal emperor ended his days of disgrace in far off Rangoon. Ishtiq Husain Qureshi names this period as that of the ‘lowest depths of broken pride’.11
Thus, by about the year 1860, the multifarious mujãhids had emptied themselves of all the heat stored in them by their sojourn in the ‘holy land’ of Hijaz. They could not shake a single brick in the edifice of the British empire. It was now the turn of the Muslim magnates, sitting pretty in their palatial mansions, to rescue the mujãhids from the theological knots into which the latter had tied themselves. Meanwhile, the British had seen the Muslim potential for mischief against the Hindus who had started taking pride in their history and heritage, and demanding self-rule. An invitation was extended to the residues of Islamic imperialism to revise their strategy when W.W. Hunter wrote The Indian Musalmans in 1871. The invitation was readily accepted by the other side.
http://voiceofdharma.org/books/muslimsep/ch7.htm#5