The Ulama of Deoband and the Ottoman Khilafah

The Indian subcontinent is currently home to approximately one quarter to a third of the Muslim Ummah,
numbering more than half a billion Muslims, with approximately 250 million Muslims in India, 160
million in Pakistan and 120 million in Bangladesh.

History of the Khilafah in India

In the year 711 C.E., Muslim traders were sailing in the Indian Ocean from Ceylon near the coast of Sind.
Their ship was looted and the Muslims were captured and imprisoned. The news reached the capital of the
Islamic state, which was under the rule of Walid ibn Abdil Malik. He sent a message to Hajjaj ibn Yusuf,
the governor of Baghdad, to demand the apologies from the ruler of Sind and rescue the Muslims. An army
was dispatched, led by one of the most brilliant sons of this Ummah. The name of this man was
Muhammad ibn Qasim Thaqafi, the conqueror of Hind.

When the Muslim army reached Debal (near modern day Karachi), Muhammad ibn Qasim presented his
demands to Raja Dahir. The Raja resisted the demand and thus was inevitably defeated by the Muslims and
his kingdom captured.

After this, Muhammad ibn Qasim followed up his initial success with further encounters. The Muslim
Army penetrated as far as Multan. Within three years, by 714 CE, the whole of Sind and lower Punjab
were brought under the rule of the Khilafah. In the conquest of the north-western part of Indian
subcontinent, the army brought the idol-worshippers from darkness into the light of Islam.

It was during the time of Hisham ibn Abdil Malik from 724 to 743 CE that the Khilafah conquered the
regions of Kashmir and Kangra. And during 754-775 under the ‗Abbasid Khalifah Abu Ja‘far Al-Mansur,
Kandahar was conquered and efforts were made to consolidate and spread the frontiers of the Khilafah in
the Indian subcontinent. It was between 786 and 809 CE, during the Khilafah of Harun ar-Rashid that the
Islamic Army extended the frontiers of Sind westwards into Gujarat (now presently in India). During this
time, Muslim soldiers decided to settle down there and new cities began to flourish. From this time
onwards, large numbers of the Indians were guided from the darkness of ignorance and kufr to the Nur of
Tawhid and Islam. Islam ruled over most of what is known today as India, Pakistan, Kashmir and
Bangladesh for over a thousand years.

We have to be careful where we take our history from, as much of the history of India and the Islamic rule
was written by the Orientalists. Contrary to how the Orientalists portray the history of India, we must
realize that it was a Wilayah of the Khilafah. The Indian subcontinent was given Wilayah Aammah
(General Governorship) by the Khulafa. We do admit that some of the Muslim rulers of India misapplied
some of the Islamic rules and committed some injustices. However, under their rule, the Indian
subcontinent remained part of Darul Islam (the lands of Islam) and the Islamic Shari‘ah was implemented,
until the British colonized it. The court records which still exist in some of the major cities show that there
was no other source of law referred to other than the Islamic Shari‘ah. It is true that the Khulafa became
negligent in their responsibilities of inquiring about the Wilayaat (provinces) and directly appointing and
removing the governors, and it became a norm for them to accept whoever came to power in different
provinces rather than directly select them, due to which it was unsupervised in some periods and left to run
by itself. Nevertheless the fact that the Khulafa accepted those who came into power means that their
authority was validated by the Khalifah. The Muslim historian Ibn Kathir Dimashqi (who passed away in
774 AH), in his famous work al-Bidayah wan-Nihaya, mentioned India as part of Darul Islam. India
remained as a province of the Khilafah throughout the Delhi Sultanate (1205-1526 CE) and Mughal period
(1526-1857 CE), except during Akbar‘s rule (1556-1605 CE) as he apostatized from Islam and formed a
new religion called Deen-e-Ilaahi.
The fact that India remained as part of the global Khilafah has also been discussed by non-Muslim authors
such as the Hindu author Shashi S. Sharma in his book ‗Caliphs and Sultans – Religious ideology and
political praxis‘ who admits this. He says:

“Throughout its existence, the Delhi Sultanate (1205-1526), remained a legal part of the worldwide
Muslim empire functioning under the de jure suzerainty of the Abbasid (or Ottoman – compiler) caliphs.
Sultans considered themselves the deputies of the caliph and derived their validity of their administrative
and legal authority only on the basis of delegation. Since the supreme authority of the community legally
remained with the caliph, every king and potentate claimed to exercise governmental power for, and on
behalf of the Imam of Islam.” [Shashi S. Sharma, Caliphs and Sultans – Religious ideology and political
praxis, pg. 247]

“Muhammad Shah Bahamani III (1463-82), paid tributes to the Ottoman Sultan Muhammad II as the one
deserving to be the Khalifah. The kingdom of Bijapur adopted the Turkish (Uthmani) symbol as its royal
emblem. Malik Ayaz, one of the leading nobles of Gujarat addressed Sultan Salim I as „Khalifah on earth‟.
Subtle evidences of the great esteem in which Mughal rulers held the Sultan of Turkey can also be gleaned
from the few correspondences that flew between Delhi and Istanbul…In a letter to Sultan Suleiman,
Humayun (ruler of India) addressed him as the „Khalifah of the highest qualities‟ and prayed for eternal
perpetuation of his caliphate. He quotes a Quranic verse to indicate to the Sultan that „He (God) has sent
thee as the Khalifah on the earth‟…Sultan Ibrahim sent a letter to Shahjahan in which he proclaimed
himself as the „Refuge and asylum of the monarchs of the world‟ who has been bestowed the good fortune
to occupy the throne of Khilafat. Ahmad Aqa, the Turkish envoy brought a missive from his Sultan to the
court of Aurangzeb in 1690 which was thick with Quranic quotations and references to the Sultan as the
Khalifah of Islam. In 1723, Muhammad Shah (1719-1748) resumed Mughal correspondence with the Porte
in Istanbul. In his letter, Muhammad Shah styles the Sultan „the asylum of the greatest Sultans‟, „the
protector of the most honoured kings‟, the „adorner of the exalted throne of Khilafat‟, and the „spreader of
the precepts of shariat‟”. [Shashi S. Sharma, Caliphs and Sultans – Religious ideology and political praxis,
pg. 248-249]

As a result of the constant conspiracies by the Colonialists and a decline in the Muslim Ummah at large, in
1600 CE, the East India Company was established. It was the beginning of a painful era where the British
and other European colonialists looted the lands and pillaged the resources of the Ummah, and they also
ignited flames of hatred between the Muslim and non-Muslim citizens.

The British invaded the Indian subcontinent in 1819, where it was faced with strong resistance from the
Muslims. The war continued with alternate success between the Islamic authorities in the subcontinent and
invading Britain with the help of some forces of Hindus, Sikhs, Buddhists and others. Britain could not
achieve stability and control over it except after 27 years of vigorous wars with the Muslims, i.e. in 1846.

During this period, as the authority of the Mughal rulers was weakening over different parts of India, some
of the rulers of other parts started to seek support and legitimacy from the Khalifah in Istanbul. For
example, the Queen of Cannore sent a diplomatic message to Sultan Abdul Hamid I in 1779, in which she
―petitioned the Khalifah to protect her against the aggression of the East India Company‖. Tippu Sultan of
Mysore sought and received a letter of recognition from the Khalifah that recognized him as the ruler of
Mysore.

After the British colonialists removed the Islamic rule from India the Muslims remained loyal to the
Khalifah in Istanbul.

The Ulama of Deoband had always held the Ottoman empire in the highest regard, and worked selflessly to
support and assist the Ottomans. We will endeavor in the following pages to present just a few glimpses of
the loyalty and support to the Uthmani Khilafah by some of the well-known personalities of Darul-Uloom
Deoband:

Maulana Muhammad Qasim Nanotwi 

Qari Muhammad Tayyib , the grandson of Maulana Muhammad Qasim Nanotwi , writes regarding his
grandfather: Maulana Qasim Nanotwi and other teachers of the Darul Uloom, along with their supporters,
established ties of loyalty and love with the Khalifah of the Muslims, the Sultan of Turkey, and practically
supported and assisted the Turks in various ways. He wrote poems in praise of the Sultan of Turkey. They
established a fund to assist the Turks in battle expeditions, for which they collected hundreds of thousands
of rupees and dispatched it to Turkey. Maulana himself donated all his household possessions and all his
wife‘s wedding gifts for this cause. He encouraged all Muslims to uphold the ties of loyalty with the
Khilafah (and oppose the opponents of the Khilafah). For this purpose, he himself undertook numerous
journeys and even sent his associates (students, disciples and supporters) on such missions for this very
purpose. This demonstrates that one of the objectives of Darul-Uloom Deoband was to also preserve an
international Islamic brotherhood, to protect and defend the existing Islamic Khilafah and to ensure the
stability of the central headquarters of the Muslims to the best of one‘s ability. (Maslak Ulama-Deoband
pg.84)

In the above quotation, Qari Tayyib referred to an incident in the life of Maulana which is a clear
testimony to his concern for the Muslim Khilafah from his early days, when he was just over twenty years
of age:

The first-night of the marriage of Maulana Qasim Nanotwi 

The wife of Maulana Qasim Nanotwi  was the daughter of Shaykh Karamat Husain, a wealthy man of
Deoband. Her father sent her off with a huge amount of clothing, valuable jewellery and household
accessories. She herself admitted, ―In comparison with the general practice of those days, my father had
given me a huge amount and an extremely valuable jehez (wedding gift).‖ When the husband and wife met
for the very first time, after completing his nafl salaah, Maulana approached his wife and addressed her
thus: ―Now that Allah Ta‘ala has joined us, there has to be compatibility between us. However, in our
present condition, this seems difficult, since you are so wealthy and I am poor. We have one of two
options. Either I become wealthy, or you become poor. For me to become wealthy (and live a life of
luxury) is very difficult. Therefore, the only other simple option is that you become poor like me.‖ Then
Maulana said to her, ―If I command you to do anything in which lies only your benefit, will you trust me,
have confidence in me (and comply).‖ This was the first question posed to this new bride, who remained
silent, unable to say a word out of nervousness. But after Maulana repeated this question a few times, she
finally was forced to respond. She said, ―I fully trust you and have full confidence in you.‖ Without a
moment‘s delay, Maulana said, ―Very good. Please take off all your jewellery and give it to me. Also,
please grant me the full right to do as I please with the clothes and household accessories which you have
brought with you (in the form of wedding gifts).‖ Without any hesitation, this great woman happily said to
Maulana: ―I give you the full right to do as you please with my belongings.‖ The next morning, Maulana
contributed all that jewellery, clothing and household items which valued thousands of rupees in the path
of Allah Ta‘ala, by placing it in a fund which Maulana had established to assist the Turks in their wars
against the Russians. This seems to be around the time when the Crimean wars were being fought in 1853.
Maulana must have been about 21 or 22 years of age at that time.

After some time, she went to her parent‘s home. When her father noticed that she was not wearing any
jewellery, he asked her the reason for this. She explained to him the entire incident. Her father did not
object at all. However he considered it inappropriate that his daughter should appear before the other
relatives in this manner. Since he was very wealthy, he gave her everything of the same value once more.

When she returned home, Maulana Qasim observed that she had come back once again with much
clothing, jewellery etc. That night, when Maulana came home, he began encouraging her regarding the
Hereafter and the importance of preparing for the life to come by making sacrifices in this life, etc. for the
major portion of the night, and again requested her to allow him to do as he pleases with her belongings.
She again gave him the right to do as he wished. The next morning, for a second time, all her valuables
were spent in the path of Allah Ta‘ala and placed in the Turkish fund.

Some may feel sorry for this woman that she had to part from all her wealth. However, in reality it was a
great favour of Maulana upon her that he had completely removed the love of the world from her heart.
She would herself say: ―From that time onwards, the love for wealth and jewellery has totally left my
heart. In fact, an aversion to these things was created in my heart, and in my entire life thereafter, I have
never purchased jewellery, nor have I ever had a desire for expensive garments.‖ (Sawaanih Qaasimi vol.1,
pg. 507-513)
Teachers and students of Darul-Uloom Deoband contribute and collect funds for the Ottoman
Khilafah
Maulana Husain Ahmad Madani comments about the contributions of Maulana Muhqammad Qasim
Nanotwi  at a later stage of the Soviet-Turkish war, after Darul-Uloom Deoband had already been
founded: ―During the Soviet-Turkish war, Moulana Nanotwi (QaddasAllahu sirrahul-aziz) and the other
teachers had journeyed in every direction and collected a huge amount of collections, which they sent to
Turkey. The Darul-Uloom was closed for this purpose, yet the teachers were still paid out their salaries.‖
(This proves that such efforts were part of the very duties of the teachers, which the Madrasah regarded
them to be responsible for.) (Maktoobaat Shaykhul-Islam v.1 pg.345)
The above incident seems to have taken place around the year 1293-1294 A.H. when the battle of Plavona
(and subsequent battles) were fought in 1877-1878. It was the common practice from the inception of the
Darul-Uloom to award prize-books to those who succeeded in the examinations. During those two years,
the students, instead of receiving prizes, preferred to donate the money collected for their prize-giving to
the wounded soldiers and the orphans of the Turkish army and they themselves went out to collect further
donations for this very cause. (Tarikh Darul-Uloom Deoband v.1 pg.187)

Acknowledgement by the Turkish Ulama

The Turkish government and its senior Ulama had acknowledged the contributions of Maulana Nanotwi
and that of his companions. This is understood by the following incidents, which shed light on the
prominence that Darul-Uloom Deoband had received from Turkey in as early as the late 1870‘s, only a
decade after it had been founded in the undeveloped town of Deoband:

Constantinople, eight thousand miles away from Deoband, was the capital of the Ottoman Empire. From
here, the Arabic newspaper Al-Jawait1 was published. Darul-Uloom Deoband, established in a remote
township like Deoband, had rapidly gained international recognition. Even before the completion of the
building of the Madrasah, the manager of Al-Jawait issued a complimentary copy for the students of
Darul-Uloom Deoband. This was in 1291 A.H.

Allamah Ahmad Hamdi Effendi, an outstanding scholar of Constantinople, had authored a book, An-Najm
ad-Duraaree Fee Irshaadis Saaree. He had made four copies of this book before its final publication. These
were distributed to the following important institutions:

1
In Tarikh Darul-Uloom Deoband, the title of the newspaper is given as ‘Al-Jawaib’.
  Two copies to the library of Constantinople
 One copy to the library of Jamia Azhar, Egypt
 One copy to the library of Darul-Uloom Deoband

With the book, the author had attached a letter written in Persian. The letter described the importance of
the Darul-Uloom in the following words:

―Four copies have been made from the original book. I have sent three copies to Constantinople and Egypt.
I am sending one copy to Darul-Uloom Deoband, the fountainhead of knowledge. My main intention
behind the writing this book is to preserve the memory of our illustrious ancestors.‖

The letter of Allamah Ahmad Effendi was addressed to Maulana Muhammad Qasim, Maulana Rafeeud-
Deen, Moulana Muhammad Ya‘qub and Haji Aabid Husain, all members of Consultative Committee of
Darul-Uloom Deoband. In the letter, he affixed only the title of Maulawi to the names of all the addressees,
but addressed Moulana Muhammad Qasim by the title of ‗Janaab Fadhaail Ma‘aab Maulawi Muhammad
Qaasim Sahib‘ (the respected, the accumulation of virtues, the scholar Muhammad Qaasim).

The importance of Darul-Uloom Deoband could also gauged from the fact that the Turkish ambassador,
stationed in Bombay those days, officially brought this book on behalf of the government of Turkey to
Darul-Uloom Deoband. The letter was published in the annual report of Darul ‗Uloom Deoband in 1878.
(The Prisoners of Malta, Pages 5-6, Sawaanih Qasmi, Vol. 2, p.320, 329)

Shaykhul-Hind Maulana Mahmudul-Hasan Deobandi 

Maulana Mahmudul-Hasan, who was the head-teacher and Shaykhul-Hadith of Darul-Uloom Deoband,
had been witnessing the horrible atrocities of the British from the time he was six. In 1909, after thirty
years of effort and preparation (under the name Thamaratut-Tarbiyah), Maulana Mahmudul-Hasan set up
the Jam'iyyatul Ansaar to counter British influence and defend Islam, particularly with reference to the
Ottoman empire.

The Tripoli war and Balkan uprisings

The Sultan of Turkey was recognized as the Caliph of the Muslim World, and his empire was continually
exploited by Russian, French and British forces during the early twentieth century. Italy, for example,
occupied Tripoli (Libya), part of Ottoman Empire, in 1238 (September 1911), and France conquered
Morocco. Then, a year later, the Christians of the Balkan states, namely, Montenegro, Serbia, Bulgaria and
Greece, began to make repeated attacks on the Ottoman state as part of their revolt on the Ottoman empire.
It was a critical moment for the Muslims all around the world. Maulana Mahmudul-Hasan's reaction was to
close down Darul-Uloom Deoband and sent all the teachers and students of the Darul-Uloom throughout
India to collect donations and prepare student delegations to the aid of the Ottoman state.

Maulana Hussain Ahmad Madani  wrote about him: ―The bloody war in the Balkans and Tripoli had
created a sad effect on the mind and heart of Maulana Mahmudul-Hasan. This led him to tread the path set
by his predecessor, Maulana Qasim Nanotwi (who was the founder of Darul-Uloom Deoband and had
cooperated with the Khalifah during the Soviet-Turkish war). Maulana Mahmudul-Hasan devoted himself
to the cause of Islam and extended all possible help to the Ottoman Empire. He issued a Fatwa to close
down Darul-Uloom Deoband, collected donations for the Ottoman Empire and sent student delegations out
for this purpose, himself leading one delegation. He however was not satisfied with the help he had
provided to the Ottoman Empire. The main reason was the outcome of the Balkan war that completely
unnerved Muslim visionaries like him. They knew that Europeans were conspiring to extinguish the light
emanating from the candle of Islam. Moreover, the treachery of British rulers such as Mr. Squibb,
atrocities committed upon Muslims by Russia and the division of Turkey had strengthened the belief that
the time had come for the Europeans to accomplish the long cherished dreams of Gladstone.‖ (The
Prisoners of Malta pg. 31-32, from Naqsh-Hayaat, with minor alterations)
Further details of the above efforts and collections have been given in ‗Tarikh Darul-Uloom Deoband‘:
There is no need whatsoever to mention here the relationship and sincerity the Indian Muslims have
cherished for Ottoman Khilafah. The honour of Islam and arrangements for protecting and serving the two
Qiblahs of Islam (Makkah and Palestine) were related to the existence of the Khilafah. The uneasiness and
agitation which the Muslim world could be put through if the Ottoman empire were to be under attack,
which could result in the frightening outcome of the detraction of the greatness and glory of the Khilafah
or which could expose the Haramain Sharifain (the two holiest of the holy sanctuaries of Islam) to
jeopardy, is clear. The wounds inflicted in the hearts of the Muslims by the incidents at Tripoli had not yet
healed when the bloody war of the Balkan states produced another heart-rending and calamitous spectacle
before the world. When the unbearable and tragic incidents and afflictions concerning the Turkish victims
of oppression, the wounded and the refugees, came to be known through newspapers as to how thousands
of Muslim men and women, young and the old, were falling prey to cold, starvation and various other
tyrannies and troubles, a strong wave of distress and anxiety ran throughout the Muslim world. Due to this
wretched and pitiable condition of the helpless and oppressed Muslims, emotions began to run high,
sentiments of sympathy were stirred and Islamic zeal boiled up in the Muslims wherever and in whichever
country they happened to be. As such, they took up the gauntlet to make all possible efforts to help and
support the wounded, the refugees and the afflicted and starving Muslims of Turkey.

The Indian Muslims were in the forefront of this line of action. Here the Darul-Uloom rendered this service
in its unique method: fatwas and posters were printed in millions and sent to every nook and corner of the
country. The teachers and the students of the Darul-Uloom toured all over the country to explain the
importance of these contributions at public jalsahs and thus spread this relief and financial support
movement throughout the country, with the result that organizations to help and support the ‗Anjuman
Hilaal-e-Ahmar - the Red Crescent Society‘ sprung up everywhere, which became the means of collecting
hundreds of thousands of rupees and donating it to the Turks. The students themselves gave proof of their
national concern and their passion to practically assist, as in 1293 and 1294, they donated the full value of
their prize-books to the Red Crescent Society. Over and above this, they even contributed many of their
necessary belongings for this cause. Besides the money which was collected through the efforts of these
young men from across the country, their own personal contributions and other gifts made up the large sum
of sixty-five thousand rupees which was contributed for this cause through the Darul-Uloom. (Tarikh
Darul-Uloom Deoband pg.231-232)

The efforts which the Darul Uloom, overlooking its own interests, had put forth selflessly in sending funds
for the oppressed Muslims of Turkey heavily affected the finances of the Darul-Uloom adversely.
Consequently, seven or eight months of the following year passed in great difficulties, hardships and
ordeals (i.e. abject poverty). But, Alhamdulillah, conditions changed for the better and at the end of the
year, though the revenue in contrast to the expenditure was less, it had caused no hindrance to the running
of the Darul-Uloom. (ibid pg.233)

Appreciation by the Ottoman Khalifah

This effort was greatly appreciated by the Ottoman Empire, as can be seen from the following:
In Constantinople, from the time of the Ottoman Empire, some precious Prophetic relics like the sword,
flag and the auspicious jubbah (of Nabi ) have been preserved in the royal treasury. These relics had been
entrusted in the beginning of the tenth century hijri by the last Abbasid caliph, Al-Mutawakkil al-Allah, to
Sultan Salim I, while transferring the Khilafah to him. The Ottoman Sultans used to preserve these
Prophetic relics with them as a sanad (proof) for their right to the Khilafah. For the sake of preservation, a
cover of thin cloth was put on the auspicious jubbah (of Nabi ) from which it was clearly visible. It is the
statement of the envoy of the Ottoman Empire that whenever anyone would be allowed to see it, great
consideration was given to the greatness of the auspicious jubbah and no man, however great in rank he
may be, would dare touch or kiss it". The people who were allowed to see it and kiss it, their action would
be confined to this cover only. It was a practice of the Ottoman Sultans that they, along with the ministers
and officers of the state, used to visit these Prophetic relics once a year on the 15th of the Ramadhan al-
Mubarak. The cover which was placed on the jubbah was sometimes gifted as a benediction to special
persons on behalf of the respected Sultan. The fact that this cover, due to having touched the auspicious
jubbah (of Nabi ), is extremely auspicious and a source of blessing and goodness is quite evident.

Presently, this Jubbah is enshrined in an old royal palace called Topkapi in Constantinople (modern
Ankara). Several relics of Rasulullah  are in safe custody in this palace, which had been built in 863/1458
by Sultan Muhammad Fateh. For a long time, this palace was in use as the Khalifah‘s palace for the
Turkish Sultans; later on it was converted into a museum. Topkapi is a word of Turkish language, meaning
"the Gate of the Cannon".

There are various halls in the Topkapi Museum. In one of them lie two swords of Rasulullah  in a silver
box. In the same hall, there are two boxes of gold, one having an auspicious hair of Rasulullah  and his
seal which had been prepared by cutting cornelian. The seal is of rose-coloured cornelian and oval in
shape. The other box encases his  flag. Rasulullah‘s  auspicious jubbah and his precious letter have
been framed in golden frames. It is that auspicious letter which Rasulullah  had sent to Muqauqis, the
monarch of Egypt. A French archaeologist, Borthlamy, had come by this auspicious letter in Egypt in A.D.
1850. He presented it to Sultan Abdul Majeed Khan (1255/1839 - 1277/1861) and the latter, having put it
safely in a gold box, deposited it in the Topkapi Museum.

In that section of the Topkapi where these auspicious relics have been enshrined, the following passage is
written on the door in four languages, Turkish, German, English and French: "For the past hundreds of
years, this place has had great importance and value in the eyes of the Muslims. All the relics enshrined
here are holy and worthy to be held in veneration. It is expected of you that at this sacred place you would
observe silence, gravity and solemnity and would not do anything indecent here".

During the spell of war with the Balkan states, Darul-Uloom Deoband had rendered valuable service from
India to the Turkish wounded persons and refugees through the Red Crescent Society, and thereby had
much impressed Sultan Muhammad (1324/1908 - 1336/1918) of Turkey. So the Sultan expressed his
appreciation in this manner that he presented the greatest auspicious gift of the Turkish empire - the cover
of the holy Jubbah - to Darul-Uloom Deoband. Khalid Khalil Bek, the envoy of the Ottoman
Empire residing at Bombay, came to Deoband on 16th Rabi al-Awwal 1332 AH and presented the
auspicious gift on behalf of the Sultan. (It remains till today in the Darul-Uloom, where special visitors are
occasionally allowed to get a glimpse of it within its box, from its glass top.)

This cover is in the form of a large scarf. The cloth is white, very thin and of a fine design. Written in the
middle in bold black handwriting is the following couplet:
‫صلىا عليه وسلمىا تسليما‬ ‫نىر الهدي نلنا به تكريما‬
―We received the light of guidance through him, out of his kindness. Recite salawaat on him  and
abundance of salaam.‖

On the borders are written some couplets in the Turkish language.

This treasure of goodness and blessings has been kept in a very beautiful wooden case in the treasury of
the Darul-Uloom, and since the day it has come to the Darul-Uloom, its auspiciousness and blessings were
observed very often. (Tarikh Darul-Uloom Deoband v.1 pg.235-238)
 World War One
Maulana Hussain Ahmad Madani says that Shaykhul-Hind took exclusive interest in the world affairs
specially India and Turkey. He was very affected by the heartbreaking oppressions of Tarabulus and
Balkan wars, and the increasing mischief of the British inside India. This denied him rest and comfort. So,
he stepped in the field of revolution irrespective of consequences. The serious condition of the time and
specially the weaknesses in Muslims came as hurdle in his way. He spent some time in thinking and
planning, but the worsening condition reached its peak. So, after a long deliberation he started the work
putting his trust in Allah alone.

Before he could take a decisive measure, the First European War began. After three months, the Turks
joined the war against the British. As if the time to work steadily and to wait for the result ceased to exist.
He was left with no option but to act immediately to increase the troubles of the English, give some
strength to Turkey and also materialize the dream of independence for India.

In the initial stage of the movement it was noted as impossible to expel the British from India and get it
independent without using force and violence. Likewise, it was required to resort to any safe centre for
revolution and get weapons and militia. Thus, Yaghistan (the autonomous tribal belt in the Northwest
Frontier – independent from both the British as well as Afghanistan government) was regarded as a centre
to arrange weapons and valorous militiamen. Also, since the youths of autonomous tribes are energetic and
vigorous and they have been fighting for a long time, they should be united and inspired to join jihad.
Therefore, it was considered necessary to enforce the below mentioned points:

(a) To remove the old contentions and tribal enmities of the inhabitants of the area
(b) To get them united and cooperative
(c) To inspire them for jihad and instill in their heart a yearning for freedom
(d) The ongoing differences between the tribes and the followers of Syed Ahmad Shaheed (who lived in
Sathana and Chamarqand) should be settled down. For this purpose, he sent certain students of his over.
There were many disciples and followers of Shaykhul Hind in the area; they moved from village to village
and from tribe to tribe in order to pave the way and they seemed to succeed in their motto within a very
short span of time.

Meanwhile the World War started and the Turks also had to join. Their two war planes which they got
made in England and for which they had spent tens of millions of dinars; were seized by the English. Some
other unjust incidents took place as well which forced them to enter into the war. These incidents were
apart from those occurred in West Tarabulus, the Balkan states, Greece and so on in the recent past.

However, when the Turk Government was forced to declare war, it was attacked on eight or nine fronts;
the British attacked Iraq (Basra), Eden and Suez, while Russia attacked it from three or four fronts.
Muslims felt restless to hear all these aggressions. Shaykhul Hind asked Haji Turangzai to leave for
Yaghistan and take the necessary actions. On the other hand, he sent the same message to activists at the
Yaghistan centre. When Haji Turangzai reached there, they were in countless numbers. The Mujahideen of
Chamarqand (the Jama‘at of Syed Ahmad Shaheed) also joined them.

Ultimately, after some time, the war broke out between the Mujahideen and the Bitish. The Mujahideen
enjoyed unexpected success and the British, owing to loss of life and wealth, had to retreat to their shelters
on the borders. So, reciprocally they began the following activities:
(a) Deploying huge army on frontiers from across India
(b) Propagating in public that this is not jihad; jihad cannot be waged without a ruler and it is Haram to
wage jihad without a ruler.
(c) Spending money extravagantly to divert the tribal chiefs and disassociate them from Mujahideen and
Haji Turangzai.
(d) Propagating to people that the ruler of Frontier‘s Muslims and Afghans is Amir Habibullah Khan, the
ruler of Afghanistan. Muslims should pledge allegiance to him and wait until he wages jihad.
(e) Muslims are required to write a pledge of allegiance and jihad with their signature and send it to Vice-
Sultan Sardar Nasrullah Khan‘s office.
(f) Amir Habibullah Khan was deluded with false promises and was given abundant wealth to abstain from
jihad. He was assured that the promises made to him will be kept after the end of the war.

It was natural that these diplomacies and policies had their devastating effect, but if the Mujahideen had
not faced problems in supply of food, army and weapons the situation would have never been as bad as it
was.

On the other hand, in India, the following points were circulated by the English in order to prevent the
outburst and ferment of Indians:
1. We did not force the Turks for war but they themselves entered in it and we reciprocally had no option
but to declare war (whereas in fact the English pushed Turkey to war).
2. This is a political not religious war (whereas the British Prime Minister Lloyd George in his statement
on the occasion of Jerusalem fall regarded it as the final Crusades.)
3. We shall not bombard Holy places of Islam like Jeddah, Mecca, Medina, and Baghdad and never let
these places be affected by the war. (They acted totally against what they promised).
4. The Turks are not the Caliphs for Muslims. (Whereas in 1857 they got an edict of Sultan Abdul-Hamid
as Caliph that Muslims should obey the British and not fight against them; and they propagated in India
that Muslims are religiously bound to abide by the edict of the Caliph. As Abdur Rahman Khan, the
Governor of Kabul writes: ―Due to this edict the Frontier tribes fell motionless.) However, they got fatwas
written that the Turks are not the Caliphs and they do not deserve Khilafah. These fatwas were presented
before Hadhrat Shaykhul Hind time and again for verification, but he refused to sign it and tore it and
threw it away in a public meeting. He out rightly condemned the weak-hearted Ulama who had appended
their signatures to it. Shaykhul-Hind Maulana Mahmudul-Hasan directly supported the Khilafah and
worked hard for its maintenance.

He set out on a journey to Hijaz where he met the Wali (governor) of Hijaz, Ghalib Pasha. The Wali gave
documents to the Shaykh to help in the struggle of the Muslims of India against the tyranny of the British.
He managed to secure three letters from Ghalib Pasha: (1) The first letter was addressed to Indian
Muslims. In his appeal, the Wali of Makkah praised Shaykhul Hind for launching the struggle against the
colonial British rule and also exhorted Muslims of India to extend their full support. He also assured the
Muslims of India of material support for this movement from the Khilafah. The document written by the
Governor of Makkah is known in history as the ‗Ghalib Namah‘. (2) The second letter was written for
Governor Busra Pasha. It read that Shaykhul Hind was a reliable and respectable person; he should be
helped to reach Istanbul. (3) The third letter was in the name of Ghazi Anwar Pasha in which he was asked
to meet Shaykhul Hind‘s demands. Ghalib Pasha then gave instructions to Shaykhul Hind about the
freedom movement; that Indian Muslims should be motivated to demand complete independence. He
promised to extend every possible help and said that the peace treaty shall be negotiated soon; in which
Turkey and its allies i.e. Germany and Austria etc. shall try their best to support the complete freedom of
India. Lest the Indian leaders grow spiritless and deluded by the English and get ready to follow their
mandate, all the Indians should continue demanding complete freedom with one voice in their newspapers,
public gatherings, speeches and writings, and inside and outside India, until it is achieved. This propaganda
must continue persistently. For this purpose, he instructed Shaykhul-Hind to go back and demand freedom
with unity and collaboration of others. After this first meeting, they met several times secretly throughout
their stay in Mecca.

Having performed Hajj, Shaykhul-Hind went to Medina. Before preparing to leave for Istanbul, he
received a telegram that Anwar Pasha (the defense-minister of Turkey) and Syrian Governor Jamal Pasha
(the Commander of the fourth division which was deployed on south-western front i.e. Suez, Sinai and
Hejaz) that they were arriving Medina. So Shaykhul-Hind stayed behind to meet with Anwar Pasha and
Jamal Pasha, who were officials of the Khilafah. He had private meetings with them. Anwar Pasha also
wrote a letter of appeal to the Muslims of India, appreciating their constant struggle against the British
tyranny. The wording of the letter was similar to the ‗Ghalib Namah‘, assuring the material support of the
Uthmani (Ottoman) Khilafah to the Muslims of India in their struggle against the British. The letter also
exhorted all citizens and employees of the Uthmani Khilafah to have full confidence in Shaykhul Hind and
provide material support to his movement. Also, he promised to send such letters in Turkish, Arabic and
Persian as per Shaykhul-Hind‘s wish after reaching Syria so that they can be published. Shaykhul-Hind
asked them to let him reach the Afghanistan border safely so that he may reach to Yaghistan; since he was
afraid that the English may arrest him if he returned to India. Jamal Pasha presented the excuse that the
Russian army has disconnected the Afghanistan route and it was impossible to reach Afghanistan. After
two or three days, according to the promise, the letters reached Shaykhul Hind through the Governor of
Medina in the three languages with the signatures of the ministers. The content of the letters was the same;
the difference was only of the language. The letters, expressing admiration and sympathy over demand of
freedom from Indians, pledged cooperation and favour in this regard, and every Turkish official was
commanded to rely on Maulana Mahmudul-Hasan (Shaykhul Hind) and render his help. Copies of these
letters were made, smuggled into India in the face of all the challenges posed by the British intelligence
services and later distributed in the whole of Yaghistan. Thus, the purpose for which Shaykhul-Hind
intended to visit Intanbul was now achieved, and the need for this trip no longer remained. (The Prisoners
of Malta, The Silken Letters Movement)

Why these letters did not work?

These documents would have helped greatly and the Turks and their allies would have extended their
cooperation, but the matter turned upside down. After Turkey and Germany started gaining initial success
in the war, America (United States) joined hands with the British and Mr. Wilson showed his true face.
Thus, the conditions changed suddenly and the victory was replaced by defeat. On one hand, America‘s
countless army and weapons came to the Allies‘ rescue and on the other hand Sharif Hussain rebelled
against the Turks and inflicted harm by every means upon the Turkish strength in favour of the English. He
spread hatred among the Turks and the Arabs to an extent that the Arabs started killing and plundering the
Turks in Syria, Palestine, Iraq etc. and the Arab army-men began deserting the Turkish army and shirking
their duties. So, naturally the Turks had to face defeat everywhere.

Due to some reasons, Shaykhul-Hind wished to have a last meeting with Ghalib Pasha in order to settle
some necessary matters. Therefore, he proceeded to Mecca and from there he went towards Taif where
Ghalib Pasha resided those days. He met Ghalib Pasha after two three days. Some matters were settled
while some others were deferred to second meeting. Before the appointed time approached, Sharif Hussain
revolted, betrayed the Turks and allied with the British. Shaykhul Hind found himself besieged. After
nearly one and half a month‘s siege, they were allowed to leave and return to Makkah.

The Muslims in India expressed strong opposition to and resentment against the rebellion of Sharif
Hussain, which was supported by the British. The British government wanted to pacify the Indian
Muslims. For this, it secretly sent Khan Bahadur Mubarak Ali to Makkah to bring a Fatwa of kufr against
the Ottoman rulers. He succeeded in getting the fatwa from some of the Ulama who had supported the
rebellion of Sharif Hussain and refused to obey the Ottoman rulers. Many official Ulama endorsed the
Fatwa by appending their signatures to it. Khan Bahadur Mubarak Ali however expressed the desire that it
also be endorsed by Shaykhul-Hind, a famous and accepted personality, since the people of India did not
know any of the Ulama who had signed. (It is not known whether his purpose was to connive the
imprisonment of Shaykhul-Hind, or he had demanded this with the intention of really just appeasing the
Indian Muslims)
Just two or three days before Shaykhul-Hind planned to leave, in the last days of Muharram 1335, the
Shaykhul Islam of Makkah Mufti Abdullah Siraj (the Hanafi Mufti) sent a representative of the Ulama of
Makkah to Shaykhul Hind. The representative came and asked him to certify the fatwa and sign it. The
fatwa had this headline: ―From the Ulama of Makkah, the teachers at al-Masjidul Haram‖. In the fatwa, all
the Turks were declared as kafir (infidels) since they have dethroned Sultan Abdul-Hameed. The revolt of
Sharif Hussain was termed rightful and approved while the Turkish Khilafah was denied and rejected, etc.
Shaykhul-Hind refused to sign the decree and said that this decree is from the Ulama of Makkah who teach
at the Haram, and I am from India and am not teaching at the Haram, so I am in no way entitled to put my
signature. Moulana further explained to the representative that all the Turkish have been labelled as
infidels in the fatwa, whereas the laws of takfir are very stringent, and such fatwa‘s ought to be given with
great caution. The reason for takfir given was the dethroning of Sultan Abdul-Hameed, whereas no Faqih
has ever mentioned the dethroning of a ruler to be a cause of takfir. In the fatwa, the Turkish Caliphate was
denied and rejected, which opposes the clear Nusoos (texts) of the Shari‘ah. The fatwa praised the
rebellion, which according to the Shari‘ah is actually a very evil attempt. After receiving the above
explanation, the representative went back.

Some of the attendants of Shaykhul-Hind said that it may result in something dangerous. He replied:
―What to do; neither the title allows it nor the content. The contents of the decree are totally against
Shari‘ah.‖ Many of the Ulama who were confused and afraid till now also refused to endorse the fatwa, on
hearing of the brave stance of Shaykhul-Hind. Later, it was heard that Shaykhul Islam Abdullah Siraj got
very angry. However, he did change the text of the fatwa, removed the part regarding takfir of the Turks,
again got it signed by the above Ulama and re-sent it to Khan Bahadur Mubarak Ali to publish in India.
One of the reasons that the British desired the fatwa to be endorsed by Shaykhul-Hind was to calm down
the hurt sentiments of the Indian Muslims. However, the hidden agenda was to seek extradition of
Shaykhul-Hind from Sharif Hussain in case he refused to endorse it. The British succeeded in their plan.
After two three days, Sharif Hussain himself reached Jeddah and ordered that Maulana Mahmudul-Hasan,
his companions, Syed Hashim and Hakim Nusrat Hussain should be arrested and sent to him. It was a
matter of great concern and the cancellation of the order was appealed for by various influential sources,
but in vain. Sharif Hussain replied to their appeals in the following words: ―Our friendship with the British
government is new. We need to preserve and strengthen this friendship. We will not do anything that will
harm it.‖ Thus, Shaykhul Hind, Maulana Mahmudul-Hasan was imprisoned by the British in Malta for 3
years due to him sticking to the truth and not disowning the Uthmani (Ottoman) Khilafah. Shaykhul Hind
was arrested by the traitor Sharif Hussain in Hijaz (Makkah) on 23 Safar, 1335 A.H. He and other Ulama
were sent to Malta via Cairo by a ship on 29 Rabius Thani 1335 A.H. corresponding to 21 February 1917.
The other Indian Ulama included Maulana Hussain Ahmad Madani, Maulana Aziz Gul, Maulana Hakeem
Nusrat Hussain and Maulana Waheed Ahmad who were all clamped in the prison by the British. Maulana
Mahmudul-Hasan remained in prison for 3 years and 4 months. He was released and reached Bombay on
June 8, 1920. This time of returning from Malta synchronized with the period of the beginning of the
Khilafat Movement in India. (The Prisoners of Malta, Naqshe-Hayaat, The Silken Letters Movement)

Junud Rabbaniyyah

Shaykhul-Hind had sent one of his most trusted students Maulana Ubaidullah Sindhi on an important
mission to Kabul. His duties included what was mentioned under the chapter ‗World War One‘. Moulana
gives a summary of his political activities in the following words:

"In 1327 (1909), Hadhrat Shaykhul Hind summoned me to Deoband and after surveying the situation in
detail, he ordered me to stay at Deoband. I worked for Jam‘iatul-Ansar for four years. Maulana
Muhammad Sadiq Sindhi, Maulana Abu Muhammad Lahori and Molvi Ahmad Ali helped me to establish
this organization. Then I shifted my activities from Deoband to Delhi and Nazzaratul-Maarif was
established in 1331 (1914). Apart from Hadhrat Shaykhul Hind, Hakim Ajmal Khan and Nawab Waqarul
Mulk were patrons of this organization. As Hadhrat Shaykhul Hind got me introduced at Deoband to the
Jama‘at for four years, he wanted me to stay in touch with youth power while living in Delhi. For this, he
came to Delhi and introduced me to Dr. Muktar Ansari and he took me to Maulana Abul Kalam Azad and
Maulana Muhammad Ali. Thus, I was acquainted with high politics of Indian Muslims.
In 1333 (1915), I went to Kabul on the order of Hadhrat Shaykhul Hind. I was not told any detailed
programme therefore my conscience was not ready for this migration, but it was necessary to obey him. I
informed the political group of Delhi that I was leaving for Kabul. They also appointed me as their
representative but they as well could not specify any reasonable programme. Having reached Kabul I came
to know that the output of fifty years‘ efforts of the Jama‘at which was represented by Shaykhul Hind lay
before me in unorganized form ready to obey. It needed a servant of Shaykhul Hind like me. Now, I took
pride in this migration and selection of Hadhrat Shaykhul Hind.‖

Maulana Ubaidullah Sindhi wrote a letter from Afghanistan to Shaykhul-Hind Maulana Mahmudul-Hasan,
in Arabia, with details of his activities in Kabul along with the blueprint of freedom struggle from exile
and names of those places and peoples who would lead arm struggle against the British from within India.
It was planned to start massive arm campaign from all corners of the country along with mass agitation.
The letter was written on a silk piece of cloth – because of which the English gave it the title of Silk Letter
Conspiracy. Maulana Mohammad Miyan Mansoor Ansari also enclosed a long letter detailing office
bearer‘s names of the Government in Exile and a blueprint of Junoodur-Rabbaniyyah. These letters were to
be dispatched to Madinah through Shaykh Abdur-Rahim Sindhi. Maulana wrote the letter on a silken piece
of cloth and handed it over to Shaykh Abdul Haq, a newly convert to Islam, to deliver to Shaykh Abdur-
Rahim Sindhi. He asked Shaykh Abdur-Rahim to move immediately to Hejaz or deliver this letter by any
reliable Haji to Shaykhul Hind. Shaykh Abdul Haq had migrated to Kabul with some students. It is stated
that he was a servant of Allah-Nawaz Khan. He was wholly trustworthy and, Allah knows what happened,
but he handed over the letter to Khan Bahadur Rab-Nawaz Khan (the Honorary Magistrate of Multan), the
father of Allah-Nawaz Khan, instead of Shaykh Abdur-Rahim. He passed it on to the British
Commissioner in Multan. From there it reached to Michael Oddware, the Governor of Punjab. Thus the
government found some clues about Shaykhul-Hind, Maulana Ubaidullah and other activists. Since then,
they started hunting for Shaykh Abdur-Rahim, while Shaykhul-Hind also underwent arrest and
imprisonment. The date inscribed on the Silk Letters was 8/9 Ramadhan 1334 AH, corresponding to 9/10
July 1916, which reached the hands of the Commissioner in the first week of August 1916. The letter has
been quoted in ‗The Silken Letters Movement‘ which had been taken from the British Intelligence reports:

Letter of Ml. Ubaidullah to Shaykhul-Hind

Date: 9 July 1916

8 Ramadan, Sunday

From Kabul

Hadhrat Maulana, may Allah grant him long life

Courtesy and salaam!

A librating India party, which has an Indian raja as Head (i.e. Raja Mahindra Pratap), is presently in Kabul.
He has come here with certifying letters of Sultan His Highness (i.e. the Ottoman Khalifah) and Kaiser of
Germany. Nazim Sahib and Molvi Barkatullah are ministers of the party. The party has strived to establish
centres in India and sign pacts with other countries. This scheme has met with preliminary success. The
active members in the scheme are mainly students. Some of them shall come to you after visiting the
Caliphate court, if Allah wills.
The second Jama‘at is ‗Al-Junood al-Rabbaniyah‘. This is an exclusively Islamic organization on military
principles which primarily aims at creating confidence in Muslim sultans. You have been regarded its
president, or General as per the military rule, while its headquarter shall be Medina. Therefore, it is better
that you stay in Medina and try to have agreements with Caliphate, Afghanistan and Iran. It is sufficient to
convey the proposals regarding Afghanistan and Yaghistan to us. Afghanistan is ready to join the war with
the above mentioned conditions which should be sent to the Ottoman Caliphate as early as possible since
this is the only way to crush the infidelity in India. The people of Madrasa are trying to bring you (to) India
through Molvi Muhsin and Syed Noor since now they have known that work can be done in Hejaz also.
Now, they do not have so importance among the English as in past due to lack of need.

The list of the officials of Junood-e-Rabbaniyah (Muslim Salvation Army) which Moulana Ubaidullah or
Moulana Muhammad Mian prepared is composed of prominent personalities of the Islamic World.

Dateless Letter of Molvi Ubaidullah

Al-Junood al-Rabbaniyah i.e. Muslim Salvation Army

Objective: Unity of Islamic Countries
Headquarter: Medina
Base of the General: Medina
Base of Second General: Constantinople
Acting General Base: Tehran, Kabul
Base of Third General: Islamic Countries under Occupation
Base of Lieutenant General: Islamic Countries under Occupation
Circle of action
Constantinople: for Europe and Africa
Tehran: for Central Asia
Kabul: for India

Ten Posts

The first 3 are ‗Supervisors‘ of al-Junood al- Rabbaniyah

Patron
Field Marshal
General (A Deputy General who will be Secondary headquarter will be called Acting General)
Lieutenant General
Major General
Colonel
Lieutenant Colonel
Major
Captain
Lieutenant
(Their salary and monthly expenses had also been fixed and mentioned in the above letter, which we have
left out here for purposes of brevity.)

Post Holders of Junood-e-Rabbaniyah

A Patron
1 Commander in chief, Caliph of Muslims
2 Sultan Ahmad Shah Qachar, Iran
3 Amir Habibullah Khan, Kabul
B Field Marshal
1 Anwar Pasha
2 Crown Prince of Ottoman Sultanate
3 Prime Minister of Ottoman Sultanate
4 Abbas Hilmi Pasha
5 Sharif of Holy Mecca
6 Sardar Nasrullah Khan, Deputy Sultanate Kabul
7 Sardar Inayatullah Khan, Assistant Sultanate Kabul
8 Nizam of Hyderabad
9 Amir of Bhopal
10 Nawab of Rampur
11 Nizam of Bahawalpur
12 Head of Mujahideen

C General/Commander
1 Hadhrat Maulana Muhaddith Deobandi (Shaykhul-Hind Moulana Mahmudulul-Hasan)
2 Maulana Obaidullah (Ubaidullah Sidhi), Acting General Kabul

D Lieutenant General
1 Maulana Mohiuddin Khan
2 Maulana Abdur Rahim
3 Maulana Ghulam Muhammad Bahawalpur
4 Maulana Taj Muhammad Sindhi
5 Molvi Hussain Ahmad Madani
6 Molvi Hamdullah Haji Turangzai
7 Dr Ansari
8 Hakim Abdur Razzaq
9 Mulla Babarai
10 Kohistani
11 Jan Sahib Bajaur
12 Molvi Ibrahim Kalwi
13 Molvi Muhammad Miyan
14 Haji Saeed Ahmad Ambethwi
15 Shaykh Abdur Aziz Shawesh
16 Molvi Abdul Karim, Deputy Head of Mujahideen
17 Molvi Abdul Aziz Rahimabadi
18 Molvi Abdur Rahim Azimabadi
19 Molvi Abdullah Ghazipuri
20 Nawab Zamiruddin Ahmad
21 Molvi Abdul Bari
22 Abul Kalam
23 Muhammad Ali
24 Shaukat Ali
25 Zafar Ali
26 Hasrat Mohani
27 Molvi Abdul Qadir Kasuri
28 Molvi Barkatullah Bhopali
29 Peer Asadullah Shah Sindhi
E Major General
15 Molvi Saifur Rahman, Molvi Muhammad Hasan Moradabadi, Molvi Abdullah Ansari, Mir Sirajuddin
Bahawalpuri, Pacha Mulla Abdul Khaliq, Molvi Bashir, Head of Mujahideen, Shaykh Ibrahim Sindhi,
Molvi Muhammad Ali Kasur, Syed Sulaiman Nadwi, Imadi Ghulam Hussain, Azad Subhani, Kazim Bey,
Khushi Muhammad, Molvi Sanaullah, Molvi Abdul Bari Muhajir, Agent of Provisional Indian

F Colonel
24 Shaykh Abdul Qadir Muhajir, Shujaullah Muhajir, Deputy Agent of Provisional Indian Government,
Molvi Abdul Aziz, Representative of Hizbullah Delegation to Yaghistan, Molvi Fazl Rabbi, Molvi Abdul
Haq Lahori, Miyan Fazlullah, Sadruddin, Molvi Abdullah Sindhi, Molvi Abu Muhammad Ahmad Lahori,
Molvi Ahmad Ali, Deputy Director Nizaratul Maarif, Shaykh Abdur Rahim Sindhi, Molvi Muhammad
Sadiq Sindhi, Molvi Wali Muhammad, Molvi Aziz Gul, Khwaja Abdul Hai Qazi, Qazi Ziauddin MA,
Molvi Ibrahim Sialkoti, Abdur Rashid BA, Molvi Zahoor Muhammad, Molvi Muhammad Mubeen, Molvi
Muhammad Yusuf Gangohi, Molvi Rashid Ahmad Ansari, Molvi Syed Abdus Salam Farooqi, Haji Ahmad
Jan Saharanpuri

G Lieutenant Colonel
12 Fazl Mahmudul, Muhammad Hasan BA Muhajir, Shaykh Abdullah BA Muhajir, Zafar Hasan BA
Muhajir, Allah Nawaz Khan BA Muhajir, Muhajir Rahmat Ali BA Muhajir, Abdul Hamid BA Muhajir,
Haji Shah Bakhsh Sindhi, Molvi Abdul Qadir Deenpuri, Molvi Ghulam Nabi, Muhammad Ali Sindhi,
Habibullah

H Major
Shah Nawaz, Abdur Rahman, Abdul Haq,

I Captain
Muhammad Saleem, Karim Bakhsh

J Lieutenant
Nadir Shah

NOTE: In another list Muhammad Ali Sindhi and Habibullah have been mentioned as Major. (The Silken
Letters Movement)

N.B. The author entitled the Sharif of Mecca as Field Marshall, presuming that he is still loyal to the
Ottoman Empire. The letter of Moulana Ubaidullah dates 8 Ramadan Sunday which corresponds to 9 July.
The news of rebellion of Sharif was published in India on 23 June and it seems that the people of Kabul
could not know this news till 9 July.

From this, it could be understood that Shaykhul-Hind was planning for a revival and re-establishment of
the Khilafah across the Muslim world (and specifically in the Subcontinent), which could only be achieved
by the ousting of the British from Asia. The above blueprint of Junud-e-Rabbaniyyah indicates to this fact.
Therefore, the independence of the Subcontinent was regarded as a crucial step towards this goal, towards
which Moulana directed much of his efforts before his imprisonment. (However, I have not been able to
find any of his reliable biographers describe in detail his plans and ideas regarding the revival and re-
establishment of the Khilafah, which was not detailed probably due to political circumstances.) From the
above, one will be able to gauge the far-sighted thinking and world-wide concern of this great Muhaddith,
and his political expertise in being able to plan such an amazing scheme for the revival of the Khilafah. At
the same time, his loyalty to the Ottoman Khilafah is evidently clear from the above list.

The Khilafat Movement

The British and their Allies were determined to reduce Turkey to a rump state and abolish the Khilafah.
This was one of the objectives of World War 1, which is why the Turks were drawn into the war. Although
political activities and popular outcry on behalf of the Khilafah emerged across the Muslim world, the
most prominent activities took place in India. An ‗All-India Khilafat Committee‘ headquartered in
Lucknow was formed in 1919 to campaign for the Muslim Middle East to remain under Ottoman rule and
to influence the British government not to abolish the Ottoman Caliphate. The ‗Khilafat Movement‘ was
a Muslim political protest campaign launched by Muslims of India. Moulana Muhammad Ali Jouhar and
his brother Moulana Shaukat Ali, Maulana Abdul Bari of Firangi Mahal, Dr Mukhtar Ahmed Ansari,
Shaykh Shaukat Ali Siddiqui, Barrister Jan Muhammad Junejo, Hasrat Mohani, Dr. Hakim Ajmal Khan,
Maulana Abul Kalam Azad, Abdul Ghaffar Khan, Sayyid Ataullah Shah Bukhari, Saifuddin Kitchlew,
Maulana Zafar Ali Khan, Pir Ghulam Mujaddid Sirhindi and others joined it. They organized ‗Khilafat
Conferences‘ in several northern Indian cities. In 1919, the ‗Bombay Khilafat Committee‘ agreed on two
important organizational goals: ―firstly, to urge the retention of the temporal powers of the Sultan of
Turkey as Khalifah, and secondly to ensure his continued suzerainty over the Islamic holy places.‖
Seeing the wide influence that the ‗Khilafat Movement‘ held, even the Hindu father of the current Indian
state, Mohandas Karamchand Gandhi joined it and became a member of the ‗Central Khilafat Committee‘.
In 1920, an alliance was made between Khilafat leaders and the Indian National Congress, the largest
political party in India and of the nationalist movement. Congress leader Mohandas Gandhi and the
Khilafat leaders promised to work and fight together for the causes of Khilafah. Seeking to increase
pressure on the British, the Khilafatists became a major part of the ‗Non-cooperation movement’ — a
nationwide campaign of mass, peaceful civil disobedience. In actual fact, the Khilafat Movement occurred
simultaneously with the non-cooperation movement. It also succeeded in uniting the Muslims and hindus
against the British. In 1920, they also published the Khilafat Manifesto, which called upon the British to
protect the Khilafah and for Indian Muslims to unite and hold the British accountable for this purpose.
The non-cooperation movement gained momentum across India. Hindus and Muslims collectively offered
resistance that was largely peaceful and many were arrested. The Ali brothers, Gandhi and several other
leaders were imprisoned by the British. However, the alliance ended when Gandhi opposed the recourse to
violence in some places, while in south India Hindu-Muslim riots broke out. The Ali brothers criticized
Gandhi's extreme commitment to non-violence and severed their ties with them after he suspended all non-
cooperation movement after the killing of 22 policemen at Chauri Chaura in 1922.
The movement collapsed by late 1922 when Turkey gained a more favorable diplomatic position and
moved toward secularism. By 1924, Mustafa Kemal Attaturk of Turkey overthrew the Ottoman rule to
establish a pro-Western, secular republic in independent Turkey and abolished the role of the Khalifah.

Role of the Ulama in the Khilafat Movement

The Ulama took a leading role in the Khilafat Movement.

During the First World War, the Masaajid in India rang with fervent duas during the khutbah, where the
Ulama would invoke the benediction of Allah for the well-being of the Sultan and the success of his armies
in their effort to destroy the forces of Kufr. When Maulana Shaukat Ali, a scholar was asked why he
specifically made dua for the Sultan of Turkey, he replied: ―You can‘t blame me if he Caliph of Islam also
happens to be the Sultan of Turkey‖. [The Khilafat Movement, Gail Minault, Oxford University Press,
1982, p. 55]

In fact, many scholars at that time like Syed Sulaiman Nadwi emphasized the obligation of the having a
Khalifah. Maulana Nadwi stated that ―..Allama Nasafi, Imam Razi, Qazi Adhud, among other eminent
authorities, deal with the subject exhaustively in their books and should be considered final authorities on
the point. An authentic tradition of the Prophet in Sahih Muslim explicitly declares that if a Muslim dies
without acknowledging the Imam of his times, he dies the death of a Kafir‖. [The Muslim Outlook, March
1920]

The meeting of the Anjuman Moidul-Islam, held by the Ulama of Firangi Mahalli at Lucknow on January
26 1919, resolved: ―That this meeting of the Ulama of Firangi Mahall, while expressing its firm and
sincere devotion to Sultan Mohammed VI, emphatically declares that according to the true doctrines of
Islam, none but the present Sultan of Turkey is the rightful Caliph and that Islam never allows the
interference of non-Muslims in deciding the question of Caliphate‖.

The following are some key points from a declaration made at a conference held for the UIama in India on
5th & 6th April 1920, in which many Ulama attended:

- Point 1 of the declaration: The Ulama must work to establish a public opinion for the issue of Khilafah.

- Point 2: The hypocrite scholars and those scholars against this issue must be boycotted.

- Point 7: The Ulama must obtain an oath from their followers that they will exert their lives and hearts by
speaking and writing in support of the issue of Khilafah.

- Point 9: Muslims must keep away from the constitutional elections.

Shaykhul-Hind and the Khilafat Movement

Shaykhul-Hind, Maulana Mahmudul-Hasan, the head of Darul-Uloom Deoband, was released from prison
after three and a half years and returned to Bombay on 20th of Ramadhan 1338 AH, corresponding to June
8th 1920. Upon his return, he actively participated in the Khilafat Movement, which had commenced in his
absence. His successor, Maulana Hussain Ahmad Madani wrote, ―After bearing hardships of the prison
and exile, when Hazrat Shaykhul-Hind  returned to India, we found no change in his spirit to fight the
colonial regime and his hatred towards the British. The imposition of martial law in the country, the
implementation of the Rawlatt Act and the Jalianawala Bagh massacre within the country, and the
dismemberment of the Ottoman Empire, and the inhuman behavior with the Turks outside India upset him.
The moment he set foot in Bombay, he met Maulana Shaukat Ali and other members of the Khilafat
Committee. Maulana Abdul Bari from Farangi Mahal Lucknow, and Mahatma Ghandi from Ahmedabad
came to receive Shaykhul-Hind Maulana Mahmudul-Hasan in Bombay. Having talked to them and other
leaders of the Khilafat Committee in open and seclusion, Shaykhul-Hind too approved the launching of the
‗Non-violence‘ movement to liberate India.‖ [Naqsh-e-Hayat, The Prisoners of Malta]

The title of Shaykhul-Hind was conferred upon Moulana Mahmudul-Hasan by prominent Ulama of the
Khilafat Committee. This title later became an integral part of his name. The stalwarts of this movement
like Moulana Muhammad Ali Jouhar and his brother Moulana Shaukat Ali, Dr Mukhtar Ahmed Ansari,
Hasrat Mohani, Dr. Hakim Ajmal Khan, Maulana Abul Kalam Azad, Sayyid Ataullah Shah Bukhari were
all disciples of Shaykhul-Hind, who pledged bay‘ah (allegiance) at his hands.

Although the Khilafat Movement had started a year ago, the arrival of Shaykhul-Hind on the Indian
political scene gave comfort to the Muslims and created enthusiasm in the hearts of the people. From this
time onwards, the movement picked up with unusual speed. Shortly after his return, he presided over the
2nd All India Conference of Jamiatul Ulama Hind, held on 19 & 20th November 1920 in Delhi. The
following are some points and guidelines from the declaration made by Shaykhul-Hind at the 2nd All India
Conference of Jamiatul Ulama Hind, held on 19 & 20th November 1920 in Delhi,

- The British government are the biggest enemy of Islam and the Muslims. It is therefore fardh (incumbent)
upon every Muslim stop cooperation with them.
- Protecting the Ummah and protecting the Khilafah is a pure Islamic need. If compatriots (of other
religions) in this country help and cooperate for this issue, we should accept their assistance and graciously
thank them.

- For purposes of liberation, coordination with fellow countrymen (of other religions) is permissible,
provided that it is not a hurdle to or in contravention to the principles and tenets of Islam.

- Just as the usage of guns, tanks and fighter-jets is permissible for self-defense against the enemies
(although it was not used by our predecessors), the use of protests, demonstrations and non-cooperation
(boycott) with the authorities for communal purposes and for pressing the acceptance of the collective
demands of the people is permissible. These measures are effective weapons against such an enemy who
possess guns, tanks and jet-fighters.

- The limitation to this harmony and cooperation between these three communities in India is that there
should be no interference in the limitations set by Allah. (i.e. sin should not be committed and Islam should
not be compromised for political objectives).

- Muslims are not to join the army of the enemy of Islam or support them militarily.

(For more information on the guidelines provided by Shaykhul-Hind in the above meeting of the Jamiatul-
Ulama, refer to ‗The Prisoners of Malta‘)

A week later, Shaykhul-Hind  passed away.

The Non-Cooperation Movement

The text of one of the fatwa‘s of Shaykhul-Hind demonstrates his view on the Khilafah and regarding co-
operating with the colonialists.

Fatwa of Shaykhul-Hind Maulana Mahmudul-Hasan

Answers

In the name of Allah, the Beneficent, the Merciful. All praise be to Allah and Salaat and Salaam on the
chosen one.

The heart is after all a heart and not a brick or a stone that cannot be overwhelmed by grief, We will cry a
thousand times, why should anyone disturb us?

Before answers of these questions are given, it is very important that every true Muslim should come out
from the prevailing narrow thinking and think in terms of the great blessings of Allah that have been
bestowed upon us as Muslims. If we look deeply at the present situation in the light of our past
experiences, it would be clear that the greatest and most precious wealth of Muslims is their Imaan (faith).
And to protect it with all their might is the first duty of every Muslim. With what cunning tricks,
shamelessness and deceitful acts, this wealth is stolen away from us!

The enemies of Islam have left no stone unturned to strike against and harm the honour and prestige of
Islam. Iraq, Palestine and Syria that were won over by the Rasul‘s  companions and his followers, after
innumerous sacrifices, have once again become the targets of greed of the enemy of Islam. The honour of
the Khilafah is in tatters. Khalifatul-Muslimin (the Muslim Caliph), who used to unite the entire Ummah
(community) on this planet; who as vicegerent of Allah on this earth used to implement the universal law
of Islam; who used to protect the rights and interests of Muslims and who used to preserve and ensure that
the glory of the words of the Creator of this universe be preserved and implemented, has been surrounded
by the enemies and made redundant.

―A mountain of problems has been loaded on my shoulder, if the same were loaded on the day, it would
turn into night!‖

The flag of Islam is flying low today. The soul of Hazrat Abu Ubaidah (), Sa‘d ibn Abi Waqqaas (),
Khalid ibn Walid () and Abu Ayyub Ansari () is restless today. Why is it so? It is because Muslims
have lost their dignity, their honour and their self-respect. The bravery and religious fervor that was their
forte and heritage, they have lost these due to their ignorance and over-indulgence in frivolities.

It is not only that in times of difficulty, a Muslim does not help a fellow Muslim, but tragically that the
eagerness to earn the goodwill and friendship of a kafir has led a brother to chop the head of his own
brother. Muslims have drunk the blood of Muslims. Muslims have dipped their hands in the blood of their
own brothers.

O the Children of Islam! And O the lovers of this great Nation! You know it better than me that the
thunder and fire that burnt the tents in Islamic world and put on fire the castle of Islamic Khilafah were
derived from the hot blood of Arabs and Indians. And the power of wealth with which the Christians have
succeeded in subjugating Muslim nations, a great chunk of it was from your hard labour.

Thus, is there any stupid and thick-headed Muslim who won‘t understand the results of cooperation with
the Christians? And this too in a situation when a drowning man seeks the help of a haystack and looks for
a way out for cooperation that would save him from drowning?

O‘ my people! This is not the time for discourse and discussion in things like supposition and
supererogation, but it is the time to act with Islamic spirit for the honour and prestige of our religion. I fear
that differences, big or small, among Ulama might dampen (our) spirit and courage. I am not asking you to
pick up sword and go to Iraq and Syria for Jihad against the enemies of Islam and fight alongside your
brethren there. My only request is not to strengthen the hands of enemies of Islam and follow the following
Commandments of Allah with courage and sincerity:

―O you who believe! Take not the Jews and the Christians as friends. They are friends of one another. He
among you who takes them as friends is (one) of them….‖ (Surah Al-Maida, Verse:51)

―Let not the believers take disbelievers as their friends instead of the believers. Whoever does that has no
connection with Allah…..‖ (Surah Aal Imran, Verse:28)

―Convey to the hypocrites the tidings that for them is a painful punishment; those who choose disbelievers
as their friends instead of believers! Do they seek honour from them? Lo! All honour belongs to Allah.‖
(Surah Nisaa‘, Verse: 138-139)

―O you who believe! Choose not disbelievers as (your) friends in place of believers. Do you wish to give
Allah a clear warrant against you?‖ (Surah Nisaa‘,Verse: 144)

―O you who believe! Choose not as friends those who make a joke and a game out of your religion from
amongst those who received the Scriptures before you and from amongst (all) the disbelievers. But keep
your duty to Allah if you are true believers.‖ (Surah Al Maida, Verse: 57)

You will see many of them befriending those who disbelieve. Surely that which they themselves send
before them (for the Aakhirah) is an evil provision: since Allah will descend His wrath upon them and they
will remain forever in the punishment. If they believe in Allah and the Nabi and that which is revealed unto
him, they would not choose them as friends. But many of them are open sinners‖. (Surah Al Maida, Verse:
8—81)

―You will not find those who believe in Allah and the Last Day loving those who oppose Allah and His
messenger, even though they may be their fathers or their sons or their brethren or their clan. For such
people, Allah has written Imaan upon their hearts and has strengthened them with a Ruh (Spirit) from Him,
and He will enter them into Gardens underneath which rivers flow wherein they will abide. Allah is well
pleased with them, and they are well pleased with Him. They are Allah‘s army. Lo! It is Allah‘s army who
are the successful ones‖ (Surah Al Mujaadalah, Verse:22)

―O you who believe! Choose not My enemy and your enemy as friends, expressing love for them whereas
they disbelieve in that truth which has come unto you.‖ (Surah Al Mumtahinah, Verse: 1)

There are plenty of verses in the Qur‘an to this effect and the collection of all such verses is not intended
here. However, it should be clear that I have translated ‗Auliya‘ as ‗helpers‘ and ‗friends‘ here. The
meaning and explanation is derived from the interpretation of stalwarts of Tafseer such as Imam Ibn Jareer
Tabsri, Hafiz Imaduddin ibn Kathir and Imam Fakhruddin Razi. My purpose here is to explain only this
much that under ‗non-cooperation‘ both not to help them as well as not to take help from them is included.
Thus, the answer to your 1st and 2nd question will be that the aids taken from the British government for
Madaaris and the scholarship taken by students are to be abandoned. And in taking their decision of non-
cooperation, students are not to depend on the permission of their parents, rather it is their right that, with
due respect and honour, they should prompt their parents to agree with them for non-cooperation against
the British government. The dilemma that students are currently encountering was also faced by Muslims
during the time of Rasulullah . They also put this question before Rasulullah  about how could they
possibly totally snap the relationship with the Kafirs (non-believers). For if they did so, they would be
separated from their parents, brothers, sisters, and other relatives. Their businesses would be destroyed and
their property would go waste. And thus their villages would be ruined. The answer to their questions was
given in the following verse by the Almighty Allah:

―Say: if your fathers, your sons, your brethren, your wives, your tribe, the wealth you have acquired, the
merchandise for which ye fear that there will be no sale, and the dwelling which you desire are dearer to
you than Allah and His Rasul and Jihad- striving in His way: then wait till Allah brings His command (of
punishment) to pass. Allah does not guide the open sinners.‖ (Surah Al Tawbah, Verse:24)

Sometimes there is a fear in the heart that if the movements that are going on all over the country fails and
the government remains adamant, there are chances of great losses. These kinds of views were present then
also. Thus the glorious Qur‘an says: ―We fear, lest a change of fortune befalls us!‖ (i.e. Hypocrites say that
our friendly relationship with Jews is for reasons that if in the course of time and with the turn of events,
Muhammed () fails in his mission and Jews become victorious, we would then be faced with great
difficulties.) Almighty Allah answers them in the following verse:

―…And it may happen that Allah will grant (you) a victory, or He may send a commandment from His
presence (of destruction to His enemies). Then will they repent from their secret thoughts.‖ (Surah Al
Maida, Verse: 52)

O my friends! So catch hold of Allah‘s Commandments and, believing in Him only, remain firm in your
goals and stick to non-cooperation with the British. Whatever support and help of which you are capable
and you can give to Islam and the Muslims, do not delay in extending it. The time is such whereby you
cannot ignore it and let it go.

It is good fortune that the vast majority of Hindus are looking forward to your cooperation and support.
The incident of Jalianwala Bagh in Punjab and the desire for the self-government have made the time
propitious for non-cooperation with the British Christians. It was also heard that the Sikh League has
decided in favour of non-cooperation. Keep your eye towards Allah and act when the time is propitious.
Your friend and helper is only Allah! If the people of another community come forward and help in your
pious mission and extend support in crisis, you should cooperate with them as well. You should be equally
courteous to them; rather you should act more generously. The Glorious Qur‘an says:

― Allah does not forbid you to show kindness and deal justly with those who did not fight against you on
account of religion and did not drive you out from your homes. Lo! Allah loves those who deal justly.
Allah forbids you from befriending those who fought against you on account of religion and have driven
you out from your homes and helped to drive you out. Whosoever takes them as friends from amongst you
are (All) wrongdoers.‖ (Surah Mumtahinah, Verse:8-9)

It would be wise to caution here that cooperation and relationship with Hindus does not mean that Muslims
should mould their religion commandments to fit to the ways of Kufr. If they do it, it would be like earning
sins in exchange for piousness.

My purpose is that you act upon the call of non-cooperation with the British government very sincerely.
While doing it, have faith in Allah only. And those students who do not have some other obligatory work
to do should participate in propagating this movement. Those who have an obligation towards a wife,
children and parents should participate to the extent that their participation does not become the cause of
neglect to their family. And if someone strives to aid and protect Khilafat, and the Khilafat Committee
proposes a sum from its donations to fulfill his needs, it is permissible for the person to take it.

In short, cooperation with Kuffar is not permissible. It is better to keep oneself and others away from the
cooperation of the British. Muslims should take away their minds from everything and put their trust in
Allah in whose hand the fate of both a beggar and a king rests.

Prudence, in my vision, is that the friends in destiny should choose the eternal beloved first.
Then he should go ahead, enslaved in the curly locks of that beloved without caring for the consequences.

Now, I would wind up this argument with my petition and request that I am not a Mufti. Yet, I hope that
my arguments would answer some of your questions. Along with the care and wellbeing of the building of
the Aligarh College and its library, your conscience should also weigh and compare the value of
Constantinople, Syria, Palestine and Iraq.

In the end, I deem it necessary to say here that to make the non-cooperation movement a success depends
upon our own moves. We should not do anything that would prove injurious to peace or cause bloodshed.
And this is the advice of all the intellectuals. We should imbibe this advise, otherwise there would be fear
of loss instead of benefit.

Let us pray to Allah, the source of all honour, from the core of our hearts that He should not allow the
Ummah to face dishonor and disgrace, should not make us the targets of Kuffar and that He help us in all
our endeavours and good deeds.

Wassalam,
Mahmud
Your well-wisher and seeker of Allah‘s forgiveness.
16th Safar 1339 Hijri (corresponding to October 29, 1920, Gregorian year)

(The Fatwa of Maulana Mahmudul-Hassan extracted from ‗The Prisoners Of Malta‘)

During the Khilafat Movement, the zeal for non-cooperation and to boycott the British reached its peak.
The people showed this zeal not because of the economic exploitation by the British and hatred for slavery.
It was because of the crime committed abroad by the British government against the Turks. When the
Turkish situation changed (and the Khilafah was abolished), the people‘s enthusiasm and zeal weakened
too. (This is the observation of Moulana Sayyid Muhammad Mian, as in The Prisoners of Malta pg.139)
When the centre on Khilafah itself ended, the Khilafah movement lost its esteem.

Opponents of the Khilafat Movement

Mirza Ghulam Ahmed Qadyani and Ml. Ahmed Raza Khan Barelwi were among those who issued Fatwas
that it is Haram to fight the British. These individuals also supported the British in their fight against the
Ottoman Empire. They wrote books in support of the Sharif of Makkah, whereas he caused great harm to
Islam and the Muslims. Ml. Ahmed Raza Khan openly opposed the Khilafat Movement whose purpose
was to save the Ottoman Empire. He also totally opposed the Non-cooperation Movement.

On p.442 of ‗Separatism Among Indian Muslim: The Politics of the United Provinces‘ Muslims‘ Robinson
wrote about Ml. Ahmed Raza Khan: ―Nevertheless his normal stand was of support for the government
and he supported it throughout World War I, he opposed the Khilafat Movement, and in 1921 organized a
conference of ―anti-non-cooperation UIama at Bereily‘.‖

Another famous British historian, Peter Hardy wrote: Ahmed Raza Khan of Bereily issued a fatwa
declaring India to be Darul-Islam, making it a sin to associate with infidels (the Hindus, against the
British). Ahmed Raza Khan had found a few individuals who carried onto his mission even after his death.
Two of those individuals were Abdul-Hamid Badawani and Abdul-Majid Badawani. Ahmed Raza Khan
has highly praised Abdul-Hamid and Abdul-Majid, who were well rewarded by the government. Medals
denoting the title of Shams-ul-Ulama dangled from their turbans, while for his anti-Khilafat work Abdul-
Majid was one of the most rewarded men in the province. At a provisional durban in 1922, he received
from the Harcourt Bulter both a robe and a sword of honor. When members of Majid Maeed al-Islam sent
their envoy to meet the Viceroy in 1917, who was part of that mission? P.Hardi writes: ―Abdul-Majid of
Badaun. Wilayat Hussain of Allahabad, Ahmed Raza Khan of Bariely and two leading Shia Mujtahids of
Lukhnow.‖ ―The Deobandis characteristically objected to coming in with the Lukhnow lot.‖

The Death of Shaykhul-Hind and his last desire

A short while before his death, a certain close student of Moulana Mahmudul-Hasan noticed sadness and
grief in Moulana‘s face. He assumed that Moulana was grieved since he understood that his end was near.
He tried to console Moulana, who immediately understood and commented: ―Oh. Why should one be
grieved by death? I am sad because I am dying, lying on my bed. My heart-felt desire was that I be killed
on the plains of Jihad in such a manner that my head falls to one side and my hands and legs falls to
another.‖ (Akaabir Deoband Kiyaa the?)

Moulana Husain Ahmad Madani 

After completing his studies in Darul-Uloom Deoband at the age of 20, Moulana accompanied his father to
Madinah Munawwarah where his father had decided to migrate to. From 1318 to 1326, and thereafter for
about another five years until his imprisonment, Moulana taught in Al-Masjidun-Nabawi from Fajr till Isha
with only short breaks in-between, and earned great fame and reputation as one of the leading scholars of
Madinah Munawwarah. He was then imprisoned along with his respected teacher Shaykhul-Hind in Malta.
After their return to India, Shaykhul-Hind soon passed away and Moulana took on the task of furthering
the goals set out by Shaykhul-Hind.

Moulana wrote in one of his letters: ―I am involved in the independence movement since 1914 (two years
before his imprisonment). And I consider it a religious duty of every Muslim. In the beginning, I was
attached with the revolutionary party which was non-passive. Shaykhul-Hind Moulana Mahmudul-Hasan
was our Imaam (leader). Imprisonment in Malta was the consequence of those activities.‖

The European War of 1914 in the eyes of Moulana Husain Ahmad Madani

The War was apparently between two rival countries. The enmity of Germany with Russia and France was
age-old. Britain was an ally of France. Turkey sided with Germany and thus got involved in the war. Thus,
on one side there were France, Russia and Britain, which were known as the Allied Forces, while on the
other side were Germany and Turkey. Britain throughout propagated that the war was political and not
religious, that Turkey had entered the war by its own folly and that Britain had not forced it, and that
Britain was not going to bombard religious places of Muslims like Makkah, Madinah , Baghdad etc.
However, this was only an overt posture. Within the Allied Force‘s heart was something else. In the view
of Shaykhul-Islam (Moulana Husain Ahmad Madani), inherent behind the war was the jealousy that the
dominant European powers nursed against Turkey. Thus, they planned to obliterate Turkey from the world
map and divide its territories and possessions among themselves.

Moulana Husain Ahmad Madani wrote: ―Turkey had yet to recover from the destructive Balkan war when
a monstrous calamity suddenly befell it. The enemy who had for long planned to divide it considered the
time propitious. Prolonged conspiracy in Iraq, years of intrigues in Syria, relentless secret efforts in Hijaz,
overt and covert activities of a long period in Armenia, the councils of Peter the great and the long
cherished desires of Gladstone and France were ready to bear fruits now. Thirty two Christian teeth began
to pound on the one true tongue of Islam. All European powers began to issue threats on their own and
applied different tricks to pressurize Turkey in different ways. ‗Dedorant‘, the war-ship that was made with
the sweat and blood of a nation and bore millions of sterling pounds in costs from its own pockets was
snatched away from Turkey by Britain. Thereafter, Britain assembled its military machine-power and
firepower at every front.‖ (The Prisoners of Malta p.96,97)

Mutinous Arabs and the Loyal Residents of Madinah Munawwarah

The revolt of the Arabs against the Turks was part of a conspiracy against the Turkish Ottoman Empire.
Thus, a feeling of separate nationalism was infused among the Arabs. From time to time, the fire of
nationalism was also provided fuel so that the heat was maintained. One does not know exactly how many
British were engaged to rouse the feeling of separate nationalism amongst the Arabs through their writings
and speeches. But Colonel T.E. Lawrence (Lawrence of Arabia) is the most prominent among them. After
proclaiming Islam as his religion, he set out to bring about its restructuring. His eloquent (Arabic) language
and fiery speeches used to mesmerize the Arabs. This exercise proved a great success. The feelings of
hatred against the Turks took strong roots in them. The revolt of the Sharif of Makkah (Sharif Hussain)
was the bitter fruit of the whole exercise.

Strangely however, the residents of Madinah Munawwarah remained loyal to the Turk rulers till the last
moment, and the loyalty was an unpardonable act in the eyes of the British. They were made to pass
through the most cruel and testing times. All supplies and provisions to the city were blocked, so much so
that hundreds of attendants at the Sacred Masjid of Rasulullah  died of hunger.

It would be quite appropriate here to ponder upon the reasons why the residents of Madinah Munawwarah
remained faithful to Turkey. When we look at it deeply, we find that the secret of this loyalty was their
confidence in Moulana Husain Ahmad Madani and his associates, which was a gravitational force.
Moulana Madani and his associates were aware of the basic purpose behind the shrewd Europeans
posturing, and considered it as nothing less than a military assault to make the Arabs put the last nail in the
coffin of the weakened Ottoman Khilafah and the dismember the countries falling under its rule among
themselves. Till Moulana Husain Ahmad remained there, his personal efforts and those of his associates
against the machinations of the European powers were successful – though the revolt of the Sharif of
Makkah later put an end to all the possibilities of any further success. It was an extreme step when the
Sharif of Makkah arrested Shaykhul-Hind and his associates and handed them over to the British
authorities. And thus Maulana Husain Ahmad Madani became the virtual appendix to this great
revolutionary chapter.

Moulana Husain Ahmad Madani was not a subject of the Sharif of Makkah, nor was he an accused of the
British or Indian government. However, his opinion of the Turks and the Turkish government differed
from that of the Sharif of Makkah and the governing dignitaries of his domain. Like Shaykhul-Hind,
Moulana Madani too did not consider the Turks as Kafir. He considered the Turkish Sultan as the Khalifah
of the Muslims and the revolt against him as an illegal act. He abhorred the British and the British goods
and hated the European culture. This very opinion made him mutinous and a culprit in the eyes of the
Sharif of Makkah, for which he could be condemned and bracketed with Moulana Mahmudul-Hasan
Deobandi and put with him in the dungeons. (The Prisoners of Malta pg. 95-98, with slight amendments to
the translation)

Moulana wrote in a letter to Mr. Talut, in which he drew his attention to the evils of nationalism: ―I have
lived abroad for seventeen years. I have lived in Arabia, Syria, Palestine, Egypt, Malta and in Africa etc.
While living there, I had met the natives and interacted with other nationals such as Germans, Austrians,
Belgians, British, French, Australians, Americans, Russians, Chinese, Japanese, Turkish, etc. For years, I
have been meeting and interacting with both Muslims and non-muslims. Where these people spoke Arabic,
Turkish or Persian, or were those who could communicate in Urdu, I exchanged views with them without
an interpreter. In other events, I took the help of an interpreter. Talks were mostly centered on political and
religious issues.‖

Moulana had probably travelled to Syria, Palestine and Africa at the invitation of certain students of his
while he was stationed in Madinah Munawwarah. He mostly met the Europeans during his imprisonment
in Egypt and Malta. It seems as if the political issues that he discussed were related to the unity of the
Muslims in those countries.

From the above, it is clear that Moulana fluently spoke the Turkish language. It seems that he had learnt
Turkish during his stay in Madinah Munawwarah. In 1936, while answering the questions of political
rivals at a public meeting at Gorakhpur, Moulana stated that his opponents knew the English language
because their government was English. Since the government of Madinah was Turkish, he was aware of
the Turkish language. (The Prisoners of Malta pg.94-95 in summary)

The Khilafat Movement

After the death of Shaykhul-Hind, Moulana braced himself to walk the path set by his teacher. For this,
Moulana took active part in all political activities which Shaykhul-Hind had supported or encouraged.
During the Karachi session of the All-India Khilafat Committee held in July 1921, Moulana Husain
Ahmad Madani, along with Peer Ghulam Mujaddid and Moulana Nithaar Ahmad, passed a fatwa declaring
service to the British army as Haraam (due to their evil machinations in Turkey and plans of abolishing the
Khilafah). This was then passed as a resolution of the meeting. The British authorities declared this
resolution as illegal and unlawful, and arrested all seven people who were active in getting this resolution
passed. They were all imprisoned for two years in Karachi. The case was brought before Judge Kennedy,
the judicial commissioner of Sindh, who conveyed the feelings of the entire leadership of the Christian
world, when he said before delivering his verdict: ―It is possible that amongst us there are people who
consider the fate meted out to Turkey as harsh and unjustified, and their feeling is guided by the simple
reason that they (the Turks) have been the custodian of those sacred places, or maybe they just have
sympathy towards them. Those who are grieved to see this at a time when the plea of even a small nation is
being considered and only the Islamic and Muslim nations are being banished from their conquered
territories, they should also see the other side of the coin. The sword that had given it to them, the same
sword is taking it back. And what Constantinople had lost, it is getting from another.‖

Moulana Husain Ahmad was asked to present his statement in a written form. Moulana courageously and
boldly stood before the court and, with the dignity of an Aalim and the bravery of a Mujaahid, delivered
his statement. In it, he quoted six verses from the Qur‘an and 34 Ahadith, 3 quotations from the books of
Ilmul-Kalaam, 3 quotations from the books of Usulul-Fiqh, 3 quotations from the books of Fiqh from
which he established the impermissibility of killing or harming other Muslims. He explained that since the
army of the British government is certainly guilty of this (due to its war on Turkey and other Muslim
countries), it is not allowed for a Muslim to serve therein. He also quoted 3 fatwas of recent Ulama viz.
Shah Abdul-Aziz Dehlawi, Moulana Abdul-Hayy Lakhnawi and Moulana Ashraf Ali Thanwi who all
opined that serving the British army is impermissible. Therefore, he established that this is the viewpoint of
Islam, and punishing people for propagating this is contravening the religious freedom of the Muslims,
which the government claims to recognize. From another angle, at the time of the victory of Baytul-
Muqaddas, the prime minister of England Mr. Lloyd George called it a religious war. Even Mr. Churchill
called it a Crusade. In such a situation, for a Muslim to help Christianity is not only a sin, but tantamount
to kufr (disbelief). Moulana ended his speech with the following words: ―If Lord Reading has been sent to
burn the Qur‘an, tear down the books of Hadith and destroy the books of Islamic Fiqh (from which the
above ruling has been derived), then the first man to lay down his life for the sake of Islam is me, right
here.‖ (For the entire speech, refer to ‗The Prisoners of Malta‘)

However, by the time Moulana was freed from prison, the Turks had themselves overthrown the Ottoman
rule, abolished the Khilafah and established secular republic in Turkey. Moulana therefore turned his full
attention after this to the political situation in the Subcontinent and made remarkable and great efforts for
its liberation from British rule, an effort which he finally succeeded in accomplishing before his death.

Sources

Maslak Ulama-Deoband – Qari Muhammad Tayyib

Sawaanih Qaasimi – Moulana Munaazir Ahsan Gilani
Tarikh Darul-Uloom Deoband – Sayyid Mahmood Ridhawi
The Prisoners of Malta – Moulana Sayyid Muhammad Mian (translated by Mohammad Anwer Hussain Hasan
Imam)
The Silken Letters Movement - Moulana Sayyid Muhammad Mian (translated by Muhammadullah Qasmi)
Naqsh-Hayaat – Moulana Husain Ahmad Madani
Maktoobaat-e-Shaykhul-Islam – Moulana Najmud-Deen Islaahi
Akaabir Deoband Kiyaa the? – Mufti Muhammad Taqi Uthmani
The Khilafah and the Indian Subcontinent - Abu Ismael al-Beirawi

A British Agent - Rashid Hanfi