The Jihad of Sayyid Ahmad Shaheed & the 'Ulama-e-Suu'.

[London786]

dr abu tamim saab some of the names you mentioned were ulema haqq like shaykh nazir hussain dehlwai and nawab sidique hasan khan rh (though both ahle hadeeth)...maulana karamat ali spread the silsila of syed ahmed in Bengal.....nawab sidique hasan khan has written a book on jihad and hijrah which is probably amongst the best books on the subject ever written.

[Maripat]

dr abu tamim saab some of the names you mentioned were ulema haqq like shaykh nazir hussain dehlwai and nawab sidique hasan khan rh (though both ahle hadeeth)...maulana karamat ali spread the silsila of syed ahmed in Bengal.....nawab sidique hasan khan has written a book on jihad and hijrah which is probably amongst the best books on the subject ever written.

About Maulana Karamat Ali Jaunpuri (RA) even I was completely thrown off the handle. I thought has has a lot to do with the spread of Islam in that land.

[Abu_Tamim]

I'll give you the date of birth of Sir Syed Ahmed Khan. October 17, 1817AC.
Give me the date of Shahadat of Syed Ahmed Barelwi (RA).

I love Syed Ahmeds - whether of Khan type or Shaheed type.

1831. What are you trying to say, Sir Sidi? That he was too young to comment? His comments later filled the entire void.

[Abu_Tamim]

dr abu tamim saab some of the names you mentioned were ulema haqq like shaykh nazir hussain dehlwai and nawab sidique hasan khan rh (though both ahle hadeeth)...maulana karamat ali spread the silsila of syed ahmed in Bengal.....nawab sidique hasan khan has written a book on jihad and hijrah which is probably amongst the best books on the subject ever written.

Sidi London
I have the book by 'Ali Miyan open in front of me to pg. 107. Let me quote from it:"Maulvi Karamat 'Ali Kajgavi of Jaunpur went on a lecture tour of the whole of Bengal to emphasise that since the British allowed full religious freedom they ought to be treated as defenders of Islam. Although a Shi'a, his arguments for acceptance of the British regime were drawn from the armoury of such Hanafite legal digests as the Fatawa-e-Alamgiri, the Hidaya and the Durr-al-Mukhtar."*
*Religious thought of Saiyid Ahmad Khan, pp 72-72; Lecture by Moulvie Karamat Ali (Calcutta, 1871) pp. 2-5.

[Abu_Tamim]

dr abu tamim saab some of the names you mentioned were ulema haqq like shaykh nazir hussain dehlwai and nawab sidique hasan khan rh (though both ahle hadeeth)...maulana karamat ali spread the silsila of syed ahmed in Bengal.....nawab sidique hasan khan has written a book on jihad and hijrah which is probably amongst the best books on the subject ever written.

I do not agree that Nazir Husayn Dehlawi and Nawab Siddiq Hasan Bhopali or Muhammad Husayn of Batala were of the 'Ulama-e-Haqq, Sidi.

[London786]

bro nawab sidiq hasan khan rh was from the ulema of haq. He was a very scholarly person. Shaykh nazir hussain dehlawi was a big muhaddith, the last shaykh I'm not aware. With regards to maulana karamat ali being a shia then what can I say? The silsila of maulana karamat ali is from syed ahmed shaheed and he was sent by syed ahmed shaheed to preach in Bengalg. I do not have a lot of information on this maybe bro maripat can do a bit of digging inshallah.

[Abu_Tamim]

"Maulavi Nazir Husain is a leading Maulavi in Delhi who in difficult times has proved his loyalty to the British government and in his pilgrimage to Mecca I hope any British Officer whose help or protection he may need will afford it to him as he most fully deserves it.
(Signed) J.D. Tremlett, B.C.S.
Commissioner and Supdt. Delhi Division
August 10th 1883."
(Isha`at as-Sunna (Ahl Hadith magazine), vol. vi, no. 10, October 1883, p. 294)

"This book has been written to inform the British government that no Muslim subject of India and the Indian states bears malice towards this great power."
Nawab Siddiq Hasan Khan in his Tarjumaan-e-Wahhabiyyat pg. 4.

"Be concerned about those people who are ignorant of their religious teachings, in that they wish to efface the British government, and to end the current peace and tranquility by disorder under the name of jihad. This is sheer stupidity and foolishness."
(ibid pg 7)

"In 1875, Maulavi Muhammad Husain Batalvi…gave the reply that jihad and religious war against the British government of India, against the authority which has granted religious freedom, is forbidden by and contrary to the law of Islam, and those people who take up weapons against the British government of India, or against any sovereign who has granted religious freedom, and wish to conduct religious jihad, are all rebels and deservant of punishment. Then Maulavi Muhammad Husain, in support of his claim and reply, sent his ruling to all the Ulama of Punjab and other parts of India, and well-publicised it. He obtained the seals and signatures of approval of all the Ulama of Punjab and India in support of the ruling that the taking up of arms by Indian Muslims, and jihad against the British government of India, was opposed to the Sunna and the faith of the believers in One God."
(Tarjuman-i Wahhabiyyat, page 61)

[Abu_Tamim]

bro nawab sidiq hasan khan rh was from the ulema of haq. He was a very scholarly person. Shaykh nazir hussain dehlawi was a big muhaddith, the last shaykh I'm not aware. With regards to maulana karamat ali being a shia then what can I say? The silsila of maulana karamat ali is from syed ahmed shaheed and he was sent by syed ahmed shaheed to preach in Bengalg. I do not have a lot of information on this maybe bro maripat can do a bit of digging inshallah.

Hadrat, also dig into how Nawab Siddiq Hasan Khan sought to forcibly convert the simple Hanafis of his wife's domain into followers of his own maslak. This is not the way of the Ahl Haqq.

[AbdulQadir90]

I think it is sad that it has become so easy to make a list of Ulama who were deviated, no doubt mirza ghulam was a kafir, but we should be careful when making such a list. If they were really deviated then good, but if we was wrong than we have a problem. Allahualam

[Maripat]

From Banglapedia:

Karamat Ali Jaunpuri a religious and a social reformer. He was born in Mullahata, Jaunpur, UP, India. His father Abu Ibrahim SK Muhammad Imam Baksh, a disciple of Shah Abdul Aziz Dehlavi, was a scholar of Persian literature and was well-versed in Hadith and other branches of knowledge. Karamat Ali was the 35th descendant of Hazrat Abu Bakr Siddique (R).

Karamat Ali's primary education started under his father. He learnt theology from Maulana Qudratullah Rudlavi and Hadith literature from Ahmadullah Allami. He also learnt the art of reciting the Quran at an early age. At the age of eighteen, Karamat Ali became eager to develop spiritual knowledge and an urge for self-purification made him restless. He met Syed Ahmad at Rai Bareli and got Bai'at in his hands (ie became his disciple). Syed Ahmed Shahid asked him to go to Bengal and preach Islam through speeches and his pen.

Before coming to Bengal, Karamat Ali had established Madrasa-i-Hasafia at Jaunpur. Soon this Madrasa became famous as a centre of Islamic learning. He was an ardent follower of original Islamic norms, rites and rituals. But Bengal Muslim society of the day was full of innovations (Bid'at), superstitions, and un-Islamic practices. Many Muslims had given up obligatory duties such as Saum (fasting of Ramadan), Salat, Azan etc and had instead started to practice Hindu rituals and had joined Hindu religious festivals. Shirk and Bid'at had engulfed Muslim thought. The Maulana strove to restore pure Islamic values among Bengal Muslims.

After finishing his primary mission in Calcutta Karamat Ali reached Barisal through Jessore and Khulna. This was at a time when haji shariatullah, Abdul Jabbar and many other Faraizi leaders were carrying on reform activities on their own. There was little difference of policy or ideals between the reform movement of Karamat Ali and those of Haji Shariatullah, dudu miyan and Abdul Jabbar. But on the issue of British rule in the country the two sides stood poles apart. Haji Shariatullah opined that British India was Dar-ul-Harb or abode of war while Karamat Ali in support of the English maintained that since the British did not interfere with the religious activities of the local people, India could not be a Dar-ul-Harb. He opined that though not a Dar-ul-Islam India was at least a Dar-ul-Aman (abode of security). So Muslims could practise religious activities in India without hindrance.

On the issue of whether India was Dar-ul-Harb or not, a Bahath (debate) was held between Karamat Ali and the Faraizis led by Abdul Jabbar. In the debate Karamat Ali proved that India was not a Dar-ul-Harb and as such the two Eids and Jummah congregations were obligatory for Muslims. Though overpowered in the debate, the Faraizi leaders harassed Karamat Ali in different ways. Sometimes he was not even allowed to stay in areas where he had come to preach. He introduced the ritual of five Azans in mosques. Previously Azan was pronounced only during night time. When Azan was introduced in the daytime, people considered it to be an innovation. After much persuasion the Maulana was able to convince them that it was compulsory to proclaim Azan five times a day. He also started Jummah prayer in mosques. At first his enemies opposed him in this venture, but gradually people got accustomed to it.

The movement started by Karamat Ali is called Taiyuni Movement. It is derived from the Arabic word 'Taiyun' meaning 'to identify'. Karamat Ali's activities were two fold, firstly, he struggled to eradicate Shirk and Bid'at from Muslim society, and secondly, he brought back many Muslims, who were misled by superstitions, to the true path of Islam. Karamat Ali visited Noakhali, Chittagong, Assam, Rangpur and many other interior areas. He fell seriously ill while in Rangpur and on passed away the 30 May 1873 while reciting the Kalima. He was buried in Rangpur.

Karamat Ali wrote about 46 books and booklets. His book Miftah-ul-Jannah has gone through many reprints. It has been acknowledged in the subcontinent as a major book on Islam. Maulana Karamat Ali's books may be divided into 4 categories: 1. Compendium of religious subjects; 2. Explanations of the Quran and method of prayers and ablution; 3. Discussion of spiritual and pir-murid principles and 4. Criticism of the theories of Haji Shariatullah and Dudu Miyan. Most of his books are in Urdu though he wrote in Arabic and Persian as well. Some of his important books are 1.Miftah al-Jannah, 2. Baiat-i-Tawba, 3. Shist al-Musalli, 4. Mukharib-al-Harurf, 5. Kaukab-i-Durri, 6. Tarjuma Shamail-i-Tirmizi, 7. Tarjuma Mishqat, 8. Al-Qaul al-Thabit, 9. Bai'at wa Tabua, 10. Qaul al-Amin, 11. Murad al-Muridin, 12. Farz-i-Aam, 13. Kitab al-Intiqamat, 14. Nurun Ala Nur, 15, Jad al-Taqwa. [M Inamul Hoque]

I wonder why people call him Shia.