Publisher’s Note
The ten years under the rule of Muhammadur Rasulullah (peace and blessings of Allah be upon him) and the thirty years of the Khilafah ‘ala Minhajin Nabuwah—these forty years were the golden age of Islam. Thereafter, the Muslim Ummah gradually began to move along the path of deviation. Yet, in every age, a group of uncompromising and truthful people has emerged to resist this deviation. This booklet contains a very brief discussion of the contributions of some of them. I hope this booklet will help create greater interest in learning about those who struggled to re-establish the Khilafah ‘ala Minhajin Nabuwah.
May Allah be our helper!
A.K.M. Nazir Ahmad
Islamic Movements Through the Ages
Introduction
In 622 CE, Muhammadur Rasulullah (peace and blessings of Allah be upon him) established an Islamic state centered in Al-Madinah Al-Munawwarah. As the head of this state, Muhammadur Rasulullah (peace and blessings of Allah be upon him) governed the state for ten years (622–632 CE).
After his death, Abu Bakr as-Siddiq (may Allah be pleased with him), as Amirul Mu’minin or caliph, governed as head of state for two years, three months, and ten days (632–634 CE).
After his death, Umar ibn al-Khattab (may Allah be pleased with him) governed the state for ten years, six months, and four days (634–644 CE).
After his martyrdom, Uthman ibn Affan (may Allah be pleased with him) governed the state for twelve years minus twelve days (644–656 CE).
After his martyrdom, Ali ibn Abi Talib (may Allah be pleased with him) governed the state for four years and nine months (656–661 CE).
After his death, Al-Hasan ibn Ali (may Allah be pleased with him) governed the state for six months (661 CE).
The ten years under the leadership of Muhammadur Rasulullah (peace and blessings of Allah be upon him) and the thirty years of the Khilafah ‘ala Minhajin Nabuwah—these forty years saw Islamic governance fully established. A golden chapter of civilization emerged.
Sadly, the Muslim Ummah became embroiled in internal conflict surrounding the martyrdom of Uthman ibn Affan (may Allah be pleased with him). In time, monarchical rule took the place of the caliphate.
During the rule of Muhammadur Rasulullah (peace and blessings of Allah be upon him) and the Rightly Guided Caliphs, Ash-Shura was one of the state’s principal institutions.
After monarchical rule was established, Ash-Shura no longer retained this status. Gradually, religious leadership and political leadership became separate.
The current of time continued to flow swiftly. The rulers began to move away from the Qur’an and the Sunnah, and the ruled followed the same path. The worldview and way of life of non-Muslims began to influence the Muslim Ummah.
Various groups emerged that offered fabricated interpretations of Islam. They began presenting people with various opinions and paths. They altered Islam itself or mixed it with other schools of thought and presented it in such a way that its true form no longer remained. In reality, what they presented to people was a distorted form of Islam.
Alongside this, in every age certain distinguished individuals emerged who were convinced of the superiority, beauty, perfection, perpetual freshness, and benevolence of the Islamic worldview and way of life. They firmly believed that there was neither any scope nor any need to introduce changes into the Qur’an and the Sunnah. What was needed was to change the thinking of the followers of erroneous ideologies and purify their thought.
They devoted themselves tirelessly to purifying thought and establishing Islam’s supremacy in every sphere of society and civilization.
The contributions of several of these truthful and uncompromising personalities are the subject of my discussion.
1. Al-Husayn ibn Ali (may Allah be pleased with him) (626–680 CE)
Al-Husayn ibn Ali (may Allah be pleased with him) was the first to raise his voice against moving away from the ‘Khilafah ‘ala Minhajin Nabuwah.’
The people of the Hijaz were deeply agitated by this deviation.
A similar sentiment began to emerge from Iraq. Hundreds of prominent individuals continued inviting Al-Husayn ibn Ali (may Allah be pleased with him) by letter to go to Kufa.
He set out for Kufa.
At a place called Karbala, on the banks of the Euphrates in Iraq, Al-Husayn ibn Ali (may Allah be pleased with him) came face to face with several thousand troops sent by Ubaydullah ibn Ziyad, the governor based in Kufa.
He was accompanied by seventy-four people besides the members of his family. A barrage of arrows was launched at him and at Al-Husayn ibn Ali (may Allah be pleased with him) himself.
With his body pierced by arrows and covered in blood, he collapsed to the ground.
Horses were ridden over his body. His head was cut off from his body.
This heart-rending event took place in 680 CE, in 61 AH.
Through his life, Al-Husayn ibn Ali (may Allah be pleased with him) taught people to stand tall against deviation.
2. Umar ibn Abd al-Aziz (may Allah have mercy on him) (680–720 CE)
Umar ibn Abd al-Aziz (may Allah have mercy on him) was the eighth caliph of the Banu Umayyah.
Sulayman ibn Abd al-Malik, the seventh caliph of the Banu Umayyah, fell ill and faced difficulty in nominating the next caliph. This was because all his sons were still young. Finally, he wrote a secret will and entrusted it to his chief adviser, Raja ibn Haywah. It stated that after his death, Umar ibn Abd al-Aziz would become caliph, and after his death, Yazid ibn Abd al-Malik would become caliph.
Sulayman ibn Abd al-Malik died in 717 CE. The responsibility of governing the state fell upon Umar ibn Abd al-Aziz.
A day was fixed for the accession ceremony in the capital, Damascus. Representative individuals from all regions of the state were present. Umar ibn Abd al-Aziz delivered a speech to those assembled. In that speech he said, “I have been tested by having the responsibility of governing the state placed upon me. I did not want this, nor was my opinion sought in the matter. I am removing the rope of allegiance that has been placed around your necks to me. Now you may appoint as your amir whomever you wish.”
A loud voice arose from the assembly: “We want you.”
Having assumed responsibility for governing the state, Umar ibn Abd al-Aziz (may Allah have mercy on him) delivered an important speech. In that speech he said, “In fact, there is no disagreement among this Ummah concerning the Lord, the Prophet, and the Book. The disagreement concerns only dinars and dirhams. By Allah, I will neither give anyone anything unjustly nor obstruct anyone’s rightful entitlement. O people, listen. It is obligatory to obey whoever obeys Allah. And there is no obedience to anyone who does not obey Allah. As long as I obey Allah, you will obey me. But if I disobey Allah, it is not obligatory for you to obey me.”
Umar ibn Abd al-Aziz now began reforming the government.
When a bodyguard unit came forward to guard him, he sent them back.
He arranged for the properties that the Banu Umayyah had unlawfully seized to be returned to their rightful owners.
He dismissed the oppressive governors appointed in various provinces.
He abolished the taxes that had been unjustly imposed on the people.
He abolished the jizyah unjustly imposed on new Muslims.
He returned the houses of worship seized by non-Muslims to them.
He separated the judiciary from the executive branch.
For universal education, he launched a mass education program.
To make the people informed about Islam, he appointed muballighs throughout the country.
At the state level, he assigned a group of experts to begin a campaign to collect and compile the hadiths of Muhammadur Rasulullah (peace and blessings of Allah be upon him).
He formed Ash-Shura with people proficient in Islam, and so on.
There is no doubt that Umar ibn Abd al-Aziz was a brave man and a man of action.
Within only two and a half years, he brought about immense change. The light of Khilafah ‘ala Minhajin Nabuwah spread in every direction.
Devout Muslims rejoiced. But the Banu Umayyah became displeased.
Some wicked men of the Banu Umayyah began plotting. They mixed poison into his food and gave it…
In 720 CE, Umar ibn Abd al-Aziz (may Allah have mercy on him) attained martyrdom in Damascus.
3। Abu Hanifah an-Nu’man ibn’Thabit ibn Thabit (may Allah have mercy on him) (CE 699–767)
In 699 CE, Abu Hanifah was born in Kufa during the rule of the Banu Umayyah caliph Abd al-Malik ibn Marwan. When Abu Hanifah reached youth, the golden age of Umar ibn Abd al-Aziz had already ended.
However, the campaign to collect the hadith that he had ordered was proceeding in full force.
One group of hadith scholars were collectors. The other group were analysts. Abu Hanifah was one of the latter group.
In 750 CE, the Banu Umayyah Caliphate came to an end. The Abbasid Caliphate began.
Abu Hanifah lived until the middle of the reign of Abu Ja‘far Abdullah al-Mansur, the second caliph of the Abbasids.
During this period, leaders and activists of various schools of thought known as the Kharijites, Mu‘tazilites, and Murji’ites began spreading confusing ideas concerning faith, disbelief, the Rightly Guided Caliphate, the status of the Companions, and other matters. Abu Hanifah exposed the errors of these doctrines and presented the correct way of thinking.
One of the fundamental issues in political philosophy is sovereignty. On this matter, Abu Hanifah’s doctrine was the universally recognized doctrine of Islam. That is, sovereignty belongs exclusively to Allah.
He also held correct views regarding the sources of law. He said, “When I find a ruling in the Book of Allah, I firmly accept it. If I do not find that ruling in the Book of Allah, I accept the Sunnah of the Messenger of Allah. If I find no ruling in the Book of Allah or the Sunnah of the Messenger, I follow the consensus of the Companions of the Messenger. If they differ on a matter, I accept the opinion of one Companion and do not accept the opinion of the Companion who holds a contrary view. I do not accept the opinion of anyone outside them. What remains is the opinion of others. Just as they have the right to exercise ijtihad, so do I.”
After the Rightly Guided Caliphate, the absence of Ash-Shura created a vacuum in the legal system.
The state was expanding. Many peoples were becoming part of the Muslim state while retaining their own cultures and customs.
New problems were arising concerning agriculture, industry, trade and commerce, international relations, international transactions, customs duties, war, treaties, and other matters. Yet there was no recognized institution where Muslim experts could sit and discuss those problems.
To fill this vacuum, Abu Hanifah established an institution that could be called a private legislative council.
Among Abu Hanifah’s several thousand students, thirty-six distinguished themselves. Their council met every day. A problem would be discussed for several days or even several months. At the end of the discussion, a decision would be adopted. This council was able to devise solutions to thousands of problems. Carrying the knowledge gained from Abu Hanifah’s teaching council, thousands of students spread throughout the state.
The governor of Iraq appointed by Marwan ibn Muhammad, the last caliph of the Banu Umayyah, was Yazid ibn Umar ibn Hubayra. He offered Imam Abu Hanifah the position of judge. The Imam rejected the offer. Yazid ibn Umar became enraged. On his orders, he was flogged ten times a day for eleven days, receiving 110 lashes on his back. Even after such a severe punishment, the Imam remained firm in his decision.
The Abbasid caliph al-Mansur wanted to appoint Abu Hanifah as a judge. He did not agree. For this reason, he was imprisoned.
In 767 CE, he died in Baghdad while imprisoned.
4। Abu Abdullah Malik ibn Anas (may Allah have mercy on him) (CE 714–798)
In 714 CE, Imam Malik ibn Anas was born in Al-Madinah during the rule of the Banu Umayyah caliph al-Walid ibn Abd al-Malik. He died during the rule of the Abbasid caliph Harun al-Rashid.
At the time of Umar ibn Abd al-Aziz’s death, he was six years old. When he reached youth, he witnessed the campaign to collect the hadith.
He was associated with both the tradition of collecting hadith and that of analyzing hadith. However, his association with the latter was greater. The name of the hadith compilation he authored was Al-Muwatta.
Muhammad ibn Abdillah, a descendant of Al-Hasan ibn Ali (may Allah be pleased with him), who was known as An-Nafsuz-Zakiyyah, began the work of establishing the Khilafah ‘ala Minhajin Nubuwwah. He was arrested on the charge that he had the support of Malik ibn Anas, and was flogged on the orders of the governor of Al-Madinah.
Imam Malik clearly expressed the view that seizing power by force is not lawful. Because of this clear statement, the Abbasid caliph Al-Mansur became displeased with him. He was arrested and flogged. His hands were bound so tightly behind his back that the joints of his elbows became dislocated. As a result, he suffered greatly for the rest of his life.
He died in Al-Madinah in 798 CE, during the reign of Caliph Harun ar-Rashid.
5। Abu Abdillah Ahmad ibn Hanbal (may Allah have mercy on him) (CE 780–885)
Ahmad ibn Hanbal was born in Baghdad in 780 CE, during the reign of the Abbasid caliph Muhammad al-Mahdi.
During the reign of Caliph Al-Ma’mun, Greek and Indian philosophy entered the Muslim world with great force. Al-Ma’mun collected philosophical works written in Greek from Athens, the capital of Greece, and assigned a man named Kosta Nak the task of translating them into Arabic. Similarly, he collected philosophical works written in Sanskrit and assigned a Brahmin named Duban the task of translating them into Arabic.
During the Umayyad caliphate, the renowned Tabi’i Al-Hasan Al-Basri (may Allah have mercy on him) held his teaching sessions in Basra. One of the prominent students in these sessions was Wasil ibn Ata. After recognizing his erroneous ideas, Al-Hasan Al-Basri expelled him from his teaching circle. This Wasil ibn Ata was the founder of Mu’tazilism. Mu’tazilism grew powerful under the patronage of the Abbasid caliph Al-Ma’mun. The Mu’tazilites attained various government positions. Mu’tazilite theologians began going to mosques and educational institutions and spreading their erroneous views through lectures.
The Mu’tazilites said that the Qur’an was a created object. There was no eternal decree concerning human actions. The heavenly laws were also subject to change. They did not believe in the physical resurrection of human beings in the Hereafter. They did not believe that Allah could be seen with human eyes in Paradise. They regarded hadith and ijma’ as almost invalid sources of Islamic law, and so on.
Imam Ahmad ibn Hanbal stood up firmly to repel this intellectual misguidance. On the one hand, he criticized Greek and Indian philosophy, and on the other, Mu’tazilism, calling people to follow the clear path of the Qur’an and the Sunnah.
Ahmad ibn Hanbal said that the correct knowledge of Allah is found only in the Qur’an. Believing in Allah means believing in Him in the manner in which Allah has described Himself in the Qur’an. It is not enough to accept Allah’s attributes and sovereignty as true; one must also believe in Allah’s essence, Allah’s Throne, and the granting of the vision of Him to the believers in the Hereafter, among other things. One must also believe that nothing in the universe resembles Allah in any way.
Ahmad ibn Hanbal firmly held the view that the Qur’an is not created; it is Allah’s eternal speech.
He also said that no figurative meaning may be adopted by abandoning the direct meaning of the words of the Qur’an. Hadith must likewise be accepted in that manner. After these two sources, the opinions of the Companions of the Messenger must be accepted. For the Companions of the Messenger were far more knowledgeable about the Qur’an and hadith than people of later times, and they followed the directives of the Qur’an and hadith with complete devotion.
The Mu’tazilite conspiracy entrenched in the administration began to take shape. At that time, Caliph Al-Ma’mun was staying in Tarsus. Imam Ahmad ibn Hanbal was being taken in chains to appear before him after being arrested. On the way, news arrived that Al-Ma’mun had died. Imam ibn Hanbal was then released. The next caliph, Al-Mu’tasim Billah, continued to patronize Mu’tazilism. Imam Ahmad ibn Hanbal was arrested again and sent to prison.
One day, on the orders of Caliph Al-Mu’tasim Billah, Imam Ahmad ibn Hanbal was brought to the court. The purpose was to obtain his support for Mu’tazilism. He presented his arguments against Mu’tazilism. On the caliph’s orders, he began to be flogged on his back. He was then sent to prison. This time he had to remain in prison for two years. After two years, he was released but kept under house arrest in his own home.
He was also subjected to physical persecution during the reign of the next caliph, Al-Wathiq Billah. But despite being persecuted repeatedly, he was not prepared to sacrifice the teachings of the Qur’an and hadith before the irrational statements of the extreme rationalists.
Al-Mutawakkil ‘Alallah became caliph in 848 CE. Fortunately, he was able to understand the errors of Mu’tazilism and began patronizing the thought of the pious predecessors. During his reign, Imam Ahmad ibn Hanbal found relief.
He joined the movement for collecting hadith that had begun at the order of the Umayyad caliph Umar ibn Abd al-Aziz. He compiled a collection containing twenty-nine thousand hadiths, called Musnad Ahmad.
Imam Ahmad ibn Hanbal died in Baghdad in 885 CE, during the reign of Al-Mu’tamid ‘Alallah.
6। Taqiuddin Abul Abbas Ahmad ibn Abdil Halim ibn Taymiyyah (may Allah have mercy on him) (CE 1263–1328)
In 1219 CE, Temujin, or Genghis Khan, conquered all the regions of Mongolia and China and began attacking various settlements in Central Asia.
After turning Central Asia and Iran into wastelands, Genghis Khan returned home and died.
His son Möngke Khan launched a new attack on Iran.
In 1258 CE, Genghis Khan’s other son, Hulagu Khan, captured Baghdad, the capital of the Abbasid caliphate, and killed 1.6 million of its two million inhabitants.
Everything was laid to waste.
Caliph Al-Musta’sim Billah, his son, and prominent figures were beaten to death.
Five years after the fall of Baghdad, Imam ibn Taymiyyah was born in 1263 CE in the Syrian city of Harran.
In 1302 CE, the Tatar leader Qazan advanced to attack Damascus with the intention of conquering Syria and Egypt. Imam ibn Taymiyyah succeeded in inspiring Sultan Al-Malik an-Nasir Muhammad ibn Qalawun with the spirit of jihad. Resistance was organized against the Tatar army. Imam ibn Taymiyyah took part in the jihad with his students.
Faced with fierce resistance, the Tatar army retreated. Syria and Egypt were saved. Imam ibn Taymiyyah’s contribution to preserving this freedom was immense.
In 1306 CE, Imam ibn Taymiyyah came to Cairo, the capital of Egypt. He was arrested on the charge of attributing human qualities to Allah. His imprisonment was ordered. He was confined in an underground cell.
He remained in prison for a year and a half. After being released, he set out for Damascus. After traveling one manzil, government officials came and arrested him again. This time too, he had to remain in prison for a year and a half.
He then came to Damascus.
Because his Shariah-oriented views were not pleasing to rulers influenced by people of innovation and their ideas, he was arrested.
He lived as a prisoner in the fortress of Damascus for five months and eighteen days. He was then released.
For several years thereafter, he was able to carry out his role as a caller to Allah without hindrance.
He was then arrested again and held in the fortress of Damascus. While in prison, Ibn Taymiyyah continued writing.
He wrote a tafsir in forty volumes, entitled Al-Bahr al-Muhit. Sadly, the manuscript of this priceless tafsir was lost. He wrote approximately five hundred books.
Nasiruddin Tusi died ten years before Ibn Taymiyyah was born. However, the study of Greek philosophy by Nasiruddin Tusi and his followers spread intellectual confusion throughout the Muslim world. A man named Ibn Arabi propagated the doctrine of Wahdat al-Wujud, or pantheism, misleading many Muslims. The Nusayri Shiites were also causing serious trouble at that time.
Imam ibn Taymiyyah wrote books exposing the confusion in their thinking and continued delivering lectures and speeches. His students continued presenting the true identity of Islam to the people.
Ibn Taymiyyah gave precedence to the literal meaning of the Qur’an and hadith and detested forced interpretations.
Ibn Taymiyyah said that Allah has hands, feet, and so forth. He is established above the Throne. However, they are certainly as befits Him. Those who conceive of Allah as having a bodily form like a human being, or regard anything created as resembling Him, do not speak the truth about Allah.
Ibn Taymiyyah said that Allah Most High possesses an existence entirely distinct from the created world. Just as His essence has no part in the created world, no part of the created world exists within His essence.
While explaining the significance of believing in the Messenger of Allah, he said that a person must believe in the Messenger without adding any conditions. Every statement of the Messenger of Allah must be believed, and every command must be obeyed.
Every statement that contradicts the Messenger of Allah must be regarded as false and invalid. A person who believes the Messenger’s words only with the approval of his own intellect, rejects them when his intellect and reason do not approve, that is, gives intellect and reason precedence over the Messenger’s statements, while also claiming to believe in the Messenger, is displaying extreme self-contradiction, intellectual derangement, and godlessness. Likewise, there is no ambiguity regarding the disbelief of one who says that he will not believe the Messenger unless he is reassured through intellect and reason.
Ibn Taymiyyah exposed the errors of sects such as the Kharijites, Rafidis, Mu’tazilites, Jahmis, and Murji’ites. He was a severe critic of extremist Shiites. He was uncompromising against innovation. He spoke forcefully against dancing and singing. He also said that the Messenger of Allah and the Companions of the Messenger did not hold musical gatherings. However, the Messenger of Allah permitted girls to sing some songs while playing the duff at occasions such as weddings.
The central focus of all Imam ibn Taymiyyah’s efforts was to call Muslims toward the Qur’an and the Sunnah. He said, “Return to the Qur’an and the Sunnah. Outside them lie fisq, innovation, shirk, and kufr.”
Imam ibn Taymiyyah said, “Leadership of the state is recognized and established on the basis of the people’s decision. That is, when the people entrust someone with the responsibility of governing the state, he may become its head—not by virtue of any previous office.”
He said, “Striving to establish the religion to the best of one’s ability is an individual obligation upon every Muslim. The responsibility and duty of the person entrusted with state power and governance are greatest. Obedience to Allah, establishing the religion, and securing the welfare of the governed are the purposes of acquiring state power.”
Imam ibn Taymiyyah died in Damascus in 1328 CE.
7। Abul Barakat Badruddin Ahmad Sirhindi (Rahimahullah) (Christian 1563–1624)
In 1563 CE, Shaykh Ahmad Sirhindi was born in a place called Sirhind in the Patiala State of eastern Punjab, during the reign of India’s third Mughal emperor, Akbar.
At that time, the “Bhakti movement,” propagated by Ramananda, Kabir, Chaitanya Deva and others—meaning “salvation lies in devotion, not in religious rituals”—misled large numbers of people. Many followers of various religions were drawn toward this doctrine. On the other hand, distorted Sufism was leading Muslims astray.
At that time, a doctrine called “Alfiah” also began to be propagated. The doctrine stated: Islam had come for one thousand years. One thousand years had elapsed. A new religion was now needed.
Emperor Akbar established a house of worship at a place called Fatehpur Sikri. Scholars of various religions were invited to this house of worship. He listened to their discussions. However, he did not like discussions related to Islam.
In 1582 CE, Akbar introduced a new religion called “Din-i Ilahi.” The creed of this religion was: “There is no deity but Allah; Akbar is the vicegerent of Allah.” The followers of this religion were called disciples. Akbar’s portrait was displayed on the disciples’ turbans. The practice was introduced in the court of bowing to the emperor while saying, “O lord of Delhi, O lord of the universe.” According to the new religion, wine, usury, and gambling were declared lawful.
Arrangements were made for observing Diwali, Dussehra, Purnima, and Shivaratri. The injunction of the veil was condemned. Cow slaughter was prohibited. Dancing and singing were widely promoted.
At this time, Shaykh Ahmad Sirhindi was a nineteen-year-old young man. However, he possessed clear knowledge of the Qur’an and the Sunnah. Since Din-i Ilahi conflicted with the Qur’an and the Sunnah, he began opposing it. He undertook the task of purifying thought. He regularly held educational gatherings. The general session was held from Salat al-Zuhr until Salat al-Asr. The special session took place from Salat al-Asr until Salat al-Maghrib. In this way, he continued the work of developing people. He continued sending learned, guiding letters to those known as scholars of Islamic subjects. He began sending the young men who had been shaped in his company to various regions of the country, so that they could convey the correct understanding of Islam to the people.
Akbar died in 1605 CE. The succeeding emperor, Nuruddin Muhammad Jahangir, continued propagating Din-i Ilahi.
Shaykh Ahmad Sirhindi continued sending letters of invitation to the emperor, Prince Khurram, the emperor’s councilors, and the commanders, presenting the true form of Islam and explaining the necessity of following it. He wrote approximately five hundred letters.
The proponents of bid‘ah became alarmed by his activities. They began plotting against him. At the instigation of the Shi‘a prime minister Asad Khan, they told the emperor that Shaykh Ahmad Sirhindi had built a network of followers throughout the country. He did not recognize the emperor. He wanted to become emperor himself. He would soon launch a revolution.
Emperor Jahangir summoned Shaykh Ahmad Sirhindi to the royal palace in Agra. When he approached the emperor, voices came from the right and the left saying, “Bow to the emperor.”
He said, “The head of a believer bows to no one but Allah.”
Jahangir became extremely enraged. He ordered his arrest.
He was imprisoned and sent to the Gwalior Fort.
He began calling people to Islam among the prisoners confined in the fort. Many prisoners and prison guards, after listening to his lessons, pledged to build their lives as sincere believers.
His imprisonment lasted one year.
Meanwhile, a considerable change took place in Emperor Jahangir’s thinking. He stopped propagating Din-i Ilahi. He abandoned many practices introduced by Akbar. He ordered madrasas to be established in predominantly Muslim cities and maktabs in the villages.
The emperor built a mosque beside the royal palace and began performing salat there with the members of his council.
Shaykh Ahmad Sirhindi raised his voice against atheism and shirk. He strongly criticized the dancing and singing that took place in the name of Sufism. He warned Muslims about the harm caused by alien philosophies and the Bhakti movement. Through his efforts, Shi‘a influence was removed from the administration.
In 1624 CE, Shaykh Ahmad Sirhindi died in Sirhind.
It is noteworthy that Prince Khurram became devoted to Islam after reading Shaykh Ahmad Sirhindi’s letters of invitation.
After Emperor Jahangir’s death in 1627 CE, Prince Khurram ascended the throne as Shihabuddin Muhammad Shah Jahan. This Shah Jahan was the founder of the Delhi Jama Masjid and the Jama Masjid in Lahore. He brought a distinguished scholar from Bukhara to serve as the khatib of the Delhi Jama Masjid.
Aurangzeb became emperor in 1658 CE.
He appointed Mulla Jiwan (Ahmad ibn Abi Sa‘id ibn Ubaidullah), the best student of Shaykh Ahmad Sirhindi, as one of his teachers.
It was from this Mulla Jiwan that the emperor acquired clear and correct knowledge of Islam.
It is noteworthy that Mulla Jiwan stayed with the emperor for six years and took part in the wars against the rebellious states of the Deccan.
Under Aurangzeb’s patronage, Islamic ideas gained widespread acceptance among the Muslims of the subcontinent. At his instruction, a group of distinguished Islamic experts authored a book called the “Fatawa-i-Alamgiri,” thereby greatly benefiting the Muslims.
Aurangzeb issued a decree prohibiting the drinking of wine. He prohibited gambling. He abolished the practice of celebrating Nowruz (the New Year festival), celebrating the emperor’s birthday, and presenting gifts to the emperor. He prohibited musical performances in the royal palace and dismissed one thousand male and female singers with pensions.
Considering the welfare of the people, he abolished eighty types of taxes. Emperor Aurangzeb lived an extremely simple life. His influence began to affect others as well.
8। Abul Fayyad Ahmad Qutbuddin (Shah Waliullah) (Rahimahullah) (Christian 1703–1763)
In 1703 CE, Shah Waliullah (Rahimahullah) was born in Delhi at the very end of the reign of the sixth Mughal emperor, Muhyuddin Muhammad Aurangzeb Alamgir.
After the death of Shah Alam II in 1763 CE, he became the head of Madrasa Rahimiyyah.
Shah Waliullah was a person of keen insight. Allah, Lord of the Worlds, had granted him exceptional ability to analyze society and identify errors in thought and consciousness.
The principal cause of the Muslim ummah’s overall decline was deviation from the “Khilafah ‘ala Minhaj al-Nubuwwah.” He had no difficulty understanding this fundamental matter.
Because of the absence of shura, Muslims would consult various learned people about various problems. Those individuals would independently issue decisions according to their own understanding. Thus, different opinions emerged on the same matter. This was a problem for the Muslims.
A group of Muslim intellectuals had become inclined toward Greek, or European, philosophy. They were engaged in various forms of sophistry.
Shah Waliullah took up the pen to purify the thought of the Muslim ummah. He continued providing guidance to the ruling class, council members, commanders, the community of scholars, the Sufi community, and the general populace in the light of the Qur’an and the Sunnah.
Shah Waliullah (Rahimahullah) developed a group of people qualified to provide intellectual leadership to the Muslim ummah.
When Shah Waliullah Dehlawi died in 1763 CE, his capable son Shah Abdul Aziz continued to serve both as head of Madrasa Rahimiyyah and as leader of the people trained by Shah Waliullah.
In 1818 CE, Shah Abdul Aziz Dehlawi formed an organization called “Tariqah-i-Muhammadiyah.” He himself was the head of this organization.
When Shah Abdul Aziz Dehlawi died in 1824 CE, leadership of the “Tariqah-i-Muhammadiyah” was entrusted to Sayyid Ahmad Barelvi.
He traveled throughout India and recruited members for this organization. Then he reached Afghanistan through Baluchistan. From there he reached the rugged mountainous region of the North-West Frontier Province. He continued his work of calling people to Islam on a wide scale.
At this time, the Sikh leader Ranjit Singh formed a Sikh state comprising all of Punjab, a large part of the North-West Frontier Province, and a large part of Kashmir. The first capital of this state was Lahore and the second capital was Peshawar.
And from 1757 CE, the rule of the English East India Company had been established in Bengal, Bihar, and Orissa.
Sayyid Ahmad Barelvi chose a rugged mountainous area as his base of operations. From a defensive standpoint, the area was extremely secure.
One hundred percent of the population there was Muslim.
On January 11, 1827 CE, a large assembly of tribal chiefs from the community of scholars was held at a place called “Samah.” At that assembly, Sayyid Ahmad Barelvi was elected amir. A state came into existence centered on Samah. He began governing the state according to Islamic Shariah.
Ranjit Singh, head of the Sikh state, could not accept the existence of the Islamic state. Before long, the Sikhs began attacking this newly established state. The fortunes of war continued to shift.
On Friday, May 6, 1831 CE, Sayyid Ahmad Barelvi, together with Shah Ismail and other mujahids, was stationed at a place surrounded by hills called Balakot, near the Kunhar River in the northeastern corner of Hazara District.
With the assistance of the treacherous Pathan chief Khadi Khan, General Sher Singh arrived there with a huge Sikh army and launched an attack.
Sayyid Ahmad Barelvi and a large number of mujahids attained martyrdom.
In 1831 CE, Maulvi Wilayat Ali became amir of the Tariqah-i-Muhammadiyah. The central office was established at Patna in Bihar Province.
When Ranjit Singh died in 1839 CE, the Sikh state became weak. The British assumed an increasingly assertive role.
In 1845 CE, Maulvi Inayat Ali, the brother of Maulvi Wilayat Ali, established a state centered on a place called Fatehgarh in the frontier province. Fatehgarh was renamed Islāmgarh.
When Maulvi Wilayat Ali arrived there on October 9, 1846 CE, he was elected Amir al-Mu’minin. This time, war broke out directly between the British and the Muslim mujahids. Fighting continued on various battlefronts.
In 1851 CE, Maulvi Inayat Ali stayed in Delhi for two months. It is said that during that time he secretly met with the last Mughal emperor, Bahadur Shah Zafar.
Maulvi Wilayat Ali died in Sittana on November 5, 1852 CE. Maulvi Inayat Ali became Amir al-Mu’minin.
In 1857 CE, the soldiers of the Meerut cantonment began a revolt. The fire of rebellion spread everywhere. In various cities of northern India, ordinary people also took to the streets carrying green flags.
From Sittana, Maulvi Inayat Ali continued fighting against the British. During one phase of the war, he became besieged at a place called Naringi. The routes for obtaining food and necessary supplies were cut off. During this time, they had to survive for several days by eating tree leaves, bark, and roots. One son and one daughter of Maulvi Inayat Ali became seriously ill. He himself contracted a fever. Later, he developed dysentery.
In March 1858 CE, Maulvi Inayat Ali died. The British captured Sittana after launching a fierce attack.
In 1858 CE, with the assistance of Sikh and Nepali Gurkha troops, the British succeeded in suppressing India’s struggle for independence. Thousands of soldiers were hanged.
After investigations, the prominent figures of the Tariqah-i-Muhammadiyah began to be arrested.
The Ambala Trial was held in 1846 CE.
On May 2, Maulvi Yahya Ali, Muhammad Jafar Thaneswari, and Muhammad Shafi were sentenced to death for the crime of waging war against the Queen. The Lieutenant Governor commuted the sentence and decided to send them into exile on the Andaman Islands for life.
They were chained and forced to walk from Ambala to Lahore. From there they were sent to Karachi, from Karachi to Bombay, and then to the Andaman Islands.
The Patna Trial was held in 1865 CE.
Maulvi Ahmadullah, one of the finest organizers, was arrested and brought before the court on January 16. He was sentenced to death for the crime of waging war against the Queen. However, the High Court commuted the sentence and sentenced him to exile in the Andamans for life.
In June 1865 CE, Maulvi Ahmadullah was transported to the Andaman Islands.
After that, the movement continued under the leadership of Haji Mubarak Ali.
9। Shaykh Muhammad ibn Abdil Wahhab (Rahimahullah) (CE 1704–1792)
Shaykh Muhammad ibn Abdil Wahhab was born in 1704 CE in a place called Uyaynah in Arabia.
After completing his primary education in Uyaynah, he came to al-Madinah. Then he began visiting educational centers in various countries to acquire higher education. Finally, he returned to Uyaynah with broad experience and knowledge.
After examining Muslim society in the light of the Qur’an and the Sunnah, he became deeply distressed. Everywhere he saw indifference toward Islam, deviation from Islam, and the widespread prevalence of shirk and bid‘ah. A large proportion of the social leaders were accustomed to drinking alcohol and engaging in obscene activities. The wealthy were immersed in luxury.
Constructing mausoleums over graves, making offerings in the names of deceased righteous people, and even grave worship had assumed alarming proportions.
Shaykh Muhammad ibn Abdil Wahhab authored an important book entitled Kitab al-Tawhid. After coming to Uyaynah, he spent eight months in silence. Then he began teaching lessons from Kitab al-Tawhid. Some truth-seeking people became his supporters. Those immersed in shirk and bid‘ah became agitated. They became his enemies. Even his own brother Sulayman and his cousin Abdullah ibn al-Husayn could not tolerate his presentation of unadulterated Islam. They joined hands with the Shaykh’s enemies.
His opponents began mistreating him. He became distressed. At one point, leaving his home and possessions behind, Shaykh Muhammad ibn Abdil Wahhab departed from Uyaynah with a heavy heart. At that time, various regions of Arabia were ruled by amirs. He continued meeting the amirs of different regions and trying to present to them the true form of Islam. The self-interested amirs failed to accept his da‘wah. After meeting with failure in several places, he reached Dir‘iyah.
In 1745 CE, he met with and held a lengthy discussion with Muhammad ibn Saud, the amir of Dir‘iyah. He presented Islam’s greatness and beauty before the amir. In particular, he explained the concept of tawhid to the amir with great clarity. Amir Muhammad ibn Saud was inspired and expressed his resolve to build his territory in accordance with true Islam. He appointed Muhammad ibn Abdil Wahhab as his adviser.
A new mosque was built in Dir‘iyah. It became a center for spreading Islamic knowledge. Shaykh Muhammad ibn Abdil Wahhab regularly taught lessons in this mosque. Gradually, a group of devoted Muslims emerged whose thoughts and outlook were free from the influence of shirk and bid‘ah.
The advocates of bid‘ah spread fabricated stories against him and tried to incite prominent scholars against him. After hearing the propaganda, several scholars from the Qasim region presented various questions to him. He answered their questions in a lengthy letter.
He wrote, “I call Allah to witness that my views are the same as those held by Ahlus-Sunnah wal-Jama‘ah.
I believe in Allah, the Messenger, his angels, his Book, the Resurrection, and divine decree.
I affirm the attributes of Allah mentioned in the Qur’an and the Hadith as they have been described, without contrived interpretations. I do not acknowledge that Allah is devoid of attributes; rather, I hold that His attributes are incomparable and unlike those of creation. The Qur’an is the speech of Allah, qadim and without beginning. Allah revealed the Qur’an to His Messenger Muhammad (peace and blessings of Allah be upon him). I believe that nothing can occur outside Allah’s will and decree. All actions take place according to Allah’s arrangement, and no one can transgress the limits of His decree.
I believe in the intercession of the Messenger of Allah (peace and blessings of Allah be upon him). I believe that the believers will be blessed with seeing their Lord. I believe Muhammad (peace and blessings of Allah be upon him) to be the greatest of the prophets. I do not acknowledge as a believer anyone who does not affirm this. I acknowledge the miracles and kashf of the awliya of Allah. But I do not regard any of them as possessing lordship or being worthy of worship.
I do not declare any Muslim to be a kafir, nor do I consider any of them outside Islam.
I consider it permissible to fight jihad under the banner of a sinful leader and to perform salah in their congregation. I hold that the ruling requiring armed jihad remains in force and obligatory until the defeat of the Dajjal.
I consider sincere belief, verbal testimony, and practical conduct to be the three components of iman. I believe that iman increases through righteous deeds and is harmed by evil deeds.
I consider enjoining what is right and preventing what is wrong, in accordance with the directives of the Shari‘ah, an absolute duty upon every Muslim.”
[Tarikh-i Najd, pp. 57–59]
Shaykh Muhammad ibn Abdil Wahhab wrote in a letter to the renowned scholar of that time, Abdur Rahman ibn Abdullah al-Baghdadi: “I have taught the people tawhid. I have prohibited calling upon deceased righteous people and awliya in times of hardship and seeking help from them. I have prevented them from making offerings and vows at their graves and from prostrating to graves……
I have taught my followers to perform the five daily prayers in congregation, fulfill obligatory acts such as paying zakat, abstain from all kinds of sins, avoid intoxicants, and hate hypocrisy. Unable to say anything against these matters, the influential people of the country began to distort the various aspects of the tawhid I was preaching and slander me by resorting to lies.
I declare only the person who knowingly abandons Islam, insults the Messenger of Allah (peace and blessings of Allah be upon him), and obstructs obedience to him to be a kafir. But by Allah’s grace, most of the ummah are not like that.”
[Tarikh-i Najd, pp. 54–56].
Amir Muhammad ibn Saud administered the state, while Shaykh Muhammad ibn Abdil Wahhab worked on developing individuals.
In 1765 CE, Amir Muhammad ibn Saud died. His son, Abdul Aziz ibn Muhammad ibn Saud, became the new amir. The new amir also retained Muhammad ibn Abdil Wahhab as his adviser.
He remained in this important position until his death in 1792 CE.
In 1803 CE, Amir Abdul Aziz ibn Muhammad ibn Saud was martyred in a surprise attack by a Shi‘ite assassin.
In 1884 CE, the amir of Dir‘iyah, Abdur Rahman ibn Faisal, was defeated by the amir of Hail and fled to Kuwait.
In 1901 CE, Abdul Aziz ibn Abd al-Rahman (the second Abdul Aziz) captured Riyadh in a surprise attack with forty brave camel-riding warriors. Thereafter, under his capable leadership, various regions of Arabia became part of his state.
In 1926 CE, Abdul Aziz ibn Abd al-Rahman ibn Faisal ibn Saud established “al-Mamlakah al-Arabiyyah as-Saudiyyah.” This Amir Abdul Aziz was the founder of modern Saudi Arabia. As before, members of the Saud dynasty administered the state. On the other hand, the descendants of Shaykh Muhammad ibn Abdil Wahhab administered education and the judiciary.
Although a “caliphate upon the prophetic method” was not established in Saudi Arabia, the country gained a reputation as a land of peace and security because several important Islamic laws were instituted by the state. The descendants of Shaykh Muhammad Abdil Wahhab and the followers of his thought continue to play an important role in maintaining the religious environment.
10। Shaykh Hasanul Banna (Rahimahullah) (CE 1906–1949)
In 1906 CE, during the reign of Abbas Hilmi Pasha, the ruler of Egypt, Shaykh Hasanul Banna was born in a town called Mahmudiyya.
After completing his education, he began teaching. Shaykh Hasanul Banna observed that European thought was engulfing the thoughts and consciousness of Muslims. He became eager to inspire Muslims to struggle to establish the Islamic way of life.
He was working in Ismailia.
In 1928 CE, he invited six Islamic figures to his home. A lengthy discussion took place on religious matters. Shaykh Hasanul Banna presented his thoughts to them and explained in his speech the importance of organized effort to establish Islam’s supremacy in society. Those present agreed with him. The seven of them established an organization and named it “al-Ikhwan al-Muslimun.”
The founding members were Shaykh Hasanul Banna, Hafiz Abdul Hamid, Ahmad al-Hasri, Fuad Ibrahim, Abdur Rahman Hasbullah, Ismail Izz, and Zaki al-Maghribi.
Hasanul Banna knew very well that until an Islamic government was established, the principal task of al-jihad was ad-da‘wah ila Allah. He devoted himself to da‘wah work and engaged others in this work as well.
Hasanul Banna went from house to house in the city of Ismailia, speaking with people and explaining Islam’s greatness and beauty. He worked in this way for three years. Quite a few people responded to his call.
Members of the Ikhwan visited people in their homes, spoke in mosques, and also addressed workers in coffeehouses in industrial areas.
Branches continued to be established in various parts of the country. Their own mosques and educational institutions began to emerge.
In 1932 CE, Shaykh Hasanul Banna was transferred to Cairo. The central office was moved from Ismailia to Cairo.
This time, a women’s branch was also formed. It was named “al-Akhawat al-Muslimat.”
The Second World War began in 1939 CE. England wanted Egypt to enter the war on its side. However, entering the war on England’s side meant entering the war against Turkey. In other words, Muslim soldiers would have to kill Muslim soldiers on the battlefield. Shaykh Hasanul Banna issued a warning. At that time, Prime Minister Ali Mahir Pasha and Chief of Staff Aziz Ali al-Misri were also not in favor of complying with the British demand.
The British exerted tremendous pressure. King Farouk yielded to the British pressure. He sent Chief of Staff Aziz Ali al-Misri on extended leave. After some time, he forced Prime Minister Ali Mahir Pasha to resign.
In 1940 CE, Egypt entered the war on the side of the British.
Shaykh Hasanul Banna and Secretary-General Abdul Hakim Abidin were arrested. The Ikhwan’s newspapers were shut down. An order was issued prohibiting the publication of news about the Ikhwan in all other newspapers as well. Processions and public meetings were banned.
After some time, Shaykh Hasanul Banna and Abdul Hakim Abidin were released.
In early 1943 CE, some members who had broken away from the Ikhwan formed a secret armed force. This force clashed with the police in various places. The government placed all the blame on the Ikhwan. Regarding them, Shaykh Hasanul Banna said in a circular letter, “They are neither al-Ikhwan nor al-Muslimun.”
In November 1947 CE, the United Nations Security Council adopted a proposal to partition Palestine. In other words, the decision was made to establish a Jewish state in Palestine.
Amin al-Husayni, the Grand Mufti of Palestine, called for the formation of a volunteer force to confront the Jews. Like others, the Ikhwan responded to this call. Hasanul Banna sent the retired army officer Mahmud Labib to Palestine. He began training young Palestinian Muslims. But the British forced him to leave Palestine.
In 1948 CE, the Jews entrenched themselves in Palestine. Islamic thinkers called for jihad. Shaykh Hasanul Banna sent a group of volunteers to Palestine under the leadership of Ahmad Abdul Aziz. They halted the Jews’ advance on the battlefield.
Their success frightened Mahmoud Fahmi al-Nuqrashi Pasha, the prime minister of the British-dependent King Farouk. On the government’s orders, Chief of Staff Fuad Sadiq disbanded the Ikhwan’s volunteer force.
On 8 December 1948 CE, al-Ikhwan al-Muslimun was declared illegal.
All the leaders except Shaykh Hasanul Banna were arrested. All assets were confiscated. The offices were sealed. All the Ikhwan’s institutions were closed. A sweeping campaign was conducted, and thousands of members were arrested throughout the country. They were subjected to terrible torture in prison.
Shaykh Hasanul Banna was not arrested. He said that not arresting him meant that his death warrant had been issued.
12 February 1949 CE. After delivering a speech at a meeting of the Young Men’s Muslim Association, Shaykh Hasanul Banna came out onto the street and was about to get into a taxi. At that moment, an assassin’s bullet struck him in the chest. His bloodied body fell to the ground. Several people took him to the hospital. Within a short time, the lover of Allah reached the close presence of Allah.
Shaykh Hasanul Banna’s body was brought home. Government forces surrounded the house. Only a few relatives were permitted to participate in his shrouding, funeral prayer, and burial.
After the martyrdom of Shaykh Hasanul Banna, Hasan al-Hudaybi became the General Guide of al-Ikhwan al-Muslimun.
At the beginning of 1950 CE, Sayyid Qutb returned home after completing his studies in America and was appointed chief editor of al-Ikhwan al-Muslimun.
After the military coup that took place in 1952 CE, Gamal Abdel Nasser became president of Egypt.
The Ikhwan hoped that he would work in support of Islam. Sadly, the president presented himself as an advocate of secularism and Arab nationalism. As a result, the Ikhwan strongly criticized him.
In 1954 CE, someone attempted to assassinate President Nasser. Shifting the blame onto the Ikhwan, thousands of its workers were imprisoned and tortured.
Sayyid Qutb and six other prominent figures were arrested.
On 28 August 1965 CE, Sayyid Qutb, Muhammad Hawwash, and Abd al-Fattah Ismail were hanged and martyred.
Even after all this, the Muslim Brotherhood continued to move forward, traversing one stage after another.
11। Badiuzzaman Said Nursi (May Allah have mercy on him) (CE 1877–1960)
Said Nursi was born in 1877 CE in the village of Nurs, in the Bitlis region of Turkey, during the reign of the Ottoman Caliph Abdul Hamid II.
In 1892 CE, he began delivering political speeches.
He was arrested in Mardin and sent to Bitlis. However, the governor of Bitlis was so impressed by the depth of his knowledge that he kept him as a guest in his own home.
After some time, he began staying at the home of Tahir Pasha, the governor of Van Province. At that time, his attention was drawn to a report published in a newspaper. It concerned a speech delivered in the British Parliament by Mr. George Gladstone, Secretary for the Colonies. In that speech he said, “So long as the Muslims have the Quran, we shall be unable to dominate them. We must either take it from them or make them lose their love of it.”
“That is, ‘As long as the Muslims have the Quran in their hands, we will not be able to subdue them. We must either seize it from them or arrange for them to lose their love for it.’”
In this speech, the attitude of the British government toward the Quran and the policy it was to follow were expressed clearly.
Mr. Gladstone’s speech made Said Nursi even more alert. He declared, “I shall prove and demonstrate to the world that the Quran is an undying and inextinguishable sun.”
That is, ‘I shall prove and show the world that the Quran is an undying sun that cannot be extinguished.’
At that time, the Committee of Union and Progress, inspired by European ideas, was in power in Turkey. A military revolt broke out in the capital, Constantinople. Troops were brought from Salonica to suppress the revolt. The government believed that the Ittihad-i-Muhammadi Association was behind it. About two hundred people, including the organization’s leader Hafiz Darwish, were hanged.
Said Nursi was arrested on suspicion of supporting the rebels and brought before a military tribunal. From the window of the room where he was being tried, the hanging bodies of fifteen people could be seen.
The presiding officer of the tribunal said to Said Nursi, “Do you want Sharia? Those who want Sharia hang from the gallows like those men.”
Said Nursi said, “If I had a thousand lives, I would sacrifice each of them for every part of Sharia. For Sharia is the path of prosperity, welfare, justice, and honesty.”
He further said, “Brave men do not commit crimes. If they are accused, they do not fear punishment. If I am unjustly sentenced, I will receive the reward of two martyrs. If I am in prison, then perhaps prison itself is the most comfortable place under a despotic ruler. It is better to die oppressed than to live as an oppressor.”
Since Said Nursi’s involvement in the revolt was not proven, the tribunal released him.
The First World War began in 1914 CE. Britain, France, and Russia were on one side, and Germany and Turkey on the other. At one stage of the war, Russian troops attacked Turkey’s Bitlis region. At this critical time, Said Nursi formed a militia with the government’s permission and threw himself into the battlefield. At one point in the war, he was captured by Russian troops. After spending two years in captivity, he managed to escape.
In 1918 CE, he reached Constantinople. He was given a heroic welcome and honored with a gold war medal.
When the First World War began, the Ottoman Caliph was Muhammad V Mehmed Rashad. After the war, Muhammad VI Mehmed Vahiduddin became Caliph.
In 1919 CE, the Young Turks grew powerful in Anatolia. Mustafa Kemal Pasha, a distinguished army officer, was sent to suppress them. He joined the rebels instead.
In September of that year, the Young Turks formed an executive council. Kemal Pasha became its chairman. This executive council governed Anatolia with Ankara as its capital.
In 1922 CE, the Ankara government established control over Constantinople. The Ottoman Caliph, Muhammad VI Vahiduddin, left the country and went to Britain.
In 1922 CE, Mustafa Kemal Pasha formed the Republican People’s Party. Until 1946, for twenty-four years, it was Turkey’s only legal political party.
In 1923 CE, Kemal Pasha declared Turkey a republic. He became Turkey’s president, and Ismet Inonu was appointed prime minister.
In 1924 CE, Mustafa Kemal Pasha declared the abolition of the Ottoman Caliphate.
Kemal Pasha was a staunch enemy of Islam. He abolished whatever Islamic laws were still in force and introduced the Swiss Code. He abolished the veil. He introduced coeducation. He closed the Islamic schools. He prohibited the call to prayer in Arabic. He replaced the Arabic alphabet with the Latin alphabet. He prohibited wearing turbans and fez caps. He made wearing hats compulsory. He prohibited the giving of salam.
This revolt against Islam deeply grieved Said Nursi. He decided to present the superiority, strength, and benevolence of the Quran to people through a series of booklets entitled Risala-i-Nur.
He came to a place called Mount Erek, built a hut near the source of the Zernabad River, and began staying there. On Fridays, he would come to the Nursin Mosque and speak eloquently on fundamental subjects such as Tawhid, Prophethood, and the Hereafter.
He used to say, “My goal is to build the foundation of faith firmly. If the foundation is strong, it will not collapse in any storm.”
In 1925 CE, a group of soldiers came and took Said Nursi away from his residence.
He was first exiled to Izmir, then to Antalya, and later to a place called Burdur.
In 1926 CE, the government sent Said Nursi to Isparta. Twenty days later, it exiled him from there to a small village called Barla.
The government allowed him to remain in this village for eight years. In Barla, Said Nursi established the first Nur madrasa. During his stay there, he was able to write one hundred and thirty booklets entitled Risala-i-Nur.
Under the rule of the Islam-hating government, there was no way to print his booklets. He would recite them orally, and several students would write them down. Those who first wrote them copied them and passed them on to others. In this way, they were transferred from one group to another. Eventually, the number of these copies exceeded six hundred thousand. Risala-i-Nur began to influence the people. An Islamic awakening quietly began to emerge.
On 12 May 1935 CE, Said Nursi and thirty-one of his colleagues were handcuffed, put into a lorry, and taken to Eskisehir Prison.
The trial began in court. They were accused of using the people’s religious sentiments to undermine state security and of forming a political organization on the basis of religion.
Said Nursi was sentenced to eleven months in prison, and fifteen of his colleagues to six months. The others were released.
After completing his prison sentence, he was exiled to Kastamonu.
In 1938 CE, Mustafa Kemal Pasha died. Ismet Inonu became president. Opposition to Islam continued as before.
In 1943 CE, Said Nursi was arrested and sent to Denizli.
He was brought before the court.
Said Nursi delivered a forceful statement in his own defense. The court ordered the release of him and his fellow prisoners.
In 1944 CE, on the orders of the central government, he was exiled to Afyon. Three weeks later, he was exiled to Emirdağ.
At the beginning of 1948 CE, Said Nursi was repeatedly remanded and interrogated. By then he was over seventy years old. Once, this elderly man was made to stand for four hours while being asked irrelevant questions.
That same year, the Afyon court sentenced him to twenty months in prison and his colleagues to various terms.
In 1946 CE, multiparty politics was introduced in Turkey.
In the 1950 general election, the Republican People’s Party founded by Mustafa Kemal Pasha and led by Ismet Inonu suffered a crushing defeat. The newly formed Democratic Party won a majority and formed the government.
In 1957 CE, Risala-i-Nur was printed and published by printing presses in Ankara and Constantinople. Risala-i-Nur spread among the people in large numbers.
In 1960 CE, Said Nursi came to Urfa. He was then seriously ill. He developed a high fever at night and lost the ability to speak.
He died at about three o’clock in the morning on 23 March. He was buried in Urfa.
On 12 July, a group of Kemalist soldiers came to Urfa and removed Said Nursi’s body from the grave.
Badiuzzaman Said Nursi fought fearlessly to defend Turkey’s independence, endured two years of severe hardship as a prisoner in a Russian prison, and was given a heroic welcome and awarded a war medal after escaping and reaching Constantinople. Yet when this same Said Nursi undertook to raise the flag of Islam, he became, in the eyes of the Kemalists, the most dangerous person. Fearing that his grave might become a source of inspiration for Muslims, they removed his body from the grave about four months later and buried it again in an unknown location.
Badiuzzaman Said Nursi was the principal pioneer of the Islamic revival in modern Turkey.
It should be noted that in 1919 CE, Greece landed troops in Turkey’s Smyrna (Izmir) region and began a military campaign. Greece wanted to occupy western Anatolia, so war broke out between Greece and Turkey. The young Adnan Menderes joined the army and played a heroic role in the war to defend Turkey’s independence. After the war, he was honored with a war medal.
When multiparty democracy was introduced in Turkey in 1946 CE, several prominent political figures, including Celal Bayar and Adnan Menderes, formed the Democratic Party.
In the 1950 CE election, the Democratic Party won a majority, and Adnan Menderes became prime minister.
The party also won the 1954 and 1957 elections. Celal Bayar became president and Adnan Menderes became prime minister. The Adnan Menderes government permitted the call to prayer to be given in Arabic instead of Turkish. It opened several thousand locked mosques for prayer. In a speech, Adnan Menderes once said that if the members of Parliament wished, Sharia could be introduced in the country. This leniency toward Islam brought danger upon him.
In 1960 CE, the Kemalist military, led by General Cemal Gürsel, staged a coup.
Secularism was recognized as the state ideology in the constitution. Several prominent figures were tried before a military tribunal on the allegation that the Adnan Menderes government had acted unconstitutionally by leaning toward Islam.
The military tribunal sentenced President Celal Bayar to life imprisonment and Prime Minister Adnan Menderes, Foreign Minister Fatin Rüştü Zorlu, and Finance Minister Hasan Polatkan to death.
On 17 September 1961 CE, Adnan Menderes and two other ministers were hanged and martyred in İmralı Prison.
Despite all this, the Islam-haters could not uproot the roots of Islam planted deep in the hearts of the people of Turkey.
12। Sayyid Abul A’la’Maududi Maududi (May Allah have mercy on him) (CE 1903–1979)
Sayyid Abul A’la Maududi was born in 1903 CE in the city of Aurangabad, in the Hyderabad State of British-ruled India (present-day Andhra Pradesh), during the rule of the eleventh Viceroy, Lord Curzon.
He died in 1979 CE during the rule of Pakistan’s President, General Muhammad Zia-ul-Haq.
In 1918 CE, at the age of fifteen, he began his working life as a member of the editorial staff of Al-Madinah, published from Bijnor.
Afterward, he served as editor of the weekly Taj and as editor of Muslim.
In 1925 CE, the Jamiat Ulema-e-Hind, formed in 1919, began publishing a journal called Al-Jamiat. Sayyid Abul A’la Maududi was appointed editor.
In 1925 CE, Swami Shraddhanand, one of the leaders of a hardline Hindu organization called the Arya Samaj, began a movement known as the Shuddhi Movement. His position was that the ancestors of the Muslims of the subcontinent had been Hindus. Under pressure from Muslim rulers, they had abandoned Hinduism and become Muslims. Muslims should now return to Hinduism.
This movement was painful for Muslims. Incited by Swami Shraddhanand’s propaganda, a Muslim stabbed and killed him in 1926. As a result, anti-Muslim riots broke out throughout India. Hindu leaders continued to rail against Muslims, the Quran, and al-Jihad, one of the Quran’s fundamental terms.
In 1926 and 1927 CE, across a total of twenty-four issues, Sayyid Abul A’la Maududi published a series of articles entitled Al-Jihad fi al-Islam in the Al-Jamiat newspaper, presenting the true nature of al-Jihad.
In 1928, the Jamiat Ulema-e-Hind expressed its support for the ‘two-nation theory’ of the All-India National Congress (formed in 1885). Syed Abul A‘la Maududi could not accept the role of the Jamiat Ulema-e-Hind as correct. Consequently, he resigned as editor of Al-Jamiat.
In 1932, Abu Muhammad Muslih undertook the publication of an Islamic journal from Hyderabad called the monthly Tarjumanul Quran. Syed Abul A‘la Maududi was appointed editor.
A year later, ownership of the journal was also handed over to him.
In the first editorial of Tarjumanul Quran, Syed Abul A‘la Maududi wrote, “The purpose of this journal is to exalt the word of Allah and call people to make every effort in the path of Allah. Its special purpose is to comment, in the light of the Quran, on the principles of the thoughts, ideas, civilization and culture spreading throughout the world, and to indicate how the injunctions of the Quran and the Sunnah may be applied in the context of contemporary philosophy, science, politics, economics, culture and sociology. This journal is calling Muslims toward a new life.”
Since its establishment, this journal has benefited the Muslims of the subcontinent by providing important guidance on various matters.
On March 22, 23 and 24, 1940, a conference of the All-India Muslim League (formed in 1906) was held at Minto Park in Lahore. At this conference, Muslim League President Muhammad Ali Jinnah delivered an important speech. An independent state for Muslims was to be formed comprising the northwestern and eastern regions where they were in the majority. This proposal became known as the Lahore Resolution or the Pakistan Resolution.
The leaders of the Muslim League were giving the Muslim population the idea that Pakistan would be an Islamic state. But the Muslim League did not undertake a program to develop Islamic individuals, which was an essential element in establishing an Islamic state. Syed Abul A‘la Maududi drew the leaders’ attention to this matter. But they paid no heed to him.
On September 12, 1940, he delivered a guiding address at a discussion meeting organized by an institution called Anjuman-i Tarikh wa Tamaddun in Strachey Hall at Aligarh University.
The subject was, “How is Islamic government established?” The Bengali translation of this address is “The Path of the Islamic Revolution.” In part of this address he said, “For governing this state, people are needed who have the fear of Allah in their hearts; who feel that they will have to answer to Allah for the fulfillment of their responsibilities; who give precedence to the Hereafter over this world; in whose view moral gain and loss are more important than worldly gain and loss; who in all circumstances follow those laws, regulations, ordinances and procedures specifically made for them; whose sole aim in their efforts and endeavors is to attain the pleasure of Allah; whose necks are completely free from the chains of servitude to personal and national interests and slavery to desires; whose minds are completely pure of envy, hatred and narrow-mindedness; who will not become intoxicated with wealth and power; who will not be distressed by greed for wealth and lust for power. To govern this state, a group of people possessing such moral strength is needed—people who, even if the treasures of the world came into their hands, would prove to be utterly trustworthy. Once they gain power, they will spend nights without sleep thinking of the welfare of the people. Under their intensely responsible supervision, the people will remain secure and free from anxiety in all matters concerning their lives, property and honor. To govern an Islamic state, such people are needed that when they enter a country as victors, its people will not fear massacres, the destruction of towns, oppression and persecution, hooliganism and depravity, or adultery. Rather, the people of the conquered country will find each of their soldiers to be a protector of their lives, property and honor, and of the chastity of their women. In international politics, they will possess such renown and standing that the whole world will trust their honesty, truthfulness, justice, moral and character excellence, and fulfillment of promises and pledges. An Islamic state can be established only by people of this kind—only this kind.”
With the aim of producing such people, Syed Abul A‘la Maududi issued a notice in the monthly Tarjumanul Quran and called a conference on August 25 and 26, 1941, to establish an organization. About 150 people came. After discussion, 75 remained. Jamaat-e-Islami was formed on August 26 with these 75 people.
He presented a draft constitution. It was approved. An election was held on its basis. Syed Abul A‘la Maududi was elected Ameer.
In part of the address delivered at the first members’ conference, he said, “Those who join Jamaat-e-Islami must understand clearly that the task before Jamaat-e-Islami is no ordinary task. They must change the entire system of the world.
They must change every aspect of the world’s morality, politics, economics, social order, civilization and culture. The system established in the world on rebellion against Allah must be replaced with one established on obedience to Allah. Their struggle is against all satanic forces.”
Expressing the resolve to “change the entire system of the world” while standing before seventy-five members proves that Syed Abul A‘la Maududi was a keen-sighted and far-sighted person.
Through Tarjumanul Quran and through writing one book after another, Syed Abul A‘la Maududi presented the true form of Islam to people. His contributions were extensive. However, three contributions were especially great.
The first was the formation of Jamaat-e-Islami on August 26, 1941.
The second was beginning to write the tafsir Tafhimul Quran in 1942, which was completed in 1972.
The third was the decision in 1946 to establish an independent student organization to spread the call of Islam among students.
The state of Pakistan emerged on August 14, 1947.
On December 23, 1947, a student organization called Islami Jamiat-e-Talaba was formed.
When the subcontinent was divided and the states of Pakistan and Hindustan were formed, Jamaat-e-Islami had 625 members. Because of the partition, Jamaat-e-Islami was divided into two organizations called Jamaat-e-Islami Hind and Jamaat-e-Islami Pakistan.
Jamaat-e-Islami Hind began its work with 240 members, and Jamaat-e-Islami Pakistan with 385 members.
During the movement for the establishment of Pakistan, the leaders had promised that they would make Pakistan an Islamic state. After Pakistan was established, they completely forgot their promise. They began considering the drafting of a British- or American-model constitution.
Syed Abul A‘la Maududi stood against this effort.
In March 1948, at Jamaat-e-Islami’s first political public meeting in Jahangir Park, Karachi, Syed Abul A‘la Maududi declared that the Constituent Assembly entrusted with drafting the constitution must declare—
1. Sovereignty belongs exclusively to Allah. The government shall rule the country as Allah’s representative.
2. Islamic Shariah shall be the fundamental law of the country.
3. Laws conflicting with Islam shall be changed and brought into conformity with Islam.
4. In exercising power, the state shall under no circumstances transgress the limits of Shariah.
Thus began the movement for an Islamic constitution.
It is worth noting that in 1948, a branch of Jamaat-e-Islami was formed in Dhaka with Rafi Ahmad Indori, Qari Jalil Ashraf Nadwi, Khurshid Ahmad Butt and Maulana Abdur Rahim.
On September 11, 1948, Muhammad Ali Jinnah, the founder of Pakistan, passed away.
On October 4, 1948, Syed Abul A‘la Maududi and several other central leaders were arrested under the Public Security Act.
The aim was to silence the voice of the movement for an Islamic constitution.
After spending twenty months in prison, he and his companions were released.
Through the efforts of Syed Abul A‘la Maududi, an important conference of the country’s scholars was held in Karachi on January 21, 1951. A valuable document called the Twenty-Two Fundamental Principles of an Islamic Constitution was produced.
In February 1953, an all-party meeting was held in Karachi to discuss the Ahmadis. At the meeting, the mysterious decision was taken to launch direct action against the Ahmadis. Jamaat-e-Islami had believed in peaceful activities from the very beginning. Therefore, Jamaat-e-Islami severed its ties with the all-party committee. Meanwhile, riots and disturbances began in various places.
On March 6, 1953, martial law was imposed in Lahore. Within a few hours, the situation became calm.
On March 28, Syed Abul A‘la Maududi, Mian Tufail Muhammad, Malik Nasrullah Khan Aziz, Chaudhry Muhammad Akbar and Syed Naqi Ali were arrested, with the blame for Rawalpindi’s wrongdoing placed on their shoulders.
The trial of Syed Abul A‘la Maududi began before a military tribunal. On May 8, just ten days after his arrest, the military tribunal sentenced him to death.
Addressing his son, who was crying in the condemned cell, he said, ‘Child, why are you crying? Life and death are decided in heaven, not on earth.’ (Son, why are you crying? Life and death are decided in heaven, not on earth.)
A storm of protest arose at home and abroad. The government was forced to change its position.
On April 29, 1955, Syed Abul A‘la Maududi was released after two years and one month of imprisonment.
In 1961, he reached Riyadh at the invitation of King Saud. At the King’s request, he prepared a plan for a university. The plan was adopted with some modifications. The Islamic University of Madinah was established on its basis.
Despite the government’s various acts of noncooperation, Jamaat-e-Islami’s conference was held in Lahore on October 25, 26 and 27, 1963. While Syed Abul A‘la Maududi was delivering the opening address, gangs unleashed by the government attacked the conference. They set fire to the pavilion, ransacked the Islamic bookstalls, fired gunshots and threw bottles toward the women’s camp. An operative of the Jamaat named Allah Bakhsh was martyred by gunfire.
On January 6, 1964, Jamaat-e-Islami was declared illegal on the orders of President Ayub Khan. Sixty leaders, including Syed Abul A‘la Maududi, were arrested. This time they had to remain in prison for nine months. Thereafter, by the mercy of Allah, they were released on the basis of a Supreme Court judgment.
January 11, 1967, was the twenty-ninth of Ramadan. The moon was not sighted anywhere. But that night the government announced over the radio: Eid will be tomorrow.
Syed Abul A‘la Maududi and several other prominent scholars protested this baseless announcement. As a result, Eid was celebrated on two days. This made President Ayub Khan very angry.
On January 29, 1967, Syed Abul A‘la Maududi and several other distinguished scholars were arrested. However, they were released on March 15.
For several years, Syed Abul A‘la Maududi had been suffering from a number of complicated illnesses.
In mid-1979, his eldest son, Dr. Umar Faruq Maududi, took him to America for medical treatment.
On September 22, 1979, Syed Abul A‘la Maududi passed away in the city of Buffalo.
Funeral prayers were held for him at various places on the way to bringing him home. The final funeral prayer was held at Gaddafi Stadium in Lahore. Nearly three hundred thousand people attended.
Jamaat-e-Islami, founded by Syed Abul A‘la Maududi, continues to move forward in several countries of the South Asian subcontinent, overcoming various obstacles and advancing from one stage to another.
Final word
These sincere and uncompromising personalities strove to purify people’s thinking by presenting before them the untainted teachings of the Quran and the Sunnah. They devoted themselves to making the teachings of the Quran and the Sunnah the mainstream of social life. They were unwilling to mix even the slightest impurity with pure gold. They tolerated no deviation or distortion. Their desire was that Islam should be established as predominant in individual and social life. They dreamed of the Khilafah ‘ala Minhajin Nubuwwah. As they advanced toward achieving this goal, they remained steadfast despite suffering the fierce blows of adversity. They knew that the path of the Islamic movement is not strewn with flowers. Their life stories will continue to inspire those who seek to establish Islam for generations to come.