Islamic Reform and Politics: A Comparative Study of “Bediuzzaman Said Nursi of Turkey, the Pioneer of Nur Movement” and “Shaikhul-Hind Maulana Mahmood Hasan Deobandi” of India, the Pioneer of Silk Handkerchief Movement.
By Abdur Rahman*
The paper will deal with the features of the two great movements of the time pioneered by Badiuzzaman Said Nursi and “Maulana Mahmood Hasan Deobandi. Nursi, author of several volumes of Qur'anic exegesis known as “Risale-I Nur” who made an attempt to respond to the debates of his time, emergence of the new republic and radical secularization efforts by Mustafa Kamal, he became the source of elation for some powerful movements in Turkey and eight major groups derived from the work of Nursi.
Nursi had a quite different approach towards reform and politics. He had dynamic understanding of the politics in Turkey and miraculously he succeeded to unite the communities of different ethnics for a single cause that was to save their Islamic identity and independent character, and denounced the wide-spread notion of “Political Islam” which is quite visible from his writings. According to Nursi, Islam is one and dividing Islam into Political and Non Political was primarily based on wrong notions. However, these were basically concocted ideas of west to divert Muslims from their Islamic route.
Thus the “Nur movement” also differs from other Islamic movements in terms of its understanding of Islam, Politics and strategy of transforming society by raising individual consciousness. Nevertheless, as a resistance movement to the ongoing modernization process in Turkey, it is forward-looking and proactive. However, the impact of “Nur movement” is not limited to Turkey only, as Nursi aspired to create educated elite and did not see any conflict between reason and revelation, therefore the Nur Community contributed a lot to the development of Turkish influence abroad.
Bediuzzaman Said Nursi was born in 1877 in the heart of Euro-Asia, in a village in Eastern Anatolia. It was the epoch of great challenges and unbelievable social, economic and ideological development. It was the time of global changes, which took place all over the world. Nursi led a life devoted to the advancement and prosperity of all humanity. However, his subject of study was the Quran and his tool for the exposition of his understanding was the “Risale-i Nur” his message, while addressing primarily to the Muslims was meant for all people. He witnessed modernity as a direct challenge to the Islamic belief and focused on its renaissance. Since, he was quite confident that it was through belief that humanity would solve its problems. Nursi explained through his exegesis “Risale-i Nur” that Islam simply made sense, in a way that nothing else ever had. It had rules of government, an economic system; it had regulations covering every facet of day-to-day existence. It was egalitarian and addressed to all races, it was clear and easy to understand. Thus Nursi gave a new steer to the ongoing modernization process in Turkey during Mustafa Kamal’s regime, he endeavoured to establish the fact that there was no conflict between reason and revelation, and denounced with his action the concept of “Political Islam” and stressed that everything should be judged according to the teaching of the holy Quran and Hadith. (The sayings of Prophet PBUH)
Nursi, since the very first year of his life, was deeply involved in the world's innovation. He belonged to the traditional Oriental society and by destiny followed all the regulations and principals of the society. That is why, he made his first step in receiving education from the famous oriental scholars of the region, and at the age of 16 through philosophical discussions, he became famous and well received among scholars in Turkey.
What is even more important, Nursi was not a traditional scholar in the real sense of the term, he also studied many modern branches of sciences and humanities. He dedicated himself to understanding of the ambivalent nature of the world, to understand all the aspects of the Universe and the Mankind. His intellectual and social life and struggle are like a reflection in a model person’s life of the various stages that Islamic world has passed through this century.
This combination of classical theology on one hand, and modern knowledge, on the other, allowed him to turn into one of the most Outstanding Reformists, Spiritual Leaders and Educationists of his time. He understood that traditional knowledge would not be sufficient enough to carry debates with representatives of Western scholarly thought. Education in Turkey, as well as in the traditional Islamic society in principle should unify religious sciences and modern ones. In other words, two types of schools, religious and secular should share the subjects, courses and disciplines taught therein. He said:
“This way the students in the modern schools will be protected from the unbelief and scepticism, and those in the religious schools, from bigotry”.1
Nursi considers Islam and the Quran to be a comprehensive universal system of Allah’s provisions which concern every side of human life and embrace the past, present and future of entire mankind be it political or spiritual. Stressing on this point Said Nursi underlines that the Quran caused a transformation in social life in this world in so luminous, happy and truthful a fashion and brought about such a revolution in both men’s souls and hearts and spirits and minds and in their personal, social and political lives, and continued and directed that revolution. Also the Quran is a founder, it is the basis of the Clear Religion and the foundation of the world of Islam, it changed human’s social life and is the answer to the repeated questions to the various classes2.
Said Nursi has clearly understood the salience of science and technology for the welfare of humankind. He does not see science apart from religion, but recognizes mutuality between them. However, man is bound to salute and acknowledge the realities of the Quran and the Sunnah with the ever increasing progress of science and technology, if, of course, he remains within the bounds and does not claim his calculations to be scientific observations. The religion brought by the Holy Prophet Mohammad SA is not like Christianity which should be frightened by the progress of science. This is the religion which is the most symmetrical with human nature. It had openly proclaimed fourteen centuries ago. In Quran”
“We Shall soon show them our signs in the horizons and within themselves, until it becomes clear to them that this is the truth”.3
İmam Razi has quoted earlier commentators to say that the signs in the “Horizons” means the wonders of skies, moon and stars and the elements. The phrase “we will show our signs” means that these wonders have no limits. Thus Allah will continue exhibiting new wonders in every era of time.4
Political System of Islam:
Though Nursi did not denounce unequivocally the concept of “Political Islam” but what was crystal clear from his writings, sermons, and letters was that Nursi always used a specific phrase for every step of the mankind to be judged by, and that is “Enjoyed by Sharia”, meaning, every decision whatsoever, may be political or spiritual, related to personal or collective life should be Enjoyed by Sharia, this indicated that Religion and Politics are inextricably linked, they are one and the same in Islam and intertwined. Just as Islam teaches us how to perform Salah, observe Sawm, pay Zakah and undertake Hajj, so it teaches us how to run a state, form a government, elect councilors and members of parliament, make treaties and conduct business and commerce. One more problem with the term “Political Islam” is that Islam fuses religion and politics both (Deen Wa Dawla) which is not covered by the term “Political Islam”, Nursi himself has been great advocate of acquiring both to the extent that Sharia permits, since Nursi says.
“We people of the East are not like those of the West: our hearts are governed by the sense of religion”5.
However, Islamic Political System is based on the following main principles:
1. Sovereignty of Allah swt.
Sovereignty means the source of power. In Islam, Allah is the source of all powers and laws6. It is Allah who knows what is good and what is bad for His servants. His command is final.
2. Khilafah of Mankind:
Man has choice to either obey or disobey Allah and, because of this freedom of choice, he will be tested on the day of judgement. In political sense, Khilafah means that human being should implement the will of Allah on earth as His deputy or agent. As Allah’s agents, human beings will carry out the will of Allah swt on His behalf as a trust (Amanah). Khilafah is a trust. An agent is always expected to behave as his master wants him to.7
3. Legislation by Shura: (Consultation)
Islam teaches us to run a government, to make legislation and decisions by the process of Shura. Shura means "to take decisions by consultation and participation"8. This is an important part of the Islamic political system. There is no scope for despotism in Islam. The Qur’an and the Sunnah will be the basis of legislation in Islam.
4. Accountability of the Government:
The Islamic political system makes the government responsible firstly to Allah and then to the people it is elected by the people to exercise ‘powers on their behalf. We must remember that both the ruler and the ruled are the Khalifah of Allah and the ruler shall have to work for the welfare of the people according to the Qur’an and Sunnah. Both will appear before Allah swt and account for their actions on the day of judgement. The responsibility of the ruler is heavier than the ruled. Any ordinary citizen of the state has the right to ask any question on any matter to the government.
5. Independence of judiciary:
In the Islamic political system, the Judiciary is independent of the Executive. The head of the state or any government minister could be called to the court if necessary. They would be treated no differently from other citizens. The Qur’an has many injunctions about justice. One of the main functions of the Islamic state is to ensure justice to all citizens.9 The ruler and the government have no right to interfere in the system of justice.
6. Equality before Law:
The Islamic political system ensures equality for all citizens before the law. It does not recognise any discrimination on the basis of language, colour, territory, sex or descent. Islam recognises the preference of one over the other only on the basis of Taqwa (piety or fear of God). One who fears Allah swt most is the noblest in Islam.10
The state is responsible for the welfare of all its citizens, Muslims and non-Muslims alike. All citizens of the Islamic state shall enjoy freedom of belief, thought, and speech and have access to the basic necessities of life. A citizen shall enjoy the right to support or oppose any government’s policy. The Islamic state is a duty bound to implement the laws of the Qur’an and the Sunnah. The Qur’an strongly denounces those who do not decide their matters by Allah’s revelations.11
Nonetheless, Nursi’s approach to Islam through his movement became apparently more clear when he distinguished the leading Islamic values saying.
“Love, brotherhood and affection are basic to Islam, and they are its bond. Fairness and favourable thinking mark the Islamic charector”12.
Different Phases of Nursi:
Said Nursi’s thought processes, as reflected in his manifold writings, underwent three different phases symbolized in Old Said, New Said, and the Third Said, marking the phase of reconciliation combining the two, the first and the second. The Old Said was politically active, and in the New Said, one finds a Said imbued with spirituality. In this new Said phase, politics is shunned to the extent he placed it in the company of Satan, as the following words convey: “A!udhubillahi min al- shayatan wa al-siyasa”: “I seek refuge in Allah from Satan and politics”. Said regarded party politics as futile and even harmful to the service of Islam. The first phase continued until the early 1920s. Similarly, the Old Said was positive towards the role of science, and the New Said was critical towards it.13
Reasonably, the life after 1950 to 1960, which started after 20 years of Nursi’s exile, imprisonment and oppression, differed from the New Said putting keen interest on political social and religious matters, that is called the Third Said. Sukran Vahide writes.
“As the conditions of the time required the Old Said’s struggles for the cause of Islam in the face of the attacks to which it was then subject were largely active; in the public domain and in the realm of politics. But on the emergence of the New Said Badiuzzaman virtually discounted this colourful early period of his life and withdrawing from social and political life, concentrated on the struggle to save and strengthen belief in God and the other truths of belief which were themselves then under threat. It was during this period and for this purpose that Badiuzzaman wrote. Rather, was inspired to write, the Risale-i Nur. Despite the attempts to suppress the Risale-i Nur, a Quranic Commentary providing the truths of belief by a method developed by Badiuzzaman which blends science and the truths of religion and uniquely address the mentality of modern man, and the attempts to silence Badiuzzaman and his students, the Risale-i Nur had unparalleled success in strengthening belief and combatting atheism and materialist philosophy, so that by the 1950’s it had hundreds of thousands of students in Turkey and beyond.”14
West Enmity against Muslims:
Ottoman Turkey once had been the hope of all Muslims world-wide, the Empire had reached a state whereby it could no longer defend itself. Nursi was fully aware of this situation. However, contrary to the general view, Muslim intellectuals were given no respite during Sultan Abdul Hamid’s regime, like others, Nursi put forward his ideas about events in the Islamic world after the proclamation of the Second Constitution, he considered himself as forerunner in the question of Islamic Unity. Apart from Nursi, well before him, many reformists emerged in Arab Countries, like “Jamaluddin Afghani” and his disciple “Mohammad Abdu” in Egypt, whom some circles deemed to be materialistic. However, although their ideas on various subjects may be termed to be extreme in one way or the other, they had embraced ideal of Islamic Unity wholeheartedly, particularly, Nursi had the belief that West’s enmity against Islam was an active cause of Islamic unity. He said
“The West enmity was an effective cause of Islamic Unity and the development of brotherhood, it must endure. Yes be hopeful! The loudest and strongest voice in the coming upheavals will be that of Islam”.15
Development could be realized if it was based on religious structures.
Contrary to the modernists approach, who supposed that religious influence was the most important obstacle to development; Badiuzzaman demonstrated comprehensively through his movement, that the development of the Islamic Societies and those of the East could be realized only if it was based on religious structures. Here is the excerpt of his statement.
“History shows that the Muslims increased in civilization and progressed in relation to the power of the truth of Islam; that is, to the degree that they acted in accordance with that power. History also shows that they fell into savagery and decline, disaster and defeat amidst utter confusion to the degree of their weakness in adhering to the truth of Islam; as for other religions, it is quite to the contrary. That is to say, history shows that they increased in civilization and progressed in relation to their weaknesses in adhering to their religions and bigotry and were subject to decline and revolution to the degree of their strength in adhering to them. Up to the present, time has passed thus”16.
Nursi on Down-fall of Islamic World:
Nursi also looked on Islamic world and attempted by various means to point out the sicknesses that had caused their down-fall, he sometimes found that the immorality which was prevalent and very much dominating in Islamic World was the main impediment for their progress, and sometimes attributed them to the erroneous views of the elite of the Islamic world. However, he divided immorality dominating society into six categories.
“Firstly: The rising to life of despair and hopelessness in social life. Secondly: The death of truthfulness in social and political life. Thirdly: Love of enmity. Fourthly: Not knowing the luminous bonds that bind the believers to one another. Fifthly: Despotism, which spreads, becomes widespread. Sixthly: Restricting endeavour to what is personally beneficial.”17
He also made statements of great importance related to the practical weaknesses of the Islamic world emphasizing his hope concerning the future and ways of rectifying these weaknesses. He took pains to differentiate between the deficiencies of the Islamic world on this point, and Islam itself. This is illustrated clearly in his saying:
“I saw that Islam, which comprises true civilization, was materially backward in relation to present-day civilization; as though Islam was vexed at our bad conduct and was departing for the past.”18
New Hope for Muslim World:
Nursi always gave a new impetus to the declining Muslim world through his writings and tried to abolish the sense of feeling themselves humiliated by West that was of course the need of the time, when they were facing volley of attacks from all quarters to malign the truth of Islam in the world. However, the current spring and changes in almost all Muslim Countries were predicted well before by Nursi with the divine determination into a dynamic focus of mental resistance and created self-confidence in their hearts and mind. However, placing so much emphasis on hope and confidence, he showed even the calamities that followed the First World War to be successes and evidence for Islamic unity.
“Just as every winter is followed by spring, and every night by morning, mankind also shall have a morning and a spring, God willing. You may expect from Divine mercy to see true civilization within universal peace brought about through the sun of the truth of Islam,”19
“The future shall be Islam’s and Islam’s alone. And its ruler shall be the truths of the Qur’an and belief. Therefore, we must submit to Divine Determining and our fate of the present, for ours is a brilliant future, while the Europeans’ is a dubious past,”20
“If Europe hurts us excessively, it will cry out. While if we die, twenty of us will die but three hundred will be raised to life. We are in the age of wonders. There are those among us who have been raised to life after being dead for two or three years. With this defeat we lost a temporary, immediate happiness, but a future lasting happiness awaits us. One, who exchanges an insignificant, changeable, and limited present for the extensive future, will be the winner.”21
The Asian Civilization will take the place of European Civilization, for latter depends on low desires, and inclinations, rivalry and domination instead of the virtues of Devine Guidance. And the latter’s evil sides have been more than their good sides; so its body has become worm-eaten by Revolutionary Committees, and so former will overcome the latter soon after.22
Nation and Nationalism:
Nursi physically participated in war against Russia to liberate Turkish people from metal captivity; he was great advocate of nationhood, and identity, based on Sharia. Nonetheless, during his 90 years long life, he put all endeavours to reform the society and led a revolution based on Sharia. Nursi always had firm belief on his call to the nation and he had reasons to prove what he stood for through debates and discussions, therefore, he never hesitated to even speak loudly in favour of his movement before judges as well, and proved that Islam never supported extremism and violence, rather comprehensively established Islam’s inclusive character. The basic differences at the beginning of the 20th century were between the religious identity, based on the idea of Islamism and the National identities based on Turkism. Nursi always applauded by various means the national identities that served the ideal of Islam, regarding them to be parts of a unifying Islamic Identity. Here is some example of his thoughts in this connection.
“With us Muslims’ religion and nationhood are united. Indeed, religion is the life and spirit of the nation. When they are seen as different and separate from each other, religious zeal encompasses both the common people and upper classes, whereas national zeal is felt by one person out of a hundred, that is, a person who is ready to sacrifice his personal benefits for the nation. Since this is the case, religious zeal must be the basis with regard to the rights of all the people, while national zeal must serve it and be its fortress.
This is especially so since we people of the East are not like those of the West: our hearts are governed by the sense of religion. The fact that, it was in the East that pre-eternal Divine Determining sent most of the prophets indicate that only the sense of religion will awaken the East and impel it to progress. A convincing argument for this is the era of the Prophet Muhammad (PBUH) and those who followed after him. Religious zeal and Islamic nationhood have completely fused in the Turks and Arabs, and may not now be separated. Islamic zeal is a luminous chain which is most strong and secure and is not born of this world. It is a support that is firm and certain, and will not fail. It is an unassailable fortress that cannot be razed”23.
Decline of the Islamic world:
The causes for the decline of the Islamic world and its material backwardness in comparison to the West should be sought in the failure of Muslims to adhere to the teachings and truths of the Holy Qur’an and Islam. Just as Islam provides for the material progress of man and indeed urges him towards it, so it does provide for man’s true progress and development in moral and spiritual matters. This combination forms the basis of true civilization. Since Western civilization is not based on truth and justice, but on the principles of force, conflict, and aggression, the evils of civilization predominate over its virtues. If man is to survive he will embrace Islam, for he understands now his need for true civilization, founded on the positive truths of revelation, the Holy Qur’an and the Shari‘a of the Prophet Muhammad (PBUH), in which the virtues of progress predominate, and the benefits of civilization may be Profited from.
Nursi pays a lot of attention on the problems faced by Muslims. When he delivered sermon in the historic Umayyad Mosque in early 1911, he told the audiences what he described as "six dire sicknesses" of Muslims.
1. The rising to life of despair and hopelessness in social life.
2. The death of truthfulness in social and political life.
3. Love of enmity.
4. Not knowing the luminous bonds that bind the believers to one another.
5. Despotism, which spreads, becoming widespread as though it was various contagious diseases.
6. Restricting endeavour to what is personally beneficial.24
In order to cure these six diseases, Nursi introduced his "six 'Words'.
"Including hope (the nurture a strong hope of God's mercy), eliminating despair (do not despair of God's mercy), truthfulness, honesty, love and loving, Islamic brotherhood, and mutual consultation enjoined by the Shari'ah. These cures, according to Nursi, are lessons that he learnt "from the pharmacy of the Qur'an." For him, Qur'an is "like a faculty of medicine."25
In particular, Nursi pays a lot of attention on Muslim’s internal conflicts. He often expresses his deep concern with widespread and continuous conflicts among Muslims and discusses the causes and cures of this particular problem with his students. He considers such conflicts as one of the most destructive problems in the life of Muslims.
Nursi's ideas regarding various problems of humanity, including Muslim internal conflicts can be found in his work, Risale-i Nur. Although most of his discussions on the causes and cures of Muslims’ internal conflicts refer to Turkish’s twentieth century experiences. His ideas and arguments are helpful to all humanity, to understand and cure their fundamental problems. It is a book, "uniquely fitted to address all mankind for several reasons. It is written in accordance with modern men's mentality, have been deeply imbued by materialist philosophy. Risale-i Nur is answer to all the questions that mark the questioning mind of modern men. It explains the most profound matters of belief, in such a way that every one may understand and gain something without it causing any difficulties or harm.
Said could see very clearly that the biggest enemy for contemporary Muslims was from within. In his most eloquent and persuasive style, he puts forth this problem in the following words:
“My suffering, my only suffering, is from the danger which Islam is facing. To resist these dangers was easy in the past, for they were coming from outside, but today they are inside. Since the rottenness has crept into the body, it has become difficult to struggle against them. I am afraid that the structure of the body will be unable to endure by misconstructing the enemy and assuming the most dangerous enemy to be a friend. The stronghold of faith will be in danger if the society lacks foresight to such an extent. This is what makes me suffer.” 26
Analyzing the rise of Westernization, secularism, and atheism in the Muslim Ummah, Nursi made very valuable observations. He said:
“The world is going through a moral crisis. A pestilential disease has been born in Western society, whose moral foundations have been shaken, and it will spread all over the world in the course of time. By what means will Muslim society oppose this contagious evil? I see the leaders are negligent. The fortress of the Faith cannot be supported by decayed columns of infidelity. I have, therefore, concentrated all my efforts on the cause of the Faith, emphasizing the inner life. Moral existence, conscience, and belief system of the nations based only on the oneness of God and other principles of the Faith shown by the Qur’an make up the foundation stone of Islam.”27
Interfaith Dialogue:
One of the main features of the Nur Movement was its advocacy to the Interfaith Dialogue, looking it the only solution to bridge up the gape between the followers of two major religions of the world. Nursi was of the view that Christian-Islam dialogue should be to act together against atheism, materialism and communism all over the world. He said.
“As it is stated in a sound (sahih) hadith, during the end of time the real religious Christians will ally with the People of the Quran and resist against atheists; even today, the people of religion and the people of truth should ally sincerely not only with their co-religionists, colleagues and brothers but also with the real Christian religionists, without arguing about the controversial issues temporarily, against their common enemies, aggressive atheists.”28
Islam and its Inclusive Character:
Nursi endeavoured to make others to understand the inclusive Character of Islam, and he has this view that Islam never held any-one guilty or prosecuted just because of his own thought and ideologies unless one goes against the security and public order, for it has power to accommodate and respect other’s view points as well, and if it counters it come with the similar or even more strong arguments. According to him this trend has been prevalent both in the West and East except Communist Countries. However Nursi’s very short explanation on his long adventurous life led under oppression, in his own defence in Istanbul Criminal Court in 1951 is considered to be the land mark in the history.
“Dear Judge! A long Twenty eight years, I have been tormented, betrayed, controlled and imprisoned unprecedentedly. All their accusations and slanders may be categorized as under. At first they consider me as against the regime. But as you are aware, in every country opposition is normal. It is aural axiom, that one cannot be guilty because of one’s own thought and method unless one goes against the security and public order. The court of fanatic and oppressor British Government had never been against Muslims, of whom more than a hundred million of them were in the British Empire, because “they had been against their regime of infidelity” with their belief in the Quran along a hundred years of British control. Both in Turkey and other Muslim countries, no government has been against the Jews, and Christian, because they had been against our religion and holy regime. Hazrat Umar the caliph, had stood trial with a Christian although the latter was against the religion and laws of the Islamic State; it proves that justice may be the supporter of no current, and this and this fundamental principal of “the liberty of religion and conscience” it is in use both in the West and East, except Communist Countries”29.
However, Nursi evaluated 20th century and its events and the rise of materialism and communism in the context of the end of time and insisted that what took precedence in the struggle against these was the saving and strengthening of belief. It is also in this context that Bediuzzaman’s insistence on the way of ‘positive action’ and ‘peaceful jihad’ or ‘jihad of the words’ (Mânevî jihad) for the Risale-i Nur Students should be seen. The unique features of the Risale-i Nur movement, it may be seen as an important factor in both its survival and continued growth ever since.
These were some highlights of the features of “Nur Movement” started by Badiuzzaman Said Nursi. He died in 1960 in Urfa (Turkey)
Shaikhul Hind Maulana Mahmood Hasan Deobandi the Pioneer of Handkerchief Movement (1851-1920)
The circumstances in India were quite similar to those of Turkey under British Colony; it also witnessed some powerful movements in 19th Century, like “Deoband Movement” which started with the establishment of a Madrasa “Darul-Uloom” in Deoband. People of this town were generally descendents of Khilafat-e-Rashida and Maulana Mahmood Hasan, (later known as Shaikhul Hind) belongs to the Uthmani group30. However he was the first enlist student of this Madrasa.
One of the biggest movements to save the Ottoman Khilafah was run by Shaikhul Hind. He was then the head of Darul-Uloom Deoband; He had met the Wali (governor) of the Khilafah in Meccaah Ghalib Pasha. However, after attaining great success in Mecca in receiving support for India’s freedom movement, he called on the Defense Minister of Turkey Anwar Pasha and Jamal Pasha. The Wali gave documents to the Shaikh to help and provide all physical and material support from the Khilafah in the struggle of India against the British tyranny. The document is known in history as Ghalib Namah. Anwar Pasha too wrote a letter, appreciating the Indians constant struggle against the British tyranny. The letter also exhorted all citizens and employees of the Uthmani Khilafah to have full confidence in Shaikhul Hind and provide physical and material support to his movement. Copies of these letters were transferred to India in the face of all the challenges posed by the British intelligence services. The entire episode is known as “Tahreek-e-Reshmi Romal” the “Silk Handkerchief Movement” (they used to smuggle coded messages of Jihad in Silk Handkerchiefs). His movement had twin purposes i.e. save the Ottomans and Jihad against the British.
Shaikhul Hind and his student Maulana Hussain Ahmad Madani (later known as Shaikhul Islam) were arrested by the traitor Sharif Hussein in Hijaz on 19th December 1916. They were sent to Malta via Cairo and imprisoned by the British for 3 years due to his sticking to the truth and not disowning the Uthmani Khilafah.
May 30, 1867, was an important day in Islamic history and in the history of India. The preceding decade had seen the aftermath of the Indian War of Independence. Victorious rulers had grown vindictive and were bent upon uprooting Oriental traditions in the guise of modernization. Defeated in the War, the Indian people were demoralized and were increasingly attracted towards Western culture.
It was in these circumstances that a group of Indian Muslims decided to launch a project aimed at fighting the forces of Western cultural imperialism. The battle was to be fought on the educational front. The project took the form of a school of Oriental learning and Islamic culture.
The Madrasa Darul Uloom came into being in the township of Deoband in Saharanpur district of western UP by Maulana Muhammad Qasim Nanautawi, hero of the battle of Shamli which was a precursor of the 1857 freedom struggle31.
Far from the madding crowd of modern educational institutions, Darul Uloom has for well over a century been training students from all parts of the sub-continent. Among its alumni have been nationals of Afghanistan, the Soviet Union, China, Burma, Malaysia, Indonesia, Iraq, Iran, Saudi Arabia, Yemen, Kuwait, Thailand, Sri Lanka and Nepal.32
Darul Uloom has produced eminent theologians, scholars, journalists, biographers, indigenous medical practitioners, historians, jurists, teachers and freedom fighters. Its first enlist student intelligent and meek Mahmood Hasan – was destined to become Shaikhul Hind, Maulana Mahmud Hasan, the Prisoner of Malta, who is known in the history of the freedom movement as a “leader” of the Silken-letter Revolt33. Shaikhul-Hind was born in 1851 C.E and educated at Darul Uloom Deoband. He had been very close to Maulana Muhammad Qasim Nanautawi and had drunk deep in the spirit and the ideas underlying the foundation of Darul Uloom. After his graduation in 1873 C.E. he joined its staff in 1890 C.E. and became its Sadr Muddaris (Principal). Although a scholar and author of several treatises and a translator of the Quran, he had interest in philosophical speculations. He trained and produced a number of great men of learning who were also active in the political and social life of India34.
Shaikhul-Hind was of this thought that the British hegemony would not come to an end from the Muslim countries and Africa till it would be defeated in India. These circumstances forced Shaikhul-Hind to come in the political field and play his due role35. To achieve the success in his mission he started various movements which were directly against the British. He worked very hard and spent his time and energy in fulfilling his dream of free India36. Prof. Syeed Ahmad Akbarabadi writes: “The National Congress was fighting a war against British for their rights but Hazrat Shaikhul-Hind was preparing a plan how to overthrow their government37. He believed in Muslim brotherhood and had great sympathy for his co-religionists. He felt deep sympathy for the oppressed and admired the bravery of the Muslims38.
Darul-Uloom administration was not interested in the political activities. They also suggested Shaikhual-Hind to keep away from politics, but he ignored the suggestion and said the following about objectives of Darul Uloom.
“Did Maulana Qasim Nanautavi build this Madrasa just to learn and teach? The Madrasa was established before my eyes. As I know the Institution was established after the defeat of 1857 to prepare some people to recover the loss of 1857”39.
Another illustrious product of Deoband Movement, Mufti Shafi Usmani Mufti-e-Azam the Grand Mufti of Pakistan, describes the purpose of this Madrasa.
“The key purpose of Darul Uloom was to foil the attempts made by Lord Macaulay’s education system and to produce a bunch of gallant Ulama who not only can perform the duty of saving religion in its true form but also can deliver it to the succeeding generations, so that any time when Muslim can get freedom from the colonial rule they can find the Islamic Teachings as in its true and original form”.40
Skaikhul-Hind’s Plan to Visit some Muslim Countries:
Maulana Mahmood Hasan thought that the plan could best be carried out by visiting some Muslim countries. He, therefore, decided to go to Hijaz and asked Maulana Ubaidullah Sindhi to visit Afghanistan which had become the centre of German-Turkish and Indian rebel activities41. Such was the political situation at home and abroad when Shaikhul-Hind decided to launch his programme to outset the foreigners from India. Nonetheless, it is significant to note that before the advent of Mahatma Gandhi, the popular leader of Indian National Congress on the political scene the revolutionaries believed not only in violent methods but were also convinced that India could not be freed without the support of a foreign government. Shaikhul-Hind’s programme consisted of bringing the government of Afghanistan and Iran closer to each other on some workable point and seeking the military support of Turkey to attack India through Iran and Afghanistan.42
Consequently in 1915 Maulana Ubaidullah Sindhi was commanded by his teacher and guide to proceed to Afghanistan, when the “Mujahidin” (freedom fighters) of Yagistan informed Maulana Mahmud Hasan that due to shortage of ammunition and food stuff they were not able to carry out their activities against the British government. As such they reported that some Muslim government be persuaded to support the “Mujahidin”. For this purpose Shaikhul-Hind sent Maulana Ubaidullah Sindhi to Kabul and himself decided to go to Istanbul. But as it was very difficult for him to reach Istanbul directly so he proceeded first to Hijaz. Muhammad Hajjan Shaikh quotes.
Maulana Mahmood Hasan negotiated with Habibullah Khan, the Amir of Afghanistan, and his brother and some of the famous chieftains (sardars). Amongst his brothers there was one Sardar Nasrullah Khan who in the course of his visit to England in 1898 A.D. had urged the members of the parliament and high officials of the British government to stop intervention in the internal affairs of Afghanistan. But no one responded to his voice. He therefore on his return formed a political party called “Jamiat-i-Siyasiyyah”. The main object of which was the opposition of the British. Maulana Mahmood Hasan had also established contacts with this party and some of his Afghan contacts were taking leading part in it43. Shaikhul-Hind made efforts to activate the Mujahid camp on the frontier and sent his trusted emissaries to the area for bringing about the unity among the tribes to remove their misunderstanding about the Mujahidin. Thus he was able to achieve to a considerable degree because he had many pupils in the area who were trusted by the local population. In the beginning the tribes and the Mujahedeen were successful but later they began to face difficulties because of shortage of arms and the British propaganda to the effect that the Muslims of the frontier area should wait for a lead from the Amir of Afghanistan who was the nearest Muslim monarch. The trick worked out because the British knew that Amir Habibullah Khan would not fight against the British. It was in view of these developments that Maulana Mahmood Hasan had to decide to send Maulana Ubaidullah to Afghanistan44 to seek their support against the British. He himself wanted to go to Turkey but was not able to go directly. In India many supporters of the Ottoman Caliphate like Muhammad Ali Jawhar, Maulana Showket Ali, Maulana Zaffar Ali, were arrested. So it was possible that Shaikhul-Hind will be arrested and it became necessary for him to leave the country. Dr. Mukhtar Ahmad Ansari adviced to leave India for Turkey through Hijaz as soon as possible. 45 He left Deoband at evening on 29th Shawaal 1333 A.H./September 1915 C.E.46 Few special co-travellers of Maulana Mahmood Hasan were Maulana Mohammad Miyan, Maulana Mohammad Sahul, Maulana Aziz Gul, Maulana Matlubur Rahman, Maulana Murtaza Hassan, Haji Khan Muhammad, Haji Maqbool Khan, Haji Abdul Karim and Wahid Ahmad47.
Maulana Mahmood Hasan also wanted to go to Constantinople (Qostantiniyye) and meet Anwar Pasha, the Turkish war minister, for which the arrangements had been made. But later on Anwar Pasha and Jamal Pasha themselves came to Madina and Maulana Mahmood was able to have a secret meeting with them and discussed his plan. They advised Indians not to compromise on the question of complete independence by accepting the mandate of any power or its tutelage in any form. They were confident that a peace conference would be convened and it would be distant future when Turkey and her allies would raise the question of Indian independence. They appreciated the programme of Shaikhul-Hind and promised to help him in his endeavour to attack India through the Khyber Pass. He also gave a message addressed to the tribal people of the “Northwest Frontier” assuring them of all possible aid in their anti-British venture. Shaikhul Hind requested for arrangements for his travel to the Mujahid Camp on the Frontier of the subcontinent but he was told that the allies were in occupation of parts of Iran so that transit through that country was not possible48. They also promised to send him a letter which could be utilized by him in furthering the cause49.
After having conversation with Anwar Pasha and members of government, Ubaidullah Sindhi wrote a letter to Shaikhul-Hind, both Ubaidullah and Nasrullah the son of Amir Habibullah made a Silken Handkerchief in such a way that it contained all information about invasion on India50. They got it woven by an expert so skillfully that the full context of the pact along with the date of attack on India was contrived in its pattern. The text was in Arabic and the signature of Amir Habibullah and his three sons (Sardar Amanullah Khan, Sardar Nasr Allah Khan and Inayatullah Khan) were also taken in ink of the same colour. The Handkerchief was one yard and had yellow colour.
The member of the movement selected for carrying the message from Afghanistan to India and back, was a cloth merchant having business in both countries, India and Afghanistan. He was a disciple of Shaikhul-Hind having masters degree in English literature and was fairly intelligent and could understand the delicate nature of the matter very well. His Muslim name was Shaikh Abdul Haq and hailed from a very rich family of Banaras. He was an enthusiastic Muslim and had sacrificed everything for the cause of Islam. It was for this reason that Maulana Sindhi had preferred him for taking the Silken Handkerchief to India. However, In accordance with the instructions he brought this handkerchief to Peshawar and kept of folded with the rest of his merchandise. He had purchased five dozen handkerchiefs of similar kind and had mixed the original handkerchief in the bundle in such a way that no one could distinguish it from others. He was instructed to deliver it personally to Shaikh Abdur Rahim at Hyderabad (Sindh) who had already been informed by Maulana Hadi Hasan to take it to Shaikhul-Hind, who was then staying in Hijaz. He was also instructed that in case of any risk he should then hand over it to Khan Bahadur Haq Nawaz Khan, a member of the movement residing in Peshawar. Shaikh Abdul-Haq wanted to deliver the handkerchief to Shaikh Abdur Rahim personally but because of the strict watch on the Frontier and at Peshawar. He changed his mind and handed it over to Haq Nawaz Khan at Peshawar as per the instructions given to him. The letters received at 9 p.m. and sent it at 4 a.m. through a reliable person to Hazrat Ghulam Muhammad, the spiritual guide of Maulana Sindhi at Dinpur.
Recovery oh Handkerchief by British Army:
Before the Morning Prayer the house of Haq Nawaz was besieged by a contingent of the army and he was arrested. His house was thoroughly searched and he was subjected to strict investigation but he and did not reveal anything to the authorities. He was released from the prison after one month. Maulana Ghulam Muhammad Dinpuri received the Handkerchief at about 10.00 a.m. and sent it through a reliable person to Sindh. His house was also besieged by the army at 4.00 a.m. and was searched up to 10.00 p.m. Nothing was recovered from him. He was then taken to Bahawlpur and from there shifted to Ferozepur for further investigation. He did not disclose anything and was released after four months. Shaikh Abdur Rahim got the Handkerchief next day in the afternoon. In order to escape in the cover of the night he decided to disguise himself. Nonetheless, when he was stitching the handkerchief in his mantle all of a sudden some soldiers jumped over the wall of his house and punched upon him and took possession of the mantle as well as the Handkerchief. In the meantime Shaikh Abdur Rahim slipped away. Then he was never seen in public again. Shaikh Abdur Rahim was brother of Acharia Kirpalani and after accepting Islam at the hands of Maulana Ubaidullah Sindhi he had assumed the name of Abdur Rahim. He kept himself concealed till the end of his life for fear of persecution. He was afraid that he might be compelled under duress to disclose the secrets of the movement to the British and bring hardship to his elders. This is how the Silken Handkerchief fell in the hands of the government and all the secrets got thus disclosed.
Who communicated the report of Silken Handkerchief to the government is an important question. However, the fact of the matter is that Amir Habibullah Khan and his son Inayatullah Khan had communicated through wireless the information regarding the Silken Handkerchief to the British government51. He had also provided full details of the places and the persons through whom it had to pass. These misdeeds ultimately proved fatal for him and put an end to Inayatullah Khan’s dream of becoming the heir apparent52
The correspondence of Maulana Ubaidullah Sindhi with Shaikhul-Hind through letters on the pieces of cloth has been mentioned by Rowlett in his report as the “Silken Letter Conspiracy”53. However, the whole movement was known as Tarikh-i-Rashmi Rumal. 54
The Governor General in Council, with the approval of secretary of state for India appointed committee for the investigation and report on the nature and extent of the criminal conspiracies connected with this revolutionary movement in India, Justice S.A.T. Rowlett of the kings Bench Division of His Majesty’s High Court of Justice, as president. The Committee however, assembled in Calcutta early in January 1918 C.E., with the exception of four sittings, which were held at Lahore all other meetings were held in camera at Calcutta as desired by the British Government. In all there were 46 sittings. The detailed report of this committee divides into several chapters; the Para 164 of the report deals specifically with the activities of Maulana Sindhi and the “Silk Letter Movement.”55
Shaikhul-Hind, of course, was dead against the British rule, when he was invited by Maulana Mohammad Ali Johar to preside over inaugural session of Jamia Millia Islamia at Aligarh on 20th October 1920, Shaikhul was reminded by well-wishers towards his deteriorating health he replied “If my presidency caused inconvenience to British then I will definitely attend that”56. His mission was not only to set India free but put an end to British dominance from all Muslim countries. In this connection he gave a fatwa on 3rd Dhil-Qadah 1338 A.H. / 19th July 1920 C.E. That fatwa is actually his speech which he delivered at gathering of “Khilafat Committee” after returning from Malta. It deals with following issues:
a) Government awards and title should be returned
b) There should not be any participation in the modern counsels of the country
c) Only those things should be used which are manufactured in India
d) Children should not be admitted in the schools and colleges57.
Birth of Jamia Millia Islamia:
When Shaikhul Hind was released from Malta and his feet touched the Mumbai coast the Non Cooperative Movement was in full swing in the country. However, among the main agendas of this movement was to boycott the colleges and schools which were run by the British aid. At Aligarh a large number of students of the college were supporting this movement and demanding the authorities to shun British aid. Nonetheless after heart rendering speeches of Jauhar brothers (Maulana Mohammad Ali and Shawkat Ali, the leaders of the movement) in the meeting organised by the rebel students of the college, it was unanimously decided that if the authorities did not cut their relationship from British Government the students will disassociate themselves from the college and make some arrangements for separate education which will help then in building the future of the country. This move was encouraged by many National leaders of this movement and this was the idea which gave birth to a National University in Aligarh and later shifted to Delhi and known as Jamia Millia Islamia.
Address of Shaikhul Hind:
Shaikhul Hind despite his illness presided over the inaugural session of this University in Aligarh on 29th October 1920. However, his comprehensive address deals with the important aspects of Islam and Muslims e.g. Modern Education, importance of National University, brotherhood and supremacy of Islamic law. Here is the excerpt of his speech.
“I have come here at your call in the hope of rediscovering one of my lost assets. There are pious people whose faces are lit up with the glow of intense worship, but their heart starts sinking when they are asked to rise and save the Ummah, their fear is not the fear of Allah but it is a few individuals and their military weapons that they fear the most.
Comrades! I, with a few of my friends took a step forward to Aligarh when I felt that I shall find sympathizers in my grief (which has been consuming my bones), not in Madrasas, and Khanqahs (Monasteries), but in schools and collages; thus we have been able to establish intimate relations between two historic centres of learning in India, Deoband and Aligarh. My elders never issues Fatwas prohibiting the learning of any foreign language or the sciences of others. Yes, they did say that ultimate result of English Education, as has been generally seen, was that its learners were dyed deep in the ways of the Christians and passed blasphemous remarks over their religion and turned out to be the worshipers of the government of the day. Hence, they considered it better to remain ignorant than to acquire knowledge in such fashion.
The great leaders of our nation have as a matter of fact, realized the basic need of the Ummat-i Islamiah. If the students of the Muslim Institutions where modern sciences are taught are kept ignorant of their religion, and their Islamic and national duties, then such institution becomes instrumental in weakening the prestige of the Muslims. Therefore it has been announced that an independent University will be established on Islamic principles and National aspirations which have nothing to do with government aid and interference”.58
Shaikhul-Hind’s contribution to Indian freedom movement thus cannot be ignored. It was this blending of both religious and political concerns in Mahmood Hasan that popularized the cause of freedom of India widely and he himself had to take many risks. After his long period of hardship Shaikhul-Hind came back to India but his enmity against British got increased day-by-day till his death. It is of the secondary importance that the struggle for freedom was successfully realized in the later forties of the early 20th century. What is of the primary significance is that the ‘Ulamâ’ of the late 19th and 20th centuries had already contributed much both intellectually and practically towards this direction.
The later activities and rapport among the various religious and political organizations like Jamiatul Ulama-e-Hind, Khilafat Movement and Indian National Congress in realizing the Common Cause of the freedom bears the influence of the Political Activism of Shaikhul Hind and his followers.
Conclusion:
The quintessential features and similarities obvious in these two movements were that both Nursi and Shaikhul Hind had a quite novel approach towards reform and politics. However, they established the fact that Politics and Islam are inextricably linked. Just before the fall of the Khilafah, the fourth session of Jamiatul-Ulama Hind (Political wing of Deoband Movement) was held in Gaya on 24 December 1923. In this session learned scholars assembled from all parts of India, discussed in great detail the issues related to the political future of the Muslim community. However, after exhaustive deliberations, the session agreed unanimously that politics and religion are inseparable components of Islam. Like Nursi’s exegeses, Shaikhul Hind too wrote Translation of the Quran in prison of Malta known as Tarjama-e-Shaikhul Hind, a well received Urdu Translation of the Holy Quran. Both were towering and indomitable personalities of their times, who gauge the pulse of their Nation and acted accordingly developing rapport with all communities to get the nation freed from the clutches of colonies. Nonetheless, whenever they were humiliated or imprisoned they just took it in their stride and moved forward to safeguard Islamic Identity for Muslims of their countries. Like Nursi, Shaikhul Hind too was a great advocate of Muslims equipping themselves with the modern trend of the world; he was one of the eminent founder members of “Jamia Millia Islamia” a Central University in New Delhi.
Nursi posed fundamental challenges to “modernizing the state in Turkey.” He was not the only scholar who opposed authoritarian state policies; however, over the years, his movement became the most influential Islamic movement in Turkey. The immediate concern of Nursi was to strengthen the Faith in the hearts of the young generation, who were dangerously exposed to atheism and evils of Radical Secularisation of Mustafa Kamal Pasha. Apparently, both Nursi and Shaikhul Hind have one thing in common. They are greatly concerned with the purity of faith as well as Islamic revivalism.
In the early republican era, the ban on all kinds of religious education, made some Muslims more alienated from the modern environment. In this situation, Nursi pushed for reconstruction of the faith, he was not the only thinker to recognize the challenges and threats to the faith coming from changing external factors. Nursi's program at the end of his life sought to contain modernity, to devise a course of life that proves the sufficiency of Islam, whatever its environment might be. He created positive thoughts to address problems endemic in his time. This traditionalism was based on the belief that the Qur'an is the complete form of revelation and as such can guide not only Muslims but the entire humanity.
That fact that Said Nursi’s Islamic thought is derived from the primary sources of the Quran and the Hadith, is indisputable. However, there exists no clear-cut answer to the question as to where his Islamic thought fits in, political Islam or Sufism. In the opinion of Zeynep Akbulut Kuru and Ahmed T. Kuru59, “neither political Islam nor Sufism truly reflects Nursi’s teaching”. According to them, Said Nursi; categorized his thought as faith-based activism (Iman hizmeti), which aims at spreading Islamic Faith among individuals in contrast to the pursuit of setting up an Islamic state as an objective. Further, Nursi’s faith- based activism is distinct from Sufism as the former is “more active, more rational, and less mystical”60. To Nursi, faith based activism can act as an antidote to modern- day positivism and materialism. His faith-based activism is an admixture of reason. Through the instrumentality of reason, appealing to the rational faculties of the modern youth, Said Nursi sought to affirm and reinforce modern youth’s belief in Islam, by keeping them away from the pernicious influence of positivism and materialism. He perceived the latter two philosophies as pernicious and posed a potential threat to all faith systems. His employment of reason or rational arguments for the promotion and advancement of revelation is aimed at reinforcing faith in Islam among the youth. He considered such an attempt as “the primary need of contemporary Muslims in particular, and human beings in general”.61
When Shaikhul was born, the circumstances were even more grave in India than that of Turkey. Muslims were shattered on all fronts, Madrasas were mainly depending on donated land, endowments and fiefs, were confiscated by the British Government. It was more like situation Muslims underwent in Spain in 1492, when local Christian occupied the government and started killing, converting and subjugating Muslims, which resulted in the loss of their Islamic Identity. But the Indian situation in 1857 differs from that of Spain, since the country witnessed some powerful and energetic Educational Movements like Deoband Movement by Maulana Nanautawi that helped the remaining seeds to flourish, and Shaikhul Hind was the first enlisted student of this movement.
Unlike Shaikhul Hind, Nursi had the combination of classical theology and modern knowledge, he studied many branches of the modern sciences as well. On the other hand, Shaikhul Hind had deep understanding of the Islamic sciences like Tafseer, Hadith and Fiqh. He authored many books on these topics which showed how he dyed himself deep in these subjects. However, given the circumstances in Turkey, Nursi changed his field of activities from time to time, and his movement seemed to be completely relenting on Faith Based Activism in last period. On the contrary, Shaikhul Hind based his movement entirely on Political Activism in the light of Sharia. Nevertheless, both expressed the same apprehensions about the students enrolled in modern institutions, therefore Nursi dreamed to establish “Madrasa Al Zahra” to equip Young Turk with modern sciences and train them in Islamic sciences too, in order to protect them against unbelief, skepticism and bigotry. But unfortunately, due to some unavoidable circumstances, this dream could not be translated into reality. Nonetheless, Shaikhul Hind, along with some visionary personalities like Jawhar Brothers, succeeded to establish “National University” for the same motives. This University is known as Jamia Millia Islamia, a Central University in New Delhi. The syllabus and entire curriculum has been changed and it is functional as par with other government Institutions in the country with minority status.
Members of the Nur community are positive towards scientific advancements; they do not dismiss modernity in its scientific aspect, but they criticize secularism as a self-professed universal ideology. Today, Nursi's ideas inspire different Nur communities that altogether make up the most influential Islamic social movement in Turkey and outside as well. Notwithstanding their different views on a wide variety of subjects, Nursi's sympathizers continue to hold on to one fundamental tenet that human beings individually are the foremost important creatures in the entire universe and their foremost goal is nothing but to attain belief in God for eternal salvation.
If it is among God’s schemes of wisdom to raise great reformers at different intervals to work for the revival of Islam, to awaken the Muslims and all humanity, and arouse their consciousness of righteous struggle, then certainly both Badiuzzaman Said Nursi and Shaikhul Hind were raised by God almighty for the welfare of all human beings.
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*Presented By: Abdur Rahman, PhD Scholar, Centre for Arabic and African Studies. School of Language Literature and Cultural Studies JNU, New Delhi 67
On the Occasion of, 4th Graduate Conference, Istanbul Bediuzzaman Said Nursi and the Tradition of Religious Renewal (Tajdid) (23-24 June/2012)
Organised By: Istanbul Foundation for Science and Culture
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FOOTNOTES
1 The Life of Bediuzzaman Said Nursi as an Example of Self-Devotion to Mankind. Prof. Dr Alexander Fedotoff. http://www.bediuzzamansaidnursi.org/en/icerik
2 From the Risale-i Nur Collection. The Words. On the Nature and purposes of Man, life and All Things by Badiuzzaman Said Nursi. Translated from the Turkish, By Sukran Vahide. P.251, 460.
3 Quran Surah Hameem Al-Sajda, 53
4 Islam and Modernism, P, 94. Mufti M. Taqi Usmani. Adam Publishers and Distributors, Delhi, 110006, India. 1999
5 Hutbe-i Samiye, 56-7 / The Damascus Sermon, 59-60
6 Quran (C,3:V,154, 12:40, 25:2, 67:1)
7 Quran (10:14)
8 Quran (3:159, 42:38)
9 Quran (4:58, 4:135, 5:8)
10 Quran (49:13)
11 Quran (5:42-50)
12 From the Risale-i Nur Collection. The Damascus Sermon by Badiuzzaman Said Nursi. Translated from Turkish, By Sukran Vahide. P.51,
13 Bekim Agai, “ The Religious impact of Science and Natural Science in the Writings of Bediuzzaman Said Nursi,” Fifth International Symposium on Bediuzzaman Said Nursi, The Quranic view of Man, According to the Risale-I-Nur , 24-26 September 2000, Istanbul, Trans. Sukran Vahide, Sozler Nesriyat, 2002, p.344
14 Badiuzzaman Said Nursi’s Official Biography, By: Sukran Vahide, Forward, Page, 2.
http://www.witness-pioneer.org/vil/Books/SV_Nursi/Default.htm
15 Nursi Badiuzzaman Said, Sunuhat, Istanbul, Sozler Yayinevi 1977, 47.
16 Damascus Sermon (English Translation), Istanbul, Sozler Publication 1996, 28.
17 Hutbe-i Sâmiye, 16-17/ The Damascus Sermon, 26-7.
18 Nursî, Bediüzzaman Said, Iki Mekteb-i Musibetin Sehadetnamesi veya Divan-i Harb-i Örfî, Istanbul, Sözler Yayinevi 1978, 68.
19 Hutbe-i Sâmiye, 32 / The Damascus Sermon, 39.
20 Hutbe-i Sâmiye, 18 / The Damascus Sermon, 27-8.
21 Sünûhat, 42.
22 From the Risale-i Nur, Badiuzzaman Said Nursi of Turkey, IHLAS NUR NESRIYAT, Ankara, 2001 ISBN, 975-7456-61-6, P, 19
23 Hutbe-i Samiye, 56-7 / The Damascus Sermon, 59-60.
24 These attributes of Nursi are given by Michel, S.J., Thomas 1999. "Muslim-Christian Dialogue and Cooperation in the Thought of Bediuzzaman Said Nursi," in The Muslim World, Vol. LXXXIX, No. 3-4, p. 325.
25 See Badiuzzaman Said Nursi 1996. The Damascus Sermon. (Istanbul: Sozler Publications,1995), p. 9.
26 “The statement of al-Ustad Badee-uz-Zaman Said Nursi in Istanbul,” 1952, quoted in Anonymous, Badee-uz-Zaman Said Nursi of Turkey, Maryland, U.S.A., Talaba-an-Noor 1974, 66-7.
27 Ibid., 68
28 Bediüzzaman Said Nursî, Kaynaklı, İndeksli, Lügatli Risale-i Nur Külliyatı, Nesil Basım Yayın, İstanbul 1996, I,663, footnote.
29 From the Risale-i Nur, Badiuzzaman Said Nursi of Turkey, IHLAS NUR NESRIYAT, Ankara, 2001 ISBN, 975-7456-61-6, P, 65-66
30 Rafiya Nisar: Shaikhul Hind Maulana Mahmood Hasan and Indian Freedom Movement, P, 55, Jmia Ulama-e-Hind Bhadur Shah Zafar Marg, New Delhi in Association with Mnak Publications PVT. LTD. 2008
31 Hindustan Times, New Delhi, 13 April, 1980.
32 Ibid
33 Ibid
34 Ziya ul-Haq Farouqi, The deoband School and the Demand for Pakistan, Asia Publishing House, Bombay, 1963, p. 46.
35 Urdu, Dairah Ma‘arif-e-Islamiyah, p. 34, Vol, 20, Danish Ghar, Panjab, 1984.
36 Iqbal Hasan Khan, Shaykh al-Hind, Maulana Mahmud Hasan, Hayat aur Ilmi Karnama, Aligarh Muslim University Press, Aligarh, 1972, pp. 239-40.
37 Prof. Maulana Sayeed Ahmad Akbari, Burhan, Vol. 21, No. 3, pp. 22-23.
38 Iqbal Hasan Khan, op. cit., p. 241.
39 Maulana Munazir Ahsan Gilani: Sawaneh-e-Qasmi, Vol, 2, p, 226, Darul Uloom Deoband.
40 Mufti Shafi Usmani: Majali-e-Muti-e-Azam, p. 555, Pakistan.
41 Ishtiyaq Hussain Qureshi, The Administration of the Sultanate of Delhi. The Pakistan Historical Society, Karachi, 1958 p. 246.
42 Mohammad Hajjan Sheikh, Maulana Ubaidullah Sindhi, A Revolutionary Scholar, (Islamabad: National Institute of Historical and Cultural Research, 1986), pp.51, 52.
43 Muhammad Hajjan, op. cit., p. 23.
44 I. H. Qureshi, op. cit., pp. 246-49.
45 Iqbal Hasan Khan, op. cit., p. 255.
46 Iqbal Hasan Khan, op. cit., p. 256.
47 Maulana Hussain Ahmad Madani Safar Nama-i-Malta, p. 9. Sitar Press Delhi.
48 I. H. Qureshi, op. cit., p. 251.
49 Maulana Hussain Ahmad Madani, Naqsh-i-Hayat, Vol 11., p. 288. Maktaba-e-Diniya, Deoband, 1999
50 Muhammad Hajjan, op. cit., p. 71.
51 Amir Habibullah Khan was a friend of British Government and was receiving substantial grant regularly. It was almost impossible to convince him of the importance of waging war against the British.
52 Husain Ahmad Madni, Tahrik-i-Rashmi Rumal, Classic Publications, Pakistan, n.d., pp. 193.196.
53 Z. H. Farouqi, op. cit., p. 61.
54 Iqbal Hasan Khan, op. cit., p. 311.
55 Muhammad Hajjan, op. cit., p. 70.
56 Rafiya Nisar: Op, cit. Shaikhul Hind Maulana Mahmood Hasan and Indian Freedom Movement, P, 112
57 Abu Salman Shah Jahan Puri, Shaykh al-Hind Maulana Mahmud Hasan Deobandi Aik Siyasi Mutala, Majlis Yadgar Shaykh al-Islam, Pakistan, 1988, pp. 80-81.
58 Rafia Nisar. Op, Cit, P, 113
59 See their article, “Apolitical Interpretation of Islam: Said Nursi’s Fait Based Activism in Comparison with Political Islamism and Sufism”, Islam and Christian-Muslim Relations, Birmingham, Vol.19, No.1, January 2008,p. 100.
60 Ibid, 100
61 Ibid, 109