Written by Muhammad Abdul Alim
Shaykhul Arab Wal Azam Hazrat Maulana Hussain Ahmad Madani (RA) was born on 7 May 189 AH (1298 AH 19 Shawwal) in Tanda, Faizabad district of India. Both his parents were descendants of Hazrat Husain (R). His 19th predecessors came to India to preach Islam. From the Sultanate period they acquired jagirdars and zamindari of India. His family also had a special reputation for education. His father Habibullah Sahib was the headmaster of the local school. After completing his primary education, Maulana Hussain Ahmad Madani (RA) joined the Meezan Jamaat in Deoband at the age of 14 and studied there for 6 long years. His teacher was Shaykhul Hind Maulana Mahmudul Hasan Deobandi. His closeness with Shaikhul Hind developed. In 1315 AH he completed his education from Darul Uloom Deoband and returned to his home. At this time, his father became impatient with the oppression of the British Baniyas and decided to migrate to Medina Sharif with his family. Before leaving for Madinah, Maulana Hussain Ahmad Madani took the pledge of allegiance to Hazrat Maulana Rashid Ahmad Ganguhi. Going to Madinah, Hazrat Haji Imdadullah established Islamic relations with the Muhajireen Makki (R) and later got the caliphate from Hazrat Maulana Rashid Ahmad Ganguhi (R).
While in Medina, he taught hadith to the Nawabi in the mosque for 17 long years. When Shaykhul Hind (RA) arrived in Medina, Maulana Hussain Ahmad Madani became involved with him in political activities and played an active role in the anti-British movement. Later, when Shaikhul Hind was imprisoned in Malta, he also voluntarily imprisoned with the masters and remained imprisoned in Malta for a long time.
After his liberation from Malta, Hazrat Madani did not return to Medina but returned to India with Shaykhul Hind. Shaykhul Hind did not consider the region safe during the reign of King Sharif Husain. Because, Hazrat Madani (RA) was identified as one of the leaders of this movement in the British intelligence report, moreover, he was found guilty of giving inflammatory speeches on behalf of Turkey in the Dua Mahfil organized by Anwar Pasha and Jamal Pasha in Medina. There were also various allegations of treason against him in the files of the British government.
The British government formed a committee on Shaykhul Hind. That committee submitted a report of one thousand pages after the investigation. The report also details who was involved in the movement. Later in history it was referred to as the ‘Roll Committee Report’.
According to the report, the leaders also have plans to form an international military force to make the movement a success, headquartered in Medina with Maulana Mahmudul Hasan Deobandi as its commander-in-chief, and to establish regional bases in various places. The proposed bases are Constantinople, Tehran and Kabul. They also have a proposal to make Maulana Ubaidullah Sindhi the commander of Kabul. ”
So Shaykhul Hind advised Hazrat Madani to move to India as it was not safe for Hazrat Madani in the area under the rule of Sharif Hussain, the adopted son of the British.
Hazrat Madani taught Hadith in the mosque for 18 long years. Due to this, various educational institutions in India were eager to get him as a teacher. Maulana Hafeez Zahid Hasan, the Muhatamim of the Madrasa adjacent to the Amruha Jame Mosque, came to Bombay to give a reception and offered Hazrat Madani to work as the Sadrul Mudarresin (co-teacher) of his Madrasa. Shaikhul Hind also supported the proposal and made a final decision to go there. Hazrat Hafez Ahmad Sahib, Muhtamim of Darul Uloom Deoband, on hearing this news, informed Shaykhul Hind that it had already been decided to appoint Hazrat Madani in Darul Uloom Deoband. But Shaykhul Hind preferred to go to Amruha. After visiting U.P. for a while and participating in political meetings, Hazrat Madani (RA) visited Amruha in the month of Shawwal and started giving regular dars. But two months later, in the month of Muharram, Shaykhul Hind (R) sent word to Hazrat Madani to leave Deoband. But Shaykhul Hind agreed when Mr. Amruhar Muhtamim asked permission to keep him there until another teacher was appointed. But the students of Aligarh boycotted the government university and called for a huge conference to build an independent, national university in response to the non-cooperation movement called by Shaikhul Hind for non-cooperation. Shaikhul Hind was its president. At this time Shaykhul Hind instructed Hazrat Madani to go directly from Amruha to Aligarh. Inevitably he moved to Aligarh. At the end of the conference, inaugurating ‘Jamia Millia’, Shaikhul Hind returned to Delhi. Hazrat Madani also moved with him to Delhi. Just then (November 1920) Maulana Abdullah Misri came to Shaykhul Hind with a message from Maulana Abul Kalam Azad that, “Students of Alia Madrasa in Kolkata have also boycotted the government madrasa Madrasas have been established. There is a need for a qualified scholar. So send a qualified person. ” Hazrat Shaykhul Hind instructed Hazrat Madani to go there.
Meanwhile, on 19, 20 and 21 December 1920, a conference of Jamiat Ulama was held in Delhi declaring Hazrat Shaikhul Hind as its president. He could not speak due to illness. On his behalf, Hazrat Maulana Shabbir Ahmad Usmani recited a written speech titled ‘Non-cooperation’. Hazrat Madani was present at the conference. At the end of the conference he left for Calcutta on the way to Muradabad on the instructions of Shaykhul Hind. When the train reached Amruha station, the people who came to greet him informed him that Khalil Ahmad was staying at Saharanpuri Amruha, he told him to go there. Inevitably he went down to Amruha. When Khalil Ahmad met Saharanpuri, he informed him that a debate was going on among the Shia Sunnis here. But the issue is very delicate in the question of time. Because the great demand of the time is the all-India unity on the question of expulsion of the English. At this time such a debate cannot be desired by anyone. So he has summoned him here for the purpose of postponing this debate through an Indian person.
So it was announced in the city, ‘Shaykhul Islam Hazrat Madani will deliver the speech.’ People from both sides come together. In his two-and-a-half-hour speech, he portrayed the aggression of British imperialists around the world and tried to convey that at this moment, all, regardless of party affiliation, must unite and drive out imperialism. Because in order for them to survive, people of any religion and ideology cannot perform religious activities without any hindrance. No community’s religious sanctuary will be protected. So at this time we need to be well-organized, this is not the time to create differences among ourselves. At his speech, both parties returned happy and the debate was postponed.
At the end of the conference he will leave for Calcutta, at which time the telegram from Delhi is that Shaikhul Hind (RA) has passed away. His body is being sent to Deoband for janaza and burial. He did not necessarily go to Calcutta but left for Deoband.
After staying in Deoband for a few days after the burial shroud, he left for Calcutta to follow the last instructions of Shaykhul Hind. At this time Hafez Ahmad Sahib again requested him to remain as the teacher of Deoband, but the obedience of Shaykhul Hind’s instructions was too much for him.
(Source: Deoband Movement: Contribution to History and Heritage, Maulana Abul Fatah Muhammad Yahya)
As long as Shaykhul Hind was alive after his return from Malta, Hazrat Madani stayed with Shaykhul Hind in several political conferences. But when Shaikhul Hind died, he became the undisputed central figure of the movement. Hazrat Madani’s political activities started mainly from his teaching life in Calcutta. At that time the caliphate movement was at its peak. At that time, the non-cooperation movement intensified and meetings and processions were held all over the country. In this difficult situation, Hazrat Madani encouraged the people to engage in anti-British activities by attending rallies in different parts of the country and in remote areas. In 1921, a large joint rally was held at Maulvi Bazar in Calcutta on the initiative of the All-India Congress, the Khilafah Movement and the Jamiat Ulama Hind. Hazrat Madani graced the post of president of this assembly. In 1921, separate conferences of the Hind and Khilafah Conference were held on the same platform at Bijnor Jamiat Ulama in Siuhara. Maulana Habibur Rahman, Vice President of Darul Uloom Deoband, was the President of Jamiat Ulama Hind at that conference and Hazrat Hussain Ahmad Madani was the President of the Khilafat Conference. At this conference he delivered a very strong speech on the domestic and international political situation.
After explaining the significance of the caliphate in this assembly, he proved very strongly with logical evidence that the period of the caliphate is not limited to thirty years. After elaborating on the goodwill of the Turkish Caliphate, he tried to dispel the confusion that “it would not be appropriate to violate the agreement reached between the Indians and British India.” He presented ample evidence that there was no agreement between the British government and the Muslims. However, in the current context, it is not necessary for Muslims to accept it. Because the British themselves have broken that agreement. Mecca has carried out barbaric attacks on Medina, Hijaz, Taif, etc., has occupied Baitul Muqaddas, has spread their dominion over Qazim, Najd, Karbala, Baghdad, etc., so there is no need for Muslims to defend their treaty.
He added that India’s independence was also necessary because the religious freedom of Muslims would never be achieved without state independence. But religious freedom is the most important and fundamental issue of Muslims. Moreover, the independence of India is associated with the question of independence of many countries in the Muslim world. If India becomes independent, they too will be able to gain independence. Basically based on India, they have dominated all those countries.
He also highlighted domestic and international issues in his speech. Which was an excellent proof of his political wisdom.
In the Bengal region, on 25 March 1921, a large conference was held at Rahimganj in Rangpur district at the initiative of the Ulama Bengal. He also presided over there. The conference was attended by a large number of scholars and ulama of Bengal. After explaining the situation in Bengal and internationally, Hazrat Madani reminded the scholars about the responsibilities and duties of the ulama. He said, “Wasn’t it the duty of the ulama to go from house to house in the villages and explain to the common people that it is haraam to serve in the army and police force of this government?
September 7, 1921. On this day the conference of All India Khilafah Conference was held under the chairmanship of Maulana Muhammad Ali Jawahar. At that conference, Hazrat Hussain Ahmad Madani publicly declared that
“Joining the English army or helping them in any way and encouraging them in any way is forbidden in the eyes of Sharia.”
This fatwa was printed and disseminated all over the country. It was supported by scholars like Maulana Muhammad Ali Jawahar, Maulana Shawkat Ali, Maulana Nesar Ahmad and others. The signatories of this fatwa were Hazrat Nesar Ahmad and Pir Ghulam Mujaddid.
This masculine and up-to-date fatwa of Hazrat Maulana Hussain Ahmad Madani caused a stir in the whole British rule and the flames of revolt were about to burn all over India. Hazrat Madani was arrested from the house of Shaykhul Hind on September 17, two and a half months after the Karachi conference. The police had to suffer a lot to arrest him and the police had to slap him in the face. Eventually a reserve force was brought from Saharanpur to handle the situation and he was arrested in the dark of night. When the news of Hazrat Madani’s arrest spread in the morning, a spontaneous strike was observed all over the city.
Hazrat Madani was arrested and taken to Karachi Jail. Finally, on September 26, the hearing of this historic case took place at Khaleq Deena Hall in Karachi. Hazrat Madani did not appoint any lawyer in that case. Defending himself, he said,
“I will personally submit the answers to all the questions of the Hon’ble Court in written form.”
In that unprecedented speech, he first reminded the court of the religious freedom recognized by the British government.
“I am also a Muslim and a scholar. As a Muslim, it is my duty to have unwavering faith in the Qur’an and the Sunnah. And as a scholar, it is my duty to convey the message of the Qur’an and Sunnah to the common people. ”
He then presented a number of documentary evidence from the Qur’an and Hadith in this regard and said that,
“Islamic jurists Maulana Abdul Hai Firingi Mahalli, Shah Abdul Aziz and Hazrat Maulana Ashraf Ali Thanbi (RA) have also issued fatwas declaring it haram to serve in the army under the British government. Therefore, it is clear that this decision of the Jamiat Ulama Hind is not a new issue, it is an eternal decision of the Islamic creed. I consider it my religious duty to propagate this provision of Islam in the present context. And I think interfering with its propagation is an interference in my religious rights. At the end of the speech, he said that if the government’s intention is to destroy our religious freedom, then it should be declared in clear language. Then 70 million Muslims will think, will they survive as Muslims or as subjects of the government? Similarly, 22 crore Hindus will think about what they should do. Because when religious freedom is taken away, all religions will be taken away. And if Lord Redong had been sent to India for the purpose of erasing the Qur’an and Sunnah; Then I will be the first to give my life for Islam. ”
He added that when Mr. Lloyd George and Mr. Churchill declared that their war with the Turkish Caliphate was a crusade, a war of understanding between Islam and Christianity, it became a major duty for Muslims to declare war on all anti-Islamic forces. Standing.
When the revolutionary movement broke out all over India in 1857, Queen Victoria said – no one’s religion will ever be interfered with. It was also recognized in the British Parliament. Even later Edward VII and George V supported it. But if the present government interferes in Indian religion, then millions of Muslims in this country will have to make the final decision. They do not want to survive as Muslims as subjects of solid English descent. Thirty three crore Hindus in India have to take a similar decision.
If the government interferes in religious freedom, Muslims will not hesitate to sacrifice their lives for the sake of their religion.
During this trial, in the presence of five hundred scholars, the English judge Hazrat Maulana Hussain Ahmad kept asking Madani about his fatwa. Then Hazrat Madani (RA) said with great courage, extraordinary wisdom and truthfulness,
“I have given the fatwa whatever it is. As long as there is even a drop of blood in my veins, the call for its propagation and proper implementation will continue. ”
Suddenly Maulana Muhammad Jawhar fell at the feet of Hazrat Hussain Ahmad Madani and shouted,
“For God’s sake, change your mind. Otherwise you will be hanged. And in this delicate situation, people like you are essential for the survival of the nation. ”
Hearing this emotional expression of his, Hazrat Maulana Hussain Ahmad Madani said, “O Jawhar! If the statement changes then the faith will also change. Then what will remain? Aqeedah will spend his whole life in delusion. ”
After a long three-day hearing, all the accused, including Hazrat Madani, were sentenced to two years rigorous imprisonment under sections 505 and 109 of the Indian Penal Code. They were sent to Sabarmati Jail. They were tortured in prison. But Hazrat Madani could not stop the prison wall. He also became an activist against various injustices inside the jail.
The innumerable letters that his devotees used to write to Hazrat Madani while he was in prison have been compiled and published under the name ‘Hayate Madani’.
Once the Khilafat Committee met in Karachi. The convention drew 9 million people. Gandhiji was also present at that meeting. During the meeting, Hazrat Hussain Ahmad Madani gave an inflammatory speech against British imperialism. At that time Hazrat Madani was ordered to be shot by the British. Hazrat Madani unbuttoned his coat in fear and stood in front of the cannonball. At that time Hazrat Madani swelled his chest and said,
Hi Bulbul beak me gul to take back
Shaheed nay ki tarbiyat kahaan hai ..
Flying bulbuls with flowers on their lips
Searching for flowers to bury the martyrs.
When people saw the courage and zeal of Hussain Ahmad Madani, the sky shook with the sound of Naraye Takbir. After half an hour of chanting, the artillery fired.
This poetry he read once when he was on trial in court. When Hazrat Madani was ordered to shoot during the caliphate conference at Dera Ghazi Khan, he said to the English,
“Don’t waste the toy
Hum v kisike banaye hue yes
Firingi ki faujon me hurmat ke fatay hai
Sardar Chadha Kar V Gaye Huye Yes
Sajur azadi ko khun de ke sincha
Who is the fruit of this pakne ko aaye huye yes .. “
Don’t destroy me like a toy
Someone created me too.
That haram fatwa about English soldiers
It will also be in force in Fasi’s wood.
Blood has to be sprinkled on the tree of freedom
Then the fruit will ripen soon.
In one of the long letters he wrote to the people of Deoband while he was imprisoned in Karachi, he wrote:
“We have to fight hard. The Qur’an and Hadith call us to this path. So, until we achieve the desired goal of independence of India, independence of the Arab world and independence of Hindustan, we will be able to avenge the tyranny and oppression of the barbarians all over the country, including Punjab. ”
Elsewhere in the letter, he writes:
“In order for the work to move forward at a fast pace, we have to stay above the differences at this time. Our Indian independence and religious goals have begun to move towards success. Al-Hamdulillah! The country and the nation are advancing at a very fast pace. We are weak but God is with us. By the grace of Allah, we will attack the English bania group from different directions and throw them into the abyss of hell, God willing. ”
Hazrat Madani (RA) held a conference of Khilafat movement on 21st February 1921 AD. Hazrat Madani while addressing the conference said:
“O India! In the plains of France, in the mountains of Italy, in the plains of Salunikar, in the rocky lands of Daradaniel, in the Sinai Valley and in the sandy deserts of Suez and Shibia, in the rocky lands of Aden and Yemen, in the plains of Iraq and Iran, in the German occupied territories of East and West Africa On the shores of the Black Sea, the Red Sea and the White Sea, like wild animals, the blood of thirteen million young children is flowing mercilessly, ammunition is raining down on them, millions of people are leaving the world. But I ask, O India, what reward have you been given in return? What else do you have to say in the answer that, as a reward, you are destined to be the widow of your wife, the orphan of your child. Putting chains of slavery around your neck, passing the Rowlatt Bill, falling into the clutches of the Court Martial, painting the horizon in the direction of Punjab, raining machine songs in Jallianwala Bagh, brutal and insulting use on your innocent children, taking away your freedom and imposing various taxes on you. Fall
Vice, the only reason you think? All this is possible because of our lack of unity and the friendship and cooperation of our class of people with foreigners. If we all Indians are united today, no power in the world will dare to look up to us. Then they will not be able to enter our sand-like mounds until the strongest lightning in their shells.
Our inaction and conflict of opinion will not only endanger us but also endanger the independence of other countries and nations in the East. ” (Hayate Madani)
After his release from prison, Hazrat Madani was called upon to teach in various madrasas, including Darul Uloom Deoband. But thinking of the plight of religious education in the Assam region, he started teaching in 1924 at the Khilafat Building adjacent to the Naya Sarak Mosque in Sylhet, then part of Assam. Here he spent three years between teaching and spiritual training. During this time he took part in various meetings and gatherings in the remote areas of Sylhet and Assam and played an important role in guiding the religion and creating political self-awareness.
In 1926, a letter came from Darul Uloom Deoband from Hazrat Maulana Habibur Rahman Usmani, his teacher and assistant Muhtamim of Deoband, to the effect that the authorities of Darul Uloom had requested him to attend Darul Uloom. After receiving a letter from the teacher, he came to Deoband. During this time, due to internal differences, a number of high-ranking Ustads, including Hazrat Maulana Anwar Shah Kashmiri, left Darul Uloom. To fill this void, the then Muhtamim Hazrat Maulana Hafez Ahmad Sahib asked him to take the post of Sadrul Mudarresin (Assistant Teacher). He accepted the post of assistant teacher without any disagreement with the teacher’s proposal. But he said that
“I do not disagree with your instructions. However, it is better to think about the matter more deeply. Because I have accepted the mission of Shaykhul Hind (RA) as the goal and purpose of my life. So as long as I live, I will devote my best efforts to the anti-imperialist movement. I am determined that either life will be sacrificed in this way or the British banians will be expelled from this country. But the decision of the authorities of Darul Uloom is that no teacher can get involved in politics. So how is it possible for me to fulfill this responsibility? ”
After hearing this statement of Hazrat Madani, the madrasa authorities advised him and appointed him that he would be outside the scope of all the administrative policies of the madrasa regarding politics.
Hazrat Madani addressed a public meeting in Delhi in 1936. During his speech, he discussed the English policy of Divid and Rule Policy. Elaborating on the fact that they are trying to break the united forces by raising different slogans in different countries, he said, “They are trying to break the unity of Arab and Turkish by sending the slogan that the Arab nation is a different nation and the Arabs.” Inspired by Arab nationalism, it broke away from Turkey and shattered a large power. Similarly, the great unity that has been formed in the all-India alliance on the question of the expulsion of the British from India is trying to break the smoke of religion-based nationalism. Therefore, people of all religions should unite and jump against imperialism, irrespective of race or religion, without falling behind the theory of nationalism given by the British at this moment. He further said that in the current political scenario of India, it is time to unite on the basis of ‘We are Indians of all faiths’. Until an environment of perfect Islamic rule is established, it would be better to form a coalition government with all the natives than to accept the subjugation of foreigners. Given the circumstances, such a move demands that it be considered as a pre-emptive pre-requisite step towards moving towards the goal of the Shariah.
But the pro-Muslim League magazine Al Aman Delhi, which included the speech in its first headline the next day, reported in large letters that Maulana Hussain Ahmad Madani had said,
“The basis of nationality is geographical region, not religion.”
And wherever it goes, the Tulkalam incident took place all over the country on the basis of this report. Pro-Muslim League newspapers began to discuss and review it as a political opponent in such a way that it became the most important issue of all time. The matter reached such a stage that in the end Hazrat Madani was given the fatwa of disbelief. Even scholars like Allama Iqbal get confused and write three shayari (poems) mocking Hazrat Madani. But later, when the correct position of Hazrat Husain Ahmad Madani reached Allama Iqbal through Allama Talat, he admitted his mistake and sent a letter apologizing. Which was later published in the daily ‘Ihsan’ published from Lahore on 26 March 1936.
Hazrat Madani also explained his statement. However, his statement was published in ‘Tej’, ‘Ansari’ and ‘Ihsan’ magazines. But the situation became too fragile for the campaign. Hazrat Madani expressed his views on nationalism in a pamphlet entitled Muttahita Qawmiyat aur Islam (Compasile Nationalism and Islam) and gave an accurate explanation of nationalism. In this book, he writes about the Pakistan proposal of Muhammad Ali Jinnah and Allama Iqbal and the active religious opposition to the biracial theory. He quotes from the Qur’an and Hadith to show that when the Prophet Muhammad (peace be upon him) migrated from Mecca to Medina, there he formed the Ummah Wahidah, a combination of Muslims, Jews and pagan Arabs, whose freedom of religion, and external enemies against the English. Hindus and Muslims must fight together, living together in an independent country with the right to practice their religion.
He also explained the significance of his statement in various meetings so that people would not be confused by the campaign. He also clarified the issue at the annual session of the Jamiat held in Jainpur.
Cripps Mission and Hazrat Madani
After the Second World War, a terrible situation arose all over the world. It forced the British government to be flexible in its demand for Indian independence. As a result, on March 25, 1942, the British government sent Mr. Sir Cripps to discuss their demands with the freedom fighters. At that time, all the political parties presented their views on the outline of India’s independence to Mr. Cripps. Hazrat Madani also presented a very important formula on behalf of Hind in Jamiat Ulama. Which is known in history as ‘Madani Formula’. In this formula Hazrat Madani said: –
1) The government or the legislature cannot interfere in the personal law of Muslims, such as marriage, divorce, waqf, religious education, religious beliefs, religious ceremonies, places of worship, religious propaganda, etc.
2) Full independence is our goal.
3) No one will be able to interfere in the culture, language, religious discipline, etc. of different communities of independent India.
4) For the disposal of any case, according to Islam, Muslim Qazis must be appointed there.
5) Every adult will have the right to vote.
6) The election will be joint.
6) Seats should not be reserved for any community in Punjab and Bengal. However, if someone demands in proportion, it will be done. Similarly, other provinces will have minority seats in the Legislative Assembly and the Federal Assembly.
6) The state system will be federal. Each province will remain fully independent. Relations with the whole of India are equal and the only vested rights of all the provinces will be in the hands of the Center or the Federal Assembly.
No one will live on the grace of anyone. Mutual agreement will be signed through discussion on the central organization.
1) Members of different communities in the lower proportion will be in the Central Council. Hindus 45, Muslims 45, other communities 10.
2) If two-thirds of the Muslim members consider a bill or proposal as having an adverse effect on their religion, culture and political freedom, then the bill will not be passed.
3) The Supreme Court will settle all disputes with the same number of Muslims and non-Muslims and judges.
Hind has repeatedly declared in the Jamiat Ulama that full independence of India is the main demand of the Jamiat. Muslims all over India agree on this and consider it their only way. The Jamiat has made it clear that Muslims will be completely independent in this cycle of independence. Muslims will never accept any law which is not based on complete freedom of these matters.
The Jamiat Ulama is a staunch supporter of full autonomy and independence of the provinces of Hind India. In this case, the full power and authority of all matters not mentioned will be vested in the provinces. And the central government will have the right only to those matters which will be vested in the center on the basis of consensus of all the provinces and will be equally effective on all the provinces.
In the eyes of the Jamiat Ulama Hind, political unity of the independent provinces is essential and beneficial for the country. But it does not have to be a system of political unity and central governance in which nine crore Muslims, who have their own culture, have to live at the mercy of a majority community. This unity will not be tolerated for a moment, but the administrative infrastructure of the center must be based on certain principles so that Muslims can be fully assured of their religious, political and cultural freedom.
Sir Cripps, after discussions with the political parties, came to the conclusion that only the Ministry of Defense would remain under the control of the British Government, and that the demands of the freedom fighters would be met in all other respects. However, this decision will be implemented after the end of World War II.
It was at this time that the annual conference of Jamiat Ulama was held on 20, 21, 22 March 1942 under the chairmanship of Hazrat Madani (RA). In his speech at the conference, Hazrat Madani highlighted some very important issues.
About the world war, he said, this war is going far away from India. But the insidious British are trying to involve India in this war. While during this war the British government gave the other empires under it the opportunity to make their own decisions, but India was deprived of that opportunity. Referring to the Atlantic Charter, he said that under this world plan, the British government had also made an impressive commitment to provide comfort and freedom to the helpless, disenfranchised people under it. As a result, the people of Bhat also hoped that they would be able to gain independence as promised in the agreement. But in September 1941, Mr. Churchill made it clear that it would be futile for Indians to hope for their independence and democracy as promised in the Charter. Under the agreement, only the smallest regions of Europe have been given the opportunity to gain independence.
Hazrat Madani said that is why the Jamiat thinks that the political leaders should discuss with Mr. Cripps very carefully. Because they are deceiving us again and again. We never want to deviate from our goal of independence. We are never ready to bow before the oppressive tyrant.
Elaborating on the communal riots in the country, he said: – It is basically the result of English policy. Otherwise, Hindus and Muslims have been living together in this country for a long time, there has never been such a communal riot among them. He added that although Muslims had ruled the country for a long time, Hindus were also holding high government posts at that time. I have no hesitation in saying that the contribution of Muslims to the protection of India’s independence and the reconstruction of society is immense. The number of Muslims in this country is from nine to ten crores. The role of Muslims in the development of civilization and culture is paramount. They are spread all over the country. They are the majority in 4 out of 11 provinces. According to future plans, the number of provinces will be increased to 13, but the Muslim majority will be created in 6 of them. In this situation, if Muslims are considered a minority community, it would be a grave mistake. It would be difficult to live without the grace of the British – will Muslims still be in this confusion? Never, Muslims may live with their religious freedom, ideology and cultural freedom, otherwise death will take precedence over the life of slavery.
Elaborating on the political parties’ views on the outline of independent India, he said a group was thinking that after independence, the majority of power in the country would remain in the hands of the majority Hindus. The opposite of the thinking of another group. They are breaking the all-India unity and demanding a separate territory for each community, and they want to hand over the responsibility of this distribution to the British government. They are loudly promoting the demand for an independent Pakistan. But what they have seen is that in every province of India there are Muslim settlements, their religious holy places – mosques, madrasas, khankas and vast waqf properties. Is it possible to leave behind these millennia-old traditions? On that day, he seemed to have a vision of the future, saying, “In the view of the leaders of the Pakistan movement, the system of governance in the land acquired for the sake of Islam will never be Islamic.” Rather, European democracy will be the basis of the constitution of that state. If separate territories are set aside for Muslims, the maximum number of Muslims in the remaining Hindu-dominated territories will be fourteen per cent. In most cases this number will come down from 5% to 6%. On the other hand, the number of non-Muslims in the land set aside for Muslims will be 45 percent. In that case, this large minority would pose a huge threat to the proposed Muslim state. But about three and a half crore Muslims living in Hindu inhabited areas will be pushed towards a tragic fate and helpless death. Which would be a far-sighted political decision? It is rather a name for suicide. Because in this proposal, where the Muslims are in the majority, there is a system of protection and secure life for the Muslims, but where the minorities are helpless, they are pushed towards certain destruction.
In this context, he also highlighted the views of the Jamiat Ulama Hind on the outline of independent India. He said another idea was that each province would be governed by an independent and autonomous government, with a central government consisting of members from each province under certain basic principles for the smooth running of independent India. The central government cannot interfere in the independence of the provincial government. The Central Government shall have the power to control only those matters which the members of all the provinces designated for the Central Government shall unanimously grant to the Center. Every government will be legally obliged to take care of the preservation of the civilization, culture and religious rights of minorities. Every community will enjoy full freedom in their religious and social rituals. If the administrative infrastructure is developed in this way, the minorities will be able to live safely in every region. And since the central government will have control, the majority will not be able to oppress the minorities in any region.
Mr. Cripps’ proposal was just a promise of the future. Because as soon as the war is over, steps will be taken to make it effective. So no freedom-loving party agreed to this proposal. Rather they started a movement to break the law. As a result, mass arrests began. Among those who were imprisoned at that time were Maulana Ahmad Ali (President of Jamiat Ulama, Punjab), Maulana Hifzur Rahman Siharbi, Maulana Abul Wafa Shahjahanpuri, Maulana Shahed Mia Allahabadi, Maulana Ismail. Many Congress leaders were also arrested during this time. (Source: Deoband Movement: History and Heritage Contribution)
Maulana Hussain Ahmad Madani was a staunch politician on the one hand and liberal and non-sectarian on the other. He did not believe in Two Nation Theory. He was a believer in Hindu-Muslim harmony. That is why the Muslim League physically abused him and threatened to attack and kill him. He was attacked many times. Historian Surjit Dasgupta mentions an example of such an attack in his book. He wrote,
“In response to the Pakistan proposal, Maulana Madani Seba came to the Muslim-majority province of Undivided Bengal to propagate the idea of a united and composite, united and unified nation to Hindustan Mul. After holding several meetings in Rajshahi and Rangpur, he will go to Syedpur through Parbatipur Junction. After besieging him in Parbatipur, the League supporters started threatening to kill him. Maulana’s companions risked their lives to save him, some of them were injured. Many of the attackers were drunk. Maulana and his companions somehow got inside Parbatipur station and spent the night there. Katihar came on the morning train. In Parbatipur there was an attack by thugs and drunkards, but in Katihar a group of school students dressed him in a garland of torn shoes and smeared him with sewage. At the same time, the boy’s group started shouting to kill him. ” (Context: Communalism, page 133/134)
The attack was carried out because he was not a supporter of the two-nation theory and did not support the Pakistan proposal. He did not want India to fall apart. And the biggest reason was the misinterpretation of the statement made by Maulana Madani of the Muslim League on nationalism.
His love for his nation was such that he always wore home-made clothes and used indigenous products. Not only did he do this but he also inspired others to do the same. Also, he had announced – I will not perform janaza for a person whose clothes are not indigenous. ঐ I will not teach marriage that the gift from the daughter will not be like the gift of Hazrat Fatima (R). In this way, he has fought against British misrule in various ways throughout his life, including the establishment of justice and social reform.
Hazrat Maulana Hussain Ahmad Madani (RA) in his 72 years of life has created such an enlightenment of knowledge and practice by which not only Pak-India but also the knowledge-seekers of the remote Hejaz have benefited. According to a source, 40,000 scholars have been blessed with knowledge from him. He honored 18 people with the gift of Islahi Khilafah. He was also a unique personality in the world of Tasawwuf and spirituality. He was the president of Jamiat Ulama Hind for a long time. He has written more than forty books, big and small, and left them for the nation. Hazrat Madani was a unique image of the Sunnah Nawabi and a genuine lover. Every act of his whole life has been performed in the manner of circumcision.