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The Silk Letter Movement’: the Fabric of Indian Independence

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The Silk Letter Movement’: the Fabric of Indian Independence ‘The Silk Letter Movement’: The Fabric of Indian Independence A Discussion into The Contextual Motivations & Plans of The Discovered ‘Conspiracy’ Formulated by Some of The Leading Islamic Scholars of One of The Most Acclaimed Religious Universities in The World: Deoband A Publication Table of Contents Preface .............................................................................................................................. 3 “Read and Write” .............................................................................................................. 3 The Preparations… ............................................................................................................ 4 The Anti-Colonial Syllabus of Deoband ........................................................................................ 4 Motivations of the Sponsors ....................................................................................................... 6 Hijaz ................................................................................................................................................. 6 Afghanistan ..................................................................................................................................... 6 Germany .......................................................................................................................................... 6 The Thinking Behind the Writing ................................................................................................. 6 Execution .......................................................................................................................... 7 Conclusion ......................................................................................................................... 9 Bibliography .................................................................................................................... 10 Further Reading ............................................................................................................... 10 2 Preface The independence from the British Raj for the Indian state was achieved in 1947, and whilst it was a long time coming, it cannot be ignored that this date Is possible a little too close for comfort. Nevertheless, the various political, cultural and economic hurdles India overcame in achieving independence is truly remarkable. From the Hindu-German Conspiracies (1914-17) to the-principally Sikh- Ghadar Party1, Indian nationalism sparked fervent debates around the entire country. The Islamic involvement in this cannot be argued to be underestimated. Rather entire volumes and numerous essays are dedicated to the Indo-Muslim cause for emancipation.2 However, the issue in such extensive work means details broadly spanning up to 300 years of activity, may result in some minimal oversight. Smaller, more focused papers may be an answer to this as an analysis on the specifics may provide a fuller picture on the tactics used overall. Hence, below is an exploration on what could be called to be one of the most intriguing movements; almost embroidered with an exotic edge of charm: The Silk Letter Movement. “Read and Write” It must be known that the ‘Silken Letter’ efforts were not constrained to simply a section of Deobandi history; rather, the entire university itself holds a distinct anti-colonial foundation. It can be separated into three distinct periods: 1. Resistance 2. Education 3. Rebellion The very founders of Deoband, Muhammad Yaqoob Nanautvi and Rasheed Ahmed Gangohi were deeply involved in the Indian Mutiny of 1857 and mobilised in Thana Bhawan. Resistance, and the defensive connotations attached to such a term, are typified here. Whilst it is unclear if the Deobandi leaders were in belief of the rumours revolving around the new guns and the pork gelatine laced bullets, the stance was distinctly self-protective. The subsequent persecution endured by the Islamic scholars (not just limited to the founders) was extraordinary. Edward Timus, via Miyan (2012) states that up to 500 scholars were hanged in Delhi alone. When self-protection turned deadly, the Deoband school was born from the work of Maulana Muhammed Qasim Nanotavi. The second wave of Muslim anti-colonialism was manifest into education (circa. 1866). To some, this is possibly the most poignant of the three waves; essentially, typifying the first revelation that came down onto mankind: “Read.”3 Is it any wonder then, that after the education of intensive Pan-Islamic views propagated through Hadith and Quran, that the Deobandi resistance channelled through paper? It is stated by Maulana Qasim Nanautvi told his colleagues and students, “… As far as I know this institution was established after the failure of the revolt of 1857, so that there might be feuded a centre under the influence of which people might be prepared to make good the failure of 1857.” (Ahmad, n.d) However, this also began to show signs of jeopardy. Since 1765, East India Company policy was marked by a moderation and patience, with the wait focused on allowing Muslim Rulers to die out naturally, assuming rule once the King failed to produce an heir; in laws passed in 1670 by King Charles II. But, by 1835, the Government had gained enough backing to encroach on social and political legislation. Hence, the discrimination, arguably, began. In an effort to increase 1 Though the ideology was mostly secular, Muslims were also in this party with key figures like Abdul Hafiz Muhammed Barakatullah taking the reign of vital preaching operations providing fiery speeches and radical values outside of India. He did not live to see his aspiration but was commemorated by an eponymous University: ‘Barakatullah University’ in Bhopal, Madhya Pradesh, India. [Ray, Vol. 1: 1998] 2 See: Further Reading 3 Surah 96: Verse 1 3 its revenues, the East India Company had acquired the trusts of educational institutes, making it virtually impossible to run the institutes. The Silk Letter Movement (1913-20) refers to a series of letters sent between leaders of the Islamic University, “Darul Uloom Deoband” in efforts to free India from British rule. The tactics were complex and political, with attempts at alliances between Imperial Germany4, Ottoman Turkey and Afghanistan. This paper will aim to explain the details of the alliance, and the subsequent unravelling of the plans. The inspiration of the plans will also be outlined, in the light of the Quran and Sunnah. It must be noted that Rizvi of Oxford University (1983)5 criticises the segregation of waves of resistance that has been mentioned above. He states that, “the Islamic movement cannot be slotted into preconceived pigeon-holes or explained by such simple terms as primary resistance, rebellion, social reform movements, obscurantism, or reactionary religious fanaticism- phrases so popular among modern analysts.” One can understand his point entirely. As with any movement/concept, abstract terms can never be categorised. Each must be understood with a holistic eye. However, to argue that the, “Islamic movement must be understood on its own terms,” creates a void entirely. It separates the movement in working in a parallel world. This is entirely not that case. The movement was working in conjunction with real life events- and, quite simply, these can be initially described in what Rizvi may term as, “simplistic”. A discussion into the finer details will be in due course, as with any, ‘modern analysts’. The Preparations… To fully understand the reasoning behind the plans and the order in which they were concocted, we must understand the context of the time. In this, a distinct understanding of the ‘Education’ segment of the resistance and how the Deoband populous, the plight of the countries they aligned with; (and the motivations in them doing so) The Anti-Colonial Syllabus of Deoband “Is this not the school thanks to whom nameless Deoband has become Deoband Sharif, exalted Deoband, to the distant corners of the world?” – Maulana Muhyi’d Din (1895) In 1835, Parliament approved of Thomas Macaulay’s, ‘Minute on Education’, introducing English as well as the Western education system to India, which resulted in the discontinuation of government support for traditional educational institutions. (Moj, 2015) There was further blow to the madaris, when the Governor General Henry-Harding decided in 1844 that only people with Western-style education and knowledge of the English were eligible for state-sector jobs. This meant the employability of madrassah graduates reduced remarkably. Robinson (1974) notes in his study †hat attendance at Western-style government schools grew exponentially. (p.35) The founding were modest, with a famous romanticised first lesson under a pomegranate tree in a courtyard of a small mosque called Chatta Masjid. Moj further argues that though the beginnings were, “modest”, Sindhi (2008) argues it was founded on the model of the government endorsed Delhi College. Berkey (2007) states 4 Monarch| Wilhelm II- (1888-1918) Chancellor | Theobald von Bethmann Hollweg (1909-1917) 5 This was mentioned in specific regard to Barbara Daly Metcalf, in a book review of her revised version of her doctoral thesis: ‘Islamic Revival in British India: Deoband, 1860-1900) 4 that it was to have a fixed institutional character with permanent salaried staff, distinct classrooms and library, a fixed course of study and regular examination. What was key to the survival of Deoband in this period, was the deliberate decision of its founders
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