Dar Al-Ulum of Deoband: an Education, Propagation, And

TAWARIKH: Journal of Historical Studies, VolumeVolume 10(1), 10(2), October April 20192018

Journal of Historical Studies

SYAFIQ A. MUGHNI, AHMAD FIRDAUSI & AKMALIYAH Volume 10(1), October 2018 Print-ISSN 2085-0980 Dar al-Ulum of Deoband: An Education,Contents Propagation, and Islamic Political Movement in India

Foreword. [ii] ABSTRACT: This paper, by using the historical method, qualitative approach, and literature review, describes the history of “Dar al-Ulum” (House of Sciences) of Deoband in its role and development as an educational, ETTYpropagation, SARINGENDYANTI, and political movement NINA HERLINA of Islam in &India. MUMUH The movement MUHSIN was ZAKARIA, brought to life from the awareness Triin Tangtu the side onof theSunda Mughal Wiwitan kingdom Doctrine in the wake in the of XIV-XVII Islamic decline Century in .the [1-14] midst of the British colonialism and the Muslim-Hindu conflicts. The figure in focus, especially in the related history of renewing Islamic thought, RETNOis Shah WINARNIWaliyyullah. & In RATNA Shah Waliyyullah’s ENDANG thoughts,WIDUATIE, there are several salient aspects responsible for making the sublime teachings of Islam turn to bad shape, including the change of the system of government or the Jember’s Development from the Traditional Authority to Modern Government. [15-30] Caliphate into an absolute monarchy system; the divisions among Muslims; and blind imitation (taqlīd) to the interpretations of the past generation of ‘ulamā (Islamic scholars). Shah Waliyyullah’s successor, Sayyid MUHAMMADAhmad Shahid, ADI founded SAPUTRA, the “Mujahidin” UMASIH (Struggle) & SARKADI, movement. Upon its subsequent spread of popularity Theamong Impact people, of Discovery this movement Learning finally and split Critical into Thinking two groups: the first one preferred “jihād” physically, towardswhile another Learning “jihād” Outcomes in intellectual of Indonesian form or History through. [31-44] thought. The last-mentioned group was under the command of Mawlana Muhammad Qasim, Maulana Muhammad Iqbal, and Maulana Muhammad Ishaq. They realized their movement’s aspirations by establishing the “Madrasah (Islamic modern school) Dar al- SOPAAT RAHMAT SELAMET & SETIA GUMILAR, Ulum” of Deoband. This “madrasah” produced ‘ulamā, who were aware of the Indian Muslims’ life that they Theshould Roles master of Indigenous knowledge Entrepreneurs and technology into Dealingthe farthest with extend the Dutch in order Colonialism to become solid and undivided. In inits Garut, development, West Java, “Dar 1903-1942 al-Ulum” of. [45-58] Deoband has not only been the most important traditional educational institution in India, but also has played a significant role in Islamic propagation and political so influential a REFNImovement YULIA, promoting ZULFA composite & HENDRA nationalism NALDI, and representing the interest of Indian Muslims. ImprovingKEY WORDS the: GovernmentMadrasah of Deoband; Policy on Islamic the Arat Education; Sabulungan Propagation Tradition and Politics; Indian Muslims. in Mentawai Islands. [59-74] INTRODUCTION inhabited since 7,000 years BC (Before Info-tawarikh-edutainmentIndia is a country where one. [75-86] of the most Christ). However, not earlier than around the in its soil. According to John McLeod (2002), the valleys of Indus and Sarasvati, both of renowned world civilizations once flourished year 3,200 BC did a settlement find place in andTAWARIKH: other scholars, Journal of theHistorical land has Studies been will provide a peer-reviewed forum for the publication of thought-leadership articles, briefings, discussion, applied research, case and comparative studies, expert comment and analysis on the keyAbout issues the surrounding Authors: Prof. the Dr. history Syafiq educationA. Mughni isand a Professor historical at studiesthewhich Faculty in aregeneralof Adab the and and largest Humanities its various rivers UIN aspects. (Statein India Islamic Analysis that University) will flow be Sunanpractical Ampel, and Jalan rigorous A. Yani No.117in nature. Surabaya, The TAWARIKH East Java, Indonesia. journal, Ahmad with print Firdausi, ISSN M.Fil.I. 2085-0980, is a Senior was Lecturer firstly published at the Faculty on of October Dakwah and28, Communication 2009, in the context UIN Sunan to commemorateAmpel in Surabaya, the East Youth Java, Pledge Indonesia. Day Dr.in AkmaliyahIndonesia. isSince a Senior issue Lecturer of October at the 2009 Faculty to of date, Adab the and HumanitiesTAWARIKH UIN journal Sunan has Gunung been Djati, organized Jalan A.H. and Nasution published No.105 by Minda Cipadung, Masagi Bandung Press 40614, owned West by ASPENSIJava, Indonesia. (the Association Corresponding of authors:Indonesian [email protected] Scholars of History, Education) in Bandung,, Westand [email protected] Java, Indonesia. This journal is published twice a year i.e. everySuggested October Citation: and April. For period 2012 to 2017, the TAWARIKH journalDar was al-Ulum accredited of Deoband: by Ditjendikti An Education, Kemdikbud Propagation, RI and(Directorate-General Islamic Political Movement of [email protected] in Education, India” in TAWARIKH: Ministry of Journal Education of Historical and Culture Studies of, the Volume Republic 10(2), of April,Indonesia); pp.87-102. and Bandung,indexed Indonesia:also by SINTA Minda LevelMasagi 2 Mughni, Press owned owned Syafiq by Kemenristekdikti by A., ASPENSI, Ahmad Firdausi ISSN 2085-0980RI & (MinistryAkmaliyah. (print). of(2019). Research, “ Technology, and Higher Education of the RepublicArticle of Timeline: Indonesia) Accepted in Jakarta. (November Available 10, 2018); online Revised also at: (January www.journals.mindamas.com/index.php/tawarikh 15, 2019); and Published (April 30, 2019).

© 2018© 2019 by Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia 87i ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh SYAFIQ A. MUGHNI, AHMAD FIRDAUSI & AKMALIYAH, Dar al-Ulum of Deoband from the Himalaya’s mountains to South Asia concessions from the Mughal King and the fall and pour out into the Arabian Sea (McLeod, of Bengal into British hands after the Mughals 2002:11-12; LoC, 2011; and Pandian, 2017). were defeated at Flassey in 1757 AD (cf In 712 AD (Anno Domini), under the Anwar, 1979:210-211; Nasution, 1996:163; leadership of Muhammad bin Qasima al- and Truschke, 2017). This condition made the Mughal empire in of Caliph Walid bin Abd Malik, Islamic forcesThaqafi, occupied the Umayyad the Sind warlords and South at the Punjab time territories. Muslims succeeded in building a a very difficult condition, namely the choice to strong Islamic kingdom around the region fight with Hindus to reject British colonizers of Pakistan (at present), and were able to thereor cooperate was an withawareness Britain that to fight Islam Hindu in the survive until the period of the sultanate of Indianforces. subcontinentIn this depressed was condition,in a phase finally,of decline. Delhi in the 13th century AD (Khan, 1975:1; In such conditions, a spirit of revival emerged, Janbozorgi, 2005; and Rahman, 2015). one of the most important pioneers was the The glory of Islam in India was manifested Dar al-Ulum or House of Sciences’ movement during the Mughal empire, which was started (Lal, 1973; HAMKA, 1975:164; Shani, 2005; by Babur (1526-1530); then, Humayun and Miftahi, 2012). (1530-1556); Sher Shah Sur (1549-1556); This article, by using the historical method, Akbar the Great (1556-1605); Jahanghir (1605-1627); Shah Jahan (1627-1658); Aurangzeb Alamgir (1658-1707); and qualitative approach, and literature review ended during the time of Bahadur Shah II elaborate(Sjamsuddin, the 2007;Islamic Jesson, political Matheson movement & Lacey, (1837-1857). The last Sultan was deposed in2011; India. and It Suttonwill be &described Austin, 2015), and analysed tries to and banished to Rangoon, now the capital pertaining: (1) Shah Waliyullah as an of Myanmar, by the British invaders and Intellectual Root; (2) Dar al-Ulum of Deoband; died there in 1862 AD (Nasution, 1986:106; (3) Against British Colonialism; and (4) Mukhia, 2004; and Eraly, 2007). Jamiyat-i Ulamā’-i Hind in Indian Subcontinent. After the Aurangzeb Alamgir (1658-1707) government, signs of the collapse of Islam in FINDINGS AND DISCUSSION Shah Waliyullah as an Intellectual the waning of the Sultan’s authority. This is Root. Shah Waliyullah al-Dahlawi (1703- dueIndia to began the failure to appear. of the This Sultan is because, in managing firstly, his resources. Many Governors and Guardians of renewing Islamic thought in India. If of the Provinces were half independent and, traced,1762) is Deoband an impartial scholars figure have in theindeed history even, stood alone until the territory of the intellectual sanad (chain) continuing to Shah Mughal empire diminished, becoming limited Waliyyullah al-Dahlawi. Almost all systems to only around Delhi. Secondly, the Brahmins of religious knowledge in general, and the (Hindu Priets) showed enthusiasm to rebuild science of Al-Hadith (words and deeds of the glory of the Hindu kingdom. This was Prophet Muhammad) in particular, up to the marked by an increase in Hindu power under present development in the Indian continent the leadership of the Maratha kingdom, originated from him (Hermansen, 1986; which succeeded in liberating many Islamic jurisdictions. The Maratha kingdom increased Abbas, 2015). in the Deccan; and because of the civil war KemalAny & discussion Kemal, 1996; of the Miftahi, existing 2012; kalam and among the Mughal rulers themselves, the (theology) knowledge from Peshawar to militant Maratha kingdom was able to expand Ras Kumari is deep-rooted to his teaching. A story is told about an Egyptian scholar, who invaders became stronger in carrying out traveled around India searching for a man of occupation.its territory Oneand influence.of them was Thirdly, done throughthe British Al-Hadith knowledge. As it turns out, he did the EIC (East India Company) trade mission, which succeeded in obtaining various not find even one mastering it without being first a student of Shah Waliyullah al-Dahlawi 88 © 2019 Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh TAWARIKH: Journal of Historical Studies, Volume 10(2), April 2019 through the chain of his prominent follower, the supervision of his father, Shah Abu Saeed Shah Abd al-Aziz (cf Mujaddidi, a student of Shah Abd al-Aziz, Abbas, 2015; and Kunju, 2017). and obtained a number of books from Shah Shah Abd al-Aziz orKemal Shah & Abdul Kemal, Aziz, 1996; 1159-1239 AH (Anno Hijriah) or 1746-1823 and students from various directions, the AD (Anno Domini), was the most pious and madrasahMuhammad (Islamic Ishaq. modernAttended school) by scholars of Shah respected scholar of his time. He led the Abdul Ghani Mujaddidi was the largest foundation Shah Waliyullah had laid for the Islamic education institution in India. From rise of Islamic sciences. He taught in Delhi his system of education, great scholars for 60 years. Besides teaching, he wrote were born, such as Mawlana Muhammad many books on Tafsir (Interpretation), Qasim Nanautawi, Mawlana Rasheed Ahmed Tarikh (History), Kalam (Theology), Fiqh (Islamic law pertaining to ritual obligations), Nanautawi (Rizvi, 1982; Nadwi, 2004; and and Hadith (study on words and deeds of Brannon,Gangohi, and2017). Mawlana Muhammad Yaqub Prophet Muhammad). One of the students Another chain of scholars from the and grandchildren of Shah Abd al-Aziz was Deoband was initiated by Shah Abd al-Aziz. The teacher of all the teachers, Mawlana (Schimmel, 1980; Rizvi, 1982; Islahi, 2009; Mamluk Ali Nanautawi, was a famous scholar andShah Syros, Muhammad 2012). Ishaq, who died in 1846 AD of his time. He was a student under Mawlana In the presence of his grandfather, Shah Rashiduddin Khan. Mawlana Mamluk Ali Hadith for twenty years. In 1239 AH/1823 AD, of India”, Mawlana Rashiduddin Khan (a beforeMuhammad his death, Ishaq Shah had Abdbeen al-Aziz teaching inherited studentNanautawi, of Shah who Abdul studied Aziz), under was the a teacher“moon of the Rahimiyah Madrasa to Shah Muhammad Mawlana Rasheed Ahmed Gangohi; Hazrat Mawlana Muhammad Qasim Nanautawi; 1257 AH/1841 AD, he stopped teaching and Mawlana Muhammad Mazhar, Chancellor beganIshaq, andto spread appointed the science him as of a successor.Hadith. Almost Until of Mazahir al-Ulum; and Hazrat Mawlana all of India ulamā’ (Islamic scholar) owed his Mudir Dar services in teaching religious knowledge. He al-Ulum (Rizvi, 1982; Nadwi, 2004; Miftahi, left India and settled in Mecca until his death 2012;Muhammad and Shah, Yaqub 2018). Nanautawi,1 after several years (Bashir, 2013; Moj, 2015; Shah Waliyyullah (1703-1762 AD) was an and Kunju, 2017). During the independence war against Islamic thought in India. He lived in a state Britain in 1857 AD, most of Shah Muhammad ofimpartial decline figurefor Indian in the Muslims. history ofIn renewingthe aspect ulamā’, among of ‘aqidah (belief in One God), the teachings them are Mufti Inayat Ahmed Kakorwi (SadarIshaq’s Amin,students Bareilly); acted as Mawlana Abdul Jalil elements of Hinduism, which gave birth to Ko’ili (Aligarhi); Mufti Sadaruddin Azurda; variousof Islam acts have of been bid’ah greatly (heresy). influenced The Chistiyah by the Shah Abu Saeed Mujaddidi (father of Shah Order, which at that time was very tolerant Abdul Ghani Mujaddidi) and also students to the beliefs and practices of Hinduism; and of his students; and Deoband scholars, such the Din-i Ilahi, a religion adopted by Sultan as Mawlana Muhammad Qasim Nanautawi, Mawlana Rasheed Ahmed Gangohi, Mawlana the religious understanding of the Indian Muhammad Mazhar Nanautawi, and Mawlana MuslimAkbar of community. Mughal empire, From influenced the political in aspect,turn Muhammad Munir Nanautawi (Khan, 1987; the Islamic government was very weak, so Jackson, 2013; and Kokab, 2015). that the power was virtually in the hands After the departure of Shah Muhammad of Hindus. For this reason, Shah Waliyullah his student, Shah Abdul Ghani Mujaddidi 1 (1235-1296Ishaq, the leadership AH/1819-1878 fell into AD). the handsShah Abdul of Great Savants of Darul Uloom”. Available online also at: http:// darululoom-deoband.com/english/introulema/greatsavants.htmSee also, for example, “The Chain of Credentials of the Ghani Mujaddidi studied the Hadith under [accessed in Bandung, West Java, Indonesia: October 1, 2018].

© 2019 Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia 89 ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh SYAFIQ A. MUGHNI, AHMAD FIRDAUSI & AKMALIYAH, Dar al-Ulum of Deoband wrote a letter to the Afghan ruler, Sultan Ahmad Shahid had slightly opted a non- Ahmad Shah, soliciting him to save the Islamic cooperative attitude towards Britain (Nadwi, community in India (Gibb, 1952:135; Abbas, 1974; Rahman, 1994; and Avari, 2013). 2015; and Kunju, 2017). The reform that he demanded included According to Shah Waliyullah, there are two realms: politics and faith. In the political several other aspects which have corrupted sphere, he wanted to restore the Islamic Islamic teachings, including the change of the territory of India, which had been captured system of government from the Caliphate to an absolute system of monarchy, dissections or theology, he conveyed as follows: (1) among Muslims, and taqlid (blind following) Opposingby Hindus all and forms Sikhs. of In superstition, the field of andfaith to the interpretation of the previous scholars. following the path of truth shown by the For this reason, the best solution to break Prophet Muhammad; (2) Only God alone the problem is to re-open the door of ijtihad must be worshiped, without intermediaries (individual interpretation and judgment and without excessive ceremonies; (3) or effort), so that Muslims may return to Refusing to give God’s attributes to beings; dynamic life and advancement. This dynamic (4) Following the Sunnah, or words and thinking of Shah Waliyullah has been seen as deeds of the Prophet Muhammad and the Four a bridge between medieval and modern Islam (cited in Mulia, 1952; Abbas, 2015; Kunju, ibn Khattab, Ustman ibn Affan, and Ali ibn 2017; and ibidem with footnote 1). AbuCaliphs, Thalib; namely and Abu(5) Facing Bakar theal-Shiddiq, Darul Harb Umar by The idea of Shah Waliyullah was, then, passed on by his student, Shah Abd al-Aziz migrating from Dar al-Harb to Dar al-Islam, or (1746-1823 AD). He noticed the reality fighting against infidel invaders, or otherwise, 1974; Jameelah, 1993:30-40; and Alam, 2007). with weapons. Indian Muslims must study fromSayyid “unpeace Ahmad realm Shahid to peace later realm” founded (Nadwi, the thethat progress British influence of the invaders; could not and be this resisted must Mujahidin (Defenders of the Faith) movement begin with learning their language. Looking as an instrument to realize his renewal ideas. closely at the context at that time, many saw This organization emphasizes the military that most Indian scholars still argued that approach, so that it engages in warfare in learning English was haram (forbidden) being freeing the land of Islamic rule from Sikhs and Hindus. For him, there are only two lands was rejected by Shah Abd al-Aziz. He invited of power: Dar al-Islam and Dar al-Harb. A Indianthe language Muslims of theto learn infidels. English This in opinion order to status of Dar al-Harb must be changed to Dar see how invaders had progressed. He also al-Islam by means of war or jihād. Therefore, reasoned that Hindus, on the other hand, had Sayyid Ahmad Shahid was considered a mastered the language so much that they follower of the hard and militant approaches, played more roles in the state administration making jihād a way of renewal. This radical compared to what Muslims could do in the thought arose purportedly after he returned same area (Rizvi, 1982; Nasution, 1996:156; from Mecca in 1822 AD (Anno Domini) and Abbas, 2015; and Kunju, 2017). brought Wahhabism. In the end, Sayyid The next relay of the reform movement Ahmad Shahid died in the war against the was followed by Sayyid Ahmad Shahid (1786- Sikhs in 1831 in Balekot, a small town in the 1831 AD). Initially, Sayyid Ahmad Shahid Mansera region of the Hazara area (Gopal, was a soldier in the government of Nawab 1964:23; Nadwi, 1974; Dasgupta, 2013; and Amir Khan. He decided to leave the army Jackson, 2013). after seeing the fact that Nawab Amir Khan After his death, the Mujahidin movement was split into two, namely a group that Kingdom) and decided to study with Shah continued jihād warfare and another that Abdwas underal-Aziz the in Delhi.influence Even of though the UK Shah (United preferred jihād Abd al-Aziz encouraged him to adopt of the group was commanded by Maulvi Wilayat modern knowledge of the Western, Sayyid Ali (1852 AD). A through jihād resistance thought. wasThe first

90 © 2019 Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh TAWARIKH: Journal of Historical Studies, Volume 10(2), April 2019 commanded also by Maulvi Abdullah (1902 the Prophet Muhammad SAW (Salallahu AD). While the second group, the intellectual Alaihi Wassalam or peace be upon him) jihād, was driven by Mawlana Muhammad giving milk drinks to the attendees there. Such dreams not only embed the spiritual scent in the location of the madrasa, but also carriedQasim, Mawlanaout jihād Muhammadof thought by Iqbal, establishing and DarMawlana al-Ulum Muhammad Madrasa inIshaq. Deoband, This triad in 1878, their mission. It was stated that all of these an institution which later enjoyed an weregave theencouraging founders someinspirations sort of toconfidence establish ina madrasa in that area (Metcalf, 1982:91-92; world’s center of Islamic religious education Miftahi, 2012; and Moj, 2015). (Nasution,equal repute 1996:156; with Al-Azhar Jalal, 2008;in Egypt and as the On Tuesday, 30th May 1867 AD (Anno Jackson, 2013). Despite the split of Mujahidin Domini), coinciding with 15 Muharram 1283 movement, the core teachings remained the AH (Anno Hijriah), Dar al-Ulum of Deoband tawhid (unity of God or acknowledge God’s Oneness) student educated in this madrasa was Shaykh andsame, opposition that is purification to the British of occupation al-Hindiwas established Mawlana in Mahmud a small mosque. al-Hasan. The Then, first at the end of the year, the number increased and Miftahi, 2012). (Nasution,Dar al-Ulum 1996; of Haqqani, Deoband 2006;.2 As Ali,a form 2012; of able to accommodate all students to study. struggle against British invaders through It,to 78then, students. forced theThe learning mosque activities was no longer to be jihād (individual interpretation and judgment carried out under a tree in the courtyard of or effort) of thought, Mawlana Muhammad built to accommodate the increasing teaching activitiesthe mosque. (Metcalf, In 1874 1982; AD, aMiftahi, larger mosque2012; and was establishQasim, Mawlana the Dar Muhammad al-Ulum Madrasa Iqbal, and(House of MawlanaSciences IslamicMuhammad Modern Ishaq School) had the of ideaDeoband to In 1880 AD, Mawlana Muhammad Qasim in India. He provided free education, so diedRamzan and & his Rabab, position 2013). was replaced by Mawlana Rashid Ahmed Gangohi (1829-1905 students and teachers; and the process of AD). That was when the rapid development transferringthat there were the noknowledge financial couldproblems take forplace occurred as students arriving at this madrasa appropriately based on piety and sincerity to increased in great number, then the building God alone (Metcalf, 1982; Miftahi, 2012; and enlarged, and learning facilities, such as Singh, 2015). classrooms and libraries, were developed. The Dar al-Ulum was established in the city buildings of both Faculty of Hadith (study on of Deoband. The choice of the city was said words and deeds of Prophet Muhammad) and to be based on divine direction through Faculty of Tafsir (study on interpretation or hermeneutics) were completed in 1931 AD stated that Shaykh Ahmad Sirhindi in the 17th (Metcalf, 1982; Miftahi, 2012; and Shah, 2018). centurydreams affirmingand Sayyid the Ahmad God’s Shahidapproval. Barelwi It was Dar al-Ulum was also known as Qasim in the early 19th century had stated that the Ulum, derived from the name Mawlana Muhammad Qasim as its founder. This educational institution had kept the school the“teaching Ka’bah atmosphere” in the Deoband would Park come and fromdreamed that of law Abu Hanifah and the theology of Abu thatcity. Mawlanahe also saw Rafi’uddin Hazrat Ali dreamed established of seeing a Mansur al-Maturidi as the standard teaching school, where his students would later be material. The language of instruction was Deoband students. He also dreamed of seeing Urdu, so each student was obliged to learn and understand the language regardless

2This sub-chapter is a summarized review from reading of Barbara D. Metcalf (1982:87-157) and other sources. Besides, doctrinal principles were formulated, which some informations are also retrieved from www.darululoom- theof their students home were countries. entitled At tothat adhere, time, theyfive deoband.com [accessed in Bandung, West Java, Indonesia: October 1, 2018]. were as follows: (1) Tawhid, nothing can

© 2019 Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia 91 ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh SYAFIQ A. MUGHNI, AHMAD FIRDAUSI & AKMALIYAH, Dar al-Ulum of Deoband resemble the attributes of Allah; (2) Sunnah, (Prophet Muhammad’s tradition), all things applying and practicing the teachings of done should be in accordance with the the Prophet Muhammad; (3) Loving the Sunnah of Prophet Muhammad, both words Companions of the Prophet Muhammad and and deeds. Before working on something, he/ following in their footsteps; (4) Studying the she should refer to the teachings of Islam. This books and conveying them to lawmakers to be is where the role of knowledge about Shariah applied in the Islamic jurisprudence; and (5) was important as a guideline to distinguish Jihād between right and wrong (Metcalf, 1982; 1982; Miftahi, 2012; and Bashir, 2013). Musa, 2008; and Miftahi, 2012). Learning or fighting at the in theDar way al-Ulum of Allah focuses (Metcalf, on traditional Islamic learning systems that of Jurisprudence, covering matters relating combine rational reasoning and traditional to legalFourtly, proceedings. Following Thethe Imampredecessors Hanafi Schoolof Dar knowledge used to study the Al-Qur’an (holy al-Ulum were mostly followers of the Imam book of Islam), Al-Hadith (words and deeds School of Thought (Metcalf, 1982; of Prophet Muhammad), and Fiqh (Islamic Miftahi, 2012; and Hashmi, 2014). law pertaining to ritual obligations). In HanafiFifthly, Following Imam al-Maturidi the learning process, the entire academic Theology, in all matters concerned with belief community of Dar al-Ulum must bear in mind and a correct logical reasoning, especially the the main objectives of foundation of the Dar problems of aqidah or belief in One God, they al-Ulum of Deoband Madrasah called Maslak, follow the method of Ahl al-Sunnah wa al- which contained seven basic tenets, namely: Jama’ah (Muslims majority in Islamic doctrine) Firstly, Mastering Knowledge of as represented by Imam al-Maturidi (Metcalf, Shari’ah (Islamic law/jurisprundence), 1982; Tabassum, 2007; and Miftahi, 2012). covering all branches of faith and doctrines Sixthly, Refusing Contradictions and summarized in six pillars of faith, then Deviations, trying to defend the right and oppose the doctrines damaging the faith and maintaining good relations in worldly of Muslims. It includes carrying out the matters.obedience With to worship this knowledge, (five pillars it is of expected Islam), obligations of amar ma’ruf nahi munkar that a Muslim can apply it to every walk of (commanding the good and forbid the evil), life, at least it is a provision to be able to and preaching to the fellow Muslims to be distinguish between the haqq (truth) and away from all things polytheistic (Metcalf, the batil (vanity), the makruh (hated or 1982; Racius, 2004; and Miftahi, 2012). disliked activity), and the sunnah (loved or Seventhly, Obeying the Teachings of Qasim liked activity), because it would create an and Rashid, all Madrasah academics of Dar al- egalitarian Muslim community and put things Ulum in Deoband, India must share with their hearts and souls the struggles of Deoband’s Miftahi, 2012; and Singh, 2015). founders and predecessors. This was what in proportionSecondly, Following and efficiency the Right (Metcalf, Way, 1982; they commonly referred to with the term of Mashrab, namely the penchant, character, and self, and mental cultivation. In other words, behavior of Deoband followers as stipulated eachincludes student good must education, follow purificationin the footsteps of in their constitution, which was inaugurated of the Sufis (Islamic mystics) as they were in 1368 AH (Anno Hijriah) as following here: also guided by the Al-Qur’an and Al-Sunnah, not only carrying out the pillars of faith and The path cherished by Dar al-Ulum in Deoband is to follow the Hanafi School that harmonizes Islam, but more than that how a Muslim can with Ahl al-Sunnah wa al-Jamaah, and live the do ihsan or worship as much as possible, characters (mashrab) of the holy founders, namely practicing maqamat or stations Hazrat Mawlana Muhammad Qasim Nanatauwi and ahwal or conditions, like taubah or and Hazrat Mawlana Rashid Ahmad Gangohi (cited in Metcalf, 1982; and Miftahi, 2012). repentance and ridla or consent (Metcalf, 1982; Ingram, 2011; and Miftahi, 2012). The seven principles above are the most Thirdly, Harmony with the Sunnah essential part of the education and activities

92 © 2019 Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh TAWARIKH: Journal of Historical Studies, Volume 10(2), April 2019 of the Madrasah Dar al-Ulum (House of forget the sufferings felt in the past, ready Sciences Islamic Modern School) of Deoband to see the various shortcomings of the West, in India that have still been up and running and loved to express their thoughts in the until recently. They always liken these seven Western system, to understand the concepts things as seven seeds, and from each of these of independence and nationality. However, seeds will grow one hundred grains. These some of them continued to respond with a seven seeds are expressed in shariah or stern attitude, and even led to a movement Islamic law/jurisprudence, tauhid or faith, demanding independence from the Britain Islam, ihsan or good deeds, and izhar al-din (Tabassum, 2007; Miftahi, 2012; and Ramzan or proclaiming one’s religion (Metcalf, 1982; Miftahi, 2012; and Qureshi, 2015). The Dar al-Ulum of Deoband Madrasa, Against British Colonialism. The Dar & Rabab, 2013). al-Ulum (House of Sciences) of Deoband network of Deoband ulamā’ (Islamic scholars) Madrasa (Islamic Modern School) developed groupswhich enjoyed and its alumnia wide influencenow, built thanks a great to the as a response to both British colonization and the decline of the Islamic community in India. The founders of Deoband Madrasa Jamiyat-ipower to Ulamā’-ifight against Hind the, an colonial Islamic Britishrenewal and were never friends at all with British organizationHindu influence. consisting This organization of Deoband was scholars called colonialism and even opposed them, and and its Alumni. Jamiyat-i Ulamā’-i Hind was fought for independence. In that struggle, known to exercise religious militancy to many of his followers had been in prison, oppose British and its Hindu allies. They killed, or missing. To overcome the problems played progressive political role by providing experienced by Muslims in India, they chose an understanding of Islamic thought in a strategy of religious revival in the Indian accordance with the vision and mission of Muslim community. This pressure also seems Dar al-Ulum of Deoband in India (Pandya, to have been stated at the beginning of 2010:6-7; Miftahi, 2012; and Hashmi, 2014). Deoband’s establishment to revive religious Regarding the political role played by the spirit among the Indian Muslim community in Muslim institution, Fazlur Rahman (1982)’s particular. The form of their contribution was argument is important to note here. Taking into consideration a non-direct expression of Islam, in terms of the core concept of state or Britishenormous rule in (Metcalf, spreading 1982 ideological and 2002; influences Miftahi, governance, Fazlur Rahman inclined to argue 2012;through and mosques Hashmi, and 2014). pulpits to fight against that Islam virtually did not put a clear-cut Deoband’s resistance to British system for it. But, he added, it recognized a colonialism was marked by the eruption of number of values and ethics as stated in Al- bloody resistance in 1875 AD (Anno Domini), Qur’an (holy book of Islam) of how to build and maintain its sustainability (Rahman, Indian Mutiny”. Britain used Sepoy or Sepahi 1982). Therefore, Fazlur Rahman (1982) soldierswhich the from British the Britishcolonial Company called the Army. “Great The and other scholars, moreover, stated that resistance movement, led by the remnants religion and politics cannot be separated of the Muslim aristocracy behind the last (cf Rahman, 1982; Amirudin, 2000:80; Irfa, Mughal King in Delhi, suffered a defeat. So, 2015; and Ajahari, 2016:248). The institution the British power over India became stronger by Deoband intellectuals, in possession of (Anwar, 1979:210-211; Stoddard, 1996:206; religious sciences which were assembled with Tabassum, 2007; and Miftahi, 2012). After this bloody event, diverse responses in politics to implement the ideals of Indian emerged from Indian society in relation to Muslimreligious society militancy, (Metcalf, had so 2002; significant Miftahi, a role2012; British policy. Some responded with the and Sidat, 2018).

Muslim communities, Indian society, and the disciplines taught in Madrasas were Britishnecessity colonial of mutual government. acquaintance They between tried to generallyIn terms composed of scientific of religious progress, sciences the

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(al-Ulum al-Diniyah), including Fiqh itself, but also by the spread of its teachings. (Islamic law/jurisprudence), Tafsir (study on interpretation or hermeneutics), and extended beyond its own via madrasas it Hadith (study on words and deeds of builtMany here see thatand thethere influence throughout of Deoband’s the country. Prophet Muhammad). Indeed, there was Early Deoband’ scholars had built a system no place for non-religious sciences (al- within all Deobandi branch schools in order Ulum al-Dunyawiyah), such as Physics, that they can control them in terms of Mathematics, and Humanities. This attitude curriculum and administration. This practice is understandable, one particular thing must is easily understood since a bunch of other bear in mind that there was a consensus in institutions for a long time also had managed various circles that the emergence of the in a way similar to that in India (Miftahi, Madrasas was needed, due to the desire 2012; Hashmi, 2014; and Singh, 2015). They just followed suit. Moreover, they had excellence” serving for the production of established the madrasas with the same goal, religiousin the side experts of Muslims able toto transformhave “a center Islamic of namely to spread the knowledge of reformed knowledge in accordance with the demands religion and to educate young professionals of the times (Jan, 2010; Miftahi, 2012; and Moj, 2015). of religion. Madrasas were not formally The establishment of large Madrasas, such integratedwho would into pursue a single a career education in the system,field but as the Madrasa of Dar al-Ulum in Deoband, all functioned properly due to strong personal India must be seen as part of realizing that relationships and staggeringly effective consensus. Founded by Muhammad Qasim management in maintaining communication Nanaotawi (1832-1879 AD) and Rashid between them (Metcalf, 1982:125; Miftahi, Ahmad Gangohi (1829-1905 AD) in 1866 2012; and Hashmi, 2014). AD, this madrasa was often regarded as a To help controlling it, another similar goal is made: to establish deep training of scholars in the classical religious sciences Bruinessen“major bastion eds., of 2008; ’ulamā’ and conservatism Miftahi, 2012). in needed to spread the teachings of Islamic SuccessfullySouth Asia” (Sulaiman, launching millions2008; Noor, of Alumni, Sikand the& norms and beliefs among the people as madrasa large and wide as possible. These scholars for others of the kind in Asia (Miftahi, 2012; surely had very important and sustainable Singh, 2015; was and also Husain, considered 2018). very influential The Dar al-Ulum of Deoband Madrasah Bruinessen eds., 2008; and Jan, 2010). made their position clear to Indian Muslims influencesIn a situation (Metcalf, of growing 1982:137; suspicion Noor, Sikand & that to be strong, they needed to master towards Islam, the Muslim scholars felt very science and technology to the extend further important to emphasize the positive image than they had then (Sudarsono, 1994:167; of Deoband as the main representation Metcalf, 2002; and Miftahi, 2012). Indian of Muslims in India. This image is largely Muslims should be intellectually and morally conjured from its historical role in the enlightened, to have a progressive view independence movement, but also thanks to since Islam provides them to carry out their its moderate reformist position between the obligations in all aspects of life, including accommodative Barelwi sect and the strict the one for their beloved country. Maslak Hadith Experts (Metcalf, 1982:125; Jan, 2010; (way of life) of Dar Al-Ulum in Deoband also and Ingram, 2011). gave convincing arguments that Britain In carrying out Islamization in India, was not the one to rely on; rather, it must other than building their own madrasas and be expelled out of India on account of its developing networks with others, Deoband hostile treatment against the Indian Muslims collaborated with various Islamic movements, (Metcalf, 2002; Jan, 2010; and Miftahi, 2012). including the Jama’ah Tabligh (Preaching The success of a madrasa is measured Community). In collaboration with the not only by the activities within the madrasa Jama’ah Tabligh, the Deoband Madrasa

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situation might be, Jama’ah Tabligh being the madrasa in the wider community. The closely tied in its historical relationship with Deoband’ssucceeded intradition advancing in general, the influence and the of Deoband and its madrasa, already made it tabligh group in particular, got a more clear the importance of the intermediary populist image and expression through its role of Deoband Madrasah in the dynamics of tabligh activities. The Jama’ah Tabligh today may be referred to as a mass movement 2008; Singh, 2012:29; and Miftahi, 2012). carried out by Muslim muballighs (preachers) IndianJamiyat-i Islam (Noor,Ulamā’-i Sikand Hind & in Bruinessen Indian eds., inspired by Deoband and its Muslim scholars Subcontinent. The JUH (Jamiyat-i Ulamā’-i (Reetz, 2004; Miftahi, 2012; Singh, 2012:25- Hind or Muslim Scholars Association of India) 26; and Freedman, 2016). as one of the leading Islamic organizations in Jama’ah Tabligh was founded in India was born at the hands of the Deoband Mewat, near Delhi, in 1920 by a Deoband’ scholars. It was founded in 1919 by Abd al- scholar, Mawlana Ilyas, 1885-1949 AD. A Muhasin Sajjad, Qazi Husain Ahmad, Ahmad transnational movement today, it is known Said Dehlvi, and Abd al-Bari Firangi Mehli. for emphasizing modest life and simple Mawlana Mahmudi Hasan, a prominent beliefs and knowledge. It uses textbooks for Muslim scholar of that era, was the guiding lay consumption and emphasizes face-to- force behind the initiative. The JUH’s face communication between preachers and involvement in the Khilafah (Islamic Rulers) the public. In general, in terms of doctrine movement brought him close to Mahatma and practice, the movement is apolitical. The Gandhi and the Indian National Congress, a emphasis is placed on the spiritual apolitical relationship that had been maintained for a regeneration of Muslims; and, therefore, very long. The JUH opposed the establishment the movement needs a partnership with of Pakistan. That is why some of the members the Muslim scholars, madrasas, and local left the party out of the brawl concerning this opposition, then established the JUI Freedman, 2016). (Jamiyat-i Ulamā’-i Islam or Muslim Scholars mosquesMawlana (Reetz, Ilyas 2004; is known Singh, as 2012:26;an alim and Association of Islam), which supported the founding of Pakistan (Zaman, 2002; Schleifer contributed to building religious movements et al. eds., 2011; and Kamran, 2017).3 among(scholar), the a lay respected Muslim figure,community. and one In who The JUH, founded in 1919, was so far achieving its vision, a complex of Deoband- style madrasa organization in India. It took part in the Nizamuddin to focus on Muslim communities country’sthe largest independence and most influential movement Muslim and mosques was established in spread the idea of nationalism, which Bruinessen eds., 2008; Singh, 2012; and embraced different elements of religions, with a Hindu background (Noor, Sikandmadrasa & s cultures, and ethnicities. It was very active in associated with other movements, Deoband safeguarding the civil and religious rights of MadrasahSidat, 2018). actively Unlike promoted mosques Tabligh and or Indian Muslims through democracy paying Preaching’s activities (Ingram, 2011; Miftahi, full attention to community cohesion and 2012; and Singh, 2015). brotherly relations in accordance with the However, Jama’ah Tabligh found its demands of the diversity of Indian society resistance from the Barelwi group, who and Islamic teachings about love and invited Muslims to reject the movement and brotherhood. It has presently more than 10 stopped its spread. Likewise, in the view of the Ahli al-Hadith (Expert on words and covering the entire Indian Subcontinent (cf deeds of the Prophet Muhammad), Jama’ah million members and 1,700 branch offices Tabligh was criticized as spreading anti- Kamran, 2017). worldly teachings and leading to heresy or Zaman, 2002; Ramzan & Rabab, 2013; and bid’ah (Reetz, 2004; Singh, 2012:29; and 3 Available at: https://jamiatulamakarnataka.wordpress.com Freedman, 2016). However, critical the [accessedSee also, in Bandung, for example, West “Jamiat Java, Indonesia: Ulama I Karnataka”. October 9, 2018].

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After a defeat in the independence war Indian society remains one nation. The idea against British colonialism in 1857, and their may not be interpreted as referring to a repeated failures of resistance movement, the scholars were compelled to review their it to the contemporary situation. Several approach and to ponder upon adopting nationalspecific time, and international but it seems properevents tohave relate new strategies. Especially after failure of a reinforced this idea (Upadhyay, 2003; Moj, conspiracy incident in 1916, and also the 2015; and Shireen, 2017). detention of 222 Muslim scholars which The JUH presented the theological basis followed suit, among detainees were Shaykh for a nationalistic philosophy. Its thesis now al-Hind Mawlana Mahmud Hassan and his was that independence has been reached, student, Mawlana Gusain Ahmad Madani, Muslims and non-Muslims have entered into they were forced to restructure the resistance a joint contract to establish a secular state strategy by choosing non-violent struggle in India. The Constitution has described this for independence with the support and agreement or contract, coined as Mu’ahadah. cooperation with fellow countrymen (Gupta, Thus, since representatives of the elected 1997; Zaman, 2002; and Chandra et al., 2017). Muslim community supported and swore Moving forward from armed resistance to allegiance to this mM’ahadah, it is the duty the non-violent struggle, in November 1919, of Indian Muslims to maintain their loyalty a group of revolutionary Muslim scholars led to the Constitution. Mu’ahadah is considered by Mawlana Mahmud Hassan established similar to the Medina Agreement signed an organization called JUH (Jamiyat-i between Muslims and Jews in Medina Ulamā’-I Hind) to carry out this non-violent (Upadhyay, 2003; Singh, 2012:21-26; Shireen, independence struggle in cooperation with 2017; and ibidem with footnote 3). all Indian citizens. They all agreed to abandon In independent India, Muslims still the armed struggle and resorted to non- experience many challenges. It is a violent struggle, and took the path of non- conspicuous characteristic of JUH to be at the cooperation. The strategy eventually led to forefront while dealing with issues faced by the independence of their country. After the the community. Being involved in education separation of India-Pakistan, the JUH decided and social welfare activities, it does not to abandon political activities and dedicate themselves to concentrating on defending rehabilitation and helping those suffering the religious and social rights of minorities fromevade communal works in various violence other or natural fields, disasterssuch as and their religious identity. Thanks to the (Upadhyay, 2003; Dhulipala, 2017; and hard work during the independence struggle, Shireen, 2017). JUH gained a place among the people at Mawlana Syed Husain Ahmad Madani that time, so that differences of opinions proposed the idea of nationalism, and in religious matters could be handled in a enjoined everyone from all religious

British, saying that unity and cooperation peaceful manner. It is a significant fact that backgrounds to fight against the colonial ofsenior the Civil figures Law of or JUH Al-Ahwal played al-Shakhsiyahan instrumental in of the Al-Qur’an (holy book of Islam) and 1939,role in related the ratification to Muslim and marriage, implementation divorce, Al-Sunnahamong nations (words was and justified deeds onof Prophetthe basis parenting, inheritance, and others (Minault, Muhammad). Previously, the idea of 1982; Moj, 2015; and Shireen, 2017). nationalism on the basis of religion promoted The idea of composite nationalism by Hindu Mahasabha and the Muslim League (Muslims, Hindus, Skaih, and others) was on rise. On the other hand, Mawlana promoted by the President of JUH, Mawlana Ahmad Madani, illustrates the true spirit thatHusain it was Ahmad not necessaryMadani proposed that a nation, “the theory notion that despite profound diversity exists whichof territorial would nationalism”,become a sovereign and confirmed country, inof Islamiccultural, teachings, linguistic, which and religious confirms spheres, the to embrace utterly the same religion and

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the Muslim scholars experienced failure and by the homeland” (cited in Shireen, 2017; and had put a gloomy effect on the part of the ibidemculture. with “Today”, footnote he said, 3). “nations are formed Indian Muslims seeing their brothers, either Before independence, the main goal of JUH becoming shuhada’ (warriors in religious was the struggle for Indian independence. war or hero) or being held captive by the Once realized, the goal now shifted to center British. Aware of the situation, they changed on religious-socio-economic issues, also on the strategy by strengthening the other education to elevate Indian Muslims. Later, reform religious life. Coming from a small a role in safeguarding state’s ideology of groupfield, they in Deoband, opted to Dar develop al-Ulum education developed and secularizationin subsequent developments,and its Constitution, JUH played also in and spread rapidly throughout India. Dar protecting the minority, securing Muslim al-Ulum became an independent institution, waqf (property donated for religious or rejecting government intervention and foreign community use)’s regulations, and devising assistance, hoping to be independent in order to convention of anti-communalism (Upadhyay, survive its mission to raise up Muslims in India. 2003; Dhulipala, 2017; Shireen, 2017; and Like Indian Muslim scholars in general, the ibidem with footnote 3). Deoband scholars were intellectual heirs of In its development, JUH was divided into Shah Waliyyullah al-Dahlawi. In the midst of a two factions. In 2008, interim President political and religious political turmoil at the Mawlana Arshad Madani took steps to form end of the Mughal Dynasty, Shah Waliyullah a new executive assembly to replace the old al-Dahlawi offered to become a reformer one. This step triggered a reaction on part of voicing the social, intellectual, and religious the old led by Mawlana Mahmud Madani by revival of the people. Shah Waliyullah al- sacking Mawlana Arshad Madani himself as Dahlawi taught the religious sciences to the interim of the President; they declared his students emphasizing the importance persona non grata against him. Mawlana of ijtihad (individual interpretation and Arshad Madani’s faction claimed that the judgement or effort). It was from these motion was illegitimate and, hence, was students that following generations of the deemed non-existent, on the ground that Indian Muslim scholars learned and spread the executive committee had been dissolved their knowledge in various educational and replaced by a newly formed council institutions. (Upadhyay, 2003; Dhulipala, 2017; and The Deoband movement has a huge Shireen, 2017). On the contrary, the other faction claimed This is due to the development of the that the formation of the new assembly had educationinfluence throughout network associated the Indian with region. Deoband no legal basis. That way, both parties claimed in one side, and the birth of scholars and their own version of a series of events, was teachers who supported the development the most correct before the law. In following of educational institutions in the other side. years, the JUH had been described more and more as a conservative organization, carrying out da’wah (propagation) was also primarily because of its adverse opinions causedThe magnitude by his collaboration of Deoband’s with influence the Jama’ah in regarding birth control and sterilization Tabligh (Preaching Community) founded by (Upadhyay, 2003; Dhulipala, 2017; Shireen, Mawlana Muhammad Ilyas. Jama’ah Tabligh 2017; and ibidem with footnote 3). was very active in carrying out da’wah. They invited Muslims, devoted as well as nominal CONCLUSION followers, to return to religion. Dar al-Ulum (House of Sciences) was born Another factor that supports the growing as a response to the decline of the political role of Muslims following the defeat of (Jamiyat-I Ulamā’-I Hind or Muslim Scholars Mughal Dynasty’s in the hands of the British Associationinfluence of ofDeoband India), whichwas the was birth initiated of JUH by colonial in India. Armed resistance led by Deoband scholars themselves. Through the

© 2019 Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia 97 ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh SYAFIQ A. MUGHNI, AHMAD FIRDAUSI & AKMALIYAH, Dar al-Ulum of Deoband organization, the ulamā (Islamic scholars)’ Available online also at: http://opac-caknur.fah. championed the political interests of the uinjkt.ac.id/repository/EB17444.pdf [accessed in Bandung, West Java, Indonesia: October 24, 2018]. people. The JUH played a very important role Bashir, Aamir. (2013). Shari’at and Tariqat: A Study in maintaining the dignity and upholding of the Deobandi Understanding and Practice of people’s rights. In addition to that, they also Tasawwuf. New Delhi: Dar al-Sa’adah Publications.

Scapegoats: Rashid Ahmad Gangohi and the whose aspirations were carrying out Islamic Brannon, Ingram. (2017). “Sufis, Scholars, and fought for the benefit of their fellow Muslims ” in Academia, on teachings in all aspects of life. December 24. Available online also at: https:// However, in its process, JUH must Deobandi Critique of Sufism oftentimes suffer the bitterness of their [accessed in Bandung, West Java, struggles; it happened to experience a split Indonesia:www.academia.edu/282790/Sufism_Scholars_ October 17, 2018]. Chandra,and_Scapegoats Bipan . (2017). when facing partition issues. In general, et al India’s Struggle for Independence, 1857-1947. India: Penguin JUH opposed partition and preferred the Books. Available online also at: http://www. concept of composite nationalism, while a small portion in its main body supported pdf [accessed in Bandung, West Java, Indonesia: mentorstudypoint.in/downloads/(Bipan_Chandra. the partition. The last mentioned party, November 10, 2018]. then, separated themselves from JUH, and Cultivating Land, Self, and Community among gave birth to another association of Muslim Dasgupta,Muslims Ananya. in Late (2013). Colonial “Labors Bengal” of in Representation: Publicly scholars, namely JUI (Jam’iyat-i Ulamā’-i Islam Accessible Penn Dissertations, No.849. Available or Muslim Scholars Association of Islam).4 online also at: http://repository.upenn.edu/ edissertations/849 [accessed in Bandung, West Java, Indonesia: October 24, 2018].

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Dar al-Ulum of Deoband in India (Source: https://www.siasat.com/news/darul-uloom-deoband, 10/11/2018)

Dar al-Ulum (House of Sciences) was born as a response to the decline of the political role of Muslims following the defeat of Mughal Dynasty’s in the hands of the British colonial in India. Armed resistance led by the Muslim scholars experienced failure and had put a gloomy effect on the part of the Indian Muslims seeing their brothers, either becoming shuhada’ (warriors in religious war or hero) or being held captive by the British. Aware of the situation, they changed the group in Deoband, Dar al-Ulum developed and spread rapidly throughout India. Dar al-Ulum became an independent institution,strategy by strengtheningrejecting government the other intervention field, they opted and foreign to develop assistance, education hoping and reformto be independent religious life. in Coming order to from survive a small its mission to raise up Muslims in India.