Social and Religious Reform Movements of the 19th century in India:

“Outlining perspectives on caste and gender that emerged in both

Hinduism and Islam”

From the late 19th century, a number of European and Indian scholars
started the study of ancient India’s history, philosophy, science,
religious and literature. This growing knowledge of India’s past glory
provided to the Indian people a sense of pride in their civilization.

It also helped the reforms in their work of religious and social reform
for their struggle against all type of inhuman practices, superstitions,
etc. Since, they had become associated with religious beliefs. Therefore
most of the movements of social reforms were of a religious character.

These social and religious reform movements arose among

all communities of the Indian people. They attacked bigotry.
Superstition and the hold of the priestly class. They worked for
abolition of castes and untouchability, purdah system, sati, child
marriage, social inequalities and illiteracy.

Some of the reformers were supported directly or indirectly by the

British officials and some of the reformers were supported reformative
stops and regulations framed by the British Government.

Hindus Reformers’ View

In India, the first reformer was Raja Rammohan Roy. He is known as the
father of Indian Renaissance. Rammohan Roy fought relentlessly
against the social evils like sati, polygamy, child marriage, female
infanticide and caste discrimination. He organized a movement against
the inhuman custom of sati and helped William Bentinck to pass a law
banning the practice. Pandit Iswar Chandra Vidyasagar was also a great
humanist and had deep sympathy for the poor and the oppressed.
Vidyasagar’s greatest contribution lies in the improvement of the
condition of widows. Despite opposition, he openly advocated widow
remarriage. At last, after prolonged struggle the Widow Remarriage Act
was passed in 1856. He also spoke vehemently against child marriage
and polygamy.

Islamist Reformer Views

Similarly, reform movement was also falling plane within Islam. The
Muslim upper classes had tended to avoid contact with Western
education and culture and it was only after the revolt of 1857 that
modern ideas of religious reforms began to appear.

The beginning was made by the Muhammedan literary society

founded in Calcutta in 1863 by Nawab Abdul Latif. It promoted
discussion of religious, social and political questions in the light of
modern ideas and encouraged upper and middle class Muslims to
adopt Western education.

The Muslim masses were also influenced by movements carried on by

the Chishti Sufis who preached not only submission to God but also
promoted the veneration of saints. Another movement is associated
with Shah Waliullah in Delhi, who opposed the unorthodox religious
practices and revived the shia sect that strict monotheism.

The philosophical and learned tradition of the Firangi Mahal in Lucknow

was incorporated into the new educational syllabus and propagated
throughout India during 19th century.
Shariatullah of Bengal was the leader of the Faraizi Movement Bengal
which took up the cause of the peasants and even spoke against the
caste system among the Muslims.
The most notable of the Muslim reformers was Syed Ahmed of Rai
Bareilly in Uttar Pradesh. He realized that unless the Muslims adapted
themselves to the changed circumstances of British rule they would be
deprived of all new opportunities for status and prosperity.
Syed Ahmed Khan was also reformer he did his best to create a link
with the progressive cultural forces of the outside world. He started the
Muhammedan Anglo-Oriental College in 1875 at Aligarh. It aimed to
promote modern education among Muslims without weakening the
ties with Islam. Syed Ahmed’s efforts extended to the social sphere as
well he worked for social reforms. He wanted women to be educated
and advocated the removal of the purdah. He was also against the
polygamy.

Conclusion
Both the religion have many problems so that at the time these social
and religious problems would be solved. As in 1883, Syed Ahmed said:
Now both of us Hindus and Muslims live on the air of India, drink the
holy waters of the Ganga and Jamuna. We both feed upon the products
of the Indian soil. We are a nation and the progress and welfare of the
country, and both of us, depend on our unity, mutual sympathy and
love while our mutual disagreement, obstinacy and opposition and ill
feeling are sure to destroy us. Muhammad Eqbal also argued that the
younger generation of Muslims as well as of Hindus. He urged the
adoption of a dynamic outlook that would help change the world.

Shah Wali Ullah’s Reform:

In the 18th century, Islam in the Sub-continent was faced with

menacing problems. Sectarian conflict, low moral tone of the society,
poor understanding of the Holy Quran, and general ignorance of Islam
were just some of the issues which gave rise to fear that political
collapse would be accompanied by religious disintegration. This did not
happen; rather an era of religious regeneration was inaugurated, which
was due more than anything else to the activities of one man, Shah
Wali Ullah.

Shah Wali Ullah belonged to a religious family. He was educated at

Madrasa-i-Rahimiyah by his father Shah Abdul Rahim. After finishing his
education, he went for pilgrimage and higher studies to Saudi Arabia.
At this time, Muslims in India were divided into Hanfia, Sufi, Shia, Sunni
and Mullah sects. While in Hijaz, he decided to launch a campaign to
popularize Islamic values amongst the Muslims and to present Islam in
a rational manner. On his return to the Sub-continent, he started
working towards the achievement of these goals.

Shah Wali Ullah’s singular and most important act was his translation of
the Holy Quran into simple Persian, the language of the land, so that
people of the Sub-continent could understand and follow it. He studied
the writings of each school-of-thought to understand their point of
view, then wrote comprehensive volumes about what is fair and just in
light of the teachings of Islam. He worked out a system of thought,
beliefs, and values, on which all but the extremists could agree. He thus
provided a spiritual basis for national cohesion.

Shah Wali Ullah trained students in different branches of Islamic

knowledge and entrusted them with the teaching of students. He
recommended the application of Ijtihad against blind Taqlid. He also
interpreted Quran and Hadith according to the context of the times.

Shah Wali Ullah directed his teachings towards reorienting the Muslim
society with the concepts of basic social justice, removing social
inequalities, and balancing the iniquitous distribution of wealth. He
established several branches of his school at Delhi for effective
dissemination of his ideas. In his book “Hujjat-ullah-il-Balighah”, he
pinpointed the causes of chaos and disintegration of Muslim society.
These were:
  Pressure on public treasury, the emoluments given to various
people who render no service to the state.
 Heavy taxation on peasants, merchants, and workers, with the
result that tax evasion was rampant. According to Shah Wali
Ullah, a state can prosper only if there were light and reasonable
taxes.

He wrote open letters to:

 Mughal rulers, to give up their corrupt and inefficient practices.

 Soldiers, to inculcate within them the spirit of Jihad.
 Artisans, workers, and peasants, to remind them that the
economic prosperity of the state depended on their labors.
 The Emperor, asking him to teach a lesson to the Jats threatening
the Mughal Empire. He also wrote and advised him not to give
jagirs (land) to mansabdars who were not loyal to the state.
 Masses, to be conscious of their duties and not to indulge in the
accumulation of wealth.

Shah Wali Ullah tried to reconcile the basic differences amongst the
different sections of the Muslims and considered the government as an
essential means and agency for regeneration of the community. He
wrote to Ahmad Shah Abdali; “…give up the life of ease. Draw the
sword and do not to sheath it till the distinction is established between
true faith and infidelity…”.

His efforts resulted in the defeat of the Marhattas at the hands of

Ahmad Shah Abdali and Najib-ud-Daula, in the third battle of Panipat in
1761.

Shah Wali Ullah was responsible for awakening in the community the
desire to win back its moral fervor and maintain its purity. To rescue a
community’s conscience, belief and faith from destruction was no small
achievement. Even after his death in 1762, his sons and followers
carried on his work. Many future Islamic leaders and thinkers were
inspired by his example.

Hazrat Mujaddid Alif Sani. (R.A)

The personality of Hazrat Mujadid Alif Sani (R.A) is the prominent of all
Mujaddins in Islam. He is the second Mujadid of the second Hijri. The
words Mujaddid Alif Sani have been become the part of his name that
his personality comes in mind with uttering these words through
tongue.

After studying the history of his period especially courtier scholar

Abdul Qadar Bad Awani book “Muntakhab –bo-Tawarikh” In the period
of king Jalla-lu-din Akbar the Islamic system was not present in the
collective lives but he also tried to ruin individual lives by the deviation
of Islamic principles. In the light of Hadis-i-Jabril definition of Islam we
briefly survey the changes and bidats of Akbar’s time in Islamic
principles and how Mujadid Alf Sani did a great work of revival of
Islamic principles.

Faith of Tohid (Oneness of God) and Prophethood

The belief of Tohid was denied with the worshiping of Sun. A Hindu
friend of Akbar pursueded him sun worship. The Sun was to be
worshiped as a God It was to be considered as perfect manifestation
and prosperity. The human beings and world were to be considered
dependent to it. The people started worshiping towards the direction
of the Sun when it rose. Akbar read one thousand and one names of
Sun in Hindi. The fire, water, stone, trees and all manifestation of the
world were worshiped as the following of Sun worship. The cow, cow-
dung, Qashqa (Mark made by Hindus on their forhead indicating which
sect they belong), rape were admitted lawful.

A fire-temple was built under the influence of worshipers of fire,

where fire was to be burning all time. More astonishing thing is that
the management of this fire-temple was given to a courtier Molvi
Sheikh Abu Fazal. The Christian were also successful to get influence in
the court of Akbar. In the light of discussions and debates in the courts
of Christian, the faith of trinity was confirmed. These Christian were so
powerful in the court, they made similarity between the character of
Hazrat Muhammad (P.B.U.H) and Satanic Dajaal (anti Christ) (Naaoz
Billa) because they had full support and favor of Akbar. It is reality, that
Akbar reached this extreme bad position under the influence of wealth
loving learned so-called Muslims religious scholars and new converter
of Islam. The courtier learned assured Akbar that he was the leader of
the World.

They presented his position with exaggeration and that is why Akbar
claimed him as a real prophet in briefly meaning. Sheikh Mubarak’s
Mukhtasar Namma fulfilled the remaining loss. According to it, the
ruler of the time was declared better than religious directors and he
opened the door of interference in Islamic laws and principles. He had
the authority to make things lawful or unlawful according to his
desires. Molana Abdullah Makhdum Al Malik Sheik Abdul Nabi, Jill-lu-
din Multani, Qazi Al Qaza (Chief Justice), President of word Muft-i-
Azam, Mulla Sheikh Mubarak and Ghazi Khan Badakhshi Jam-i-
Maqulaat signed Mukhtaser Namma. In this connection, so called
Saints also performed this role. Sheik Taj Din called him a perfect man.
He brought him to the position of Deity. In this condition, Akbar
willfully added new controversies in faith and principles. Quran was
called a creation. Revelation was called impossible. Prophethood was
considered to be doubtful. The names of the Holy Prophet (P.B.U.H.)
were disgraced. If Muhammad or Ahmed was the name of a courtier, it
was changed. Spirit, Angles and all invisible affairs were denied. After
death, reward and punishment were considered impossible and it was
sad that it was depended on Tanasakh (Transformation of soul into
another body after death)

Cancellation the system of Prayers

Akbar cancelled to offer prayer five times in a day and started the
worshiping of the Sun. The mosques and tombs were made the rest
houses of Hindus. But some Mosques were made stables of the horses.
Instead saying prayer in Mosques, they were indecent and obscenity
deeds were done.

Disgrace the Month of Ramzan (The holy Month in which observe fast
perform)

Akbar banned to observe fast. He called it the month of hunger and

thirst. He ordered his courtiers to eat and drink or at least to keep
betel-leaf in their mouths before him. The observer of fast was
insulted in the bazars. Publically, the persons who ate or drank were
encouraged.

Ban on Hajj. (Pilgrimage)

`In the book of Tasar -al- Amar volume Number 2, page Number 217,
Jahangir stated that Akbar banned hajj. Mulla Abdullah sultan Puri
Makhdoom Al Malik did not only give the judicial degree to eliminate it
on the account of miseries and hardships of roads during Hajj period
but also declared it a sin. He also introduced other deformities. There
was complete ban on slaughter of cow. Pigs and dogs were declared
holy and they were to be considered to worship. The king visited them
daily. To drink alcohol was made lawful.This indicates that is clear
deviation from the basic Islamic principles. They also tried to abolish
Islamic values. These conditions were not bearable for a true believer
of Islam. There was a need of a perfect personality who revived these
values with faithful enthusiasm and prudence. We find only one
personality who fulfills such criteria. The name of this personality is
Sheikh Ahmed Sirhidi (R.A). The people know him with the title of
Mujadid Alif Sani (RA). He changed the history with his unique
strength, faithful courage and stability. Islam got new life in
subcontinent on the account of his great efforts. This thing is clear as
the Sun that only Ahmed Sirhindi’s (R.A) personality fulfills the criteria
of Mujadid according to the Hadis of revival of Hazrat Muhammad
(P.B.U.H.).This is the reason; the Muslim nation gave him the title of
Mujadid Alif Sani. He performed the revival work for next thousand of
years. Hazrat Allama Iqbal (R.A) wrote an ode to glorify his personality.

“He was present on the grave of Sheikh Mujaddid

The earth very brilliant under place of rising
The stars feel ashamed of the dust of the earth.
There is mysterious personality in this earth.
He was the custodian of Millat’s wealth in India,
Whom Allah had awakened at the exact time,
Before Jahangir who refused to bend his neck,
Passion of nobles is due to the warmth soul of him.”

Witnesses of Revival

In this matter, many religious scholars and saints gave witnesses of

Mujaddid for Hazrat Mujadid Alif Sani (R.A), we mention other
witnesses of revivalist.
1. The people were rectified by his personality.
2. He refreshed the basic Islamic principles.
3. He corrected the immature religious scholars and imperfect saints.
4. He guided the Muslims by pointing wicked faith and bidats.
5. He rectified rational science, and the person who considered religion
dependent reason and made then to follow of Islamic laws.
6. He corrected the king of the time, lords and courtiers.

After detailed study of the holy character of Hazrat Mujadid Alif Sani
(R.A), we come to know that he performed the work of revival in all
Islamic religion especially faiths, affairs, manners etc. He proves
himself on Hadis as a revivalist. So he was sent as a complete Mujaddid
for next thousand year of period.

Syed Ahmed Shaheed Barelvi"

Introduction

Syed Ahmed Shaheed Brelvi was born in 29 November 1786 in Rai

Bareilley. He moved to Delhi at the age of eighteen and became the
follower of Shah Abdul Aziz. He received the necessary education
during his stay at Delhi. In 1812 he joined the army of Nawab Ameer
Khan Tonak in order to take part in Jihad against the British. In 1821, he
went to perform Hajj but stayed there for two years where he met with
the great thinkers of Islam and got knowledge about the movements of
Islam in the world. He became greatly impressed from this new system
of thought for Islam. When he came back on 6 August 1823 to India, he
devoted himself for the religious and social reformation of the Muslims
and the preparation of Jihad. He received martyrdom in fighting with
Sikhs on 6th May 1831.

The Mujahideen Movement

Syed Ahmed Shaheed Brelvi started a great movement in the North of
India; this movement is known as “The Mujahideen Movement” or “The
Movement o Jihad”. This movement arranged a power for the struggle
of freedom in Muslims which produced a spirit of survival and they
started freedom struggle.
Background of the Mujahideen Movement
Syed Ahmed Shaheed Brelvi selected a particular way on the command
of his spiritual guide Shah Abdul Aziz and devoted himself in the
preparation of the holy war. He started a national movement for this
purpose in 1818 and organized this movement after is arrival from Hajj
as the Mujahideen Movement in 1831.

Objectives of Mujahideen Movement

He wanted to make the Muslims as the true lover of Islam, for this
purpose he started the Mujahideen Movement.
The main objectives of the Mujahideen Movement were following;

 To preach unicity of Almighty Allah.

 To revive the teachings of Islam and prepare the Muslims to pass
their lives simply according to the teachings of Islam.
 To protect the Muslims against such acts and ideas which are
contrary to Islamic values.
 To protect the Muslims from the worship of other things except
Allah.
 To preach Jihad because it was not possible to get freedom from
evil force without armed struggle.

Syed Ahmed Shaheed Brelvi wanted to eliminate the domination of

Sikhs in Punjab and N.W.F.P to revive Islamic values and traditions.
He started Jihad in the Punjab and N.W.F.P. Shah Ismail Shaheed along
with six thousand followers also joined Syed Ahmed in his Jihad against
evil forces. Syed Ahmed toured different areas around Delhi and
Punjab, where number of his followers joined him.
Struggle of Mujahideen Movement

The Mujahideen Movement was started against the Sikhs. He came to

Sindh in 1826 and sought to help Syed Sibghatullah Shah Pir Pagara.
Syed Sibghatullah Shah Pir Pagara sent a strong contingent of this
staunch followers called “Hurs”. Syed Ahmed Shaheed Brelvi left his
family under the protection of Pir Pagara and proceeded towards Jihad
without any worry about his family. Syed Ahmed Shaheed Brelvi
reached Nowshehra after passing though Afghanistan, the Khyber Pass
and Peshawar in December 1826 and made it his headquarter. The first
battle against hte Sikhs was fought on December 21, 1826 near Akora.
The Sikhs were defeated. The second battle was fought at Hazro. It was
also won by the Muslims. These victories inspired a number of Pathan
tribes to join Jihad Movement. The number of Mujahideen rose to
80,000. Syed Ahmed Shaheed Brelvi was given the status of “Amir-ul-
Momineen”. Islamic laws were enforced in the area which was
controlled by Syed Ahmed Shaheed Brelvi.

The movement of the Holy war was initially very successful but soon
conspiracies began against Syed Ahmed, Maharaja Ranjid Singh (1780-
1839) bribed Sardar yar Mohammad and his brother Sultan
Mohammad Khan to plot against the Khilafat of Syed Ahmed Shaheed
Brelvi. The disloyalty of the tribal leaders disheartened him. He made
Balakot as is new headquarter. He started his struggle from
Muzaffarabad. Here a tough fight started between the Mujahideen and
the Sikhs. The Muslims fought with heroism but Syed Ahmed and his
right hand companions were martyred on 6th May1831. In short, the
Mujahideen movement of Syed Ahmed failed in Balakot, but this
movement kindled a flame of freedom in sub-continent. The political
work of Syed Ahmed Brelvi was carried on later by Willayat Ali of Patna.
When the British captured the Punjab then a battle was fought again
against the British. Thus the Jihad movement of Syed Ahmed Shaheed
Brelvi was ended after several wars like this for independence.
Haji Shariatullah

1526 - 1857, 1707 – 1857 Personalities, Personalities

Haji Shariatullah was born in Banderlakola, Faridpur district, in 1781. He

was the son of an ordinary farmer. After getting his early education
from his village, he went to Arabia to perform Hajj at an early age of 18
years. He stayed there from 1799 to 1818 and got his religious
education. He learnt Arabic and Persian from his teacher, Maulana
Basharat. During his stay in Arabia he came into close contact with
Wahabism started by Muhammad bin Abdul Wahab. On his return to
Bengal he sought to purify Islam that was impaired by the Hindu
influence.

Haji Shariatullah awakened the Muslims of Bengal by initiating the

Faraizi Movement. He started his movement among the most
depressed section of the Muslim society; the farmers and the artisans.
He called upon the people to discard un-Islamic practices and customs,
and to act upon the commandments of faith, the “Faraiz”, or duties. He
requested them to observe strictly the principles of faith and rules of
Shariah, and to refrain from Hindu practices. This movement was
mainly religious and social in character. The growing popularity of the
movement amongst the people of Bengal alarmed the Hindu landlords
who harassed Haji Shariatullah.

After the death of Haji Shariatullah in 1840, his son, Muhammad

Mohsin, popularly known as Dadhu Mian, organized the movement and
carried on the work of his father. He also visited Arabia at an early age
but was more politically active than his father.