Role of Religious Educational Institutions in Islamic Renaissance in British India
Introduction
During the Islamic Renaissance in British India, religious educational institutions played a significant role in promoting intellectual, cultural, and religious reforms among Muslims. These institutions, known as madrasas, served as centres of learning and provided education in Islamic theology, jurisprudence, Arabic language, and other religious sciences.
- Preservation of Islam
After the fall of the Mughal Empire in the aftermath of the 1857 War of Independence, Islam as an institution came under attack from two sources: the British rulers and the Hindu revivalists. Both considered Islam more dangerous than the Indian Muslims and tried to banish it from India. One of the most lethal attacks came in the form of the abolition of their financial grants. In these dark days, it was these religious leaders who took up the mantle of Islam and saved it from elimination by British India.
Remember, if these ulema had not defended Islam the way they did, Islam would have faced the same fate as so many other creeds like Jainism and Buddhism. Km Pannikar, a great analyst and security advisor to Nehru, has rightly pointed out that, unlike other religions that came to India and fitted in horizontally, Islam survived because it kept on standing vertically. If there had been no Islam, there would have been no Muslims, and hence no Pakistan.
2. Preservation of Islamic Knowledge
Madrasas played a crucial role in preserving and transmitting Islamic knowledge, including the Quran, Hadith (sayings and actions of Prophet Muhammad), and Islamic jurisprudence. They ensured that the Islamic intellectual tradition remained intact despite British colonial rule. The Deoband Madrasa, formally known as Darul Uloom Deoband, made significant contributions to the Islamic revival in British India. Established in 1866, it emerged as a prominent institution and played a crucial role in shaping the religious, educational, and socio-political landscape of the Indian Muslim community.
The Deoband Madrasa emphasized the preservation and propagation of orthodox Islamic teachings and practices. It focused on the study of traditional Islamic sciences such as Quranic exegesis, Hadith studies, Islamic jurisprudence, and theology. By maintaining strict adherence to the principles of Sunni Islam, it aimed to counteract the influence of colonialism and other modernizing forces.
3. Revival of Islamic Scholarship Traditions
Madrasas served as hubs for Islamic scholarship, where renowned scholars taught and produced works on various disciplines. They encouraged critical thinking and intellectual discourse, contributing to the revival of Islamic philosophy, theology, and other sciences.
The Deoband Madrasa revitalized Islamic scholarship by producing eminent scholars and intellectuals. These scholars, trained at Deoband, played a crucial role in reviving Islamic sciences and disciplines such as Hadith studies, Islamic jurisprudence, Quranic interpretation, and Sufism. Their works and teachings had a profound impact on the intellectual and religious discourse of the time. Deoband Madrasa immensely contributed to the development and preservation of Arabic and Persian literature by encouraging the study of classical Islamic texts and fostering a deep appreciation for Islamic poetry, prose, and literary traditions.
4. Reformist Movements
Several madrasas became centres for reformist movements that aimed to address the social, educational, and economic challenges faced by Indian Muslims. These institutions advocated for modernization while preserving the core principles of Islam. They sought to reconcile Islamic teachings with modern knowledge and scientific advancements.
Deoband Madrasa was instrumental in promoting social and religious reform within the Indian Muslim community. It advocated for moral and ethical values, religious piety, and the rejection of social evils. The institution focused on issues such as education, women’s rights, religious tolerance, and social justice.
5. Promotion of General Education
Madrasas not only focused on religious education but also provided general education in other subjects. This broader curriculum helped produce scholars who were well-versed in both religious and secular knowledge. The Deoband Madrasa played a pivotal role in reforming Islamic education. It introduced a comprehensive curriculum that combined religious studies with subjects such as Arabic language, logic, mathematics, and literature. This broader educational approach helped produce scholars who were well-rounded and equipped to address the challenges of the modern world.
The teachings and ideologies of Deoband Madrasa spread far beyond its immediate vicinity. Its students and graduates established madrasas and educational institutions across the Indian subcontinent, helping to disseminate the Deobandi school of thought and its emphasis on Islamic orthodoxy, education, and social reform.
6. Socio-Political Awakening
Religious educational institutions played a vital role in fostering a sense of socio-political consciousness among the Muslim population. They promoted ideas of equality, justice, and the rights of Muslims within the British Indian context. Madrasa-educated scholars actively participated in political and social movements, advocating for Muslim representation and empowerment.
In this respect, the role of Deoband cannot be over-emphasized. It played a crucial role in creating awareness among Muslims about their rights and responsibilities in a changing socio-political environment. The Deoband Madrasa and its scholars played an active role in the Indian independence movement. They supported the call for independence from British rule and advocated for the rights and interests of Indian Muslims. Many Deoband scholars participated in political movements and played leadership roles in political agitations by joining political organizations.
Ulema’s Role in Pakistan Movement
Ulema’s support for the Pakistan Movement came in the form of the New Medina construct, which was formulated by the Barelvis and a section of the Deobandi clergy. In its election campaign in 1946, the Muslim League drew upon the support of Islamic scholars and Sufis with the rallying cry of “Islam in danger”. The majority of Barelvis supported the creation of Pakistan, and Barelvi ulama issued fatwas in support of the Muslim League.
In contrast, most Deobandi ulama (led by Maulana Husain Ahmad Madani) opposed the creation of Pakistan and the two-nation theory. Maulana Husain Ahmad Madani and the Deobandis advocated composite nationalism, according to which Muslims and Hindus were one nation. Madani differentiated between “qaum”, which meant a multi-religious nation, and “millat” which was exclusively the social unity of Muslims.
However, a few highly influential Deobandi clerics did support the creation of Pakistan. Such Deobandi ulama included Mufti Muhammad Shafi and Maulana Shabbir Ahmad Uthmani. Maulana Ashraf Ali Thanvi also supported the Muslim League’s demand for the creation of Pakistan, and he dismissed the criticism that most Muslim League members were not practising Muslims. Maulana Ashraf Ali Thanvi was of the view that the Muslim League should be supported and also be advised at the same time to become religiously observant
Conclusion
The Deoband Madrasa’s contributions to the Islamic revival in British India were significant and far-reaching. It played a multifaceted role during the Islamic Renaissance in British India. It not only acted as a centre of Islamic learning, intellectual discourse, and social reform but also contributed to the revitalization of Muslim identity and the pursuit of knowledge. Its emphasis on orthodox Islamic teachings, educational reform, social and religious consciousness, and participation in the independence movement shaped the intellectual and social landscape of the Indian Muslim community.
