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THE PRISIONERS OF MALTA
(ASIRA'N-E-MALTA)
HEARTRENDING TALE OF THE STRUGGLE OF
INDIAN MUSLIMS TO SAVETHECALI PHATE
 THE PRISIONERS OF MALTA
(ASIRA'N-E-MALTA)
HEARTRENDING TALE OF THE STRUGGLE OF INDIAN MUSLIMS TO SAVE THE CALI PHATE

Author
MAULANA SYED MOHAMMAD MIAN

Transaltors
MOHAMMAD ANWER HUSSAIN
&
HASAN IMAM

Published by

JAMIAT ULAMA-1-HIND
1, Bahadur Shah Zafar Marg, New Delhi
inassociation with
M A N AK
PUBL ICATIONS PVT. LTD
 First Edition 2005

Publishedby
JAMIAT ULAMA-1-HIND
1, Bahad ur Shah Zafar Marg
New Delhi1- 10002
in association with
MANAK Jamiat Ulama-i-Hind
PUBLICATIONS PVT. LTD
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Laxmi Nagar, Delhi-110 092
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storage and retrieval system, without permission
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ISBN81-7827-104-4

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 •

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CONTENTS

Translato'rsNote xv
Aboutthe xvii
Author xxiii
Foreword
1. Shaikhul Hind Hazrat Maulana
Mahmood
Hasan: An Introduction 1
1. Family Backgroun d 1
2. Educational Background 2
3. Foundation of Da rul Uloom Deoband 2
4. Aims and Objectives of Darul Uloom Deoband 4
5. Popularity of Darul Uloom Deoband 4
6. Shaikhul Hind Maulana Mahmood Hasan and
His Relationship with Maulana Qasim Nanautavi 6
7. Teaching 7
8. Samratut Tarbiah 8
9. Political Situation 12
10. Formation of the Indian National Congress 14
11. Aims and Objectives of the
Indian National Congress 14
12. Man Proposes, God Disposes 15
13. Oppositionto the British Rule 16
14. National Atmosphere 18
 Contents ix
iii The Prisioners of Malta

15. Role of Shaikhul Hind Maulana 39. Shaikhul Hind's Arrest 48

Mahmood Hasan 21 40. Arrest of Maulana Hussain Ahmad Madani 48
16. Role of Samratut-Tarbiahin 41. Sharif Hussain of Mecca Prefers British
the Freedom Movement 24 Friendship to Shaikhul Hind 49
17. Political Importance of the Year 1909 27 42. Prod uce Maulana Mahmood Hasan or
Face Bullets 49 ·
18. Initiative and Motivation to an Initiative 28
19. The Establishment of Nizaratul Maarif 29 43. Sharif Hussain Orders Flogging 49
44. Departure from Jeddah 50
20. PoliticalTraining of Maulana Obaidullah Sindhi 30
21. The Main Objective of Nizaratul Maarif 31 45. Shaikhul Hind Provided Special Facilities 55
22. Financial Assistance to the Ottoman Empire 46. Shaikhul Hind Released from the Prison 56
during the Balkan and Italian War 31 47. Non-violence Instead of Violence 56
23. Planning for Revolution: Action and Reaction 32 48. Shaikhul Hind's Fatwa Concerning
24. Maulana Mahmood Hasan Refuses to Issue Non-cooperation Movement 57
Fatwa against the Ottoman Empire 36 49. The Public Meeting in Honour of Shaikhul Hind 60
25. Journey to Hijaz 37 50. People Who Came to Receive Shaikhul Hind 60
26. Shaikhul Hind Instructs His Colleagues 51. Shaikhul Hind Leaves for Delhi 60
in Darul Uloom Deoband 38 Conferment of the Title 'Shaikhul Hind' 60
52.
27. Rumour of Shaikhul Hind's Migration and 53. Shaikhul Hind's Arrival Proves Auspicious 61
Restlessness among His Well-wishers 39
28. Shaikhul Hind's Stay in Bombay 39 54. Sad Moment for Muslims 62
40 55.
29. Shaikhul Hind's Companions on the Journey Establishment of a National University for
Muslims and Shaikhul Hind's Address 62
30. Shaikhul Hind Appoints Successor 40 56. Shaikhul Hind Presides Over the 2nd
31. Arrest Warrant A British Drama 40 Conference of Jamiat Ulama-i-Hind 64
32. False Rumour 41 57. Jamia Millia Islamia is Founded 67
33. Shaikhul Hind meets the Governor of Hijaz 41 58. Shaikhul Hind Bids Farewell to the World 67
34. Shaikhul Hind Couldn't Reach Yaghestan 43 59. Shaikhul Hind's Virtues 68
35. Shaikhul Hind's Visit to Taif 44 60. Conclus ion 74
36. How Arabs Were Instigated to Revolt 45 61. Fatwa of Shaikhul Hind Maulana
37. Rebel Attack on Taif 62. Mahmood
Answe r Hasan 76

-
46 78
38. Fatwa of Kufr against the Ottoman Rulers 47
X The Prisioners of M.alta Contents xi
1. Shaikhul Islam Maulana Syed Hussain Ahmad 19. The Statement of Maulana (Maulvi) Hussain
Madani (Former Shaik.hul Hadith of Darul
Uloom Deoband and President of Jamiat .. Ahmad Deobandi Mahajir Makki,
submitted in the Court of City Magistrate,
Ulama-i-Hind) 85
Karachi, by Accused No. 2,
1. A Short Biography of Shaikhul Islam dated September 29, 1921 117
Maulana Hussain Ahmad Madani 87 20. Maulana's Statement 117
2. Shaikhul Islam's Lineage 87 21. A Different Sort of Punishment in Karachi Jail 129
3. The period of trials and tribulations 89 22. After the Release 130
4. Observance of Principle 90 23. Maulana's Stay in Silhyt 131
5. Observance of the Prophet's Sunnah in
Construction of the House 90 24. His Stay Proves Auspicious 131
25. Maulana Madani as the Head Teacher
6. Maulana Madani's Visit to Other Countries and
His Acquaintance with the Turkish Language 94 of Darul Uloom Deoband 132
26. Change in Political Climate and Reformation
7. The European War of 1914 in the Eyes of in the Nation's mindset 135
Maulana Hussain Ahmad Madani 96
27. Programmes 140
8. Mutinous Arabs and the Loyal
Residents of Madina 97 28. Insertion 141
9. Maulana Hussain Ahmad Madani Arrested 98 29.
Second Phase of Freedom Struggle and The
Personal Afflictions: Death of Maulana Role of Maulana Hussain Ahmad Madani 144
10.
Madani's Father and Other Relatives 101 30.
Participation of Jarniat Ularna-i-Hind 147
11. Par
31.
Maulana Madani's Arrest and Release in 1932 150
ched Portion 104 32.
The Need for Cooperation with the Congress:
12. Instead of Jeddah, Maulana Political Reasons and Religious Arguments 152
Madani Reaches Bombay 105 33.
Maulana Madani's Letter to
13. Maulana Madani's Return from Malta 106 Hafiz Mohammad Siddique35 153
14. ASecond Madrasa Aalia is Established in 34.
Maulana's Another Letter to
Calcutta and Maulana Presides over it 107
Hafiz Mohammad Siddique 163
15. Reason for Insistence to Get Down at Amroha 109 35.
The India Act 1935, the Election Phase and the
16. Maulana Madani Reaches Deoband 110 Relentless Struggle of Maulana Madani 168
17. The Humility and Contributions of Maulana 36.
Jinnah's Promise, Ulama's Participation
Madani, the Successor of Shaikhul Hind 112
and Maulana Madani's Exemp lary
18. Agitation in the Army and Police Force 114 Effo r t fo r its Success 170
37.
Mischievous Issue of Nationalism 175
xii The Prisioners of Malta

38. Letter of Maulana Madani to Hazrat Talut Contents xiii

178
39. Allama Iqbal's Letter to Mr. Talut 186 62. Detention Notice 209
40. Allama Iqbal's Second Letter to Mr. Talut 186 63. Maulana Madani in Naini Jail 210
41. The Reply of Maulana Hussain Ahmad Madani 187 64. Release from the Prison 211
42. A letter of Refutation from Allama Iqbal 190 65. Maulana's Routine and Avocation inside Jail 211
43. The Second World War 191 66. Taking Siesta 217
44. Resignation of the Congress Ministries 194 67. A Joke 217
45. Individual Passive Resistance 195 68. After Release from the Prison 218
46. Maulana Madani's Secret Propagation 195 69. Addition of Elucidation in Jamiat
47. Joint Suggestion of the Congress Ulama-i-Hind's Formula 219
and Jarniat Ulama 196 70. Elucidation 219
48. Proposal for Pakistan 197 71. Jamiat's Saharanpur Conference and
49. The Jaunpur Session of Jarniat Ulama-i-Hind Excerpts from the Presidential Address 220
197
50. Valuable Excerpts from Maulana's 72. End of World War and India's
Presidential Address Worsening Condition 235
197
51. The issue of Giving .Hel p to Britain 73. The Outcome of the Freedom Movement 236
in the Present Situation 198 74. The Revenge and the Punishment 237
52. The Right Way to help Britain 199 75. The Contest 239
53. Our Stru ggle Concerning India's Freedom 200 76. Image Competition 241
54. Muslims Owe Greater Responsibility 77. Hindrances in Publication 243
for India's Freedom 200 78. Muslim Parliamentary Board:
55. Regarding Pakistan 201 Its Objective, Need and Use 244
56. Composite Nationalism 202 79. Election Campaign and Risking of Life 246
57. Cripps' Mission, Lahore Session of the 80. A Letter from Mohammad Tayyab
Jarniat and its formula 203 Bhagalpuri to Mohammad Mian 247
58. Formula 205 81. The Election Results 254
59. The Arrest of Shaikhul Islam Hazrat Syed 82. After Election till Partition
Maulana Hussain Ahmad Madani 206 (Ma rch 1946 - 3rd June 1947) 255
60. A Public Figure in Extreme Solitude 208 83. Arrival of the Cabinet Mission 255
61. An Auspicious Dream 209 84. Conve ntion of the Muslim
League Parliamentarians 256
xiv The Prisioners of Malta

85. The Constituent Assembly 257

86. Direct Action Plan 257
87. The Meeting of the Constituent Assembly 258
88. The Declaration of India's Partition 260
89. An Encouragement and the Helping Hand 263
90. The Charge of Treason 265
TRANSLATORS' NOTE
Index 269

First of all, we thank Almighty Allah for the opportunity to

translate the book on the life and achievements of two most
prominent Islamic scholars and freedom fighters, Shaikhul
Hind Maulana Mahmood Hasan and Shaikhul Islam
Maulana Hussain Ahmad Madani
(mayAllahblesstheirsouls). Wehave read numerous books
of history, some of them highly fascinating, but never felt
too impressed by the events they covered. This book moved
us. It unfolded theera of the moves of the freedom fighters
to liberate the country from the rlutches of imperialis m;
also the counter-moves of the imperialist forces to bring
dissension and disunity among the ranks of the freedom
fighters.
'Asira'n-e-Malta' is the history of the perpetration of the
British Rajin Indiaagainstthewilland wishesof its
inhabitants. We perhaps felt involved because it's the story
of our own ancestors being dragged, arrested, interrogated,
imprisoned, humiliated, handcuffed, exiled, clubbed,
bayoneted and summarily executed by the
Britishcolonialists.
The book is, in fact, a historical record of Ulama's
contribution to the freedom struggle of India, narrated
without an iota of exaggeration. It is also a record of the
machinations of the colonial Britain and its infamous 'divide
and rule' policy aimed at perpetrating India's economic
exploitation.Thebookshowshowcommunalismwasfirstused
by the British as an instrument of rule to divide the
communities in India along religious lines. It is also a record
of the failure of India as a nation tosee through theconspiracy
xvi The Prisioners of Malta

of the colonial Britain. It shows how by getting carried

away by religious sentiments, the Hindus and the
Muslims unwittinglyplayed intothehandsof
thealienrulers,ultimately resulting in Partition of India.
This book is regarded by Islamic scholars as an
important document of pre-Partitioa history of India in
Urdu language. It is a scholarly piece, depicting the then ABOUTTHEAUTHOR
prevailing mood
duringtheBritishrule.Andalso,howcunninglythecolonialists
exploited it to their own benefit.
This translation could have never been realized without In 1 926, I got admitted in Darul Uloom Deoband and
the generous help we have received from many sides. We started my academic career under the tutelage of celebrated
would like to thank first Hazrat Maulana Asad Madani, Islamic scholar Maulana Ejaz Ali Saheb (Shaikhul Adab). It
President of Jamiat Ulama-i-Hind for his encouragement. was the golden period of Darul Uloom Deoband. Students
Without his sincere dua this work could not have been received immense love and affection from their teachers
completed. and strove for academic excellence. Maulana Ejaz Ali was
Our special thanks are due to Maulana Mahmood Asad very particular about academics. Therefore, only those
Madani, General Secretary of the Jamiat Ulama-i-Hind, for students who sacrificed all comforts of life and were deeply
his generous encouragement and assistance in getting the engrossed in the pursuit of knowledge and academic
work published. Without his moral support this book could excellence could get his special attention. Maulana himself
not have seen the light of the day. was a living example of the famous Arabic maxim: "It is
We are grateful to Markazul Ma'arif, Mumbai, and its impossible to ge t a single drop from the ocean of knowledge
chairman Maulana Badruddin Ajmal Al-Qasmi, for his unless you sacrifice everything for it."
generous encouragement with financial and manpower I had heard that a distinguished disciple of Maulana
support and for considering uscompetentand assigning to EJaz Ali, whom he taught Arabic literature and Islamic
us the task of translating the book. jurisprudence, hadstarted impartingIslamic education
The translators wish to express deep sense of gratitude inArah (Bihar). I often wondered who was this genius
to Professor Shan Mohammad for writing the 'Foreword' of disciple of such a prominent Islamic scholar. Later I came to
this book. know that it w..1s Maulana Syed Muhammad Mian Sahab,
For any shortcomings that readers may find, none about whom I am privileged to write a fewwords.
except us is responsible. After completing my education at Darul Uloom
Deoband, I was engaged in teaching at Madrasa Alia
Mohammad Anwer Hussain Fatehpur, Delhi. Maulana Muhammad Mian had shifted
and from Arah (Bihar) to Shahi Madrasa Moradabad. This
Hasan Imam provided frequent opportunities to meet him during
various meetings and sessions of the Jamiat Ulama-i-Hind.
After 1944, Maulana Muhammad Mianjoined the office of
xviii The Prisioners of Malta About the Author xix
the Jamiat Ulama-i-Hind and settled down in Delhi. So, we branch of Islamic studies and carried out this responsibility
could frequently meet. In 1947, particularly, I was meeting with remarkable success.
and talking to him daily. Both of us offered our daily From the writings of MauianaMuhammad Mian, it
prayers in Ahata Kale Khan Mosque in Gali Qasim Jan. would appear that he did not hail from a family having any
This mosque became our meeting point for five times a remarkable academic background. But his household was
day. During our constant interaction, we identified many famous for leadership and piety.
common issues and planned to work shoulder to shoulder Maulana Muhammad Mian was born on 12th Rajah 1321
to solve them. During these interactions, I had the A.H. His father,Syed ManzoorMuhammad, was an employee
opportunity to see him from a very close quarter. Maulana in the department of canal and irrigation. Maulana spent
Muhammad Mian was not a stalwart, but he had many several ye rs with his father in rural areas. He received his
innate, sterling qualities in his personality. Therefore, the education under the supervision of his grandmother. She was
vacuum created by his sad demise was felt by every section
a God-fearing lady. In 1916, Maulana joined Persian classes at
of the Muslim society in India.
Darul Uloom Deoband. For almost nine years, Maulana
Maulana Muhammad Mian was a versatile genius.
received education in different disciplines at Darul Uloom
While he was a politician, historian and essayist on one
Deoband. In 1925, he completed his studies of Hadith. Some
hand, he was a distin ed teacher and a prominent Islamic
of Maulana' s close friends have termed his life from the
jurist on the other. He rendered valuable administrative
childhood to the end as "a livL11g example of goodness and
services for theJamiat Ulama-i-Hind duringhisearlydaysin
piety". His life at Darul Uloom Deoband was dedicated to
Delhi.Though for10-15 years he wasquite busy with the
education. Studies, books and academic interactions with
administrativetasks of the Jamiat, he paid considerable
teachers and scholars were his main engagements.
attention to his academic work. That is why today we see
Maulana was a practising Islamic scholar. To write down
more than a dozen highly informative books authored by
meticulously about the diverse aspects of his personality is
him. These books are an authentic source of history of the
difficult for an ordinary writer like me. The meaning of the
Muslims in this country. Maulana's writing engagement,
following Persian verse encapsulates my deep feelings about
however, made his teaching profession to suffer.
Maulana Mohammad Mian was relieved of hisofficialduty Maulana's personality.
after some changes were made in the administrativeset up of From top to bottom wherever I see at him (at my beloved), ·
the Jamiat Ulama-1- Hind. Utilizing this temporary respite, he It so attracts me that Iamunableto pinpointthemost
started teaching Hadith (the Prophet's sayings) to the students beautiful part of his body.
of Madrasa Aminiyah at Kashmiri Gate in Delhi. Teaching, as After comple ting his Madrasa education, Maulana
a profession, requires constant study. When a teacher resumes participated in almost every movement launched to oust the
his teaching assignment after a long gap, he feels difficulty British from this land. As a result, he was intermittently
and inconvenience.Though Maulana had not taught for a long arrested, often put behind bars and persecuted. He,
time, his performance was stunning. however, remained determined and firm in his mission.
Since the time of Mufti Kifayatullah, Madrasa Aminiyah Since Maulana was inspired by the religious teachings and
had played a pivotal role in disseminating Hadith education. his conviction to fight against the oppressive British
The sad demise of Mufti Kifayatullah created a vacuum in the regime, he readily and willingly undertook all sorts of
Madrasa's departmen t of Islamic jurisprudence. Maulana assignments given to him. He worked as an ordinary
Muhammad Mian paid adequate attention to this important volunteer, as an arbiter of his group and also as
'Administrator' of the Jamiat Ulama-i-Hind. The
xx The Prisioners of Malta About the Author xxi
post was considered prestigious in the organisational set- and a few months later the book was published under the
up, but for him it never became a hindrance in carrying out title' Tehrik-e- Shaikhul Hind, Reshmi Ruma / Spanish' .
even anordinaryjobof theorganisation, This book is written on the same topic and is based on
becausehismainobjective was to render valuable services the biography of Shaikhul Hind Maulana Mahmood Hasan
of every nature, provided it helped the cause of India's and his trusted companion Maulana Syed Husain Ahmad
liberation movement. Madani. Themanuscript of this book wascompletedduring
Partition of India in 1947 resulted in wide-spread the lifetime of Maulana, but unfortunately he died before
communaldisturbances.Thelarge-scale victimisation of its publication on October 22, 1975.
people had shakenevery conscientious Indian. During this The book titled Asiran-e-Malta (Prisonersof Malta) was
period of great tragedy, Maulana helped many victims of originally written and published by Shaikhul Islam Hazrat
op p ression and atrocity. Whenever an atrocity was Maulana Husain Ahmad Madani. Since the book was written
committed against the Muslim community in any part of .during the tyrannical British regime, it could not discuss all
the country, Maulana Mian rushed to provide relief and i sues with the openness and clarity the subject demanded.
succour to them. Maulana toured far and wide in rural Sm_ce our country is independent now, every incident can be
Punjab and Himachal Pradesh to assess the situation of the written about in detail and with openness. Primarily for this
Muslim community because massacres and bloodshed reason, Maulana re-edited this book.
there had reduced their numbers to be counted on fingers. Like Maulana's other books, I am confident, the readers
Even the difficult hilly tracts of Himachal did not deter will appreciate this book too. I am hopeful that the book will
him from reaching out to the emotionally devastated pro.vide enough authentic source materialson thesubject from
Muslims. He took the opportunity to open Madrasas and which researchers and historians can benefit.
sci\ ols for Muslims so that the Islamic faith and culture In the end, I raise my hands in prayer to Almighty Allah
could be preserved. beseeching Hisacceptance of Maulana's works. MayAllah
Maulana was a sensitive man and fully understood the make the book popular among readers and place him among
importance of time. He, therefore, utilised his every minute the exalted souls in the Paradise (Ameen!).
for the progress of the Muslim community. Maulana's
services to the community are countless. The foremost among Maulana Qazi Sajjad Husain,
them is that he wrote comprehensive books about the Sadr-e-Mudarris(Head of the Teachers),
religious, social and political services rendered by the Indian Madrasa Alia Arabic, Delhi.
Ulama right from Shah Waliullah to the present day. The June 19, 1976
books he authored are authentic and important source
materials for historians. His seminal works, 'Ulama-e-Hind
Ka Sltandar Mazi' and 'Ulama-e- Haque', have become
importantreference books for researchers and historians.
In the last phase of hislife,
Maulana'sattentionwascentred on 'Tehrik-e-Shaki hul Hind'
(The movementof Shaikhul Hind). The India Office in Lond
on had declassified and released certain secret, official
documents related to this movement. Maulana obtained
their photocopies and started tirelessly working on them. As
the records were in English, they were translated into
Urdu. He wrote a comprehensive 'Foreword'
xxiv The Prisioners of Malta

struggle. Letters between Shaikh ul Hind and Maulana

Obaidullah Sindhi about a military intervention from Khyber
Pass were exchanged on pieces of cloth. This is known as Silk
Letter Conspiracy in British records. But political repercussion
in Arabia took an unexpected tum . Sheriff Hussain of Makka
revolted agains t the Turks with the British assistan ce and
Shaikhul Hind was arrested with his most devoted student, Part ONE
Maulana Hussain Ahma d Madani, who is tod ay known as
Shaikh-ul-Islam. They were brought to Malta and kept in strict .SH AIKHULHINDHAZRAT
vigilance with great hardships in prison. But these hardships
did not deter themfromthecauseforwhich they werestruggling. MAULANA MAHMOOD HASAN
In 1920, Shaikhul Hind was brought to Bombay and freed.
Politi.cal India was watching all these developments. Shaikhul
An Introduction
Hind's arrival to India emboldened them and they resolved to
fight more stubbornly for the freedom of the country.Shaikhul
1. FAMILY BACKGR OUND
Hind was received by Mahatma Gandhi, Dr. Mukhtar Ahmad
Ansari and Hakim Ajmal Khan and henceforth a rigorous fight
for independence of India ensued. Shaikhul Hind endorsed Maulana Mahmood Hasan was son of Ma ulana Zulfiqar Ali.1
the Khilafat Congress programme and in spite of his illness, Maulana Zulfiqar Ali was the progeny of Shaikh Fateh Ali.
he continued tosupportevery programme of thenationalists
1. Maulana Zulfiqar Ali was a distinguished
which was intended to oust the British. The Shaikh passed
scholarwhoreceived ed ucationat Delhi Arabic College. He
away in 1920, after a few months of his arrival in India from
wasa prominent student of Maulana Mohammad Mamluk
Malta and was buried at Deoband besides Maulana Qasim
Ali, the principal of the Delhi Arab ic College. He was a
Nanotavi, his revered teacher who had been struggling government employee in the department of education. For a
throughout his life to overthrow the British. long time until his retirement, heserved as deputy inspector.
The Shaikh was succeeded by his brilliant student, Maulana
After retirement,hesettled down in Deoband. He was the
Hussain Ahmad Madani who like his teacher fought against
chief adviser for the educational programme then being
the British and suffered imprisonment. He is popularly known undertaken at Chatta Masjid, Deoband. When the institution
as Shaikhu-ul-Islam for his sincere and dedicated services to took the shape of 'Darul Uloom' (College of Islamic Learning),
India and Islamic world . hebecame the member of 'Majlis-e-Shoora. ' Darul Uloom
The book 'The Prisoners of Malta' is translation of' Asira' n- greatly benefited from his academic experiences. His eldest
e-M alta' written by Maulana Mohammad Mian in Urdu long son was Maulana Mahmood Hasan. Besides, he had three
back. This translation in English has made the book other sons-Maulana Hakim Muhammad Hasan,
accessible to non-Urdu knowing readers. It throws light on Maulana Hamid Hasan, and Maulvi Hafiz Muh ammad
almost all the activities of the two great nationalists who had Muhsin. He also had two daughters. He died at the age of 85.
sacrificed their all for the cause which was dear to them. The He left behind 63 grand children besides his sons and
translator deserve all praise and appreciation for their daughters. He was a renowned scholar of Arabic, Urdu and
praiseworthy work. Persian literature. He will always be remembered in the
academic circles for his monumental work and precious
Shan Mohammad translationsfrom Arabicliterature into Urdu.Someof his
Professo r (Retd.) works are: (1) Atarul Warda - its Urdu translation and
Aligarh Muslim University, Aligarh, U.P. commentary,
(2) Urdu translation of Al- Irshad Qasida Banat saad, (3) Urdu
2 The Prisioners of Malta Shaikhul Hind Hnzrat Mau /ana Mahmood Hasan 3

Native land eoband, District Saharanpur, Uttar seminary was dissemination of Islamic educa tion, and Mullah
Pradesh, India Mahmood was appointed its first teacher. Adjacent to an old
Year of birth 1851 Masjid of Deoband, called Chatta Masjid, classes were held
Place of birth : Bareilly.2 under the shade of pomegranate trees. This was beginning of
Darul Uloom Deoband that has become one of the greatest
Islamic seminaries of the world today. Interestingly, the names
2. EDUCATIONAL BACKGRO UND
of both the first teacher and the first student of Darul Uloom
Maulana Mahmood Hasan started his education at an early Deoband were Mahmood. The student (Maulana) Mahmood
age of six. His first teacher was Mian ji Mangalori, a Hasan wasof 15years age then and had already finished some
elementary books of Arabic.6
venerable man from Mangalore . Maulana learnt several
chapters of the holy Qur'an from Mianji Mangalori. After
completing the holy Qur'an and elementary books in the _____________
Persian from another teacher, Miyanji Abdul Lateef, first man todonate as well ascollect money for theestablishment
Maulana Mahmood Hasan completed his Persian education of this Madrasa. (Sawanell Qasm,i Vol. N o.2, p. 258.) In vario us
from his uncle, Mahtab Ali.3 His uncle also taught him the meetings Maulana Abid Husain had with Maulana Qasim
elementary books of Arabic.4 Nanautavi, he had suggested the establishment of Madrasa.
(Sawaneli Qasmi: V<;>l. 2, p. 250). Other noblemen of Deoband
like Sufi Haji Rafiud d in, who was residing in Chatta Masjid,
3. FOUNDATION OF DARUL ULOOM DEOBAND extended full co-operation. When Haji Abid Husain left for Haj
pilgrimage, Haji Rafiuddin looked after administrative affairs
A few noble souls of Deoband laid the foundation stone of a of Madrasa. (Ulama-e-Haq: Vol. 1, p. 75.) Third prominent
religious seminary on May 30,18665• The purpose of the person who contributed significantly to the establishment of
Deoband Madrasa was uncle of Shaikhul Hinq, Maulana Mahtab
commentary of Al Taliqat Sab'a Muallaqa, (4) Commentary Ali. Right from the inception of this Madrasa, he was active in its
and translation of Tashil Addirasa Diwan-e-Hamnsah, affa ir s . (Ulnma-e-Haq: Vol.1, p. 66). Besides these prominent
(5) Urdu translation of Tashilul Bayan Diwan-e-Mutanabbi, personalities, the father of Shai khul Hind, Maulana Zulfiqar
(6) Meyar AI-Bnlaghalz,and (7) Tashilul Hisab etc. Ali, and the father of Maulana Mufti Hifzur Rahman (Mujahid- e-
2. His father was residing here as a government employee. Millat), Maulana Fazlur Rahman, also played a pivotal role in
3. Like Maulana Zulfiqar Ali, his youngest brother Maulana the foundation of this Madrasa. Since tl1e father of the Mujahide
Mahtab Ali was also a student of Delhi Arabic College and Millat, Maulana Hifzur Rahman, was a government employee and
had received education under the tutelage of celebrated scholar was serving as a deputy inspector of education, initially he was not
Maulana Mamluk Ali. Maulana Mahtab Ali did not accept any practically involved in the scheme of Madrasa. He was, however,
government post. He privately imparted education to students. helping with his valuable suggestions. ( Sawaneh Qasmi: Vol.
When Haji Abid Husain established a religious seminary, he 2, p. 242.) Among others, Shaikh Nehal Ahmad Deobandi and
played a pivotal role in the institution and became his right Munshi Fazle Haq were the members of the first'Advisory
hand. Committee' of Darul Uloom Deoband. (Ulama-e-Haq: Vol. 1, p.
4. Hayat Shaikhul Hind, a biography of Maulana Shaikhul Hind 76.)
by Maulana Asghar Husain. 6. By tha t time Shaikhul Hind was learning Qaduri and
5. Every one desired to establish this Madrasa. But the credit for Tahze eb ('Hayat Shaikhul Hind' by Maulana Asghar Hussain,
taking practical step went to Haji Abid Husain. He was the Vol. 1, p. 9).
4 The Prisioners of Malta Shaikhul Hind Hazrat Maulana Mahmood Hasan 5
4. AIMS AND OBJECTIVES OF DARUL ULOOM DEOBAND
"Students not only from District Saharanpur, western Uttar
Pradesh, Banaras and Bihar, but also from far away places
The cardinal aims and objectives of Darul Uloom Deoband such as the Punjab and Kabul had flocked to the institution in
were jotted down by its founding father Hazrat Maulana large numbers. Like in the list of students, carrying name of
Qasim Nanautavi. These aims and objectives personally Maulvi Badruddin Azimabadifrom Patna, Bihar,
penned by Maulana Naunatavi are the virtual constitution of manynamesarefound in the donors list of people from far
Darul Uloom Deoband and the jottings have been safely away places like Danapur in Bihar and Tonk in Rajasthan."
kept in Darul Uloom Deoband and Jamia Qasmia Madrasa A few years later, when construction of the Madrasa
Shahi, Moradabad. A photocopy of. this important started, not only Muslims of north India, from the Punjab
document can be seen in Sawaneh Qasmi (Biography of and Bihar, b ut also Muslims from southern parts like
Maulana Qasim Nanautavi, Vol. 2, pp. 220-221) Hyderabad, enthusias tically participated in the fund raising
In the wordsof Shaikhul Hind MaulanaMahmood
Hasan, and development work. Special meetings were organised to
raise funds. With the passage of time, the people's interest
who was one of the closest disciple s of Maulana Qasim
and participation grew. Along with the general annual report
Nanautavi, the founding father of Darul Uloom, and its first
of 1879, a 26-page special report in the form of a booklet
student: containing the names of don ors from Hyderabad was also
"As far as I know, after the failure of uprising of 1857, it was published.8
decided to establish a centre (institution) where people could Constantinople,eight thousand miles awayfrom Deoband,
be trained to overcome the failure of 1857." 7 was the capital of Ottoman Empire. From here the Arabic
newspaper Aljawait was published.. Darul Uloom Deoband,
established in a remote township like Deoband, had rapidly
5. POP ULARITY OF DARUL ULOOMDEOBAND
gained international recognition. Even before the completion
of the building of the Madrasa, manager of Aljawait issued a
Darul Uloom Deoband was established neither to
complimen tar y copy for the students of Darul Uloom
accomplish any contemporary objectives, nor was its
Deoband.9
syllabus prepared with a view to respond to the needs of
Allama Ahmad Hamdi Afandi, an outstanding scholar of
the times. The Madrasa (Islamic seminary), in fact, had
Constantinople, had authored a book, An-Najmud Dararee Fee
nothing new to offer in tune with the educational demands
lrshadis-Saree(The shining stars for the guidance of night
of the period that would have attracted the modern youth
hawk). He had made four copies of this book before its final
by way of promising a bright career in the future. Nor
publication. These were distributed to the following important
Deoband, as a place, had any attraction in itself. Like a
institutions:
dozen of backward and undeveloped villages of district
Saharanpur, Deoband too was a town unknown and Two copies to the library of Constantinople.
untouched by modern developments. Being backward, its One copy to the library of Jamia Azhar, Egypt.
residents were all ordinary people. However, it is One copy to the library of Darul Uloom
interesting to note that the first annual report of Madrasa Deoban.
pointed out:
8. Sawanelz Qasmi, Vol. 2, p. 326.
9. Sawa11elz Qnsmi, Vol. 2, p. 329.
7. Sawaneh Qasmi, p. 226.
6 The Prisioners of Malta ShaikhulHind Hazrat MaulanaMahmoo.l Hasan 7

With the book, the author had attached a letter written in about the purpose behind establishment of Daru l Uloom
Persian. The letter described the importance of Daru l Uloom Deoband, he said: "As far as I know, this institution was
in the following words: founded after the defea t of Ind ians in the famous War of
Independence of 1857. Therefore, sole objective of this
"Four copies have been made fromthe originalbook. I have
sent three copies to Constantinople and Egypt. I am sending Madrasa was to prepare freedom fighters that could
one copy to Darul Uloom Deoband, the fountainhead of compensate the loss of Ghadar of 1857."
knowledge. My main intention behind writing this book is to Munshi Mumtaz Ali owned the printing press where
preserve the memory of our illustrious ancestors." Maulana Qasim Nanautavi worked. When the printing
press was shifted from Meerut to Delhi, Maulana had to
The letter of Allama Ahmad Afandi was addressed to Hazrat
come to Delhi. Maulana, however, sometimes visited
Maulana Muhammad Qasim, Hazrat MaulanaRafiuddin
Deoband and his native place Nanauta in Uttar Pradesh.
Saheb, Hazrat Maulana Muhammad Yaqu b Saheb and Haji
Since Maula na Mahmood Hasan was closely associated
Muhammad Abid Husain Saheb, all members of Consultative
with Maulana Qasim Nanautavi, he actively cooperated
Committee of Darul Uloom Deoband.
with his venerable teacher in various noble works.
The importance of Darul Uloomcould alsobegauged Whenever he found opportunity, he tried to learn from his
from the fact that the Turkish ambassador, stationed in teacher and alsostudied many precious books with his help.
Bombay those days, officially brought this book on behalf Maulana Mahmood Hasan's relationship with Maulana
of the governm en t of Turkey to Darul Uloom Deoband. Nanautavi was not restricted only to teaching. He had
The letter was published in the Annual Report of Darul taken oath of allegia nce as well as received spiritual
Uloom Deoband in 18781. 0 blessings from him. The ultimate effect on Maulana
Mahmood Hasan was that he became emotionally very
6. SHAIKHUL HIND MAULANA MAHMOO D HASAN AND close to his spiritual master Maulana Qasim Nanautavi.
HIS RELATIONSHIP WITH MAULANA QASIM NANAUTAVI Besides, his revered teacher was also a towering
personality who had foug ht the Bri tish in the First War of
Maulana Syed Asghar Husain once said: "Maulana Qasim India's Independence in 1857.
Nanautavi had' taught Siha Sitta '(six certified collections of The defeat at the hands of the British government in 1857
Hadith) and other books to Maulana Mahmood Hasan in the did not discourage freedom fighters. They adopted different
year 1869/1870. During that period Maulana Qasim courses of action to achieve their goal. Darul Uloom Deoband
Nanautavi was working as editor in a printing press at showed the new path.
Meerut.11 Talking
7. TEACHING
10. Sawaneh Qasmi, Vol. 2, p. 320.
11. Maulana Nanautavi used to match the wordings of the new Maulana Mahmood Hasan began teaching while he was still
book with the precious old one. If there were even small
a student. After he completed his education in 1871, he was
errors, he corrected them. If there was vast difference
between the two copies, he prominently highlighted that in appointed teac her at Darul Uloom Deoband. Just four years
the marginal notes. When the Bukhari Sharif was published later in 1875, he was promoted and became the 4th ranking
in India, through marginal notes he pointed out various teache r. In 1888, he was u na ni mo us ly appointed and
prescribed copies. As I have heard, Maulana Qasim bestowed the honour to discharge the duty as Sadr-ul-
Nanautavi wrote the footnotes of last eight chapters of
Bukhari Sharif.
8 The Prisionersof Malta
.Shaikhul Hind Hazrat Maulana MahmoodHasan 9
Mudarri seen (Head of the Teachers). He continued to serve
on this post till 1915.12 chalk out plans in their minds. Those who were active
had even outlined the framework of a political party. 13
(b) Whatever details under the sub-heading 'Popularity
8. SAMRATUT TARBIAH of Darul Uloom Deoband' have been given, it
authenticates that founders of Darul Uloom Deoband
In 1878, in the fifth year of his appointment as teacher at like Haji Abid Husain, Maulana Mahtab Ali and
Darul Uloom Deoband, Maulana Mahmood Hasan formed others wanted theinstitution towork as and remain a
with his acquaintances on the campusanorganisation religious institution. However, as soon as the
namedSam.ratut Tarbiah (Fru its of Training). The express Madrasa came under the complete supervision of
purpose of the organ isa tion was to establish contacts and Hujjatul Islam Maulana Mohammad Qasim
garner material support from the wellwishers of Darul Nanautavi, its face radically changed.14 It did not
Uloom e band. ut there was certain other purpose of the remain just a Madrasa; it became the centre and
organisa tion which could not have been expressed openly- focal point of the Mujahideen of 1857 revolt, in
specially in the year 1878 when only 20 years had passed whose mouth the bitterness of failure still persisted.
since the Great Uprising of 1857,theBritishImperialism (c) The first batch of s tuden ts15 to pass out fro m Darul
was in itsprime,and its faithful intelligence agents in Uloom Deoband mainly consisted of those who hailed
organisations like the CID were fuUy alive to the gravity
of the situation. They could have gauged the real purpose
13. Four friends the writer of this book one among them, formed a
of the organisation from the enthusiasm and the character secret party. The objective of the party was defined and it
of its voluntee rs and sympathisers. members took an oath. The text of the oath was prepared
Once we look upon the following points, the purpose cautiously. It was preservedand decided that except the four, it
of Sa mra tu t Tarbiah becomes crystal clear: won't be disclosed to any one. However, it would be duty of the
members that they would enrol four trusted men and make a
(a) Almost forty years after 1878 (from 1915 to 1923), I
party and run it secretly. This happened in about 1920. After
got benefited from Darul Uloom Deoband. Intelligent
that my teaching engagement increased. In the meantime, the
and progressive students of Darul Uloom Deoband political scenario of the country changed dramatically. The
those days had the deep feeling (and this feeling was incident of Chauri Chawra took place. This incident brought
inculcated in the minds of incoming students by the the Freedom Movement an abrupt halt The British government
outgoing) that the overthrow of the yoke of slavery of took advantage of the situation and encouraged divisive forces
the British Imperialism was the foremost duty of ever to play their roles. If on one hand Sudhi Sangathan raised its
y self-respect ingMuslim- specialythose who wanted head, on the other Jamiatul Tabligh started its activities. Thus
the rule of Isla m es tablish ed. The desire to see the the party couldn't work as a party. But its members did take
overthrow of the British Imperialism had become the part in the freedom movement according to their vision and
purpose and raisondietre of student's life and understanding.
14. Suwane/1Qasmi, Vol. 2, p. 273.
existence. According to their understanding, students
15. Saw an eh Qasmi, Vol. 2, p. 226. Refer to names (1) Noor
used to
Mohnmmad Jalalabadi, Kabul, (2) Abdullah Jalalabadi, Kabul,
(3) Bad ru dd in Azimabadi, (4) Qadir Bakhsh Azimabadi,
12. As usual, he completed Bukhari Sharif in the month of Rajab (5) Abdul Karim Punjabi, (6) Nabi Ahmad Punjabi, (7) Hafiz
1333 Hijri and left Da rul Uloom Deobnnd after serving it for 44 Abd ur Rahim Banarasi.
years as a teacher.(Hayat-e-Shaik/111/ Hind, p. 28).
10 The Prisionersof Malta Shaikhul Hind Hazrat Maulana Mahmood Hasan 11

from Punjab and Afghanis tan. The point to be noted (j) 1 have already pointed out in the preface of this book
here is that in the very first year in 1866 such people about the organisation that 50 years prior to 1915 (in
(Mujah id een ) we re available through whom the 1865) was operating in the North-West Frontier region.
freedom movement could have been launched in It is, however, difficult to point out theexactchronology
Afghanistan and in the North-West Frontier region. about when Shaikhul Hind was spearheading that
(d) Maulana Mahmood Hasan was a colleague of those movement. This is because Darul Uloom Deoband had
students in thefirstbatch. He was convinced that Daru1 not come into existence yet. It was established later in
Uloom Deoband was established to produce such 1868. However, if we rely upon Maulana Obaidullah
Mujahideen through whom the unaccomplishedagenda Sindhi's statement and his refrence to "fifty years of
of the First War of Independence (1857) could be active involvement in thefreedom struggle", it becomes
achieved. evident that Maulana Mahmood Hasan became a
(e) It would beappropriate here to present an excerpt trusted disciple of Maulana Qasim Nanautavi and
from personified his teacher's inner feelings ever since he
a statement of Maulana Obaidullah Sindhi. He wrote came under his tutelage. And thus, he directed all his
in his personal diary and I quote here: efforts toward achieving the goal for which he believed
Darul Uloom Deoband was founded.
"In 1915, on instruction of Maulana Mahmood
(g) It is possible that Maulana Qasim Nanautavi 17 had his
Hasan, I reached Kabul. I was not given the details organisation operating in the-.rea. Or, maybe, Shaikhul
of the programme before hand and thus my mind
did not accept this migration. However, I had to
obey his command. Allah made my journey easy 17. The family to which the present rulers of Afghanistan belong.
and I reached Kabul. Before leaving Delhi, I had Two respectable men of this family, Yusuf Khan and Asif Khan,
informed certain politi'cal parties regarding my were exiled by the Emir of Kabul, Abdur Rahman Khan. Due to
intended visit to Kabul. They too appointed me as his connections with the British gove rnment, the Emir of Kabul
their representative but d id not define their got them exiled in the British India.The Viceroy of India
programmes in clear terms. ordered they should be kept in Dehradun, where they remained
When I reached Kabul, I was informed about for years. Since Dehradun was only 60 miles from Deoband and
the village Gongoh of Maulana Rashid Ahmad Gongohi also
the mission. The achievements of fifty years of
was at equal distance from Dehradun, both Yusuf Khan and
labour of an organisation, of which Shaikhul Hind Asif Khan became devotees of Maulana Qasim Nanautavi and
was the founder, lay scattered before me. It needed Maulana Rashid Ahmad Gongohi. Both often visited Maulana
a sincere organiser who could shape these Rashid Ahmed Gongohi. When Maulana Qasim Naunautavi's
elements into a powerful movement. I now felt grandson Maulana Qadri Tayyib visited Kabul, he was treated
happy about the migration and also felt proud that lik a prince. They recounted that once when Yusuf Khan and
Shaikhul Hind's choice had fallen upon me to Asif Khan visited Maulana Rashid Ahmed Gongohi, the
accomplish this noble task."16 Maulana exhorted them to do justice to their fellow citizens if
the power shifted to their family. When Maulana Gongohi
uttered these words, any transfe r of power in Kabul was
16. Kabul Mein Saat Saal (Seven years in Kabul), written by unthinkab le. But a few years later his words came true and the
Maulana Obaidullah Sindhi, published by Sindh Sahar transfer of power took place. Further recounting thestory,Sardar
Academy, Lahore.
 lament the loss of our belonging, but certainly do from
12 The Prisioners of Mn/ta thedepth of our heart the loss of thisauspicious cap."

Hind had formed an association of like-minded

Afghan and Punjabi students from amongst his
classmates and colleagues at Oarul Uloom who would
cooperate and work together in the event of a concrete
proposal of liberation struggle at an appropriate time.
Whatever was the case, in the light of above, it would not be
wrong to say that Samratut Tarbiah was not an organisation
whose membership was confined only to the graduates and
associates of Darul Uloom Deoband. In fact, this was an
organisation of courageous people whose main objective was
to accomplish the unfinished agenda of 1857 - an aim and
objective for which Darul Uloom Deoband was also founded.

9. POLITICAL SITUATION

The failure of the First War of Independence (Ghadar of

1857) made the British rulers to act in an indescribably
barbaric fashion. Theysurpassed thebeasts in beastliness, and
hardness of rocks in their cruelties. They left behind a trail
of destruction and devastation that even the most
devastating earthquake and cyclone would not have caused.
As a natural corollary to the perpetration of these barbaric
acts of the British, there was stillness in the Indian
atmosphere. The articulate and vocal sections of the society
had fallen silent, their speeches firmly behind their sealed
lips. The fingers of

Hashim Khan said, 'We had safe ly kept in our house the
cap of Maulana Qasim Nal)autavi. Whenever any one in the
fami ly fell seriously ill, my mother would put the cap on
the head of the patient. And by the Grace of Allah, patient
used to recover fromtheillness. In mycountry European
doctorsare practising medicine and earning six to seven
thousand monthly salary, but the treatment of European
doctors was far less effective in comparisontotreatment by
thiscap.During therevoltof Bacha Suqa my house was
ransacked and regrettably this cap was lost. We do not
 Slwikhu/ Hind Hazrat Mattlana Mahmood Hasan 13

writers lost their grip and they dared not to pick up their
pen and write.
And when things improved a little, the sycophants were
admirably looking up to the Whites, with a glint in their
eyes. Peoples' heartswere filled with fear and awe
whilesycophants were wagging their tongues in flattery.
Initially, the British officers turned down these gestures and
frowned upon the sycophants. However, political
expediency forced them to change their policy. Sycophancy
was encouraged and sycophants were rewarded. Unlike the
Mughals and Asian sovereigns, who bestowed honour upon
sycophants by offering them chunks of land, the thrifty
British rulers did not want to cause any strain on their
coffers by offering any monetary rewards. They found it
convenient to give mere oral rewards (titles). And the flatte
rers and sycophants were appy at receiving these from their
British masters. For a long time the warmth of confermen t
of titles continued. Titles such as Khan Saheb, Rai Saheb,
Khan Bahadur, R.ai Bahadur, Rajah, Maharajah, Sir and so
on were conferred on people, not for proving loyalty to
their nation but for betraying their conscience and their
nation. The bigger the betrayal, the bigger was the title.
On the one hand, there were people who had bowed
down their heads before Queen Victoria's throne and the
mighty British power. On the other, there were those proud
people whose tongues were silent but hearts burning with
desire for freedom. The pain and pangs of their hearts had
not subsided. They too were under the yoke of British
slavery, but felt it was a challenge to their dignity and self-
respect. They were always in search of a cutter that would
remove the British fetters.
. It was perhaps these honourable and brave souls who just
nme years after the Great Uprising of 1857 formed the
'Indian Association' in Bengal in the year 1876. Two years
later, in 1878, the organisation Samratut Tarbiah was
formed. And six years later Mahajan Sabha was founded in
Madras. Though no organisation was yet formed in
Bombay, the Marathas were longing for a new movement.
An annual Mela was organised
 18. H11k11mat-e-Khud Ikfttiyari (Self Rule), p. 3.
14 The Prisioners of Malta

in Shivaji's name where, according to the Rawlatt

Committee, revolutionary Shlokas were recited. The
newspaper Kesari, published by Lokmanya Bal Gangadhar
Tilak, was representative of this yearning among the youth.

10. FORMATION OF THE INDIAN NATIONAL CONGRESS

The British officers who loved flattery and sycophancy were

happy and content that their reign over the country was under
totalcontroland thewhole India wassubdued by their military
might. However, the far-sighted among them knew that the
public feelings were giving birth to various associations and
political parties. Though these organisations were still in
infancy, these British officers knew that if sen timen ts of the
disgruntled elements of the society were not given an outlet
and ventilation, these would burst Like a volcano. To weaken
such feelings and make them ineffective, the British wanted
to provide the people an outlet of expression so that the
suffocation and heat would ease.
Lord Dufferin, Viceroy of India, used this prescription
and precisely meant this when he advised his friend A. 0.
Hume, in the following words:
"It would be beneficial for both the rulers and the ruled that
politicians in India assemble once in a year to point out the
weaknesses of the government and also advise them how that
could be improved." 18
An assoc iation that later came to be known as the lndian
National Congress was a practical outcome of that advise.

11. AlMS AND OBJECTJVES OF THE

INDIAN NATIONAL CONGRESS

Though the Indian National Congress was formed on

the advice of the British government, it later advised
and demanded certain things that created problems for
the
 Shaikhul Hind Hazrat Mau/ana Mahmood Hasan
15

government. The problem that the suggestions and

proposals of the Indian National Congress created later
proved cancerous for the government.
Thefirst session of the Indian National Congress was
held in Pune in 1885. Among the proposals adopted at the
session and put before the British government, an important
one was to create a political atmosphere that would be
congenial for the unit}:and cooperation between India and
Britain. Though the intended objectives of an association
that Lord Dufferin had envisaged were not set aside, the
priority and preference were given to issues of a different.
Its objectives can be summarised as under:
(a) To bring out cohesion and unity among diverse
elements of the Indian society and make them one
nation.
(b} To restore the moral, mental and political
capabilities of the Indian nation.
(c) To pressurize the government to amend and
improve policies that were unjust and detrimental
to the cooperation and unity between India and
Britain.

12. MAN PROPOSES, GOD DISPOSES

Lord Dufferin wanted to form an association that would

be well-wisher of the British ru]e in India and, having
good intention, it would point out the mistakes of
government. However, the Indian National Congress
made its primary objective to unify diverse elements
within India into one nation. This objective was
dangerous for the British rule because this would have
restored moral, mental and political capabilities of the
Indian nation. This would also have proved a challenge to
the central authority and could have brought about a
revolu tion. The association that came into existence was
totally against the government's intended objectives.
16 The Prisioners of Malta Shaikhul Hind Haz.rat Maulana Mahmood Hasan 17

13. OPPOSITION TO THE BRITISH RULE However, in April 1900 Sir Anthony, Lieuitenant-Govemor of
the United Provinces, i sued an official circular that in courts
The British realized the folly, but there was no constitutional and government offices applications written in Hindi would
provision before tJie British authority to do away with the alsobeaccepted.Apparently Ulama did not oppose thiscircular
Indian National Congress, whid1 they perceived was not in because Urdu was retained and to raise voice against and
their interests. The on1y constitutional course open to them oppose the inclusion of Hindi among official languages
was to try and make it a failure. 'Divide and Rule' was the would have been unjustified. What Ulama wanted to avoid
comer stone of the British policy on which the edifice of the actually happened. Meetings were organised by Hindus to
colonial rule rested in India. And there could not have been thank the government. Muslims organised meetings to
any policy better than this to destroy the very idea of a united express their grievances. Thus the atmosphere of communal
Indian nationalism. Thus, the future course was devised to harmony was vitiated. How the saplings turned into giant
strengthen this policy. thorny trees and how far the British succeeded in their goal
CommW1al clashes between the Hindus and the needs no explanation. 19
Mus1ims would have tarnished the image of the government. The third seedof hatred and divisiveness went
It would have created law and order problems for the onchanging its cover and colour. However, its main aim was
administration and also wouJd have proved a temporary to instil inferiority complex among Muslims. Though there
solution. Thus, the British were in search of seeds that would was a vast numerical difference between th Hindu and
have produced hatred as its saplings and divisiveness as its Muslim populations in Tnd ia, they had no feeling of
fruits. What were those seeds? All cannot be detailed here, 'majority' and 'minority' and people were leading their lives as
but a few of them were: equa] citizens of this great nation. It was the British agents
The first seed of hatred and divisiveness was to question the who brought this feeling of majority and minority among the
Muslims' participation in the Indian National Congress. Should Indians.
Muslims participate in an association in which the dominant Muslims considered the Whites, who had come as traders
majority was of non-Muslims and the leadership too in its from across the sea and usurped power, as their enemy and
hands? Is such unity permissible? Does nationalism mean the the enemy of the country. In the last one hundred years, they
same to the Hindus and the Muslims? revolted intermittently and declared jehad against them.
The second seed of divisiveness (between the Hindus and the Some of their valiant comrades were still pursuing the course
Muslims) was the issue of language. By and large, all Muslim in the North-West Frontier regions. The most effective
and non-Muslim rulers in lndia used Persian as their official formula devised by tl1e British in order to change their
lang uage. Evenin the provinces of the hilly tracts in North
course was to make the Muslims fear the Hindus more than
India, such as Chamba, Garhwal and Bilaspur and elsewhere,
import ant official documents were generally written in the they did the British. They made the Muslims fea rf ul of the
Persian language. When the Sikhs formed their separate Hindus by arguing that the Muslims were in a minority; their
government, their official langu age too was Persian. power had diminished and that they were helpless now.Since
In the year 1835, Lord Macaulay replaced Persian with the the Hindus, once persecuted by Muslim rulers, were manifold
English language. Persian was abolished from all government more in population than the Muslims and had more money
and material resources, they would at their will finish off the
offices. Since Urdu had become a full-fledged language and the
script wassame as the Persian, it was used as thesecond official 19. For more details refer to the book, Raushan Mustaqbil Aur
language. Hindustani Siyasal Mein Ulama Ka Kirdar.
18 The Prisioners of Malta to do with the constitutional provisions. Rather, they were
constitutional
M sli s. In fact, behind all these British arguments and
amiability for the Muslims, the unspoken words were that
if any one_ co_uldprotect the Muslims in India, only the
foreign rulers (British) could. Therefore, the Muslims not
onlyshould support the British, but do their utmost-not
even hesitate to lay down their lives-to protect them.
The British government succeeded rather quickJy in its
effort to brainwash the Muslim minds. As a result, when the
patriotswanted to join forces in their efforts at nation
buildirlg the British stooges, who well remembered the
lesson taugh; by their masters, vehemently opposed these
moves.
At the time of formation of the interim government when
the demand was made for replacing the system of noninations
with elections, these loyalists opposed the demand on the
ground that since India was a multi-racial society, elections
wo ld not e due_representation toevery racial group.
When their opposition dtd not bring about the desired fruits,
the British masters taught them to demand separate electora
te for the Hindus and the Muslims. In the same year, rather in
the same month of the year 1906, both the Muslim League
and the Hindu Mahasabha were formed so that the idea of
"separate electorate" would leave an imprint on their minds.
The question of India's multi-cultural and multi-racial
composi tion was raised to make a point in favour of the
s uitab ility of the elections based on the principle of separate
electorate. The practical result of this electoral system was
the division of Ind ia.
The Indians who voiced these demands were mere
instru ments; the whole idea was the product of the Bri tish
mind.':"ctually foreigners and usurper s, who had become
legal authonty and masters of this country.

14. NATIONAL ATMOSPHERE

What is described hereafter also has to do with the

political situation. But,it has been separated from the
political situation described earlier because it had strictly
 Shaikhul Hind Hazrat Maulana Malzmood Hasan 2. To use the indigenous produce and goods and;
19

demands. But the swift flow among the people of deep

yeamirlgs for nationalism and freedom had created
certain other situations as well. These situations had a
direct bearing on revolutionary feelirlgs pulsating in
people's hearts, which were free from the legal and
constitutional bondage. The cultivators of these feelings
were those revolutionary associations and ,parties
whom the Rawlatt Committee had termed as
"rebellious parties".
The Rawlatt Committee could beand is an authentic
source that sheds light on these parties because the
committee was specia lly formed to study and compile a
report on the compostiionand activities of these parties.
Thus it would be proper to mention here briefly what
the committee had to say regarding the 'rebels':
(a) Indian revolutionaries formed an association
Anjuman- e-Inqalab Hind (Association for
Revolution in India) in Berlin in the year 1905.
The objective of the organisation was to establish a
democratic government in India. The association
used to meet regularly in which Turkish, Roman
and German officers would participate.
(b) To weaken and disrupt the Bengalis' unity, the
Viceroy of India, Lord Curzon, announced (in
1903) that he intended to separate the
'Commissionary of Chittagong, Dhaka and
Memonsingh' from Bengal and make these areas
part of Assa m. Bengalis reacted angrily,
organised thousands of protest rallies,and after
getting hundreds of thousands of signatures they
submitted their demand to revoke the
government decision. But protesters' voices fell
on deaf ears and their plea was not heard.
Subsequently, a final decision to this effec t was
taken on July 5, 1905, and Bengal was
partitioned in October the same year.
The people of Bengal now adopted a three-pronged
strategy to oppose the partition of their state. These were:
1. To boycott the British goods.
 20. Rawlatt Committee Report.
20 Tize Prisioners of Malta 21. Ruh-e-Raus!ran M11staqbil, p. 58.

3. To spread terror in the hearts of oppressive colonial

regime.20
The effect of protests in Bengal was felt in far away states
like Bihar and Orissa. An attempt was made on the life of Jus
tice Kings Ford at Muzaffarpur on April 11, 1908, when
revolutionaries threw a hand grenade at the train he was
travelling in. A wave of protests in favour of the people of
Bengal took in its grip the Central Province aswell. As a
result of the growing disturbances in the Central Province,
the venue of the Congress Session of 1907 was shifted to
Nagpur. The Congress's timid policy at the Nagpur Session
infuriated local revolutionary youths sq much that the
Congress was forced to shift its sessio n once again from
Nagpur to Bombay.
Unrelenting protests against the division of Bengal
continued for almost five years. The Brit ish government at
last relented to the demands of the people of Bengal. The
Partition of Beng al wasultima tely abrogated in the year
1911.21
(c) Lala Hard ayal, a resident of Delhi, was student of
Panjab University. Having received a government
scholarship tostudy at Oxford, in theyear1905, he
left for England. He returned in the year 1908. On
his return, he formed a revolutionary party that had
its headquarters in San Francisco (USA). He used
to publish a newspaper called Ghadar which
printed articles inciting Indians to form secret
associations. Apart from printing revolutionary
artid es in the newspaper, the ass ocia tion
sometimes printed pamphlets. Three major
communities, i.e. Hindus, Muslims and Sikhs, were
members of thisrevolutionary party. Ramchander and
Maulvi Barkatullah were prominent among them.
The association was backed and patronized by
Turkey and Germany.
I have mentioned onJy three parties here. However, there were
many similar associations and parties operating in almost all
 hiscountrymen?
It is necessary here to describe the political parties while
Shaikhul Hind Hazrat Maulana Mahmood Hasan 21 c plaining the political scenario in the country because there
states of India. In the Rawlatt Committee Report and in
the book, Ulema-i-Haq (Vol. 1), the details of these
associations and theirarea of influence have been given.
Here, my intention is not to furnish any such detail. I
merely intend to point out that this was also the spring
season for receiving titles from the British masters. The
purpose behind issuance of these titles was to implement
the British policy of ' Divide and Rule'. And when the
hint of making the British policy of 'Separa te Electorate'
was given to the so-called (title-holding) nobles, they
were ready to obey and implement the command. When,
as a consequence of this demand for 'Separate Electorate',
an atmosphere of communal hatred and violence was
created, Her Majesty's obedient and noble subjects were
asked to form two communal partiesso that the fire could
be further fuelled. And so, not just in the same year but in
the same month two political parties-the Muslim League
and he Hindu Mahasabha-were created. Right since the
two parties' birth, their protagonists began aiming their
bows and arrowsat each other. This was the period of
great revolutionary activities, on which the Lieutenant-
Governo r of Punjab, Sir Vincent Stains, had
commented: "EverY'vhere people in India were expecting
some sort of change and their minds were filled with
hope."

15. ROLE OF SHAIKHUL HJND

MAULANA MAHMOOD
HASAN

Thesketches of political scenario then prevailingin the

country have been drawn so that when the personality of
stalwart freedom fighters like Shaikhul Hind is
discussed, readers should know what were the demands
of the political situation in those days and how these
leaders fulfilled those demands. Since there were several
associations and political parties at the na tional stage,
what was his attitude towards them, how was his
contribution unique in comparison toothers, and how far
hesucceeded in fulfilling theaspirationsof
 22. Naqsh-e-Hayat , Vol. 2, p. 209 (The r<!cords of communication with
22 The Prisioners of Malta such people we re kep t by his Secretary Maulana

are some sentimental people who would clothe their own

imaginationsand desires in wordsand callthem a
rarepassage in historic events. They sometimes quote
veteran leaders to strengthen their argument that is far
from truth. I believe that Shaikhul Hind had nothing to do
with such revolutionary organisations; he was neither the
founder nor a member of one. It is, however, possible and
it did happen in some cases that some of these
revolutionaries were attached to those who were near and
close to Shaikhul Hind Maulana Mahmood Hasan. He was
the centre of gravity and a spiritual leader. Apparently
there was nothing that could be cited to prove that
Shaikhul Hind founded any association or a party.
Of course, it is true that Shaikhul Hind traversed a path
that he chose for himself and invited some people to join him.
Those who joined him did it of their own free will. They were
mostly the ones who had taken the allegiance to jehad with
him. Prominent among them was Maulana Obaidullah Sindhi.
Dr. Mukhtar Ansari, his brother Abdul Razzaque, and the
courageous young fighter from the Frontier region, Khan
Abdul Gaffar Khan, were among the illustrious followers of
Shaikhul Hind Maulana Mahmood Hasan.
There were others who had made their own place in the
society. However, they cooperated, assisted and befriended
Shaikhul Hind because their objective and mission were the
same for which the Sheikh feltdeeplyand had begunhis
march. Maulana Abul Kalam Azad, Maulana Zafar Ali Khan,
Hakim Ajmal Khan and Mohammed Ali were among such
people. If this could be·called a party, there were many
Hindus too among its members.22 They used to come to
Shaikhul Hind, meethiminseclusion and discuss affa irs
confronting thenation. Amo ng them were Sikhs and Bengali
Hindus who were spea rhe ad ing agitation after the division
of Beng a l. Only Shaikhul Hind knew them. Attend an ts
who served them
 Shaikhul Hind Hazrat Maulana Mahmoo I Hasan 23

d uring their stay had no knowledge about these people

and from where they had arrived.
The correct proposition before Shaikhul Hind for
unity between the Hindus and the Muslims was non-
interference in the religi us affairs of one an other. Every
one was fre e to practise and choose the religion of his
choice. He cared for this so much that even the food
arrangement for the non- Muslimguestswas made in
accordance with theri preference s .
Among Shaikhul Hind's followers were a large
number of people who never saw him in person or met
him. However, their hearts were filled with the fee lings
of whlch Shaikh ul Hind was a trustworthy leader. They
were emotionally and ideologicaUy tied to him and that
made them mentally and physically ready to aid and
assist his missio,n whether in
Mo ha mmad Jalil. When the news of Shaikh ul Hind's
 person and in kind. Many of them personally participated
in and extended fina ncial support to his cause. Officers of
the Cen tral Intelligence Department in their report "Who's
Who" had mention ed names of many such persons
who had
generously con tribu ted to and participated in the
freedom struggle.
Bt.?si de s re voluti onary parties that the Rawlatt
Committee termed as ' rebel' parties, there were those that
worked under constitutional framework and demanded
their political rights. A revolutionar y of Shaikhul Hind's
stature would not have follo ved the course of acti on pre
scribed by these political p:irttcs, nor these political parties
would have dared tp ccommodatesuch a revolutionary
Mujahid in their fold. These nssoci:iLions a nd parties
were faithful to the government. They dnnet•d to the tune
of the Bri tish government and were m Lrunwnta! in streng
theni ng the British policy of 'Divide and Rule'. Among
these parties only the Indian National Congress had the d
istinction to enjoy full support of Shaikhul Hind.
Whensomeopportunists and sycophants of the British
colonial rule declared Muslim participation in the Indian
National CongressJ:faram (forbidden), Shaikhul Hind
refuted thecharge
nd len t his full su pport to the fatwa (Islamicdecree) of
Hazrat Maulan a Rasheed Ahmad Gongohi that said:
 24 The Prisioners of Malta Shaikhul Hind Hazrat Maulana Mahmood Hasan 25
"It is permissible for a Muslim to become business partner of
a Hindu if the partnership does not violate the tenets of Islam The First Session of Jamiatul Ansar was held on
, doesnot involve any provision that has to do with April 15-17, 1911, in Moradabad. The session was
theinterest."23 presided over by Maulana Ahmad Hasan Amrohawi,
a close associate of Shaikhul Hind and an illustrious
At a time when the Indian National Congress was working
disciple of Maulana Mohammad Nanautavi. While
to strengthen friendship and bring out unity between ln? ia
delivering presidential address at the session,
and Britain, one could not have issued a fatwa favouring Maulana Ahmad Hasan said:
the Congress, as that would have meant favouring the
British policy. But Maulana Gongohi's reason behind issuing "Certain advocates of modern education say that
the fatwa was that if Hindus and Muslims joined hands and Jamiatul Ansarisa replica of 'Old BoysAssocia
promoted 'Composite Nationalism' for the sake of progress tion'. This is wrong. The movement of Jamiatu l
and welfa e of their own country, such an association and Ansar
partnership between the Hindus and the Muslims was had begun almost 30 years ago. The founders of
religiously this movement were thestudents of 'Madrasa Alia'
permissible. . for almost th.ir ty years. After thirty
There arose a political storm against Muslim leaders who years, it reappeared by the
issued fatwa describing the association and partnership with name of Jarniatul Ansar.
the Indian National Congress religiously permissible. They
• were a harassed lot now and subjected to all sorts of
atrocities. However, Shaikhul Hind Maulana Mahmood
Hasan himself and his close associates did not join the Indian
National Congress. They did notaccept the membership of
theCongress because the party advocated friendship and unity
between India and England. Contrary to the Congress policy
of friendship with Britain, these Ulamas were waging a war
aga ins t the colonialists.

16. ROLE OF SAMRATUT-TARBIAH IN

THE FREEDOM MOVEMENT

As mentioned earlier, Shaikhul Hind formed this association

in the year 1878. We do not have documen s an.d records t
recount its role in the freedom struggle and its achievements,
but:
(a) According to Maulana Ahmad Hasan, Samratut
Tarbiah went on doing the jo b in its distinct manner
 I

who now are the fountainhead of knowledge and glittering stars

on the horizon of Islamic arts and civilization.Asmuch we take
pride in theirpresence amongst us, it is less. The movement,
however, suffered a setback because it could not adjust itself to the
needs of the time. As the adage goes, 'necessity is the mother of
inventions'. The need wasfelt and theassociation (Samartut
Tarbiah) was revived in the year 1909 and named Jamiatul Ansar.
Jamiatul Ansar is neither a copy of any association, nor it is an
organisation of people motivated by any personal or material gains.
It is one of those vital organisations which come into existence
merely to fulfil the pressing need of the
time."24
(b) Excerpts of Maulana Obaidullah Sindhi's statement have been given
under subtitle Samratut Tarbiah. Its last sentence is as under:
"When I reached Kabul, I was informed about the mission. The
achievements of fifty years of labour of an organisation of which
Shaikhul Hind was the
26 The Prisioners of Malta -albeit not in the form of a poli tica l par ty. This was a graet
ac h i e vement of Maulana Mahmood Hasan that h.eke
founder lay scattered before me. It needed a pt teh candle of revolutionburningwithin the hearts of Mulsun
sincere organiser who could shape them into a youth
powerful movement. I felt happy on the
migration now and also felt proud that 2 5. K ab ul Mein Saat Saal (Seven years in Kabul) byMau
Shaikhul Hind's choice had lana
fallen upon me to accomplish this noble task."25
Yet ano ther excerpt from the book, ' Ulama-e-Haq'
maysave our time to reach a conclusion. I·t says:

"Kabul was part of India during the Muslim rule. The B tish
government thought of annexing it too. However, they failed. Th
e spiritual movement of Syed Ahmed haheed broughtt he
Mujahideen of the Frontier region and Ind a closer. The span of
cooperation and coordination that began m the year 1864 a_nd
stretched from Ambala to Patna continued till Samratut Traba1h
w as founded almost fifteen years later. Though the exchange of
logistic support came to an end, the close coop rati_on eb
tween t he Muj ahideen of the Frontier region and India
continued for several years. Darul Uloom Deoband further cem
nted the existing relationshipbetween the Mujahideen of India
and the
Fron ti er region. It was turned into the bond of the teache. r
and the taught that proved to be stronger than the existing
relaotins among the Mu jahideen - specially when th_e
presenceo f a po l i ti c al stalwart, religiou s guide and
She1.kh, Maula na Ma h mood Hasan, inspired people to
take allegiance for bot h
sp iritual guidance as we11 a.s Jeh ad ."26
The above-mentioned passage from the presid nti l a d dre ss o f
Ma ulan a Ahmad Hasan Amrohaw i clearly indicatse a t
t h is m ovement could not ad just itself to the needs of thet
lfefi an d t h us suffe red a se tback. However, it cannot be
construed t ha t t h e o rganisa ion ceased its activities alt_og.e
ther. It cae sed i ts p o
li tic al a c ti vities in India. The orgarusr\hon, ow e
e,r con t inued its political activities throughout the ronetir
region
 Shaikhul Hind Hazrat Maulana Mahmood Hasan 27

through the relationship of the teach er and the tau gh t and

through allegiance of his sp iritual followers.
And when the need arose to unite the scattered
Mujahideen to participate in the First World War, Maulana
Obaidullah Sindhiwassent to Kabul to give the
practicalshape to his plan of Junud Rabbaniah (The Army
of God). The role that Samratul Tarbiah played in the
freedom struggle has been detailed in the C.I.D. report
under the title "The petition of the British Queen vs
Maulana Obaidullah Sindhi."

17. POLITICAL IMPORTANCE OF THE YEAR 1909

One important line from the presidential speech of Maulana

Ahmad Hasan Amrohawi, "Why theunfinished jobof
Samratut T.irbiah is revived in India under the new name of
Jamiatul Ansar?" needed detailed ex_plana tion.
He himself stated the reason and said:
"As the adagegoes,'the necessityis themother of all
inventions', the need was felt and the associa tion (Samartut
Tarbiah) was revived and named Jamiatul Ansar."
He further said:
"It is one of those vital organizations which come into existence
merely to fulfil the pressing need of th e time."
What were those pressing needs of the time that revived the
Samratut Tarbiah? And what were the objectives it wanted to
achieve? To com prehe nd the meaning of the ambiguous
terminology such as 'need of the time', we must refer to the
remarks of the Lieutenan t-Governor of Pun jab who, in the
Rawlatt Comm ittee Report, had recorded the statement of
Maulana Ahmad Hasan Amrohawi. The Lieutenant-Governor
ot Punjab, Sir Vincent Stains, had commented: " Everywhere
people in Ind ia were expecting some sort of chang e and their
minds were filled with hope ."27
 and call of his mentor, always ready to sacrificeh is life.

28 The Prisioners of Malta

1 8. INITIATIVE AND MOTIVATION TO AN INITIATIVE

Maulana Husain Ahmed Madani wrote that there wereseveral

events that made the Muslim hearts restless. Among them
were the raking up of thecontroversy over the Deongar i script
in the United Provinces in 1900, instigation and abatemen t to
theformation of the Muslim Leagueand the Hindu
Mahasabha in theyear1906; creation of the mosque
controversy in Kan}?ur; the police firing in Calcutta on the
agitating crowd ofMuslnns
protesting against theactof blasphe y?f P ophe t Moha ed
(PBU H ); criminal behaviour and mJushces of the British
g over nm ent a gainst the Ottoman Empir (Turkey ) :
ered asCaliph of the Muslim world, and specially the
d1v1s1on of several Muslim countries after the Tripoli and
Balkan wars.
Shaikhul Hind Maulana Mahmood Hasan kept himself
a br eas t of all these political developments in India and the Mus l
im world. He lost his mental peace seeing the polti iac l
unrest around him and the decline of the Muslims in Ind ia
and Turkey.28 •
The changed political scenario, dark cl uds ho enng
over h ae d, delicate social situation and mdescn ba b
le
w ea kn esses of the countrymen, especially theMuslims,see ed
a great hurdle to him. He spent some time in contemplating
ac t ion . However, water had already risen above the head.
Aftera great deal of contemplation and with full faith int he
Almighty, he start ed work again and efrien edpe op le fro
the cause of the co un try's liberation. Sha1khul Hind wasto ta yll
disillusioned with the Islamic scholars and holy men who had
become fearfu l of the danger that thecause of liberation po
to their high social status. This forced him to work among his
disciples, selfless people and men of understand ign. Ma
ualna Obaidullah Sindhi was one such disciple who was at
teh bec k 29
 Shaikhul Hind Hazrat Maulana Mahmood Hasan 29

19. THE ESTABLISHMENT OF NIZARATULMAARIF

Nizaratul Maarif (The Academy of Quranic Learning) was

established in the year 1321 Hijri. Its functionaries were other
than those of Samratut Tarbiah, but the spiritual guide was
Shaikhul Hind Maulana Mahmood Hasan. The organisation
at the same time was an educational centre, a training centre
as well as a secret meeting point.
Maulana Hussain Ahmad Madani writes:
"The purpose behind establishing Nizaratu l-Maarif was
to makeMuslim youthstrongbelievers,and toinstruct
andguide them, specially western-educated Muslims, in
the Quranic teachings in such a logical way that it would
remove the poisonous impact of anti-Islamic propaganda
and ill-founded scepticism about practicality of Islamic
belief and tenets in modern age."
The findings of a research conducted by the Central
Intelligence Department of the British go emment said:
"Maulan a Obaidullah Sindhi could not use Darul Uloom
Deoband as a training camp for his missionaries (Mujaliideen).
He, there fore, decided to establish a Madrasa (Nizaratul
Maarif) in Delhi to achieve this purpose".
(The Petitionto the British Queen, Section 17)
" As is evident from its name, the Madrasa was established
to interpret the Qur'an and its teachings in a correct
perspective. lt also taught the Arabiclanguage." (ibid)
" Besi des these teachings which Nizaratul Maarif used
toimpart, what was unlawful, it also used to be a secret
meeting place for the conspirators."
(The Petition to the British Queen,Section 20)
It would be moreappropriate tocall Nizaratul Maarif a n
ursing home where sentimentally injured freedom fighters
used to gilthcr and sharefeelings of thosewho werecalling
upon people to unite and stand against the oppressive British
regime . A clenr e xpress ion of this feeling can be found in
the book, Ulama-e-Haq. It says:
"An unprecedented catastrophy besieged the Islamic world in
 minded revolutionaries, the British government would turn
30 The Prisioners of Malta apostate thousands of people and make them Christian."30

with activesupport of the allied governments, incited the Balkan

States to revolt against the Ottoman Empire of Turke» just as
Germany and Italy had instigated General Franco in Spain to
destroy the fabricof democraticallyelected government there. In
the year 1913, a mosque was razed to the ground in Kanpur to
pave the way for the construction of a road. Many Muslims who
protested against the demolition and unlawful act of the British
government were mercilessly gunned down."
Theseincidents united the Muslim community. The movement
to overthrow the British government gained momentum. And
through Nizaratul Maarif in Delhi, Muslim youth were trained
to work in the political field so that the country could be
liberated from the yoke of the foreign rule. HakimAjmal
Khan, Dr. Mukhtar Alunad Ansari, Maulana Shaukat Ali,
Maulana Mohammad Ali, Maulana Zafar Ali Khan and
Maulana Abul KalamAzad weresympathizers ofNizaratul
Maarif. According to the intelligence report of the British
government, Nizaratul Maarif was a coordination centre for
revolutionaries. In common parlance, it could be called a
"Political Club".

20. POLITICAL TRAINING OFMAULANA OBAIDULLAH SINDHI

Nizaratul Maarif became a class institution for intellectual

orientation and, in fact, it produced many outstanding
intellectuals and freedom fighters. However, the times
were such that heavy-weight revolutionaries and
intellectuals with deep insights could not have operated
freely in the society. And before Shaikhul Hind the prime
task was masseducation
and contact, whichhad to be achieved at allcosts.As
Maulana Hussain Ahmad Madani says:
.'
"Shaikhul Hind went to Delhi and met Maulana Obaidullah
Sindhi there. During the course of discussion, he said that
lndia was under complete subjugation of the British rule and
by the time Nizaratul Maarif could produce 10 to 20 like-
 Shaikhul Hind Hazrat Maulana Mahmood Hasan 31 unnerved the Muslim visionaries like him. They now knew that
the Whites in Europe were conspiring to extinguish the light
21. THE MAIN OBJECTIVE OF NIZARATUL MAARIF

We find many write-ups, from different sources, about

the objective behind the formation of Nizaratul Maarif.
Theessence of all these writings is that the main objective
of theinstitution (to overthrow the British government)
onlycame to be known later although initially it was
established and worked as a training centre for
intelligentsia. Shaikhul Hind deputed Maulana Obaidullah
Sindhi to look after its affai rs and sent im to Delhi from
Deoband. Soon political training was introduced as part of
its curriculum. Once again the responsibility was to be
shouldered by Maulana Obaidullah Sindhi.
HespeciallyvisitedDelhitointroduceNizaratul Maarif to
Muslim leaders like Maulana Abu! Kalam Az ad and
Mohammad Ali Jauhar. By virtue of being the introducer
of the organisation, he beca me the president and
convenor of the Nizaratul Maarif. These leaders started
meeting and consulting each other and Nizaratul Maarif
became a political bastion for the freedom fighters.

22. FINANCIAL ASSISTANCE TO THE OTTOMAN

EMPIRE DURING THE BALKAN AND ITALIAN
WAR

Maulana Hussain Ahmad Madani wrote:

"The bloody war in the Balkans and Tripoli had created a sad
effect on the mind and heart of Maulana Mahmood Hasan.
This led him to tread the path set by his predecessor, Maulana
Qasim Nanau tavi. (Maulana Qasim Nanautavi had
cooperated with the Turkish ruler during the Soviet-Turkish
war). Maulana Mahmood Hasan devoted himself to the cause
of Islam and extended all possible help to the Ottoman Empire.
He issued Fatwa to close down Darul Uloom Deoband,
collected donat ions f r the Ottoman Empire, sent studen t
delegations to Turkey, lumself leading one delegation. He,
however, was not satisfied with the help he had provided to the
Ottoman Empire. The main reason was the outcome of the
Balkan Wa r that completely
32 The Prisionersof Malta political views. To deman d something from the British 1:1
British rulers such as Mr. Squibb, atrocities committed upon
ers 1
could have been construed as an insult to the Lordship of
Muslims by Russia and the division of Turkey had strengthened
the belief that time had come for the Whites to accomplish the
the colonial masters. In thecircumstances, theonly way
long cherished dreams of Gladstone."31 leading

23. PLANNING FOR REVOLUTION: ACTION AND REACTOI N

Boycott of the foreign goods and non-cooperation.with

the British government were an effective instrument tobnng
ab?ut revolution in the country. Thesuccess of the non-
cooperation movement depended on large-scale mass
support. Thus all methods were adopted to popularise
this movement among thecommon people.The
meetingsorganisedunderthebanner of Mo'tamar Al-Ansar
(The Workers Conference) andvarious newspapers such as
Al-Hila[ of Maulana Abul Kal Aza and The Comrade
of Mohammad Ali Jauhar were doing their
taskofarousing anti-British sentiments. Bothleaders,Maul
na Abul KalamAzad and Mohammad AliJauhar,wereput
behind bars for publishing anti-British articles in their
newspapers. However, all these effo rts had a limited
effect on t e masses. Not tospeak of the Hindu Mahasabha
and the Mu lun League, which were considered pro-
British political outfits, even e
Indian National Congress, founded tocreateawar.eness ong
different Indian communities and unite them mto a
single nation, was carrying a begging bowl before the
Bri sh rulers and was appealing for political concessio
and n hts.. Fra from challenging the legitimacy of the
Bntish rule m Ind,1 even thinking of 'Dominion Status' for
India wasbeyond their
flightofimagination.Onlyoccasionalmurmursabout'Internal
Autonomy' and 'Home Rule' under theBritish patronage
were heard coming out from the lips of these leaders ho
we e considered outspoken and courageous in
expressing theu
 Shaikhul Hind Hazrat Mau/ana Mahmood Hasan 33 cherished . Afte r finishing their academic st udies, these

to the revolution could have been for the revolutionaries to

wear the burial shrouds and come out in the open and offer
sacrifices for the cause till that was achieved.
In the meantime, the international political scenario took a
dramatic turn. Long drawn tussle for political power, mutual
distrust, enmity and hatred among the European rulers
resulted in the World War. The whole Europe was divided into
two warring factions and they spilled one another's blood
unhindered.
Turkey remained neutral for some time, but was later
dragged into the conflict. It was now the war between the
Sultan of Turkey and the Caesar of Germany on one hand
and the great European powers such as Britain, France and
Russia on the other.
The ferocity of the First World War shook the world.
Those in the slumber were awoken and those awake began
fleeing. For revolutiona ries, howeve r, it was a propitious
time to start revolution. Shaikhul Hind was ever alert and was
making his followers politically conscious for this day. They
now sprang up and became active. These people were filled
with thespirit of Jihad. They actually were not imparted any
formal training for revolution or Jihad, but these
revolutionaries took their cue from their mentor and made
themselves ready for any
-.acri fice.
At that time, Maulana Mahmood Hasan was the
principal of Darul Uloom Deoband. It was an established
tradition that the ptincipal would take one or two classes of
students from higher grades, though he would not teach
students of lower
gradesorspendhisfulltimeolyinteaching.However,contrary
to the tradition and practice, Maulana Mahmood Hasan for
several years taught the bright students of lower grades as
well. Si nce morning prayers till noon, he took classes. And
after these classes were over, his residence would become a
...o rt of classroom. His keen interest in the academic activities
of studen ts not only made him the darling of students, but
,.11 o made those pupils absorb the ethos and ideals their mentor
34 The Prisioners of Malta Shaikhul Hind Hazrat Maulana Mahmood Hasan 35
them by their teacher. And from those students who went to that the numbers of Mujahideen in Yaghestan had swelled
him for spiritual allegiance, Maulana Mahmood Hasan also manifold.33
took their allegiance for jihad. However, the agents of secret police were also active
The immediate task of these students of Maulana
side by side wit the M jahideen and went on passing
Mahmood Hasan was to establish Madrasa wherever they to their masters the information about their activities in the
were residing. These Madaris performed the twin task of
area. The revolutionaries ha not y t made a move but the
disseminating Islamic learning as well as implanting the spirit British Army entered the Frontier regions and captured
of jihad among Mujahideen. His students established scores
several miles of territory inside Yaghestan. According to
of Madaris in India. Their numbers were even greater in Maulana Hussain Ahma . Madani, Mujahideen fought
Yaghestan.
Yaghestan was the main bastion of Maulana Mahmood courageously, attacked the Bntish Army relentlessly and
Hasan's revolutionary activities. In his struggle against the killed its membsrs in great numbers. Theyalsocutoff
thesupply lines of the British Army that ha marched
colonial British government, he activated this bastion first.
ahead. Thus thousands of British troops were killed and
The trait of the region was that its youths were bold and
property worth millions of rupees was destroyed. !n th:
courageous and had never bowed before the military might
mountainous war Mujahideen ha ve always emerged
of the British government. The weakness, however, was that v1ctonous because they have perfected the art of guerr lla
they were disorganized. Besides, they were also busy in _warfare. Despite best military training and arsenal at their
intermittent infighting. Feudal and tribal enmity and struggles sposal th forces of the British government always became
to subdue and suppress one another had caused them to ineffective m the Frontier regions and surrendered bc_fo e
exhaust their energies and strengths. the Mujahidcen. Mujahideen's long-barrel gun even this
Maulana Hussain Ahmad Madani wrote: time p ovcd more effective than the tanks and heavy guns of
"The greatest task during this critical phase was to unite them thc Bn ttsl:_Army.In a few months of war in Yaghestan,
and prepare them for Jihad. Maulana Saifur Rahman from MuJah1 en mfltcted heavy losses of men and material upon
I:klhi, Mnulana Fazle Rabbi and Ma ulan a Fazle Mah mood !h . Bnt_i h govern _ent. Thus the tall claim of mili tary
from Peshawar and Maulana Muhammad Akba r, who was immcib1htyof the Bntish forceswascast todust in
native of the area, were persuaded to go to the region for this theFrontier region s.
purpose. They along with Maulana Mahmood Hasan's students As always in the past, the British government once
in the region went toevery tribeand village tofoster unity and again re:,ortcd to the old treacherous method it had been
prepare them for Jihad. And the effort was successful."32 using througho ut to overcome thecourage and fighting
Maulana Mahmood Hasan insisted on and ultimately skill of their worthv opponents. It brought forth Amir
persuaded Haji Tarang Zaee to proceed to Yaghestan. Haji Habibullah Khan.
went to Yaghestan(us ually referred to Pushtoon belt of \\'ith offers of hard cash, tribal chiefs of remote areas of
eastern half of Afghanistan, comprising Herat, Kanddhar, Yaghl!:.lan were bought over. The British government spread n
Zabul, Ghazni, and Kabul during the British rule in India) as ours and propagated that without the presence of a king,
per Shaikhul Hind's wish. When Haji reachedYaghestan,he n J•h:1d was not pern:'issible in Islam. It massively funded
found Amir Hab1bullah Khan. Smee Habibulla h Khan was the ruler
of the Mu lims in the regionand Amir of Kabul,
itwasargued, people should l.ikc oalh of allegiance at his hand. And only after he
36 The Prisioners of Malta to sign. He not only tore and threw the draft away at a
public
gave permission should the Muslims revolt against the
British government. Amir Nasrullah Khan was appointed his
deputy and all papers to participate in Jihad we re routed
through him. Massive amounts of money were spent to make
this stratagem succeed. And, in fact, it did succeed.
Mujahideen were weakened. After a few initial successes
in the war against the British government, thesituation turned
against them. While on one hand Mujahideen had exhausted
their limited logist icsnecessary to keep their forces
integrated, on the other hand the tribal leaders in rural areas
got divided intovarious factions.And the innocent common
masses became victims of the propaganda of Amir
Habibullah and they lost inter est.

24. MAULANA MAHMOOD HASAN REFUSES TO

ISSUE FATWA AGAINST THE OTTOMAN
EMPIRE

The second phase of the British propagand a was launched

with the following announcements:
(1) Turkey willingly plunged into the war and was not
forced by the British government to take sides.
(2) The war is political and not religious.
(3) British warplanes would respect and would not
attack religious sites of Mus lims such as Jeddah,
Mecca, Madina, Baghdad, etc.
(4) The Ottoman ruler is not the Caliph of the Islamicworld
because the Sultan does not deserve to hold suchan
honou red and coveted title because of his involvement
in corruption and misdeeds.
Ulamas were roped in to issue such fatwa (edict). A fatwa to
this effec t was also dictated and drafted by Maulavi Abdul
Haq . Certain weak-hearted Ulama were asked to append
their signatures to it. They did so without questioning it. The
same fatwa was sent to Maulana Mahmood Hasan twice for
his signature. He rejected it with due contempt and refused
 Shaikhul Hind Hazrat Maulana Mahmood Hasan 37

meeting but also condemned the so-called Ulama and Maulvis

who had appended their signatures to it.

25. JOURNEY TO HIJAZ

Mujahideen of Yaghestan had been requesting Maulana

Mahmood Hasan to reach there, arguing that their rank and file
would swell once Sheikh arrived. They argued that his presence
would stop the bickering among Mujahideen and would
strengthen the spirit of jihad. However, jihad and the
Mujahideen also needed massive material support. There was
no dynamic person around except Maulana on whose call
people would have poured the material support for the
Mujahideen. Th us, he did not see any logic in going there at
that juncture. When he gave second thought to Mujahideens'
insistence and was preparing to visit Yaghestan, he was
informed that Mujahideen had exhausted all ammunition.
Supply of the food and rations to the Mujahideen had also
stopped and whatever little trickled through covert support of
the local people was not enough. It was felt that a foreign
governmen t should be persuaded to support their struggle
openly.l-1
This made Maulana Mahmood Hasan tovisit Hijaz instead
of Ynghes tan so that a link could be established with the
Iurkic;h gov ernmen t. Maulana Obaidullah Sindhi was deputed
tu Yaghestan.
"Obaidullal1!Let's visit Yaghestan," said Shaikhul Hind to
Obaidullah Sindhi one day. "What for Sheikh?" he asked
Shaikhul Hind. Upon this Shaikhul Hind did not say anything.
\ am the next day, Shaikhul Hind said: "Obaidullah! Let's
\ isit Yaghestan." Like on the previous day, Obaidullah again " · "-
1
"'d "What forSheikh?" and Shaikhul Hindu remained silent one
again. IIowever,says ObaidullahSindhi,"I noticedvisible lrt.'S!>
and annoyance at his face this time. It troubled me very much
and I decided that if asked again, I would accept it
38 The Prisioners of Malta sister of Maulana Mohammed Mian's grandmother.
She WII
without questioning. Fortunately, the third day again Shaikhul
Hind asked: "Obaidullah! Let's visit Yaghestan." This time I
accepted it without questioning."
Shaikhul Hind deputed Maulana Obaidullah Sindhi tolook
after the revolutionary activities in Afghanistan and he left
for Hijaz. Since his revolutionary activities had spread far and
wide, it was certain that Shaikhul Hind would be arrested.
Dr Mukhtar Ansari, who had contacts in official circles of the
Central government, informed Shaikhul Hind that the
government had finally decided to arrest him. Maulana Abul
Kalam Azad wanted Shaikhul Hind to remain in India and get
arrested. However, Dr Ansari wanted him to leave the
territorial jurisdiction of the British government as quickly as
possible. And in view of the prevailing situation in Yaghestan,
Shaikhul Hind too wanted to leave the country.
Since Dr. Mukhtar Ansari was the facilitator of Shaikhul
Hind 's Hijaz visit, he arranged the tickets for the journey. Dr
Ansari's elder brother, Hakeem Abdul Razzaq, reached
Bombay ahead of Shaikhul Hind's arrival and arranged for
eve rything tha t need ed tomakehis Hijazjourneycomfortable.

26. SHAIKHUL HIND INSTRUCTS HIS COLLEAGUES

IN DARUL ULOOM DEOBAND

On September 10, 1915, Maulana Mahmood Hasan began his

journ ey to Hij az. On the eve of his departure, he addressed
teachers, workers and students of Darul Uloom Deoband.
After a brief intr oduction of the current situation, he
explained tha. t he was proceeding to Hijaz on a short visit
for Zeyarat to Mecca. Althol!gh he did not say when he
would return, he left them in no doubt that Insha Allah he
would be back and in all probability very soon. 35 During his
address, he lavishly

35. There is a proverbial saying that whatever a holy man says

comes true. The wife of Maulana Mahmood Hasan was the
 Shaikhul Hind Hazrat Maulana Mahmoud Hasan 39

p raised the founders of Darul Uloom Deoband and exhorted his

colleagues to consider the work of Madrasa as God's work and do
their best in fulfilling this duty.

27. RUMOUR OF SHAIKHUL HIND'$ MIGRATION AND

RESTLESSNESS AMONG HIS WELL-WISHERS

Speculation was rife in Deoband that Shaikhul Hind was migrating

to Hijaz. This rumour was also gaining ground because prior to his
journey he had distributed all his wealth among its inherit ors and
had made all the necessary arrangements for his household. Besides
throngs of people from all around, a large crowd from Darul Uloom
Deoband also had assembled before his departure from Deoband. A
good number of people gathered at railway stations en-route his
journey because stud ents and officials had informed their relatives
and acquaintances about Shaikhul Hind's departure At Ratlam and
Randher too, where he broke his journey for a few days, thousands
of people gathered to bid him farewell.

28. SHAIKHUL HIND'S STAY IN BOMBAY

The Anjuma n-e-Hu jjaz office in Bombay was reserved by

H.ikccm Abd ul Razzaq and Shaikhul Hind stayed there. A large
number of people and his followers came to meet him there also.
Had the Anjuman staff not been strict and taken special care,
Maulana would have had no time to relax even for a moment. On
September 18, 1915, Shaikhul Hind left Bomba y for Jeddah aboard
the ship Akbar.

Hasan was proceeding for Hijaz, his wife asked him in whose care
was he leaving her in such critical situation? 'In Allah' s ore' was
his answer. Then he said, "God willing you will be the same when I
come back." And the same happ ened. After his departure, his wife
had remained healthy for four and half yc,us. But when hecame
back from Hijaz, she again fell ill. Her
health later deteriorated and she died on 17th Ziqadah 1338
40 The Prisioners of Malta Shaikhul Hind Hazrat Maulana Mahmood Hasan 41

29. SHAIKHUL HIND'S COMPANIONS ON THE JOURNEY telegraphic arrest warrants was a close associate of
Dr. Mukhtar Ahmad Ansari. He delayed the telegraphic
Shaikhul Hind's was not the journey of an ordinary person. warrant of arrest and when the message reached Aden, the
Along with many of his ge nuine admirers , som e of his ship carrying Shaikhul Hind had already left the harbour.
followersalsoaccompanied him toHijaz. Maulana's entourage Thereafter, thecaptain of the shipwascontacted by the
consisted of the following notable persons: British government and asked to arrest Maulana Mahmood
Maulana Mohammad Mian Ambethw i (who was also Hasan and not to allow him to disembasrk from the ship in
known as Mansoor Al Ansari), Maulana Aziz Gul, Maulana any circumstance. However, the rule of the Hijaz
Murtaza Hasan Chandpuri, Maulana Mohammad Sahaul government then was that, all pilgrims had to disembark at
Bhagalpuri, Haji Khan Mohammad, Maulana Ma lubu_: the Island of Saad, from where they would be taken to
Rahman Deobandi, Haji Mehboob Khan Saharan pun , Hap Mecca. When the telegraphic message reached the captain,
Abdul Karim Saronji and MaulanaWahid Ahmad Madani. Shaikhul Hind had already disembarked with other pilgrims
at the Saad Island. The arrest warrant and the British
30. SHAIKHUL HIND APPOINTS SUCCESSOR government's bid to arrest him kept following him while
Shaikhul Hind went ahead with his journeyin theshadows of
Maulana Mahmood Hasan appointed Maulana Abdul Allah'sprotection. He ultimately reached Mecca.
Rahim Raepuri as his successorto represent and carry fo
ard the movemen t and its activities in his absence. He also 32. FALSE RUMOUR
instructed the volunteers to obey his command in all the
important matters. Shaikhul Hind appointed Maulana While embarking on his journey at Bombay port, Shaikhul
Ahmad ullah Panipati to lookafter all the minor issues. Hind was informed by his lieutenants about the presence of
about eight to ten agents of secret police around him. The
31. ARREST WARRANT: A BRITISH DRAMA names of certain agents were given to him and he
wasadvised to refrain from interacting with these people.
The warrant for the arrest of Shaikhul Hind may have reached The same information had perhaps reached the Turkish
Deoband before he left for Bombay However, the British police as well. Assoon as they disembarkedat the Island of
authorities could not arrest himas a large number of Saad, the Turkish police took these secret police agents into
influential followers surrounded him all the time. The British custody. They were allowedto perform Hajjonly in police
authorities may have felt discouraged, thinking that the custody. These agents of the Britishsecre t policewere then
situation could go out of control if they a rested hi there. And told by the Turkishpolice officersthat they could go to
the sa e situation prevailed at all railway stations where he Madi!ia for Zeyarat only if they bore the travelling costs of
broke his journey. When the telegraphic message of the U.P. the police personnel deployed to protect them. As the agents
govemm t reached Bombay, Shaikhul Hind had already expressed their inability to pay, they were sent back to India
boarded the ship for Hijaz. from Mecca. '
The Governor of U.P. then sent a telegraphic message to
the Governor of Aden to disembark Shaikhul Hind from the
33. SHAIKHUL HIND MEETS THE GOVERNOR OF HI]AZ
42 The Prisioners of Malta Shaikhul Hind Hazrat Maulana Mahmood Hasan 43

began his activities against the British government. Shaikhul Muslims of India of material support to this movement from
Hind was not acquainted with the Governor of Hijaz. He Turkey. _Th document written by the Governor of Mecca is
sought the help of a senior and highly respected Indian known m history as Ghalib Namah.
trader, Haji Abdul Jabbar. Haji Abdul Jabbar was not only nother d_ocument was addressed to the Governor of
known among the government circles of Hijaz, but was also Madina, Bashn Pasha, requesting him to makea
a known and respected figure among the residents of Hijaz. forShaikhulHind'svisittoTurkeyandhismeetingr: hgeAnments
Haji Jabbar originally belonged to Delhi and was from the Pash a Yet th d w ar
. Pasha,
Anwar anointroducing
er ocume11t was addressed
Shaikhul Hind to th1e Kh
a l if'
family of a
famous trader, Haji Ali Jaan. Haji Ali Jaan's family was very
close to Syed Ahmad Shaheed and thereafter an associate of s h 1 d a s a gre a t
c o ar an requesting that Shaikhul Hi n d's . h
Mujahideen of Sethyana. These were certain facts for which Islam tc
d demands be ful(illed. w1s es an
Shaikhul Hind chose to rely on Haji Abdul Jabbar. His
choice proved correct. Haji Abdul Jabbar fixed the date of Thenee d for Shaikhul Hind's visit toIstanbul did noatr ise.
Shaikhul Wh n M a ulan a Mahmood Hasan reached M d'
Hind's meeting with the Governor and sent his close e rfo
pe · H ..
6th
f
a ter
a ma
associate to accompany him. The fellow accompanying rrrung aJJon ofMuharramulHaram1334AH An ,
Shaikhul Hind wasa young Indian, an expert inArabicand Pvisit.Sha1khul
an JamalHindPashamet
also had reached Madina
both leaders inM d' Anth
no o f fi: :
Turkish languages. t war Pasha
Though an expert interpreter, he was basically a oowrot ea1 etterofappeal for the Indian a ma. . tin
businessman Muslimsa
dealing in rosary and beads. The Governor also knew the by the dynamic personality of Shaikhul Hind that he gave in
young gentleman.Shaikhul Hind discussed thewhole . writing
e whatever documents Shaikhul Hind sought for
political situation with the Governor and told him the achieving his goal in the struggle against the British tyraMy.
purpose behind h f h d
T e oremost among t ese ocuments was e ovemor
th G 's
his Hijaz visit. appeal to the Indian Muslims. In his appeal, the Governor of
The Governor of Hijaz raptly heard Shaikhul Hind and Mecca praised Shaikhul Hind for launching the struggle
alsosought from him certain clarifications. He called
Shaikhul Hind the next day for his reaction to the request
Shaikhul
Hindhadmade.TheGovernorcontactedsomerespectedand
relia ble businessmen from India and inquired from them
about Shaikhul Hind. When the Governor was told about
Shaikhul Hind's standing among Indian Ulama, his
scholarship, his deep feelings and socio-political
achievements, he himself opened up and discussed the
whole matter from various angles. The Governor was so
impressed
 t he i . r constant struggle against the British (y[aprec1aThg
l tt n n
wordings of th e er were somewhat similar to th e
Y · e
G h /' b Nama, assuring the materialsupport of the
·
Turkish gov a 1t to the Indian Mus1·ims ·m th e ir
er n m e n
struggle against the B r it is h
g vem men t. The letter exhorted all citizens and emp loyees
h: tto?1anEmp ier o have full confidence and trust
in Hind and provide men and material support
to his
mo e en t. Copies of these letters were made, smu led to
!n d iam. the fac of all challenges posed byt h / t i t
is h m t cJhg enc e services and later distributed in the
wh l f Yaghes tan. 0e
o

14 SHAIKHUL HINDCOULDN'T REACH YAGHESTAN

foulan a Hussain Ahmad Madani says that after

meeting nw ar Pasha and Jamal Pasha and acquiring
letters of endorsement from them Maulana MahmoodH
h is dns· tl h 11 ' s an e xp r e s se d
, ire :at t e urk ish government facilita te h is v i s it t o
)ag h stanv1aIran.Jamal Pasha expressed his inability because
R ussians had cut off the route from Iran leadin toYa hestan
against the colonial Bri tish rule and also exhorted Indian nd t_he British had cut off the other route fr;m Ira;. Sine
 left for Taif on May 4, 1916. After meeting Governor
Ghalib
44 The Prisioners of Malta
Su ltanabad and the British forces had entered Iraq and were
fighting near KuwaitulAmmarah,allroadlinksfrom thecapti al of
Ottoman Empire to Yaghestan were disrupted. Jama l Pasha
impressed upon Shaikhul Hind that he would have to visit
Yaghestan through India, if he wished to reach the.re
Shaikhul Hind Maulana Mahmood Hasan expressed his
strong feeling that somewhere on his way to Yaghestan the
British government would arrest him. Upon hearing his pap
rehension, Jamal Pasha advised Shaikhul Hind to estabslih a
centre in Hijaz and operate from there.
Maulana Hussain Ahmad Madani says that had Shaikhul
Hind Maulana Mahmood Hasan managed to reach
Yaghestan cell of Mujahideen, he would have saved the
movemetn from its destruction even in the face of defeat by
the British forces. He, however,could not reach there.
Perhaps God,says Maulana Madani, had willed this way!

35. SHAIKHUL HIND'S VISIT TO TAIF

The letters containing the edicts of Anwer Pasha and Jamal

Pas h a ha d reached India. Copies of these letters had been
made and the originals had been sent to Afghanistan and Yagh
es tan. Sha ikhul Hind was not able to reach Yaghest.an Anwer
Pasha and Jamal Pasha had suggested to Shaikhul Hind that
he establish his revolutionary cell in Hijaz and operate from
there. Before starting his activities from Hijaz, Shaikhul Hind
had sought certain suggestions from the Governro of Hijaz,
Ghalib Pasha. During the summer season, the Governor's
headquarters were shifted from Mecca to Taif.
Maulana Mahmood Hasan decided to meet the Governro and
for this purpose he along with his associates left Madina on
April 17, 1916.
However, by the time Shaikhul Hind Maulana
Mahmood Has an reached Mecca, Governor Ghalib
Pasha had already left for Taif. Maulana stayed in Mecca for
a few days and
 Shaikhul Hind Hazrat Maulana Mahmood Hasan 45

after a week, and Maulana found no alternative that could take

him to Istanbul.
Maulana Hussain Ahmad Madani writes in his travelogue:
We cou.ld not. understand why Shaikhul Hind was so insistent on
leavmg Taif. However, it became clear to us only after enem ore
surrounded Taif. It seems that Shaikhul Hind had a intuition of
the impending danger that eluded our vision. Since h had_ great
fortitude and forbearance and also stood fir m in his belief f
destiny, he stopped asking for sawari (means of transportation)
after inquiring about it twiceor thrice.

36. HOW ARABS WERE INSTIGATED TO REVOI.:r

I spite of a l propaganda of Colonel T.E. Lawrence, including

his enchanting and emotional speeches in Arabic and secret agr
ment b tween Shar Hussain and Sir Henry MacMahon, ord
ary residen ts o_f HiJaz were not interested in revolting agarnst
the Turks.:ro achieve this goal, the Britishgovernment resorted
to a very inhuman and barbaric tactic. Shaikhul Islam Maulana
Hussain Ahmad Madani has described it in the following
words:·
"Food upplies to 1:ijaz were cut off. The last consignment of f d
shipmen t to H1Jaz reached in the month of Safar 1334 Hijri.
Smee the food supplies were completely cut off, prices soared
an pe ple began tostarve. Due to the protest of Indian Muslims,
Fairoz1 Aganboat sailed from Calcutta with a few thousand sacks of
rice in the month of Ja.!)1adi Al-Saani 1334 Hijri. That too was
forcefully offloaded at the port of Aden. It was allowed to re ch
Jeddah only after the political influence of the Ottoman Emp ire
completely diminished from Hijaz.
The British war ships egan arresting sailors, confiscating foodstu
ffs and destroying all merchant ships that passed thr ough the
Red Sea, carrying foodgrains to Jeddah port. any merch_ant
ships o Arabs were destroyed in the process. mce t e survival of
mhabitants depended on imported foodg rams, people panicked
oncefoodstuffs stop ped reaching
 Shah Hussain's forces rained bullets and did not give
any
46 The Prisioners of Malta

For more than two years, the British Army besieged the
holy city of Madina. Railway tracks were dynamited _an 11
transportation routes were blocked. Due to non-ava1labl1ity
of any sort of foodstuff, thousands of people starved to dea
. Things reached such a pathetic and unspeakable state tha
1t would suffice to say that those alive were forced to
survive on the flesh of the dead men.

37. REBEL ATIACK ON TAIF

It was early morning of 11th of Sha'baan 1334 when the

forces of Sharif Shah Hussain, under the command of
Abdullah Baig, attacked Taif. Since unruly Bed oui n and
tribesmen dominated the forces of Sharif Hussain, a small
contingent of the Turkish Army overpowered and defea ted
t he m. The same sort of revolt had occurred in Mecca,
Jeddah, Yanbu and Madina two days earlier because
Sharif Hussain had planned to incite revolt everywhere
simultaneously.
The revolt had disrupted the
communicationscompletely.
Supp lies of foodgrains, vegetable, fruits and all such eatables
had completely stopped. Only bullets rained day and ni ht.
Small contingents of the Turkish army went on d.estroymg
thehoards of Sharif Hussain's British-aided armed-to-the-
teeth attackers. The battle went on till the second week of the
holy month of Ramazan. However, when Jeddah fell to the
British Army and the Egyp tian contingent of the British
forces conquered the fort or Mecca, they triumphantly
marched toward Taif. They surrounded Taif, placed canndns
around and began heavy bombardment of the city. The whole
month of Ramazan passed in fear and restlessness. Masjid Ibn
Abbas (RA) is the biggest Masjid of Taif. Taraweeh prayer
was offered there with small Surah of the holy Qur'an such as
'Alam Tara' and that too was sometimes not completed dueto
the rain of the bullets. Even on the day of Eid, the British and
 Shaikhul Hind Hazrat Mau/ana Mahmood Hasan 47

Turkish army to allow them to leave the city, and they were
given the permission.
On the 6th of Shawwal 1334 A.H. Shaikhul Hind Maulana
Mahmood Hasan along with his three companions left Taif
and reached the holy city of Mecca on 10th. His plan was to
reach Istanbul at any cost. And for this purpose, he left for
Jeddah. However, the fate did not favour him.
Since Maulana Khalil Ahmad had left for India due to the
disturbances in Hijaz andwasstill waiting fora shipat Jedd
ah, Shaikhul Hind wasalsoeager to meethim. Hewaited in
Jeddah for about a fortnight and then left for Mecca.
The same year a CID inspector by the name of Bahauddin
was sent to Mecca to keep an eye on the activities of Shaikhul
Hind.

38. FATWA OF KUFR AGAINST THE OTIOMAN RULERS

Musl ims in India expressed strong opposition to and

resentment against the rebellious act of Sharif H ussain of
Mecca. The British government in India somehow wanted to
pacify the anger of the Indian Muslims. For this purpose, it
secretly sent Khan Bahadur Mubarak Ali Aurangabadi to
Mecca to bring a fatwa (edict) of Kufr against the Ottoman
rulers. With the connivance of the so-called UlaIJ1a on the
payroll of Sharif-e-Mecca, Mubarak Ali succeeded in getting
a fatwa of Kufr against the Ottoman rulers. These were the
same Ulama who had supported the rebellious act of Shah l
fussain, refused to follow the Sultans of Ot hmanid Khilafat
and had pronounced the Turkish rulers as infidels. Many
Sharifi offi cial Ulema had also endorsed the fatwa by
appending their signatures to it. A good number of Ulama
were confused and afraid. However, when the same fatwa was
put before Shaikhul Hind, he refused to endorse it.
The bold stepof Shaikhul Hind boosted thesaggingmorale of
many Ularna. Those who were confused and afraid till then,
also refused to endorse or put their signature on the fatwa.'36
48 The Prisioners of Malta Shaikhul Hind Hazrat Maulana Mahmood Hasan 49
39. SHAIKHUL HIND'S ARREST
41. SHARIF HUSSAIN OF MECCA PREFERS BRITISH
FRIENDSHIPTO SHAIKHUL HIND
One of the reasons behind the British government seeking
endorsement of fatwa by Shaikhul Hind was to calm down The rumour of Shaikhul Hind's arrest warrants spread like
the hurt sentiments of the Indian Muslims. However, the wild fire in the streets of Hijaz. On receiving the news,
hidden agenda behind it was to seek extradition of influential Indian traders living in Hijaz approached Sharif
Shaikhul Hind Maulana Mahmood Hasan from the Sharif- Hussain and appealed to him for his forgiveness. The stark
e-Mecca in case he refused to endorse it. And the British reply of Sharif-e-Mecca to their appeal was:
colonial government in India succeeded in its plan. Sharif
Hus ain of Mecca, his Shaikhul Islam and the government "Our friendship with the British government is new. We need
nonunated Ulama were angry to know that Shaikhul Hind to preserve and strengthen this friendship. We will not do any
thing that would harm it."
called them rebels and Kharjites. ·
Having refused to endorse the fatwa, Maulana
Mahmood Hasan wassure thateither Sharif Hussain 42. PRODUCE MAULANA MAHMOOD
himselfwould arrest him on fabricated charges or hand him HASAN OR FACE BULLETS
over to the British government. Knowing well the British
move, Maulana himself was planning to leave the territorial Maulana Hussain Ahmad Madani was arrested on 22nd of
boundary where Sharif's writ ran. He, however, could not Safar 1335 A.H.Maulana Mahmood Hasan and Maulana
leave due to the lack of transportation.The Wahid Ahmad were persuaded to go underground by their
Britishgovernmentwanted Shaikhul Hind to be handed colleagues. Maulana Aziz Gul and Maulana Hakim Nusrat
over to them and Sharif Hussain of Mecca issued the Hussain were apprehended and placed before the British
warrants for his arrest. officials. They were asked to disclose the whereabouts of
Shaikhul Hind's trusteddisciple,Maulana Hussain Ahmad Maulana Mahmood Hasan but they expressed their
Madani, offe red his apology on his teacher's behalf before ignorance aboutit. For their defiance, they were arrested
Shaikhul Islam of Hijaz and wanted that his teacher Maulana and put behind bars. Then, the police launched a massive
Mahmood Hasan be spared from arrest and harassment. His search operation to nab Maulana Mahmood Hasan. But all
request, however, fell on deaf ears. · efforts to locate Shi1ikhul H ind provedfutile.
The companions of Shaikhul Hind Maulana Mahmood
Hasan now wanted him and his associate Maulana Wahid 43. SHARIF HUSSAIN ORDERS FLOGGING
Ahmad to go underground. But they could not succeed in
their plan. A r ter Maghrib pray er, the Sharif Hussain of Mecca ordered
tlll' police tha t if Maulana Mahmood Hasan did not surrend er
40. ARREST OF MAULANA HUSSAIN AHMAD MADANI himself by the time of Isha,his twoassociates, namely
Maulana Aziz Gul and Maulana Hakim Nusrat Hussain,
Maulana Hussain Ahmad Madani was the first to be should be shot dead. And that the licence of Maulana
summoned to the police station. He was arrested for Mahmood Hasan' s ponsor should be confiscated and he
condemning the British action in Hijaz. should be given a hundwd lashes as punishment.
When Maulana Mahmood Hasan was informed about the
50 The Prisioners of Malta
Shaikhul Hind Hazrat Maulana Mahmood Hasan 51
" I shall never allow that my colleagues should suffer due to
me." Colonel Wilson, had gone out of the city. When he returned
an order was issued to send Shaikhul Hind and Maulan
Maulana Mahmood Hasan came out before Isha to present Madani to Egypt.
himself before the authorities. His colleagues requested him
Accordingly, on Januar y 12, 1917, Maulana Mahmood
to wear Ihram so that they could argue Shaikhul Hind had
Has nand Hussain Ahmad Madani weresent to Egypt aboard a
gone out of the city to wear Ihram. He did as advised by his
ship named 'Qudhaivi Aganboat'. The ship landed at Suez on
colleagues. Soon Sh ikhul Hind was arrested. Later, he was
Januaryl6. They were later sent to Cairo under the armed
sent to Jeddah in the caravan of sixty camels, protected by
escort of one and a half dozen 'White' police personnel who
armed guards. While meeting his associates, Shaikul Hind
took them to 'Khaira', situated at the opposite end of the Suez
would to say:
Canal. It was a sortof political concentration camp where more
"Alhamdolillah! I am put in trouble for no sin of mine." t ha n two hundred political prisoners from various countries
were kept. Interestingly, most of them were Muslims.
Since Maulana Hussain Ahmad Madani was behind bars, he T he very ext day Shaikhul Hind and colleagues were
did not know what washappening out there. He was taken to the city where a War Office and war centres were
informed about the Shaikhul Hind's arrest when his located. They were asked to sit on chairs in separate rooms
colleagues visited him the second day. They also informed where three British officers were present. These officers
Maulana that they tried their level best for his release, but unders tood and spoke fluent Urdu.
Sharif-e-Mecca was very angry with him and that he would They had before them a filecarrying certain papers
have to spend at least abo ut ten days in prison. related to Shaikhul Hind and others, sent to them by the
Maulana Hussain Ahmad Madani told them that he had British government in India. The file carrying notes on
come to Madina for the sake of Shaikhul Hind. If Maulana Shaikhul Hind w.1s very thi k. Shaikhul Hind wanted to
Mahmood Hasan was sent to a placeother than India, it was relieve himself, was worrie.d a.bout his a sociates and was
necessary that he be going along with him. He asked his disgusted at the sight of the Bn hsh all the time.All this
colleagues to try their level best that he too was kept along madehimfeel uncomfortable. It wa:. in this state of mind that
with Maulana Mahmood Hasan. This should not be difficult, Shaikhul Hind faced the que:,tionin by t e British officers.
his associa te s assured him. They said they would meet They were surprised to c a In?1an prisoner answering
Shaikhul Islam and tell him that "harmful germs should not their questions fearlessly nd d1sda mfully.When Hakeem
be retained to spread tentacles" and that Maulana Hussain Nusrat Hussain was informed of Shaikhul Hind's attitude, he
Ahmad Madani should also be sent along with Maulana said that perhaps he had never
Mahmood Hasan. That very day after Zohr prayer they faced the British officers in his life.
came to know that an order was issued to send Maulana I hcreby present these questionsand answers mentioned
Hussain Ahmad Madani also to Jeddah. He was sent to bySha i.Jl u l Hind in his travelogue Aseer-e-Malta (The
Jeddah the next day, riding on a mule. Prisoner of Mnlta), which have become history in itself.
wait appointee,
44. DEPARTURE FROM JEDDAH month
because
Shaikht•J Hind and Maulana Hussain Ahmad Madani had lo British
Question: Why did
Answer: Sharif
Mecca
Questio n: arrest
Answer: you?
Because
I refused
to sign
and
endorse
his
fatwa
(edict).
Why
didn't
you
endorse
it?
Because
it was
against
Sharia.
52 The Prisioners of Malta
Shaikhul Hind Hazrat Maulana Mahmood Hasan 53
Question: Question: student at Darul Uloom Deoband.
Was the Where is he nowadays?
Fatwa of I have no idea. It is more than one and half
Answer: Abdul
Question: years that I have lived in Hijaz.
Haque What is truth behind 'Reshmi Letter'
Answer: Haqqani
Question: (conspiracy)?
placed I have no knowledge. Nor I have seen it. He
Answer: before you (Maulvi Obaidullah) writes that you are involved
Question: in India? in conspiracy against the British govern ment.
Answer: Yes. That you are the military commander of the
Question: What movement?
Answer: did you If he so writes, he himself would be
do with responsible for this writing. Me, a military
Question: the commander? Look at my physique and my age. I
Answer: fatwa co have been a teacher for all my life. What do I know
py? I about tactics of war to become the military
Question: threw it. commander?
Why? Whydid Maulvi Obaidullah establishJamiat Ansar at
Answer: Because it Deoband?
Question: was against For the benefit of the Madrasa. Why was he
Sharia. relieved then?
Do Because of the differences.
you Didn't he want Jamiat Al Ansar to serve his
Answer: kno polit ical purpose? No.
w What is the truth behind Ghalib Nam11?
Mau
lvi
Obai
dulla
Question: h?
Yes,
Answer: I
Question: kno
Answer: w
Question: him.
From where?
Answer: He was my
 JamalPash What for?
Q uestion: The Governor of Hijaz Ghalib a? Yes, of He visit ed Mad ina one mor ning whe re in earl y
Pasha's letter that Mohammad course! hour he addr esse d Ula ma who had gath ered
Mian had taken to India from ther e.
Hijaz and that you had acquired The
Answer: from Ghalib Pasha? Muf ti of Mad ina and Mau lvi Hus sain Ah
I know Mohammad Mian because mad
he had been a fellow traveller on
my journey to Hijaz. We parted
in Madina. After he left me, he
had stayed for a month in Jeddah
The Officer: Shaikhul Hind: The and Madina. Where is the letter
Officer: Shaikhul Hind: The of Ghalib Pasha that you are
Officer: Shaikhul Hind: associating with me?
With Maulvi Mohammad
Mian. Where is Maulvi
Mohammad Mian? He has
fled to Afghanistan.
Then how do you know about the
letter? Some people have informed
us.
I am an ordinary man and Ghalib
Pasha is the Governor of Hijaz.
You better tell me how an
ordinary man like me can
Question: Answer: Qu tion: approach him? Moreover, neither
Answer: do I know the Turkish language
nor I have any contact with any
Turkish official. I reached Hijaz
only a few days before Hajjand
got engaged in performing its
tenets. Neither could he have
Que tion: entertained me before Hajj, nor
after Hajj. The whole thing is
illogical, a canard spread by
someone without knowing any
truth.
Did you meetAnwar Pasha and
took me to this
gathering where
at the end of this
public meeting, I
shook hands with
them.
Did you address this
gathering?
54 The Prisioners of Malta Shaikhul Hind Hazrat Maulana Mahmood Hasan 55

Question: DidMaulana Many similar questions were put to him and they were
Answer: KhalilAhmadgiveanyspeech? No. answered accordingly. Thereafter, Shaikhul Hind was
Question:
Did Maulana Hussain Ahmad speak? separated from his colleagues and put in a narrow and dark
Answer :
Yes. . prison cell where the source of light was a small ventilator
Question:
DidAnwar Pasha hand over in the wall touching the roof. The door of the prison was
Answer:
yousomething? A gentleman from Anwar made of wood that had no hole. There was no proper
Pasha visited the house of lavatory. A bucket of water was kept for the call of nature
Question: MaulviHussainAhmadandhanded over and a pitcher with drinking water.
five pounds to each of us. Mau lana Hussain Ahmad Madani was brought for
Answer:
What did you do with the money? interrogationthe next day and it continued for two more
Question:
Gave it to Maulvi Hussain Ahmad. days. Thereafter, Maulana Aziz Gul, Maulana Hakeem
The paper we have here says that you are Nusrat Hussain and Maulana Waheed Ahmad were brought
trying to unite the Sultan of Turkey with and their statements were recorded.
Iran and Afghanistan in order to make a After interrogation was over, all of them were placed in
united attack on the Indian government to the dark cells. They were taken out for a walk in the
overthrow the British rule in India and veranda for an hour, but always one man at a time. For a
Answer:
establish an Islamic government? week they did not know their colleagues' whereabouts.
I am really surprised at your naivete. You Later on, they were taken for a walk simultaneously and
have been ruling the country for a long this made them to
period now. Do you think that the plea of conversewitheachother.Theywereconvinced that they
an ordinary person like me can reach the would be hanged in the coming days.
ears of kings? Do you think a person like Due to the lack of any solid proof, however, their life
me can remove the animosity of years was spared. On February 15, 1917, they were sent to Malta
between them? Supposing this is that was the centre for political prisoners. The prison of
achieved, do they have enough soldiers Malta was considered to be a virtua·l concentration camp
that they would spare them to go to India where ranking army officers or hardcore and dangerous
and fighta war? And even if they spare political prison ers refusing to divulge the secrets were kept.
and make contingents of soldiers to reach When the Muslim prisoners reached Malta on February 21,
India, do they have strength to challenge 1917, they were specially d isembarked in the evening.hour
the British might? so that the Chri<;lian populace of the Malta City could see
them and
The questioner: What you say is correct, but the paper we bccvme happy.
have says something else.
Question: Question: Answer: What is your opinion concerning Sharif
Mecca?
Answer: He is a rebel.
Do you know Hafiz Ahmad?
45. SH AIKHUL HIND PROVIDED
Very well! He is the son of my SPECIAL FACILITIES
teacherand a
lt w.1s either in the month of September or
October 1917 that
one day Shaikhul Hind was called to the
prison office. The commandant told him
that he bad receivedspecialinstruction
56 The Prisioners of Malta Madani, writes:

of the Army. Further, if you have any complaints, you should

bring these to my notice and inform me."

46. SHAIKHUL HIND RELEASEDFROM THE PRISON

On Friday 23rd of Jamadi-u-thani 1338 Hijri, corresp onding to

March 12,1920, Shaikhu l Hind Maulana Mahmood Hasan
and his companions were taken out from the prison at Malta
and escorted to India. On his way back to India, he was kept
for eighteen days in 'Saidi Bashar' and quarter to two months
in 'Suez' under complete government surveillance and escort.
Only when he reached Bombay on 20th of Ramazanul
Mubarak 1338 H, corresponding to June 8, 1920,he came to
know that he was set free.
Shaikhul Hind was still aboard the ship when the official
Maulvi, ' Maulvi Rahim Bakhsh', came to meet him, in
hisown way argued in favour of the British governm en t, and
in all humility asked Maulana to keep aloof from the Indian
politics. He also advised Shaikhul Hind to take rest in his old
age and spend the rest of his life in remembrance of Allah.
The Maulvi also said that, after he disembarked from the ship,
he should go straight to Darul Uloom and should not engage
himself in poli tica l stru gg le alongs id e the protagonists of
Khilafat movement. The saying goes, however:
" This intoxication (of liperation of motherland) is not.such
that
the sour taste of prison can take away."

The political struggle, in fact, infused new life into his vein.
Even on his death-bed, Shaikhul Hind used to say that after
his recovery from the illness he would take an all-India tour
for the cause of libera tion.

47. NON-VIOLENCEINSTEAD OPVIOLENCE

The successor of Shaikhul Hind, Maulana Hussain Ahmad

 Shaikhul Hind Hazrat Maulana Mahmood Hasan 57

Shaikhul Hind Rahmatullah Alaih returned to India, we found no change

in hisspirit tofight thecolonial regime and his hatred aga st the British .
The imposition of martial law in the country, the·1mplementation of the
Rawlat t Act and the Jalianawala Bagh massacre within the country, and
the act of dismemberm ent of the Ottoman Empire, and the inhuman
behaviour with the Turks outside India upset him. The moment he set his
foot in Bombay, · he me t Maulana Shaukat Ali and other members of the
Khilafat Committee. Maulana Abdul Bari from Firangi Mahal, Lucknow,
and Mahatma Gandhi from Ahmed abad cam e to rece ive Shaikhu l Hind
Maulana Mahmood Hasan in Bombay. Having talked to them and other
leaders of the Khilafat Committee in open and seclusion, Shaikhul Hind
too approved the launching of 'Non-Violence Movement' to liberate
India. He endorsed the decisions of the Khilafat Committee and the Indian
National Congress deliberations put before hirn." 37

48. SHAIKHUL HIND'S FATWA CONCERN ING NON-

COOPERATION MOVEMENT

The issue of Non-Cooperation with the British government was

deliberated and discussed all over India. Members of the Khilafat
Clommittee recognized the need of the hour and placed certain
questions before Shaikhul Hind, seeking his decree. Shaikhul Hind
was not in habit of iss uin g fatwa. However,the questions seeking
his religious opinion were to· hisliking. He prepared the answers to
these questions himself. The
followingfatwawaslaterendorsedbyalmostfivehundred Ulama and
published along with their signatures.
"In thenameof Allah, the most Merciful and the most Beneficent. We pr aise
Him and we seek His blessings on our beloved Prophet (SAW).
S.1ys the Almighty Allah:
"And obey Allah and His messenger, and dispute not one with another
lest ye falter and your strength depart from you; but be
<.teadfast! Lo! Allah is with the steadfast."
('Sutah Anfa'l, Verse: 46)
 movement that has been launched in self defense and in
58 The Prisioners of Malta reply to a ploy of the enemies of Isla m.

"And help ye one another unto righteousness and pious duty.

Help not oneanother unto sin and transgression, but keep
yourduty to Allah. Lo! Allah is severe in punishment."
(Surah Al Maida, Verse:
2)

"He among you who takeht them for friends is (one) of them. Lo!
Allah guideth not wrongdoing folk."
(Surah Al Maida, Verse:
51)
(Develop . river like generosity, Sun like bounty and Earth like
hospitality.) As a great Urdu poet puts it:
Gir ParheHai A'ag Mein Parwana S'a Karam Zaeef,
A'admi Se Kiya na ho,Lekin Mohabbat hoto!
(If a tiny insect can fall in fire to win over her love,
Whyc an' t a man achieve what he desires, but love is needed!)
"Having said this, let us ponder upon the current situat io n
where hell has been let loose on Muslims in the East as wellas in
the West. There is fear that the ship of Khilafat may crash after
hitting the tidal waves of the sea. It's the timew hen Muslims'
hearts are shaking from the events that harangue their death;
and to tell the tru th without concealing ite, ve ry Asian and
every Indian is looking at the future with a gloomy eye. A great
majority of Muslim Ulama as well as Hindu political leaders are
struggling to protect their rights from being trampled upon. No
doubt, the success and rewrad are in the hand of God. However,
it would be a criminal act on our part if we do not struggle and
fulfil the religious, communal and national duties assigned to
us. I am not a politician. As my long inn9i gs in this life would
reveal, religion is the base of
my outlook. It was because of this outlook that I was taken
to Malta and have now been brought back to Ind.ia
And
bec au se of this outlook, I am unable to separate myself froma
movement whose purpose is to serve the cause of Isla m ora,
 Shaikhul Hind Hazrat Maulana Mahmood Hasan 59

chosen to fulfil t eir duty in order to protect peoples' right a d

honour. Muslims too should ponder upon this, keepin in view the
p os and cons and their strength and supp rt.
Without c nng f.or the danger that it might entail, Muslims should
":e1gh thi movement in the light of the teachings of the G!onous
Qur an and the Prophet's (SAW) actions at such occas1o.s and try
to make it succeed. There cannot be an other rehg10u posi on
butthat Muslimsshould stopfriendshi andc?operatton w th t e
enemies of Islam, both ideologically and n ll
practicality. The situation demands that a co s 1enhous
and a true Muslim should take upon himself as rehg1ous duty to:
Return all government's titles and citations of honour. Refuse
to participate in new Councils.
Use only home-grown and home-r..1ade products.
Bo_YCOtt govei:nment schools and colleges and do not get your children
admitted there.
Beside s, pe ple should also follow and act upon proposals and
suggestionsthat are publicised from time to timeprovided tha t:
The c ll is i accordance with Shariath and its implementation
too will not m any way violate the spirit of Islam.
That the opted ath of action is moderate, free from errors and that the
same will not degenerate into violence and lawlessness later on.
That the action should follow the teachings of Hazrat Uthman (RA)
that says:
"Participatein the good works of people till the work continues t be good
and when they do bad things, refrain from participating in it".
And Allah is the One Who puts something in. the heart of a man
and helps him!
Sd/-
(\ tahmoo d Hasan Deobandi)
3rd Zi Qada, 1338 Hijri
 The title Shaikhul Hind was conferred on Maulana
60 The. Prisioners of Malta Mahmood

49. THE PUBLIC MEETING IN HONOUR OF SHAIKHUL HIND

On behalf of the Muslims of Bombay, a public meeting

was held at Kohtari Masjid to felicitate the home-coming of
Maulana Mahmood Hasan. A citation was presented to him
on behalf of the citizens of Bombay and the Kh ila fa t
Committee.

50. PEOPLE WHO CAME TO RECEIVE SHAIKHUL HIND

The list of p. e rsons who came from various parts of

India to receive Shaikhul Hind at Bombay is very long.
However, importan t among them were Maulana Hafiz
Mohammad Ahmad, Rector·of Darul Uloom Deoband,
Mahatma Gandhi, Maulana Abdul Bari of Firangi Mahal
(Lucknow) , Maulana Murtaza Hasan Chandpuri, Hakeem
Hasan, the younger brother of Shaikhul Hind, Maulana
Mohammad Haneef, son-in-law of Shaikhul Hind, Hakeem
Abdur Razzaq Ghazipuri, Dr. Ansari, Nawwab Mohiuddin
Khan Moradabadi, the Qazi of Bhopal , Mufti Kifayatull,a h
Rector of Madrasa Aminiyah (Delhi), Dr. Mukhtar Ahmad
alias Dr. Ansari and Haji Ahmed Mirza, a photographre
from Delhi.

51. SHAIKHUL HIND LEAVES FOR DELHI

After his two-day stay in Bombay, Shaikhul Hind M ulana

Mahmood Hasan left for Delhi aboard an express tram. He
reached Delhi on June 15, 1920, and stayed at the
residence of Dr. Ansari. After a few days' stay in Delhi, he
left for
Deoband.

52. CONFERMENT OF THE TITLE'SHAIKHUL HIND'

 Shaikhul Hind Hazrat Maulana Mahmood Hasan 61

53. SHAIKHUL HIND'S ARRIVAL PROVES AUSPICIOUS

Shaikhul Hind was not in the habit of delivering political

speeches. Hisvery presence and thepurityof his heart towards
hisgoal, however, enthused people and had electrifying effect on
the movement. Before his arrival, Ulama were sermonizing
people; influential political leaders were delivering lectures after
lecture.People were mourning and lamenting thedivision of the
Turkish Empire, the massacre at Jalianwala Bagh that had
already taken place. Meetings and demonstrations were
continually taking place. Muslims were restless and longing to
see a comforter around. The arrival of Shaikhul Hind on the
Indian political scene filled the vaccum and his presence gave
comfort to the Muslims. They then began their march with an
unusual speed. Every individual was in love with the movement
against the occupying forces and was ready to sacrifice not only
his wealth, but also his life.
A small group of people, however, was opposed to the Khilafat
Movement. But the situation wassuch that when an influential
leader of this group died in Delhi, no person was ready to
participate in his funeral because of his oppo sition to the
movement, even though he was earlier popular among Ulama and
common Muslims. His family carried his body to the graveyard in a
motorcar, and buried it there.
Shaikhul Hind was truly a Shaikhul Hind (spiritual guide of
India). He had become an undisputed leader of India. And it was
due to the blessings and presence of Shaikhul Hind that oth er
members of his party were later recognized as leaders of India.
Even Gandhiji used to say, "I am like an unpolis hed stone
before the dynamic personality of Mohammad
AliJauhar."ShaikhulHindhadsuchacharismatic personality that
anyone who met him wished to meet again and again. It was the
aura, benevolence of his spirituality that inspired villagers and
residents of cities to offer regular prayers. The religious spirit
among the people of dis trict S;.,harunp ur was such that during
prayer it was difficult to
find a place in mosques.
 While Shaikhul Hind was severelyill,students of the
62 The Prisioners of Malta
Aligarh
54. SAD MOMENT FOR MUSLIMS

Shaikhul Hind's arrival on the Indian political scene

caused such a great fervour and hope among the u lims
that they thought their bad days was over. Alas! This did
not happen. Asthe sayinggoes:
"Wlto comes to one's aid when the adversity strikes,
Even his own shadow leaves wizen the darkness
envelops."
When Shaikhul Hind arrived in India, it was the beginning
of an illness that later claimed his fife. He was su ffer ing
from arthritis and also urinary problems. In addition to this,
it was in his old age that Shaikhul Hind was imprisoned in
Malta, which had an extremely cold climate. He had to get
up fo: the night and early orning prayers; and he was not
prov ded proper food during his imprisonment. Above all,
the failure and defeat of the Ottoman Empire made him
suffer psy cl1ologically and mentally. His ailment started at
M ta and wen t on deteriotating during his three-month
return Journey and late x: during the hectic mental and
physical engagements with the Khilafat Movement.
Eventually, he was diagnosed to be suffering from
tuberculosis. The courage and ers:v:rance shown by this
spiritual and political guide even m his illness remains a
lesson in history for Muslims as well as for eve human
being. Though he was suffe ri ng from tuberculosis, which
had reached the terminal stage, and he was unable to move
on his feet or even sit, he went on leading the movement,
presiding over the meetings and travell ing aH around.
Praised be on Allah! Human knowledge fails to perceive
how such an old man on his deathbed could muster so
much unwavering and unflinching faith in his action.

55. ESTABLISHMENT OF A NATIONAL UNIVERSITY

FOR MUSLIMS AND SHAIKHUL HIND'S
ADDRESS
Muslim University boycotted the university m nagemen
(for
 Shaikhul Hind Hazrat Maulana Mahmood Hasan 63 foreign language or against the learning of

University for Muslims. Theyorganized a meeting and invited

Shaikhul Hind to deliver the presidential add ress. Shaikhul Hind's
condition had deteriorated so much that he often found it difficult
even to tum sideson hisbed. Hisdoctor and friends tried
todissuade him from participating in the meeting, fearing that he
might be arrested and that his arrest may prove fatal for him.
Shaikh ul Hind's curt answer was that if hi s par ticipation
in the meeting annoyed the British, he would certainly attend the
meeting. Thus he was taken, lying in a palanquin, to Deoband
railway station by students of Darul Uloorn Deoband. Themeeting
at theAligarh Muslim University was held on October 29, 1920.
Shabbir Ahmed Uthrnani read out Shaikhul Hind's presidential
address at the meeting.
The following excerpts from that address remain engraved
in the pages of history:
"At this old age, in a state of illness and in such a convalescent
stage I have come here on your invitation with the hope to find a
precious lost treasure. There are many people whose faces are
aglow with marks of prayer and remembrance of Allah. But when
they are asked to rise up and act in order to protect and save the
deprived Ummah from the tightening clutches of Kufr, theirhearts
trembleandsinkwithfear. Whosefear? Not of AUah, but of a few
despicable men and of their weapons of war and destruction....
"Listen to me 0' Children of this great nation! When I saw
that my sympat hizers, you soothers and comforters of my
agony, the agony that hascaused my bones to melt down to
this state, are more in schools and colleges than in Madaris
and Khanqah (religious schools and monasteries), I along
with some sincere friends have·stepped forward and come to
you. Thus I have become instrumental in developing a link
and relationship between the two great and historic
educational institutions (Darul Uloom Deoband and Aligarh
Muslim University) of India.
Those among you who are researchers must beaware of the truth
that our elders, at any point of time in history, did not issue or
promulgate the Fatwa (edict) of Kufr against learning any
64 The Prisioners of Malta Shaikhul Hind Hazrat Maulana Mahmood Hasan 65
that from the end results of the English and Western principles thatwouldenable the Jamiat to fulfil the
education it has often been witnessed that it had painted
the youth's mind with the Christian colour. This type of
aspirations of the people, who had reposed their faith in it.
education either inspired them to hurt the sentiments of Though Shaikhul Hind's presidential addresswas very brief,
Muslims by their nonsense talk and irreligious remarks it touched upon the political needs of the time and was
or, as often witnessed, they have become the worshipe rs sufficient toguide the leaders. Shaikhul Hind gave the
of power and acted like the stooges of the rulers. In such following gu idelines to Ulama and Muslimleaders:
a case, it would be better for a Muslim to remain
1. The greatest enemy of Islam is the British
ignorant than to acquireeducation.
government. It is, therefore, incumbent upon every
The truth is that the influential leaders of Ummah have Muslim to stop allcooperation with them.
recognized the importance of this fact today. Whereas the 2. While striving to protect the interest of Ummah and
contemporary education is imparted with zeal in Muslim the community, if our compatriots (belonging to other
educational institutions, students of these educational
institutions are left to remain ignorant about the ardinal
faiths) extend their help and support, weshould accept
principles of their own religion. If they forget the Islamic their assistance and graciously thank them.
duties and ignore the people's feeling; if the feeling of love, 3. In order to liberate the country from the yoke of
affection and dignity for their own people and nation edges foreign occupation, coordination in action with the
to the lowest ebb, we should unders tand that these fellow countrymen (of other faiths) is permissible -
educational institutions of Muslims have become the tools provided it is not a hurdle to or in contravention of
to weaken the Ummah. And this is why it has been felt that the principles and tenets of Isla m.
such a Muslim University should be established that would 4. If the use of guns, tanks and fighter planes is
remain totally free from the government's aid and permissible for self-defense agafost the enemies
assistance as well as from allsorts of its influence. And the (though these things were not used by our
functioning style of this type of Muslim institutions should ancestors),
be based on Islamic characteristics and it should also the use of protest, demonstration and non-
represent the community feelings."
cooperation with the authority for the sake of
communal amity and for pressing the acceptance of
56. SHAIKHUL HIND PRESIDES OVER THE 2ND collective demands of
CONFERENCE OF JAMIAT ULAMA-I-HIND peopleispermissible.Thisisbecause,againstanenemy
in whose hands are guns, tanks and fighter planes,
The 2nd annual confe rence of the Jamiat Ulama-i-Hind was these measures are the effective arsenal with which
held in Delhi on October 19-21, 1920. The conference was one can counter them.38
important because of the timing and the goal that it had put Excerpts from the closing speech of Shaikhul Hind that was
before itself. Shaikhul Hind was drawing closer to his last read at the 2nd conference of the Ja mia t Ulama-i-H ind
days. Prominent leaders of the community wanted the Jamiat follow: ·
Ulama-i-Hind to secure the historic honour of Shaikhul Hind
"There is no doubt that Allah Subhanahu Wa Ta'la has made
presiding over the conference. The purpose was to benefit
our compatriots, who are in a great majo rit y in the country
from his long services to the community and the nation and (Hindus), our supporters. I give great importance to the unity
38. KJ111tba-i- Sndarat, published by 'Qasmi Publication', Deoband,
66 The Prisioners of Malta a Muslim or a Muslim does not lend his shoulder to
carry the
and cordial relationship of the two communities. And
considering the present critical time in which the freedom
movement has entered, Igreatly appreciate whateverefforts were
made or are being made currently by the leaders of the two
communities. It is because I know very well that if things go
wrong, it would forever make the freedom movement a failure.
Because of our own mistakes, the colonial government would
go on strengthening its clutches around and if there still remains
a shadow of Islamic power, it would be removed like a wrong
word written on the black-board. It is, therefore, necessary that
the two communities (Hindus and Muslims), rather the three
(Sikhs) elements of our so ciety, live in harmony. If there is
harmony and peace among the three communities, there is no
reason why a fourth colonial nation, however powerful and
brutal it might be, can defeat their goal and their collective will.
Yes, I hav e said this in my previous speeches and again repeat it
today that if you wish to see the harmony and cooperation
between thesesegmentsof our society further strengthened, you
will have to grasp fully some limitations. And the limitation is
that there should not be any interference in the limitations set by
Allah. That is, there should not be meddling even with the
smallest religious aspect of any of the communities. And even
in worldly affairs, no such step should be taken that might hurt
the religious sentiments of a community. However, I say this
with a heavy heart that the actions we take go against this goal.
In order to prove the communal harmony in religious affairs,
many people violate the sanctity of their religion itself. And, in
governmental and economic affairs they are after harming one
another.
I am not add ressing the general public here. My address and
request is to the influential leaders of the communities. They
should not be swayed and misled by the presence of crowds,
raising of their hands at the meetings and passing of
resolu tions . Ordinary people gauge sentiments by such
methods. Our influential leaders should gauge true feelings
and should be aware of the persis ting hatred in personal
affairs and in the governmental affairs between the Hindus and
the
Muslims.
For example, if a Hindu does not drink water from the glass of
 Shaikhul Hind Hazrat Maulana Mahmood Hasan 67

Hindus and Muslims try to lower each other's prestige in the eyes of the
British ruler and inflict harm upon each other, it is deathknell to the
unity of the two communities.
I hope, you gentlemen will take practical steps on these
suggestions of mine and won't ignore them as a passing
reference."
Whileaddressing and advising the Ulama and Indian Muslims,
Shaikhul Hind said:
"You go on marching, without caring for or looking at left and right, on
the straigh t path that you have chosen in the light of the glorious
Qur'an and Hadith.
'Truly, this is my straight path. You follow this path and don't tread
on others that they may mislead you.'
Those who are aloof from you, you should win them over in your
fold with tact and good words. If there is a rift and possibility of a
clash, the best and peaceful solu tion should be found to it."
Those wholabelthe Jamiatul Ulama-i-Hind as a 'Hindu leaning'
party, what can they say about Shaikhul Hind'sapproach?

57. JAMIA MILLIA ISLAMlA IS FOUNDED

At the height of the Khilafat agitation, Shaikhul Hind laid the

foundation stone of the Jamia Millia Islamia in Delhi. The idea
behind the establishment of this university was to impart
contemporary education to Muslims in an independent and
Is la m ic a tm o sp he re without any aid, assistance and interference
of the government. It was envisaged that the
..1cade m ic atmosphere of thiseducational institution would be based on
Islamiccharacteristicsand would fulfil the aspirations of the Ind ian
nation.

58. SHAIKHUL HIND BIDS FAREWELL TO THE WORLD

Justa week after he returned from the Jamiatul Ulama-i-Hind's

 taken the seven seas in its fold. He got benefi
te d
68 The Prisioners of Malta fromclosequartersmusthaveknownthat the
Natue'sgenerosity had bestowed upon him
Maulana Mahmood Hasan bade farewell to this mundane such a large heart that it would have
world and left for his final abode. Upon the insistence of his
relatives and friends, his body was brought to Deoband for
burial. Funeral prayers were held at two places in Delhi,
Meerut, Muzaffamagar and Deoband. "Shaikhul Hind's
death hasbrokenourbackbone", said Mohammad
AliJauhartearfully on hearing the sad news.

59. SHAIKHUL HIND'S VIRTUES

As a philosopher-poet has rightly said:

'Either king knows the value of pearl or knows the jeweller!'
The Jauhari who understood the qualities and virtues ?f
Shaikhul Hind washisdiscipleand associate MaulanaHussain
Ahmad Madani. He came into Shaikhul Hind's contact when
he was still a child. Later on, he was enrolled among Shaikhul
Hind's students and came to know him from close quarters.
Then from Madina to Malta and from Malta to Deoband and
within Deoband during his lifet ime till Shaikhul Hind bade
farewell to this mundane world, Maulana Madani observed
closely every moment of Sha ikhul Hind's life, and also the
twists and turns that came into his life.
Writing about Shaikhul Hind, Maulana Hussain Ahmad
Madani describes him as a spiritual entity as well as a great
Islamic scholar.And one who would have these two
qualities, says the Jauhari (Maulana Madani), his moral
standing wo ld
undoubtedly be.very high. Comprehensiveness f f entity
demands that it carry greenery and fragrance within itself. It
was the freshness of thoughts and ideas that did not allow
autumn to touch Shaikhul Hind's life, rather kept it evergreen
and fragrant as well.
Maulana Hussain Ahmad Madani writes:
" Whoeversaw Shaikhul Hindand
observedhismoralstanding
from Bahr+
 Shaikhul Hind Hazrat Maulana Mahmood Hasan 69

didn't harangue it. He drank to the fullest of his capacity from the
Qasmi (Maulana Abul Qasim Nanautavi) fountain of knowledge and
digested it. He puffed in the mist unlimited from (Maulana Rasheed
Ahmad Gangohi) cloud but never got inebriated. He never boasted
of himself, never indulged in
· profane talk, never let steadfastness go out from the hand and never left the
path of Shariah in hislife. He never rested although he became thin due to
the hard work. In a poet's words:
Havinga cup of Shariahinonehand and thelove fortheCreator intheother,
The art of combining thetwo is but impossible task foran ordinary and
worldly person.
The lingering fragrqnce of spiritualism always captivated his heart
and mind, but never crossed the boundary of dignity. His deep
involvement with the Chishtia and Sabriya Sufi order used to sizzle
within him and light up his surroundings like a shining thunder and
burning embers everything around, but like a burning candle he only
shed the light and never sighed or complained of its heat. The
mysteries of mysticism used to uncover their faces before him, b,ut he
never let the voices be heard by ordinary persons.
He did not exercise self-restraint only for spiritual attainment.
Though an interpreter of Hadith, Fiqh, and an Islamic scholar par
excellence, he did not count himself as one amongs t the great
scholars. From his appearance and demenour one could quite see that
here was a great scholar, a guide and unique personality of his own
time. With simplicity and humility, he led his life; a rare person even
among the pious people. That wasthe honour of this life. I
havewitnessed and heard Shaikhul Hind's companions and
contemporaries
say that in humility and simplicity he surpassed not only the
contempo rary Ulama but also his mentors. Nobody can refute that all
his actions and deeds were for the sake of Allah and there was not even a
shadow of selfishness in what he did. In the lightof the saying of the
Prophet (SAW)"whosoever showed
humility forthesake of Allah, Allah will exalt his status,'' it becomes
ilpparcnt what a great status Shaikhul Hind had in the eyes of
70 The Prisioners of Malta scholars; even critics of poetry were
astonished by their
There is no doubt that whatever Shaikhul Hind attained quality.
was due to the blessings of Maulana Nanautavi (RA) and
Maulana Gongohi (RA). It was due to his own great efforts
and the benevolence of Allah that he became an
extraordinary scholar and a spiritual being.
Shaikhul Hind' s large-h ear tedness, forbearance and
resilience left his acquaintances astonished. The petty
behaviour and ill treatmen t that can infuriate even the most
tolerant of persons did not bring a frown to his forehead.
Although he could never compromise with the violation of
the Allah's Commandments being perpetrated
beforehiseyes, he stood rock like, one who could never be
shaken by the hardships in the fight against evils of the
society.
Due to Shaikhul Hind's extraord inary quality of
fo rb ea rance, the short-sighted people ofte n called him a
hypocrite. When they came to know the truth about Shai.kh
ul Hind's character, they were dumb-struck and realized
their mistake.
The nature had bestowed upon him the uniqueness of
intelligence of mind and the sagacity of heart as well. Those
who spent some time in his study circle and were aware of
intellectual abilities of other Ulama, would know this Arabic
couple t very aptly fits here:
There is nothing beyond the reach of Allah, If He wishes,
He could wrap the intelligenceof the whole world in a single
mind.
Whenever someone tried to show off his own knowledge and
gave discourse in poetic and literary language in Shaikhul
Hind's presence, only awe and surp_rise became his lot.
Maulana recited so many Persian and Arabic poems that the
person could 'not but be astonished. Besides, the Nature had
bestowed upon him the aptness of tempe rame nt to
differentiate between pure and impure, right and wrong. He
composed poems of a high standard that were appreciated by
 Shaikhul Hind Hazrat Maulana Mahmooc: Hasan 71

religious fervour and the community service. He could not have been
satisfied merely as a Madrasa teacher or as a hermit sitting comfortably
at the seat of a Sufi order (Khanqah). The manliness of a freedom
fighter and the spirit of community service in him would have made
him restless even there. His concern for the honour of the religion made
his task easy. His compassionforthefellowhumanbeingwouldtum
hisenemies into friends while the incompetent amongst his own created
chasm between Shaikh and his people. Thecompassion for his
community and the nation never allowed him to think about his old age
and life-threatening ailment. Once he chose the path of struggle, he had
no other choice, and for that matter he never cared for wealth, his
prestige, comfort, or near and dear ones.
Maulana Madani's writings do not give all details. Facts are there,
but proofs for them have not furnished. Proofs for all the details would
require hundreds of pages.
Yet another Jauhari who well realised the high quality and value of
Shaikhul Hind was Maulana Syed Asghar Ali alias Hazrat Mian Saheb- a
jurisprudent, an interpreter of the Prophet's sayings, a reliant to his
Creator, a hermit with the sense of duty, a clean and pious man and a
complete guide from whom students of Darul Uloom and other God-
fearing people as well got benefited year after year. Though he kept
himse lf a lo of from politics, he went on testing and understanding
Shaikhul Hind at all phases of his life. He authored the book titled: 'The
Life of Sha ikhul Hi n d ' that was written just after his death. The book
cited evidence of Shaikhul Hind's educational, spiritual andbehavioural
virtues.
As far as courage, optimism and other virtues were concern ed,
Shaikhul Hind was unique among his contemporaries. An ordinary teacher
of a Madrasa is sitting on a tattered mat and teaching students, who are
attired in L'qually tattered clothes. There is no pomp and show in what h\?
does. He, however, keeps his eyes on the happenings in nuok and corner
of the
world. His heart is full of concern for
the have-not. His heart is full of blazing fire that wants to
 Shaikhul Hind Hazrat MaulanaMahmood Hasan 73
72 The Prisioners of M.alta
the present critical time in which the freedom movement has
handed, without any wherewithal virtually, no arms and entered, I greatly appreciate whatever efforts were made or are
ammunition to wage a war. Yet he isengaged in a fight being made currently by the leaders of the two communities."
against the armed forces of th t great power called 'Great When the war between Turkey and Germany on one hand
Britain' in whose dominion the Sun never sets. His aim is and the allied forces (France, Russia and Britain) on the
to liberate his beloved country from the yoke of foreign other began, people were celebrating the news that the
rule. Nothing at is less than total freedom attracts him or is Turks and Germans were winning the war. Shaikhul Hind
acceptable to him. The question of 'minority' and 'majority' too became happy oc<?asionally at such news. However, he
d esnot arise be.fore him. His politics is derived from the expressed his apprehensions and fears and predicted right in
teachings of the glorious Qur'an: the beginning of the war that America might side with the
"How may a little companyhath overcome a mighty host by allied forces and change the course of war. And this was
Allah's leave!" what happened. America at last jumped into the fray, sided
withand supported the allied forces with all her military
The very situation in which he lives and. is faced with r
might and turned the German and Turkish victory into a
ves that a handfulof the Britishareactually ruhngover the
great defeat.
millions of Indians. And it is a story only of four centuries that
During a few days of his stay in Mecca, on his way to
small bands of Europeans march out of their hamlets and
Taif, Sha ikhul Hind had noticed that something was amiss.
conquer and overpower Red Indians in America and ur own
When hereached
p ople in India. These bands were neither God fearing, nor
Taif,hefoundhiscolleaguesandassociatessatisfied that
fnends of humanity. Their sole aim was to make money.
Sharif-e-Mecca was loyal to the Turks. There was no hint
However, they had come to know the secrets by whi h a min?
of any turmoil or coming events in Taif. However, Shaikhul
rity could overpower the majority, and they made 1t a habit to
Hind was not very satisfied with his stay in Taif and often
apply these wherever they went. And the secret of that success
insisted on leaving the city. And sudden ly Sharif-e-Mecca
was selflessness- that is, willingness to sacrifice everything,
revolted against the Turks. And on his instigation and under
even the life itself, for the attainment of the goal.
Shaikhul Hind wasan Indian.Toliberate India, his beloved his pressure, Bedouins started attacking Taif. T he city
country, and to make her march ahead on the road of came under fire from all corners. Only then Shaikhul
progress was his duty. He knew and said those who come Hind's associates realised why had he been insisting on
along and join hands would be discharging their duties; leaving the city. The coming reality was totally out of their
those who won't join in, could not escape the blame for not vision and grasp.·But it was not out of the grasp of Shaikhul
oing their uties. He, as an individual, was obliged to do his Hind. It was this courage, this vision and his complete
duty and it was this sense of duty that inspired him to take understanding of the political scenario that made him
action. When he was released from the prison in Malta, unique among other contemporary Muslim leaders. He was
reached India and saw the countrymen were engaged in unique not only in his time, rather India remains bereft of a
freedom fight, he expressed his happiness and remarked: leader of his calibre even today. And it was for this reason
that stalwarts like Hakeem Ajmal Khan, Dr. Mukhtar
"There is no doubt that Allah Subhanahu Wa Ta'la has made Ahmad Ansari, Maulana Abul Kalam Azad, Maulana
our compatriots (Hindus), wh o are in a great majority. in the Mohammad Ali Jauhar, Maulana ShaukatAli, Maulana
Hasrat Mohani and Maul na Obaidullah Sindhi took allegiance at
his hand.
74 The Prisioners of Malta Shaikhul Hind Hazrat Maulana Mahmood Hasan 75
60. CONCLUSION
Abu! Kalam Azad, Maulana Mohammad Ali Jauhar,
I conclude this chapter related to Shaikhul Hin andhisfat Maulana Shaukat Ali, Dr. Mukhtar Alunad Ansari and Khan
a that was probably his last edict. The edict as issue Abdul Ghaffar Khan, that they conspired and acted to
overthrow the British rule in India. And that their
then 1:1' response to certain questions put to Sha1khul
organization had struck roots not only in India but had spread
I:Imd. It s surprising, however, thattheanswers remain to other countries as well. The intelligence department
validevenm the present political scenario.
charge-sheeted him for the conspiracy of 'Reshmi Rumaal'
Thepoliticalsituation during thosedayshad trem ndou s
and kept him in the prison of Malta as a prisoner of war. If
ly hurt the sentiments of Muslims. Their hurt feeln gsan d
the Muslims' war of independence began and ended with the
emotions thus motivated them and increased their pac.
movement of Khilafat (as it was alleged), then whatshould
e However, as the scenario changed, the pace decreased. It
wecall the movements and struggle that took place before and
would be correct to say that when the tornado and floodo f
after?
political activities engulfe the en ire country, like the crest of What could be a bigger tragedy than these so-called new
the waves Muslims remained their part and parcel. It woul d investigators of history, who had m rely heard the name of
be wrong, however, to say that this was the first and laswt freedom struggle, passing judgments on the Muslims' deep
ar of liberation that Muslims had fought. . . feelings, love and respect for the nation? Note that Shaikhul
The short-sighted few who wish to distort ti:ie histo rcia
Hind Maulana Mali.mood Hasan, upon return to India after
l factsand do not grant the Muslims their due creditar ethat
half a decade of exile and imprisonment in Malta, expressed
hishappiness at theparticipation of compatriots in the freedom
the Muslims' opposition to the British was the reflce tino Khilafat
of their anger at the crushing defeat of Turkey and t e movement!
dismantling of the Khilafat, rather than the love for theu The C.I.D. of the British government levelled
country. They cite the fatwa of Shaikhul Ifi:nd asa pro.of. of ch.arge
this. However, if they wish to tell the truth mstead of hiding
it they would find the answers to their sceptiism in the sma e
fdtwa.That is:Wastheauthorof the fatwa a protegeand
product of the revolutionary wind? . .
Interestingly, the fatwa of Shaik.hul Hind carries teh date
16th o f Safar 1339 Hijri, corresponding to ? ctob r 29, 1 20.
Now let us ask this pertinent question: D1 ?ha _ulH ind
Mau l a na Mahmood Hasan step into the political fieldm the
year 1920? Or did he come back to dia inth year 1920 after
serving five years of rigorous imprisonment _mMalta for the
sake of love of his nation? There cannot be any bigger trva
esty of the history of freedom struggle than to ca Sh ul d
Maulana Mahmood Hasanand hiscolleagues froth of
struggle in these words:
"There is no doubt that Allah Subhanahu Wa Ta'la has made our
compatriots (Hindus), who are in a great majority in the country,our
supporters. Igivegreat importance to the unity and cordial relationship of
the two communities."
These words connote:
Seeking freedom of one's motherland is a sublime goal of any individual.
This is the goal of every Indian Muslim.
The compatriots have become the supporters of Muslims in this goal.
These words suggest that Muslims were struggling for the freedom
since long. And the life of Shaikhul Hind was the best proof of that.
Those who know the art of dis torting historical facts also know the
art of oblitera ting them and have experimented by burying the facts of
past history of this beloved country under the ocean. They have the pen
in their hands once again, the
typewriters on their tables and the press under their control. They can print
and publish anything they like. They can even
76 The Prisioners of Malta without giving any information to their parents, or
guardians, or in the face of their opposition to such
However, the fact remains that the Indian National
Congress benefited from the electrifying movement of
I<hilafat. With theenthusiastic participation of Muslims,
the Congress Party becameeffective and productive. It rose
from the abyss of ignominy to reach the pinnacle of
fameand thus became the most powerful political party of
the country.
Likewise,theMuslim leaderstooused theI<hilafat
movement to electrify the freedom stru ggle and expedit e
the achievement of their goals. The fatwa was direc ted at
achieving onesuchgoal.
The fury of wind subsided and thus the current of water
abated too. But thosewhohad marched on the path of
struggle tosecure freedom had notchanged their route.
They co tinued to strive for their cherished goal. The
purpose of reproducing the fatwa here, however,is only to
get a glimpse at that period. It is a crime to obliterate
history. Similarly, it is a crime to obscure the facts of the
event. Have a look on the fatwa, the issuance of which was
considered a rebellious act then, which is a historical
memoir now.

61. FATWA OF SHAIKHUL HIND MAULANA

MAHMOOD HASAN

Question: What do the Ulama and Mufti have to say on the

following issues?
1. Due to extra expenditure, the managements of Madaris
take grants from the British government. In view of
th e ir decision of non-cooperation with the Bri tish
government, is it permissible or not to takesuch grants
from the'government?
2. Is the acceptance of government stipend, given to
students and to those who hold titles in the British
government, permissible?
3. Is it permissible for students to leave such Madaris
 Shaikhul Hind Hazrat Maulana Mahmood Hasan 77

4. We areduty bound to provide sustenance toour

wives children and aged parents. Is it necessary to
leave thi; duty for the cause of establishing Khilafat?
5. There are Madaris that accept grants from the
government, or from the head of the pro vincia l
governments, who are opposed to the cause of
Khilafat and the non-cooperation movement. Is it
permissible to teach, or study,or accept any sort of
administrative or preaching job insuchinstitutions?
6. Is it permissible to take money from the Khilafat
fund for Hing bare personal necessities or for
fulfilling requirements of those whose well-being is
one's duty?
7. What sort of relationship one should maintain with
those who are government servants or those who are
employees of a Madrasa that gets grant from the
government?
8. In relation .to the establishment of Khilafat or non-
cooperation movement against the
Britishgovernment, is it permissible to take help and
cooperation (whether moral or material) from
Hindus?
9. Themoney from thecontinualfund of theAligarh School
or its building that costs around forty hundred
thousand rupees. The cost of library, books and
peripheries would be thousands and thousand rupees.
Is it or not the duty of the members of the Madrasa
to use them properly and protect them from getting
damaged? .
10. Is it necessary for students engaged in acquiring conte
porary English education to acquire religious education
too so that when they complete their formal education,
they could impart education to others? Or is it
necessary for such students to strive and make I<hilafat
and non-cooperation movement successful? In short, is
the attainment of religio us ed uca tion preferable or
participation in the I<hilafat mOJ1e ment and the non-
cooperation movement?
78 The Prisioners of Malta
Shaikhul Hind Hazrat Maulana Mahmood Hasan 79
62. ANSWER
Abu Ubaidah (RA), Sa'd Bin Abi Waqas (RA), Khalid Bin
Walid (RA) and Abu Ayub Ansari (RA) is restless today.
In the name of Allah, the Beneficent, the Merciful Why is it so? It is because Muslims have lost their dignity,
Praised be Allah and peace and blessings on the chosen their honour and their self-respect. The bravery and
one. religious fervour that was their forte and heritage, they
have lost these due to their ignorance and over-indulgence
Heart is after all a heart and not a brick or a stone that cannot in frivolities.
be overwhelmed by grief, We will cry a thousand times, why It is not only that in times of difficulty a Muslim does not
anyone slzall disturbus?
help a fellow Muslim, but tragically that the eagerness to earn
Before answers of these questions are given, it is very the goodwill and friendship of a Kafir has led a brother to
important that every true Muslim should come out from the chop the head of his own brother. Muslims have drunk the
prevailing narrow thinking and think in terms of the great blood of Muslims. Muslims have dipped their hands in the
blessings of Allah thathavebeenbestowed upon usas blood of their own brothers.
Muslims. If we look deeply at the present situation in the light O' the Children of Islam! And O' the lovers of this great
of our past experiences, it would be clear that the greatest and Nation! You know it better than me that the thunder and
most precious wealth of Muslims is their Imaan (faith). And fire that burnt the tents in Islamic world and put on fire the
toprotect it with all their might is the first duty of every castle of Islamic Khilafat were derived from the hot blood
Muslim. With what a cunning trick, shamelessness and of Arabs and Indians. And the power of wealth with which
deceitful acts this wealth is stolen away from us! the Christians have succeeded in subjuga tin g Muslim
The enemies of Islam have left no stone unturned to nations, a great chunk of it was earned from your hard
strike against and harm the honour and prestige of Islam. labour.
Iraq, Palestine and Syria that were won over by the Thus, is there any stupid and thick-headed Muslim who
Prophet's companions and his followers, after innumerous won' t understand the results of coo pera tion with the
sacrifices, have once again become the targets of greed of Christians? And this too in a situation when a drowning
the enemy of Islam. The honour of Khilafat is in tatters. man seeks the help of a haystack and looks for a way out
Khalifa-tul-Muslimin (Muslim Caliph), who used to unite for cooperation that would save him from drowning?
the entire community on this planet; who as vice-regent of O' my people! This is not the time for discourse and
Allah on this Earth used to implement the universal law of discussion on things like supposition and supere roga tion,
Islam; who used to protect the rights and interests of but it is the time to act with Islamic spirit for the honour
Muslims and who used to preserve and ensure that the and prestige of our religion. I fear that differences, big or
glory of the words of the Creator of this universe be small, among Ularna might dampen (our) spirit and
preserved and implemented, has been surrounded by the courage. I am not asking you to pick up sword and go to
enemies and made redundant. Iraq and Syria for Jehad against the enemies of Islam and
fight alongside your brethren there. My only request is not
The mountain of problems that has been put on my shoulder, to strengthen the hands of enemies of Islam and follow
If the same were kept on the day, it would turn into the night! the
following Commandments of Allah with courage and
sincerity:
 ut
80 The Prisioners of Malta Do ye give them friendship when they disbelieve in that tr
h which
"O' yewhobelieve! Take not the Jewsand the
Christiansforfriends. They are friends one to another. He
among you who taketh them for friendsis(one)of them "
(Surah Al Maida, Verse: 51)
"Let not the believers take disbelievers fortheir friends in
preferenceto believers.Whoso doth that hath no connection with
Allah. "
(Surah A'le Imran, Verse: 28)
"Bear unto thehypocrites the tidings that for themthere is a
painful doom; thosewhochoose disbelievers for their friends instead
of believers! Do thetJ look for power at their hands? Lo! All
power appertaineth to Allah."
(Surah Nisaa', Verse: 138-39)
"O' ye who believe! Choose not disbelieversfor (your) friends in
place of believers. Would ye give Allah a clear warrant against
you?"
(Surah Nisaa',Verse:144)
"O' ye who believe! Choose not for friends such of those who
received the Scripture before you, and of thedisbelievers, as
make a jest and sport of your religion. But keep your duty to
Allah if ye are true believers."
(Surah Al Maida, Verse: 57)
"Thou seest many of them making friends with those who
disbeliev. Surely ill for them is that which they themselves send
on before them: that Allah will be worth withthemand in
thedoomtheywillabide.If they believed in Allah and the
Prophetand that which is revealed unto him, they would not
choose them for their friends. But many of them are of
evilconduct."
(Surah Al Maida,Verse: 80-81)
" Thouwilt not find folkwho believein Allah.andthe Last Day
loving those who oppose Allah and His messenger, even though
they be their fathers or their sons or their brethren or their clan.
Asfor such, He hath written faith !fpon their hearts and hath
strengthened them with a Spirit for Him,and He will b,:ing them
into Gradens underneath which rivers flow, wherein they will
abide. Allah is well pleased with them, and thetJ are well
pleasedwith Him. They are Allah's party. Lo! Is it not Allah's
 party who the successful?"
(Surah Al Mujaadalah, Verse: 22)
"O' yewho believe! Choose not Myenemy and your enemy for friends.
 Shaikhul Hind Hazrat Maulana Mahmood Hasan 81

There are plenty of verses in the Qur'an to this effect and the
collection of all such is not intended here. However, it should be
clear that I have translated 'Auliya' as 'helper' and 'friend' here.
The meaning and explanation is derived from the interpretation
of stalwarts of Ta/seer such as Imam Ibn Jareer Tabri, Hafiz
A'maduddin Bin Kathir and Imam Fakhruddin Ra'zi. My
purpose here is toexplain only this much that under 'non-
cooperation' both not to help them as well as not to take help
from them is included. Thus: the answer to your 1s1 and 2nd
question will be that the aids taken from the British government
for Madaris and thescholarship taken by students are to be
abandoned. And in taking their decision of non- cooperation,
students are not to depend on the permission of their parents,
rather it is their right that with due respect and honour they
should prompt their parents to agree with them for non-
cooperation against the British government. The dilemma that
students are currently encountering, was also faced by Muslims
during the Prophet's time. They also put this question before the
Prophet abouthow could they possibly totally snap the
relationship with Ka.fir (non - believers). For if they did so, they
would be separated from their parents, brothers and sisters, and
other relatives. Their businesses would be destroyed and their
property would go waste. And th us their villages would be
ruined. The answer to their qeu stions were given in the
following verse by the almighty Allah:
"Say: If your fathers, your sons, and your brethren, and your wives,
and yourtribe, and thewealth ye have acquired,and merchandise for
which ye fear that there will be no sale, and dwellings ye desire are
dearer to you than Allah and His messengerand striving in His way:
thenwait till Allah bringeth His command to pass. Allahguideth not
wrongdoing folk."
(Surah Al Tawbah, Verse: 24)
Sometimes there is fear in the heart that if the movements
tha t are going on all over the country failed and the
government remained adamant, there are chances of great
82 The Prisioners of Malta Shaikhul Hind Hazrnt Maulana Mahmood Hasan 83
us!" (i.e. hypocrites say that our friendly relationship with
It would be wise to caution here that cooperation and
Jews is for the reason that if in thecourse of time and with
relationshipwith Hindus does not mean that Muslims
the tum of events Muhammad (PBUH) fails in his mission should mould their religious commandments to fit to the
and Jews become victorious, we would be faced with great ways of Kufr. If they do it, it would be like earning sins in
difficulties then.) Almighty Allah answers them in the exchange for piousness.
following verse: My purpose is that youactuponthecallofnon-
And it mayhappenthat Allah will vouchsafe (unto thee) the
11• • • cooperation with the British government very
victory, or a comma11dment from His presenc.eThen will sincerely.While doing it, have faith in Allah only. And
theyrepent for their those students who do not have some other obligatory work
to do should participate in
secret thoughts." propagating this movement. Those who have obligation
(Surah Al Maida, Verse
\
52)
towards wife, children and parents should participate to the
O' my friends! Then catch hold of Allah's Commandments them. Lo! AUalz lovetlt tht jus t dealers. Allah forbiddet/r
and, believing in Him only, remain firm in your goals and yo11 only t/rose w/ro warred against you
stick to non-cooperation with the British. Whatever onaccountofreligion and have driven you out fromyour!
support and help of which you are capable and you can tomesand
give to Islam and Islamic people, do not delay in extending helped to drive you out, that ye make friends of them.
W fwsoevtr maketh friends of them - ( All) such are
it. The time is such whereby you cannot ignore it and let it wrongdoers."
go.
It is good fortune that the vast majority of Hindus is
looking forward toyour cooperation and support. The incident
of Jalianwala Bagh in Punjab and the desire for the self-
g overn me nt have made the time propitio us for non-
cooperation with the British Christians. It is also heard hat
the Sikh League has decided in favour of non-cooperation.
Keep the eyes towards Allah and act when the time is
propilious. Your friend and helper is only Allah! If the people
of another community come forward and help in your pious
mission and extend support in crisis, you should cooperate
with them as well. You should be equally courteous to them,
rather you should act more generously. The Glorious Qur'an
says:
11 Allah forbiddeth younot thosewhowarred notagainst
yo11onaccount of religion and drove you not out from your
homes, that ye slto11ld show them kindness and deal justly with
extent that their participation does not become the cause of neglect
to the family. And if some onestrives toaid and protect Klzilafat,
and Khilafat Committee proposes a sum from its donations to fulfil
his need, it is pe rmissiblefor the person to tnke it.
In short, cooperation with Kuffar is not permissible. It is
better to keep oneself and others away from the cooperation of the
British. Muslims should take away their minds from everything and
put their trust in Allah in whosehand the fate of both a beggar and a
king rests.
Prudence,in my vision, is that tile friendsin destiny should choose the
eternal beloved first,
Then heshould go ahead enslaving in the curl lock of that beloved
without caring for the consequences.
No w, I would wind up this argument with my petition and fl'.quest
that I am not a Mufti. To give fatwa (edict) is the work ol a Mufti. Yet,
I hope that my arguments would answer some ' your question s.
Along with the care and wellbeing of the
I uildings of theAligarh Collegeand itslibrary,your conscience
:•l>Uld nlso weigh and compare the value of Constantinople,
S) ria, Palestine and Iraq.
In the end, I deem it necessary to say here that to make n •n-
cooperation movement a success depends upon our own m >Vl.'S.
Weshould not do anything thatwould prove injuriou s
to peace or cause blood letting. And this is the advice of all
84 The Prisioners of Malta

the intellectuals.Weshould imbibethis advise, otherwise

there would be fear of loss instead of benefit.
Let us pray to Allah, the source of all honour, from the
core of our heart that He should not dishonour the Ummah,
should not make us the target of Kuffar and help us in all
our endeavour and good deeds.
Part TWO
Wassalam,
Mahmood SHAIKHUL ISLAMMAULANA SYED
Your well-wisher and seeker of Allah's forgiveness.
16 th Safar 1339 Hijri (corresponding to October 29, 1920,
HUSSAINAHMADMADANI
Gregorian year). (FormerShaikhulHadith of
DarulUloomDeoband and
President of Jamiat Ulama-i-Hind)

The existence of Indian politics is dueto your

entity, This ship is sailing in the sea due to your
being; You are tl1e successor of the Prisoner of
Malta,
You are the quintessence of the Liberation Movement,
It is you who have taught the slaves lww to rule!
Question: What is the reasoning of Fakhruddin Ra'zi, logic
of Bu Ali Si'na and Fa'rabi and, wisdom of Ibn
Hazm and Ibn Rushd?
Answer: These are results of studies carried out by
intelligent individuals in leisure!
Question: Say, what is renunciation of the world and
asceticism?
Answer: It is· a sublime desire to keep aloof from the
problems of materi listic world! ·
You ask me: What is difficult?
I tell you, it is easy to go for asceticism and live the life
of a recluse for years and enjoy its ecstasy. It is easy to opt
for study of voluminous books for years and show the
power of deep knowledge. It is also easy to sit in the corner
of a monastery or sit in the chair of a lecturership of a
86 The Prisioners of Millta his time; he is the intellectual of his time; he is the
true guide;
Ask me now: What is more difficult?
I tell you, difficult is to submit before your Creator
(Allah) and, with devotion and piety, render selfless service
to His Creation and always nurse within the heart the desire
of people's wellbeing. That is to say, to have a passionate
and restless heart that sometimes takes you to the mosque,
that sometimes takes you to a study circle; that takes you to
the pulpit to preach and caution people; and that sometimes
also takes you to political platform for the greater
wellbeing of your community and for upholding the truth.
Andthen yourdeedearnsyouabusefromyourown
people, and fetters and a dark cell from your oppressive
enemy. The wellbeing of people keeps you engaged and
disturbed in the day and then, in the darkness of night, you
stand before your God like a monk. Indeed, difficult it is to
sympathize with common people and bear the pain and
pangs of Muslims that take away sleep from you in the
night!
And when the twilight of the dawn takes the wing, one
becomes engaged in seeking the forgiveness from his Lord.
And then his religious, educational and political engagements
bring to him the twilight of evening. Soon darkness spreads
its wings. Tired from the day's work, people are hurrying to
their homes so that in the laughter of their loved ones they
may soothe their nerves and release their tensions. But what
about the one who has been overwhelmed by grief at the
suffering of his people ? Or, one who has taken a long
journey? Or, one who is exhaus ting his energy in writing
articles, or burning his mind in solving complicated issues?
Or, one who is engaged in calling people towards his Creator?
Or, one who himself is crying in His remembrance, seeking
His forgiveness and soliciting Hisblessings?
Indeed, this is the most difficult Sunnah (tradition of the
Holy Prophet) and also true inheritance of the Prophet. And
accordin g to the theme of the Prophe t's saying, this is the
similarity between the Prophets who have gone by. Such a
man is the tru e follower of the Prophet. He is the reformer of
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 87

the world; worthy to be emulated-rather obligatory for every

Muslim to emulate.
Have you seen any elder 'leading such a pious life-the
· onetowhom we can call the epicentre of the Muslim world, spiritual
guide, friend and leader of the entire humanity? The writer had not
only had the opportunity to view such a pious and praiseworthy
person, but also had the honour to serve and see him from a very
close quarter. That honourable man is no one else but the topic of
our discussion here, i.e. Maulana Hussain Ahmad Madani, whom
Muslim visionaries called by the title of Shaikhul Islam. (May Allah
blesshis soul!)

1. A SHORT BIOGRAPHY OF SHAIKHUL ISLAM

MAULANA HUSSAIN AHMAD MADAN!

Shaikhul Islam Maulana Hussain Ahmad Madani was born at 11

O'clock on the night of 19th Shawwal 1296 Hijri in village Bangerma u
of district Unnao (Uttar Pradesh). His parents named him 'Chiragh
Moha mmad ' 1 • His native place was
Alah dad pur in Tanda tehsilof district Faizabad (Uttar Pradesh.)

2. SHAIKHUL ISLAM'S LINEAGE

Shaikhul Islam Maulana Hussain Ahmed Madaniwas born in a

Hussaini Syed family. His ancestors had come to India 19
generati9ns back. His father, Syed Habibullah, was the spiritual
guide of Maulana Fazlur Rahman Ganj Moradabadi. At the age of
only 12 years, in 1309 Hijri, he was sent to Darul Uloom Deoband
to begin his academic career under the tutelage of Shaikhul Hind. It
was something like a mirror was shown to the Sun at its pinnacle to
reflect its light and
enlighte n the darkest corner.
From the distinct signs and the resplendent visage of' the
child,Shaikhul Hind could discern the great omen that visited

1 Referto the book Naqsh-e-Hayat for details of Maulana Madani's

88 The Prisioners of M.alta 2. The book, Naqsh-e-Hayat,Vol. 1, p. 43, gives
the details of these
him. With special fondness, like that for his own child, he
began to train him. He kept him under his personal care.
Though his preoccupations did not let him give extra time to
teach students fromeven higher grades, Shaikhul Hind
always found some time for Hussain Ahmad Madani and
personally taught him several primers.2
The obedient, dutiful and sacrificing spirit of this pious
disciple had its rare spark. Once someone from the
household of Shaikhul Hind requested him to get the gutter
cleaned by the scaveng r. The scavenger was not around.
The gutter, however, was cleaned and washed as well.
Later on it was found that Hussain Ahmad Madani had
cleaned the gutter with his own hands.
In just seven years, after completing his contemporary
education, he took allegiance at the hands of the greates t
spiritualguideof the time,Maulana Rasheed Ahmad
Gongohi. In the year 1316 Hijri, when his father decided to
migrate to
Meccaalongwithhisfamilymembers,HussainAhmad Madani
accompanied them.
Maulana Gongohi (RA), in order that his disciple attained
spiritual heights, also intended that Maulana Hussain
Ahmad visit hisownspiritualmentor, Hazrat HajiImdadu
llah Mahajir Makki.ThusuponreachingMecca,Maulana
HussainAhmad's spiritual training began under this guide.
After spending a few months with his spiritual mentor,
Hazrat Haji Imdadullah Mahajir Makki, Maulana Hussain
Ahmad Madani left for Madina. A few months later, Hazrat
Haji lmdadullah Mahajir Makki, regarded as a great Islamic
scholar in non-Arab as well as the Arab world, left for his
final abode. Maulana Madani received all the blessings and
bounties that_p God-fearing man could have received
living in the vicinity of the munificence of Rahmah, the
Prophet of Islam Hazrat Mohammad (SAW).
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 89

3. THE PERIOD OF TRIALS AND TRIBULATIONS

When the entire family of Maulana Hussain Ahmad Madani

reached Madina, a local resident provided them a house to livein.
Maulana alsobegan toserveas a teacher in the Madrasa of the same
gentleman. However, due to certain constraints
he later broke his relationship with the landlord and vacated the
house.
Whatever savings and belongings his father had, began to
exhaust. Matters came to such a pass that the family stood on the
verge of starvation.It was then that Maulana Madani's father _called
all his children and addressed them thus:
"I have reached (my destination) after migration from my country.But
you all had come on the pilgrimage to the House of God and
thisblessed cityof the Prophet (PBUH). It is myopinion and suggestion
that you all go back to your country. I shall remain here."
Maulana Hussain Ahmad Madani replied to his father in the
following words, which all his brothers approved in unison:
"Allah Almighty is the bread giver. We are not afraid of hunger and
hardship. Even if there is no other way to fill our stomach, we can fill it
with leavesfrom the treeand can live in thisblessed land. However,
separation from our beloved father is possible only in death."
As the Prophet (PBUH) had said to his companions, who had
expressed their overt love for him, "If you really love me, be
preparedfor hunger that would cover you like a cobweb from all
corners", hunger enveloped Maulana Madani's family too like a
cobweb. It so happened that for many days they had nothing to eat
except a little soup that they could prepare and
shareamongallfamilymembersand thank God fornotmaking th m
sleep on empty stomach. The family then consisted of
thirteenmembers.In those trying times, theyallwereso patient and
thankful to God that none of them felt any hardship.
In the meantime, Maulana Hussain Ahmad Madani began tea ng
in the sacred sanctuary. Often on empty stomach, he
90 1Jze Prisioners of Malta IN CONSTRUCTION OF THE HOUSE

4. OBSERVANCEOF PRINCIPLE

Maulana Abdul Haq Madani, the Mohtamim (rector) of

Jamia Qasrnia Madrasa Shahi, Moradabad (U.P.), was a
well-wisher ofMaulana Hussain Ahmad Madani. Hussain
Ahmad Madani also had taught at the Jarnia Qasrnia
Madrasa for almost 16 years. Maulana Abdul Haq had
spent hisen e childhood in Madina. His father, Dr Refaqat
Ah, was a pension holder from the Turkish government and
a very successful doctor in Madina. Maulana Abdul Haq
recalled that his father had chosen Maulana Hussain
Ahmad Madani as his tutor. When his father first
approached Maulana Hussain Ahmad Madani to take
tuition of his son, he agreed but refused to accept any
remun era tion . Maulana Abdul Haq's father insisted that
Maulana Hussain Ahmad should accept something for the
service that he would be rendering, but Maulana Hussain
Ahmad was adamant and went on refusing. Both stuck to
their respective positions and almost six months went by.
At last Maulana Hussain Ahmad Madani's insistence
prevailed and Dr Refaqat Ali agreed to hand over his son
for teaching and guidance without any remuneration.
This was the state of self-respect <,f Maulana Hussain
Ahmad Madani at a time when he and his family members
were passing through extreme hardship. Though the two
families came closer, Dr Refaqat Ali never knew of the
hardships Maulana Hussain Ahmad's f ily wasgoi g
through. And by the time Dr Refaqat Ah learnt about t,
happinessand affluence had replaced the hunger and hardship
in the Madani family.
Whenall thishappened, Maulana HussainAhmad Mad
ni
was just 21 years old. In this exuberant youthful age, th s 1ct
observance of prin ciple despite adversity was an astorushing
fact of his life.

5. OBSERVANCE OF THE PROPHET'S SUNNAH

 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 91

residence and theyall decided to livein the City of the Prophet,

they purchased a plot of land out of the city. Men, women and
children of Maulana Hussain Ahmad's family with their own
hands made bricks and constructed small rooms. The roof of the
house was so low that, in the words of Maulana Abdul Haq, if
someone stood on the cot his head would hit the roof. But in
constructing such a house, the family had followed the Sunnah of
the Prophet and his companions. As a poet says:
This honour isn't earned by the strength of one's arm, It
doesn' t come until God, the Bestower, bestows it!
M aulana Abdul Haq Madani also recalled he witnessed that after
the pe rio d of trials and tribulations Shaikh Maulana Madani and
his brothers gota grand houseconstructed nearby the Proph et's
mosque.
It appea rs appropriate at this point that some events
pertaining to the life of Maulana, recounted in the book of
Maulana A'shiq Elahi Merathi, Tazkiratur Rashid (Vol. 1), be
presented here. The words of Maulana A'shiq Elahi Merathi are
important because on the political plank he was opposed to
Maulana Hussain Ahmad Madani. He also did not like the Jamiat
Ulama. His words are:
"After takingallegiance at the handsof Shaikh Maulana Rasheed
Ahmad Gongohi, in 1316 Hijri, Maulana Hussain Ahmad Madani
along with his father and brothers3 reached the city of Madina and
began residing there. After reaching Mecca, as per

3. Maulana Mahammad Siddique was the name of elder brother of

Maulana Hussain Ahmed Madani. He was also ed cated in
Dami Uloom Deoband. In thefirstmonth of 1313A.H, Maulana
Hussain Ahmad Madani took oath of allegiance at the hand of
great Sufi, Maulana Rashid Ahmad Gongohi, and sp nt many
years in the mystical meditation under his supervision. In the
year 1318 A.H., he returned to India and met Maulana Rashid
Ahmad Gongohi at Gongoha. His son Maulana Wahid Ahmed
Mad ani was imprisoned in Malta with Maulana Mahmud
Hasan. Sadly, he departed from this world in the year 1935.
 upon him.Heis a respectedman intheGovernment circle.
92 The Prisioners of Malta (5)Maulana

in s tru c tion of Maula na Rasheed Ahmad Go ngohi , he

ap proached Shaikh Maulana Imdadullah Mahajir Makki. Being
spiritual disciple of Haji Imdadullah Mahajir Makki, he went
under his spiritual training and did what he was instructed to
do. Whatever strange happenings and feelin gs occurred during
this period, he went on conveying them to Maulana Rasheed
Ahmad Gongohi. In the year1318 Hijri, he received a letter from
Maulana Gongohi that he would be glad if he visited him for
fe w d ays. H a ving considered the message as command from
his spiritual mentor, he (Maulana Hussain Ahmad Madani)
decided to visit India irrespective of mon etary hardship that he
was faced with. His father's concerned and caring heart wished
that it would be better if any of his brothers accompanied him.
His younger brother, Maulvi Syed Ahmad, who had entered
into the spiritual allegiance of Maulana Gongohi only a few
months after Maulana Hussain Ahmad Madani, took their
father's permission to accompany his brother, citing some work
in India.

Rashid Ahmed is teaching in Ja mia Millia lslamia Delhi. May

Allah shower his blessing upon him so that he could follow the
path of his ancestors, Ameen! Maulana Syed Ahmad Madani
was younger to Maulana Siddique Ahmad Madani and elder
to Maulana Hussain Ahmad Madani. Ht:: established a
Madrasa for orphans adjacent to the holy Mosque of Madina
Tayyaba. In this institution Islamic theology as well as
technical knowledge is imparted to the students. He is regarded
as a respected man in Hijaz for his contribution in the
educational field. In fact, he had dedicated his precious life for
the welfare of the people in Hijaz . Sad ly, he died in the year
1360 A.H.
Maulana Hussain Ahmad Madani had five brothers viz:
(1) Maulana Moha mmad Siddique, born in 1291 A.H. (2)
Maulana Syed Ahmad, born in 1294 A.H. (3) Maulana Hussain
Ahmad Madani, and born in 1296 A.H. (4) Maulana Sayyed
Mahmood Ahmed . He was yo unger to Maulana Hussain
Ahmad Madani. He had servedas a judge, d uring the Ottoman
rule in Hijaz. Later on, he became a successful trader. He died
in 1392 A.H, (1972). His son, Syed Habib, was a landlord of
Madina. The Government of Sau di Arabia conferred title
 Slzaikhul Islam Maulana Syed. Hussain Ahmad Madani 93

Provi dence, however, willed otherwise. Maulana Hussain Ah

mad Mad ani ' s elder brother, Maulana Mohammad Siddique,
secretly arra nged for his own visit and left for India a few days
earlier, withou t informing anyone. The information was leaked to
the household only twelve hours after he had already lef t, la te in
the evening. Thus Maulana Syed Ahmad was forced to postpone
his trip. Maulana Hussain Ahmad Madani set out for Jeddah alone,
where both brothers later met each other. After performing Hajj,
both reached Gongoh, India. After a few days of thei r stay,
Maulana Rasheed Ahmad Gongohi offered to the two brothers a
pair of used clothes (kurta and payja ma) . Since there was no Topi
(cap) or Ammama (turban) along with it, one of them sheepishly
asked permission to bring their turbans so that the Shaikh would tie
them on their head with his own blessed hands. But Shaikh
Gongohi remained silent. Taking a cue from the Shaikh's silence,
both brothers took the gift of their spiritual mentor and got up to
leave, profusely thanking him. Somedays later, the twobrothers
were called by the Shaikh and asked to bring their turbans. While
tying the turban with his own blessed hands, Shaikh Gongohi asked
them: Do you know what is this?
Maulana Mohammad Siddique, in his distinct low voice, replied: '
Dasta'r-e-Fazilat' (the robe of honour) . "Nay", said Shaikh
Gongohi while adding, "Dasta'r-e-Khilafat" (the robe of
Khilafat). In view of Shaikh Gongohi's utterance, the two brothers
with their marvellous Islamic knowledge and its practice in day- to-
day life could be set apart among the Shaikh's spiritual disciples as
virtual compendium of towering spiritual personalities. Their
eminence is proved from the simple fact that the providence
chose them to become neighbours of Haji Imdadullah Mahajir
Makki and also of the valves of the Prophet (SAW).
The teaching work of Maulana Hussain Ahmad Madani at the
sacred mosque of the Prophet then was at its peak. Allah had
bestowed upon him such fame; respect and honour that were not
accorded to even Yemeni and Syrian Ulama, leave aside other
India n Ulama teaching there. Zaleka Fazlullah Yutihi Man
Yasha (T his is the boun ty from Allah. He gives whom He likes)
Maulana Hussain Ahmad Madani, from head to toe, was a
94 The Prisioners of M.alta helpof interpreter.

modest and with certain other laudable characteristics that

astonished the peof,.ie around him."4 ·

In short, Maulana Hussain Ahmad Madani was no more than

22 years old when the fountain of guidance a d righteousness,
Maulana Rasheed Ahmad Gongohi, himself invited the thirsty
cup-bearer and investitured on him the robe of honou r and
true Khilafat.
After this vi it to.India from 1318 Hijri to 1326 Hijri,
Maulana Madam continuously remained in Madina in the
vicit it y of the Prophe (SAW). The study circle in the holy
prec1:11ct of the Prophet s Mosque spread with the passage of
the tune. Maulana Madani would daily impart about fifteen
less.ons from Sahih Sitta and other collections of the Prophet's
saymgs an? la.rg.e vo lumes f jurispru denc e. The study circle
would begm sittings after fa1r (morning) prayer and continue
till isha (night) prayer.
Maulana's nameand famesoon transcended theboundaries
of Arabia and reached other countries where he was known
with the title of Shaikhul Haram (the scholar from
thesanctuary of Mecca).

6. MAULANA MADANI'S VISIT TO OTHER CO UNTRIES

AND H1S ACQUAINTANCE WITH THE TURKISH
LANGUAGE

In a letter to Mr. Talut to draw his attention towards the evil

of nationalism, Maulana Hussain Ahmad Madani wrote:
"I have lived abroad for about seventeen years. I have lived
in Arabia, Syria, Palestine, Egypt, and Malta and in Africa
etc. While living there, I have met the natives and interacted
with other nationals such as Germans, Austrians, Belgians,
British, French, ustralians, Americans, Russians, Chinese,
Japanese a d Turkish etc.' For years I have been meeting and
interacting with ?oth Mus s and non-Muslims. Where these
people were Arabic-, or Turkish-, or Persian-speaking, or
were those who could communicate in Urdu, I exchanged
views with them without interpreter. In other event, I took the
 Shaikhul Islam Maulana Syed Hussain Ahmad M.adani 95

Talks were mostly centred on political and religious issues. 5

Where my meetings with Germans and Australians are
concerned,they took place in Malta. And my journey to Malta
and Egypt became pcll't of my arrest and imprisonment. At
first, I was kept in Egypt for some time. Then I was sent to
Malta."
However, the details of Maulana Hussain Ahmad Madani's
visits to Palestine and Africa are not given, nor how and when
they took place. Apparently, the journeys took place when he
was stationed at Madina. Pilgrims and students from these
countries used to get benefited from discussions with him. It
seems that at their invitation, Maulana visited Syria, Palestine
and South Africa and stayed there for a while. And apparently
the political issues that were discussed were related to unity
of the Muslims in thesecountries.
This also says something about the purpose of his visit. It
was thisperiod when Maulana turned tothe Turkish language.
It was almost in the year 1936 that while answering the
questions of po litical rivals at a public meeting at Gorakhpur,
Maulana Madani said that his opponents knew the English
language because their government was English. Since the
government in Madina was of Turks, he was aware of the
Turkish language.
In the year 1326 Hijri, he returned to India for the
second time. The Jamiat-al Ansar, the Mo'tamar-al Ansar
and the investitu re ceremony of Darul Uloom Deoband
became indebted by his presence, guidance and effort for
them. After three years, he again went to the City of the
Prophet (SAW). In the year 1330 Hijri, Maulana again
came back to India and after a few months' stay returned to
Madina. This was the period when the clandestine
movement for the liberation of India was being carried out,
and in Europe preparations for war were going on.
Maulana Hussain Ahmad Madani writes in one of his
letter:
"I am involved in the independence movement since 1914.
And I consider it a religiousduty of every Muslim. In the
beginning,
 96 The Prisioners of Malta Shaikhul Islam Maulana Syed Hussain Ahmad Madani 97
I was attached with the Revolutionary Party that believed in
pressurize Turkey in different ways. Dedorant, the war-shi p
violence. Shaikhul Hind Maulana Mahmood Hasan was our
that was made with the sweat and blood of a nation and bore
Imam (leader). Imprisonment in Malta was the consequence of
millions of Sterling Pounds in cost from its own pockets, was
tho se ac tivities."6
snatched away from Turkey by Britain. Thereafte r, Brit ain
assemb led its military machine and firepower at every front.7
7. THE EUROPEAN WAR OF 1914 IN THE EYES OF
MAULANA HUSSAIN AHMAD MADANI 8. MUTINOUS ARABS AND THE LOYAL
RESIDENTS OF MADINA
The war apparently was between two rival countries. The
enmity of Germany with Russia and France was age-old. 'Revolt of Arabs against the Turks' was part of a conspir acy
Britain was an ally of France. Turkey sided with Germany against the Turkic Ottoman Empire. Thus, a feeling of separate
and thus got involved in the war. Thus, on one side there nationalism was infused among the Arabs. From time to time,
were France, Russia and Britain, which were known as the fire of na tionalism was also provided fue l so that the heat
Allied Forces. And on the othe r side were Germany and was maintained. Onedoes not know exactly how many British
Turkey. Britain throughout propagated that thewar was were engaged to rouse the feeling of sepa rate na tional ism
politicaland amongst the Arabs through their writings and speeches. But
· not religious . That Turkey had entered the war by its own Colonel T.E. Lawrence is the most prominent among them.
folly and that Britain had not forced it. And that Britain was After proclaiming Islam as his religion, he set out to bring
not going to bombard religious places of Muslims like Mecca, about its reformation. Hiseloquent (Arabic) language and fiery
Madina, Baghdad, etc. speeches used to mesmerize the Arabs. Thisexercise proved a
However, thiswasonly an overtposture. Within the great success. The feelings of hatred against the Turks took
Allied Forces' heart was something else. In Shaikhul strong roots in them. The revolt of Sharif-e-Mecca. was the
Islam's view, in11erent behind the war was the jealousy bitter fruit of the whole exercise.
that the dominant European powers nursed against Turkey. Strangely, however, the residents of Madina remained
Thus, they planned to obliterate Turkey from the world loyal to the Turk rulers till the last moment. And their loyalty
map and divide its territories and possessions among was an unpa rdon able act in the eyes of the British. They
themselves. Maulana Hussain Ahmad Madani writes: were made to pass through the most cruel and testing times.
All supplies and provisions to the city were blocked. So much
"Turkey had yet to recover from the destructive war of Balkans so that hundreds of attendants at the sacred Mosque of the
when a monstrous calamity suddenly befell it. The enemy, who
had for long planned todivideit, considered the time propitious.
Prophet (SAW) died of hunger.
Prolonged conspiracy in Iraq, years of intrigues in Syria, It would be quite appropriate here to ponder upon the
relentless secret efforts in Hijaz, overt and covert activities of a reasons why the resid ents of Madina remained faithful to
long period in Armenia, the counsels of the Peter the Great and Turkey. When we look at it deeply, we find that the secret of
the long cherished desires of Glads tone and France were ready this loyalty was their confidence in Maulana Hussain Ahmad
to bear fruitsnow. Thirty-two Christian teeth began to pound on Madani and his associates, which was a gravitational force.
the one true tong ue of Islam . All Europe.an powers began to Maulana Madani and his associates were aware of the basic
issue threats on their own and applied diffe rent tri cks to
98 The Prisioners of Malta me of u ttering bad

purpose behind the shrewd Eu ropeans ' posturing, and

considered it as nothing less than a military assault, to
make the Arabs put the last nail in the coffin of the
weakened Ottoman Khilafat and todismember thecountries
falling under its rule among themselves.
Till Maulana Hussain Ahmad Madani remained there,
his personal efforts and those of his associates against the
machinations of the European powers were successful-
though the revolt of Sh arif-e-Mecca later put an end to all
the possibilities of any further success. It was an extreme
step when Sharif-e-Meccaarrested Shaikhul Hind Hazrat
Maulana Mahmood Hasan and his associates and handed
them over to the British au thori ties. And thus Maulana
Hussain Ahmad Madani became thevirtualappendix
tothisgreatrevolutionary chap ter.

9. MAULANA HUSSAIN AHMAD MADANI ARRESTED

Maulana Hussain Ahmad Madani was not a subject of Sharif-

e-Mecca, nor was he an accused of the British or the Indian
government. However, his opinion of the Turks and the
Turkish government differed from that of Shari f-e- Mecca
and the governing dignitaries of his domain. Like Shaikhul
Hind Maulana Mahmood Hasan, Maulana Madani toodid not
consider the Turks as Kafir. He considered the Turkish Sultan
as Khalifa of Muslims and the revolt against him an illegal
act. He abhorred the British and the British goods, and ha ted
the European culture.
This very opinion made him mutinous and culprit in the
eyes of Sharif-e-Mecca's government, for which he could be
condemned and bracketed with Maulana Mahmood Hasan
Deobandi and put with him in the dungeons. In the words of
Maulana Hussain Ahmad Madani:
"A man from the police department came to call me and
Waheed. Waheed was not present. So, I was taken to the
Hamidia police station. The Commissioner of Police accused
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 99

During isha (night prayer), Shaikhul Hind Mahmood Hasan was

taken into the custody. He was made to ride a camel and under
the armed escort, which consisted of sixty camel and their armed
riders, he was sent to Jeddah."
When did he reach Jeddah? The answer to this question came
later from his pen. Maulana Hussain Ahmad Madani writes:
"I did not know till the morning anything about what was
happening outside my prison cell. When my friends came to meet
me in the morning, I was informed abo ut the arrest of Shaikhul
Hind. After some time, Syed Ahmad Jafferi, cousin of Syed Ameen
Hashim, came and informed me that Syed Saheb tried his level best
to get him (ShaikhuI Hind) released, but he found Sharif-e-Mecca
very adamant and angry with him.
Therefore, he would have to spend at least eight to ten days in
prison. I told him that I had come out from Madina only to serve
Shaikhul Hind. Thus, it was very necessary for me to be at his
service. If Maulana was taken to India from Jeddah, there was no
need for me to be with him. More devoted persons would be at his
beck and call there. However, if he was sent to any other place, it
was necessary that I be there with him. Therefore, if poss ible try to
send me where Shaikhul Hind is. His answer was that this task was
easy. He would go to Shaikhul Islam of Sha rif-e-Mecca and tell him
that it was not advisable to keep some rebellious elements at home
while the others were being exiled. It was better that such elements
were sent there as well. Perhaps he (Sharif-e-Mecca) would send you
this very moment there, Syed Ahmad Jafferi said. I told him to do it.
I do not know whatsortof discussion took place between them. But
after Zohr (noon prayer) and when the Asr (afternoon prayer) was
approaching, I was informed that I have been ordered to go to
Jeddah. I went tomy residenceescorted by the policeand collected
some of my essential belongings. The rest, among which were some
items belonging to Shaikhul Hind and other colleagues, I handed
over to Mr. Hafiz Abdul Jabbar, and requested him to
take them to Jeddah and hand them over to the sponsor of Mr.
Matoof.
In short, a day after Shaikhul Hind was sent to Jeddah, I too was
taken on mule under armed escort. Since a camel takes two days
to travel from Mecca to Jeddah and a mule covers the distance in
100 The Prisioners of Malta 8. Safarnamah Aseer-e-Malta, p. 55.

H ind had re ached. There was a room adjacent to the gate of

Jed dah prison and Maulana Mahmood Hasan along with some
other colleagues was lodged there. I too was taken there and
made to join them. Maulana was worried about me. He wa
relieved once he saw me."
This intimate relationship of Maluana Madani with Shaikh
Hind did not end with the end of their imprisonment at
Malta it lasted.till Shaikhul Hind breathed his last.
Shaikhul Hind's departure from Jeddah, arrival in Egypt
entry into the prison of Hunairah, his being lodged in a dar
cell, his appearance before the tribunal, the tribunal'
questioning of Shaikhul Hind and his replies - this all ha
been recounted earlier, in chapter related to Shaikhul Hind
After Shaikhul Hind's statement before the tribunal wa
recorded Maulana Hussain Ahmad Madani was produce
before it on Friday, the 25th of Rabiuthani 1335 Hijri
corresponding to January 19, 1917. Maulana later recounte
the event in the following words8:
"I was asked to appear in the court and depose before th
tribunal. Since I am a talkative person by nature, I began to
ta of everything that is between the Earth and the Heaven.
M statement was noted for two consecutive days, and I was
tol repeatedly during the interrogation that, as per the
charge-sh our crime was tantamount to deserving capital
punishment b that we were not even admitting any crime.
With the grace of Allah, the statements of all of us pertaining
the revolt of Sharif-e-Mecca, the issues of Khilafat and the
bo of Islamic fraternity with the Turkish government were
alm ide' ntical. None of us tried to avoid telling the truth,
althou we all answered suitably to the accusations and
rumours. were also asked to state our good counsel, if any,
for the Brif government. Our statement was virtually the
same: that Sha
e-Mecca should not be supported and war should not be wag
against the Sultan of Turkey because it would ultimately ha
the government. After my statement, I was lodged in ano
room that was adjacent to Shaikhul Islam's room."9
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 10 1

Th e details of Maulana Hussain Ahmad Madani's release from

the prison, travel from Malta and his arrival on 26th Ramazan
1339 Hijri corresponding to June 14, 1920, have already been
mentioned in the biographical notes of Shaikhul Hind.
However, there were certain events that were personal calamities
of Maulana Madani and there is no mention of them
earlier. The following is the brief account of them.

10. PERSONAL AFFLICTIONS: DEATH OF MAULANA

MADANI'S FATHER AND OTHER RELATIVES

Naqsh-e-Hayat was w ritt en at the request of all those well-

wishers who understood the importance and need of the
autobiography of Maulana Hussain Ahmad Madani. This
autobiography should have carried details of events and
accidents through which the family of Maulana passed.
Although Maulana Ma4ani mentioned these events of his life,
he never recounted them at one place or in a systematic
manner. The truth is that those Allah Subhanahu Wa Ta'la
chooses as his servant for His special service are very
reluctant to recount their personal afflictions, fearing that it
may acquire the tone of complaint and that the crystal clear
submission and acceptance would be besmirched by a lien
of do ubt.
Th irteen years at Mecca in the life of the Companions of
the P rophet (PBUH) is full of events of personal tragedies
through which they were made to go through, but the world is
unaware of details. If ever these were mentioned, itwas a m
ere passing reference or a very brief description. And these
were the Companions who noted and compiled the Prophet's
sayings and the events of His life so industriously that the
number of true Ahadith (sayings of Prophet Mohammad,
PBUH) itself goes beyond ten thousand, not to speak of weak
Ahadith, which may number in lakhs.
Let me gather here some scattered sentences of Maula a
Hussain Ahmad Madani so that they weave the story of his
personal sufferings and afflictions. Ho ever much as I may
 102 The Prisioners of Malta a letter to him, Maulana writes:

Before we begin to recount his travails, it is necessary to

recall that Shaikhul Hind Maulana Mahmood Hasan undertook
the journey to the blessed City of the Prophet (Madina) on
14th of Jama'di-u-Thani 1334 Hijri, corresp onding to April 17,
1916, to meet the Turkish Governor, Ghalib Pasha. However,
Ghalib Pasha had left for his summer retreat at Taif. Shaikhul
Hind also went to Taif. He was still in Taif when the revolt of
Sh arif-e -Mecca took place. On 11th Sha'ba'n 1334 Hijri,
corresponding to June 16, 1916, Taif was attacked. Under the
patronage of the British, Sharif-e-Mecca established his rule.
The residents of Madina, however, remained loyal to the
Turks. Thus the two holy cities, Mecca and Madina, were
turned into two warring governments. Maulana Hussain
Ahmad Madaniwasvirtually a host of Shaikhul Hind in
Madina. When Shaikhul Hind decided to visit Madina,
Maulana Hussain Ahmad Madani accompanied him so that he
could make Shaikh's journey a little easier. When the revolt of
Taif took place, Maulana Madani was also in Taif with
Shaikhul Hind.
Later on, he accompanied him to Mecca. However,
Maulana Madani's father, brothers and other members of
the familystill remained in Madina. About them Maulana
Madani writes:
"During my imprisonment at Malta itself, m y fa ther died in
Edrianople. During the revolt of Sharif-e-Mecca, the Turkish
gove rnment had arrested my father and brothers (namely
Maulana Syed Ahmad and Mahmood Ahmad) and along with
?ther Indians and Arabs had scattered them at different places
m Turkey. Only women and children among my household
had remained f Madina. The sister of Maulana Abdul Haque,
who was married to my brother Syed Ahmad, was also among
them. It was he who used to take care of all of them. During
the same period, mywifeand myson AshfaqueAhmaddied in
Madina."10
Hafiz Zahid HussainAmrohawiwasamong his closeassociates
and a benefactor. During the imprisonment in Malta, Maulana
Madan i continued to exchange communications with him. In
 Shaikhul Islam Maulana Syed Hussain Ahmad IAadani 103

"After I separated from you, my fortune has suffered such a

calamity that it is very difficult to pen down here. Six family
members -- father, mother, Akhlaq Ahmad's mother11 wife and ,
daughter of brother Syed Ahmad -- have already left us for their
heavenly abode. In the entire family only the wife of Mahmood
Ahmad and my daughter remained alive in Madina and after facing
great hardships they have reached Edrianople."12
In Naqsh-e-Hayat,he wrote:
" In the year 1333-34 Hijri, low intensity war in Europe was going on in
which the Turkish government was also involved. Due to the presence
of Sh aikhul H ind Maulana Mahmood Hasan and Maulana Fazal
Ahmad and for certain other reasons, the police of Mad.ina became
antagonistic to Indians in general and to my family in particular. After
Shaikhul Hind left Madina for Mecca, my father and my brothers,
Maulana Syed Ahmad and Mahmood Ahmad, were arrested and sent
to Edria nople . The children and women were left behind in Madina.
Repeated pleas were made to the military rulers, but all fell on deaf
ears. My brother Syed Ahmad was married to the sister of Maulana
Abdul Haque, the Mohtamim of Madrasa Shahi Masjid of Moradabad.
He studiously took care of children and women. Among the children
and women in my family in those days were my wife, ten-year-old
daughter Zohra and approximately one-and-half- year-old son Ashraf,
wives of my brothers Syed Ahmad and Mahmood Ahmad and the aged
wife of my father. Th e severe effect of cruel and inhuman approach of
the government officials was but very natural. It was but obvious that
the separation from elders and the feeling henceforth of deprivation of
a life-long cherished desire to remain in the courtyard of the Prophet
Mohammad (SAW) had an unusual effect on their hearts and minds.
Ed rianople was extremely cold when the trio were taken and
exiled there. They were not allowed to move a kilome tre b
yond the city limit. An allowance of three Turkish Asharfi (cu rr
en cy note, the value of which had gone down

11. Akhlaqis perhaps a mistake of the scribe. It should be Ashfaque

Ahmad as it has alr eady mentioned above.
104 The Prisioners of Malta Shaikhul Islam Maulana Syed Hussain Ahmad Madani 105
considerably) a month for each was fixed. The weak health of too. She was the wife of Maulana Syed Ahmad, who also
my father could not bear the harsh cold weather. On reaching happened to be the sister of Maulana Abdul Haque. Quring
Edrianople he developed pleurisy. A month later he left for the jou rney,the daughter of Maulana Abdul Haque breathed
the heavenly abode (Inna Lillah Wa Inna Elaih-e-Rajeoon)."13 her last in the train itself. Facing arduous journey with great
difficulties, a woman and a girl-child reached Edrianople.
11. PARCHED PORTION When the permission was given to return to Madina and they
were still journeying, the daughter of Maulana Madani,
Look at this paragraph again. It raises many questions. But Zahra, died in Syria.
the answers are not in it. However, the answers need to be This is a very brief account of the family members of
found. For example, the first sentence says that like other Maulana Hussain Ahmad Madani that I have tried to compile
Indians, his father and brothers Maulana Syed Ahmad and from his scattered sentences. May Allah shower His blessings
Mahmood Ahmad were scattered in differ en t countries. The and Rahmah on all of them!
question is, which were those countries to where they were
scattered? Did the Turkish rule still exist in these countries or
12. INSTEAD OF JEDDAH, MAULANA
did they go to countries out of the Turkish control like Syria,
MADAN! REACHES BOMBAY
Palestine, Iraq, etc? If these countries were not under the
Turkish control, what calamities befell those Indians who After his release from the prison in Malta, Maulana Hussain
were homeless and without any shelter there? The supplies of Ahmad Madani did not go to his brother in Jeddah. He
provisions to the city were stopped as a collective punishment preferred the company of Shaikh ul Hind to his own brother.
to the residents of Madina for expressing loyalty to the And thus instead of Jeddah, he arrived in Bombay. The desire
Turkish government. The state of scarcity and growing and spirit for liberating the country from the foreign yoke
hunger was such that hundreds of people were martyred in had become more intense in him than ever before. His faith in
the precincts of the Prophet's mosque. How did these women the fourteen points that he elaborated in Naqsh-e-Haya1t4 had
and children, who were left alone, copewith thesituation? beco,me still stronger. The gist of is given below in Maulana
Maulana Hussain Ahmad Madani has written only one Hussain Ahmad Madani's own words:
sentence in this regard: that Maulana Abdul Haquetook
careof themas per hiscapacity. What was the strength of this "The.greatest enemy of Islam and of the Muslims on this planet
'capacity'? Was it not that after many daysof hunger and are the British. To eliminate Islam and the Muslims from this
starvation whatever little came their way, they all shared and planet, they consider any shameless, illegal and b rbaric act
not only as legal but also necessary. Not Britain alone, but all
thus kept themselves alive? nationsof Europe do notconsider Asiansand Africans as human
Maulana Madani also wrote that after great difficulties beings, nor do they consider·their rights as human rights. The
Mahmood Ahmad's wife and his own daughter reached greatest enemy of India is Britain. No nation has harmed India
Edrianople. No details of the 'great difficulties' are given. economically, culturally, morally, scholastically and artistically
Maulana Aziz Ahmad Hashmi, a graduate of Deoband who more than Britain has, in the past or in the present times. India
later did his B.A. from the Jamia Millia and also belonged to is the greatest source of strength and power for their colonial
this family, writes that besides Mahmood Ahmad's wife and dominance. Neither India can prosper till the time it is free
Maulana Madani's daughter Zohra, there was a third lady from
106 The Prisioners of Malta Shaikhul Islam Maulana Syed Hussain Ahmad Madani 107
the clutches of the British, nor any country that stands in the
way of India, and Britain, can breathe freely or can have any
convention of the Jamiatul Ulama-i-Hind held in Delhi on 7th,
respite. To liberate India is the duty not of the Ind ians alone, 8th and 9th of Rabiu] Awwal. He did not stop his activities and
rather it is the duty of the entire world. It is, in fact, a great the illness persisted. Dr. Mukhtar Ansari was his physician.
service to an oppressed nation that has been put under the He stayed in Delhi after the convention. And on' the 9th day
shackles of slavery." · after the Delhi Convention, Shaikhul Hind left this mundane
world for his eternal abode.
To reside in the sacred City of Madina and to teach Ahadith
Maulana Madani ,always stayed with Shaikhul Hind.
(sayings of the Prophet Mohammad, PBUH) in the
However, only a few days before his death, Shaikhul Hind
precincts of the Prophet's resting place is auspicious and a
asked Maulana Hussain Ahmad Madani to visit Calcutta.
great honour. Maulana Abdul Haque requested Maulana
He had not yet reached Calcutta when Shaikhul Hind died.
Madani:to visit Madina once again and stay there together
Maulana Madani has given the details of the tragic event in
with him. Maulana Madani replied that the suggestion was
the followingpassage.
to his liking and a cherished desire."However," wrote
Maulana Madani, " things from which Muslims are
b,enefited are dearer to me than the dearest. It is for this 14. A SECOND MADRASA AALIA IS ESTABLISHED IN
reason that I have chosen this far away land,even though CALCUTTA AND MAULANA PRESIDES OVER IT
Ifeel restlessand nostalgicabout theblessed City of Madina,
near to our saviour and the lord of Madina, Hazrat Maulana Hussain Ahmad Madani writes16 :
Mohammad (SAW), and also nearer to my own brothers "During the stay of Shaikhul Hind in Delhi, Maulana
living there."15 Abdullah Masri (a resident of Allahabad, but called by this
In another letter Maulana Madani writes: title due to his long stay in Egypt for studies) came as an
emissary of Maulana Abul Kalam Azad with the news that in
"The real purpose of life is to seek the pleasure and
support of the non- cooperation movement students of
acceptance of Allah Almighty and the Prophet Mohammad
Madrasa Aalia of Calcutta have begun boycotting their
(SAW); and also the selfless service to the religion of Islam.
classes. The students also wished that a national (independent
Wherever this purpose is achieved, my goal is achieved. This
from the British government) Madrasa Aalia be established
was the theme that made the Prophet's Companions and their
under the supervision of the members of Khilafat Committee.
successors (Taba'een) to leave Madina, although they loved
It was urgently required that a teacher capable of teaching
the Prophet (SAW) and the City of the Prophetintensely."
Hadith's book be sent to Calcutta so that he can organise the
students and teach them. The Khilafat Committee was to bear
13. MAULANA MADANI'S RETURN FROM MALTA allexpenses. It was desired that Maulana Anwar Shah
Kashmiri be sent. Shaikhul Hind said that it was not possible
The details of this event have been given in the chapter on for Shah Saheb to leave Darul Uloom Deoband. He, however,
Shaikhul Hind. On 16th Ramazan, Shaikhul Hind reached assured the emissary that he would provide a prominent and
Deoband. After a while he became ill. Inthe state of illness, trained teacher who would be capable of teaching
on 16 th of Safar, he inaugurated the conference at the allbooksofHadith. He requested Maulana Abul Kalam Azad
Aligarh Muslim University. Thereafter, he presided over to postpone this programme till the general body meeting of
the Jamiatul Ulama+Hmd.
the
 108 The Prisioners of Malta Shaikhul Hind went through the written replies of each of us, waited for
a moment, pondered upon them and then said that one has to bend and rely
Maulana Azad was presiden t of the Khilafat Committee in on his own. He then turned to
Calcutta. Impressed by his powerful writings a!ld speeches, me and said that I should go there. I replied that I was gladly
thestudents of Madrasa Aalia had decided toquit the
Madrasa. Thus, the entire responsibility of Madrasa Aalia
(National) was with Maulana Azad and the Khilafat
Committee. Teachers from Firangi Mahal and Amroha were
called to teach there.
Abdul Razzaq Malihabadi becametheNazim (head )of
Madrasa Aalia (National) that was established at Nakhod a
Masjid . Shaikhul Hind wanted either Maulana
ShabbirAhmad Uthmani or Maulana Murtaza Hasan to go
there and take control of the revolutiona ry changes.
Shaikhul Hind apprised both of them of this. But both
remained silent and later politely declined. Since the date of
the Jamiat's convention was close by, Shaikhul Hind called
both to work as organisers of the convention. Tillthen
Maulana Mufti Kifayatullah and Maulana Ahmad Saeed
were discharging the duties of the convention.
Later, two others joined them and the confer e nce was
successfully organised.After theconference wasover,
Shaikhul Hind called Maulana Habibur Rahman, the rector
of Darul Uloom Deoband, Maulana Murtaza Hasan, and
Maulana Shabbir Ahmad Uthmani and me for an exclusive
meeting.
Since quinine was used excessively as medicine in Shaikhul
Hi.'1d's illness, his hearing ability was considerably
impaired. After explaining the need in Calcutta, he asked
each of us to write our opinion and suggest to him what to
do. Maulana Murtaza Hasan and Maulana Shabbir Ahmad
once again apologised for their inability to go there. I wrote
that I had come to serve him after leaving the teaching job
because he willed so. If I go to Calcutta, the purpose for
which I was called would suffer. Besides, I also wrote that
neither I was good at oratory, nor in writing, nor I had a
good memory or acumen. However, whatever washis order I
shall fully comply
. with it.
Shaiklzul Islam Maulana Syed Hussain Ahmad Madani 109 informed that a date for public debate between the Shias and
the Sunnis has been fixed. Since Maulana Khalil Ahmad had
from Madina, I asked his permission to go thorough knowledge of Shiaism and was a trained debater, he
to collect them and dis tri bute them was asked to come to Amroha. Maulana had to his credit
amongst his friends and relatives in Sahara many successful debates against Shiaism and had also written
npur and Deoband. I promised him to return several books refuting their contentions and arguments.
within two to three days and then proceed to However,'the
Calcutta. Shaikhul Hind agreed. Khilafat movement was at its peak and the need of the time
That very day I left for Saharanpur and was to maintain unity among Indians in general and among
Deoband. On the third or fourth day I returned.
I was told that Shaikhul Hind had expressed his
apprehension to Maulana Hamadullah that
Maulana Khalil Ahmad might stop me from
going to Calcutta. When I presented myself
before Shaikhul Hind, he asked me if Maulana
Khalilullah had told me anything about my
visit to Calcutta. I replied that he had not said
anything to me. I also lold him I would not
haveentertained anyadvice or suggestion from
any one after he had ordered me to proceed to
Calcutta.
I arranged my belonging and got ready
to go. At the time of departure, I once again
went to Shaikhul Hind. He put his blessed
hand on my head and bade me farewell. I did
not know then that this would be the last
ever farewell with Shaikhul Hind. But who
knows about the destiny?
I departed for Calcutta.Amroha ison
way.Many colleagues trooped in at the
Amroha station and forced me to get down.
Even after my repeated pleas and insistence,
they forced me to break my journey,saying
that Maulana Khalil Ahmad was in Amroha
and it was his order that I be forced to go
there. I had no option but to get down."

15. REASON FOR INSISTENCE TOGET DOWN AT AMROHA

"After I was forced to get down, I was

110 The Prisionersof lvuilta Shaikhul Hind's residence, I saw people tetuming from the
opposed to any Shia-Sunni debate and were highly critical
of the organisers. Sane elements in both sects wanted the
debate to be cancelled, but they had no courage to come
out openlybecause it would have beenconstrued as a
defeat.Thus they wanted that a person engaged in the
liberation movement should come forward and get the
debate cancelled.
I had stayed in Amroha for many months on an earlier
occasion and was a student of Maulana Khalil Ahmad. Thus,
Maulana Khalil Saheb and others felt it necessary that I be
forced to get down and requested to intervene so that no
group could take mileage from cancellation to criticise other.
At last, I was pressed to appear before a large gathering
and address them. My speech did work in suppressing the
provocation. While drawing their attention towards the
critical phase of history through which Muslims were
passing, I appealed to both the Shias and the Sunnis that any
action that increased the gulf, instead oJ bridging it, was
not proper. It was necessary to strengthen the unity and
fraternity. I also drew their attention to the British
barbarism in Karbala, Baghdad and the whole of Iraq. I
rebuked both the Shias and the Sunnis, and told them of the
horrific crimes that the British forces committed in Mecca,
Madina and other religious places of the Muslims. My long
speech had a powerful impact on both parties and the
general public. Both parties understood what I was saying
and thus things got settled.
I was preparing to leave for Calcutta when a telegram of
Dr. Ansari .was received that Shaikh ul Hind had left this
mundane world for hisfinalabode and that his mortal remains
were being sent to Deoband for the burial."

16. MAULANA MADAN! REACHES DEOBAND

"The evening train had left. I took the night train and reached
Deoband around 9 O'clock in the morning. When I reached
 at Seohara in district Bijnaur. The Jarniat-e-Ulama meeting
Shaikhul Islam Maulana Syed Hussain Ahmad Madani
111 was presided over by Maulana Habibur Rahman, the
Nayeb Mohtamim of Darul Uloom Deoband. I was given
the
honour of being at his service and at his beck organised at Rangpur. Twice I had to come to Uttar Pradesh.
and call for years, I couldn't be present beside aswell.Ameeting was organised
him when he breathed his last. Alas! Nor could
I be present at his last rites.
When after a few days' stay at Deoband I
decided toleave for Calcutta, Hazrat Maulana
Hafiz Ahmad, the Mohtami.m (rector) of Darul
Uloom Deoband, came to me and asked me to
stay on in Deoband. I was confused. I argued
with him that even during his illness, when
Shaikhul Hind needed me more, he gave
preference to the work in Calcutta, ignoring
everything, and ordered me to proceed there.
Now when he is no more, it would be unethical
to ignore his wish and take an easy course-
especially when the best available teachers
were working for Darul Uloom Deoband. I
asked him how could my stay at Deoband be
justified in the circumstances? In short, my
insistence on going to Calcutta paid dividends
and the Mohtamim of Darul Uloom Deoband
also concurred with me.
On reaching Calcutta, I took thecharge of
teaching Hadith. However, since the freedom
movement was at its peak, and meetings and
conferences were being held frequently, I had
to participate in these meetings time and
again. I was often taken to far away places
and towns for meetings. I was also forced to
participate in the famous Khilafat-Congress
joint meeting at Maulvi Bazar. The meeting
of the Congress was presided over by Mr.
C.R. Das while I presided over the Khilaf t
and Ja mia t meeting. Still a bigger
meeting was
responsibility to preside over
the meeting of Khilafat. This
time too it was a joinf meeting
organised by the Congress and
the Khilafat Committee.
Likewise, I had attended
theannual meeting of Mazahir
Uloom in Saharanpur while
teaching in Calcutta. Later on,
I patticipated in the famous
meeting at Karachi, for which
a
his toric case was regis tered agains t us, and I
along with
112 The Prisioners of Malta Shaikhul Islam Maulana Syed Hussain Ahmad Madani 113
ho noured with two year's imprisonment with hard labour. No perfect guide can benefit a person who is born withan ill
This also made me lose my job in Calcutta."17 fate, As Sikandar (the great ruler) goes thirsty withou t having
nectar from the handsof Kha'zir (a prophetimmortalized by the
fountain of life)
17. TH E HUMILITY AND CONTRIBUTIONS OF MAULANA
MADANI, THE SUCCESSOR OF SHAlKHUL HIND And forthisvery reason I write about myself 'Nang-e-
Asla'J'(infamous descendant). The epithet that I havechosen for
After the sad demise of Shaikhul Hind Maulana Mahmood myself is not a mere pretension, bill a fact. Before my
Hasan, the Muslim world accepted Maulana Hussain Ahmad predecessors 1 am nothing but a disgrace. I am ashamed for the
Madani as the truesuccessor of Shaikhul Hind.And time placewhere 1 am. I reproach myself. People too entertain good
paved the way for his leadership. He himself, however, opinion about me, which is not rigltt18."
believed that neither was he a successor, nor a leader. Rather, In reply to a message from Maulana Abdul Majid Daryabadi,
he believed, his selection was a disgrace for his elders. For the editor of Sidq, in which he desired to come to him to
this reason, beside his signature he used to write Nang-e- purify his soul, Maulana Madani wrote:
Asla'f (infamous descendant). And he wrote this so "My honourable (friend) going to a selfish and useless worldly
religiously that it was almost impossible to find his signature dog to purify his soul!What does this mean? A thirsty man does
without this epithet. He himself explains the reason for it in search for a river, but not for fire. The truth is that I am
the following words: ashamed of my own wrong deeds and often live with this
feeling. Not to say of ordinary human being, my real state is
"From the very beginning I have remained a self-cen tred man.
worse than a mean beast.
I am lethargic in action. I have lived a materialistic, sinful and
worldly life. While I have crossed the age of seventy, I have no Though people have a high opinion about me,
virtuous deeds in my account. The treasure of sin is full of Thefact remains,if not forthe forgiveness of Allah,
grandeur . When I look back at my apparent deeds, I have no Iam theworst one!
hope of forgiveness, save Allah's rewards with His mercy and
blessings. People think that I am something, but the truth is that My dear MauJana! Even if we did not have the Ulama and
my life is bereft of all good deeds that make a man virtuous and nobles of the stature that we have today, it was not advisable to
spiritually elevated. Joo k towards a maligned and self-righteous worldly person like
me.
I have blackened my forehead by kneeling on
the doors of false gods, No person would like the company of a fool,
I have put some more blame on Islam beinga Muslim! ' Even if the wise vanish from this eartlt!

The truth is that Allah Alrnighty by His sheer grace made me Seeking purification of soul from a self-seekin g materiali s t?
reach at the doors of the greatest spiritua l personalities of the Sounds strange!19"
time, such as Hazrat Maulana Gongohi and Shaikhul Hind Maulana Hussain Ahmad Madani was in Sabarmati prison of
(may Allah's peace and blessings be upon them), and honoured Ahmedabad. Maulana Mohammad Uzair Cul and Maulana
me by placing me at their fee t. But my own selfish desires, zigzag
Mohammad Mobeen got his speeches (that were delivered by
approach, hard luck and laziness made me gain nothing.
him in Delhiand Seohara) published under the
title'AseerMalta Ka Paigham' (Message from the Prisoner of
Malta). On the title
18. Letter (56) written toMaulana
Sifatu/la/1 Saheb, Maktuba' t-e-
Shaikhul Islam, Vol. 2, p. 210.
 114 The Prisionersof Malta Shaikhul Islam Maulana Syed Hussain Ahmad Madani 115

pa g e, they added to Maulan a's name the cognomen of 'enemy of Isla m, ' whose army the Muslims were asked not to
Janasheen Shaikhul Hind (the successor of Shaikh ul H ind ). join, was left to Shaikhul Hind's successor. He discharged this
Maul na wrote to them a_five-page longletter,severelyarguing duty with such clarity and a brave heart of a Mujahid that the
how 1t was wrong for him to carry such a title.10 dreadful scene of the proverbial saying "the greatest of Jihad
. Whatever be Maulana's modest opinion about himself, his is to tell the truth before a tyrant ruler" flashed before one's
life was an open book, proving dearly that he was the true eyes.
successor of Shaikhul Hind. Throughout India's Independence A visible proof of this was seen at the Karachi session of
moveme t and even after it gained freedom when the country the All India Khilafat Committee, held on July 8-9, 1921,
waspassmg through tumultuoussituations, Maulana provided corresponding to 1-2 Zil Qa'dah 1339 Hijri. This session,
the nation a wise leadership at every stage. He fulfilled each presided over by Maulana Mohammad Ali Jauhar, passed a
and every demand of a wise leadership with such bravery resolution declaring the service in the British Army 'Haram'
and perseverance that Shaikhul Hind could not have coped in (religiously prohibited). Only a religious scholar can pass the
his old age. canon law declaring something Haram or Halal (prohibited
or lawful). The Islamic scholar at that time was Maulana
18. AGITATION IN THE ARMY AND POLICE FORCE Hussain Ahmad Madani. It was he who proposed this
resolution. This was the sixth resolution of the Karachi
The tumult of the First World War and the highhandedn ess session. He read the resolution while informing the people that
of the British after their success in it made the political this was the gist of the session. Peer Ghulam Mojadid
leaders active. The issue of Khilafat gave them an impetus. In interpreted it in Sindhi language. Dr. Kitchlu, Maulana Nisar
Ramazan 1339 Hijri, corresponding to 1920, when Shaikhul Ahmad and Maulana Shaukat Ali spoke insupport of the
Hind eturned after his release from Malta and gave the call of resolution . Then Jagatguru Shankaracharya addressed the
non- co-operation with the British government, the movement public in English.
turned into tremor. And it was this tremor that demolished The resolution was given the form of fatwa,and was signed
many parapets of the Aligarh Muslim Unive rsity. Students by Peer Ghulam Mojadid, Maulana Hussain Ahmad
boycotted the university and established another university Madani and Maulana Nisar Ahmad. The British authorities,
by the name of Jamia Millia. Shaikhul Hind presided over the however, declared as unlawful an earlier unanimous edict
inaugural function of the university. Thereafter, he presided of Jamiat Ulama nd seized it. They also declared as
over the 2nd Conference of Jamiat Ulama-i-Hind at New Delhi unlawful the resolution passed at Karachi session. All the
on 7-9 Rabiul Awwal 1339 Hijri, correspondi ng to seven persons who wereactive in getting this resolution
November 19-21, 1920. The resolution passed at the Jam ia t passed werearrested under Sections 120 (B), 131 and 505 of
conferen ce asked "Muslims not to join the Army of the the Indian Penal Code 117 and put behind bars in Karachi.
On September 26, 1921, the trial proceedings began in
enemy of Islam or support them militarily."
Justa weak later,on RabiulAwwal 1339 Khaliq Deena Hall of Karachi. On September 29, they were
Hijricorresponding to November 1920, Shaikhul Hind left charge-sheeted and the case was placed before the sessions
judge. The hearing was fixed for October 15, 1921, but the
this world for his heavenly abode. Now the responsibility to
case was actually placed before the sessions judge on October
explain the term
24, 1921. The verdict in the case was given on November 2,
1921. All the assessors Gury) appoin ted to witness the court
116 The Prisioners of Malta Shaikhul Islam Maulana Syed Hussain Ahmad Madani 117
At thetimeof verdict,fourassessorsGuries) Those whoare grieved tosee that at a time when the plea of
foundthechargeslevelled against them correct and declared even a small nation is being considered and only the Islamic
all, except the Jagatguru Shankaracliarya, guilty. Only one and the Muslim nations are being banished from their
assessor said that the charges levelled against the accused conquered territories, they should also see the other side of
were false. On the basis of a majority, the verdict was the coin. The sword that had given it to them, the same sword
pronounced.The Jagatguru wasset freeand allothers were awarded is taking it back. And what a Constantinople had lost, it is
two years' rigorous imprisonment2.1 getting from another."
In the same case, on September 29, 1921, the statement of Compare the following written statement of Maulana Hussain
Maulana Hussain Ahmad Madani was recorded. When he Ahmad Madani with the sharp words of the British judg e,
started a long speech, he was asked to present his statement and then ponder upon the dangerous situation faced by our
in the written form, which he did. Thisstatement is of Ulama for the same task of preserving freedom and justice on
historic importance and should be preserved for the this earth.
coming generations. Interestingly enough, this statement
will never be overlooked by any one because the same
19.THE STATEMENT OF MAULANA (MAULVI) HUSSAIN
modest and humble person who called himself ' Nang- e-A
AHMAD DEOBANDI MAHAJIR MAKKI, SUBMITTED
sla'f (infamous descendant) stood before the court with the IN THE COURT OF CITY MAGISTRATE,
dignity of being an Islamic scholarand a protector of KARACHI, BY ACCUSED NO. 2, DATED
Shariah . Besides, he held the pride that he was the man SEPTEMBER 29, 1921
who had taught Hadith at the Prophet's Mosque. And thus
what he said wasclear and open.
There was no hesitation in his statement and no twists. At
the same time, the mentality of the ruling class alsoshould Question: (asked by the court) Maulvi Hussain Ahmad!
not go unexposed. The judge s should be appreciated for Were you present in the conference?
giving the accused the liberty to express their views Answer: I shall reply all in the course of my statement.
unhindered, though they also showed the partiality of Question: Did youaddress thepreviousconference (Karachi
Chair. conference)?.
Before delivering his verdict, Judge Kennedy, who was Answer: My answer to this question is the same as to the
also the Judicial Commissionerof Sindh, delivered a lecture previous one.
before the jury. His address not only spoke about his heart Question: Did the conference pass any resolution that had
and mind but also conveyed the feelings of the en tire to do something with the (British) Army?
leadership of the Christian world. His eloquent and sharp Answer: My reply to this question remains the same as to
the above one.
tongue said:
Question: Do you wish to say anything about the witness?
"It is possible that among us there are people who consider the Answer: My answer remains the same.
fate meted out to Turkey harsh and unjustified, and their feeling
is guided by simple reasons that they had been custodian of
those sacred places or may be they have jus t sympathy towards 20. MAULANA'S STATEMENT
them.
 Imprisonment of Indepe ndence) p ublished by Hindustan
21. The story of Karachi case titled 'Qaid-e-A'zadi' (The
Whilesupporting thestatement madebymy
honourablefriend Mr. Mohammad Ali Jauhar, I
would like to state thatsince the
118 The Prisioners of Malta Shaikhul Islam Maulana Syed Hussain Ahmad ,vfadani 119
questions put to me in the light of the historical events that shouldn ' t obey him. In yet another Hadith it has been said
have taken place till date. These events show that India is a that obedience is to none except to the Commands of Allah
country of religious people. They also show that people in and His Prophet. The third Hadith says that the obedience
India are religiously more prejudiced than in other to any creature should not be in disobedience to Allah.
countries. And thus, it is considered essential for any Thestories of early Caliphs of Islam are noted in the
government to give special privileges to religion. The history books. When Caliphs such as HazratAbu Bakar,
British scholars and Queen Victoria hav e understood Hazrat Umar, Hazrat Ali (may Allah be pleased with all of
thissecret well. Undoubtedly they have understood it that them) and others we e asked questions such as" Are you the
maintenance of peace and amity in India is based on king of Muslims?", their answer used to be, "Yes till my
religious freedom of its citizens. It was for this reason that orders conform to the Commands of Allah and His Prophet.
the Queen's pronouncementwas published in which the However, the moment Iorder themagainst the Commands of
need for total religious freedom was recognised, Allah, thatvery moment I would cease to be a king."
andwhichMaulanaAliJauha My second position is that of a protect or of Islam and the
rwasquoting(intheconference). Any sort of interference at Islamic society. And since I have been a teacher for a long
any point of time was to be considered unethical. It was period (10 Years) at the sacred mosque of the Prop het, it is
clearly said that the persons engaged in religious activities incumben t upon me to discharge the duty of imparting
would not be troubled. This brought peace. knowledge.As per theQur'anicinjunctions, it is
Having drawn attention towards the declaration, I alsoincumbent upon every scholar of the Holy Qur'an to pass
would now like to draw attention towards my status. I on and convey
have two statuses in my community. The first that I am a the message of the Qur'an and teachings of the Prophet to
Muslim and the second is that I am an Islamic scholar. (At every individual.
this point the Magistrate interrupted, saying that he was Thus in the second chapter of the Holy Qur'an, Allah
not interested in his lecture. He asked him to confine to the Subhanahu Wa Ta'la says:
statement.
Maulana retorted that he was not giving a lecture but he is to his liking or not, till his order is not in contraven tion to the
answering questions regarding the resolution. He then Commands of Allah. If the ru ler 's
continude.) Being a Muslim, it is my duty that I believe in
each and every word of the Holy Qur'an and also believe in
the words and injunctions of Prophet Mohammad (SAW). If a
ny worl dly power tries to stop Muslims from following any
Commandment of the Holy Qur'an and the Prophet, it is
incumbent upon them to ignore it. If this is the duty of
every Muslim, one will have to believe and act upon its
Commandments. There are words to this effect at several
places in the Qur'an and in the Hadith (collection of the
Prophet's sayings). Hazrat Mohammad (SAW) has said that
it is incumbent on every Muslims to obey a ruler, whether
 "Those who hide the proofs and the
guidance which We revealed, after We
had made it clear in the Scripture; such are
accursed of Allah and accursed of those
who have the power to curse."
(Surah Al Baqrah, Verse:
159)
There are numerous verses in the Holy
Qur'an like this. Prophet Mohammad
(SAW)says:
If a man is asked about a thing in
hisknowledge and he hides it, he will be
bridled with fire on the day of judgement.
Th e Prophet of Allah says that Muslims
should call people towards good things and
stop them from doing any bad thing. If they
won't, the wrath of Allah may descend on
all. There are plenty of such verses in the
Holy Qur'an andin thesayings
of the Prophet. Therefore, it is incumbent upon every Muslim,
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 121
120 The Prisioners of Malta
"It is not a believer to kill a believerunless (it be) by mistake 22"
This is the way of the Prophets. And the sixth chapter of the (Surah Al Nisaa, Verse: 92)
Holy Qur'an mentions it. It says:
This Ayah is related to the previous Ummah. After mentioning
"Messen ers of good cheer and of warning, in order that mankin the tragic episode of Habif and Qabil, Allah says:
might ha e no argument against Allah after the messengers. Allah is
"For that cause We decreed for the Children of Israel that
ever Mighty,Wise. " (Su rah Al Nisaa, Verse: 165) whosover killeth a human being for other than manslaughter or
corruption in the earth, it shall beas if he had killed all mankind,
After the Prophets, this is duty of the Isl.a ic s holars to and whoso saveth the life of one, it shall be as if he had saved
convey it. Whether any one listens or not, it 1S their duty to the life of all mankind. "
(Surah Al Maidah, Verse: 32)
reach to the people. . h'
Aftert his , I would like to draw y ur atte tion to.t is In Surah Isra (The Children of Israel), it is written:
resolution. In the Holy Qur'an great pums. hment lS
rre.scnbed for the murder of a Muslim. After infidelity, no sm s "And slay not the life which Allahhath forbidden save with
right. Wlwso is slainwrongfully, We have given power unto his
more punishable than the murder of a Muslim. Allah saysm Sura heir, but let him not commitexcess inslaying. Lo! He will be
Nisaa: helped."
"Whoso slayeth a believerof set purpose,his rew_ard isHe ll The above mentioned six verses talk of the prohibition of the
forever. Allahis wroth against him and He hathcursed him and killing of a Muslim. The Prophet's sayings are numerous in
prepared for this regard and they are very harsh in expression. Whatever I
him an awfuldoom. ,, (Surah Al Nisaa, can recall at this moment or can get from the books at hand, I
Verse:93) shall mention here. Since the entire book on Hadlth is not
available, I would limit myself to quoting thirty-four Ahadith
In SuraF urqa'n (The Criterion), while talking about Hisg of the Prophet (SAW).
oo d servants, Allah Subhanah u Wa Ta'la say:s According to the Sahih Bukhari, Muslim Sharif, Abu
Dawood, Nasaee and lbne Ma'ja. Prophet Mohammad
"Andth ose who cry not unto any other god.along with All h,oi r delivered his last sermon on 10th 0£ Zil Hijja i.e. ninety-
take the life which Allah had forbidden save tit (courseof) two
1ustcte, nor (92) daY,S before his demise. On Saturday, after Zohr (noon)
commit adultery-and whosodoth this shall pay t epena lty ; prayer in Masjid Kheif and in the area of Mena, the Prophet in
te
doom will bed oubled for him on the Day of Resurrecti,on and
he will
abide therein disdained foreve.r" urqa, " e.. "O' ye whob elieve! Sqi:ander not your wealth am ng youresvl es in vanity
(Surah Al F n, ver s except it be a trade by mutual consent, and kill nto your selve Lo' Allah is ever
68& 69) Merciful unto you: And whoso doetht hat t hro. ug
The Ayah of the 'Surah Al Nisaa' say:s .aggressr.on and ,;·n·ust,·ce, We shall cast him into Fire, and thatsi ever eays
for Allah." (Surah Al Nisaa, Verse: 29 & 30)
his Farewell Message to the gathering of
around one hundred and seventy-five thousand
Muslims, counselled Muslims. Among his
advice are:
1. Beware O' Muslim! As this day, this place and this

22. Khata' - By mitake, this means that it may happen

that a Muslim is killed at thehands of another Muslim
by mistake. However, this cannot happen that a
Muslim kills another Muslim intentionally. If he
does
it intentionally, he shall remain in the Hell forever, for he has
122 The Prisioners of Malta Shaikhul Islam Maulana Syed Hussain Ahmad Madani 123
month are sacrosanct to you, so are your blood and
your property unto eachother. Beware! Don' t go sl ug tered animal the way we have slaughtered,
astray and start beheading each other when I am no this 1s the Muslim for whom Allah and His
Messenger has taken responsibility. Thus don' t
more
embezzle with the trust of Allah
with you. (M uslim Sharif, Vol._2, p- 60 ). . .
2. No bl o od-le tting of any Muslim 1s pe r m1ss1ble sa f
. . . . (Mishka't Sharif, Page 12)
9. This Hadith IS mentioned in Ibn Ma'ja, Bahiqi and
md three conditions (a) life for a life (for an unJUSti 1e
Tabrani. According to this Hadith, the Prophet is
murder), (b) for committing adultery with a woman reported as having said:
after being married, (c) for apostasy f_rom Islam a d
Even if the whole inhabitants of the Heaven and
leaving the rank of Muslims after having accepted it.
the arth join h nds in the murder of a sing le
(Muslim Sharif, Vol. 2, 59). . . .
3. This Hadith is mentioned m Bukhari Sharif, Muslim Muslim, Allah will throw them all into the Hell.
Shar if, Abu Dawood, 'firmizi, Nasaee etc. The . . . . (Tirmizi Sharif, Vol. 1, 259)
10.This Had1th IS mentioned in Ibn Ma'ja, Bahiqi and
Prophet is reported as having said: . .
Sahbaani. According to this Hadith, the Prophet is
I have been commanded by Allah to fight till they
reported as having said:
p rofess there is no god but Allah. S on they have
uttered it, their life and property 1s sacrosanct. A person abetting in the murder of a Muslim
Without any Islamic sanction, nobody can harm. even by half a word will be presen ted before
(Muslim Sharif, Vol. 1, 37) Allah, inscribed on his forehead between his two
eyes
4. This Hadith is mentioned in Muslim Sharif,d ahsa ,
. the m_ an is_despondent of Allah's Mercy. '
Tirmizi, Ibn Ma' ja etc. According to this Ha i,t t e
11. This Had1th IS mentioned in Muslim Sharif, etc.
Prophet is reported as having said: .
Before Allah it is easy that the whole wo rdl 1 According to this Hadith, the Prophet is reported as
having said:
destroyed than a Muslim be murdered. (Tirml,Zl
Osama bin Zaid (RA) narrates: the Prophet of Allah
Vol. 1, Page 259) . .
(SAW) sent me to certain men of Johainah tribe. I
5. To abuse a Muslim is a great sin and to fight warw tih <;:ame face to face with a person. When I was about
him is infidelity. (Muslim Sharif, Vol. 1, 58) . to throw the spear, the man recited Lailaha
Ilallah. However, I killed him with the spear.
6. Muslim is one from whose tongue and handa Mus l im Then I came to the Prophet (SAW). He became
is safe. angry and asked me, 'Did you kill him even
(Tirmizi Sharif, Vol. 2, though he was reciting Shahada?' I said: O'
90) Prophet of Allah, I did so to
7. Thi s Hadith is mentioned in Bukhari Sharif,Mus lim
Sh ar i f, Nas.aee etc. According to this the save his life. The Prophet said,' Wha t would you
Hadit,h Prophet is reported as having said: a swer when theShahada would come fighting on
Saveyourself fromseven things that destroyhu an 8. Prophet Mohammad (SAW) said: d h
being. One among them is themurder of a Muslim.
(Muslim Sharif, Vol.,1
64)
 1
his behalf? The Prophet (SAW) repeated it
several
times angrily.
(Muslim Sharif, Vol. 1,
68 )
12. This Hadith is mentioned in Tirmizi and Tabrani.
 is not from among us.
ThisHadith isreportedin BukhariSharif, MuslimSharif
124 The Prisioners of Malta 16 . etc. According to this Hadith, the Prophet isrep or te d
On the day of judgement, the slain would come
with his head hanging in one hand and from the
other he would catch his murderer. From his veins
blood would be spouting. Likewise, he would be
dragging the murderer to the throne of Allah and
say to the Lord of the Worlds that he had killed
him. Allah would decree that the i:nurderer is
damned. And he will be pushed into the Hell.
At this point the Magistrate asked Maulana Madani if there
was still mpre. "I heard your speech enough, wi d it up." Mau
lana replied, "I have got it noted and accordingly I am
presenting before you. And also want yol_l to understand that
these are religious resolutions." The mag1Strate told Maulana
that this did not mean that he read the whole Qur'an before
him. Maulana said that he was not reading Qur'an. "I am
quoting the sayings of the Prophet so that the resolution is
clear before you." Then he continued.
13. It is reported in Ibn Ma'ja. According to this
Hadith, the Prophet is reported as having said: .
The religion for a Muslim is easy to follow till he
does not spill the blood unlawfully. . . .
14. This Hadith is mentioned in Bukhari, Mushm,
Tirmiz1, Nasaee, Ibn Ma'ja etc. According to this
Hadith, the Prophet is reported as havingsa i d:
The first test of the servant of Allahwillbe in
Salah.
And in the rights of men, the first judgement will
be of blood.
(Tirmizi, Vol. 1,
256)
15. This Hadith is mentioned in Bukhari, Muslim,an d
Tirmizie tc. According to this Hadith, the Prophet is
reported as having said: .
Whosoever raisesarms on us (means Muslims),
he
 Shaikhu! Islam Maulana Syed Hussain Ahmad Madani sanctity." (Ibn Ma'ja)
125 20. If one could do, he must that a palm full of Muslim's
blood,even to theamount of a chicken, doesn' t become
(SAW) sent me to certain men of Johainah
tribe. I came face to face with a person. When I
was about to throw the spear, he recited Lailaha
llallah. However, I killed him with my spear.
Then I came to the Prophet (SAW) and the
Prophet said: Did you kill him even though he
recited Lailaha Ilallah? I replied that O'
Messenger of Allah, the man did it (recited
Lailaha Ilallah) because of the fear of arm. The
Prophet angrily asked me several times: " Did
you open hisheart and seeit?" The Prophet of
Allah kept on repeating this and I wished I had
accepted Islamaftertheincident. (Muslim
Sharif,Vol. 1, 68)
17. This Hadith is reported in Bukhari, Muslim,
Tirmizi etc. According to this Hadith, the Prophet
is reported as having said:
When two Muslims fight with each other with their
sword, both the slain and the murderer would
be thrown into the Hell. People asked: O'
Prophet of Allah(SAW), thereis reasonforthe
murderergoing to the Hell, but why the slain?
The Prophet said: because the man had
intended to kill the fellow Muslim.
18. This Hadith is reported in Nasaeeand Bihiqi.According
to this Hadith, the Prophet is reported as having said:
(a) Before Allah, murder of a Muslim is bigger
crime than the ruination of the world.
(b) Murder is a crime, from the consequences of
which it is quite difficult to escape.
19. Hazrat Ibn Omar (RA) narrates that he saw the
Prophet of Allah (SAW) circumarnbulatingthe Kaaba
and saying, "O' Kaaba how nice of you! And how
nice is your air! How imposing are you!And how
grand is your respect! I swear to Him in whose hand
is Muhammad's life that the sanctity of the life and
property of a Momin before Allah is more than your
 and (d) False oath. (Bukhari Sharif & Muslim)
126 The Prisioners of Malta

a man will come to any door of Jannah (Heaven),

Allah will stop him from entering into the Jannah.
(Abu Dawood, Ibn Hibban, Nasa'ee, Hakim}
21. Allah may forgive every sin, but He will never
forgive the death in a state of Kufr (infidelity) and the
premeditated murder of a Muslim. Such sins will not
ever be forgiven.
(Abu Dawood, Ibn Hiba'n, Nasaee, Ha'kim etc.)
22. Whosoever kills a Muslim without distinguishing
between right and wrong, neither his obligatory
prayer will be accepted norhis Nawafil.
(Abu Dawood)
23. There are seven doors of the Hell. One door is for
such persons who would have raised swords on
Muslims.
(Tirmizi Sharif>
24. The Prophet of Allah (SAW) has asked not to hand
over the unsheathed sword because it may injure a
Muslim.
(Tirmizi Sharif, Vol. 2, 39)
25. Whosoever points iron towards his brother, even the
man doing so is his own brother, angel curse him till
he keeps it down.
(Muslim Sharif, Vol. 2, Page 328)
26. None of you should point to your brother with an arm
because no one knows that Shaita'n (devils) may
harm him with his hand and he be thrown into the
ditch of the Hell.
(Muslim Sharif, Vol. 2, 328)
27. Whosoever amongst you pass through my mosque or
the market with an arrow, he should catch hold of its
spear so that no Muslim is harmed.
' (Muslim, Volume 2,328)
28. A Muslim always remains swift and pious in matters
of religion provided he has not committed any
murder. When he commits the murder, he becomes
lethargic. (Abu Dawood, Vol. 2, 231)
29. Majorsinsare:(a) Association of another god thanAllah,
(b) Disobedience of parents, (c) Murder of a sacred life,
 In the second situation, if a king orders that you utter
Shaikhul Islam Maulana Syed Hussain Ahmad Madani
127

30. It is not permissible for a Muslim to terrify

another Muslim.
(Abu Dawood)
31. Don't terrify Muslims because to frighten them is a
great sin.
(Bazzaziah, Tabraani)
32. Whosoever would terrorise Muslims, verily Allah will
not allay him from the terror of the day of Judgement.
(Tabra'ni)
33. One who raises the sword against Muslims and
persecute them without any distinction (of good and
bad) even without caring to spill blood of a believer and
non-Muslims under treaty, he is neither for me nor I am
for him.
(Muslim Sharif)
34. Blood, honour and the property of a Muslim is
prohibited uponanother Muslim.
(Mishkaat Sharif)
I have quoted briefly six Surah from the Holy Qur'an and thirty-
four Ahadith, according to which it is Haram (unlawful) to spill
blood, wealth and honour of a Muslim; and to raise arm against
him; and to participate in his murder; and to threaten him by
pointing arms at him without any sanctions of Shar ia (law). And
the individual who commits such sin will suffer the wrath of
God. Since the Army of the British government and the
contingents of their police force are for this purpose, it is thus
Haram to serve in it.
Now I would like to quote from some of the scholastic
philosophies. It is written in reputed books such as 'Jauharah
sharahAqaid Nafsi,' 'Sharah Mmawaqif,'Sharah Maqasid', etc.
that after the Kufr (infidelity) the biggest sin is to kill a Muslim
without any legal right. In the book ' Qazi Khan' (volume 3rd,
page no. 540, chapter: Kitabal Ekrah) it is written that if a king
asksa Muslim to eat ham, drink wine and eat dead meat,
otherwise he will be killed, the Muslim should eat them. If he
doesn't do it and is killed, he will die a sinner.
128 The Prisioners of Malta medicine to a patient whose condition is

certain words of infidelity otherwise you will be killed;

a Muslim should keep the faith in his heart and repeat the
words with his tongue. It is, however, preferable not to utter
these words and be killed and attain the ranks of martyr. In
this condition, both to obey and disobey the order is
permissible.
In the third situation, if a king orders to kill a Muslim or
to chop his organs without any lawful reasons, he should
prefer to die than to raise his hands against a Muslim. If he
obeys the king's order, he will be sinner. It is incumbent
upon him to face it with fortitude and be killed, and attain
the ranks of martyr. To obey the king would be a sinful act.
The same topic has been discussed in 'Masa/a Alamgiri'
(Vol. 5, p. 44), in Durr-e-Mukh tar and Sha'mi etc. In Bazaria
(Vol. 6, p. 116), Nurul Anwa'ar Tauzihe Talwih and Kashfe
Bazoori etc. the same thing is written: That if someone says that
you will be killed if you don't cut a Muslim's hand or kill him,
in such a situation one should prefer to die instead of killing a
Muslim or chopping his hand.
The above quotes are from the book of cannon laws. In
our religion, the Holy Qur'an comes in the first place. Hadith,
scholastic philosophy and Islamic jurisprudence rank second,
third and fourth respectively. Thus, all the references have
been given accordingly. Besides, Ulama of even the English
period are of the same view. Hazrat Shah Abdul Aziz
Dehlawi in his treatise 'Fatwa' (Vol. 2) and Maulana Abdul
Haei Lucknawi in his reatise 'Fatwa' (Vol. 3) clearly opined
that to serve in the British Army is Haram (religiously
prohibited). Even Maulana Ashraf Ali Thanwi's Fatwa is the
same: That it is prohibited for Muslims to seek jobs in the
British Army. This shows that the decision of the Jamiat
Ulama-i-Hind and the resolution (passed at Karachi
conference) is not new. Ever since its inception, Islam has
had the same viewpoint. Thus to stop its publication is an
interference in religious affai rs. Its publication is needed
because Muslims' current situation demands it. Asa
physician becomes more cautious and careful in prescribing
serious, it is also the duty of Ulama to care more after seeing
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 129

Muslims and ponder upon ways to check it from further

deterioration.
. Yet anot er reason is that at the time of the victory of
Ba1tul Maqd1s (Palestine), the Prime Minister of England, Mr.
Lloyd George, called it a religious war. Even Mr. Churchill
called it a crusade. In this situation, if a Muslim helps the
Christianity, not only will he be doing a sinful act but also his
act would be tantamount of Kufr (infidelity).
(The magistrate interrupted and said: I have heard your
speech patiently. End it now. Maulana Madani: I have not
touched the issue of Khilafat and non-co-operation yet. This
wasonly about Fatwa. Still I would try to wind up
afterplacing a few important points.)
Islam orders its adherents to obey the commands of the
ruler but remain within the boundaries of Islamic law.
Whatever has been said till now is under the boundaries of
Islamic law and also under the confines of the law of Queen
Victoria. If we are tortured for the reasons of being the
followers of Islam, the responsibility lies with the
government and not on us. If the government's plan is to
usurp the freedom of religion, it should announce it clearly
so that the seven crore Muslims could decide whether they
have to live as Muslims or as the subjects of the British
government. Twenty-two crore Hindus should also ponder
upon what they have to do because when the religious
freedpm will be usurped, it will be of every one. If Lord
Reading has been sent to burn the Holy Qur'an, tear down t!
1e _books of Hadith and destroy the books of Islamic Fiqh
(Jurisprudence), then the first man to lay down·life for the
sake Islam is me here.
(Maulana Hussain Ahmad Madani had just uttered the
last sentence when Maulana Mohammad Ali Jauhar kissed
him, saying 'Jazakallah'. People gathered in the court also
said 'Jazakallah' in unison.)

21. A DIFFERENT SORT OF PUNISHMEN.T IN KARACHI JAIL

 Arrangements were also made to welcome and honour him.
130 The Prisioners of Malta

"In Karachi jail once I protested against ' Jharhti' (a word

used for the physical check of prisoners before they entered
the prison compound after work in the field. Sometimes,
while checking belt etc. prisonerswere asked to remove
their clothes and wear knickers. Although I was given a
longer pair of knickers after protest, I was punished for
opposing 'Jharhti'. I was not alone in this protest. Three
Hindu brethren-Mr. Jairam, Mr. Daulat Ram and Mr.
Swami Krishna Nand-were with me in the protest. As a
punishment, l was handcuffed at night. When I did not
cease to protest, I was given 'Kanji' (salty soup of barley)
instead of food. When my protest continued, my legs were
fettered with iron chains for a month. A month's period was
yet to be over when the news leaked outside the jail. Soon
after the news was published in Gandhiji's Young India my
fetters were removed. Thereafter, my body was touched for
the sake of it but no 'Jharhti' (physical check) was made. I
was never tied upside down. This news was wrong.
Moreover, this punishment is not even mentioned in the jail
manual. They havehandcuffing, and tying the cuffswith a
highobject so that t he prisoner cannot sit. He has to stand
th·ewhole day. Praised be Allah, this sort of situation did
not arise for me and after the article was published things
were further relaxed. The incident of Aza'n (call for prayer)
came later. I had gone on hunger-strike for this. Three
Hindu brethren and eight Muslims participated in it. As a
punishment I was merely confined to the cell. After six
days, jail officials made the decision. We were allowed
tocall Aza'n in low voice23 ."

22. AFTER THE RELEASE

Big processibns were organised for many prisoners who were

released from the jail. However, the style.of Maulana Hussain
Ahmad Madani was unique. Wherever he went, he went
without any advance notice so nobody knew when he was
arriving or when he arrived.
People in Deoband were eagerly waiting for him.
Slzaikhul Islam Maulana Syed Hussain Ahmad Madani 131
24. HIS STAY PROVESAUSPICIOUS
He, however, reached Deoband at 2. O'clock in
the morning and went to the residence of
Shaikhul Hind. Only in the morning, people By Maulana's stay, it is said, the Almighty Allah made an
came to know that the successor of Shaikhul invisible arrangement for the reformation of the Assam
Hind had already arrived. Residents of province. D ring his entire stay, besides teaching, he
Moradabad had made elaborate arrangements to engaged m propagation of Islam. And this was done not
welcome and receive him. But they came to
know that Maulana Madani was already present
in the ShahiMadrasa.

23. MAULANA'S STAY IN SILHYT

There was a group of scholars in Assam who

had acquired degreesfrom MadrasaAlia of
Calcutta,from Dhaka University a d from Assam
_l!niversity. They had earned high profile
diplomas and certificates. They weregood in
Arabic literature, were well versed with the
English language and had good knowledge of
contemporary educational subjects. But, they
never studied Hadith (sayings of the Prophet)
from a Moha ith (scholar of Hadith), and they
longed for it. Maulana Hussain Ahmad Madani
once visited there. When these scholars
tested.Shaikh Madani on the subject, they were
enamoured of him and became captivated by his
knowledge. They p rsistently requested him to
stay on in Silhyt. When Maulana Madani took
stock of the situation, he found their
p rsistence ':orthy and full of love. He agreed to
stay on in S1lhyt. Many influential personalities of
Darul Uloom Deoband Delhi ap.d Mendhow
insisted that Maulana join thei; educational
institutions, but he preferred to stay on in Silhyt.
And from the first week of Rabiu Althani 1343,
corresponding to December 1924, he began to
teach there.
merely in
132 The Prisioners of Malta thestateof affairs, and were unaware

bodies, rivers and marshlands abound in the countryside of

Bengal and Assam.After crossing these riversand marshlands,
Maulana would reach villages and whatever the number of
people who gathered, he would convey to them the message
of Allah. Sometimes it happened that after bearing all sorts of
trouble, he visited a place and no more than seven or eight
people's tumed up tolisten to hissermon. He, however, never
felt aggrieved or disheartened by lack of crowd, and
addressed those assembled and called them towards Allah's
message with the same enthusiasm and cheerfulness that he
exhibited while addressing a crowd of thou sands. These
journeys were often made on foot and sometimes he returned
home late in the night. This selfless and relentless endeavour
did wonders. Madrasas began coming up at various places.
The lamp of religious education was lit. People who were
ignorant of faith and religion not only became aware of the
religion, but afte r courting devotion they began to scale the
stages of mysticism.

25. MAULANA MADANI AS THE HEAD TEACHER

OF DARUL ULOOM DEOBAND

For the first time in its history, Darul Uloom Deoband

witnessed the ugly face of mutual discord in the year 1346
Hijri, corresponding to 1927 Gregorian. Students resorted
to a new method called educational boycott. The teacher
gentlemen got divided into two camps. The whole students
body and the management of Darul Duloom were divided
into two parties. The turrets of the house of knowledge had
fallen, its base was shaken and its niches hadsplit.
Students' desires were high-minded, slogans so testy
that they did not spare even the revered and the most
learned scholar and expert of Hadith, Allama Anwar Shah,
and the head of Fiqh, MuftiAzizur Rahman.
Studentsentertaining these desires, however, wereoblivious
of the changed times, lacked the ability to understand
of the philosophy behind changes in an era.
One cannot say
 Slzaiklwl Islam Maulana Syed Hussain Ahmad Madani demolished like this. Maulana Hussain Ahmad Madani
133 approved the wisdom and seriousness of approach of the
people engaged in Darul Uloom's management. He
Recounting golden episodes from thelife
considered it necessary to extend them his support aQd
history of rightly guided Caliphs can influence
fullest cooperation not for the sake of Darul Uloom, but for
people's mind. Sentiments can be pitched to the
the continuation of religious education of the coming
boiling point. However, the importance of the
generations.
state of affairs in a time period cannot be
lowered. Past cannot be converted into the Everyfacility befitting to a great Islamicscholar, a mystique
present. Hair dye can change the colour of the and a national leader like Maulana Hussain Ahmad Madani
hair, but it cannot bring back the youthfulness
and vigour of the bygone era. To imagine
construction of something is easy, but to
construct it actually isa difficult task. Removal
is easy, but construction is difficult.
The minds of Maulana Hafiz Mohammad
Ahmad and Maulana Habibur Rahman, Chairman
and Vice Chairman respectively, were focused on
this aspect. They were not averse to the
possibility of struggle. But they considered the
change of heart (of therulers) impossible and
theslogans of revolution a clamour before time.
Maulana Hussain Ahmad Madani was
considered such a fighter who always brimmed
with emotions and feelings. His actions,
however, often showed him otherwise. His
actions were thoughtful and intelligent. This
time too his action proved it.
Although he was in Silhyt, two thousand
miles away from Deoband, the whole situation
and events were mirrored before his eyes. His
eloquent thought had perceived what became
visible in the near future.
The students' desires were deceptions, an
illusion altoget er. These heart-rending slogans
were momentary, he thought. The edifice of
Darul Uloom Deoband, whose foundation stone
was laid by pious and religious people who
were visionaries as well, could not be
134 The Prisioners of Malta Shaikhul Islam Maulana Syed Hussain Ahmad /I Iadani 135
Mohtamim (head) of Darul Uloom Deoband reached him, revoked. As per Darul Uloom's rule, one
his conscience bespoke that the interest of Darul Uloom
wasgivenonlyfifteen days in a year as the casual leave. For
was greater than any personal interest that he may be losing further absence, money wasdeductedfromthesalary.
or foresee to lose in the future. Darul Uloom was a thorny
Thisapplied to Maulana Madani as well.
place to live in those days. But the sword and spearhead of
the battlefield had made him habitual of such a life. Thus
he bade farewell to the lovely, pleasant Silhyt and made the 26. CHANGE IN POLITICAL CLIMATE AND REFORMATION
thorny desert of Darul Uloom Deoband his nest. It was the IN THE NATION'S MINDSET
reward of his sincerity
thattheblowingwindstormsubsidedand Darul Uloom When Maulana Madani and other detenus came out of the
marched on the road of progress. In the words of Mufti Karachi prison in theyear1923, they found the political
Atiqur Rahman: climate in the country changed. Chauri Chawra is a village in
district Gorakhpur where after being repeatedly humiliated
"The fact is that during the period Maulana Madani held the villagers torched the police post and burnt alive six or seven
post of Vice Chancellor, Darul Uloom Deoband gained policemen on February 5,1923. Most of the Indian political
unprecedented popularity. It became such a renowned treasure-
stalwarts were in jail. The leader of the movement was
houseof spiritu_al guidance that Darul Uloom had never enjoyed
such a status in history. Maulana was both the head and
Gandhiji. He believed in the principle of non•violence and
unparalleled teacher of Hadith at thesame time. His love for the wanted to run the whole movement on this basis. He realised
downtrodden and his hospitality made thissmall town a garden that the masses were not yet capable of following this
of peace and tranqu illity."24 principle and gain freedom. Thus he withdrew the
rnovement.25
To lecture on Hadith, particularly of Bukhari Sharif, where
Indian leaders in general were not happy with this move
around two hundred and fifty students attend at a time, was
of Gandhiji. Even being the greatest follower of Gandhiji,
the best service - rather a matter of envy for those who value
Pandit Jawaharalal Nehru wrote these words in jail:
knowledge. But to liberate the country from foreign yoke was
also the duty of the time. For fulfilling the best and envious "The incident of Chauri Chawra and the outcome of it has given
service, one cannot side-track the duty of the day. Thus,
Maulana Madani accepted the responsibility at Darul Uloom
25. The short note of 'Rooh-e-Raushan Mustaqbil' is pregnant with
with the conditions that: meaning. It said: "The non-cooperation movement that started
"Maulana shall be free for any political activities and Darul in 1921 went on spreading and strengthening itself. The
Uloom shall put no hurdle in it. He shall have the liberty to government wanted to supp ress it through different mea ns.
travel for at least a week in a month for his political mission. Riots followed. The biggest was the Chauri Chawra incident.
There shall be no requirement for him to submit any leave As per Gandhiji's suggestion, the Working Committee of the
application. Money for the week that he shall be absent, will Ind ian National Congress in its meeting at Bardoli passed a
not be deducted from hissalary." resolution revoking the Civil Disobedience movement for
which more than thirty thousand people were jailed. Within a
However, a few years later when clashes between political month of this revocation, Gandhiji was put to jail for six years
parties affected many a sane minds, this concession was
on 13th March 1922. Gandhiji started 21-day fast in
the jail on 20th December 1924. Sudhi Sangathan
and Muslims movement
136 The Prisioners of Malta Madan

us a chance to think over the ups and downs of the principle

of non-violence. I felt that if the arguments of Gandhiji in
withdrawing the movement were correct, our oppon nts
would always have the opportunity that whenever they
wished they would create such a situation when we would
have to stop our fight.26"
The arrest of Muslim stalwarts like Maulana Mohammad Ali
Jauhar and Maulana Abul Kalam Azad had infused life in the
movement. People were restless and wanted that the Indian
National' Congress in its session at Ahmadabad adopt a
resolution demanding total independence. Withdrawal of the
non-co-operation movement diminished their enthusiasm. A,s
the disenchantment grew among the people, the government s
strategists considered it a blessing in disguise. Th y ent
feelers to certain imprisoned Hindu leaders. The palpitations
of Shradhanandji's heart gave them favourable signal.27 The
shrewd Britishneededit.Muslimshadshowngreatenthusiasm
during the Khilafat movement and had pushed hard for the
Independence movement. Those Hindus who were pa iots
respected their sentiments. However, there were al o highly
educated Hindus28 who had formed a dreadful picture of
Muslims or, perhaps, they were presented a dreadful picture
of what would happen to them if Muslims' enthusiasm for
war of Independence succeeded.29

26. My Story, Vol. 1, p. 146.

27. Maulana Tufail Ahmad writes that in the year 1929, renow ned
leader of non-co-operation movement Swami Shardhanan was
taken out from the jail for talks. After the talks, whichremained
secret, he was soon freed from the jail. After his release from_
the jail, he started Shudhikaran of Mus lims. The same time
Dr. Moonje started a Sangathan that was a rabidly communal
organisation. On another hand, at the_Musl s' Educati nal
Conference held in Aligarh, the Education MmISter of Pun1ab,
Sir Mian Fazal Hussain, asked Muslims tospread Islam among
Rajputs.
28. For example, Madan Mohan Malviya.
29. It was famous then that the Viceroy of India had warned
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 137

While they were being presented this dreadful 30. Malkha were probably Rajput. They were a big tribe in district
p icture, their attention was also being drawn toa Mathura, Eta and Etawa.
31. The Mau tribe in Allor. Bha ratpur, Jaipur, Jodhpur and places
bigger loss the Hindu community had to bear for
around Ajmer such as Cheeta and Marani had great number of
centuries because thousands upon thousands of neo-Muslims for whom circumcision meant becominga
Hindu families embraced Islam. In Uttar Pradesh30 Muslim.
,Rajasthan and Gu jarat32, there were many tribes
31
32. Ahmadabad, Surat and villages in Khera district had a tribe
which had discarded the sacred thread of H ind called Maula Islam Gracia, with a population around nearly
uism and undergone circumcision ceremony.
Howeve r, Islam had neither penetrated into their
hearts and their culture, nor had their living style
changed.
While lamenting the loss of th ese tribes to the
Muslims, the stra tegists of the British government
had assured the Hindus that theselossescould be
regained. Communal Hindus appreciated the
British view and engaged themselves in the
Shudhikaran movement (movement to make neo-
Muslims to revert to Hinduism). In order to stop
their inner bickerings, they formed organisations
and tried hard to convert neo- Muslimsby
organisingcamps. Theatmosphere at least in north
India and Rajasthan was vitiated.
This was the period when Kamal Pasha had
taken charge in Turkey. In his opinion, one should
not venture beyond one's limits. Moreover, the Arab
uprising had provided a good excuse for it. Thus he
tore the fabric of Khilafat and absolved himself from
the responsibility for the Muslims' world. When the
centre of Khilafat itself ended, the Khilafat
movement lost its esteem. The heat that the
movement had generated began to die down and
things for Muslims turned stagnant. Thesimoomof
Sudhikaran brokethisstagnation and produced a rival
for this movement. If on one side there was
Sudhikaran movement that called neo-Muslims to
reno unce their new
 Thiscould end, b u t only if the whole nation
138 The Prisioners of Malta understood and felt about its worsening economic
plight, destruction and
religion and revert to habit of idol worship, on the other ere
wasTabligh movement calling them towards the subhme
purity of Islam. Thus, instead of the centres of unity, entres
of discord were established. The centre of Shudh1karan
movement was at Gurukul Kangri in Dehradun, while the
centre of Tabligh movemen t was in Kamal.
For a Mujahid and a great freedom fighter like Maulana
Hussain Ahmad Madani such a political climate was highly
disheartening. He knew that the British purpose behind
these acts was nothing but to divide and rule and to crush
the freedom movement. However, a courageous thinker
does not allow despondency to overcome him. He too
alwayslo o ks for a way out that would turn the great
despondency into
hope.
Let us ta_ke a glanc e at the existing scenario during the
freedom struggle:
1. Sucha powerfulnationwasrulingoverIndiathatwithin
the expanse of its reign the boundaries of East and
Westmet.TheSun neverset on itsempire.Its
resources were unlimited and everything that a
nation needed to subjugate another was at its
disposal-an enemy with whom, even if one wished,
one could not meet withforceas thatforcewas non-
existent.Forthesimple reason that the entire Indian
population was unarmed and even gunshots could
make them to shiver. Not to talk of cannon fire
whose mereboom could turnthings intoshredsand
pieces.Foreign powerslikeTurkey and Germany
from whom some help could have be n expected
were destroyed. One's own strength was nil, a big
zero. There was a strategy however. That strategy
was boycott and non-co-operation. But this needed
unity. And here the British policy of 'Divi e and
Rule' was in fullswing, playing its ugly role.
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 139 and theleadership passed over to Gandhiji, who
made the spinning wheel the symbol of his
British had reached its peak. The people movement. Thus, the boycott of the English goods
showed this zeal not because of the economic that associates of Shaikhul Hind and
exploitation by the British and hatred for
slavery. It was because of the cri e
committedabroadbytheBritiish government
against the Turks. When the Turkish situation
changed, the people's enthusiasm and zeal
weakened too. The nee of the hour was to
generate a strong feeling agamst the
economicexploitation and the worsening plight
of the massesso that strong and durable strategic
stepscould be taken till themisery was
removed.
3. Economic issues had brought many revolutions in
Europe. The end of the British hegemony in
America was also made possible through boycott.
After trampling over the natives, the Whites of
Europe had become the citizens of America. The
Whites from Britain through their diplomacy had
taken over the power. Other European nations
were now sick of the British hegemony. Through
the instrument of boycott, they not only brought
an end to the British rule, but they threw them out
of their countries as well.
4. Things like boycott had no real meaning for the
British. However, manufactured goods were their
jugular vein. Theboycott of goodsmanufactured
by themcould have taken their life. In the
beginning of the twentieth century, Shaikhul Hind
and his associates had well understood this
vulnerability of the British . Thus the report the
CID had prepared relating to the 'Reshmi Rumaal
Conspiracy' contained the names of those who
had started wearing locally made Khadi and were
prodding others to boycott the clothes made in the
mills of Manchester. Almost twelve years after
the German war ended alongwith the Khilafat
movement, the Independence movement started
 the conferen ce turned into a class. At Darul Uloom he taught
140 The Prisioners of Malta

27. PROGRAMMES

In view of the past experiences, Maulana Hussain Ahmad

Madani tailored his programme for struggle in the political
field. Byinstilling thefeelingofeconomic
exploitationamong the masses, he inspired them and gave
practical shape to the boycott of English goods. The
definition and expl ation f economic exploitation became
the important topic of his speeches. From the pages of
history books, from journals and newspapers, he collected
and memorised a greatde lof dat_a. India was a 'golden
bird'. What sort of prospenty was m India before the
Europeans arrived? How was the health of the people?
What were the rates for grain and cere ls? What wereprices
of essential goods? What wasthest te_ofindus try? How
popular were Indian goods abroad, especially m Europe
itself? How much was India earning from its exports? How
did the decline start after the Europeans arrived?
Instead of prosperity, there began poverty; instead of
inexpensive and low price, things became costly; instead of
wealth, there was penury; instead of opulence, there was
scarcity; in place of knowle dge and skill, there was illiteracy
and pedantry; instead of unity, there was disunity, hate and
jealousy. And all this went on increasing with the passage of
time.
Maulana had complete data of progress and decline for
every period from the reign of Afghans, that is, from 12th and
13th century to the British rule in the 20th century. A large
portion of these data was in his mind and he used to present
this before the people wherever he addressed meetings. He
presided over many all-India conferences _an a great part of
his presidential address was devoted to highlight these facts.
The purpose was to generate popular feelings against
exploitation among Indians and prepare the b_ase for freedom
struggleon economic grounds. It was also to give them a sense
of economy and introduction to politics. During his address,
Hadith to his students. At conferences, he taught
politics to
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 141 28. INSERTION

people were not very enthusiastic about his Maulana Hussain Ahmad Madani was imparting political,
speeches. Sometimes, the moment he started educational and missionary services simultaneou sly.
presenting data, people began to leave the meeting, Above all, he was the head teacher of Darul Uloom Deoban
saying that Maulana had now started giving out the d and as such it was his duty to participate in the executive
rates of flour and rice. body
It was the steadfastness of Maulana that he never
lost heart. Without bothering about the thinning
audiences, he would explain each and every aspect in
detail. And the labour was not lost. Slowly and
gradually, people became attentive. Later, their
interest grew so much that Maulana's style became a
trend. People began to like those speeches that had
the flavour of economic issues. Speeches that did not
have this flavour were soon considered
unimpressive.
Besides speeches, Maulana showed this
determination L11 action too. Everything he
personally used was made in India. In those days best
soap-cakes came from England. But when presented
tohim for use, Maulana would politely decline them.
People often pressed him to lead the prayers and he
frequently accepted their demand. However, if the
Musallah (prayer carpet) was made out of imported
doth he would remove it and pray on the palm-tree
mat. He would not pray on cloths that carried square
prints because that resembled the Cross. He even
criticised if such squares were made on the boundary
wall's wire netting.
Besides teaching, delivering lectures and public
speeches became his preoccupation. He delivered
hundreds of speeches in a year. And in every
speech he dwelt at length on the economic
problems of the people. His speeches were sincere
and touched people's hearts. They gradually struck
the right chord with the people and changed their
minds.
142 The Prisioners of Malta Shaikhul Islam Maulana Syed HussainAhmad Madani 143
a person of Maulana's calibre could do it all at a time. For this Almighty Allah had given unparalleled wealth of se lfless
he had to sacrifice his peace and tranquillity. Day and night it ness who. did not care for any praises or criticism, could
was a struggle for him; a continuous struggle launched by a hav contiunously and relen tlessly struggled even in the
person whom the Creator had accorded an extraord inary face of such attacks and injuries to his fee lings.
spiritual power. Almost ten months a year would pass in teaching and
Many hours' long speeches at night, thereafter travel propagation. Then the blessed month of Ramazan (the month
back, and on reaching the Madrasa, again hours of lectures to of fa ting) v.:ould come with all its gaiety.33 Syed Ahmad
no less than two hundred and fifty stude nts at a time- Shahid and his successors paid special attention to reforms in
students of diffe rent calibre and temperament. Among them Bengal. How was it possible that Shaikhul Islam Maulana
were also those who had been teaching for many years but Hussain Ahmad Madani, who was the successor of his noble
wanted to listen to their Shaikh on Hadith. The same mind spiritual guide, would not make this too the focal point of his
that began its day with lectures to more than two hundred and attention? His few years' stay in Silhyt had drawn the Muslims
fiftystudents, would continue lecturing after Zahar (noon) of Benga l, especially the Muslims of Assam, to him. The
prayer, after Asar (afternoon) prayer,and sometimes even residents of Silhyt were so fond of him that they got the
after late night prayer, without tiring. Shaikh 'reserved' for themselves for the whole month of
This rou tine was not for one or two days. It was Ramazan. They would spend the whole year wishing to see
continuous. And it was not confined only to daytime. Even at Shaikhul Islam.And soon as themonth of Sha'ba'n arrived,
night the same sort of engagements continued. For example; theinvitation letters would start reaching him. If any doubts
during his stay in Deoband, it was his daily routine that after arose in their mind, delegation from Silhyt residents would
Maghrib (evening) prayer,heoffered Nawafil-e- arrive to fetch Shaikh. Maulana would reach Silhyt on 27th or
Maghrib,which is also called Salatil Ada' bain. In this, a 28th of Sha'ba'n. Soon after he reached there, his schedule
chapter from the Holy Qur'an is recited daily. Then there were would become strangely different.
religious instructions to Muridain (people who had taken His spiritual disci ples from all over Bengal would
allegiance at his hand) or taking of allegiance itself. Then converge at Silhyt. Some of them would leave within a few
again, after Islza' (late night) prayer there would be at least days, but many others stayed on. On an average five hundred
two hours' lecture, then reading books, journals, newspapers people.assembled there everyday. After breaking fast and the
and taking notes from them, and then invocation and Maghr1b praye r, Maulana would engage himself in Salatul
contemplation after Tahajjud (mid-night prayer). Awwabin (Nawafil after Maghrib prayer), reciting a chapter
Appreciation and acclamation for such brave hearts that from the Holy Qur 'an in this prayer.After Isha, he led
elevate the level of courage in other human being! But in the Taraweeh prayer where five hundred to six hundred people
entire periodof his freedom movement, instead of acclamation took part.
and appreci ation, what he received was slander and After Taraweeh, recitation of one more chapter from the Holy
accusations. He was abused and plans were hatched to Qur 'an was offered during the Nawafil. Th en after a short
humiliate him. There was a conspiracy (be this fate reserved rest, he offered Tahajjud, in which he recited the Qur' an
for the enemy of Isla m alone) to ass ass in ate him and consecutively. This continued till early morning. At the last
murderous attacks were even made on him. Ironically, all
these acts were directed at him not by strangers or enemies,
33. Maulana's engagements in the blessed month of
Ramadhan have been written in detail in the
book, 'Sha'ndar Ma' zi'
144 The Prisioners of Malta organisations and from their daily activities they were fanning

hour, he would take Sahur, and a little rest after Fajr

prayer. After just an hour and a half of rest, he would start
meeting visitors and counselling them on religious affairs.
The residents of Silhyt and people from nearby villages
often invited him for public address and religious
counselling. Maulana would take a short rest after lunch.
After Zohr, the session to recite and to hear the recitation
of the Holy Qur'an would begin and continue till Asr
prayer. Between Asr and Maghrib, he would engage
himself in counselling and admonition. Likewise, nine to
ten sittings of the Holy Qur'an would go on in a day.
Meetings for speeches and counselling would be in
addition to this.
Soon after the Eid prayer was offered, he would start
preparing to leave Silhyt. As per the request and demand of
his followers and spiritual disciples scattered between Bengal
and Deoband, Maulana would go on staying with them. At
the end of Shawwal, he would reach Deoband. During this
period if he decided to go for Hajj, such hectic journey would
continueforsixmonthswithout any restor recreation. In Mecca
and Madina, he had a vast circle of acquaintances. There too
the same busy schedule would continue.

29. SECOND PHASE OF FREEDOM S1RUGGLE AND THE

ROLE OF MAULANA HUSSAIN AHMAD MADANI

The phase between 1923 and 1929 (that should be termed as

the phase of propagation and training, during which Maulana
addressed meetings at hundreds of places to arouse the
public) was the period of turmoil from the political point of
view. The British government wanted to suppress the popular
feelings. It had already experimented suppression during the
Khilafat movement. On one side, there were self-pro claimed
leaders among Muslims and Hindus who had raised the
banner of leadership. They served the purpose of the
government because they were forming communal
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani stating that if Indians by their mutual co-operation and
145 consultation could come out with a Constitution and present
it before the commission, the commission would accept it.
movement. They were busy too. They were The Indian leaders took it as a challenge. Efforts were made
struggling to extinguish the flames of hatred that to bring about unity. Sometimes 'Unity Conferences: were
the communal organisations had lit. The polluted held and sometimes 'All Parties' Conferences'. 'Muslim All-
atmosphere had polluted people's minds too. Party Conference' was held on
There was neither a fixed goal, nor any thought-
out programme. Those in power had their fingers
on the strings of communal violin, but their tong
ues sang the 'raga' of reformation. What sort of
reform was it to be was not yet clear.
The Indian Natio al Congress had carried
patriotism to the stairs of various autonomous
states. But the Congre ss leaders were neither able
to grasp the meaning and its status, nor were they
able to explain its essence to the people. It was like
the saying of a poet:
The dream of mine became tired of the excesses of
interpretation!
The Muslim League and the Hindu Mahasabha
were already t ere. When the expectations of
imaginary rights increased, signboards of more
organisations started coming up. Some parties
got together and started efforts at unity.
However, these parties themselves became a
party todisunity. The British Parliamen t in
London wanted to give a lot of things to Indians,
but they were pained to see that Indians are not
united. Many groups were at oneanother's throat.
The Parliament in London announced the
formation of a committee called the Simon
Commission. The commission was tasked to
investigate, upon rea ing In d ia, the extent to
which Indians had acquired political awareness,
what responsibilities could they handle and how
many rights should they be given. Lord
Birkenhead, the Minister of Indian Affairs in the
British governmn t, even went to the extent of
December 31,1938 nd January 1,1939 in Delhi. His Highness
146 The Prisioners of Malta celebrated the
Independence Day. Meetings were held, processions were taken out,
long resolution adopted by the conference was based on the flags were unfurled and oaths were taken to
condi tions that later on became the 14-point charter of
demands of Mohammad Ali Jinnah. For example, India
would be a federal country, residuary powers would rest
with the states; one-third seats in the national Parliament
would be reserved for the Muslim members; in states where
they were a numerical minority 33 per cent seats would be
reserved for the Muslims in the state legislatures; and in the
states where Muslims were in a majority, their majority in
the state
legislatures should be main ained. N? Bilfor roposa would
be allowed tobeintroduced m thenational Parliament1f
three- fourth members of that community were opposed to
it; separate electorate for the Muslim would ontinue a long
as theydeem it necessary; proportionate to their population,
seats should be reserved for the Muslims in the
government
employment etc. . . ,
During this chaotic situation, a committee called Nehru
Committee' under the chairmanship of Motilal Nehru
was formed. The committee prepared a report that
contained suggestions for reformation, believing that this
was acceptable to all parties. Unfortunately, however, no
party accepted the report. The Congress accepted t e
report because the party itself had formed the comm1 tee
th t made these suggestions. The Jamiat Ul.ama r;Jecte it
because the committee had put the suggestion of Swara;
as the las t stage. The Jamiat Ulama was the party
representating those Ulama who sacrificed_ t eir li es
ai:id wealth in pressing the demand that the British quit
India. The Jamiat at its Calcutta session had already
passed the resolution demanding total Independence.
At last, by the end of 1929, the Congress changed its
stand. At its Lahore session on December 25, 1929, the
party adopte d a resolution demanding total Indepe dence.
us, the'Nehru Rep ort' was dumped for good mto
the nver Ra'vi. After a month, on January 26, 1930, it
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani Sajjad, the Nayab Ameer of Emarat Shariah of Bihar.
147 Thereafter, famous interpreter of the Holy Qur'an from
Lahore Maulana Ahmad Ali and MauJana Abdul Haleem
On March 13, 1930, Gandhiji marched barefoot to Siddiquiand others supported the resolution.
Dandi so that he would prepare salt after breaking The session was highly uproarious. Big guns from cities
the British law. Hindu-Muslim patriots ran were not ready to take the responsibility of this conference.
together sho ulder to shoulder and began to march
with Gandhiji. That made the Dandi march a
historic event in India's Independence movement.
In fact, it was this march that infused new life in
the Independence movement.

30. PARTICIPATION OF JAMIAT ULAMA-I-HIND

When steps were taken to achieve a goal that

the Jamiat Ulama-i-Hind had nursed for years, it
was not possible for it to drag its feet. It
organised a general body meeting at Amroha
(May 3-6, 1930) and decided that when the
Indian National Congress had dumped the
Nehru Report and made total Independence its
goal, there was no reason for Muslims to stay
away from the Congress. Rather , it was their
duty now that following the Shariah and with
full determination and perseverance they
should co-ordinate with the Congress and start
marching on the non-violent path towards
Independence.
Extending elderly person's affection to scholar
MauJana Hifzur Rahman, whom later generations
were tocall'Mujahid- e-M illat', Maulana Hussain
Ahmad Madani asked him to present the
resolution at the Jamiat Ulama session. And lest
any other leader take the lead, he himself
seconded it. He shed light on theresolution from
allangles, including religious, and termed the
struggle for Independence as a religious
obligation. The second and third persons to
support the resolution were Allama Syed
Sulaiman Nadwi and Maulana Abdul Mohasin
Selfless people of Amroha and Moradabad, especially
Syed
148 The Prisioners of Malta Shaikhul Islam Maulana Syed Hussain Ahmad Madani 149

They had to squarely face the challenges put up by both the caravan had already started rolling. The majorit y had
Muslims and non-Muslims. Besides Jamiat members, risked their lives. They had bared their chests before the
Ulama closely associated with Maulana and other Muslim bullets of the British police and troops. The question was: if
dignitaries attended the conference after taking permission Muslims remained aloof from the Independence movement,
from the government. They sympathised with Jamiat and what would be their position in the Independent India. The
advised it not to pass a resolution in support of the Indian majority would have trudged the dangerous path of
National Congress. revolution without caring for the consequences of
Some Muslim leaders, notably among them Ali brothers, participating in it, and the Muslim minority would not have
had given a tempting slogan "First agreement and then co- even a taste of it. They would always be obliged to lower
operation". They also floated a Jarniatul Ulama of their own their head before the majority. Ulama knew very well that in
and organised its conference under the chairmanship of politics a promise does not hold water unless one has power
Maulana Mohammad Ali Jauhar at Amroha about the same to redeem it.
time. Their resolutions were as enchanting as their slogans. It To march through the thickets of thorny revolution, to
made common Muslims angry with Jamiatul Ulama-i-Hind as bear with the dangers.and to overcome horror and terror is a
they were with the Indian National Congress. great strength. To debar Muslims from showing this
No doubt, agreement was necessary. But from 1922 till strength and to expect fulfilment of a promise by a
date Muslims were cheated. And since these cheats were victorious majority was naivety and stupidity of highest
alive, wasanyagreement possible in theirpresence? order. In politics, rights are not distributed like charity.
Especiallywhen theaccord would have affected those They have to be secured by power and strength.
whofor their ownselfish ends had made an excuse of the Above all the fact was that the members of Jamiat
Hindu-Muslimdiscord? Ulama were bearers of the flag of those martyrs who
The patrioticleaders had not forgotten the speech Prime emphatically believed that India was their country. The
Minister Lloyd George had delivered on August 2, 1922, in British had usurped and snatched it from them. To win it
the British Parliament: back from the British was the religious obligation of every
Muslim. It was this concept that made Shaikhul Hind
"If things were not clear earlier, I would like to make it clear Maulana Mahmood Hasan to start the movement all alone.
now that by (constitutional) reform we do not mean that as a And on his return from the prison at Malta when he saw
result of i ts impl me en tation we should abdicate from thecountrymen (Hindus) joining the movement, he
our responsibility. The thing that I want to emphasise upon expressed his profound happiness at their joining hands with
here is that however successful the Indians as a legislative
the Muslims.
body or as thinkers of the country may be, in my view there
would not be any time when they would be able to carry out In short, the Jamiat Ulama-i-Hind passed the resolution
their work without the assistance of a small group of British and Ulama having sympathy with the Jamiat started
officials, though their number in thirty-one crore may be just working on it. Maulana Hussain Ahmad Madani was not
twelve hundred.
"
34 among the office-bearers of the Jamiat, but every one
believed that he was the torch-bearer, the leader.
The question then was not one of starting a movement The government policy was not to arrest the prominent
because the movement had already been launched. The Muslim leaders. In the government's view, if they were
arrested and the common masses became restless,
its own
150 The Prisioners of Malta and the Indian National Congress was opened. But leaders of a
slave nation have no right to
would be proved wrong. Thus, the government caught hold
of Maulana Fakhruddin (who laterbecame president of Jarniat
Ulama-i-Hind and Shaikhul Hadith of Darul Uloom Deoband)
and an unknown Maulvi like me and put them behind bars.
But the government did not come in the way of persortalities
like Maulana Madani and Mufti Mohammad Kifayatullah.
The movement did not go far that year because to
compensate the failure of the Simon Commission, the
British brought forward yet another illusory proposal in the
form of Round Table Conference. For its success, the
support of the Congress was considered essential. Gandhiji
was taken out of jail, discussions were held with him, and
an agreement was reached upon what is known as Gandhi-
Irwin Pact. One condition of the pact was that all political
prisoners would be released.Thus on March 31aU
politicaldetenuswere released.

31. MAULANA MADANI'S ARREST AND RELEASE IN 1932

Some time after the Gandhi-Irwin Pact, Lord Irwin left

India. Lord Willingdon took charge as Viceroy of India on
April 17, 1931. His thinking and policy were just the
opposite of Lord Irwin's. The Round Table Conference took
place during his tenure. It was he who nominated the
members for the conference. From among the nationalist
Muslim leaders, none was selected. Among the Hindus, all
except Gandhiji were die-hard. Gandhiji was not ready to
accept his selection, but the Congress resolution forced him
to accepted. He went to London and participated in the
conference . Right from the beginning, not much was
expected from the conference. The result, somehow, was
the same. They could not agree on any formula. The basic
issue related to the movement was left to the British Prime
Minister Ramsay Macdonald . A disa ppoin ted Gandhi
returned to India on December 28, 1931. Soon after his re
turn, a 'register of complaints' between the go vern men t
 Shaikhul Islam Maulana Syed Hussain Ahmad }, Iadani 1 51 that he was asking for a knife from him to cut his throat.
The DSP kept quiet and left. Later, when the train stopped
on January 4, 1933. The Indian National Congress at Muzaffarnagar station, the DSP presented to Maulana
did not react for some time. Later on, it announced Madani the translated version of the notice. Maulana saw
launch of a Movement. The government reacted that the notice was signed
strongly and passed an ordinance ag ains t it . The
ordinance empowered the authorities to impose fines,
confiscate property, open police firing, etc. Another
ordinance was passed and the Indian National
Congress was declared illegal. The party dissolved
its working committee and nominated 'dictators'. But
as soon as the dictator came into the picture, the
government would arrest him. One after another,
they all were arrested. How could the Jamiat leaders
escape the honour of im prisonm ent! The Jamiat too
resorted to nomination of dictators. On a day fixed
for the meeting and protest, the 'dictator' would reach
the place and address the gathering. The police
would arrive at the scene and baton-charge the
procession and the public meeting. The dictator, who
carried the party flag in the hand, would be arrested.
Oft en it hap pene d tha t as soon as the dictator was
nominated, the police pounced upon and arrested the
under and did not allow the procession or the
meeting to take place.
Maulana Hussain Ahmad Madani was the sixth
dictator of Jamiat Ulama. In July 1932,
corresponding to Rabiul Awwal 1351 Hijri,
Maulana's turn came. He took the morning train to
Delhi. As per the programme, he was to address the
people at Jama Masjid after Juma prayer. The police
also boarded the train at Saharanp ur. There was a
large crowd at Deoband station to greet Maulana, so
the police refrained from action. However, at the next
Rohana station, the deputy superintendent of police
presented Maulana a notice, which was in English.
Maulana said he did not know English. The DSP
asked for his pen so that he could translate the notice
for him in Urdu. Maulana poked fun at him saying
152 The Prisioners of Malta
Shaikhul Islam Maulana Syed Hussain Ahmad Madani 153
m a g is tr a te of Sa hara np ur. The d is tr ict magistrate of
33. MAULANA MADANI'S LETTER TO
Muzaffarnagar was present there. He wrote the notice on his
HAFIZ MOHAMMAD SIDDIQUE3s
behalf and handed it over to Maulana. Thus, Maulana was
taken away from the train and could not reach Delhi. The day Respected and honourable!
passed and another 'dictator' was nominated. Later on,
Assalamo Alaikum Wa Rahrnatullah Wa Barkatahu.
Maulana was released.
This act of Maulana was no less than Jihad as at that How are you?
time he was suffering from a severe wound on his leg. It I.am honoure, d to see you r l tter. Since I am engaged in
was extremely difficult for him to walk even a few steps. ertam_work, I won t have much time to answeryourquestions
The wound had so worsened that others could not bear to m detail though your questions require detailed explanations.
see it while dressing was being done. Maulana would be so Due to shortage of time, I would answer your questions in
calm as if it wer not his but someone else's wound was brief.
being treated. Allama Maulana Anwar Shah Kashmiri Islam in any situation has never contented of slavery.
wrote to him advising him not to proceed in this condition From many categorical statements in the Holy Qur'an, it
and change the date of his turnat being the 'dictator', but he becomes apparent that Islam demands the victory and rule of
did not accept the suggestion. Momin (uprigh t Muslims). The Holy Qur'an says:
"He it is who hath sent His messenger with the guidance and
32. THE NEED FOR COOPERATION WITH THE CONGRESS: th eligion of truth, that He may cause it to prevail over all
POLITICAL REASONS AND RELIGIOUS ARGUMENTS religion. And Allah sufficeth as a witness."
(Su rah Al- Fath, verse: 28)
How beneficial were Maulana Madani's writings, speeches The Prophet Hazrat Mol\ammad (may Allah's peace and
and sermons for the community? Today our ears long for such blessingsbe upon him) says:
discourses, but we do not hear them. His writings are
benefiting the masses even today. Most of the Maulana's "Islam always remains dominant, and is never dominated
writings were in response to the questions posed to him. The upon."
issue of joining hands with the Indian National Congress was And in 'Sha'mi' it is written,
a riddle. And the slogan 'First agreement and then co-
operation' madeitsuchan enigmathatevensomeright-thinking "The_Muslim rulers who have accepted the suzerainty of a
non- Mushm ruler, they would remain Muslims even then. If
people got confused. Maulana Madani's letter, which he wrote such f_ollowing is without any need, then they would be
in answer to questions by some persons, is not only a literary committing a sm. The acceptance of suzerainty could be as a
piece but also a historical document. It also points to the temporary policy"
people's mind of those days. The reforms Maulana spread (Sha'mi, Vol. 3, p. 366)
through these letters are an important part of his biography.
All his writings cannot be brought here, but neither can they If an Islamic state is under the rule of an infidel, it becomes
be igno red. Two of these letters are presented here as a obligation for all Muslims to engage in jihad against such a
· rule and expel it. If the Muslims of that country are careless in
specimen.
154 The Prisioners of Malta He, however, will not enjoy the royal powers.

their duty, the obligation respectively falls on all Muslims of 36. Durre-Muk htar Wa Hashia, Raddul Mukhtar, Vol. 3, p. 306, and
the wo rld.36
Thus it is the duty of all Muslims of India that to liberate
this country from the hegemony of the British infidels, they
should use every possible instrument at their disposal - from
boycott to the armed struggle. In view of the curren t
political situa tion and united Muslim strength, it is the
consensus of Ulama and experts that since Muslims do not
possess the required strength and power to overthrow the pr
sent government, it is the religious obligation of eve:}' Mus
to strive against it in a peaceful manner. Howev r, if Mush
at this point of time fight single-handedly against the
Bntish, their defeat is certain. And it is also certain that
Muslims will have to bear the political and economic
consequences of such an act. Thus to make the peaceful
agitation against the government successful, it is necessary
that othercommunities living in India also join hands . Due
to the united struggle of differentcommunities, when
Indiashallachievefreedomand
a new system will be established, Muslims and non-
Muslims together shall participate in forming this system.
Although the new system would not be totally based on
Islamic principles,Muslimswillhave aneffectiverolein
it.How much closer to the Islamic standard can they mould
thissystem now depends upon the Muslims' tact of
propagation. And for this reason, the system that would be
established after Independence would be considred a les r
evil in co p o_n to thepresent system. While discussmg the
subJect, 1t s necessary for us to keep this principle in our
mind. After this necessary preamble, the answer of your
spec c questions pertaining to thecomingsystem of
governmen t 1sas follows:
1. The Constitution of independent India shall be
democratic, in which a President will be elected either
directly or indirectly for a fixed period. Sometimes the
President will be Muslim, sometimes non-Muslim.
 ShaikJml Islam Maulana Syed Hussain Ahmad Madani 155 protectionof Muslim society from anti-Islamic values
and traits can be done through community correction
2. Althoughinthecentralgovernment theratioof centres.
Muslims will be lessthanofthe non- 4. Thequestionof Ind ia' s freedom isa nationalissue,
Muslims,Muslims willhave the cons titutional rather it is the question of the freedom of the Muslim
guarantee that will protect their political, nation.
economic and religious rights. Subjects falling After getting free from the British hegemony not only
under the central government list will be
limited i.e. defence, foreign affairs,
transportation and certain economic powers.
Barringthese, allsocialand cultural issues will
fall under the state jurisdiction. Thus the
decree to pass and implement the religious
laws will be with the provinces. In states
where Muslims are in a minority, they
willhaveconstitutionalfacilities whereby they
can follow and will be governed by their own
personal law.
3. The system of education will fall under the state
list. Thus in Muslim majority states, your
question doesn't apply. In Muslim minority
states as well, since Muslims will be in the
government as per different percentage in
different states, ihey can demand from the
government special provisions to protect their
religious education. For this, they may have to
pay extra tax or they may have to arrange their
own institu tions, for which they
willhavefullliberty. If theeducation system and
the syllabus are not against the temperament of a
Muslim nation, education of Muslim and non-
Muslim students together in schools and colleges
is not going to affect much. Out of regular
educational institutions, Muslim and non-
Muslim students' participation in different
commercial and technical institutes of the
government is already there. Moreover, to keep
away from co-operation with others in a country
and city life is quite impossible today. The
propagation of Islam amongst Muslims and the
156 The Prisioners of Malta government does not affect them in any way. A province
under one central rule will be equally self-governing, as it will
upholding the truth but fetters of slave ry would be
have gone from the Muslim countries by then. To independent of two centres. Therefore, if Muslims want,
fulfil the collectiveduty of Islam, they will be more while participating in a Union, they can
independent than the Indian Muslims. Indian
Muslims willbebetter suitedtowork
asvolunteerforce. Effectiveparticipation of Muslims
in the central government, a good number of
population in the entire country, Muslim rule in
different provinces, strategic geographical location
of theseprovinces, Muslim traitsand politicaland
religious alliances with the neighbouring Islamic
countries will give enough guarantees that the
foreign policy of India would be pro- instead of
anti-Islam.
5. Undoubtedly, Islamic laws are the true guarantors of
peace and tranquillity in the worl d. In common
government, thesovereignty of these lawsalonecannot
beestablished. Nor theShariah law canbeimplemented.
But it will be an intellectual and behavioural challenge
before theMuslims that theyget thesupremacyoflslarnic
law accepted and implemented by the other
communities. The lesser evilcannot be the ultimate
goal for the Muslims. Theroad toaction is open for
Muslims. This road will not close afte r India achieves
freedom.
6. This question of yours is the epitome of
mis und ers tanding. The sys.tern of governance of
Independ ent India may either be unitary or federal,
butitwill beacombined government inwhich
Muslims andnon-
Muslimsindifferentpercentagebutwithequal rights
and duties will participate. Merely because of
difference in numbers, its joint status will not
change in any way. Therefore, the combine system
cannot be called Islamic system of government.
Whereas the internal issues of provinces are
concerned, the unitary or federal form of the central
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 157 Bengal, the pop!Jlatton of Hindus remained intact. Only 25
years had pas ed that Bengal did not remain as it was. It
economic issues to an extent that it does separated from Pak1sta and be.came another independ ent
not become objectionableto the community country.
that is partner in the government. With a 38. Accord n.g to the important article of the formula that
strong non-Muslim population of 39 and 40 Jamiat Ulama- -Hmd d other nationalist Muslims had
presented to the Indian National Congress (which the August
per cent in the eastern and western sector 1942 ses5'ton of the Congresshadvirtuallyendorsed)in the
of Pakis tan 37 respectively, the difficulty Union Parliament the ratio of Hindu and Muslim
that the gov.ernment w uld face in representationwas to be 45 and
implementing the pure Islamic system 1s 4 per cent whereas other 10 per cent representation was to be
not hidden to the knowledgeable people. lt
ough duetodefence, foreign affairs,
communications, currency and other
economic issues the difference in power
concentrated in the centre one system
certainly appears to be more than in other
system, in the unitary system where there
will be one strong Union government,
these subjects will be under such a Union
where the ratio of Muslims will be
maximum 45 per cent.38 This in itself is an
impressive

37. If som eone wants tounderstand what is said here,

he will have to go back to 1932 when the
population of Muslims in Punjab was 56 per cent
and in Bengal 53 per cent. If these states had
become part of Pakistan with their popula tions
intac t, the government, though headed by a
Muslim, would to a great exte t have been
controlled by Hindus, who were 44 per cent in
un1aband 47percent in Bengal.Thatistosay that
thedifference m number wasa mere 6 nd 3
percent respectively.The minority that was almost
equal m number and in talent and resources higher
wo l.d ha ebeentheconquero rinstead of
theconquered. After PartJhon smce Bengal and
Punjab were divided and in Punjab there was
exchange of pop ulation, the population of uslims
in Punjab swelled to 95 per cent. On the other
hand, since t ere wasexchange of popu lation in
158 The Prisioners of Malta 40. This was said before the 2nd World War, the War of Hitler,

percent age. In thissituation, thepower and thestrength

of the cou n try even though distributed will not be
weakened. From the united strength of India, like non-
Muslimcommwuties,Indian Muslimsas wellas
Muslims of other Asian countries would be benefited.
On the contrary, if these subjects are distributed among
two different centres and the defence, foreign affairs,
transportation,etc of Muslim majority states are given
to a separate centre, then apart from the aggregate
national loss, thegreatest loser will be Muslims
because their unity will be destroyed. In the states
where they are in minority, their economic and
political.status would vanish. And the central
government of the Muslim majority states will be
engaged in unending internal and extern al problems.
As a whole, the economic backwardne ss of Muslim
majority states, dependence of three states39 out of five
on others, effective and organised opposition of 39 to
40 per cent non-Muslims would be internal problems
of Pakistan- governed Centre, which the government
in power would not be able to overcome. And thus to
control the situation, it will helplessly have to seek
assistance of o ther power. As a result the balance of
economic life will fall in the lap of foreign
governments and capitalists. Besides, due to the lack
of resources and the burden of excess expenditure, it
would not even be able to fulfil the responsibility of
national defence.
Thus the defence of that country will likely be attached
to the defence of the Commonwealth States of Britain.
Or the political future of that country will have to be
handed over to1:he British. In this way the so-called
political independence will turn into the political and
econom ic slavery of Russia or Britai n40. Due to its

39. Three states i.e. Frontier Province, Sindh and Baluchistan.

 Shaikhul Islam Maulana Syed Hu ssain Ahmad Madani 159 Muslimand Harbiin a non-Muslim state.
In the opinion of Imam Abu Yusuf, even with the
weaknesses and preoccupation, it would neither Harbi any transaction based on interest is not
have any importance in international politics nor permissible. People who for the reason of piety abstain
would this government help any other Muslim from taking interest in Darul Harb (land of war) follow
country. It will rather become the centre of
political conflict between Russia and Britain.
Due to mutual hatred of India and Pakistan,
Britain will try to reap the maximum benefit.
This way even after the end of British rule in
India, it would be able to establish its hegemony
afresh in both the countries. In comparison to
this certain loss of Pakistan, it is baseless to fear
impending danger that may come from the non-
Muslim minorities if India became a Union. It is
for this reason that Pakistan is not the lesser evil,
rather a central Indian government is the lesser
evil. India is Darul Harb (the land of war) and it
would remain Darul Harb till the rule of infidels
(British) is there. Whatever definitions and
conditions of Daru l Harb have been described,
all are available here. Shah Abdul Aziz
Mohaddith Dehlavi, Maulana Fazle Haq
Khirabadi and Maulana Rashid Ahmad Gongohi
in their fatwa (legal opinion) had discussed this
subject. Nothing more need be added to it. For
details you may go through Jame' Al Ramuz,
Vol. 3, Ketabal Jihad - Sha ' m i, Vol. 3 page
335-3'36 and Alan:rgi riya, Vol. 2, chapter:
Astila Al-Kuffar e tc.
7. In Darul Harb (the non-Muslim state) acquisi
tion of wealth through methods other than
pretext or through breach of trust is
permissible. And for this reason in the matter
of transactions based on the principle of
interest between Muslims and the Harbi (non-
Muslim citizen of a non-Muslim state), the rule
of interest does not apply at all. The rule is that
interest will not be applicablebetween
160 The Prisioners of Malta 'Kharaji'
i.e. (a) When a city or a country of infidels is conquered in war,
but the land is not distributed among Muslims rather leftas the
in a situation where the interest taker is a Muslim property of infidels. This land is 'Kharaji' and the Muslim ruler
and the interest giver is a Harbi. In other ca es,
taking of intere st by a Muslim from a Muslim or
accepting interest from a non-Muslim (in a
Muslimstate) isillegal unanimously.
Secondly, it is not permissible to deposit money
in government banks and in the banks where owners
are non-Muslims. Income earned from the deposited
money is used to destroy Muslims and Islam. It is
also not permissible to deposit the money in such
banks and not take the interest. The money th t a
Muslim gets as interest from such banks should be
withdrawn from banks, butspent
oncharitablecommunityprojects instead of any
personal use. According to Alamgiri, "The
properties of infidels that have come to Muslims'
possession without waging a war, should be used for
the common good of the community."
Thirdly, The land of India is neither 'Ushri' (liable
for the payment of one-tenth of its produce as charity)
nor 'Khiraji' (taxable)4.1

41. There are five basic conditions for a land to becalled 'Ushri' i.e.
(a) The resident infidelsof a village or a cityat war with
Muslims have embraced Islam. The land of that village or city
is Ushri.
(b) The country has been won in war and the land is distributed
among Muslims. (c) The land of poly theist of Arabia that is
wonin warwill be Ushri, even though the land isnot distributed
among Muslims. It is because there is no place for infidels in
Oasis of Arabia so that they can live and pay tax. (4) The land
occupied by an Islamic state that is uncultivated and is not in
possession of any 01:ie. If any Muslim cultivates and irrigates it,
either through natural water or taxable water, the land is Ushri.
(5) Ushr is obligatory on a cultivable land or orchard possessed
by a Muslim, provided it is not cultivated by only taxable
water. There are two basic conditions for a land to be called
 Shaikhul IslamMaulana Syed Hussain Ahniad Madani 161 overcome the problem faced with and to save the
life, participation in the war is permissible.
8. The answer to questions such as seeking of
help from infidels and doing any joint venture vil1a ge, city or a country have accepted the sovereignty of
with them can be seen in the Fatwa of Muslims peacefully, withoutany fight. In thissituation the land
Maulana Mohammad Shafi'e and Maulana
Zafar Ahmad Thanwi, which have been
published in newspapers and journals earlier.
This can be collected from the Jamiat office as
well.
In a nutshell, people who have issues of
illegality have projected the one-sided view of
the prevailing situation. Undoubtedly, if
Muslimsthemselveshave the strength to face
the challenges and there is fear of mischief in
seeking help from infidels, then the assistance
can be sought on the condition that the
authority of Islam is dominant and visible, as
the supporters of the view of unlawfulnessalso
have often discussed in their arguments.
However, if Muslims themselves have no
strength to resist and there is no place for them
to go to, then under the rule of ' lesser evil' it is
lawful to fight against an infidel with the help
of another infidel as is clear from the Hadith of
Hazrat Urnme Salamah (may Allah be pleased
with her). And especially when the prudence
and interest of Muslims areinmind, there
isnodoubt in thelegalityof accepting such
assis'tance from infidels. There are severa l
references to such intricacies in Sharhus Syar
Al Kabir. (Vol. 3, p. 187) 187
For example:
(a) If infidels ask their Muslim captives to join
them in fightagainst their
polytheistenemy, then according to the
commentator 'Sarakhsi' Muslims are not
permitted to participate. Of course, for the
sake of strengthening Islam and to
 162 The Prisioners of Malta (a) In the system of the governance of the country, there

(b) If infidels ask their Muslim captives 'Wage a war

with us against our enemies and afte r the end of
the war we willfreeyou', on this condition Muslims
can participate in their war and assist them.
(c) If there is objection that in the above situation
also the Muslims' strength will be weakened
because after defea ting the enemy, infidels will
tum to fight against Muslims and confiscate their
assets, and in this way they will become stronger
in comparison to the Muslims, then my answer
is: This suspicion is superstitious and getting the
Muslims released from the infidels' prison is
imperative. Therefore, the sug ges tion to
participate in war gets precedence.
(d) If Muslimsare residing in a country where they fear
danger to their lives, then in such situation these
Muslims can fight polytheists along with infidels,
provided they promise to remove this lurking
danger. It is permitted because the war is for a just
cause, that is, to remove the danger of annihilation.
(e) If infid e ls se n d Muslim captives to fight a war
against polytheists; and make the commander of
Muslims from among the Muslims; and the Muslim
commander is permitted to follow the Islamic rule;
and whatever the booty of war they receive is
theirs and they can take them to Darul Islam, then
in this case there is nothing wrong in participating
in the war. This is because in the present condition
th eir war will be fought under the Islamic
principles. And since this Jehad will be from their
side, this war is permissible.
Whilekeepingin
viewtheabovementionedlegalityofseeking assistance and
co-operation, a partnership or theco-ordination of an action
plan with the polytheists of India is made with this
condition that:
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 163 know that the followers of most other religions are enemies
of Islam and Muslims. All enemies, however, are not quite
(b) The personal laws of Muslims will have the same. Some are big enemies, while some are smaller
protection and they will be free to actupon them. ones. It would be necessary to confront the
(c) Reli gious centres of Muslims, such as charitable
endowments,mosques, graveyards, etc, will have
legal prot ection. Their culture, their etiquettes
and their civilisation will be protected.
(d) In five out of eleven provinces, there will be
governments of Muslim majority that will be
fully free in internal matters, such as to legislate
law, to devise educational system, to establish
economic system and to solve social and cultural
problems.
Isn' t this beneficial from the viewpoint of Muslim's
interest? These expedienciesand interests are of far
greater importance than the basis on which the
permission to seek help from infidels is given.
Therefore, co-operation and co-ordination with non-
Muslim organisations and nations for India's
Independenceare not only permissible, but also
necessary.
Allah knows the best and towards Him the truth returns
and He only guides to the right path.
Infamous descendant
Hussain Ahmad

34. MAULANA'S ANOTHER

LETTER TO HAF IZ
MOHAMMAD SIDDIQUE

Respected and honourable!

Assalamo Alaikum Wa Rahmat ullah Wa
Barkatahu. How are you?
I feel honoured to see your letter. I am, however,
surprised to read its content. An intelligent and
experienced person like you is also getting carried away
with the entiments. My respected friend, you already
164 The Prisioners of Malta illiteracy and moral destitution grew. The same India that was
once proverbial provinder of the world became famished and
ot her nation has ever done in history. For more than two starved. And Muslims were the worst sufferers
hundred years,theBritishhave
beensystematicallydestroying Islam. They destroyed the
Muslim power in India. They massacred kings and
aristocrats. They destroyed Islamic governments and
decimated their armies. They introduced currency of their
sovereign rule after destroying the Muslims' one, enforced
their laws and destroyed the Indian culture, commerce,
industry, craftsmanship,education and civilisation.
Through taxesthey looted Indian peasants,
madetheircountry rich and India a wretched and bankrupt
country. They made Indians, and especially Muslims,
helpless, jobles s and dishonoured. They sowed the seeds
of malicious feel ings between Muslims and non-Muslims
and stoked the fires of hatred. While on one hand they
opposed Islamic laws, on the other they spread the culture
of drinks and drugs, debauchery and prostitution. They
introduced the law opposed to Islamic tenets, and while
describing the department of administration of Islamic law
as in contravention of the English laws, they tore down the
provision of special law for Muslims. They intentionally
encouraged Hindusand employed them in every
department and organisation, and implemented the culture
of interest upon interest. In short, by every available means
and ways, they destroyed Muslims in India. And when
Muslims struggled to gain their natural and legal rights of
freedom, they perpetrated and exhibited such barbarism
that hearts tremble to recount it. Go through the history of
1857, before and after, their promise and agreements and
the way they broke the agreemen ts one after another. They
treated Indians in general, and Muslims in particular, in
such a humiliating and inhuman manner that the same
India thatwas considered once a paradise became the hell
to live in. The same India thatwasonce thecentreof wealth
and merchandise became the den of wretchedness and
hunger. The same India thatwasonce
theoasisofeducationandskillbecamethedesert where
 Shaikhul Islam Maulana Syed Hussain Ahmad mind-boggling playsenacted during three hundred years,
Madani 165 between 1640 and 1940. And the British government was
always the major role
In the declaration of 1858, the Queen Victo ria had player in one act or the other. Now you tell me, which
promised that Britain would not extend its dominion other nation on earth has proved greater enemy of Islam
and it was not going to conquer territoryany further. and
But within a small span of 20 years, she got
Afghanistan attacked repeatedly and spilled the blood
of thousands of innocent Muslims. The British
attacked Afghanistan four times and went on usurpin g
the territory of autonomous areas of Muslims such as
Suwat, Baeer, and Chitral, and Koha at, territories
inhabited by Afridi tribe and Masudi tribe and so on.
What crime and barbarism they didn't commit in
Baluchistan! Just opposite to what was promised by
the Queen, dominion was extended and territories were
annexed. Residen ts were enslaved and the freedom-
loving Afghans who refused to be subjugated to
slavery were done away with swords and bullets.
You see the history of your own area. All these
happened in areas and countries around India. And the
slave Indian army, Indian money and materials
perpetrated all these.
Along with it, they destroyed Iraq, Syria, Egypt,
Palestine, Somalia, Eastern Africa, Sudan and Burma
where Islam was spreading. Theysubjugated the
Ottoman Empire and invaded cities such Hejaz, Jedd
ah, Mecca, Madina and perpetrated barbaric crimes in
cities such as Chinaque, Simarna (p. 161) and Istanbul.
Rivers of blood were flown in these cities. And above
all, they divided the Islamiccountries among Europe an
powers. Tripoli, Libya and Adriana etc were given
away to Italy, Reef to Spain; Algeria, Tunis, Persia,
Morocco etc to France, Central Asian and North Asian
countries such as Bukhara,Samarkand, Kirghizstan,
Daghestan and Kazakhstan etc to Russia. Bulgaria,
Greece, Macedonia, Romania, Albania, Serbia,
Montenegro, Croatia and Bosnia, were forcefully made
independent from Turkey and went on destroying the
Islamic power.History is full of suchheart-rending and
164 The Prisioners of Malta destitution grew. The same India that was once proverbial
provinder of the world became
other nation has ever done in history. For more than two famished and starved. And Muslims were the worst sufferers
hundred years, the British have
beensystematicallydestroying Islam. They destroyed the
Muslim power in India. They massacred kings and
aristocrats. They destroyed Islamic governments and
decimated their armies. They introduced currency of their
sovereign rule afte r destroying the Muslims' one, enforced
their laws and destroyed the Indian culture, commerce,
industry, craftsmanship,educationandcivilisation. Through
taxes theylooted Indian peasants, made their country rich
and India a wretched and bankrupt country. They made
Indians, and especially Muslims, helpless, jobless and
dishonoured. They sowed the seeds of malicious feelings
between Muslims and non-Muslims and stoked the fires of
hatred. While on one hand they opposed Islamic laws, on
the other theyspread the culture of drinks and drugs,
debauchery and prostitution. They introduced the law
opposed to Islamic tenets, and while describing the
department of administration of Islamic law as in
contravention of the English laws, they tore down the
provision of special law for Muslims. They intentionally
encouraged Hindus and employed them inevery department
and organisation, and implemented the culture of interest
upon interest. In short, by every available means and ways,
they destroyed Muslims in India. And when Muslims
struggled to gain their natural and legal rights of freedom,
they perpetrated and exhibited such barbarism that hearts
tremble to recount it. Go through the history of 1857,
before and after, their promise and agreements and the way
they broke the agreements one after another. They treated
Indians in general, and Muslims in particular, in such a
humiliatingand inhuman manner that thesame India that
was considered once a paradise became the hell to live in.
The same India that wasonce thecentreof wealth and
merchandise became the den of wretchedness and hunger.
The same India that wasonce theoasis of ed
ucationandskillbecame thedesert where illiteracy and moral
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani during three hundred years, between 1640 and 1940. And
165 the British government was always the major role player in
one act or the other. Now you tell me, which other
In the declaration of 1858 , the Queen Victoria had nation on earth has proved greater enemy of Islam and
promised that Britain would not extend its dominion
and it was not going to conquer territory any further.
But within a small span of 20 years, she got
Afghanistan attacked repeatedly and spilled the blood
of thousands of innocent Muslims. The British attacked
Afghanistan four times and went on usurping the
territory of autonomous areas of Muslims such as
Suwat, Baeer, and Chitral, and Kohaat, territories
inhabited by Afridi tribe and Masudi tribe and so on.
What crime and barbarism they didn' t commi t in
Baluchistan! Just opposite to what was promised by the
Queen, dominion was extended and territorieswere
annexed. Residents were enslaved and the freedom-
loving Afghans who refused to be subjugated to slavery
were done away with swords and bullets.
You see the history of your own area. All these
happened in areas and countries around India. And the
slave Indian army, Indian money and materials
perpetrated all these.
Along with it, they destroyed Iraq, Syria, Egypt,
Palestine, Somalia, Eastern Africa, Sudan and Burma
where Islam was spreading. They subjugated the
Ottoman Empire and invaded cities such Hejaz, Jeddah,
Mecca, Madina and perpetrated barbaric crimes in cities
such as Chinaque, Simama (p. 161) and Istanbul. Rivers
of blood were flown in these cities. And above all, they
divided the Islamic countries among European powers.
Tripoli, Libya and Adriana etc were given away to Italy,
Reef to Spain; Algeria, Tunis, Persia, Morocco etc to
France, Central Asian and North Asian countries such
as Bukhara, Samarkand, Kirghizstan, Daghestan and
Kazakhstan etc to Russia. Bulgaria, Greece, Macedonia,
Romania, Albania, Serbia, Montenegro, Croatia and
Bosnia, were forcefully made independent from Turkey
and went on destroying the Islamic power.Historyis full
of such heart-rending and mind-boggling plays enacted
166 The Prisionersof Malta over the issues of gains and benefit. If the village is burning,
first try to extinguish the fire and then sit down and decide
Hindus were subjects under Muslim rule for a thousand
and little more years. It was the British who taught them the
lessons in hatred and brought them forward (against the
Muslims). Thus, you should ponder upon whether you want
to destroy and diminish the power of the British or of the
Hin dus. To keep power and to continue their commerce, it
is essential for the British to keep the long strait till the
coastal area of Bombay in their custody. They would like to
maintain peace on this route so that this vital commercial
sea route is not disturbed. And for this reason, it is
necessary for them to keep Atlantic Ocean, Bahrein, Red
Sea, Indian Ocean, and Persian Ocean in their possession so
that the sea and air route from London to India is trouble
free. If they fail to maintain centres and warehouses along
this route, they cannot achieve their purpose. And thus, the
British government subjected all the countries that fall
under this route to hardship. For this, Indian soldiers were
used. Hindus do not need to enslave these countries and
rule over them. Hindus are not powerful today as the British
are. Therefore, in the past, present and in the future,
thegreatest enemyis the British. Regarding Hindus, it can
besaid that in the future they too could possibly become
like the British or even more cruel. Butthismatter is
imaginary at this stage. It is for this reason that the nobles
of Islam felt it necessary to destroy the British hegemony
and get liberated first. For this purpose, the Congress Party
was formed and Muslims joined it. And for this purpose,
Jamiat Ulama+ Hind is acting in partnership with them.
TIU India is completely free-that is until all British forces,
Viceroy and Govern ors leave this country and till the
power is handed over to the Indians- the duty remains
unfulfilled. Of course, if the Indian National Congres-s
declares that now we should not throw out the British from
this land, we will have to disassociate from them. As for
other issues of Muslims' interests that you or for that matter
anyotherorganisation deem necessary, these will be taken
up later on. To remove the danger has a priority
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 167 time? While keeping in mind all these facts, you analyse the
reasons that are causing the mischief.
removing the ailment and then think over how to
gain strength.
My honourable! You know that 'divide and rule' has
been the policy of the British from the verybeginning.
Theycaptured India and are still ruling over it using the same
policy On the same principle, in the year 1906 they founded
the Hindu Mahasabha and the Muslim League. And till date
they have been nursing and strengthening them both.
Following this principle later, whenever the freedom struggle
was launched they engineered communal riots. And as much
as the freedom movement got stronger, the communal riots
became severe.
The League and the Maha Sabha are instrumental to it so
that theycould have excuse and also claim that without them
peace cannot be maintained. And thus Hindus and Sikhs
from Punjab, Frontier, Sindh and Bengal would callupon
the British with theplea that theyare better for them and thus
theyshould not leave. Similarly, if there be a call from the
Muslims of United Province, Bihar, Madras and Bombay
that 'we cannot live without you {the British) and you should
not leave India', the British would propagate in the world
that they were ready to leave India, had fixed a date for their
departure and had even sent the Viceroy with the authority
to handl over power. Bu t- then, wh a t to do? The Indian
people, both the Hindus and the Muslims, do not want us to
leave and wish to live under the shadow of our peaceful
governance. They would simply say to the world, "We are
helpless".
My honourable! You look at the events and
investigate; you will find that in all these happenings there
is hidden hand
? f.Churchill, he Conservative Party and the Tory Party. And
1t 1s also possible that other parties too have a hidden hand
in it. If you were with me, I would have shown you the
proofof the British ha nd.
My honou rable! It is difficult to bring all the issues
and points in writing. From whereshall Ifindso much
168 The Prisionersof Malta The Indian National Congr ess had not imagined that as a

35. THE INDIA ACT 1935, THE ELECTION PHASE AND THE
RELENTLESS STRUGGLE OF MAULANA MADANI

At the Round Table Conference, held in 1930, a few basic

principles were agreed upon. However, without the Congress
participation their implementation would have been a mere
dream. Therefore, the Viceroy of India, Lord Irwin, tilted
towards the Congress. The Gandhi-Irwin Pact was the result
of that. The Second Round Table Conference was held in
December 1931. With its failure the Independence movement
once again got a fillip. The year was not yet over and the
tensions had not decreased when in December 1932 the Third
Round Table Conference was held. AWhite Paper, for all
three conferences held, waslater published. Itdepicted a dim
outline of the future government for the country. There was a
promise fordevolution of more powers, and toimplement that
promise a Parliamentary Committee was formed. The
committee prepared a legal draft, which was later endorsed by
the British Parliament and became the India Act of 1935. It
pro posed councils for the provinces and assembly for the
Centre. While preserving foreign affairs, defence,
communications, railways, postal and maritime movements
with the Britishgovernment, the Act pledged to gradually
hand over the remaining powers to the Central Assembly
(Parliament) and to the councils in the provinces.
However, the Act preserved the supremacy of the Viceroy
at the Centre and of Governors in the provinces. They
could overruletheresolutions passed bythe Assembly and
Councils respectively. The Indian National Congress
considered the dole of so-called more powers, with the
supremacy of the Viceroy and the Governors intact, as a
golden belt of servility. The Congress did not want to
participate in the elections to the councils and the
Assembly under the India Act and wear the belt of servi
lity by its own hands. It, however, had not yet decided to
keep away from the elections when a plan came
before it. Under the plan, it agreed to take part in the elections.
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 169 masses, however,
were impressed by their sacrifices and in spite of some
under the government's patronage, and as one without
such means and materials that could compete the
resources and highhandedness of the government, it
would gain such impressive majority in the elections. Or
that it would be asked to form the ministries, or that its
candidates would ever become ministers. The Congress
leaders only thought that they would make a strong
opposition in the councils and in the As mbly, and as the
opposition party it would support the Congress demands,
and in the process the legislative Assembly would become
the hub for the Independence movement. The Congress
leaders also hoped that as the newspapers could not report
the news related to the freedom movement due to
imposition of censorship, when the gazettes of Assembly
and councils were published the news would reach not
only the Indian political circles but also the world over. It
was under this plan that the Congress decided to take
opart in the elections. And when the elections took the
shape of a programme under the freedom movement,
every supporter of the m ov e men t channelled his energy
towards the election process.
The Ind ian National Congress was a join t party of
the Hindus and the Muslims, but the elections were taking
place on the basis of separate electorate. Few among the
religious Muslims could have opted to participate in the
elections on the Congress platform. A majority wanted
that the process of elections for the Muslims should be
separate. Almost 30 years had passed since the formation
of the Muslim League. The party was popular among the
public and at one point of time it was very close to the
Congress Party. Under the leadership of Mohammad Ali
Jinnah, it had entered into a pact with the Congress that
was known as the ' National Pact'. However, on account
of its op position to the Khilafat Movement the League
had lost credibility among Muslims and was regarded as
the 'Party of Sirs and Stooges'.
The Jamiat Ulama-i-Hind and other nationalis t
leaders were accused of appeasing Hindus. Muslim
170 The Prisioners of Malta formulate the strategy for the forthcoming elections. Abdul
Matin, who was the
was yet to be implemented. So, the Assembly elections were
held in 1934 under the previous electoral laws. The Muslim
League formed a Parliamentary Committee.
But members of the Jamiat Ulama and other nationalist
Muslim parties like the Ahrar Islam and others did not like
to participate in the League's Parliamentary Committee.
They formed a combined ' Unity Board', into which
delegates from various parties were inducted. Through the
board, these paerties contested the elections. Muslims
respected the 'Unity Board' and gave their verdict in favour
of its candidates. In comparison, the Muslim League's
Parliamentary Committee proved a failure.

36. JINNAH'S PROMISE,

ULAMA'SPARTICIPATION AND MAULANA
MADANI'S EXEMPLARY
EFFORT FOR ITS SUCCESS

When under the India Act of 1935 election process started

in the year 1936, the Unity Board's stocks were taken so that
it could win impressively in the forthcoming elections. for
the elections, the need was felt for a party having its
branches all over the country. The Unity Board was not a
permanent entity. It was a mere conglomeration of
representatives from various parties. It could not have
formed any group in districts and provinces where it had no
representative members. This issue was still being debated
when the session of Jamiat Ulama-i-Hind (Delhi Province)
was organised on March 29-30, 1936. When Mohammad Ali
Jinnah informed the Jamiat of his intention to participate, a
red carpet welcome was given to him. It was an impressive
session, a proof of the burgeoning spirit of the Delhutes,
which many gusty winds of tragic events had failed to
diminish. Jinnah was highly impressed by such an imposing
gathering of Muslims. It was a sort of miracle for him. The
session of the Unity Board was also being held in Delhi to
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 171 HussainAhmad Madani, who was leader not only of the
Jamiat Ulama but of all nationalist Muslims, plunged himself
under the banner of the Muslim League. The proposal in the election process in such a way that even tortoise-speed
was ot worth any attention..However, it was also campaigners began to march at
conveyed that Jmna was annoyed with the present
composition of the party s elements and that he wished
to work wit h independent minded people. It was felt
that before reaching to an.y conclusion on this, talks
should be held with Jinnah. A specialmeeting was held
for this purpose.
It wa argued that since the League was composed
of co nse1:7a tivesandpro-government elements, its
Parliamentary Co cll also would consist of the
majority of such elements. An rmportant question put
before the meeting was: How was a place to be made
for independent minded and nationalist Muslims on
the League's Parliamentary Council where the
conservat ve elements were in a majority? Considering
that the question had some merit, Jinnah took it
seriously. He presen ed the solution, proposing that
the question of the formation of the Board should be
left to him instead of the League's Council. He
suggested that he would constitute the CentralBoard
as well as the Provincial Board in such a manner tha! t
e n tionalis Muslims would have a majority in them.
Believing m':'hatJmnah promised, certain arrangements
were made nd ult ately e responsibilityof constituting
theboard was 1ven to Jmnah. Jmnah was not only the
President of the Muslim League, but the leader and
confidant of the League's suppor ters. Toa great extent,
Jinnah kept his promise. Of the 56 members of the
Central Board , he nominated 20 members
of Jamiat Ulama besides giving membership
toothernationalist parties.
An extremely pleasant and agreeable atmosphere
was created. Considering the elections as merely a part
of the broader strategy of the Inde pen dence
movement the nationalist Muslims devoted themselves
to make the ele toral process a success. Maulana
therabbit's speed. For more than twomonths
Maalana Madani
 the
Muslim League and the Congress had united. The majority of
172 The Prisioners of Malta

meetings. His dedication and selflessness would establish an

ins tan t rapport among the Muslim masses. There were
growing demands for Maulana to addres meetings. People
who for long were supporters of the Muslim League now
became admirers of the Jamiat Ulama. And since the Jamiat
Ulama-i-Hind was attached with the Congress, Muslims
became the supporters of the Congress too. So much so that
sharp-witted peoplecalled the Muslim League a newborn baby
before the Congress Party. The outcome of the struggle in
such a pleasant political atmosphere was that the Muslim
League Parliamentary Board achieved a stupendous success
in the elections. However, within only a few weeks of this
great success nationalist Muslims were forced to dissociate
themselves from the Muslim League.
When questions were put to Jinnah demanding reasons
forthis, he feignedignoranceand termed it a mystery.
Maulana Madani unravelled the ' mystery' in a lengthy wri
e-up that waslater published underthe title'Thesolution of
Mr. Jinnah's great Mystery'. Since the 40-page long
booklet cannot be reproduced here, a shorter version in the
form of Maulana's letter written to Babu Fazal-ur-Rahman
of village Sidhari, district Azamgarh, explaining
thecomplete history of reasons for association and
dissociation is given below.
After customary salutation, Maulana Madani wrote:
"Pertaining to the matter you have raised in your letter, de tails
can only be given when we sit down together. However, on the
whole I would say that I am engaged in the freedom movement
since 1914 and consider it a religious duty for all Muslims.
Earlier, I was attached with the radical group and Shaikh ul
Hind was our leader. My imprisonment in Malta was sequel to
that association. After I returned from Malta, I participated in
Khilafat Movement, Jamiat Ulama-i-Hind and now the non-
violent movement of the Indian National Congress. Free-
thinking people, progressive Muslims, the Left and the Muslim
League had joined the Khilafat Movement and alsotheCongress.
After they left the League, it was no more powerful. In 1916,
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 173 not only have proven hurdle in the real progress of the country

never looked towards the Muslim League. Revolu tiona ry

changes occurred, the Khilafat movement was weakened and
actiye, free minded and progressive Muslims slowly left the
world for heavenly abode. Around the year 1936, Mr. Jinnah
made efforts to revive the Muslim League. He was tired of
the conserva tive elements in the League, and thus he made
unity and partnership with the Jamiat Ulama, Ahrar and other
progressive parties. The Bombay Chronicle had published
an article by Mr.Jinnah in June 1936, in which he had stated
this. A brief of the same article was published in Madina of
Bijnaur on February 5, 1937. It followsbelow:
1. The main aimand purpose of the policyof the Muslim
League is to bring about a system under which the
institutions of free-thinking and progressive Muslims are
united.
2. The Muslim League will strive for a constitutional system
better than what we have today, and for this it would
support the Congress and press the government.
3. The Muslim League maintains the position that, as a
minority, the Muslims should have adequate constitutional
protection.
4. Concerning all national matters in the Assem bly, the
Muslim League will co-operate and will remain with the
Congress.
5. As the President of the Muslim League, it is my opinion that
such cunning people whose purpose is to acquire posts in
the government and who do not care about rights, interests
and needsof the peopleshould be forced toleave the political
field.
The theme of the above-mentioned article corroborates the
following piece taken from the manifesto of the Musli m
League:
"Due to implementation of the Montague-Chelmsford reforms,
certain decentralised powers have been devolved and have taken
effect in the provinces. And with this, such elements have
converged together whose purpose is nothing but to capture
lucra tive government jobs in the provinces wherever and
whenever it is possible. Since the scheme is to establish and
protectthe interests of the government, these groupswere given
allsortsof assistance by thegovernment. Asa result, these people
 nifesto said that if an issue of pure ly religiousnature arose m
174 The Prisioners of Malta theAssembly and councils, theJamiat iews on the issue
would be given priority and a special
natioi:1. In nut hell, _these organisations and people have
established a dictatorial government in the country. And the
real purpose of the Muslim League is to check, rather uproot
and dismantle, this despotism and tyranny."
Thi statement can m_ake you understand how close the
policy of Jmnah and the Mushm League was with the
aspirations of e freedom loving and progressive Muslims.
Although at that time the League was not in favour of
complete Independence and any direct action for the
country's freedom, it certainly as
abovetheconservativeelementsandsycophants. Thetime, m
the_ year_ 1936, when Jinnah wanted the unity and co-
operation with the Jamiat Ulama+ Hind, was the period
when Lord Wellingdon was the Viceroy, and all sorts of
coercive res tric tion s were imposed on the parties seeking
Independence. Mr. Jinnah talked to me for a few hours and
impressed upon me his request for co-operation. He said
that he was tired of conservative elements in the Muslim
League and slo ly andgradually wanted to kick them out
and replace them with the freedom loving and progressive
people, and so: we sh uld join it. I asked him what would
happen if he failed to kick them out. He told me that if he
failed to do so, he wouldleavetheMuslimLeagueandjointhe
Jamiat.Maulana Shaukat Ali and others expressed
satisfaction at this and agreed to co-operate with him. And
thus we supported them fully. I took leave without pay for
two months from Darul Uloom Deoband, and struggled so
much that the Agriculturist Party and other conservative
candidates were defeated, and more than thirty members of
the League were successful.
Chaudha ri Khaliq-uz-Zaman wrote to me in his letter that I
had brought to life a League deadfor thirty years. I
introduced theMuslimLeagueeverywhere
andmadeitsvoicereachevery noo k and corner. Mr. Jinnah
accepted the manifesto prepared y the J miat and the same
was published in the daily Te.j The fir t _article of the m
importance.
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani and friendly relationsof Muslimswithother communities
175 living in India."

after the electoral success the League broke its the All India Muslim League ordains "to foster unity
commitment made in its manifesto. Strong efforts
were made to induct those conservatives,
sycophants and the stooges of the British who were
often condemned and about whom we were told that
they would be kicked out from the League.
Moreover, people knew about these elements who
had spent whole lives opposing the national
movements and serving the interests of the British
government. Mr. Jinnah was told then and there that
he had promised to remove these elements from the
League, but he himself was making efforts to place
them in theparty."It was a political promise," hesaid
furiously. Besides th,at he did many things that were
contrary to his promise. We were saddened and
could see no other way except to separate from the
League. He did not allow the Shariah Bill to b
pass:d in the A sembly, opposed the Qazi Bill rela
ting to du:sol tion of marriage and accepted the
ruling of the non- Muslim Judge, got the Army Bill
passed and so on.
As a result, in ten years' time they acted in a way
that proved that they are not beneficial for the
Muslims and the country. Rather, they were the
people who were supporters and well wi hers of
capitalists, conservatives and sycophants. Along with
it, they were also the well-wishers and helpers of the
British. The manifesto of the government bears
testimony to it.
Now, you think for yourself how far would it
have been justified for us to be part of the League
and support it?
Ur:uty with the Hindus and promotion of
friendship with them 1s part of the rules and
regulation of their constitution as well. Section 3,
Article 2 and Page 3 of the Rules and Regulations of
 37. MISCHIEVOUS ISSUE OF NATIONALISM

Allama Iqbal's Objection and Maulana Madani's

Reply
176 The Prisioners of Malta the Partition plan; it was termed "philosophy of Iqbal". And those

inject among Indians the feeling that the slavery to the

British was a degradation and humiliation and once it was
cast away, the path to progress would open. And that most
other problems the Indians were facing due to tyranny of
the British masters may also vanish.
This was theaim of Maulana HussainAhmad Madani.
He always strove for this. And especially after his release
from the Karachi prison in the year 1923, he fully devoted
himself to propagate it. He addressed people at hundreds
of places in India and there was not a single speech that
did not contain this theme.
At the year-end of 1937, Maulana Madani addressing a
meeting in Delhi made a very pertinent point: whether a
Muslim or a Hindu, an Indian was regarded as an Indian
without any differentiation. Indians were hated abroad
because they were the slavesof the British. "Today a nation
is made on thebasis of thecountry. If there aredifferent
religions in a country, the nation does not become
different."
This was the time when the movement for the Partition of
India was taking roots. Generally, the concept of division of
India was regarded as a wild dream that would never come
true. However, the British rulers had already chalked out a
plan to this end, and they were trying to tout this wild dream
as a beautiful concept, rather a great feel ing. In fact, they had
secretly formed a mission to try to remove any misgivings
from the minds of the Muslims who were opposed to the
divisionof the country on the basis of religion.
Allama Iqbal had in the year 1930 chaired a conference
at which he refuted the concept of 'Nationalism' and
asserted that Muslims, wherever they belonged, were
members of one nation. Islam did not tolerate prejudice on
the basis of one's land or country. Islam considered all
Muslims brother unto each other. Then he expressed the
same view and feeling in some mirthful poetic stanzas.
Whatever were Iqbal'sfeelings, sincetheconcept of
Islamic ' nationalism' could have proved the life and spirit of
 Shaikhul Islam Maulana Syed Hussain Ahmad issue in detail. Maulana's letter, given below, should be read
Madani 177 in the light of the situation existing then. His letter reflects
self- respect, helplessness due to slavery and wrong leadership,
The view Maulana Madani expressed while and sadness at the careless attitude of the public. And it
delivering a speech in Delhi was forgotten cannot be ignored.
altogether. A few words and sentences that
Maulana spoke (and which negated Iqbal's
philosophy) were taken to sound like the
trumpet of the doomsday. Like an earthquake,
they rocked the Viceroy's residence in Delh.
And their effect was felt at the Buckingham
Palace and the British Parliament in Londo n.
The darknessof thenight was yet todisappear
when newspaper columns were readied to rebut
him.
Allama Iqbal was not keeping well those
days. When the uproar reached his ears, his
grieved heart churned out the following three
stanzas in Persian on the subject:
"The Ajam (non-Arabs) don' t know the secrets
of the religion (Islam) yet,
What a strange person is Hussain Ahmad from Deoband!
Sings (says) he standing on the pulpit that
nation is from the country,
How ignorant is he from the status of Mohammad (SAW)!
Attach yourself to the Prophet (SAW) because
the religion is from Him,
If yo u can' t attach yourself to the Prophet, all
these efforts are futile!
'Jo sooner had Allama Iqbal uttered this than the
newspapers started printing it. A prominent
place was given to these stanzas and notes were
written on them. Power-packed editorials were
written on the subject. There was upheaval in
the print media.
Hazrat Talut revered Maulana Madani. He also respected
\llama Iqbal. He thought it right to write a letter and draw
\faulana's attention towards it. Maulana wrote
back a lengthy letter in which he explained the
178 The Prisioners of Malta Leaguesupporters, especially Maulvi Mazharuddin and
hissupporters, there was
38. LETTER OF MAULANA MADAN! TO HAZRAT TALUT

Respected and honourable!

Assalamo Alaikum Wa Rahmatullah Wa Barkatahu.
How are you?
I feel honoured to receive your letter. I am thankful to
you for the love and affection, especially because you
remember and regard meso much even without our
meeting. I have received plenty of letters querying me
about it. But I am extremely busy. Moreover, from the time
I joined the movement of the country and the nation there
has been a continuous flood of such malicious accusations
and abusive language against me. Therefore, I consider it
wastage of time to involve myself insuch a frivolous thing.
I act on the saying, "And when the foolish ones address
them, answer peace!" I was silent till this date. However,
your letter has forced me to explain the truth. Because of
lack of time, I have written these contents at different times
I am presenting them to you and seek forgivenessfor the
late reply.
The real story is this: That a meeting was organise d at
Sad a r Bazaa r, Delhi, near ' Pul-e-Bangash' unde r the
chairmanship of Maulana Nooruddin. The resident of the
Mohalla (locality) addressed the meeting and praised my
service to the country and the nation.The meeting was neither
for any sermon and advice, nor for any religious teachings or
discourse. That very day in the morning, a religious meeting
had already been organised. Maulan a Nooruddin had
completed the Holy Qur'an in probably three or four years
and the meeting was to celebrate the occasion. Religious
speeches for more than two hours related to the
excellence of the Holy Qur'an and its teachings. Besides, the
same day at Jama Masjid, religious speeches relating to the
propagation were also made. At a meeting the previous nigh t,
it was declared that an address to felicitate Maulana Hussain
Ahmad Madani would be held. Among the Muslim
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 179

the meeting. The chairman had already sensed it and in his

presidential address had cautioned thatnothing would be said
about the Muslim League and the Indian National Congress
at the meeting. After the chairman's address, I was presented
the citation.
I stood there to address the meeting and after a few
customary topics I began to speak on the national situation,
internationa l situation, about other nations and about the
freedom struggle within the country. During the address, I said
that in the present times nations were made up of the country
and not of the kinship or religion. People residing in England
wereconsidered one nation, though there were Jews, Christians,
Protestants and Catholics too. The same situation prevailed in
America, Japan and France and other countries. At that point
those who had come to disturb the meeting started shouting. I
could not unde rstand the reason for commotion. Those who
wanted the meeting to continue and those who created the
commotion went on verbally charging one another. And in
between the pleas to 'be silent' went on. The next day the daily
'Al-Amaan' and other newspapers published reports that Hussain
Ahmad had in his addresssaid that nationality came from the
country and not from the religion. This news too generated
commotion. In other newspapers maliciousand accusing reports
were published. The beginning and the end of my statement
were omitted and efforts were made to provoke Muslims. I
kept silent at this distortion of my statementand on the
accusation made against me.Agreat partof myspeech was
published in' Ansari' and 'Tej', but no one took note of it. They
took out reports from' Al-A111aa11','Wahdat','Inqalab'
and'Zamindaar' andvented their spleen on me. You read the 'Tej'
and 'Ansari' of January 8 or 9 and you will find that I had never
said that religion and nation dep ended upon the country.This is
a sheer accusation and fraud. Even in 'Ehsaan' of January3,
page 3, this was not attributed to me. It cited me as having said,
"The basis of a
nation or a nationality is from the country", although this too
was wrong as I had not stated it. My contention was also
180 The Prisioners of Malta Qa'mus, "the word Qaum includes both men and women or, of
only men
Tho se who belong to the hills of Shimla (the summer resort
of the Viceroy) and New Delhi often ind ulge in such
malicious accusations and slander. Such distortion and use of
abusive language is part of their official du ty. However, it
certainly is a strange thing that a honourable and cultured
person of Sir Iqbal's stature should fall into their ranks. I have
no direct communication with him. For a humble Indian like
me, if not quite impossible, it certainly is difficult to reach his
royal audience. If it is not improper for you, do sendhim
thisstanza: Knowledgeable persons and people like you with
lofty minds already know that it is due to opposition that
these newspapers go on doing these immoral and unethical
things. In these matters they should not be trusted. An
experienced person like Sir Iqbal, who has lofty ideas and in-
depth knowledge of religion, did not think it appropriate first
to investigate it. It seems as if this verse of the Holy Qur'an,
"O' you who believe! If an evil liver bring you tidings, verify
it"
never passed under his eyes. Sir Iqbal says:
'Sings (says) he standing at the pulpit that
nation is from the country,
How ignorant is he from the status of Mohammad (S AW )!'
Isn' t it stran ge that by declaring 'Millat' (Shariah/ religion)
and 'Qaum' (nation) as the same thing, Sir Iqbal also frees
'Qaumiat' (nationalism) from ' Watn iyat' (one's love for the
country), 'Watinyat' then not being the basis of ' Millat'? If
this is not a strange thing, what is it? Who is ignorant of the
Arabic language and of the teachings of Mohammad (SAW)?
Think over it. I talked about the word 'Qaumiat' (nationalism)
in my speech and not about 'Millat' (community). There is
great difference bel:)Veen the two words. Millat means
Shariah (religion) and Qaum means a group of men and
women. In Qa'mus (theArabic lexicon)'Al-Qaum' is the term
for "a group of men and women or a group of men only where
the women are automatic ally included" . This is in the chapter
where the word 'Millat' has been discussed. Besides, as per
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 181 the word 'Qaum' is used to denote a group of people.

In Majma-ul- Bahar, the word Mill/at meansthe

Shariah that has been given to a nation by Allah Almighty
through the Prophet (peace be upon him). And the word
Millat applies to Shariah in toto. At the same time, it doesn't
apply to a section. For example, the use of the word ' Millat-
e-Ba'Jilah' is in this extended meaning and thus it is said that
Kufr (infidelity) is Millat-e-Wahdah(a nation).
I can't understand whatsort of philosoph y is this.All
three words 'Qaum', 'Millat' and 'Deen' are Arabic words.
Search their real meanings in the Arabic dictionary. See in
any standard Arabic dictionary whether or not the word
'Qaum' has been used as synonymous to 'Deen' or not.
Search in the Sura of the Holy Qur'an and in the tradition
of the Prophet (SAW), and applause the strangeness of Sir
Iqbal.
If the beginning and the end of my speech were eaten
up, and distorting thecontents, journals like'Ehsan'
reported, and attributed to me as having said, that "nation
or nationalism is based on the country", even then where
did I say that 'Millat' or 'Deen' (Shariah or religion) was
based on the country or the land where one lived?If
theattribution of Sir Iqbal"Sorood Barsar-e-Mimbar -
(Sings he standing on the pulpit)" is not an invention, what
is it?
You ask me to inform you about my views on the
topic. The reply is that the word 'Qaum' is attributed to a
group wherein there is a reason for unity and
comprehensiveness, whether it is because of religion or
belonging to the same land, or kinship , or language or
trade or colour, or because there is similar material or
spiritual quality, etc.
Terms like an Arab nation, non-Arab nations, Irania n
nation, Egyptian nation, Pakhtoon nation, Persian-
speaking nation, the nation of Syeds, the nation of
Shailkhs, the nation of Kunjras, the nation of cobblers, the
Black nation, the White nation, the nation of hermits, the
nation of a world ly peop le, etc, is frequently used. And
in the Arabic language, and even in Ahadith and Aya'at,
182 The Prisioners of Malta apparent that it needs no explanation. Quite manifest also is
everyone's duty
the inhabitants of India, whether they are Urdu-speaking or
Bangla, whether they are black or white, whether they are
Hindus, Muslims, Parsis or Sikhs. The word ' Indian' is
attributed to one and all.
I have lived abroad in countries like Arabia, Syria,
Palestine, Africa, Egypt and Malta etc. for al.most
seventeen years. I have met and interacted with people from
various countriessuchas Germany, Austria, Bulgaria,
France,Australia, America, Russia,China, Japanand Turkey,
and Arabs, Muslims and non-Muslims for many years. If
they spoke Arabic or Persian or Turkish or Urdu I talked to
them directly, otherwise through the help of interpreters.
Political and religious issues were debated and discussed.
While out of Indi a, I felt that even common foreigners
considered Indians as one nation. And they used to treat all
Indians like one, irrespective of them being different from
one ano ther religion-wis e, language-wise or colour-wise.
The dictionary meaning is not the cause forthe rejection
of Qaum as 'nation'. It is commonly accepted. Then what is
reason of its rejection? They claim that the teaching of
Islam lays the foundation of nationalism not on
geographical boundaries, or unity of kinship, or similarity
of colour, but on the dignity of human being and
brotherhood (as the editor of Ehsan claims). I do not know
if it is on the basis of the categorical order of s tatement or
on conjectural and unsubstantiated basis that the
application of the word Qaum is held to be opposite of '
country'. Equal treatmen t and brotherly behaviour is a
different thing, though distinction between them is
common and legal. Other than this, there
wasnomentioninmyspeechof Islamicteachinganditstheory.
My honourable1 This alien and selfish government and
the blood-sucking foreign nation have pushed the Indians in
general, and the Muslims in particular, intoa gloomy
darkness, death, scarcity and poverty. The way it has been
pushing the Indians towards annihilation day by day is so
to seek liberation and to care and strive for the wellbeing of
 feeling that cooperation with foreign rulers is a shamef ul act,
. Shaikhul Islam Maulana Syed Hussain Ahmad .1adani the British rule would end then and there. Thisis for
183 thesimple fact that we are not the conquerorsof India, nor can
we mle as
and ways. (No oneexcept the stupid or the power, produced among the Indian minds the
arrogant can deny it). Although there are
other ways and means of gaining freedom
from this bloodthirsty alien nation, no
means are more powerful than theunity and
unanimity. Before thispower, thecombined
power of the British government and
itsallarms and ammunition are worthless. And
Indians can achieve their goal without any
great harm. Thus, it is very necessary to unite
all citizens of this country, bind them inone
strong string of relationship and lead them to
the path of success. There an be no binding
factor for various elements and diverse religi
ous communities of India except the
composite nationalism,the basis of which can
onlybe nationality. This is why from the very
beginning the Congress kept it as its aim and
objective. When the first session of the
Congress was held in the year 1885, the first
and foremost objective was defined as,
"Tobring unity and unanimity among Indian
masses, that is a compound of diverg ent and
clashing elements and make them a single
nation."
This composite nationalism always
pricked Britain and made it fearful of. Thus,
every Briton worked to make efforts to ensure
its failure and ineffectiveness. Professor J.R.
Seeley in his book, Expansion of England
wrote about it in the following sentences:
"If even in its weakest sense, ' Com posite
Nationalism', which mJy not have a strong
practical current to overthrow the foreign
 conqu erors. If w e wish to rule
like conquerors, we shall be
crippled economically and
completely destroyed."
It is for this reason that the
British thinkers have been doing
their utmost to ensure that this
spirit does not enter Indians'
hearts and mind. And if for any
reason that spirit is born, it
should be destroyed
immediately through division
and dissension.The famous
British policy of "divide and
rule" is
at work. And especially after the birth of the
Indian National
 new. It hasbeen relentlessly worked upon since1895and
graduallysucceeding. Even today
184 The Prisioners of Malta the wine that was once served to the League is being
served
Great individual efforts were made by Mr. Beck, Mr.
Morrison and Sir Auckland towards creating disunity
among the Indians. And again in the year 1888, an
organised effort was made for this purpose, and in the same
year ' United Indian Patriotic Association' was founded. It
was known to be ' anti-Congress' . In the year 1893, 'Moha
medan Anglo Oriental Defence Association of Upper India'
was founded. Its objectives were:
1: To present the Muslim opinion before the British
gentry and the Indian government and protect the
political rights of Muslims
2. To check the spread of politica l chaos among the
Muslims.
3. To co-opera te and assist in all efforts made to
strengthen and protect the British Empire. And to
attempt to maintain peace in India and the people's
faith in the British rule.
It was the individual effort of Mr. Beck and Mr. Auckland
that resulted in poisoning the acute and strong political mind
of Sir Syed. Their continuousand relentless efforts
madefeeble and stagnant the faith and de termination of a
brave writer who once courageously wrote Asba'b
Baghawat-e-Hind (The Causes for Indian Revo lt). It was the
result of the same endeavour that Lord Macdonald raised the
issue of Deonagari and Urdu in1900.Asan outcomeof
relentless efforts of various British officials, the All India
Muslim League was born in the hills of Shimla in the year
1906. For the same purpose, Aman Sabhas (peace meetings)
were organised time and again. And for the same purpose
'Sltudhi' (conversion of neo-M uslims) and ' Sangathan'
(communal outfit) wereorganised.
If you wish to know of the deeds of Mr. Morrison and
Mr.
· Beck, consult the paper 'Institute Gazette'. The
government policy to make Muslims hate the Indian
National Congress and keep them away from it is not
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 185

are serving their masters in a varieties of ways. They roar from

the. platform of the League and incite hate towards the Jamiat
Ulama and other true servants of the country and the
community.
For fear of the letter becoming lengthy, I am not recounting the
whole story. If I get the time, I may do it at a later date.
Muslims have always been cheated and even today they are being
cheated cunningly. They should read the past history · and work to
protect their life and honour. I plead readers that they must read
thebook,MusalmanonKa Raushan Mustaqbal (The Bright Future
of Muslims) that has been recently published.They should bring a
copy, read it and then ponder upon the British policy and about
the truth of the Muslim League and see the unmasked faces of
these leaders. ' So learn a lesson, O' men of wisdom!'
Wassalam.

Infamous Descendant
H1,1ss ain Ahmad
8th Zilhijja1356 Hijri/ 11th January1938 Gregorian
When Hazrat Talut received Maulana Hussain Ahmad
Madani's letter, he wrote to Allama Iqbal:
"I wrote a letter to Maulana Hussain Ahmad pertaining to your
poem ' Ajam Hanuz Nadanad ... ' that was published in Ehsan, and
prior to that there was propaganda against the same in '
Zamindar' and ' Inqalab'. In my letter I drew his attention to your
poem and to the on-going propaganda. By way of affection to my
communication and apropos of your poem, he has sent me a
detailed letter, excerpts from which I am putting before you."
After presenting the excerpt of Maulana Madani's letter,
Hazrat Talut wrote:
"This is excerpt from Maulana's writing which was essential for
meto know. And nowitalsocomestoyour knowledge. In my
view, Maulana's position is quite clear. Your poem is based on
wrong propaganda. If you agree with me that Maulana was not
at fault, it would be magnanimous of you to make this position
186 The Prisioners of Malta happened, there cannot be any objection because this
political
clear in the newspapers. In case your view is different from
mine, please let me know so that I request Maulana to make
it further clear. Humble people like me, who are faithful
devotees of both of you, are in a double agony. I hope that
you will take some time from your busy schedule and would
prove like a blessed verse in taking us out of our
bewilderment."

{Talut)

39. ALLAMA IQBAL'S LETTER TO MR. TALUT

1611' February 1938

My honourable!
I have received plenty of letters from colleagues and
supporters of Maulana Hussain Ahmad. In some of them, the
issue is completely overlooked. Some of them have analysed
the episode calmly and have also written letters to Maulvi
Saheb in this regard. Since your letter carries theexcerpt from
Maulvi Saheb's letter, I have chosen your letter for reply.The
reply would be publishedin ' Ehsan' , Insha Allah. I am unable
to reply to each individual letter due to illness.
Sincerely yours,
Mohammad Iqbal

40. ALLAMA IQBAL'SSECOND LETTERTO MR

TALUT 18 th February 1938

My honourable, greetings to you!
As per my promise, I was about to get the reply to your
letter published in ' Ehsan' when a thing crossed my mind,
and I want to make it known to you. I hope that you would
take the trouble to write to Maulvi Saheb and make it clear.
As per the excerpts that you have sent to me, it seems that
Maulvi Saheb had stated that nations are made fromcountries.
If from these words he means to describe a thing that has
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 187

well. However, if he means to say that the Indian Muslims

shoul adopt thisphilosophy, then thereis room fordiscussion.
That 1s beca se before adopti{tg any philosophy one should
see whether 1t conforms to Islam or negatesit. With the view
that the discussiondoes not become long and bitter, it should
be ascertained beforehand what did Maulana actually mean
by these words. The reply that you receive from him please
send it to me. You can assure Maulana from my end that I
respecthimno less thananyother Muslim
Hov.:ever, if from his statement he means to say what I ave
':ntten abov , then I c nsider his suggestion, in all my smcenty to
my faith, opposite to the spirit of Islam and its fundamental
principle. In my view, this suggestion does not befit hisdignity
and it may mislead Indian Muslims. If Maulvi Saheb hasever
taken trouble of reading my writings, he would know_tha I ha e
spe t alf ?f my lifetime in explaining the Islamic viewpoint of
M1llat (community of believers) and 'Islamic Qau iat' (lslai:i'ic n
ionalism). And it was merely because I considered this political
philosophy of the British a great danger for Asia, and especially
for the Islamic world., that I never intended to propagate any
political party, nor is it my purpose even today. In fact, in my
view a person who makes religion a veil for political propaganda
is accursed.
Sincerely yours,
Mohammad Iqbal

41. THE REPLY OF MAULANA HUSSA{N AHMAD MADANI

Mr. Talut informed Maulana Madani aboutAllama Iqbal's letter.

Maulana wrote a detailed reply, in which after customary words of
salutation he wrote:
"My honourable Dr. Iqbal says that if the statement was to explain
the truth that is prevailing, he has nothing to say. If it wasa
suggestion, heconsiders it unethical. Iconsideritnecessary to
ponder upon those words once again. Along with it, we s o 1ld
also keep in mind the contents of my previous speech.
188 The Prisioners of Malta Dara! Islam ( land of Islam) into Dara[ Harb, (land of war) their

determined by the 'countries' the people live in. This pertains

to the philosophy and mentality of the time. It is not said here
that you should do likewise. This is a piece of information,
not a dictation. Neither of the narrators has described it as a
suggestion, nor has anyone mentioned it as a word of
command and dictation. Then how wrong it is to say it is
(my) suggestion. The truth of the matter is that in my speech
I was recounting things that Indians, and especially Muslims,
hw e received from the British. The first and foremost was
disgrace. That is to say, today we are counted among the
disgraced people. It is because the whole world considers
Indians as one nation and the wholenation isslave. And slaves
are disgraced and dishonoured people. Therefore, we are
looked down upon in foreign countries. People in the foreign
countries do not see the religious, kinship or trade and
industrial differences between the Muslims, the Hindus, the
Sikhs, the Parsis and the Jews, but brand them as one. And
this is the reason certain cities and countries such as Natal,
Camp Colony, Mauritius, Zanzibar, Nairobi, Kenya, Fiji,
Australia, Canada and America make humiliating rules and
regulations for the Indians there and debar Indians from the
citizenship rights. Moreover, we cannot in any way help the
Indians living there. Can they do the same thing to the free
citizensof Japan, China,Italy, Englan d, or the Dutch?
Likewise, we raise our voice for Muslim brothers living in
Palestine, Syria, Egypt, Iraq, Cyprus and Algeria but no
European nation heeds to our voice. The reason is the disgrace
and ignominy that we suffer from. We protest against the
crimes committed against our brothers in the Frontier region,
but the British d o n' t even lend an ear to our protests. For
this reason of slaver y, we have frequently witnessed Indians
being treated shabbily in foreign countries.
The second thing that I had talked of was 'coward ice'
and inexper ience in the business of war. Third thing was
disunity. Fourth poverty, fifth ignorance, sixth idleness,
seventh wrong thinking, and eighth joblessness and so on.
Muslims turning
 now!
Shaikhul Islam Maulana Syed Hussain Ahmad Madani 189 Sin ce I have separated from the Muslim League afte r
religio us norms etc., were the things towards which people's
_ attention w s drawn deliberately so that they would try to
liberate India as soon as possible. If these suggestions are
considered contrary to (the Islamic) religion and ethics, I
openly declare that I consider these very things my religious
duty.
'These are sins for which I can never seek penitence!'
Whatever happens to this world, I shall go on giving such
suggestions.And it is my belief that omission in suchan
act is haram (forbid den) . One should participate in it
with all his might.
AsfortheunityofMuslims,Ummahwithoutanygenealo
gy and kinship, without any command of a sovereign,
without any basis for a country, without any attachment
for trade and gains, etc. is another issue and I am aware
of it. This is in our blood. It was for this reason that I was
imprisoned in Malta. I was put behind bars in Karachi
and have faced hundreds of such hardships . I have been
taught and trained for it from the childhood. The verses
Qf the Holy Qur'an, sayings and the traditions of the
Prophet are with me, not in a print form, but engraved on
my heart, which I often read at the pulpit and among
crowds when I address them. One may only be its singer.
I am both itssingerand its actor. Due to weaknessesand
lack of sensitiveness of the nation, we are wallowing in
this pitiable si tua tion. Then how strange it is to equate
'Qaum', 'Mi/lat' and' Deen' ? Ihavealready noted
thedifference between them. If Sir Iqbal's theory is to
lump them together against the principle of a dictiona
ry,whatrightdoeshehavetouseimpolite words for the
opponents of his theory?
My honourable! I am now habitual of hearingsuch
abusive language. It doesn't affect me. As the poet has said:
Ifa man becomes habitual of agony, agony loses its sheen;
So much hardship have I borne, that it has become easy for me
190 The Prisioners of Malta Shaikhul Islam Maulana Syed Hussain Ahmad Madani 191

that has not been used against me? Sir Iqbal, after all, is a it was a suggestion, he considers it unethical. I consider
distant acquaintance; our own people here have treated me it necessary to ponder upon those words once again.
Along with it, we should also keep in mind the contents
no less shabbily.
of my previous.speech. I was saying that in the present
Don't forget to remember me in 'Duwa'. I have written time 'nations' are determined by the 'countries' the
this letter during my steamer journey between Gowalando people live in. This is for information pertaining to the
and Chandpur. If it reaches late, don't hold me accountable. philosophy and mentality of the time. It is not said here
that you should do it. This is a piece of information, not
Wassalam.
dictation. Neither narrators have described it a
Infamous Descendant, suggestion, nor anyone has mentioned it as a word of
Hussain Ahmad command and dictation. Then how wrong it is to ter m
it as (m y) suggestion.
42. A LEITER OF REFUTATION FROM ALLAMA IQBAL "From the above excerpts of his letter it becomes q uite clear
that Maulana denies that he ever advised Indian Muslims to
(Published in the daily Ehsan on March 28, 1938) adopt themodem concept of nationalism. Therefore, Ideem
The letter of Maulana Madani impressed Allama Iqbal. itnecessary to declare that after this admission of Maulana,
He wrote to the Editor of Ehsan: there exists no right for any criticism against him. I respect
the spirit of the followers of Maulana who, in regard to the
"In the comment that I got published in your newspaper on clarification of a religious issue, have abused (me) in their
the statement of Maulana Hussain Ahmad, I had particularly private letters and public writings. May Allah enable them to
explained that if Maulana's statement that in the present benefit more from his company! Moreover, I assure them that
times 'nations are made of the countries' is mere a mention, I in regard to the respect for Maulana in the religious sense, I
have no objection to it. However, if Maulana has suggested am not behind any of his followers."
that Indian Muslims adopt this modern philosophy of
nationalism, I have objection from the religious point of Mohammad Iqbal
view. The s ta temen t of Mau lan.a that was published in
'Ansari' carried these words:
43. THE SECOND WORLD WAR
Therefore it is necessary that the people of this country
should be united, and after binding them into a relationship, Freedom Movement in India and the
they should be led towards the success. And there is no
demand for India's Partition
relationship to unite different elements and different nations
of India except the relationship of nationalism. This can be At the end of the First World War in 1918, the 14-point
the only basi,s·, and nothing else except this. program me of US President Woodrow Wilson had given
From these words, I took it as Maulana's suggestion for the hope of peace to the world. However, it was never fulfilled.
Indian Muslims. It was for this reason that I wrote the matter Not even a single promise pertaining to the programme related
that was published in 'Ehsan'. But later on Maulana wrote a with the victor and the vanquished was fulfilled. The Turkish
letter to Mr. Talut, who, in tum, sent a copy to me. In this Fmpire was broken into pieces. To weaken Germany, its
letter Maulana says: fertile lands were snatched away, it was debarred from
possessing
192 The Prisioners of Malta Shaikhul Islam Maulana Syed Hussain Ahmad Madani 193
ca rrying out trade. The Germans were taken as bonded India, despite its greatness and its vastness, was nothing more
labours to rebuild destroyed areas in France. than a coin in the British pocket. The master had right to use
German labourers were used to construct cas ino s and it whenever and wherever he deemed fit.
nightclubs in France without being given any wages. The British King had issued similar statement durin g
Approxima tely a trillion rupees were levied upon Germany the 151 World War as well. Gandhiji had then believed it
as war compensation. The proud Germans were forced to and sermoned the Indian youth to get enrolled into the
bow down their heads. But it was not in their hands to control army. However, when the war ended, the earth was dotted
the natural instinct of this restless nation. Thesense of with the British colonies. The Sun in its twenty-four hours'
humiliation made them restless. And it was this restlessness daily rotation would not finally dip. Worshippers of the
that emerged in the form of Hitler . The Russian Revolution British throne used toboast, 'TheSun neversetsin the British
also proved helpful. The glitter of Communism left even the Empire." But what did these colonies get? Poverty, famine,
materialistic nation like Britain dumb-founded. The Germans increase in the taxes, increment in the power of the
now needed a bloodthirsty deity like Hitler and they secretly oppressive and dictatorial rule, sealed tongue of the
worshiped him. However, when Hitler through the 'Nazi oppressed masses, imprisonm ent, martial law and
Party' regained the lost prestge of Germans, this bloodthirsty massacres of innocent people, like in the 'Jalianwala Bagh'.
deity turned against even its own devotees. After hoisting the When the declaration of the British King reached India,
Nazi flag in Austria and Czechoslovakia, German y cut up the Ind ian people remembered the promises held in the
Poland into pieces. One portion was given to the Red Army previous declaration. Afterdeclaringthe war, the
of Russia because Germany was expecting help from it. Now, Viceroysent a telegraphic message and called Gandhiji.
Britain had to declare war against Germany because only a Gandhiji told the Viceroy that on receiving the telegram,
month earlier, on March 31, 1939, France and Bri tain had he took the first available train. He also told the Viceroy
declared their support to Poland. On behalf of the British that he had complete faith in non-violence; rather'Ahimsa'
colonies, the British monarc h declared war against Germany was his faith. And that he was aware that he could not
and Italy on September 3, 1939. represent the entire country and also that he had no right to
The British Viceroy of the colonial India, while affirming speak on others' behalf. Interes tingly, Gand hiji had
his support to this declarationof war, add ressed the nation in already written a letter to Hitler and had drawn his atten
th following words: tion towards his philosophy of non- violence.
"The use of force and power in order to obtain one's goal and After a few days, on September 16, 1939, the Working
objective cannot maintain international peace and justice. The Committee of Jamiat Ulama-i-Hind held its session at Meerut.
prin ciple of set tlement of d isp ute through negotiations and While refut ing the British government's arguments in favour
peaceful means would then vanish. The government of Great of participa tion in the war, Jamiat issued a long statement
Britain has not entered into the war for any selfish end. If there recounting the Bri tish rulers' barbarism against colonial
is any motive behind this declaration of war, it is toprotect subjects. Declaring that the goal of Jamiat Ulama-i-Hind was
those principles that areessentialfor the peaceful coexistence of
human beings and for the promotion of culture and total freedom for the country, its Working Committee
civilisation."42 decided th,lt in the prevailing circums tances there was no
room for any justification to support the British imperia
lism.43
 vanish in the thin air. It could, howeve,r be said that the
194 The Prisioners of Malta Deliverance

44. RESIGNATION OF THE CONGRESS MINISTRIES

Not to help the British government was a negative way out.

But non-co-operation,lawful defianceof the Britishpoliceforce
or opposition to induction in the army was a positive way
out. However, to openly launch a movement would have
proved counter-productive because even in peace time this
governmenthad already shownits incendiary face byimposing
martial law in Punjab and through the massacre at the
Jalianwala Bagh. On a slightest provocation it could have
created violence on a bigger scale. People then were not
spiritedenough tobear thisbarbarism.Such an agitation could
have evaporated in violence. Thus, no mass movement was
launched during this period. Under theleadership of Gandhiji,
the Indian National Congress made a unique proposal, which
later proved a milestone in the process of non-co-operatio n.
It created a sensation in the British government, and acted
like an alarm bell for the sleeping Indian masses - limited in
impact from the view-point of action, but powerful from the
point of view of its effe ctiveness, and also safe from the
possibility of degenerating into violence.
It was decided that by October 31 all Congress
ministries would resign. The Congress ministries acted on
this proposal enthusiastically. This infused a new life in the
whole country and the Great Britain was seen helpless as
never before.
The government's best possible response could have
been to make it look like a Hindu-Muslim issue. The All
India Muslims League rendered a great service to the
British in this regard. It fancied an idea that the Congress
ministries were a nuisance for the Muslims and since the
ministries were gone, they should be thankful to God and
celebrate the day as the Day of Deliverance. On Friday,
December 28, 1939, this ironical act was performed as well.
However, for the freedom-loving people on their march
this was no more than the flying dust that would soon
Day proved to be foundation-laying day for the demand
of
 Shaikhul Islam Maulana Syed Hussain Ahmad Mildani the people.
195 ' J11e>.se p recautions did notgive the government any
pretext for high-handed intervention, and the purpose of the
-45. INDIVIDUAL PASSIVE RESISTANCE
agitation
After the Congress ministries resigned, the \, a also met. This not only brought about awareness among
next step of the movement was to launch the masses, but italso infused in them the spirit and
passive resistance by every individual. In the conviction th,1t the British must leave this country . The
fight against oppression and tyranny, this was 'Quit India
a new tactic. This was not an agitation by a :fovcmcnt' followed this passive resistance movement.
group or groups of people. A person used to
carry the Congress flag, appear in the public 16. MAULANA MADANI'S SECRET PROPAGATION
and offer his arrest saying, "India has nothing
to do with this war. This slave country has
been forcefully thrust into this war by the
ruling masters."
Arrangements were so made that first
members of the Working Committee of the
Indian National Congress would individually
perform this act and get arrested. Later, this
was to be followed by the ministers who had
resigned from the ministries; then members of
the provincial councils; then the members of
the Provincial Congress Committees; then the
prt?sident and secretaryof the Congress
Committee; and lastly those prominent
national workers whose names were to be
forwarded by the local Congress Committee
and approved by Gandhiji.
for this passive resistance, a place and
time was fixed. Though the protestor would
be one individual, in this indi\'id ual act of
passive resistanceas well a sort of collective
form was introduced - there would be crowds
witnessing it, though not participating in it.
The slogan to be raised also
\\'<lS fixed so that there was no possibility of p
rovocative utteran ces that could have incited
 Infamous Descendant,
196 The Prisioners of Malta

public speeches, Maulana was also engaged in secret

propagation. He once wrote this appeal:
"Read the programmes of the Jamiat Ulama-i-Hind yourself and
also make others read them. And fulfil your duty by getting
these printed and distributed. If you r are unable to get it
pu lished in thepress by yourself or through the local Congress
office, make at least one copy of the same for yourself and give
this copy to another gentleman."

47. JOINT SUGGESTION OF THE CONGRESS

ANDJAMIAT ULAMA

Maulana wrote:
In exchange for paper notes, massive amounts of gold
currency had been taken abroad and mortgaged in America.
And this has been continuing since long. Whether you are
supporter or opponent of the Congress, it is necessary for
you to think about your wealth. If you are opposed to the
movement, you are not asked to sacrifice something or to
support the movement. You are simply reminded that
beware of the trickery. Do not destroy your wealth in
exchange for the paper (currency). Neither the British
government can be trusted, nor their banks and nor even
their notes. Therefore, if you wish to preserve your wealth:
(a) Don't take any currency note, especially the one-
rupee and five-rupee notes.
(b) Whatever amount you have in the form of paper
notes, get it exchanged for silver or gold.
(c) Whatever amount you have in the banks, get it
withdrawn.
(d) Don' t sell any goods in exchange for the paper
notes. You se ll the produce from your crops only
when you aresure thatyou won't begiven papernotes
inexchange for it.
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 197 shed light on all prevailing issues of the time, only two
important parts of the ad dress are presented here. They
48. PROPOSAL FOR PAKISTAN
related to questions that arose from the war, and dealing
with them
While steps were being taken to liberate thecountry, a
Ma ulana discharged the duty by courageously acting upon
meeting of All India Muslim League was held in Lahore
thb Hadith ' the best of Jihad is to tell the truth before a
on March 22- 24,1940 under thechairmanship of Mr.
cruel
Mohammad Ali Jinnah. The session adopted a long
resolution in which the demand for India'spartition
wasmade. The resolution was later termed as 'Proposal for
Pakistan'.

49. THE JAUNPUR SESSION OF JAMIAT ULAMA-1-HIND

The Working Committee of the Jamia t Ulama-i-Hind had

passed a resolution pertaining to the war, declining any
help to the British government in its war efforts. It was
felt that the general body also should endorse the same
resolution. Due to his ill health, Mufti Kifayatullah had
resigned as President of the Jamiat Ulama-i-Hind.
Maulana Madani was made the president and the reins of
leadership were handed over to him. The war was at its
peak. The floods of German forces were taking empires
into their sway. India was then governed under 'The
Defense of India Rule'. In this heated and venomous
atmosphere, the general body meeting of the
J:uniatUlama-i-Hind was organised on June 8-9,1940.
Excerpts from Maulana's long and diverse Presidential
address-the
declara tionof truth and a rare example of courage and
clarity of thought- are presented here.

SO. VALUABLEEXCERPTS FROM

MAULANA'S PRESIDENTIAL ADDRESS

The presidentia l ad dress of Maulana Hussain Ahmad

1ndani ran into almost 48 pages. Though the address
 198 The Prisioners of Malta hands to stop him. If he does not stop even then, we
feel I necessary to use force. All this is done only
all those declarations and promises made by the British for the person', betterment. In this case too, it is
government, and presented authentic proof of their clear incumbent upon us to stop lht British government
from wrong-doing. If we did not, I fear wt
violations right from the beginning of the British rule till
June 1940.

51. THE ISSUE OF GIVING HELP TOBRITAIN

IN THE PRESENT SITUATION

Giving details of thesedeclarations and promisesand evidence

of their violations,Maulana Madani said:
"The short-sighted and the foolish from amongst our brothell
say thatat thiscritical timeof war, the British government
should not be troubled. This philosophy is absolutely wrong.
This II the time when Britain should display love and concern
for well being of its subjects. Britain has for long forgotten this
duty. I
has caused pain and humiliation to thirty-fivecrore souls
liviat
in this country. These oppressed souls have been sobbing fora
long. This is the reason for the wrath of Almiishty God visitq
the British Empire now. He wants to avenge the misdeedl
committed against His servants. Like He destroyed earlier aml
nations and kings in support of His meek and feebleserv•
Henow has sent the wrath on the cruel and the oppressive
kingdoms of Europe .
"In lieu to whatever goodness and wellbeing we have received
from the British rulers and the British nation, it is incumbeal
upon us tostop them from committing such acts in order
tosave them from thewrath of God. If they do not stop,
weshould call.ti hold of their hands and use force. The
Prophet of Allah (Mq peace and blessings of Allah be upon
him) said:
" Help your brother, whether he is oppressor or oppressed.
Prophetwa asked: O' Prophet of Allah,howonecanbeJ1elped wizen
he is oppressor1 He replied: Stop him from committing
oppression."
"We try to stop with words our near and dear ones fn111
co mmitting crime. When he does not listen to us, we use oar
 Shaikhul Islam Maulana Syed Hussain Ahmad /lladani 199
may be reprimanded by God and become the victims of His wrath.
As the Prophet (SAW) has said:
"When people see an oppressor committing oppression and they
don't stophimfrom doing so, Allahmay put tllem collectively in a
trouble that they call Allah and their prayer is not responded."
"Therefore, it is very necessary that all efforts should be made to
prevent the British government and the British nation from incurring
the wrath of God. They should be stopped from torturing human
beings; this has invited the wrath of Allah in the past too. If they do
notstop, they too may incur the wrath of God.

52. THERIGHT WAYTO HELP BRITAIN

"Many imprudent persons say today that to provide Britain with men
and materials for the war is to help it. They argue that we should strive
for their victory in the war. In my view, as per the teaching of Shariah,
they are the worst enemy of the British.They want todump
thegovernment and the British nation into the ditch of the Hell.
" Britain has usurped the freedom of the nations of this world; Britain
enslaves free nations, pushes them into great troubles and keeps them
there for ages; in comparison to the European nations, Britain considers
all Asian and Africans as unhuman and barbaric; without any remorse,
Britain commits barbarism against hundreds of thousand of slaves of
God; Britain snatches tra d e, handicraft, science, wealth, governmen t,
honour, agricult ure, industry etc from other nations for its selfish end;
through its sly and deceitful acts, by breaking promises and by making
false promises, Britain tortures nation after nation. If there can be any
help for a country committing all these sinful acts, it is to stop it from
committing these. Those helping them with men and materials would be
partners in committing and propagating such barbarism. They want to
torture humanity. Undoubtedly, such people will be inviting the wrath of
God and will be accountable before their Lord. As Allah says: "The
oppressorswould soon come to know where is their final abode."
" We should be well-wishers of Britain for it will be good for
200 The Prisioners of Malta Mohammad, the last Prophet of Allah, was Islam,
although people later interpolated it.
ultimately come to us. If a person has no strength to help (d) The British have snatched this country from Muslims'
Britain through words and deeds as advised above, he should
at least consider as wrong the cruelty and barbarism of the
British and should remain silent. The saying of the Prophet
is:
"When any of you happens toseea wrongbeing committed, he
should stop it by hand; and if he can't, l,e should oppose it with
/tis tongue. And if he can't doeventhis,he should disdain
fromwithinhisheart.
This is the weakest form of Ima' n."
"It is for this reason that the Jamiat at its Meerut session made
clear its position regarding the ongoing war. Its resolution has
already been published in clear terms, and its each and every
word is true and worth embracing."

53. OUR STRUGGLE CONCERNING INDIA'S FREEDOM

"Gentlemen!
Thecurrentsituationplacesgreaterresponsibility on us that
we should make relentless effort so that the entire humanity,
especially the people residing in India, is rescued from all
sorts of brutality. Not only our slavery is harmful and
calamitousforus; therearemanyother nations
thataresuffering due toitseffect."

54. MUSLIMS OWE GREATER RESPONSIBILITY

FOR INDIA'S FREEDOM

" Although the responsibility for India's freedom rests on

all residents, this duty rests on Muslims more due to
certain reasons:
(a) India is Muslims' own country ever since Adam
{A.S.) descended on this earth.
(b) Muslims are to be benefited from this land even
after death.
(c) The religion of all the Prophets (May Allah's peace
and blessings be upon all of them) who came prior to
 Shaikhul Islam Maulana Syed Hu ssain Ahmad Madani 201 government under the Britis h
rule that can begiven a Muslim name, in my view, thisscheme
(e) After this country wins freedom, other Musli m
countriessuchasAfghanistan,Iranetcwillbesafefrom
troubles and dangers.
(j) The blessed lands of Arabia, Egypt, Syria, Palestine,
Sudan, Somalia etc, where a good number of
Muslim populations resideand where theyare not
able to break the shackles of their slavery because of
Ind ia' s slavery, they too may secure freedom for
themselves.
(g) The British government in India has harmed Muslims
more than any other community living in India.
(h) Without complete freedom, this abject poverty,
scarcity and high price cannot be removed. And
without its achievement, neither worldly life can be
improved nor can spiritual bliss be attained.
Sometimes it might be difficult to protect faith.
Soon the destitute may cause infidelity
(Godforbid!). Many Muslims havegone astray and
have become apostate because of the hardship and
poverty.
(i) Without freedom, there cannot be end to
une mploymen t, and without its end it would be
impossible to attain both worldly as well as
spiritu al bliss.
Therefore, it is an absolute necessity for Muslims to
become free from the bondage of this slavery. And for
this, it is necessary for them to struggle hard, more than
other residents of India."

55. REGARDING PAI<ISTAN

· \; owad ays, the talk of movement for Pakistan is on

l'Ver ybody's lips. If it means an Islamic government on
the pJttern of the Prophet (where rules of Shariah are
invoked) in provinces where there is a Muslim majority, it
is an auspicious sehemc and no Muslim will have a word
against it. However, in the prevailing situation, it is not
achievable. On the other hand, if it means establishinga
202 The Prisioners of Malta Likewise, our religious and cultural differences o not me

is cowardice and stupidity that only enables the Briti sh

government to perpetuate its 'Divide and Rule' game. And
this is what the British government has done everywhere.
They divided Turkey. Arabia was divided int pi ces. And
this is what they seem to be trying to do with d1a. It may
not bea surprise, as it has been revealed from a reliable
source; this revelation might have come from Lond on,
Oxford, Cambridge, Shimla or New Delhi etc. .
On the other hand, this is a great hurdle m the way of
all- embracing nature of Islam. It is a gre<\t dit h in the
way f forming a united front in defence of this country. It
1s gunpowder for thecommunal clashes. It is murderous
p.oison for peace and tranquillity, hap ines and fre.edom. It
1 the deathknell for the Muslim mmonty provinces. I fail to
understand whatever good thing has been shown in it. I
feel that it is a ploy to suck the Muslim masses as, due to
the resignation of the Congress ministries, their charm has
been lost. (God knows the best)"

56. COMPOSITE NATIONALISM

Although Maulana had presented exhaustively researched

views on 'composite nationalism' and Ulama had accepted
them without refutation from a single reputed one, followers
of the Muslim League, whose aim was not to investigate and
conduct research but to agitate and launch propaganda, were
still objecting to them. Therefore, in his presidenti l address,
the president of the Jam ia t Ulama (Maulana.Hus am,Ahma
Madani) who argued for ' composite nat10nahs?', felt 1t
nec essary to sheq light on this issue as well. He said:
"We the residents of Indi a, being Indians have something in
com on that remains along with the religious and cultural
differences. It is like our human melange does not change just
because of variance in our visages, difference& in our
personalities and traits, and differences.inour colour and
stature.
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 203

of the country and concern for its protection from any harmis
the equal responsibility of Muslims as of any other nation and
religious entity. It is necessary tostrive adequately and jointly to a
chieve it. If a house catches fire and all residents of the village
dono t extinguish it, or if the whole village would not erect em
bankment during the flood, then the whole village will be destroy
ed and life would become difficyft for one and all.
Likewise, whenever the country is in trouble it is the duty of the
inhabitants of a country (whether they are Muslims, Hindus,
Sikhsor Parsis) that theyshould strivehard and jointly toremove it.
The duty of national partnership applies equally to all residents.
Differences of religion·cann ot become any weakne ss
or a hurdle. They can fulfil this duty even while remaining true
totheir religion. Thesamepartnership is tobefound in municipal
boa rds, district boards, in councils and assemblies. Members of var
ious religions fulfil their duties in these institutions and feel t hem
selves as composite part of it. This is the meaning of ' com p
osi te nationalism' here. To read in it any other meaning than th is is
wrong and inappropriate. Basing its fundamental principle on this
meaning, the Indian National Congress has taken upo n itself to
protect every religion, civilisation, language, culture and tradition in
the country. The meaning Europeans take of ' co mposite
nationalism' is contrary to this, and also is an individual Congress
member's interpretation of it contrary to the fundamentals of the
Congress. The Jamiat Ulama certainyl isa nnoyed at seeing this, and
expresses its disapproval of it.

57. CRIPPS' MISSION, LAHORE SESSION OF THE

JAMIAT AND ITS FORMULA

As t he Se con d World War was stre tch ing, the overall cics
truction and poverty were growing. Winston Churchill's loga n
was "ultimate victory will be ours" and he wanted lh..1t chi ldren
of the British dominion states should shout this
,it every occasion. The slogan was inscribed everywhere on
walls.
However, the injured and broken hearts of the poor and
hapless Indians, who were suffering merely because of the
proxy to their colonial masters, were opposed tosuch slogans.
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 205
204 The Prisioners of Malta
58. FORMULA
was increasing. The cunning officials were not unaware of
the people's feeling. They, however, always kept the The formula adopted by the Lahore Session of the Jamiat was
antidotes ready-if they could not remove the ailment of based on four principles:
hearts, they could divert their minds. The name of that (a) Total freedom for the country.
antidote was "Divide and Rule". But communal riots, arson
(b) Freedom for Muslims to pursue their own religion,
and looting during the war period would have gone against
culture and civilisation.
the British expediency. Thus, instead of bloodletting then
(c) Freedom in which provinces will have full autonomy.
and there, they began levelling the field for emotional
The Centre will begiven powers decided by
target practice.
provinces. Powers not mentioned in the Centre's list
The Simon Commission, which had come to prepare the
would rest with the provinces.
guide-map of reforms, had died its natural death and people
(d) India should be such a federation in which Muslims
had almost forgotten about it. Thus, a new stage-drama was
should be fully satisfied about their religious,
scripted under the name of the 'Cripps' Mission'. This
political and cultural freedom. They shail not be at the
drama attracted every political and semi-political outfit.
mercy of any sort of numerical majority.
Every political party prepared its proposals for reforms as
per its perspective and alsodebated these at length. It was as The Jamiat Ulama's Lahore Session was yet to end when on
though every political platform was a theatre for staging the March22,1942,SirStrafford Crippsreached Delhi.Justa
show of divisional policy. This way the heat of the freedom week later, on March 29, he presented his formu la, which
movement was made to subside. was approximately three thousand words long spread over
Sir Strafford Cripps' formula, political parties' reactions five pages. In brief the proposalswere:
to the proposals, and the proposals prepared by various "lnd ia under theBritish ruleshall bemadea 'sovereign dominion'
political parties are not the subject matter of this book.44 thatwillnotbesubjecttoanyinterference initsinternaland external
Since Maulana Madani was president of the Jamiat Ulama- affairs. Provincesshallbe madeindependentin theiraffairs.They
i-Hind, excerpts from and the important points of the should havetheright tosecedeornotenterinto thedominion while
Jamiat proposal are being presented here in this context.. main taining their present relationship with the British
The Lahore Session of the Jamiat Ulama-i-Hind washeld on government.ALegislative Assembly beelected thatwould
prepare a constitution for the whole country. The Constitution
2nd to4th Rabiul Awwal 1361 Hijri, corresponding to March
should be accepted by the Britishtoo."45
20-22, 1942 Gregorian, under the chairmanship of Maulana
Madan i. A resolution regarding the Cripps' Mission was Cripps' formula, in its wording, was encouraging. It was a
presented. Excerpts from the resolution are given below: welcome proposal for the Muslim League too because it
had pointed towards the Partition as well. However, all
"The Cripps Mission has arrived late and the time for
implementation of the proposal presented by it has passed these were mere promises for a future course. And India
too. No proposal other than total freedom is acceptable to us. was to continue to bow its head before the British
We appeal all Muslim parties and all other organisationsto government till the war w:is over . Rather, it was to
work in partnership and take a united decision after a sacrifice for this government men and materials too. This
thorough discussion and exchange of views." sacrifice was to be made for a
206 The Prisioners of Malta Shaikhul Islam Maulana Syed Hussain Ahmad Madani 207
government a fraction of whose cruelty and barbarity could The Inspector of Policeentered in thebogey and
be seen during the dr:-ught of Bengal, in which, according to presented him with the arrest warrant. Maulana was
the statement of the minister for Indian affairs, around two detained at the Saharanpur police station for the night. He
million people had lost their lives. Cripps' formula was like a was sent to Moradabad in the morning. The telegram sent
beautiful imaginary garden for which the Indians were asked
by Jamiat members of Saharanpur to the Jamiat office in
to offer their lives and properties. On the contrary, three
Moradabad was handed over to the addressee when
hundred years' experience before the Indians was that the
Maulana reached Moradabad in police custody and was
British made promises just to pass time and never to fulfil
taken to jail.
them. Therefore, not only the Jamiat Ulama-i-Hind and the
The Jamiat policy those days was to challenge such cases.
Indian National Congress, but also all other political parties
A ' Defence Committee' under the chairmanship of Hafiz
declined to accept the Cripps Mission proposals. Cripps
stayed in India for about two weeks and exchanged views with Mohammad Ibrahim (advocate) was formed to defend agains t
various leaders, openly as well as secretly. The net result was such fabricated cases. Mr. Shiv Narayan, Hafiz Sultan Ahmad
that they sat down, they discussed and they went their own and others represented the Jamiat in the court.
ways increasing the gulf of differences between India and Since Shaikhul Islam was arrested under a British plan,
Britain. all pleasand argumentsof thedefendant's lawyers went
The freedom movement once again burst forth along its unheard. The First Class Special Magistrate, Mr. Srivasta
course. The government once again employed extremely va, sentenced Maulana to 18 months' rigorous
repressive methods. It was almost the replication of imprisonment and a fine of rupees Rs. 500. He, however,
barbarism that the British government had perpetrated after recommended first class facilities for Maulana in jail.
the First war of Independence (1857) almost 90 years ago. The Defe nce Committee of the Jamiat decided to get
Maulana released on bail. The district judge accepted the
bail plea and asked for two bonds for Rs. 500 each. In
59. THE ARREST OF SHAIKHUL ISLAM HAZRAT SYED view of the District Collector,Mr. Hague, Maulana should
MAULANA HUSSAIN AHMAD MADAN! not have been released on bail.
Therefore, SpecialMagistrate Srivastava hesitated to
The district unit of the Jamiat Ulama-i-Hind organ ised a accept thebail bonds and begancreating legal obstacles in his
conference at Bachraon village, district Amroha, United release . 1..ater, the district collector told the district judge
Provinces on April 23-25, 1942. Shaikhul Islam had taken the that releasing Maulana would be useless because the moment
gove rn ment permission to attend the conference. He he was released, he wo uld be re-arrested under Section 129
invariably spoke thesame thing that he used to speak at public of the Defence of India Rules.
meetings. Since the policy of the government had changed Any way, either it washis prudence or weakness; the Judge
now, it arranged to obtain a copy of his speech. It forged a cancelled thebail order. Still the Defence Committee submitted
case against him and issued the warrant for his arrest. Since it the appeal. The hearing was fixed for 29 July; Barrister Asaf
was not advisable to arrest him in Deoband, they waited for Ali went to Moradabad for the hearing. The arguments in
him to leave Deoband. While on his way to Punjab to attend a chaste English continued for almost four hours. All advocates
' Unity Conference' on June 24, 1942,Maulana was arrested of the court had gathered in the courtroom to h ar the
at Telhari station (situated between Deoband and Saharanpur)
arguments. Many magistrates also had postponed their
hearings to witness the case.
 208 The Prisioners of Malta landlord of Sambhal in district Moradabad, Mun shi
Moinuddin, Maulana Abdul Qayyum Sambhali,
days were yet to go when the famous 'Quit India Movement' Comrade
was launched on August 9, 1942. On the day of the verdict
the whole courtroom was empty, neither the prosecution and
nor the defence lawyers were present. Only theessential staff
were present to fill the rolls.

60. A PUBLIC FIGURE IN EXTREMESOLITUDE

From June 25 to August 8, 1942, Maulana Hussain Ahmad

Madaniwasconfined toa solitarycellofthe
Moradabadprison. There was a separate compound with
four small rooms. They had a corridor running in frontof
them. It was for thissymbolic reason that the compound
was called 'execution house', although cells for those
condemned to death setence were shifted to another
compound in the jail and this place was secured for the
political prisoners. Maulana Madani was housed in
thiscompound.
Death frightens human minds, especially when one
imagines of death through strangulation. Even the warden
used to avoid coming to this compound at night. And the
warden in charge of the keys would come on the rounds
accompanied with prison mate. Many dreadful stories were
attached with this ward. The famous among them was
thatan evil spirit lived in that ward.
However, for a man with a spiritu al bent of mind like
Maulana Hussain Ahmad Madani, the secluded room of the
prison was most suitable. Therefore, he lived happily in this
death cell.·
On August 9, 1942, Hafiz Mohammad Ibrahim, former
minister of United Provinces was the first man to join
Maulana Madani in the jail cell. Qari Abdullah and Alhaaj
Mohammad Ismail of the Jamia Qasmia Madrasa Shahi at
Moradabad followed him the same day. Gradually, chief
organiser of the Jamiaf"Ulama-i-Hind Maulana Hifzur
Rahman, who was
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 209

State Congress Committee, et al became prison mates of

Maulana Madani.
A few students of Moradabad's Jamia Qasrnia Madrasa
Shahi and some others also were arrested from the district and
brought to the prison although officially they were not charged
or imprisoned. They became the beneficiary of Maulana's
compassion and Maulana treated them with the same respect
with which he treated his colleagues.
All prison mates considered Maulana their guide. Maulana
Madani's love and affection so overwhelmed them that for a
while they forgot their near and dear ones. Besides Muslims, even
Hindus had affection and reverence for him. The Hindus who
loved him were supporters of the Congress . Jail wardens and
officers also used to respect him. Many a time, faced with
personal problems or difficulties, they would request Maulana to
pray for them. They had often witnessed the result of his 'Dua'
and thus their reverence for him increased manifold.

61. AN AUSPICIOUS DREAM

It was probably in December 1942 that a gentleman informed the

group that he saw the Prophet (SAW) in his dream. The Prophet
was leading the prayer and Shaikhul Islam Maulana ladani and
Maulana Hifzur Rahman, the chief organiser of the Jarniat, were
standing behind Him and offe rin g their prayers. Qari Abdullah
interpreted the dream as the certification of truthfulness of the
ideology of the Jamiat Ulama-i-Hind because the two who stood
behind the Prophet (SAW) were from the Jamiat, one its president
and the other chief organiser.

62. DETENTION NOTICE

On com pletion of his six months' imprisonment Shaikhul Islam

\\ JS to be released on January 4, 1943. However, four or five
Ja}s ahead of his scheduled release, a notice under
Article 26
210 The Prisioners of Malta MaulanaAbdul
Qayyurn Lucknawi, Maulana Abdul Bari Abbasi Gorakhpuri,
detention for an unspecified period. Prisoners and detainees
were generally transferred from the place of arrest to
another location. Because of the different nature of the
'Quit India Movement', prisoners werenot transferred.
Butallconcessions toClassAand B prisoners or
detaineeswere this timed ceased. Thus they were neither
able to write any letters nor receive them. They were not
provided newspapers, nor allowed to keep even a book.
By January 1943, the 'Quit India Movement' had slowed
down. Incidentssuchasdismantling of ra ilwaytracks,snapping
of telephone lines and destruction of railway bridges had
virtually stopped. The British government started transferring
political prisoners around because it realised that the risk had
lessened.
On 14th Muharram 1362 Hijri, corresponding to January
23, 1943 Gregorian, news began circulating in the night that
Maulana Madani would be transferred to Naini Jail in
Allahabad in the morning. Thoughhis transfer wasnot beyond
comprehension, the news came to his jailmates like a bolt
from blue. A strange restlessness overpowered them. At the
time of his departure, even those who were confident of their
forbearance and will-power could not withhold themselves.
Such intensity of sadness and grief at separation from
Maulana was never before witnessed. After Maulana left, for
the first time his followers and associates felt they were in jail.
And, perhaps, this was the motive behind his transfer. They
had no feelingof incarceration while living in a cage;what
could have been a greater defeat for a cruel hunter.

63. MAULANA MADANI IN NAINI JAIL

Maulana Madani entered Naini Jail of Allahabad on January

24, 1943, . Maulana Syed Mohammad Shahid Fakhri, who
was the spiritual successor of Maulana Fakhir Sahib
Allahabadi and the shrine keeper of the circle of Hazrat Shah
Ajmal Allahabadi, MaulanaAbdul Haee,Abdul Majid,
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 65. MAULANA'S ROlITINE AND AVOCATION INSID E JAIL
211

released one after another,but Maulana Madani was

detained there for about 19 months.
On November 1, 1943, during the evening prayer, the
jail supe rintendent misbehaved with Maulana merely
because he could not present himself quickly for the roll
call. All jail inmates were seething with rage at the
insolent behaviour of the superintendent. When the news
trickled ou t of the jail, the current of restlessness
travelled fast from one end of the country to the other.
The jail supe rintendent had realised his mistake, and on
the third day of his insolent behaviour he apologised to
Maulana. But the agitation that this insolent behaviour
built up did not subside. Protest meetings and
marcheswere organised allover India on November
26,1943.
On November 27, 1943, a communique of the Governor
of United Provinces was published in the Hindustan Times in
which he referred to the incident. He informed the public
that the jail superint endent had already apologised and
Maulan a was now satisfied with the behaviour of the jail
officers. However, the communique was not enough to
satisfy the supp orters of Maulana. They wanted that the jail
uperintendent be suspended. Meanwhile, a message came
from Maulana, in which he informed his spporters, "I have
forgiven the superintendent of jail and no action should be
tai...en against him." This made his supporters to postpone
their agitation.

64. RELEASE FROM THE PRISON

Maul.ma HussainAhmad Madani was released

unconditionally from the jail on 61h Ramadhan 1363 Hijri,
correspondin g to August 6, 1944 Gregorian. This time
Maulana served the jail t rm of two years, two months and
two days from June 24, 1942, to Augu st 6, 1944.
212 The Prisioners of Malta
Shaikhul Islam Maulana S yed Hussain Ahmad Madan! 213
compound with four rooms in Moradabad Jail where those
companion laughed at a thing, he too smiled. All would
sentenced to capital punishment were kept. Because of their
participate in a balanced manner. Everyone was free to
affection for Maulana and also because it was a separate,
participate in the discussion. No one poked fun at the other
secluded compound, other Mulsim detainees liked this
nor anyone tried to hurt others' sentiments. Nobody was
place. They would stay in this compounded during the
allowed to interrupt the other or begin his talk till the other
daytime and were taken back to another barrack for the
had finished what he had to say. The Prophet gave equal
night. Since they stayed away in the night, it was not
attention to all. Everybody thought that the Prophet was
possible for them to witness Shaikh Madani's schedule. The
more h1clined to listen o him.
jail guards said that Maulana spent most .Jf the night in
Those who participated in Shaikhul Islams's meetings felt
prayers and in remembrance toAllah.
as if it were a replication of the meetings during the Prophet's
When the darkness of the lonely night gave way to the
time. These meetings too were held for the fulfilment of social
morning light and barracksopened during the Fajr
needs and make people aware of the prevailing situation.
(morning) prayer, the Mad ani compound would illuminate
and reverberate with Allah'sremembrance. From around 9:30 Shaikhul Islam would recite the Holy
After Azan was called, inmates would get ready after call Qur'an before Qari Abdullah. This continued till the lunch
of the na tu re and abl utions. At the crack of daybreak and hour.
after rolls werecalled, Maulana would lead the morning prayer Amo ng the inmates were persons with independent
and as per Prophetic tradition route long verses from the Holy temperament. For them it was diffcult to adhere to a fixed
Qur'an. Since the outbreak of war, Maulana recited Qanut--e programme. Sometimes, food was served and they were
informed, but they would not reach the table unless they are
Nazela (prayers read in the standing posture) every day. This
repeatedl y asked to. But adhering to the programme was
practice continued in the jail as well.
Shaikhul Islam's second nature. He strictly followed the
After Fa jr prayer and Tasbiha'at (reci ta tion of words
lunch hour, and stopped the recitation of the H oly Q ur '
glorifying God), Maulana would return tohis cell and do some
an before the lunch was served. As soo·n as he was
physical exercises for 20 to 25 minutes. Then he would go to
informed, he would reach the table for his lunch.
the roo m where tea was served. He enjoyed his tea with
For the righteous Ulama, self-glorification and ecstasy,
colleagues. After tea, there would be a get-together for half
miracle, excellence in mystic way of life, extreme kindness
a n h ou r in which Hindu inmates also joined in. Without any
and civility are not perfection. For them, perfect ion is to
h es i tation they discussed with Maulana issues of educa tion,
inculcate traits and habits of the Prophet and make it their
religion and politics.
second nature. Ai.Iwishes and feelings are subordinated
In December and January, this meeting generally ended
at 8:30 in the morning. Thereafter, everyone was engaged in and
doing his work. Maulana Madani kept himself busy reciting , ubj"--cted to the Sunnah of the Prophet (SAW).
the Holy Qur' an. It has been mentioned in the book of An agreed-upo n saying of the Prophet, narrated in Saha
dispositio n of the Prophet (SAW) that in the presence of the Sitta (Seven authentic compilations of the Prophet's sayings
Prophet audiences used to narrate tales of the per iod of and deeds), states:
ignorance and also discuss the current issues. The Prophet " Noperson can become a true Muslim until his/her desiresare regulated
equally participated in this, and what seemed strange to the rn consonance with My traditions."
The more closely one studies Shaikhul Islam, his life and
traits,
 214 The Prisioners of-Malta Eating together, and sitting in a way that one is not lying
on a
which is"Fanaft Al-Sunnah" (atonewiththesayingsand thingand using it as a pillow. Forexample: tosit joining
both
deeds of the Prophet). Engrossment in supplication to God,
detachment from everyone except Him is certainly
comn:e:tdable. However,the inheritors of the splendour and
magruf1cenceoftheProphets(SAW)arerequired tohavewider
ability than this. On one hand, the Prophet is deeply
attached to the Creator of the Universe, and after his journey
across theseven skieshe reaches to the empyrean and has the
honour of_ meeting ah. And, on the other hand, he mingles
with
Hiscreatures msuch a way that theshort-sighted among them
say:
' What sort of Prophet is he who eats and dwells in the
market?'
"Thisonly a mortal like you who eateth of thatwhere of ye eat
and drinketh of that ye drink"
(Surah Momimm,Verse: 32)
If a spiritual man does not have this vastness in his vessel if
his vision does not have power of ' Theei;e turnednot aside,
or yet was overboard' within itself so that thesplendour of wo
rldly beauty does not dazzle him and the endurin g warmth of
magnificent heaven does not make his heart yearn for the
s corc hing heat of fire-temple, give him whichever title of
saintliness you want to, but the man does not deserve to be
called the successor of the Prophet (SAW).
The daily routine of Shaikhul Islam, his simplicity,
frankness and his attachment with the ordinary people
apparently made a veil and ordinary eyes were not able to
see the greatness in him. However, the intelligent eyes that
were bestowed with the understanding of religion, the eyes
that carried the vision of knowledge about the Prophets
understood the value and greatness of Maulana
Madani.And d spite differences of opinion on politic !
issues, theyaccepted his greatness. As a poet has said:
Either king knows the value of pearl or knows the jeweller!
 Shaikhul Islam Maulana Syed Hussain Ahmad \ ,fadani 215

instead of eating in a small and a separate plate, to eat the food

that is kept before you and not pick things from the middle of
the tray or from in front of others, not to leave the plate unclean
duringlunch and either topick upand eat morsels fallen on the
tablecloth or not to allow things to fall while eating are many
habits that have been mentioned in the book written on the life
of the Prophe t. Those who had a chance to eat with Shaikhul
Islam know that Maulana had all these qualities. Their violation
pained him.
On the dining table of Shaikhul Islam trays were kept from
which eight to ten people shared food. But when small plates were
kept at someone else's dining table, Shaikhul Islam would ask the
man next to him to share the food from his plate. He did this even
in jail. A group of cultured and educated people was in Allahabad
prison, and sharing the dining table with them was not
inconvenient. But when his colleagues were released from the
Allahabad jail and he was left alone, he sta.rted sharing food with
the Muslim cooks who prepared food for the prisoners. In
Moradabad jail, a lunch session was virtually fixed: On one side of
the table would sit Shaikhul Islam and Maulana Mohammad Ismail
Sambhali and the other side Munshi Moeen Sambhali, and all
three of them would share food from the same plate. "!ext to
Munshi would be seated Hafiz Ibrahim, then
\taulana Qari Abdullah, next to him Comrade Mohammad Ib
rahim , then Maulana Mohammad Ha fiz u r Rahman,
\ faulana Abdul Qayyum and then the author of this book,
Mohammad Mian.
To take small morsels, to eat slowly, not to splu tter mouth
while eating are things that I am not able to relate with the
authentic compilation of the Sunnah of the Prophet, though I h,we
heard from elders that these are the dining manners. Maulana
Madani followed these things strictly. In my view, this is all the
more necessary for a good host so that the guest may take his time
and not remain hungry.
Maulana had a distincteating manner. Hewould takesmall
morsels and eat so slowly that after e ting one's
meal the
216 The Prisioners of Malta
Shaikhul Islam Maulana Syed Hussain Ahmad Madani 217
was perhaps in 1938 tha t after touring certain villages in
66. TAKING SIESTA
Muzaffarnagar district for organisational work Maulana
FakhruddinAhmad,a few othersand myself reached After lunch Maulana would go for siesta for one and a half to
Deoband around 10 in the night. Only Shaikhul Islam's two hours. Taking siesta is a Sunnah of the Prophet, and
residence could have given us shelter at that late hour. especially beneficial for those who wake up at night for the
After his lecture on Hadith was over, he came home. As he late-hour prayer. Siesta relaxes man after tiredness of the day
reached his residence, he found a group of illiterate guests and keeps him alert till evening. It also helps in getting up
there. Shaikhul Islam went inside his residenceand brought at the night forprayer.
out whatever gravy was there and asked the household to After siesta, Maulana offered the noon prayer. After this,
prepare bread. Asand when bread was ready, he fetched it he would take his customary cup of tea. After tea, he would
for the guests. When the guests had finished their meal, explain to an assembled group the meaning of the Qu r 'an a
Maulana sat down to eat. Whatever little gravy and bread daily routine that he had started upon insistence of his
pieces were left over on the dining cloth he ate. friends. U nf rtur:ately,i.t idn't c ntinue for long because this
Related to eating and drinking, there is a Hadith that study sess10n m the Jail was viewed with suspicion.
the manner should not behaughty. And from the manner it Maulana's transfer within a few days of the study circle's start
should not appear that one is avaricious and greedy. The forced them to discontinue it.
dining manner should be such that it reflected the hu mility Thesessionusuallycontinuedforalmostanhour. Maulana
before the true nourished and true benefactor. Hifzur Rahman and Maulana Ismail and other Ulama
To say Alhamdolillah (all praise is for Allah) and Subhan would according to their knowledge, put certain questions
Allah (A llah be glori fied)aftereach morsel is not and seek enlightenment from the bank of knowledge of
authenticated from the Hadith, although in Tirmidhi the Maulana Madani. After the translation and interpretation
solemn and grave acts of the Prophet (SAW) have been noted, session, Qari Makhdoom recite the Holy Qur'an till the Asr
i.e.: p rayer. After theAsr prayer, inmates used toengage
"The Prophet never would condemn any food . If he liked it, he themselves in recreation, while Shaikh ul Islam would go to
would eat. Otherwise, he would leave it. He also never praised his cell and engage in remembranceo Allah. This continues
any meal so much that it would have expressed desire for more till the Maghrib pr ayer . AftertheMaghnbprayer, he
or an apparent greed." satina cornerand reciteda chapter lrom the Qur'an in his
To condemn the jail food is not a surprising thing. It is Nawafil prayer . After Nawafi/ prayer, inmates would
rather surprising not to condemn it. Thus, whilesharing e .take their dinner. And after Isha prayer,
1

jail meal some people would criticise the quality of food. \faulana s associates wo uld return to their barrack for the
However, Maulana here too followed the Sunnah of the night. Shaikhul Islam would then engage himself in the late-
Prophet. He never condemned food, rather guarded night prayers.
himself from even small criticism. A cook in the jail was
ver y clever. Often complaints were made against his 67. A JOKE
prepara tions, but Maulana ignored them. When finally his
associates insisted, Maulana recommended his removal. n nce Shaikhul Islam recalled that Maulana Shaukat Ali was
\ t.>ry fond of eating sweets after every meal. He would look
218 The Prisioners of Malta ten sessions of the Holy Qur'an in a day and night. He
did not get time to rest for more than two hours during the
contented after eating gurh (jaggery). However, Maulana whole
Shaukat Ali felt insulted at the use of the word 'gurh'. So,
Maulana Madani named it 'Qanduz' (sugar candies). When
they heard the joke, Maulana's associates from Moradabad
started calling'gurh' by its new name'Qanduz'. Lateron, a
few friends of Maulana started calling his party ' Qanduzi
Party' (Candy Party)

68. AFTER RELEASE FROM THE PRISON

Shaikhul Islam was suffering from cough, cold and fever.

He lost approximately 40 pounds in weight. By the time he
was released from jail, his health had deteriorated
considerab ly. It was necessary for him that he stayed
constantly at one place and took complete rest till
Ramazan. However, his devotees were pouring in daily in
good numbers and Maulana's courteous nature did not
allow him to take rest. He was just released from jail when
people started pressing him to visit them. And Maulana
Madani began to oblige them from the very first day of his
release. On his way to Deoband, Maulana stayed at
Jaunpur, Faizabad and Lucknow and reached Deoband on
14th Ramazan 1963 Hi jri, a week after his release from the
prison.
A tumultuouswelcomewas accorded to Maulana
Madani
at the railway stationwhere the teachers and students of
Darul Uloom Deoband, residents of Deoband and Muslims
from around the area gathered in large numbers. After two
days of stay at Deoband, Maulana Madani left for Silhyt
on 16• Ramazan 1663 Hijri.
The Nayee Sarak Masjid (the mosque on the new road) of
Silhyt was Maulana's retreat where he spent Ramazan every
year. More than five hundred people from Assam and Bengal
came every day to meet Maulana and attain spiritual benefits
from his presence. Maulana participated in more than nine 10
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 219

. ould leave Assam and halting at various places on the

insistence of his followers, he would reach Deoband nearly one
and a half month later.

69. ADDIDON OF ELUCIDATION IN JAMIAT

ULAMA-1-HIND'S FORMULA

t ts Lahore Session, held in the year 1942, the Jamiat Ulama-

1-Hmd had made it clear that it was essential that the Central
gove:nment be formed on the basis of the principle that M s
ims wo ld be fully satisfied with provisions for their rehg1ous,
social, political andculturalindependence. Asection of people,.
however, wanted these principles to be defined so that
Musli1:1s could be mentally satisfied. Thus, at a general b o y
meeh g of the Jamiat Ulama-i-Hind, held under the
chairmanship of Ma.ulana Madanion January 31 and February
1, 1945, the following elucidation wasadded. Then theformula
along with the elucidation was presented before the
Saharanpur session. And after twelve hours of serio us debate
a nd. dis ussi n, the formula was passed along with the
elucidation with a thumping majority. About five hundred
em.bers and delegates attended the meeting, in which the
dissenting votes were no more than thirty.

70. ELUCIOATION

:n e principles and.objectives described in the proposal make

Itclear that t e Jam1at Ulama-i-Hind is not in any caseprepared to
compromise on the religious, political and cultural freedom of the
Muslims in Independent India. Undoubtedly, it is in favour of a
fed eral government in the provinces and a union government at
the centre because it altogether suits India and specially the
fyluslims. However, the formation of th fe der a l gov m1:1ent
shall be on the condition that the right to sclf-d eter mahon for
the provinc s shall be accepted, and
the formation should be done in such a way
that the non-
 EXC. ERPTS FROM THE PRESIDENTIAL ADDRESS
220 The Prisioners of Malta

strength, does not infringe upon the religious, political and

cultural rights of Muslims. For the formation of such a
government at the Centre, the fear of oppression by the
majority community should be removed, and after mutual
consultations one of the following proposals, or in its place
any other such proposal that isacceptable to Muslim and
non- Muslim organisations should be possible, i,e.:
1. The ratio of the members elected to the Un ion
Parliament should be like this: Hindus - 45 seats,
Muslims- 45seats andotherminorities - 10 seats.
2. If an Ordinance or a BilJ, brought in the Union
Parliament by the Union government, is rejected by
two-thirds of Muslim members on the plea that it
infringes their religious,
culturalandpoliticalfreedom, then that Billor
proposal cannot be presented or passed by the
Parliament.
3. If such a Supreme Court is established where the
numbers of Hindu and Muslim judges are equal and
the judges are appointed by the Muslim and non-
Muslim 'Joint Committee' set up for the selection of
judges, this Supreme Court shall be vested with
power to take a final decision 6n disputesbetween
the Centre and states, or among the states, or on the
disputes among various communities. Besides, unde
r the proposal No. 2, if the majority of members of
the Union Parliament disagree with the decision
taken by two- thirds of Muslim members declarin g a
Bill or an Ordinance as aninfringement on their
religious,political and cultural rights, the dispute shall
be referred to the Supreme Court for a final
decision.
4. And any other proposal that Muslims and Hindus
decide by their mutual agreements.

71. JAMIAT'S SAHARANPUR CONFERENCE AND

 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 221 address:
"Comeforawhile, eveninforgetfulness,tothisunattended grave,
held at Saharanpur from 21st to 24th Jamadi Al-Awwal And look, for a moment, at the land waste that is called
1364 Hijri, corresponding to May 4-7, 1945 Gregorian. inhabited!
Shaikhul Islam Maulana Hussain Ahmad Madani Gentlemen!
delivered a 46-page long presidential address. After a The highly selfish and barbaric ruling masters' inhuman
long period of his imprisonment, the courage and policy of more than two hundred years has pushed India on
truthfulness with which Maulana criticised the British the verge of death, as Mr.MacDonald Ramsay
government was undoubtedly surprising. hasacknowledged in his book 'Awakening of India'. i.e.:
Althoughhewassecluded fromthecurrentpolitical
developments for such a long time in the prison, the "If someone travels daily in this land, he won't see anything
way he organised his presidential address showed the else except the weak and frail bodied people whose life is Toil
incarnate! Toil!! and nothing but Toil!!! Hard Work! Hard
alertness of his mind. Work!! and nothing but Hard Work!!! India has been turned into
I feel it necessary to present a portion of that a village of miserables. The affliction of these miserable and
speech here because it is an authentic document and a poor people pinpricked my heart more when I reflected upon
complete history of the events during the Second and found that theeffect of poverty and wretchedness is dearly
World War. It would also depict the restlessness and veiled in their calm and magnificent silence."
death of the freedom movement, and how justified At another place, he wrote:
and correct was the stand taken by Maulana. What
follows are the excerpts from Maulana's presidential "The poverty of India is not an issue or an accidental
occurrence; it is rather a deliberateact."46
 statements against the war and giving lecturesagainst
222 The Prisioners of Malta

Sir John Simon writes:

"The common masses are suffering in extreme poverty."
H. M. Henderson says:
"India is becoming weak and afflicted day by day. It appears
that the blood from the people's life are soaked slowly but
gradually at a faster pace."
1. Such a weak and half-dead country, these cruel-hearted
and merciless rulers have pushed into the war of 1939
without its will and wish, and even without asking it
once. And, interestingly, they made propaganda that
these people are with them. It (India) shouted, 'I am
enslaved into the fetters of slavery in such a way that
my life is at peril. I wish to breathe freedom. What
have I got to do with friendship and enmity, with war
and peace? I am neither enemy nor friend of Germany,
nor friend of America or its enemy. I am thirsty of one
thing and only one thing. That is freedom. I was not
heard. And on my behalf the war was declared.'
Nationalist organisations like the Indian National
Congress and the Jamiat Ulama-i-H ind protested
against it, raised their voices against it, harangued over
its feeble state, but all protests proved to be a cry in
wilderness. Lord Halifax and other Bri tish agents
fabricated such lies that God help us!
2. 'Ordinance after ordinance was passed. Many
ordinances were issued in a day and old promises
were forgotten. Shakespeare in his inimitable words
said: "There is nothing more contrary to the
Englishon this earth than the ordinance."
3. For the people opposing war or speaking against it,
life has been made miserable. They are being
detained, put behind bars, fined and casesslapped
against them. Although in England itself there are
parties opposed to the war and their leaders are
openly making
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 223 8. Textile mills and factories were occupied and
productionof goods for general use was stopped
4. The Defence of India Actwaspassed, and and goods for the use of army were manufactured.
under it the state was givensuchsweeping A
powers that there is no section of life where
this Act could not have fitted. Many innocent
people were harassed by it and it was so
commonlyused that even the judges of high
courts cried that the Defence of India Act had
paralysed them. While it is still in vogue, what
more can we do except lamenting on our
helplessnes?s
5. The Army Bill is passed, and according to this
law it is unlawful to ask people not to shed
blood for a non- Muslim government that
enslaves free people.
6. Censorship of post and telegraphs has been
increased. On a petty doubt fines are imposed
and detentions are made. Letters are destroyed,
telegraphic messages are delayed and postal
services to foreign countries are virtually closed.
7. Freedom of press and newspapers has been
snatched. Newspapers were stopped from
publishing news that were sent by reporters or
was already published in the English
newspapers . They were stopped from
publishing even news that was solely related
with internalaffairs. Even a minor violation
incurred heavy punishment, athough in
comparison to India the press in England was
more, rather totally, free. The Indian press was
barred from reporting news related to famine,
epidemic, hardship faced by the countrymen,
and the publication of news related to corruption
in government offices and brutality of police
force was forciblystopped. On even slight
violations,cases were slapped, security money
was seized and fines were imposed. Only the
news given by the Information Departmen t of
the government was allowed to be published.
general control of the government on
production of
224 The Prisioners of Malta insults to their beloved leaders.The Congress Party
believes in the principle of Ahimsa (non-violence).
9. The warehouses of foodgrains and storehouses filled
with other goods were seized and things were spent
as per the official whims and fancies.
10. As soon as the harvests were ready, the lands were
occupied by the government agencies. The
landlords and farmers were deprived of
theirproduce.
11. Controls were imposed on the Railways and their
engines. Most of the trains and engines were sent
out of the country. Several lines were dismantled
and passenger trainswereminimised. It
madethecommon man's life miserable. Peoplewere
forced totravel sitting atop bogies. Trains were so
packed that the passengers travelled standing. Due
to the rush, passengers began entering other inter-
class compartments. Many who travelled sitting on
the roofs of bogies met with accidents and died.
12. There was a total ban on petroleum and cooking oil
and people got very small quantities of them after
great difficulties. Thus transportationand public
movements were badly affected.
13. Members of nationalist parties were arrested and
forcibly put behind bars. In total violation of their
citizenship rights, people were pushed behind bars
for years without any trial in the court of law. The
total number of such detentions was believed to be
more than 24000. The Bombay Session of the
Indian National Congress was held on August 8,
1942. The decision for launching a civil
disobedience movement was left to Gandhiji as he
had postponed it till his meeting with the Viceroy.
On August 9, all of a s udden m mbers of the
Congress Working Committee were picked up and
taken to unknown locations. The same day, plann
ed and systematic arrests were made all overIndia.
It was but natural that the sentiments of the
common masses would be aroused upon such
Shaikhul Islam Mau/aria Syed Hussain Ahmad happened.
Madani 225 14. Through special Acts the government officials, the
police and the army that perpetrated illegal violence
However, fabricated charges of were assured that they would not be subjected to any
lawlessness and violence were levelled questioning or dragged to the courts of law in future.
against members of the Indian National 15. Houses of villagers, farmers and landlords were
Congress, the Jamiat Ulama-i-Hind and raided and grains that they had stored for the whole
other national parties. Specially, severe year's
action was taken against the Jamiat Ulama-
e-Assam as if it was an illegal party.
GandhijiwasaccusedofbeingaJapane
seagent and the propaganda was made
throughout America. Just two years later
Mr. Emery had this to say regarding the
same:
"We never thought of this about Gandhi,
although at different places people indulged
in violent acts due to their anger against the
provocative actions of the government. This
was, however, not the result of any
programme of the national organisation. It
was rather the result of wrong and
provocative acts of the government, for
which only the government was to be
blamed."
On thispretext, government officials,
thepoliceand the army were given
unlimited power that resulted in violence,
cruelty and suffering, death and
destruction, bribery and loot. Unprovoked
firing wasdone at several
peacefulassemblies. Thousands were
pushed inside the prison cells, special
courts were formed and without any valid
proof or witnesses people were tried and
punished. There was display of terror
everywhere. People's life, property, honour
and prestige were put in danger. Things
that should not have happened, happened.
And then the British government put on
such a veil of innocenceas if n othing had
226 The Prisioners of Malta the

consumption of their children weresnatched from

them. They were left with little grains that were not
even sufficient for three months.
16. A huge quantity of these illegally seized grains were
sent out of thecountry, not merely for the Indian
armies but for other allied nations such as Russia as
well. For this purpose an exclusive European
company by the name of the 'United Kin gdom
Commercial Corporation' was formed. The company
exported foodgrains, clothes and other goods to
Russia, West Asia and Africa as commercial
transaction as well as in aid. While exporting these
items, no consideration was given to hunger and
starvation of Indians themselves. Conditions were
such that everywhere in India, and especially in
Bengal and Assam, people started dying because of
scarcity and famine.
The New Statesm,an London, wrote:
"The present day famine in India is not a natural
calamity, but a man-made disaster. It is because
the Indian wheat is exported to West Asia for the
consumption of the army there. Besides, a good
quanti ty of wheat is also sent to Iran and Sri
Lanka to fulfil the requirement there. In such a
situation, export of wheat from India is not only
unethical and wrong; it is rather a criminal act.
The present government machinery is a total
failure. To protect peoplefrom
unnecessaryplunder and tobringabout the spirit of
mutual love and co-operation, theonly system of
governance thatcansucceed isthesystem based
on the popular representation of the people."47
While answering a question in the Lower House of
Parliament of England, the Secretary of Board of
Trade spoke about objectives of the 'United
Kingdom Commercial Corporation' and also about
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 227

in volve men t of Indians and their rights in the

corporation. In his words:
"On behalf of the British government, this
organisation provides Russia edible as wellas
other essential goods. There is no Indian Director
in the organisation. It, however, works in d ose
consultation with the Indian (British) gove
rnment, which is the protector of the interests of
the Indian people."48
After his return from a journey to Russia, Mr.
Dandle Wilkey had written that Russia did not have
foodgrains and clothes for its people. And due to this
hardship, he had predicted then that it would
beveryhard for Russia to win the war. The kind-
hearted masters of Indi a provided to Russia such
huge quantities of food, materials and clothes that
the Russian people and the army were flooded with
these and went on defeating Germanforces in one
battle after another.
Besides, grains were stocked in military warehouses
in such a huge quantity49 that after some time they

48. Madina, Bijnaut, 5 August 1943.

49. The result of the British food policy during the Second world
was could be gauged from the fact that one year after the war
the following surplus quantity of food stuff was found stacked
at the headqua rters of the American Army: Packed meat (of
bird and fish etc) four thousand, five hundr ed & twenty four
tons; Eggs (dried) four hundred and thirtyseven tons; Milk and
butter etc three thousand and twenty three tons; Fat 73 tons;
Suga r (dried as well as syru p) three thousa nd and three
hundred tons; Grains two thousand eight hundred and seventy
five tons; Pulses one thousand five hundred and fifty tons; '-
pL'Cial Ve getab les four thousand and two hundred tons; Other
kinds of Vege tables two thousand eight hundred and sixty two
tons; Dried potatoes 1175 tons; Tomatoes 2335 tons. Likewise,
dry fruits, food beverages and spices etc. thirty-five thousand
and seven hundred tons. The total quantity of su rplu s items
228 The Prisioners of Malta inhuman policy of the
British government.
became a waste. The old and expired stocks were
burnt and in their placefreshgrainswerestocked.Such
things were happening very frequently. This was
because, unlike in England, there was no
organisation to supervise and keep in check the
military personnel, especially officers. Therefore,
they went on doing whatever they liked without
caring for the people's wellbeing or any fear of
accountability on their part. Many a time, the
question was raised in the Union Assembly but it
went unheard, and unanswered. If there were a
national government, even for a limited period, it
would have investigated the matter. It would have
not allowed the army officers to act in a despotic
manner. It is obvious then, how can alien masters
have any love and devotion for us.
Mr. James Madis is an American who has travelled
45,000 miles and seen the world. He has written an
interesting travelogue. While reviewing the book, the
American newspaperNew York Times in its issue of
May 14, 1944, writes:
"After seeing India, he (Mr. James Madis)
became disturbed. He was enraged to see that at
a time when thousands were dying on the streets
of Calcutta, the (British) rulers were busy
instructing motor vehicles and railways to
transport horses for the racing in Calcutta."
AlthoughtheBritish MinisterforIndianaffairsaccepts
the death toll due to famine in Bengal was 1,873,749,
the chairman of the medical relief Dr. B. C. Roy
puts the figui:e at 3,000,000 dead. Newspaper
reports had put the death toll at ninety lakh. The
number of people killed by the British and American
forces during the six years of war is not even half
of this figure. This was result of sheer carelessness,
negligence, cruel heartedness, and selfish and
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 229

supply ot rice to India had stopped. Andalthough the

government felt the need to supply grains to the army in
the Middle East, Africa and also to other allied nations,
interestingly, it never felt the need tolook for more
cropcultivation to increase thegrain yields. Even here, it
cultivated to increase the supplies for the war need. One of
the government releases of July 1943says:
"This year the production of jute has increased by fifty
per cent, ' recinus communis' (castrol oil plant) sixty-
two per cent, peanuts four per cent, linseed fourteen
per cent, wheat nine per cent and sugar cane thirty per
cent. The rice production, however, decreased."
That whole year rains were good and crop production had
also increased. But due to the selfish attitude and criminal
negligence of the government, people were afflicted with
such horrendous famine that heart trembles to recount it.
18. The British government put co trols over India's imports.
In exchange for goods exported from India to America and
other countries, Britain took money from them and
converted it into a loan from India. And the government of
England gave promissory notes for the same amounts to
the government of India. Whatever other currencies were
available in England were taken and turned into a national
loan or a promissory note. And India went on exporting
goods worth millions of rupees in surplus of what it
imported every year.
This amount and the amounts for the years 1943-44 and
1944-45 were turned into a compound loan and were
covered by promissory notes. India did not receive a
single penny out of this amount. Instead, it was
promised that after the war was over, goods for the
value of the same amount would be given at the
current rates. In this connection, the
Viceroy of India
 artificial wealth was created and increased.
230 The Prisioners of Malta Surplus currency reserves

(promissory note) would be honoured. Things to

be noted here are:
(a) Rupees are not paid in cash, though goods have
been taken. The total amount isconsidered loan.
(b) Payment will be afte r the war is over, the date
of which is not known. Six years have already
passed. If the amount was paid in cash, the
proprietor of the goods would have rolled the
money back into further sales and purchases and
would have progressed.
(c) The loan will not be paid back in cash, but in
goods. Here too, the British capitalists will be
benefited. The Great Britain benefits from both
holding the money as also by releasing it too.
(d) The price of the goods to be given towards loans
will be decided by Britain and its capita list
class. Indianbusinessmenwillhavenosay
indetermining the price of these goods. Thus, the
exorbitant price of goods will carry exorbitant
profits too. The cash payment would have
deprived the British business class of profits and
benefited Indians who could have purchased
these goods from open market at competitive
and cheaper prices.
(e) The goods that would be given to India must have
been produced during the war period when the
raw materials were costly and thus the
manufacturing costs would be higher. In short,
this was a unique trading system established by
the colonial British, for which one finds no
precedence in history. This was a trade in which
Britain was only to gain and India only to lose.
19. From India the real wealth, i.e. gold, silver and the
currencies made out of them, was taken away in
different ways. In exchange, India was paid
currency notes. Through these currency notes,
went on to increase to a whopping 1090million rupees
 proved beneficial for the country. Gandhiji launched an
Shaikhul Islam Maulana Syed Hussain Ahmad lvfadani 231 organised movement of 'Cha rkha Sangha' that proved
successful. All over the country, its centres and offices
20. In this way, the real wealth of India went on were opened. Generally, members of the 'Charkha
decreasing while the artificial wealth went Sangha' were Congress workers, but they were not
on increasing. The impact of the monopoly attached with Satyagrah (pa ssive resistance movem
on grains and other essential goods, the ent). They kept themselves aloof, did not involve in any
levying of taxes on everything and such agitation and lived a peaceful life.
other measures of the government was that But they too were put behind bars. Their warehouses
the prices of essential goods, on which and their spinning tools were confiscated. Top leaders
common man's life was dependent, kept on
increasing. Often these essential goods were
difficult to procure. The inflation and high
prices of essential goods in India were not
comparable to the low prices in countries
that did not even produce these goods and
were directly involved in the war too.
Although the government through an order
controlled and fixed prices, the measure
came too late as the index had already
touched three hundred points. Prices of
essential goods had gone up by 240 to 250
per cent. Moreover, irregularities were so
rampant that it was difficult to effectively
enforce the law. Grains and other essential
commodities were available in black market,
while representatives of controlled shops
were unable to meet the pressing needs of
the people.
21. As the wrong and inhuman policy of the
gove rnment in regard to grains increased
prices and led thousands of Indians to
hunger and death, its inhuman policy
regarding cloth created havoc.
After 1919, Gandhiji had become extremely
cautious about the British. He launched the
scheme of spinning wheel and handmade
'Khadi' cloth. Undoubtedly, this scheme
 in it. Adead body could not get a shroud for the burial.
232 The Prisioners of Malta Following is the statement of no less a person than the
workers were sacrificed at the altar of joblessness.
Interestingly, all these inhuman actions were taken
when there was scarcity of cloth in India because of
the ragingwarand disruptionof the searoutes.
Besides, cloth mills in Manchester were either
closed or were busy producing materials for
military use. Instead of allowing 'Charkha Sangha'
to prosper and benefit the nation through their
production, their raw materials and tools were
confiscated and their warehouses were sealed·foran
indefinite period so that thestocks become useless.
But what could one have done with such cruel and
degraded souls?
Cloth mills were pressurised to produce more and the cloth
produced in surplus of the military requirements was sent
to themarket.Since this wasless than therequirements,it
became the bone of contention between the government
and the mills. The British govern ment took direct control
of the mills and their products. Like the proverbial saying
"King's sha re first in the looted goods", the produce of
Indian cloth mills was sent to Russia, China, Egypt and
Iran in huge quantities.
Specialquotawasfixedforthearmy.Therewere
discrepancies in distrib ution of pro vinces ' sha res. There
was total mismanagemen t in delivering the fixed quota to
the states and thereafter its distribution among the public.
As a result, these stocks of cloth reached the black market
instead of the people. These were distributed among
officials and nobles instead of the downtrodden people.
These reached the men in uniform instead of civilians.
Almost every day, there are reports in newspape rs that at
such and such place.such and such woman committed suicide
because even after great struggle the lady' s husband couldn't
procure a piece of cloth to cover her body. Not very long ago,
there was a report that somewhere in Bengal a march was
organised and naked children, men and women participated
 Shaikhul Islam Maulana Syed Hussain Ahmad citizen s of other countries to understand the
Madani 233 magnitude of pover ty.

"In the year 1939, the yarn manufactured by the Indian 50. 'Ajmal', Bombay, 28 March 1944.
mills stood at 1,264,000,000 pounds. In the year 1944, it
increased and reached at 1,622,300,000 pou nds. From
this yarn, every year 6,730,000,000 yards of textiles are
manufact ured. Out of this, 4,800,000,000 yards of
cloth are manufactured in textile mills. The rest is
manufactured in power looms and in handlooms. If the
whole quantity were given for equal distribution among
civilian population of the country, each individual in
the country would receive 16-1 / 4th yards.
Unfortunately, however, a great chunk of this product
does not reach the civilian population. Out of the total
manufactured textiles, 750,000,000 yards and
sometimes even 1,000,000,000 yards were supplied to
the army. And no less than 600,000,000 yards were
exported toother countries. I haverepeatedly drawn the
attention of the government that the quantity of textile
exports should be decreased, but no one listened . And
why would one listen? How could have the ' Unit ed
Kingdom Commercial Corporation' benefited? In what
way could allies have been benefited? Who cares if
Indians are naked?"50
Thenewspaper'Hindustan Standard', undera
headline"When there was scarcity of textiles, the Indian
government deprived Calcutta of clothes by sending
bundles of cloth to China from Calcutta."51 reported: ,

"Thus, the wrong policy of the government made it

difficult for the people to get even essential commodity
such as cloth. And God only knows how
manyliveswerelost because of nakedness and suffered
from cold and diseases in the winter season!"
Thereafter, in his presiden tial address, Maulana
Madani in detailshed light on the following issues:
(a) Even before the war, in the time of peace, the
expenditure on army was out of proportion.
This increased manifold in the period of war.
On the other side, India was afflicted with
hunger and famine. One should look at the per
capita income of Ind ians as compaed to the
234 The Prisioners of Malta and the
neces sary medical treatment. Therefore, more or less every
(b) From a hunger and famine stricken India, Rs .
8,350,000,000 wassiphoned off as the warloan.
(c) Money was collected forcibly in the name of war
contribution. More than 50 per cent of this amount
remained in the pockets of the collectors.
(d) The Indian army and officers often surpassed the
Europeans in dare-devil actions and displayof
courage at the battlefield. But they were always
neglected, and instead of them Europeans were
promoted to higher ranks.
Shaikhul Islam delved on the.subject over almost 20 pages
of hisspeech. Continuing his address, the president of the
Jamiat Ulama-i-Hind, Shaikhul Islam Maulana Hussain
Ahma d Madani, said:
"This was the reason why Mr. Phillips said:
"The harm that the modern world has caused to India,
perhaps no other country has suffered this much ever
before."
Hisstatement was made in viewof the fact that Russia,
Germany, Italy, France and China had to pass through many
a trou.ble. The fad is that these countries have faced wars and
are still facing one, and have suffered losses o men and
mate.rials d are still suffering them. But the travails through
which India has passed, none of these countries has face .
And is is t e reason why Gandhiji and Pandit Nehru consider
I d1 asabig jailand theViceroyits jailer.But Iam
opposedtothisviewof the two and consider them wrong.
That is because in a prison a prisoner cannot live hungry
becauseit an offence to k ep
hungry. No prisoner has died or can die from hunger m a 1ail.
And here in Bengill alone more than nine million people have
lost their lives in a famine. Only God knows how many people
have lost lives all over India. Mr. A. A. Brussel wrote in the
year 1928, "Thousands of peop le die in gradu al hunger."
No prisoner dies due to lack of medical treatment. In
every jail, there is an arrangement for doctor, medicines
 Shaikhul Islam Maulana Syed Hussain Ahmad On August 15,1945, British Prime Minister Clement Attlee
Madani 235 and American President Harry Truman simultaneously
declared from England and Washington that Japan had
in newspapers say that more than three million unconditionally surrendered.
people died from malaria, small pox, cholera and
other diseases in Bengal alone. And according to the
statement of Mr (Sardar) Patel, 87 per cent deaths in
the year 1933 were due to the lack of medical
attention.
Besid es , there always are some sorts of clothes for
the prisoners to wear. No prisoner lives naked. But in
the period when there was scarcity of textiles in Bengal,
many women were committing suicides because they
could not live naked. Nude protest rallies were taken
out. Dead bodies were buried withouta pieceof shroud.
Thus, tocall India a jail isnotcorrect; it should be
termed as an institution worse even than a jail. Yes, if
India were termed as hell, the Vic roy its superintendent
and the Council members as employees, then the
artalogy would be apt. These cruel-hearted British
rulers have turned our heaven-like India into the hell."

72. END OF WORLD WAR AND

INDIA'S WORSENING
CONDITION

It was a sheer coincidence that as soon as the 'Quit

India Movement' was launched in the year 1942, the
war situation began turning in favour of the British
government and its allies. The end result of the gradual
improvement (on the war front) was that at last on May
7, 1945 Germany surrendered uncon itionally on all
fronts in Europe. Japan, however, continued fighting
foranother three months. In themeanwhile, America had
successfully manufactured atom bomb. America tested
the atom bomb on Japan for the first time and it not
only destroyed the Japanese military power, but it
maimed and disfigured millions of innocent
people.Thus, onthebodies of millions of peop le killed
America and Britain unfurled the flagof their victory.
 round destruction loomed as a thick dark cloud in the sky. And the
236 The Prisioners of Malta truth is that the impact of scarcities of commodities

73. THE OUTCOME OF THE FREEDOM MOVEMENT

The flag of an Independent India did not fly before the war
was over. It, however, did happen that the great victor of the
war, Britain, realised that it was good not only for India,
which was since long struggling for independence from the
British bondage, but for Britain as well that it eased itself of
this 1:'urden.
Hitler and Mussolini had vanished from the scene.
Japan was completely destroyed. And England was not in a
very good condition either, havin_g suffe red con ti
n uo u s bombardment forfouryears.Thecastleof England
had turned
into a heap of waste. Its belongings and things,
accumulated over centuries for a luxurious life, lay
shattered.
Tons of broken vessels and artefacts reached India.
Factories even in a remote town like Moradabad received
these metal scraps and did business after recycling them.
India proved of great help for the allies in the war. To
such an extent that even its rail bogies were used in the
war. Those that were left behind here were so old that it
was torture for the travellers to ride these bogies. Railwa y
tracks that were removed from India were laid for routes of
the war. When iron and steel was required, electricity and
telephone lines were removed. Wooden logs were used as
girders (heavy iron pieces generally used in construction of
bridges). Grain silos were handed over to the army.
Factories and mills were used to produce war materials.
When famine occurred, there was scarcity not only of
grains but even of things produced in factories and mills.
Even coins were in short supply. People began to' use p os t
a l tickets in place of'' coins. The general confusion had
generated some love and affection among the people. Thus,
they accepted postal tickets in place of coins . Even cash
memos of shopkeepers were used as currency notes. All
that Asia witnes sed then is continuing even today in 197
 Shaikhul IslamMaulana Syed Hussain Ahmad Madani The lords of the British politics had fairly guessed the
237 forthcoming future and had already planned to make the
'>ubcon tinent helpless in its own progress but useful for
To erase the traces of all round
them, that is;
destructio,n diligence and voluntary co-operation on
the part of Indians were required. But the freedom "The Indian subcontinent should be divided into two parts, one
movement had openly declared that the cruel and the for Muslims and the other for Hindus. If Hindu establishments
oppressive British could not get even a fraction of
the required support.
The politically astute voters of Britain had
already perceivedthat Mr. Winston Churchill, the
Prime Minister of Britain, and the ruling
Conservative Party th.at had won the greatest war
were unaccustomed to the flexibility that the post-
war period required to heal the wounds that the
Great Britain had receivedfrom its adversaries.
Thus, in the general election of 1945, they
defeated the Conservatives and elected the Labour
Party. When the Labour leader, Lord Clement
Attlee, assumed the Prime Minister's Office, the
impact of the war was starkly before him. In the
context of India, the solution to the problem lay in
handing over the destroyed India to the Indians.
The British government took this decision under
its own domestic compulsion. However, the
narrowness of heart, the greed for power and the
longing for the empire did not make the British
sagacious enough not to take revenge on this long
condemned nation, which had dared to rise against
the British gover nment and tried to break the
shackles of slavery . Or that the British should give
Indians such freedom that would enable Lhem to
tread on the path of pro gress and could help the
fertilesubcontinent tobecome a great power on
thepolitical horizon of the world.

74. THE REVENGE AND THE PUNISHMENT

 238 The Prisioners of Malta 52. Mr. hladin. Formore details refer 'Ulama-e-Haq' , Vol. 2,
pp. 104 to 106.
could prove useful. In thisway, Britain can maintain its 53. Muslim Majlis, Momin Conference, Anjuman Wata n-e-
influence and rule on India for more than thirty years."52

It was decided to gift India freedom but with the feeling of

vengeance and with selfish end. Thus, the process was
complicated. The issue of nationalism was under discussion
for years. In the Cripps' Mission proposals, the division of
India was mooted. Thus, besides the two contenders i.e. the
ruler and the ruled, the master and the servant, in the
subcontinent now thereemerged another contender who
came forward and demanded a separate nation. And for
this, it was ready to forgo all rights except the one,
i.e.'Pakistan'.
The road to freedom was, thus, no more straight and easy.
Now a hillock, a great hurdle, was placed on it. Before taking
any step forward, it was necessary to level the hillock. The
White masters had succeeded in their plan. On one side was
Gandhiji and on the other Mr. Jinnah. The British had taken
upon themselves to smoothen the path of India's freedom.
They _were the judges. A ser ies of meetings between Gandhi
and Jmnah began to take place. They met repeatedly without
any outcome. Lord Wavell was the Viceroy of India.
Sometimes he_ too participated in the meetings. He called a
meeting in S1;imla where h presented his scheme. When
this meeting f tled, he orgarused another meeting. At this
meeting, Mr.
Jinnah declared that the Muslim Lea gue was the sole
representativeorganisation of the Indian Muslims, and he was
the s le representative of Muslims. The nationalist parties53 of
Muslims refuted Mr Jinnah's claim. A 'United Front' of such
parties was formed m1der the leadership of Maulana Madani.
The confusion came to an end when at the midnight of
September 18-}9,1945, the British Viceroy in India
announced the decree of the Queen of England. The Queen's
decree
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 239 represen tation in the Union Parliament should be 25 per
cent. But at the 'Unity Conference ' it was decided that in
ordered the holding of elections to the Union the Union Parliament their representation would be 33 per
Assembly as well for provincial legislatures. It cent. No percentage was fixed for other minorities . The
asked elected members to endorse the plan central point before the nationalist leaders who sought the
presented by the Cripps' Mission or to present a betterment of the community was this ratio of Muslim
different plan. Thereafter, the Constituent rep resentation in elective bodies. The sense of fair play
Assembly should frame the fundamental
Constitution that would later be consideredas the
Constitution of India.
After the Viceroy's announcement, the
prepara tions for the election started. It should
be noted here that there was no joint electorate of
the Hindus and the Muslims. Instead, seats were
reserved for the Muslims in the Union Assembly,
State Councilsas well as on the local Boards. The
voting was to be on the basis of
separateelectoralsystem whereby the Muslims
would elect only Muslimmembers.

75. THE CONTEST

In this election, the contest was not between

representatives of various parties, rather it was
the contest of two basic ideologies.No doubt, the
word 'Pakistan' was on the peoples' lips and the
concept of an Islamic government had bewitched
the Muslims' minds. However, the far-sigh ted
Muslim leaders had perceived a real problem that
ordinary.minds were unable to. The question
before them was: Should they accept the Partition
that would divide the minority and create further
smaller groups, or should they divide in a way
that their strength remained and they became
equal to the majority in terms of statusand
privileges.
The Mus lims constituted 25 per cent of the
United In d ia 's total population. From this,
the ratio
their
 240 The Prisioners of M.alta leadership could not comprehend the strong points of this

10 per cent seats for other minorities and divided the

remaining 90 per cent equally between the Hindus and the
Muslims. This was 12 per cent more than the ' Un ity
Conference' had demanded for the Muslims.
Yet another formula to come under the discussion was
that other minorities should be given 20 per cent seats, and
in the remaining 80 per cent be divided equally among the
Muslims and the Hindus, that is 40 per cent each.
It is true that the Indian National Congress had not agreed
to the Jamiat formula, but then it had also not accepted the
proposal for Pakistan. The result of the elections forced the
Congress to accept it. If the proposa l of the nationalist
Muslims were accepted in the elections, the Congress would
have been forced to accept it too. In the event, the 25 per cent
Muslim minorities area would not have been divided; rather
its position would have been strengthened. And had they
taken other minorities into confidence, they would have been
in the majority. The majority community would have been
divided into Sawarn and non-Sawarn Hindu. Then the
strength of Sawarn Hindus would have equalled that of
Muslims and all
grievances of being in a minority would have vanished
from the minds oI the Muslims.
Muslim constituted 40 per cent in the Indian army.
Almost same percentage of Muslim was in the police force as
well. And so was the ratio in the government jobs. Muslims
were in each and every department of the beloved country.
Many traces of Muslims have been erased, but even today (in
1975) in Rashtrapati Bhavan (President House) and in the
secretariat buildings there are poetic verses inscribed in
Persian language. This in itself is proof of Muslims' influence
in the government departments.
The question before the Muslims was: Should they while
maintaining the current position further strengthen their
position in the United India, or should they endanger their
existence by opting for the Partition? The Muslim League
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 241 Candidatesand their supporters not belongingto the Muslim
League were beaten up and their houses were burnt. Many
and became Bangladesh. And there is tussle going on incidents of violence occurred. The non-League candidates ' life
between provinces, endangering even the remaining
half of Pakistan.

76. IMAGE COMPETffiON

The elections then were a contest between two

ideologies. And neither the Muslim sentiments were'
Sup por tive of the ideology that was based on in-
depth understanding and far- sightedness nor could
the British government back it. The Viceroy's full
force was behind the 'toy' (Mohammad Ali Jinnah) of
the Muslim League, in whose show Muslims were
totally lost. Even a serious and usually taciturn leader
like Maulana Abul KalamAzad had toissue a
statementexpressing hissadn ess and criticising the
high-handed policy of the British government.
A fe w sentences from Maulana Madani's statement
are given below so as to help gauge the severity of the
contest in the election. In his statement, Maulana
complained:
"There seems a deliberate conspiracy in the
govemmen's failure to maintain law and order during
the elections.The conspiracy was quite apparent in
Bengal. In man y incidents, the government machinery
openly sided with the Muslim League. A majority of
Muslim officials had adopted an approach that made it
difficult to differentiate whether they were government
offieials or workers of the Muslim League. Their
approach and actions were such that they make the
election results doubtful. For this reason, it is being
alleged that at several places bogus votes were inserted
into the ballot boxes. Candidates were constricet d in
their movement from one place to another, which is the
essential part of an election campaign. Polling booths
became the centre of violenceand hooliganism. Votes
were not caste in secrecy. Polling agents of other
parties were intimidated and were not allowed to work
properly.
242 The Prisioners of Malta Shaikhul Islam Maulana Syed Hussain Ahmad Madani 243
other parties had strictly instructed their followers to maintain out against the British in Srinagar. Muslim League workers
law and order. However, the restrain shown by other political
parties only increased the Muslim League cadres' tendency for
threw brickbats at the procession. A Muslim volunteer was
violence and hooliganism. martyred and many people were injured.
After the Shimla Conference, the Muslim League
Wherever the candidates and supporters of other parties took vigorously began preparation for the forthcoming elections.
the law and order in their hands and challenged the League Mr. Jinnah's appeal for vote and sup port was being
members, like in Barisal, Khulna, Faridpur, Memon Singh
and Murshidabad, the non-Muslim League candidates won continuously carried in the newspapers. And undoubtedly
with a thumping majority."54 the communit y whole-heartedly responded to his appeal.
Mr. Jinnah's photograph was sold for Rs. 500 in
A few examples of hooliganism by th6? Muslim League are Ahmedabad. Although no account of income and
given below: · expenditure was ever published by the Muslim League, it
Maulana Abu! Kalam Azad was travelling from Shimla to issaid, that the party spent 15 million rupees in this
Calcutta. The same day and on the same train some leaders of election.
the Muslim League also started their journey.Before the start of Maulana Hussain Ahmad Madani was retur ning from
their journey, they telephoned their supporters in the Aligarh Mult an. When he reached the Lahore railway station, the
Muslim Univ ers ity. As a result, mischievous students in great Muslim League supporters repeated what they had done
numbers reached the Aligarh railway station. These stude nts with Maul ana Azad. Indecent behaviour of rowdy
displayed the worst kind of their behaviour,and when the train elements continued from Lahore to Arnbala. Besides
s tarted they pulled the chain and stopped it. By detaining the
train for a whole hour in this manner, they exhibited the naked
shouting slogans agam t Maulana, they pelted stones at the
show and acts of their modem culture. train's windows and broke glasspanes . A heap of stones
was thrown at the econd-class compartment in which only
'The Dawn' , the newspaper representing the All India Muslim Shaikhul Islam and Qazi IkramulHaque,
League, commenting on the incident, wrote on September 27: anemployeeoftheJamiatUlama-i-Hind , were travelling.
"Regarding the incident and behaviour with Maulana that is Fortunately, they did not suffer any injury.
attributed to the Muslim League leaders, we can only say
this much that those who work as a show boy will only get 77. HINDRANCES IN PUBLICATION
stones and pebbles as their share, not the bouquet."
When the mouthpiece of the Muslim League gave such Propaganda is the biggest tool for contesting elections, and
Fatwa, what better could beexpected from the mischievous this tool was available to the Muslim League. As for the
elements? As the proverb goe,s: nationalist leaders, they neither had the liberty of s peech
Wizen infidelity will raise head from Ka'ba, where will then Islam
nor of \Hiting. They had at their disposal neither a printing
li ve? press nc,r a newspaper. Besides, due to the world war there
already was scarcity of the printing paper. Without a
Maulana Azad went to Kashmir for relieving his stress. government 11,·l•nce it was difficult to procure even a
Pandit Jawaharlal Nehru accompanied him. A procession was sheet of paper. And the control (licence) for the paper was
taken in the hands of the supporters of the Muslim League. The
lock of thestockswould be opened only for those who had
certificates of being government stooges or supporters of the
war. Upon even
244 The Prisioners of Malta thenobleness

After great efforts, the Ahrar-e-Islam was able to obtain

the permission to bring out a newspaper. However, so small
a quantity of printing paper quota was allotted to it that it
was difficult to print even a 500 copies a week. ' Madina' ,
'Azam' and 'Ansari', which were already coming out, were
popular newspapers. But their allotted quota of printing
paper was not increased. On the other hand, almost a dozen
Urdu and Engl sh newspapers of the Muslim League were
being published with all pomp and show from Delhi alone.
Interestingly, most of them were given publication licences
during the years 1944and 1945.

78. MUSLIM PARLIAMENTARY BOARD:

ITS OBJECTIVE, NEED AND USE

There were nationalist parties in every state. Many were

operating all over India. In all sincerity, they considered the
League's policy destructive. And they also considered it their
religious and national duty to struggle against it. But they
could not muster courage to sail against the wind from the
oppos ite drection and raise their voices. The Jamiat Ulama-i-
Hind was led by God-fearing persons like Maulana Hussain
Ahmad Madani and Mufti-e-Azarn Maulana Kifayatullah.
Allah gave them inspiration as well as courage to step forward
and organise the people. They called an all-India conference
of the nationalist parties. The nationalist parties55 that were
invited to the conference had acquired popula rity and an
important place in the Indian politics because of their set-up
and selfless services.

55. The following parties were specially invited in the conference

(a) AllIndia Muslim Majlis:Although thepartywasestablished
recently, it had become the representativebody of
thenationalist Muslims. Muslim Majlis was formed to oppose
All India Muslim League. (b) Majlis Ahrar-e-Islam: This
party had a history of sacrifices and even children knew about
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 245

The leaders of these parties had themselves felt the need for
such a conference. Only they waited for a courageous man to
stand up and convene such a meeting. Therefore, they warmly
accepted the Jamiat Ulama-i-Hind's invitation and sent their
representatives to participate in the ·conference. Around 50
representativesof these parties and app roximately 125 members
of the Jamiat Ulama+Hind assembled for three c.:>nsecu tive days
(September 17 to 19, 1945) at the seraglio of Nawab
Qadeeruddin at Qasimjan in Delhi. The conference took stock of
the political situation from every angle. Various suggestions
came in from the participants and free and frank discussions
were held. Ir. the end, the confere n ce decided to form a 'Joint
Parliamentary Board' and also decided that the elections would
be fought under its banner. Since there was no person
better suited to preside over the Joint
Parliamentary Board than Shaikhul Islam Maulana Hussain
Ahm ad Madani, the delegates selected him to preside over it.
After a great deal of persuasion and delegates' insistence, he
atcepted it. At the end of the conference, Maulana Madani
delivered an hour and a half long speech, liberally strewn
with quotes from the Holy Qur'an and the sayings of the Prophet
(SAW). That made this speech an eye opener, thought
provoking and a literary piece. Excerpts from the samespeech
follow:
"It is duty of every Muslim, especially Ulama, to look for an
oppol'tunity to call the people towards good and forbid them from any
wrong-doing. When the Muslim rule in India came to an end, the total
Muslim population in the country stood at

branches all over India. (d) Khodaee Khidmatgar: The party had a
history of sacrifices and was especially active in the North-Wes t
Frontier area. (e) Independent Party of Bihar: This party had
captured half of the Muslim seats in Bihar Council, elections to
which were held in 1937. This party had ruled Bihar for a few
months and during its rule, Urdu was declared the official
languagein Bihar. (f) Krishak Praja Party: The party
 some religious seminaries in Bengal and Bihar of his
246 The - Prisioners of Malta

twenty-five million. Within less than a decade, it increased

and reached almost one hundred million. The total credit for
this goes to the Ulama and the propagation done by them.
Propagation is one of the fundamental principles of Islam.
Kindness, jus tice, service to the mankind and pleasant
relationship are the other principles. Adhering to these
principles has caused Islam to spread far and wide.
The noble cause, that is the propagation of Islam in the whole
country, cannot be achieved th rough hate. Our field of
propagation and target are non-Muslims. By making u ha e
the Hindus, the door of our field and target of prop agation IS
being dosed. To restrict Islam to a narrow, limited geographical
territory is contrary to the enunciation of the apostleship of
Prophet Mohammad (SAW) as Rahmah (blessings) for the
whole mankind.
Through the scheme of Pakistan, the gulf of aversion is being
made. We should try to bridge this gulf. The propagation of
Islam should not be confined to one territory. The sacrifices
and relentless efforts of our ancestors have established
Muslims' rights in every nook and comer of India. To maintain
this and, rather than relinquish, to spread it further is our duty
today."
TI1e de votion with which Shaikhul Islam, even in his old
age, fulfilled his duty is remarkable. The monetary help that
the Muslim Parliamentary Board received from people was
Maulana's achievement. Maulana's literary contribution to the
Parliamen tary Board also was remarkable. By preparing
pamphlets that were informative and worth reading, Maulana
provided a treasure of arguments for the workers of the
Parliamentary Board. These pamphlets made it clear that the
s t ru g gle o f th e Jamiat Ulama-i-Hin d and the Joint
Parliamentary Board wasbased onstrong principles.And what
was being said against the two organisations was bereft of
reason and vision.

79. ELECTION CAMPAIGN AND RISKING OF LIFE

Shaikhul Islam Maulana HussainAhmad Madanihad promised

 My heart rends while I am writing this
Shaikhul Islam Maulana Syed Hussain Ahmad Madani
247

participation in their functions. Before

launching election campaign, he wanted to
fulfil the promises he had made to these
seminaries. Thus he left for Bengal towards
the end of September.
Present at the time of his departure was
his relative, Maulana Nasiruddin Ahmad
Faizabadi, who wished to accompany him.
Other Jamiat members who were present also
insisted that they would accompany Maulana.
But Maulana saw no necessity for this. When
he was reminded of the hardships of a long
journey at his age, Maulana's reply was
'Innallah Maee' (Allah is with me. I am not
alone.)
At last, Maulana left for Bengal all alone.
Later on it was learnt that rowdyelements in
the Muslim League had planned many
disruptive things during his journey. But
Maulana's unshakeablefaith in Allah always
came to his rescue and the hooligan.s' plans
failed. I feel it necessary to cite here a letter
of Mohammad Tayyab Bhagalpuri and an
article of Maulana Mohammad Kafeel
Bijnauri tha_t were published in the
newspapers.

80. A LETTER
FROM MOHAMMAD
TAYYAB
BHAGALPURI TO
MOHAMMAD MIAN

Dated: 9 October 1945

"Assalamo Alaikum Wa Rahmatullah Wa Barkatahu.
letter to you. I am not able to control my
emotions. My heart cries and my pen stops
from recounting the villainy and anti-
Islamicbehaviour of the mischief- makers of
the Muslim Leag ue with our honourable
Shaikhul Islam. I don't know to where the
mischievous,atrocious, unethical and
immoral behaviour of these elements with
such a pious and devoted person would lead
us. It seems this revolutionary period is the
bearer of outs tanding outcome.
Irreligiousness is out in full force to destroy
the religion of Islam. The main problem is
that the government is backing such
elements.
I had the honour of meeting Maulana Madani in Katihar
248 The Prisioners of Malta railway platform, a motley gr up of the 'League' goons surrounded
Maulana and his associates.They blocked their way. With great
(district Purnea, Bihar) on September 26. Maulana had just difficulty they came out of ti_le
anived from Munger. At night, Maulana addresse.d
gathering of the students and the teachers of Darul Latif!
Katihar and some other religious people who had come to
hear him. He gave a religious speech, in which he xh?rted
the audience to adhere strictly to Shariah. Along with it, he
also spoke about the aims and objectives of the Jamiat
Ulama- i-Hind in the light of Islam and the prevailin g poli
tical situation. Maulana's speech waseffective. The next day,
abo t eight to ten miles from Pumea city, he delivered a sp e
m avillage named Islampur. His address was purely
religious. He drew the audience's special attention towards
Islam and the teachings of the Prophet (SAW) and exhorted
them to follow these in letter and spirit. He also spoke about
the necessity of Ulama's involvement in the po tical. fiel.d
and how important it was for them to make their voices
heard so that they too could enter the political system and
defend Islam from the onslaughts of the British government.
And also that if the political system went into the hands of
the irreligious elements, how harmful it could prove in th
future.
Anyway, Maulana startedhis journey the same rught
an
reached Parbatipur (Bengal) onSeptember 28.Maulana
Madam led the Friday prayer in the Parbatipur mosque. He
th n travelled to Dumar (district Rangpur) and reached
there m the evening. From there he went to village Sauta
Ray in a big procession. He addressed the gathering for
more t an n our. He drew the people's attention towards the
Islamic principles and thereligiouseducation. Heexhorted
the peopletosupport the Jamiat Ulama-i-Hind and prove
their frien ess to Isl Maulana Riyazuddin later translated
Maulan_as speechinto Bengalilanguage because many
among theaudiencewhocame from countryside did not
know Urdu. The next day, after breakfast, there was a
literary session. After Asr prayer, he delivered aspeechin
Dumar. AfterMaghbri, he leftfor Syedpur. However, at the
 Shailchul Islam Mau/ana Syed Hussain Ahmad mt.>cting at Nath Nagar and then later at Champa Nagar. Many
Madani 249 thousand people had gathered there. The youth group of' Ansar
Allah' (friends of Allah) were busy in organising the meeting
blocked the way and didn't allow Maulana to go and maintaining peace. Maulana spoke fervently for almost two
forward to the village. With black flags in their hours. Like everywhere, here too he exhorted the people to
embrace piety. He also drew their attention towards the Jamiat
hands, they wereshouting slogans of ' Murdabad' . Ulama, its resuscitation and progress. There was enthusiasm in
Most of them were drunk. One of the League goons
snatched the cap from Maulana Madani's head.
They also thrashed Maulana's colleagues with their
fists. The driver wasinjured. The police were
informed, but they refused to accompany them to
the village. Thus, the League fellows did not allow
them to go any further. Maulana and his colleagues
returned to the station and spent the night there. He
left for Katihar in the morning.
This incident was unique and the most
shameful. The Muslim League supporters, who
also consisted of goons of thetown and students
fromschools, carried with them a pitcher full of
mud, a garland of old shoes, and a honeycomb
dipped with the gutter filth, and while showing
black flags they shouted the slogans of ' M
l-';rdabad'. Maulana Madani was in the second -
class compartment of the train. They came to the
comparhnent and started shouting and abusing
Maulana."
(Then he noted, in six lines, thefilthy language
and abuses that were hurled at Maulana, and wrote
'Naql-e-Kufr Kufr Na Bas/rad - 'to note down the
infidelity (for posterity) is not blasphemy'. However,
in my view if not blasphemy, noting down the
infidelity is certainly against etiquette and our
culture. It is also not necessary that we accept some
thing that i not infidelity. Therefore, I expunge
these six lines from the l tter.)
After this, Mohammad Tayyab Bhagalpuri writes:
"Shaikhul Islam Maulana Madani was silent and
reading a book. He asked his colleagues not to
respond to the hooligans. At last, after an hour and a
half the train left. The train reached Bhagalpur at
nine in the night. The next day there was a large
250 The Prisioners of Malta station."
The whole city wasabuzz with the rumour that the police had
organising a conference at Lajpat Nagar Park. Congress
leaders and members requested Maulana to grace the
occasion with his presence. Upon great insistence, Maulana
reluctantly agreed for it.
While he was leaving for the meeting, the Muslim League
hoodlums created such a scene that it is beyond expression.
These rowdies, among whom there were a great number of
students from the Muslim High School, encircled Maulana
and his colleagues. Around forty students with black flags in
their hands came in the way and started shouting slogans
such as ' Ghaddar-e-Qau m M urdabad' (Death to the betrayer
of the community). Soon they started throwing their fists at
Maulana's colleagues. No one wasinjured. However, the
police were called when they started pelting stones. The
police intervened. The Superintendent of Police (SP) took
Maulana intohis own v hicle and escorted him to the
conference venue, where a gathenng of eight to ten thousand
people, both Muslims and Hindus, was awaiting his arrival.
For one hour Maulana spoke about the need for unity
between the two communities. Along with about eight
hundred Muslims, he offered Maghrib prayer at the
conference venue itself. Maulana was requested to lead the
prayer and he obliged.
In the presence of the British Superintendent of Police and other
British and . Indian officers, Maulana recounted the harm done
to India by the British government and exhorted the people to
work relentlessly for itsoverthrow.Later on, the SP told
Maulana Mada ni that he feared law and order problem because
of his presence in the city. He told Maulana that if he wanted to
stay for the night, the police would keep him under their
protection. If he wished to go, he was free.
After the conference was over, the SP and the DSP escorted
Maulana to his vehicle and took him to the station. The
Jamiat workers, with great concern for him, searched for
Maulana al over the city but could not trace him. Since the
train had already left, he was taken to the police station and
kept there for the night. We too stayed with him till mid-
night. The next day Maulana was escorted to the railway
 Shaikhu/ Islam Maulana Syed Hussain Ahmad Madani entertaining no hatred and rancour towards the o popn ents,
251 showing no trace of fear on being insulted, always wea rng
h_esa me freshness and smile on the face, offering pr
ffitee n supporters. On my behalf and on behalf of .1ey rs m h e, and offering Tahajjud and meditating even
the party wor ker s who were present with me, I w h eli travel ling-e veryone who saw him from close quart res
requested Maulana with fold d hands that he should w as deeply struck by these traits and qualities in hmi .
postpone his journey till the e lec tions were over To t
because, after witnessing the agitated behav iour
of the Muslim League workers, we feared danger
t:> his life. Besides, it as clear_ they were ready to go to any
ex ten t to torture and msult him. Thus, it was our
humble requ es t to him that he should postpone his
travels for at least four to five months. In reply to our
plea, Maulana said:
"My brother! You say it is insultbg and
troublesome. But these a tr octiies and afflictions
that are being given, or that woul d be
g iv n ar e easr for me. Now, abou t the prestige! Whatever
a fflic tions and msults I receive or are being given to me
on my path to Allah and His Prophet , are an
honour for me. IfI am insulted for speaking the truth
or I am abused, then I consider it an honour for me.
As far as death is concerned, one has to die only once.
Whatever time and place Allah has destined for me,
no oneon earth can postpone it. When the Central
Committee h_asdec ided upon the plans, I cannot
retract my steps.I am a simplew orker of the Jamiat
Ulama. Obedience is essen t ia l. Besides, from
every province and every nook and comer of Ind ia
the order comes, 'You have to come. Your presence is
sesen ti a l.; Then how can I refuse it?"

We all, including the police inspector, were stunned

tohea r him. We wer astonished at his godliness,
courage and fai t h U1 Allah.S h a1khul Islam used to
travel and deliver lectru es day and nigh t.
Everywhere in his speech he would exhor t
t he pe ? le to be_ pious and correct in their behaviour. Cra ing
for s p_r1 t1 ual guidance o devotees, taking
their allegiance, pu bhs h mg and propaga tion,
following Sunnah in eachan d every action,
hem, it was a mystery that one individual
had all these
252 The Prisioners of Malta any further election tour. As the Hind Calcutta has
written, he was about to be killed twice. And I myself
Shaikh was really a human being or a celestial being inhuman
form.
Sometimes there was no tea, or no bread to eat at lunch,
and sometimes gravy full of oil. But he never created a fuss
on these things. Whatever was served before him, he ate it
happily, with all graciousness. If he got nothing to eat and
remained hungry, no one could guess it from his demeanour.
To such a person, epithets like 'enemy of Islam', ' traitor of the
community' and the 'agent of Hindus' were being given.
Opposition to Shaikhul Islamand the Jamiat Ulama-i-
Hind was a well organised plan instigated by the
government and carried out by the Muslim League. Thus,
whateverdisruptions or incidents happened at the public
meetings were part of well thought out programmes,
planned long before at the meetings of the president,
secretaries and other members of the Muslim League.
Hooligansof the townand foolish students of schools were
instigated and left behind as if to follow a Majnoon
(insane),shouting, abusing andstoninghim.
When I saw Shaikhul Islam at the police station, I couldn't
stop my tears. I cried out, O' Allah, what has besotted this
servant of yours that he is so restless! He doesn't care for his
sleep, for his food, for his bath and not even for the rest. He
travels day and night, faces extremely unseemly and unlawful
acts of his opponents, and that too from Muslims. Leaving
behind his near and dear ones, he is at this police post at this
late hour. Saying goodbye to everything, he travels through
villages, through cities, and with all his humility calls people
towards Allah and His Prophet. Aquestion comes to my mind:
why does not Maulana keep himself aloof and spend all his
time in remembrance of Allah? And why is he taking all these
troubles? O' Allah, protect this servant of you rs! (Ameen)
The main purpose of writing here is that:

(a) There is real danger to the life of Shaikhul Islam. It is

my fervent appeal that you all force him not to take
 Shaikhul Islam Maulana Syed Hussain Ahmad And they also threaten that they would not allow us
Madani 253 t organise any meeting, even if they have to resort to
v10l.ence. We are witnessing this everywhere. And
Lea? ue goons. They were shouting at the police department simply ignores mischiefs of
Katihar railway station that as soon as their the Muslim Leag ue supp orters. Instead of the All
government was formed after these India Muslim eague's mischief makers being
elections, they would remove these taken in to
Mullahs from the earth. This is the first job custod y, 1t was Maulana who was taken to the police
to be und ertaken. station." ·
(b) Leade s o the 11 India Muslim (Mohammad Tayyab Bhagalpuri)
League are openly declaring m their
speeches and writings that: f.r. Tayyabhad given his sincereadvice that theJarniat Ulama-
- Hmd sho ld altogether cancel its programme to participate
"O' Muslims! Don't allow these
Mullahs to come to you. Don't allow
them to speak, and don't allow
M_uslims to listen to their speech.
They would mislead you. They would
come as representative of the
Congress, which is bent on destroying
the Muslims. If these people reach
you sud denly, in whatever way
possible, throw them out, and so on
and so forth."
The same type of handbill was
distributed yesterday. And on the sam
topk some members of the Muslim
League had spoken as well. Therefore,
what we are witnessingis P:ac cal
implementationof theirplanning.
Now.thequestion 1s: ow
cantheindependent thinking Mus!1ms or
the Jamiat Ulama-i-Hind carry out their
election work? The truth is that a great
many hurd le s are put before the workers
of theJarniat Ulama-i-Hind . The Musli
League sup porters assemble in good
numbers,disturb themeetingsand beat up
theworkers.
 the victory of the Jamiat Ulama-i-Hind quite impossible. Even
254 The Prisioners of Malta

joke, and expressed the view it is essential that under the

instruction of Shariah "La Taqulu Illa! Haq-Say not but the
truth", whatever is s.:id should be truth. But then, the
Shariah did not say "A'alanu Bekulle Haq- Whatever is the
truth, go on declaring". Anyway, thispointisbesidesdebate.
Had a person of Shaikhul Islam Maulana Hussain Ahma<:i
Madani's stature worked on someone's permission or
instruction, he would never have gone to jail, especially
when so many interesting things were happening.
For example, in the same period, a unique thing
happened. When I was going through the mail, I first read the
above- mentioned letter of Mohammad Tayyab. The second
letter I opened was from asenior gentleman from Dhampur of
district Bijnaur. He wrote:.
"T here is a gentleman here who is punctual in his prayers and
fasting, and appears to be gentle and tru thfu l. He saw in his
dream that the Prophet (SAW) issitting in a room. On the door
is Hazrat Abu Bakar Siddique (RA) and next to him Shaikhul
Islam Maulana Hussain Ahma d Madani is standing. The beard
of Hazrat Abu Bakar Sidd ique has some dirt on it and Maulana
is clearing."
" In the presence of the Prophet (SAW), Maulana Hussain
Ahmad Madani is arranging the beard of Hazrat Abu Bakar,
the Prophet's bosom friend, hisfriend in thecaveand the
firstCaliph of Islam. How propitious is this news, especially at
a time when the traditions of the Prophet (SAW) are being
destroyed one after another and there is hue and cry against the
tradition of the beard in the modem world!"
From the letter of the Mohammad Tayyab and the details of
the d ream of the Dhampur gentleman, the high character, the
courage, bravery and the depth of Maulana Madani comes to
fore. This was the reason I have included this letter here.

81. THE ELECTION RESULTS

This sort of org anised conspiracy and hooligansi m had made

 Shaikhul Islam Maulana Syed Hussain Ahmad Madani president of the All India Muslim Majlis, Shaikh Hishamuddin,
255

(a) As a whole, the nationalists won 16 per cent seats

of the Provincial Councils.
(b) The counting of votes indicated that around 40
per cent votes were cast in favour of the Jamiat
Ulama-i- Hind.
(c) In India's politics, the Jamiat Ulama-i-Hind made
its constitutional place.
(d) In the age of atheism and irreligiousness, the
religious section of the society became a part of the
politics. This fact can never be ignored.

82. AFfER ELECTION TILL

PARTITION (MARCH 1946 - 3RD
JUNE 1947)

The year was full of tumult and excitement. Serious

meetings took place for exchanges of views. But such
meetings were held only hvice or thrice. Of course,
statements laced with the high emotions kept the
atmosphere vitiated.

83. ARRIVAL OF THE CABINET MISSION

The elections to the Provincial Councils were hardly

over when on March 23, 1946, the 'Cabinet Mission' arri
ved in Lahore. Lord Pethic Lawrence,Sir Strafford
Cripps and A.V Alexander were members of the
delegation. After rest for a week, from April 1, 1946, the
delegation started to meet the Indian leaders.
As president of the All India Muslim Parliamen tary
Board, Shaikhul Islam Maulana Hussain Ahmad Madani
was invite d for the meeting. And since other parties
were aligned with the Parliamentary Board and Maulana
was its chairman, he was authorised to bring three other
persons along with him. Khwaja Abdul Majeed,
president of the All India Majlis Ahrar-ul
Islam, and Shaikh Zaheeruddin, pn-.sident of
the All India Momin Conference, as
delegation
members, and Hafiz Mohammad Ibrahim, minister in the
256 The Prisioners of Malta Slzaikhul Islam Maulana Syed Hussain Ahmad Madani 257
U.P. State Council, as interpreter accompanied Maulana After the convention was over, the Muslim League
Madani. leaders deliberated upon the Cabinet Mission and made their
Maulana Madani and other members of hisdelegation expostulations on the League proposal. A situation, however,
met the Cabinet Mission on April 16, 1946, for about an hour .uose when the Muslim League leaders expressed their
and a quarter in the evening. On behalf of Shai khul Islam, readiness for a United India and agreed to their
Hafiz Mohammad Ibrahim presented the Jamiat's proposals participation in the Representative Assembly. But after a
to the Cabinet Mission. The members of the Cabinet Mission few days when time came to form a tempora ry
took great interest in the proposals. The meeting lasted forty- government for the interim period, Mr. Jinnah demanded
five minutes longer than the scheduled time, during which the that for the Muslim representative quota only members
members of the Mission went on questioning about the latent from the Mu lim League would be taken as it was the only
aspects of the proposal. After getting suitable answers, they body representative of Muslims. Mr
expressed their satisfaction. The Cabinet Mission's interest in Jinnahalsoassertedthatfrom itsquotatheIndian National
Congresscould nominate only Hindu representatives,
the Jamiat's formula could be gauged from the fact that a ,ind that the party had no right to nominate any Muslim
month later when on May 16,1946, the Cabinet Mission new demands along with the old demand for Pakistan. Pledges were taken
submi tted its recommendations to the government in from all members that they would not hesitate to sac rifice any thing for the
London, these were on the lines of the proposals that the sake of Pakistan and will be ever
Jamiat had presented to the Cabinet Mission.

84. CONVENTION OF THE

MUSLIM LEAGUE
PARLIAMENTARIANS
On April 8 and 9, when the Cabinet Mission was meeting the
Indian leaders, the Muslim League organised a convention of
its members elected to the Union Assembly and the
Provincial Councils. The purpose was todemonstrate the
Muslim League's strength in India. And so, the convention
was organised with special pomp and show. And when the
Qaed-e-Azam of the Muslim Leag ue, Mr. Mohammd Ali
Jinnah, ascended the podiu m, the slogan of "Sha hanshah-e-
Pakista n Zind abad" (Long live the king of Pakistan) rent the
air.
The speakers demonstrated their oratory skills in
delivering inflammatory speeches, which werebound towiden
the chasm between the Hindus and the Muslims. The two-
day session passed a resolution that now included certain
ready for such sacrifices. A note of pledge
was prepared and
member. For some time the debates and
discussions went on. Finally, the Viceroy
handed over the responsibility of forming the in
terim government to the Indian National
Congress, the largest par ty of India. Thus, in
r,nid-August 1946, a transitor y governmen t
was formed. Pandit Jawaharlal Nehru became
the Prime Minister. Then Mr. Jinnah agreed to
the League's participation in the government
without any condition. He himself did not join
the govern men t. League leader Na\vab
zada Liyaqat Ali Khan became a Cabinet
member and later on the Interior Minister.

85. THE CONSTITUENT ASSEMBLY

The Cripps' Mission had proposed that after the

elections to the Union Assembly and
Provincial Councils, the elected members of
both these bodies would later elect members
of
t. .e Constituen t Assembly. Thus, on one hand
the Cabinet Miss io n would do its job, and on
the other hand the Coru,tituent Assembly
would elect its members.

86. DIRECT ACTION PLAN

Creationof Pakistan was thehighest goal of the Muslim

League,
258 The Prisioners of Malta

that critical phase, the map of Indian politics was drawn and 56. The details, though in short, can be referred to in the book,
discarded with equal speed. The demand for Pakistan had
vanished from the political map for the moment, especially
when Mr. Jinnah agreed to participate in the Representa tive
Assembly and to join the transitory government. The Cabinet
Mission had forwarded a plan that all provinces should be
divided into three groups. On this proposal as well there was
a tall talk among political parties. It completely overshadowe
d the issue of Pakistan. However, the fact remained that Mr.
Jinnah's posturing on the United India and the Cabinet
Mission plan was only for the time being. This soon became
obvious. When the time came to form the provisional
governmen t, Mr. Jinnah demanded that against the quota
reserved for Muslim representationonly Muslim League
representativesshould be
taken.Whenthisdemandwasnotaccepted, Mr.Jinnahbecame
opposed to the provisional government as well and refused
to participate in the Representative Assembly. In this period
of d isaffection, the League called its Council meeting at
Bombay on July 28-29,1946, and adopted a resolution for
non- co-operation and 'direct election.' Friday the 18th of
Ramazan, corresponding to August 16, 1946 Gregorian,
was fixed as the day for the launch of Direct Action. The
day was marked by the League with a great fanfare and
resulted in the deaths of thousands of people . The
communal flare-up that began from Calcutta later spread to
Nowa Khali (Bengal), Bihar, Garh Mukteshwar and
elsewhere. The details require much time and sp ace to
recount, and that is why are not being incorporated here.56

87. THE MEETING OF THECONSTITUENT ASSEMBLY

At a time when the blood was being spilled in communal

riots, Prime Minister Jawaharlal Nehru fixed Septembe r 9
for the ina u g uration of the Constituent Asse mbly. It was
good
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 259 well as areas in which they were more or i.n a majority. And
they wanted all traces of the opponent populations to be
opportunity for Jinnah to act and try to get the removed from there. Thus, an effort was made and force was
inauguration postponed. The Viceroy also applied to remove the Hindus from the districts that were to
supported him. But Pandit Jawaharlal Nehru did be the part of Pakistan, and arson and ri
not agree. He argued that if the session were otin g were initiated to remove theMuslims from the East
postponed because of vio lence today, who could Punjab. In the process, thousands of families were uprooted
guaranteethat violene would not take place when
preparation for the session was made next?
Members of the British Parlia ent now got excited.
They convened a meeting of the Mushm League,
the Indian National Congress and representatives
of the Sikhs. The Indian National Congress refused
to send any representative. The Prime Minister of
Britain, Mr.ClementAttlee,sentapersonalinvitation
to Pandit Nehru with the assurance that the British
government did not h v any plan to amend the
Cabinet Mission prop osals, nor?
1ditwantanypostponement of
theConstituentAssembly session. Thus, on
November 20,1946, Pandit Jawaharlal Nehru,
Mohammad Ali Jinnah and Sardar Baldeo
Singh left for Londo n.
Wh n it was already agreed that there would not
be any c-ha nge m the proposals of the Cabinet
Mission or in the date of the Constituen t Assembly
session, there was no point in
\tr. Jinnah go g to London..But he availed of the
opportunity to ml,et Mr.Wms ton Churchill and his
party members and to explore a common path
after meeting them.
In theprevailingchaoticsituation, thequestion of
Partition of Punjaband Bengalalsoarose. In
anywar,the timeforcease- fire is very c cial. When
the time nears to stop the war, every protagonisttnes
to penetrate the enemy lines and capture as much as
of the enemy lands he can. Here, in case of Punjab
and Bengal,therewasnoquestion
ofcapturingland.Ofcourse, the adversarie s here
wanted the area that was demarcated tor them, as
260 The Prisioners of Malta going to listen to the counsel of sanity in this insane world?
Only 20 per cent Muslims are residing in cities or in areas
88. . THE DECLARATION OF INDIA'S PARTffiON

After the dreadful violence, at last the time came when on

June 3, 1947, the representative of the British government and
the Viceroy of India, Lord Mountb atten, presented to t e
Indian leaders the proposal for India's Partition. It was this
secret conspiracy that a British judge in his le ter d allu ed
to almost twenty years earlier. It was on this British pohc y
that Prime Minister Attlee had put his seal of approval on
February 28, 1947. And Viceroy Mountbatten made the Indian
National Congress and the All India Muslim League to agree
to it.
This was also the goal behind the Muslim League's '
Direct Action', in which more than forty thousand innocent
people in Bengal, and ten thousand Muslims in Bihar (thirty
thousand, according to a statementof th e Muslim League
leaders) were sacrificed. Bombay, Ahmedabad, Dhaka,
Allahabad, Nowa Khali, Garh Mukteshwarand theland of
Punjab were coloured red with the blood spilt in a macabre
dagger dance of death.
Lives of thousands of hapless people were offered ?t the r
of imperialist greed. Amritsar and Lahore, the busmess.c1ties
of Punjab, were turned into arenas of eath and destruction.
And thus, every Indian became restive and sought that,
whatever it may be, a final decision should be taken so that
normalcy was restored and people lived in peace.
Whatever were the reasons for it but the result was that
on June 3 the British governmentpresented e plan.for India's
Partition; and on June 9, 1947, the All India Muslim League
and on June 14, 1947, the Indian National Congress accepted
it.Among the parties that had fought for India's Inde enden,ce
the Jamiat Ulama-i-Hindwas the only party that reJected the
plan. At the Lucknow meeting f the Jamiat, hel? under
chirmanshoifpMaulana Hussain Ahmad Madam, he
made 1t clear that it would be less harmful to postpone the
country's Independence for a time being than the irreparabl:
losses.that Partition of India would entail. But who was
 Shaikhul Islam Maulana Syed Hussain Ahmad Madani 261

where there are police stations and where law and order can
be maintained. However, 80 per cent Muslims are living in
villages where there are no police stations, nor even police
posts. And there are many villages, especially those on the
hillsides, where the police will take manyhours to reach.
They count little in terms of effectiveness policing, and in a
surchargedatmosphere they are neglected; amounting to· no
more than thezero.
The question is who will take responsibili ty of their
protection? To rely on oneself or to rely on the neighbo urs and
to have friendly relations with them is not enough for the
protection of life and limb. This is an open fac t and it cannot be
denied.
Partition of India was the last goal of the British, the seeds
for which were sown in the separate elect orate. Its success
was based on thecondition of mistrust and hatred. The feeling
of minority among the minorities was the result of the separat
e electorate. And for Partition of India, mutual distrust and
hate were essential.Thus, when the plan for Partition of the
country was unveiled, such a spell was cast on the people's
minds that instead of love and affection, hate and rancour
gripped the minorities. As a result, one who was fearful of the
ma jori ty strongly believed in Partition. And to him escape
from the ma jority area appeared to be salvation.
In this climate of psychological terror, the dark clouds of
rd ugees began to spiral. And across the horizon wherever one
looked , there was thunder of death and destruction.
These refugees were the victims of forced evacuation,
pushed away from Western Punjab. They reached Eastern
Punjab, from where Muslims were thrown out even more
cruelly. Punjab became a land of influx of the refugees. The
tlood of refugees also reached adjacent Rajasthan and Delhi, and
began to disturb the Muslims. It then reached Western
U.P.Muslimswere uprooted from Dehradun. The situation in
Saharanpur district was no better. The city turned into the
barracks of more thana hundredthousand refugees. In bylanes
and streets, wherever they found a small space, refugees put
262 The Prisioners of Malta of dea th. Leave alone the travel of Muslims aboard trains;if a
Muslim happened to be at the station, he was forced to leave
their disorganised goods. The same situation prevailed in
uzaffamagar and Meerut.
Every action of these refugees was tyrannous and their
thirst could be quenched only with the blood of Muslims. The
communal forces only added fuel to the fire by their demand
that the western districts of Delhi and the United Provinces
should be cleansed of the Muslims so that the refugees from
Sindh and the North-West Frontier regions could be
accommodated and resettled.
The Congress Party chalked a plan to maintain law and
order and friendly relations between the two communities. I
myself was part of this programme and, in the face of pe
rsonal d anger , had travelled from Moradabad toSaharanpur.
Perhaps it was on October 2 that a 'Unity Meeting' of the
Hindus and the Muslims was organised. People's participation
in it was even less than expected. A lady refugee delivered a
very touching speech. She worked as an employee in a
Lahore college. She narrated the tragicstory of her
displacement. And while drawing the attention of the
Muslims present at the meeting, she said, 'You insisted on
Pakistan. Pakistan has been made now. You go .to Pakistan
and let the ill-fated people like us settle here.' Next day, the
lady acted upon what she said at the meeting. She collected a
crowd and marched towards the market. Wherever she found
a Muslim, she got him killed. Soon the bugle was sounded
and curfew was clamped on the city. Now the gun-toting
youthful custodian of law and order started marching the
streets.However, the bullets coming out from their guns
targeted only the Muslims. I rushed towards the place where I
was staying. On my way, I saw women stand ing in their
doorways and mourning their dead. These Muslim women
complained that their men were merely standing in their
doorwa ys when the passing contingents of police shot and
martyred them.
Many such incidents occurred. It was difficult for
Muslims
topass through Hindu localities without playinginto thehands
 Shaikhul Islam Maulana Syed Hussain Ahmad J,1adani What lesson did he give in this tempestuous situation?
263 What was his message? It is a tragedy that no reporter
could produce it for the media. Only one speech of
in their tattered clothes and pathetic conditions. Maulana that he delivered inthe Deoband mosque
There were as many, if not more, refugees atop wasreportedand published. An excerp t from thatspeech
the trains as inside the bogies. These trains were follows:
pictures of veritab le lessons in themselves.
From the Muslims' point of view, these "After August15, to a great extent we are free from the stream of
districts were the citadel of Islamic culture and anahen government. However, the British politicsisstill working
civilisation. These were centres of religious
education, from which not only Indian Muslims
ne benefited, but also the Muslims from
countries that had Muslim rule and which were
consid ered Islamic states.
The question was, should the Muslims wrap
up their tents and pack up their bags and leave?
Should they destroy the trust of their nobles,
raze to the ground the high minarets, and turn
these gardens of w ise counsel and guid ance
into the graveyards of the Islamic past?
And it is a fact that if Muslims from districts
like Saharan pur, Muzaffarnagar, Meerut and
Delhi had left, the flood of Hindu refugees
would have flushed to the lastcomers of the
Indian Union and destroyed the Muslims'
habitat.

89. AN ENCOURAGEMENT AND THE HELPING HAND

ln this tumultuous situation emerged from his

seclusion the old sailo r of the boat of the
Muslim communit Maulana I tussain Ahmad
Madani. He left his educational institution, and
travelled through villages, towns and districts
and consoled the Muslims. He taught them the
lesson of patience
;rnd fortitud e. He exhorted officers to, and
himself tried to, remove doubts that had
poisoned the minds of non-Muslims nnd the
Congress workers.
 if you
264 The Prisionersof Malta
The intrigues of the age nts of the old government, princes,
landlords and capitalists have pushed our country into the hell
of death and destruction. Before their ploys and conspiracies,
the government machinery has utterly failed and the patriots of
thi s country have become helpless. It is only your power and
strength that could conquer them, provided you understand the
situation well. And believing in Allah, the Lord of the mankind,
you stand up against the mischief-makers. Then only you can
save the peace of your people's minds and the country from the
hell of death and destruction. Only the people's power can
destroy these nefarious conspiracies."
Reminding the teachings of Islam and calling the Muslims
towards love and compassion, Maulana Madani said:
"Islamis the message of love, compassion, peace and
tranquillity. Islam cannot tolerate barbarism even for a
moment. Those who (among Muslims) are perpetrating the
mischief in the name of religion, they are maligning Islam.
Islam and cruelty cannot live in one heart. "
Ma ulana prese nted nume ro us citations from the Holy Qur'an
and the tradition of the Prophet (SAW). Exh ortin g the
Muslims to be steadfast, he said:
"I am ashamed of the prevailing atmosphere of fear and
cowardice. You are afraid while sitting in your own house.
You are afraid of travelling. You are afraid of living in your
own village. Are you thesuccessorsof the sameancestors
whoarrived in this country in few numbers, when the country
was full of enemies? Today, your number is forty million in
this country. In the United Provinces alone, your population is
more than 8.5 million. Even then you are afraid? Where are
you fleeing? Have you found a place where you can escape
from the reach of your Creator? Where qeath cannot visit you?
Where can you escape the death?
My dear brothers! Death is not an object to be afraid of. A true
Muslim is never afraid of de ath. In Islam, to aspire for death is
the criterion of truthfulness. While add ressing the infidels, the
Holy Qur'an says:
" Fatamannaul Maut In Kuntum Sadeqeen - Aspire for death,
 Shaikhul Islam Maulana Syed Hussain Ahmad expression of patriotism is to support the progressive parties.
Madani 265 Annihilate the germs of communalism. The old way of
expressing faithfulness is of no use today. Your faithfulness to
Th us , if you believ e in the truthfulness of Islam, this the government or the government officials does not have any
fear of yours is meaningless. meaning now. Till there is democracy in the government, we
are
"Almaut /asarun Usilul Habeeba Ela[ Habeeb- Death
is a brid ge that makes a lover reach his beloved."
Then to die in the cause of Islam is not death; it is a
life in itself. The Holy Qur'an says:
"LA Taqulu Leman Yuqtal Fi Sabilillah Amwata Bal
Ahyaun - Those who are ki1led in the way of A1lah, don ' t
call them dead. They arealive... "
After quoting the Holy Qur'an and the sayings of the
Prophet (SAW) in support of his statements, Maulana
Madani said:
"Therefore, take out cowardice and fear from your heart.
Cowardice and Islam do not go together. With patience
and fortitude, face the problems thatcome before you.
You must not start violence. Those who perpetrate
violence against you, try to make them understand. If
they do not stop, you are helpless. Face them
courageously and teach them a lesson that theyshould
not ever forget. In whatever little number you are, do not
look backwards. Sacrifice your life in order to protect
your prestige and dignity. This would be an honourable
death."

90. TIIE CHARGE OF TREASON

While talking about the truth of patriotism and

treason, Maulana Madani said:
"You have nursed this. country with your blood and
pledge to nurse it in the future as well. This is true
patriotism. Your share in this country is the same as of
any other citizen. The responsibility of serving this
country is equally on you as on any other citizen. The
way that you have chosen to express your patriotism is
neither necessary nor any beneficial. Today, the
266 The Prisioners of Malta
Sha i khu l Islam Mau/ana Syed Hussain Ahmad Madani 267
so that they serve this country and its citizens faithfully. It is
their duty to prove that they are faithful to the people and true : is that in spite of all fficial conspiracies, interfreence
well-wishers of the country. We are entitled to question them. > •• su p p or t of the previous governmen t in favouro f I
What is then use of this faithful slavery? n r h hon, the total votes received in favour of p titi
From various comers the question is being raised about the onJy 4 '501 15.6 Th ' ar 100 omn
iwll.eioren' us h m, s only.4
is means that from
er among
cent votes
Muslims' patriotism. And the question is being raised in such weregiven in favour ofPa rti tino he
a way as if the troubles the Muslims faced in the 'Indian
Union' were the result of any treachery. I would like to ask:
What treachery have the.Muslims of Indian Union whether or : :; :: :
ia
: ; ;; te p.truon of 4:5 per cent people be blamed on th
can a verdict begiven
committed? Of what treacherous act wasit thereward
thatresidents of Bombay, Bihar, Garh and United Provinces
had faced violence before even the Partition? Of what
on
w
Of cours , it is th: d ty of every citizen to be loyal to his coun
treacherous act was it the reward that the Muslims of Delhi But how IS the cn tenon of thisloyalty not to fo·11. try. eli
· ? D'd ow a particular
and Eastern Punjab suffered? What was that treachery in rh gion. I n t Muslims shed their blood for the freedom of
reward for which the gift of transfer of masses c ry? D1d .everr one except the Muslim remain
washandedover? Ifalltheseweretheresultsof Muslims' loyal to Catever 1s bemg done today against the policy oft
he
treachery, then for what treacherous act did the Sikhs and the to enthenation
g ve mmne t government'
and the and the provincial governments,
'd 1 a1 is it loY al
ty
0f d
r, -
' .. . i• ec1 e oy ty on the ba.
Hindussufferein Calcutta, Nowa I<hali, Tapra, Western o ones religion is to belie the history To bring into d' .sis
Punjab and the Frontierregion? thequestion of a community's loyalty a thistim h iscuss on
except to · th f e as no mearung
Partition of India has certainly inflicted losses on all of us. But . . ignore e undamental reasons for this tragedy This
IS no g buanattempt to hide one's defeat and hel
that cannot be made the criterion for the patriotism. If it is the
leS:Sness by r 1smg this question as a shield against the
criterion of patriotism, then those who accepted Partition are attacks of the
equally guilty, as are those who demanded it. Barring the
: 10:ry froces. The blame for the present destruction
Muslim nationalists, which communal or secular party rejected
and e peaceful progress of thiscountry actually
this gift of the British government? Even at the eleventh hour, oes to th
the Jamiat ;ac.tionary froces which sowed seeds of hatred in th! hearts o;

r: ; :
UD loa m n oa-t ip - Hus i hnI dn wd iaen i t no t no pt lh eea d i n g : e mnthisent hatred
peopleason the religious andthe'
communalLbasis And
r he
tit l io
l nof . N
d eams treu f co tir m
on e bey vae cc n oe pn tei n g P a made a means to achieve ne Jan•ous •goals
This el t . ir

patriot of Ind ia who heard the sane voice of the Jarniat Ulama. the populace was given the right to vote on the basis of economic and
educational criteria. This means that among the total of 100 million Muslims,
If vote for Partition is to be taken as the criterion for being
only 10 million had the right to vote in the elections. Even if all voters had cast
unpatriotic, then I ask you: What was the fault of people living
their votes in favour of
in the provinces (such as Alwar, Bharatpur, etc.) for which
. Partition, this would not have constituted the majority votes of the Muslims. Such
their households were destroyed? The poor people were not decision could have been taken only on the
even guilty of casting their vptes. And how many among 400
million citizens had the voting rights? Maximum 10 per cent of
 emen ISn ot confined to a single community Th .
:::p ' oreason to doubt the loyalty of any particul r
 INDEX

Abdul Majid 210 A

Abu Dawood 121
Af.,ndi, Allama Ahmad Hamdi
5, 6
Afghan students 12
Afghanistan 10, 38, 54, 136
Africa 182, 226
Ahndith 127
Ahmad, Mahmood 104
Ahmad, Maulana Fakhru dd in
216
Ahmad, Maulana Fazal 103
Ahmad, Maulana Hafiz
Mohammad 60, 133
Ahmad, Maulana Hussain 54
Ahmnd, Maulana Khalil 47,
54,
?09, 110
Ahm.,d, Maulana Nisar 115
Ahmad, Maulana Shabbir 108
Ahmad, Maulana Syed 103,
104 Ahmad, Maulana Tufail
136 Ahmnd, Maulana Waheed
55 Ahrnnd, Maulana Wahid 48,
49 Ahm d, Maulvi Hussain 54
Ahm, d, Maulvi Syed 92
Ahrar Islam 170
Akbar, t-.:aulana Muha mmad
34
Ali brothers 148
Ali, Khan Bahadur Mubarak 47
Ali, Maulana Ahmad 147 Ali, Maulana Mahtab 2
Ali, Maulana Mohammad Mamluk 1, 2, 30. 111
Ali, Maulana Shaukat 30, 73,
75, 111, 115, 217
Ali, Maulana Zulfiqar 1, 2, 3
Ali, Mohammed 22
Ali, Refaqat 90
Ali, Shaikh Fateh 1
Aligarh Muslim University 62, 63, 106, 114
All India Muslim Majlis 244, 255
Allah 69, 79, 81, 86, 89, 92, 112,
119, 122, 123, 124, 126, 130,
131, 143, 163, 181, 198, 212
grace of 100
the beneficent, the merciful 78
commandments of 70, 82
Allahabad jail 215 Allama Anwar Shah 132
Allama Syed Sulaiman Nadwi
147
Ambethwi, Maulana Moha-
270 The Prisionersof Malta
Index 271
A me rica 73 , 17 9 Bihar 147, 245, 247, 258, 266 Churchill, Winston 129, 167, Faizabad 218
Amroha 108, 109, 147, 148 Bha g alp uri, Bijnaur 111 203, 237, 257, 259
Am roha wi, Maulana Ahmad Maulana Moha- British action in Hijaz 48 British Army communal flare-up 258
Hasan 25, 27 46, 128 communal riots 16, 167,
Ansari, Abu Ayub 79 British attacked of Afghanista n 165 258
Ansari, Mukhtar Ahmad 22,30, British barbarism in Karbala, Baghdad 110 <.o n g ress (see also
38, 41, 60, 73, 75, 107, 110 British Christians 82 British food Indian Na- tional
Anthony, Sir 17 policy 227 British forces 166 Congress) 111
anti-Islam 156 British hegemony 155, 166 and Jamiat Ulama,
anti-Islamic behaviour 247 in America 139 joint suggestion
anti-Islamic pro paganda 29 British law 147 of the 196
anti-Islamic values 155 British Parliament 145, 148 British police flag 195
Arabia 182 and troops 149 British policy 185 ministries 194, 195
armed struggle 154 of divid e and rule 21, 138, 167, 183, 202, Conservative Party 167
army and police force, agitation 204 Constitution of India 239
in the 114 British propaganda 36 Cripps, Sir Strafford
Army Bill 175, 223 British rule 16, 32, 140 in India, end of 204, 255
Ashraf 103 159 formula of 204, 205,
Asr 144 British rulers 13, 67 206
Attlee, Lord Clement 235, 237, British slavery 13 Brussel, A. A. Cripps' Mission 204, 238,
259 234 Burma 165 239,
Austria 192 257
Aza'n 130, 212 Calcutta 109,·111,112, 131, 228, Curzon, Lord 19
Azad, Maulana Abu! Kalam 22, 229, 258 Czechoslqvakia 192
30, 31, 32, 73, 75, 107, 108, Chan dp uri, Maulana Murtaza Hasan 40, 60
136, 139, 241, 242, 243 Charkha Sangha 231, 232 Dandi march 147
Azimabadi , Maulvi Badruddin Chatta Masjid 3 Darul Uloom Deoband 3, 4, 5, 7,
5 Chaudhari Khaliq-uz-Zaman 174 8, 9,10, 12, 26, 29, 31, 33, 38,
Chauri Chawra, incident of 9, 39, 52, 60, 63, 87, 95,
Babu Fazal-ur-Rahman 172 135 108,
Baghdad 96 China 234 )11, 132, 133, 134, 141,
Baitul Maqdis 129 142,
Chishtia and Sabriya Sufi 69 Christians 55,
Balkan and Italian War 31 150, 218
79, 116, 179
Balkans and Tripoli, bloody war colour of 64 popularity of 4
in the 31 Daryabad i, Maulana
Balkans, destructive war of 96 Abdul
Bangladesh 241 \fajid 113
Bari, Maulana Abdul 57, 60 Oas, C.R. 111
Beck 184
Bengali Hindus 22 D(>h rad un 261
[)('lhi 176, 178, 180, 261, 262 92, 94, 159
Faizabadi, Maulana Nasirudd
Go ra khpuri, Maulana Abdul Bari
Dc<>bandi, Maula na
Matlubur Rahman 40 in Ahmad 247 Abbasi 210
Fakhri, Maulana Syed
Dcoband i, Sha ik h Gui, Maulana Aziz 40, 49, 55
Nehal Ahmad 3 Mohammad Shahid 210
Dufforin, Lord 14, 15
fatwa 23, 24, 36, 47, 48, 57, 76,
83, 161, 242
l:rutem Africa 165 against the
Ottoman
economic exploitation 139
ed ucation 155, 164 Empire 36
of Shaikhtil Hind 74, 76
Firangi Mahal 60, 108
France 96, 179, 234
freedom
movement(struggl
e)9, 66,75,76,
138,140,167,204,
206, 221, 236, 237
in India 191
second phase of 144

Gand hi, Mahatma 57, 60,

135,
136, 139, 150, 193, 194,
195,
224, 225, 231, 234, 238
marched
barefoot to
Dandi 147
Gandhi-Irwin Pact 150, 168
Garh Mukteshwar 258, 260
George, Lloyd 129, 148
German labourers 192
Germans 73
Germany 96, 138, 191, 192, 234,
235
Ghadar of 1857 7
Ghalib Namalz 43,
52 Ghazipuri, Hakeem
Abdur
Razzaq 60
Gongohi, Hazrat
Maulana Rasheed
Ahmad 23, 88,
91,
272 The Prisioners of Hazr at
Umme
Malta Salamah 161
Hazrat Hijaz 37, 38, 45, 49, 52 150, 151, 152, 157, 166,
Hadith 116, 122, 123, 124, 125, Uthman 59 Hind, Shaikhul 109 168,
131, 132, 134, 140, 142, 150, Hindus 16,17,18, 20, 23, 24, 66, 169, 179, 184, 194, 195,
161, 197, 216 77, 83, 115, 136, 137, 144, 203,
Hafiz A'maduddin Bin Kathir 157, 166, 175, 176, 182, 203, 206, 222, 224, 225, 240,
81 237, 240, 256, 259 257,
Hafiz Mohammad Ibrahim 208, and the Muslims 169 259, 260
2 5, 256 and Muslim representation, ratio of 157 Indian peasants 164
Hafiz Mohammad Siddique non-Sawarn 240 Iqbal, Mohammad 176,
153 Sawarn 240 177,
Hafiz Zahid Hussain H indu Mahasabha 18, 21, 28, 180, 181, 185, 187, 190
Amrohawi 102 32, 145, 167 letter to Mr. Talut 186
Hajj 41, 43, 93 Hinduism 137 second letter to Mr.
Halifax, Lord 222 Hindu-Muslim issue 194 Talut
Hamadullah, Maulana 109 Hitler 192, 236 Hume , A.O. 14 186
Haneef, Maulana Mohammad Husain, Haji Abid 2 Husain, Maulana Iran 43, 54
60 . Abid 3 Iraq 43, 79, 83, 96, 110
Haq, Maulavi Abd ul 36 Hussain, Maulana Asghar 2, 3 Hussa ,in Irwin, Lord 150, 168
Haq, Munshi Fazle 3 Maula na Hakee m fslam 24, 35, 58, 114, 12S,
Haque, Maulana Abdul 103, Nusrat 49, 51, 55 129,
104, 105, 106 Hussain, Sharif Shah 45, 46 131, 153, 160, 165, 176,
Hasan, Maulana Ahmad 24 200,
Hasan, Maulana Hakim Imam Abu Yusuf 159 Imam Fakhruddin 242, 265
Muhammad 1, 60 Ra'zi 81 Imam lbn Jareer Tabri 81 Jmong Rajputs 136
Hasan, Maulana Hamid 1 Independence movement (see and Muslims 163,
Hasan, Maulana Mahmood 1, also Freedom struggle) 147, 149 165 collective d
2, 8, 10, 11, 26, 33, 34, 36, 37, Independence war, first (Ghadar of uty of 156
41, 50, 51, 68, 91 1857) 10, 12 enemies of 78, 79
Hasan, Maulana Murtaza 108 India 234 flag of 78
Hasan, Shaikhul Hind partition of 176, 194 inception of 163
Maulana Mahmood 28 declaration of 260 propagation of 155
Hazrat Abu Bakar 119 demand for 191 I lam Hazrat
Hazrat Ali 119 Indian culture 164 Mohammad 88 lsb rnic
Hazrat Haji Imdadulla belil'f 29
Indian Muslims 48, 156, 158,
h Mahajir Makki 88, 93 I lamic concept 156
238
Hazrat Shah Ajmal Allahabadi I lamk countries among
Indian National Congress (see
210 Euro-
Hazrat Talut 177, 185 pe.in powers 165
Hazrat Umar 119 I L1mic fraternity 100
I lam1c gove rnments
164 Islamic Khilafat 79 Mujahide en 34 spirit of 37
J lamk nationa lism Index 273 Jews 82
187 Islamic power 66 Jinnah, Mohammad Ali 169, 170,
I lamk principles 154 Jamia Millia 171, 172, 173, 175, 197,
I l.1mk spirit Islamia 67, 92, 114 238, 241, 256, 257, 258, 259
79 I lamic Jamia Qasmia 14-point charter of de-
slates 153 Italy Madrasa Shahi mands 146
192, 234 208, 209 close the policy of 174 appeal
Jamiat Ulama 115, 149, 170, for vote and support
Jabbar, Haji Abdul 42 171, of 243
J hanawala Bagh massacre 57, 173, 185, 266 Johainah tribe 125
Jamiat Ulama's
Lahore Kaaba 125
Session 147, Kabul 1, 0 25, 26, 35
205 Kafir 79, 81, 98
Jamiat Ulama-i-Hind
64, 65, 67,
107, 114, 128, 148, 149,
150,
157, 166, 169, 170,
172, 174,
193, 196, 204, 206,
209, 219,
220, 222, 225, 234, 239,
243,
244, 245, 246, 248, 252, 253
Jaunpur
Session of
197
participati
on of 147
Jamiatul Ansar 24, 25, 27
Jannah 125
Japan 179, 235
Jauhar, Maulana
Mohammad
Ali 31, 32, 73,
75, 115, 117,
118, 129, 136, 148
Jaunpur 218
Jeddah 165
jehad 17, 33, 36, 79, 152
amon g
274 The Prisioners of Malta routine and avocation
Qayyum 210 in-
port 237
session 115 Macaulay, Lord 16 MacMahon,
Ka s h m iri , Maulana Anwar Sir Henry 45 Madani,
Shah 107, 152 Maulana Hussain
Khalid Bin Walid 79 Ahmad 28, 29, 30, 31, 34,
Khalilullah, Maulana 109 35, 43, 44, 45, 48, 49, 50, 51,
Khan Abdul Ghaffa r Khan 22, 55, 56, 68, 88, 89, 90, 91, 93,
75 95, 98, 99, 102, 104, 107, 115,
Khan, Amir Habibullah 35 116, 117, 129, 130, 133, 138,
Khan, Amir Nasrullah 36 140, 141, 143, 147, 149, 151,
Khan, Hakeem Ajmal 22, 30, 171, 172, 176, 177, 185, 197,
73 198, 202, 204, 206, 208, 218,
Khan, Maulana Zafar Ali 22, 221, 233, 234, 238, 243, 244,
30 247, 248, 254, 255, 256, 263,
Khilafat Committee 57, 60, 83, 264, 265
107, 108, 111 a short biography of 87
Khilafat movemen t 56, 62, 67, another letter to Hafiz
75, 76, 77,109, 136, 137, 138, Mohammad Siddique of
139, 169, 173 163
issue of 129 a rres t and release in 1932
Khilafat-Cong ress joint 150
meeting 111 arrest of 48, 98
Khirabadi, Maulana Fazle Haq as the Head Teacher of
159 Darul Uloom Deoband
Khiraji 160 132
Khodaee Khidmatgar 245 death of Father and other
Khwaja Abdul Majeed 255 rela tives of 101 humility
Kifa ya tu llah, Ma ula na and contributions
Mufti of 112
108 in Naini Jail 210
Krishak Praja Party 245 letter of Hazrat Talut 178
Kuffar 83, 84 letter to Hafiz Mohammad
Kztfr 83 , 126, 127 Siddique 153 presidential
Ku wa itul Ammarah 44 address of 197 reaches
Bombay 105
Labour Party 237 reaches Deoband 110 release
Lahore session 146, 204 from the prison 101 r e len
Lala Hardayal 20 tless struggle of 168 re ply of
Lateef, Miyanji Abdul 2 187
Lawrence, Colonel T.E. 45, 97 return from Malta 106 role
Lucknawi, Maulana Abdul of 144
 secret propagation 195 stay in silhyt of
131
was in Sabarmati prison of Ahmedabad
113
\,f tda ni, Maulana Abdul Haq 90
'.fadani, Maulana Wahid Ahmed 40,
91
Madina 41, 46, 53, 96, 102, 103,
106, 109, 165
to Malta 68
Madis, James 228
M.idrasa 3
M,1drasa Aalia 107, 108, 131
Maghrib 144, 217
Mahmood, Ma ula na Fa zle 34 Mt1jlis A hra r
- e- ls la m 244
Maliha badi, A bd u l Razzaq 108
Malta 58,62, 72,75, 91, 100, 102,
114, 149, 182
to Dt'.Oband 68
pn ,one r of 113
Malvi\ a Madan Mohan 136 fa rathas 13
Masjid Ibn Abbas 46 fasjid of Taif 46
1 ri, Maula na Abd ulla h 107
tau tribe 137
M ula Is la m G ra cia 137
1au lana (Ma ulvi) Hussain Ah mad Deob
and i Mahajir
Makki 11 7
1 ulana FazJur Rahman Canj Morad abacii 87
Maufona Go ng oh i (RA) 70 taul. mi N an a u
ta vi (RA) 70 faulana Ob aid u llah S ind hi 29
1aulana Rasheed Ahmad
Cangohi 69
Maulana Shaukat Ali 174
Maul.'lna Syed Asg ha r Ali 71
 Chelmsford
index reforms
275 173
Moradabad 147, 208, 236
Maulvi Farid jail 215
Ahmad 91
Moradabadi, Nawwab Mohiuddin Khan 60
Maulvi Morrison 184
Mazharuddin Mountbatten 260
179
Mufti Atiqur
Mecca 41, 44, 46, 47, 49, 54, Rah.man 134
73,
Mufti Azizur
96,
Rahman 132
10
Mufti
2,
Mohammad
10
3, Kifayatullah
60, 150, 244
16
Mughals 13
5
Meerut 262 Muhammad, Maulvi Hafiz 1
Mujahid 142
Merathi,
Maulana revolutionary 23
A'shiq Elahi Mujahideen 9, 26, 27, 36
91 in
Mirza, Haji Ahmed 60 Yaghestan 35,
Mobeen, 37 Munshi
Maulana Moinuddin
Mohammad 208
113 Muslims 16, 17, 20, 23, 24,
Mohammad 28,
Ibrahim 36, 59, 66, 83, 87, 106,
Morada- 109,
badi 208 120, 126, 127, 128, 129,
Mohammad 136,
Kafeel Bijnauri 137, 144, 146, 148, 153,
247 Mohammad 154,
Tayyab 157, 159, 160, 163, 166,
172,
Bhagalpuri
247, 249, 253
Mohammad,
Haji Khan 40
Mohani,
Maulana Hasrat
73 Montague-
276 The Prisioners of Malta to Yaghestan 44

215, 219, 237, 240, 256, 259, 194, 197, 205, 238, 240, 242, Pakic;tan 201 , 238, 239, 256,
260, 261, 262, 263, 266, 267 243, 247, 252, 253, 256, 257, 259,
during the Prophet's time 258, 259, 260 262
81 Mussolini 236 demand for 197, 258
educational conference of Muzaffam agar 152, 216, 262 eastern 240
136 Palestine 83, 165, 182
enthusiastic participation Naini Jail in Allahabad 210 Parsis 203
of 76 Nanautavi, Hazrat Maulana Partition 255, 259, 261,
in Bihar 260 Qasim 3, 4, 6, 7, 11, 9, 25 266,
in India 18, 43, 47 Nanau tavi, Maulana Abu! 267
interests, issues of 166 Qasim 69 Pasha, Anwar 43, 44, 53,
leaders 31, 76, 149, 150, 239 nationalism 182, 202, 238 54
majority states 155, 158 aoncept of 176 Pasha, Ghalib 44, 53, 102
minority states 155 mischievous issue of 175 Pasha, Jamal 43, 44, 53
nationalist 171 Nawab Qadeeru d din 245 Pasha, Kamal 137
of Assam 143 Nawabzada Liyaqat Ali Khan Peer Ghulam Mojadid
of Benga l 143 257 115 Peshawar 34
of Bo mbay 60 Nazi Party 192 Phillips 234
opin ion of 184 Nehru, Jawaharlal 135, 234, Poland 192
owe greater responsibility 242, 257, 258, 259 poverty 233
for India's freedom 200 Nehru Report 147 prayer 142
pain and pangs of 86 Nehru, Motilal 146 Asar (afternoon) 142
Parliamentary Board 244, Nehru Committee 146 lsluz' (late night) 142,
246 Nizaratul Maarif 29 143
participation in the Indian in Delhi 30 Magh ib (even ing) 142,
National Congress 16, 23 non-cooperation movement 77, 143,
participation of, in the cen- 136 250
tral government 156 non-cooperation, issue of 57 Tal1ajjud (mid -night)
power in India 164 non-Muslim 16, 23, 94, 127, 142, 143
prisoners reached Malta 148, Zohar (noon) 142
55 religious places of 96 160, 263 prison, Karachi 176
rule 26, 156 judges 175 Prophet 69,86, 97, 123, 124,125,
sad moment for 62 students 155 181, 199, 200, 209, 212, 213,
sentiments 241 non-violence 56 214, 216, 245, 248, 264
Sharif 121 movement 57 of Allah 126
stalwarts, arrest of 136 Nooruddin, Maulana 178 Sunnah of the 216, 217
strength of 154, 162 Nowa Khali 258, 260 Prophet Hazrat
youth 30 Mohammad 28,
Muslim League (All India Mus- Ottoman Empire 31, 43, 57, 97, 89, 101, 103, 106, 118,
lim League) 18, 21, 28, 32, 165 119,
 121, 122, 153, 246 Round Table Conference 150
Punjab 10, 27, 136, 261 Index 277 first, in 1930 168
Punjabi students 12 second, in 1931 168
Quit India Movement 195, third, in 1932 168
Qari Abdullah 208, 209, 213 208, Russia 96, 226, 227, 234
210, 235 Russian Revolution 192
Qa:.im, Maulana Muhammad
6 Q ur ' an 81, 118, 119,
120, 124, Sa'd Bin Abi Waqas 79 Saeed,
127, 128, 129, 142, 143, Maulana Ahmad 108
147, Saharanpuri, Haji Mehboob
153, 178, 180, 181, 189, Khan 40
212, Saheb, Haji Muhammad Abid
213, 217, 218, 245,
Husain 6
264,
Saheb, Hazrat Maulana
265
Rafiuddin 6
Rabbi,
Maulana
Fazle 34
Rafiuddin,
Haji 3
Rahman,
Maulana
Habibur 111,
133
Rahm an, Ma ulana
Mufti Hifzur 3,
147, 208, 209
Rahman,
Maulana Saifur
34 Rajasthan
261
Ramazan 46, 101, 106, 114, 143,
211, 218,
258
Ramcha
nde r 20
Rawlatt Act 57
Rawlat t Commit tee 19, 23
Report 21
Razzaq,
Hakeem Abdul
38 Red Army
of Russ ia 192
refugees 261
 public
278 The Prisioners of Malta meeting in
honour of
Sa jjad , Maulana Abdul 60 Somalia 165
stay in virtues of 68 visit to Taif of 44
Mohasin 147 Shaikhul Hind Hazrat Maulana Mahmood pm tualism 69 Stains,
Bombay 39
Sambha li, Ma ula na Abdul Hasan 6, 21, 22, Sir Vincent 27 Suda n
Qayyum 208 24, 29, 44, 47, 48, 56, 98,, 165
Samratut Tarbiah 26, 27, 29 102, 112, 149 Sudhi Sangathan 135
in the freedom movement Shaikhul Islam 45, 48, 143, 206, Sunnah 86, 251
24 207, 21, 5 216, 217, 218, 247, of the Prophe t 91, 213, 216,
Saronji, Haji Abdul Karim 40 252 217
Seeley, J.R 183 lineage of 87 Swami Shardhanan 136
Shafi, Maulana Mohammad meetings of 213 Syed Ahmad Shahid 143
161 Shajkh ul Islam and Maulana Mohammad Syed Ali Muttaqi Khan 147
Shah Abdul Aziz Mohaddith Ismail Sambhali 215 Syed Habibullah 87
Dehlavi 159 Shaita'n 126 Syria 79, 83, 165, 182
Shaheed, Syed Ahmed 26 Sharif Hussain 47
Shaikh Hishamuddin 255 Tnbligh movement 138
Sharif-e-Mecca 73, 97, 98, 99,
Shaikh Maulana Imdadullah Taif 73
100, 102
Mahajir Makki 92 Taraweeh 143
Shia-Sunni debate 110
Shaikh Maulana Madani 91 I11anwi, Maulan a Zafar Ahmad
Shimla 180
Shaikh Zaheeruddin 255 Shivaji 14
161
Shaikhul Hind 11, 22, 23, 25, Thikl'r, M.D. 232
Shlokas, revolutionary 14
31, 38, 42, 47, 50, 51, 55, Shudhikaran movement 136, Tilak, Lokman ya Bal
56, Gangadh ar 14
137 138
61, 62, 63, 67, 70, 71, 73, 87, Tory Party 167
Siddique, Maulana Mohammad 91, 93
88, 106, 107, 108, 109, tnals nnd tribulations, period of
Siddiqui, Maulana Abd ul Haleem 147
110, 89
Sikh 16, 20, 22, 66, 203
114, 131, 139 Truman, Harry 235
Sikh Leagu e 82
appoints successor 40 Turkey 31, 96, 138
Simon Commission 145, 150,
arrest of 48, 49, 50 Turkish army 46, 47
204
arrival proves auspicious of Turkish Empire 61, 191
Sindhi, Abdullah 74
61 Turkish rule 104
Sindhi, Maulana Obaidullah 10, 11, 22, 25,
companions on the journey Turkish Sultan 98
27, 28,31, 37,
of 40 Turks 73, 102, 139
38, 73
couldn' t reach yaghestan political training of 30 Singh, Sardar
43 Baldeo 259 Sir Agha Khan 145
leaves for Delhi 60 Sir Auckland 184
meets the Governor of Sir Straffo rd Cr ipps 205
Hijaz 41
migration of 39
provided special facilities
55
 Index

279 Ubaidah, Hazrat Abu 78

Ulama 69
and Indian Muslims
67 Ummah 64, 65, 84
United Front 238
Ushri 160
Uthmani, Maulana
Shabbir Ahmad
63,108

Victoria, Queen 13, 165

violence 56, 242, 259

war between Turkey and

Ger- many 73
war of Hitler 158
Wavell, Lord 238
Wellingdon, Lord 174
Wilkey, Dandle 227
Wilson, Woodrow, US
President 191
World War
end of 235
First 27, 33, 191, 193
Second 158, 191, 203, 221

Yaqub Saheb, Ha zrat Maula

na Muhammad 6

Zaid, Osama bin

124 Zohr 144
Zohra 103, 104