Mutalia Barelviyat - 8 Volumes - By Shaykh Allamah Khalid Mehmood

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The school adhered to corruption of Islam such as saint
worship and intercession at tombs, these were common among
convents particularly in rural areas, where often there were
considerable similarities between Hindu and Muslim practices.

The Muslims of British India A foot-note on p.268.
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The Ulama of Deoband prided themselves on being ahl-al-
Sunna wal-jama, accepting the authority of the four orthodox sunni
mazahib, opposed to^the Ahl-Hadith, to the ulama of the Bariely
Schools, with tfoeir acceptance of the intercession of saints and
worship at tombs and their ascription of semi divine qualities to the
prophet, to the teachings of Sir Syyed Ahmad and the Ahmadiyya.

The Muslims of British India, P. Hardi, P. 171

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Tb* deputation wu to include Shia Mujtahids as well at
VMtayat Huaaain of AHahabad and Ahmad Rasa Khan of Barelly. Tha
Oaobandis, eharacterietteaJly objected to coming in with the Lucknow
lot. ibit.p.285.

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The prestige of Deoband as the active, confident and watchful
guardian of sunrH Mam was anhancad by its struggle agaJnat a now
interpretation of Mam, which appeared in the late ninteenth century

— the Ahmadiya what envaged orthodox opinion was Mirza

Ghulam Ahmed's apparent challenge to the fundamental doctrine of
KHATM-E-NUBUWWAT (the doctrine of the finality of prophethood of
Muhammad, be peace upon him)

The Muslims of British India. p.t72.

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Tha foliowara of Syad Ahmad BaraM continued to maintain an
aettva guarrilla war on tha North Wart Frontiar in tha raglon of Black
mountain, p.173. Tha Ulama wara apotantial political forca and that it
was nacaasary to dMda tham politically from tha aupportara of Syad
Ahmad Bralvi p.174.

Despite Meston's complancency in 1915 some Muslims from
among the mama did engage in fifth column work against the British
during the war of 1914-18. A leading Alim belonging to Oeoband
Mahmud-a!-Hasan Sheikh aWslam (1851-1920) left for the Hijaz in
1915 in order to contact with Turks. After meeting with Enwar Pasha
(1881-1922) and Jamal Pasha (1861-1922) he was detained by
Shareef Hussein's men when they rose in revolt against the Turks and
handed over to the British who interred him in Malta between (1917-
1920).

The Muslims of British India, p.188.

One of his aids Maulana Ubaidullah Sndhi went to
Afghanistan and worked with German and Turkish agents there to stir
up the Tribesmen against the British in the North Frontier.

tttfdp.187.

-^C/ P.Hardy i$m

For their activities the brothers, Abdul Hamid and Abdul Majid
were well rewarded by the government. Medals denoting the title of
•Shams-ul-Ulama dangled from their turbans, while for his anti-khilafat
work Abdul Majid was one of the most rewarded men in the province.
At a provincial durbar in 1922, he received from Harcourt Butler both a
robe and a sword of honour.

The Muslims of British India, p.272

It is not clear where the Bariely had Its strongholds but the
Mashrtq of Gorekhpur and Al-Bashir took hot* of the pro-government
fatwas of Ahmad ftua Khan and it seems thai the school's permissive
thinking on Islamic practice appealed especially to certain low groups
in Muslim society.

The Muslims of British India, p.268.

Abdul Majid of Badaun Wllayat Hussain of Allahabad Ahmad.
F^aza Khan of Bariely and the two leading Shia Mujtahids of Lucknow.

The Muslims of British lndia,.p.279.

The deputation was to include Shia Mujtahids as well as
Wilayat Hussain of Allahabad and Ahmad Rata Khan of Bareily. The
Deobandis, characteristically objected to coming in with the Lucknow
lot.

ibit.p.285.

^^1^^-^UU^'lM^ Francis Robinson ^J* S /

Nevertheless his normal stand was of support for government
and he supported it throughout world war one, he opposed the
khilafat movement and in 1921 organised a conference of anti-non-
cooperation mama at Bareily. He had considerable influence with the
masses but was not favoured bv educated Muslims.

Separatism among Indian Muslims, p.422

fT4

The collection of Faiawa by Deobandi Ulanui are of immence
importance for understanding tha pra-occupationa of Indian Muslims.

The Muslims of British India. p.tti.

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It was reported from Nawabshah during the Khilafat agitation,
that the agitation is making rapid progress and that the mauMs and
pirs have regained their influence through it.

The Muslims of British India, p.265

^»>£^/^!;^

For every Alim who issued a fatwa that India was Dar-ul-Harb
there would be one who declared that it was Dar-ul-lslam. Deoband
represanted the first response, p.272.

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Ahmad Raza Khan of Bareily issued Fatwa declaring India to
be Oar-uHsiam, making it a sin to associate with infidels.

p.325 (foot-note)

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Harding papers p.87

It is not clear where the Bariely had its strongholds but the
Mashriq of Gorekhpur and Al-Bashir took note of the pro-government
fatwas of Ahmad Raza Khan and it seems that the school's permissive
thinking on Islamic practice appealed especially to certain low groups
in Muslim society.

The Muslims of British India, p.268.

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CAM

The most vital school of Ulama in India in the second half of
the nineteenth century was that centred upon Deoband, the Dar-ul-
Uloom founded in 1867.

The Muslims of British India, P-1 70.

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- fjifost Cusp ir—iJ^JCiiy^i fas^i^fajt jS/

The prestige of Deoband as the active, confident and watchful
guardian of sunni Islam was enhanced by its struggle against a new
interpretation of Islam, which appeared in the late ninteenth century

— the Ahmadiya what envaged orthodox opinion was Mirza

Ghulam Ahmad's apparent challenge to the fundamental doctrine of

KHATM-E-NUBUWWAT (the doctrine of the finality of prophethood of
Muhammad, be peace upon him).

The Muslims of British India, p.172.

The government on the other hand considered it intolerable
that in a Mosque in the charge of the most loyal taluqdar of Oudh,
prayers should be publicly recited for the victory of the Turkish Sultan.
p.271

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