HAJI SHARIATULLAH
(1781-1840)
When oppression and tyranny ride the back of a people, there comes a time when the people are stirred into action to throw off the hateful burden. During the period that they put up with suffering without protest, they present the spectacle of dumb creatures groping in the dark, searching for the hero of history. With the arrival of the man of action on the scene, they take a turn on the road marked "suffering", to which they have been accustomed for so long. A new phase has already been reached; a new chapter comes to be written in their history; people are on the march; oppression and tyranny yield place to the will of the people. Towards the end of the eighteenth century, the Hindu zamindars and money-lenders were fleecing the Muslim peasants of East Pakistan. Their iniquitous taxes and monetary impositions had gradually impoverished the Muslim masses, driving them to live below subsistence level; and their arbitrary social edicts had inflicted humiliating conditions on the Muslims, against which they protested with the loud voice of silence.
So long as the socio-economic whip of the Hindu zamindars was on their backs, the Muslim peasants could never expect a fair deal from the Hindu. Justice, like happiness, must be a living force to spread the sunshine of life in the garden of existence. But longsuffering, like disease in the human body, had impaired their will for independence. They thought they were powerless before the might of the Hindus, and that they must continue to endure what they could not cure. The history of the transformation of the Muslim peasants of East Pakistan, from being subservient to the Hindu zamindars to becoming their vocal and militant antagonists, is in fact the history of the life and work of Haji Shariat Allah. It was he who made the Muslims at such a difficult and critical period of their history to realise the enormity of their own strength, which, like any other Weapon, one must know how to use.
And out of the leadership that he gave and the following that he was a organise from the Muslim peasants of East Pakistan there was born what is known as the Faraidi Movement. In the second half of the eighteenth century, there lived in the sub-division of Madaripur in East Bengal a small landowner called Abdul Jalib Talukdar. He owned a small piece of land and passed his days looking after his land and making enough money to live a respectable life. He was happily married and in the year (1781) a son was born, who was named Shariat Allah. The exact place of his birth is not known: some maintain that he was born in a village called Shamail and others assert that he was born in a neighbouring village named Hajipur, both in the subdivision of Madaripur. He lost his mother when he was still very young, and his father died when he was hardly eight. Orphaned early in life, the young Shariat Allah found parental protection under the roof of Azimuddin, the brother of his father. As Azimuddin and his wife had no son of their own, they looked upon Shariat Allah as their own son, and lavished on him all the love and care that a son receives from his parents.
There is no evidence to show that Shariat Allah went to school while he lived with his aunt and uncle. But it is recorded that when he was about twelve, there was a quarrel between him and his uncle, which greatly upset him. Extremely sensitive by nature, Shariat Allah left his uncle's house without any intimation and headed for Calcutta. Eager to learn, he was soon searching in Calcutta for opportunities so that he could be able to study the Holy Quran. His wanderings led him to a mosque, where Maulana Basharat Ali taught the Holy Quran to the boys of the neighbourhood. The Maulana was struck by the look of intelligence on the boy's face, and he readily enrolled him as a student in his muktab. Having completed the reading of the Holy Quran under the Maulana's care, the young Shariat Allah left Calcutta for Phurphura in the Hughly district, in order to learn Arabic and Persian. During the two years that he studied at Phurphura, he devoted all his time to his books, and at the end of two years he obtained proficiency in the Persian and Arabic langueages. One of his uncles, Ashiq Mian, was working in the Court of Murshidabad. After completing his studies at hurphura, Shariat Allah went to live with his uncle at Murshidabad Ashiq Mian was glad to receive his young nephew and being himself well versed in Persian and Arabic, started giving Shariat Allah lessons every day in the literature of these languages. The year that he passed as a student under his uncle, Ashiq Mian, proved to be greatly beneficial to Shariat Allah. Ashiq Mian and his wife were very fond of Shariat Allah.
So that when they decided to go on a short visit to Shamail, theil ancestral village, they took their young nephew with them. They undertook the journey in a small boat, at first to Bakarganj, from where they would proceed to Shamail. The river wore a sullen look, and the sky was heavily overcast. While the boat was on its way to Bakarganj, a ferocious storm burst in all its might. The boat for a while braved the weather and the waves, but was ultimately engulfed by the rain and the storm. Ashiq Mian and his wife met a watery grave, and the young Shariat Allah escaped death by a hair's breadth. It is not sure whether he looked upon this as an ill omen or not, but the fact remains that after this tragedy Shariat Allah changed his mind. Instead of heading for Shamail, he decided to take the road to Calcutta. He already had a friend and a guide in the person of Maulana Basharat Ali in Calcutta, and to him he came directly after reaching the city. The Maulana was glad to receive his old pupil, who had spent the four years of absence profitably, enriching his mind with a profound religious education. The teacher and pupil spent long hours, discussing problems connected with theology and with current worldly affairs. The Maulana made no secret of his hatred for the English, whom he considered as infidels, and who were in the process of snuffing out Muslim rule and setting up their own supremacy in India. To that extent it can be said that the Maulana must have been a politically conscious individual.
The Young and impressionable mind of Shariat Allah was profoundly influenced by what he heard from the Maulana, and thus at a very early age Shariat Allah developed a keen sense of Indignation against social, economic and political disabilities imposed upon the Muslims of Bengal. It was obvious to him that the change of power from Muslim hands to the English had worked to the greater disadvantage of the Muslims the that of the Hindus. The condition of the Muslim peasantry of East Bengal was pitiable indeed. The Maulana was disgusted at the state of affairs prevailing in the country, and he was planning to leave India for good and to settle in Mecca He conveyed his wish to his pupil, who was equally enthusiastic and he expressed a desire to accompany the Maulana. The two left Calcutta in (1799) for Mecca, and it took them some months to accomplish the journey. Shariat Allah was at that time only eighteen-young in years, mature in knowledge; full of promise; full of enthusiasm.
On arrival in Mecca, the question arose as to where they should reside, as they intended to stay in Mecca more or less permanently. This problem was settled by Maulana Murad, an immigrant from Bengal, offering them accommodation in his house. This offer was readily accepted, and for two years Haji Shariat Allah learnt Islamic history and jurisprudence under the guidance of Maulana Murad, who was himself a great scholar in these subjects. Haji Shariat Allah profited a great deal by becoming a student of Maulana Murad. During a chance acquaintance, Haji Shariat Allah greatly impressed Mohamad Tahir Sombal Al-Mecci, who was reputed in Mecca as a wellknown jurist of the Hanafi School of thought, and he became his disciple. The master and pupil became devoted to one another, and this relationship between the two lasted about fifteen years.
Tahir Sombal was a versatile genius, and he imparted to Haji Shariat Allah a firm and comprehensive knowledge of Islam and of theology in general, besides introducing him to Islamic sufism. Haji Shariat Allah had dedicated his life to the study of Islam, and under Maulana Murad and Tahir Sombal, he found a unique opportunity to live a life devoted to religious studies. Maulana Murad must have been a lovable individual, as he seems to have left an indelible impression on the youthful mind of Haji Shariat Allah who, even in his later life, held the memory of his teacher in the highest esteem. Haji Shariat Allah was well aware of the reputation of that great seat of learning in Cairo, the Al-Azhar University, and his mind was bent on spending one year as a student at that University. He spoke about it to Tahir Sombal Al-Mecci, who was at first reluctant to allow his favourite student to part company with him, but ultimately gave his disciple permission.
Haji Shariat Allah left Mecca for Cairo, and was soon enrolled as a student at Jamia Al-Azhar. Here he had ample opportunities of furthering the horizons of his knowledge, and this was supplemented by his reading hundreds of books with which the library of the University abounded, dealing with all branches of learning. It is recorded that Haji Shariat Allah was a constant visitor to the library, where he spent most of the time he was free from his classes at Al-Azhar. After an absence of about two years, Haji Shariat Allah returned to Mecca, where he was once again almost all the time with his master and guide, Tahir Sombal Al-Mecci. It was now almost nineteen years since Haji Shariat Allah had left his own country, and he felt within himself an irresistable urge to once again visit Bengal. While Tahir Sombal wanted him to continue his stay in Mecca and to continue to study under him, Haji Shariat Allah thought he must go back home. In the end Tahir Sombal consented to agree with the wish of his disciple, and so in (1818) Haji Shariat Allah left Jeddah for Calcutta.
Haji Shariat Allah was now thirty-seven, a man whose mind had enriched itself a great deal by his wide travels and by his wider study of many branches of learning. He was shocked to see the conditions of the Muslims of East Bengal, and his penetrating mind began to analyse the causes that had been responsible for this state of affairs. He must have recalled the long talks he had with his first teacher, Maulana Basharat Ali, who had spoken with so much passion against the British and the Hindu zamindars. As he viewed the contemporary socio-economic-political scene, he was stirred to his very depths, and he was determined to do his bit for the regeneration of the Muslims of East Bengal. It may be appropriate here to give a brief survey of the historical causes that had brought about conditions which were a challenge to the dignity and self-respect of the Muslims of East Bengal. The greater part of the peasant population throughout Eastern Bengal is Muhammadan."1 In that part of the subcontinent the Muslims had been progressively reduced to a pitiable condition. So long as Muslim rule extended over.
Bengal, they enjoyed the status of being an important part of the population. But with the gradual establishment of the British rule in Bengal, they were being gradually driven to desperation. The Muslims had owned a substantial portion of agricultural land in Bengal, and they had a place in the hierarchy of tax-collectors under the Muslim rule. "The English obtain ed Bengal simply as the Chief Revenue Officers of the Delhi Emperor. Instead of buying the appointment by a fat bribe, we won it by the sword. But our legal title was simply that of the Emperor's Dewan or Chief Revenue Officer. As such, the Musalmans hold that we were bound to carry out the Muhammadan system which we then undertook to administer. There can be little doubt, I think, that both parties to the treaty at the time understood this..." Writing in (1871, (W. W) . Hunter opined in his book, "A hundred years ago, the Musalmans monopolized all the important offices of the State.
The Hindus accepted with thanks such crumbs as their former conquerors dropped from their table, and the English were represented by a few factors and clerks." All this had changed under the British, whose patrongage in the case of Government appointments were extended exclusively to the Hindus, to the complete exclusion of the Muslims. "The proportion of the race which a century ago had the monopoly of Government, has now fallen to less than one-twenty-third of the whole administrative body."' The Muslims could see their progressive impoverishment and the gradual rise of the Hindus under the British, but they were not organised enough to make a fight of it. "For there is no shutting our ears to the fact that the Bengal Muhammadans arraign us on a list of charges as serious as was ever brought against a Government.
They accuse us of having closed every honourable walk of life to professors of their creed..... They accuse us of having brought misery into thousands of families, by abolishing their Law Officers, who gave the sanction of religion to the marriage tie, and who from time immemorial have been the depositories and administrators of the Domestic law of Islam They accuse us of imperilling their souls, by denying them the means of performing the duties of their faith. Above all, they charge us with deliberate malversation of their religious foundations. . ... They declare that we, who obtained our footing in Bengal as the servants of a Muhammadan Empire, have shown no pity in the time of our triumph, and with the insolence of upstarts have trodden our former masters into the mire. ... ... In a word, the Indian Musalmans arraign the British Government for its want of sympathy. ... ... and for great public wrongs spread over a period of one hundred years."
Apart from the vast mass of Muslim peasants, there were many rich and noble families of Muslims in East Bengal. For generations they were looked upon as the natural leaders of the people, and they and their dependants enjoyed a life that was free from want and free from the cares of financial worries. But with the coming of the British in Bengal, even these families came to be faced with untold miseries. British patronage brought to the fore many Hindu families in place of the Muslim families. Those once proud and wealthy families "drag on a listless existence in patched up verandahs of leaky outhouses, sinking deeper and deeper into a hopeless abyss of debt, till the neighbouring Hindu money-lender fixes a quarrel on them, and thus in a moment a host of mortgages foreclose, and the ancient Musalman family is suddenly swallowed up and disappears for ever. .. .. .. .A hundred and seventy years ago it was almost impossible for a well-known Musalman in Bengal to become poor; at present it is almost impossible for him to continue rich." The British began to introduce in the eighteenth century a number of changes in the tax-gathering machinery and in the system of taxation in Bengal, until in (1793) Lord Cornwallis enforced upon Bengal the Permanent Settlement.
"The greatest blow which we dealt to the old system was in one sense an underhand one (The Permanent Settlement), for neither the English nor the Muhammadans foresaw its effects." Under the Permanent Settlement, the British usurped the functions and the powers of Muslim revenue officers, who had all along acted as an important link between the actual Collector and the Government and who had been the enforcing authority for the land-tax. "The Muhammadan nobility either lost their former connection with the Land-Tax, or became mere landholders, with an inelastic title to a part of the profits of the soil."1 The British elevated the Hindus to the position of tax-collectors and land-owners, positions previously held by Muslims. "The Government adopted a policy of political discrimination. It first removed Muslims from all posts of trust and authority and in the course of time debarred them from all Government employment, replacing them by Britishers or Hindus. Various avenues of trade and commerce, economic prosperity and political power were closed to them."2 The effects of the Permanent Settlement were carefully studied by James O'Kinealy, who wrote in his report, “The Permanent Settlement has elevated the Hindu collectors, who up to that time had held but unimportant posts, to the position of landholders, gave them a proprietary right in the soil and allowed them to accumulate wealth which would have gone to the Musalmans under their own Rule."
The Hindus, under the changed and favourable conditions, became drunk with power, and they made no secret of their feelings of detestation and contempt towards the Muslims. They imposed upon the Muslims illegal taxes, which were studiedly calculated to offend the religious sentiments of the Muslims. Although many of the cesses imposed were of an idolatrous nature, yet the Muslims were expected to pay them to the Hindus without protesting against them. The combination of the British and the Hindus was too powerful and the poor peasants of East Bengal accepted all that was forced upon them by the might of Hindu landlords and merchants.
"Taking advantage of the weakness of the Muslim masses as a result of the overthrow of the Muslim official class and the impoverishments of the Muslim gentry still living in the rural areas, the powerful Hindu zamindars prohibited the slaughter of Cows within their estates." The Hindus also "imposed in addition a beard-tax." About five decades after the Diwani of Bengal had passed under the control of the East India Company, the Muslims of East Bengal "being without a shepherd, were led more and more away from their national faith, and conformed to many superstitious rites of the Hindus." Soon after his return to his village, Haji Shariat Allah's uncle, Azimuddin, died. Haji Shariat Allah was shocked to see that the Muslims that participated in the funeral rites of his uncle insisted on certain un-Islamic ceremonies, against which he protested strongly.
Having seen the glory of Islam in the Muslim countries that he visited, Haji Shariat Allah's mind revolted at the degraded condition of the Muslims of Bengal. He was determined to dedicate his life to regenerate them, so that they should realise that they could stand shoulder to shoulder and deal a deathblow to the intolerance and arrogance of the Hindus, who were bent on weakening the fabric of their faith. He realised that he should start his work as a reformer among the poorest sections of the Muslims-the down-trodden, dumb, driven peasants of East Bengal. In order to succeed, he was convinced he must live with them, as one of them. He was inspired by a lofty idealism; an idealism that was fostered by a passion to serve his people, and a will to face all odds and to succeed. "With sympathy and understanding he soon won over the hearts of the poor ryots who readily responded to his call to give up customs and practices which were un-Islamic in character and began to act upon the commandments of religion called Faraiz or duties."'3' Those that followed him came to be known as Faraizis, and the historical movement that this process set into motion came to be called the Faraizi Movement.
The Faraizis soon became a power to be reckoned with, and their growing importance posed a real threat to the intolerant Hindu zamindars of East Bengal. In the meantime Haji Shariat Allah came to earn the spontaneous respect and reverence of his followers. But he was a puritan in his outlook, and he would not allow the Faraizis to call him a pir or a murshid, as these two appellations smacked of discrimination which went against the concept of Islamic brotherhood a principle on which he could never compromise. The Faraizis lovingly began to call him ustad or teacher. "He forbiade biat, which was customary at the initiation of a disciple but t insisted upon a taubah, repentance, a resolve to lead a pious life. .....The performance of Hindu rites and participation in Hindu religious ceremonies were stopped. Muslims were carefully led to appreciate their position as Muslims."
In the eighteenth century, English settlers invested large sums of money in East Bengal in indigo plantations. In the European markets, indigo was able to fetch a very high price leaving the indigo exporters with substantial profits. Along with indigo plantations, the English set up a number of indigo factories in Dacca, Faridpur and Madaripur. The methods adopted by the greedy English plantation owners left no choice to the Muslim peasant, who had to work on their plantations on terms dictated by his English masters. "In the process of payment of remuneration various complicacies cropped up to the utter disadvantage of the riayats." The indigo industry was instrumental in the English giving their support to the Hindu zamindars against the members of the Faraizi movement. Kinship of interests, namely, shameless exploitation of the Muslim peasantry, tied the Hindus and the English in a common bond, and these two mighty segments of society were jointly pitched in a relentless resolve to crush Haji Shariat Allah and his followers, the Faraizis. "The development of the Faraidi movement from being a purely religious programme to an economic struggle was because of its upholding the cause of the peasantry against the oppression of the zamindars and indigo planters."
Haji Shariat Allah had taught the down and out Muslim peasants of East Bengal that their real strength lay in their unity; in giving a united fight to the Hindu and the English exploiters. Gradually, subconsciously at first, and then consciously, the Muslim peasantry began to realise that it was better to adopt the virtue of bravery than to embrace the vice of fear and cowardice, which had imperceptibly led them to a state bordering on slavery. It had snatched away from them their most cherished right, namely, the right of worship. They were climbing up a difficult mountain slope, but the peak was already in sight, and they pulled themselves up, inch by inch, towards their goal. "In the broader context of the peasant agitation of Bengal, the socio-economic aspect of the Faraidi movement represented an organised attempt of tens of thousands of peasantry, brought to a common platform by religious and doctrinal ties, to get rid of the oppression and extortions to which they were subjected to the new class of gentry, i.e., the Hindu zamindars and European planters."
Haj Shariat Allah proved to be a leader of rare talent and a reformer, who had an undying faith in his mission and in his ultimate success. The Muslim peasants responded to his call and gave him an unquestioning following. They were resolved to shake off the anti-Islamic ceremonies and rites that they had been forced to adopt by the Hindu zamindars, and they were determined not only to profess Islam, but to live their lives as true Muslims. "Haji Shariat Allah's work resulted in a stricter observance of Islam and made these poor people scrupulously honest and reliable. They cultivated a new sense of self-respect. Haji Shariat Allah did not start a political movement, but he ruled that Bengal was no longer Dar-ul-Islam and, therefore, Id and Friday congregational prayers could not properly be held...... Great stress was laid upon the ideal of brotherhood and every member of the fraternity had, as a matter of duty, to come to the assistance of his brother who might find himself in distress.
"On the other hand, “The zamindars and indigo planters were alarmed at the spread of the movement which, if successful, would spell danger to their influence and honour. They, therefore, strongly banned their tenants from joining the reformers and skilfully played on their social prejudices in order to bias them against the teachings of the Faraizis and tortured and punished any recalcitrant who dared disobey their warning." The unholy combination of the Hindu zamindars and the English planters believed that the law of this world is nothing but the law of strength. Haji Shariat Allah plunged himself in his work, reforming the Muslims of East Bengal. He was like a storm on two legs moving from village to village, city to city, addressing gatherings of Muslims, indoors and in public meetings, giving guidelines on how to live their lives as true Muslims. Like many other religious reformers, the efforts of Haji Shariat Allah did not meet with immediate or spectacular success. However, he had sown the seeds of reform in Muslim society. He thought perhaps another visit to Mecca, where he could carry on his studies further, might help him in his mission after his return to Dacca, and so he left Bengal once again for the Holy City in (1820).
He stayed in Mecca for about two years, once again studying under Tahir Sombal as his favourite pupil. The Haji was engaged all the time in his studies, and in this he could not have had a better guide than Tahir Sombal. Then came a time, when Haji Shariat Allah begged leave from his master, and after obtaining his blessings he returned to Bengal to continue his crusade against those customs and ceremonies among the peasants of East Bengal, which he held to be un-Islamic. He gave particular attention to the Muslim peasants of Dacca, Faridpur, Bakarganj and Mymensingh districts. “Since his return, he has been engaged in promulgating his doctrines, and he has succeeded in making converts to the number, it is estimated, of one-sixth of the Mussalaman population." He had now won not only the admiration but also the respect of those among whom he worked in the cause of Islam. His blameless and exemplary life was admired by his countrymen, who venerated him as a father able to advise them in seasons of adversity and give consolation in times of affliction."
The opposition and persecution by the Hindus and English indigo planters grew in proportion to the success with which Haji Shariat Allah's work was being rewarded. These two could easily buy the police on their side, and the Government of the day was always there to oblige them. One case after another was filed by the police all over East Bengal against the Fariaizis, and many of them were unjustly convicted in courts of law and sentenced to long terms of imprisonment. At times. Haji Shariat Allah was also implicated. "Haji Shariat Allah himself was apprehended by the police. But as no evidence existed against him, he was let off after he had furnished with a bond on security of (200) rupees to keep peace for one year." But the Hindus were determined to make his life miserable and not to allow him to preach his message in peace. "The Hindu zamindars were alarmed at the spread of the new creed, which bound the Muhammadan peasantry together as one man. Disputes and quarrels soon arose, and Shariat Allah was deported from Nayabari, in the Dacca district, where he had settled.
Persecution has never damped the spirit or ardour of a devoted reformer, nor has opposition ever prevented him from pursuing his goal relentlessly. And so, in spite of the machinations of the police, the Hindus and the English indigo planters, Haji Shariat Allah's message went on spreading and being accepted by a larger and larger number of Muslim peasants of East Bengal. He had inspired confidence in them, at a time when they believed there was no way out but to acquiesce in what a hostile environment was imposing on them. Haji Shariat Allah was now about sixty, and a very busy and difficult life had impaired his health. He was a man of strong convictions. "He was a man of middle height, of fair complexion, and wore a long and handsome beard.... He was a sincere and sympathetic preacher..... No one ever appealed more strongly to the sympathies of the people than Shariat Allah".
It was the year (1840,) and Haji Shariat Allah was confined to his bed in his native village, Shamail. He had waged a long and hard struggle against overpowering odds, and as he looked back on his life, he could draw the satisfaction that he had succeeded a great deal in his mission. In that year he breathed his last, leaving behind for posterity "a blameless and exemplary life." He was buried in the compound of his humble house, and the inscription on his tomb, translated into English, reads, “The learned of all learned, the exponent of Divine Law in eloquent and elegant tongue, the source of all guidance in the lands of Hind and Bengal. ... Valiant fighter for righteousness against all falsehood and vanity, deliverer of Islam (which) was covered by darkness like the sun enveloped in clouds, whose words in truthfulness were like mountains in the open field."
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