The British government invented Wahabism in Arabia and got those people to do Jihad vs. the Ottoman empire. In North-India, the British also supported the Ahl-e-Hadith sect of Muslims, who held exactly the same beliefs as the Wahabi’s of Arabia. The Wahabi’s disagreed with the 4 schools of thought in Islam, the Ottoman’s and the Mughal Empire used the Hanafi fiqh. Nevertheless, firstly Sir Syed Ahmad Khan began leaning towards Wahabism, then, in Sialkot, when MGA was there (1864-1868), the ahl-e-hadith aka Wahabi’s were growing. Nevertheless, in the below, we have given a timeline of connections to the Wahabi doctrines.
MGA was educated alongside Syed Muhammad Hussan Batalvi, who was a great friend of MGA until 1889, in-fact, in the late 1870’s MGA was asked to debate the Batalvi, however, he agreed with everything the Batalvi was saying (see Dard). Thus proving that MGA agreed to all the concepts of the Wahabi’s.
The Wahabi’s India, led by the Queen of Bhopal’s husband, Siddiq Hasan Khan. Nawab Siddiq Hassan Khan was one of the founders of the Ahl-e-hadith sect of North India (see Upal). They donated heavily towards the publishing of the Barahin-i-Ahmadiyya.
See Upal (2017), page 125
“””The reaction to Braheen was not uniform even among the Ahl-e-Hadith. Nawab Sidiq
Hasan Khan, for instance, angrily returned copies of Ahmad’s books sent to him with a
note saying that he was afraid that such controversial works will draw the anger of the
British authorities. Responding to Khan in an ishtihar (i.e., poster), Ahmad exhibited
a much more sophisticated and nuanced understanding of the relationship between
the British government and Christian missionaries in India than was common among
Muslim leaders of the time.”””
MGA marries a girl who’s family are active members of the Ahl-e-Hadith sect. MGA’s father-in-law is Mir Nasir Nawab, a Muslim who subscribed to the Ahl-e-Hadith sect. The nikkah was read by Syed Nazeer Hussain (see Dard), he was a founder of the Ahl-e-hadith sect, not an average Muslim. Husain was widely believed to have been among a group of Delhi ulema pressured into signing a jihad fatwa. He was arrested in 1868 by the British on suspicion of being the leader of the Wahhabi insurgents in Delhi and detained for six months but was eventually released without charge after it had emerged that he had not supported the rebels. Because he was seen by the British as the only scholar of the Ahl-i Hadith who could allay the conflict between the movement and followers of the prevailing Hanafi school of thought, which often resulted in civil disturbances that the Government sought to prevent, and because he also knew English which was very rare among Indian Muslim scholars at the time, Husain’s turbulent relations with the British at Delhi had improved. He was granted a letter of recommendation by the government to the British Vice Consul in Jedda when he travelled there in 1883 to perform the Hajj pilgrimage. However, he was already denounced as a Wahhabi by Indian Hanafis to the Ottoman governor of Jedda who had him arrested and imprisoned before he could present the letter. He was later released with the intervention of the British Vice Consul.
Within a couple of years of his release from prison in 1868, Husian, together with Siddiq Hasan Khan of Bhopal and Muhammad Husain Batalvi (c.1840–1920), two influential fellow alumni of the Madrasah-i Rahimiyah, formally founded the politico-religious organisation known as the Jamaat Ahl-i Hadith, the Party of the People of the Hadith. However, their zealous opposition against co-religionists and non-Muslims alike, to the extent of using violence against mosques and shrines, and their strong anti-polytheist, anti-innovation, anti-Shia and anti-Christian message in close resemblance to the followers of Muhammad ibn Abd al-Wahhab (1703–1792), did not stop other Muslim groups from denouncing them as Wahhabis. Neither did the British Government of India cease using this term for them until the Ahl-i Hadith leaders published, in 1885, a book denying any links with Wahhabism and called for the Government to cease employing this term in reference to them.
Husain taught hadith at Delhi for half a century, gaining international renown in this field and attracting students from different parts of India, Afghanistan, Central Asia, the Hijaz and Najd. Almost all of the major scholars of the early Ahl-i Hadith movement studied under him. Husain held together a network of scholars who aligned themselves to the teachings of Ahmad Sirhindi and Shah Waliullah Dehlawi, but were more uncompromising in their rejection of what they believed were blameworthy innovations in the faith and the legitimacy given to the four Sunni schools of law. The solicitude of the British also gained Husain favour among modernist Muslims associated with the Aligarh Institute, whose Aligarh Institute Gazette dedicated an obituary praising him when he died in 1902 at the age of ninety-seven.
Among Syed Nazeer Husain’s students were Imdadullah Muhajir Makki, Muhammad Qasim Nanotvi and Rashid Ahmad Gangohi, the founding figures of the Deobandi movement; although prominent Deobandi scholars have issued fatwas against him. Husain is also considered by some scholars to have had an influence on Mirza Ghulam Ahmad, the founder of the Ahmadiyya movement, whose second marriage Husain had performed in 1884, though Ghulam Ahmad never studied under him. Prior to pledging his allegiance to Ghulam Ahmad and becoming his foremost disciple, Hakim Nur-ud-Din had also briefly studied under Husain. Other students of Husain included the Afghan-Indian scholar Abdullah Ghaznavi; the two major Ahl-i Hadith proponents in the Punjab: Muhammad Husain Batalvi and Sana’ullah Amritsari; and the Indian hadith scholar Shams-ul-Haq Azimabadi.The modernist founder of the Aligarh Movement and Muslim University, Syed Ahmad Khan, also studied under Husain in the 1850s.
The sons of Ibn Saud
Abdulaziz ibn Abdul Rahman ibn Faisal ibn Turki ibn Abdullah ibn Muhammad Al Saud was made a ruler by the British government. He seems to have sent his son to the Ahmadiyya mosque in 1935 to get training or something.
King Faisal visits an Ahmadiyya mosque
1935: The Crown Prince of Saudi Arabia (far left) on a visit to London’s Fazl mosque (Ahmadiyya Muslim Mosque), the first purpose-built mosque in the capital.
Links and Related Essay’s
#wahabi #ahlehadith #ahmadiyya #ahmadiyyat #ahmadi #ahmadiyyafactcheckblog