Urdavi Muslim

زندگی کی قیمت کیا، لا إله إلا الله

[Urdavi Muslim @UrdaviMuslim]

Hai Khak-e-Falasteen Pe Yahoodi Ka Agar Haq
Haspania Pe Haq Nahin Kyun Ahl-e-Arab Ka

— Dr. Muhammad Iqbal

[Urdavi Muslim @UrdaviMuslim]

Inna lillāhi wa inna ilayhi rāji'ūn.

With immense sadness, we announce that our beloved brother and fellow admin of this account, Abdullah Bhai @abukittenn has returned to his Lord after suffering a heart attack.

His Namaz-e-Janazah will be after Isha in Lucknow. Please pray for his maghfirat. May Allah forgive him, have mercy on him, and grant him Jannat al-Firdaws. Ameen.

[Urdavi Muslim @UrdaviMuslim]

Aid campaign of Muslims from Hindustan/Indian subcontinent for Ottomans.

Aid campaign of Muslims from Hindustan/Indian subcontinent (modern-day Bengali, Indian & Pakistani Muslims) donating towards the Ottoman Empire during the Balkan Wars, 1912. Credit: Ottoman Imperial Archives

[Urdavi Muslim @UrdaviMuslim]

“Democracy has a tendency to foster the spirit of legality. This is not in itself bad; but unfortunately it tends to displace the purely moral standpoint, and to make the illegal and the wrong identical in meaning.”

— Dr. Muhammad Iqbal, in his private diary, stray reflections.

[Urdavi Muslim @UrdaviMuslim]

Indian Muslim Luminaries: M. M. Mustafa al-Aʿzami, A Nightmare For Orientalists.

M. M. Mustafa al-Aʿzami was one of India’s greatest muhaddithīn and among the most formidable defenders of the Sunnah in the modern era—a scholar whose meticulous research left many Orientalist assumptions in ruins.

Born in Mau (Azamgarh district) in 1930, he graduated from Darul Uloom Deoband, earned his M.A. from Al-Azhar, and completed his Ph.D. at Cambridge. Yet despite his credentials from the very institutions often used to challenge Islam, he devoted his life to proving the authenticity of the Qur’an and Sunnah through rigorous academic research.

His works, especially Studies in Early Hadith Literature and The History of the Qur’anic Text, systematically dismantled the claims of Orientalists with evidence drawn from the earliest Islamic manuscripts and sources. In less than a page, he could refute arguments that others spent entire books promoting.

He served Islam with distinction as Professor Emeritus at King Saud University and held academic positions at Oxford, Princeton, Michigan, Umm al-Qura, and other renowned institutions. In 1980, he received the King Faisal International Award for Islamic Studies in recognition of his immense contribution to preserving and defending the Islam.

Shaykh al-Aʿzami did not answer falsehood with rhetoric—he answered it with isnād, manuscripts, evidence, and scholarship. His legacy remains a towering proof that sincere knowledge (ʿilm) is among the greatest forms of jihād in defending the dīn. May Allah ﷻ have abundant mercy on him, accept his service to Islam, and raise his ranks among the scholars and the righteous. Āmīn.

[Urdavi Muslim @UrdaviMuslim]

The Price of Loyalty: Indian Muslims Who Refused to Fight the Ottomans.

The brave and courageous show of gheerah and loyalty by Indian Muslims when they refused to fight the Ottoman Caliphate in the war of the British Colonists, and eventually be executed for it. During WW1, over a million men from the Indian subcontinent fought on the side of the British as they were a colony and therefore part of the British empire. A large proportion of these men were Muslims. One group of these Muslims were stationed in Singapore, but about a month later they were told that they were being moved to Hong Kong. However, rumours began to spread that they were in fact being taken to Turkey to fight against the Ottoman empire; their brothers in faith. The Muslims did not see this as acceptable, and when there was no mention of Hong Kong during their farewell parade, they were convinced that their suspicions were true. A man named Ismail Khan fired a bullet and the rebellion began. Over 400 Indian soldiers, mostly Muslim along with some Sikhs, revolted against the British, killing over 40 of them before laying siege to the house of their commander. However, a few days later, four warships arrived sent by the allies of the British to stop the mutiny. The Muslims were now outnumbered and many were martyred in the fights that followed. Some others escaped or surrendered, but a large number were captured. Out of them, 47 were publicly executed by a firing squad of 110, in front of a crowd of around 15,000 people. It was the largest mass execution since the start of WW1, and these courageous men gave their lives to avoid having to fight against their Muslim brothers.

[Urdavi Muslim @UrdaviMuslim]

“The claim is of the obedience of God, but every devil and taghut is being obeyed.”

📖: “The Islamic way of life”, Maulana Maududi

[Urdavi Muslim @UrdaviMuslim]

Maulana Shaukat Ali and Maulana Mohammad Ali Jauhar, known as the Ali Brothers and leaders of Khilafat Movement.

[Urdavi Muslim @UrdaviMuslim]

Shaheed Maulana Syed Kifayat Ali Kafi Moradabadi: The Scholar Who Chose the Gallows Over Slavery

The history of Indian Muslims struggle against British colonial rule is illuminated by many heroes whose names deserve to be remembered with honor. Among these noble souls stands the towering figure of Syed Kifayat Ali Kafi, a scholar, Sufi, poet, and fearless warrior of the First War of Independence of 1857.

Born into a respected Sayyid family, Maulana Kafi acquired deep knowledge of Islamic sciences, literature, and traditional medicine. His pen produced beautiful poetry, while his heart overflowed with love for Allah, His Messenger ﷺ, and justice. Yet when he witnessed the oppression, humiliation, and tyranny inflicted upon India by British colonial rule, he refused to remain a silent spectator.

When the flames of the 1857 uprising spread across North India, Maulana Kafi transformed from a scholar of the mosque into a defender of his homeland. He issued a powerful call against colonial oppression, he issued fatwa of Jihad and joined the resistance forces led by the renowned rebel commander Bakht Khan. He actively participated in the struggle that stretched from Delhi to Rohilkhand, inspiring people through both his words and his actions.

After the liberation of Moradabad from British control, Maulana Kafi played a leading role in the revolutionary administration established under Nawab Majju Khan. He was entrusted with the position of Sadr-e-Shariat, administering justice and guiding society during one of the most turbulent periods of Indian Muslim history.

But the British Empire returned with overwhelming force. Through betrayal and informers, many freedom fighters were captured. Maulana Kafi was arrested after the British reoccupied Moradabad. He was tortured and pressured to abandon his cause, but neither fear nor suffering could break his resolve.

On 6 May 1858, the British authorities sentenced him to death by hanging. Standing before the gallows, he remained steadfast in faith and unwavering in his commitment to freedom. The colonial rulers could take his life, but they could not extinguish the spirit of resistance that burned within him. He embraced martyrdom with dignity, becoming one of the great Shaheeds of the First War of Independence.

His unwavering conviction is beautifully reflected in one of his most famous couplets:

“Koi gul bāqī rahegā na chaman reh jāegā,
Par Rasūlullāh ﷺ kā Dīn-e-Hasan reh jāegā.”

“Neither the flowers nor the garden shall remain forever, but the beautiful religion of the Messenger of Allah ﷺ shall endure.”

[Urdavi Muslim @UrdaviMuslim]

Indian Muslim Luminaries: Dr. Rafiuddin Ahmad, Father of Modern Dentistry in India.

Dr. Rafiuddin Ahmad (1890–1965) occupies a distinguished place in both Indian medical history and Indian Muslim history. Widely revered as the “Father of Modern Dentistry in India,” he transformed dentistry from a neglected practice into a modern academic and professional discipline. He completed his early education at the Dhaka Madrasa, later Collegiate School and in 1908, he graduated from Muhammadan Anglo-Oriental College now Aligarh Muslim University, then he traveled to United States where he gained admission to the University of Iowa College of Dentistry.After earning his Doctor of Dental Surgery degree from the University of Iowa in 1915, he returned to India and, in 1920, founded the first dental college in the country, the Calcutta Dental College, today known as the Dr. R. Ahmed Dental College and Hospital. He also established the Indian Dental Journal, played a leading role in the creation of the Indian Dental Association, and contributed to the development of dental legislation and professional standards across India.

[Urdavi Muslim @UrdaviMuslim]

More Than Attire Sherwani and Burqa: The Symbols of Resistance and Muslim Identity in Indian Muslim History.

Sherwani and Burqa were never merely garments in Indian Muslim history, they were symbols of muslim identity, tehzeeb, and resistance. The Aligarh Sherwani emerged as the intellectual uniform of a rising Muslim generation, while the Burqa reflected Muslim women’s steadfast commitment to their faith amidst colonial pressures and westernization.

[Urdavi Muslim @UrdaviMuslim]

𝐓𝐡𝐞 𝐌𝐮𝐬𝐚𝐥𝐦𝐚𝐧 𝐔𝐫𝐝𝐮 𝐍𝐞𝐰𝐬𝐩𝐚𝐩𝐞𝐫

The Musalman Newspaper is one of the oldest continuously published Urdu newspapers in India, founded in 1927 in Madras (Chennai). It is especially famous for its unique tradition of being entirely handwritten in calligraphy, even in the modern digital age. Established by Syed Ahmedullah Qadri, it has preserved a rare cultural and artistic legacy through handwritten journalism, with skilled katibs carefully scripting each edition by hand. The Musalman newspaper remains a living symbol of Urdu culture and Islamic identity in India.

[Urdavi Muslim @UrdaviMuslim]

“The law of Islam does not recognize the apparently natural differences of race, nor the historical differences of nationality. The political ideal of Islam consists in the creation of a people born of a free fusion of all the races and nationalities.”

— Dr. Muhammad Iqbal

[Urdavi Muslim @UrdaviMuslim]

من دخل ندوة فهو ندوي

The Tehrik-e-Nadwatul Ulama and the establishment of Darul Uloom Nadwatul Ulama in Lucknow stand as a remarkable chapter in Indian Muslim history. It born from the concern of traditional scholars to revive knowledge, unity, and balanced Islamic thought. In an age of sectarian division and confusion, they built not just an institution, but a vision: to produce scholars rooted in tradition yet capable of engaging the modern world. A legacy of ilm, reform, and unity that continues to inspire generations.

[Urdavi Muslim @UrdaviMuslim]

Maulana Maududi’s plea to Indian Muslims

“Most of your time and labour is spent on things which sustain your physical existence in this life. Why can you not spend even a tenth part of your time and energy on things which are necessary to protect your Iman, which only can sustain your being in the present life and in the life to come?

I am not asking you to become scholars, read voluminous books or spend a large part of your lives in the pursuit of knowledge. It is not necessary to study so extensively to become a Muslim. I only want each one of you to spend about one hour of the twenty-four hours of the day and night in acquiring the knowledge of his Din, the way of life, the Islam.”

📖: “Let Us Be Muslims”, Maulana Sayyid Abul A’la Maududi

[Urdavi Muslim @UrdaviMuslim]

𝐈𝐧𝐝𝐢𝐚𝐧 𝐌𝐮𝐬𝐥𝐢𝐦𝐬 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐅𝐫𝐞𝐞𝐝𝐨𝐦 𝐒𝐭𝐫𝐮𝐠𝐠𝐥𝐞: 𝐀 𝐋𝐞𝐠𝐚𝐜𝐲 𝐨𝐟 𝐅𝐚𝐢𝐭𝐡, 𝐒𝐚𝐜𝐫𝐢𝐟𝐢𝐜𝐞, 𝐚𝐧𝐝 𝐋𝐞𝐚𝐝𝐞𝐫𝐬𝐡𝐢𝐩

The history of Indian Muslims in the struggle against British colonialism is not merely a chapter of political resistance; it is a remarkable story of faith, sacrifice, intellectual resilience, and unwavering commitment to preserving the dignity of Islam and the freedom of the homeland. The contribution of Indian Muslims to the struggle against British colonial rule cannot be understood as a single movement; rather, it unfolded through two distinct yet interconnected phases.

Phase I: The Era of Islamic Resistance and Jihad

The first phase was characterized by the leadership of the traditional ulama, who viewed British expansion as not only a political occupation but also a threat to the religious and civilizational foundations of Muslim society. The intellectual groundwork of this resistance was laid by scholars such as Shah Abdul Aziz Dehlavi, whose legal and theological responses shaped Muslim attitudes toward colonial rule. This spirit of resistance found practical expression in the movements of Syed Ahmad Barelvi and his companions, the struggles associated with the Mujahidin movement, and later the participation of countless scholars in the Indian Rebellion of 1857, including the renowned scholars of Shamli and Delhi.

Although these efforts did not achieve military victory, their significance cannot be measured solely by political outcomes. Facing an empire equipped with modern armies, advanced weaponry, and vast resources, these scholars and their followers demonstrated extraordinary courage and devotion. Their sacrifices preserved the spirit of Islamic resistance, safeguarded religious consciousness, and ensured that Muslim society retained its moral and intellectual independence during one of the most turbulent periods in its history.

Phase II: The Era of Political Awakening and Institutional Leadership

By the late nineteenth and early twentieth centuries, many Muslim thinkers recognized that the realities of colonial power required new methods of engagement. Thus began the second phase of the struggle: an era defined by education, political organization, Islamic revival, and institutional development. Visionaries such as Sir Syed Ahmad Khan understood that the revival of Muslim strength depended upon intellectual renewal and modern education. Through educational reform, Muslims began rebuilding their capacity to influence public life and defend their interests in an increasingly complex political landscape. The Khilafat Movement helped in establishing Muslim unity.

This period witnessed the emergence of a sophisticated Muslim political leadership whose voice became impossible for the colonial administration to ignore. Muslim intellectuals, politicians, journalists, and community leaders organized institutions, articulated political demands, and secured representation for the community. Importantly, this political awakening was not isolated from the religious leadership. Many traditional ulama provided moral guidance and support, creating a powerful alliance between religious scholarship and political activism. Through these combined efforts, Muslims succeeded in preserving their Islamic identity, strengthening their educational foundations, and establishing a significant presence in the political affairs of British India.

These two phases represent one of the most profound examples of a community striving to uphold its faith, dignity, and collective future under colonial rule. The legacy of Indian Muslims in the freedom struggle stands as a testament to the enduring Islamic principles of perseverance, sacrifice, justice, and service to the community.

[Urdavi Muslim @UrdaviMuslim]

“If a nation is turned into one where all are punctual in the five daily prayers, even regular in Tahajjud, yet its political consciousness is not awakened, it is possible that in the future, even the five daily prayers, let alone Tahajjud, may be prohibited there.”

— Maulana Syed Abul Hasan Ali Hasani Nadwi

[Urdavi Muslim @UrdaviMuslim]

“But between belief and actual character there is a wide difference. As a follower of Islam I am bound to regard the creed of Islam as superior to that professed by the followers of any non-Islamic religion. And in this sense the creed of even a fallen and degraded Mussalman is entitled to a higher place than that of any other non-Muslim irrespective of his high character even though the person in question be Mr. Gandhi himself.”

— Mohammad Ali Jauhar

[Urdavi Muslim @UrdaviMuslim]

The First Urdu Translations of the Qur’an: A Scholarly Legacy of Precision and Clarity by the Shāh Waliullāh al-Dehlavī Family.

Among the earliest and most significant efforts to render the Noble Qur’an into Urdu were the works of the blessed scholars of the Shāh Waliullāh family, who served the Dīn with deep sincerity and intellectual excellence. Before 1790, Shāh Rafīʿ al-Dīn Dehlavī, the elder son of Shāh Waliullāh, produced a remarkable word-by-word (verbatim) Urdu translation titled Fāʾiq al-Bayān. This translation, though highly precise and closely aligned with the Arabic structure of the Qur’anic text, was intentionally literal and therefore less fluent in everyday Urdu expression. It reflects the scholarly discipline of preserving the exact semantic order of the divine words, serving students and advanced readers seeking direct textual understanding.

Later his brother, around 1790–1791, Shāh ʿAbd al-Qādir Dehlavī completed his translation, titled Mūḍiḥ al-Qurʾān, which is distinguished by its eloquent, natural, and idiomatic Urdu style, making the meanings of the Qur’an accessible to the common masses. Unlike the earlier literal approach, his rendering focused on clarity and readability while preserving the sanctity and essence of the divine message. This noble work was first formally published in 1829 in Delhi and went on to become one of the most influential Qur’anic translations in the Indian subcontinent.

[Urdavi Muslim @UrdaviMuslim]

𝐓𝐡𝐞 𝐅𝐚𝐫𝐚𝐢𝐳𝐢 𝐌𝐨𝐯𝐞𝐦𝐞𝐧𝐭: 𝐀 𝐋𝐨𝐬𝐭 𝐈𝐬𝐥𝐚𝐦𝐢𝐜 𝐑𝐞𝐯𝐢𝐯𝐚𝐥 𝐌𝐨𝐯𝐞𝐦𝐞𝐧𝐭 𝐢𝐧 𝐈𝐧𝐝𝐢𝐚𝐧 𝐌𝐮𝐬𝐥𝐢𝐦 𝐇𝐢𝐬𝐭𝐨𝐫𝐲

The Faraizi Movement was one of the most significant Islamic revivalist movements in the history of India (Bengal). At a time when the Muslims of Bengal were crushed by poverty, colonial domination, and the gradual erosion of their Islamic identity, Allah raised Haji Shariatullah to remind them of a forgotten truth: that true honour lies only in obedience to Allah.

The movement was founded by Haji Shariatullah (1781–1840) in the rural regions of East Bengal, particularly with its epicentre in Faridpur, the movement sought to revive pure Islamic teachings and eliminate un-Islamic customs and innovations (Bid’ah) that had become widespread among Muslims. The movement spread rapidly across the regions of Dhaka, Barisal, and Comilla, attracting large numbers of followers.

The name “Faraizi” was derived from the Arabic word Farāʾiḍ (obligatory duties), reflecting the movement’s emphasis on fulfilling the essential obligations prescribed by Islam. Unlike many contemporary religious orders, the Faraizis avoided the traditional Sufi terminology of Pir and Murid. Instead, their leader was known as the Ustad (teacher) and followers as Shaagird (students). Those initiated into the movement were referred to as Tawbar Muslims (Repenting Muslims) or Mumin.

The movement focused on religious reform and moral purification. Haji Shariatullah called upon Muslims to abandon practices that contradicted Islamic teachings and return to the fundamentals of the faith. However, as the movement expanded and came into conflict with oppressive social and economic structures, it gradually assumed a more militant and confrontational character.

A major issue confronted by the Faraizis was the exploitation of muslim peasants by landlords through numerous illegal taxes known as abwabs. These were irregular cesses imposed over and above the lawful land revenue and were widely regarded as unjust. Some of these taxes were even connected to religious practices. Haji Shariatullah strongly opposed such exactions and instructed his followers not to pay these unlawful levies. He also resisted attempts by Hindu landlords to prohibit the slaughter of cows during Eid al-Adha, directing his followers to ignore such restrictions. These disputes intensified tensions between the Faraizi peasants and the predominantly Hindu landlord class.

The growing influence of the movement alarmed both landlords and European indigo planters. For perhaps the first time in Bengal, British officials and local landlords found common cause against an Islamic mass movement. A propaganda campaign was launched portraying the Faraizis as rebels and agitators. In 1837, Haji Shariatullah was accused of attempting to establish an independent kingdom and was subjected to repeated legal harassment and police detention on charges of inciting agrarian unrest in Faridpur.

Following the death of Haji Shariatullah in 1840, leadership passed to his son Dudu Miyan (Muhsinuddin Ahmad). Under him, the movement acquired a stronger agrarian and socio-economic dimension. Dudu Miyan organized the oppressed peasantry against landlord oppression and became immensely popular among rural Muslims. Landlords and indigo planters repeatedly filed false cases against him, but his popularity was such that courts often struggled to find witnesses willing to testify against him. His early successes captured the imagination of the masses, and many peasants looked to him for protection from exploitation.

The Faraizi Movement remains a landmark chapter in the history of Indian and Bengali Muslims. It wasn’t an Islamic revival but also a powerful movement for social justice & Islamic reform. Through its emphasis on Tawhid, adherence to Islamic obligations, resistance to oppression, it left a lasting impact on the religious and political consciousness of Muslims of Bengal.