Abstract:- Maulvi Fazle Haq Khairabadi, Islamic learning, Delhi and was also a member of the military. Golden Research Thoughts ISSN:

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1 Golden Research Thoughts ORIGINAL ARTICLE ISSN: THE REVOLT OF 1857 AND MAULVI FAZLE HAQ KHAIRABADI ORIGINAL ARTICLE Aijaz Ahmad Associate Professor in History, YMD College, Nuh, Mewat, Haryana. Abstract:- council, which was practically controlling all e rebel administration. After e re-occupation of Delhi by e British, Maulvi continued his anti-british activities by joining e revolutionaries of Lucknow and Awadh. In e last, Maulvi Khairabadi surrendered and after a short trial, he was transported to Andaman Islands for life imprisonment, where he died and buried. Maulvi Fazle Haq Khairabadi, a renowned scholar of Islamic learning, played e most active role in e Indian revolt of He also mobilised e Muslim masses rough religious decrees to wage war against e British Government. It is also Keywords: said at he had prepared a temporary Maulvi Fazle Haq Khairabadi, Islamic learning, constitution for e rebel Government of political consequences. Delhi and was also a member of e military

2 INTRODUCTION :- The advent of e East India Company led e breakdown of e Mughal Empire and most of e independent principalities, including e lion hearted Tipu Sultan and mighty Maraas. The crushing defeat of Daulat Rao Sindhia of Gwalior by e British forces under Lord Lake in e battle of Laswari in 1803 was e most significant and had far-reaching political consequences. It led to e British, an indirect control over Delhi rough a commissioner and direct rule over suburb of Delhi and e entire nor India. Eventually, e Muslim supremacy came to an end and e British began e policy of religious persecution and intolerance. The Christian missionaries and e Delhi College played e worst role in is regard. Not only e common people, but e intellectuals and even some of e Ulema began to convert into Christianity. Maulvi Imaduddin was converted to e Christianity and Maulvi Zakaullah and Deputy Nazir 1 Ahmad came close to converting to Christianity. Under ese circumstances e Ulema class of Muslim society raised its shout against e British system of administration. Shah Abdul Aziz ( ), e Muhaddi (expert of e traditions of Prophet) of Delhi and e illustrious son of Shah Waliullah Dehlavi ( ), was e first to issue a fatwa or religious decree against e British in 1803 declaring at India had ceased to be a Darul Islam (Abode of Islam). This fatwa was a landmark in e history of India in general and in at Muslim of India in 2 particular. Responding over e fatwa of Shah Abdul Aziz, a lot of Muslim clerics practically waged e religious war or Jihad firstly against e Sikh oppressor Ranjit Singh, who was intolerant to Paans of e Frontier area. Sayyed Ahmad Barelvi and Shah Mohammad Ismail and eir fellow men were most prominent among e Mujahideen. They were defeated and most of em killed including Sayyed Ahmad Barelvi and Shah Mohammad Ismail. A few years after eir crushing defeat, ey again began to array under eir leaders, but is time e common enemy was e British Government. After a few decades of is movement, e famous rebellion broke out in India in Meanwhile, e Muslims and particularly e Ulema had strengened eir position in e form of Wahabis and Faraizis. These Muslim religious people were having e utmost animosity wi e British as ey considered em one of e most dreaded enemy of eir religion and nation. The rebellion of 1857 provided a fresh chance to e Ulema or Muslim Mujahideen to wage war against e British. There began e casual calls for Jihad or Holy War in almost all e places, to fatwa of Maulvi, to e display of e green flag in important rebel centres; all of which witness a certain type of enusiasm in favour of e revolt of A Maulvi named Maulvi Fazle Haq Khairabadi, who joined e revolt a little later, was most active among e Maulvis. He made a war cry and mobilized e Muslims against e British. It is said at Maulvi Fazle Haq Khairabadi had also issued a famous fatwa to wage war against e British. EARLY LIFE: Maulvi Fazle Haq Khairabadi ( ) was born in Khairabad town of Sitapur district in Uttar Pradesh. His faer Maulana Fazle Imam Khairabadi was e Sadrus Sudoor (Sub Judge in e Civil Court) of Delhi and later e Mufti of e Court. Maulvi Fazle Haq received his education in Islamic sciences from Shah Abdul Aziz, and his younger broer Shah Abdul Qadir and in rational sciences from his faer. At e age of irteen, he completed his education and engaged himself in teaching. Later, he joined e services of e British Government at e age of nineteen in 1816 and appointed e Sar Rishtadar (Chief of e Civil 3 Court) in Delhi. In 1824, Maulvi Khairabadi engaged in e religious controversy over e book Taqviatul Iman by Maulana Shah Ismail and an open debate was organized in e Jama Masjid Delhi. Maulvi bitterly criticized Maulana Ismail and issued a fatwa of Kufr (Infidelity) over him. His fatwa is known as Tahqiqul 4 Fatwa Fibtaluttaghwa. The controversy over Maulana Ismail and his book created factionalism among e Ulema of Delhi as well as Muslim intellectuals. It led a deep rooted impact and personal hatred and during e first half of e twentie century, it led to e formal division of e Muslim society into two halves. This division ultimately crushed e power and prestige of e Ulema and ey never did a marvelous job as ey performed during e revolt of Maulana Fazle Haq Khairabadi was a renowned philosopher, poet, religious scholar, but was most remembered as a freedom fighter. In 1831, Maulvi Khairabadi resigned from e Government job and spent most of his time in e scholarly work and in e midst of e intellectuals like Mirza Ghalib, Mufti Sadruddin Azurda and Mughal Emperor Bahadur Shah Zafar. Due to Islamic, rational and poetic excellence, Maulvi Khairabadi was especially very close to e court of Mughal Emperor Bahadur Shah Zafar. Soon after his resignation from e services of e British Government, Maulvi Khairabadi got an Golden Research Thoughts Volume 4 Issue 1 July

3 opportunity to serve e Nawab of Jhajjar. Emperor expressed his deep sorrow, when Maulvi Khairabadi decided to join e services of Nawab of Jhajjar. Emperor said, Since you are ready to leave, I have no choice but approve of your departure. But, Allah Knows well at it is extremely difficult for me to utter e 5 word 'Good-Bye'. In 1840, on e dea of Nawab of Jhajjar, Maulvi Khairabadi went Alwar and later to Saharanpur and Tonk, in search of jobs. Eventually, Maulvi went Rampur, when Nawab Mohammad Sayeed Khan ascended e rone in At Rampur, Maulvi Khairabadi worked as translator, tutor and officer over civil and criminal matters. In a very short period of one year Maulvi Khairabadi left for Lucknow in 1847, when Nawab Wajid Ali Shah became e ruler of Awadh kingdom. He was appointed as e Sadrus Sudoor and Mohtamim-i-Huzoor-i-Tehsil (official in charge of a tehsil). Maulvi played very important role in e 6 day-to-day administration of Awadh. During his services in Lucknow, Maulvi Khairabadi saw e crucial moments of 1855, when about 269 Muslims were brutally massacred while offering prayer in e Hanuman Garhi of Ayodhya. It is said at e famous temple Hanuman Garhi was built on e site of a mosque built by Emperor Babar. In e resistance, e Muslims including Ulema decided to offer prayer on at place, but ey were all massacred by Hindus of at area. This massacre led to a movement and some of e Ulema issued a fatwa for Jihad against is massacre. Maulvi Ameer Ali was e main leader of is movement. Over e advance of e Muslim Mujahideen at Ayodhya, e force of Nawab Wajid Ali Shah commanded by European officers killed e Maulvi and dispersed his followers. Eventually a four member coordination committee was 7 formed and Maulvi Khairabadi was one of em. In 1856, after e annexation of Awadh by e British Government, Maulvi Khairabadi went Alwar on e invitation of Raja Vinay Singh. He continued his services in e Alwar state on different posts for about one and half years. He returned to Delhi in August 1857, when rebellion broke out in all over nor 8 India. ROLE IN THE REVOLT AND FATWA OF JIHAD: Maulvi Abdul Haque Khairabadi played e most significant part in e revolt of During his stay in Delhi for about one and a half mon, he did a lot in is crucial phase of e uprising. Munshi Jeevan Lal in his Roznamcha says at on e 16 of August, 1857, Maulvi Fazle Haque attended e audience. He presented a Nazar of a gold mohur (coin), and conversed wi e Emperor Bahadur Shah Zafar on e 9 ongoing situations related to e war and e administration. It is also said at Maulvi Khairabadi requested to e Emperor for raising e grants of e Mujahideen, but e Emperor excused for e empty treasury. In order to tackle e financial crisis, Maulvi Khairabadi, wi e permission of e Emperor, appointed e broer of his son-in-law Mir Nawab as e 10 governor of Delhi and his son Maulvi Abdul Haque Khairabadi as e collector of Gurgaon. It is also said at Maulvi Khairabadi prepared a constitution to run e administration based on a council of six military and four civilian men. Unfortunately not a single copy of e draft is available, but almost all e biographers of Maulvi repeatedly claim of his drafting e constitution. If e claim of e biographers is accepted en ere is no doubt to say at his draft of e first constitution of independent India based on e principles of democracy and constitutional monarchy. Regardless to say at Maulvi Khairabadi played most important role in e governing body of e revolutionary Government. Maulvi Khairabadi himself was one of e members of e administrative council or governing body, which was 11 running under Mughal Emperor Bahadur Shah Zafar during e uprising of Maulvi Khairabadi also issued a fatwa against e British to rouse e religious sentiments of e Muslims against e British. It is said at Maulvi issued e fatwa of Jihad following e strategy of General Bakht Khan. On e request of General Bakht Khan, Maulana Fazle Haque Khairabadi prepared e fatwa at was signed and sealed by many reputed eologians of at time. In regards to e religious decree or fatwa, one could find at it was of published in e contemporary newspaper Sadiqul Akhbar in its issues and 27 July On is decree of Jihad, 35 Ulema including Chief Qazi signed and sealed. In is decree, ere was, firstly, a question and later ere was e answer by e clerics who signed e decree. 12 The decree is as follows: Question: What e Muslim Ulema says when e Englishmen are about to attack on Delhi and having an intention to destroy e followers of Islam and eir weal? In ese situations, e Jihad is e duty (Farz) to e inhabitants of is city or not? In case of being it e duty, en wheer it is compulsory duty (Farz-ul- Ain) or not? Wheer e Jihad is e duty to ose who are inhabitants of oer cities and places or not? Golden Research Thoughts Volume 4 Issue 1 July

4 Answer: In e current situations, e Jihad is e compulsory duty, and e submission (to e Almighty) is necessary for e inhabitants of is city. For is cause of e duty, e inhabitants of is city should have power to encounter and fight. In e presence of such a huge force and armament, e Jihad is no doubt compulsory for e inhabitants of is city and also to e people of e far-flung areas. If e inhabitants of is city keep emselves away from e encounter or show laziness, en e Jihad would be eir compulsory duty. The Jihad would be also e compulsory duty by Islamic law to all e inhabitants of e ear on e same pattern. The places, which are under e reat of murder and plunder, e Jihad would be e duty to e inhabitants on e condition of having e power and streng. Undoubtedly, is fatwa carried a far reaching effect on e Muslim population. It is also notewory at is fatwa was issued sometimes in e last decade of July. Surely, it was issued following e instruction of General Bakht Khan, who had arrived in Delhi in e beginning of is mon. It is also well known at e fatwa was first published in e newspapers Akhbaruz Zafar and Sadiqul Akhbar in its issues of 26 and 27 July 1857, and Maulvi Khirabadi was not arrived in Delhi at at time. It also must not be 13 forgotten at e above mentioned fatwa bears no signature of Maulvi Khairabadi. From e above analysis, it becomes clear at e fatwa issued by Maulvi Khairabadi was of later period but it too was under e instructions of General Bakht Khan. Unfortunately, his fatwa bears no solid documentary proof except a few clauses mentioned by contemporary historians. Khushtar Noorani by quoting Maulvi Zakaullah, mentions at e fatwa of Maulvi Khairabadi bearing e words: The Jihad on Muslims is compulsory as if infidels will be victorious, ey would massacre e women and children of e Muslims. It was also quoted at, If e English will be victorious, ey would not only destroy e Timuri 14 dynasty, but to e entire Muslims. By comparing e matters and dates of bo e fatwas, it might be concluded at e fatwa issued by Maulvi Khairabadi was different to at, which was published in e Sadiqul Akhbar newspaper. More interestingly, he was also not charged for any fatwa during his trial in e double bench of e military court in Lucknow. Wiout any doubt it could be said at e fatwa issued by Maulvi Khairabadi also aroused e sentiments of e Muslims, which led a far reaching affect. The popularity of e fatwa of Maulvi st Khairabadi could be guessed at e Nawab of Tonk passed an order on 1 September 1857 and condemned e fatwa of Jihad against e British. Responding over e issue, his five hundred soldiers left e service of 15 Tonk Nawab, Waziruddaula Nawab Mohammad Wazir Khan. TRIAL AND IMPRISONMENT: On 20 September 1857, Delhi was re-occupied by e British. It followed a large scale massacre of e people and particularly Muslims suffered e most. The people began to run in e darkness of night by leaving eir home and hears of Delhi. Maulvi Khairabadi along wi his family also left his abode in Delhi on 24 of September and reached Alwar, where he left his children and moved towards Khairabad in 16 December He reached his ancestral home Khairabad after two mons tedious journey. After e occupation of Lucknow by e British, Begum Hazrat Mahal along wi her revolutionary army left for Sitapur, e home district of Maulvi Khairabadi. Maulvi Khairabadi joined Begum Hazrat Mahal and accompanied her in e different places like Bundi, Kheri, Hargaon, Tambul, Sahupur and Darya. However, he returned to Khairabad following e declaration of a general amnesty by Queen Victoria. He met wi Colonel Clark at Sabiha in Sitapur on 26 of December, before e end of e 17 prosecution free period of 30 December 1858, as fixed by Queen Victoria in her proclamation. Maulvi Khairabadi was sent in e custody of Deputy Commissioner on 30 December, and subsequently, arrested and sent to Lucknow in January His trial started in e court of Captain F.A.V. Thurburn. Captain Thurburn prepared e charge sheet and sent to e double bench military court of Lieutenant George Campbell, Judicial Commissioner Awadh, and Major Barrow, e Commissioner Khairabad Division. After a proper investigation, hearing and witness, ey charged Maulvi Khairabadi as 18 follows: 1.He was e leader in e revolutionary government during , and instigated e people of Delhi, Awadh and oer areas to revolt and murder. 2.In May 1858, he actively participated e meeting of Mammu Khan, revolutionary leader of Bundi, and in e intention to murder he issued a religious decree. 3.In May 1858, he instigated e people of Bundi to kill a government servant Abdul Hakim. Maulvi Khairabadi outrightly refuted all e allegations made by e court. However, ultimately, Golden Research Thoughts Volume 4 Issue 1 July

5 on 4 March 1859, e court declared him traitor and sentenced him for transportation to Andaman (Kala Pani) and also ordered for confiscation of his property. During his trial Maulvi Khairabadi constantly tried a lot to prove him innocent and told to e court at he was never against e British and being charged for e remorse of anoer person of e same name. The revolutionary Fazle Haque was ex-tehsildar of Bareilly, 19 who was active during e revolt of During his trial, Maulvi Khairabadi also told to e court at, I was in e service Maharaja of Alwar. I stayed ere for e five years and remained wi him at e beginning of e revolt. I stayed in Alwar until one mon after Raja Vinay Singh's dea. I left Alwar in e mon of August and moved to Delhi, where I stayed for fifteen days and en returned back to Alwar. I left my family members in Alwar and went to Khairabad in September I stayed at my house and neier joined anyone's service, nor met 20 to e rebels. In spite of e repeated supplication of innocence of Maulvi Khairabadi, his luck could not favour him. Even after getting e punishment, Maulvi Khairabadi did not lose courage and continued e process of release. In is regard he made his appeal to e governor-general but unfortunately his appeal was instantly rejected. From Lucknow, he was sent to Calcutta and ereafter Andaman Islands by a ship known as Fire Queen. He reached Port Blair on 8 October From e Andaman Islands, Maulvi 21 Khairabadi wrote a mercy appeal of his release to e Secretary of State for India. In his appeal to e Secretary of State, Maulvi Khairabadi said, I don't go into detail, I only draw your kind attention towards e decision of special commissioner and my applications to e Government of India; ese will decide at how e law and proclamation of Her Excellency (Queen Victoria) has been flouted in my trial, proving me guilty and ereafter giving e decision of punishment. Maulvi Khairabadi furer said in his application, Her Excellency had fixed e last date of December I surrendered before e higher military officer of Sitapur before e fixed date and also sought e benefit certificate. Thereafter, I returned to Khairabad and given two applications in e office of e Deputy Commissioner. In January 1859, I was arrested and brought to Lucknow. Here, a case was filed and e decision was given 22 against me. The Secretary forwarded his request to e Chief Judicial Commissioner of Awadh. Nevereless, e Awadh Chief Judicial Commissioner by rejecting his request strongly condemned e process of leniency in e matter of Maulvi Fazle Haque Khairabadi. Failing from all e hopes of release Maulvi Khairabadi remained in e Islands until his dea. After one year, 10 mons and 13 days imprisonment, 23 Maulvi Khairabadi passed away on 20 August He was buried in e same Island. Shamim Tariq mentions at Maulvi Shamsul Haq, e illustrious son of Maulvi Khairabadi, tried his level best to prove him innocent. Eventually, he became successful in his efforts as e British Government freed Maulvi Khairabadi. Maulvi Shamsul Haq moved to Andaman to get his faer released from e prison and e transportation, but when he reached to e prison, he saw a funeral procession was moving towards a nearby graveyard. When he enquired he found at it was e funeral procession his faer, who 24 had freed himself not only from e prison, but from e bondage of slavery and e world. His Commentary over e Revolt: During his stay in prison, Maulvi Khairabadi met some of e Ulema like Mufti Inayatullah Kakorvi, Mufti Mazhar Karim Daryabadi, etc., who were already in e prison. They all impressed wi each oer's auority. Maulvi Khairabadi wrote ree classic books in Arabic in e prison titled Al Sauratul Hindiya, Qasida Hamzia and Qasida Dalia. These are fine source of knowledge regarding e Indian revolt of 1857 and e conditions of prisoners in e Andaman Islands. These books are e best writings on e topic of Indian uprising by any Indian Islamic scholar. These books, particularly, deal wi e socio-political conditions of at time, e cruelties committed by e British on Indian population and 25 also British plan to convert Indian people into Christinaity. Al Sauratul Hindiya is a book written by Maulvi Fazle Haque Khairabadi, deals wi e whole period of e revolt starting from e beginning of e revolt to e time of his imprisonment in Andaman Islands. He covers all aspects of e revolt, including causes, progress and consequences of e revolt of He starts e writing,... is is e book of a broken hearted, looser, despairing and distressed 26 person... He furer says at he was suffering such a hardship, which nobody could even imagine. In his book Al Sauratul Hindiya, Maulvi Khairabadi openly clears e intention of e British at ey had e intention to Christianise e inhabitants of all over India, wheer ey were rich or poor, high or low, residents or traveler, city people or villager. He also mentions e mixing of swine and cow fat on e cartridges in is regard. Maulvi also rows light over e weak leadership of e revolt. Alough, he was having e cordial relations wi e Emperor Bahadur Shah Zafar, Maulvi Khairabadi branded him Golden Research Thoughts Volume 4 Issue 1 July

6 inefficient, weak and totally dependent upon his wife Zeenat Mahal and his Wazir Hakim Ahsanullah. He 27 also criticized e princes for eir inability to command e rebel Sepoys and oer revolutionaries. Maulvi Khairabadi also mentions e anarchy in e sepoys and criticized em from deviating from eir aim because of e lust of money and women. Maulvi Khairabadi also criticised ose sepoys who had left e battlefield and returned to eir homes in lack of salary and proper wages. He was equally against bo e Hindus and Muslims who were supporting e British forces at e time of crisis. Maulvi praises e Mujahideen at after getting e fatwas of Jihad, ey flocked in e city from different parts of e country 28 to fight against e British. Maulvi Khairabadi, in his Al Sauratul Hindiya, also rows light on e plight of e city after its reoccupation by e British. He says at e British, after arresting e Emperor, killed his sons and presented eir heads to e Emperor. Most of e peoples were killed, including e kinsmen of e Emperor. He explains at only ose people survived, who left eir abode in e darkness of e night. While complaining e extreme hardships of e people, Maulvi Khairabadi says at it was exactly e scene of doomsday, where everybody would have to save his life and not even caring for eir relatives. He says at e position of e fugitives furer worsened as e neighbouring Jats were openly permitted to murder e 29 fugitives and travelers and loot and plunder to eir property. In his book Qasida Hamzia, Maulana Khairabadi mentions his distress and sufferings during his imprisonment in e Islands of Andaman and Nikobar. Maulvi Khairabadi starts saying, The fire blown from my heart to e ribs. While criticizing Queen Victoria, Maulvi Khairabadi says at he was victimized due to e betrayal of a woman. He says at e treachery of e women is well known. He continued at by believing e reality of e proclamation, most of e people returned to eir homes and he was one of em. He rows light upon e severity of e after effects of e revolt at e British had killed bo guilty and innocents; e blood flowed like spring erupted from e ground. The mosques and Wards were dismantled 30 and it seems at ere was no building at all. In his Qasida Hamzia, Maulana Khairabadi also expressed his deep sorrow over not participating him in e Jihad against e British. He admits at, alough, he tried his level best to arouse e religious sentiments of e Muslims against e British but he could not fight on e battlefield. Maulvi Khairabadi prayed Allah to forgive his shortcomings. He also prayed Allah to release him from burdensome captivity of 31 e British in e Andaman Islands. Maulana Khairabadi's anoer work Qasida Dalia is also equally important for historical as well as literary point of view. In is book, Maulvi Khairabadi starts writing, O beloved (dea), come to a patient, whose illness is so severe and reached such a deadly position at even e enemy began to inquire about his heal. About e religious conversion, Maulvi says at e British firstly intended to Christianise e groups of Muslims and idol worshippers; most of e people refused, some made e distance and few accursed accepted eir offer. About his imprisonment, Maulvi says at he returned home believing e false promise of a lady infidel. He furer says at his companions also followed e same, but e British imprisoned only himself. He says at how his release could be possible when his enemy was a tyrant, bad spirited and was even e denial of God. In e last, Maulvi Khairabadi requests to e prophet to commend 32 before Allah to relieve him from banishment and imprisonment of loneliness. CONCLUSIONS: As a spiritual leader, Maulvi Fazle Haq Khairabadi was generally known in e entire nor India, but remained in e controversy due to his sentimental nature, hasty decisions and issuing many of e fatwas bo against e British and his co-religionists. He was fond of luxurious style of living and many times changed his jobs accordingly. He was not e pro-british but also not eir defiant and it becomes confirmed by his services to e most loyal Raja Vinay Singh of Alwar, who always tried his level best to crush e rebellion. After e dea of Maharaja Vinay Singh, he turned anti-british and began to arouse e Muslim masses in e name of e religion. He became successful in is regard and ousands of Mujahideen flocked to e imperial city of Delhi to fight against e British. His fatwa of Jihad and mobilizing efforts prepared e people to fight against e British and sacrifice eir lives. However, it must not be forgotten at Maulvi Khairabadi never fought on e battlefield, but efficiently managed e system of warfare and administration. After e re-occupation of Delhi, he left e city and continued e same work of arousing e sentiments of Muslims against e British. It is well known at due to e scarcity of e funds, most of e sepoys left e battlefield and moved towards eir homes. In ese crucial situations, e Mujahideen mercenaries, who were fighting wiout salary and wages, were only hoping to continue e war of independence until eir last brea. Maulvi Fazle Haque Khairabadi's efforts, in is regard, were Golden Research Thoughts Volume 4 Issue 1 July

7 appreciable. After declaration of a general amnesty by Queen Victoria, Maulvi Khairabadi surrendered before e magistrate, but somehow, he could not be escaped and subsequently, imprisoned in e Andaman Islands. Certainly, he tried his level best to prove him innocent and ereafter release from e prison. He tried to justify at e crimes for which he was charged was committed by anoer Fazle Haque and he had been victimized. This was, undoubtedly, a stereotype manner and conception prevailed in e post rebellion era, when e British started e retribution after crushing e revolutionaries of e rebellion. Not only Maulvi Khairabadi, but most of e prisoners of e rebellion applied e same excuses in proving emselves innocent. Even e symbol of rebellion, Emperor Bahadur Shah Zafar stated e same during his trial. Above all, Maulvi Khairabadi did an excellent job during e revolt and his participation carried a far reaching effect to e people of nor India in general and Muslims in particular. He was a true patriot and lover of his moerland. His books written in e Andaman Islands prove at Maulvi Khairabadi was much worried about not openly fighting on e battlefield and for at he felt sorry wi Allah. Undoubtedly, his role during e revolt of 1857 and his books are e testimony of his patriotism and devout for India. REFERENCES: 1.People's Democracy, Vol. XXXI, No. 26, July 1, W.W. Hunter has summarized e fatwa at When infidel get hold of Muhammadan country and it become impossible for e Muslim of e country, and of e people of neighbouring district to drive em away or to retain reasonable hope of ever doing so, and e power of infidels increasing to such an extent at ey can abolish or retain e ordinance of Islam according to eir pleasure, and no one is strong enough to cease on e revenue of e country wiout e permission of infidels. And e Muslim inhabitant does no longer live so secure as before. Such a country is politically a Country of e Enemy (Darul Harb). (Hunter,W.W., The Indian Musalmans, London, 1876, p. 124) 3.Ahmad, Mohammad Masood, Jange Azadi me Maulvi Fazle Haq Khairabadi ka Kirdar, Malegaon, 2005, p. 2, see also Noorani, Khushtar, Maulvi Fazle Haque Khairabadi: Chand Unwanat, Delhi. 2011, pp (Hereafter cited as Khushtar Noorani) 4. Khushtar Noorani, pp Jaam-e-Noor, Delhi, August, 2007, p Khushtar Noorani, pp Ibid, pp , Innes, McLeod, Lucknow & Oude in e Mutiny: A Narrative and a Study, London, 1895, pp , (There was a religious fanaticism and strife in e city of Ayodhya near Faizabad. A Maulvi, named Ameer Ali, had started a story at e Hanuman Garhi, e great Hindu temple, had been built on e site of a Muslim mosque; having en collected a band of followers, he had attacked e temple, but had been repulsed by e Hindus who had flocked into its defence. The story was groundless, and was proved to be so by reference to e archives in Delhi; and a religious war would have ensued had not General Outram stepped in and insisted on e maintenance of law and order. The Maulvi, however, continued his reatening attitude towards e temple, and eventually, trusting e secret support of e Nawab, advanced to its attack; but was met by Nawab's troops commanded by English officers, wi e result at he was himself killed and his followers dispersed. See for details, Innes, McLeod, Lucknow & Oude in e Mutiny: A Narrative and a Study, London, 1895, pp , see also Innes, McLeod, The Sepoy Revolt: A Critical Narrative, London, 1897, pp , and Martin, R. Montgomery, The Indian Empire, Vol. II, London, 1858, p. 77) 8.Ibid, p Metcalfe, Charles Theophilus, Two Native Narratives of e Mutiny in Delhi, (Eng. Trans. of Roznamcha Mainudin Hasan Khan and Munshi Jeewan Lal), London, 1898, p Khushtar Noorani, pp Ibid, p On e famous decree of Jihad, 35 Ulemas including Chief Qazi signed and sealed. The Ulemas were as follows: 1- Maulana Noor Jamal, 2- Maulana Mohammad Abdul Karim, 3- Maulana Sikander Ali, 4- Maulana sayyed Mohammad Nazir Hussain, 5- Maulana Rahmatullah, 6- Mufti Mohammad Sadruddin, 7- Mufti Ikramuddin urf Sayyed Rahmat Ali, 8- Maulana Ziauddin, 9- Maulana Ahmad Sayeed Ahmadi, 10- Maulana Meer Khan, 11- Maulana Mustafa Khan, 12- Maulana Abdul Qadir, 13- Maulana Karimullah, 14- Maulana Abdul Ghani, 15- Maulana Mohammad Ali, 16- Maulana Fariduddin, 17- Maulana Mohammad sarfaraz Ali, 18- Maulana Sayyed Mahboob Ali Jafari, 19- Mohammad Hamiuddin, 20- Mohammad Abu Ahmad, 21- Maulana Sayyed Ahmad Ali, 22- Maulana Mohammad Ilahi Baksh, 23- Maulana Mohammad Ansar Ali, 24- Maulana Saaduddin, 25- Name illegible, 26- Maulana Mufti Mohammad Rahmat Ali, 27- Golden Research Thoughts Volume 4 Issue 1 July

8 Maulana Haider Ali, 28- Maulana Hafizullzh Khan, 29- Maulana Nurul Haque Chishti, 30- Maulana Saifur Rahman, 31- Maulana Mohammad Hashim, 32- Maulana Abdul Majeed, 33- Maulana Sayyed Mohammad, 34- Maulana Mohammad Imdad Ali, 35- Maulana Mohammad Ali Hussain. (Secular Qayadat, Delhi, 21 August, 2007) 13.Khushtar Noorani, pp (Shamim Tariq by quoting Kali Das Gupta mentions at when e revolt broke out in Meerut, Maulvi Khairabadi was in Alwar. On 15 of July, Maharaja Vinay Singh died and after a mon of his dea, he left for Delhi on 15 of August. After re-occupation of Delhi by e British Maulvi Khairabadi left Delhi on 24 September for Alwar. After leaving his children in Alwar, he went to Khairabad. He passed some days in e places like Chande Kheri, Hargaon, Tambul, Sahupur, Garya, etc. He met Colonel Clark on 26 December 1858 at e place Sabiha. He presented before Deputy Commissioner on 30 December The Deputy Commissioner sent him to Lucknow in January On 22nd February, e decision was given against him. He was sent to Calcutta in May From Calcutta, he was sent to Andaman and he reached at Port Blair on 8 October 1859 by a ship known as Fire Queen. After one year, 10 mons and 13 days imprisonment, Maulvi Khairabadi died on 20 August See for details, Tariq, Shamim, Ghalib Aur Hamari Tahrik-e-Azadi, Mumbai, 2011, p. 69, hereafter cited as Shamim Tariq) 14.Ibid, pp Ibid, p Ibid, p. 24, see also Shamim Tariq, p Ibid, pp , see also Shamim Tariq, p Rizvi, Mohammad Husain Mushahid, Jange Azadi 1857 Ka Fatwa-e-Jihad aur Allama Fazle Haque Khairabadi ka Qaidana Kirdar, Malegaon, 2011, p. 23, see also Khushtar Noorani, p Khushtar Noorani, pp. 25&75 (In a letter to Nawab of Rampur, Yousuf Ali Khan, Maulvi Khairabadi said at he was punished for e wrongdoings of Maulvi Sayed Fazle Haque Rampuri. He also asserted at he was innocent. It was well known at Maulvi Sayyed Fazle Haque Rampuri/Shahjahanpuri was an outstanding revolutionary of 1857 rebellion, and his activities were additionally imposed on Maulvi Khairabadi. See for details Khushtar Noorani, pp. 64&78) 20.Rizvi, Mohammad Husain Mushahid, Jange Azadi 1857 Ka Fatwa-e-Jihad aur Allama Fazle Haque Khairabadi ka Qaidana Kirdar, Malegaon, 2011, p Khushtar Noorani, p Ibid, p Ibid, p. 26, see also Shamim Tariq, p Shamim Tariq, p Ahmad, Mohammad Masood, Jange Azadi me Allama Fazle Haq Khairabadi ka Kirdar, Malegaon, 2005, p.7 see also Shamim Tariq, p Shamim Tariq, p Ibid, pp Ibid, pp Ibid, pp Ibid, pp Ibid, pp Ibid, pp Golden Research Thoughts Volume 4 Issue 1 July