Talk:Syed Ahmad Barelvi/Archive 1

NPOV
This article needs a serious NPOV check because calling the subject a 'martyr' is not a neutral POV. Salilb (talk) 07:13, 14 September 2008 (UTC)

It is in only one place 'martyr' term had been used. I have removed it for more fitting wording. —Preceding unsigned comment added by 207.194.61.98 (talk) 19:52, 6 May 2010 (UTC)

If calling him a martyr is NPOV, then why is the title of article Syed Ahmad Shaheed? It should be Syed Ahmad Barelvi, his real name. Shaheed is Arabic for martyr, a title used for him by his followers, not by the majority of Muslims who are non-Wahhabi. Hassanfarooqi (talk) 16:01, 26 July 2010 (UTC)

Use of shaheed
Shaheed is a title given in honor.It should be removed.

Contribs    Muslim Editor     Talk  10:08, 23 July 2010 (UTC)


 * Good call, I've put in a deletion request at Syed Ahmad Barelvi. Once that is deleted we can do a Move from this title to that one.  Just make sure nobody jumps the gun and copy-pastes, or we'll lose all the changes from the History.  It should be deleted shortly, and then moved so this current title Syed Ahmad Shaheed will be a redirect. MatthewVanitas (talk) 17:07, 8 August 2010 (UTC)

Removed unreferenced/main body text
I have removed a large proportion of this article, because it is almost entirely unreferenced, and the single reference provided does not cover the facts.

Early life
Saiyid Ahmad Shah was from a family of Hasni Syeds, distantly related to the family of Shah Waliullah. Syed Ahmed Barelvi, or Syed Ahmed Shaheed, as he became known, was born near Lucknow, in the town of Rae Bareli (Bareli). His father died while he was still young and after attempting to find employment in Delhi, Syed Ahmed decided he needed further education. In 1806, Syed Ahmed enrolled in the famous Madrassa (Islamic religious school) of Shah Walliullah in Delhi. Syed Ahmed was amongst the generation of Muslims who were dismayed at the end of the Islamic Mughal empire.

Mentor
He was a faithful follower of Shah Abdul Aziz, but it was soon obvious that Syed Ahmed was not destined to be a great scholar, despite his piety. Shah Abdul Aziz declared that British rule made the subcontinent Dar-ul-Harb, an area not under Islamic control. This implied that non-Muslim rule should be resisted and fought. Initially, however, it had to be resisted secretly so as not to attract British attention and hostility. Such a movement still required a leader and people who would be willing to fight for the cause.

Syed Ahmed graduated from the Madrassa (Islamic religious school) and joined a Pathan military force led by Amir Khan, mainly as a fighter, but with the added duty of leading the troops in prayer! During this time, Syed Ahmed learnt about European weaponry, including the use of artillery. There is strong evidence to suggest that Shah Abdul Aziz himself encouraged Syed Ahmed to acquire this military knowledge. This is supported by the fact that on his return to Delhi, Syed Ahmed was greeted very warmly by Shah Abdul Aziz, and many of the graduates and students of the Madrassa were instructed to become disciples of Syed Ahmed.

In 1821, Syed Ahmed left for hajj, or pilgrimage, to Mecca but instead of the shorter journey from the west coast, he went via Calcutta, and held large meetings all along the way. After spending one and half years in Arabia, he returned to Delhi in May 1823 with a different vision of jihad. He soon founded the Jihad Movement, which was aimed at nothing less than the rejuvenation and restoration of sole Muslim power. The Punjab was under Sikh rule at this time and the Muslims found it unacceptable. Syed Ahmed convinced his followers of the need to declare jihad against the Sikhs and to liberate Punjab and the North West Frontier area from Sikh rule and restore it under Muslim rule as he considered Punjab to be a Muslim state, his reasoning being the successful invasion of India by the Moghul emperor Babur, who spread religious (islamic) extremism to south-east asia and the indian sub-continent.

Activism
Syed Ahmed visited towns around the Punjab and the United Provinces to whip up support and was joined by notable Muslim leaders. The initial force of a few hundred men led by Syed Ahmed could not reach the area directly from Delhi for obvious reasons and so had to proceed through the long and difficult route through Rajasthan, Sindh and Balochistan until they reached Kabul. Apart from the obvious need to avoid the Sikh forces at this stage, Syed Ahmed also collected support and troops along the way. In many areas the population was more enthusiastic than their rulers: the Mirs of Sindh were reluctant to fight with the Sikhs as was Bahawalpur, while Afghanistan was torn by internal differences. In spite of this, many men from these areas joined Syed Ahmed's forces.

Military campaigns
''' In Peshawar the transition from Afghan to Sikh state authority preceded the rise of British colonial interest in trans-Indus region. Late eighteenth century political and economic autonomy in the north-eastern Peshawar valley could not deny the historical interaction between the Afghan 'amirs' in Kabul and the residents of the Peshawar valley. Peshawar often served as Afghan 'amir'Shah Zaman's winter residence and his sons Zaman and Shuja become central characters in the succession conflicts that followed Timur Shah's death in 1793. Valley events reflected the changing fortunes of the Afghan emirate and the nascent Sikh Kingdom in the Punjab. Yosufzai recruits joined the winter 1778-9 campaign to capture Multan. Local soldiers accompanied Shah Zaman on his invasions of the western Punjab in 1793 and 1795.By 1801 an Afghan civil war raged. Shuja marched from Peshawar to Kabul with Yusufzai and Afridi supporters against his half-brother Mahmud who had desposed and blinded Shah Zaman. This Afghan conflict meant that a useful Sikh leader left by Shah Zaman in control of Lahore in 1799 slowly consolidated hi authority across the Punjab. Ranjit Singh captured the Attock fort on the Indus in 1813.He occupied Multan in 1818, entered in Peshawar the same year and captured Kashmir in 1819. In Peshawar he left the Afghan governor  nominally in charge  and withdraw to the Indus where the Sikhs built another fort at Khairabad. The Afghan- Sikh rivalry for influence in the Peshawar valley resolved itself in march 1823 in battle north of the Kabul river at Nowshera. The Afghan army ,located on the south bank of the Kabul river,watched unchallenged as main Sikh force confronted several thousand regional Pakhtuns. Many hundreds died in a day long struggle. The next day the battle ended in defeat as the Afghan amir's army retreated to Kabul without fighting.(Caroe 1957:272)

After 1823 the Sikhs allowed the Durrani governors of Peshawar to remain in charge once they had acknowledged and accepted  the imperial authority. Mobile Sikh military units forcibly ensured revenue flows. In 1824, a militant resistance against the Sikhs was launched by Akbar Shah, the Utmanzai Mandanr clans, and others living in east and west of Indus river. Akbar Shah represented the kind of locally legitimate, intermediary authority that had, through alternate diplomacy and violence, long negotiated or rejected new imperial demands through changing eras.(Nichols 2001:95)

The Islamic challenge to an expanding Sikh empire gained momentum in late 1826 when Sayyid Ahmad Shah arrived in Peshawar valley. He was accompanied by numerous disciples and supported by a highly developed network of personal friends and partisans spread across northern India organized to recruit and despatch men and financial aid. Sayyid Ahmed was a direct spiritual descendant of the Delhi Sufi scholar Shah Walliullah (1703–1762),through his disciple Shah Abdul Aziz (1746–1824).Sayyid Ahmad successes and failures revealed the various conflicting interests and the contradiction that fragmented the anti-imperialist coalition. His story illustrated how in this era even popular religious idealism could not supersede Peshawar valley elite political networks linked to imperial patronage and able to appeal, across class and power divides, to customary social practices and ethnic ties.

Sayyid Ahmad believed in religious and social agenda that had come down to him through his spiritual lineage. Seeking a return  to an imagined original Islamic purity,he preached adherence to the  'Sharia'(Islamic law) rather than mystical union with God. He rejected the compromises of faith discernable in established 'Ulema'(religious leaders).He defended monotheism (tauhid)and denied innovation(bid'at). Personal reasoning(Ijtihad) was necessary to deal with new and unforeseen events. Importantly, Sayyid Ahmad was exposed to shah Walliullah's interpretations of the nature of society and relation between religion and state. The Islamic state was to be organized by a 'Khilafat -e- Khasa and a 'Khilafat Amma', the former is conceived as a spiritual super-authority regulating the affairs of the latter,which may be equated with temporal rulers and chiefs. Society was composed of various occupational groups ,soldiers,artisans ,traders and agriculturalists as well as the 'Ulema'. 'Sufia' and members of aristocracy, whose performance of their duty kept society in equilibrium. This disruption had occurred. Monarchy, as opposed to the early elective tradition of Islam and the cessation of 'Ijtihad' had much to do with prevailing state of affairs. (Ahmad 94:25)

Before the journey to the Peshawar region,Sayyid Ahmad had served in imperial army of Amir Khan of Tonk in Northern India. He had performed the hajj(pilgrimage) to Mecca with many supporters and spent two years organizing popular and material support for his Peshawar campaign. Arriving in Peshawar valley in late 1826, Sayyid Ahmad and one thousand followers  made their base in Charsadda village in Hashnagar. In December 1826 Sayyid Ahmad and his followers clashed with Sikh troops at Akora but with no decisive result. The inability of Sayyid Ahmad to shape local Pakhtun villagers into a disciplined and effective military force led to an 1827 decision consistent with his sense of proper relationship between religious and secular leadership. “It was accordingly decided by all those present at the time, faithful followers,sayyids,learned doctors of law,nobles and generality of Muslims that the successful establishment of 'Jihad ' and the dispelling of disbelief and disorder could not be achieved without the election of an 'Imam'”.(Ahmad 94:50)

This moment of religiously inspired unity attracted the allegiance of maliks, shareholders and even the governors of Peshawar. But the illusion was soon shattered when ,during the next clash with Sikh troops,at the south of Akora,the Peshawar rulers withdraw and Sayyid Ahmad and his followers had to retreat in the hills of north of Peshawar. In their fine details, the events of these years revealed a fragmented Yusufzai and Mandanr support for Sayyid Ahmad's movements. Social concerns,and a combination of pressure and support from Sikh generals and Peshawar governors,forced a range of  local decisions while presenting new opportunities. In 1829 at the peak of his local influence, Sayyid Ahmad obtained agreement that the khans and general public would administer their principalities according to the laws of the Shariat and would give up the customary practices.(Nichols 2001:98)

The decisive moments for Sayyid Ahmad came in 1830.In addition to the stated social agenda,Sayyid Ahmad also attempted to collect the Islamic tithe(usher) of ten per cent of crop yields. In coercing the reluctant Khans to pay,Sayyid Ahmad antagonized the chief of Hoti,Mardan and who then formed a power alliance with Sultan Muhammad,governor of Peshawar. The union was defeated and the Islamic reformers finally occupied Peshawar.Over several months during 1830 Sayyed Ahmad tried to conciliate established power hierarchies. But before the end of 1830 an organized uprising occurred and the agents of Sayyid Ahmad in Peshawar and in plain villages were murdered and the movement retreated to hills and where finally Sayyid Ahmad was killed in Balakot by Sikh Army in 1831.(Ahmad 94:55)

In 1826, the mujahideen, or Muslim army, launched its armed conflict. Attacks were made on Sikh forces in Okara. By the end of 1839, Peshawar was captured by the forces of the Jihad, after the death of emperor Maharaj Ranjit Singh, and the dispure in hierarchy of the Sikh Kingdom. . This success encouraged other Pathan tribes to join Syed Ahmed. They tried to spread dissent amongst the tribes supporting Syed Ahmed. The approach to Islam advocated by Syed Ahmed was a combination of the teachings of Shah Waliullah and Sheikh Muhammad Abdul Wahab in Arabia. Syed Ahmad had studied Islamic thought under Sheikh Wahab, the founder of the Wahabi Movement, during his long stay in Arabia.

Syed Ahmed set up his headquarters at Naushera in December 1826 and initial skirmishes with the Sikh forces left the Muslim mujahideen with the advantage. Syed Ahmed was not however accepted by all the communities as the Imam or supreme Islamic leader. The Muslim mujahideen swelled to eighty thousand men and taxes were collected from the local population to keep the force equipped. The Sikhs started preparing for war and also began a diplomatic campaign aimed at the tribal chiefs. They succeeded in winning over the chief of Peshawar at the time, Yar Muhammad Khan. Yar Muhammad deserted on the battlefield after having tried to assassinate Syed Ahmed by poisoning him. Syed Ahmed survived the assassination attempt but was forced to move his headquarters to Panjtar, near Kashmir.

After a complete victory, Peshawar was again safe for Syed Ahmed's army. In an effort at reconciliation with some Pathan tribes, Syed Ahmed appointed the brother of Yar Muhammad as governor of the Peshawar valley. Sultan Muhammad Khan, however, was to prove as treacherous as his brother, Yar Muhammad. Syed Ahmed realized that his strength was being spent fighting against fellow Muslims, and so his headquarters were moved to Balakot. Nearly six hundred men of his force were killed, including Syed Ahmed himself and his chief officer, Shah Ismail were effictively defeated by the forces of Sardar Sher Singh .' ''

When adding information to this article (even if copying back from the above, please ensure that the facts are supported by reliable sources, per WP:V, see WP:BURDEN.  Chzz  ► 10:36, 23 July 2010 (UTC)

More use of shaheed
Google search of Syed Ahmad Barelvi shaheed finds not that many hits (many are of many Syed Ahmad Brelvi with the shaheed referring to someone else such as Shah Islmail Shaheed, see here)

So all the more reason to keep shaheed out of the title ... which I have done. --BoogaLouie (talk) 15:56, 16 September 2014 (UTC)

NPOV 2
I agree with all those who want to remove the word "martyr" or "shaheed" based on NPOV. But I want to point out that the very beginning of this article with the words "fanatic,intolerant revolutionary Islamist activist in India" is equally biased. There is no general consensus among scholars on this. It is a "point of view" that how you see someone who struggle's against the status co. I urge the editors to remove these words also. — Preceding unsigned comment added by Tomcat 101 (talk • contribs) 06:17, 4 March 2016 (UTC)