Jump to content
In the Name of God بسم الله
  • entries
    159
  • comments
    245
  • views
    17,202

Flowering of religions


Haji 2003

1,709 views

Summary

Since the inception of Islam, there had been various sects competing for prominence; many had died out, and the two major ones were Twelver Shia and the Sunni fiqh.

Then suddenly, from the start of the 19th century to the end of that century, we have the emergence of Ahmadiyya, the renewal of Ismailism and the creation of a new faith entirely, Baha ism. Go back a hundred years, and we can add Wahhabism to this list. I identify a common thread amongst all these new religions in this post.

Four religions in a couple of hundred years ... and three Knights

That's an unusually fertile period of spiritual spontaneity by any measure. Or is the explanation for such flowering of faith more mundane and perhaps guided by vested foreign interests or even stimulated by them? Because what marked that period, from the ones that preceded it was the growing recognition by countries from outside the middle eastern region that it was an important geographical location in itself and also for its proximity to the wealth of India. That latter point is important because there is little disagreement that British foreign policy towards the middle east paid due cognisance to the views and interests of the Government of India - of course, that is a pre-independence Government, so wholly controlled by Britain.

Wahhabism

Abdul Wahhab developed what is commonly referred to as an austere interpretation of Islam, one that denounces the rituals and beliefs that he felt had accreted over the centuries. There is a rich vein of (conspiracy) theories, easily found on the internet, that in his travel to Iraq in the early 18th century, he could have come across British agents (specifically a 'Mr Hempher'). Certainly, the British East India Company had been well established at that time, and a British consulate had been established in Iraq in 1802. Less widely commented on is the fact that the famous Danish/German explorer Carsten Niebuhr travelled to Arabia in 1761.

But leaving conspiracy theories aside, it's possible to develop an argument about foreign involvement based on far less controversial ideas. Britain may not have been a midwife to Wahhabism, but I think people of all geo-political persuasions would agree that Britain was a helpful nanny.

The person with whom the British did have extensive dealings was Ibn Saud, who had entered into a pact with Abdul Wahhab in 1744. British sources said he persistently approached Britain for support and was generally rebuffed. Saud was a political leader who continued to promote the Wahhabi philosophy after the death of its founder. Saud was no cleric. But he was shrewd enough to mould the ideology as the basis for providing a motivation for conquest and a glue that would hold his fighters together. British records show that he took responsibility for hiring and firing clerics based on his political agenda.

My source for this and some other information about Wahhabism that is presented here is a PhD dissertation submitted to King's College London in 2002 by Hassan Syed Abedin, titled "Abdul Aziz Al-Saud and the great game in Arabia, 1896-1946".

Ibn Saud (who would in due course be given the British title 'Knight Commander of the Most Eminent Order of the Indian Empire') was ultimately successful in his goal of receiving support from Britain in 1914 when Britain needed to have someone distracting the Ottomans so that they could devote fewer resources to World War I taking place in Europe.

Prior to that, it's argued that Ibn Saud had spent considerable efforts in achieving a status similar to the one held by Mubarak Al Sabah, the emir of Kuwait. This ideal status would have meant that Sauds and their territories would have been subjects of the Ottoman empire, but who would be given the protection of the British.

This version of events does not look very good for Ibn Saud, presenting him as someone who is willing to do business with non-Muslims in order to undermine a Muslim ruler, and he'd serve a useful role in helping Britain with the following objective:

What we want is not a United Arabia; but a weak and disunited Arabia, split up into little principalities so far as possible under our suzerainty-but incapable of coordinated action against us, forming a buffer against powers in the west.

Crewe private telegram to Hardinge, Viceroy of India, November 12,1914, cited in Busch Britain, India and the Arabs: 1914-1921, p. 62.

Ismailis

Further, east we find the rise of the modern-day Nizari Ismailis, whose Aga Khan in the mid-19th century created a new role for himself in providing services to the British Empire (Aga Khan I would receive an annual British pension of £20,000 per year). Mihir Bose (a noted writer on the subject) says that the Aga Khan had to plead his case for some time before the British took him seriously since they wanted to be sure that they were backing a local ally who'd present them with better value than the alternatives. His grandson Aga Khan III would be bestowed the title of 'Knight Grand Commander of the Order of the Star of India'. Their esoteric faith was totally at odds with the one promulgated by Wahhab, but regardless of that difference served a useful purpose.

It must be known that the Aga Khan had tried to convince Nasir Khan, the Talpur Amir of Kalat, to cede Karachi to the British. Nasir Khan refused it; therefore, the Aga Khan disclosed his battle plan to Major James Outram. As a result, the British camp was saved from a night attack. The Aga Khan had also placed his cavalry at the disposal of the British. For his valuable services in Afghanistan and Sind, the Aga Khan was granted an annual pension of 2000 pounds with an honorific title of His Highness.
http://ismaili.net/Source/jerruk/1.html

Regardless of the support he gave, the British were aware of the hypocrisy of his religious position:

He is a God—his income immense. He lets none of his sect kiss his hand under twenty rupees, and is the greatest rascal possible, that is, a clever brave man, but being a God makes a virtue of any sin he likes to commit. I speak truly when saying that his followers do not and dare not refuse him any favour he asks, wives, daughters, slaves, money, houses, furniture, are all his, and he doesn’t let the privilege grow rusty. He could kill me if he pleased, he has only to say the word and one of his people would do the job in a twinkling and go straight to heaven for the same. He is too shrewd for that however, and they all have a great fear of me since the battles.

Sir Charles Napier to Governor-General of India, Earl of Ellenborough, 1843

The period around the 1840s is interesting for the following reason, as the following letter makes clear:

“It is desirable to hold an instrument by which we may at any time throw the South of Persia into rebellion and thus paralyze any attempt at an advance from Tehran to the Eastward. . . . The Aga Khan’s residence in Indian territories will certainly be viewed with extreme jealousy by Persia.” 17

Purohit, T. (2012) The Aga Khan Case (religion and identity in colonial India). Harvard University Press, Cambridge, Mass.

The writer of the letter is Major Henry Rawlinson, the military officer who worked for the commission in Persia from 1834 to 1838 and subsequently served as a political agent in Qandahar. So the British were interested in there being dislocation in Iran at around this time because of a perceived threat to their interests in Afghanistan.

This makes the genesis and development of the third religion covered here all the more interesting.

Bahai'ism

In roughly the same period, the mid-nineteenth century, we also see the rise of the Bahai faith in Iran. Mirza Ali Mohammad was born in 1820 and was executed in 1850. A focus of his attention was economic inequality in Iran. There were clear political implications, as  noted by the middle eastern commentator Juan Cole:

In the nineteenth century Iran, in contrast, the Bahais were a radical-reformist group advocating banned ideas such as parliamentary elections, some of their members held high political office, and they had not been forbidden to join political groupings or (later) parties.
http://www-personal.umich.edu/~jrcole/bahai/2000/urbanbh2.htm

The socio-economic aspect of Bab's teachings are also explained here:

In the teaching of Babiism it was said: the poverty of the peasants had brought the rich to wealth. "Now, the oppressed people of Iran... arise...",32 These practical teachings gained considerable support among the impoverished masses of the rural and urban areas.

In Gillan, Mazandaran and Khorasan the peasants joined the Babi movement in large numbers. In the cities people refused to pay taxes. In Zanjan, people attacked the prisons, attempting to free those imprisoned for failing to pay their taxes.33 The wide support the Babi movement received was an indication of the alienation of both the state and the ulama from the people. Even considerable numbers of the lower-ranking ulama joined the Babi movement. The total strength of the movement was estimated by competent authorities at nearly one and a half million or about twenty percent of the total population of Iran.

Mansoor Moaddel (1986) The Shi'i Ulama and the State in Iran. Theory and Society, Vol. 15, No. 4 (Jul., 1986), pp. 519-556. This extract: p526.

This socio-religio-poliitcal impact of a new faith did not go unnoticed by the colonial powers of the time and gained ground as a result of their support as a means of destabilising the Qajar dynasty. Like Ibn Saud, Abdul Baha, eldest son of the Baha'u'llah, would also be awarded the title of Knight Commander of the Order of the British Empire, ostensibly for his work in alleviating famine.

 

Quote

In the history of modern Iran, the Babi movement was the first manifestation of popular protest that challenged both the Qajar monarchy and the Shi’i clerical establishment. It gradually not only broke away from Shi’ism and Islam but also laid the foundations for a new religion—the Baha’i faith.

Russian diplomats tried to follow important events in Iran and informed their superiors at the so-called Persian desk or Persian section in the Asian department of the Ministry of Foreign Affairs. Thus, when the early information about the Bab, his teachings, and his movement reached the Russian embassy in Tehran, it was immediately forwarded to St. Petersburg.

Sensing this Iranian sensitivity, Russia came to see in the new faith, its exiled leaders, and the local community as a means of pressuring the Iranian government.

Shahvar, S. (2018) ‘Oppression of Religious Minority Groups in Times of Great Upheaval in Late Qajar Iran: The 1892 Persecution of Jews and Baha’is of Jewish Origin in Hamadan Based on Two Newly Discovered Letters’, The Jewish quarterly review. University of Pennsylvania Press, 108(2), pp. 225–251.

 

Ahmadiyya

 

Going further east, we find the third innovation in the Muslim religion towards the end of the 19th century and one that would lead to charges of being the creation of a new religion entirely. The Ahmadis would destabilise Muslims in the Indian sub-continent. Their support for the British in India is expressed in their texts:

We acknowledge with great regret that Islam’s maulavis have focused on an improper definition of jihad and have taught the Frontier Region’s tribes to unjustly harm this friendly [British] government by spilling the blood of its honourable officers.

For example, every other day the Frontier Region’s violent tribes kill the British officers who are protecting their lives and property, as well as that of their Muslim brethren.
http://www.alislam.org/library/books/BritishGovt-and-Jihad.pdf

There is a reason for this approach; unlike the established religions of the Indian sub-continent, the leader of this new religion needed legitimacy. By acquiescing to the needs of the invaders, he sought to achieve that. For the established religions doing the same would have been challenging because they would have lost the legitimacy of their many existing followers; the new religion with far fewer followers had much less to lose in this respect but potentially a great deal more to gain. 

Conclusion

I am not saying that the British went into the middle east with the prior notion of introducing new faiths. However, it is reasonable to say that in an environment where there were new powers in the region, for someone starting a new faith, the potential for a symbiotic relationship with these new arrivals was obvious. 

For the invaders, these new religions provided a ready-made supportive constituency with which to challenge the established order, whether it be the Ottomans, the Qajars or the established religious order in India.

5 Comments


Recommended Comments

  • Forum Administrators

Mirza Ghulam Ahmed

A couple of questions that I asked of chatgpt worth posting here in addition to the answers.

Q. Does the Ahmadiyya movement have beliefs supportive of the British occupation of India?

A. 

Quote

 

The Ahmadiyya movement, a relatively recent Islamic movement founded in the late 19th century in India, did not have a unified stance on the issue of British occupation of India. While some members of the movement supported British colonial rule and worked closely with the British government, others opposed British occupation and advocated for Indian independence.

The founder of the Ahmadiyya movement, Mirza Ghulam Ahmad, initially expressed support for British colonial rule, seeing it as a means of protecting Muslims in India from persecution and promoting social and religious reforms. Ahmad believed that British rule would help to modernize Indian society and bring an end to the traditional caste system and other forms of social inequality.

However, as the movement grew and became more politically active, its stance on British rule became more complex. Some members of the movement became increasingly critical of British policies, such as the partition of Bengal in 1905, and advocated for Indian independence. Others continued to support British colonial rule and worked closely with the British government, including serving in the Indian Civil Service and other administrative roles.

Overall, the Ahmadiyya movement did not have a uniform stance on the issue of British occupation of India, and different members of the movement held different views and positions.

 

 

I tried again and this time got the answer I was looking for. Text below that is relevant to my argument is underlined.

 

Q. Did Mirza Ghulam Ahmad instruct followers not to attack the British in India?

Quote

 

Yes, Mirza Ghulam Ahmad, the founder of the Ahmadiyya movement, did instruct his followers not to attack the British in India. Ahmad believed that violence was not the solution to the problems facing the Indian people, and that non-violent resistance and peaceful protest were the best ways to bring about social and political change.

Ahmad emphasized the importance of loyalty to the British government and encouraged his followers to work within the system to effect change. He believed that the British could be persuaded to make reforms and that the Indian people should seek to engage with the government rather than oppose it.

In a letter to British officials in 1899, Ahmad wrote: "I am firmly convinced that the British Government is the means for the progress and well-being of India and that is why I offer it my heartfelt devotion and loyalty." He also urged his followers to cooperate with the British government and to support its efforts to bring about social and economic reforms in India.

Overall, Ahmad's teachings emphasized the importance of peaceful resistance and non-violence, and he encouraged his followers to work within the system to bring about change rather than resorting to violence or armed rebellion.

 

 

Link to comment
  • Forum Administrators

Aga Khan I

I asked chatgpt

Q. What help did Aga Khan I render the British Empire?

The answer was:

Quote

 

Aga Khan I, the 46th Imam of the Nizari Ismaili community, was known for his loyalty to the British Empire and his willingness to cooperate with the colonial authorities. He rendered several forms of assistance to the British Empire during his lifetime, including:

Military support: Aga Khan I provided military support to the British Empire during the Indian Rebellion of 1857, also known as the Sepoy Mutiny. He mobilized his followers and raised a force of several thousand Ismaili soldiers to fight against the rebellion, and his forces were instrumental in helping to suppress the rebellion and restore British control over India.

Diplomatic support: Aga Khan I provided diplomatic support to the British Empire in its negotiations with other colonial powers. He used his influence and connections to help broker diplomatic agreements and alliances between Britain and other countries, including Persia and Afghanistan.

Financial support: Aga Khan I provided financial support to the British Empire through his business and banking connections. He invested in British businesses and provided loans and other forms of financial assistance to British colonial officials and institutions.

Overall, Aga Khan I's support for the British Empire was significant and helped to strengthen British control over India and other parts of the world. While his actions were controversial and sparked criticism from some members of the Ismaili community, they were seen as a reflection of his commitment to maintaining peace and stability in the regions under British colonial rule.

 

 

This was interesting because I was unaware of the support chatgpt says he gave the British during the Sepoy Mutiny of 1857. So I searched on Google Scholar and nothing obvious came up!

So I went back to chatgpt and asked:

What is the evidence that Aga Khan I mobilised troops to help the British suppress the mutiny in 1857?

The answer was as follows, somewhat more nuanced than the answer above, but chatgpt does make reference to specific texts which can be tracked down.

Quote

 

There is historical evidence to suggest that Aga Khan I, the 46th Imam of the Nizari Ismaili community, mobilized his followers to support the British in suppressing the Indian Rebellion of 1857, also known as the Sepoy Mutiny.

One of the primary sources for this information is the memoirs of Sir Bartle Frere, a British colonial administrator who served in India during the 19th century. In his memoirs, Frere describes how he met with Aga Khan I during the early stages of the rebellion and urged him to support the British cause. According to Frere, Aga Khan I responded by mobilizing his followers and raising a force of several thousand Ismaili soldiers to fight against the rebellion.

Other historical accounts also support the idea that Aga Khan I supported the British in suppressing the rebellion. For example, in the book "Aga Khan III: Selected Speeches and Writings of Sir Sultan Muhammad Shah," author Hasan Ali Khan cites several contemporary accounts that describe how Aga Khan I provided military support to the British during the rebellion.

While the precise nature and extent of Aga Khan I's support for the British during the Indian Rebellion of 1857 may be a matter of historical debate, there is certainly evidence to suggest that he played a role in mobilizing his followers and supporting the British cause during this tumultuous period in Indian history.

 

 

Link to comment
  • Forum Administrators

What a coincidence?

As we all know, one of the faiths covered above has its international HQ in Israel. Although the Ba'hais have a deal with the Israelis that they won't proselytise to Jewish people.

What I did not know was the presence of Ahmadiyyas (founded in colonial India) in Israel.

 

Link to comment

Join the conversation

You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.

Guest
Add a comment...

×   Pasted as rich text.   Paste as plain text instead

  Only 75 emoji are allowed.

×   Your link has been automatically embedded.   Display as a link instead

×   Your previous content has been restored.   Clear editor

×   You cannot paste images directly. Upload or insert images from URL.

  • Latest Blog Entries

    • By Haji 2003 in Contemporania
         2
      Summary
      After October 7th 2023, there has been horror as to what happened on that day, with the rebuttal that the history of the conflict provides explanatory context. This article examines historical analysis which suggests that the violence that occurred in the region 90 years ago was entirely predictable due to uncontrolled immigration.
      The Source
      This is a letter published by The Times newspaper on October 14 1936. The writer was a well-known academic/ historian who had visited Palestine at the time of some tension.
      The context of violence between Arabs and Zionists
      He draws comparisons between the Zionist/Arab conflict and that which had taken place between other peoples within the British Empire.
      He particularly draws attention to the scale of European immigration into Palestine as the cause of the violence. And he further draws attention to the cultural differences between Arabs and the Europeans who were settling in Palestine as another cause for the conflict.
      He concludes that the cause (immigration) and effect (violence) had played out as expected.

    • By Haji 2003 in Contemporania
         2
      I came across an interesting newspaper article published on February 27, 1920, in the Manchester Guardian newspaper (the forerunner of the modern Guardian newspaper), it's titled, "Some essential features of the Zionist Programme".
      The author is listed as "from our Special Correspondent" and the location of the writing is given as Jerusalem.
      The 'voice' of the piece appears to be an entirely Zionist one, as you may guess from the quotations that follow.
      The article starts as follows:
      That's interesting. As I've remarked previously on Shiachat, the Zionist ambitions seem to have changed over time.
      Well Britain is no longer the power it once was, and these promises are nowadays being made to the Americans.
      Hmm. This might have been labelled as being anti-semitic if the source had been non-Jewish.
      I am not entirely sure what is being proposed here to the British rulers of Palestine, perhaps it may be a two level pay structure, higher pay for Jews vs. Arabs?
      Interestingly the Zionist promoters of these ideas seem quite happy to use the term Palestine and nowhere is Israel mentioned.
       
    • By shadow_of_light in From Earth to Heaven
         0
      لحظه‌های یادگاری 
      به یاد کردگارِ زندگی‌بخش
      که هر جز جهان دارد از او نقش
      به یاد روحِ در تربت دمیده
      که تار و پود انسان را تنیده
      به یاد عهد و میثاق اَلَستی
      به بیعت با رَهِ یکتاپرستی
      به یاد سجده‌ی کل ملائک
      به یاد لحظه‌ی آغاز هستی
      به یاد توبه‌های ناب آدم
      به هابیل اولین مظلوم عالم
      به کشتی نشسته بر دلِ کوه
      به یاد نوح و کشتیبانیِ نوح
      به یاد هاجرِ جوینده‌ی آب
      زِ مروه تا صفا نالان و بی‌تاب
      به آن لحظه که اسماعیل خندید
      چو زمزم درکنارش میخروشید
      به ابراهیم و آتش چون شَوَد سرد
      به آن لحظه که بت را سرنگون کرد
      سجده‌ی خورشید و ستاره و ماه
      به یاد یوسفِ افتاده درچاه
      به یاد دیدِگان خفته از غم
      به یعقوبی که در سوگ است و ماتم
      شدند آن خفتگان آن روز بیدار
      که شد زنده دلش از شوقِ دیدار
      به موسی و به یاد دستِ پر نور
      به نعلِینی که جا ماندند در طور
      به نجواهایی که از اعماقِ دریا
      رَوَد بالا به سوی عرشِ اعلا
      به یاد بهترین شاهان دنیا
      به اسحاق و به ادریس و به یحیی
      به یاد مریم و طفلی که در مهد
      سخن گفت از کراماتِ خداوند
      به آن لحظه که در تاریکیِ غار
      پیام آوَرد سروشِ غیب از یار
      به یاد آن که بت‌ها را شکسته 
      رسولی که زِ دنیا دل گسسته
      به یاد جمله من کنتُ مولاه
      به اسرار نهفته در دل چاه
      به یاد دختر از جور خسته
      به اشک لاله‌ی پهلو شکسته
      به یاد چشمه‌های خشک و تشنه
      به خونِ حنجرِ زخمی زِ دشنه
      به مشکِ پاره و اشکِ دو دیده
      تن بیجان و سرهای بریده
      به میراثِ نهان از چشم خاکی
      به یادِ آرمان‌شهرِِ آتی
      شَهَنشاها! نمیدانم کجایی!
      نمیدانم چرا از ما جدایی!
      مسیحای زمان و جانِ عالم!
      نمیدانم که آخر کی می‌آیی!
      به یاد صوت عرش و حق‌الیقین
      به شور و شوقِ پیروانِ یمین
      به یادِ لحظه‌های یادگاری
      به یاد خاطرات ماندگاری
       
    • By Meedy in Never thought I would see days like these
         0
      Take:
      Everyday   ,   Every second,         Every situations,         Every difficulties,           Every achievements 
      Take all these a test and trials where your patient is tested, your faith is tested, your ability to control your desires and emotions are tested, family relations is tested etc.....
      Focus on passing these tests with patient, faith in God, doing religious obligations, praying to God, always seeking help from God, seeking forgiveness and thanking him in every situations we are in.  
      Remember God has something better waiting for you in the after world so try and somehow put a smile on your face every now and then...
    • By Haji 2003 in Contemporania
         15
      Summary
      The theory that the pyramids were built or had their construction guided by extraterrestrials is challenged by the existence of mistakes in the construction of some of them.
      But I think the Egyptians were privy to Divine Guidance, which in itself is interesting because the evidence of a Pharoah moving from polytheism to monotheism supports Qur'anic teaching as I understand it.
       
      The bent pyramid at Dahshur
      There is a populist theory that the pyramids must have had an alien inspiration. This is because of the range of innovations that they represent and knowledge across multiple disciplines and their orientation towards certain constellations.
      My problem with this theory is the bent pyramid at Dahshur. It's bent, because they got the maths wrong (see the picture I took a few years ago below). It's weird that aliens who managed to get to this planet but then got their measurements for a stone structure wrong. Seems pretty clear to me that the pyramids we see represent the refinement and development of Egyptian technology, rather than discrete alien intervention. Also supporting my contention is a landscape literally littered with smaller pyramids, these people were learning, developing and increasing the scale of their creations as they grew more confident.
       

       
      https://www.wonders-of-the-world.net/Pyramids-of-Egypt/Evolution-of-the-pyramids-of-Egypt.php
       
      If not aliens then who?
      Humans.
      My understanding of the Qur'anic references to Pharaoh is that they provide an example of a powerful leader, with immense resources, who was nevertheless brought down by divine intervention. The Pharaohs were representatives of a culture with a level of scientific, organisational, military and communications capability unknown at that time and for a long time yet to come.
      Indeed the very existence of mistakes in their work and subsequent improvements demonstrates that they had the capability to learn. Nevertheless the fact that the Pharoah of the time of Moses was brought down by believers in Allah who were weaker in numbers and military strength, is a sign to subsequent rulers around the world about how weak their position can be.

       
       
      And importantly the Qur'an tells us that the evidence of such civilisations is there for us to observe in order for us to better understand the message that is being conveyed to us:
       

       
      A final thought
      Were the ancient Egyptians privy to Divine guidance? I think there is evidence in the Qur'an that they may have been. Here are some references to Allah communicating with other cultures.

       
       

       

       
      And indeed there is material in the historical record that at least one Pharoah (Akhenaten) tried to promulgate a faith that had similarities to monotheism. The initiative did not last very long and in the reign of the next Pharoah (Tutankhamun) the Egyptians reverted to polytheism. I use the phrase similarities to monotheism because although he removed references to the pantheon of deities that the Egyptians previously worshipped, his new religion nevertheless involved worship of the sun.
      The following extract is from a book published within the last few years that addresses head on the issue of monotheism and Akhenaten's rule.
      Hoffmeier, J.K., 2015. Akhenaten and the Origins of Monotheism. Oxford University Press.
      Perhaps Akhenaten was amongst the many Prophets that we believe have been sent by God at different times and places to different cultures? I am speculating here, but perhaps the message was corrupted? Still, I would like to believe that the archaeological evidence of Akhenaten's rule supports the idea that Allah's message was not restricted to just the children of Abraham.
       
      See Also
       
    • By Haji 2003 in Contemporania
         5
      Summary
      Since the inception of Islam, there had been various sects competing for prominence; many had died out, and the two major ones were Twelver Shia and the Sunni fiqh.
      Then suddenly, from the start of the 19th century to the end of that century, we have the emergence of Ahmadiyya, the renewal of Ismailism and the creation of a new faith entirely, Baha ism. Go back a hundred years, and we can add Wahhabism to this list. I identify a common thread amongst all these new religions in this post.
      Four religions in a couple of hundred years ... and three Knights
      That's an unusually fertile period of spiritual spontaneity by any measure. Or is the explanation for such flowering of faith more mundane and perhaps guided by vested foreign interests or even stimulated by them? Because what marked that period, from the ones that preceded it was the growing recognition by countries from outside the middle eastern region that it was an important geographical location in itself and also for its proximity to the wealth of India. That latter point is important because there is little disagreement that British foreign policy towards the middle east paid due cognisance to the views and interests of the Government of India - of course, that is a pre-independence Government, so wholly controlled by Britain.
      Wahhabism
      Abdul Wahhab developed what is commonly referred to as an austere interpretation of Islam, one that denounces the rituals and beliefs that he felt had accreted over the centuries. There is a rich vein of (conspiracy) theories, easily found on the internet, that in his travel to Iraq in the early 18th century, he could have come across British agents (specifically a 'Mr Hempher'). Certainly, the British East India Company had been well established at that time, and a British consulate had been established in Iraq in 1802. Less widely commented on is the fact that the famous Danish/German explorer Carsten Niebuhr travelled to Arabia in 1761.
      But leaving conspiracy theories aside, it's possible to develop an argument about foreign involvement based on far less controversial ideas. Britain may not have been a midwife to Wahhabism, but I think people of all geo-political persuasions would agree that Britain was a helpful nanny.
      The person with whom the British did have extensive dealings was Ibn Saud, who had entered into a pact with Abdul Wahhab in 1744. British sources said he persistently approached Britain for support and was generally rebuffed. Saud was a political leader who continued to promote the Wahhabi philosophy after the death of its founder. Saud was no cleric. But he was shrewd enough to mould the ideology as the basis for providing a motivation for conquest and a glue that would hold his fighters together. British records show that he took responsibility for hiring and firing clerics based on his political agenda.
      My source for this and some other information about Wahhabism that is presented here is a PhD dissertation submitted to King's College London in 2002 by Hassan Syed Abedin, titled "Abdul Aziz Al-Saud and the great game in Arabia, 1896-1946".
      Ibn Saud (who would in due course be given the British title 'Knight Commander of the Most Eminent Order of the Indian Empire') was ultimately successful in his goal of receiving support from Britain in 1914 when Britain needed to have someone distracting the Ottomans so that they could devote fewer resources to World War I taking place in Europe.
      Prior to that, it's argued that Ibn Saud had spent considerable efforts in achieving a status similar to the one held by Mubarak Al Sabah, the emir of Kuwait. This ideal status would have meant that Sauds and their territories would have been subjects of the Ottoman empire, but who would be given the protection of the British.
      This version of events does not look very good for Ibn Saud, presenting him as someone who is willing to do business with non-Muslims in order to undermine a Muslim ruler, and he'd serve a useful role in helping Britain with the following objective:
      Crewe private telegram to Hardinge, Viceroy of India, November 12,1914, cited in Busch Britain, India and the Arabs: 1914-1921, p. 62.
      Ismailis
      Further, east we find the rise of the modern-day Nizari Ismailis, whose Aga Khan in the mid-19th century created a new role for himself in providing services to the British Empire (Aga Khan I would receive an annual British pension of £20,000 per year). Mihir Bose (a noted writer on the subject) says that the Aga Khan had to plead his case for some time before the British took him seriously since they wanted to be sure that they were backing a local ally who'd present them with better value than the alternatives. His grandson Aga Khan III would be bestowed the title of 'Knight Grand Commander of the Order of the Star of India'. Their esoteric faith was totally at odds with the one promulgated by Wahhab, but regardless of that difference served a useful purpose.
      Regardless of the support he gave, the British were aware of the hypocrisy of his religious position:
      Sir Charles Napier to Governor-General of India, Earl of Ellenborough, 1843
      The period around the 1840s is interesting for the following reason, as the following letter makes clear:
      Purohit, T. (2012) The Aga Khan Case (religion and identity in colonial India). Harvard University Press, Cambridge, Mass.
      The writer of the letter is Major Henry Rawlinson, the military officer who worked for the commission in Persia from 1834 to 1838 and subsequently served as a political agent in Qandahar. So the British were interested in there being dislocation in Iran at around this time because of a perceived threat to their interests in Afghanistan.
      This makes the genesis and development of the third religion covered here all the more interesting.
      Bahai'ism
      In roughly the same period, the mid-nineteenth century, we also see the rise of the Bahai faith in Iran. Mirza Ali Mohammad was born in 1820 and was executed in 1850. A focus of his attention was economic inequality in Iran. There were clear political implications, as  noted by the middle eastern commentator Juan Cole:
      The socio-economic aspect of Bab's teachings are also explained here:
      Mansoor Moaddel (1986) The Shi'i Ulama and the State in Iran. Theory and Society, Vol. 15, No. 4 (Jul., 1986), pp. 519-556. This extract: p526.
      This socio-religio-poliitcal impact of a new faith did not go unnoticed by the colonial powers of the time and gained ground as a result of their support as a means of destabilising the Qajar dynasty. Like Ibn Saud, Abdul Baha, eldest son of the Baha'u'llah, would also be awarded the title of Knight Commander of the Order of the British Empire, ostensibly for his work in alleviating famine.
       
      Shahvar, S. (2018) ‘Oppression of Religious Minority Groups in Times of Great Upheaval in Late Qajar Iran: The 1892 Persecution of Jews and Baha’is of Jewish Origin in Hamadan Based on Two Newly Discovered Letters’, The Jewish quarterly review. University of Pennsylvania Press, 108(2), pp. 225–251.
       
      Ahmadiyya
       
      Going further east, we find the third innovation in the Muslim religion towards the end of the 19th century and one that would lead to charges of being the creation of a new religion entirely. The Ahmadis would destabilise Muslims in the Indian sub-continent. Their support for the British in India is expressed in their texts:
      There is a reason for this approach; unlike the established religions of the Indian sub-continent, the leader of this new religion needed legitimacy. By acquiescing to the needs of the invaders, he sought to achieve that. For the established religions doing the same would have been challenging because they would have lost the legitimacy of their many existing followers; the new religion with far fewer followers had much less to lose in this respect but potentially a great deal more to gain. 
      Conclusion
      I am not saying that the British went into the middle east with the prior notion of introducing new faiths. However, it is reasonable to say that in an environment where there were new powers in the region, for someone starting a new faith, the potential for a symbiotic relationship with these new arrivals was obvious. 
      For the invaders, these new religions provided a ready-made supportive constituency with which to challenge the established order, whether it be the Ottomans, the Qajars or the established religious order in India.
    • By Ali in ShiaChat.com Blog
         31
      [This will be a series of blog entries on the history of ShiaChat.com; how it was founded, major ups and down, politics and issues behind running such a site and of course, the drama!  I will also provide some feedback on development efforts, new features and future goals and objectives]
      Part 1 - The IRC (#Shia) Days!
      Sit children, gather around and let me speak to you of tales of times before there was ever high-speed Internet, Wi-Fi, YouTube or Facebook; a time when the Internet was a much different place and 15 yearold me was still trying to make sense of it all. 
      In the 90s, the Internet was a very different place; no social media, no video streaming and downloading an image used to take anywhere from 5-10 minutes depending on how fast your 14.4k monster-sized dial-up modem was.  Of course you also had to be lucky enough for your mom to have the common courtesy not to disconnect you when you’re in the middle of a session; that is if you were privileged enough to have Internet at home and not have to spend hours at school or libraries, or looking for AOL discs with 30 hour free trials..(Breathe... breathe... breathe) -  I digress.
      Back in 1998 when Google was still a little computer sitting in Larry Page and Sergey Brin’s basement, I was engaged in endless debates with our Sunni brothers on an IRC channel called #Shia.  (Ok, a side note here for all you little pups.  This is not read as Hashtag Shia, the correct way of reading this is “Channel Shia”.  The “Hashtag” was a much cooler thing back in the day than the way you young’uns use it today).
      For those of you who don’t know what IRC was (or is... as it still exists), it stands for Internet Relay Chat, which are servers available that you could host chat rooms in and connect through a client.  It was like the Wild West where anyone can go and “found” their own channel (chat room), become an operator and reign down their god-like dictator powers upon the minions that were to join as a member of their chat room.  Luckily, #Shia had already been established for a few years before by a couple of brothers I met from Toronto, Canada (Hussain A. and Mohammed H.).  Young and eager, I quickly rose up the ranks to become a moderator (@Ali) and the chatroom quickly became an important part of my adolescent years.  I learned everything I knew from that channel and met some of the most incredible people.  Needless to say, I spent hours and dedicated a good portion of my life on the chatroom; of course, the alternate was school and work but that was just boring to a 15-year-old.
      In the 90’s, creating a website was just starting to be cool so I volunteered to create a website for #Shia to advertise our services, who we are, what we do as well as have a list of moderators and administrators that have volunteered to maintain #Shia.  As a result, #Shia’s first website was hosted on a friend’s server under the URL http://786-110.co.uk/shia/ - yes, ShiaChat.com as a domain did not exist yet – was too expensive for my taste so we piggybacked on one of our member’s servers and domain name.
      The channel quickly became popular, so popular that we sometimes outnumbered our nemesis, #Islam.  As a result, our moderator team was growing as well and we needed a website with an application that would help us manage our chatroom in a more efficient style.  Being a global channel, it was very hard to do “shift transfers” and knowledge transfers between moderators as the typical nature of a chatroom is the fact that when a word is typed, its posted and its gone after a few seconds – this quickly became a pain point for us trying to maintain a list of offenders to keep an eye out for and have it all maintained in a historical, easily accessible way.
      A thought occurred to me.  Why not start a “forum” for the moderators to use?  The concept of “forums” or discussion boards was new to the Internet – it was the seed of what we call social media today.  The concept of having a chat-style discussion be forever hosted online and be available for everyone to view and respond to at any time from anywhere was extremely well welcomed by the Internet users.  I don’t recall what software or service I initially used to set that forum up, but I did – with absolutely no knowledge that the forum I just set up was a tiny little acorn that would one day be the oak tree that is ShiaChat.com.
      [More to follow, Part 2..]
      So who here is still around from the good old #Shia IRC days?
  • Recently Browsing   0 members

    • No registered users viewing this page.
  • Blog Statistics

    86
    Total Blogs
    473
    Total Entries
×
×
  • Create New...