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Ubaidullah Sindhi

Ubaidullah Sindhi (10 March 1872 – 21 August 1944) was a political activist of the Indian independence movement and one of its vigorous leaders. According to Dawn, Karachi, Maulana Ubaidullah Sindhi struggled for the independence of British India and for an exploitation-free society in India.[4] He was also Home Minister of first Provisional Government of India established in Afghanistan in 1915.[5]

Imam-e Inqilab[1]
Maulana Ubaidullah Sindhi

Position established

Position abolished

(1872-03-10)10 March 1872

21 August 1944(1944-08-21) (aged 72)[3]

Ubaidullah Sindhi was the Life Member of Jamia Millia Islamia, A Central University in New Delhi, India. He served the Jamia Millia Islamia for a long period of time on a very low salary. A boys' hostel in Dr. Zakir Husain Hall of Boys' Residence in Jamia Millia Islamia has been named after him.

Early life and education[edit]

Ubaidullah was born on 10 March 1872[3] in a Sikh Khatri family in the district of Sialkot, Punjab, British India as Buta Singh Uppal. His father died four months before Ubaidullah was born, and the child was raised for two years by his paternal grandfather. Following the paternal grandfather's death, he was taken by his mother to the care of her father, at his maternal grandfather's house. Later, young Buta Singh was entrusted to the care of his uncle at Jampur Tehsil, Punjab, British India, when his maternal grandfather died. Buta Singh Uppal converted to Islam at age 15 and chose "Ubaidullah Sindhi" as his new name, and later enrolled in the Darul Uloom Deoband, where he was, at various times, associated with other noted Islamic scholars of the time, including Maulana Rasheed Gangohi and Maulana Mahmud al-Hasan. Maulana Sindhi returned to the Darul Uloom Deoband in 1909, and gradually involved himself in the Pan-Islamic movement. During World War I, he was among the leaders of the Deoband School, who, led by Maulana Mahmud al-Hasan, left India to seek support among other nations of the world for a Pan-Islamic revolution in India in what came to be known as the Silk Letter Conspiracy.[3]


Ubaidullah had reached Kabul during the war to rally the Afghan Amir Habibullah Khan, and after a brief period there, he offered his support to Raja Mahendra Pratap's plans for revolution in British India with German support. He joined the Provisional Government of India formed in Kabul in December 1915, and remained in Afghanistan until the end of World War I, and then left for Russia. He subsequently spent two years in Turkey and, passing through many countries, eventually reached Hijaz (Saudi Arabia) where he spent about 14 years learning and pondering over the philosophy of Islam especially in the light of Shah Waliullah Dehlawi's works. In his career, he was a Pan-Islamic thinker.[3][4]

Conversion to Islam[edit]

When he was at school, a Hindu friend gave him the book Tufatul Hind to read.[6] It was written by a converted scholar Maulana Ubaidullah of Malerkotla. After reading this book and some other books like Taqwiyatul Eeman and Ahwaal ul Aakhira, Ubaidullah's interest in Islam grew, leading eventually to his conversion to Islam. In 1887, the year of his conversion, he moved from Punjab to Sindh area where he was taken as a student by Hafiz Muhammad Siddique of Chawinda (Bhar Chandi Shareef). He subsequently studied at Deen Pur Shareef (a village near Khanpur, Distt Rahim Yar Khan) under Maulana Ghulam Muhammad R.A, Where he delved deeper into Islamic education and training in the mystical order. In 1888, Ubaidullah was admitted to Darul Uloom Deoband, where he studied various Islamic disciplines in depth under the tutelage of noted Islamic scholars of the time including Maulana Abu Siraj, Maulana Rasheed Ahmad Gangohi and Maulana Mahmud al Hasan. He took lessons in Sahih al-Bukhari and Tirmidhi from Maulana Nazeer Husain Dehalvi and read logic and philosophy with Maulana Ahmad Hasan Cawnpuri.


In 1891, Ubaidullah graduated from the Deoband school. In 1899, he left for Sukkur area in Sindh province.[6] In 1909, at the request of Mahmud Al Hasan, he returned to Deoband School in Uttar Pradesh. Here, he accomplished much for the student body, Jamiatul Ansaar.[6] Ubaidullah was now very active in covert anti-British propaganda activities, which led to him alienating a large number of the Deoband School leaders. Subsequently, Ubaidullah moved his work to Delhi at Mahmud al Hasan's request. At Delhi, he worked with Hakim Ajmal Khan and Dr. Ansari. In 1912, he established a madrassah, Nazzaaratul Ma'arif, which was successful in propagating and spreading Islam among the people.[6]

Later works[edit]

Ubaidullah then proceeded from Afghanistan to Russia, where he spent seven months at the invitation of the Soviet leadership, and was officially treated as a guest of the state. During this period, he studied the ideology of socialism. According to an article in a major newspaper of Pakistan, titled 'Of socialism and Islam', "Islam showed not only deep sympathy for the poor and downtrodden but also condemned strongly the concentration of wealth in a number of Makkan surahs. Makkah, as an important centre of international trade, was home to the very rich (tribal chiefs) and the extremely poor."[17] In Russia, however, he was unable to meet Lenin who was severely ill at the time. Some people, at that time, thought that Sindhi was impressed by Communist ideals during his stay in Russia, however that is not true at all.[18] In 1923, Ubaidullah left Russia for Turkey where he initiated the third phase of the 'Shah Waliullah Movement' in 1924. He issued the 'Charter for the Independence of India' from Istanbul. Ubaidullah then left for Mecca, Arabia in 1927 and remained there until 1929. During this period, he brought the message of the rights of Muslims and other important religious issues to the people of Arabia. During his stay in Russia, he was not impressed by the Communist ideas but rather, after the Soviet revolution, he presented his belief to the Soviet government that: "Communism is not a natural law system but rather is a reaction to oppression, the natural law is offered by Islam". He attempted to convince them in a very systematic and logical manner. But he could not give an answer at that time, when he was asked to provide an example of a state which was being run according to the laws of Islam.

Safarnama-i-Kabul

[3]

Shah Waliullah aur Unka Falsafa

[3]

Shaoor-o-Agahi

Qurani Shaoor-e-Inqalab

Khutbat-o-Makalat

Mere Zindegi

[19]

Zaati Diary (an autobiography)[20]

[3]

World outlook and philosophy[edit]

Ubaidullah Sindhi was of the view that the Quran uses Arabic words to make clear what God considers right and wrong. Other religious holy books like the Bible, the Gita and the Torah are also followed by many people around the world. He realized non-religious people (atheists) also existed in this world. After all he had spent some time among the communists in Russia. The individuals, who inaccurately interpreted the Bible and the Torah, were declared nonbelievers by Islam. In the same way, the person who incorrectly explains the Quran, can be declared an atheist. In Islam, the emphasis is clearly on God being eternal and everything in the universe belonging to Him alone. God alone is the Creator and Protector. It is evident from Ubaidullah Sindhi's travels around the world that he had an international and world outlook. It is also evident from his lifetime behavior and struggles that he wanted India not to be ruled by the British. He wanted India to be ruled by the Indians.[22]

Death[edit]

In 1936, the Indian National Congress requested his return to India, and the British Raj subsequently gave its permission. He landed at the port of Karachi from Saudi Arabia in 1938.[6] He then went to Delhi, where he began a programme teaching Shah Waliullah's Hujjatullahil Baalighah book to Maulana Saeed Ahmad Akbarabadi, who would then write an exegesis in his own words. Opposed to the partition of India, Ubaidullah led a conference supporting a united India in June 1941 at Kumbakonam.[23] Right after his return to India, he started meeting Netaji Subhas Chandra Bose and planned his movement to Germany and Japan. They met several times and supposed to have discussed a plan similar to the one carried out by Ubaidullah, Raja Mahendra Pratap and Maulana Barkatullah during the First World War.[24] He was opposed to the Pakistan plan of Mohammad Ali Jinnah and Muslim League. In his view Muslims and Hindus of India were one civilization and he was against the idea of foreign help in Indian affairs.[25] Ubaidullah left for Rahim Yar Khan to visit his daughter in 1944. At the village 'Deen Pur' near Khanpur town in Rahim Yar Khan District, he was taken seriously ill and died on 21 August 1944.[3] He was buried in the graveyard adjacent to the grave of his mentors.

has issued a commemorative postage stamp in honor of Ubaidullah Sindhi in its 'Pioneers of Freedom' series in 1990.[3]

Pakistan Postal Services

wrote Maulana Ubaidullah Sindhi awr Unke Naaqid.

Saeed Ahmad Akbarabadi

برصغیر میں اصول تفسیر کا اتقاء سرسید احمد خان، حمید الدین فراہمی، عبید اللہ سندھی کے خصو صی افکار کی روشنی میں

تحقیق مخطوط "التفسیر إلھام الرحمن" للشیخ عبیداللہ السندي (1944م) من سورۃ الدھر إلي سورۃ الحجرات (دراسۃ و تحقیقا)

Ahmed, Waqar; Hashmi, Dr Shah Moinuddin (31 December 2021). . Al-Aijaz Research Journal of Islamic Studies & Humanities. 5 (4): 167–180. doi:10.53575/u14.v5.04(21)167-180. ISSN 2707-1219.

"Maulana Obaidullah Sindhi's Theory of Ethics and the Formation of Society (In Modern Context): مولانا عبید اللہ سندھی کا نظریہ اخلاق اور تشکیل معاشرت (عصری تناظرمیں)"

Rahman, Mujibur (2007). (PhD) (in Urdu). Pakistan: Bahauddin Zakariya University.

Comparative analysis of Syed Jamaluddin Afghani and Maulana Obaidullah Sindhi's concept of revolution

Hayee, Abdul; Afser, Qari Taj (2020). . Al-Qamar (in Arabic). 3 (2): 31–46. ISSN 2664-4398.

"Commentary of Sūrah al-Aḥzāb from the Manuscript "Ilhām al-Raḥmān" by ʻUbaidullāh al-Sindhī: Study and Annotation"

Mawlana Ubayd Allah Sindhi's Mission to Afghanistan and Soviet Russia

Ansari, K.H. (1986), Pan-Islam and the Making of the Early Indian Muslim Socialist. Modern Asian Studies, Vol. 20, No. 3. (1986), pp. 509-537, Cambridge University Press.

Seidt, Hans-Ulrich (2001), "From Palestine to the Caucasus-Oskar Niedermayer and Germany's Middle Eastern Strategy in 1918. German Studies Review, Vol. 24, No. 1. (Feb., 2001), pp. 1-18", German Studies Review, German Studies Association, :10.2307/1433153, ISSN 0149-7952, JSTOR 1433153.

doi

Sims-Williams, Ursula (1980), "The Afghan Newspaper Siraj al-Akhbar. Bulletin (British Society for Middle Eastern Studies), Vol. 7, No. 2. (1980), pp. 118-122", Bulletin, London, Taylor & Francis Ltd,  0305-6139.

ISSN

Engineer, Ashgar A (2005), They too fought for India's freedom: The Role of Minorities., Hope India Publications.,  81-7871-091-9.

ISBN

Sarwar, Muḥammad (1976), Mawlānā ʻUbayd Allāh Sindhī : ʻālāt-i zandagī, taʻlīmāt awr siyāsī afkār, Lahore

Sindhī, ʻUbaidullāh; Sarwar, Muḥammad (1970), Khutbāt o maqālāt-i Maulānā ʻUbaidullāh Sindhī. murattib Muḥammad Sarvar, Lāhaur, Sindh Sāgar Ikādamī

Maulana Ubaydullah Sindhi Deobandi in the Sight of Sheikh Muhammad Ikram

An Analysis of the Work of Mulana Ubaid Ullah Sindhi