Haji Shariatullah: Founder of the Faraizi Movement, Opponent of Social Inequalities Among Muslims in Bengal

 

Haji Shariatullah: Founder of the Faraizi Movement, Opponent of Social Inequalities Among Muslims in Bengal

Introduction
In the early 19th century, the lush fields of Bengal hid a story of struggle and oppression. Among the Muslim peasants, poverty, exploitation, and religious deviation were widespread. Into this world stepped Haji Shariatullah, a visionary Islamic scholar who founded the Faraizi Movement in 1818. His mission was to revive the true spirit of Islam and fight social inequalities that plagued Bengali Muslims. This note delves into the reasons behind the inception of the Faraizi Movement, its transformative course, and its enduring results.

Reasons for Inception
The early 19th century was a challenging time for Bengali Muslims. Under British colonial rule, the Permanent Settlement of 1793 had empowered Hindu zamindars (landlords) and European indigo planters, who imposed heavy taxes and forced labor on Muslim peasants. These peasants, mostly poor farmers, lived in abject poverty, unable to escape the cycle of exploitation. The British administration’s policies favored landlords, leaving tenants with little recourse. Socially, the Muslim community faced internal challenges. Centuries of living alongside Hindu traditions had led to the adoption of un-Islamic practices, such as saint worship, lavish marriage ceremonies, and rituals like fatihah and milad. These practices, seen as shirk (polytheism) and bid’ah (innovation), diluted the purity of Islam.

Haji Shariatullah, born in 1781 in Shamail, Madaripur (now in Bangladesh), was deeply troubled by these issues. At a young age, he traveled to Mecca, where he spent 20 years studying Islamic theology under scholars like Shaikh Tahir Sombal. This exposure strengthened his commitment to the Hanafi school of Islam and inspired him to purify Muslim practices. Returning to Bengal in 1818, Shariatullah was shocked by the plight of Muslim peasants and the religious deviations in his community. He believed that true Islam, based on the Quran and Sunnah, could unite and uplift Muslims. His vision of social justice, where peasants were treated fairly, and his desire to restore monotheism drove him to launch the Faraizi Movement. The term “Faraizi” comes from farz, meaning obligatory duties of Islam, reflecting his focus on religious and social reform.

Course of the Movement
Haji Shariatullah’s Faraizi Movement was a powerful blend of religious revival and social resistance. It unfolded across Bengal’s rural districts, gaining momentum under his leadership and later his son, Dudu Miyan.

Religious Purification:
Shariatullah’s primary goal was to restore the purity of Islam. He urged Muslims to strictly follow the five pillars of Islam—prayer, fasting, zakat, hajj, and belief in one God. He condemned practices like saint worship, urs (shrine festivals), and elaborate rituals as un-Islamic. Shariatullah declared Bengal under British rule as Dar al-Harb (land of war), arguing that Friday and Eid prayers were not obligatory in a non-Muslim state. His followers, called Faraizis, were taught to repent for past sins (tawbah) and live simply, avoiding cultural ceremonies that burdened the poor. This message resonated with peasants, who found spiritual strength in Shariatullah’s teachings.

Resistance Against Social Inequalities:
The Faraizi Movement was not just religious—it was a cry for justice. Shariatullah organized peasants to resist the exploitative practices of zamindars and indigo planters. He instructed his followers to refuse paying illegal taxes, known as abwabs, which landlords imposed on top of regular rent. These taxes, often tied to Hindu festivals, were seen as unjust and un-Islamic. Shariatullah’s call for unity and brotherhood gave peasants the courage to stand against oppression. His movement spread rapidly in districts like Faridpur, Dhaka, Barisal, Mymensingh, and Comilla, where Muslim peasants were most oppressed.

Challenges and Opposition:
Shariatullah’s bold stance invited resistance. Hindu landlords, with the support of British officials and indigo planters, accused him of inciting rebellion. In 1831, he was expelled from Ramnagar, his propaganda center, and detained multiple times for allegedly causing agrarian unrest. Despite these challenges, Shariatullah continued preaching, moving from village to village. His charisma and sincerity won him a large following, including some Hindus and native Christians who sought protection from landlords.

Leadership Transition to Dudu Miyan:
After Shariatullah’s death in 1840, his son, Muhsinuddin Ahmad, known as Dudu Miyan, took over. Dudu Miyan shifted the movement’s focus toward agrarian reform, organizing peasants into a disciplined force. He established a headquarters at Bahadurpur and led protests against excessive taxes and forced indigo cultivation. His leadership made the Faraizi Movement a formidable socio-economic force, uniting peasants across Bengal.

Results and Impact
The Faraizi Movement left a deep and lasting impact on Bengal’s Muslim community, reshaping its religious, social, and political landscape.

Religious Revival:
The movement succeeded in reviving Islamic practices among Bengali Muslims. Thousands abandoned un-Islamic rituals, embracing a simpler, monotheistic faith. The emphasis on tawbah and the five pillars strengthened the community’s spiritual identity. The Faraizi Movement’s focus on Hanafi principles influenced later Islamic reform movements in India, such as the Deoband Movement.

Empowerment of Peasants:
By organizing peasants against landlords, the Faraizi Movement gave voice to the oppressed. Dudu Miyan’s leadership, in particular, empowered farmers to resist exploitation, leading to temporary victories in court cases against zamindars. The movement’s agrarian focus inspired later peasant uprisings, contributing to the growth of anti-colonial sentiments.

Social Unity:
Shariatullah’s call for universal brotherhood broke down social barriers among Muslims. The movement united peasants, artisans, and small traders, fostering a sense of community. Its inclusive nature attracted non-Muslims seeking justice, demonstrating its broader appeal.

Political Legacy:
The Faraizi Movement laid the groundwork for Muslim political consciousness in Bengal. Its resistance to British-backed landlords influenced the Khilafat and Non-Cooperation Movements in the early 20th century. Leaders like Dudu Miyan’s successors, such as Syeduddin Ahmad, supported Bengal’s partition in 1905, reflecting the movement’s evolving political role.

Challenges and Decline:
Despite its successes, the movement faced setbacks. British repression and landlord propaganda weakened its momentum. After Dudu Miyan’s death in 1862, internal divisions and conflicts with other reformist groups, like the Taiyunis, reduced its influence. However, its legacy of religious and social reform endured.

Conclusion
Haji Shariatullah’s Faraizi Movement was a beacon of hope for Bengal’s oppressed Muslims. Born from the need to address religious deviations and social inequalities, it charted a course of spiritual revival and peasant resistance. Its results—renewed faith, empowered communities, and a legacy of justice—continue to echo in Bengal’s history. Shariatullah’s life teaches us that faith and courage can ignite change, even in the darkest times, inspiring future generations to fight for a fairer world.