God's Terrorists
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shirk the act of associating anything with God, a sin in the eyes of Wahhabis.
shura religious council.
Sikh ‘disciple’, thus follower of the Sikh religion originating from the teachings of Guru Nanak.
sowar Indian cavalry trooper.
station in British India, the area where British officials lived and worked.
subedar most senior officer rank held by Indian in Indian Army infantry; the cavalry equivalent is rissaldar.
Sufi form of Islamic mysticism seen by many Sunni reformers as heretical.
sunnah ’custom’; precedents provided by the practices of the Prophet and his immediate successors as laid down in the Hadith, regarded by strict Muslims as no less binding than the Quran; see Sunni.
Sunni ’of the sunnah’, the mainstream group of Islam, which accepts the authority of the sunnah and of the line of caliphs who came after the Prophet.
talib-ul-ulm ’seeker of knowledge’, thus religious student; plural taliban; thus Taliban, a fighting movement formed originally from religious students by Mullah Muhammad Omar of Kandahar in 1996 to bring sharia to Afghanistan.
talwar curved fighting sword.
taqlid following past interpretations of sharia as interpreted by the four schools of Islamic jurisprudence.
tariq path, thus Tariqa-i-Muhammadia, ‘Path of Muhammad’, the name given by Syed Ahmad to his revivalist movement.
tawhid the doctrine of God’s oneness, absolute monotheism or unitarianism, the central pillar of Wahhabism.
thana police post.
tserai land granted to a holy man or his followers in perpetuity.
ulema, ulama those learned in the ways of Islam, thus the collective body of Islamic scholars and others recognised as part of the Islamic religious hier archy, including judges, teachers and religious administrators; singular alim.
ulm, ulum Islamic learning.
umma world community of Islam.
wadi dry water-course (Arabia).
Wahhabi follower of the Arab reformer and revolutionary Muhammad ibn Abd al-Wahhab (c. 1700-92), who called for a return to the pure Islam of the Salafi and waged violent jihad against those he and his followers regarded as idolaters, polytheists and apostates; thus Wahhabism, the form of Islamic fundamentalism now dominant in Saudi Arabia; see Al-muwahhidun.
wali friend of God, honorific title usually used by Sufis, thus Wali of Swat.
wazir vizier, chief minister, counsellor; also name of member of Waziri Pathan tribe.
zai son, thus Yusufzai - sons of Joseph, a major Pathan tribe.
zakat tithe all Muslims pay as religious tax; one of the Five Pillars of Islam.
zamin land; thus zamindar - landowner.
zan women, thus zanana - women’s quarters.
zar gold.
Bibliography
Key sources in English include the reports of various British political officers such as Francis Warden of the East India Company based at Bushire and elsewhere in the Persian Gulf, and the later compilations of a number of government officials in India including J. H. Reily, John Colvin, Dr H. W. Bellew, T. E. Ravenshaw, James O’Kinealy, Edward Rehatsek and Sir William Hunter. As might be expected, their writings show pronounced anti-Wahhabi and pro-British bias.
Exactly the same in reverse applies to the writings of Qeyamuddin Ahmad, Balkhi Fasihuddin, Burhanuddin Qasmi, Taufiq Ahmad Nizami and other historians in post-Independence India and Pakistan writing in English, who have portrayed the Wahhabis in India either as nationalist freedom fighters or as jihadis and martyrs. Of the above, the research work of Professor Qeyamuddin Ahmad, late Professor of History at Patna University and author of The Wahhabi Movement in India, stands in a class of its own and I have drawn heavily on the material he has uncovered, particularly relating to letters and reports contained in Government files in Patna and Allahabad. An important source for the early life and teachings of Syed Ahmad is Shah Ismail Shaheed’s Taqwiyat-ul- Iman (Strengthening of the Faith), recently published by Dar-us-Salaam Publications with a preface by Ghulam Rasool Mehr.
Among more modern and more objective authorities consulted were Francis Robinson and John Voll, writing on Muslim history in South Asia; Barbara Metcalf, on the Deobandi movement in India; Natana J. DeLong-Bas, on the origins of Wahhabi theology; and Yoginder Sikand, Aziz Ahmad, Akbar S. Ahmed and Tariq Rahman, on Islam in South Asia. I have also drawn on the essayists edited by Ali Rahnema and published under the title Pioneers of Islamic Revival.
As to recent history, I have listed only a handful of titles which I have found especially useful, most particularly Ahmed Rashid’s authoritative study of the Taliban movement. The world wide web has also provided a rich source of ideas, if often of dubious provenance. Even the most cursory surf will show how widespread and fierce is the debate within the Muslim umma over such issues as Wahhabism, jihad, and the responsibilities of the good Muslim. Faced with a multiplicity of conflicting interpretations, the best a modern historian can do is to be aware of where his sources are coming from, and of his own prejudices and preconceptions. The reader should be aware that my deficiencies in Arabic, Persian and Urdu have meant that a number of important original sources remain unexamined.
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