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{{short description|Muslim scholar and community leader (1832-1890)}}
{{Use dmy dates|date=October 2018}}
{{Use Indian English|date=October 2018}}
{{Infobox person
| honorific-prefix = [[Nawabs of Bhopal|Nawab]]
| name = Siddiq Hasan Khan
| honorific-suffix =
| image = File:SiddiqHasanKhan.png
| caption =
| pronunciation =
| birth_name = Siddiq Hasan Khan
| birth_date = {{Birth date|df=y|1832|10|14}}
| birth_place = [[Bareilly]], [[United Provinces of British India]], [[Mughal Empire]] (now [[India]])
| death_date = {{Death date and age|1890|5|26|1832|10|14|df=yes}}
| death_place = [[Bhopal State|Bhopal]], [[British Raj|British Empire of India]]
| residence =
| nationality = [[Indian people|Indian]]
| other_names = Muhammad Saddiq Hasan
| citizenship = [[Indian people|Indian]]
| education =
| alma_mater =
| occupation = Muslim scholar
| years_active =
| era = [[List of contemporary Muslim scholars of Islam|Contemporary]]
| known_for =
| notable_works =
| works =
| home_town =
| television =
| term =
| predecessor =
| successor =
| movement = [[Ahl-i Hadith]]
| opponents =
| spouse = {{marriage|[[Shah Jahan Begum]]|1871|1890|end=his death}}
| children =
| mother =
| father =
| relatives =
| family =
| awards =
| title = Nawab
| honors =
| module = {{Infobox religious biography
|name=
| office1 = [[Nawabs of Bhopal|Prince Consort of Bhopal]]
| term1 = 1871 – 26 May 1890
| predecessor1 =
| successor1 =
|embed = yes
|religion=[[Islam]]
|Madh'hab=
|lineage=
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|founder=[[Ahl-i Hadith]]
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|spouse=Shah Jahan Begum
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|title=Allama, Sheikh
|teacher={{Collapsible list|titlestyle=font-weight:normal; background:transparent; text-align:left;|title=||Ahmad Hasan (elder brother) |Muhammad Sadruddin Khan al-Dehlawi |Husayn ibn Muhsin al-Ansari |Abdul Haqq ibn Fadlullah al-Hindi |Muhammad Yaʿqub al-Dehlawi al-Makki<ref name="Kharashi"/><br/>
Muhaddith 'Abd al-Haqq Banarasi<ref>{{Cite book|last=Krawietz, Tamer|first=Birgit, Georges|title=Islamic Theology, Philosophy and Law: Debating Ibn Taymiyya and Ibn Qayyim al-Jawziyya|last2=Preckel|first2=Claudia|publisher=Walter De Gruyter|year=2013|isbn=978-3-11-028534-5|location=Berlin, Germany|page=174|chapter=Screening Ṣiddīq Ḥasan Khān’s Library: The Use of Ḥanbalī Literature in 19th-Century Bhopal}}</ref>}}
|students=Yahya ibn Muhammad al-Hazmi (Mufti of Aden)<br>Nu'man Khayruldin al-Alusi (Mufti of Baghdad)<ref name="Kharashi">{{Cite book | url=https://books.google.com/books?id=1l8xDwAAQBAJ&q=%D8%A7%D9%84%D8%B9%D9%84%D8%A7%D9%85%D8%A9+%D8%A7%D9%84%D9%85%D8%AD%D8%AF%D8%AB+%D9%8A%D8%AD%D9%8A%D9%89+%D8%A8%D9%86+%D9%85%D8%AD%D9%85%D8%AF+%D8%A8%D9%86+%D8%A3%D8%AD%D9%85%D8%AF+%D8%A8%D9%86+%D8%AD%D8%B3%D9%86+%D8%A7%D9%84%D8%AD%D8%A7%D8%B2%D9%85%D9%8A+%D9%82%D8%A7%D8%B6%D9%8A+%D8%B9%D8%AF%D9%86+.&pg=PT10 | title=الرسائل المتبادلة بين الشيخين صديق حسن خان وأحمد بن عيسى رحمهما الله| isbn=9783060043811| last1=الخراشى| first1=سليمان| date=January 2010}}</ref>
|works=
|literary_works = [[#Works|See the list]]
|profession=
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}}
| module4 =
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| footnotes =
}}

{{Salafi|Founders}}
'''Sayyid Muhammad Ṣiddīq Ḥasan Khān al-Qannawjī'''<ref>{{Cite book|last=Krawietz, Tamer|first=Birgit, Georges|title=Islamic Theology, Philosophy and Law: Debating Ibn Taymiyya and Ibn Qayyim al-Jawziyya|last2=Preckel|first2=Claudia|publisher=Walter De Gruyter|year=2013|isbn=978-3-11-028534-5|location=Berlin, Germany|page=165|chapter=Screening Ṣiddīq Ḥasan Khān’s Library: The Use of Ḥanbalī Literature in 19th-Century Bhopal}}</ref><ref>{{Cite book|last=.|first=Saeedullah|title=The life and works of Muhammad Siddiq Hasan Khan, Nawab of Bhopal: 1248 1307/1832-1890|publisher=Ashraf Publishers|year=1973|location=Lahore|asin=B0000E7Y28|oclc=570589820}}</ref><ref>{{Cite journal|last=Ahmad Nizami|first=Khaliq|title=The Impact of Ibn Taymiyya on South Asia|url=https://www.jstor.org/stable/26195671|journal=Journal of Islamic Studies|publisher=Oxford University Press|volume=1|page=139|quote="Nawab Sayyid Muhammad Siddiq Hasan Khan (1832-1890)"|via=JSTOR}}</ref> (14 October 1832 – 26 May 1890) was an Islamic scholar and leader of India's Muslim community in the 19th century, often considered to be the most important Muslim scholar of the [[Bhopal State]].<ref name=jamal71>Jamal Malik, ''Perspectives of mutual encounters in South Asian history, 1760–1860'', pg. 71. [[Leiden]]: [[Brill Publishers]], 2000. {{ISBN|9004118020}}</ref> He is largely credited alongside [[Syed Nazeer Husain]] with founding the revivalist ''[[Ahl-i Hadith]]'' movement, which became the dominant strain of [[Sunni Islam]] throughout the immediate region.<ref>{{cite book|author1=Sophie Gilliat-Ray|title=Muslims in Britain: An Introduction|date=2010|publisher=Cambridge University Press|isbn=978-0-521-83006-5|url=https://books.google.com/books?id=CUFGGwAACAAJ|page=104}}</ref><ref>Daniel W. Brown, ''Rethinking Tradition in Modern Islamic Thought'': Vol. 5 of Cambridge Middle East Studies, pg. 27. [[Cambridge]]: [[Cambridge University Press]], 1996. {{ISBN|9780521653947}}</ref><ref name=jamal72>Malik, pg. 72.</ref><ref>M. Naeem Qureshi, ''Pan-Islam in British Indian Politics'', pg. 458. Leiden: Brill Publishers, 1999. {{ISBN|9004113711}}</ref>

Khan's controversial nature has led to contrasting assessments of his personality, having been described by contrasting sources as a [[Islamic fundamentalism|fundamentalist]], and one of the first heroes of the [[Indian independence movement]].<ref name=pre>Claudia Preckel, [http://hdl.handle.net/1887/16843 Wahhabi or National Hero? Siddiq Hasan Khan]. ''International Institute for the Study of Islam in the Modern World'', vol. 11, #1, pg. 31.</ref><ref name=ann207>Annmarie Schimmel, ''Islam in the Indian Subcontinent'', pg. 207. Leiden: Brill Publishers, 1980. {{ISBN|9004061177}}</ref> As one of the central figures of the early ''Ahl-i Ḥadīth'' networks, Siddiq Hasan Khan was also a major [[South Asia|South Asian]] exponent of the teachings of the classical theologian [[Ibn Taymiyyah|Ibn Taymiyya]] (661 - 728 A.H /1263 - 1328 C.E).<ref>{{Cite book|last=Krawietz, Tamer|first=Birgit, Georges|title=Islamic Theology, Philosophy and Law: Debating Ibn Taymiyya and Ibn Qayyim al-Jawziyya|last2=Preckel|first2=Claudia|publisher=Walter De Gruyter|year=2013|isbn=978-3-11-028534-5|location=Berlin, Germany|page=165|chapter=Screening Ṣiddīq Ḥasan Khān’s Library: The Use of Ḥanbalī Literature in 19th-Century Bhopal}}</ref> Apart from Ibn Taymiyya, Siddiq Hāsăn Khan was also influenced by the scholarly traditions of [[Al-Shawkani]], [[Shah Waliullah Dehlawi]] and [[Syed Ahmad Barelvi|Sayyid Ahmed]].<ref>{{Cite book|last=Alavi|first=Seema|title=Muslim Cosmopolitanism in the Age of Empire|publisher=Harvard University Press|year=2015|isbn=978-0-674-73533-0|location=Cambridge, Massachusetts, London, England|page=269|chapter=Chapter 5: Nawab Siddiq Hasan Khan and the Muslim Cosmopolis}}</ref>

==Life==
Khan's family were said to be descendants of [[Ali]], the fourth [[Khalifa|Caliph]] of [[Rashidun Caliphate]].<ref name=pre/> Initially settling in [[Bukhara]], they migrated to [[Multan]] and later to the [[Shi’ite|Shi'ite]] strongholds of [[Bareilly]] and [[Kannauj]]. Khan himself was born in Bareilly on 14 October 1832.<ref>[[Shaharyar Khan]], ''The Begums of Bhopal: A History of the Princely State of Bhopal'', pg. 120. [[London]]: [[I.B. Tauris]], 2000. {{ISBN|1860645283}}</ref><ref>Seema Alavi, [http://booksandjournals.brillonline.com/docserver/00224995/v54n1_s1.pdf?expires=1361865006&id=id&accname=guest&checksum=746298A2C9960EFB65B5C7E98D7F3696 Siddiq Hasan Khan (1832–90) and the Creation of a Muslim Cosmopolitanism in the 19th century]. ''Journal of the Economic and Social History of the Orient'', vol. 54, #1, pg. 4. Leiden: Brill Publishers, 2011.</ref>

Khan grew up in a family which was impoverished despite its history of [[Ulama|Islamic scholarship]]; his father converted from [[Shia Islam|Shi'a Islam]] to [[Sunni Islam]] in the early 1800s.<ref name=ann207/> Religiously, he was initially influenced by the ideas of [[Syed Ahmad Barelvi]]. Khan received much of his education in [[Farrukhabad|Farukhabad]], [[Kanpur]] and [[Delhi]] under the care of friends of his father, who died when Khan was only five years old.<ref>Khan, pg. 121.</ref><ref name=alav5>Alavi, pg. 5.</ref> While in Delhi, Siddiq Hasan had studied [[Hadith studies|Hadith sciences]] under the tutelage of 'Abd al Haqq Banarasi (d.1870) who was a major source of influence in shaping the teachings of ''[[Ahl-i Hadith]]''. 'Abd al Haqq Banarasi was a member of [[Syed Ahmad Barelvi|Sayyid Ahmad Shahid's]] ''[[Hajj]]'' to [[Mecca]] in 1821 and decided to stay behind in [[Hejaz]]. Later Banarasi travelled to the [[Yemen|Yemenite]] capital [[Sana'a]], and studied under the theologian [[Shawkani|al-Shawkānī]] (d. 1834). After his studies under in [[Yemen]], Banarasi would be the first scholar in India to introduce the works of Shawkani in [[Indian subcontinent|India]]. When Khan adopted 'Abd al-Haqq as his teacher, the latter had become a renown ''[[Muhaddith]]'' noted for his stances against ''[[Taqlid]]''.<ref>{{Cite book|last=Krawietz, Tamer|first=Birgit, Georges|title=Islamic Theology, Philosophy and Law: Debating Ibn Taymiyya and Ibn Qayyim al-Jawziyya|last2=Preckel|first2=Claudia|publisher=Walter De Gruyter|year=2013|isbn=978-3-11-028534-5|location=Berlin, Germany|page=174|chapter=Screening Ṣiddīq Ḥasan Khān’s Library: The Use of Ḥanbalī Literature in 19th-Century Bhopal}}</ref>

After pursuing [[Islamic studies]] with two Yemeni clerics who had emigrated to Bhopal, Khan came under the influence of the works of prolific Yemeni Islamic scholar [[Muhammad ash-Shawkani]].<ref name=pre/> The [[Islah|reformist]] influence on Khan's thinking only increased with his performance of ''[[Hajj]]'' (Muslim pilgrimage) to [[Mecca]], during which he became familiar with the works of the 14th century [[Syrians|Syrian]] polemicist [[Ibn Taymiyyah]]. Khan brought back a large amount of books with him upon returning to [[Bhopal]] and began writing commentaries.<ref name=jamal71/> Khan relocated to Bhopal in 1854 initially selling perfume but later working as a schoolteacher, where his religious views gained him the ire of traditionalist locals.<ref name=alav5/> He was expelled to [[Tonk (princely state)|Tonk]] in 1857, but soon returned to Kannauj to protect his family during the [[Indian Rebellion of 1857]].<ref name=khan122>M. Khan, pg. 122.</ref>

Khan took up a job as an [[archivist]] and state historian in 1859 under [[Sultan Shah Jahan, Begum of Bhopal|Shah Jahan]], who at the time was notable as a woman in a Muslim principality who was heir apparent to the throne.<ref name=ann207/> For the first time in his life, Khan was financially well-off and brought his sister and mother to live with him in Bhopal. Khan married for the first time in 1860, to the daughter of the prime minister who was eleven years his senior. Siddiq Hasan Khan eventually married Begum on suggestion of his father-in-law (father of his first wife). Upon Shah Jahan's coronation in 1871, Khan was promoted to the position of chief secretary, began spending longer periods of time alone with Shah Jahan and the two were eventually married; with his second marriage, Khan had become the male consort of the female monarch.<ref name=jamal71/><ref name=khan122/><ref name=alav6>Alavi, pg. 6.</ref> According to [[Lepel Griffin]], the marriage was in part to quash the rumor mongering, and officials made it clear that Khan was merely the Sultan's husband and would not function in any executive role.<ref>M. Khan, pg. 125.</ref> The marriage was controversial due to Indian beliefs regarding the remarriage of widows; ironically, the stated justification for support of the marriage by British officials - themselves predominantly [[Christians]] - was that [[Islam]] encourages widows to remarry. Despite remaining the spouse of the actual monarch, Khan's wife began to observe ''[[purdah]]'' and corresponded with male diplomats with Khan as her representative.<ref name=ann207/> Shāh Jahān Bēgum’s daughter Sulṭān Jahān Bēgum was one of her stepfather’s fiercest opponents, often labelling him as a "Wahhabi"; for forcing her mother to be in ''purdah''.<ref>{{Cite book|last=Krawietz, Tamer|first=Birgit, Georges|title=Islamic Theology, Philosophy and Law: Debating Ibn Taymiyya and Ibn Qayyim al-Jawziyya|last2=Preckel|first2=Claudia|publisher=Walter De Gruyter|year=2013|isbn=978-3-11-028534-5|location=Berlin, Germany|page=183|chapter=Screening Ṣiddīq Ḥasan Khān’s Library: The Use of Ḥanbalī Literature in 19th-Century Bhopal}}</ref> Khan's mother-in-law held rather negative reviews of her daughter's new husband, and there was friction between the two families.{{citation needed|date=March 2016}}

Siddiq Hasan's enemies in [[Bhopal State|Bhopal state]] and other Muslim religious circles had often accused him of being a "[[Wahhabism#Etymology|Wahhabi]]", a label commonly employed by the colonial authorities to denote "[[Anti-British sentiment|anti-British]]" rebels, "fanatic", "puritan" etc.; with the intention to eradicate his influence in [[Bhopal]]. The British authorities began to inspect Siddiq Hasan's books closely and discovered his treatises which elaborated his doctrines on ''[[Jihad]]''. Furthermore, when they detected that 17 [[Wahhabism|Wahhabi]] scholars from [[Najd]] had come to study in Bhopal under Khan's tutelage, the British suspected him of being part of a [[Pan-Islamism|pan-Islamic]] [[Anti-British sentiment|anti-British]] conspiracy; extending across [[Presidencies and provinces of British India|India]], [[Egypt]], [[Istanbul]], and [[Mahdist State|Mahdist Sudan]]. Wary of Khan's influential position in the Bhopal court, British [[Resident (title)|Resident]] [[Lepel Griffin|Sir Lepel Griffin]] deposed Khan in 1885; charging him with instigating [[Indian Muslims]] against the [[British Raj|British administration]]. Siddiq Hasan Khan firmly denied any Wahhabi influence on the Indian reformists. Furthermore, Khan had directly criticised the Najdi Wahhabis for their religious fanaticism, which caused bloodshed among fellow [[Muslims]]. Despite this, the British dismissed all his titles and sentenced him to house-arrest until his death in 1890. He was forbidden to visit his wife Shāh Jahān Bēgum during the day, but was permitted to spend the night in her palace, the Tāj Maḥal.<ref>{{Cite journal|last=Preckel|first=Claudia|year=2002|title=Wahhabi or National Hero? Siddiq Hasan Khan|url=https://hdl.handle.net/1887/16843|journal=ISIM Newsletter|publisher=ISIM, Leiden|volume=11|issue=1|page=31|via=Lieden University Scholarly Publications}}</ref><ref>{{Cite book|last=Krawietz, Tamer|first=Birgit, Georges|title=Islamic Theology, Philosophy and Law: Debating Ibn Taymiyya and Ibn Qayyim al-Jawziyya|last2=Preckel|first2=Claudia|publisher=Walter De Gruyter|year=2013|isbn=978-3-11-028534-5|location=Berlin, Germany|page=183|chapter=Screening Ṣiddīq Ḥasan Khān’s Library: The Use of Ḥanbalī Literature in 19th-Century Bhopal}}</ref> Both before and after his removal from the royal court by the British in 1885, Shah Jahan defended her husband to the very end as shown in the meeting minutes of a heated, vehement exchange between herself and Sir Griffin.<ref name=khan141>M. Khan, pg. 141.</ref> For her part, Shah Jahan denied that her husband held any executive power and merely advised her on some issues, arguing that the claims of her husband controlling her were based on jealousy on the part of her son-in-law and personal problems between Khan and Lepel.<ref name=khan148>Khan, pg. 148.</ref>

After forcing Ṣiddīq Ḥasan to retire, the British authorities would also destroy his personal networks across the [[Muslim world|Islamic World]]. He was banned from maintaining contacts with his publishers in [[Cairo]] or [[Istanbul]], and the publication of his works were shut down. After the emergence of ''[[Salafi movement|Salafiyya]]'' movement, his Arabic treatises would be published across the [[Arab world|Arab World]].<ref>{{Cite book|last=Krawietz, Tamer|first=Birgit, Georges|title=Islamic Theology, Philosophy and Law: Debating Ibn Taymiyya and Ibn Qayyim al-Jawziyya|last2=Preckel|first2=Claudia|publisher=Walter De Gruyter|year=2013|isbn=978-3-11-028534-5|location=Berlin, Germany|page=183|chapter=Screening Ṣiddīq Ḥasan Khān’s Library: The Use of Ḥanbalī Literature in 19th-Century Bhopal}}</ref> In 1890, Khan fell extremely ill with [[hepatitis]]. [[Resident (title)|Resident]] Francis Henvey, Griffin's replacement, dispatched a medical officer but refused to administer medicine for fear that, given the terminal nature of Khan's illness, the British would be accused of poisoning him.<ref name="khan141" /> Khan died on 20 February 1890.<ref>{{Cite web|url=http://umm-ul-qura.org/2015/08/18/biography-of-allamah-nawab-siddiq-hassan-khan/|title=Biography of Allamah Nawab Siddiq Hassan Khan {{!}} Umm-Ul-Qura Publications|access-date=2017-06-22}}</ref><ref>{{Cite web|url=https://rekhta.org/ebooks/nawab-siddique-hasan-khan-raziya-hamid-ebooks|title=Nawab Siddique Hasan Khan - {{!}} Rekhta|last=Hamid|first=Razia|date=|website=Rekhta|page=38|language=en|archive-url=|archive-date=|access-date=2017-06-22}}</ref>

==Reception==
With the help of Yemeni Islamic scholars, Khan began criticizing [[folk Islam]] as well as the practices of both [[Sufism]] and [[Shia Islam|Shi'a Islam]]. Khan banned [[Mawlid|celebrations]] for the Islamic [[Prophets in Islam|prophet]] [[Muhammad]]'s birthday (''[[Mawlid]]'') as heretical practices without basis in Islam, something which upset Sufis greatly. Additionally, his [[Islah|reformist]] ideas in regard to [[Fiqh|Islamic jurisprudence]] upset the predominant [[Hanafi]] [[Madhhab|school]] of [[Islamic law]].<ref name=jamal76>Malik, pg. 76.</ref> Khan's humble beginnings and working-class background also caused him to become the object of scorn, condescension yet also jealousy on the part of Bhopal's gentry.<ref>Khan, pg. 127.</ref> Khan was still described as a prototypical [[Indo-Persian culture|Indo-Persian]] gentleman, multilingual, educated and with wide-reaching international ties.<ref name=alav5/>

His efforts proved to be his undoing; just as quickly as he rose to become Bhopal's most influential Muslim leader, so did he lose this status. Initially, the British ignored accusations of his Muslim opponents that Khan was a proponent of [[Wahhabism]], a label hated within both the [[British Empire|British]] and [[Ottoman Empire|Ottoman]] Empires due to [[Arabian Peninsula|Arabian]] challenge to the dominance of the two states in the [[Middle East]].<ref name=pre/><ref name=alav8/> After reviewing a book of Khan's which contained passages about [[jihad]] and observing several students from [[Arabia]] attend lessons under Khan, the British relented and also accused him of [[Islamic puritanism|puritanism]] and [[anti-colonial]] agitation in 1881.<ref name=jamal72/><ref name=pre/> The [[British press]] at the time maligned Khan as a negative influence in the region, and pejoratively dubbed him as "the penniless adventurer."<ref name=ann207/> Despite being accused of sedition against the state, [[Governor-General of India]] [[Frederick Hamilton-Temple-Blackwood, 1st Marquess of Dufferin and Ava|Lord Dufferin]] found no evidence of seditious acts on Khan's part at all after official inquiries.<ref name=jamal76>Malik, pg. 76.</ref> Khan even went so far as to write criticisms of [[Muhammad ibn Abdul-Wahhab|Muhammad ibn 'Abd al-Wahhab]], who followed an entirely different school of Islamic law, in order to exonerate himself from the accusations of Wahhabism.<ref name=jamal76>Malik, pg. 76.</ref><ref name=alav8>Alavi, pg. 8.</ref>

Among other details, Khan had accused the Wahhabis of engaging in inter-religious violence and bloodshed and still clinging to the same traditionalist views for which Khan also criticized the Indian Sufis and Shi'ites.<ref name=pre/> Additionally, Khan based his religious views on the [[Pan-Islamism|internationalism]] borne by the networks created by [[Colonialism|colonialists]] themselves. The Wahhabi movement, on the other hand, was geographically specific to the anti-colonial struggle and cultural environment of the Middle East. Khan elaborated on his position that the Wahhabi movement had no relevance to the situation and experience of reform-minded Muslims in India:<ref>Alavi, pg. 9.</ref>

::"Those who worship one God object to being called Wahhabis in the Ibn Abdul-Wahhab kind of way not only due to his belonging to a different nation and all of its politics, but because they consider God as the ruler and the protector of the whole world and this universalistic stance is blunted if they are said to be followers of a terrotorially rooted Abdul-Wahhab."

Despite his own defense and the efforts of his wife to protect him, Khan was deposed by the British in 1885 and spent the remaining five years of his life living in privacy.<ref name=pre/><ref name=ann207/>

According to [[University of Erfurt]] professor [[Jamal Malik]], the British overthrow of Khan was due to a number of political concerns rather than wrongdoing on Khan's own part. The start of the [[Mahdist War]] in [[Sudan]] in 1881 (which Khan ironically openly opposed), diplomatic ties between Khan's wife and the [[Sharif of Mecca]] and Khan's letter exchanges with [[Ottoman Empire|Ottoman]] Sultan [[Abdul Hamid II]] all caused the British authorities to fear a pan-Islamist uprising.<ref name=ann207/><ref name=alav7>Alavi, pg. 7.</ref> To withdraw the accusations against Khan, however baseless they were, would have weakened the British Empire's position in the wider [[Muslim world]].<ref>Malik, pg. 77.</ref> Eventually, British officials admitted that they had overreacted based on rumors and intrigues among Bhopal's political elite and that Khan had been falsely accused;<ref name=pre/> regardless, the [[Indian independence movement|Indian nationalist movement]] still regarded him as a hero in the anti-colonialist struggle. Upon Khan's death, his widow Shah Jahan negotiated with British authorities to have all of his official titles restored posthumously; Shah Jahan saw this as vindication of her belief that her husband had been falsely slandered, and filled her new court with Khan's relatives and associates.<ref>Khan, pg. 142.</ref>

Outside politics Khan's efforts to preserve and revive [[Hadith studies]], focusing on the statements and actions of [[Muhammad]], were well received. Due to his large amount of edited and original published works, he has been dubbed "the Indian [[Al-Suyuti]]."<ref>Muḥammad Isḥāq, ''India's contribution to the study of Hadith literature'', pg. 175. [[University of Dhaka]], 1955.</ref>

==Legacy==
===Views===
Khan's theological views were very much a product of Shah Waliullah's [[Islah|reformist]] school in [[India]].<ref name=ann208>Schimmel, pg. 208.</ref> After Shah Waliullah, Siddiq Hasān Khan had emerged as the most prominent advocate of [[Ibn Taymiyyah|Ibn Taymiyya]]'s legacy in [[South Asia]] by undertaking the publication of a number of treatises that either elucidated his doctrines or provided theological arguments defending his ideas. He also reconciled Ibn Taymiyya's thought with what he regarded as authentic [[Sufism|Sufi]] spirituality.<ref>{{Cite journal|last=Ahmad Nizami|first=Khaliq|title=The Impact of Ibn Taymiyya on South Asia|url=https://www.jstor.org/stable/26195671|journal=Journal of Islamic Studies|publisher=Oxford University Press|volume=1|pages=139-140|quote="After Shah Wali Allah, the most powerful advocate of Ibn Taimiyya's ideology was Nawab Sayyid Muhammad Siddiq Hasan Khan (1832-1890).."|via=JSTOR}}</ref> Coupled with the reformist ideas of [[Yemen|Yemeni]] theologian [[Al-Shawkani|Muhammad ibn 'Ali Al-Shawkani]], Khan and his ''[[Ahl-i Hadith|Ahl al-Hadith]]'' movement established similar iconoclastic ideas to the mainstream at the time.<ref name=alav6/>

As an [[Traditionalist theology (Islam)|Athari]] theologian who embraced their doctrines, Khan strongly condemned ''[[Taqlid]]'' (blind-following) and believed in the literal intepretation of God's Attributes as part of upholding ''[[Tawhid]]''.<ref>{{Cite book|last=Rahmatullah|first=|title=Contribution of Nawab Siddique Hasan Khan to Quranic and Hadith Studies|publisher=Aligarh Muslim University|year=2015|location=Aligarh, India|pages=3, 122}}</ref><ref>{{Cite journal|date=June 2014|title=Nawab Siddiq Hasan Khan and His Tafsir Works|url=http://hazaraislamicus.hu.edu.pk/public/uploads/2014/Issue_1/13-nawab-siddique-hasan-khan.pdf|journal=Hazara Islamicus|pages=21-26|via=hazaraislamicus.hu.edu.pk/}}</ref><ref>{{Cite journal|last=Uzundaģ|first=Sait|date=2014|title=XIX. Asir Hindistan Hadi̇s Ali̇mi̇ siddîk hasan han’in ö.1307/1890 allah’in haberî sifatlari i̇le i̇lgi̇li̇ görüşleri̇|trans-title=19th-century Indian Hadith scholar Siddiq Hasan Khan's opinions d.1307/1890 on the Attributes of Allah|url=https://dergipark.org.tr/en/pub/firatilahiyat/issue/61354/915754|journal=Fırat Üniversitesi İlahiyat Fakültesi Dergisi|volume=19|issue=1|pages=125-145|via=Dergipark Akademik}}</ref> Like Ibn Taymiyya, he also condemned ''[[Kalam|Kalām]]'' as a discipline “full of speculation” which was introduced by scholars of “[[Greek philosophy]]". However, Siddiq Hasan Khan downplayed Ibn Taymiyya's denunciation of [[Ash'ari|Ash'ari school]] and did not follow him on this point. While the ''Ahl-i Hadith'' favoured the literalist, anti-speculative Atharite approaches, they also considered Ash'aris as part of [[Sunni Islam]] and did not seek to deteriorate relations with the Ash'arite scholarship in the [[Bhopal State|Bhopal state]]. In his treatise ''Ḥujaj al-kirāma'', Ṣiddīq Ḥasan asserts that the core differences between the Ashʿaris and Atharis were limited to three or four points, without naming those issues. According to Khan, these were merely “practical” divergences (''khilāf-i taṭbīq'') and "differences in terminology" (''nizāʿ-yi lafẓī''); which were of minor importance.<ref>{{Cite book|last=Krawietz, Tamer|first=Birgit, Georges|title=Islamic Theology, Philosophy and Law: Debating Ibn Taymiyya and Ibn Qayyim al-Jawziyya|last2=Preckel|first2=Claudia|publisher=Walter De Gruyter|year=2013|isbn=978-3-11-028534-5|location=Berlin, Germany|page=195-196|chapter=Screening Ṣiddīq Ḥasan Khān’s Library: The Use of Ḥanbalī Literature in 19th-Century Bhopal}}</ref>

Not surprisingly given the fate of his ideological predecessors, much of Khan's philosophy was based as a reaction against the prevailing religious climate; [[Mirza Ghulam Ahmad]], the [[Deobandi]] and [[Barelvi]] movements and the [[Shi'ites]] from which Khan himself was descended were all targets of Khan's reformist criticism.<ref name="ann208" /> Khan's religious views have been described as centering on a desire to return to the pristine values with which [[Islam]] originally came, and to rid the Muslim world of the ills of charlatans, frauds and Hindu influence on Muslim practice.<ref name="khan148" />

===Works===
After his marriage to the Sultan, Khan began publishing his own original works in [[Arabic language|Arabic]], [[Persian language|Persian]] and [[Urdu]]; the number of his works eventually topped 200, and many of them were distributed by the state press for free in Bhopal's schools.<ref>Malik, pg. 75.</ref> His polemical and theological works are generally underlain by the principles of self-judgment, reason and rationality.<ref name=alav7/>

Khan has been noted as one of the first scholars to research the topic of [[lexicography]] of the Arabic language, a field of study which the [[Arabs]] themselves had ignored until recently.<ref>John A. Haywood, ''Arabic Lexicography'', pg. 1. Leiden: Brill Publishers, 1965.</ref><ref name=con>John A. Haywood, "An Indian Contribution to the Study of Arabic Lexicography." [[Journal of the Royal Asiatic Society]], October 1956, pgs. 165-180.</ref> Khan also made a comprehensive review of Arabic [[philology]] and [[lexicons]] produced up to his time.<ref>Haywood, ''Lexicography'', pg. 61.</ref>

====Original works====
*''Al-Bulgha fi Usul al-Lugha''. [[Istanbul]], 1879.<ref name=con/> Arabic.
*''Hell-fire: Its Torments and Denizens''. Trns. Saleh Dalleh. International Islamic Publishing House, 2005. [[English language|English]]. {{ISBN|9789960850542}}
*''Tarjuman-i Wahhabiya''. Bhopal, 1884.<ref name=alav8/> Urdu.
*''Ash Shamama tul Anbarah min Mawlid al Khayr ul Barah'' (On Celebrating the Mawlid)

==See also==
*[[Syed Nazeer Husain]]
*[[Salafism]]
*[[Ahl al-Hadith]]

==Further reading==
*Saeedullah. ''The Life and Works of Muhammad Siddiq Hasan Khan, Nawab of Bhopal, 1248–1307''. [[Lahore]]: Sh. Muhammad Ashraf.<ref>''Sufism and the 'Modern' in Islam'', pg. 337. Eds. Martin Van Bruinessen and Julia Day Howell. London: I.B. Tauris, 2007. {{ISBN|9781850438540}}</ref>

==References==
{{Reflist}}

==External links==
*[http://www.goodreads.com/author/show/4478109.Siddiq_Hasan_Khan Bibliography] at [[GoodReads]].
*[http://wikimapia.org/990146/Nawaab-Siddique-Hasan-Khan-ka-maqbara Burial site] at [[WikiMapia]].

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[[Category:Hadith scholars]]
[[Category:Indian Muslims]]
[[Category:19th-century Muslim scholars of Islam]]
[[Category:Sunni Muslim scholars]]
[[Category:Writers from Bhopal]]
[[Category:19th-century Indian scholars]]
[[Category:Scholars from Madhya Pradesh]]
[[Category:Atharis]]
[[Category:Ahl-i Hadith]]

Siddiq Hasan Khan - Revision history

Jimmy6788: general cleaned up intro per sources

->Shadowwarrior8: Links, Grammar, spacing, Info