The legacy of the

Ulama of Deoband

Ml. Moosa Kajee & Ml. Imraan Kajee

Title The legacy of the Ulama of Deoband
Author Maulana Imraan Kajee
First edition 2018/1439AH

For suggestions, enquiries or copies, etc. kindly e-mail:

[email protected].
 Trustworthy people of every succeeding generation
will bear this knowledge. They will eradicate from it
the alteration of those who exceed the bounds, the
lies of the people of falsehood, and the false interpre-
tations of the ignorant. [Bayhaqi, Tahawi, Bazzaar]
Hadith
 Contents

Preface by Ml. Fazlur Rahman Azmi i

Preface by Mufti Saeed Motara ii
Preface by Ml. Shabier Ahmed Saloojee v
Foreword by Ml. Abdul Hamid Ishaq vii
Introduction 1
History 3
Maslak (Ideology) 13
Tafsir 24
Tajwid and Qira'ah 29
Hadith 32
Some great Muhadditheen from amongst
the Ulama of Deoband 49
Fiqh 62
Some great Fuqaha from amongst the
Ulama of Deoband 64
Tasawwuf 70
What is Tasawwuf according to the Ulama of Deoband 73
Kitaabs written on Tasawwuf by the Ulama of Deoband 77
Da'wah and Tabligh 83
Aqaaid and Ilmul Kalaam (Islamic Theology) 90
Opposition to Falsehood 99
Miscellaneous aspects regarding their temperament,
insight and vision 120
The actual mark of distinction of the Ulama of Deoband 131
Five Unique Qualities of the Ulama of Deoband 158
Observations of senior Ulama worldwide 159
The testimony of an Iraqi Scholar 165
Effects understood by the enemies 168
Acceptance 169
Conclusion 169
Shajaratun Tayyibah - A golden chain 170
Primary sources 182
 PREFACE
By Maulana Fazlur-Rahman Azmi (daamat barakaatuhu)
Shaykhul-Hadith at Darul-Uloom Azaadville
Special student of Allamah Habeebur-Rahman Azmi 
Khalifah of Maulana Shah Hakim Muhammad Akhtar 

i
 PREFACE
By Mufti Muhammed Saeed Motara (daamat barakaatuhu)
Head Mufti and Ustaadh of Hadith at Darul-Uloom Azaadville
Khalifah of Mufti Mahmudul Hasan Gangohi 

Bismillah hirRahmaan nirRaheem

Alhamdulillah, I had the privilege of casting a cursory glance

through the manuscript of the book ‘Ulama of Deoband’
which has been penned and compiled by one of our young
and budding Ulama of South Africa, Moulana Imraan Kajee
Saheb (may Allah  keep him under His Divine protection
and safeguard him against all trials and tribulations).

Many of our youth (and in fact, adults too) are unacquainted

with the hardships that the Ulama of Deoband had to en-
dure and the mind-boggling sacrifices that they made in order
to keep aloft the flag of Islam and to keep alight the Nur of
Imaan on the Indian Subcontinent, especially in the face of
the challenges that they faced during the oppressive British
regime that was hell-bent on extinguishing the light of Islam
in the region.

Undaunted by the fact that many of their colleagues in the

Ulama fraternity were brutally and ruthlessly butchered by the
tyrannical British government, these Ulama of Deoband – in
order to keep the lamp of Islam burning – not only established

ii
a Darul-Uloom in the then little-known town of Deoband,
but also continued their untiring efforts in freeing the coun-
try from the shackles of the oppressive government that
boasted that their sun of colonial expansion would never
set. Great Ulama such as Shaikhul-Hind (Hadhrat Mou-
lana Mahmood Hasan Deobandi ) and Shaikhul-Islam
(Hadhrat Moulana Husain Ahmad Madani ) were incar-
cerated, imprisoned and subjected to torture and solitary
confinement on the island of Malta.

Nonetheless, Moulana Imraan Kajee Saheb (Sallamahu) has

done a sterling job in giving the reader an insight into the
lives and struggles of these great bastions of Islam that were
produced from Darul-Uloom Deoband, the seed of which
was planted in 1283 A.H./1866 C.E. With the humble be-
ginnings of one teacher and one student (both having the
name Mahmood), this seed has blossomed and spread its
tentacles of Islamic knowledge and practice to all corners of
the globe, East to West and North to South.

The reader of this book will come to learn that, in order to

get the message of Islam to the entire world, the Ulama of
Deoband rendered their Deeni services in every sphere and
dimension of Islam. Whether it is the field of Aqaaid and
Ilmul-Kalaam, or that of revival of Sunnah and repulsion of
Bid’ah, whether it is the field of Tafseer and Hadeeth, or that
of Tableegh and Tasawwuf; whether it is the field of Fiqh
and Fatwa or that of Linguistics and Lexiconolgy; whether
it is the field of Literary excellence and oratory skills or that

iii
of Logic and Philosophy, they have strived in every field and
it is well nigh impossible to find any similar parallel in recent
history.

Their humility, sincerity, piety and adherence to Deen and

Sunnah had reached such exemplary heights that a great lu-
minary once commented that it is as if the caravan of the Sa-
haabah  proceeded ahead and this group got left behind;
intimating that the Ulama of Deoband were a group of people
who had embraced the lifestyle and the example of the Sahaa-
bah .

It is my fervent Du’aa that Allah  makes this book a beacon

of guidance and inspiration for its reader, grants it acceptance
in His August Court on the Day of Qiyaamah and makes it a
means of salvation for its compiler and every other person who
may have contributed in any way towards its publication. May
Allah  also make this book a means of creating love in our
hearts for the Ulama of Deoband and also a means of reignit-
ing and rejuvenating the love for the Sunnah of Rasulullah 
as was espoused by these great luminaries. Aameen

(Mufti) Muhammed Saeed (Khaadim at Madrasah Arabia

Islamia, Azaadville)
8 Zul-Qa’dah 1440 (11 July 2019
.

iv
 PREFACE
By Maulana Shabier Ahmed Saloojee (daamat barakaatuhu)
Principal of Darul-Uloom Zakariyya
Khalifah of Mufti Mahmudul Hasan Gangohi 

Bismillah hirRahmaan nirRaheem

‫ مسعت رسول هللا  يقول ال يزال من أميت أمة‬: ‫عن معاوية رضي هللا عنه قال‬
‫قائمة أبمر هللا ال يضرهم من خذهلم وال من خالفهم حىت أيتيهم أمر هللا وهم على‬
‫ذلك (متفق عليه)ه‬

Rasulullah  said: A group from my Ummat will always re-

main steadfast on Allah ’s commands. Those who forsake
their help and oppose them will not deter them. They will
continue in this manner until Allah ’s decision (Qiyaamat
or Death). (Bukhari/ Muslim)

Allah  has taken the responsibility of protecting His Deen

until the day of Qiyaamat. There will always be a group in
the Ummat whom He will use for this purpose. There is
no doubt that the Ulama of Deoband are amongst those
whom Allah  has conferred this great honor. In the words
of Hazrat Mahmood Gangohi Saheb , Deobandiyyat does
not imply the four walls of the Madrasah. Rather it means
incorporating the following qualities irrespective of where a
person is.

v
1. To instil in the heart the special burning love of Allah .
2. To believe in pure Tawhid and to refrain from all practices
of shirk, innovations and customs.
3. To possess such love for Rasulullah  which surpasses the
love of all creation.
4. To bring every facet of one’s life in accordance to the sunnah
of Rasulullah .
5. To devote oneself to the propagation and spread of deen.
In recent times Allah ‫ ﷻ‬has chosen those affiliated to Deo-
band to serve in almost every branch of deen, whether it be
in Jihaad, against oppression, Ta’leem, Tazkiyah, Tableegh or
Khidmate-Khalq (serving mankind). The foundation of Darul
Uloom Deoband was established to preserve deen after the ef-
fort of 1857 against the oppressive British Imperialist in which
many Ulama were martyred or imprisoned. (For a glimpse of
their sterling efforts against oppression, read the books ‘The
Prisoners of Malta’ and ‘The Silken Movement’)

They have made valuable contributions in the fields of Tafseer,

Hadith, Fiqh, Tableegh of Deen and Tazkiyah. The Ulama of
Deoband have written excellent commentaries of the Quraan
Kareem and many of the major books of Hadith. They have
also contributed to the protection of the Aqaid of the Ahlus
Sunnah wal Jama’ah and academically combating the deviant
ideologies and deviant sects.

May Allah  reward Muhtaram Moulana Imraan Kajee abun-

dantly for his sterling efforts on enlightening the Ummat on
some of the efforts, sacrifices and contributions of our pious

vi
predecessors. Allah  accept this noble effort and reward
Moulana in both the worlds.

(Maulana) Shabier Ahmed Saloojee

1 Safar 1440 / 10 Oct 2018

vii
 FOREWORD
By Maulana Abdul-Hamid Ishaq (daamat barakaatuhu)
Principal of Darul-Uloom Azaadville
Student of Maulana Fakhrud-Deen Muraadabadi 
Special Khalifah of Maulana Shah Hakim Muhammad Akhtar 

The Ulama of Deoband and the Ahlus Sunnah wal Jama’ah

‫ابمسه تعاىل‬
‫حنمده و نصلى على رسوله الكرمي‬

Allah  has blessed the Ummah of Nabi-e-Karim  with the

absolute correct Aqaa’id (beliefs), A’maal, Akhlaaq, Mu’aama-
laat and Mu’aasharaat and Allah  completed His Deen and
perfected it for this honourable Ummah.

‫يت لَ ُك ُم ا ِإل ْسالَ َم ِدينًا‬

ُ ‫ض‬ ََ َ ْ ُ ‫ْت لَ ُك ْم ِدينَ ُك ْم َوأ َْتَ ْم‬
ِ ‫ت َعلَْي ُكم نِ ْعم ِت ور‬ ُ ‫الْيـَْوَم أَ ْك َمل‬
Today I have perfected for you your religion, and completed
upon you My favour, and I have chosen for you Islam as your
religion.

So the Deen that Allah  gave from Adam  through all

the Ambiya  came to completion and perfection with our
beloved and honourable Nabi . Then Allah  favoured this
Ummah with another great blessing when Allah  promised:

‫إِ َّن َْن ُن نـََّزلْنَا ال ِّذ ْك َر َوإِ َّن لَهُ َلَافِظُو َن‬
It is We who revealed this admonition, and We are its protec-
tors (i.e. Allah  will propagate and protect this Dîn forever).

viii
This perfect, complete Deen has been transmitted to us and
protected by the great Fuqaha, Mujaahideen, Muhaddith-
een, Mufassireen, Mutakallimeen, Sufia, etc. in its perfect
and complete form under the banner of the Ahlus-Sunnah
wal Jama’ah.

In our circles, the Ulama of Deoband is synonymous with

Ahlus Sunnah wal Jama’ah. This is the Sawaade-e-A’zam (the
main stream of the Ummah) which is flowing from Nabi-
e-Karim till today and forever till Qiyaamah Insha-Allah.

No matter how much shukr we make to Allah  and there-

after Rasulullah , all the Sahabah , Tabi’in, Tab’e Ta-
bi’in, all the Ulama, Mujaahideen and Sufia for blessing us
with this perfect and complete Deen (lifestyle) i.e. the Ahlus
Sunnah wal Jama’at and inter alia Ulama-e-Deoband which
guarantees true enjoyments of dunya in this world and eter-
nal pleasures of Jannah, it is less. Many fitnas (trials and
tribulations) in the history of Islam have come and gone,
but the main stream flow of the Ahlus Sunnah wal Jama’ah
has persevered and pulled through all storms and opposition
from within and without. Today we have our great Ulama of
Deoband representing the Ahlus Sunnah wal Jama’ah - the
true Deen of Islam.

Darul-Uloom Deoband has not only produced Ulama

but together with great, very great Ulama, Darul Uloom
Deoband has produced Darul Ulooms in the length and
breadth of the world, from North America to Australia,

ix
from Indonesia, Malaysia to Southern Africa, from England
and Europe to South America. Darul-Uloom Deoband has
produced Darul-Ulooms throughout the entire world.

Shaikh Abdullah ibn Subayyil  of the Haram of Makkah Shar-

if said that the Ulama of Deoband are serving at least 50% of
the Ummah in Deen. Darul-Uloom Deoband has produced
luminaries of the calibre of Hadhrat Maulana Ashraf Ali Sa-
hib Thanwî  who has revived Tasawwuf according to the
Sunnah of Rasulullah , who is a Mujaddid and wrote over
1000 kitabs on every aspect of Islamic sciences, who has been
acclaimed as the greatest reformist in the world in our times.

Darul-Uloom Deoband has produced luminaries like Hadhrat

Maulana Muhammad Ilyas Sahib  who started the work of
Tabligh and Da’wat in its present form, by which a great and
tremendous change has come in the whole Ummah. The stal-
warts of Darul-Uloom Deoband are luminaries like Hadhrat
Maulana Anwar Shah Kashmiri Sahib , the walking library
whose memory cannot be matched and who dismantled the
cloak of Qadianism and preserved the Din.

The stalwarts of Darul-Uloom Deoband are luminaries like

Hadhrat Maulana Husain Ahmed Madani Sahib  who was
amongst the first to recognise the fitna of Maududiasm and
unmasked it when others were supporting it. A special quality
which the Ulama of Deoband have been blessed with is to rec-
ognise a fitnah, to smell the rat of a fitnah in its initial stages,
unmask it and oppose it tooth and nail while others support it.

x
The stalwarts of Darul-Uloom Deoband are luminaries like
Hujjatul-Islam Maulana Qasim Nanotwi Sahib  who
fought the English and drove them out from the subconti-
nent after which their empire crumbled in the whole world.
Darul-Uloom is an inspiration from Allah  to protect the
Muslims from evil forces of the British Empire who came
with the intention of converting all the people of the sub-
continent to Christianity. Darul-Uloom is the manifestation
of the Du’a of Hadhrat Haji Imdaadullah Sahib Muhaajir
Makki .

The architect of Darul-Uloom Deoband was Rasulullah ,

whom the first principal of Darul-Uloom saw in a dream
drawing the lines where Darul-Uloom should be built and
actually found those lines on the ground where the classes
of Darul-Uloom are and is famously known as Nodra. The
same Principal saw Rasulullah  in a dream giving milk to
students to drink from the well of Molsri, which was in-
terpreted as the giving of knowledge, which each one took
according to his own capacity.

Darul-Uloom is the name of Tauhid, following the Sunnats

and simplicity. Just the mere names of the Ulama of Deo-
band fill a person’s heart with the nur of Imaan, what then
to say of their A’maal, Akhlaaq, Mu’aamalaat and Mu’aas-
haraat, names like Hadhrat Maulana Masihullah Sahib ,
Hadhrat Mufti Mahmudul Hasan Sahib Gangohi , Qari
Muhammad Tayyib Sahib , Hadhrat Maulana Fakhrud-
din Sahib , Hadhrat Maulana Umar Sahib Paalanpuri ,

xi
Hadhrat Shaikhul-Hadith Maulana Muhammad Zakariyya
Sahib  and many, many others. What is important today
is to stick firmly to the Ulama of Deoband and guard our-
selves and ward off all the present day fitnas like Salafiaism,
Shiaism, Bid’aat, Qadianiaism etc. May Allah  guide us
to the Siraatul-Mustaqim (the straight path) and be pleased
with us. Aameen.

I have read through the following book and am pleased with

its contents. I make dua that Allah  accepts this book and
makes it a means of guidance for mankind at large, and es-
pecially for the Ulama who are affiliated with the Ulama of
Deoband. May Allah  also accept this book as a means
of uplifting, perpetuating and spreading the legacy of our
pious predecessors and may He bless the author of the book
and all those who read it with the taufiq of understanding its
contents and implementing it.

xii
xiii
 INTRODUCTION
‫ضى َْنبَهُ َوِمنـْ ُه ْم َم ْن‬
َ َ‫اللَ َعلَْي ِه فَ ِمنـْ ُه ْم َم ْن ق‬
َّ ‫اه ُدوا‬َ ‫ص َدقُوا َما َع‬
َ ‫ال‬
ِ ِ
َ ِ‫م َن ال ُْم ْؤمن‬
ٌ ‫ني ِر َج‬
‫يـَنـْتَ ِظ ُر َوَما بَ َّدلُوا تـَْب ِد ًيل‬

Allah  says, “Amongst the believers, there are those who

are true to the pledge which they have taken with Allah.
Of them are those who have fulfilled his pledge and those
who are waiting. They have not changed their resolve in the
least.” [Surah Ahzaab, v.23]

‫ مسعت النيب  يقول ال يزال من أميت أمة قائمة‬: ‫عن معاوية رضي هللا عنه قال‬
‫أبمر هللا ال يضرهم من خذهلم وال من خالفهم حىت أيتيهم أمر هللا وهم على ذلك‬
(‫)متفق عليه‬

Rasulullah  said, “A group from my Ummah will remain

steadfast on Allah’s commands. Those who do not assist them
and those who oppose them will not harm them. They will
continue in this manner until Allah’s decision (Qiyaamah or
their death) occurs.” [Bukhari, Muslim]

‫ إن الدين بدأ غريبا ويرجع‬:‫عن عمرو بن عوف رضي هللا عنه أن رسول هللا  قال‬
‫غريبا فطوىب للغرابء الذين يصلحون ما أفسد الناس من بعدي من سنيت‬
(‫)أخرجه الرتمذي وقال هذا حديث حسن صحيح وضعفه غريه‬

Rasulullah  said, “Verily Deen began as something strange.

Soon it will return to being strange, as it began. Glad tid-
ings to the strangers! They are the ones who will correct

1
that which the people have corrupted of my Sunnah after me.”
[Tirmizi]

‫ حيمل هذا العلم من كل خلف عدوله‬: ‫عن رسول هللا صلى هللا عليه و سلم قال‬
‫ينفون عنه حتريف الغالني وانتحال املبطلني وأتويل اجلاهلني‬
‫ وابن عساكر عن إبراهيم بن عبد الرمحن العذرى وهو خمتلف ىف صحبته‬، ‫ والبيهقى‬، ‫)رواه أبو نعيم‬
‫ والديلمى عن ابن‬. ‫ وابن عساكر عن أنس‬. ‫ وأبو نعيم وابن عساكر عن أسامة بن زيد‬، ‫واخلطيب‬
‫ والعقيلى عن ابن عمرو وأىب هريرة معا والطرباين عن أىب هريرة‬، ‫ والبزار‬. ‫ والعقيلى عن أىب أمامة‬. ‫عمر‬
‫ قال اخلطيب سئل أمحد بن حنبل عن‬. ‫يف مسند الشاميني والطحاوي يف مشكل االاثر عن أيب الدرداء‬
‫هذا احلديث وقيل له كأنه كالم موضوع قال ال هو صحيح مسعته من غري واحد)د‬

Rasulullah  said, “Trustworthy people of every succeeding

generation will bear this knowledge. They will eradicate from
it the alteration of those who exceed the bounds, the lies of the
people of falsehood, and the false interpretations of the igno-
rant.” [Bayhaqī, Tahawi, Bazzaar]

The Ulama of Deoband aptly fit the above descriptions. This

book outlines the history of Darul-Uloom Deoband, the ser-
vices it has rendered in different spheres, its acceptance, the
qualities and ideology of the savants of this Madrasah, and a
brief summary of its aims and objectives.

It has been compiled with the hope that the present and fu-
ture Ulama who are affiliated with Darul-Uloom Deoband or
any of its branches will come to appreciate the great sacrific-
es, achievements and methodology of their predecessors, gain
inspiration from their vast legacy and stick firm to their way
which was in close emulation to the Sunnah and an excep-

2
tionally beneficial method of spreading Deen in this mod-
ern era. Added to that, they will value their broad vision
and comprehensive ideology which encompasses the various
branches and aspects of Islam, as well as their deep insight
and farsightedness which has already provided solutions to
the problems facing Muslims in the current world.

We particularly appeal to the Ulama of the Darul-Ulooms

and Madaaris who are affiliated to Darul-Uloom Deoband
to include this kitab as part of their syllabus. It will In-
sha-Allah prove to be of great benefit for the students who
are studying ilm.

The basis of this book was a special edition of the Al Mub-

alligh (Rajab 1429); a newsletter published by the students
of Darul-Uloom Azaadville for the students. It was then
edited by Maulana Moosa Kajee (daamat barakaatuhu),
who enhanced it greatly with valuable additions and had it
published in book form. This effort which is before you is
just an expanded reproduction of the same book with add-
ed points, quotations and references.

This useless compiler would like to take this opportuni-

ty to thank all my Asaatizah and Mashaayikh (daamat
barakaatuhum), especially my Shaykh Maulana Abdul-Ha-
mid Ishaq, Shaykhul-Hadith Maulana Fazlur-Rahman Azmi
and Mufti Muhammad Saeed Motara (may Allah  perpet-
ually benefit us with their fuyoodh). They are embodiments
of the maslak of the Ulama of Deoband, and have passed on

3
this legacy to their students in the most beautiful manner. We
make du’a that Allah  accepts this meek effort, and grants
us the ability to appreciate the sacrifices of our elders. May it
inspire us to study their lives, to make their object our object,
and to imbibe their qualities and characteristics! Aameen.

HISTORY
In 1601, an East India company trade delegation under the
leadership of Vasco da Gama anchored at Bombay Harbour.
They requested the government of that time for assistance.
They promised to improve trade links with India by exporting
Indian goods back to the European market, and then reinvest-
ing the profits back to India. The Mogul king of that time,
Ahmad Shah Abdaali, was very short-sighted and failed to un-
derstand the policies of the British. He provided this trade
delegation with a number of concessions. By 1701, a hundred
years later, a number of territories were already under British
rule.

The British came to India in 1601 and Shah Waliyyullah 

was born in 1702. By 1740, Shah Waliyyullah realized that
the British had already seized control of four main territories.
When Shah Waliyyullah witnessed the British seizing author-
ity from all four sides and their efforts to wipe out Islam, as
well as the deterioration of the imaan and good actions of the
Muslims and the setting in of a host of un-Islamic customs and
rituals which was corroding the very spirit of Islam from the
hearts of the Muslims, he translated the Qur’aan into Persian

4
and added to it a few explanatory notes, which he named
‘Fathur-Rahmaan’.

Due to the general obsession of the Ulama in that era with

rational sciences only, the study of Ahaadith was not given
much importance. Shah Waliyyullah travelled to the Ha-
ramain and returned fourteen months later after having
studied many books of Hadith, including the Sihaah-Sitta,
and receiving authorization to narrate them from the great
Ulama of the Haramain. For the rest of his life, Shah Wali-
yyullah continued to spread the knowledge of Qur’aan and
Hadith, from whom thousands had benefitted, and due to
which the knowledge of Qur’aan and Hadith became alive
once again all over India.

Shaykh Abdul-Hayy Kattani wrote the following regarding

him:
Shah Waliullah was from the unique and exceptional lat-
ter-day scholars, in knowledge, practice and prominence.
Allah brought alive Hadith and Sunnah in India, after this
knowledge had died out, through him, his children, his
grand-children and his students… By Allah, he is worthy
of the greatest admiration and honour.1

He had realized that the foundation of Hidaayah (guidance)

is centred upon two things: The Book of Allah and the Sun-
nah of Rasulullah . His disappointment at the Muslim
government’s failure to take action, led him to chalk out a
1 Fahrisul-Fahaaris wal Athbaat

5
plan of complete revolution which he referred to as ‘fakku kulli
nizam’. His various books reflect this thought and propound a
complete framework. Shah Waliyyullah thus laid the founda-
tions for a revolution in India.

In 1762, after the demise of Shah Waliyyullah, Shah Ab-

dul-Aziz succeeded his father. Along with his brothers and fam-
ily, he promoted his father’s mission for the remaining portion
of his life. For the first time in history, he planted the seeds of
antagonism against the British. He was the first person to pass
a fatwa on the validity of jihad against the British and their
supporters in India. Due to the fatwa, Fatah Ali Sultan Tip-
pu, accompanied by his army, eventually fought four battles
in Mysore. Sultan Tippu himself engaged in physical combat
against the enemy. He was martyred in 1792 while fighting
alone right up to the very end. This mujaahid was martyred at
the fort of Mysore whilst his chief general, Mir Saadiq (Shi’i)
betrayed him for 22,000 acres of land by the British.

During the rule of Rajah Ranjit Singh over Punjab, he initiat-

ed a spell of tyranny and oppression against the Muslims. He
transformed the courtyard of the Shahi Masjid into a stable.
His aggression did not even spare the honour of women. Even-
tually, news of this tyranny reached Ray Bareli. In Ray Bareli
there lived a pious servant by the name of Sayyid Ahmad (Sha-
heed), a student of Shah Abdul-Aziz. When Sayyid Ahmad
heard of this, he made an appeal to the Muslims to submit
their names for jihad. He informed all his disciples that jihad
against Rajah Ranjit Singh has become obligatory upon them.

6
Finally, in 1826, together with 750 mujaahideen and 10,000
disciples, he set out from Ray Bareli. This force treaded its
way through the mountain passes of Khaybar and Julan and
finally landed in Peshawar in their very first attack. They es-
tablished such a khilaafah in certain areas which was a mod-
el of the Khilafat-e-Rashidah and endeavoured to create an
Islamic state, with the hope of eventually bringing the entire
subcontinent under Islamic rule. They continued advancing
and, on the 1st of May 1831, they landed on the mountains
of Balakot and set up a camp that night on the mountain.
One of the local villages betrayed the mujaahideen to the
Rajah’s forces, who launched an attack at night from the rear
of the mountain. On the 5th of May, the enemy beheaded
Sayyid Ahmad Shaheed while he was in sajdah in Tahajjud
Salaah. On the same day his vicegerent, Shah Ismail (the
grandson of Shah Waliyyullah), took command and went
on fighting for the next four days.

When a Sikh verbally abused Nabi , Shah Ismail retorted,

“By Allah, I will not die till I have beheaded you”. When
Shah Ismail was attacked by the enemy, his head got severed
and fell to the ground. In spite of him being decapitated,
he miraculously still held onto his sword and ran after that
enemy who spoke ill of Rasulullah . From a distance of
about a furlong (approx. 200m), he hurled his sword on the
enemy. The sword found its way through the enemy’s body
and he fell to the ground. Thereafter, Shah Ismail Shaheed
also fell to the ground. 450 mujaahideen were also martyred.
Only about a 100 mujaahideen returned.

7
After 1831, the Ulama realized that the British government
was getting more and more fortified in the country. They or-
ganised a number of meetings. Many warriors gathered from
all parts of the country and many decisive battles were fought
against the British. This continued for some time. In 1856,
a meeting of all the senior Ulama of India was called up in
Delhi. This meeting was attended, amongst others, by Maula-
na Jaʿfar Thaneseri, Maulana Wilaayat Ali, Haji Imdaadullah,
Maulana Qasim Nanotwi, Maulana Rasheed Ahmad Gangohi
and Hafiz Dhaamin (Shaheed). In this meeting, Maulana Qa-
sim Nanotwi is reported to have said, “Aren’t you aware that
the British are sitting right on our heads? They have laid a snare
of their rule throughout the country. Be prepared for some
rather decisive battles against them. We will either be cut into
pieces or fight against them right up to the end. We will not
allow the British to live in this country.” As Maulana Qasim
Nanotwi mentioned this, one person stood up and remarked,
“We are few in number and our resources are very limited.”
Maulana replied, “Is our number less than the number of the
Mujaahideen of Badr?” These words rekindled the spirit of Ji-
had in their hearts.

In 1857, ‘The Battle of Independence’ was fought on many

fronts. One battle took place in Ambala under the leadership
of Maulana Jaʿfar Thaneseri and another in Shamli under Haji
Imdaadullah. One of the leading politicians of India, Sir Wil-
liam Muir, had written his comments on this particular battle:
The Muslims defied our government in the most insolent
manner. All the ancient feelings of warring for the faith, re-

8
 minding one of the days of the first caliph, were resurrect-
ed.2

Through the expert strategic planning of Maulana Qasim

Nanotwi in the battle of Shamli, the Muslims who initially
suffered great losses managed to secure a victory and make
their way safely back to Thanabowan. However, due to their
limited resources and betrayal of a few people, the Ulama
failed to win the war against the British. It was the plan of
Allah that this defeat would later become a catalyst to great
goodness for the Muslim Ummah.

At the termination of this battle of 1857, the British vice-

roy to India requested his own ministers and counsellors of
India to submit a report on how they can firmly secure the
British government’s hold over India in the post-war period.
Sir William Muir submitted a report to the viceroy. He wrote:
Of the entire population of India, the Muslims are the most
spirited and vigilant. The battle of independence was fought
mainly by the Muslims. As long as the Muslims cherish the
spirit of jihad, we will not be able to impose our rule upon
them. Hence, first and foremost, the snuffing out of this
spirit is imperative. The only way this can be achieved is by
weeding out the Ulama and by eradicating the Qur’aan.

In 1861, acting on this advice, the government launched a

campaign against the Qur’aan. 300,000 copies of the Noble
2 Records of the Intelligence Department of the North West
Provinces of India during the Mutiny of 1857

9
Qur’aan were set alight by the government. Thereafter, they
made a resolution to eradicate the Ulama. An English histori-
an, Mr. Thompson, writes in his memoirs:
From 1864 to 1867, the British government firmly resolved
to eradicate all the Ulama of India. These three years are one
of the most heart-wrenching periods of Indian history. The
British hanged 14,000 Ulama to death. From Chandi Chowk
of Delhi up to Khaibar, not a single tree was spared the neck of
the Ulama. The Ulama were wrapped in pig-skin and hurled
alive into blazing furnaces. Their bodies were branded with
hot copper rods. They used to be made to stand on the backs
of elephants and tied to high trees. The elephants would then
be driven away and they would be left hanging by their necks.
A makeshift gallows was set up in the courtyard of the Shahi
Mosque of Lahore and each day up to eighty Ulama were
hanged. The Ulama were at times wrapped up in sacks and
dumped into the Rawi river of Lahore after which a hail of
bullets would be pumped into each sack…

As I got into my camp at Delhi, I perceived a stench of putre-

fied flesh. As I stepped out and went behind my camp, I saw
a blazing fire of live coals. I saw a group of forty naked Ulama
being led into the fire. As I was witnessing this scene, anoth-
er group of forty Ulama were brought onto the field. Right
before my eyes, their clothes were taken off their bodies. The
English commander addressed them thus, “O Molvies! Just
as these Ulama are being roasted over this fire, you will also
be roasted. To save yourselves, just one of you must proclaim
that you were not part of the 1857 uprising of freedom. I will

10
 release all of you the moment I hear just one of you affirm-
ing this.” By the Lord who has created me! Not one of the
Ulama said any such thing. All of them were roasted over
the fire and another group was also brought and roasted
over the blazing fire. Not a single Aalim surrendered to the
demands of the British.

The educational institutions that had been imparting Islamic

knowledge to the Muslim youth all over India had all closed
down after the establishment of British rule. This was main-
ly because they were being run with grants from the Mogul
court and from Muslim nobles. They also received financial
aid from waqf - charitable trusts that had been founded in
the past for this very purpose, and that had all stopped func-
tioning or had been confiscated by the government after the
establishment of British rule in India. The British author, W.
W. Hunter, has pointed out how the British had deprived
the indigenous educational institutions of financial aid:
Most of the families of the nobles in Bengal used to bear the
entire expenses of the madrassahs where their own children
received education along with the children of their poor
neighbours. Such family educational institutions, howev-
er, dwindled and their influence diminished as the noble
families that had sustained them fell victim to economic
depression and poverty.3

The British Government went beyond this and misused the

income of Muslim charitable trusts. Religious education
3 W.W. Hunter, ―The Indian Musalmans

11
had no place at all in the educational system that was intro-
duced by the British after the establishment of their rule. This
fact has been acknowledged by Hunter: “There was no provi-
sion for the religious education of the Muslim youth in the
British educational system.” Having destroyed the educational
system of the Indian Muslims, the British Government turned
its attention towards their religious life and sought to under-
mine their existence as a separate community. To quote W. W.
Hunter again:
With a view to destroying the religious and personal laws of
the Muslims, an act was passed by the Legislative Council
by which the Muslims were deprived of the management of
their religious affairs by officially appointed functionaries…
The Muslims complain that we have taken away from them
the means for the discharge of their religious duties and have
thus brought about circumstances which have endangered
their Faith. The British Government stopped the appoint-
ment of Qadhis in order to reduce the importance of religion.
It was suggested by the government that the continuance of
the Qadhis in the judicial system would be tantamount to a
tacit acceptance by the British Government of their (Qadhis)
religious importance.

All these legislative changes had already been established

during the rule of the East India Company (i.e. before 1857)
and Muslims had been deprived of these privileges. The rev-
olution of 1857 put a complete end to whatever little power
and dignity that had remained with the Muslims. Everything
was now apparently doomed for the followers of Islam in In-

12
dia – honour, material welfare and political power. Religious
freedom was also not spared. Educational institutions and
centres of religious learning were closed one by one.

One would be quite astonished to know that in 1601, when

the British arrived in India for trade, there were a thousand
Islamic institutes in Delhi alone. By 1867 not a single Islam-
ic institute remained. It was around this time when Maula-
na Qasim Nanotwi saw Nabi  in a dream, in which he was
instructed to build a madrasah in the village of Deoband. In
compliance to the command, Maulana Nanotwi established
the madrasah under a pomegranate tree on the 15th Mu-
harram 1283 A.H./ 30th May 1866 in the courtyard of the
Chattah Masjid. (The foundation of the madrasah building
was only commenced 8 or 9 years later). Maulana Qasim
Nanotwi informed his Shaikh, Haji Imdaadullah, who had
by that time already migrated to Makkah Mukarramah,
that they had just started a madrasah. Haji Imdaadullah re-
marked in surprise, “What! Have ‘you’ founded the madra-
sah? No, this is actually the result of countless nights which
we had passed, crying before Allah  to protect Deen and
Islamic knowledge.”

The first ustaaz (teacher) appointed was Mulla Mahmud.

The first student also possessed the name Mahmudul Hasan
(who was studying Mukhtasar Quduri and Tahzeebul-Ka-
laam at that time), who served the Muslims of India and
later Muslims of the world. He was given the title ‘Shaykhul
Hind’, which he thoroughly deserved after his innumerable

13
sacrifices and services to Islam. It was primarily through his
efforts and that of his students that India finally received its
independence. All the while, he had already formulated plans
of getting rid of the imperialists all over Asia and re-establish-
ing an Islamic Khilafah over the entire Asian continent right
up to Europe. However, his plans did not reach fruition due to
his imprisonment in Malta during the last few years of his life.

This imprisonment was also the result of betrayal by fellow

Muslims and the abolishment of the Khilafah in Turkey. Allah
had blessed him with a very comprehensive and wide-rang-
ing personality. He therefore produced such students in ev-
ery field who were revivers and stood out in their respective
fields. From amongst them were: Maulana Ashraf Ali Than-
wi, Allamah Anwar Shah Kashmiri, Mufti Azeezur-Rahmaan
Deobandi, Mufti Kifaayatullah Dehlawi, Maulana Husain Ah-
mad Madani, Maulana Muhammad Ilyas Kandehlawi, Allamah
Shabbeer Ahmad Uthmani, Maulana Ubaydullah Sindhi, and
countless others who were stars of guidance and beacons of
piety, from whose teachings hundreds of thousands benefitted
and continue benefitting till today.

The Darul-Uloom Deoband had brought massive social, reli-

gious, educational and political reform in the lives of millions
of the Muslims in the Indian subcontinent. This reform move-
ment revived within Muslims their religious identity and kept
them firm upon practical traditional Islam. Deoband’s influence
became greater than any other movement throughout Indian
history. The institute, developed and founded by Maulana Qa-

14
sim Nanotwi in Deoband, emerged as one of the most influ-
ential ‘schools of thought’ in the Muslim world. The Darul
Uloom later developed many other reform movements in the
Muslim world, from amongst others; the world’s biggest Is-
lamic propagation movement known as the Tablighi Jama’at,
the most powerful religious-cum-political organization with-
in India aka Jami’at Ulama-e Hind, the All India Muslim Per-
sonal Law Board, and many other such movements.

It is the promise of Allah  to protect His Deen no matter

how hard the enemies try to extinguish it. A manifestation
of this came in the form of Darul Uloom Deoband whose
rays extended throughout the world in the defence and
spread of our great Deen.4

MASLAK (IDEOLOGY)
* Their Deen is Islam which incorporates aqaaid (beliefs),
ibaadaat (worship), muʿaamalaat (social dealings), akhlaaq
(character) as well muʿaasharaat (social conduct).

* They are a branch of, and belong to, the group known
as the Ahlus Sunnah wal Jamaʿah, which is based totally
on the Qur’aan, Sunnah and the understanding of Deen in
the light of the understanding of the Sahabah , which has
4 Mainly abridged from ‘The Ulama of Deoband - their majestic
past’ of Maulana Dhiyaaur-Rahmaan Faaruqi, ‘Tareekh Darul Uloom
Deoband’ of Sayyid Mahboob Ridhawi and Darul Uloom Deoband: A
Brief Account of its Establishment and Background by Mufti Muham-
mad Zafiruddin Miftahi.

15
reached us through a direct sanad (chain) of reliable Ulama.

* Their fiqhi mazhab is Hanafi, since the akaabir (elders) of

the Darul Uloom were Hanafi. At the same time, they refrain
from slurring or insulting any of the other Imaams or their
mazaahib, since all the Imaams were on the haqq (truth). They
have preferred staunch taqlīd over giving their nafs a free reign
and following their whims and fancy.

* Their spirituality is based on Tasawwuf which conforms to-

tally to the Shariʿah, comprising of purification of the soul,
beautification of one’s character and establishing a connection
with Allah .

* Their beliefs (in the field of kalām (beliefs)) are according

to the beliefs of the group known as Maaturidiyyah (a part-
ner-group to the Ash’aris), who are a part of the Ahlus Sunnah
wal Jamaʿah and who are on haqq (the truth).. They do not
believe in only that which appeals to their intelligence, with-
out considering the Qur’aan, Sunnah and Ijmaʿ, nor deny that
one’s intelligence is a useful tool which expounds the beliefs of
Islam.

* Their chain of Tasawwuf is mainly Chishti, but in fact a com-

bination of all chains which are on haqq. They are generally
given khilaafah (permission to accept pledges of allegiance) in
four famous chains namely, Chishti, Qaadiri, Naqshbandi and
Suhrwardi.

16
* Their fikr (intellectual inclination) is according to the fikr
of Shah Waliyullah who combined between naql (divinely
revealed knowledge) and ʿaql (rational and logical prompt-
ings).

* Their principles and ideology regarding the beliefs of Deen

are according to that of Maulana Qasim Nanotwi, who had
expounded on the beliefs of the Ahlus Sunnah wal Jamaʿah
using logical and rational proofs and reconciled the differ-
ences between the Ashaa’irah (the followers of Abul Hasan
Ash’ari) and the Maaturidiyyah (the followers of Abu Mans-
ur Maaturidi), both of which are upon the Straight Path.

* Their ideology regarding the furuʿ (subsidiary laws) of

Deen i.e. fiqh is according to that of Maulana Rasheed Ah-
mad Gangohi, who had a deep insight into the intricacies of
the subject and expounded on it.

* Their nisbah (affiliation and attribution) is Deobandi,

since their starting point was the Darul Uloom in Deoband.
When we refer to the Ulama of Deoband, we are not refer-
ring to merely the graduates of Darul Uloom Deoband, but
are also referring to all those Ulama who studied at any of
its affiliate Madaaris or branches and even those who share
the same ideology and outlook as the founders. In simple
words, Darul Uloom Deoband was the catalyst for an entire
movement and school of thought, and was not just confined
to a single institute.

17
To achieve the spread of this school of thought and to preserve
Islam in its pristine form, the Darul Uloom was founded on
the following ten objectives:

1) To spread the teachings of the Qur’aan and Sunnah and to

bring alive all branches of Deen through the system of taʿleem
(teaching) and taʿallum (learning). Since every facet of Deen
is dependent upon knowledge, the Ulama of Deoband gave
greater significance to knowledge over all other branches of
Deen.

Method: Established Darul Ulooms and primary makaatib or

madrassahs.

Practical implementation: Maulana Qasim Nanotwi himself

founded Darul Uloom Deoband. Furthermore, he travelled
to the nearby areas or wrote letters to those who were far off,
encouraging the Ulama to also establish similar Madrasahs.

2) Islaah and tazkiya-e-nafs (spiritual reformation and purifi-

cation of the soul).

Method: Through the medium of Tasawwuf and spiritual

training under the Ulama of Tasawwuf, better known as the
Mashaayikh.

Practical implementation: Maulana Qasim Nanotwi him-

self began a programme of spiritual training within the Darul
Uloom, and all were encouraged to connect with the Mashaa-

18
yikh of Tasawwuf. The spiritual rectification and nurturing
of the students were accorded great attention.

3) To protect and establish the personal and social interests

of the Muslims, handling and arbitrating their disputes and
problems through Islamic law and guiding them in matters
affecting their lives to the Shar’i rulings. This would necessi-
tate according great importance to fiqh (jurisprudence) and
Islamic justice (which was certainly evident from the lives of
the Ulama of Deoband).

Method: Through Ulama bodies and councils (Jamia’tul

Ulama), establishing Muslim personal law or at least private
organizations which can judge between Muslims in their
cases and disputes, and Iftaa boards (Darul Iftaa) who will
promote the importance of fiqh and teach the public the
rulings of the Shari’ah.

Practical implementation: Maulana Qasim Nanotwi estab-

lished a legal court within the Darul Uloom and appointed
Maulana Muhammad Ya’qub Nanotwi as the judge. Many
complicated problems faced by Muslims were resolved ac-
cording to the Shari’ah, and Islamic law came to be recog-
nized by the common Muslims as a better resort.

4) To keep alive the spirit of jihad.

Method: Continuous training and learning the arts of war.

19
Practical implementation: Maulana Qasim Nanotwi em-
ployed a teacher to train the students in fencing, stick-fighting
and other arts of warfare. Certain critics objected, claiming
that this was no longer a Madrassah of Islamic education, but
rather a centre for battle training. Maulana paid no attention
to such criticism.

5) To correct the incorrect beliefs of the masses, remove mis-

conceptions regarding Islam which are spread by non-Mus-
lims and deviated sects and root out bidʿaat (innovations) and
customs, which mostly stems from an un-Islamic culture and
society. Along with that, to reform the general condition of
the masses and bring them onto an Islamic way of life.

Method: Through the means of lectures, sermons and advice,

sometimes defending Islamic beliefs and sometimes advising
towards general reform. Added to that, practically, the leaders
and responsible people of society should be made to under-
stand their social and cultural problems along with its harms,
after which they should be given the responsibility of also see-
ing to its reformation.

Practical implementation: Maulana Qasim Nanotwi under-

took journeys to the outlying areas and also sent his students.
The purpose of these journeys was to deliver lectures to the
masses on important Islamic issues, answering the objections
of the non-Muslims against Islam and clarifying doubts cre-
ated by deviant sects. For the purpose of reforming the social
ills of society, Maulana delivered lectures, whereby he would

20
explain the harms of the evil customs which had become
part of their culture. A written pledge was also taken from
the leaders and responsible people of the community, which
they were made to sign and endorse, in which they pledged
to take an active role in bringing an end to these social ills
and customs. Some of the results of Maulana’s efforts were;

a) The revival of widow’s re-marriages, a practice regarded as

contemptible in society
b) Women of affluent households began discarding the dress
of the Hindu women, which was customary for women of
such households
c) The practice of taziyat - mourning the death of Sayyidu-
na Husain  in every Masjid on the 10th of Muharram by
means of a procession acting out the scene of Karbala, was
brought to an end
d) Customs of marriage and death were slowly rooted out.

6) To establish and promote all on the path of the Ahlus

Sunnah wal Jama’ah, ensuring they do not fall into mis-
guidance and deviation, and extricating those who had gone
astray from their incorrect beliefs.

Method: By endearing oneself to the people and showing

them one’s love and willingness to sacrifice for them. By re-
alizing that you are their well-wisher, they will begin to re-
spect you and will be willing to obey and follow your creed.
Then, even if some members wish to oppose you, the rest of
the people will make sure they are unsuccessful.

21
Practical implementation: Deoband was an area which was
deeply sympathetic towards and influenced by Shia ideology
and inclinations, although the people were not Shia. Maulana
Qasim Nanotwi made great efforts to remove these evil effects
from the people. Maulana said regarding his effort in this di-
rection, “First I became part of the people of Deoband, then
I made them part of me.” Maulana Zul-Fiqar Ali once com-
mented, “We could not oppose Maulana in the least bit, as
our children had already entered into his grasp and influence.”

7) To spread Islam and its beautiful teachings to all countries

of the world, to non-Muslims as well as Muslims, regardless of
their nationality or language.

Method: Tabligh in the people’s local language, explaining to

them that true wisdom and success lies in the way of the Am-
biyaa (messengers) of Allah, not in their superficial wisdom
and so-called progress. Other languages should be learnt for
this purpose.

Practical implementation: Maulana Qasim Nanotwi ex-

pressed this desire at the end of his life when he said:
If only I knew English, I would have travelled to Europe to
prove to the claimants of wisdom and philosophy that true
wisdom and philosophy is not what they have understood it
to be, but is rather that knowledge which emerged from the
hearts of the Ambiyaa and settled in the enlightened hearts of
their followers, and that success and progress in this world is
hidden in that wisdom and philosophy.

22
This desire of his was fulfilled after his demise, in the form
of foreign students who studied at the Darul Uloom and
translated and conveyed the message of Deen to all parts of
the world.

8) To fill the vacuum of writing and authoring by presenting

Islam according to the necessity of the hour.

Method: Authoring books oneself and encouraging other

graduates to do the same, especially on pressing issues affect-
ing the Muslim Ummah.

Practical implementation: Maulana Qasim Nanotwi him-

self wrote many books in a new unique style and format, to
counter certain modern and deviated ideologies, especially
from a philosophical point of view. He also encouraged his
students to author books on certain relative subjects, whom
he assisted with his input.

9) To keep international Islamic brotherhood alive and work

towards maintaining (and presently establishing) an Islamic
Khilaafah.

Method: Rendering assistance to other nations and people

solely on the basis of Islamic brotherhood, and assisting
those who have established a true Islamic Khilaafah (or even
reside in a country of Muslims) whose existence is being
threatened by the enemies of Islam.

23
Practical implementation: Maulana Qasim Nanotwi and
other teachers of the Darul Uloom established ties with the
khalifah of the Muslims, the Sultan of Turkey. They practi-
cally supported the Turks by establishing a fund to assist them
in battle expeditions, for which they collected thousands of
rupees. Maulana himself donated all his and his wife’s posses-
sions for this cause.

10) To maintain freedom and independence in their expres-

sion of knowledge so that their teachings remain free from the
influence of other groups and governments.

Method: By avoiding any assistance from the state and suffic-

ing upon the sincere assistance, albeit limited, of the Muslim
public.

Practical implementation: This was one of the policies of the

Madrasah drafted out by Maulana Qasim Nanotwi. In the
draft, he had written:
… (6) As long as there remains no fixed definite means of
income for the madrasah, the madrasah will, by the will of
Allah, continue to run, on condition that our attention is
turned to Allah for assistance. In the case that such a fixed
means of income is attained, for eg. a property, factory, shop-
ping centre or the promise of a rich man who is true to his
word, then I feel that the fear and hope in Allah which is
the basis of Rujoo’ ilAllah (turning to Allah for assistance)
will slip from our hands, the unseen help of Allah will cease
and dissension will ensue between the men in charge of the

24
 madrasah. In brief, with regards to income and building ex-
penditure etc. there should always be some sort of disorder
or lack of means. (7) I understand the aid of the govern-
ment and even of the leaders to be extremely harmful. (8)
As far as possible, such people’s contributions who have no
hope or desire for name and fame from their contributions
seem to be a means of greater barakah (blessings). In short,
the sincerity of the donors will be a means of more stability
for the madrasah.5

Thus, it is not the system of the Ulama of Deoband to limit

Deen to a few aspects, labouring under the misconception
that this is the entire Deen. Rather, every aspect and branch
of Deen is firmly adhered to in a moderate, enveloping
maslak (ideology).6

CONTRIBUTION TO KNOWLEDGE

The Ulama of Deoband have played a mind-boggling role in

spreading the knowledge of Deen in this day and age. Their
efforts to preserve the pristine purity of Islam were mostly
directed to spreading the knowledge of Deen in every facet.

From the various aspects of knowledge, the greatest knowl-

edge is that of the Qur’aan, towards which the Ulama of
Deoband gave the greatest attention. Shaykhul Hind Mau-

5 Tareekh Darul Uloom Deoband v.1 pg.154

6 Condensed from ‘Maslak Ulama Deoband’ by Qari Muham-
mad Tayyib, with minor changes.

25
lana Mahmudul Hasan Deobandi, on being released after four
years of imprisonment in Malta, said to a large group of Ula-
ma who had come to meet him in Deoband:
We learnt two lessons during our stay in Malta. The more I
pondered over the decline and fall of the Ummah in all as-
pects, whether deeni or dunyawi (religious or worldly), the
more I was convinced that there were two primary causes for
it:
(1) Deserting the Qur’aan
(2) Fighting over petty issues
Thus, I intend to spend the rest of my life in propagating the
words and meanings of the Qur’aan, by establishing makaatib
(primary madrasahs for Islamic learning) in every single area
to teach children the method of reciting the Qur’aan, and by
initiating adult lessons in which the meanings of the Qur’aan
will be taught to the public and in which they will be encour-
aged to practice on its teachings. I have also resolved not to
allow any internal fights to break out (especially amongst the
Ulama).7
As a result, the effort of the Ulama of Deoband with regards to
spreading the knowledge of the Qur’aan amongst the masses,
can be summed up in the following points:

(1) They established thousands of makaatib, if not millions,

not only in India, but all over the world, wherein the recita-
tion of the Qur’aan and basic Deeni knowledge was taught to
Muslim children.
(2) Great emphasis was placed on reciting the Qur’aan with
7 Akaabir-e-Deoband kya thei pg.17

26
Tajweed, which was taught to children and adults alike.
(3) Classes for the memorization of the Qur’aan were estab-
lished all over the world.
(4) They conducted lessons of the Qur’aan daily after a spe-
cific Salaah, for the benefit of the adults.

Maulana Aashiq Ilaahi Barni writes:

The Ulama of Deoband have chosen a special course of ac-
tion to advise the people coming for Salaah and to reform
them; to translate the Qur’aan and explain it in the local
languages after the Fajr or Isha Salaah in the local Masjids.
There is great need for this, and since the people are present
in the Masjid for Salaah, and are in need of self-reformation
as well as the rectification of their families, (this is the ideal
opportunity). When they daily get a chance to listen to
the Qur’aan speaking to them, it becomes easier for them
to reform themselves, as well as their wives and children.
Without doubt, advice and reminding is beneficial for the
believers. Without advice and reminders, Shaytaan would
make a man do whatever he wishes.8

In the academic sphere, they introduced kitaabs (books) on

the different aspects of the Qur’aan into their syllabus and
curriculum. The translation of the entire Qur’aan with a
brief tafsir of the verses, begins from the very early years of
the Aalim course. After completing this, tafsir (detailed com-
mentary) is made of the entire Qur’aan, using ‘Jalalain’ of
Allamah Jalaalud-Deen Mahalli and Allamah Jalaalud-Deen
8 Al-Anaaqeedul Ghaaliyah pg.285

27
Suyuti as the basis of discussion. After this, a portion of the
tafsir of Qadhi Baydhawi is taught, in which the intricacies of
tafsir are pointed out. Tafsirul-Madaarik is also taught at some
institutes.

Different books on Tajwid are taught, a favourite being ‘Ja-

maalul Qur’aan’ of Maulana Ashraf Ali Thanwi and the fa-
mous ‘Muqaddamah’ of Allamah Jazari. Those madaaris which
have the faculty of Qira’ah generally teach ‘Hirzul Amaani wa
Wajhut Tihaani’ of Allamah Shatbi, after which some works
of Allamah Jazari are taught. The entire Qur’aan, according to
the seven and ten qira’aat, are also recited before one’s teach-
er, after which one normally receives ijaazah in the subject.
With regards to Usoolut Tafsir (the principles of Tafsir) and
Uloomul Qur’aan (the sciences of the Qur’aan), the basic
principles and important aspects are dictated to the students
at the beginning of their study of Jalalain and Baidhawi, and
the study of ‘Talkhisul-Itqaan’ is recommended. ‘Al-Fawzul
Kabir’ of Shah Waliullah on this subject is also taught. Along
with this, many kitaabs were authored or written on different
subjects pertaining to the Qur’aan by the Ulama of Deoband,
many of which were masterpieces.

Hereunder is a brief introduction to some academic services

which were rendered by the Ulama of Deoband to some of the
aspects of Qur’aanic knowledge.

28
 TAFSIR
One such field, in which the magnificent works of our Ula-
ma stand out like a rose in a concrete floor, is the field of
tafsir (commentary of the Qur’aan). All the various tafaasir
written by our Ulama, despite each having its own unique
style, are unified in their objective, which is to simplify the
understanding of the Noble Qur’aan for the Ummah. A few
of the famous tafaasir are:

Tafsir-e-Uthmaani: After realising that the rut in the Um-

mah has set in due to abandoning the Qur’aan, Shaykhul
Hind Maulana Mahmudul Hasan Deobandi decided to
simplify the Urdu translation of the Qur’aan rendered by
Shah Abdul-Qaadir Dehlawi, the son of Shah Waliyyullah.
Shaykhul Hind commenced writing while he was impris-
oned in Malta by the British. After completing the transla-
tion, Shaykhul Hind began to write footnotes, which was
actually the tafsir of the verses. He only managed to finish
until the end of Surah Aal Imraan before death overtook
him. Maulana Shabbeer Ahmad Uthmaani thereafter took
up the great task of finishing the footnotes, bringing the
book to completion in 1350 A.H.

Allamah Yusuf Banuri (or Binnori), after commenting on

a few beneficial books of tafsir and some concise works of
tafsir, briefly expounds on the merits of this work:
Whoever wishes to understand the words of the Qur’aan in
the Urdu language in a most amazing manner, through the
most eloquent expressions, in the shortest amount of time,

29
 should study the notes of tafsir of the Qur’aan which were
written by our Mashaayikh, the Shaykh of his time Al-Aarif
Maulana Mahmudul Hasan Deobandi (passed away in 1339
A.H.) who was famously known as Shaykhul Hind, and the
researcher of the present era, our teacher Maulana Shabbeer
Ahmad Uthmaani. They have accomplished an amazing feat
in this book, with regards to explaining the words of the
Qur’aan and clarifying the purpose of its revelation in words
which are all like shining pearls and sparkling gems.

Many a time, a confusion or academic problem that cannot

be solved by paging through these huge voluminous works
and searching through this vast material (of Tafsir books) has
been solved herein in the shortest of words or by the most
fine and deep indications. May Allah reward their beautiful
efforts. This book is such that even the scholars cannot be in-
dependent of it in any situation, let alone the students during
their student days. There is no book from amongst the pub-
lished books of tafsir which have reached us which can take
its place or substitute it.9

Maulana Ashraf Ali Thanwi, the Ustaaz and Shaykh of Mau-

lana Shabbeer Ahmad Uthmaani, expressed his admiration of
this kitab to Maulana Uthmaani during the last few days of his
life in the following words:
I have already endowed all the books I owned as waqf to
the library. However, I kept two books behind by me, both
of which are very beloved to me; one is your Tafsir of the
9 Yateematul Bayaan pg.40-41

30
 Qur’aan and the second is Jam’ul Fawaaid.

Maulana Husain Ahmad Madani, a contemporary, had

commented:
Without doubt, Allamah Uthmaani has condensed the
ocean in a water-bag by abridging voluminous works of
Tafsir (in these pages).10

Bayaanul Qur’aan: Maulana Ashraf Ali Thanwi complet-

ed Bayaanul Qur’aan in 1353. Some parts of Bayaanul
Qur’aan were written after spending up to half an hour in
pondering over the verses, walking around in circles and
making dua to Allah, till Allah would finally open his heart
and inspire him with a tafsir and explanation of the verses
he was writing on. Whichever tafsir and explanation Allah
placed in his heart, he would search for in the books of the
salaf (pious predecessors) and quote it directly from there,
whereas the tafsir was actually what Allah had placed into
his heart. Due to this, writing it took up alot of time, and
many books of tafsir had to be consulted.11

Commenting on this book, Allamah Anwar Shah Kashmiri

said:
I would always think that Urdu books are empty of Ilm
(knowledge) and tahqeeq (thorough research). Howev-
er, after studying the tafsir of Maulana Thanwi, I had to
change my view. I now have realized that Urdu books too
10 Kamaalaate Uthmaani pg.102, 103
11 Ashrafus-Sawaanih v.3 pg.50.

31
 are filled with academic research of the highest level.12

He had also stated to Qari Muhammad Tayyib:

I thought that there was no (new) knowledge to be found in
Urdu books, due to which I considered reading Urdu books
as useless and a waste of time. However, after I got a chance to
read Bayaanul Qur’aan, I realized that there is (great) Uloom
(knowledge) to be found in Urdu books. From then on, I
developed a desire to read Urdu books, and the insignificance
which I had previously attached to Urdu books in my mind
began disappearing.13

This three-volume masterpiece is unique in the following as-

pects:
(1) Lengthy narratives and rulings were excluded, the object
being a basic understanding of the Qur’aan.
(2) In those verses in which many opinions have been proffered
regarding the meaning, only the preferred one is mentioned.
(3) This tafsir benefits both, the general masses and the Ulama.
For the Ulama, a special foot-note has been added in Arabic
consisting of balaaghah (eloquence), nahw (grammar), fiqhi
masaa’il, the different qira’aat as well as the masaa’il of Tasaw-
wuf extracted from the Qur’aan.
(4) Short notes of tafsir have been written which are profound
in meaning and answer many objections, questions or doubts
which might occur to one who merely sees the translation.
12 Foreword of Bayaanul Qur’aan, published by Idarah-Tali-
faate-Ashrafiyyah
13 Taqadduse Anwar pg.95

32
Ma’aariful Qur’aan: Maulana Muhammad Idrees Kande-
hlawi began writing this tafsir consisting of eight volumes
in 1382 (1962). He had based his translation on that of
Shah Abdul-Qaadir. He was known to have a special talent
in pointing out the connection between the verses, which is
an important aspect of tafsir. Masaa’il of aqaa’id (beliefs) and
fiqh have been explained in ample detail. Aayaat which are
used as proofs by the other religions and deviated sects have
been given special significance, and all their objections have
been answered. Before he passed away, he was only able to
finish till Surah Saaffaat. His son later completed the tafsir.

Maʿaariful Qur’aan: In 1373 (1954), Mufti Muhammad

Shafīʿ Uthmaani commenced lessons of tafsir on Radio Pa-
kistan. The lesson was delivered every Friday on a selected
portion of the Qur’aan and was meant to cater for the needs
of every average Muslim. However, upon receiving numer-
ous requests from enthusiastic listeners to publish the tafsir
in book form, he began its compilation and completed it in
1963.

Shaykhul Hadith Maulana Muhammad Zakariyya had writ-

ten:
Nowadays, many bright thinkers and commentators of
the Qur’aan have sprung up who are, in their assumption,
self-proclaimed Mujtahids. They write books which they
claim to be commentaries of the Qur’aan, wherein they lib-
erally separate themselves from the path of the Ahlus-Sun-
nah wal Jama’ah. Because the language of their books is

33
 clear and attractive, the new generation cling to them and
exaggerate their praises. Writers and reporters who have simi-
lar inclinations write forwards and reviews to their books and
reviews for it, which are then published in the newspapers. I
have heard from my friends that such books have lost attrac-
tion in the eyes of many people due to the publication of this
Tafsir. Because it has been written in modern clear language,
and is totally in accordance with the path of the Ahlus-Sun-
nah wal Jama’ah, people from all walks of life are turning
their attention towards it (and benefitting).14

Some of the specialities of this tafsir are the following:

(1) During the writing of this tafsir, Mufti Shafi’ kept in mind
that it should be simple, since the average Muslim is not able
to understand technical terms and finer points.
(2) Special importance was given to discussing those topics
which generate the love and greatness of Allah  and Nabi
 in one’s heart. Likewise, those points have been adequately
discussed which encourage a person to correct his actions and
to practise on the Qur’aan. Masaa’il have been discussed in
detail, since it needs to be practically implemented. Modern
issues and ideologies have also been tackled.
(3) Before the detailed tafsir, an overview of the verses is men-
tioned which suffices for a busy person to understand the
Qur’aan.

These are just a few examples of their endeavours in this field.

Many more deserve mention, especially the services of Ulama
14 Ma’aarif Shaykhul Hadith

34
of the calibre of Allamah Shamsul Haqq Afghaani, Maula-
na Ahmad Ali Lahori, Maulana Abdul-Haqq Haqqaani etc.,
which is beyond the scope of this small treatise. The above
briefly proves that the Ulama of Deoband did everything
in their ability to fulfil the need of the time i.e. to create in
the masses an understanding of the Qur’aan. May Allah 
accept their concerted efforts and ignite in our hearts that
same flame of desire to serve Deen.

TAJWID AND QIRAA’AH

Maulana Rahmatullah Kiranwi, the famous debater, migrat-
ed to Makkah Mukarramah shortly after the battle of Inde-
pendence in 1857. While there, he sensed that the Arab Ula-
ma had no respect or reverence for the Ulama of India. This
was primarily due to the fact that they were generally unable
to recite the Qur’an correctly, despite being learned, as the
madaaris gave little importance to this branch of knowledge.
After establishing Madrasah Saulatiyya in Makkah, he enlist-
ed the services of Qari Abdul-Qaadir of Madras, an expert
Qari who had just recently qualified from Azhar University.

As a result of his efforts, sincerity and dedication, the In-

dian children studying in the madrasah began reciting so
correctly and beautifully that the Arabs, on hearing their
recitation in the jalsah, became ecstatic. Years later, Qari Ab-
dullah Makki, an expert Qari from India who migrated with
his father to Makkah, took the Madrasah to new heights, till
it came to be regarded as the centre of Qiraa’ah in Makkah.

35
Haji Imdaadullah Muhaajir Makki wrote a letter to Maulana
Ashraf Ali Thanwi in 1310 A.H., in which he complained of
the condition of the Ulama of India who are unable to re-
cite Qur’aan properly, because of which the Arab Ulama look
down upon and despise them, and refuse to perform Salah
behind them. Maulana Ashraf Ali Thanwi soon took up the
opportunity of studying Tajwid and Qiraa’ah under the tute-
lage of Qari Abdullah Makki, whom Maulana Thanwi would
imitate to perfection.

Maulana Thanwi gave great importance to these subjects. He

wrote several books, one of the most famous being Jamaalul
Qur’aan, which is a wonderful primer to the subject of Tajwid
and is taught in majority of the Madaaris. It was due to the
encouragement of Maulana Thanwi, or rather upon his insis-
tence, that the faculties of tajwid and qiraa’ah were started in
various Madrasahs all over India, and these subjects began to
flourish amongst the Ulama.15

When Maulana Husain Ahmad Madani assumed the role of

Shaykhul Hadith and the head teacher of Darul Uloom, he
stressed the importance of these subjects to the extent that the
study of tajwid was made mandatory for all students. Only
those students who had studied the books of tajwid and had
recited a portion of the Qur’aan correctly according to the
laws of Tajwid to their teachers, would be given sanad and

15 Condensed from an article prepared by Mf. Mahfoozur-Rahman

Uthmaani on ‘The role of the Madaaris of Gujraat in spreading the knowl-
edge of Tajwid and Qiraa’ah

36
allowed to qualify. When Maulana would hear anybody re-
citing incorrectly, he would become infuriated.16

Qari Abdur-Rahman Makki, the younger brother and

prized pupil of Qari Abdullah Makki, had rendered a great
service to these sciences. He was from amongst those who
had introduced this subject to the Ulama of India on a wide
scope. His Fawaa’id Makkiyyah, a simple but comprehen-
sive introduction to tajwid, is also included in the syllabus
by most madaaris affiliated to Darul Uloom. He sent one
of his selected and distinguished students, Qari Abdul-Wa-
heed Illaahabadi, to Deoband, who became the first Qari to
teach the subjects of Tajwid and Qiraa’ah in Deoband. His
first student was Qari Muhammad Tayyib Sahib (the grand-
son of Maulana Qasim Nanotwi) who was the first Qari to
qualify in Darul Uloom. Qari Abdul-Waheed served Darul
Uloom for 45 years.

After his demise, Qari Hifzur-Rahmaan Partaabgarhi, an-

other student of Qari Abdur-Rahman Makki, took over his
position as the head Qari of the institute. He had memorized
all the books of Tajwid and Qiraa’ah which he had studied.
Qari Fatah Muhammad Paani-Patti, a blind Qari who grad-
uated and studied qiraa’ah at Darul Uloom Deoband un-
der Qari Hifzur-Rahmaan Partaabgarhi, was also one of the
leading Ulama in these sciences. His Inaayaate-Rahmaani,
a three-volume commentary of Hirzul Amaani which deals
16 Darul Uloom Deoband aur Khidmaat-e-Tajwid wa Qiraa’at by
Qari Abul Hasan Azmi

37
with the 7 qiraa’ats, is the first Urdu commentary of this kita-
ab, an astounding feat and a well-researched work of this Qari.

Qari Dhiyaa’ud-Deen, another student of Qari Abdur-Rah-

man Makki, the author of Khulasatul Bayan in Arabic on Ta-
jwid, and his son, Qari Muhibbud-Deen of Illaahabad, are also
worthy of mention, due to their great services which they had
rendered in these subjects. In recent times, Qari Abul Hasan
Azmi, the head Qari of Darul Uloom for over thirty years, had
compiled more than 100 books on these subjects.

Because of the efforts of these great Qurra and others of their

calibre, Tajwid and Qiraa’ah has become much more common
in the madaaris. Consequently, many common people have
also become aware of the importance of this branch.

HADITH
The Ulama of Deoband had understood that the primary and
most important source by which the Qur’aan could be un-
derstood is the Ahaadith of Rasulullah , since one of the
primary duties of Rasulullah  was to explain the Qur’aan to
mankind. We have also been commanded to obey and follow
Rasulullah , for which one will have no other option but to
study the Hadith as well. Trying to understand the Qur’aan
on one’s own without seeking guidance from the Hadith is
actually deviation. The Ulama of Deoband gave so much im-
portance to this branch of knowledge that they surpassed all
others in this field in the last century, as was attested to by

38
Shaykh Abdul-Fattah Abu Ghuddah.

An important part of the Hadith syllabus at Darul-Uloom

Deoband and its branches17 is the teaching of Mishkatul Ma-
saabih. In the final year of the course, lessons are delivered
on the Sahih of Imaam Bukhari and that of Imaam Muslim,
the Sunans of Imaam Tirmizi, Imaam Abu Daud, Imaam
Nasa’i and Imaam Ibn Maajah, Sharh Ma’anil Aathaar of
Imaam Abu Jafar Tahaawi, Ash-Shamaailul Muhammadi-
yyah of Imaam Tirmizi and the Muwatta of Imaam Maalik
acc. to the narration of Yahya Masmoodi and Muhammad
ibn Hasan Shaybaani. Other books of Hadith are also taught
in the initial years. With regards to Usoolul Hadith (the
principles of Hadith), Nuzhatun Nazar, the commentary of
Nukhbatul Fikar, both authored by Hafiz Ibn Hajar Asqa-
laani, as well as the Muqaddamah of Shaykh Abdul-Haq
17 The syllabus taught in Darul-Uloom Deoband and the vari-
ous Madaaris which are affiliated to it is a revised version of the Dars-
e-Nizaami. The Dars-e-Nizaami was originally formulated by Mulla
Nizaamud-Deen Sahaalwi who passed away in 1161 A.H. He was a great
scholar of that era and a contemporary of Shah Waliullah. When revising
this syllabus, the Ulama of Deoband added to it many of the ideas which
were expressed by Shah Waliullah. It mainly consists of books on the
classical Islamic sciences; Tafsir, Hadith, Fiqh, the principles of Tafsir, of
Hadith and of Fiqh, Arabic grammar and Arabic literature. This syllabus
has produced thousands of men well-versed in the fields of knowledge.
The great peculiarity of this syllabus is that more attention has been
paid in it to the creation of depth, insight and the power of reading in
the student. Although immediately after the completion of this course,
proficiency is not acquired in any particular subject, this much ability is
surely created that, through one’s own independent reading and labour,
one may acquire proficiency in any subject of one’s liking.

39
Dehlawi are taught. The ‘Muqaddamah’ of Ibnus-Salaah is
also taught in some madaaris.

One speciality with regards to their method of teaching Had-

ith, is that they try not to miss a single Hadith from the books
they are teaching. At the very least, they complete the entire
Sahih of Imaam Bukhari and that of Imaam Muslim, the en-
tire Sunan of Imaam Abu Daud and the entire Sunan and
Ash-Shamaail of Imaam Tirmizi. Various portions from the
other books are also taught.

Their lessons are not centred around a few selected chapters

of these books of Hadith, as is the common practice in the
Islamic Universities nowadays. During the lessons, the stu-
dents sometimes recite the Ahaadith to their teacher, while the
teacher sometimes recites it to the students. Their lessons of
Hadith include discussions on the mazaahib of the different
Imaams, their proofs, and their understanding of the Ahaa-
dith being taught. Respect is maintained at all times for all
the Imaams of Fiqh and the Muhadditheen. Every Hadith is
understood in light of the statements and explanations of the
Salaf (pious predecessors) and remaining within their mizaaj
(outlook and way of thinking). At the same time, the scope of
the Hadith is expanded to shed light on current-day matters
and deviations, along with their solutions or answers provided
within the Hadith, proving its relevance to modern times.

They endeavour to first ascertain the objectives and temper-

ament of Rasulullah  by looking at the deeper meaning or

40
general principle found in all the narrations dealing with
that subject, and explain all the related Ahaadith accord-
ingly. This enables them to place every Hadith in its cor-
rect context and apply it to its appropriate circumstance
and situation. For this reason, they give great attention to
reconciling between all such Ahaadith which are apparently
contradictory. If they opt for a particular view which is the
apparent meaning of a certain narration, they do not reject
or brand all the other ahaadith on that subject as weak. They
prefer to interpret or explain each narration in a sensible,
logical and palatable manner, which appeals to one’s heart.

Allamah Zaahid Kawthari writes about the achievements of

the Ulama of Deoband:
Their achievements in the field of hadith in the last century
has been above all expectations. Their illustrative commen-
taries on the Sihaah Sittah are vast treasures of ahaadith
pertaining to the laws of Shari’ah.”18

He goes on to mention by way of example, Fathul Mulhim,

Faydhul Baari and Badhlul Majhud, as well as I’laaus Sunan
and Aathaarus Sunan. Sayyid Rashid Ridhaa, a famous lib-
eral and modernist scholar of Egypt, wrote the following:
Had it not been for the attention which the Ulama of India
had devoted to the subject of Hadith in this day and age,
this subject would have died out in the Eastern countries.
In Egypt, Syria, Iraq and Hijaz, this knowledge had been
declining from the tenth century, till this knowledge had
18 Maqaalaatul Kawthari

41
 weakened to that extent that it had reached its pinnacle of
weakness by the beginning of the fourteenth century.19

Let us take a look at some of their scholarly achievements in

the science of hadith:

Sahih Bukhari
(1) After ten years of effort, Maulana Ahmad Ali Saharanpuri
published a corrected version of Sahih Bukhari from his Ah-
madiyyah printing press. In this print, he added many footnotes
(which in itself, is a complete commentary and a unique synop-
sis of all the commentaries written before). He also had written a
wonderful foreword to Sahih Bukhari, which comments on the
different characteristics of the kitab. The last tenth of the kitab
was corrected and annotated by Maulana Qasim Nanotwi, from
Kitaabul Muhaaribeen till the end (according to the opinion of
Shaykh Yunus Jaunpuri). The first volume was printed in 1851,
and the second in 1853. It is important to understand that this
was the first time in the entire world that Sahih Bukhari was
published in printed form. Before this, all existing manuscripts
were handwritten. It was not until ten years later that the print-
ing of Sahih Bukhari began in Egypt.20 Maulana Ahmad Ali is
also known to be the first to have published the Sahih of Imaam
Muslim together with its commentary by Imaam Nawawi.

(2) Laami’ud Daraari: This is a compilation of the amazing

19 Introduction to ‘Miftaah Kunuzis Sunnah’ Pg.6
20 Al-Furqan pg.47-53, vol.80, issue 12, Muharram 1434.

42
and insightful lessons of Imaam Rabbani Maulana Rashid
Ahmad Gangohi. They were penned down in Arabic
during the course of the lessons by his student, Maulana
Muhammad Yahya Kandehlawi. His son, Shaykhul Had-
ith Maulana Muhammad Zakariyya Kandehlawi, then for-
warded the Kitab with a splendid introduction to Imaam
Bukhari, his Sahih and the science of Usoolul Hadith. He
also added many beneficial footnotes to the commentary.

Allamah Yusuf Banuri wrote in the introduction to this great

commentary:
The Muhaddith and Faqeeh of these times, Shaykh Rashid
Ahmad Gangohi had perfectly combined between the
knowledge prevalent amongst the Ulama and the knowl-
edge of the men of hearts (Sufiyaa). He was also blessed
with a nur in his heart which would reveal to him that
which other people were unable to perceive. He would
bring forth such explanations for intricate, confusing mat-
ters of Fiqh and Hadith which were not to be found in
huge voluminous works. He was granted the fortune for
his entire blessed life to teach the six Sihaah throughout
the day except for a short period in between. For almost
half a century, he taught Hadith and Sunnah, without ever
becoming tired, exhausted or weary, in spite of his preoccu-
pation with spiritual training of the nafs and purification of
hearts through the means of azkaar and spiritual attention
(towards the seekers)...Along with this, he would also pass
fatwa regarding matters which would crop up and answer

43
 questions sent to him.21

Allamah Banuri also wrote the following:

The seeds which were planted by Shah Waliullah with regards
to Tafaqquh fil Hadith (creating a deep understanding in the
subject matter of the Ahaadith) were transformed into a tree
by Maulana Gangohi. He was the last person in this chain
who were able to understand the Ahaadith in the light of the
spiritual Nur which they possessed in their hearts and as a
result of their deep connection with Allah. Allah had bless-
ed him with faqaahatun-nafs (deep understanding of Deen
which was ingrained within him). He successfully fulfilled the
responsibility of proving the Hanafi mazhab through sound
proofs from Hadith and correctly interpreting and explaining
those Ahaadith which apparently seem conflicting.

He absolved the Hanafi Fiqh from those minor subsidiary de-

tails which were mentioned by some latter-day Hanafi Fuqaha
which were in opposition to the Ahaadith. He chose a moderate
path in Fiqh, between excessive laxity and extreme stringency.
He (often) explained the Ahaadith in a manner which surpassed
the explanations of the (previous) commentators of Hadith, in-
cluding Ibn Battaal, Muhallab, Ibnut-Teen, Ibnul Muneer, Qa-
dhi Iyaadh, Khattaabi, Ibn Hajar and Ayni. There are innumer-
able examples of this in Al-Kawkabud Durree and Laami’ud
Daraari. In particular, with regards to the chapter headings (of
Bukhari), Maulana Gangohi had proferred such explanations
which are mind-boggling and by far supercedes what Hafiz Ibn
21 Muqaddamah Laami’ud Daraari

44
 Hajar and Ayni have written.22

(3) Faydhul Baari: The discourses of Allamah Anwar Shah

Kashmiri on the Sahih were penned down in Arabic by
Maulana Badre-Aalam Meerthi, after attending his lessons
for a few years and taking notes. A renowned Syrian Scholar,
Shaykh Abdul-Fattah Abu Ghuddah remarked about Fayd-
hul Baari in the following words:
This book is filled with abundant knowledge which one
will not be able to find in the previous commentaries of
Bukhari.23

(4) Al-Abwaab wat Taraajim: Shaykhul Hadith Maulana

Muhammad Zakariyya Kandehlawi had herein mentioned
seventy principles which will aid one in understanding the
chapter headings of the Sahih. He provided useful com-
ments on every chapter, showing the link between the chap-
ter heading and the Ahaadith which would follow.

Allamah Yusuf Banuri has written:

The debt of commentating and explaining the Sahih of
Bukhari was certainly a responsibility upon the shoulders
of the Ummah, as stated by Ibn Khaldun. Sakhaawi has
claimed that the debt had been payed off and fulfilled by
the work Fathul Baari. Our teacher, Imaam Kashmiri had
said that their teacher, Shaykh Mahmudul Hasan Deoban-
22 Muqaddamah Baaqiyaat Fataawa Rashidiyyah, quoting from Bayy-
inaat 1398 A.H.
23 Muqaddamah of At-Tasreeh bimaa Tawaatara fee Nuzulil Ma-
seeh

45
 di who was known as Shaykhul Hind, used to say that the
debt of commentating and explaining the chapter headings
of Bukhari is still a responsibility upon the shoulders of the
Ummah which is yet unfulfilled.

I used to previously say that had ‘Sharh Al-Abwaab wat Taraa-

jim’ of Shaykhul Hind been completed, this debt would have
been paid off, but it was unfortunately not completed. I now
say that this fortune was destined in the lot of Shaykh Zakari-
yya, who has now fulfilled and paid off this debt (on behalf
of the Ummah).24

(5) Anwaarul Baari: Maulana Sayyid Ahmad Ridha Bijnori

had written an Urdu commentary of Bukhari in 19 volumes.
He only managed to complete till the end of Kitaabus Salaah,
along with a discussion on the last chapter regarding Imaan and
Tawhid. This kitab is filled with amazing research and knowl-
edge, gleaned mostly from the knowledge of the various Ulama
of Deoband, specifically Allamah Anwar Shah Kashmiri.

Sahih Muslim
(1) Fathul Mulhim: This is the masterpiece commentary writ-
ten by Maulana Shabbeer Ahmad Uthmaani. Allamah Zaahid
Kawthari wrote:
It can rightfully be said that there hasn’t been a commentary
which fully expounds on Sahih Muslim in all aspects. If one
finds a commentary which, for example, delves into fiqh or
24 Condensed from his foreword on ‘Laami’ud Daraari’

46
 aqaa’id of one specific mazhab, it will overlook the views of
all the other mazaahib. This method does not satiate a true
student. In some, one will see that disregard was shown
to a muqaddamah (introduction), although this was one
of the earliest works of the Ulama of hadith, which serves
as an introduction to the technical terminology applied
by the Muhadditheen and which rightly deserves detailed
commentary. One will also find many commentaries which
do not comment on the narrators albeit the dire need. I
was immensely pleased by this bulky splendid commentary
since I found it to be adequate in every aspect and it has
successfully filled the void which I have mentioned. We
have now found the lost treasure we had been searching
for.25

This book had remained incomplete for many years after

the death of Maulana, but had finally been completed by
Mufti Muhammad Taqi Uthmaani. This completion earned
him praise from the Ulama fraternity worldwide. In it, he
discussed many modern-day pertinent issues and clarified
many misconceptions of the modernists and the western
world.

(2) Al-Hallul Mufhim: This is a compilation of the brief

commentary delivered by Imaam Rabbaani Maulana Rashid
Ahmad Gangohi. They were penned down in Arabic during

25 He had said much more regarding the kitab which has been left
out here for the sake of brevity. One may refer to ‘Maqalaatul Kawthari’
for more details.

47
the course of the lessons by his student, Maulana Muhammad
Yahya Kandehlawi. Beneficial footnotes were added by Mau-
lana Muhammad Aaqil.

Sunan Abi Daud

(1) Bazlul Majhud: This commentary was written by Maula-
na Khaleel Ahmad Saharanpuri. Maulana Ashraf Ali Thanwi
had written:
I found this kitab to be sufficient in explaining the subject of
sanad (chain of narrators), satisfactory with regards to fiqh
and detailed in the discussion of logical and Sharʿi proofs.26

Shaykhul Azhar Dr. Abdul-Haleem was requested to write a

few introductory words to this kitab. He said, “This great kitab
is in no need of any introduction”. Similar sentiments were
expressed by Shaykh Abu Zuhrah of Egypt.27

The famous Egyptian Muhaddith and Sufi, Shaykh Muham-

mad Haafiz Tijaani wrote:
This beautiful commentary is a clear proof of the mastery
and talent of the author in the science of Hadith, which is
only Allah-given... Allah opened through him many finer and
deep meanings in the beautiful garb of the Arabic language.
This commentary is actually a blessing from the blessings of
Allah which has been specially granted to the author. Allah
purified him, his mind and his choice of words, and thereby
26 Foreword of Bazlul Majhud.
27 Zikre Zakariyya pg.216

48
 enabled him to remove any apparent kind of contradiction
or confusions within the Sunnah, utilizing strong proofs,
impartiality and keeping in mind the respect of Ulama,
and abstaining from prejudice which is caused by one’s en-
vironment and blind following.

This commentary of ‘The Sunan of Abu Daud’ is the ‘cher-

ry on the top’ of all commentaries, and the author is the
‘cherry on the top’ of all commentators. He is a symbol
of knowledge and sincerity, and a result of Taqwa. In this
commentary, you will notice the author implementing the
maslak of Imaam Maalik with regards to the Sunnah, im-
bibing the soul of Imaam Abu Hanifah in the delicate art of
extracting and deducing (laws from the Hadith), portray-
ing the knowledge of Imaam Shafi’ee in deriving principles
and their subsidiary branches (which branch out from the
origin) and adopting the piety of Imaam Ahmad due to his
downright precaution.28

Sunan Tirmizi
(1) Ma’aarifus Sunan: This is a masterpiece of Allamah
Muhammad Yusuf Banuri which only reached till Kita-
abul-Hajj. He mainly quoted, explained and referenced the
statements of his teacher Allamah Anwar Shah Kashmiri
and also added many valuable points from his own research.
This work is a treasure-house of deep and fine knowledge,
28 Condensed from his comments, which can be found at the Ikh-
titaam of Badhlul Majhud

49
much of which might not be found elsewhere.

Shaykhul Azhar Dr Abdul-Haleem Mahmud said:

Ma’arifus Sunan stands out at times due to the amazing na-
ture of its explanations, the method of its deductions and the
style of its Arabic in terms of Adab (literature).

Mufti Muhammad Taqi Uthmani states:

Whoever wishes to take a glance at some glimpses of the
Hadith mastery of Shaykh Muhammad Anwar Shah Kash-
miri should peruse through the book ‘Ma’arifus Sunan’.29

(2) Al-Kawkabud Durree: This is a compilation of the amaz-

ing and insightful lessons of Imaam Rabbani Maulana Rashid
Ahmad Gangohi. They were penned down in Arabic during the
course of the lessons by his student, Maulana Muhammad Yahya
Kandehlawi. His son, Shaykhul Hadith Maulana Muhammad
Zakariyya Kandehlawi, then added many beneficial footnotes.

Sunan Nasa’ee
(1) Maulana Muhammad Ishfaaqur-Rahmaan Kandehlawi has
written marginal notes on the Sunan which encompasses all the
important points that have been mentioned in other footnotes
and commentaries. These notes contain such commentary and
many details and which cannot be found in any other commen-
tary on this kitab.

29 Bayyinaat Special Edition on Allamah Banuri.

50
(2) Al-Faydhus Samaa’ee: This is a compilation of the brief
commentary given by Imaam Rabbani Maulana Rashid Ah-
mad Gangohi during the lessons of Sunan Nasa’ee, which was
compiled by his student, Maulana Muhammad Yahya Kan-
dehlawi. His son, Shaykhul Hadith Maulana Muhammad
Zakariyya Kandehlawi, had added many additional points
to it, which he had heard from his teacher, Maulana Khalil
Ahmad Saharanpuri, or which he found in commentaries of
other books of Hadith, in the form of footnotes. All of this
was then collected by Maulana Muhammad Aaqil who also
added many supplementary notes and an introduction to it.
It has now been completed and published in 3 volumes.

Sunan Ibn Majah

(1) Injaahul Haajah: The Hadith teacher of Maulana Qa-
sim Nanotwi and Maulana Rashid Ahmad Gangohi, Mau-
lana Shah Abdul-Ghani Mujaddidi, had written a concise,
but very beneficial annotation on this Sunan. He was helped
greatly by his student Mulla Mahmud Deobandi who wrote
a major portion of the kitab, and who later became the first
teacher of Darul Uloom Deoband.

(2) Maa Tamassu ilaihil Haajah: This is an introduction

by Maulana Abdur-Rashid Nu’maani to Ibn Majah, his Su-
nan, and many other aspects linked to Hadith and Hadith
compilation. This book is filled with amazing quotations
and rare points. The renowned Syrian Scholar Shaykh Ab-
dul-Fattah Abu Ghuddah had written:

51
 When I read it, I was amazed by it, due to its comprehensive-
ness, detail and the beautiful style in which it was written,
in spite of the fact that the Shaykh had written it in twenty
odd days, along with his engagements of teaching. Allamah
Habibur-Rahman Azmi has also generously praised this ki-
tab.30

Muwatta Imaam Maalik

(1) Awjazul Masaalik: This was the magnum opus of Shaykhul
Hadith Maulana Muhammad Zakariyya Kandehlawi. He
completed this work in the period of approximately thirty
years. It can be regarded as a kind of encyclopaedia on the
knowledge of Hadith and Fiqh. Regarding this work, Maulana
Sayyid Abul Hasan Ali Nadwi said:

I had heard the Allamah Of Hijaz, the Mufti of the Maalikis,

Sayyid Alawi Maaliki who is an aalim (a scholar), not only
of Hijaz but of (the world) in the present times, a possessor
of vast knowledge and a broad vision, whose vast knowledge
and splendid memory could be compared to that of Allamah
Anwar Shah Kashmiri, I heard him praising Awjaz. He was
expressing his amazement over it, amazed at the deep knowl-
edge and precise quotations (by the author) of the views and
masaail (laws) of the Maalikis. He said, “Had Shaykh Za-
kariyya himself not written in the introduction that he was a
Hanafi, I would never have believed anyone who might claim
30 Foreword of the print published by Shaykh Abdul-Fattah Abu
Ghuddah.

52
 him to be a Hanafi, and would have insisted that he is a
Maaliki. The reason for this is that there is such an abun-
dance of juz’iyyaat (minor subsidiary laws) of the Maaliki
Fiqh in Awjazul Masaalik which would take us (Maaliki
scholars) a long while to locate it in our own books.31

He also said regarding it to Sayyid Sulaiman Nadwi, “A sim-

ilar book cannot be found even from amongst the books
of the Mutaqaddimeen (earlier scholars).” A certain Maaliki
Aalim had said, “This author has converted the Muwatta
into a Hanafi book.”32

A student from Mauritania stated the following:

I have gifted this book to five different Ulama of Maurita-
nia, two of whom are considered among the most qualified
Fuqaha here, and the comments I received have been the
same each time: ‘The person who wrote this is a real Aalim’
or ‘This book is greatly beneficial.’33

Sharh Ma’aanil Aathaar

(1) Amaanil Ahbaar: This was an excellent work of Mau-
lana Muhammad Yusuf Kandehlawi on this difficult and
intricate work of Imaam Tahaawi. It was an original work
for which he did not have many commentaries to rely on.
Despite this, he explained it in a unique and impressive

31 Zikre Zakariyya pg.149

32 Zikre Zakariyya
33 Pearls of the Elders

53
manner, proving the depth of his knowledge and proficiency
in the science of Hadith. He had completed till the end of
the chapter on witr, and passed away without completing the
commentary on even half of the kitab.

Mishkaatul Masaabeeh

(1) At-Ta’leequs Sabeeh: Allamah Anwar Shah Kashmiri

had ordered one of his prized students, Maulana Muhammad
Idrees Kandehlawi, to write this commentary on Mishkaatul
Masaabeeh. Shaykh Muhammad Haashim Rashid Shafi’ee of
Damascus had made the following observation on this kitab:
Most of the discussions herein are sufficient proof and just
testimony to the mastery of the author... Whoever compares
between many of the discussions brought up in this commen-
tary of his and what Allamah Muhaqqiq Mulla Ali Qari has
written on it will be compelled to exclaim ‘How much work
did the former (ulama) leave for those coming later on,’ (Ar-
abic proverb) and it will become clear to him that the com-
mentary of Mulla Ali Qari does not suffice, nor does it make
one independent of studying this great beneficial commen-
tary named At-Ta’leequs Sabeeh.34

Original works of Hadith

(1) Tarjumaanus Sunnah: The author was Maulana
Badre-Aalam Meerthi, the famous student of Allamah Anwar
Shah Kashmiri. This is a unique kitab in the Urdu language
34 At-Ta’leequs Sabeeh - Maktabah Rasheediyyah v.3 pg.505-506

54
wherein the author had gathered various Ahaadith under
novel chapter headings which mostly concern aspects of
Imaan (belief ). In it, he has answered many modern ideolo-
gies and provided solutions to the challenges faced in these
contemporary times.

(2) Ma’aariful Hadith: A simple but wonderful kitab in

which Maulana Manzur Nu’maani has gathered Ahaadith
pertaining to every aspect of life, and translated it into Urdu.
A brief commentary has been added to each hadith. It was
written for the benefit of the general public, in the hope that
every person can lead life in accordance to the Sunnah of
Rasulullah  with insight and understanding.

(3) Hayaatus Sahabah: This is a priceless and unmatched

book in Arabic which has no parallel in the history of Is-
lamic literature. It was compiled by the great Da’ee of Islam,
Maulana Muhammad Yusuf Kandehlawi. Maulana Abul
Hasan Ali Nadwi writes:
The author has collected in these (three) volumes such re-
ports that cannot be found in any other book, which are
all sourced from a myriad of books on Seerah (the life of
Rasulullah ) and Islamic history. He has prepared an en-
cyclopaedia that depicts the lives, the behaviour and the
attributes of those living during the time of Rasulullah .
The painstaking details mentioned in this book give it an
inspirational effect not felt in books that suffice with brief
accounts.35
35 Foreword to Hayaatus Sahabah.

55
(4) Fadhaa’ilul A’maal, Fadhaa’ilus Sadaqaat, Fadhaa’ilul
Hajj, Fadhaa’il Durood and Fadhaa’il Tijaarat: Shaykhul
Hadith Maulana Muhammad Zakariyya Kandehlawi has writ-
ten all of these books on the instruction of his elders, specifical-
ly his uncle, Maulana Muhammad Ilyaas, for the benefit of the
general masses and for their spiritual reformation. Fadhaa’ilul
A’maal, probably the most widely read kitab after the Qur’aan,
is one of his most accepted works. I has changed and reformed
the lives of millions of people globally, and is the programme
of study of all the Jamaats moving throughout the world.

(5) I’laaus Sunan: This book contains immense benefit with

regards to the science of hadith and in providing proofs for the
Hanafi position. Maulana Ashraf Ali Thanwi was very impressed
with the talents of the author and used to say, “My nephew,
Maulana Zafar Ahmad, is the Imaam Muhammad of this era
and the fountainhead of Deeni knowledge.”

Allamah Kawthari writes:

MI Ashraf Ali Thanwi advised his nephew, Maulana Zafar
Ahmad Thanwi, that he should bring together the proofs for
hanafi fiqh by gathering the ahaadith used as proof and com-
menting on their authenticity according to the laws of the
field of hadith. This zealous aalim engaged in this difficult
task and was perpetually engrossed in it for approximately
twenty years until it was marvellously completed by the grace
of Allah  in twenty volumes. It was compiled in the very
format of ‘Aathaarus Sunan’ and was named ‘I’laaus Sunan’.
He also added an extra volume as an introduction to the laws

56
 and principles of hadith which is extremely beneficial in
this subject. Actually, I was shocked at this compilation,
the author’s thorough research and complete discussion on
every hadith in compliance with all the laws and princi-
ples (of the Fuqaha and Muhadditheen), relating to both
the text and the chain of narration without the slightest
manifestation of establishing a biased view. Fairness was his
guide whilst speaking about the view of other mazaahib. I
was extremely pleased with this kitab. This is the courage
of the mighty and perseverance of the brave. This is just a
small example of the achievements of our Indian brothers
(i.e. the Deobandi Ulama). For the like of this competitors
should compete for.36

Maulana Ashraf Ali Thanwi had said that if this madras-

sah of Thanabowan accomplishes no other work besides
the writing of this book, this book will be sufficient as an
achievement, because of its unique nature.37

Publishing, researching and

annotating rare works
Maulana Aashiq Ilaahi Meerthi was the first person to pub-
lish ‘Jam’ul Fawaaid’ of Allamah Muhammad Maghribi,
which is a collection of the Ahaadith mentioned in Jaamiul
Usool and Majmauz Zawaaid. By the instruction of Allamah
Anwar Shah Kashmiri, Al-Majlisul Ilmi published ‘Nasbur
36 Maqaalaatul Kawthari.
37 Eminent Ulama pg.61.

57
Raayah’ with footnotes entitled ‘Bughyatul Alma’ee’.

Sayyid Maulana Mahdi Hasan Shahjahapuri also edited and

added footnotes on ‘Kitaabul Hujjah alaa Ahlil Madinah’, a
kitab of Ahaadith written by Imaam Muhammad Ibnul Hasan
Shaybani as an answer to some opinions of Imaam Maalik and
the Ulama of Madinah. This kitab was lost to the majority of
the academic world for hundreds of years, till Maulana com-
pleted his work on it and it was published by Lajnatu Ihyaail
Ma’arifin Nu’maaniyyah.

Allamah Habibur-Rahmaan A’zmi was the foremost from the

Ulama of Deoband in collecting, researching, annotating and
comparing the rare works of the Muhadditheen of the past
which were in manuscript form. After thourough research, they
would be sent for publishing. Some of these are;

(1) Musnadul Humaidi

(2) Volume two of Sunan Saeed ibn Mansur
(3) Kitaabuz Zuhd war Riqaaq of Abdullah ibnul Mubaarak
(4) Al-Mataalibul Aaliyah
(5) Mukhtasar of At-Targheeb wat Tarheeb of Hafiz Ibn Hajar
(6) Kashful Astaar of Hafiz Haithami
(7) Musannaf Ibn Abi Shaibah
(8) Musannaf Abdir Razzaaq. This book, which Hafiz Zahabi
has called ‘a treasure chest of knowledge’, is a collection of ap-
proximately 21,000 Ahaadith and statements of the Sahabah
 and Tabieen. It was lost to the vast majority of the Ulama
for approximately 600 years. After ten years of research, edit-

58
ing and annotating by Allamah Azmi, it was published in
eleven volumes. This kitab is considered to be his magnum
opus and greatest achievement.

Some great Muhadditheen from

amongst the Ulama of Deoband

1) Shaykhul Hind Maulana Mahmudul Hasan Deoban-

di: He was the first student of Darul Uloom Deoband, and
studied Hadith under Maulana Muhammad Qasim Nanot-
wi and Maulana Ahmad Ali Saharanpuri. He began teaching
the books of Hadith at the age of 25 and became the Sadr
Mudarris (head-teacher) and Shaykhul Hadith of Deoband
at the age of about 37. He had taught in the Darul Uloom
(from the age of 20) for a period of almost 44 years, and
produced students who were geniuses and masters in all the
different subjects of Islamic sciences. He was an expert in all
fields, but his expertise and depth in the science of Hadith
was outstanding.

Regarding Shaykhul Hind’s lessons and its peculiarities,

Sayyid Mia Asghar Husain has written:
He would deliver the lesson in a most dignified and respect-
ful manner. During the lesson, there would be no useless or
vain talk. There was no sign of self-adoration and self-praise
during the lesson, nor would he deride others with con-
tempt...Weak students would fear reading the text before
him, and none would dare ask an inappropriate question.
Capable students would continuously present their doubts

59
and objections, which would sometimes result in the lesson
turning into a debate. He would sometimes give a silencing
reply, while on other occasions he would reply comprehen-
sively in a manner which would satisfy the hearts.

Many talented, intelligent students, after having studied under

different teachers, used to come to Hadhrat Maulana, and,
on finding satisfactory answers to their doubts and hearing
the deep meanings and lofty topics concerning the Qur’aanic
verses and the Ahaadith on the tongue of Maulana, would
submit and admit that such knowledge was directly from Al-
lah and that they had not seen such a research scholar in the
world. Seeing his lessons, the lessons of Hadith of the pious
predecessors and great Muhadditheen used to come to life
before one’s eyes. He had learnt by heart (many verses of )
the Qur’aan and (many) Ahaadith (which he would constant-
ly quote from during the lesson), the Mazaahib of the four
Imaams were on his tongue, while the statements of the Sa-
habah , Tabi’een and Mujtahideen were stored in his mind.

While lecturing, neither would the veins of his neck swell, nor
did his mouth foam, nor would he make his lecture incom-
prehensible and difficult by the use of technical and difficult
words. He would use such light and easy words in idiomatic
Urdu and speak with such fluency and order that it would
seem as if a strong river was gushing forth and overflowing.
There is no exaggeration in this. Thousands of those who had
seen him are present (to testify) that the same humble, skele-
tal, weak and frail man of Allah, who seemed like an ordinary,

60
poor student in the saffs (rows) of salaah and who would
often be seen lying down on the masjid carpet without any
bedding, used to appear while teaching as if he was a lion of
Allah who was proclaiming the truth with force and might.
There was no striking high-pitched tone, but his clear au-
dible voice easily reached up to the door of the Madrasah.

There was not a bit of pretence and artificial show in his

tone, never would he simulate tears, nor would his face
change shape, but Allah had endowed his speech with ef-
fect, due to which the subject matter would be remembered
and the listener would rise up being convinced that what
he was saying was true...He would quote the knowledge
and subtle points of his teacher (Maulana Qasim Nanot-
wi), and would explain his own unique research and lofty
subject matter, while at the same time keeping in mind the
respect of the Mufassireen, Muhadditheen, commentators
and authors to that extent that no bit of disregard and con-
tempt might ever be felt for them.

In those masaa’il wherein difference of opinion exists, he

would explain the Mazaahib of the  Three Imaams  (may
Allah’s mercy be on them) and that of other Mujtahids and
used to quote their arguments briefly, but when the mazhab
of Imaam Abu Hanifah was discussed, his heart would ex-
pand, his face would shine, his speech would flow and his
tone would raise higher. He would go on stating proof upon
proof, and reason after reason; and he would explain the
great Imaam’s  Mazhab  in such a way that a fair-minded

61
student with sound nature would just rock with admiration.
Presenting Ahaadith on different topics which minds had
never conceived (its link to this subject), he would prove his
claim in such a way that it would sink into the heart. Inspite
of all the above, respect and reverence of the Imaams of Islam
and acknowledging of their accomplishments had become an
inseparable part of his lessons. He would himself lecture in
such a manner and would clearly instill in the minds of all
the listeners that all the mazaahib of the Mujtahid Imaams
are true and proven through the Qur’aan and Sunnah, and
that to find fault with them is a cause of misfortune, and dis-
respect towards them is the cause of loss.

He would, with great effort, engage himself in studying and

reading kitabs, into the late hours of the night. He had spe-
cifically studied the commentaries written on the books of
Hadith with deep thought and perfect understanding, many
of which he had read quite a few times (from amongst which
were Al-Binaayah of Ayni, as he himself had admitted)...
However, he would not confine his lessons upon what the
commentators had written in their commentaries, but would
also expound on those amazing topics which would descend
into his pure mind based on what he had read in those com-
mentaries and foot-notes.

He would extract and present the essence and core of what

was mentioned in the commentaries, and would elucidate in
great depth and detail on the concise and vague proofs men-
tioned by the Fuqaha and commentators. He had a special

62
 attachment to  Imaam Bukhari from  amongst the Mu-
hadditheen and to Imaam Abu Hanifah  from amongst
the Mujtahid Imaams. Allah had opened upon him great
knowledge regarding Imaam Bukhari, to the extent that,
in the solitude of the Malta jail during his arrest, he was
forced by an Allah-inspired urge to begin writing on the
chapter-headings of Sahih Bukhari (and their connection
to the Ahaadith mentioned thereafter). (He was unable to
complete this before his death, but the subject matter was
later used and elucidated upon by Shaykhul Hadith Mau-
lana Muhammad Zakariyya Kandehlawi in his ‘Al-Abwaab
wat Taraajim’, which has already been discussed.)38

2) Allamah Anwar Shah Kashmiri: He had acquired the

necessary skills of Arabic, fiqh, usool, tafsir and hadith. He
had mastered these subjects by the tender age of 13. He used
to issue fataawa at the age of only 12, which were agreed to
and attested by the senior scholars of Kashmir. After gradu-
ating from Darul Uloom Deoband, he taught for a few years
in Delhi and thereafter in Kashmir. He was then appointed
as a teacher of Hadith in Darul Uloom Deoband. He later
assumed the post of Shaykhul Hadith in Darul Uloom Deo-
band after being appointed by his teacher, Shaykhul Hind,
who regarded him to be most suitable for this grand post,
even though some of his senior teachers were still living.
For the next 18 years, he taught the books of Hadith in
Deoband. Towards the end of his life, he taught Hadith in
38 Condensed from ‘Hayaat Shaykhul Hind’ of Sayyid Mia Asghar
Husain pg.34-36.

63
Jaami’ah Islaamiyyah Dabhel. More than 2000 students grad-
uated as Ulama under his tutelage.

He contributed greatly to the Hanafi Mazhab, and was able to

provide substantial evidence from the Sunnah for almost any
issue. He once said, “Alhamdulillah, after thirty years of effort,
I am now confident that our fiqh is totally in accordance to the
Qur’aan and Hadith.”

In his old age when one’s memory usually deteriorates, his

condition was such that after just merely perusing through
a kitab once and taking a superficial glance at its contents,
he would remember the subject matter mentioned therein, as
well as their page numbers for at least the next fifteen years.
During his lesson, he once quoted a lengthy Arabic passage
from Fathul Qadeer, a voluminous technical work of Hana-
fi Fiqh, and mentioned to the students that he had read the
book 26 years ago in 26 days, and never again got a chance to
look over it.

In the court case of Bahawalpur against the Qadiyanis, Al-

lamah delivered a unique speech to prove their kufr. During
that speech, he stated, “Such a person is a kaafir who rejects
any matter of Deen which is proven by tawaatur.” The repre-
sentative of the Qadiyanis objected, “In that case, you ought
to brand Imaam Raazi as kaafir too, since Allamah Bahrul
Uloom has written in Fawaatihur Rahamoot, the commen-
tary of Musallamus Thuboot, that Imaam Raazi has rejected
Tawaatur Ma’nawi (as being a proof in Shari’ah).” The Ulama

64
present were shocked, stunned and speechless. None had
any idea how to answer that objection.

Allamah Kashmiri’s voice rang out, “Dear judge, I had seen

this book some 32 years ago. At the present moment, we do
not have this book with us. Imaam Raazi had written that
the Hadith “My Ummah will never unite on misguidance”
has not reached the level of Tawaatur Ma’nawi, whereby he
has denied the fact that this Hadith is Mutawaatir in mean-
ing, and not that he has denied Tawaatur Ma’nawi being a
proof (in Shari’ah). This man has tried to deceive us in his
quotation. Ask him to read out the text, or else I will take
the book from him and read it out before all.” When the
Qadiyani read out the text, the crowd realized that it meant
exactly what Allamah had explained. The audience were
dazzled. Allamah then commented, “Dear judge. This man
wishes to silence us. Since I am a student, and have studied
a few kitabs, I will, Insha Allah, never be silenced and left
speechless.”

On one occasion, Qari Muhammad Tayyib needed some

information on Abul Hasan Kazzaab (a historical figure no-
torious for lying, who had no association with knowledge).
He enquired from Allamah Kashmiri, who referred him to
eight or ten books on history and literature, wherein his de-
tails are mentioned. Qari Tayyib requested Allamah to relate
just a few incidents concerning this man, which was all that
he needed. Allamah smiled and, after mentioning his date
of birth, began expounding on every year of Abul Hasan’s

65
life, including the amazing and strange incidents of his lying
sprees in sequence. He concluded by mentioning the date of
his demise and how he died while telling a lie.

It seemed to Qari Tayyib as if Allamah had read his biography

just the night before. He enquired, “It seems as if Hadhrat had
seen his biography recently?” Allamah replied in his simple
manner, “Not at all. About forty years ago, during my visit to
Egypt, I happened to see a biography of Abul Hasan Kazzab
in the Khadyawi library, which I read. Whatever I had seen in
that book was retained in my memory, which today came to
the fore due to your question. That is what I have related to
you.” This was just a few weeks before his demise, when weak-
ness had already taken hold of him during his final illness.39

Allamah Zaahid Kawthari, commenting on Allamah Anwar

Shah, stated:

No scholar the like of Allamah Kashmiri has graced the world

since the demise of Shaykh Ibnul Humam in the expertise
of extracting extraordinary and rare delicate discussions from
the ahaadith - and that is a long period of time.40

During a visit to India, Allamah Ali Misri Hanbali, who had

memorised Bukhari and Muslim, attended the lessons of Al-
lamah Anwar Shah. Allamah delivered the lectures in Arabic.
During the lessons, he posed many questions which Allamah
39 Akaabir-e-Deoband kya thei?, Taqaddus-e-Anwar
40 At-Tasreeh bima Tawaatara fi Nuzulil Masih p. 26

66
answered. After witnessing this ocean of knowledge, he com-
mented: “I’ve travelled the Arab countries and met the great
Ulama of this time. I myself have taught hadith for many
years in Egypt. I haven’t seen a muhaddith or an aalim the like
of Allamah Anwar Shah anywhere, from Shaam right up to
India.” He also exclaimed, “If I have to take an oath that Alla-
mah Anwar Shah is more knowledgeable than Abu Hanifah,
I would not be lying.” However, Allamah expressed great dis-
like to this incorrect statement and said, ‘’We are completely
unable to even understand the ijtihaad of Imaam Abu Han-
ifah.” Shaykh Rashid Ridha of Egypt said that he had never
previously met a greater Muhaddith than Shah Sahib.41

Maulana Shabbeer Ahmad Uthmaani expressed his senti-

ments on the death of Allamah as follows:
If an Egyptian or Syrian man had to ask me if I had seen
Hafiz Ibn Hajar Asqalaani, Shaykh Taqiyyud-Deen ibn
Daqeeqil Eid or Sultaanul Ulama Izzud-Deen ibn Ab-
dis-Salaam, I would reply that figuratively, I had seen them,
since between t42hem and Allamah was only a difference of
era. Had Shah Sahib lived in the sixth or seventh century,
his virtues and praises too would have been a valuable addi-
tion to the books of history. It seems to me today that Hafiz
Ibn Hajar, Shaykh Taqiyyud-Deen and Sultaanul Ulama
(of our times) have left the world.

Maulana Shabbeer Ahmad also referred to Allamah in the

41 Malfoozaat Muhaddith Kashmiri pg.41-42.
42 Taqadduse-Anwar pg.427.

67
following words:
The Shaykh, Allamah, Taqiy (abstinent) and Naqiy (pure)
personality, who is such that people have never seen anyone
like him, nor did he ever see anyone like himself. Had he
lived in the past eras, he would have enjoyed a great rank and
status amongst the people of knowledge. I am referring to our
leader, Maulana Anwar Kashmiri Deobandi.43

Maulana Husain Ahmad Madani had said:

I know such Ulama who have memorized 100,000 Ahaadith,
and such Ulama who have memorized Bukhari and Muslim.
However, besides Maulana Anwar Shah, I have never seen
anyone in whose chest libraries and libraries of books are re-
corded and stored.44

3) Shaykhul Islam Maulana Husain Ahmad Madani: He

went to Deoband at the tender age of 13 and was fortunate
enough to receive the great affection of Shaykhul Hind who
insisted that he would teach Maulana Madani the basic kitabs.
Maulana studied sixty-seven kitabs in Deoband over a period
of six and a half years. He then moved to Madinah Munaw-
warah. He began teaching in Masjidun Nabawi and was so
engrossed in teaching that he would only rest for three hours
daily. He delivered fourteen to fifteen lessons daily. Once, en
route to Madinah, Maulana was blessed with a dream of Nabi
. He asked Nabi  to make dua for him, for he wished to
remember the kitabs he had studied and understand the kitabs
43 Fathul Mulhim.
44 Taqaddus-e-Anwar pg.439.

68
he hadn’t studied. Nabi  replied, “That has been granted
for you”. He taught hadith in Masjidun Nabawi for a period
of eighteen years. In those eighteen years, he made three
trips to India, due to which his teaching was interrupted
for approximately four years. Many Ulama from around the
world benefitted from him during those eighteen years.

The Algerian Shaykh Al-Bashir Al-Ibrahimi had attend-

ed many lessons of different Ulama in Masjidun Nabawi.
He later preferred two of them whose lessons he began to
frequent: Shaykh Muhammad Aziz Wazeer of Tunisia and
Shaykh Husain Ahmad of India. This was after he had
memorised much and had acquired a firm grip on Islamic
knowledge. He said:
I bear testimony that I have not seen any of the Ulama of
Islam who can compare to these two personalities till today.
I have never seen anyone similar to these two in clarity of
expression, deep insight, extracting the actual meanings,
clearness of thought, elucidating of difficult aspects and
simplifying difficult meanings.45

From 1335 A.H to 1338 A.H., Maulana was imprisoned

in Malta together with his beloved teacher, Shaykhul Hind.
Upon his release, he returned to India. A few years later, he
was requested to take up the post of Shaykhul Hadith at
Deoband in 1346 A.H. He continued teaching there and
benefiting the Ummah until 1377 A.H., the year of his de-
45 Darul Uloom Deoband pg.286, quoting from Al-Bashir Al-Ibra-
himi Nidhaaluhu wa Adabuhu.

69
mise. During this period, almost 4000-5000 students had the
honour of studying under him.

4) Shaykhul Hadith Maulana Muhammad Zakariyya Kan-

dehlawi: He had dedicated his entire life for hadith, from the
time he studied Mishkaat until close to his death, which was
a period of approximately sixty-five years. He was constantly
involved in teaching or writing during this time. This was a re-
sult of the duas his father made for him before he began Mish-
kaat under the tutelage of his father. Before teaching him, his
father took ghusl and performed two rakaats of salaah, after
which he implored and entreated Allah to accept his son for
the service of Hadith from that moment until the end of his
life. He studied under his father, Maulana Muhammad Yahya
Kandehlawi, and Maulana Khalil Ahmad Saharanpuri. He as-
sisted Maulana Khalil Ahmad in the compilation of ‘Bazlul
Majhud’, a commentary on Sunan Abu Daud. On completing
this, he began a commentary on the Muwatta of Imaam Maa-
lik titled ‘Awjazul Masaalik’.

He remained the Shaykhul Hadith of Mazaahirul Uloom Sa-

hanranpur for approximately forty years. He taught the first
half of Bukhari twenty-five times, the entire Bukhari sixteen
times and Abu Daud thirty times. He had written many other
books on the subject of Hadith. His Ustaaz (teacher) of Had-
ith, Maulana Khalil Ahmad Saharanpuri, conferred upon him
the title of ‘Shaykhul Hadith’, after which it became synony-
mous with him and even surpassed his name in fame.

70
The mufti of the Maalikis, Sayyid Alawi Maaliki, once visit-
ed him in Madinah Munawwarah. When leaving, he said to
the attendants of Moulana:
I really envy you attendants. By Allah, you are in the service
of the Imaam Maalik of this era. This is my claim. And
I can even back my claim with proof. Take a look at the
similarities between Imaam Maalik and Shaykh Zakariyya:

a) Imaam Maalik possessed a passionate love for Madinah

Munawwarah. The passionate love of Shaykh for Madinah
Munawwarah is of a similar kind.
b) Just as Imaam Maalik was involved with the Ahaadith of
Rasulullah  and loved it dearly, so too is Shaykh.
c) The Muwatta of our Imaam Maalik is counted as one of
the greatest kitaabs in the entire world. Likewise, in the en-
tire world at the present moment, the greatest commentary
of the Muwatta and one of the greatest books in the com-
mentary of Hadith is the commentary Awjazul-Masaalik
which was written by Shaykh.
d) The fourth similarity shall insha-Allah occur in the fu-
ture; just as Imaam Maalik was buried in Jannatul-Baqee’,
so too shall Shaykh be buried therein.

An Aalim who had heard this incident commented:

There is a fifth similarity. Just as Imaam Maalik lays bur-
ied near his teacher Naafi’  in Jannatul-Baqee’, so too is
Hadhrat Shaykh resting in Jannatul-Baqee’ near the grave
of his Shaykh and teacher Moulana Khalil Ahmad Saha-

71
 ranpuri .46

Maulana Abul Hasan Ali Nadwi had stated that ‘Hadith’ was
not only a profession or science for him, but was an obsession
in which he lived and a passion which he lived for.

Maulana Saeed Ahmad Akbarabadi, one of his contemporar-

ies, writes:
It is evident to one who takes a look at his works that he had a
brilliancy, both in knowledge and in the quantity and quality
(depth) of his writings, like that of Ibnul Jawzi and Imaam
Ghazaali. Of the scholars of his era, except Imaam Abdul-Hayy
Farangi Mahalli (of Lucknow) I know no one comparable to
him in this regard.47

Shaykh Abdul-Fattah Abu Ghuddah had conferred upon him

the title of ‘Rayhaanatul Hind wal Hijaz’ (the fragrant flower
and sweet basil of India and Hijaz).

Allamah Yusuf Banuri, a contemporary Hadith scholar, com-

mented:
Indeed, there are some remnants of the scholars of past gen-
erations living today amongst present-day scholars. They have
been granted the ability to accomplish praiseworthy efforts in
multiple aspects of ilm (knowledge) and fiqh. They are living
examples of those of the previous generations in their knowl-
edge, excellence, piety and abstinence. They stir up memories
46 Mere Bhaijaan by Moulana Yusuf Motara.
47 Zikr-e-Zakariyya pg.147,148.

72
 of the blessed golden age of ilm. Amongst these scholars is
a unique figure, admirable for his excellence in knowledge
and practice, the author of outstanding, beneficial works
and beautiful superb commentaries; Hadhrat Shaykh Mu-
hammad Zakariyya Kandehlawi Saharanpuri.48

5) Maulana Habibur-Rahmaan A’zmi: He was amongst

the greatest Muhadditheen of recent times. He had a deep
interest in rare manuscripts, especially those relating to col-
lections of Hadith. During his extensive travels, he would
make it a point to visit libraries, institutes and museums
in search of manuscripts. He had published a score of rare
manuscripts coupled with his valuable annotations, and all
of this during the last thirty years of his life. This formida-
ble output, comprising 30 volumes and over 10,000 printed
pages, was accomplished almost single-handedly and with
extremely meagre resources. It will be no exaggeration to
say that Maulana individually accomplished what an insti-
tute or academy could have only achieved with abundant
resources.

He had also written many valuable works on a host of sub-

jects, specifically in refutation of the rejecters of Hadith and
the ghair muqallideen. His book ‘Nusratul Hadith’ was of
such a high academic level that Maulana Ashraf Ali Thanwi
commented on seeing it:
Whatever my eyes fell on in this book, I had to acknowl-
edge that I could not have written a book so thoroughly
48 Zikr-e-Zakariyya pg.141.

73
 researched and comprehensive like this.49

Once, someone asked him, “Hadhrat, most of the pious pre-

decessors made some special dua in the Hateem and at the
Mulatazam. What dua did you make?” After seeing the ques-
tioner’s insistence, he replied:

Ibn Hajar, while drinking Zam Zam, asked for the knowl-
edge of Allamah Zahabi. While I was at all the places of ac-
ceptance, I asked for the knowledge of both Hafiz Ibn Hajar
and Allamah Zahabi. I thank Allah that he has granted it to
me.50

When Shaykh Ahmad Shaakir, the famous Egyptian scholar,

published a corrected and critical edition of the Musnad of
Imaam Ahmad, this earned him acclaim and admiration from
Muslim scholars across the world. After perusing through the
volumes, Maulana forwarded to the Shaykh his corrections,
critical evaluation and detailed comments on the errors found
in it. Shaykh Ahmad Shakir expressed his appreciation to this
rejoinder, which he discussed in the 15th volume and wrote to
him, thanking him. One sentence of his letter reads thus:
The impression that I have gathered from your present writ-
ing is that you are one of the greatest scholars of Hadith in
the present era.51

49 Allamah Habibur-Rahmaan Azmi pg.65.

50 Ibid pg.39.
51 ibid pg.80.

74
Allamah Yusuf Banuri who had travelled the world and met
the great Ulama would say regarding Maulana:
In my opinion, at the present moment, there is no greater
Muhaddith than Maulana on the face of the earth.52

Once, during a Jalsah in Dabhel, an official from Egypt

Shaykh Mahmood Husain Zahabi pointed towards Mau-
lana and said, “This is the greatest Muhaddith of India.” At
this, Shaykhul Azhar Dr. Zaakir Abdul-Haleem Mahmood
remarked, “No, as far as we know, he has no equal in the
whole world.” He also once said, “I testify that if anyone
deserved the title of ‘Al-Muhaddithul A’zam’ (the greatest
Muhaddith), then it is this man,” referring to Maulana.53

These are just a few examples of our elders and their associ-
ation with the knowledge of Hadith.

FIQH
The Ulama of Deoband contributed greatly to the science of
fiqh and they attached great importance to its study in their
madaaris. Since the Hanafi Mazhab is the dominant Mazhab
in the Subcontinent, books concerning the fiqh of Imaam
Abu Hanifah are generally taught. The other mazaahib
are taught in those Deobandi madaaris which have a large
number of students who are followers of another mazhab
52 The compiler heard this from Maulana Muhammad Mazhar of
Karachi, the son of Maulana Shah Hakeem Muhammad Akhtar of Kara-
chi.
53 Allamah Habibur-Rahmaan Azmi pg.95-96.

75
or where the predominant mazhab is another. Some of the
Fiqhi books which are generally taught are; Nurul Iydaah of
Shurumbulaali, The Mukhtasar of Quduri, Kanzud Daqaaiq
of Abul Barakaat Nasafi, Sharhul Wiqaayah of Sadrus Shari’ah
Ubaidullah ibn Mas’ood and Al-Hidaayah of Murgheenani.
Concerning the science of Usoolul Fiqh; Usoolus Shaashi,
Nurul Anwaar of Mulla Jeewan (commentary of Al-Manaar)
and Al-Muntakhabul Husaami are generally taught. Some in-
stitutes also teach At-Tawdih wat Talwih. During the lessons
of Hadith as well, particular attention is paid to diraayah (the
understanding of the Hadith), wherein the teachers illustrate
how the Imaams of Fiqh derived their fiqhi rulings and judge-
ments from the Qur’aan and Hadith. The proofs of the Hanafi
mazhab are also elucidated upon, refuting the common mis-
understanding that the Hanafi mazhab is based on mere opin-
ion.

When determining the syllabus of Darul Uloom Deoband,

Maulana Qasim Nanotwi had desired that the deep link be-
tween fiqh and the Qur’aan and Sunnah be highlighted. He
wished that the student creates within himself the ability of
referring ijtihaadi matters to the Qur’aan and Hadith in the
light of fiqh, so that fiqh does not remain confined to the
memorization of a few juz’iyyaat (subsidiary laws), but incor-
porates within it the nurturing and harnessing of true tafaq-
quh (understanding) within every student. Despite the fact
that the Ulama of Deoband are staunch muqallids (followers
of a mazhab), they do not make blind taqleed, but follow their
mazhab with insight into the proofs.

76
In many of the Madaaris, senior Ulama are appointed to the
position of iftaa (passing religious and legal verdicts). They
are tasked with issuing fatawaa to the general public who
need to know the Shar’i ruling regarding any specific matter.
Students are also trained in this field, due to which many
become specialists in the fields of Fiqh and iftaa, and then
serve their communities in these fields.

Maulana Saleemullah Khan states:

Although the Ulama of Deoband have proven their com-

prehensive expertise in every subject and science, yet their
attachment to the science of fiqh is unique. Glimpses of
their vast knowledge in the science of fiqh can be gleaned
from ‘Fataawa Rashidiyyah’, ‘Imdaadul Fataawa’, ‘Fataa-
wa Mahmudiyyah’, ‘Imdaadul Ahkaam’, ‘Fataawa Darul
Uloom Deoband’, ‘Fataawa Khaliliyyah’, ‘Kifaayatul
Mufti’, ‘Fataawa Raheemiyyah’ and separate essays and
treatises written on contemporary issues.Through the me-
dium of their fataawa, the Ulama of Deoband presented
the science of fiqh in a clear and refined manner (with tan-
qeeh and tahzeeb), specified the mufta bihi views and ap-
plied contemporary questions to traditional principles and
precedents. Seeing this, if one claims that the Ulama of
Deoband are revivers of Hanafi fiqh, there should not really
be any doubt to the veracity of that statement.54

54 Muqaddamah Fataawa Mahmudiyyah v.1 pg.29-30.

77
 Some great Fuqaha from
amongst the Ulama of Deoband

1) Maulana Rashid Ahmad Gangohi: He was a Faqeeh (ju-

rist possessing deep understanding) of great standing. Maulana
engrossed himself in the acquisition of knowledge in his stu-
dent days to such an extent that he devoted only seven hours
daily to his other needs. He had studied fiqh and most other
subjects under Maulana Mamluk Ali, while he had acquired
the knowledge of Hadith from Shah Abdul-Ghani Mujaddidi.
He re-inhabited the khanqah of Shah Abdul-Quddus Gango-
hi in Gangoh, where he would teach ilm and impart spiritual
training. His specialities in teaching were fiqh and hadith. He
taught the kitab Al-Hidaayah more than fourteen times and
had taught the six Sihaah (authentic famous compilations of
Hadith) a number of times consecutively, according to his spe-
cial methodology of teaching all these books one after another
over a period of one year.

According to Maulana Ubaydullah Sindhi, more than 3000

Ulama had the honour of studying under him. (Shah Waliy-
yullah aur unki siyaasi tahreek) His fataawa have been com-
piled by the name of ‘Fataawa Rashidiyyah’. Recently, ap-
proximately 1000 more fataawa were published in a book
entitled ‘Baaqiyyaat Fataawa Rashidiyyah’. Maulana Qasim
Nanotwi gave him the title of ‘Abu Hanifah of our time’. He
would also say regarding his colleague:
If someone had to take a qasm (an oath) that he will make
sure he sees a Faqeeh today, his qasm will not be fulfilled till

78
 he sees Maulana Rashid Ahmad Gangohi.55

Allamah Kashmiri said concerning Maulana, “None from

amongst the Ulama of Deoband had reached such depths in
fiqh like Hadhrat Gangohi”. Allamah Kashmiri, in spite of
acknowledging the great knowledge of Allamah Ibn Aabi-
deen Shaami would not refer to him by the title ‘Faqee-
hun-Nafs’, regarding none other than Maulana Gangohi fit
for this title. Allamah Kashmiri had also stated the follow-
ing:
Imaam Rabbaani Maulana Gangohi was not only a master
of the Hanafi Mazhab, but was a Faqih of all four Mazaahib.
I had never seen anyone who was a master of all four Mazaa-
hib besides him.56

Once, when Maulana Gangohi dictated an answer giving

reference to Shaami, an aalim objected that the ruling is
certainly not in Shaami. Maulana asked for the kitab to be
brought to him, whereas he was blind at this time. Passing
his hands over the breadth of the kitab, he roughly esti-
mated, turned to a page and said, “Look to the bottom of
the left page.” It was exactly as Maulana had stated.

In the subject of Fiqh, Maulana is regarded as the forerunner

of the Ulama of Deoband, due to which his fataawa (religious
and legal verdicts) are generally given credence to and relied
upon. Maulana Ashraf Ali Thanwi said:
55 Irshaadaate Gangohi pg.33-35.
56 Anwaarul Baari v.2 pg.412.

79
 Among my teachers, I was spiritually attached to Maulana
Gangohi more than anybody else, with the exception of Haji
Imdaadullah Muhajir Makki. I have never witnessed such a
unique personality, one in whom external and internal good-
ness merged so comprehensively, like Maulana Rashid Ah-
mad Gangohi.57

2) Maulana Khalil Ahmad Saharanpuri: He too was a great

Faqeeh and Muhaddith. He had studied under Maulana Mu-
hammad Mazhar Nanotwi, and was a spiritual disciple of
Maulana Rashid Ahmad Gangohi. He remained for many
years the Sadr Mudarris (head-teacher) and patron of Mazaa-
hirul Uloom in Saharanpur. He migrated to Madinah Mun-
awwarah towards the end of his life, and passed away there.
Allamah Kashmiri said concerning him:

There are presently enough teachers who are able to teach.

However, in these days, only one man is a true faqeeh. Search
in the East or West, North or South, you will never find any-
one to match him. If you wish to see him, go to Mazaahirul
Uloom (in Saharanpur) where you will get a chance to see
him.58

Some of his fataawa have been published in a single volume by

the name ‘Fataawa Khaliliyya’. His commentary on Abu Daud
named Bazlul Majhud is a clear testimony to his great faqaahat
(deep understanding) with regards to Qur’aan and Hadith.
57 Ma’athir Hakeemul Ummat.
58 Muqaddamah Fataawa Khaliliyyah.

80
3) Maulana Ashraf Ali Thanwi: He was responsible for a
great scholarly and religious awakening in India. He had
studied under some of the greatest Ulama of that time, from
amongst whom were Maulana Ya’qub Nanotwi and Shaykhul
Hind Maulana Mahmudul Hasan. He taught in Kanpur for
fourteen years, and thereafter, on the advice of his spiritu-
al mentor, Haji Imdaadullah Muhaajir Makki, re-inhabited
his khanqah in Tahnabowan where he remained till the end
of his life serving Deen, teaching and imparting spiritual
training and advice. He compiled his first book at the age
of eighteen, which was a commentary of the Mathnawi of
Maulana Rumi. He is probably one of the scholars in this
century with the most written books.

His fataawa which are published in six volumes entitled

‘Imdaadul Fataawa’ proves his great depth of understand-
ing and insight. He had also written many amazing book-
lets and books on different masaa’il after intense research
and contemplation. Many of these booklets are compiled
together by the name ‘Bawaadirun Nawaadir’, which is a
treasure box of knowledge. His book, ‘Behishti Zewar’,
explaining the basic rulings of Deen in a simple manner,
which was originally written to educate the womenfolk, and
then began being used by all laymen as well, has become one
of the most famous books in the world. Mufti Muhammad
Taqi Uthmani writes, “The likeness of his accomplishments
is not found in many preceding centuries.”59

59 Hakim al-Ummat ke siyasi afkar.

81
4) Mufti Muhammad Shafi’ Uthmaani: After his studies, he
served Darul Uloom Deoband for 27 years, during which, for
a great portion of the time, he was given the task of heading
the Darul Iftaa, inspite of his young age. He had also writ-
ten many books on fiqh and conducted much research un-
der Maulana Ashraf Ali Thanwi and Mufti Azeezur-Rahmaan
Uthmaani for a period of approximately 20 years. Maulana
Thanwi once said:

May Allah lengthen the life of Mufti Sahib, for I achieve two
joys due to him: Firstly, I obtain knowledge from him and,
secondly, I have the satisfaction that there are people after me
that will continue the work.60

After moving over to Pakistan, he established Darul Uloom

Karachi in 1370, from where he taught, issued fataawa and
trained many students in the field of fiqh and fataawa. He
assumed the position of ‘The Grand Mufti of Pakistan’. He
had written extensively regarding many difficult matters, and
had solved many modern-day issues and challenges from a
fiqhi viewpoint. His ‘Jawaahirul Fiqh’ is a collection of some
of those modern-day complicated masaail and their detailed
elucidation, which was just recently published in 8 volumes.
Some of his fataawa were published by the title of ‘Imdaadul
Muftin’, which is probably only a tenth of the questions he
answered during his time in Deoband. His fataawa reached up
to 200000 in number. Allamah Zaahid Kawthari has referred
to him as ‘Faqeehun-Nafs in the true sense of the word’ in a
60 Eminent Ulama pg.159.

82
letter of his, which is an exceptionally lofty praise in the ter-
minology of the Fuqaha.

5) Mufti Mahmud Hasan Gangohi: He was blessed with all

the qualities needed within an exceptional and genius Muf-
ti. He served for 25 years as the assistant Mufti of Mazaahir-
ul Uloom Sahaaranpur. He was then appointed as the head
teacher of Jaamiul Uloom Kanpur, where he taught and is-
sued fataawa for 14 years. He then remained the head Mufti
of Darul Uloon Deoband for 18 years. He was famous as
‘The grand Mufti of India’. His teachers and Mashaayikh,
from amongst whom were the likes of Maulana Muhammad
Zakariyya Kandehlawi, had great confidence in his abilities
due to his outstanding qualities. His fataawa have recently
been published in 31 volumes.

Maulana Saleemullah Khan writes:

Each one of the aforementioned fatwa collections have their
own specialities and occupies its own position. However,
Fataawa Mahmudiyyah, which is ascribed to the Faqeeh
(jurist) of the ummah, the grand Mufti of India, Hadhrat
Mufti Mahmud Hasan Gangohi, due to its comprehensive,
moderate, simple and enjoyable format, holds a unique and
distinguished position. Due to his distinctions, the revered
Mufti was certainly a point of reference for the common
folk, but the people of knowledge also focused their gazes
towards him (for guidance in fiqh).61

61 Muqaddamah Fataawa Mahmudiyyah v.1 pg.30.

83
6) Mufti Azeezur-Rahmaan Uthmaani: He was first head
Mufti of Darul Uloom Deoband, a post he held for 36 years.
He had practically memorized the detailed works from which
fataawa are in the Hanafi fiqh, from amongst which were Rad-
dul-Muhtaar of Ibn Aabideen Shaami and Fataawa Aalamgi-
ri. (Anwaarul Baari) His fataawa of the last 18 years only were
recorded and preserved, which number 38000, in which most
queries consisted of a number of questions. If an average of 3-4
questions are assumed per query, his recorded fataawa exceed
125000. If we assume a similar amount for the first 18 years, it
will reach a staggering amount of 250000 fataawa issued. (Emi-
nent Ulama) He passed away whilst writing a fatwa. His fataawa
were published as ‘Azeezul Fataawa’ and revised and republished
by the title ‘Fataawa Darul Uloom’.

7) Mufti Kifaayatullah Dehlawi: When his fataawa were pre-

sented to the Ulama of Egypt, they submitted, “We have not
come across an aalim of his calibre anywhere in the world.”62
His fataawa were published in ‘Kifaayatul Mufti’ in 9 volumes.

8) Mufti Abdur-Raheem Lajpori: The Mufti of Gujarat

whose fataawa were compiled into ‘Fataawa Raheemiyyah’ in
10 volumes.

9) Mufti Rashid Ahmad Ludhyanwi: His fataawa were com-

piled in ‘Ahsanul Fataawa’ in 10 volumes.

62 ‘The Ulama of Deoband - their majestic past’ of Maulana Dhi-

yaaur-Rahmaan Faaruqi.

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These are just a few examples of the services of the Ulama of
Deoband to the knowledge of Fiqh and Fataawa.

TASAWWUF
Tasawwuf is an important branch of Islam, dealing with pu-
rification of the internal illnesses (like pride, jealousy, love
for name and fame, love for wealth, excessive anger, etc.),
imbibing of beautiful character (like the love and fear of
Allah , sincerity, generosity, humility, etc.), and attaining
nisbat (connection), love and recognition of Allah . Just as
the Sahabah  acquired outward knowledge from Nabi ,
which was transmitted to us via the Ulama and fuqaha, the
Sahabah  acquired this branch of knowledge and trans-
mitted it to us via the Sufiyaa.

However, as time passed after the era of Nabi , many

innovations crept into Tasawwuf. Throughout the centu-
ries, the reliable and genuine Ulama, Sufiyaa and Da’ees
(propagators) always separated the objectives from mere
customs and rituals, sifted the truth from falsehood and
reformed the people’s belief regarding the reality of ta-
sawwuf. Clear examples of this are found in ‘Ghunyatut
Taalibeen’ and ‘Futuhul Ghayb’ of Shaykh Abdul-Qaadir
Jilani, in ‘Awaariful Ma’arif ’ of Shaykh Shihaabud-Deen
Suharwardi, in the ‘Maktoobaat’ (letters) of Mujaddid Alf
Thaani, in the works of Shah Waliullah Dehlawi and in
‘Siraate-Mustaqeem’ of Sayyid Ahmad Shaheed. In a sim-
ilar manner, the Ulama of Deoband paid special attention

85
to this branch of Islamic knowledge, so that the focus on the
objectives was not lost. Regarding tasawwuf, we encounter
three groups of people;

For one group, tasawwuf is something alien to Islam, some-

thing fabricated by some deviant mystics (sufis), which has
absolutely no basis in sharīʿah. This is largely due to their lack
of knowledge regarding the shar’i standpoint regarding tasaw-
wuf, and their misgivings are generally founded on the excess-
es and innovations of many deviant and misguided individuals
who claim to be adherents of tasawwuf, but are in reality the
slaves of their whims and desires, who ply their trade under
the guise of their own concocted version of tasawwuf.

Then there are the second group of people who we will find
on the other extreme. They are under the false impression that,
once a certain level of love and recognition has been acquired,
the shari’ah then becomes irrelevant. This group is more dan-
gerous than the former because such beliefs often take a per-
son out of the fold of Islam. For them, Deen consists mainly of
dhikr and wazaa’if, coupled together with various other forms
of innovations and customs, very often imbibed from other
religions due to frequent intermingling.

Between these two extremes, we find a group of people who

have drawn the middle path, combining both shari’ah (the
external acts of worship) and tariqah (tasawwuf - the internal
acts of worship).At the same time, they shun all forms of ritu-
als and customs which are foreign to the teachings of Islam. It

86
is this very moderate path that the Ulama of Deoband have
adopted with regards to the various aspects of tasawwuf.

From the Ulama of Deoband, Maulana Rashid Ahmad Gan-

gohi (the khalifa and spiritual successor of Haji Imdaadul-
lah Muhaajir Makki) and his spiritual successors had weed-
ed out many innovations which had crept into tasawwuf,
through their writings, teachings and practical example.
This effort was then further enhanced by the writings, teach-
ings and practical example of Maulana Ashraf Ali Thanwi
(also a khalifa and spiritual successor of Haji Imdaadullah
Muhaajir Makki), who fully explained and proved tasawwuf
in the light of the Qur’aan and Ahaadith of Nabi  and
established that tasawwuf is an inseparable part of Deen.
Later, Maulana Muhammad Zakariyya Kandehlawi (the
khalifa and spiritual successor of Maulana Khalil Ahmad
Saharanpuri), who emphasized the importance of this field,
dedicated the last portion of his life to bringing alive the
true teachings of Tasawwuf for which he travelled the world.

Hundreds of great Awliyaa were produced from amongst

the Ulama of Deoband, who taught unadulterated pure Ta-
sawwuf and propagated it far and wide. Khanqas (centres
for the treatment of spiritual ailments) were established in
Thanabowan, Deoband, Gangoh, Raipur and many other
areas, towards which multitudes of people would flock for
spiritual treatment and to adopt the company of these great
luminaries of Tasawwuf.

87
Shaykhul Hadith Maulana Muhammad Zakariyya Kandehla-
wi has mentioned the following regarding Tasawwuf and our
Akaabir (pious predecessors):
Tasawwuf was an extremely important activity of our pious pre-
decessors. These great personalities on the one hand were
true followers and vicegerents of the fuqaha-mujtahideen and
muhadditheen in the sciences of Fiqh and Ahaadith, and on
the other hand in the field of tasawwuf they had followed in
the footsteps of Junayd Baghdadi and Imaam Shibli. These
great luminaries engaged in tasawwuf within the limits de-
fined by Fiqh and Hadith, and both verbally and practically
demonstrated that this blessed science is in reality a science
established from Qur’aan and Hadith, whilst simultaneous-
ly putting a nail in the coffin of those customs and innova-
tions which found their way into this blessed science through
the passage of time. Today, there are certain ignorant people
who, if they have not regarded Tasawwuf as something which
is completely against Shari’ah, then they have regarded it as
something totally separate from it. This is a severe transgres-
sion of the limits and is complete ignorance.63

Let us now analyse a few pertinent issues of Tasawwuf, and

appreciate the moderate stance that the Ulama of Deoband
have adopted.

63 Aap Beeti.

88
 What is Tasawwuf according
to the Ulama of Deoband

Maulana Rashid Ahmad Gangohi had written, during his

early days, the summary of Tasawwuf on a small piece of
paper in the Arabic language:
The knowledge of the Sufis is the knowledge of the outer
(zaahir) and inner (baatin) aspects of Deen and strong con-
viction (yaqeen (also known as ihsaan)) which is the loftiest
form of knowledge. Their condition is that they have re-
formed their character and humble themselves before Allah
at every moment. The aim of Tasawwuf is to imbibe with-
in oneself the attributes of Allah (Takhalluq bi Akhlaaqil-
lah), to rid himself of his own intentions and wishes (by
making them subservient to the wishes of Allah) and to be
busy with that which pleases Allah. The akhlaaq (character)
which they strive to attain is the very akhlaaq of Rasulullah
 , regarding which Allah has stated, “Verily, you are on
the highest pinnacle of great character”, regarding which
the Hadith declared “The character of Rasulullah  was
(the practical demonstration of ) the Qur’aan.” The details
of their character is as follows:

1) Humility (tawaadu’), the opposite of pride (kibr).

2) To treat all courteously (mudaraat) and to bear patiently
their harm.
3) To treat all with gentleness (rifq) and good character,
avoiding anger and rage (ghadhab and ghaidh).
4) To be sympathetic (muwaasaat) and to give others pref-

89
erence (ithaar) over oneself due to overwhelming kindness
towards the creation i.e. to accord preference to their rights
over one’s desires.
5) Generosity (sakhaa).
6) Overlooking and forgiving others (tajaawuz and afw).
7) To be cheerful and smiling.
8) To be soft and kind.
9) To abstain from rudeness (ta’assuf ), and formalities
(takalluf ).
10) Spending, avoiding stinginess and hoarding.
11) Trust in Allah (tawakkul).
12) To be content (qana’ah) with little of the world.
13) Abstention (wara’)
14) To avoid arguments (miraa’), fights (jidaal) and criticizing
(itaab), except to establish the truth.
15) To be devoid of ill-feelings (ghill), hatred (hiqd) and jeal-
ousy (hasad).
16) To be free from love of wealth (maal) and fame (jaah).
17) Fulfilling promises (wafaa).
18) Forbearance (hilm).
19) To be calm and composed (anaat).
20) To love and befriend your (Muslim) brothers, and to dis-
associate with those of other creeds.
21) To be grateful (shukr) to your Benefactor.
22) To sacrifice your honour (bazlul jaah) for the good of the
believers.

A Sufi is one who reforms his external and internal character.

Tasawwuf is all about adab (etiquette). The adab of Allah is to

90
 turn away from all besides Him, out of shame, admiration
and fear for Him. The worst of sins is (to obey) the whispers
of one’s evil desires (hadeethun nafs), which causes spiritual
darkness (zulmah) to spread (in the heart).64

Qari Muhammad Tayyib Sahib wrote regarding shari’ah and

tariqah:
The Ulama of Deoband accept and acknowledge the in-
stitution of perfection of character and purification of the
soul through the medium of bayʿah (the pledge of alle-
giance). However, tariqah, which has been passed on from
bosom to bosom, is no separate entity from dīn. The inter-
nal and characteristic aspect of shari’ah is termed as tariqah.
This is the path which is treaded for the rectification of
the heart. The principles thereof have been proven from
the Noble Qur’aan and Sunnah. However, those customs,
unprincipled ways and fabricated methods which are alien
to Deen, are not regarded as tariqah. To accept these ways
is contrary to the Sunnah and is completely rejected. The
pious personalities are regarded as beacons of blessings and
benefit, but they are not made objects of prostration.65

Regarding love for the awliyaa, Qari Tayyib mentioned the

following:
It is the maslak (ideology) of the Ulama of Deoband that
the awliyaa and sufiyaa are like the soul of the Ummah,
whereby the Ummah gains spiritual enlightenment and
64 Tazkiratur Rasheed v.2 pg.12.
65 Maslak Ulama-e-Deoband.

91
 guidance. It is for this reason that the Ulama of Deoband
regard mahabbah (love) and honour for them to be incum-
bent for the preservation of imaan. However, excessiveness in
mahabbah (love) should not lead one to deitise them (i.e. to
raise them to the rank of a deity). Whilst respect and honour
for them is necessary, it should not be translated into acts of
worship, where people prostrate at their graves, circumambu-
lation around their graves, take oaths on their names, make
sacrifices on their names, etc. They should never be looked
upon as being able to remove one’s grief and sorrows. Their
graves should not be made venues of festivities. On occasions
when these saints are remembered, under no circumstances
should singing and dancing form a part of such gatherings.
To refrain from all such acts, thereby acting in obedience to
the Sunnah and desires of nubuwwah, is not a matter over
which one should be rebuked, but rather it is something
praiseworthy. The mashaayikh are guiding lights whereby one
gains spiritual upliftment, and are not pawns for satisfying
one’s nafs (carnal desires), whims and fancies.66

Accurately summarizing the approach of the Ulama of Deo-

band regarding Tasawwuf, a non-Muslim historian by the
name of Kenneth W. Jones writes:
Deobandis conceived Islam as having two points of focus,
Shari ‘a (the law, based on textual and religious knowledge),
and the Tariqa (spiritual path, derived from religious prac-
tice). Thus they accepted Sufism with its form of discipline
and the role of the ‘Ulama’ in interpreting the four schools
66 Maslak Ulama-e-Deoband.

92
 of Islamic law. The Qur’an, the Hadith, qiyas (analogical
reasoning), and ijma‘ (consensus) provided the foundation
of religious knowledge, but understanding them required
the ‘ulama’ as guides. Uneducated Muslims could not make
judgments on belief or practice. The Deobandi ‘Ulama’,
while accepting Sufism, rejected numerous ceremonies and
the authority of pirs (spiritual leaders) who claimed sanc-
tity by their descent rather than by their learning. Knowl-
edge granted authority and not inheritance. Pilgrimages to
saints’ tombs, the annual death rites of a particular saint,
and grave exaltation (the urs) also lay outside acceptable Is-
lamic practice. Among the types of behaviour seen as erro-
neous innovations was any social or religious practice that
appeared to come from Hindu culture.67

Another historian wrote:

The scholars of Deoband purified Islamic mysticism in
the Indian subcontinent from all un-Islamic elements and
practiced a tasawwuf that earlier Muslims, such as Hasan
al-Basri, Junayd al-Baghdadi, and ‘Abd al-Qaadir al-Jilani
would advocate if they were living in the twentieth centu-
ry. Pure, unadulterated Sufism is an important part of the
Islamic faith. Dar al- ‘Ulum Deoband trained individuals
to become rational scholars as well as sound practitioners of
tasawwuf. Through the Deoband movement, Islamic histo-
ry once more witnessed the combination of the jurist and
the mystic into a well-rounded Islamic scholar.68
67 Socio-Religious Reform Movements in British India.
68 See ‘Islamic Revival in British India’ by Barbara Daly Metcalf.

93
An Arabic proverbial expression goes as follows: ‘True virtue is
that which is attested to by even one’s enemy’.

Kitaabs written on Tasawwuf

by the Ulama of Deoband
Besides their practical and verbal demonstration of Tasawwuf,
they had also outlined the objectives and limits of Tasawwuf in
the manner of the past reformers in many of their books and
letters. Some clear examples of this are:

1) The letters of Maulana Rashid Ahmad Gangohi and ‘Im-

daadus Sulook’ which he authored. His Shaykh and spiritual
guide, Haji Imdaadullah Muhaajir Makki, wrote the following
regarding this disciple of his:
Whosoever has love for me and faith in me should consid-
er both Molwi Rashid Ahmad (may Allah protect him) and
Molwi Muhammad Qasim (Nanotwi) (may Allah protect
him) – who are both embodiments of both outward (zaahir)
and inward (baatin) perfection – as my equals. In fact, he
should consider them to be of a loftier rank than me, even
though apparently it is the opposite, in that I am in their po-
sition and they are in mine (i.e. Although I am their Shaykh
and they are my disciples, they possess a higher rank and po-
sition compared to me) He should value their company, be-
cause such people are not found in this age. He should attain
benefit from their blessed service and under their guidance
traverse the path of tasawwuf, and he will not be deprived (by
doing so), Inshaa Allah.  May Allah bless them in their life,

94
 bestow upon them the different forms of His recognition
and the highest levels of perfection of His proximity, ele-
vate their status, enlighten the world with the light of their
guidance and, through the intermediary of the Leader of
both worlds , perpetuate their spiritual legacies until the
Day of Judgment.69

At a later stage, Haji Imdaadullah mentioned that what

he had written here concerning these Ulama was written
by way of ilhaam (inspiration).70

He also wrote a letter to some friends in which he described

the accomplishments of this disciple of his:
In the name of Allah, Most Beneficent, Most Merciful. We
praise Him and send blessings upon His honourable Mes-
senger.

From the needy servant Imdaadullah Chishti, in the service

of all my friends:

This needy servant has recently received some letters from

India, in which was written that some people harbour ill-
thoughts concerning Molwi Rashid Ahmad (and they wish
to know) what they should make of him. Therefore, let it
be announced and published on behalf of this needy ser-
vant that Molwi Rashid Ahmad is an Allah-fearing (Rab-
baani) aalim and a scholar of the truth. He is an image of
69 Kulliyaat-e-Imdaadiyyah/Dhiyaaul Qulub pg.72-73.
70 Maktoobaat Akaabir-Deoband.

95
the pious predecessors. His personality is an embodiment of
the combination of the shari’ah and tariqah.

His days and nights remain occupied in seeking the pleasure

of Allah and his Messenger . He is preoccupied with the
teaching of Hadith. After the era of Molwi Muhammad Ishaq
(the great-grandson of Shah Waliullah and authority of Had-
ith during his time), the dissemination of Islamic knowledge
has uniquely spread through Maulana.

Maulana is a unique individual in the sub-continent. Many

complex masaa’il are solved at the hands of Maulana. Every
year, about 50 people complete their Hadith studies under
his tutorship, and acquire  sanad (ijaazah) from him. He is
obsessed in following the Sunnah of Rasulullah  and is ab-
sorbed in the love of Allah and his Rasul . He is fearless the
truth and is not afraid of the reproach of any critic, being a
manifestation of a portion of verse 54 Surah 5.

His complete reliance is solely on Allah. He shuns bid’ah (in-

novation) completely; propagating the Sunnah is his occu-
pation. His specialty is converting those with corrupt beliefs
into those with sound beliefs. His company serves as alchemy
and is the greatest elixir for Muslims. One is reminded of
Allah by sitting with him, which is the sign of the men of
Allah. He is Muttaqi (pious), is uninterested in the world and
is desirous of the Aakhirah. He has attained perfection in ta-
sawwuf and sulook. The rich and poor are equal in his eyes,
and he treats each the same; he is free from greed.

96
Whatever this needy servant has written as praise for him in
Dhiyaul-Qulub is the truth, and my good opinion and love
for him is now far more in comparison to what it was pre-
viously. This needy servant considers Maulana the means
of my salvation. I say openly that whosoever speaks ill of
Maulana pains my heart. I had two arms: one was the late
Molwi Muhammad Qasim (Nanotwi) and other is Molwi
Rashid Ahmad. People have begun to cast evil eyes on the
only one who now remains.

My  aqidah  (belief ) and Maulana’s  aqidah  is one and the

same. I also condemn innovation. Whosoever is an oppo-
nent to Maulana in religious matters, is actually my oppo-
nent, and is an opponent to Allah and His Rasul . Those
ignorant people who claim that Shari’ah and Tariqah are
separate entities do so due to their lack of understand-
ing. Tariqah without Shari’ah is unacceptable to Allah. The
heart can also be made to shine by non-believers. The heart
is like a mirror. A rusty mirror can be shined with urine as
well as with rose water. However, the difference between
both is one of purity and impurity. Adherence to the Sun-
nah is the yardstick for recognizing a friend (wali) of Allah.
One who adheres to the Sunnah is a wali of Allah, whilst
the innovator acts in vain. Even Dajjal will display many
unnatural feats. Allah says, “Say (o Rasul): “If you really
love Allah, then follow me.” The one who is not a follower
of Rasulullah  and promotes innovative practices cannot
be a friend of Allah. The people of knowledge who love
this needy servant only do so because of adherence to the

97
 Sunnah. Any person’s opposition does not harm Maulana. In
fact, he harms himself.

Maulana is a person from whom scholars should benefit and

whose company they should consider a tremendous boon.
It is my desire that no one says nor writes to me any words
of disrespect concerning Mawlana. I am deeply pained by
such matters. It is strange that you inflict pain upon my be-
loved and then consider yourself my friend. This can never
be! Maulana is firmly a Hanafi by mazhab, sufi in conduct
and a pious, wali-kaamil. His company should be treasured.
Wassalaam.

Imdaadullah Faaruqi
Makkah /25th Zul-Qa’dah 1310 A.H.71

2) Thereafter, the library of works of Maulana Ashraf Ali

Thanwi followed, including ‘Qasdus Sabeel’, ‘At-Takasshuf an
Muhimmaatit Tasawwuf ’, ‘At-Ta’arruf bi Ma’rifati Ahaadeethit
Tasawwuf ’, ‘Tarbiyatus Saalik’, Volume seven of ‘Behishti
Zewar’ on Tasawwuf, and a most comprehensive discussion
clarifying different aspects of Tasawwuf and clearing many
misconceptions which forms a part of ‘Ta’leemud Deen’ and
is regarded by some Ulama as one of his great reformative
achievements. Maulana Abul Hasan Ali Nadwi had the fol-
lowing to say of him:
From their successors was the great reformer Shaykh Ashraf
Ali Thanwi (who had re-established the spiritual centre or
71 Quoted from ‘Ash-Shihaabus Thaaqib’ p. 291.

98
Khanqah of his Shaykh in Thanabawan) who is amongst
the senior Ulama Rabbaaniyyeen (men of Allah) of these
times, and the greatest author of today’s times without ex-
ception, and one of the greatest of those who benefitted the
people of the subcontinent by correcting their beliefs, prac-
tices, turning them to Allah and reforming their souls, and
from whose works people have benefitted far more than
can be seen from the works of any other scholar of today’s
times. Allah had inspired his heart to simplify this path
(of Tasawwuf ) which had become confusing and difficult
and separate the objectives from the means and the essence
from the additions and extras. He had reached in this field
the rank of an imaam (leader) or mujtahid to the extent
that the senior Ulama and Shuyukh testified to his being
unique in this field and his being a mujaddid (reviver) of
this branch (of Deen).

Allah has granted him the ability, through the means of

spiritual training, writing and lecturing, to shed light on
the reality of Tasawwuf, to get people to realize its impor-
tance and necessity, to simplify it for every person accord-
ing to his status, occupation, background and mental con-
dition, till it became easy to acquire. The Ulama, leaders,
writers, government officials, high ranking intellectuals
and educators in the universities, some of those who were
deeply influenced by western culture and modern science
who were on the brink of apostasy and exiting from Deen,
the employed and unemployed, the talented and geniuses,
the workmen and professionals, the strong willed and the

99
 weak minded all turned to him seeking guidance, till Tasaw-
wuf and reformation of the soul acquired importance in the
eyes of even the intellectual class; even in these materialistic
times.72

The Turkish scholar and reformer Shaykh Mahmud Effendi in

his Tafsir called  Ruh al-Furqan  has therefore titled Maulana
Thanwi as “Shaykh al-Mashayikh”.73

3) Other wonderful works on this subject by the Ulama of

Deoband are ‘Shariat aur Tareeqat ka Talaazum’ of Maulana
Muhammad Zakariyya Kandehlawi, ‘Shariat wa Tasawwuf ’ of
Maulana Maseehullah Khan Jalaalabadi, ‘Tasawwuf aur Nis-
bate Sufiyyah’ of Shah Wasiullah Illahabaadi, ‘Ruh ki Bimaari-
yaa aur unka Ilaaj’ and ‘Kashkole-Ma’rifat’ of Maulana Shah
Hakeem Muhammad Akhtar and many books compiled by
Maulana Qamaruz Zamaan Illahabaadi in recent times. Be-
sides this, the number of books in which the precious state-
ments of the Ulama of Deoband regarding Tasawwuf have
been collected are innumerable.

From the above, we can see the moderate standpoint of the

Ulama of Deoband, and the great sacrifices they made to keep
alive unadulterated Tasawwuf.

72 Al-Manhajul Islaami li Tarbiyatin Nafs.

73 Ruh al-Furqan in Turkish, volume 4, page 724.

100
 DA’WAH AND TABLIGH
Every one of our pious predecessors were concerned regard-
ing the unfortunate condition prevailing on the Ummah
and each one had in his own way made efforts to rectify
the rut which had set in, but Maulana Muhammad Ilyaas
Kandehlawi was the one chosen by Allah  to carry out this
rectification on a universal and general basis. His teacher,
Shaykhul Hind Maulana Mahmudul Hasan once remarked
“When I see Muhammad Ilyas, I am reminded of the Saha-
bah Kiraam .”

He had spent the prime years of his life in the company of

Maulana Rashid Ahmad Gangohi, from the age of eleven till
the age of twenty, at whose hands he had taken the pledge
of bay’at (allegiance). After his death, he approached Mau-
lana Khalil Ahmad Saharanpuri for spiritual guidance and
reformation. He was a man who would generally remain
silent and spend most of his time in meditation. He had
taken up residence in Nizamuddin after the death of his
elder brother Maulana Muhammad, where his father had
started a Madrassa within Bangla Wali Masjid, wherein only
primary education was imparted and the pupils of which
were mostly people from Mewat.

The people of Mewat were Muslims only by name. They

would celebrate several Hindu festivals, keep Hindu names,
dress in Hindu clothing and have the initial ceremonies of
marriage performed by the Brahmins, the only difference
being that the real nikaah would be performed by the Qa-

101
dhi. Many of them would even worship Hindu idols and sac-
rifice animals in the name of Hindu gods and goddesses, and
pray at the shrines to the Awliyaa, believing that they are able
to fulfil their needs. Few of them knew the kalimah, and even
fewer ever performed salaah. They were generally totally ig-
norant of the hours and laws of salaah. Intoxicants and mu-
sic was rife amongst them. Highway robbery and pillage had
been their traditional profession. However, they were blessed
with many chauvinistic and excellent moral qualities, which
reminded one of the Sahabah  in the days of ignorance.

Maulana Mohammad Ilyaas felt that the only way to reform

and correct the Mewatis was to promote Islamic knowledge
and make all familiar with the rules and principles of the
Shari’ah. Maulana’s father and brother would keep the Me-
wati children with them and educate them in their Madrasa,
and, then, send them back to Mewat to carry on the work
of Deen. Maulana Muhammad Ilyas went a step ahead and
decided to establish Maktabs and Madrasas in Mewat itself, as
he had realized that, after the students completed their stud-
ies and returned home, due to their mixing with the locals,
they would be affected by the environment and go back to
their old ways. 260 such makaatib were established within a
period of a few years. However, after some time, he realized
that even these makaatib were not enough, since only a few
children who came from religious families would come to the
makaatib to study, which was not bringing any change in the
environment, especially amongst the adults. Maulana had
already taught many students Arabic and the Darul Uloom

102
syllabus and, as a result of his unique method of teaching,
produced many brilliant students and Ulama. He later, after
receiving permission from Maulana Khalil Ahmad, turned
his attention towards the reformation of those seeking to
find Allah through the path of Tasawwuf. He realized that
all the above branches were restricted to only a few people
who themselves had an interest and desire. His worry was
to create the thirst and enthusiasm of Deen in every person,
and to spread the teachings of Deen on a general basis, so
that the environment becomes conducive and every person
could become one obedient to Allah’s commands.

After exhausting all the above avenues, Maulana decided

to migrate to Madinah Munawwarah and pass the rest of
his life in the worship of Allah. While there, he was blessed
with a dream of Rasulullah , in which he was told that he
should return to India, since great work of Deen was going
to be taken from him. On his return, after a deep study of
Qur’aan and Hadith and excessive dua, Allah inspired his
heart with a programme and method by which his objectives
could be achieved on a worldwide basis, which he began in
Mewat. His system was to form small Jama’ats (groups) who
would leave their home environments and go out into the
pure environment of the Masaajid to learn and practice true
Islam, and to encourage the people of every locality to do
the same.74 This effort has now reached nearly every country
in the world.
74 Condensed from ‘Deeni Da’wat’ and ‘Tareekh Da’wat wa Ta-
bligh’

103
Millions of people’s lives have changed, practical Islam has en-
tered into the lives of people, and enthusiasm for Deen has
been created in the hearts of people. The Madaaris and Khan-
qahs have begun flourishing as a result of this effort. This work
continues to grow very rapidly and definitely enjoys the spe-
cial help of Allah. This effort has also defeated the ends of the
kuffaar who had worked very hard in the last two centuries
to create within every person a western materialistic outlook.
Maulana Muhammad Zakariyya Kandehlawi had the follow-
ing to say regarding this effort:
It is the habit of Allah that, in accordance to the situation, He
prescribes an antidote to treat the sickness of the Ummah and
He inspires some with the method of uplifting Deen. The
British, one hundred years ago, used all kinds of means in the
effort to annihilate Islam and Islamic laws. At that time, ac-
cording to those circumstances, Allah inspired some hearts to
establish the madaaris (darul ulooms). Subsequently, at that
time, our elders placed so much of emphasis on establish-
ing madaaris that they were established all over. The Darul
Uloom of Deoband, Mazaahirul Uloom of Saharanpur, Ma-
drassah Shahi of Muraadabad, Madrassahs in Amroha and in
the surroundings of Delhi, all these institutes were established
around that time. This was the assistance of Allah, through
which Allah granted victory to Deen, inspite of the fact that
it was the era of British rule, whose only concern and effort
was to suppress Deen, in which they never fully succeeded.

However, because they were the ruling class and because they
possessed riches and wealth, even though they were not ful-

104
 ly successful due to the efforts of our pious elders, within
one hundred years, they were able to spoil the minds of
the younger generation. The younger generation and the
ignorant masses were certainly influenced (by the scourge
of westernism), the effects of which can clearly be seen
today and which are increasing day by day due to which
conditions are fast changing. Now, after a hundred years,
Allah chose the work of tabligh as a cure for this disease.
We should pay full attention to this treatment. The reason
is that if a treatment is prescribed, and the prescription is
not appreciated, the sickness will surely increase (and the
condition will deteriorate).75

Another method of spreading and conveying Deen which

the Ulama of Deoband utilized to its fullest was that of
da’wah through the medium of lectures (wa’z). The Ulama
would themselves go to various areas and locations where
they would deliver lectures concerning aspects related to the
people’s reformation. Some Madaaris had even employed
certain Ulama specifically for this task. Maulana Ashraf Ali
Thanwi was from amongst the Ulama who shone out in this
regard, through whose lectures thousands of people had cor-
rected their beliefs and reformed their lives.

Throughout his life, he travelled to many cities and villag-

es, delivering lectures with the hope of reforming people. He
would be highly organized and plan his lecture routes well in
advance. Thousands used to attend these lectures, which usu-
75 Kya Tablighi kam dharoori he.

105
ally lasted two to three hours and some even up to five hours. 
Printed versions of his lectures and discourses would usually
become available shortly after these journeys. Until then, very
few scholars in the history of Islam had their lectures printed
and widely circulated in their own lifetimes. Later, Ulama like
Qari Muhammad Tayyib, Maulana Abul Hasan Ali Nadwi, and
many others of their ilk travelled the world for this very purpose.

With regards to da’wah towards non-Muslims, the Ulama of

Deoband were not neglectful in this regard as well. Maulana
Qasim Nanotwi had himself travelled to many huge gather-
ings of people of diverse religions wherein he delivered the
message of Islam and invited one and all to enter into its fold.
He had even prepared a transcript discussing the proofs of the
truthfulness of Islam which he had intended to present be-
fore the addressees in Shahjahapur. It has been published by
the name ‘Hujjatul Islam’, which was actually his complete
da’wah, as well as a clear answer to all other religions. After the
debate in Shahjahapur, Priest Frank, one of the participants,
admitted frankly:

I will not comment on whether he has spoken the truth, but

if faith was based on lectures, then we would have professed
faith in Islam based on his lectures.76

His burning desire at the end of his life was to even go as far
as Europe to present before them the message of Islam. He
would say:
76 Muqaddamah Hujjatul Islam.

106
 If only I was fluent in English, I would have travelled to Eu-
rope and showed those false-claimants of wisdom that wis-
dom is not what they claim and imagine to be wisdom, but
is that wisdom which has been passed on from the hearts of
the Ambiyaa into the hearts of spiritually enlightened ones.
I would also have proven to them that success and progress
does not lie in their superficial wisdom and science, but is
actually hidden in that true and accurate wisdom (which
was revealed to the Ambiyaa).77

Maulana Ashraf Ali Thanwi had beautifully elucidated its

importance:
Since Islam alone is the perfect religion, it should be con-
veyed to those who have not been blessed with this bounty.
Firstly, it is contrary to human compassion and sympathy
to benefit from something beneficial and deprive others of
it. Secondly, we have been commanded by the Shari’ah to
present the beauty of Islam to those unacquainted with its
specialities. There are thus two types of people; those who
have the bounty of Islam, but only partially, for whom an
effort has to be made to turn them into complete Mus-
lims- a branch which could be called ‘perfection of Islam’,
and those who have not received this bounty, to whom Is-
lam has to be conveyed - a branch which could be called
‘preaching Islam’. The Muslims have been very lax in this
regard (tabligh to non-Muslims) for quite a long time. All
have forgotten this responsibility, whereas this was the ac-
tual work of the Ambiyaa ...Our condition has reached
77 Maslak Ulama-e-Deoband.

107
 such a level that this work is understood as very insignificant.
Even those who have understood its necessity and rank go
to such places for the purpose of tabligh where they will be
respected and honoured. None go to the kuffaar for tabligh,
since there is no question of being respected and honoured
there. One will sometimes have to even hear a mouthful from
them. This is the reason many abstain from making tabligh
to the kuffaar.78

Maulana Yusuf Motala (daamat barakaatuhu) writes the fol-

lowing about the concern of Shaykhul Hadith Maulana Mu-
hammad Zakariyya Kandehlawi:
It was most probably in 1979 that I was in Madinah Tayy-
ibah and was in the servant’s room next to Hadhrat’s room
when Hadhrat’s special servant, Muhammad I’jaaz Champar-
ni came to call for me. When I arrived in Hadhrat’s room, I
found him weeping profusely as he said, “Hear what he has
to say.” Bhai I’jaaz then said, “I asked Hadhrat whether there
would be punishment for the kuffaar who had never heard
the name of Islam and to whom no one had brought the
message of Islam.” In tears, Hadhrat said, “Some work should
be done in this regard. There must be books highlighting the
beauty of Islam.” I then named a few books of the kind; es-
pecially naming Maulana Manzur Nu’maanî’s book ‘Islam
Kiya He’ (What is Islam). Hadhrat suggested that such books
should be published in English...When Hadhrat visited En-
gland some time afterwards, I introduced Maulana Ibrahim
to him and informed him that Maulana had already begun
78 Dawat wa Tabligh ke Usool wa Ahkaam ch.13 pg.185.

108
 the work and wanted to know what type of book it should
be. Hadhrat said that it should be a book that clearly out-
lines the beauty of Islam so that it could be an invitation
to the non-Muslims. Hadhrat then made a lot of du’a for
the task.79

Hadhrat Shaykh himself had written a brief book which ex-

plains the basic aspects of Islam and the method of accept-
ing Islam for a new Muslim. However, much more effort
certainly needs to be channelled in this direction.

AQAAID AND ILMUL

KALAAM (ISLAMIC THEOLOGY)
The subject of Islamic Aqaaid (beliefs) and their detailed
proofs, whether they be divinely revealed proofs or ratio-
nal logical proofs, has always been regarded as extremely
important and significant within the circles of knowledge.
Two major schools of thought had sprung up historically
amongst the Ahlus Sunnah wal Jama’ah in this sphere; the
school of thought of Imaam Abul Hasan Ash’ari and that of
Imaam Abu Mansur Maaturidi. Their followers were titled
the Ashaa’irah and the Maaturidiyyah. Both Imaams were
upon the truth and the straight path, and these schools dif-
fered in only a few technical subsidiary matters. The Ulama
of Deoband recognized both these schools as valid, although
they tended to subscribe to the school of thought of Imaam
79 Iqra Digest, November 1986, as quoted in Fataawa Rahimiyyah
v.1, p.223-228.

109
Abu Mansur Maaturidi, and were later successful in their at-
tempt to reconcile the few differences between the Ashaa’irah
and the Maturidiyyah in a most suitable and logical manner.

Incorporated within the syllabus of Darul Uloom Deoband is

the famous Aqeedah text ‘Sharh Aqaa’idin-Nasafiyyah’, the text
of which was written by the great Maaturidi scholar Imaam
Umar Nasafi, upon which is the commentary of the Allamah
Sa’dud-Deen Taftaazaani, a prolific Ash’ari scholar. Before
studying this kitab, books on logic and philosophy are taught,
to acquaint the students with the terminology and method of
argumentation used within the books of kalaam. The Aqeedah
manual, commonly known as ‘Aqeedatut Tahaawiyyah’, writ-
ten by the great Hanafi Imaam Abu Ja’far Tahaawi, in which
he expounded on the creed of the Ahlus Sunnah wal Jama’ah
according to the teachings of Imaam Abu Hanifah, Imaam
Abu Yusuf and Imaam Muhammad, is also taught within our
Madaaris. The study of ‘Al-Musaamarah’ and ‘Sharh Aqaaid
Mulla Jalaal’ are optional.

Some great Mutakallimeen (scholars of Ilmul Kalaam) from

amongst the Ulama of Deoband

1) Maulana Muhammad Qasim Nanotwi: Allah had chosen

Maulana Qaasim Nanotwi specifically for the science of Aqaaid
and Ilmul Kalaam. After the battle of Shamli was fought and the
Ulama were betrayed by their own people, resulting in their de-
feat, Allah inspired Maulana Qaasim Nanotwi and a few others
to establish the Darul Uloom in Deoband which initiated the

110
establishment of many such Islamic institutes all over. Since
the British possessed great political and administrative power
in India, they desired to use these means to wipe out Islam,
along with all its tenets, laws and signs. To achieve this end,
they burnt thousands of Qur’aans, killed thousands of Ulama
and made all out efforts in the form of different movements
to get Muslims to renege from Islam and leave its fold. Along
with that, the 19th century brought with it a great tough
challenge for Islam, i.e. the cyclone of western arts, sciences
and European culture which swept across the world, taking
all into its fold. By establishing these madaaris, Ulama were
produced, who had full insight into the Qur’aan and Had-
ith, enabling them to preserve Deen, save the imaan of the
Muslims and ward off any type of intellectual subjugation of
the Muslims, by presenting Islam to the people in a convinc-
ing manner and by answering all objections raised by other
religions or groups with clear proofs and logical answers.

In the academic sphere, Allah had blessed Maulana Qaa-

sim Nanotwi with a very deep understanding of Islamic
beliefs and Ilmul Kalaam. He had formed and outlined a
new style and approach of presenting Islamic beliefs to the
world, such a style and approach which has no parallel in
this science. He developed new laws and principles of Ilmul
Kalaam which was in accordance with the demands of mod-
ern times. Whoever has read his books would realize that
Allah had blessed him with deep knowledge and wisdom,
by which he was able to appease even the greatest critics
of Islam in a most logical and simple manner. Some have

111
claimed that he is the founder of ‘modern religious philosophy
and modern intellectual dialectics’ in the Asian Islamic world.

He uses philosophical, theological and rational proofs to es-

tablish his claims. The most unique part of his writings is that
he neither supports his claims using ancient philosophical
premise, nor does he cite from any book. He bases his con-
clusions upon practical and pragmatic philosophy and deduc-
tions which can be comprehended by one’s sensory capacity
(the five senses). Throughout the discussion, he establishes
his claims in a manner which emulates the philosophy of the
Qur’aan. If his writings are searched with great care, a research
scholar will realize that he has translated whole paragraphs of
the Qur’aan philosophically and logically and yet his address-
ees are unaware of this fact.

During a debate with a Christian priest, the priest attempted

to use a logical premise upon which he could base his deduc-
tion, but erred in the definitions which he had presented (by
defining Mutlaq as Muqayyad and vice-versa). Maulana com-
mented on his blunder by saying:
You claim to understand the principles of logic. The problem
is that you have never even seen a man proficient in logic. By
the grace of Allah, there are such people existent in the world
today (referring to himself ) who are able to, from scratch,
re-invent and recreate the entire science of logic by them-
selves.80

80 Kamaalaate Uthmaani pg.375.

112
His works ‘Taqreer Dil Pazeer’ and ‘Hujjatul Islam’ are
clear representations of the above, in which he clarified and
explained the truthfulness of Islam. Maulana Ubaydullah
Sindhi writes:
I studied Maulana Muhammad Qasim’s ‘Hujjatul-Is-
lam’  under Hadhrat Shaykhul Hind. Sometimes, while
reading the book, I used to feel as if Ilm and Imaan were
descending upon my heart from above (from the skies).81

‘Intisaarul Islam’ and ‘Qibla Numa’ are detailed answers

furnished by him to some objections levelled against Is-
lam. Many of his letters have solved the most difficult and
intricate aspects of Ilmul Kalaam. His debates which were
penned down are filled with amazing proofs of the truthful-
ness of Islam and the falsity of other religions. Regarding his
mastery in the subject of Ilmul Kalaam, Maulana Ashraf Ali
Thanwi would say:
Had his books been translated into Arabic without men-
tioning the author’s name, it would have been misunder-
stood to be the works of Imaam Raazi or Imaam Ghazaali.82

Maulana Husain Ahmad Madani had said during a lesson

of his that the knowledge contained in the booklets written
by Maulana Qasim Nanotwi was not even contained in the
books of Imaam Ghazali, Sa’dud-Deen Taftaazaani, Meer
Sayyid Shareef Jurjaani and Qadhi Baidhawi.83 It should be

81 Hayaat Shaykhul Hind pg.25.

82 Eminent Ulama.
83 Malfoozaat Faqeehul Ummah.

113
borne in mind that Maulana Madani had studied and even
taught the books of the above great scholars, and has quoted
from them extensively in his writings, letters and during his
lessons, hence his comments were not based on conjecture,
but on personal experience and knowledge-compiler. Maulana
Madani had also explained that the deep research and sub-
tleties which were found in the books of Maulana were such
which would appease and satisfy the heart and create within
one the spiritual condition of Sharhus-Sadr. He considered it
to be of a higher academic level and more satisfying to heart
compared to the deep research and subtleties explained by
even Shah Waliyyullah.84

Shaykhul Hind Maulana Mahmudul Hasan explained:

I had made it my practice to check the works of Shah Waliy-
yullah (on the related subject) before coming to the lessons of
Maulana. During the lesson, I would ask questions concern-
ing those matters discussed in the books of Shah Sahib which
were complex and difficult to fathom. The highest pinnacle
and apex which Shah Sahib reached while discussing that
subject matter would be what Maulana would say right at the
very beginning (from whence he would begin his discussion).
I had experienced this innumerable times.85

Haji Imdaadullah, the Shaykh and spiritual guide of Maulana

commented regarding him:

84 Naqsh Hayaat.
85 Arwaah Thalaathah.

114
 In the distant past, at irregular intervals, such people (like
Maulana) could be found. Now, for ages, such people have
not been created...Preserve the writings and speeches of
Maulana, and appreciate its value.86

His contemporary, Maulana Muhammad Ya’qub Nanotwi,

himself a mountain of knowledge, described his knowledge
in the following words:
He would explain and expound on such aspects which none
had ever heard of, nor ever understood. He had unique and
amazing research in every subject. Only that person who
was extremely intelligent and who had studied the original
book from before (due to which he was acquainted with
that subject) would be able to understand Maulana’s expla-
nations (which he would deliver during the course of his
lessons).87

His contemporary Syed Ahmad Khan, the Founder of

Aligarh Muslim University, whose ideology Maulana op-
posed very vehemently, had witnessed Maulana during stu-
dent days and therefore wrote:
The people thought that after Maulwi Muhammad Ishaaq
(Dehlawi), no man like him in all those qualities would ever
be born, but Maulwi Muhammad Qasim has proved by
his consummate righteousness, religiosity, piety, abstinence
and humility that, through the education and training of
this city of Delhi, Allah has created another man similar to
86 Sawaanih Qaasmi.
87 Sawaanih Qaasmi.

115
 Maulwi Muhammad Ishaaq, rather superior to him in certain
aspects.88

He was followed in his new approach to Ilmul Kalaam by a

host of Ulama of Deoband who excelled in this science in its
different aspects. Mufti Muhammad Shafi’ Uthmaani, the
grand Mufti of Pakistan, had made the following comment:
The divine knowledge (uloom wahbi) which Allah had grant-
ed Hujjatul Islam Maulana Muhammad Qasim Nanotwi, the
founder of Darul Uloom Deoband, specifically those intri-
cate deeper aspects of understanding regarding philosophy,
ilmul kalaam and hikmah (wisdom) of Deen which he was
bestowed with, was not understood by many great Ulama as
well. From the fraternity of the Ulama of Deoband, two Ula-
ma were such who had accomplished outstanding achieve-
ments as far as expounding, clarifying and simplifying the
hikmah with which Maulana Qasim was blessed with. One
was Allamah Shabbeer Ahmad Uthmaani and the other was
Maulana Qari Muhammad Tayyib.89

2) Allamah Shabbeer Ahmad Uthmaani: His works include

‘Al-Islam’-a philosophical discussion on the beliefs of Islam,
‘Al-Aql wan Naql’ - which proves that Naql (divine revela-
tion and commandments) never contradicts Aql (logic and
intellect) on the condition that it be moderate and balanced,
‘Ar Rooh fil Qur’aan’ - on the reality of the soul, ‘Ad Daarul
Aakhirah’ - proving the life of the hereafter, and ‘Islam wa
88 Sawaanih Qaasmi, Tarikh Darul Uloom Deoband.
89 Akaabir Deoband kya thei.

116
Mujizaat’-proving the reality of miracles. All of the above are
important topics dealing with Ilmul Kalaam and his books
on these subjects were praised lavishly by the great Ulama of
his time, including his own teachers, due to the depth of the
discussion and the simple, yet amazing, manner in which he
established his claims.

Maulana Muhammad Idrees Kandehlawi had stated that

Allamah Uthmaani was an interpreter and tongue for the
knowledge of Imaam Abul Hasan Ash’ari, due to his deep
research, accurate scrutiny in the most delicate issues and his
expertise in his presentation of the subject matter.90

His proficiency in this subject can actually be gauged from

his notes of tafsir, known as Tafsir Uthmaani, in which he
has laboured to explain how the Qur’aan, in different man-
ners and approaches, proves the beliefs of Islam. His com-
mentary on ‘The book of Beliefs’ of Sahih Muslim, which is
included in Fathul Mulhim, is also an amazing work in this
regard.

3) Qari Muhammad Tayyib Qasmi: Almost every work

of his can be understood as a simplified explanation of the
knowledge of Maulana Qasim Nanotwi on a certain subject.
He had written an exceptionally amazing book on Taqdeer,
which displays his mastery in Islamic philosophy. In ‘Ma-
qaamaat Muqaddasah’, he has dealt with many amazing as-
pects pertaining to the being of Allah, His Sifaat (qualities)
90 Kamaalaate Uthmaani.

117
and His Tajalliyyaat (manifestations) in detail. His lecture re-
garding ‘Science and Islam’ is a wonderful exposition of this
topic. He has written regarding different aspects pertaining
to Nubuwwah in many books, for example, ‘Shaane Risaalat’
and ‘Aaftaabe Nubuwwat’. He had penned ‘Aalame Barzakh’
on the life of the grave. Even his lectures were dyed with the
discussions of Ilmul Kalaam which he simplified most beau-
tifully.

4) Allamah Anwar Shah Kashmiri: ‘Dharbul Khaatam ala

Hudoothil Aalam’ is an Arabic poem of 400 couplets writ-
ten by him in which he proved the existence of Allah and the
genesis of the world through proofs of theology, metaphysics,
philosophy and modern science. He then wrote ‘Mirqaatut
Taarim’ in which he elucidated and explained some portions
of ‘Dharbul Khaatam’. The previous Shaykhul Islam of Tur-
key, Shaykh Mustafa Sabri, a master on this subject and a great
opponent to atheism and materialism, said after reading this
book:
I had no idea that there was someone living in the world pres-
ently who could understand the intricacies of Ilmul Kalaam
and philosophy in this manner. I give preference to this small
booklet over everything which has been written on this sub-
ject so far, even over the four volume ‘Asfaar Arba’ah’ of Sa-
drud-Deen Shirazi.91

He also said:

91 Taqadduse Anwar pg.40.

118
 Verily I was astonished by the deep and delicate insight of the
author and the expansion of his heart towards this knowl-
edge. I had an opinion in an issue regarding kalaam and I
thought that none ever has thought of it before me, only to
find out that Shaykh has already beaten me to such issues.92

He himself later quoted extensively from this book in his

‘Al-Qawlul Faisal’. Allamah Kashmiri also wrote many ac-
ademic works in refutation of Ghulam Ahmad Qadiyani;
‘Aqeedatul Islam’ - to prove the life of Isa u and the belief
regarding his descent before Qiyaamah, ‘Khaatamun Nabi-
yyeen’ - to prove the belief of Khatmun Nubuwwah (finali-
ty of Prophethood), and ‘Ikfaarul Mulhideen’ - to establish
that a rejecter of any of the essential aspects of Islam cannot
be called a Muslim, all of which were praised generously by
Allamah Zaahid Kawthari and others.

5) Maulana Ashraf Ali Thanwi: In his fataawa and

‘Bawaadirun -Nawaadir’, he tackled many deep issues of
Aqeedah and Ilmul Kalaam. He wrote ‘Al-Intibaahaatul Mu-
feedah’ in answer to many modern objections which were
raised against Islamic beliefs. It was translated into English by
the name ‘Islam and Modernism’. Fuad S. Naeem has written:
[His] analysis and refutation of the principles of modern-
ism is not a merely theoretical exercise, but is meant to re-
move the obstacles to intellectual and spiritual understand-
ing and growth for the pious and practicing Muslim.93
92 Hayaat Muhaddith Kashmiri, p.332.
93 A Traditional Islamic Response to the Rise of Modernism.

119
Many of his sayings have been collected under the title ‘Ashra-
ful Jawaab’ which answers a host of objections posed by
non-Muslims and deviant sects to Islamic beliefs.

6) Maulana Muhammad Idrees Kandehlawi: He wrote ‘Aqa-

aidul Islam’ and ‘Ilmul Kalaam’ in which he has condensed the
discussions which span over hundreds of pages in the original
works of Ilmul Kalaam. He has also quoted Maulana Qasim
Nanotwi frequently in ‘Ilmul Kalaam’ and his other works and
simplified many of his detailed and intricate arguments. His
tafsir also contains many discussions on this subject. ‘Seeratul
Mustafa’ is regarded by many Ulama as the finest and most
thoroughly researched Seerah book written in the last century.
It also contains many discussions pertaining to beliefs and an-
swers many modern objections.

Other masters of Aqaaid and Ilmul Kalaam from amongst the

Ulama of Deoband also include Maulana Hakeem Raheemul-
lah Bijnori, Maulana Sayyid Husain Ahmad Madani, Maulana
Ubaidullah Sindhi, Allamah Muhammad Ibrahim Balyaawi,
etc. Maulana Munaazir Ahsan Gilani had authored ‘Ad Deenul
Qayyim’, which is one of the most brilliant books written by
our Ulama on Ilmul Kalaam, wherein he has presented and
proven Islamic beliefs through an approach which appeals to
the modern mind.

120
 OPPOSITION TO FALSEHOOD
The Ulama of Deoband had surpassed the rest as far as pres-
ervation of Deen, defending the beliefs of Islam, opposition
of the propagators of falsehood and the reformation of the
Muslim Ummah is concerned. They always held fast to the
shari’ah and were never influenced by external factors. This
was actually from the very objectives of the Darul Uloom
upon which it was founded.

1) Westernism and Christianity: The “East India Compa-

ny”, disguised behind the garb of being a business enter-
prise, in reality aimed to propagate Christianity and gain
Christian political power over India. They constantly inter-
fered in the political, educational, and administrative affairs
of the country. Their missionary efforts had started from the
latter days of the Mogul rule. In the year 1228/1813, a res-
olution was passed to establish missionary schools, mission-
ary hospitals and bible societies wherever possible. Millions
of rupees were spent for this cause. Male and female mis-
sionaries were sent to the cities and villages, so as to be able
to work amongst all classes and genders of society. After the
“East India Company” had consolidated their rule, by the
year 1242/1826, missionaries spread across the country. The
priests would detail the beauties and merits of their religion
in huge public gatherings and spread literature which was
aimed at attacking or mocking Islam, which all was part of
a structured programme to weaken the spirit and morale of
the Muslims, with the hope that the weak Muslims would
thereby leave Islam. In 1857, Priest Edmond sent out letters

121
throughout the country, and specifically to government de-
partments, stating therein that since all are working and striv-
ing towards one cause (the betterment of India), the entire
country, and specifically all government employees, should be-
come Christian. 4 efforts were established by the missionaries
to spread Christianity amongst the locals:

a) Missionary Schools: Education was imparted via the me-

dium of the English language in these schools, which was ac-
tually just a guise used to lure children to these institutes. An
inferiority complex was created within the students, who be-
gan regarding their own religion, language and culture as back-
ward, out-dated and uncivilized. Free education and all sorts
of amenities and luxuries were provided to those who enrolled
in missionary schools, wherein biblical studies was not only
part of the syllabus, but was mandatory and conditional for
passing. If the students performed well in their exams on Bible
studies, they would be rewarded with prizes and gifts. Due to
poverty, many parents felt compelled to send their children to
such institutes, in the hope that their children would acquire a
degree and later qualify for a good job.

These schools proved to be the most successful and effective

method of propagating Christianity, even more than their
missionary endeavours. Actually, education imparted to chil-
dren is the best method of spreading any ideology or religion,
since their minds are innocent and vulnerable, making it the
easiest to influence, the effects of which then lasts for life. Lord
Thomas B. Macaulay stated in an official meeting to his com-

122
patriots:
We must at present do our best to form a class who may be
interpreters between us and the millions whom we govern;
a class of persons, Indian in blood and colour, but English
in taste, in opinions, in morals, and in intellect. To that
class we may leave it to refine the vernacular dialects of the
country, to enrich those dialects with terms of science bor-
rowed from the Western nomenclature, and to render them
by degrees fit vehicles for conveying knowledge to the great
mass of the population. 94

Method of combating this evil: The Muslims abstained

from sending their children to these schools, and opposed
this English education, at the behest of the Ulama who were
in the forefront of awakening this spirit and imaani dignity
within the hearts of the public.

b) Missionary Hospitals: Hospitals were opened by the

missionaries, where patients were treated for free or at a low
cost. They were shown great love and care, with the object
of winning them over to Christianity.

Method of combating this evil: Our Ulama encouraged

Muslims to return back to the age-old method of Tibb-e-
Nabawi (Prophetic Medication) and to take treatment from
natural substances and herbs, as is common in hikmat etc.

94 February 1835 - Lord Macaulay’s ‘Minute on Indian Educa-

tion’.

123
c) Public Lectures and Debates: Through this, the priests
were able to attack Islam and Nabi , as well as invite towards
their religion, by detailing the beauties and merits of their re-
ligion in huge public gatherings which they would organize.

Method of combating this evil: Maulana Rahmatullah Kiran-

wi, Maulana Muhammad Qasim Nanotwi, Maulana Abul
Mansur, Dr. Wazeer Khan, Maulana Muhammad Ali Mongeri
and others themselves practically confronted these Christian
missionaries (and even some Hindu movements) by entering
into debates with them and thoroughly defeating them, or by
lectures to the public aimed at educating them on the beauties
and merits of Islam and exposing to them the feeble beliefs
of Christianity, not allowing their dreams of converting the
Indian Muslim population to Christianity (or Hinduism) to
materialise.

d) Authoring and Distributing of booklets and newsletters

in the local languages on Christianity or attacking Islam
and Nabi : In 1250/1834, Dr. Karl Gottlieb Pfander of Ger-
many, a priest proficient in Arabic and Persian, was sent by the
CMS (Christian Missionary Society which represented both
the Anglican and Protestant Church) of England to strength-
en missionary activities. He wrote ‘Mizaanul-Haq’ in Persian,
which was the first book to be published in India against Is-
lam. The Bible was also translated into all Indian languages.

Method of combating this evil: Our Ulama authored books

which responded to and refuted all their propaganda and false

124
claims. Maulana Rahmatullah Kiranwi refuted the Chris-
tians, and in particular ‘Mizaanul-Haq’ by compiling the
book ‘Izaalatul Awhaam’ in which he challenged Christian
priests, to which no proper and convincing replies was ever
given. They suffered overwhelming defeats while debating
with Maulana. Maulana also compiled the book ‘Izhaarul
Haq’ at the request of Shaykh Sayyid Ahmad ibn Zayni
Dahlaan and Sultan Abdul-Aziz (Sultan of Constantino-
ple 1860-1876) wherein Maulana answered the objections
which were raised against Muslims in the debates and actu-
ally clearly pinpointed the fallacies and inaccuracies of the
Bible and the illogical ideas of the Christians.

The London Times, in a review of the English translation of

‘Izhaarul Haq’ stated that if this book is to be read around
the world, Christianity would cease to progress. Mufti Mu-
hammad Taqi Uthmaani has written:
It is commonly understood regarding the branches of Dee-
ni knowledge which the Ulama of the first centuries had
served, that the Ulama of latter times could never come
close to them in research and findings. This type of under-
standing is absolutely correct. However, Maulana Rahmat-
ullah Kiranwi has, by writing ‘Izhaarul Haq’, proven an ex-
ception to the rule. Before him, many of the past Ulama had
written comprehensive books on the subject of Christianity
which are still present with us. However ‘Izhaarul Haq’ is
the weightiest of the lot. I myself have read the works of Al-
lamah Ibn Hazm, Allamah Abdul-Karim Shahristani, Alla-
mah Ibnul Qayyim Jawziyyah, and have even had a chance

125
 to study the writings of Imaam Raazi and Allamah Qurtubi.
However, by looking at ‘Izharul Haq’, the following stanza
instantly escapes from my lips ‘How much have the former
people left for the latter people (to accomplish)’.95

The world-famous debater Shaykh Ahmad Deedat had ex-

plained that in 1939, while working as a shop assistant near a
Christian seminary, he and his fellow Muslim workers would
be harassed by the preachers and priests from that seminary
who would hear insults upon Islam, Nabi  and the Qur’aan.
He would spend sleepless nights in tears for not being able to
defend our beloved Nabi . He writes:
My discovery of the book ‘Izhaarul Haq’ was the turning point
in my life. After a short while, I was able to invite the trainee
missionaries of Adams Mission College and cause them to
perspire under the collar until they developed a respect for
Islam and its Holy Apostle.96

Mufti Muhammad Taqi Uthmaani had researched and an-

notated the Urdu version of ‘Izhaarul Haq’ and added to it
a priceless introduction to Christianity which was translated
by the name ‘What is Christianity’. Maulana Muhammad Ali
Mongeri and Maulana Muhammad Idrees Kandehlawi have
also written priceless works in this regard, which refute Chris-
tian beliefs from their own sources and present arguments
based on pure logic.

95 Foreward to ‘Bible se Qur’aan tak’.

96 Is the Bible God’s Word.

126
Above, the methods of combating the evils of the Christian
onslaught were reviewed. But being proactive, our noble Ula-
ma also established numerous Islamic institutes (madaaris
and makaatib), which to a great extent warded off the pos-
sible intellectual subjugation of the Muslims and saved the
imaan of thousands, and established printing presses for the
publishing and dissemination of Islamic literature, especial-
ly such works which would strengthen imaan, explain the
beliefs of Islam in a simple, logical and attractive manner
and repel the doubts created by the enemies of Islam.97

2) Qadiyanism: The first group which was chosen by Al-

lah I for the important work of repudiating and branding
the Qadiyanis as disbelievers was the group of the Ulama of
Deoband. According to the schemes of the British, Mirza
Ghulam Ahmed Qadiyani made claim of being a muballigh
(sent with a message), munaazir (debater), mujaddid (re-
viver), mahdi (rightly-guided), maseeh (messiah), zilli and
buruzi and tashree’i Nabi  and finally Allah himself (May
Allah protect us!).

At the time when his first book was published for public
viewing and Mirza was still attempting to complete the
first stages of introducing and preparing his group, a man
of Allah , not due to reading or studying, but due to his
internal purity, raised the slogan of Mirza being a kaafir, a
rejected one and an apostate of Islam. This was none other
97 Mainly condensed from ‘Tareekh Darul Uloom Deoband’ and
the Muqaddamah of ‘Hujjatul Islam’.

127
than one of the leaders of the Ulama of Deoband, Shah Ab-
dur-Raheem Raipuri. A Qadiyani delegation came to him to
review Mirza’s book. He said: “Are you asking me? Listen, in
a few days this man will make such claims which will not be
kept nor raised.” The Qadiyani delegation, on hearing this,
said: “Look, Ulama are Ulama, even the Sufis feel it hard for
others to get famous.” He replied, “You have asked me, what-
ever has come to mind, I have said. We won’t be alive at that
time. You will see later on.”98

Mirza Ghulam Ahmad Qadiyani later began displaying his

true colours. In 1301 A.H. (1884), he came to Ludhiana to
form his group. Maulana Abdullah Ludhianwi, Maulana Mu-
hammad Ismail Ludhianwi and Maulana Muhammad Lud-
hianwi (the grand-father of the famous Ahraar leader Maula-
na Habibur-Rahmaan Ludhianwi) passed a fatwa that Mirza
Ghulam Ahmad Qadiyani is not a mujaddid but a zindeeq
and mulhid (heretic).99 The first people to pass a fatwa of kufr
on Mirza Ghulam Ahmad Qadiyanî were these Ulama of the
Deoband school of thought. Maulana Rashid Ahmad Gang-
ohi came to realize the evil schemes of Qadiyani by the year
1308-1891, when he first passed a fatwa establishing the kufr
of Qadiyani.100

Divine power had made Allamah Muhammad Anwar Shah

Kashmiri (author of Aqeedatul Islam, Khaatamun Nabiyyeen,
98 Taken from Irshaadaat Qutbul-Arshaad Hadhrat Shah Abdur-Qa-
adir Raipuri pg.128.
99 Fataawa Qaadiriyya pg. 3.
100 See Baaqiyaat Fataawa Rashidiyyah pg.36,37.

128
Ikfaarul Mulhideen and At-Tasreeh bima Tawaatara fi Nu-
zulil Maseeh) a complete movement against Qadiyanism.
He placed a special group of his students to write and lec-
ture against Qadiyanism. Mufti Muhammad Shafi’ (author
of Khatme Nubuwwat and Hadiyyatul Mahdiyyeen), Mau-
lana Shabbeer Ahmad Uthmaani (author of Ash Shihaab),
Maulana Manzur Nu’maani, Maulana Habibur-Rahmaan
Ludhianwi, Maulana Badre Alam Mirthi, Maulana Mu-
hammad Ali Jalendheri, Maulana Ghulaam Ghouth Haz-
aarwi, Maulana Sayyid Muhammad Yusuf Banuri, Maulana
Muhammad Idrees Kandehlawi and Maulana Ghulaamul-
lah Khan (may the Mercy of Allah be upon them all); such
great Ulama of the Ummah who tormented and vexed Qa-
diyanism, were all the students of Allamah Kashmiri. Sitting
and teaching Hadith in Darul Uloom Deoband, this scholar
and saint established such a front against this blind fitnah of
Qadiyanism that a trustworthy historian is forced to write
this in golden letters.

To stem the efforts of Qadiyanis, in March 1930 in Lahore,

Allamah Anwar Shah Kashmiri gave the title of Ameer-e-
Shari’ah to Maulana Sayyid Ataaullah Shah Bukhari and
placed the responsibility of opposing Qadiyanism on him. A
separate branch in the Ahraar party was established for this
purpose. The founder of Nadwatul-Ulama, Maulana Sayy-
id Ali Mongeri (author of Faislah Aasmaani and Shahaa-
dat Aasmaani) also took charge of the khatm-e-nubuwwat
movement.

129
Due to the blessing of the noble efforts of the Ulama of Deo-
band, all the different schools of thought came together and
united against the Qadiyanis. The kufr of the Qadiyanis in the
whole of the sub-continent was made manifest to the Ummah.
Many courts of India passed judgment against the Qadiyanis.
However, the case which received most fame and which be-
came the focal point for all was the case of Bahawalpur. On the
invitation of the Ulama of Bahawalpur, such elders of Deo-
band like Allamah Sayyid Muhammad Anwar Shah Kashmi-
ri, Maulana Abdul-Wahhaab, Mufti Muhammad Shafî’ and
Maulana Sayyid Murtada Hasan Chandpurî  (author of
Fathe Qadiyan) came to this distant city and pleaded the case.
In this case, the judge placed a judicial stamp on the kufr of
the Qadiyanis which hammered such a nail into the existence
of Qadiyanism by which Qadiyanism became uneasy. The ba-
sis of all the judgments of the Supreme Court is this judgment
in which the sons of Deoband were most conspicuous in at-
taining victory therein.

At the formation of Pakistan in 1947, the Qadiyanis managed

to secure key posts in the government and firmly established
themselves. Sayyid Shah Ataaullah Bukhari and his assistants
were not unaware of the designs of the Qadiyanis. Thus,
in new conditions, to establish a programme against Qadi-
yanism, a gathering took place in Multan (1949), at which
the foundations of a non-political propagation organization
“Majlis Tahaffuze Khatm-e-Nubuwwat” were laid.

After Shah Ataaullah Bukhari‘s death, many great Ulama led

130
this organization, till it was finally placed on the shoulders
of Allamah Sayyid Muhammad Yusuf Banuri. In 1974, the
Muslims of Pakistan gathered on one platform named ‘Ma-
jlise Amal Tahafuzze Khatm-e-Nubuwwat Pakistan’ which
was led by Allamah Sayyid Muhammad Yusuf Banuri. In
the national assembly, Allah  granted Mufti Mahmud the
chance to represent the Muslim Ummah. By law, the Qa-
diyanis had reached their logical end and were labeled as
a non-Muslim minority. In 1984, the above organization
also led a movement to get passed “The Ordinance for the
restraint of Qadiyanism” in Pakistan, which closed the doors
to plotting and scheming regarding the national laws con-
cerning the Qadiyanis. The chief leader and priest of the
Qadiyanis group, Mirza Tahir, had to finally leave the coun-
try and abscond to London.

The annual meeting of the ‘Rabitah Aalame-Islami’ took

place in April 1974. Mufakkirul Islam Maulana Abul-Hasan
Ali Nadwi, Allamah Sayyid Muhammad Yusuf Banuri and
other Akaabir of Deoband were not only present, but called
for the above resolution to be passed internationally. Ra-
bitah Aalame-Islamî unanimously accepted this resolution
against the Qadiyanis which had far-reaching consequences.
Though this, there was unanimity of all the Ulama of Islam
throughout the world on the kufr of Qadiyanism.101

3) Shiasm: Being one of the most successful enemies of Is-

lam, Shiasm presents itself world-wide under the banner of
101 Mostly condensed from ‘Aa’inah Qadiyaniyat’.

131
‘True Islam’ or ‘Ahlul Bayt Islam’ with fancy but empty slogans
of ‘No Sunni, No Shia’. They have captured many innocent
hearts from true, pure Islamic beliefs and embroiled them in
the indecent and immodest world of Shiasm.

At the inception of the Darul Uloom, Deoband and its sur-

rounding areas were either predominantly Shia populated or
at least deeply influenced by Shia beliefs. Actually, towards the
end of the Mogul Empire, the Shias had acquired for them-
selves high positions in the courts of the Mogul kings, many
of whom were even inclined towards their beliefs. After the fall
of the Mogul Empire, the Shias assumed leadership in many
areas across India, and were extremely successful in spread-
ing their beliefs and ideologies, even amongst the Sunnis. It is
shocking how, in a country brimming with the Ahlus-Sunnah,
a handful of Shias were able to cause their beliefs, customs,
practices and mindset to penetrate the hearts and minds of
millions of people.

The Ulama of Deoband had made great efforts to remedy the

situation, following in the footsteps of their predecessors like
Mujaddid Alf-Thaani Shaykh Ahmad Sirhindi, Shah Waliy-
yullah (whose hands were amputated by Najaf Ali Khan, a
Shia who was the ruler of Delhi), his children and grandchil-
dren. They opposed the Shias verbally, through public lectures
in which they exposed their evil beliefs to the masses and
through debates in which the hollowness of the Shia claims
were exposed. They also authored many masterpieces on Shi-
asm which served to academically and intellectually clarify the

132
stance of the Ahlus Sunnah and expose the hidden designs
of the Shia. Shah Abdul-Aziz Dehlawi (who was poisoned
twice by the Shias) was one of the first Ulama who managed
to obtain the books of the Shias and uncover their true be-
liefs, which resulted in his work ‘Tuhfa Ithna Ashariyyah’
becoming a famed reference source on this topic. Maula-
na Qasim Nanotwi had written ‘Hadiyyatush Shia’, one
of his most detailed and thoroughly researched works, in
answer to their objections on the Ahlus Sunnah. He had
written other books too on this subject. Thousands of Shias
had also repented at his hands, as he would, fearlessly yet
prudently, lecture even in their areas on the subject of true
Islamic beliefs. Maulana Rashid Ahmad Gangohi authored
‘Hidaayatush Shia’, which briefly answers their objections,
while Maulana Khalil Ahmad Saharanpuri, who had debat-
ed and defeated them, wrote a few books rejecting their be-
liefs, from amongst which were Hidaayaatur Rasheed and
Matraqatul Karaamah.

The beginning of the Iranian revolution had influenced

many intellectuals and scholars all over the world, who were
deeply impressed by the claims and slogans of Khomeini
and his party. Maulana Muhammad Manzur Numaani, in
his ripe old age, wrote ‘Khomeini, Iranian Revolution and
the Shite faith’ wherein he quoted their beliefs from their
original sources and exposed the hidden evil agendas of the
Iranian Revolution which so many had fallen for. Maulana
Abul Hasan Ali Nadwi had written ‘Suratan Mutadhaaddan’
(Two conflicting portraits) in which he has simply explained

133
how illogical their belief is regarding the Sahabah . Worthy
of mention also are the great endeavours of Imaam Ahlis Sun-
nah Maulana Abdush Shakoor Lucknowi, whom Allah had
used to save thousands from the evils of the Shias, inspite of
living in Lucknow where the Shias held significant control and
authority. He had also written extensively on their evil beliefs
and the standpoint of the Ahlus Sunnah concerning it. He was
fully supported in all his efforts by Maulana Husain Ahmad
Madani who was a pillar of strength to him.

In Pakistan, many groups were founded to counter the Shias,

including Tahreek Ahlus-Sunnah and Tanzim Ahlus-Sunnah
wal-Jamaat. The Sipahe Sahaaba  was founded and estab-
lished in 1405-1985 by Allamah Haq Nawaaz Jhangi to count-
er the Shias. Many great leading Ulama have been martyred
by the Shia such as the founder himself in 1990, Maulana
Ithaarul Haq Qasmi, Maulana Dhiyaaur-Rahmaan Faaruqi,
as well as Maulana Muhammad A’zam Taariq. Many other
members were also imprisoned and tortured. One of their
greatest contributions against Shiasm was the compilation of
‘Tareekhi Dastaswez’ (The Historical Record) which contains
photocopies of portions of the books written by the great Shia
scholars which are clear kufr (disbelief ) and misguidance. The
Shias who had always denied such beliefs as being part of their
religion on the basis of Taqiyyah (holy hypocricy) have been
silenced by this book, in which clear evidence of the disbe-
lief of their predecessors has been preserved. Maulana Dhi-
yaaur-Rahmaan Faaruqi was instrumental in its compilation.

134
4) Rejecters of Hadith: This group, who falsely take on
the title of Ahlul-Qur’aan, had brought about a new sect
with age-old objections and claims which had been an-
swered long before by the Ulama many centuries ago. The
Ulama of Deoband crushed their claims and exposed their
evils. From amongst the many works of our Ulama written
against them, ‘Nusratul Hadith’ of Allamah Habibur-Rah-
masn A’zmi and ‘Tadweene Hadith’ of Maulana Munaazir
Ahsan Gilani stand out. It has been the practice of the Ula-
ma of Deoband to refute their ideologies before commenc-
ing with the teaching of the major Hadith works.

5) Modernism: Many modern ideologies had crept into

the hearts of certain so-called learned men, who propagated
these theories in the name of Islam. These men were mostly
influenced by Western civilisation and thought, or by Ori-
entalists whose very mission was to create doubts regarding
true Islam. From amongst them were people like Sir Syed,
Ghulam Ahmad Parwez, Abul-A’laa Moududi, Dr. Fazlur-Rah-
man, amongst others, some of whose beliefs were outright
disbelief, while others held beliefs which were incorrect,
un-islamic, and deviated from the straight path. Through
lectures and discussions held by the Ulama of Deoband,
many of these aspects were clarified before the masses. At
the same time, the Ulama had written extensively in re-
sponse to these modern ideologies, on subjects like the au-
thority of Hadith literature, the importance of sticking to
one mazhab, the great rank of the Sahabah , the impor-
tance of Tasawwuf, concerning science and its limits, rajm

135
(stoning to death an adulterer), polygamy, hijaab (veiling and
concealment of women), jihad (war fought for the sake of Is-
lam), slavery, etc.

6) Salafis: Another ideology which has gained much promi-

nence in the recent past is that known as Salafism. Their name
tends to give the impression that they are the true followers
of the Salaf Saaliheen (pious predecessors), whereas they have
abandoned their path in many issues. The Ulama of Deoband
have shed light on these issues in their lectures, as well as in
their writings. Maulana Khalil Ahmad Saharanpuri in ‘Al-Mu-
hannad’ and Maulana Husain Ahmad Madani in ‘Ash-Shi-
haabuth Thaaqib’ have both clarified the fact that the Ulama
of Deoband do not agree with, nor hold similar beliefs to, that
of the Salafis.

With regards to their anthropomorphism and ascribing to Al-

lah human attributes or traits, Maulana Ridha Ahmad Bijnori,
the son-in-law and special student of Allamah Anwar Shah
Kashmiri, has refuted their claims in detail in his 19 volume
commentary of Bukhari entitled ‘Anwaarul Baari’. Many of
our other Ulama like Allamah Anwar Shah Kashmiri in his les-
sons, Maulana Ashraf Ali Thanwi in numerous booklets which
form part of ‘Bawaadirun Nawaadir’, as well as others in their
commentaries of the books of Hadith and their fataawa, have
discussed this issue.

Many Salafis have abandoned strict adherence to one of the

four mazaahib, a subject on which dozens of books had been

136
written by our Ulama. A sect even emerged in India by
the name Ghair-Muqallideen who were extremists in this
regard. From the most wonderful books written on this
issue is ‘Inhaaus Sakan’ in Arabic by Maulana Habib Ah-
mad Kiranwi, which has been included as an introduction
to I’laaus Sunan. Maulana Rashid Ahmad Gangohi wrote
‘Sabeelur Rashaad’ and Maulana Ashraf Ali Thanwi wrote
‘Al-Iqtisaad’ concerning this subject. Mufti Muhammad
Taqi Uthmani has also written a simple yet interesting book
on this subject called ‘Taqlid ki Shar’i Haithiyat’ (the legal
status of following a mazhab).

As for some of them having denied the Ambiyaa being alive

in their graves, Maulana Qasim Nanotwi had countered this
in many of his works and letters. His most comprehensive
and detailed work on this topic was ‘Aabe Hayaat’, a book
filled with amazing aspects of knowledge, insight and wis-
dom. ‘Taskeenus Sudoor’ of Maulana Sarfaraz Khan Safdar
is also an insightful book in this regard.

The background to ‘Al-Muhannad alal

Mufannad’ authored by Maulana Khalil
Ahmad Saharanpuri
In the year 1323 A.H. doubts were raised by a certain in-
dividual in a book entitled ‘Husaaamul-Haramain’ ques-
tioning the imaan of the Scholars (Ulama) of Deoband and
whether they belonged to the Ahlus Sunnah wal Jama’ah.
These misgivings were conveyed to the  Ulama  of the two

137
blessed cities of Makkah Mukarrama and Madina Munawwara
(Hijaaz), many of whom, due to lack of information, endorsed
the book. The great Scholar, Shaykhul Islam Maulana Husain
Ahmad Madani was, in those days, residing in the blessed city
of Madinah teaching the science of Hadith in the blessed Mas-
jid of Rasulullah . He informed the Ulama of Hijaaz that
the Scholars of Deoband have always followed the path of the
Ahlus Sunnah wal Jama’ah as demonstrated by the Sahabah 
and Tabi’een, and as explained by scholars over the centuries
such as Imaam Abul Hasan Ash’ari, Imaam Abu Mansur Ma-
tureedi, etc. He reiterated that the Scholars of Deoband fol-
low the Matureedi (and Ash’ari) Schools in Aqida, the Hanafi
School in Fiqh and the Chishtiyya, Naqshabandiyya, Qaadiri-
yya and Suharwardiyya orders in Tasawwuf and Ihsan.

In order to clarify this, the Ulama of Hijaaz sent a question-

naire consisting of 26 questions to the  Ulama  of Deoband,
asking them to elucidate their position with regards to many
important issues of belief. Maulana Khalil Ahmad Saharanpu-
ri  took on the task to compile a detailed response to these
questions in Arabic. The answers written by him were veri-
fied and endorsed by 24 other major Scholars affiliated to the
Deobandi School. Thereafter this compilation was sent to the
Ulama of Hijaaz who approved and endorsed the answers and
also wrote short letters declaring that the answers and view-
points penned by Maulana Khalil Ahmad were in accordance
with the beliefs of the Ahlus Sunnah wal Jama’ah. It was also
sent to other Arab lands such as Egypt and Syria where it was
endorsed by numerous other Scholars. Those who endorsed

138
the work from the various Arab lands included:

(1) Shaykh Muhammad Sa’id Ba Baseel Shafi’i (Shafi’i Muf-

ti of Makkah, Imaam and Khateeb of Al-Masjidul Haraam,
Shaykhul Ulama of Makkah)
(2) Shaykh Ahmad Rashid Khan Hanafi
(3) Shaykh Muhibbud-Deen Muhaajir Makki Hanafi (great
Sufi of that era)
(4) Shaykh Muhammad Siddiq Afghani Makki
(5) Shaykh Muhammad Aabid ibn Husayn Maaliki (Maali-
ki Mufti of Makka)
(6) Shaykh Muhammad Ali ibn Husayn Maaliki (brother of
the Mufti and teacher in Al-Masjidul Haraam)
(7) Shaykh Sayyid Ahmad Barzanji (Mufti of the Shafi’is in
Madina).
The Ulama who endorsed the book in which Shaykh
Ahmad Barzanji declared that all the beliefs mentioned
in Al-Muhannad alal Mufannad are not kufr or bid’ah
(but are all acceptable beliefs of the Ahlus Sunnah wal
Jama’ah) are; Shaykh Rasuhi Umar (teacher in Madrasa
Shifa), Mullah Muhammad Khan (Hanafi scholar from
Bukhara and a teacher in Masjidun Nabawi), Shaykh Fay-
dhul Karim Khalil (teacher in Masjidun Nabawi, Sayy-
id Ahmad Jazairi Maaliki (from Algeria originally and a
teacher in Masjidun Nabawi), Shaykh Umar ibn Ham-
dan Mahrasee (teacher in Masjidun Nabawi), Shaykh
Muhammad Zaki Barzanji (teacher in Masjidun Nabawi)
Shaykh Muhammad Aziz Wazeer Tunusi (teacher in Mas-
jidun Nabawi) Shaykh Muhammad Soosi Khiyari (teacher

139
 in Masjidun Nabawi) Shaykh Ahmad ibnul Ma’mun Bal-
geesh, Shaykh Muhammad Tawfiq (originally of Damascus),
Shaykh Musa Kaadhim ibn Muhammad (teacher at Babus
Salaam), Shaykh Ahmad ibn Muhammad Khayr al-Haaj
Abbasi (teacher in Masjidun Nabawi), Shaykh ibn Nu’man
Muhammad Mansur (teacher in Madina Munawwarah),
Shaykh Ma’sum Ahmad Sayyid (teacher in Masjidun Naba-
wi) Shaykh Abdullah Qaadir ibn Muhammad, Shaykh Yasin
Farra Dimashqi, Mullah Abdur-Rahmaan (teacher in Mas-
jidun Nabawi), Shaykh Mahmud Abdul-Jawwad (teacher in
Masjidun Nabawi), Shaykh Ahmad Bisaati (teacher in Mas-
jidun Nabawi), Shaykh Muhammad Hasan Sindi (teacher in
Masjidun Nabawi) Shaykh Ahmad ibn Ahmad As’ad (teach-
er in Masjidun Nabawi), Shaykh Abdullah Nablusi Hanba-
li (teacher in Masjidun Nabawi), Shaykh Muhammad ibn
Umar Fulaani (teacher in Masjidun Nabawi)

(8) Shaykh Ahmad ibn Muhammad Khayr Shanqiti Maaliki

(of Madinah Munawwarah)
(9) Shaykh Saleem Bishri (Shaykh of Al-Azhar in Egypt)
(10) Shaykh Sayyid Muhammad Abul Khayr Ibn Aabidin Di-
mashqi (Hanafi Faqih of Damascus, grandson of the famous
Faqih Ibn Aabideen Shaami)
(11) Shaykh Mustafa ibn Ahmad Shatti (Hanbali Faqih of Da-
mascus)
(12) Shaykh Mahmud Rashid Attaar (Hanafi Faqih of Damas-
cus, student of the Muhaddith Badrud-Deen Hasani Shaami
Hanafi)
(13) Shaykh Muhammad Bushi Hamawi (of Hama in Syria)

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(14) Shaykh Muhammad Saeed Hamawi (of Hama in Syria)
(15) Shaykh Ali ibn Muhammad Dallaal Hamawi
(16) Shaykh Muhammad Adeeb Hauraani
(17) Shaykh Abdul-Qaadir
(18) Shaykh Muhammad Saeed
(19)Shaykh Muhammad Saeed Lutfi Hanafi
(20) Shaykh Faaris ibn Muhammad Hamawi Shafi’i
(21) Shaykh Mustafa Haddad

As such, this book became a standard reference which clear-

ly expresses the beliefs and viewpoints held by the Ulama of
Deoband in those specific matters and disassociates the Ula-
ma of Deoband from the beliefs of the Qadianis and some
major viewpoints held by the Salafis.

7) Bid’ah, the people of Bid’ah and customs: On account

of wide spread ignorance and scores of pseudo-shaykhs
and sufis, many innovations had acquired such a status in
people’s minds that it had become even more important to
them than the faraaidh (compulsory acts of Islam). In cer-
tain instances, matters had reached such proportions that
even shirk (polytheism) began being openly perpetrated in
the name of Islam. Many deceased Awliyaa had become ob-
jects of worship, to whom dua was made, in whose names
animals were slaughtered, and before whose graves people
performed sajdah (prostration). Festivities were held in the
remembrance of these pious personalities, wherein all types
of haraam (impermissible) activities took place viz. singing
and playing musical instruments, dancing, intermingling of

141
sexes, sacrificing in the name of these pious people, abandon-
ing of salaah, narrating fabricated narrations, etc. Similar was
the condition of the gatherings of meelaad (commemoration
of the birth of Rasulullah . These gatherings were held with
such devotion and accorded such importance that any person
not participating in it was regarded as an enemy of Rasulul-
lah  and the pious. Ta’ziyah (mourning over the death of
Sayyiduna Husain ) during the first ten days of Muharram
was common amongst the Shias and Sunnis alike. Many in-
novations were held firmly onto at the occurrence of anyone’s
death, and many customs were abided by on the occasions of
marriage. Hindu customs and rituals had entered and found
place in the lives of the Muslims. One significant example was
that of considering the remarriage of widows as most despica-
ble, shameless and treacherous, which is actually totally against
Islamic teachings.

It is the work of true Islamic reformers to root out the irreli-

gious practices people perform in the name of religion. The
Ulama of Deoband utilized all their energies and did whatev-
er was in their capacity to root out these evil beliefs, innova-
tions and customs. Evil beliefs and innovations were strongly
denounced and declared as bid’ah, while the social, financial
and religious harms of customary practices and their senseless-
ness were clearly outlined in public and private, although with
much less stringency and strictness as compared to their stance
regarding innovations.

With regards to the evils prevalent in Meelaad and Urs (year-

142
ly commemoration of the life of any specific pious person-
ality), the Ulama issued many fataawa (religious verdicts)
in which the evils of such gatherings were enumerated, as
well as the proofs which necessitate leaving and abandon-
ing such gatherings. ‘Al-Baraahinul Qaati’ah’ was written by
Maulana Khalil Ahmad Saharanpuri on the instruction of
Maulana Rashid Ahmad Gangohi, to clarify this matter and
answer common objections posed against the stance of the
Ulama of Deoband. The Ulama themselves stopped attend-
ing these gatherings and delivered many lectures explaining
the harms thereof. Despite severe criticism, Maulana Rashid
Ahmad Gangohi displayed great steadfastness on account
of his deep attachment to Sunnah, by which many other
Ulama gained courage to stand up against these innovations
and customs. After great efforts of Maulana Qasim Nanot-
wi, over which he was threatened with murder, and there-
after the products of Darul Uloom Deoband, Ta’ziyah on
the 1oth of Muharram was curtailed in many places, which
resulted in this practice gradually dying out amongst the
Ahlus Sunnah.

Maulana Ashraf Ali Thanwi played a great role in rooting

out the innovations of mourning like three day, ten day and
forty day commemorations and customs of marriage, etc.
He was a man at whose hands thousands of people repented
from their lives wasted in innovations and customs, either
under the influence of his lectures or after reading his books
written on this subject. Some of his famous compilations
concerning these matters are ‘Islaah Inqilaabe Ummat’, ‘Is-

143
laahur Rusum’ and ‘Aghlaatul Awaam’ wherein he has made
an earnest effort to root out all un-Islamic beliefs and rituals
prevalent among people. Innovations in belief, worship, social
matters and transactions are discussed in these books, as well
as customary practices and their harms. He also wrote ‘Hif-
zul-Imaan’ which clearly explains the evils in acts such as grave
worshipping, beseeching other than Allah, believing in the
omnipresence of Rasulullah  and pious people, and so on.

To rid society of marriage customs, Maulana Muhammad Qa-

sim Nanotwi, Shaykhul Hind Maulana Mahmudul Hasan,
Maulana Muhammad Zakariyya Kandehlawi and many others
presented beautiful examples of simple marriages according to
the Sunnah, particularly when marrying their daughters off,
wherein extravagance and wastage were non-existent, cus-
toms were not adhered to and no expenses were incurred at all,
which offered the common masses guidance and a solution to
their greatest social problem-the marriage of their daughters.
They accomplished this despite great opposition from even
their close family members.

Until the end of the thirteenth century Hijri, the re-marriage

of widows was considered very reproachful and taboo. No one
had the courage to put an end to this evil custom. Maula-
na Qasim Nanotwi, in the footsteps of his elders like Sayyid
Ahmad Shaheed, Shah Ismail Shaheed, Maulana Mamluk Ali
Nanotwi, Maulana Muzaffar Husain Kandehlawi and Mau-
lana Muhammad Ahsan Nanotwi, worked determinedly to
remove the stigma attached to this, due to which he even had

144
his own elderly widowed sister, who was much older than
himself, remarried. He encouraged and succeeded in getting
many other Ulama to do the same for their widowed family
women. By and large, this evil belief was weeded out from
the people’s hearts and this act came to be no longer regard-
ed as an act of shame and disgrace.102 The Ulama of Deo-
band made such an effort against innovations and customs
that later resulted in its eradication, or at least its decline, in
place of which the pristine sunnah was brought alive.

The Ulama of Deoband have also opposed many other astray

sects, including the Arians, Bahais, Naturists, Khaksaris, etc.

MISCELLANEOUS ASPECTS REGARDING

THEIR TEMPERAMENT, INSIGHT AND
VISION

Worldly Sciences within the Darul Uloom: On seeing the

syllabus of Darul Uloom Deoband, the question arises:
‘Why were the modern sciences, which had already reached
India at the time this syllabus was compiled, not included in
it?’ The reason for this non-inclusion, according to Maulana
Muhammad Qasim Nanotwi, was that these subjects were
being taught in the government schools that had been estab-
lished in the country at various places from which everyone
could take advantage. On the contrary, the old (sacred reli-
102 Compiler’s note - Nowadays, a similar attitude is held by many
with regards to polygamy. May Allah save all from such evil and revive
every Sunnah.

145
gious) sciences were in a state of abandonment and there was
not even an inferior arrangement for teaching these. Moreover,
in this syllabus itself, attention had been paid to the creation
of so much ability (isti’daad) in the student that would en-
able him to acquire knowledge of other sciences through self-
study. This question had also cropped up at the inception of
the Darul Uloom itself; at the graduation jalsah in 1290 A.H.,
Maulana Nanotwi threw full light on this question. Another
reason put forward by him therein was that the acquisition of
numerous sciences at one and the same time proves detrimen-
tal to ability in respect of all the sciences, since one is unable
to focus wholeheartedly in one direction.103

On another occasion, replying to the objection that modern

sciences have not been included in the curriculum of Darul
Uloom, he says:
If this thought is a barrier that there is no importance at-
tached here at all for the teaching of the worldly sciences,
then the answer (to this objection) firstly is that treatment is
only taken for a disease. To take medicine when one is not
sick is useless. Only when there is a crack in the wall should
it be filled. What is it but foolishness to be anxious about the
brick that has not yet fallen down? What are the government
schools for? If the worldly sciences are not taught there, what
else is done? If these schools for worldly education were far
less than required, there would be no problem. However, all
know that, by the efforts of the government, let alone the cit-
103 The details of the lecture can be seen in Tareekh Darul Uloom
Deoband, Volume 2, pg.276-279.

146
 ies, schools have even been established in the towns and vil-
lages. In their presence, it is not an action of farsighted in-
telligence for our madaaris to attach importance to worldly
sciences and exhibit negligence to Deeni knowledge.104

Maulana Ashraf Ali Thanwi, commenting on the way of our

pious predecessors, explained:
It has been gleaned from the writings of great Englishmen
regarding Darul Uloom Deoband that, if imparting of
worldly education had to be included alongside the reli-
gious education in the Madrasah, its special religious aura
would not remain, which is the speciality of the Madrasah.
Maulana Ya’qub Nanotwi explained this aspect in a gradua-
tion jalsah, “Many people, seeing the condition of the Ma-
drasah, wonder why there is no arrangements made here
for those sciences which assist one in earning a livelihood.
The answer to that is that the Madrasah was never meant
for that purpose (of becoming a means of livelihood), nor
have we ever claimed that all sciences will be taught here.
This Madrasah is specifically for those people who have be-
come mad in the concern of the Aakhirah.

On another occasion, he stated, “Maulana Ya’qub Nanotwi

used to say:
Some intellectuals and well-wishers of Islam and the Mus-
lims propose the following to us: The present syllabus of the
Madrasah includes within it no arrangements for the live-
104 Tareekh Darul Uloom Deoband, Volume 2 pg.276-279, 302-
308.

147
 lihood of the graduating students. Uptil now, these madaaris
are only servicing those people who have become mad in the
concern of the Aakhirah and who are ready to sacrifice every-
thing for it. If some western education or some arts and crafts
had to be introduced in these madaaris, this education would
be beneficial for all Muslims on a general scale.

Our answer is that we have made whatever possible arrange-

ments we could make for the seekers of Deen and Aakhirah.
Now, whichever servant of Allah is granted the ability, he
should try to make arrangements for these people’s livelihood.
Experience has proven that whenever cash and credit come
together, every person prefers the cash and will not be happy
with credit. Understand that the knowledge of Deen and the
sciences of the Aakhirah are like credit (the benefits of which
will be seen in the next world), whereas worldly sciences can
be likened to cash. When these two come together, people
will always incline more towards cash, while the knowledge
of Deen and Aakhirah will take second place, rather it will no
more remain the primary objective.” SunhaanAllah, what a
solid and far-sighted answer! This conclusion can only be the
effect of the nur of imaan which Allah has blessed their hearts
with by virtue of the company of the pious.

On yet another occasion, Maulana Thanwi explained:

This will never produce beneficial results, rather only harm
will come out of it. By introducing English subjects in the
Madrasah, matters will become confused. Then, that work
which the Madrasah is at least accomplishing now will not

148
 even be accomplished. The Madrasah will become one
mixture of different ingredients. A better option is to leave
the Madrasahs in their condition accomplishing what they
already are involved in, while a separate institution for
contemporary (worldly) studies be established and hand-
ed over into the care and supervision of those running the
Madrasahs.105

Shaykhul Hadith Maulana Muhammad Zakariyya said:

I have always been a great opponent to introducing English
and Hindi into the Madrasa curriculum. Our elders never
gave permission for introducing English into the Madrasah.
They always opposed it. The same is the case with Hindi.
I also oppose its inclusion in the Madrasahs. When I was
a member of the Darul Uloom Deoband Shura, a certain
member, influenced by the needs of the day, introduced a
motion to include Hindi in the madrassa. I opposed the
motion strongly. There are schools and colleges in almost
every village. In comparison to their thousands of students,
these few madrasah students have come to study Arabic.
Why should we push them too into that line? Maulana
Hifzur-Rahman was still alive at that time. He delivered
an effective speech in my favour and said, “All of you know
what a great supporter I am of learning Hindi. But as far as
Hindi within the walls of the Darul Uloom is concerned, I
support Shaykhul Hadith. Most certainly, we should try to
keep Darul Uloom as much as possible on the lines envis-
aged by our predecessors.”…
105 Tuhfatul Ulama pg.116, 117.

149
 Similarly I have always been and am very much opposed to
the introduction of industrial arts and crafts in the Madra-
sahs. In the lifetime of Hadhrat (Maulana Khalil Ahmad Sa-
haranpuri), if anyone tried to introduce it into Mazaahirul
Uloom, he himself would oppose it, due to which there was
no need for us to put up a struggle. After his demise, during
the era of Hadhrat Naazim Sahib (Maulana Abdul-Lateef ),
many generous people with good intentions tried to in-
troduce a department of industrial arts and crafts training.
Whenever anyone came to discuss it with him, he would re-
fer them to me, and when they spoke to me, my reply was
always, “Instead of introducing it into the Madrasah, why
don’t you open an independent centre somewhere in the city.
When anyone graduates from here and thinks that he will
not be able to find employment as a religious teacher for his
future, then I will recommend that he come to you to learn
these arts and crafts. He should not become a beggar.

He then went on to explain the reasons for his strong oppo-

sition to the above. The first reason is that ‘his elders felt that
any activity during student days is most distracting and harm-
ful to the acquisition of knowledge’. The second reason in his
words was:
It was the practice of many of the predecessors to teach for Al-
lah’s sake and earn through arts and crafts. But I say without
exaggeration that I have seen many intelligent and capable
students who, out of their own desires or due to being forced
by their parents, have started to study English (contemporary
worldly sciences), with the result that English (contemporary

150
 worldly sciences) pulled them to its side. Their intelligence
and capabilities are still a cause of great anguish. Many
friends had applied in our own Madrasah to become assis-
tant part-time teachers, and promised that there would be
no expenditure for them upon the Madrasah. They would
spend their free time in business. However, within one year,
business pulled them completely into its fold, with the
result that they soon bade farewell to the Madrasah. The
magnetic attraction of worldly things and the attraction of
wealth are things natural to men. Allah has also spoken of
this aspect of human nature. He says in Surah Qiyaamah-
‘Nay, but you love the world, and you forsake the Aakhi-
rah.’ This is the general trend in the world. This is why I
was always and am still opposed to these things. All these
things are dunya (worldly attractions), and knowledge of
Deen is aakhirah. The world has become our conqueror,
while the aakhirah is being lost to us. However there are
exceptions when Allah grants His grace…..But these are
exceptional cases. If we judge, we must look at the general
trend.106

He has also written:

Nowadays, an outbreak has erupted and began spreading,
in the form of the concept that Ulama should pursue a
degree or engage in some trade or skill for earning their
daily bread. This notion is gaining ground, and quite a few
Ulama, disgruntled at the reproaches by worldly-orientat-
ed individuals, have come to regard it as a necessity. Some
106 Aap Beeti v.3

151
 religious institutes have launched programmes for training
the students in various technical skills. The truth is that this
practice is detrimental to the cause of knowledge. Those who
support this practice present (as proof ) instances from the
lives of some of our pious predecessors who, in order to earn
a living, used to do business etc., notwithstanding their de-
votion to the cause of knowledge and their great services for
the cause of Deen. If one is afforded such an opportunity
by Allah, then it is truly the best way to serve the cause of
Deen. But with weak minds and bodies in such evil times like
today, we cannot manage both things concurrently. Besides,
our greed and love for the world will not allow us to devote
sufficient time to the pursuit of knowledge and the cause of
Deen for the pleasure of Allah, when we find that we are able
to increase our earnings. The result of this would be that both
the pursuits will commence simultaneously, but before long,
the wish to earn more money will overpower the pursuit for
knowledge.107

The primary work and responsibilities of

the graduates of Darul Uloom Deoband
Qari Muhammad Tayyib related:
My father, Hafiz Maulana Muhammad Ahmad, was once by
the Nizam of Deccan (the ruler of the state of Hyderabad) for
some work, when the Nizam said to him, “In our Hyderabad
state, two graduates of Darul Uloom Deoband were appoint-
ed to official administrative positions in a certain area. The re-
port we received regarding them was that they have excelled,
107 Fadhaailus Sadaqaat.

152
and completed their duties meticulously. My heart desires
to take on the entire expenditure of the Darul Uloom upon
my shoulders and upon our state, and to start such a sys-
tem within the Darul Uloom to produce such individuals,
like the two graduates who are working for our state, who
are capable of officially running our state and government,
and who will be able to take care of the people’s Deen and
do work of Dunya as well.” Maulana Muhammad Ahmad
said, “This is a matter regarding which I will have to make
mashwarah. I will consult with the Ulama in Deoband.”
When he sought the mashwarah (counsel) of Shaykhul
Hind, who was also his teacher, in this matter, Shaykhul
Hind said, “Molwi Ahmad, I hope you didn’t make any
promise (to conform to his proposition).” He replied, “I
didn’t make any promises. I suspended the matter upon
mashwarah. Their proposal is that they will bear the ex-
penses and keep the Madrasah running.” Shaykhul Hind
said, “Our senior is Maulana Rashid Ahmad Gangohi. Let
us go to him, and seek his mashwarah (councel).”

After putting the proposal before him, Maulana Gango-

hi asked the very same question that Shaykhul Hind had
posed, “I hope you didn’t make any promise (to conform to
his proposition).” He replied, “I didn’t make any promises.
I suspended the matter upon mashwarah. That is why we
have come.” Maulana Gangohi remarked, “Bhai Maulana
Ahmad, we established this Madrasah with the following
basic aims and objectives; so that teachers are made avail-
able for the makaatib (and madaaris), muazzins and imaams

153
 and lecturers are made available for the masaajid, da’ees and
muballighs (inviters towards Islam and propagators of Deen)
are created, competent writers and compilers (on Islamic sci-
ences) are produced, Qadhis (judges) and Muftis (experts in
Islamic law) are produced, and debaters to defend Islam are
created. Inform the Nizam that we have not established this
Madrasah to run the administrative affairs of his state of Hy-
derabad.108

Deen may not be promoted or spread

using those means and methods which
the Shari’ah has declared impermissible
A few days before his demise (in Zul Qa’dah 1397 A.H.), Mau-
lana Muhammad Yusuf Banuri  attended a meeting of the
‘Islamic Advisory Council’ in Islamabad. On the second day
of the meeting, some people approached Maulana, requesting
him to deliver a bayaan (lecture) which would be broadcasted
on television. Maulana politely excused himself and did not
accede to their request. This then led to the question of wheth-
er television, videos, etc. should be used for the sake of spread-
ing and propagating Deen, if it is kept free from immodesty,
shamelessness and other such elements which negatively affect
people’s character. Although not on the agenda of the meeting,
this topic was unofficially being discussed. Maulana Banuri 
then expounded on a principle of Deen, the crux of which is
given hereunder:
I would like to mention one important usool (principle) re-
108 Mufti Radha ul Haq has narrated this incident from Qadhi Zahid
ur Rashidi, who heard it from Qari Tayyib.

154
garding the topic under discussion: Allah  has not made
us mukallaf (duty bound) to use any and every means pos-
sible, whether permissible or impermissible, in order to
bring people onto Deen. Yes, we have most definitely been
made mukallaf (duty bound) to use the various permissi-
ble means and methods of propagating Deen at our dispos-
al. Together with commanding us to propagate and spread
Deen, Islam has shown us the method and  aadaab  (eti-
quette) of propagating Deen as well. We are mukallaf (duty
bound) to propagate Deen, but within the confines of those
methods and aadaab.

If we, by adopting the permissible methods and means of

propagating Deen, achieve our goals and objectives, then
well and good. But, supposing we adopt the permissible
means and methods, and by so doing, we do not achieve
our goals, then we have not been made mukallaf  to adopt
those methods and means which have been declared  im-
permissible by the Shari’ah, just for the sake of propagat-
ing the message of Deen and winning people over to our
side.

If by adopting those methods and means which the Shari’ah

has permitted, together with the  aadaab  of propagation,
only one person is brought onto Deen, then our propaga-
tion efforts have been successful. On the other hand, if, by
adopting those methods and means which are declared im-
permissible  by Shari’ah, scores and droves of people are
affected and won over, then this ‘success’ or ‘achievement’

155
 holds no value in the sight of Allah . How can success ever
be achieved when our propagation entails trampling upon the
laws of Deen. That can never be the propagation of Deen, but
rather it is propagation of something else.

Videos and films are in itself against the laws of Islam, there-
fore we have not been made mukallaf (commanded) to use
it for the propagation of Deen. We will extend our heart
and soul for those who are prepared to listen to our Da’wah
through the correct and permissible means, but as for those
who are only prepared to listen to our Da’wah if it is done
via those means and methods which are not permissible, like
videos and films, then we are ma’zoor (excused) from convey-
ing the message to such persons in such a manner.If we do
not adopt this stance which has been explained, then today,
for the sake of the people, we will be using films to propagate
Deen, tomorrow unveiled women without pardah/hijaab will
be used for spreading Deen, and we will try to bring people
onto Deen through gatherings of music and dancing…and
in this way, in the name of propagating Deen, we will be
trampling upon and destroying the laws of the Shari’ah, one
by one.

Mufti Muhammad Taqi Uthmaani, after penning the above

incident, writes:
These last advices of Hadhrat Banuri  should be inscribed
in the heart of every person involved in propagating and
spreading Deen.109
109 Adapted from Ulama Deoband ke aakhiree lamahaat pg.170/171.

156
 The requirements of a true Aalim

Qari Muhammad Tayyib has written the following:

The ilm of the Ulama of Deoband is not based merely on
the books a person may have studied, but is actually based
on;
a) who are his teachers,
b) what is his sanad (chain of learning upto Nabi  and
whether it reaches, through reliable people, upto Rasulul-
lah ,
c) how much he had studied under his teachers,
d) how much tarbiyat (spiritual training) he received,
e) and what level of khashiyah (fear and love of Allah) he
had acquired during the course of his studies?
If he has no sanad and had not studied under the tutorship
and training of any Aalim and has become an alleged schol-
ar by research and reading, or has a sanad which breaks
before reaching upto Rasulullah , he will be regarded as
a half-baked self-proclaimed Aalim. Because of the absence
of a continuous chain and the lack of the legacy of tarbiyat
(spiritual training) under qualified righteous teachers, this
person can never be a true inheritor of knowledge of the
Ambiyaa, and his speech or actions will never be regarded
as reliable in Deeni matters. Such people’s understanding,
outlook and piety are always questionable, and is many a
time flawed. The study of books gains true value and worth
only if it is accompanied by the company and training of
an authentic teacher.

The above is borne out by that Hadith wherein we have

157
 been taught that Allah will remove knowledge from the world
by removing the Ulama, till such a time will dawn upon man
when no Ulama will remain, resulting in the people taking
ignoramuses as guides who will pass verdicts without knowl-
edge, who will be astray and lead others astray. This Hadith
proves that ilm is not acquired by mere reading or research,
but has to be acquired by studying under and receiving tar-
biyat and a correct zauq (outlook and temperament) from
reliable and authentic Ulama. When such Ulama no longer
remain, all that will remain is jahaalah (ignorance).

Ilm, in reality, is the inheritance of Nabi . Only those

whose chain and educational ancestry reaches up to Nabi 
directly can truly inherit. Any person whose chain and edu-
cational lineage is cut off from the origin can never inherit,
and will certainly be deprived. He may be able to memorize
some words of knowledge which will remain confined to his
tongue, or express some of his fanciful ideas which stem from
his thoughts and enthusiasm, but he will never be regarded
as reliable and worthy of consideration in Deeni matters, nor
will he generally succeed in spreading guidance, but will usu-
ally become a means of spreading deviation.110

Mufti Mahmud Hasan Gangohi had written in a letter:

The important aspect which one is required to achieve in
the company of the mashaayikh is their zauq (outlook and
temperament with regards to the correct understanding of
110 Condensed from ‘Ulama Deoband ka Deeni Rukh aur Maslaki
Mizaaj’ pg.40-42.

158
 Deen) The knowledge within books could be achieved
at times through individual study, but will be enhanced
by the guidance of one’s elders. However, the zauq of the
mashaayikh can never be achieved through studying books.
If one acquires the correct zauq, he will seldom err in un-
derstanding the books (of Deen). If a person only suffices
on self-study, without the zauq of the Elders, he will defi-
nitely make blunders.111

Free Education
To make the acquisition of knowledge as easily available as
possible, so that the knowledge of Deen may spread and
society progress, the Ulama of Deoband arranged free edu-
cation in their madaaris, so that no barriers remain which
could differentiate between the rich and poor in relation to

acquiring knowledge. Kitabs (books) too are distributed free

of charge for the use of the students who cannot afford to
buy them. Even boarding, lodging, water, electricity and
food are provided as a service from the Madrasah, without
any charge for the students who are unable to afford it, and
even arrangements for clothing are made on their behalf.
There is no restriction of age, occupation, race or wealth.
Therefore, young and old, men of any profession or class
of society, poor and rich, are all welcome in these madaaris
to pursue top-notch, high quality Islamic education free of
111 ‘A Gift to the Ulama’, quoting from ‘Maktoobaat Faqeehul Um-
mah’ v.5 pg.49.

159
charge. Darul Uloom Deoband was the first educational insti-
tute in India founded on the basis of free education.112

THE ACTUAL MARK OF DISTINCTION

OF THE ULAMA OF DEOBAND

Maulana Ashraf Ali Thanwi once remarked:

My allegiance to our elders is not because I regard them as
the greatest and most learned Ulama in the world. I know
that it is very possible that there are some Ulama present in
the world, whom we do not know, who are more learned
than them. But according to me, my allegiance to them is be-
cause they were Ahlullah (men of Allah), and not dunya-daar
(slaves of the world). They lived in this world but they were
not affected by the winds of the world. Their work and efforts
were motivated by the desire to serve Deen even if it led to
their own personal loss and destruction.

Mufti Muhammad Taqi Uthmaani writes:

Who were the Ulama of Deoband? The answer in brief can
be given that they were the memory of the best of eras, an
example of the pious predecessors, and a living picture of an
Islamic temperament and thought. If one decides to explain
in detail these few lines, then volumes will not be sufficient.
The truth is that it is difficult, nay impossible to encompass
their specialities and perfections in words. The reason for this
is that these qualities are actually drawn from the tempera-
ment and thought which shine forth from the lives of the Sa-
112 Tareekh Darul Uloom Deoband, v.2 pg.284-287.

160
 habah . Temperament and thought is something which
can be perceived but cannot be explained clearly in words.
The fragrance of a flower can be smelled, but to explain its
reality in words is impossible. Similarly, to understand the
temperament and thoughts of these personalities can only
be understood by staying in their company and by their
life-incidents. To merely convey it verbally is not possible.
113

Amongst their outstanding qualities, some were:

a) Sincerity – Maulana Ashraf Ali Thanwi writes: "When
the people of Deoband wanted to become part of the Shu-
ra (consulting) board of the Madrasah, Maulana Gangohi
refused. There was an uproar and fear of problems arising.
I wrote to Hadrat Gangohi stating, “Hadrat, what harm
will there be, just to stop the commotion? If one or two of
them are placed in the board, we are still in the majority,
and judgement is generally passed according to the majority
view.” Maulana Gangohi wrote back stating, “To appoint an
unworthy person is a sin, which will cause the displeasure of
Allah  and His Rasul . Thus we cannot make unworthy
people members, whether the madrasah remains or not. Our
aim is divine happiness, and not the madrasah.” Similarly,
when Maulana Khalil Ahmad and Shaykhul Hind were on
one occasion perturbed by opposition, he wrote a letter to
them stating, “My beloveds, why are you perturbed? The
madrasah is not the aim; the pleasure of Allah  is the aim.
There are many, many ways to attain this, one being the ma-
113 Akaabir Ulama Deoband kya thei?

161
drasah. If the madrasah remains, then continue doing work,
and if not, then sit somewhere else and do work."114

Once, Maulana Ashraf Ali Thanwi called his teacher Shaykhul

Hind to lecture at a jalsah in Kanpur. Some scholars there were
experts in rational sciences. Maulana Thanwi wished to show
them that the Ulama of Deoband also had expertise in these
subjects. Whilst lecturing, Maulana started a discussion on
some interesting and intricate rational topic. Just then, these
scholars entered. Immediately, Shaykhul Hind completed his
lecture and sat down. Maulana Fakhrul Hasan Gangohi ut-
tered in surprise, “Hadhrat, this was the actual time for lectur-
ing and continuing the discussion. Why did you sit down?”
He replied, “Yes, this thought also came to me. But I stopped,
because I would then be lecturing to expose my knowledge,
and not for the sake of Allah.”115

Their teaching and service to Deen was solely for the plea-
sure of Allah, and never for the sake of earning and gathering
wealth. Those from amongst them who accepted monthly sala-
ries would only take so much as was sufficient to fulfil their ne-
cessities. Even this meagre amount was never regarded as their
right, or as a duty of the Madrasah or Shura towards them,
but rather as a favour of the Madrasah upon them. They were
actually grateful to the Madrasah for giving them the chance
to teach and serve Deen. On some occasions, their monthly
salaries were even decreased due to insufficient funds, which
114 Tuhfatul Ulama.
115 Akaabir Ulama Deoband kya thei?, Aap Beeti v.6

162
they accepted happily without any complaints. The books
which they had written were also written with the genuine
desire to benefit the Ummah, and never for mere earning.
They never had their books registered and copy-righted,
with the result that after spending great amounts to print
their books in the best possible layout, other booksellers
would copy and sell these books at a fraction of the original
price, due to which the original copies would remain unsold
and the cost would sometimes not even be covered. This
would never bother them. Instead, it would actually please
them that some people are at least benefitting from their
books. Sterling examples of this can be found in the lives of
Maulana Ashraf Ali Thanwi and Shaykhul Hadith Maulana
Muhammad Zakariyya.

b) Humility- Maulana Ashraf Ali Thanwi said: “Our El-

ders were men of moderate temperaments. Neither was
there pride in them, nor artificial humility. And, together
with their simplicity with regards to their lifestyle, they were
quite independent by nature.”116

Maulana Qasim Nanotwi was an embodiment of humili-

ty. His clothing was so tattered and appearance so shabby,
that people mistook him for a farmer. He would not re-
spond when called by the title Maulana. Instead he would
be pleased if people would call him by his first name. He was
also very informal with everyone. He treated his students
and mureeds as his equals. He would even straighten the
116 Aap Beeti v.6

163
shoes of students, if he noticed humility in them.

Maulana Rashid Ahmad Gangohi was also an absolute exam-

ple of humility. He once mentioned to Maulana Roshan Ali
that when he hears about his disciple’s spiritual achievements,
he feels ashamed of himself that people have such a high opin-
ion of him whereas he knows himself to be worthless. On one
occasion, while teaching Hadith, it began to rain. The students
ran into the shelter, carrying their kitaabs along with them.
Their teacher, Maulana Rashid Ahmad Gangohi, remained in
the rain to gather their shoes and carry it away, so that their
shoes do not become soaked.117

Maulana Muhammad Ya’qub Nanotwi, the first Shaykhul

Hadith and head-teacher of Darul Uloom Deoband, had an
amazing habit; if ever, during the course of a lesson, he could
not understand something or he was not convinced over his
understanding of that matter, he would immediately stop the
lesson, take the kitab to a lower grade teacher (who sometimes
happened to be his own student) for a second opinion and
humbly say, “Maulana, I do not understand this section very
well. Please give me your explanation of it.” On returning to
class, he would then quote that explanation and attribute that
explanation to the teacher he had heard it from. Similarly, if
any student opposed his view on an issue and he realized that
the student was correct, he would unashamedly admit in front
of all, “I have made a mistake. You are completely right.” This

117 Arwaah-e-Thalaathah.

164
practice later passed on to his students as well.118

Shaykhul Hind Maulana Mahmudul Hasan Deobandi was

once asked to give a lecture. He attempted to excuse him-
self by insisting that he is unworthy of doing so. On their
insistence, he finally conceded. While lecturing, he quoted
the hadith, ‘A single faqeeh is more difficult upon Shaytaan
than a thousand worshippers’ and provided its translation.
An elderly scholar who was also present abruptly corrected
him, claiming the translation of ‘more difficult’ is incorrect
and scolded him saying, “It is not permissible for such a
person to lecture”. Immediately Maulana stopped lecturing
and said to the elderly aalim, “I knew from before that it is
not permissible for me to lecture, I tried to excuse myself
but these people wouldn’t listen. Your observation has just
proven what I had said earlier”.

Later, in privacy, Maulana questioned that aalim regarding

the mistake, who explained that the word ‘ashadd’ ought
to have been translated as ‘more harmful’, not ‘more diffi-
cult’. Maulana respectfully responded by saying, “What do
you then say of the Hadith regarding wahy wherein Rasu-
lullah  said “Sometimes wahy (revelation) comes to me
with a sound similar to that of the ringing of a bell, and
this is ‘ashadd’- the most difficult for me.” Should this also
be translated as ‘the most harmful’, since the same Arabic
word is used in both places?” The aalim then conceded his
mistake. Although Maulana was correct, he did not answer
118 Aap Beeti v.6.

165
in public and embarrass the other aalim, but rather preferred
to humble himself.119

Maulana Mueenud-Deen Ajmeri was renowned for his mas-

tery in the field of logic. He once heard of the prominence
and piety of Shaykhul Hind Maulana Mahmudul Hasan, the
then Shaykhul Hadith of Darul Uloom Deoband. He decided
to travel to Deoband and pay him a visit. It was mid-summer
at that time. On arriving at the home of Shaykhul Hind, he
met a person dressed only in a lungi and a vest. He intro-
duced himself and said, “I have come to meet Hadhrat Mau-
lana Mahmudul Hasan Sahib.” The man welcomed him in
with a lot of respect and seated him, saying, “You will soon
meet him.” Whilst waiting, the person served Maulana Ajmeri
refreshments. Maulana Ajmeri said to him, “Kindly inform
Hadhrat Maulana Mahmudul Hasan.” The person replied,
“Don’t worry and make yourself comfortable.”

After a while, the person brought some food and insisted that
Maulana Ajmeri partake of that food. Maulana said to him,
“I have come to meet Hadhrat Maulana Mahmudul Hasan.
Please inform him.” This person said to Maulana, “He has
been notified. Partake of the meal and you will soon meet
him.” After Maulana completed his meal, this person began
fanning him. When this continued for some time, Maulana
became annoyed and said, “You are wasting my time. I have
come to meet Maulana. So much time has passed, yet you
have still not allowed me to meet him.” The person responded
119 Aap Beeti v.6.

166
humbly, “The reality of the matter is that there is no Mau-
lana over here. This insignificant one’s name, however, does
happen to be Mahmud.”120

The head-Mufti of Darul Uloom Deoband, Mufti Azee-

zur-Rahman would himself go to the market-place to pur-
chase the household necessities and groceries for his family,
as well as for all the widows and underprivileged people of
his area. He would then carry it in a bundle under his arm
and deliver it to their homes, providing along with it the
precise account. On certain occasions, the women would
say to him, “Molwi Sahib, you brought the wrong thing”
or “I never asked you to bring so much, I only wanted this
much”. He would then return to the market-place, exchange
the goods and happily carry out their orders.121

Hakimul-Ummah Maulana Ashraf Ali Thanwi used to say

to himself frequently, “I consider myself inferior and worse
than every Muslim at present, and inferior and worse than
every non-Muslim with regards to the future” He meant
that at present, I am inferior to every Muslim since I have
no idea what my position is in the sight of Allah, and I
am inferior to every non-Muslim with regards to the future,
because a non-Muslim may accept Islam in the future and
become better than myself, while I have no assurance of
death upon Imaan. He was always concerned of rectifying
his own self. He once commented, “Wherever I find the
120 Akaabir Ulama Deoband kya thei?
121 Akaabir Ulama Deoband kya thei?

167
need to reform myself, I speak on that specific shortcoming
of mine. This method is very beneficial. My speech entitled
Ghadhab (Anger) is an example of this.”122

Maulana Thanwi said regarding Maulana Husain Ahmad

Madani: Our elders of Deoband possess, by the bounty of Allah,
many special qualities. Shaykh Madani has, in particular, two
Allah-given excellent qualities which exist in him to the highest
degree of perfection. One is mujaahadah (striving for the sake of
Allah), which no one else has as much as him. The second is hu-
mility. Therefore, despite being everything, he considers himself
nothing.123

Our elders were those who had realised, ‘How can I hold my
head up in arrogance whilst I do not know what my condition
will be in front of Allah ?’

c) Taqwa – It was the mutual predisposition of all the elders of

Deoband that they would not give importance to book knowl-
edge unless it was combined with establishing a relationship
with Allah , taqwa and piety. When Maulana Thanwi estab-
lished Madrasah Imdaadiyya in Thanabowan and he informed
Maulana Gangohi, he replied, “Very good. However actual
happiness will be when people who say ‘Allah, Allah’ gather
there (whereby an environment of piety may be created).”124

122 Aap Beeti v.6.

123 Takmilah Al-I’tidal.
124 Arwaah-e-Thalaathah p.224.

168
The basis of Darul Uloom was inaabah ilAllah (turning to
Allah ). Maulana Yaasin, the father of Mufti Shafi’ Uth-
mani once stated:
We saw that time of the Madrasah when the highest to the
lowest teacher, and even the door-keeper and orderlies were
sahib-e-nisbah and awliyaa. At that time, the madrasah was
a place of knowledge during the day and a khanqah in the
night. During the last portion of the night, the sounds of
tilaawah and zikr could be heard from most rooms. This in
reality is the special distinction of Darul Uloom. 125

Upon completing his studies, Maulana Muhammad Qasim

Nanotwi recalculated his family properties and farm-lands
according to the Islamic law of inheritance, due to some be-
ing derived from doubtful sources and others being usurped
land which had been forcefully taken generations ago. His
father opposed this vehemently and refused to allow it, but
Maulana would respectfully encourage and advise his father
and warn him of retribution on the day of Qiyaamah, if the
correct shares were not handed over to their rightful inheri-
tors. He would say to his father, “My father, whatever I am
doing, I am only doing it for the sake of your welfare in the
Hereafter. My father, I am your only son. Usually, whatever
a man earns, he earns and collects it for his children. I do
not want it, nor am I happy with it, so why are you still
uncompromising to my request?!” Finally, his father gave
in and acceded to his requests. He redistributed the inheri-
tance, and gave the full shares to even the progeny of those
125 Akaabir Ulama Deoband kya thei?

169
who hadbeen deprived of their rightful share generations ago.
After this redistribution, when the crops would be harvested, a
very small amount would now remain for his family, which re-
sulted in poverty and difficult days for them. Maulana Ashraf
Ali Thanwi later followed in his footsteps, when the occasion
arose to distribute his own father’s inheritance.126

Once Maulana Muneer Sahib, the second principal of Darul

Uloom Deoband took 250 rupees of the Madrasah to Delhi to
get the madrasah’s report printed. It was the will of Allah that
the money got stolen. Maulana did not inform anyone about
the theft. He returned home, sold one of his properties, took
250 rupees from its profit and returned to Delhi where he print-
ed the report of the madrasah and brought it back to Deoband.
After some days, the madrasah authorities came to know about
the incident. They wrote to Maulana Gangohi asking for a fat-
wa (legal ruling). The answer was that the money had been lost
without any laxity on Maulana’s part. Therefore, Maulana is not
liable. The madrasah pleaded with Maulana to take the money
back and also showed him the fatwa (legal ruling). On seeing
the fatwa, Maulana Muneer remarked, “Has Maulana Rashid
Ahmad studied jurisprudence (fiqh) only to find a loop-hole for
me? Imagine if this incident had to occur to Maulana Gangohi
himself. Would he have agreed to take the money? Take this
fatwa away. I will not even take 2 cents.”127

It was the habit of Maulana Mazhar Nanotwi of Mazaahirul

126 Al-Imaamul Kabir Maulana Muhammad Qasim Nanotwi.
127 Akaabir ka Taqwa pg.42.

170
Uloom that if anyone came to meet him during madrasah
time, he would look at the time before starting the conver-
sation and again at the end of the conversation. A paper was
kept in Maulana’s kitab in which the date and the amount
of time he had spent in speaking were noted. At the end of
the month he would add up all the time used in speaking.
If it would come to less than half a day, he would write in
the madrasah’s register that he had taken half a day off. If it
worked out to more than half a day, he would write that he
had taken a full day off.128 All our Ulama were very particular
of Madrasah time, which they regarded as a sacred trust, and
would never be negligent regarding its correct utilization. If
they were unable to attend Madrasah due to some personal
work or responsibility, they would return their salary to the
Madrasah in proportion to their absence. The money and
facilities of the Madrasah were never used for their personal
work and purposes.

Once, Hakimul-Ummah Maulana Ashraf Ali Thanwi was

travelling from Saharanpur to Kanpur. Maulana had sugar-
cane with him which he wanted to be weighed at the station.
Normally in India when travelling by train, luggage is weighed
which must be paid for accordingly. But no one weighed
Maulana’s sugarcane. Some non-Muslim workers, due to the
respect that they held for Maulana, said, “You may proceed
freely without weighing it. We will speak to the guard (on the
railway train) to permit you to pass through”. Maulana en-
quired, “Till where will the guard accompany me?” They re-
128 Akaabir ka Taqwa pg. 36.

171
plied, “Till Ghaziabaad”. Maulana then asked, “What will hap-
pen after Ghaziabaad?” The workers replied, “This guard will
inform the next guard”. Maulana enquired, ‘’What will happen
thereafter”? The workers answered, “He will take you to Kanpur
where your journey ends”. Maulana remarked, “My journey will
not end, the journey towards the hereafter still remains. What
arrangements will be made there?” On hearing this, the workers
were astonished and were greatly affected by Maulana’s taqwa.129

Maulana Khalil Ahmad Saharanpuri was once invited to at-

tend a function in Delhi, on the occasion of a wedding. He
was asked to dress the groom for the sake of barakah (bless-
ings). On seeing that the clothes were silken, he cast the clothes
aside. Someone else picked them up immediately and made
the groom wear them. He immediately left, which caused an
uproar amongst most of the guests, who began speaking evil of
him. A few people left with him. He said sorrowfully: "This is
why we are not suited to attend the functions of the rich. They
are so firm in their customs that they do not even distinguish
between halaal and haraam. On the other hand, we, due to
our firmness on the Shari’ah, cannot worry of their pleasure
and displeasure when they ignore the Shari’ah. They may criti-
cize me. Alhamdulillah, we are not hungry for invitations, nor
do we have the desire to attend any of their functions. We like
to attend in order to please them, but that does not mean that
we must commit sin (by becoming complacent and neglecting
the duty of nahy anil munkar). Those who wish to leave us
aside may do so, but they must not expect us to leave Allah
129 Akaabir ka Taqwa pg.131.

172
and His Rasul just to please them."130

In the year 1970, Allamah Yusuf Banuri went to Cairo to at-

tend the fifth ‘Majma’ul Abhaathil Islaamiyyah’ conference
as a representative of Pakistan. At the end of the conference,
the former president Jamal Abdun-Nasser invited the par-
ticipants to the Government House. Each individual was
to go forward as his turn came along, greet the president
and would be allowed to say a few words if they wished
to do so. The president had, to honour each guest, called
for a photographer to take a photograph of each of those
scholars while posing with the president. When this desire
of the president was made known, most of the guests were
overjoyed at the prospect of having their pictures taken with
the president. One by one, they stood on the president’s left
and had their photos taken. Allamah Yusuf Banuri states: "I
do not have piety and Taqwa by which I would be able to
avoid such sins. Nonetheless, when my turn came closer, I
went into the other room and sat down. It so happened that
the president was directly in front of me and kept looking at
me. When my turn came, he said to two Shaykhs of Azhar,
“Go and call that Pakistani Shaykh (Aalim) to take a photo
with me.” All praise is due to Allah that my Deeni ghayrah
(sense of honour) came to the fore. My heart said to me,
“Remain firm on the viewpoint of your pious elders and
shun this ‘honour’. Today it is necessary to practice on this
Hadith ‘It is not permissible to obey the creation when it
entails disobedience to Allah. Obedience is only allowed in
130 Tazkiratul Khalil.

173
Ma’roof-permissible actions.’” When those two seniors said to
me, “The leader is calling you to have your photo taken with
him”, I replied, “I do not consider it to be correct, nor is there
any value in this as far as my Deen goes.” They went back to
him and related my excuse to the president.

I was not able to hear their words and determine how they in-
terpreted my viewpoint. When departing, nobody made bold
to shake hands a second time. Before departing, I approached
the president with this thought in my mind, “Today I have
the opportunity. Allah alone knows whether I will have an-
other chance or not. Therefore, I should give him some good
advice.’ While shaking his hands, I said, “Respected president,
Allah has granted you a strong heart in your bosom. My hope
and desire is that this strong heart should build up a strong
contact with the Strong and Mighty Creator in whose control
lies all kingdom.” The president smiled, pondered deeply over
my words, then shook my hands with force and lowered his
hands slightly, as is done on an occasion of joy. This was my fi-
nal meeting with the president which ended on this advice."131

d) Following of the Sunnah – The Ulama of Deoband gave

great importance to following the Sunnah.They would search
the books of Hadith and adopt the sunan in every aspect of
life, even if a specific sunnah was done by Rasulullah  out of
habit or on a particular occasion. They were particular about
the sunan of clothing, eating and drinking, travelling and of
the home, gatherings and all affairs of life. Whoever had spent
131 Condensed from ‘Basaair wa Ibar’

174
even a little while with them would recognize this as a sig-
nificant trait in their lives. Their hearts’ desire was to bring
alive every Sunnah of Rasulullah .

Amongst the unique works prepared by the Ulama of Deo-

band with regards to the Sunnah, which illustrates their de-
votion and love for bringing alive the Sunnah, are:
a) Uswah Rasul-e-Akram of Dr. Abdul-Hayy Aarifi, a disci-
ple of Maulana Ashraf Ali Thanwi.
b) Shamaail-e-Kubra - an Encyclopaedia on sunan pertain-
ing to every aspect of man’s life in 12 volumes – of Mufti
Muhammad Irshaad Ahmad Qaasimi.
c) Gulzaar-e-Sunnah of Maulana Mia Asghar Husain.
d) Pyaare Nabi  ki Pyaari Sunnate (Beautiful Sunnats of
our Beloved Nabi ) of Maulana Shah Hakeem Muham-
mad Akhtar.

From the abandoned sunan, three sunnah actions (which

are all actually waajib-compulsory according to the classi-
fication of the Hanafi Fuqaha) were such that they would
attach great importance to and would express their disgust
on those who neglected it:

(1) Lenthening of the beard till at least one fist length:

Maulana Muhammad Zakariyya Kandehlawi had said that
he wished to slap the faces of those who shaved their beards.
He writes:
(At a certain point in my life) I would become unusually
infuriated over the matter of the beard...Whenever I saw a

175
 person who had shaved his beard, my emotions would flare
up. I began to denounce this act in every gathering and would
stress on abstaining from cutting the beard whenever any per-
son wished to take bay’ah. I could not determine the cause
of this, except for the fact that I had noticed that even the
mashaayikh (pious elders) had given up condemning this evil
practice. Shaykhul Islam, during the last few years of his life,
would denounce this action very strongly.

Seeing such people, the thought crosses my mind that if this

person has to die in this state-and death has no fixed time-up-
on entering the grave, he will first be shown the countenance
and blessed face of Rasulullah . How will he have the guts
to face Rasulullah ?! It also often comes to mind that there
are many major sins like adultery, sodomy, consumption of
intoxicants and interest, but all of these sins are confined to
a certain period of time. But shaving or cutting the beard is
such a sin which stays with a person permanently. Whether
he be in salaah, fasting, Hajj or any form of worship, the sin
accompanies him everywhere.132

From our Ulama, some of those who have written on this sub-
ject are:

a) Maulana Muhammad Zakariyya Kandehlawi who wrote

‘Wujubu I’faail-Lihyah (The Compulsion of Lengthening the
Beard) in Arabic (which the Turkish scholar Shaykh Mahmud
Effendi quotes in his Tafsir called  Ruh al-Furqan  (in Turk-
132 Daarhi ka Wujub

176
ish, volume 4, page 724) where he introduces the author
as “Imaam, Muhaddith and Allamah.”) which has become
famous worldwide, and ‘Daarhi ka Wujub’ in Urdu.
b) Maulana Husain Ahmad Madani whose two replies to
letters on the question of the beard formed an entire book
on the philosophy and position of the beard in Islam by the
title ‘Daarhi ka Falsafah aur uski Haythiyat,
c) Maulana Aashiq Ilaahi Meerthi who authored ‘Daarhi ki
Qadr wa Qeemat’ (The Value of the Beard).
d) Qari Muhammad Tayyib who wrote ‘Daarhi ki Shar’i
Haithiyat’ (The Shar’i position of the beard).
e) Maulana Saeed Ahmad Paalanpuri who compiled ‘Daarhi
aur Ambiyaa ki Sunnate’ (The Beard and the Sunnats of the
Ambiyaa).
f ) Maulana Fadhlur-Rahmaan Azmi, the author of ‘Daarhi,
Moonch aur Baal ke Masaail’ (Laws of the Beard and Hair
in the light of the Ahadith)
as well as many others.

(2) Keeping the trousers and qamees (kurta) above the

ankles: The Ulama of Deoband had written in detail con-
cerning this aspect in their commentaries on the books of
Hadith and their Fataawa. They never shied away from cau-
tioning those in their company over neglect of this import-
ant aspect. Maulana Shah Hakim Muhammad Akhtar has
also authored ‘Mas’alah Isbaalul-Izaar’ on this subject.

(3) For women to cover their bodies from head to toe

when emerging from their homes, leaving only the eyes

177
open. Added to that, they propagated and established total
segregation between males and females in personal or pub-
lic gatherings, whether it be between so-called family mem-
bers who are not mahram to one another or Mashaayikh/
Ulama and their female disciples and students: This was a
dead Sunnah which the Ulama of Deoband revived within the
subcontinent and later throughout the world.

a) Maulana Ashraf Ali Thanwi had written a beautiful treatise

named ‘Al-Qawlus Sawaab fi Tahqeeqi mas’alatil Hijaab’ (The
Correct Stance in the research of the law of Hijaab) and a
concise booklet by the name of ‘Islam me Pardah ki Haqeeqat’
(The reality of Pardah in Islam) on this subject.
b) Mufti Muhammad Shafi’ Uthmaani had prepared a schol-
arly treatise on this subject upon the instruction of Maulana
Ashraf Ali Thanwi named ‘Tafseelul Khitaab fi Tafsiri Ayaatil
Hijaab’ (A Detailed discussion on the Tafsir of the verses of
Hijaab), which was included as part of Ahkaamul Quraan.
c) Qari Muhammad Tayyib had authored ‘Shar’i Pardah’ on
this very subject.
Many others have discussed this Sunnah in detail in their
works.

Besides the above three Sunnahs, the Ulama were very particu-
lar of inculcating Islamic Sunnah dressing and were averse to all
clothing which was worn in imitation of the disbelievers. They
were regular in tahajjud salāh, daily tilaawah of Qur’aan, the
prescribed daily azkaar, daily recital of salawaat on Rasulullah
, and the Masnoon Duas to be recited at every occasion.

178
They were particular with regards to the use of miswaak,
and would endeavour to never perform wudhu’ without us-
ing a miswaak. They would never miss salaah with jama’ah,
except if they had a valid excuse, and were meticulous in
performing it with takbeer-ula. They adopted the Islamic
calendar for personal use and shunned the non-Muslim cal-
endars. They tried to emulate Rasulullah  in every matter,
until the Sunnah had become a natural way of life for many
of them. Details of these incidents can be seen in their bi-
ographies and in the treatise of Shaykhul-Hadith Maulana
Muhammad Zakariyya entitled ‘Akaabir Ulama-e-Deoband
Ittibaa-e-Sunnat ki Roshni me’.133

e) Difference of opinion with moderation and respect:

There are two types of differences within Islam; those mat-
ters in which there is no scope for differences, in which the
differences revolve around Haqq and Baatil (truth and false-
hood) or hidaayah and dhalaalah (right-guidance and devi-
ation). Regarding such differences, there is no question of
becoming complacent and allowing those involved in their

133 I will quote just one example here to show their extreme love
for the Sunnah: Qaadhi Athar Mubaarakpuri narrates about Moulana
Husain Ahmad Madani: “(On a certain journey by ship) The captain of
the ship had arranged an elaborate feast in honour of Moulana Madani.
Numerous people had participated. Tables and chairs were beautifully
arranged and laden with food. When Moulana Madani went upstairs
and saw the arrangement, he said: “I do not eat from tables and chairs.”
Immediately on hearing this comment, the captain instructed the work-
ers of the ship to remove the tables and chairs, and to arrange the food
on the floor.” I have mentioned this incident here since this Sunnah is
unfortunately leaving the lives of many of the Ulama in these times.

179
evil to continue unchecked. It is the duty of the Ulama to
forbid from all types of such evil and establish the truth. How-
ever, even in such matters, moderation and fairness should be
one’s guide and the bounds should not be trespassed. Qari
Muhammad Tayyib writes:
The temperament of the Ulama of Deoband is one of modera-
tion. There is no exceeding of the bounds in it, nor is there any
exaggeration. By virtue of their moderation and broad-mind-
edness, they have not made it their occupation to brand oth-
ers as kaafir (disbelievers), use abusive and vulgar language,
hurl insults, curses and swear-words or to foul-mouth oth-
ers. There is no question of hatred, jealousy or fury... Rather,
only explaining the laws (of Shari’ah), exposing the reality
of matters, establishing the truth and falsifying falsehood,
or in simple terms, rectifying the Ummah and uniting the
Muslims, were considered important. In their temperament,
there is no room for despising, humiliating or disparaging
individuals who oppose them, condemning and ridiculing
them, nor have they made the subject of their lectures and
talks unnecessary criticism of those with opposing ideologies
and incessant provoking the masses to hate them and con-
tinously inciting the people’s emotions to oppose them. Since
they are always occupied in just merely explaining the laws of
Shari’ah, where can they ever find time to indulge in all of the
above futilities? Let alone branding their opposition as kaafir,
they would never even discuss those people who have made it
their mission to disparage them.134

134 Ulama Deoband ka Deeni Rukh aur Maslaki Mizaaj pg.192-193.

180
Consider the above in the light of a few incidents:

Maulana Muhammad Qasim Nanotwi had come to Delhi,

along with Maulana Mahmudul Hasan (Shaykhul Hind),
Maulana Ahmad Hasan Amrohi and Haji Ameer Shah
Khan. Maulana Ahmad Hasan suggested that they perform
Fajr salaah the next morning in Laal Kuaa Masjid, since the
Imaam recited Qur’aan very beautifully. Maulana Mahmud-
ul Hasan objected very harshly, “Don’t you have any shame?
That man brands our teacher as kaafir, and you wish that
we perform salaah behind him.” Maulana Qasim Nanotwi
overheard this conversation. The next morning, Maulana
purposely set out for that very masjid to perform Fajr salaah
therein.

After the salaah, the Imaam noticed some strangers in the

masjid who seemed to be Ulama. He enquired from them as
to who they were, and they introduced themselves. Hearing
their names, he was taken aback. He came forward, shook
Maulana’s hands and said, “Maulana, I would brand you as
kaafir. I feel so embarrassed today, as you have performed
salaah behind me, whereas until now, I would label you as
kaafir.” Maulana replied, “There is nothing to feel embar-
rassed about. I appreciate the passion and zeal (you possess
for Deen), due to which you brand me as a kaafir. This has
increased my respect for you. The reason for this is that you
have been informed that I am disrespectful to Rasulullah
. Any Muslim who is guilty of this crime must certainly
be branded as a kaafir, since he has left the fold of Islam. To

181
label me as kaafir was therefore the demand of your imaan.
However, I do have one complaint; it would have been good
for you to have investigated the matter to ascertain whether
the information is true or false. Anyway, I have come to in-
form you that the information which reached you was false,
and I too regard any person who has disrespected Rasulullah
 in the least as one who has left the fold of Islam. If you do
not believe me, I am ready to re-accept Islam at your hands.”
Maulana then recited the Shahaadah. The Imaam fell at the
feet of Maulana, begging him for forgiveness.135

When Maulana Rashid Ahmad Gangohi began teaching and

lecturing, he paid special attention to notifying the masses of
the different forms of innovations which had crept into their
lives, and even had a few books written in this regard. Certain
Ulama who were promoting these innovations spread many
false rumours regarding Maulana and wrote books and pam-
phlets against Maulana, in which very derogatory and offen-
sive language was utilized. As long as Maulana was able to
read himself, he would study those refutations himself. After
becoming blind, he once said to Maulana Muhammad Yahya
Kandehlawi, “Molwy Yahya, Maulana … has for a long time
been refuting and attacking me. Read out some of his writ-
ings to me.” He replied, “Hadhrat, that I cannot do.” Maula-
na enquired, “Why not?” He responded, “It is full of abusive
words.” Maulana advised, “What effect can that swearing have
from far off? Never mind the abusive language. Let me hear
what his arguments are. It is possible that he may have written
135 Khutbaat Hakeemul Islam.

182
some point which makes sense, which would force me to
retract some view of mine.”136

A certain person belonged to particular sect whose beliefs

Maulana was completely opposed to. However, that person
would claim that Maulana actually belonged to their sect.
When Maulana was informed of this, he said, “The only
reason that this man has a good opinion of me and regards
me favourably is that I do not adopt a harsh approach when
dealing with people. Instead, when dealing with people,
I display politeness and good character, together with re-
maining within the limits of the Shari’ah (by not adopting
an attitude of compromise). Even when dealing with those
involved in Bid’ah, I do not conduct myself in a harsh or
unpleasant manner. I display politeness and good character,
according to the Sunnah…This approach that I adopt, of
dealing with people (with whom I disagree) in a pleasant
manner, is the approach which Haji Imdaadullah would
adopt.

Maulana Ashraf Ali Thanwi had written:

For a long time, I have been receiving various forms of
criticism from critics, most of which were based purely on
prejudice, which I did not consider as worthy to reply to.
I also realized that to answer these objections meant a con-
tinuation of a dispute, which would be a waste of time,
without succeeding in one’s aim. Moreover, I have so much
work to do that I hardly find the time to devote to neces-
136 Arwaah-Thalaathah pg.199.

183
 sary tasks. Then again, I looked into my heart and found that
in answering these objections, my niyyah did not seem cor-
rect. My nafs was more inclined towards the thought that if I
did not respond, my supporters would become less-inclined
towards me. In that case, I would be answering in order to
please people, which was not good for me.”137 A certain per-
son belonged to particular sect whose beliefs Maulana was
completely opposed to. However, that person would claim
that Maulana actually belonged to their sect. When Maulana
was informed of this, he said, “The only reason that this man
has a good opinion of me and regards me favourably is that
I do not adopt a harsh approach when dealing with people.
Instead, when dealing with people, I display politeness and
good character, together with remaining within the limits of
the Shari’ah (by not adopting an attitude of compromise).
Even when dealing with those involved in Bid’ah, I do not
conduct myself in a harsh or unpleasant manner. I display po-
liteness and good character, according to the Sunnah…This
approach that I adopt, of dealing with people (with whom I
disagree) in a pleasant manner, is the approach which Haji
Imdaadullah  would adopt.138

A certain person wrote a rebuttal against a book prepared by

a devotee of Shaykhul Hind Maulana Mahmudul Hasan, in
which he passed a verdict of kufr against Maulana. The Aalim
who authored the book wrote two Persian couplets in response
to that fatwa, the translation of which was:
137 Aap Beeti v.6.
138 Malfoozaat Hakeemul-Ummat v.5 pg.16.

184
If you have called me a kaafir, then I will not let it grieve me.
The lanterns of lies cannever remain alight and burning.
Since you have called me a kaafir, I will in response call you
a Muslim,
since only a lie can be stated in response to a lie.
(What the poet meant here is that since you have lied by
calling me a kaafir, I too will lie and call you a Muslim.)

When he presented these couplets to Shaykhul Hind, he re-

marked, “This poetry is undoubtedly a very good piece, but
you have still called the man a kaafir, even though in a very
discreet manner. It is not our way to brand others as kaafir
(just because they are our opposition) even though they are
not deserving of the title.” Maulana then revised the poetry
in the following words:

If you have called me a kaafir, then I will not let it grieve me.
The lanterns of lies cannever remain alight and burning.
Since you have called me a kaafir, I will in response call you
a Muslim,
in lieu of bitter poison (which you have given me), I will feed
you with sugar.
If you are a true believer, then that is wonderful, and if not,
then a lie has be stated in response to a lie.139

Regarding the above, there were a few matters in which the

Ulama of Deoband were very particular about:
1) One should be very careful when declaring anyone to be
139 Akaabir Ulama Deoband kya thei? Pg.119.

185
kaafir, since many types of deviations are such which are not
absolute kufr.
2) The truth should be expressed without any fear of criticism,
but should be done without being abusive and vulgar, hurling
insults at or ridiculing the opposition. One should be polite
and display good character, but the truth must also not be
compromised.
3) Declaring the truth should be done solely for the sake of
Allah, and not due to any personal vendetta.
4) Proper investigation must be carried out before branding
anyone as a kaafir, a deviate or as astray. Other Ulama should
also be consulted before passing a decision in public.
The second type of differences are those regarding which there
is scope for difference of opinion, due to there being no clear,
explicit and unequivocal verse of Qur’aan or Hadith on this
subject, or due to there being no authentic texts regarding this
matter, or due to there being an outward apparent contradic-
tion between different proofs of the Shari’ah. In such matters,
the Sahabah  or those after them from the former and latter
Ulama have also differed with one another in their inferences
on these matters. Such differences are still found today, and
should never be condemned, but should rather be understood
as Allah’s mercy upon this Ummah. Qari Muhammad Tayyib
has written:
In this moderate path (of the Ulama of Deoband) how can it
ever be possible for ill feelings to crop up due to differences in
opinion. In fact, the opposite is applicable. If both sides have
proper proofs and basis for their arguments, it should increase
their mutual respect and honour. Why should it not increase

186
 the mutual respect, whereas differences with proofs adds
new dimensions to the knowledge of nubuwwah and opens
up new doors of understanding, which is precisely why dif-
ferences in the Ummah are referred to as a mercy?!140

Mufti Muhammad Shafiʿ has written that difference of

opinion is neither contrary to the unity of Islam, nor is it
harmful to anyone. We find severe ikhtilaaf between Saha-
bah , the taabi’een and our pious predecessors, yet despite
all their differences, they would still meet each other, have
meals together and live with such love that at times, an out-
sider would never even perceive their differences. The Ula-
ma of Deoband followed diligently in the Sahabah ’s foot-
steps with regard to the etiquette which they displayed with
their contemporaries in spite of great difference of opinion
between themselves. Hereunder are some of the most won-
derful examples of their beautiful character:

Maulana Ashraf Ali Thanwi differed with his teacher

Shaykhul Hind Maulana Mahmudul Hasan in a certain
political stance of his, which he believed to be incorrect.
Once, one of Shaykhul Hind’s supporters spoke out against
Maulana Thanwi in a gathering. Shaykhul Hind was utterly
displeased when he came to know of this. He reprimanded
that supporter, “Go back to that gathering and withdraw
your statement. Do you think that wahi (revelation) was
revealed to me regarding this issue?! It is only my opinion
upon which I am acting. It is quite possible that his opinion
140 Maslak Ulama Deoband.

187
may be correct.”141

Hakimul Ummah Maulana Ashraf Ali Thanwi and Shaykhul

Islam Maulana Husain Ahmad Madani had great political dif-
ferences. Maulana Ashraf Ali Thanwi was a strong supporter
of the Muslim League Party and regarded the Congress (oppo-
sition party) to be harmful for the Muslims, while Shaykhul
Islam considered support of the Congress as beneficial for the
Muslims and supported it fervently. This was quite a big is-
sue in India, yet Shaykhul Islam would advise the people who
wished to pledge bayʿah (a pledge of allegiance) at his hands to
go to Maulana Thanwi, saying, “He is the elder of our group.”
He also said, “This useless one greatly admires Maulana, and
regards respecting and honouring him to be extremely essen-
tial and important. In front of his abilities and perfections,
my position is not even similar to that of a baby child before
Plato.” Maulana Madani expressed that he was convinced that
‘Maulana Thanwi was certainly a reviver of Deen, who served
Deen at a time when there was great need for such service’.
A certain guest of Maulana Madani, commenting on these
different viewpoints, spoke ill of Maulana Thanwi. Maulana
Madani became enraged and admonished him in a harsh tone,
“You keep contact with me, yet you speak ill of my Elders.” He
then instructed his attendant, “Take this man’s bedding away,
he has no permission to stay by me.”

Maulana Ashraf Ali Thanwi had at the same time commented

on Maulana Husain Ahmad Madani in the following words:
141 Aap Beeti v.6.

188
“Maulana Husain Ahmad is a man of an extremely honour-
able nature. In spite of political differences between me and
him, no word was ever heard uttered by him which exceeded
the bounds.” He also praised the courage, sincerity, humility
and spiritual rank of Maulana Husain Ahmad.

Munshi Noorul Hasan, a disciple of Maulana Thanwi, once

felt very hurt when a member of their political party com-
mented that Maulana Madani cannot be a wali (pious
saint). He resigned from that organization and later went
to Thanabowan, where he met Bhai Sulaiman, a close atten-
dant of Maulana Thanwi, to whom he mentioned this inci-
dent. Bhai Sulaiman sarcastically commented, “If Hadhrat
Madani is a wali in your opinion, then Shaytan ought to
also be a wali.” Shocked on hearing this comment, Mushi
Noorul Hasan, asked permission to relate this comment
the next day to Maulana Thanwi, which Bhai Sulaiman
happily consented to. In the gathering of Maulana Thanwi
the next morning, Maulana, while commenting on a letter
he had just received, explained that his example was like
that of a small utensil of water, which cannot bear even a
little impurity, while the example of Maulana Madani was
like a sea which can tolerate anything. Hearing this, Noorul
Hasan queried, “Hadhrat, you regard yourself to be a small
utensil and Maulana Madani the sea, whereas Bhai Sulaim-
an is saying this and that about him,” and he related the
entire incident which had transpired. After investigating the
matter properly, Maulana Thanwi asked another attendant
of his to grab hold of Bhai Sulaiman by the ears and remove

189
him from the Khanqah. He then directed, “As of today, my
connection with you is over. There is no permission for you
to speak to me, to write to me or to be present in my majlis.”

Bhai Sulaiman was forced to leave, and became extremely wor-

ried and perturbed at this turn of events. After a while, he
managed to get a letter delivered to Maulana in which he re-
quested pardon. Maulana replied, “Ask forgiveness from that
person whom you had spoken ill of, and bring a letter from
him stating that he has forgiven you. Thereafter, I will decide
what to do.” After explaining his plight and situation to Mau-
lana Madani, the latter readily forgave him and wrote a letter
to Maulana Thanwi, requesting Maulana to also forgive him.
Maulana Thanwi required from him another letter in which
the entire incident should be written out, at the end of which
Maulana should write that he has forgiven Sulaiman, so as to
make sure that the full story had been narrated to Maulana
Madani. Maulana willingly obliged. Bhai Sulaiman was there-
after permitted to return to the khanqah, but was only given
permission to speak to Maulana after a long while.

Maulana Khalil Ahmad Saharanpuri and Maulana Yahya Kan-

dehlawi had different views in certain rulings. When people
would ask Maulana Khalil Ahmad the ruling, he would say,
“According to me, this is the ruling, but according to Maulana
Yahya, it is so. Go and find out from him and if he permits,
practice on his ruling.”142

142 Takmilah Al-I’tidaal and Hudud-Ikhtilaaf.

190
Maulana Ashraf Ali Thanwi had written:
I have established a system called Tarjeehur-Raajih, so that
if anyone notices any mistake in any of my writings, he
should make me aware of it. If I become convinced of my
mistake, I will publicly withdraw. Hence, wherever I had
committed such errors, I have openly and willingly admit-
ted so (and publicized that admission). Where I was not
convinced of having erred, I have also quoted the views
of others on the issue, so that whoever wishes may accept
whichever version he prefers. I have always felt that it is not
correct to insist on the correctness of one’s own view. This
is as a result of what we had learnt from Maulana Ya’qub
Sahib (Nanotwi).143

Regarding the above, there were a few matters in which the

Ulama of Deoband were very particular about:

1) Never did they allow such issues to become means for di-
viding their hearts, or for allowing disrespect and contempt
to crop up within them for those whom they differed with.
They would never harbour evil thoughts regarding them, nor
backbite or slander them. In fact, they would praise them,
publicize their good qualities and would severely reprimand
any person who dared hurl abuses at them.
2) They would never scorn at the followers of those who
differed with them, and would not make it their objective
to win over to their side the followers of those whom they
differed with.
143 Aap Beeti v.6.

191
3) They would never regard their views as infallible and their
opinions as final, but were always conscious that they may be
mistaken and those with whom they differed might also possi-
bly be correct. Therefore, they were always ready to reconsider
their views and publicly retract if they realized their mistake.
4) They would never shy away from presenting their own re-
search and findings in the matter at hand, on condition they
were capable and knowledgeable regarding that aspect. They
would not hypocritically remain quiet, despite having some-
times reached a conclusion which differed from others after
thorough study and deep thought, merely out of consideration
for the feelings of others, or just to please others like friends,
family, or colleagues, etc, so as to avoid ikhtilaaf.
5) Differing with one’s teachers and even Shaykh in subsidiary
matters were not looked down upon as pride or disrespect,
on condition it was done respectfully, humbly and with sin-
cerity. Such occurrences were common between our Ulama,
like the differences of Maulana Rashid Ahmad Gangohi with
Haji Imdaadullah, Maulana Ashraf Ali Thanwi with Shaykhul
Hind, and Mufti Muhammad Shafi’ Uthmaani with Maulana
Thanwi. Besides the above, they were imbibed with many oth-
er qualities. For the sake of brevity, we have mentioned only a
few by way of example.

192
 Five Unique Qualities of
the Ulama of Deoband
Mufti Mahmud Hasan Gangohi  had written:
The Deobandi school of thought consists of five things,
(which every one of its graduates should make binding
upon himself );
1) To instil in the heart the special burning love of Allah.
2) To believe in pure Tawhid (the oneness of Allah) and to
refrain from all practices of shirk, innovations and customs.
3) To possess such love for Rasulullah  which surpasses
the love one has for all creation.
4) To bring every facet of one’s life in accordance to the
Sunnah of Rasulullah .
5) To devote oneself to the propagation and spread of
Deen.144

OBSERVATIONS OF SENIOR
ULAMA WORLDWIDE
Shaykh Abdul-Fattah Abu Ghuddah (A famed Syrian
Hanafi scholar and researcher-author and annotator of nu-
merous works, researcher and publisher of many rare man-
uscripts):
It was my lifelong wish and dream to visit this centre of
knowledge. Praise be to Allah who has today honoured me
with visiting and viewing the Darul Uloom, thereby ful-
144 Maslak Ulama Deoband aur Hubbe Rasul .

193
filling this old dream of mine. What I have seen today is far
beyond the expectations I had and what I had heard regard-
ing it. The Noor (celestial light) of knowledge emanates from
every inch of this blessed institute, wherein the Ahaadith of
Rasulullah  are taught and the laws of Deen and Shari’ah
are explained and elucidated upon in a unique, systematic,
methodological and intellectually-enhancing high minded
manner from which shines forth the spiritual effulgence of
the pious and the vestiges and effects of the Ulama and re-
searchers,... It is the mere favour of Allah that I have had the
honour of listening to part of the Hadith lesson regarding
Banu Salimah (who desired to shift closer to Al-Masjidun
Nabawi) conducted by Shaykh Muhaddith Sayyid Fakhrud-
Deen Ahmad Muradabaadi who delivered it in Arabic out of
consideration for this humble servant, which seemed to be a
collection of shining pearls and bright stars...

While mentioning the splendid services of Deen offered by

the venerable scholars of this blessed institute, I wish to ex-
press one of our desires, or rather if I take the courage to say: I
am demanding one of our rights which is this, that the Ulama
should translate their rare findings, unique research and mon-
umental masterpieces, which were products of their unique
intellects, into Arabic, which should then be widely distrib-
uted in the Arab world thereby tremendously benefiting our
Arab Ulama. The reason why this obligation should get first
priority is that when one studies the books of these research
scholars of India, one finds such unique research which apart
from being based on profound knowledge and deep study, is

194
 also powered by piety, righteousness and spirituality. Since
the Ulama of India not only fully possess the qualities of
piety, righteousness, spirituality and profound knowledge,
but are in fact the perfect examples and true inheritors of
the Salaf Saaliheen (the righteous and pious predecessors),
therefore, their works are inundated with benefit. “This is
the favour of Allah which he bestows to whom He wishes.”
(Qur’aan)

In fact, you’ll find in some of their books those aspects of

knowledge which is not found even in the works of the
great Ulama, Mufassirin, Muhaddithin and Hukamaa etc.
of former times. But, with remorse and regret, we are forced
to say that most of these rare literary masterpieces are in
the Urdu language which is certainly the common Islamic
language of India. But it is clear that it does not hold the
rank which Arabic does, due to Arabic being so universally
used and due to it being the special language of Islamic
knowledge. For this reason, if these priceless researches and
findings, which are the exclusive accomplishments of our
Indian Ulama, are kept bound within the Urdu language
(and not translated into Arabic), I fear that we, the Arabs,
will really be deprived of a lot, which will be unfair upon
us on your part, and will be of great detriment to ilm and
Deen.145

He also wrote:
145 Condensed from Tareekh Darul Uloom Deoband v.1 pg.374-
378.

195
 The great madrasah of Deoband is (like) a radiant sun that
has illuminated various parts of India. It revived the Pro-
phetic way (sunnah) academically, practically and in terms of
sulook, and it removed the darkness of innovation (bid’ah),
which had amassed in those lands for a lengthy time. It
stripped the pools of knowledge and shari’ah from all that
which was alien to them in the same way that it stripped the
sulook of the Sufis from new customs - such as sima’ and
stringed instruments and their like - of the gatherings of bid’
ah that were prevalent in India in those days. It replaced those
innovations with the clear and radiant sunnah - in terms of
teaching and studying, suluk and propagation - until it (the
madrasah) became a powerful, great and authentic source of
light from which came droves of Allah-fearing (Rabbaniyyin)
Ulama, who combined the excellence of knowledge and ac-
tion (amal), while adhering to the sunnah and eliminating
bid’ah.146

Shaykh Muhammad Mahroos Al-Azmi Al-Mudarris of Bagh-

dad (a Hanafi scholar, teacher and author of valuable works):
Today, for me, is a special day of my life. No day of my life
can equal it, except the day I entered the holy Ka’bah. Al-
hamdulillah, I entered the Ka’bah three times. On the first
occasion, I was overcome with an amazing sensation which
is not possible for man to explain or interpret. Today, I have
entered your institute. Had it not been for the holiness of the
house of Allah which is the purest land on earth, I would have
said that my happiness today is like my happiness on that day.
146 Taraajim Sittah min Fuqaha’il Aalamil Islami.

196
 However, the Ka’bah has a holiness of its own. The fame
of your institute has spread throughout the world, and has
found mention in all the lands. By Allah, he who gave it
the name ‘Azhar of India’ has been unfair to it. It is more
appropriate to compare Azhar to it, and confer Azhar with
the title ‘Deoband of the Arab lands’. I myself had studied
at Azhar.147

Shaykh Muhammad Hasan Hitu of Kuwait (a Shafiee

scholar who is famously known for his contributions to
Usoolul Fiqh):
The position of your institute is not hidden from anyone
who has the slightest connection with the knowledge of
Islamic Shari’ah, not in the past and not at present either.
This institute’s fame and mention has become widespread,
and has reached all lands and people. By Allah, and Allah
is my witness, tears flow from my eyes when I see you sit-
ting on the carpeted floors in front of the Ulama and
Mashaayikh, just as the Salaf would sit. It is this (the
humility of their sitting posture) which produced great
Ulama. When we began sitting on chairs and stands, we
emerged from our universities ignorant.148

Shaykh Muhammad Fahhaam of Egypt (who at one time

occupied the position of Shaykhul Azhar):
For a long time, I had been desirous of seeing Darul Uloom
Deoband. This desire of mine increased day by day. I had
147 Darul Uloom Deoband (Arabic) pg.361.
148 Darul Uloom Deoband pg.362.

197
 actually made dua to Allah that the time of my death should
not arrive before I get the chance to witness Darul Uloom.
Alhamdu lillah, my desire has been fulfilled, and I will never
forget this experience. What I have seen here with my own
eyes was far superior to that which I had heard regarding it…
This Darul Uloom is a fortified fort from amongst the forts
of Islam.149

Shaykh Abdul-Qaadir of Halb (Aleppo) Syria (former head of

the Deeni institutions in Halb) said in 1345 AH in Saharanpur:
The academic potential and abilities that the Ulama here
posess are not found in the Ulama graduating from our
Madaaris. Therefore, I have come to observe the system of
education implemented here.150

Shaykh Muhammad al-Hasan ibn Ahmad al-Khadim, (one

of the most senior Ulama of Mauritania, a master in every
field of the Islamic sciences, and a senior Sufi shaykh who is
very strict in following the Sunnah), when being gifted with
Bazlul Majhud and being informed about the author, said:
The Ulama of India are ajeeb (wonderful and amazing), they
are very strong Sunnis in their aqidah (creed).151

Shaykh Abdullah ibn Subayyil (former imaam of the Haram

of Makkah Mukarramah):
An Aalim who had graduated at Deoband was once invit-

149 Tareekh Darul Uloom Deoband v.1 pg.415.

150 A Gift to the Ulama, quoting from Maqaalaat-e-Tirmizi.
151 Pearls of the Elders.

198
 ed by Shaykh Abdullah ibn Subayyil r, the old Imaam of
the Haram of Makkah Mukarramah, for a meal. Two Arab
Ulama of Riyadh also were present, and they introduced
themselves to one another. When the Aalim mentioned
that he happened to be a graduate of Deoband, the oth-
er two visitors took offence and started off on a tangent,
criticizing all the Ulama and Muslims of India of being
mushrik (polytheists), grave-worshippers, mubtadi’ (inno-
vators), etc. Shaykh Abdullah ibn Subayyil enquired from
them whether they had ever been to India. They replied in
the negative. He commented, “I have visited India. I have
been with these people, and have scrutinized them inside
out. They are 100% staunch Muwahhids whose belief is
100% correct. And in the matter of the love of Rasulullah
 and his Sunnah, they surpass us by far.” Remember that
he himself was a Salafi, although not an extremist. He then
said, “The Ulama of Deoband are serving at least 50% of
the Ummah in Deen.152

Shaykh Muhammad Awwaamah (A famous Syrian Hanafi

Muhaddith who resides in Madinah Munawwarah):
I wish to say a few words regarding this great Imaam (Mau-
lana Qasim Nanotwi) who Allah sent to the world in this
latter era out to His kindness and as a bounty upon us, as
an evidence and proof for us in these latter days, and as
a reminder and reminiscence of the great individuals who
passed in the early eras. I regard this great man as a great
152 Narrated by Maulana Abdul Hamid Ishaq, principal of Darul
Uloom Azaadville.

199
role-model from amongst our Ulama and Elders (all of whom
were rightly guided and upon goodness), specifically with re-
gards to the Ikhlaas (sincerity) in his actions. We can under-
stand from his example how Ikhlaas brings in its wake amaz-
ing outcomes. This man witnessed the fitnah of the British
who colonized India and practically enslaved its inhabitants.
He made abundant dua to Allah to guide him towards such
good by which the Muslims could be saved.

It was Allah’s will to honour him with a dream, in which

he saw Rasulullah  instructing him to establish a Madra-
sah for the imparting of Shar’i knowledge... It started with
one teacher and one student. It continued progressing, until
now when more than 150 years have passed. For years, I have
been trying to find out from the Ulama of India or Pakistan
an approximate figure of the branches of Darul Uloom Deo-
band (around the world). Once, a senior Aalim from Karachi
(Shaykh Muhammad Ameen Harwali) visited me, who is the
principal of a huge Madrasah in Karachi. I posed this ques-
tion to him. He said to me, “In Karachi alone, Darul Uloom
Deoband has more than 30 000 branches.” Even if this is
regarded as an exaggeration, whereas that Aalim is a truthful
person, if we assume the number to be only half of his claim,
the number of branches will number at least 15 000. One
of the Ulama who is personally involved in the running of
‘Wifaaqul-Madaaris’ in Pakistan said to me in response to this
very question, “I have no idea of the number of branches. All
I can tell you is that the students of (the Madaaris affiliated
to) ‘Wifaaqul-Madaaris’ in Pakistan alone, whose names are

200
 recorded in our registers, number 1 700 000.” This is the
fruits of a single teacher and student. In actual fact, it is
the fruits of Ikhlaas... May Allah have mercy on him and
reward him on behalf of the Muslim Ummah with the best
of rewards.153

Testimony of an Iraqi scholar: Mufti Muhammad Taqi

Uthmaani has written regarding his journey to Baghdad:
Baghdad is that city which for centuries had been at the
centre of the Islamic world. The mere sight of this city re-
minds one of the glorious days of the Abbaasi khilaafat,
where the knowledge of Deen and various sciences was at
its height. Upon reaching Baghdad, I enquired whether
there were any madaaris present in which Islamic knowl-
edge is imparted (in accordance with the ways of the pi-
ous predecessors). I was informed that all such madaaris
had now been converted into schools and universities.
Now, the knowledge of Deen can only be attained from
university faculties, such places wherein Islam is taught as
mere theory, similar to ancient philosophy (falsafah). No
sign of Islam can be seen in the lives of the students or in
the teachers. Forget being religious scholars, on seeing their
appearance, one wonders if they are even Muslim. This is
just like how orientalists study Islam today, in the universi-
ties of America, Canada and Europe, where they too study
Hadith, Fiqh and Tafsir. If you read their books and arti-
cles, you will come across the names of such books which
153 2nd conference of ‘Al-Mu’tamar Al-Ilmi Al-Islami’ held in Azaad-
ville 1425-2014.

201
 many of our Ulama have never even heard about. It seems as
if great research (tahqeeq) is being made. But alas! In spite of
swimming in the ocean of Islamic knowledge from morning
to evening, they return dry as a bone. No effect of what they
so rigorously study can be seen in their lives. The soul of this
knowledge has been destroyed.

Thereafter, Mufti Taqi asked if they could at least direct him

to an aalim of the old school of thought, so that he could pres-
ent himself at his service. He was directed to a masjid close
to the tomb of Shaykh Abdul-Qaadir Jilani, in which was a
maktab. Here he met an old pious-looking man, surrounded
by kitaabs. His name was Shaykh Muhammad Abdul-Karim
Al-Mudarris. His face which was like a rose was adorned with
a permanent smile. His innocent and informal nature could be
discerned through his speech, and he was free from any form
of formality, pretence and ostentation. He writes:
Instead of choosing to acquire a degree in Islamic studies at
a modern university, he preferred to study Deeni knowledge
under the tutelage of expert Asaatizah and Shuyukh in the
old traditional system of study in accordance with the ways
of the pious predecessors. Few people in this modern age of
‘doctorates’ and ‘masters’ recognize the value of such Ulama.
However, the truth of the matter is that the fragrance of true
knowledge and the aroma of the Sunnah and Shari’ah can be
sensed in the presence of these people who have chosen to sit
on simple mats. These treasures are generally not found in the
tall impressive buildings of the universities and in their lavish
luxurious environments.

202
Mufti Sahib described his meeting with him in the follow-
ing words:
On seeing him, I felt that I was in the presence of a pious
Allah-fearing aalim. He was one of those people who had
studied Ilm by sitting on simple mats, dressing in coarse
clothing and eating course food. By the grace of Allah, the
light of the knowledge of shariʿah could be discerned on
his forehead. While sitting for a short while in his presence,
I felt as if I was in a garden of Jannah.

After making salaam, he enquired regarding my name and

the place from which I had come. He also asked about the
condition of the madaaris of our country, its syllabus and the
manner in which the kitabs (books) are taught. Tears flowed
from his eyes as I mentioned the names of the kitabs found
in the Dars-Nizami (syllabus) (such as Kaafiyah, Sharh Jaa-
mi, Sharh Tahzeeb, Nurul-Anwaar and At-Tawdeeh). He
asked, “Are these kitabs still being taught!?” I replied in the
affirmative. He said:
Never ever leave and abandon such a syllabus. It is such
books which create high levels of capabilities within the
students. In our country, these books are no longer taught.
We have seen the harmful and evil effects of leaving such
a syllabus with our very own eyes...Today, we have been
deprived of even hearing the names of these kitabs. Today,
just by hearing the names of these kitabs, I feel like crying.
These kitabs create Ahlullah (Allah-conscious men), they
create true Muslims. In our country, these books are no
longer taught. I beg you to convey this message and advice

203
 of mine to the Ulama and the masses of your country that, for
the sake of Allah , they should bear everything but should
never allow the destruction of such madaaris!!!

The enemies of Islam are fully conscious of the fact that as

long as these simple Maulana’s, sitting on simple mats are
present in society, they cannot remove imaan from the hearts
of the Muslims. Therefore, the enemies of Islam are making
all out efforts to remove these madaaris.154

Effects understood by the enemies

After the division of Pakistan, many of the influential people
of the country were gathered to discuss the way forward. At
this juncture Sayed Husayn, who was at that time the chief
engineer of Pakistan, narrated his personal experience. He ex-
plained:
Before the division of Pakistan I undertook a journey to Amer-
ica. While taking rest at a hotel lounge, two high- ranking
Americans entered and sat nearby. During their light-hearted
discussion that followed, I was surprised to hear them discuss
the following topic:

American A: Why does religion influence the lives of the lo-

cals of Hindustan so greatly, so much so that such influence
is not even found in the Islamic countries of the Middle East?
American B: The reason most probably, is that the Middle
154 Translated and condensed from ‘Islaahi Khutubaat’ v.7 pg.92-94.
A few additions have been added from ‘Jahane-Dida’ pg.22-23.

204
 East lies close to Europe and has thus, due to continuous
intermingling with Europeans, taken to their ways and ac-
cepted their culture.
American A: No, that cannot be! Undivided India re-
mained under British dominance and rule for almost a cen-
tury, yet the conquering nation was still unable to separate
the locals from the clutches of their religion.
American B: Perhaps it is due to the fact that Hindustan
is a poor country and its poverty has prevented western
civilization taking root.
American A: Rather, experience shows that attracting poor
people is much easier. I have pondered over this matter for
a very long time. As far as I understand, one of the main
causes for religion controlling the masses of that country
is due to an institute known as Deoband. Through their
writings and lectures, they have and continue spreading the
teachings of their religion, thus ensuring that religion re-
mains alive in those far away regions.

Dr. P. Hardy, an orientalist and Islamic lecturer in the Lon-

don University once admitted:
The Islam which we had read about in books and that Islam
which the Prophet of Islam had presented (to the world) in
the first century of Islam, the truth of the matter is that we
have found that Islam alive in Deoband and amongst the
Ulama of Deoband.155

155 Tarikh Darul Uloom Deoband v.1 pg.361.

205
 ACCEPTANCE
Pir Zul-Fiqar says:
Allah  has granted this weak servant the ability to travel
to more than 40 countries in connection with Deen. This
servant has been to a place where there is six months day and
six months night, he has been to Siberia where one can only
see snow and howling winds - we even performed salah on
the snow- , he has seen the place referred to as the end of the
world. The government has written this there since during
the month of June, there is one day in which approximate-
ly 100000 tourists gather to see a spectacular sight. The sun
comes close to the ocean water ready to set, when instead of
setting, it rises again. For this reason, scientists refer to it as
the end of the world. This servant has seen the jungles of Af-
rica and the cities of America. Wherever this weak one went,
in urban areas or rural areas, on the tops of mountains or
deep down in valleys, I have seen some spiritual son of Darul
Uloom Deoband doing some effort of Deen. Darul Uloom
Deoband has attained so much of acceptance.156

CONCLUSION
Qari Muhammad Tayyib had written that the Ulama of Deo-
band have been blessed with four rivers: (1) Correct imaan and
established beliefs (2) A life style according to the Sunnah (3)
Ihsaan, the spirit of Islam (4) Spreading the above mentioned
three points (which are all extracted from Hadith-Jibreel) to

156 Khutubaat-e-Faqir.

206
‫‪the four corners of the world.157‬‬

‫‪In short, the Ulama of Deoband have been chosen as the‬‬

‫‪protectors of every aspect of Allah ’s Deen in the recent‬‬
‫‪past. May Allah  bless us with the ability to follow their‬‬
‫‪footsteps and accomplish their mission of bringing Islam‬‬
‫‪alive in the entire world! Aameen.‬‬

‫‪SHAJARATUN TAYYIBAH-A GOLDEN‬‬

‫‪CHAIN‬‬
‫عن مكحول عمن حدثه عن معاوية بن أيب سفيان أنه قال وهو خيطب الناس‬
‫على املنرب مسعت رسول هللا صلى هللا عليه و سلم يقول ‪ :‬اي أيها الناس إمنا العلم‬
‫ابلتعلم والفقه ابلتفقه ومن يرد هللا به خريا يفقهه يف الدين وإمنا خيشى هللا من‬
‫عباده العلماء ولن تزال أميت على احلق ظاهرين على الناس ال يبالون من خالفهم‬
‫حىت أييت أمر هللا وهم كارهون‬
‫)رواه والطرباين يف مسند الشاميني وابن عساكر وأبو نعيم وذكره البخاري يف صحيحه‬
‫تعليقا ‪ .‬قال اهليثمي وفيه رجل مل يسم وعتبة بن أيب حكيم وثقه أبو حامت وأبو زرعة وابن حبان وضعفه‬
‫مجاعة‪-‬جممع الزوائد وقال احلاافظ ابن حجر إسناده حسن اال أن فيه مبهما اعتضد مبجيئه من وجه آخر‬
‫وروى البزار حنوه من حديث ابن مسعود موقوفا (ورجاله موثقون كما قال اهليثمي) ورواه أبو نعيم األصبهاين‬
‫مرفوعا ويف الباب عن أيب الدرداء وغريه‪ ...‬واملعىن ليس العلم املعترب اال املأخوذ من األنبياء وورثتهم على‬
‫سبيل التعلم‪-‬فتح الباري) ى‬

‫ين فَانْظُُروا َع َّم ْن َتْ ُخ ُذو َن ِدينَ ُك ْم‬ ‫ال إِ َّن َه َذا ال ِْعل ِ‬ ‫ِ ِ‬
‫ْم د ٌ‬
‫َ‬ ‫َع ْن ُمَ َّمد بْ ِن س ِري َ‬
‫ين قَ َ‬
‫)رواه مسلم(‬

‫‪Islam and its correct understanding has been passed on from‬‬

‫‪one generation to the next, originating from Rasulullah ,‬‬
‫ ‪157‬‬ ‫‪Ulama Deoband ka Dini Rukh aur Maslaki Mizaaj pg.190.‬‬

‫‪207‬‬
upto the present times. Rasulullah  said, “Trustworthy peo-
ple of every succeeding generation will carry this knowledge
(from the preceding generation).” (Bayhaqi, Tahawi, Bazzaar,
etc.) Rasulullah  also said, “O people! Certainly, (true)
knowledge can only be gained by learning it (from true Ula-
ma), and fiqh-the understanding of Deen- can only be gained
by seeking it (from true Fuqaha).” (Tabraani, Ibn Asaakir,
Abu Nuaim) It is of utmost importance for one to be cautious
when choosing a teacher, and seek reliable scholars who had
learnt their Deen from reliable scholars in a chain linking up
to Rasulullah . Alhamdulillah, the Ulama of Deoband have
received their Deen from such chains. Hereunder, we have en-
deavoured to trace a few of the significant chains from which
the Elders of Deoband had received knowledge, such chains
which were not merely based on ijaazah, but on actual ta’leem
and ta’allum (learning and teaching). We have sufficed on
mentioning just single chains in the most important branches
of Islamic knowledge.

Sanad of Hadith (Sahih Bukhari)

1. Maulana Muhammad Qasim Nanotwi (1248-1297) and Mau-
lana Rashid Ahmad Gangohi (1244-1323)
2. Shah Abdul-Ghani Mujaddidi (1235-1296)
3. Shah Muhammad Ishaq Dehlawi (1197-1262)
4. His grandfather Shah Abdul-Aziz Dehlawi (1159-1239)
5. His father Shah Waliyyullah Muhaddith Dehlawi (1114-
1174)
6. Shaykh Abu Taahir Muhammad ibn Ibraahim Kurdi (1081-

208
 1163)
7. his father Shaykh Ibraahim Kurdi Kauraani (1025-1101)
8. Shaykh Ahmad ibn Muhammad Qushaashi (991-1071)
9. Shaykh Ahmad ibn Ali Shinnaawi (975-1028)
10. Shaykh Shamsuddin Muhammad ibn Ahmad Ramali
(919-1004)
11. Shaykhul-Islam Zainuddeen Zakariyyah Ansari (823-926)
12. Shaykh Hafiz Shihaabud-Deen Ahmad ibn Hajar Asqa-
laani, author of Fathul-Baari (773-852)
13. Shaykh Abu Ishaq Zaynud-Deen Ibraahim Tanookhi
(709-800)
14. Shaykh Abul-Abbaas Ahmad ibn Abi Taalib Hajjaar (Around
622-730)
15. Shaykh Siraajud-Deen Husayn ibn Mubaarak Zabeedi
(544/5-631)
16. Shaykh Abul-Waqt Abdul-Awwal ibn Isa Sijzi (458-553)
17. Abdul-Rahmaan ibn Muzaffar Dawoodi (374-467)
18. Abu Muhammad Abdullah ibn Ahmad ibn Hammuyah
Sarakhsi (293-381)
19. Abu Abdullah Muhammad ibn Yusuf ibn Matar Firabri
(231-320)
20. Imaam Abu Abdullah Muhammad ibn Ismaa’eel Bukhari
(194-256)
The Musnid of his era, Shaykh Abdul-Hayy Kattani, com-
menting on this chain of narrators starting from Shah Ab-
dul-Ghani Mujaddidi upto Shah Waliullah, wrote:
From the asaaneed I possess, there is no sanad more enjoy-
able to me, nor any sanad more revered, than this sanad,
because the men of this chain were all Imaams (leaders) in

209
 Deen and Du’aat (inviters) towards the straight perfect path
(Siraat-Mustaqeem).158

Referring to this very chain from Shaykh Abdul-Ghani through

Shah Waliullah to Haafiz Ibn Hajar, he states:
There is no chain from the chains of the latter-day scholars
which is more reliable and authentic than this chain. Along
with its uluww (loftiness due to there being a lesser amount
of narrators compared to many other such chains159), this
chain comprises of such people who were the Imaams (Is-
lamic Leaders) of their eras and their cities, who were the
Aqtaab (leading personalities) of uplifting the Sunnah, who
were men of knowledge and practice. It is for this reason
that when I intend to narrate, I narrate from my father from
Shaykh Abdul-Ghani from his chain and I feel as if I am say-
ing, with relation to our times and to this latter era, that Maa-
lik has narrated to me from Naafi’ from Ibn Umar  (i.e.
when narrating through this chain, I feel as if I am narrating
through the golden chain of this era). Through this chain, I
experience such sweetness (a sense of joy) and perceive for it
such acceptance and grandeur before which even the vigor of
youth sighs in admiration and in front of which the force of
those who possess shallow knowledge which they blabble and
chatter about suddenly comes to a humble halt. May Allah
raise me up in their group and include me with them in the
company of the earlier group viz. the former predecessors.160
158 Fihrisul-Fahaaris wal Athbaat pg.179.
159 However, other such chains can be found which contain less nar-
rators than this one as well.
160 Fihrisul-Fahaaris wal Athbaat pg.760-761.

210
 Sanad of Fiqh
1. Maulana Muhammad Qasim Nanotwi (1248-1297) and
Maulana Rashid Ahmad Gangohi (1244-1323)
2. Maulana Mamluk Ali Nanotwi (1204-1267)
3. Maulana Rasheedud-Deen Dehlawi (?-1243)
4. Shah Abdul-Aziz Dehlawi (1159-1239)
and
1. Maulana Muhammad Qasim Nanotwi (1248-1297) and
Maulana Rashid Ahmad Gangohi (1244-1323)
2. Maulana Sadrud-Deen Dehlawi (1204-1285)
3. Shah Abdul-Aziz Dehlawi (1159-1239)
4. His father Shah Walyyiullah Muhaddith Dehlawi (1114-
1174)
5. His father Shah Abdur-Rahim Dehlawi (1054-1131)
6. Qaadhi Meer Muhammad Zaahid Harawi Hanafi (?-1101)
7. His father Qaadhi Muhammad Aslam (-1061)
8. Mulla Muhammad Faadhil Badakhshi Hanafi (?-1051)
9. Mulla Yusuf Kawsaj (?)
10. Mulla Habeebullah Mirza Jan Sheerazi Shafi’ee(?-944)
and others
11. Mulla Jalaal Muhammad ibn As’ad Dawwaani Shaafi’ee
(828-908) and his student Jamaalud-Deen Mahmood
Sheerazi (?-932)
12. Mulla Jalaal’s father Sa’dud-Deen As’ad (?)
13. Allamah Meer Sayyid Sharif Jurjaani Hanafi (740-816)
14. Akmalud-Deen Muhammad ibn Mahmood Baabarti, au-
thor of Al-Inaayah (After 710-786)
15. Qiwaamud-Deen Muhammad Kaaki, author of Mi’raa-
jud-Diraayah (?-749)

211
16. Husaamud-Deen Husain Saghnaaqi, author of An-Nihaayah
(?-711 or 714), and Alaaud-Deen Abdul-Aziz Bukhaari (?-
730)
17. Hafizud-Deenil -Kabir Muhammad ibn Muhammad ibn
Nasr Bukhari (615-693)
18. Muhammad ibn Abdis-Sattar Kurduri (599-642)
19. Ali ibn Abi Bakr Murgheenani, author of Al-Hidaayah (511-
593)
from
20. As-Sadr Ash-Shaheed Husaamud-Deen Umar ibn Abdil Aziz
(483-536)
21. His father Burhaanul-A’immah Abdul-Aziz ibn Umar ibn
Mazah
22. Shamsul-A’immah Sarakhsi (400-483), author of Al-Mabsoot
and
20. Najmud-Deen Abu Hafs Umar ibn Muhammad Nasafi
(461-537) and Ahmad ibn Umar Nasafi (his son) who narrates
from his father
21. Sadrul-Islam Abul-Yusr Muhammad ibn Muhammad Bazda-
wi (421-493) and Fakhrul Islam Ali ibn Muhammad Bazdawi
(Around 400-482), author of book known as Usoolul Bazdawi,
(brothers)
22. Shamsul-A’immah Muhammad ibn Ahmad Sarakhsi (400-
483), author of Al-Mabsoot
23. Shamsul-A’immah Abdul-Aziz Halwaanee (?-448)
24. Abu Ali Husain ibn Khidhar Nasafi (About 344-424)
25. Abu Bakr Muhammad ibnul Fadhl Kammaari Bukhari (?-
371 or381)
26. Abdullah ibn Muhammad Sabazmuni (258-340)

212
27. Abu Hafs As-Sagheer Muhammad ibn Ahmad ibn Hafs
(264)
28. His father Abu Hafs Al-Kabir (217)
29. Muhammad ibnul Hasan Shaybaani (132-189)
and
20. Najmud-Deen Abu Hafs Umar ibn Muhammad Nasafi
(461-537) and Al-Majd Ahmad ibn Umar Nasafi (his son)
(507-552) who narrates from his father
21. Sadrul-Islam Abul-Yusr Muhammad ibn Muhammad Ba-
zdawi (421-493)
22. Ismail ibn Abdis-Saadiq Bazdawi (494)
23. The great-grandfather of Sadrul-Islam, Abdul Karim Ba-
zdawi (?-390)
24. Abu Mansur Muhammad Maaturidi (?-333)
25. Abu Bakr Ahmad ibn Ishaq Jawzjaani (?)
26. Abu Sulaiman Moosa ibn Sulaiman Jawzjaani (?-after 200
above the age of 80)
27. Muhammad ibnul Hasan Shaybaani (132-189)
and
20. Najmud-Deen Abu Hafs Umar Nasafi (461-537) and
Al-Majd Ahmad ibn Umar Nasafi (his son) (507-552) who
narrates from his father
21. Sadrul-Islam Muhammad Bazdawi (421-493)
22. Abu Ya’qub Yusuf ibn Mansur ibn Ibrahim Sayyari (?)
23. Abu Ishaq Muhammad ibn Mansur Nauqadi (434)
24. Abu Jafar Muhammad ibn Abdillah Hindawaani (300-
362)
25. Abul Qasim Ahmad ibn Ismah Saffaar (approx.239 -326
or 336)

213
26. Naseer ibn Yahya (?-268)
27. Muhmmad ibn Sima’ah (130-233)
28. Al-Qadhi Abu Yusuf (113-182)
from
29. Al-Imaamul-A’zam Abu Hanifah Nu’maan ibn Thaabit Kufi
(80-150)
30. Hammad ibn Abi Sulaiman (-120)
31. Ibrahim ibn Yazid Nakha’ee (-95)
32. Alqamah ibn Qays (-62), Aswad ibn Yazid (-75)
33. Abdullah ibn Mas’ood Sahaabi
34. Rahmatullil-Aalameen Khatamun-Nabiyyeen Sayyidul-Ula-
ma wal Fuqaha wal Ambiyaa wal Mursaleen Muhammad Rasu-
lullah 
And
29. Al-Imaamul-A’zam Abu Hanifah Nu’maan ibn Thaabit Kufi
(80-150)
30. Hammad ibn Abi Sulaiman (-120)
31. Ibrahim ibn Yazid Nakha’ee (46-95 or 96)
32. Abu Abdullah Abdur-Rahman Sulami (?-74)
33. Ali ibn Abi Taalib (-40)
34. Rahmatullil-Aalameen Khatamun-Nabiyyeen Sayyidul-Ula-
ma wal Fuqaha wal Ambiyaa wal Mursaleen Muhammad Rasu-
lullah 

Sanad of Ilmul Kalaam

1. Maulana Muhammad Qasim Nanotwi (1248-1297) and
Maulana Rashid Ahmad Gangohi (1244-1323)
2. Maulana Mamluk Ali Nanotwi (1204-1267)
3. Maulana Rasheedud-Deen Dehlawi (?-1243)

214
4. Shah Abdul-Aziz Dehlawi (1159-1239)
and
1. Maulana Muhammad Qasim Nanotwi (1248-1297) and
Maulana Rashid Ahmad Gangohi (1244-1323)
2. Maulana Sadrud-Deen Dehlawi (1204-1285)
3. Shah Abdul-Aziz Dehlawi (1159-1239)
4. His father Shah Waliyyullah Muhaddith Dehlawi (1114-
1174)
5. His father Shah Abdur-Rahim Dehlawi (1054-1131)
6. Qaadhi Meer Muhammad Zaahid Harawi Hanafi (?-1101)
7. His father Qaadhi Muhammad Aslam (-1061)
8. Mulla Muhammad Faadhil Badakhshi Hanafi (?-1051)
9. Mulla Yusuf Kawsaj (?)
10. Mulla Habeebullah Mirza Jan Sheerazi Shafi’ee (?-944)
11. Mulla Jalaal Muhammad ibn As’ad Dawwaani Shaafi’ee
(son), author of Sharhul Aqaaidil Adhudiyyah (828-908)
and his student Jamaalud-Deen Mahmood Sheerazi (?-
932)
12. Mulla Jalaal’s father Sa’dud-Deen As’ad (?)
13. Allamah Meer Sayyid Sharif Jurjaani Hanafi (740-816),
author of Sharhul Mawaaqif and Allamah Sa’dud-Deen
Taftaazaani Hanafi (722-792), author of Sharhul Aqaaidin
Nasafiyyah and Al-Maqaasid.
14. Allamah Meer Sayyid Sharif Jurjaani from Mubaarak Shah
Mantiqi (?) (freed slave of Qutbud-Deen Raazi)
15. Mubaarak Shah Mantiqi and Sa’dud-Deen Taftaazaani
Hanafi from Qutbud-Deen Raazi (most probably Shafiee,
according to Al-Fawaaidul Bahiyyah) (692-766)
16. Adhudud-Deen Iyji Shafi’ee, author of Al-Mawaaqif and

215
 Al-Aqaaidul-Adhudiyyah (after 680-756)
from
17. Zaynud-Deen Hinki
18. Naasirud-Deen Baidhaawi Shafi’ee (572-685)
And
17. The students of Taajud-Deen Muhammad ibnul Husain Ar-
mawi
18. Taajud-Deen Muhammad ibnul Husain Armawi, author of
Al-Haasil (After 573-653 or 655)
19. Ibnul Khateeb Fakhrud-Deen Muhammad ibn Umar Raazi,
author of the famous Tafsir Kabir (544-606)
And
17. The students of Siraajud-Deen Mahmood ibn Abi Bakr Ar-
mawi
18. Siraajud-Deen Mahmood ibn Abi Bakr Armawi, author of
At-Tahseel (594-682)
19. Ibnul Khateeb Fakhrud-Deen Muhammad ibn Umar Raazi,
author of the famous At-Tafsirul Kabir (544-606)
From
20. His father, Al-Khateeb Dhiyaaud-Deen Umar ibnul Husain
Raazi (?-559)
21. Abul Qaasim Sulaiman ibn Naasir Ansaari (-512)
22. Imaamul Haramain Abul Ma’aali Abdul Malik ibn Abdillah
Juwaini (417/9-478)
And
20. Al-Majd Jeely
21. Muhammad ibn Yahya Nayshaburi
22. Abu Haamid Ghazaali, author of the famous Ihyaa’ Ulumid
Deen (450-505)

216
23. Imaamul Haramain Abul Ma’aali Abdul Malik ibn Abdil-
lah Juwaini (417/9-478)
24. Abul Qaasim Abdul-Jabbaar ibn Ali Isfaraaini Al-Iskaaf (?-
452)
25. Al-Ustaaz Abu Ishaq Ibrahim ibn Muhammad Isfaraaini
(418)
26. Abul Hasan Baahili (?-380)
27. Shaykhus Sunnah Imaam Abul Hasan Ali Ash’ari (260/70-
324)
As for the Sanad to Imaam Abu Mansur Muhammad Maturi-
di, it has already passed in the chain of Fiqh.

Sanad (or Silsilah) of Tasawwuf

1. Maulana Muhammad Qasim Nanotwi (1248-1297) and
Maulana Rashid Ahmad Gangohi (1244-1323) and Mau-
lana Ashraf Ali Thanwi (1280-1362)
2. Haji Imdaadullah Muhaajir Makki (1233-1317)
3. Miyanjee Noor Muhammed Jhanjhanawi (1201-1258)
4. Sayyid Shaykh Abdur-Raheem Shaheed Wilaayati (?-1246)
5. Shaykh Abdul-Baari Amrohi (?-1226)
6. His grandfather, Shaykh Abdul-Haadi Amrohi (1084-
1190)
7. Sayyid Shaykh Adhudud-Deen Amrohi (1077-1172)
8. Sayyid Shah Muhammed Makki (?)
9. His father, Sayyid Shaykh Muhammadi (1021-1107)
10. Sheikh Muhibullah Illaahabaadi (?-1058)
11. Sheikh Abu Saeed Gangohi (?-1040)
12. Sheikh Nizaamud-Deen Balkhi (?-1036 or 1035)
13. Sheikh Jalaalud-Deen Thaneseri (894-980 or 989)

217
14. Sheikh Abdul-Qudoos Gangohi (860-944 or 945)
15. Sheikh Muhammed Rudolwi (?-about 898)
16. His father Sheikh Makhdoom Aarif Rudolwi (815-882)
17. His father Sheikh Ahmed Abdul-Haq Rudolwi (?-837)
18. Sheikh Jalaalud-Deen Kabirul-Awliya Paani-Patti (695-765)
19. Sheikh Shamsud-Deen Turk Paani Patti (?-711 or 715)
20. Sayyid Makhdoom Alaaud-Deen Ali Ahmed Saabir Kalyari
(592-650 or 690)
21. Sheikh Fareedud-Deen Masood Shakar Ganj (584 or 585 or
609-664 or 668 or 690)
22. Sayyid Khwaja Qutbud-Deen Bakhtiyaar Kaaki (582-633)
23. Sayyid Khwaja Mueenud-Deen Hasan Sijzi Chishti (537-
632 or 633 or 636 or 637)
24. Khwaja Uthmaan Harooni Chishti (526-617)
25. Khwaja Hajee Shareef Zindaani (492-584 or 612)
26. Sayyid Khwaja Qutbud-Deen Maudud Chisti (430-527)
27. His father, Sayyid Naasirud-Deen Abu Yusuf Chisti (375-
459)
28. His uncle, Sayyid Abu Muhammed Chisti (331-411)
29. Sayyid Abu Ahmed Abdaal Chisti (260-355)
30. Shaykh Abu Ishaq Chishti Shaami (?-329)
31. Shaykh Mumshad Ilw Dinawari (?-298/9)
32. Shaykh Abu Hubaira Basri (167-279 or 287)
33. Shaykh Huzaifa Mar’ashi (?-206/7)
34. Sultan Ibrahim ibn Adham Balkhi (100-161/2)
35. Shaykh Fudhail ibn Iyaadh (105-187)
36. Shaykh Abdul-Waahid ibn Zaid (?-176 or 186)
37. Imaam Hasan Basri (21-110)
38. Ameerul Mumineen Sayyiduna Ali ibn Abi Taalib (-40)

218
39. Rahmatullil-Aalameen Khatamun-Nabiyyeen Sayyidul
Awliyaa wal Ambiyaa wal Mursaleen Muhammad Rasu-
lullah 

Sanad of Qira’ah
1. Qari Muhammad Tayyib (1315-1403)
2. Qari Abdul-Waheed Illaahabadi (1296-1365)
3. Qari Abdur-Rahman Makki (-1341)
4. His brother Qari Abdullah Makki (-1337)
And
1. Maulana Ashraf Ali Thanwi (1280-1362)
2. Qari Abdullah Makki (-1337)
3. Shaykh Ibrahim Sa’d ibn Ali Misri (-1315)
4. Shaykh Hasan ibn Muhammad Budair (-after 1305)
5. Shaykh Muhammad Mutawalli (1248-1313)
6. Shaykh Sayyid Ahmad Durri Tihami (-1269)
7. Shaykh Ahmad Salamoonah (-after 1254)
8. Shaykh Sayyid Ibrahim Ubaidi (-after 1237)
9. Shaykh Abdur-Rahman Ajhori (?-1198) and others
10. Shaykh Ahmad Baqari (1074-1189) and others
11. Shaykh Shamsud-Deen Muhammad Baqari (1018-1111)
12. Shaykh Abdur-Rahman Yamani (975-1050)
13. Shaykh Ahmad ibn Ahmad ibn Abdil Haq Simbaati (Be-
fore 930-999)
14. Shaykh Shahhaazah Yamani (918-981)
15. Shaykh Naasirud-Deen Muhammad Tablaawi (866-966)
and others
16. Shaykhul-Islam Zakariyya Ansaari (823-926)

219
17. Shaykh Ridhwaan Uqabi (769-852) and Shaykh Abul Qaas-
im Muhammad Nuwairi (801-857)
18. Shaykh Ibnul Jazri Shamsud-Deen Muhammad Jazri (751-
833)
19. Shaykh Abu Muhammad Abdur-Rahman Baghdaadi Misri
(702-781) and also Shaykh Ibnul Jazri directly from
20. Shaykh Abu Abdillah Muhammad ibn Makki Swaa’igh (636-
725)
21. Shaykh Ali ibn Shujaa’ Abbaasi (572-661)
22. Shaykh Abul-Qaasim ibn Fiyarrah Shaatbi (516-614)
23. Shaykh Abul-Hasan Ali ibn Muhammad ibn Huzail (470/1-
564)
24. Shaykh Abu Daud Sulaiman ibn Najaah Undulusi (413-496)
25. Shaykh Abu Amr Uthmaan ibn Sa’eed Daani (371-444)
26. Shaykh Al-Muqri Abul-Hasan Taahir ibn Abdul-Mun’im ibn
Ghalboon (?-399)
27. Shaykh Abul-Hasan Ali ibn Muhammad ibn Saalih Haashmi
(?-368)
28. Shaykh Abul-Abbaas Ahmad ibn Sahl Ushnaani (?-307)
29. Shaykh Abu Muhammad Ubaid ibnus Sabbaah (?-219)
30. Imaam Hafs (90-180)
31. Imaam Aasim ibn Abin Najud Ibn Bahdalah (?-127)
32. Abu Abdillah Abdur-Rahmaan Sulami (?-74) and Zirr ibn
Hubaish Asadi (?-82 or 83)
33. Sayyiduna Uthmaan, Ali, Ubay ibn Ka’b, Abdullah ibn
Mas’ud, Zayd ibn Thabit
34. Rasulullah , upon whom the Quran was revealed via Jibreel
, which was revealed by Allah Rabbul-aalameen.161
161 These Asaaneed and their details have been extracted from the fol-

220
 ‫‪Primary sources‬‬
‫‪from which a major part of the subject matter was drawn‬‬
‫‪from:‬‬
‫‪‘Al Muballigh’ (Rajab 1429), a newsletter published by the stu-‬‬
‫‪dents of Darul Uloom Azaadville‬‬
‫‪‘The Ulama of Deoband - their majestic past’ by Maulana‬‬
‫‪Dhiyaaur-Rahmaan Faaruqi‬‬
‫‪‘Tareekh Darul Uloom Deoband’ by Sayyid Mahboob Ridha-‬‬
‫‪lowing kitaabs: Al-Anaaqeedul Ghaaliyah, Hadiyyatud Daraari, Al-Qa-‬‬
‫‪wlul Jameel, Ithaafun Nabeeh, Qawaaidul Fiqh of Mufti Muhammad‬‬
‫‪Ameemul Ihsaan Mujaddidi, Fawaaide Jaamiah dar Ujaalahe Naafiah,‬‬
‫‪Mashaayikh Chisht, Al-Fawaaidul Bahiyyah, Maqaalaatul Kawthari and‬‬
‫‪At-Tahreerul Wajeez, Zafrul Muhassileen bi Ahwaalil Musannifeen, An-‬‬
‫‪muzajul Uloom, Fihrasul Fahaaris wal Athbaat, Silatul Khalaf bi Mau-‬‬
‫‪sulis Salaf, Al-A’laam, Nuzhatul Khawaatir, Ghaaytaun-Nihaayah of‬‬
‫‪Ibnul Jazari, Husnul Muhaadharaat, Awdahud-Dalaalaat fi Asaaneedil‬‬
‫‪Qira’aat, Khulaasatul Bayaan, A gift for the Qari, various books on the‬‬
‫‪Tabaqaat of the Hanafiyyah, Shaafi’iyyah, Qurra, Sufiyaa, Wafayaatul‬‬
‫‪A’yaan, etc.‬‬
‫مالحظات ‪ )1 :‬نقلت هذه ا ألسانيد من الكتب اخملتصة برسد ا ألسانيد ‪ ،‬ومل أ�تثبت ات ّصال ا ألسانيد ّال �سند‬
‫ذكرت �سين والدة مشاخي ا ألسانيد ووفياهتم ليك يكون القاري عىل بصرية ّما عىل اماكن اتصالها‬ ‫‪.‬احلديث ‪ ،‬ولكين ُ‬
‫ابقاء لسلسةل ا إل�سناد اليت خ َُّصت هبا هذه ا أل ّمة ‪ ،‬و ّترب ًك وتميّنًا ب�أسامء هؤالء ا ألعالم )‪2‬‬
‫ذكرت هذه ا ألسانيد ً‬
‫‪ .‬اذلين نقلوا ادلين القومي جيال بعد جيل حىت بلّغوه �إلينا ‪ ،‬و ِعل ًما ب�أن فهيا فوائد اترخيية كثرية‬
‫ويف �سند الفقه غريبة ‪ ،‬ويه وجود أ�سامء عاملَني شافعيَّني يف وسطه ‪ ،‬وقد رصح الشاه ويل هللا احملدث )‪3‬‬
‫ادلهلوي ب�أسامهئام يف �سنده للهداية يف الفقه احلنفي (انظر‪� :‬إحتاف النبيه والقول امجليل والعناقيد الغالية أ�يضا) ‪،‬‬
‫يدرسانه ‪ ،‬وال جعب ‪ ،‬واكنت عادة العلامء اجلهابذة يف الزمن املاضية �إقراء‬ ‫و أ�كرب ظين أ�هنام اكان يُقرئان الهداية و ّ ِ‬
‫كتب علامء املذاهب الاربعة التساعهم يف العمل ووسعهتم يف النظر كام سيتضح ملن يتصفح كتب الرتامج ‪ .‬واليك‬
‫اهيا القارئ مثاال واحدا لهذا ـ يف إ��سناد الهداية ل�شيخ احلنفية أ�مني ادلين حييي بن محمد بن ابراهمي احلنفي ا ألقرصائ‬
‫القاهري عاملان شافع ّيان ‪ ،‬أ�خذه ا ألقرصائ عن قايض القضاة زين ادلين ابو بكر بن احلسني العامثين املراغي‬
‫ ‪161‬‬ ‫الشافعي عن احلافظ عمل ادلين القامس بن محمد بن يوسف الربزايل الشافعي عن الامام مظفر‬
‫ادلين أ�محد بن عيل الساعايت احلنفي صاحب مجمع البحرين اخل (انظر‪� :‬إحتاف النبيه) نكتة ‪ :‬وقد كتب الشاه‬
‫ويل هللا يف �إجازته لتلميذه محمد بن بري محمد ب�أنه حنفي معال وحنفي وشافعي تدريسا ‪ ،‬ولعل هذا سبب كونه‬
‫كذاكل ‪ .‬وهللا أ�عمل‬

‫‪221‬‬
wi
‘Darul Uloom Deoband: A Brief Account of its Establishment
and Background’ by Mufti Muhammad Zafiruddin Miftahi
‘Eminent Ulama’ by Maulana Ebrahim Muhammad
‘Maslak Ulama Deoband’ by Qari Muhammad Tayyib
‘Ulama Deoband ka Deeni Rukh aur Maslaki Mizaaj’ by Qari
Muhammad Tayyib
‘Akaabir-e-Deoband kya thei’ by Mufti Muhammad Taqi Uth-
maani
‘Al-Anaaqeedul Ghaaliyah’ (Arabic) of Maulana Aashiq Ilaahi
Barni
‘Darul Uloom Deoband’ (Arabic) by Maulana Ubaydullah As’adi
‘Arwaah-e-Thalaathah’ by Maulana Ashraf Ali Thanwi
‘Sawaanih Qaasmi’ by Maulana Munaazir Ahsan Gilani
‘Al-Imaamul Kabir Maulana Muhammad Qasim Nanotwi’ by
Maulana Abdul-Qayyum Haqqani
‘Aap Beeti’ by Shaykhul Hadith Maulana Muhammad Zakariyya
Kandehlawi
‘Akaabir ka Taqwa’ by Shaykhul Hadith Maulana Muhammad
Zakariyya Kandehlawi
Many other books were quoted from, reference of which has
been given in the kitab already.

222
‫يم ‪ ،‬ما‬ ‫ت التـََّّواب َّ ِ‬ ‫ب َعلَيـْنَا إِنَّ َ‬
‫ك أَنْ َ‬ ‫ِ‬ ‫ت َّ ِ‬ ‫َربـَّنَا تـََقبَّ ْل ِمنَّا إِنَّ َ‬
‫ك أَنْ َ‬
‫الرح ُ‬ ‫ُ‬ ‫يم َوتُ ْ‬
‫يع ال َْعل ُ‬
‫السم ُ‬
‫شاء هللا ال قوة اال ابهلل‪-‬احلمد هلل الذي بنعمته تتم الصاحلات ‪ ،‬سبحان هللا و‬
‫حبمده سبحانك اللهم و حبمدك أشهد أن ال إله إال أنت أستغفرك و أتوب إليك‬
‫‪ ،‬سبحان ربك رب العزة عما يصفون وسلم على املرسلني واحلمد هلل رب العاملني‬