The importance Of Studying Under An Ustadh (teacher)

The importance of studying under an ustadh (teacher)

By Mawlana Mohammed H Abasoomer 

Q.      Some people have stated that the ijazah system and the isnad of a scholar is essential whereas others say that one does not require isnad or ijazah to be a scholar and that knowledge can be obtained from books alone. Which is the correct opinion and is there any evidence to prove this point? 

A.      To acquire knowledge under the expertise and guidance of a fully qualified, Sunnah-conscious ‘alim of the Deen is absolutely essential. Failure to do so generally results in absolute misguidance. In fact, this has been the practice of the Anbiya (may the peace and blessings of Allah be upon them all), as well as our pious predecessors. The following is substantiation of this. 

1. The Holy Qur’an was revealed by Almighty Allah as guidance and a means of knowledge for mankind. But without the explanation of the Messenger of Allah (may the peace and blessings of Allah be upon him) the meanings would inevitably be misunderstood. Almighty Allah addresses his Messenger (may the peace and blessings of Allah be upon him) in the Qur’an:  

And we have revealed to you the Qur’an so that you may explain to the people what has been revealed to them. 

This is the strongest and most evident proof for our view. 

2.  Almighty Allah mentions in the Qur’an:

 Ask the people of knowledge if you do not know.

 3.  The Prophet Dawud (may the peace and blessings of Allah be upon him) is said to have benefited immensely from Luqman al-Hakim, before Dawud (may the peace and blessings of Allah be upon him) received prophethood. (Tafsir al-Qurtubi)

 4.  Sayyiduna Musa’s (may the peace and blessings of Allah be upon him) sojourn to Sayyiduna Khadhir  is well-known and enshrined in the Holy Qur’an.

 5. Furthermore, during the era of the Tabi’un, whenever anyone would claim to have any knowledge, he would be questioned as to whom he had acquired that bit of knowledge from. (Muslim)

 6.  Hafiz Khatib al-Baghdadi (may Allah have mercy upon him), the famous muhaddith of the fifth century, states in his book Taqyid al-Ilm (p.61):

 Many scholars of the classical times had, at the time of death, either destroyed their books themselves or instructed others to do so on their behalf. This was due to fear that it may end up in the hands of ignorant ones who would not understand its verdicts and would only take the apparent meanings therefrom.

 Thereafter he reported several such incidents from the lives of classical scholars. From among them were Imam Abidah al-Salmani, Imam Shu’bah ibn Hajjaj, Imam Abu Qilabah and Imam ‘Isa ibn Yunus (may Allah have mercy upon them all). (ibid, p.61-62)

 7.  Imams Muhammad ibn Sirin, Hakam ibn Atiyya and Waki’ ibn al-Jarrah (may Allah have mercy upon them all) have all said that the primary cause for the misguidance of Banu Isra’il was the books that they inherited from their forefathers. (Taqyid al-Ilm, p.61 and its footnotes)

 8.  Imam Awza’i (may Allah have mercy upon him)) says:

 Knowledge was sublime for as long as it was obtained from the mouths of learned men. But when it ended up in books, its nur (spiritual light) disappeared. (ibid, p.64)

 Note: The purpose of the previous three quotations is to prove that mere studying of books is incorrect and devoid of divine assistance. Ideally, one should study under the auspices of a learned teacher. Undermining the books of Shari’a is not intended here.

 9.  Imam Malik (may Allah have mercy upon him) was once asked if knowledge could be acquired from one who did not sit in the company of the ‘ulama and instead he sufficed with, and depended only on, books. He replied in the negative and said: “Knowledge should not be acquired except from one who has memorized, accompanied the scholars, practiced upon his knowledge and possesses piety.” (Adab al-Ikhtilaf, p.145)

 10. Shaykh Muhammad ‘Awwamah – a leading muhaddith of our times – mentions beautifully in his book Adab al-Ikhtilaf:

 [The ‘ulama] never used to pay attention to one who did not have an ustadh (teacher), neither would they consider such a person even worthy of being spoken to [in matters of knowledge] due to him being prone to mistakes.

 He further writes:

 Qadi ‘Iyad (may Allah have mercy upon him) and others have narrated that when Imam Ahmad ibn Hanbal (may Allah have mercy upon him) was requested by the ruler of his time (al-Mu’tasim) to discuss a certain matter with Ibn Abi Du’ad, he (Imam Ahmad) turned his face away and said: “How can I converse with a person whom I have never seen at the door of any ‘alim?” (ibid, p.144)

 We hope that the above ten points are sufficient to prove that merely relying on the study of books without the supervision and mentoring of a fully qualified teacher is incorrect and has never been acceptable in the tradition of Islamic knowledge.

We conclude this brief article with the translation of a famous poem attributed to Imam Shafi’i (may Allah have mercy upon him):

 Oh my brother!
You will never acquire knowledge
Without the following six essentials:
Intelligence, desire, poverty,
Sojourn, tutelage of an ustadh

Accompanied by a long consistent period (of studying under him).  

 (ibid, p.142-143)

 Only Allah Most Magnificent Knows Best. 

 

Mawlana Muhammad Mazhar Nanautwi (may Allah shower His mercy upon him) (Updated)

Mawlana Muhammad Mazhar Nanautwi[1]

(1238-1302 /1823-1885) 

 

Mawlana Muhammad Mazhar ibn Lutf ‘Ali ibn Muhammad Hasan al-Siddiqi al-Hanafi Nanautwi—the righteous imam, ‘arif (knower of Allah) and mujahid—was amongst the leading scholars of fiqh, hadith, and tasawwuf in his time. 

A descendant of Sayyiduna Abu Bakr al-Siddiq (may Allah be pleased with him), he was born in Nanautah, a village in the district of Saharanpur (UP, India). He initially studied under his father with whom he completed the memorization of the Qur’an (hifz).  He then travelled to Delhi, where he studied under Mufti Sadr al-Din Dehlawi, Mawlana Rashid al-Din Khan, the teacher of many shaykhs Mawlana Mamluk al-‘Ali Nanautwi, Mawlana Ahmad ‘Ali Saharanpuri and Shah ‘Abd al-Ghani Dehlawi. He studied some books of hadith from the renowned scholar of hadith Shah Muhammad Ishaq Dehlawi, the great grandson of Shah Wali Allah Dehlawi and successor of Shah ‘Abd al-‘Aziz Dehlawi. 

After studying in Delhi, Mawlana Muhammad Mazhar Nanautwi occupied himself in correcting manuscripts (tas’hih) at the publishing house of Nawlkashur. Later he taught Islamic sciences at Ajmer College, and then at Agra College. 

The Battle of Shamli 

In 1273/1857, Mawlana Muhammad Mazhar fought against the British in the Battle of Shamli under the leadership of Haji Imdad Allah Muhajir Makki, alongside senior scholars such as Mawlana Rashid Ahmad Gangohi, Mawlana Qasim Nanautwi, Hafiz Zamin Shahid, Mawlana Rahmat Allah Kiranwi and his own younger brother Mawlana Muhammad Munir Nanautwi. It was in this battle that he sustained serious wounds. 

Mufti Mahmud Hasan Gangohi relates: 

‘‘It was the habit of Mawlana Mazhar Nanautwi that he would often lick his upper lip. Someone once asked him the reason for this, but the respected Mawlana did not inform him. When this person insisted, Mawlana remarked, ‘When the battle against the British took place at Shamli, and the Muslims were being attacked, some of my comrades were dying and my leg was also hit by a bullet (due to which it became paralysed). In this state, I saw Hurs (damsels of Paradise) with glasses in their hands. The glasses were filled with a special type of drink that they were giving to those of my fallen comrades who were dying and had no chance of surviving. As this was happening, one of the damsels came towards me. She had just placed a glass against my mouth when another damsel took hold of her hands, pulled them away [from me] and said, ‘He is not among those who are to pass away.’ A very small amount of this drink fell on my upper lip, the [sweet] taste of which remains till today. This is why I have this habit [of licking my upper lip.]” [2] 

After the battle was over, Mawlana Muhammad Mazhar went into hiding at Bareilly. Once a general amnesty was declared, he emerged from hiding and thereafter began teaching at his home. 

Teaching the Islamic Sciences 

Many students studied fiqh, usul al-fiqh (principles of Islamic law), kalam (scholastic theology), mantiq (classical logic), Arabic grammar and other related sciences from him. 

In Shawwal 1283/February 1867, he was appointed headteacher at a madrasah founded in Saharanpur by Mawlana Sa‘adat ‘Ali Saharanpuri, the well-known jurist (faqih), who was a participant of the 1273/1857 jihad and a devoted follower of Shah Ahmad ibn ‘Irfan Barelwi—the martyr of Balakot.[3] When this madrasah progressed and an exclusive building was established for it, it was named Mazahir-e-‘Ulum in Mawlana Muhammad Mazhar’s honour. He exerted his efforts in teaching the Qur’an and Sunnah (hadith), and in disseminating knowledge and the Islamic sciences. He was also involved with the administration of Mazahir-e-‘Ulum at every level and taught there until the end of his life. During his nineteen years at Mazahir-e-‘Ulum he taught all the six canonical collections of hadith as well Mu’atta Imam Malik, Shama’il al-Tirmidhi and Sunan al-Darimi. He taught [from the] various renowned commentaries of the Qur’an as well as Durr al-Mukhtar and other famous works of Hanafi fiqh and usul al-Fiqh. He toiled hard to ensure that the madrasah maintained a high academic standard and he succeeded in doing so. This was acknowledged and appreciated by scholars associated with the madrasah, including Mawlana Rashid Ahmad Gangohi. It is testimony to the efforts and sincerity of Mawlana Muhammad Mazhar Nanautwi that after his death the consultative committee of Mazahir-e-‘Ulum were unable to find anyone of his calibre to replace him in his all-encompassing role at the madrasah. 

He had many outstanding students; most prominent amongst them was the eminent hadith scholar Mawlana Khalil Ahmad Saharanpuri.[4] Hujjat al-Islam Mawlana Muhammad Qasim Nanautwi, founder of the renowned Islamic seminary, Dar al-‘Ulum Deoband, also studied some primary books[5] under his tutelage. 

He also assisted in completing Ghayat al-Awtar, the Urdu translation of Imam ‘Ala’ al-Din al-Haskafi’s al-Durr al-Mukhtar, as stated in its introduction by Mawlana Muhammad Ahsan Nanautwi.[6] 

From the legacy of Mawlana Muhammad Mazhar Nanautwi’ is the continuous chain of exceptional hadith scholars that have graduated from Mazahir-e-‘Ulum, which include and is not limited to the likes of: 

• Mawlana Khalil Ahmad Saharanpuri
• ‘Allamah Zafar Ahmad ‘Uthmani
• Shaykh al-Hadith Mawlana Muhammad Zakariyya Kandhlawi
• Mawlana ‘Abd al-Rahman Kamilpuri
• Mawlana Muhammad Idris Kandhlawi
• Mawlana Ashfaq al-Rahman Kandhlawi
• Mawlana Muhammad Ayyub Saharanpuri
• Mawlana Muhammad Yusuf Kandhlawi
• Mawlana Badr-e-‘Alam Miruthi,
• Shaykh al-Hadith Mawlana Yunus Jonpuri.

His Characteristics and the Spiritual Path 

He trod the path of tasawwuf under the guidance of Shaykh al-Sunnah Mawlana Rashid Ahmad Gangohi, who granted him permission (ijazah) to initiate others into the path. This despite him being older than his beloved shaykh. 

Mawlana Qari Muhammad Tayyib Qasimi relates from his father, Mawlana Muhammad Ahmad Qasimi: 

‘‘Mawlana Muhammad Mazhar Nanautwi once saw Mawlana Rashid Ahmad Gangohi and Mawlana Qasim Nanautwi in a dream, sitting on a throne. Mawlana (who was older than the two shaykhs) relayed the dream in a letter to Haji Imdad Allah in which he also requested him to accept his bay‘ah (pledge of spiritual purification). In reply, Haji Imdad Allah interpreted the dream by instructing him to give bay‘ah to either one of the two [shaykhs]. Therefore, Mawlana Muhammad Mazhar brought the letter to Mawlana Qasim Nanautwi and requested him to accept his bay‘ah. Embarrassed, Mawlana Qasim Nanautwi replied, ‘Accept my bay‘ah instead!’ Mawlana Muhammad Mazhar remarked, ‘Here, this is the letter [of Haji Imdad Allah] and this is the instruction.’ Mawlana Qasim Nanautwi then said, ‘Let me give you some sound advice. Proceed to Gangoh.’ Mawlana Muhammad Mazhar went there. At first, Mawlana Rashid Ahmad Gangohi also declined. He, however, later accepted bay‘ah.’’ [7]

Mawlana Rashid Ahmad Gangohi would express his embarrassment at the love, respect and veneration afforded him by Mawlana Muhammad Mazhar Nanautwi. Mawlana Muhammad Mazhar Nanautwi was a person of great insight (basirat). The respect he showed his shaykh due to his eminence and lofty rank, and the love he felt for him, was natural for him as a disciple. However, Mawlana Rashid Ahmad Gangohi was unable to disregard his disciple’s seniority in age and felt obliged to act according to the blessed words of the Messenger of Allah (may Allah bless him and grant him peace), ‘‘He who does not have mercy on our young, and does not respect our elders is not of us.’’ (Tirmidhi) 

Mawlana Muhammad Mazhar Nanautwi was also granted ijazah in tasawwuf by Shaykh al-‘Ulama’ Haji Imdad Allah Muhajir Makki, in whose heart he held a special place, as indicated in his letters (maktubat).

Mawlana Muhammad Mazhar Nanautwi was from amongst the ascetic and righteous ‘ulama’; he would be referred to in matters of fiqh. He was an erudite scholar of the rational (ma‘qul), literary (lughawi), and Islamic sciences, who embodied Shari‘ah and Tariqah. He would habitually use perfume when reciting the Qur’an in tarawih prayers. He would refrain from affectation (takalluf) and was an awe-inspiring person; very few people would have the courage to speak in his presence. He was known for his simplicity, humbleness, piety, intelligence and wisdom.   

Mawlana Sayyid Abu ‘l-Hasan ‘Ali Nadwi wrote of him: 

‘‘He was a scholar of deep learning, who had mastery over the [Islamic] sciences. He gave bay‘ah to Imam Rashid Ahmad ibn Hidayat Ahmad Gangohi, who granted him ijazah. He would recite the Qur’an often, would be constantly engaged in the remembrance of Allah, and his tongue would remain moist with [the utterance of] Ism al-Dhat (Allah). He remained aloof from affectation, was an ascetic of an austere nature, dignified and was awe-inspiring.’’ [8]

 Shaykh al-Hadith Mawlana Muhammad Zakariyya writes in Tarikh-e-Mazahir-e-‘Ulum (History of Mazahir-e-‘Ulum):    

‘‘Mawlana Mazhar Nanautwi had very close relationships with Mawlana Muhammad Qasim Nanautwi and Mawlana Rashid Ahmad Gangohi. Despite being senior in age to Mawlana Gangohi, he was from amongst his deputies (khalifahs) and beloved servants.  In fact he was an ardent lover of Mawlana Rashid Ahmad Gangohi and was extremely devoted to him. He had great understanding of fiqh and hadith. He was an Allah-fearing, pious, soft-natured and virtuous saint. ’’[9]

Journeys on Hajj 

His first Hajj, in which Mawlana Qasim Nanautwi and Mawlana Ya‘qub Nanautwi accompanied him, was performed in 1277/1861. He performed his second Hajj in 1294/1877 in the company of his shaykh Mawlana Rashid Ahmad Gangohi, Mawlana Qasim Nanautwi, Mawlana Ya‘qub Nanautwi, Mawlana Shah Rafi‘ al-Din, Shaykh al-Hind Mawlana Mahmud al-Hasan and others.  

Famous Brothers 

He had two brothers, both younger than him, who were accomplished scholars. 

The elder of the two, Mawlana Muhammad Ahsan Nanautwi, was a prominent Hanafi jurist who translated a number of classical works in Urdu. In contrast to his brothers, elders and companions, Mawlana Muhammad Ahsan Nanautwi actively opposed the jihad of 1273/1857. Due to this, under duress of the local populace, he was forced to leave Bareilly, his town of residence. He returned later, after the battle had ended. There, aided by his two brothers, Mawlana Muhammad Mazhar and Mawlana Muhammad Munir, he established a publishing house called Matba‘-e-Siddiqiyyah.[10] A number of brilliant works were published from there, including: 

• A critical edition of Qadi ‘Iyad al-Maliki’s Al-Shifa’
• Mawlana Muhammad Qasim Nanautwi’s Tahdhir al-Nas
• Various works of Hakim al-Islam Shah Wali Allah al-Dehlawi.  

Mawlana Muhammad Ahsan Nanautwi’s translations include: 

• Imam Ghazali’s Ihya’ ‘Ulum al-Din
• Imam Ibn al-Qayyim al-Jawziyyah’s Ighathat al-Luhfan
• Shah Wali Allah Dehlawi’s Al-Insaf fi Bayan Sabab al-Ikhtilaf and Al-‘Iqd al-Jid fi Ahkam al-Ijtihad wa ‘l-Taqlid.  

He translated and annotated: 

• Imam al-Nasafi’s Kanz al-Daqa’iq
• The latter part of ‘Allamah al-Haskafi’s Durr al-Mukhtar.  

 He also annotated the following works of Shah Wali Allah Dehlawi: 

• Qurrat al-‘Aynayn fi Tafdil al-Shaykhayn
• Izalat al-Khafa’ ‘an Khilafat al-Khulafa’
• His Magnus opus Hujjat Allah al-Balighah.

He also collated the juridical edicts (fatwas) of Shah ‘Abd al-‘Aziz Dehlawi. 

Mawlana Muhammad Ahsan was wrongly and unjustly declared an unbeliever by some ‘ulama of Bareilly[11] when he attested to a verdict of the famed scholar ‘Allamah ‘Abd al-Hayy Lucknowi, in which the latter had authenticated the narration of Sayyiduna ‘Abd Allah Ibn ‘Abbas (may Allah be pleased with him) regarding the creation of seven Earths and the existence of Prophets on each of them.[12] 

His teachers included Mawlana Mamluk al-‘Ali Nanautwi, Mawlana Ahmad ‘Ali Saharanpuri and the renowned hadith scholar Shah ‘Abd al-Ghani Dehlawi, from whom he also received ijazah in tasawwuf. Luminaries with whom he enjoyed close relationships included: 

• Shah ‘Abd al-Ghani Dehlawi
• Haji Imdad Allah Muhajir Makki
• Mawlana Ahmad ‘Ali Saharanpuri
• Mawlana Rashid Ahmad Gangohi
• Mawlana Muhammad Qasim Nanautwi
• Mawlana Nur al-Hasan Kandhlawi
• ‘Allamah ‘Abd al-Hayy Lucknowi
• Mawlana Muhammad Husayn Muradabadi
• Shaykh Nihal Ahmad Deobandi
• Mawlana Fayd al-Hasan Saharanpuri.

 

He lies buried in the Qasimi cemetery in Deoband alongside Mawlana Dhu ‘l-Fiqar ‘Ali, father of Shaykh al-Hind Mawlana Mahmud Hasan Deobandi. 

The youngest brother, Mawlana Muhammad Munir Nanautwi, was a student of Mawlana Mamluk al-‘Ali Nanautwi, Mufti Sadr al-Din Dehlawi and Shah ‘Abd al-Ghani Dehlawi. He served as a principal of Dar al-‘Ulum Deoband for a short period upon the request of Mawlana Rashid Ahmad Gangohi. He also actively fought alongside senior ‘ulama’ in the battle of Shamli in 1273/1857. He was heavily involved with Mawlana Muhammad Ahsan’s publishing house, Matba‘-e-Siddiqiyyah. His academic works include an Urdu translation of Imam Ghazali’s Minhaj al-‘Abidin. He had a very close relationship with Mawlana Muhammad Qasim Nanautwi and was particularly known for his knowledge, piety, honesty and integrity. 

Final Illness and Death  

Mawlana Muhammad Mazhar Nanautwi endured pain in his kidneys for a number of years and passed away at the age of sixty-four (Islamic years) after Maghrib prayers on the evening of Monday 24^th Dhu ‘l-Hijjah 1302/October 1885. During his final illness, he would often touch his forehead searching for traces of sweat, as according to the Prophetic hadith it is a sign of a believer’s death. When his death was near and he began sweating from his forehead, his face lit up with joy. He was not survived by any children. 

May Allah enlighten his resting place. May Allah shower His mercy upon him and grant him, his teachers and students the highest stations in Paradise. Amin.

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[1]               Adapted from Al-I‘lam bi man fi Tarikh al-Hind min al-A‘lam (also known as Nuzhat al-Khawatir), Akabir ‘Ulama’-e-Deoband, Hadrat Mawlana Rashid Ahmad Gangohi awr unke Khulafa’, Awjaz al-Masalik ila Mu’atta al-Imam Malik, Tadhkirat al-Rashid, Tarikh-e-Dar al-‘Ulum Deoband and other sources.   

[2]               Malfuzat-e-Faqih al-Ummat (Karachi: Dar al-Huda, September 2005 ed.) Vol 3, p. 264-265 by Mufti Muhammad Faruq Mirathi.

[3]               One of the greatest spiritual guides of the Indian sub-continent in the last few centuries. He is popularly known as Sayyid Ahmad Shahid.

[4]               Mawlana Khalil Ahmad Saharanpuri’s love for his teacher can be gauged from the fact that when he became extremely ill in 1340/1922, he wrote in his will, ‘Bury me beside my teacher Mawlana Muhammad Mazhar Nanautwi.’ (See Sawanih ‘Ulama’-e-Deoband (Deoband: Nawaz Publications, Jan 2000 ed.), Vol 1, p. 502-503)

[5]               Mawlana Anwar al-Hasan Sherkoti writes in Anwar-e-Qasimi that Mawlana Muhammad Qasim Nanautwi studied Sharh Mi’ah ‘Amil, Hidayat al-Nahw, ‘Ilm al-Sighah and other books from Mawlana Muhammad Mazhar Nanautwi. (See Sawanih ‘Ulama’-e-Deoband (Deoband: Nawaz Publications) Vol 1, p. 501)

[6]              See Ghayat al-Awtar (Karachi: H M Sa‘eed Company, 1398 AH ed.) Vol 1, p.10

[7]               Arwah-e-Thalathah, also known as Hikayat-e-Awliya’ (Karachi: Darul Isha‘at, December 2001 ed.) p. 227-228.

[8]               Al-I‘lam bi man fi Tarikh al-Hind min al-A‘lam also known as Nuzhat al-Khawatir (Idara Ta’lifat-e-Ashrafia, 1413/1993) Vol 7, p. 480 by Mawlana ‘Abd al-Hayy al-Hasani Nadwi and Mawlana Abu ‘l-Hasan ‘Ali Nadwi.

[9]               Akabir ‘Ulama’-e-Deoband (Lahore: Idara Islamiat, Ramadhan 1419/January 1999 ed.) p.37-38 by Hafiz Sayyid Muhammad Akbar Shah Bukhari.

[10]             See footnote in ‘Ulama’-e-Hind ka Shandar Madi (Karachi: Maktabah Rashidia, 1406/1986 ed.) p.306 by Mawlana Sayyid Muhammad Miyan.

[11]             Mawlana Naqi ‘Ali Khan, father of Mawlana Ahmad Ridha Khan, in particular.

[12]             See Sawanih ‘Ulama’-e-Deoband (Deoband: Nawaz Publications, Jan 2000 ed.), Vol 1, p. 529-534 for details.

 

Brief Notes On Shaykh al-Hind Mawlana Mahmud Hasan Deobandi (may Allah shower His mercy upon him)

Mawlana ‘Ubayd Allah Sindhi writes: 

‘‘Shaykh al-Hind Mawlana Mahmud Hasan was my teacher. During my stay at Dar al-‘Ulum Deoband my sole reliance was upon him. His father’s name was Dhu ‘l-Fiqar ‘Ali. His genealogy stretches back to the Umayyad branch of the Quraysh. 

Mawlana Mahmud Hasan was born in 1268 AH/1851 CE. He gained primary education from his father and paternal uncle. He gained admission into the Madrasah of Deoband when it was founded in 1283 AH /1866 CE, and studied under Mawlana Muhammad Ya‘qub ibn Mamluk ‘Ali and Mawlana Mahmud Deobandi. He remained in the company of Shaykh al-Islam Mawlana Muhammad Qasim [Nanautwi] and benefited from him immensely[1]. He sought permission from Mawlana Ahmad ‘Ali [Saharanpuri], Shaykh Muhammad Mazhar Nanautwi and Shaykh ‘Abd al-Rahman Panipati[2] to teach and impart knowledge. Considering him worthy of such a post, they all granted him ijazah. 

When Shaykh al-Islam Muhammad Qasim visited Madinah, he also obtained ijazah for Mawlana Mahmud Hasan from Mawlana ‘Abd al-Ghani[3]. Apart from him, Mawlana Mahmud Hasan also derived benefit from Haji Imdad Allah in compliance with the instruction of Mawlana Muhammad Qasim. 

From among the elders who attained knowledge from Mawlana Muhammad Qasim, three came to be especially renowned and distinguished. However, from them, Hadrat Shaykh al-Hind loved his teacher the most. He was the chief inheritor of his teacher’s knowledge, and was his most ardent follower. I studied Shaykh al-Islam Mawlana Muhammad Qasim’s book Hujjat al-Islam from him. Whilst studying the book, I would, at times, feel as if knowledge and faith were descending into my heart from above. My belief regarding the blessed person of Hadrat Shaykh al-Hind is that he was naturally endowed with intelligence and sagacity. He may be considered amongst those [learned] personalities whom, in the terminology of Shah Wali Allah, are called ‘mufahhamun[4].’  He was greatly devoted to his teacher and would zealously attempt to follow him. He inherited the disposition [nisbat] of humility and selflessness from Shaykh al-Islam Mawlana Muhammad Qasim. Shah Wali Allah has identified this nisbat as that of the Ahl al-Bayt in his books. Hadrat Shaykh al-Hind passed away on the 18^th of Rabi‘ al-Awwal 1339 AH, corresponding to the 3^rd of November 1920 CE, a full one hundred years after the death of Imam ‘Abd al-‘Aziz [Dehlawi][5].’’ 

Shah Wali Allah awr unki Siyasi Tehrik, p. 203-204 (Sindh Sagar Academy, 2008 ed.) by Mawlana ‘Ubayd Allah Sindhi 

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[1]               Shaykh al-Hind Mawlana Mahmud Hasan’s study of hadith was completed between 1286 AH and 1289 AH, over a period of four years, under the guidance of Lisan al-Hikmah Mawlana Muhammad Qasim Nanautwi. The first two of these years were spent, not in a Dar al-Hadith, but while alternating between Delhi, Deoband and Nanautah, with Shaykh al-Hind accompanying his beloved teacher constantly, diligently serving him and acquiring his wisdom and knowledge. (translator)  

[2]              All of whom were students of Shah Muhammad Ishaq Dehlawi. (translator)

[3]               Mawlana Miyan Asghar Husayn Deobandi writes that Mawlana Shah ‘Abd al-Ghani also granted Shaykh al-Hind ijazah in tasawwuf. (Please see Hayat-e-Shaykh al-Hind) (translator)

[4]               For a detailed explanation of this term please refer to Imam Shah Wali Allah’s Hujjat Allah al-Balighah, Bab Haqiqat al-Nubuwwah wa Khawassiha (chapter 55 of the English rendering by Marcia Hermansen. (translator)

[5]               This may be significant as Mawlana ‘Ubayd Allah Sindhi considers the Deobandi political movement, of which Shaykh al-Hind was a leader, an evolvement of the movement led by Imam Shah ‘Abd al-‘Aziz Dehlawi. Please refer to Mawlana ‘Ubayd Allah’s Shah Wali Allah awr unki Siyasi Tehrik.  (translator) 

May Allah Shower His mercy upon all the honourable ‘ulama’ mentioned above.

 

A Shaykh’s Love For His Disciple

In a letter addressed to Mawlana Khalil Ahmad Saharanpuri, Mawlana Rashid Ahmad Gangohi wrote (may Allah Shower them with His mercy): 

‘‘I consider you my pride and the means of my salvation. I am nothing, however I am attached to good people.’’ 

Makatib-e-Rashidiah, p.68 (Lahore: Idara Islamiat, August 1996 / Rabi‘ al-Awwal 1417 ed.) compiled by Mawlana Mahmud Ashraf ‘Uthmani

 

The Excellent Qualities Of Shaykh al-Islam Mawlana Husayn Ahmad Madani (May Allah Shower His mercy Upon Him)

Hadrat Mawlana Muhammad Aslam Shaikhpuri (may Allah protect him) writes: 

”Hadrat Mawlana Khayr Muhammad Jalandhari, who is among the special khalifahs of Mawlana [Ashraf 'Ali] Thanawi, relates: ‘Hadrat Thanawi said regarding Hadrat [Mawlana Husayn Ahmad] Madani in my presence, ‘Our elders of Deoband possess, by the bounty of Allah, some special qualities. Shaykh Madani has, in particular,   two God-given excellent qualities which exist in him to the highest degree. One is mujahadah (striving for the sake of Allah), which no one else has as much as him. The second is humility. Therefore, despite being everything, he considers himself nothing.”      

(Heyrat Angeyz Waqi’at, p. 212, citing Takmilah Al-I’tidal) 

Chalis Barey Musalman (Karachi: Idarat al-Qur’an, November 2000 ed.) Vol. 1, p.513

 

The Reason Mawlana Rashid Ahmad Gangohi Would Accept Murids

Quoting Tadhkirat al-Rashid (vol 1, p. 54), Mawlana Mahmud Ashraf ‘Uthmani (may Allah preserve him) writes: 

‘‘Hadrat Mawlana Rashid Ahmad Gangohi would say: ‘‘I accept bay’ah because I have strict instructions to do so from Hadrat Haji [Imdad Allah] saheb, otherwise I do not desire to do so.’’ 

Chalis Barey Musalman (Karachi: Idarat al-Qur’an, November 2000 ed.) Vol. 1, p.120

 

The Humility of Mawlana Ahmad Ali Saharanpuri

Mawlana Sayyid Mahbub Ridwi writes:

 

‘‘The humility of Muhaddith [Ahmad ‘Ali] Saharanpuri was such that he would honour his students as a student honours his teacher. Mawlana Sayyid Muhammad ‘Ali Mongeri relates that, ‘‘After teaching his lessons he (Mawlana Ahmad ‘Ali Saharanpuri) would lie down [to rest] at home. When I would visit him, he would sit up for me. One day, I enquired of him, ‘I am one of your junior students. Hundreds of scholars are your students. You are even senior to my father in age. In this old age you teach all day, then lie down to rest and when I present myself you sit up?’ He did not reply.’’

 

Sawanih ‘Ulama’-e-Deoband (Deoband: Nawaz publications) Vol. 1, p. 251, compiled by Dr. Nawaz Deobandi.

 

The Nights of Mawlana Muzaffar Husayn Kandhlawi

Mawlana Muhammad Ihtisham al-Hasan Kandhlawi writes:

 

‘‘Hadrat Mawlana Muzaffar Husayn Kandhlawi[1] would divide the night into three parts. In the first part of the night he would teach the translation of the Qur’an to his second wife, who had previously been widowed. In the second part of the night, he would teach his daughters the translation of the Qur’an. The third part of the night was reserved for his wife from Kirana at whose house he would offer tahajjud prayer.’’[2]

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[1] Mawlana Muzaffar Husayn Kandhlawi [1220-1283] was a wali of Allah who was renowned for his simplicity, humility, piety, ascetism, abundant worship, fear of and love for Allah, and adherence to the sunnah. His teachers and shaykhs include his uncle Mufti Ilahi Bakhsh Kandhlawi, Mawlana Shah Kamal al-Din and the beloved grandsons of Shah ‘Abd al-‘Aziz Dehlawi — Shah Muhammad Ishaq Dehlawi and Shah Muhammad Ya‘qub Dehlawi. He was also blessed with the company (suhbah) of Sayyid Ahmad Shahid, from whom he benefited greatly.

 

His shaykh Shah Muhammad Ya‘qub Dehlawi once said that whoever desires to see the conduct, clothing, appearance and lifestyle of the Companions (may Allah be pleased with them all) should look at Mawlana Muzaffar Husayn. His speeches were simple, yet heart-penetrating; they would remove doubts and cleanse hearts. It would seem as if the mercy of Allah was descending like rain from the heavens, causing dead hearts to flourish. He strove hard throughout his life to revive the sunnah. He was among those scholars who strongly advocated the marrying of widows, something that was taboo owing to local Hindu culture. Many people from all over India would come to him for spiritual guidance. His disciples were known for their love of and adherence to the Qur’an and sunnah. Hafiz Muhammad Yusuf, the maternal grandfather of Shaykh al-Hadith Mawlana Muhammad Zakariyya, and his brother Hafiz Muhammad Yunus would say that one of the miracles and blessings of Mawlana Muzaffar Husayn was that his disciples would never miss their tahajjud prayer.

 

Senior scholars such as Mawlana Rashid Ahmad Gangohi, Mawlana Qasim Nanautwi and Mawlana Ya‘qub Nanautwi loved and revered him, and considered him their senior. In fact, it was under Mawlana Muzaffar Husayn Kandhlawi’s guidance and encouragement that Mawlana Qasim Nanautwi delivered his first public speech.

 

He performed Hajj on foot on several occasions. At the end of his life, upon his shaykh’s instruction, he migrated to the Hijaz and passed away on reaching the illuminated city of Madinah on 10 Muharram 1283/25 May 1866. He lays buried in Jannat al-Baqi‘ near the resting place of Sayyiduna ‘Uthman ibn ‘Affan (may Allah be pleased with him).

 

May Allah enlighten his resting place, shower His mercy on him and grant him, his teachers, students, and all those mentioned above the highest stations in Paradise. Amin.  (Adapted by the translator from Nuzhat al-Khawatir and an article by Mawlana Muhammad Ihtisham al-Hasan Kandhlawi).

 

[2] Sawanih ‘Ulama’-e-Deoband (Deoband: Nawaz publications) Vol. 1, p. 238, compiled by Dr. Nawaz Deobandi.

 

The Pious Students Of Shah Muhammad Ishaq Dehlawi (may Allah shower His mercy upon him)

Hadrat Mawlana Ihtisham al-Hasan Kandhlawi (may Allah shower His mercy upon him) writes:

”Hadrat Mawlana Rashid Ahmad Gangohi (may Allah shower His mercy upon him) would say that from among the students of Shah Muhammad Ishaq [Dehlawi] (may Allah shower His mercy upon him), three were extremely pious (muttaqi). The most pious was Mawlana Muzaffar Husayn [Kandhlawi] (may Allah shower His mercy upon him).[1] The second was Shah ‘Abd al-Ghani [Dehlawi] (may Allah shower His mercy upon him)[2] and the third was Nawab Qutb al-Din Khan (may Allah shower His mercy upon him).[3]”

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[1] Hadrat Mawlana Muzaffar Husayn Kandhlawi (may Allah shower His mercy upon him) was among the senior scholars of his age. He was renowned for his exemplary piety (taqwa) and strict adherence to the sunnah. (translator)

[2] A descendant of Mujaddid Alf-e-Thani Shaykh Ahmad Sirhindi. He was among the greatest hadith scholars of his age. In order to appreciate his high standing as a scholar and spiritual guide it would perhaps suffice to say that his students and khulafa’ (spiritual successors) include the likes of Hadrat Mawlana Ahmad ‘Ali Saharanpuri, Hadrat Mawlana Rashid Ahmad Gangohi, Hadrat Mawlana Qasim Nanautwi, Hadrat Mawlana Ya‘qub Nanautwi, Hadrat Mawlana Muhammad Mazhar Nanautwi, Hadrat Mawlana Muhammad Ahsan Nanautwi, Hadrat Shah Rafi‘ al-Din et al. (may Allah shower His mercy upon them all). (translator)

[3] He was among the prominent scholars of hadith and fiqh in 13^th century India. He is perhaps most well known for his Urdu commentary of Mishkat al-Masabih, entitled Mazahir-e-Haq. He passed away in Makkah al-Mukarramah in 1289 AH. (translator)

 

Sawanih ‘Ulama’-e-Deoband (Deoband: Nawaz publications) Vol. 1, p. 228, compiled by Dr. Nawaz Deobandi.

 

Al-I‘tidal fi Maratib al-Rijal – Book Review by Mufti Muhammad Taqi Usmani

Al-I‘tidal fi Maratib al-Rijal

 by Shaykh al-Hadith Mawlana Muhammad Zakariyya

 

Book Review by Mufti Muhammad Taqi Usmani

 

This is actually a letter that Shaykh al-Hadith wrote in reply to seven questions posed by one of his students. The letter was written when the political fall out between the Muslim League and Congress was at its peak in pre-partition India, and a difference of opinion arose between Mawlana [Ashraf ‘Ali] Thanawi and Mawlana [Husayn Ahmad] Madani. Some Muslims were concerned about which path to choose in this difference between the seniors. Shaykh al-Hadith has explained the legislative (shar‘i) viewpoint of the difference in this letter, and detailed what the general masses should do in such circumstances. Apart from this, the general poor state of Muslims in the political and social arenas, and the issue of the ‘ulama differing has also been included [in this letter]. Shaykh al-Hadith has explained these issues in detail in his special style, which refreshes one’s faith and conviction. The book is actually a review of a temporary political issue. However, due to its encompassing discussions, it is a specific work that is beneficial in all ages.

 

(Rabi‘ al-Thani, 1392 AH)

 

Tabseray, (Karachi: Maktabah Ma‘arif al-Qur’an, Rabi‘ al-Awwal 1426/April 2005 ed.) p. 76