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.

 

Mawlana Muzaffar Husayn Khandhlawi (may Allah shower His mercy upon him)

Mawlana Muzaffar Husayn Kandhlawi (may Allah shower His mercy upon him) has been mentioned several times on the blog. I recently came across some more biographical information about the mawlana which readers may find interesting. 

The mawlana’s biographers write that he was of an extremely pious disposition from a young age and an ardent follower of the sunnah. His condition, later in life, became such that his body would not accept even a morsel of food procured from doubtful sources. Once, when mawlana was involved in the construction of a mosque in Kandhla, Sir Sayyid Ahmad Khan — on account of close family ties — donated some money. Mawlana Muzaffar Husayn’s taqwa was such that he refused the cash saying, “Your income is haram and cannot be used for a mosque.’’ 

Mawlana Muzaffar Husayn Kandhlawi was among the trusted colleagues and students of Shah Muhammad Ishaq Dehlawi[1] and his brother Shah Muhammad Ya‘qub (may Allah shower His mercy upon them). He was among those who were named by these two savants as their successors in India when they migrated to the Hijaz.[2] 

Mawlana Muzaffar Husayn was also from among the leaders of the 1857 War of Independence against Colonialism. The mawlana strove greatly and rendered remarkable services during the war. Mawlana Rashid al-Hasan Kandhlawi notes that it is regretful that much has not been written regarding the services of Mawlana Muzaffar Husayn and the zeal and fervour of the people of Kandhla and its surrounding areas during the 1857 jihad. 

As a shaykh of the Naqshbandi tariqah, Mawlana Muzaffar Husayn had thousands of disciples, a number of whom received ijazah from him, including Mawlana Rafi‘ al-Din Deobandi (d. 1309 AH), Mawlana Isma‘il Kandhlawi (d. 1315 AH),[3] Mawlana Muhammad Husayn Faqir Dehlawi (d. 1324 AH) and Hafiz Tafaddul Husayn Baghrawi (may Allah shower His mercy upon them all). 

It was Mawlana Muzaffar Husayn’s practice to visit and reside in the mosques of neighbouring towns and villages for three to four days at a time. During his stay he would explain the method of offering salah to the people, teach them the rulings of religion, and encourage them to bring them into practise. Mawlana Muhammad Isma‘il Kandhlawi (may Allah shower His mercy upon him) inherited this practise from Mawlana Muzaffar Husayn. This method of preaching was later popularised by his son Mawlana Muhammad Ilyas (may Allah shower His mercy upon him) and is now prevalent throughout the world in the form of the Tablighi Jama‘ah movement. 

Mawlana Muzaffar Husayn also authored a treatise — Radd-e-Rusum (Refutation of Customs) — in refutation of innovations and the practise of not marrying widows, something that was prevalent in India at that time.[4] Mawlana Rashid al-Hasan Kandhlawi writes that he is in possession of a manuscript of this treatise in Hafiz Damin Shahid’s (may Allah shower His mercy upon him)[5] handwriting. 

Adapted from Makatib-e-Rashidiah (Lahore: Idara Islamiat, August 1996/Rabi‘ al-Awwal 1417 ed.) p.195-196[6]

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[1] Grandson and successor of Shah ‘Abd al-‘Aziz Dehlawi (may Allah shower His mercy upon him)

[2] See Mawlana ‘Ubayd Allah Sindhi’s (may Allah shower His mercy upon him) ‘‘Shah Wali Allah Awr Unki Siyasi Tahrik’’.

[3] He was the father of Mawlana Muhammad Ilyas Kandhlawi and Mawlana Muhammad Yahya Kandhlawi (may Allah shower His mercy upon them).

[4] The notion of considering the marrying of widows shameful is something that had become prominent in India owing to local Hindu culture. The practise was also strongly opposed by Sayyid Ahmad Shahid and his followers (may Allah shower His mercy upon them all).

[5] He was a senior khalifah of Shaykh Mianji Nur Muhammad Jhinjhanawi and a close companion of Haji Imdad Allah Muhajir Makki. He was martyred in the Battle of Shamli in 1857. He left this temporal world in a mosque with his head resting in the lap of Mawlana Rashid Ahmad Gangohi (may Allah shower His mercy upon them all).

[6] This section of the book comprises footnotes by Mawlana Rashid al-Hasan Kandhlawi. The book itself was compiled by Mawlana Mahmud Ashraf Usmani.

 

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.

 

The Salah Of Mawlana Rashid Ahmad Gangohi (May Allah Shower His Mercy Upon Him)

It is written in Tadhkirat al-Rashid that Molwi Mumtaz ‘Ali Anbethwi relates:

 

‘‘Mawlana Abu ’l-Khayr[1] was coincidentally here in Baluchistan when the news of Hadhrat [Mawlana Rashid Ahmad] Gangohi’s death reached us. Twice, I received a message from him, requesting that I visit him. Finally, when I went to him I saw that the mawlana was weeping uncontrollably. Upon seeing me, his weeping increased to the extent that he began shrieking. The effect of this on the gathering was such that people were close to losing consciousness through excessive weeping. In this state, Mawlana Abu ‘l-Khayr remarked, ‘O Molwi Mumtaz, a great person has been taken from India. What great sorrow! The people did not appreciate who the mawlana was.’ I have heard from a reliable source that Hadhrat Mawlana (may Allah sanctify his secret) once spent the whole night [in Salah] weeping over one verse [of the Qur’an].

 

This verse was: ‘The day when secrets will be examined. There shall then neither be any power nor assistant for man. [Surah 86 (Al-Tariq), Verses 9 & 10]’’’

 

Akabir-e-Deoband Awr ‘Ishq-e-Rasul (salallahu ‘alayhi wasallam) (Karachi: Maktabah Arsalan, p143-144) (Quoted from Tadhkirat al-Rashid, p. 191-192)

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[1] Mawlana Abu ‘l-Khayr Mujaddidi of Delhi was from amongst the prominent shaykhs of India in his era and a student of Mawlana Rahmat-Allah Kiranwi (may Allah shower His mercy upon them both).

 

 

 

Those Were Our Forefathers

In the name of Allah, the Compassionate, the Merciful 

As-salamu ‘alaykum,   

Below is a link to a wonderful talk given by Mawlana Nabeel Khan (of www.annoor.wordpress.com) regarding the ‘Ulama and Masha’ikh of Deoband, entitled, ‘Those were our Forefathers’.  The Shaykh gives us a glimpse into the lives of various Masha’ikh affiliated to Dar al-’Ulum Deoband. 

 

Recommended listening for anyone who has a nisbat to this noble group of ‘Ulama and for those who wish to know more about them.   Click here to listen to the talk.

 

 

 

Mauritanian Shuyukh On The Deobandi ‘Ulama

Mauritanian Shuyukh on the Deobandi ‘Ulama

 

Introduction

 

Several months ago, Pearls of the Elders received an email from a Mauritanian student of the Sacred Sciences who expressed admiration and love for the ‘ulama of Deoband. In a subsequent email, he sent a fascinating account of how the erudite ‘ulama of Mauritania had come to know of the ‘ulama of Deoband and how they had benefited from them, especially their books.

 

The student, who asked his name not be published, became acquainted with the writings of the blessed scholars of India and Pakistan through the effort of tabligh. With his permission, Pearls would like to share this email with our readers and hope it will be a means of kindling the love of, and respect for, the ‘ulama of Deoband.

 

The email has been edited to make it suitable for a wider readership. Translations of Arabic words, relevant footnotes and subheadings have also been added.

 

He wrote:

 

Brother Abu Unaysah, wa ‘alaykum salaam wa rahmatullah,

 

I wanted to take some time out to write this because it is an important subject.

I was first introduced to the Deobandi ‘ulama through the effort of tabligh when I was in the USA. I lived there from 1996 to 2004. Obviously, I benefited greatly from the elders of tabligh. From an academic perspective though, it was from Hadhrat Shaykh Zakariyya Kandhlawi’s writings that I benefited the most. These include the books of fadha’il,[1] the English translation of his commentary of Shama’il al-Tirmidhi and his autobiography, Aap Beti, which I have read several times and greatly benefited from.

 

I often tell my close friends that people who have children — as well as people who wish to understand how important it is to be associated with the mashayikh of tasawwuf — must read Aap Beti.

 

Sometimes our brothers fail to realise how much Mawlana Ilyas Kandhlawi (rahimahullah) and Mawlana Yusuf Kandhlawi (rahimahullah) relied on Hadhrat Shaykh Zakariyya (rahimahullah) to advance the effort of tabligh.  Understanding this would help the brothers associate themselves more assiduously to the ‘ulama; our elders still insist on this in their lectures. We ask Allah for tawfeeq.

 

Studying in Mauritania

 

Mauritania is a very poor country and the ‘ulama here, for the most part, have remained in the country. A few have had the opportunity to travel and bring books back from countries such as Egypt and Morocco.

 

Of course, a couple of hundred years ago, printing did not exist so certain books were copied on manuscripts etc. The teaching style in Mauritania is very different from other parts of the world. Generally it is based on memorising a matn (text) on a subject in the form of a nadhm (rhyming verses). The explanations and details of the texts are taken from the shaykh and his competent students.

 

For example, in nahw (Arabic grammar), the Alfiyyah of Ibn Malik (rahimahullah) is taught. In usul (principles of fiqh) it is the Kawkab of Imam Al-Suyuti (rahimahullah), or the Maraqi al-Sud of the Mauritanian scholar, Al-’Alawi (rahimahullah). Classical books and their commentaries on different subjects were brought to the country by those ‘ulama who travelled abroad.

 

Deobandi Books in Mauritania

 

Books written by Deobandi ‘ulama were introduced to our native Mauritanian ‘ulama very recently; I would say, in the past 20 to 30 years. The ‘ulama who have travelled abroad during the period when the works of some prominent Deobandi ‘ulama had been published did get access to them and benefited from them, as is evident by some of them quoting from their works.

 

One example is Shaykh Muhammad Habibullah al-Mayyaba (rahimahullah) who passed away in 1944. He was a great ‘alim and hafidh of hadith. It is said that he had memorised the six mutun (texts) of hadith with their sanad (chains of narration). He also wrote a nadhm on the importance of the Mu’atta [of Imam Malik] and a short commentary on it in which he repeatedly quotes from Shah Waliullah Dehlawi (rahimahullah).

 

Another interesting point is that Mawlana Yusuf Binnori (rahimahullah) has taken from him and was greatly impressed by him. In his introduction to Awjaz al-Masaalik,[2] Mawlana Yusuf Binnori (rahimahullah), when quoting Shaykh Muhammad Habibullah (rahimahullah), writes:  قال شيخنا بالإجازة (“Our shaykh in ijazah said…”)

 

I intend to further question some of our ‘ulama on how our elders have benefited from Indo-Pak ‘ulama and vice versa.

 

As you know, Al-Haramayan al-Sharifayn used to be a place where ‘ulama would meet and take from each other. For instance, Mawlana Khalil Ahmad Saharanpuri (rahimahullah) had an ijazah in hadith from Ibn Dahlan (rahimahullah), who resided in Makkah al-Mukarramah.

 

Awjaz al-Masalik in Mauritania

 

As far as contemporary Mauritanian ‘ulama are concerned, the ones I know here have benefited from Awjaz al-Masalik in ways that cannot be described. Hadhrat Shaykh’s (rahimahullah) work can be most greatly appreciated by one who has studied fiqh, usul and Arabic in-depth; and alhamdulillah, these subjects are studied and mastered by the Mauritanian ‘ulama, hence their appreciation of the book to its fullest.

 

I have, alhamdulillah, gifted the book to five different ‘ulama — two of whom are considered among the most qualified fuqaha (jurists) here — and the comments I have received have been the same each time: “The person who wrote this is a real ‘alim,” or, “The book is greatly beneficial.”

 

This book is more so beneficial given that writings on hadith from our ‘ulama are very rare. Shaykh Muhammad Habibullah (rahimahullah) has written a commentary of Bukhari and Muslim (Zad al-Muslim fi ma Ittafaqa ‘alayhi al-Bukhari wa Muslim). His brother has also written a commentary of Bukhari, and al-’Alawi (rahimahullah) has compiled a nadhm on the terminology of hadith (mustalah al-hadith), which is a summary of the Alfiyya al-’Iraqi.

 

Hadith is studied in Mauritania on an individual basis. After a student has studied fiqh, nahw, mustalah of hadith, and balaghah and bayan (rhetoric), they have enough knowledge to study hadith through their own reading of the commentaries.

 

An Interesting Note on Hadhrat Shaykh Zakariyya’s Awjaz al-Masalik

 

One interesting thing to note is that Hadhrat Shaykh (rahimahullah) has quoted from the mu’tamad (relied upon) books of the different madhhabs in Awjaz al-Masalik and relied on them for giving the mashhur (well-known) opinion on a given madhhab.

This means that when a Maliki ‘alim reads Awjaz al-Masalik, he sees the evidences for the Maliki madhhab as he knows it from his long years of study as well as being able to benefit from Hadhrat Shaykh’s (rahimahullah) commentary on other aspects of the hadith.

 

Hadhrat Mawlana Khalil Ahmad Saharanpuri’s (rahimahullah) Badhl al-Majhud.

 

Another more recent and more obvious example of the benefit derived from the mashayikh of Deoband is Mawlana Khalil Ahmad Saharanpuri (rahimahullah)’s Badhl al-Majhud.[3]

 

I gifted the book to Shaykh Muhammad Hasan Ibn Ahmad al-Khadim[4] a year ago. He is an ‘allamah who has written on almost all subjects. The Shaykh is in his early 70s. He is without doubt among the five most knowledgeable ‘ulama in the country. Anyone who reads his writings can appreciate the depth of his knowledge. When I asked him a couple of months later if he had time to look into Badhl al-Majhud (he is busy teaching and writing all day; he teaches from 11am to Maghrib time with a break at Dhuhr time), he told me: “I have not had much time yet to look into it but I have benefited from it. There was a mas’alah (juristic problem) that had been unclear to me for a long while and I found the answer to it in there.”

 

For us who know Shaykh Muhammad Hassan, this means a thousand words. At the time when I gifted him the book and told him about Mawlana Khalil Ahmad, he said: “The ‘ulama of India are ‘ajeeb (wonderful), they are very strong Sunnis in their ‘aqidah (creed)”.

 

Sorry, I’m making this email long, but the subject deserves it. Insha-Allah I hope we can exchange correspondence in the future.

 

We have several books written by our ‘ulama here that may be of interest to your ‘ulama, and we’ll be happy to send copies. I can give you a list of the books and the subjects they deal with, or if there is a specific subject some are interested in you can send me that and I will tell you what we have available.

 

May Allah Almighty accept your efforts and please remember us in your du’a. Also, we’ll be happy to receive you as a guest for a short visit. There are three to four places here that are really worth visiting to meet the ‘ulama.

 

 

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[1] Hadhrat Shaykh Zakariyya’s brilliant books of fadha’il — originally written in Urdu, and translated into several languages, including English, French, Persian, Gujarati and Bengali — consist of selected verses of the Qur’an, hadiths, their commentary and other material. The books are read globally and consist of: Stories of the Sahabah, Virtues of Salah, Virtues of the Qur’an, Virtues of Remembering Allah, Virtues of the Holy Month of Ramadan, Virtues of Invitation and Preaching, Virtues of Sending Salutations, Virtues of Charity and Virtues of Haj.

[2] Awjaz al-Masaalik is a multi-voluminous commentary of Imam Malik’s Mu’atta, authored by Hadhrat Shaykh. It has recently been researched under the supervision of Shaykh Taqiuddin Nadwi, a student of Hadhrat Shaykh, and republished in 18 large volumes by Dar al-Qalam in Damascus.

[3] Badhl al-Majhud is also a multi-voluminous commentary of Imam Abu Dawud’s Sunan; it was also recently researched and republished in 14 large volumes by Shaykh Taqiuddin and published by Dar al-Basha’ir al-Islamiyyah in Beirut.

[4]Shaykh Muhammad al-Hasan ibn Ahmad al-Khadim is one of the most senior ‘ulama of Mauritania. Extremely pious and humble, the shaykh is a master in every field of the Islamic sciences, without exception. He is also the only Mauritanian scholar who has so many published works to his name (over 30), having written books on fiqh, usul al-fiqh, usul al-hadith and tasawwuf. Among his published works is a commentary on the Alfiyyah of Imam Suyuti (rahimahullah) in usul al-hadith, a commentary on the Nadhm of Jam’ al-Jawami’ of Imam Suyuti (rahimahullah) in usul al-fiqh, a commentary on the Nadhm of Imam al-Kafaf (rahimahullah) in Maliki fiqh and numerous books on tasawwuf.

He is also a senior Sufi shaykh of the Tijani tariqah and very strict in following the Sunnah and wary of bid’ah (innovation). The Shaykh also has great love for the ‘ulama of India and has great admiration for their service to hadith as can be noted from the above.

 

Mawlana Shah ‘Abd al-Qadir Raipuri (may Allah shower him with mercy)

(From www.attalib.blogspot.com) 

Every Shaikh of Tariqat envies a disciple like him
Very rarely Allah blesses humanity with people like him 

Introduction 

The life of Hazrat Maulana Abdul Qadir Saheb Raipuri (Nawwarallahu Marqadahu) yields many precious lessons for the Muslim Ummah. Some insight into his life can be gained through reading Hazrat Maulana Abul Hasan Ali Nadwi’s “Savanih-e-Maulana Abdul Qadir Raipuri”. Hazrat Raipuri’s life can be looked at in three different stages: First, his childhood and education. Second, his search for Shaikh-e-Kaamil and acquiring training from him. Third, after the demise of his Shaikh, how he benefited thousands with the nur of Ma’arifate Ilahi (Divine recognition) of Allah. 

Childhood and Education 

Hazrat Maulana Abdul Qadir Saheb was born in the house of Hazrat Hafiz Ahmad Saheb in 1295 Hijri in district of Sarghoda (present day Pakistan). The father of Hazrat Raipuri belonged to a religious and knowledgeable family. Hazrat Raipuri became a hafiz of the Quran under the supervision of his uncle, Maulana Kaleemullah Saheb. He learned Arabic grammar from Maulana Muhammad Rafiq Saheb, who was a student of Qutbul Arshad Maulana Rashid Ahmad Gangohi (Rahmatullahi Ala’ih). Thereafter, he left his home town for acquisition of higher Islamic studies. Hazrat Maulana Abdul Qadir Saheb went through great sacrifices and hardships in the pursuit of knowledge. He used to go from city to city on foot and had a very simple and content childhood. Never did he look towards any creation or ask from any person for help or dependency, because Allah alone was sufficient for him. He studied in Saharanpur, Panipat and Delhi. In Delhi, Maulana Abdul Qadir Saheb studied the books of Hadith in Madrasa Abdur Rabb under Maulana Abd al-A’li (Rahmatullahi Ala’ih), who was a student of Hujjatul Islam Hazrat Maulana Muhammad Qasim Saheb Nanotawi (Rahmatullahi Ala’ih). Maulana Abdul Qadir Saheb also had the honor of attending some lectures on Tirmizhi Sharif by Imamul Asr Hazrat Maulana Anwar Shah Saheb Kashmiri (Rahmatullahi Ala’ih). 

After completing his studies in Quran, Hadith, Arabic, Farsi, Fiqh and Muntaq, Hazrat Maulana also studied Greek Medicine and likewise excelled in that as well. Thereafter, for some time he gave lectures relating to Quran and Hadith in Bareily and some other places. The knowledge of Quran and Hadith had ignited the fire of Ma’arifate Ilahi inside his heart. Hazrat left all his engagements and set out to find the Shaikh-e-Kaamil that could ingrain the recognition and love of Allah and Rasulullah (Salallahu Alayhi Wa Sallam) in the depths of his heart. 

Search for Shaikh-e-Kaamil

Hazrat Maulana Abdul Qadir Saheb searched for a Shaikh-e-Kaamil very intensively. He had a strong urge in him for finding a guide that could connect his soul with the Creator of the universe. Somebody that could teach him how to suppress the nafs, desires and the whisperings of shaytan, the evil devil. Somebody that could quench the thirst of love in his heart. After his long and diligent search for Shaikh-e-Kaamil, he finally reached the Khanqah of Hazrat-e-Aqqadus Maulana Abdur Raheem Saheb Raipuri in Raipur (Utter Pardesh, India). In the very first meeting, he was overwhelmingly impressed and affected from Hazrat-e-Aqqadus Maulana Abdur Raheem Saheb. He requested Hazrat to take him under his bayat and become his pir. Hazrat Maulana Abdur Raheem Saheb gave him the suggestion to go to his Shaikh, Qutbul Arshad Hazrat Maulana Rasheed Ahmad Saheb Gangohi (Rahmatullahi Ala’ih). But, Maulana Abdul Qadir Saheb said: “I am totally related to you.” Thereafter, Hazrat-e-Aqqadus Maulana Abdur Raheem Saheb gave him some azkaar and said: “What is the hurry?” and then sent Maulana Abdul Qadir Saheb back to his native land of Sarghoda. After a short span of time, Maulana Abdul Qadir Saheb returned to Raipur and took bayat on the hand of Hazrat Maulana Abdur Raheem Saheb Raipuri. From then on, he remained busy in Zikrullah (remembrance of Allah), Mujahidaat (sacrifices) and Khidmat-e-Shaikh (service of his spiritual guide). Hazrat-e-Aqqadus Maulana Abdur Raheem Saheb remained pleased with him until his last breath and upon his demise, he made Maulana Abdul Qadir Saheb his chief successor and Khalifa and commanded Maulana Abdul Qadir Saheb to remain in his khanqah and continue his efforts in reformation of people. 

While in the Khanqah, Maulana Abdul Qadir Saheb was always consistent in his spiritual practices and became determined in achieving his purpose. He had the highest Adab (respect) for his Shaikh, who became the most dear to him after Allah and Rasulullah (Salallahu Alayhi Wa Sallam). His character was beautifully built to such an extent that all sorts of people flocked towards him for their spiritual rectification. Hazrat was very simple and self-less. He had used Tassawwuf as it was meant to be used to gain the recognition of Allah and please Allah through following Rasulullah (Salallahu Alayhi Wa Sallam). But, this condition of fana’iyat (absorption) in Allah which he had achieved was the result of his companionship with his Shaikh, who had been trained under the auspicious Maulana Rasheed Ahmad Saheb Gangohi himself, whose illuminated personality and attributes can not be explained in words. It was also the result of his consistency in his azkaar and other spiritual practices. If somebody wants to see what can be achieved through Tassawwuf, the life of Hazrat Maulana Abdul Qadir Saheb is enough as a proof of the benefits of Tassawwuf. 

Benefiting Humanity 

Once a person is trained to benefit humanity, he is called “Khalifa”. Hazrat Maulana Abdul Qadir Saheb was the Khalifa and successor of his Shaikh. After the demise of his Shaikh, for forty-five long years, he remained benefiting people by connecting them to Allah and ingraining the love of Allah in their hearts. Hundreds of Ulama (scholars) achieved ma’arifate Ilahi under his supervision and thousands of common people came on the true teachings of Allah and Rasulullah (Alayhi Salatu wat-Tasleemat) through their connection with him. He reformed people from all branches of life, including farmers, businessmen, traders, politicians, lawyers, etc., A large number of Ulama benefited from their roohani nisbat (spiritual relationship) with him. Some of them are: Hazrat Shaikhul Hadith Maulana Muhammad Zakariya Kandhalvi, Hazrat Ji Maulana Muhammad Yusuf Saheb Kandhalvi, Mufakkire Islam Hazrat Maulana Abul Hasan Ali Nadwi, Hazrat Maulana Muhammad Manzoor Saheb Nomani, Ameer-e-Shariat Hazrat Maulana Syed Ata’ullah Shah Bukhari, Maulana Shah Abdul Aziz Saheb of Sargodha, Maulana Syed Anwar Hussein Nafees of Lahore, Maulana Syed Abdul Mun’im Abu Zar Bukhari of Multan, and many others.

This lamp of guidance and source of enlightenment finally met the Lord of the universe and Creator of the heavens and the earth on 14th of Rabiul Awwal 1382 Hijri. May Allah elevate his status in the hereafter and give us all the ability to follow the footsteps of such illustrious and sincere followers of Syedul Bashr (Salallahu Alayhi Wa Sallam). Ameen. 

(from alashrafia.com) 

 

A Scholar’s Saying ‘I Do Not Know’ Raises His Rank

Regular visitors to this blog will know that Pearls is dedicated to the ‘Ulama of Deoband. However, in this particular entry I have chosen to publish an excerpt from the writings of the great Syrian scholar of Halab, Shaykh ‘Abd al-Fattah Abu Ghuddah (ra). I found this excerpt extremely beneficial to an extent that in this internet-obsessed age, where everyone considers himself a scholar, I felt an urge to publish it on the blog. Although it concerns the ‘Ulama in particular, it is applicable to all.

Shaykh ‘Abd al-Fattah Abu Ghuddah (ra) is not from among the ‘Ulama of Deoband. However, he had close relationships with many senior Deobandi ‘Ulama, who thought extremely high of him and had the greatest respect and love for him. He was also responsible for popularising the works of many Indo-Pak ‘Ulama in the Arab world, particularly those of ‘Allamah Anwar Shah Kashmiri (ra) and ‘Allamah ‘Abd al-Hayy Lucknowi (ra).

A friend of mine, an ‘Alim once told me that Shaykh ‘Abd al-Fattah Abu Ghuddah (ra) was Jan-e-Fida to our Akabir (in other words, someone who was absolutely devoted to them). It is with this in mind that I present the following excerpt from the book, “The Sunnah Way Of The Sufis”, which is an English translation of Shaykh ‘Abd al-Fattah Abu Ghuddah’s (ra) commentary on Imam al-Muhasibi’s (ra) Risalah al-Mustarshidin.

An ‘Alim’s Saying  “I Do Not Know” Raises His Rank

Shaykh ‘Abd al-Fattah Abu Ghuddah (rahmatullahi ‘alayh) writes:

Abdullah ibn ‘Umar says: “Knowledge is of three types; the book that is forever speaking (Qur’an), an established sunnah, and ‘I do not know’.”[1] 

In his explanation to this statement, al-Manawi (rahmatullahi alayh) says: “It is learnt from this hadith that it is a duty of an ‘Alim that if he does not know the answer to a question, he should say ‘I do not know’, or, ‘I am not certain’, or, ‘I have no knowledge thereof’, or, ‘Allah knows best’. If a person is asked a question and he replies, ‘I do not know’, this does not lower his rank, as some ignorant people assume. This is because the ignorance of a qualified ‘Alim with regard to certain matters does not harm him. Rather, his saying, ‘I do not know’, raises his rank because it is proof of his great status, the strength of his din, the fear of his Sustainer, the purity of his heart, the perfection of his recognition [of Allah] and the goodness of his intention.“

”It is a person whose religiosity is weak and whose recognition [of Allah] is little who will scorn such a statement. This is because he fears a drop in his status in the eyes of those who are present but does not fear a drop in his status in the sight of the Sustainer of the worlds. This is an act of ignorance and weakness in din.”[2]

The statement, “I do not know” and “I have no knowledge” have thus been recorded with regards to the four Imams, the four rightly guided caliphs, in fact, even from Rasulullah (sallallahu ‘alayhi wasallam) and Jibra’il (‘alayhi as-salam).

Imam Abu ‘l-Hasan al-Mawardi (rahmatullahi ‘alayh) says: “Since there is no way whatsoever of encompassing all knowledge, there is no shame in not knowing some of it. Since there is no shame in not knowing some of it, you should not feel shy to say: ‘I do not know’, with regard to what you do not know.”[3] 

Saying “I Do Not Know” Is Half Of Knowledge

Imam al-Ghazzali (rahmatullahi ‘alayh) says: “The person who remains silent when he does not know—and he does this solely for Allah—is no lesser in reward than the person who speaks. This is because admitting ignorance is more difficult on the soul.”

Abu Talib Talib Makki (rahmatullahi ‘alayh) says: “This is because the beauty of a person remaining silent for the sake of Allah out of piety is like the beauty of a person who speaks of knowledge for the sake of Allah willingly.”[4] 

Ibn ‘Abd al-Barr (rahmatullahi ‘alayh) narrates from someone of knowledge who said: “Learn to say, ‘I do not know’, and do not learn to say: ‘I know’. This is because if you say: ‘I do not know’, they will teach you till you know. But if you say, ‘I know’, they will continue questioning you till you have no answer.”[5] 

Abu Khaythamah al-Nasa’i (rahmatullahi ‘alayh) narrates on the authority of ‘Abd Allah ibn ‘Umar, may Allah be pleased with him, who said: “It is part of knowledge for a person who does not know, to say Allah knows best.”[6] 

Ibrahim al-Nakha’i (rahmatullahi ‘alayh) asked a question to ‘Amir ash-Sha’bi (rahmatullahi ‘alayh), who was a great Imam and a great scholar from among the Tabi’in (followers). So the latter replied: ‘I do not know.’ On hearing this, Ibrahim al-Nakha’i (rahmatullahi ‘alayh) said: “I take an oath by Allah that this is a true ‘Alim—he was asked about something which he did not know and he said: ‘I do not know’.”

Source: The Sunnah Way Of The Sufis, Zam Zam Publishers, Pages 80-82 

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[1] Ad-Daraqutni; Ghara’ib Malik. Al-Khatib al-Baghdadi: Asma man rawa ‘an Malik. Abu Da’ud: Kitab al-Fara’id, Vol 3, p 164. Ibn Majah: in the introduction to his sunan, chapter eight.

[2] Al-Munawi: Fayd al-Qadir bi Sharh al-Jami’ al-Saghir, Vol 4, pp. 387-388

[3] Al-Mawardi: Adab ad-Dunya wa ad-Din, p. 82 as quoted in Sharh al-Ihya, Vol 1 p. 394 of Az-Zabidi rahmatullah ‘alayh

[4] Al-Ghazzali: al-Ihya, Vol 1, p. 69

[5] Ibn ‘Abdil Barr, Jami’ Bayan al-‘Ilm, Vol 2, p. 55

[6] Abu Khaythamah an-Nasa’i: Kitab al-‘Ilm, p. 120

 

The Reality of Music [and Other Forms of Entertainment]

The Reality of Music [and Other Forms of Entertainment] 

An article by Maulana Shamsul Haq Faridpuri (rahimahullah), 1895-1961

Translated from the Bengali by Maulana Badrul Islam

The Author

Maulana Shamsul Haq Faridpuri (rahimahullah) was born in 1895 C.E. in a respectable family in the Faridpur district of the then Bengal. During his period of secular studies in Calcuttas Presidency College he went to meet Hakimul Ummah Imam Ashraf Ali Thanwi (rahimahullah). This incident is mentioned in very much detail in the Bengali book Tazkiratul Awliya (Memoirs of the awliya) which contains a chapter on the life of Maulana Faridpuri (rahimahullah). Then, under Hakimul Ummah (rahimahulla)’s guidance he studied Fiqh, Hadith, Tafsir and other sciences of Islam in the famous Madrassah Mazahirul ‘Uloom Saharanpur and Darul ‘Uloon Deoband. After completing his formal studies he initially spent five years in Brahmanbaria Yunusia Madrassah and fifteen years in Dhaka Ashraful ‘Uloom Madrassa teaching with proficiency books of Hadith. This patron of learning, who was well-known to both the ‘ulama of the Indian sub-continent and the ‘ulama of the Arab world, founded Dhakas historic Lalbagh Jami’yah Qur’aniyah and Faridpurs Gawhar Danga Khadimul Islam Madrassah. He believed that without presenting Islam through the medium of the mother-tongue a complete reformation of society was virtually impossible. Toward this end he had written and translated some seventy-six valuable books. He passed away in the year 1961 (may Allah enlighten his grave with noor).

Hadhrat Maulana Shamsul Haq Faridpuri (rahimahullah) writes:

Regarding music, dancing, cinema, drama and the like it should be known that Allah, Most High, has created man with a mortal body and a fine soul for a special purpose. That purpose is that man, being Allah’s Vicegerent, or Khalifah, shall establish peace on earth, attain salvation in the life hereafter and seek the proximity, or qurb of Allah.

Just as man’s outward body is constructed of separate limbs, the inner soul is divided into five parts. Inside man there lies above all a supreme human soul. Subjugated to that are the angelic soul, carnal or animal soul, cruel and ferocious beast soul, and the satanic soul. The former two souls together are known as the rooh while the latter three are known as the nafs or the low desires of man. The angelic soul experiences pleasure and ecstasy in the dhikr and obedience of Allah, Most High, for angels are free from transgression and sins. They are protected from lust, anger, greed, hatred, pride, and other animal characteristics.

On the contrary, the animal soul finds pleasure in laziness, comforts and luxuries, free mixing of men and women, spectation of dances and dramas, listening to music and going to cinemas. You will see that cinemas and dramas need no mention even the rickshaw man has behind his rickshaw, in hotels and restaurants, the pan-seller on his stall, such pictures of half-naked women that by seeing which the human soul is forced to lower its head down in shame. In seeing the mother gender’s extreme dishonour and exploitation and the human soul’s extreme downfall and misery, the animal soul, in being able to satisfy its lusts, feels joyful and utilises all its power to loot the chastity of the mother gender.

When a man is attacked, overpowered, and dominated by the beast soul, he enjoys taking ferocious revenge. The satanic soul bewilders and damages man’s conscience. If such a man can cheat people, harm people, [suck] people’s blood and intoxicate himself with pride and vanity, he finds bliss. Thus you will see that a category of people in our society find peace and happiness in cheating others and exploiting the poor and vulnerable in order to gain wealth and power.

The [imperial] British after subordinating us to their usurped power have implemented such a system of education that as a result of which we have been deprived of the light of the true knowledge of the Qur’an and Sunnah and, consequently, fallen into an abyss of darkness. Such a system of education and culture have they implemented in our society that as a direct result of which the animal and satanic souls have been awakened and stimulated while the human soul and the angelic soul have become weak and exhausted. For this reason man has forgotten the aim and purpose of his life and drowned himself in music and other forms of immoral and wicked entertainments. The man who was once the bondsman and vicegerent of Allah and the master amongst the creations has, as a consequence of forgetting Allah and His bestowed vicegerency, become the slave of all the creations. He has become the slave of his low desires, greed, satanic soul, and beast soul whereas Allah, Most High, had made man his special vicegerent on earth. Allah has blessed man with such a high and grand station that even the angels were subjugated to him and the sun and moon had been created to serve him so that he could purify his human soul from the animal soul, beast soul and satanic soul. But due to the lack of true knowledge he has tyrannized himself and become the slave of his slave, forgotten his Lord and Creator, and is destroying his morality and the human soul. His Lord, Most High, has issued the warning:

[‘O people, your rebellion is in fact against your own selves. It is only worldly life that you are enjoying. Thereafter, it is to Us that you have to return; then We will tell you what you have been doing.’ (Surah Yunus 10:23)]

[…]

Since man has been kept in the darkness of ignorance and away from the illuminating knowledge of the Qur’an and Sunnah, he has subordinated the human soul and the angelic soul to the animal and satanic soul. As a direct consequence of this he fails to perceive that such vices as music, dancing, cinema and drama are all instigating and strengthening for the animal and satanic soul and fatal poison for the human soul. He is deriving enjoyment out of the aforementioned vices and killing the human soul. He is fattening his mortal body, polluting and causing unrest in the world and, thereby, destroying his chances of an eternal bliss in the life hereafter.

Dear reader, consider this matter very deeply and there will be no need for a fatwa or a debate. If instead of creating and spending time on sculptures, pictures of women, romantic novels and music one writes an inspiring poem on the love for the beloved Prophet of Allah, may the peace and blessings of Allah be upon him, then the praiseworthiness of that need not be mentioned, for that is the nourishment of the human soul. It is extremely sad and pitiful to see that some people, deceived by Shaytan and urged by the animal soul, feed the animal soul and fatten it to the peak while killing the human soul.

O foolish man! Think and understand. Do not try to win by arguing, debating, and relying on the abundance of wealth and status. A day will inevitably dawn when there will be an end to your wealth and power. You will have to stand in the court of the Mighty Lord and answer for oppressing [and degrading] yourself, Allah’s bondsman, to the level of being Shaytan’s slave.

 

Sayyid al-Taifa Haji Imdadullah Muhajir Makki and His Deobandi Khulafa (Part 2)

The article below is the second part to a previous entry on the blog entitled Sayyid al-Taifa Haji Imdadullah Muhajir Makki and His Deobandi Khulafa. 

It is hoped that this brief article highlights the high esteem in which our Imam, Hadhrat Mawlana Rashid Ahmad Gangohi (ra) was held by his spiritual mentor, Sayyid al-Taifa Haji Imdadullah Muhajir Makki (ra).

There is no need for a lengthy introduction as Hadhrat Haji Sahib’s quotes speak for themselves. 

 Sayyid al-Taifa Haji Imdadullah Muhajir Makki And His Deobandi Khulafa (Part 2)

In his treatise Dhiya al-Quloob, Hadhrat Haji Imadadullah sahib (ra) wrote:

Whosoever has love, faith and devotion for me, he should consider both Molwi Muhammad Qasim [Nanautwi] and Molwi Rashid Ahmad [Gangohi] – who have combined both outward and inward perfection – my equal. In fact, they should consider them higher than me, even though in practice it is the opposite, in that I am in their place and they are in mine.[1] They [people who have love, faith and devotion in Haji Saheb] should benefit from their suhbat (company) because such people are not found in this age.[2] 

    Elsewhere, in the same treatise Dhiya’ al-Quloob, he writes: 

انقلاب کا یہ رنگ بھی قابل دید ہے کہ ان دونوں صاحبوں نے مجھ سے بیعت کی ، حالانکہ مجھے  ان سے مرید ہونا چاہیےتھا

Trans: It is worth looking at the type of the change [that took place], in that both of those gentlemen took bay’ah with me even though it should have been that I became their disciple.[3] 

Thus, Hadhrat Haji sahib (ra) wrote in a letter to Hadhrat Mawlana Rashid Ahmad Gangohi (ra):

Whatever I have written concerning you in Dhiya’ al-Quloob was as a result of ilham (divine inspiration).[4] 

In yet another letter, he wrote:

One necessary acknowledgement is that this lowly one considers his love for you the means of his salvation. And, alhamdulillah, Allah has made my love for you so firm that nothing is able to shake it. And, whosoever befriends me surely has love for you.[6] 

During his stay in Makkah al-Mukarramah, after many people from India visited Hadhrat Haji sahib (ra) to initiate Bay’ah with him, he commented:

There is no difference between Molwi Rashid and me, what is the need for people to come here?[5] 

There were those among the disciples of Hadhrat Haji Imadadullah Muhajir Makki (ra) who differed with Hadhrat Maulana Rashid Ahmad Gangohi’s (ra) positions with regards to customary practices (bid’ah), which were prevalent in India at the time.  There were certain people who would at times tell Hadhrat Haji Sahib (ra) things to ruin Hadhrat Mawlana Gangohi’s (ra) position in his eyes. 

Some of these people wrote to Hadhrat Haji sahib (ra), complaining about Mawlana Rashid Ahmad Gangohi (ra), wrongly accusing him of kufr (disbelief). Hadhrat Haji sahib (ra) replied to all these letters in the form of an announcement, which was published and subsequently, by his instruction, distributed among his disciples and others.

Let it be announced on behalf of this lowly one that Molwi Rashid Ahmad [Gangohi] sahib is a god fearing, erudite and learned scholar. He is an example of the pious predecessors. He has combined both exoteric and esoteric sciences (Shari’ah and Tariqah).

He remains occupied, day and night, in pleasing Allah and his Messenger (peace be upon him). He is occupied in teaching the noble hadith. After Mawlana Muhammad Ishaq Muhaddith Dehlawi sahib, Molwi [Gangohi] sahib has continued the faydh  (spiritual blessings) of this type of religious knowledge. Molvi sahib is a unique personality in India. He has the ability to solve complex juristic problems. Every year, almost 50 people complete their hadith studies and acquire ijazah from him.

He has absorbed himself in the following the sunnah of the Messenger of Allah (peace be upon him) and immersed himself in the love of Allah and his Messenger (peace be upon him).

He is the manifestation of the [Quranic] verse: ” لا يخافون لومة لاءم” (Trans: And they do not fear the criticism of those who criticise).

He relies completely on Allah. He avoids bid’ah (innovation) completely. Propagating the sunnah is his profession, turning those with corrupt beliefs into those with correct beliefs is his occupation. His company is the greatest alchemy and elixir for Muslims. By sitting with him one is able to remember Allah. This is the sign of the men of Allah, [and therefore], his company should be valued.

This lowly one considers him a means of his salvation and I say clearly that whosoever speaks ill of Molwi sahib causes pain to my heart. I have two arms: one is the late Molwi Qasim sahib [Nanautwi] and the second is Molwi Rashid Ahmad sahib. They [Translator: Hadhrat Haji sahib is referring to people who attack Mawlana Rashid Ahmad Gangohi] have also set their eyes on the one who now remains [referring to Hadhrat Mawlana Gangohi, as Hadhrat Mawlana Qasim Nanautwi had passed away when Haji sahib made this announcement]. Do not say to me nor write to me any words of disrespect regarding Molwi sahib. I am deeply pained by such matters. It is a strange thing that you cause pain to my beloved and then consider yourself my friend. This can never be! Molwi sahib is a strict follower of the Hanafi Mathhab, Sufi by conduct and a Ba Khuda Wali Kamil (a godly, perfect saint). Meeting him should be valued[7] 

---

[1] Referring to the fact that Hadhrat Haji Sahib was their Murshid  (spiritual guide) and they were his disciples

[2] Kulliyat-e-Imdadiyyah (Dhiya’ al-Quloob), Darul Isha’at, Page72

[3] Naqsh-e-Dawam, Bayt al-Hikmat Deoband, Page 29 in a footnote concerning Maulana Rashid Ahmad Gangohi (Ref given: Dhiya’ al-Quloob)

The Urdu wording was slightly confusing and therefore the author has done his best in translating this sentence. If anyone can suggest a better translation please do so. The Urdu has been retained so that those who are able to read Urdu can appreciate the beauty of Hadhrat Haji Sahib’s quote.

[4] Ma’arif al-Akabir, Idara Islamiat, Page 394 (Ref given: Tadhkirat ar-Rashid, Vol 2, Page 320)

[5] Ma’arif al-Akabir, Idara Islamiat, Page 394 (Ref Given: Sawanih ‘Umri Hadhrat Maulana Qasim Sahib, Page 3)

[6] Akabir-e-Deoband Aur ‘Ishq-e-Rasul (sallallahu ‘alayhi wasallam), Maktabah Arsalan, Page 241

[7] Akabir-e-Deoband Aur ‘Ishq-e-Rasul (sallallahu ‘alayhi wasallam), Maktabah Arsalan, Page 242-243