Assalamu’alaykum

Regular readers of this blog will be aware that I have been posting excerpts from Hadhrat Maulana Muhammad Qari Tayyib’s (ra)  Maslak ‘Ulama-e-Deoband. At the end of the treatise, Hadhrat Qari sahib discusses the objectives of Darul ‘Uloom Deoband as envisaged by the founder, Hadhrat Maulana Qasim Nanautwi (ra). This section is particularly interesting because it paints a picture of Hadhrat Nanautwi’s (ra) objectives and the steps taken to put these into practise.

 I now intend to start posting from this section of the book as well. I hope it is of benefit to regular readers.

 Hadhrat Maulana Muhammad Qari Tayyib’s (ra) writes:

The starting point of the ‘Ulama of Deoband is Darul ‘Uloom Deoband. Through it’s teachings and mode of practise, this Maslak spread throughout India in an educational form and became known as the [Maslak of the] Ulama of Deoband. Therefore, it is necessary that we present the objectives of the Darul Uloom as envisaged by the venerable founder and his respected companions, so that not only the theoretical side but also the practical side of the institution be presented to all.

As far as the Maslak is concerned, if we place the history of the Darul Uloom in front of us, it will be apparent that the predecessors and founders were not merely claimants of the Maslak, but they were in fact, practical examples thereof. Especially, the venerated founder [Hadhrat Maulana Qasim Nanautwi] (ra), who was a physical embodiment of the theoretical and and practical aspects of the Maslak. It was as though if this Maslak was to be given a physical form, then it would have been Hadhrat [Maulana Qasim] Nanautwi (ra) himself, whose actions and speech were an embodiment of the Maslak. This is why, up till now, the various aspects of this Maslak were not in need of lengthy dialogue and advertising campaigns. The mere example of the elders spoke volumes and the entire objective of the Maslak was presented before the eyes of people. This physical demonstration of the ideologies of the Maslak made an impression on onlookers and it was thus implanted in their minds. [This was] just as the Sahabah radiyallahu anhum ajma’een were a physical form and example of the Prophet sallallahu ‘alayhi wasallam.

After the demise of these personalities. whatever trust was held in their hearts, was transmitted throughout the ages from bosom to bosom. Otherwise, due to the fact that this world is Aalam-e-Asbaab (place of cause and effect), if this system of transmission from the Prophet (sallallahu ‘alayhi wasallam) and the Companions (radiyallahu anhum ajma’een) had not been implemented, then there was a fear of this Way (of the Prophet sallallahu ‘alayhi wasallam and the Companions radiyallahu anhum ajma’een ) being destroyed.

This same system applied to to the origins of the Maslak of the ‘Ulama of Deoband, in that the founders were examples of this maslak and their effect was passed on to others, thereby procuring its existence. The transmission from the time of the Prophet sallallahu ‘alayhi wasallam remained constant upto the era of the founding of Darul Uloom Deoband. The founders of Darul Uloom had to ensure that just as they had received the Deen in an unadulterated form leading upto Prophet sallallahu ‘alayhi wasallam, they were dutibound in seeing that this same trust which was handed down to them was passed on, thereby granting perpetuality to the chain of transmission.

In order to acheive this, they implemented the following … (1)

To be continued …

 Some of the objectives [in a concise form] as understood by myself are as follows:

  1. To spread the teachings of the Qur’an, Sunnah and other branches of Deen together with establishing Madaaris and Makaatib (Islamic seminaries and schools) to further achieve this goal.
  2. Spiritual reformation and Purification of the soul.
  3. To protect and establish the personal and social interest of Muslims
  4. To establish and keep alive the the spirit of self-defence and Jihad
  5. To rectify and reform Society
  6. To combine the concern for reformation with ‘Amal (practise.)
  7. To spread Islam and it’s teachings to foreign people and nations
  8. To fill the vacuum of writing and authoring according to the need and necessity of the hour.
  9. To render assistance to [other] nations and people to keep alive Islamic brotherhood and  for the preservation of an Islamic state.

Hadhrat Qari sahib (ra) has explained these objectives and the manner in which they were implemented. I will post these in the future, Insha’allah.

(1) Maslak ‘Ulama-e-Deoband, Pages 66-68. Based on the translation by Mufti Afzal Hoosen Elias

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