Friday 12/03/2004
Biography of Muhammad Anwar Shah Kashmiri
2.1 FAMILY BACKGROUND
Anwar Shah Kashmiri's (hereinafter referred to as Shah Sahib) forefathers migrated to India from Baghdad (`Iraq) some two hundred and fifty years ago. They travelled through different regions in India before they finally chose to settle in Kashmir. Shah Sahib's great grandfather, Shaykh Mas`ud Narwar, was a saintly figure in Narwara, a suburb of Sri Nagar, capital of Kashmir. He was a master tradesman and was called malik al-tujjar (king of tradesmen). In 1568, his grandfather took bay`ah (allegiance) in the Naqshband order on the hands of Shah Kirman Abu al-Fiya who was known as ra's al-awliy ' (head of the saints).
Shah Sahib's genealogy can be traced back to al-Imam al-Akbar Abu Hanifah. This genealogy is mentioned in Shah Sahib's two works, namely, Nayl al-Farqadayn and Kashf al-Satr.
Shah Sahib's father, Shaykh Mu`aam ibn shah `Abd al-Karim ibn Shah `Abd al-Khaliq ibn Shah Muhammad Akbar ibn `Arif ibn Shah Haydar ibn Shah `Ali ibn Shaykh `Abd Allah ibn Shaykh Mas`ud Narwa al-Kashmiri, was born in the district of Muaffar Nagar, in a place called Kirnaw. He too was of a saintly nature and was the follower of the Suhraward silsilah (a order). Many inhabitants of Kashmir are known of have benefited spiritually from Shah Sahib's father who passed away at the ripe age of 115 and is buried in Wirnu, Kashmir.
2.2 BIRTH AND EDUCATION
Shah Sahib was born in the beautiful valleys of Kashmir on 27 Shawwal 1292/26 November 1875 in a village called Dudwan which is near Kapwara in the valley of Lawlab. His parents were practising Muslims and thus he grew up in a religious environment. At the tender age of five, his father taught him the recitation of the Holy Qur'aan and at the age of seven he instructed him in Fars (Persian language).
After completing his Farsi studies, he studied Arabic grammar, fiqh (Islamic Jurisprudence) and usul al-fiqh (Principles of Islamic Jurisprudence) under Mawlana Ghulam Muammad Rasunipura. Shah Sahib was so motivated in his intellectual pursuits that within two years he completed his studies in these subjects.
It was during this early period of his life that his unusual talent and memory were manifested. For example, his father stated that while his son was studying Mukhtasar al-Qudur (an abridged version of ahanaf manual on Islamic Jurisprudence), he would ask such fiqh-related questions that necessitated his consulting other voluminous books on Islamic Jurisprudence before he could finally find the appropriate answers to son's questions.
In 1887, after completing his primary Islamic education in Kashmir, Shah Sahib travelled to Hazarah in quest of higher Islamic learning. Since he was only 13 at that time, his physical separation from his parents were extremely hard upon them.
Hazarah was then considered to be the centre for higher Islamic education. It was here that some prominent Islamic scholars conducted classes in the different branches of learning which were related to the Holy Qur'an and Sunnah (Traditions of the Prophet Muammad - s.a.w.s.). Shah Sahib studied in that district for a period of three years, but his great thirst for knowledge could not be fulfilled here. Thus, once he learnt from some of his teachers about the Dar al-`Ulum in Deoband, U.P., India, he decided to further his studies there.
In 1889, he arrived in Deoband. During the early years of the establishment of the Dar al-`Ulum in Deoband, there were no boarding and lodging facilities for the students. Shah Sahib had no acquaintance in the city of Deoband and thus he had no other option but to reside temporarily in Masjid Qaa, a mosque near the Dar al-`Ulum. While staying at the mosque, he lead the salaah (the daily five compulsory prayers), cleaned this place of worship and looked after its general affairs. It was while residing at the mosque that one of the trustees of the mosque, namely, Qari Amad Husayn, introduced him to Mawlana Mamood Hasan. This is how he became the student of this renown Muslim scholar who had pursued his education under the guidance of two notable scholars, namely, Mawlana Qasim Nanawtwi and Mawlana Rashid Ahmad Gangohi. Mawlana Mamood Hasan completed his studies at Deoband in 1873 and joined the staff at the Dar al-`Ulum in Deoband. In all he spent 40 years at this institution where he played an important role in its teaching programme as well as in its administrative affairs. He passed away in Delhi in 1919 and lies buried in Deoband.
Besides studying under Mawlana Mamood Hasan, Shah Sahib also studied under Mawlana Khalil Ahmad Saharanpuri, Mawlana Ishaq Amratsar and Mawlana Ghulam Rasool. It was only in 1894 that he was exposed to the classical works of Hadith literature like Al-Jami` al-a of Imam al-Bukhari, and al-Jami` al-Tirmidhi, and Tafsir (exegeses) works like al-Jalalayn and other important literary works in other branches of Islamic knowledge.
After his formal education at Deoband, Shah Sahib moved to Ganghohi where he continued his studies in Hadith. It was here that he received spiritual guidance from Mawlana Rashid Ahmad Ganghohi. In all, Shah Sahib spent ten years of his life acquiring knowledge in Islamic sciences.
2.3 TEACHING CAREER
Shah Sahib taught Islamic sciences at Madrasah Aminiyah founded in 1897 and named after its founder Mawlana Amin al-Din, a close friend of his. This institution was located at the Sunahr Masjid, Delhi. Mawlana Amin al-Din was its first principal and Shah Sahib was its first adr al-mudarrisin (head of the teachers).
In 1901, his mother passed away and Shah Sahib returned to Kashmir and seeing the pathetic conditions and plight of the Muslims in Kashmir, he decided to serve the Muslims of his birth place. He taught at Madrasah Fay`m in Bara Mawla, for three years. It was in 1905 that he, for the first time, travelled abroad with a large group of Muslims for the purpose of performing the Hajj (Pilgrimage to Makkah).
During this sojourn in the holy cities i.e. Makkah and Madinah, he visited the libraries and the various institutions of Islamic learning and met some notable scholars like `Allamah Shaykh Hasan Tarablis.
It was in 1908 that Shah Sahib decided to migrate from Kashmir to the holy city of Madinah. However, before undertaking this journey, he thought it to be appropriate to visit his teacher, Mawlana Mamood Hasan in Deoband. Mawlana Mamood Hasan did not encourage him to migrate to Madinah and insisted that Shah Sahib should rather settle in Deoband and take up a lecturing post at the Dar al-`Ulum. Shah Sahib finally, out of respect for his teacher, reluctantly accepted the post. During his first year as a teacher at the Dar al-`Ulum, he was assigned with the task of teach the three Authentic Collections of Hadith, namely, Al-Jami` al-Hadith of Imam Muslim, Sunan al-Nasai', and Sunan ibn Majah.
Within a few months after Shah Sahib began teaching at the Dar al-`Ulum in Deoband, his teacher, Mawlana Mamood Hasan became more involved in politics and this took its toll on the Mawlana who was forced to migrate to Madinah. The teachers felt that during the absence of Mawlana Mamood Hasan, Shah Sahib should be given the added responsibility of teaching Al-Jami` al-Hadith of Imam al-Bukhari and Al-Jami` Imam al-Tirmidhi. This gave Shah Sahib an ideal opportunity to effect a change in the methodology of teaching the science of Hadith. His innovative method attracted a large number of students from all parts of India. He was then accredited as Shaykh al-Hadith. It was in that same year (1908) that Shah Sahib got married. His wife was belonged to a respectable family in Ganghoh.
During the eighteen years that he spent teaching at Deoband, he was instrumental in producing some prominent scholars in the field of Hadith. Some 2 000 students qualified under him. Some of them are: Mawlana `Abd al-Qadir Raipur, Mufti Muammad Shafi` Uthmani, Mawlana Manazir Asan Jilan, Mawlana Idris Khandelwi, Mawlan Badr al-`Alam, Mawlana Yusuf Binori, Mufti `Atiq al-Rahman, Mawlana Mansur Nu`man, and Qari Tayyib.
While engaged in teaching, Shah Sahib also devoted his time propagating Islam. He was thus noted for giving public lectures on Islam within India and also produced some literary works in defence of Islam. His involvement in the Qadiyani issue will be discussed at a later stage in this dissertation.
In 1927 a problem arose in the management of Dar al-`Ul m of Deoband and this caused Shah Sahib and some of the other prominent teachers like `Allamah Shabbir Amad Uthmani, Mawlana Badr-i-`Alam, and Mawlana Siraj Amad and Mawlana if al-Raman to leave Deoband and to settle in Dhabel, Gujerat, India.
Mawlana Muhammad ibn Musa Mia Afriqi was instrumental in convincing Shah Sahib to take up a teaching post at the Islamic Institution in Dhabel. Henceforth, students started to flock from all parts of the world to Dhabel and within a short period, Dhabel became a famous Dar al-Ulum. When Shah Sahib came to Dhabel, he observed that Muslims in the Gujerat were engaged in some practices that were not in conformomity with the Islamic concept of tawhid (Oneness of Allah). Thus, he spent his spare time teaching the lay Muslims and enlightened them on the sunnah of the Prophet (s.a.w.s.).
2.4 HIS DEMISE
It was in Dhabel where Shah Sahib had spent five years teaching that he became very ill. He took leave of absence to return to his old home in Deoband, where a handful of doctors attended to his medical condition. Notable among them were Hakim Nabina ib (a blind physician) and Hakim Muammad Amad and Dr. Anwar.
After the `asr Salaah on Sunday 2nd Safar 1352/27 May 1933, Qari Tayyib and a group of students visited the ailing Shah Sahib at his home. The students were eager to learn from him and although they noticed that he was very sick, they nevertheless posed a number of questions to him on many an issue. Shah Sahib obliged and responded to their questions satisfactorily. On that same night, his condition worsened and breathed his last at midnight.
News of Shah Sahib death spread like wild fire throughout India. The following morning Mawlana `Abd al-Aad, a teacher at the Dar al-`Ulum of Deoband and Mufti Muammad Sharif gave him the ceremonial bath (ghusl) and after the Zuhr salah his janazah (funeral) prayer was performed by Mawlana Asghar Husayn.
Shah Sahib lies buried in an orchad which belonged to his wife in the outskirts of Deoband, close to the `Eid Ghah (the place where Muslims congregate to perform the festival prayers). It was Shah Sahib’s wish that he be buried at that particular place because it was there that he often came to eat the fruits from the orchard.
This particular orchard was purchased by Shah Sahib's wife on the morning of his demise. She sold some of her valuables in order to fulfil the dying wish of her husband. A room exists near his tomb and it was rumoured that he used to study in it while he was a student at Deoband. However, this is not authentic. Mawlana Muhammad Mia of South Africa who was one of his close students and associates financed the building of that room after the passing away of Shah Sahib. The purpose for constructing that room was to house the caretaker of the new graveyard. Today, several other members of Shah Sahib's family lay buried in this graveyard.
It is also alleged that he was buried in that particular place and not in the Qasim graveyard where the other `ulama of Deoband are buried because of his differences with them. This view is not tenable in view of the fact that he requested that he be buried at this place because when he was alive he used to enjoy eating the fruits of this orchard.
The following day following his demise, all major newspapers carried articles in which condolences were expressed to the Muslim world for the loss of this great scholar.
2.5 Eulogies
Upon Shah Sahib's demise, `Allamah Muammad Iqbal said, "Muslims have not seen the like of this great scholar during the last five hundred years."
Mawlana Shabbir Amad `Uthman said, "Not only have the students been deprived of a great teacher but the learned ones too have lost a great guide."
Mawlana Husayn Amad Madani was asked to speak at a gathering after his death and he could not compose himself and broke down in tears and was unable to speak. The only words that he could utter were, "the `Ulama and students have become orphans today."
Poems composed in Shah Sahib's praise and the many messages of condolences received after his demise have been recorded in the work entitled Naqsh-i-Dawam, written by his son, Mawlana Anwar Shah.
2.6 His Children
Shah Sahib had five children, three boys and two girls. The eldest daughter died at the the age of twenty five in Bijnor where she was married. His eldest son Mawlana Azhar Shah is the editor of the periodical Dar al-`Ulum of Deoband. His second daughter is married to Mawlana Amad Ri of Bijnor who is the author of Anwar al-Bir (a commentary on a al-Bukhari). His second son passed away at a young age and his youngest son is Mawlana Anwar Shah who lectures at the Dar al-`Ulum of Deoband and is the author of many books.
2.7 His Character
Shah Sahib was of medium height and strong built. He had a thick beard which covered his entire face. His forehead was broad and on the whole, he had pleasant features.
He was utterly simple in his manners and honest in his dealings. Eloquent in speech, he truly was and he had a warm personality which was a source of inspiration for everyone who came into contact with him. People from all walks of life loved and respected him.
Shah Sahib possessed many good qualities. Throughtout his life, he tried to uphold the teachings of the Prophet Muammad (s.a.w.s.). Mawlana Qari Muammad Tayyib noted that practical application of many of the sunnah of the Prophet (s.a.w.s.) could only be understood after observing Shah Sahib putting them into practice.
For many years, he was paid for his teaching services at the Dar al-`Ulum in Deoband in the form of receiving two meals from the principal's house. Never did he once complain about the food, nor did he ever request any special meal. He led a very pious and humble life.
He held the rich and the poor on equal footing. He refused to accept any position of leadership. Although Shah Sahib possessed so much knowledge, he was devoid of any streak of pride. Everyone could meet him without having to make prior appointment.
Shah Sahib was endowed with a special gift of communicative power and the aptitude to illustrate his stance on any particular issue. His contemporaries, therefore, often turned to him for guidance in resolving some important religious problems that they encountered. While it is true that an individual's fame rests upon one's good deeds and noble qualities, Shah Sahib's fame rests primarily upon his dedication to knowledge and his literary works. He has left his name embossed on the pages of history like many other classical Muslim scholars, some of whom were Imam al-Razi, ibn al-`Arab, Imam al-Bukhari, and Shah Wali Allah.
Shah Sahib showed reverence and respect for religious literature. From the very tender age of seven, he did not touched them without first performing the wudhu (ablution).
He had profound reverence for all his teachers. He often said that he considered himself a slave of that person who taught him something, even if it was only one word.
2.8 Views of Scholars
Mawlana A`tiq al-Allah Shah Bukhari was asked how he could best describe Shah Sahib and he replied that the caravan of the Companions (r.a.) of the Prophet (s.a.w.s.) was passing by and Shah Sahib was left behind. Thus indicating that Shah Sahib possessed their qualities.
Mawlana Amad Ri of Bijnor who spent sixteen years with Shah Sahib and is his son-in law acknowledges that Mawlana Shabbir Amad `Uthman was the one who benefitted the most from Shah Sahib's knowledge. According to him, the tafsir (exegesis of the Holy Qur'an) written by `Uthman is replete with Shah Sahib's opinions.
Mawlana Ashraf `Ali Thanwi remarked that after having listened to a discourse of Shah Sahib he had no doubt that books could be compiled on every sentence that was uttered by Shah Sahib. Although Mawlana Thanwi was Shah Sahib's senior, he would attend Shah Sahib's lectures, whenever he came to Deoband. Mawlana Thanwi was so moved by the personality of Shah Sahib that he once mentioned that by virtue of the fact that Shah Sahib was a Muslim it was ample proof that Islam is a true religion.
Whenever Shah Sahib's teacher, Mawlana Mamood Hasan, noticed Shah Sahib sitting in his gathering he would make him sit near him and have all the questions directed to Shah Sahib or, on the other hand, he would request that his answers be verified by this particular student of his.
Mawlana Shah `Abd al-Qadir Raipuri, says that he studied a few days under Shah Sahib and he found him to an 'aayat i.e. `a sign of Allah'.4
Mawlan Husayn `Ali Naqshbandi, who was a student of Mawlana Ganghohi, was of the opinion that if anyone wanted to specialise in Hadith then that person would have to study under Shah Sahib.
`Allamah Rashid Ri al-Masr of Egypt was invited to the Dar al-`Ulum of Deoband while he was visiting Lucknow in 1913. He complied to the invitation and after spending a few days in Deoband he returned to Cairo and wrote in his periodical al-Manar that he had never before met a greater scholar in Hadith than Shah Sahib.
`Allamah Muaddith `Al Hanbal al-Masr, was considered to be the fi (memoriser) of the a ayn during his time. While he was visiting Deoband, he sat in the lectures that were being given by Shah Sahib on a al-Bukhari. During the course of the lectures he questioned Shah Sahib on many issues. Shah Sahib promptly answered his questions in the Arabic language. After the lesson was over, he remarked that he had travelled widely throughout the Arab world and in Egypt and he himself had taught Hadith al-Bukhari for ten years but he had not met such a great scholar of Hadith as Shah Sahib. He further said that he tried in many ways to test the knowledge of Shah Sahib by asking him some difficult questions but was amazed by Shah Sahib's wealth of knowledge.
Once `Allamah Shabbir Amad `Uthman said that if someone were to ask him if he had seen `Allamah Taqi` al-Din ibn Daqiq al-Din or if he had seen ibn Hajar al-'Asqalani then he would reply in the affirmative because his having seen Shah Sahib was the same as having seen these two personaltities.
`Allamah Sayyid Sulayman Nadwi was full of praise for Shah Sahib. He mentioned that Shah Sahib was highly educated, had great insight, a powerful memory, was a Hafidh of Hadith, very pious and that Shah Sahib continued to preach Hadith until his passing away.
Mawlana Husayn Amad Madani said that he had met many great scholars in India and in the Arab World, including Iraq and Syria, and had lengthy intellectual discussions with them, but he was not quite impressed with their line of argument while answering many of his questions. However, he remarked, that Shah Sahib outshone all of them.
Mufti Kifayat Allah mentioned that he was not sure whether he would ever meet any scholar who would be a match to Shah Sahib.
Mawlana Sayyid Asghar Husayn said that while trying to solve a juridical problem, he would first consult the authoritative works in the libraries and it was only after his failing to find an appropriate answer, would he then seek guidance from Shah Sahib.
Moreover, Mawlana Sayyid Asghar Husayn would add that if Shah Sahib were to tell him that he would not be able to find an answer to his particular question in any source work, then Shah Sahib who was an avid reader was always correct.
`Allamah Kawthar of Cairo, Egypt, read and studied some articles written by Shah Sahib. When Shah Sahib visited Egypt, `Allamah Kawthar met him and conceded to the fact that he thought that Shah Sahib was the most qualified scholar in deducing the laws of Islamic Jurisprudence from Hadith and that Shah Sahib ranked second only to Hammam ibn Munabbih, the author of Fath al-Qadir.
Mawlana Khalil Amad Saharanpuri, while compiling his famous Bazal al-Majhud (a commentary on Sunan Abu Da'ud), sought the advice of Shah Sahib. Likewise, `Allamah Nimw compiled his famous 'Athar al-Sunan under the guidance of Shah Sahib.
The renown poet `Allamah Muhammad Iqbal, derived immense spiritual and intellectual benefit through his association with Shah Sahib. When Shah Sahib finally decided to leave Deoband, he tried to persuade him to migrate to Lahore.
5.1 SHAH SAHIB'S SCHOLARSHIP
Shah Sahib had profound knowledge of Islam and specialised in various fields of Islamic Studies. He was an authority on the Qur'an and Hadith and mastered the Arabic language. He visited most of the libraries in India and in the Arab world in order to acquaint himself with the available Islamic literature. It is mentioned that once he remarked that he had read all the Arabic literature that had been produced in Egypt and was available in the libraries. Furthermore, he also stated that he found nothing stimulating and original in the newly published works.
Shah Sahib was an avid reader and his reading speed was far above average in that he would daily scan through two hundred pages of Musnad Amad ibn Hanbal. While teaching, Shah Sahib would qoute the Hadith from this work without having to open it. He also managed to read the entire Fath al-Qadir (a commmentary on the Hidayah, a legal manual of the Hanafi School of Islamic Jurisprudence) in twenty days, and did not need to physically consult this work whenever he was asked to shed light on the various issues that were discussed in it.
Shah Sahib was acclaimed as a great Muslim scholar even while he was alive.
Mawlana Habib al-Raman `Uthman used to refer to Shah Sahib as a mobile library.
Many of the `ulama included Shah Sahib's views in their literary works. For example, Mawlana Shabbir Amad `Uthmani has in his two works, namely, Fath al-Mulim (a commentary on a Muslim) and Fawa`id al-Qur'aan (an exegesis of the Holy Qur'aan) made mention of Shah Sahib's opinions on several matters.
Mawlana Yusuf Binnori ranked Shah Sahib among the classical scholars like Imaam al-Ghazali, Ibn Hajar, Ibn Taymiyah, and Imaam al-Razi.
Shah Sahib spent his entire life in the service of Islamic education and his service in this domain was fully acknowledged. In his teachings and writings he tried to dispel the misconceptions that people had about Islam. His primary objective was to unify Muslims and to inspire them with a sense of discipline.
5.2 HIS WRITINGS
In the Indian Subcontinent where Shah Sahib was born and bred, the general conditions were appalling. Political instability prevailed and a state of insecurity was rife. People did not enjoy peace of mind and safety of life.
Muslim disunity existed as a result of lack of true Muslim leadership. Consequently, they suffered much at the hands of the Sikhs, Hindus and British.
Thus, Shah Sahib resolved to dedicate his entire life in the service of his religion. Through his writings, he managed to clarify certain issues which kept on puzzling many a Muslim scholar, and he also touched upon specific topics so as to steer Muslims safely through the religious controversies that prevailed. His literary contributions brought about far reaching consequences and left a deep impression upon Muslims.
Most of his literary works were published under the auspices of Majlis-i-`Ilm. This educational academy was established by Mawlana Ibn Musa Mia in Delhi in 1929. Its primary objective was to gather all of Shah Sahib's manuscripts and to publish and distribute them for wider readership. Mawlana Amad Bijnur and Mawlana Yusuf Binuri served this academy until it was finally transferred to Karachi in 1946.
Shah Sahib's literary works covered a wide range of subjects pertaining to the Qur'aan, `Aqaa'id (Fundamental Beliefs), Metaphysics, Islamic Jurisprudence and Zoology, Poetry and Politics. His works under these broad headings are hereunder discussed:
I. THE QUR'AAN
5.2.1 Mushkilat al-Qur'aan (Difficulties Found in the Qur'aan)
Shah Sahib would, on a daily basis, spend hours studying the Holy Qur'aan. However, despite possessing a remarkable memory, Shah Sahib did not memorize the Holy Qur'aan. A plausible reason for this is that whenever he engaged himself in the recitation of the Holy Qur'aan he would become so engrossed in its rhetorics, style and meanings and which caused him to ponder and reflect upon a single verse at a time.
In his Mushkilat al-Qur'aan, Shah Sahib interprets those verses of the Holy Qur'aan which are considered to be difficult to understand. Thus, while analysing these verses, he would begin by discussing the opinions of some notable mufassirin (exegetists) and thereafter touched upon the views of other scholars before giving his own opinion. Shah Sahib was of the view that the exegesis of the Holy Qur'aan should be made in the light of the causes (asbab al-nuzul) of the revelation of its verses.
The special feature of this work is that the author has also discussed 190 verses, which in his opinion, needed to be further clarified. He made full use of Arabic, Urdu and the Persian languages throughout the book.
Mushkilat al-Qur'aan was re-arranged and published after his demise by Majlis-i-Ilm, Dhabel. In this particular edition, Mawlana Amad Bijnuru has, in the footnotes, listed the entire sources which Shah Sahib had made reference to.
This 228-page book was re-published by one of Shah Sahib's renowned students, namely Mawlana Yusuf Binuri with a 48-page introduction. In his introduction, Mawlana Yusuf Binuri touches briefly upon Shah Sahib's life and his involvement in the study of the Holy Qur'aan. This book was also published by Majlis al-Ilm , Delhi, by Jamal Press (1937).2
It seems that there was another copy of the same book printed in Maligo (a village in Surat, India) by Majlis-i-Ilm (1937). In this edition, both the introductions of Binuri and Bijnuru have been included. The writer of this dissertation has not had access to this particular edition but reference to it can be found in the journal, al-Khayr (July 1993).
II. METAPHYSICS
5.2.2 Darb al-Khatim `ala udath al-`alam (Final Decision on the Creation of the Universe)
This work is a philosophical discussion on the existence of God. Shah Sahib wrote this work in 1926 while he was teaching in Dhabel in order to refute the atheistic stance of Lenist's and Marxist's ideologies that were influencing Muslim youth and students at secular institutions. This work was written in the Arabic in poetry form, consisting of 400 stanzas.
In its introduction, Shah Sahib mentions that he would make use of modern scientific and old philosophical arguments in order to prove his case and he further states that he had read a number of books on the subject discussed in his work, especially the acclaimed al-Zawrah of Jalal Dawwan , but found them all to be inconclusive. He felt that his contribution would be unique. Darb al-Khatim `al udath al-`Alam was published by Majlis-i-`Ilm , Karachi (1962).
5.2.2.1 Mirqat al-Tarim li uduth al-`Alam (Proofs Leading to the Creation of the Universe)
Like the previous work, this work is a further elaboration on the creation of the universe. This 62-page work was written in 1932 while Shah Sahib was teaching in Dhabel and was published by Majlis-i-Ilmi in that same year. In 1938, Mawlana Yusuf Binuri presented a copy of this book to Shaykh Mutaf abr , an Egyptian philosopher, who expressed his admiration at Shah Sahib's profound philosophical insight.
III. AL-`AQAA'ID (FUNDAMENTAL BELIEFS)
5.2.3 Sahm al-Ghayb i Kab Ahl al-Rayb (Enlightening the Sceptics About the Unseen)
Shah Sahib had been fervently appealing to his co-religionists to live in peace and harmony with each other and to keep away from all forms of hatred. He felt deeply grieved whenever he heard that Muslim scholars were fighting and arguing on religious matters, because he was of the view that the fundamentals of religion had already been clearly laid down, practised and explained.
Shah Sahib undertook to write this 66-page book while he was teaching at Madrasat-i-Aminiyah. He was then 22 years old. In this work, he attempted to explain the thoughts and beliefs of Mawlana Qasim Nanotwi and Mawlana Khalil Amad Saharanpuri. It was published by Majlis-i-`Ilm , Karachi (1932).
5.2.3 Ikfar al-Mulidin (Denouncing the Apostates)
Shah Sahib was concerned about the influence that materialism was having on the Muslims in India and he thus felt that it was imperative for him to write on the basic fundamental beliefs (`aqaa'id) of one who claims to be a Muslim. In his Ikfar al-Mulidin, Shah Sahib touches upon those acts and beliefs which could result in one's exclusion from the fold of Islam. This book was written in 1924. In its introduction, Shah Sahib mentions that he hoped that this work would serve as guidance to the correct beliefs and that it would equally assist his students to lead a meaningful life.
This 132-page book was published by Majlis-i-Ilm , Delhi (1960). It was translated from Arabic into Urdu by one of Shah Sahib's noted students, namely, Mawlana Muammad Idris Mirth and re-published in Karachi (1967).
5.2.3.1 Kitab f al-Dhaba`an Qurrat al-'Aynayn (The Book In Defence of the Delight of the Eyes)
The Shi`a sect came into existence during the early stages of the Islamic era and the 'Ithna `Ashara sect was formulated in the beginning of the 4th century Hijri. One of their beliefs is that arat `Ali (r.a.) is superior than all other sahabah (Companions (r.a.) of the Prophet - s.a.w.s.) and that he was cheated out of being the first khalifah (Caliph of Islam). It, therefore, became common practice among the Shi`ites to degrade the Companions (r.a.), especially, the first three Pious Caliphs.
Followers of Shi`ism were and are still found in the Indian Subcontinent. In order to educate his students and Muslims in general on the issue of Shi`ism, Shah Sahib, in his Kitab f al-Dhaba`an Qurrat al-'Aynayn discusses the virtues of the three most illustrious Companions (r.a.), namely, Hadrat Abu Bakr, Hadrat `Umar and Hadrat `Uthmaan (r.a.). In order to lend support to his claim, Shah Sahib quotes extensively from the Hadith of the Prophet (s.a.w.s.) and from the reports of other Companions (r.a.). This book was written in Persian while Shah Sahib was teaching in Delhi.
5.2.3.2 `Aqadat al-Islam fi ayat `Eesa (Islamic Belief on the Life of Jesus)
The 1857 struggle for independence was supressed and the British launched a vigorous campaign to spread their culture and Islam was regarded to be the greatest threat. The British therefore, went out of their way to support Mirza Ghulam Amad Qadiyani to create a rift among Muslims. Born a Muslim, Mirza Ghulam Amad studied Islam and Comparative Religion. Later on, he began, through his teachings, to erode the very foundation of Islamic belief by preaching that divine revelation had not ceased and that he too had been a recipient of this phenomenon. He began his movement by first claiming to be a mujaddid (religious reformer). In 1891 he went further and claimed that he was the Promised Messiah and in 1902 he went to the extent of claiming to be the best and most perfect Prophet. His British masters assisted him in promoting his teachings. In order to curtail this heresy, Ulama throughout India launched a concerted campaign to refute and denounce this un-Islamic sect, both in their speeches and writings.
In 1924 when Mirza Ghulam Amad claimed to be the Promised Messiah, Shah Sahib undertook to write `Aqidat al-Islam fi hayat `Eesa in Arabic. In this work, Shah Sahib refutes Mirza Ghulam Amad's claim and since this imposter also held the view that Hadrat `Isa (Jesus - a.s.) died a natural death and is buried in Srinigar, occupied Kashmir, Shah Sahib found it relevant to also discuss in the same work the second advent of Hadrat `Isa (r.a.) before the Day of Judgement. This work was also entitled ayat al-Masih bi Matan al-Qur'aan wa al-Hadith al-asah (The life of the the Messiah in the light of the Qur’aan and Authentic Traditions). Mawlana Yusuf Binur wrote a 32-page forward to this 340-page book and re-published it in Karachi (1960).
5.2.3.3 Taiyat al-Islam fi hayat `Isa (Salutations of Islam on the Life of Jesus)
Shah Sahib wrote Taiyat al-Islam fi hayat `Isa while he was teaching at Dhabel (1932). This 150-page work, like the previous one, deals with the same subject matter of the Prophet Jesus (a.s.), but contains additional information and arguments.
In its introduction, Shah Sahib justifies writing this work and states that in the previous book on the same subject, he had omitted to discuss some important issues and that the ummah needed to be further warned about the kufr (blashphemous) beliefs of Mirza Ghulam Amad Qadiyani. Majlis al-Ilm, Karachi, published this work along with `Aqidat al-Islam fi hayat `Isa in one volume.
5.2.3.4 Al-Tasr `bi m Tawatur fi Nuzul al-Masih (Explanation of the Traditions which Discuss the Return of the Messiah)
In this work, Shah Sahib quotes seventy authentic Hadith which have direct import on Hadrat `Isa (a.s.) and his return to this earth. He also quotes the opinions of the sahabah (r.a.) on this issue. This work was first published in Beirut with two forwards one by `Abd al-Fattah Abu al-Ghuddah and the other by Mufti Muammad Shafi`. Its second edition was published by Jam`iyat Taaffu Khatm-i-Nubuwat in Multan, Pakistan and the date is not mentioned. The only other book written on this very topic is by Qazi al-Shawkani, the author of Nayl al-Awtar.
5.2.3.5 Khatm al-Nabiyin (Finality of Prophethood)
The Qadiyani faith and the propagation of its teachings in Kashmir during the early part of the 20th century pained Shah Sahib and he chose to write this work in the Persian language and it was his wish to dedicate it to the people of Kashmir. Khatm al-Nabiyin deals with the whole concept of the finality of Prophethood as viewed by Islam and also touches upon the qualities of the Prophets (a.s.) of God in general.
Some of Shah Sahib's students, such as Mawlana `Aziz al-aq Bihari, Mawlana Manazir Isan Ghaylan and Hakim `Aziz al-Raman, attempted to translate this manuscript into the Urdu language but none of them were able to accomplish this task.
This 304-page book in Persian was finally published two years after the demise of Shah Sahib by Majlis-i-`Ilm, Karachi. Its Urdu translation by Mawlana Yusuf Ludhyanwi was also included in the same publication. Mawlana `Atiq al-Raim `Uthman and Mawlana Yusuf Binuri wrote its foreword.
5.2.3.6 Da`wat if al-iman (Invitation Towards the Preservation of Faith)
Three days before Shah Sahib's demise, Imdad-i-Islam organised an Islamic conference at the Jami` Masjid, Deoband. The proceedings began after the Friday Congretional Prayer. Shah Sahib was asked to present a paper on the threat of Qadiyanism, but could not could not physically attend it due to ill health. He, therefore, requested that his Urdu paper entitled Da`wat if al-iman be read out to the participants.
In it, Shah Sahib discusses certain strategies that could be used to effectively counteract the spread of this new un-Islamic sect. The paper also touched upon a number of topics such as what constitutes correct beliefs, the concept of iman (faith) and khatm al-nubuwwah (finality of Prophethood) etc. Imdad-i-Islam Anjuman published the manuscript after Shah Sahib's demise throught Madinah Press, Bijnor.
IV. AL-FIQH (ISLAMIC JURISPRUDENCE)
In so far as his legal writings are concerned, it ought to be mentioned here that Shah Sahib was very impressed with the works Imam Muammad bin al-asan al-Shayban such as the Muwaa', al-Athar and al-Hujjah. However, although Shah Sahib was a scholar expounding and researching the Hanaf School of Islamic Jurisprudence, he equally read the major works of every other juridical school. He had great regard and respect for Imam al-Shafi` and he was of the view that no one could be qualified as a mufti (i.e. one who pronounces legal verdicts) unless and until that person had also studied Ibn Nujaym's al-Bahr al-Ra'iq.
5.2.4. Fal al-Khiab (Final Decision)
Fal al-Khiab is the first book written by Shah Sahib on the law pertaining to the recitation of the muqtad (one who follows the imam in the congretional prayer) of Surat al-Fatiah. This 106-page work was completed in two days while Shah Sahib was teaching in Deoband and was published for the first in 1918. In this work he collated all the Ahadith which of relevance to the issue in question.
In its introduction Shah Sahib states that the Hadith of Muammad ibn Ishaq which pertains to the issue of reciting Surat al-Fatihah behind the Imam in the congretional prayers needed greater clarity and that this was the aim of this particular work. He further discusses at length the other Ahadith which concern this ruling. In its conclusion mention is made that the aim in writing this book was in no way meant to refute the ruling of any particular School of Islamic Jurisprudence, but rather just to expound upon the Hanaf opinion.
5.2.4.2 Khatimat al-Khiab fi Fatiat al-Kitab (Conclussive discussion on the opening verses of the Quran)
This is Shah Sahib's second work on the above subject. It was written in the Persian language and published in Deoband with a forward by one of his prominent teachers, namely, Mawlana Mamood al-Hasan.
5.2.4.1 Al-Nur al-Fai `ala Nam al-Far'idh (Enlightenment on the Sequence of the Laws of Inheretance)
This work which is also in the Persian language deals with the intricasies of Islamic inheritance. Its unique feature is that it consists of a simplified version of the laws of Islamic inheritance written in a poetic form consisting of 192 stanzas. He chose to write it in poetry form so as to make it easy for the students to memorize these laws. One of Shah Sahib's students, namely Mawlana Fakhr al-Din Amad Murabadi published this work in Murabad (1936).
5.2.4.3 Nayl al-Firqadayn fi Ma'alah Raf` al-Yadayn (Clarity on the Ruling of Lifting of the Hands)
The ruling pertaining to the lifting of both hands at the time of going into ruku` (the bowing position in Salah) and sujud (prostration) has been a matter of contention from the very early stages of Islam.
In this work Shah Sahib explains all the Ahadith which are apparently for and against such a practice and concludes by pointing out that the Hanafi view ought to be upheld in this regard i.e. that the hands should be raised only once at the time of the commencement of the salah and that would be in conformity with the sunnah of the Prophet (s.a.w.s.)
Shah Sahib wrote this 145-page book in Arabic while he was teaching in Deoband. In its introduction he states that his intention for writing this book was not to prove that lifting of the hands in salah is correct or incorrect, since there were Ahadith that justify both such practices. However, in this work, he made an attempt to elaborate upon the preferred opinion on this matter.
5.2.4.5 Bas al-Yadayn (Spreading of the Hands)
This is work contains additional research on the ruling pertaining to the lifting of one's hands while in salah. This 63-page work was in Arabic and can be said to be a supplement to the previous work on the same specific ruling.
5.2.4.6 Kashf al-Satr `an salat al-Witr (Revealing the Secrects of salat al-Witr)
This work deals with all the stipulations which pertain to the witr salah. How it ought to be performed, how many raka`t it consists of, etc. In this 100-page work, Shah sahib refutes the opinions of Muslims jurists of other Schools of Islamic Jurisprudence and provides proof as to why the Hanaf School's stipulations on this particular prayer are most plausible.
V. ZOOLOGY
5.2.4.6 Khaza'in al-Asrar (Treasures of the Secrets)
This work was in effect Shah Sahib's notes on `Allamah Dumayri's book on Zoology entitled ayat al-ayawan. This 65-page work was first published by Majlis-i-`Ilm , Delhi (1979). Subsequently, it was translated into Urdu by Dr Muaffar al-asan Monghar who had it published by Idarat-i-Islamiyah Press, Lahore.
VI. POETRY
Shah Sahib was exposed to poetry from a very young age since his three brothers namely, Yasin, `Abd Allah and Sulayman, were very keen in poetry and composed their own in the Persian language.
Many of the booklets written by Shah Sahib were in poetry form. Q Zayn al-`abidin Mirth, has in his possession a collection of Shah Sahib's poems, both in Fars and Arabic. The daily newspaper (which one?), 21 December 1927, published several of Shah Sahib's poems. However, Shah Sahib's unpublished poems in praise of his teachers can be found in Mawlana `Abd al-Hayy Nuzhat al-Khawair.
VII. POLITICS
Like the economic conditions, the socio-religious conditions of his time were far from satifactory. In general, Muslims led their lives in such a manner which was radically opposed to the spirit of Islamic teachings. Total absence of unity and lack of research and investigation was apparent even among the learned ones.
Muslims were stuck to blind imitation with the result that they failed to face the hard realities. Hindu Vedantism, Shi`ite tendencies and vile innovations prevailed upon them.
The speeches of the preachers were always blended with unsuitable hints of mysticism which led them astray from the right path. The Holy Qur'aan was recited simply for attaining blessings and was kept covered inside precious cloth.
Serious thinking and independent approach to the law were recklessly ignored, with the result that they fell an easy prey to superstitions and innovations. Shah Sahib maintained that this situation was due to political instability and personal Insecurity.
Shah Sahib did not confine his activities to preaching and writing of books only. He remained vigilant and watchful of the changes that were taking place in the political arena. He always maintained that Islam could only flourish if a strong political power stood behind it.
From the time his teacher, Mawlana Mamood, was imprisoned in Malta by the British and since the establishment of Jam`iyat `Ulama-i-Hind in 1914, Shah Sahib kept close contact with the political structures of the country. On several occasions he addressed Jam`iyat `Ulama-i-Hind and assisted in the formulation of policies and strategies against British rule. His address to Jam`iyat `Ulama-i-Hind in 1927 in Peshawar, present day Pakistan, was published in the daily newspapers. An extract of this entire speech can be found in Naqsh-i-Dawam.
He supported the ideologies of the Indian National Congress. In his letters addressed to different political leaders of his time, he expressed his reservations about a separate Muslim state. These letters can also be found in Naqsh-i-Dawam.
VIII. HADITH
In chapter four of this dissertation Shah Sahib contributions in the field of Hadith will be discussed.
VI. UNPUBLISHED MANUSCRIPTS
Shah Sahib wrote several manuscripts and articles which remain unpublished and covers a wide range of topics. Some of them are as as follows:
1. A commentary on Sunan Abu Da'ud.
2. Human Resources and Culture.
3. Metaphysics: Analysing the Thoughts of al-Khatib al-Baghdad.
4. Tasawwuf (Islamic Mysticism).
5. Sacrifice offered to someone other than the Almighty.
6. A commentary on Kitab Sibawai and Al-Kashshaf.
9. A commentary Uris al-Farrah of Bahr al-Din al-Subuki.
10. A commentary on al-Ashbahqat al-Naza'ir of ibn Nujaym.
11. Additional notes on the works al-Qubiyah
12. Additional notes Ibn Hummam's Fath al-Qadir upto Kitab al-Hajj.
Moulana Yunus Osman
Secretary General – Jamiatul Ulama (KZN)
Ex-Senior Lecturer – Dar al-Ulum (Newcastle)
Ex-Senior Lecturer – Madrasah al-Sawlihaat, Asherville
Anwar Shah Kashmiri's (hereinafter referred to as Shah Sahib) forefathers migrated to India from Baghdad (`Iraq) some two hundred and fifty years ago. They travelled through different regions in India before they finally chose to settle in Kashmir. Shah Sahib's great grandfather, Shaykh Mas`ud Narwar, was a saintly figure in Narwara, a suburb of Sri Nagar, capital of Kashmir. He was a master tradesman and was called malik al-tujjar (king of tradesmen). In 1568, his grandfather took bay`ah (allegiance) in the Naqshband order on the hands of Shah Kirman Abu al-Fiya who was known as ra's al-awliy ' (head of the saints).
Shah Sahib's genealogy can be traced back to al-Imam al-Akbar Abu Hanifah. This genealogy is mentioned in Shah Sahib's two works, namely, Nayl al-Farqadayn and Kashf al-Satr.
Shah Sahib's father, Shaykh Mu`aam ibn shah `Abd al-Karim ibn Shah `Abd al-Khaliq ibn Shah Muhammad Akbar ibn `Arif ibn Shah Haydar ibn Shah `Ali ibn Shaykh `Abd Allah ibn Shaykh Mas`ud Narwa al-Kashmiri, was born in the district of Muaffar Nagar, in a place called Kirnaw. He too was of a saintly nature and was the follower of the Suhraward silsilah (a order). Many inhabitants of Kashmir are known of have benefited spiritually from Shah Sahib's father who passed away at the ripe age of 115 and is buried in Wirnu, Kashmir.
2.2 BIRTH AND EDUCATION
Shah Sahib was born in the beautiful valleys of Kashmir on 27 Shawwal 1292/26 November 1875 in a village called Dudwan which is near Kapwara in the valley of Lawlab. His parents were practising Muslims and thus he grew up in a religious environment. At the tender age of five, his father taught him the recitation of the Holy Qur'aan and at the age of seven he instructed him in Fars (Persian language).
After completing his Farsi studies, he studied Arabic grammar, fiqh (Islamic Jurisprudence) and usul al-fiqh (Principles of Islamic Jurisprudence) under Mawlana Ghulam Muammad Rasunipura. Shah Sahib was so motivated in his intellectual pursuits that within two years he completed his studies in these subjects.
It was during this early period of his life that his unusual talent and memory were manifested. For example, his father stated that while his son was studying Mukhtasar al-Qudur (an abridged version of ahanaf manual on Islamic Jurisprudence), he would ask such fiqh-related questions that necessitated his consulting other voluminous books on Islamic Jurisprudence before he could finally find the appropriate answers to son's questions.
In 1887, after completing his primary Islamic education in Kashmir, Shah Sahib travelled to Hazarah in quest of higher Islamic learning. Since he was only 13 at that time, his physical separation from his parents were extremely hard upon them.
Hazarah was then considered to be the centre for higher Islamic education. It was here that some prominent Islamic scholars conducted classes in the different branches of learning which were related to the Holy Qur'an and Sunnah (Traditions of the Prophet Muammad - s.a.w.s.). Shah Sahib studied in that district for a period of three years, but his great thirst for knowledge could not be fulfilled here. Thus, once he learnt from some of his teachers about the Dar al-`Ulum in Deoband, U.P., India, he decided to further his studies there.
In 1889, he arrived in Deoband. During the early years of the establishment of the Dar al-`Ulum in Deoband, there were no boarding and lodging facilities for the students. Shah Sahib had no acquaintance in the city of Deoband and thus he had no other option but to reside temporarily in Masjid Qaa, a mosque near the Dar al-`Ulum. While staying at the mosque, he lead the salaah (the daily five compulsory prayers), cleaned this place of worship and looked after its general affairs. It was while residing at the mosque that one of the trustees of the mosque, namely, Qari Amad Husayn, introduced him to Mawlana Mamood Hasan. This is how he became the student of this renown Muslim scholar who had pursued his education under the guidance of two notable scholars, namely, Mawlana Qasim Nanawtwi and Mawlana Rashid Ahmad Gangohi. Mawlana Mamood Hasan completed his studies at Deoband in 1873 and joined the staff at the Dar al-`Ulum in Deoband. In all he spent 40 years at this institution where he played an important role in its teaching programme as well as in its administrative affairs. He passed away in Delhi in 1919 and lies buried in Deoband.
Besides studying under Mawlana Mamood Hasan, Shah Sahib also studied under Mawlana Khalil Ahmad Saharanpuri, Mawlana Ishaq Amratsar and Mawlana Ghulam Rasool. It was only in 1894 that he was exposed to the classical works of Hadith literature like Al-Jami` al-a of Imam al-Bukhari, and al-Jami` al-Tirmidhi, and Tafsir (exegeses) works like al-Jalalayn and other important literary works in other branches of Islamic knowledge.
After his formal education at Deoband, Shah Sahib moved to Ganghohi where he continued his studies in Hadith. It was here that he received spiritual guidance from Mawlana Rashid Ahmad Ganghohi. In all, Shah Sahib spent ten years of his life acquiring knowledge in Islamic sciences.
2.3 TEACHING CAREER
Shah Sahib taught Islamic sciences at Madrasah Aminiyah founded in 1897 and named after its founder Mawlana Amin al-Din, a close friend of his. This institution was located at the Sunahr Masjid, Delhi. Mawlana Amin al-Din was its first principal and Shah Sahib was its first adr al-mudarrisin (head of the teachers).
In 1901, his mother passed away and Shah Sahib returned to Kashmir and seeing the pathetic conditions and plight of the Muslims in Kashmir, he decided to serve the Muslims of his birth place. He taught at Madrasah Fay`m in Bara Mawla, for three years. It was in 1905 that he, for the first time, travelled abroad with a large group of Muslims for the purpose of performing the Hajj (Pilgrimage to Makkah).
During this sojourn in the holy cities i.e. Makkah and Madinah, he visited the libraries and the various institutions of Islamic learning and met some notable scholars like `Allamah Shaykh Hasan Tarablis.
It was in 1908 that Shah Sahib decided to migrate from Kashmir to the holy city of Madinah. However, before undertaking this journey, he thought it to be appropriate to visit his teacher, Mawlana Mamood Hasan in Deoband. Mawlana Mamood Hasan did not encourage him to migrate to Madinah and insisted that Shah Sahib should rather settle in Deoband and take up a lecturing post at the Dar al-`Ulum. Shah Sahib finally, out of respect for his teacher, reluctantly accepted the post. During his first year as a teacher at the Dar al-`Ulum, he was assigned with the task of teach the three Authentic Collections of Hadith, namely, Al-Jami` al-Hadith of Imam Muslim, Sunan al-Nasai', and Sunan ibn Majah.
Within a few months after Shah Sahib began teaching at the Dar al-`Ulum in Deoband, his teacher, Mawlana Mamood Hasan became more involved in politics and this took its toll on the Mawlana who was forced to migrate to Madinah. The teachers felt that during the absence of Mawlana Mamood Hasan, Shah Sahib should be given the added responsibility of teaching Al-Jami` al-Hadith of Imam al-Bukhari and Al-Jami` Imam al-Tirmidhi. This gave Shah Sahib an ideal opportunity to effect a change in the methodology of teaching the science of Hadith. His innovative method attracted a large number of students from all parts of India. He was then accredited as Shaykh al-Hadith. It was in that same year (1908) that Shah Sahib got married. His wife was belonged to a respectable family in Ganghoh.
During the eighteen years that he spent teaching at Deoband, he was instrumental in producing some prominent scholars in the field of Hadith. Some 2 000 students qualified under him. Some of them are: Mawlana `Abd al-Qadir Raipur, Mufti Muammad Shafi` Uthmani, Mawlana Manazir Asan Jilan, Mawlana Idris Khandelwi, Mawlan Badr al-`Alam, Mawlana Yusuf Binori, Mufti `Atiq al-Rahman, Mawlana Mansur Nu`man, and Qari Tayyib.
While engaged in teaching, Shah Sahib also devoted his time propagating Islam. He was thus noted for giving public lectures on Islam within India and also produced some literary works in defence of Islam. His involvement in the Qadiyani issue will be discussed at a later stage in this dissertation.
In 1927 a problem arose in the management of Dar al-`Ul m of Deoband and this caused Shah Sahib and some of the other prominent teachers like `Allamah Shabbir Amad Uthmani, Mawlana Badr-i-`Alam, and Mawlana Siraj Amad and Mawlana if al-Raman to leave Deoband and to settle in Dhabel, Gujerat, India.
Mawlana Muhammad ibn Musa Mia Afriqi was instrumental in convincing Shah Sahib to take up a teaching post at the Islamic Institution in Dhabel. Henceforth, students started to flock from all parts of the world to Dhabel and within a short period, Dhabel became a famous Dar al-Ulum. When Shah Sahib came to Dhabel, he observed that Muslims in the Gujerat were engaged in some practices that were not in conformomity with the Islamic concept of tawhid (Oneness of Allah). Thus, he spent his spare time teaching the lay Muslims and enlightened them on the sunnah of the Prophet (s.a.w.s.).
2.4 HIS DEMISE
It was in Dhabel where Shah Sahib had spent five years teaching that he became very ill. He took leave of absence to return to his old home in Deoband, where a handful of doctors attended to his medical condition. Notable among them were Hakim Nabina ib (a blind physician) and Hakim Muammad Amad and Dr. Anwar.
After the `asr Salaah on Sunday 2nd Safar 1352/27 May 1933, Qari Tayyib and a group of students visited the ailing Shah Sahib at his home. The students were eager to learn from him and although they noticed that he was very sick, they nevertheless posed a number of questions to him on many an issue. Shah Sahib obliged and responded to their questions satisfactorily. On that same night, his condition worsened and breathed his last at midnight.
News of Shah Sahib death spread like wild fire throughout India. The following morning Mawlana `Abd al-Aad, a teacher at the Dar al-`Ulum of Deoband and Mufti Muammad Sharif gave him the ceremonial bath (ghusl) and after the Zuhr salah his janazah (funeral) prayer was performed by Mawlana Asghar Husayn.
Shah Sahib lies buried in an orchad which belonged to his wife in the outskirts of Deoband, close to the `Eid Ghah (the place where Muslims congregate to perform the festival prayers). It was Shah Sahib’s wish that he be buried at that particular place because it was there that he often came to eat the fruits from the orchard.
This particular orchard was purchased by Shah Sahib's wife on the morning of his demise. She sold some of her valuables in order to fulfil the dying wish of her husband. A room exists near his tomb and it was rumoured that he used to study in it while he was a student at Deoband. However, this is not authentic. Mawlana Muhammad Mia of South Africa who was one of his close students and associates financed the building of that room after the passing away of Shah Sahib. The purpose for constructing that room was to house the caretaker of the new graveyard. Today, several other members of Shah Sahib's family lay buried in this graveyard.
It is also alleged that he was buried in that particular place and not in the Qasim graveyard where the other `ulama of Deoband are buried because of his differences with them. This view is not tenable in view of the fact that he requested that he be buried at this place because when he was alive he used to enjoy eating the fruits of this orchard.
The following day following his demise, all major newspapers carried articles in which condolences were expressed to the Muslim world for the loss of this great scholar.
2.5 Eulogies
Upon Shah Sahib's demise, `Allamah Muammad Iqbal said, "Muslims have not seen the like of this great scholar during the last five hundred years."
Mawlana Shabbir Amad `Uthman said, "Not only have the students been deprived of a great teacher but the learned ones too have lost a great guide."
Mawlana Husayn Amad Madani was asked to speak at a gathering after his death and he could not compose himself and broke down in tears and was unable to speak. The only words that he could utter were, "the `Ulama and students have become orphans today."
Poems composed in Shah Sahib's praise and the many messages of condolences received after his demise have been recorded in the work entitled Naqsh-i-Dawam, written by his son, Mawlana Anwar Shah.
2.6 His Children
Shah Sahib had five children, three boys and two girls. The eldest daughter died at the the age of twenty five in Bijnor where she was married. His eldest son Mawlana Azhar Shah is the editor of the periodical Dar al-`Ulum of Deoband. His second daughter is married to Mawlana Amad Ri of Bijnor who is the author of Anwar al-Bir (a commentary on a al-Bukhari). His second son passed away at a young age and his youngest son is Mawlana Anwar Shah who lectures at the Dar al-`Ulum of Deoband and is the author of many books.
2.7 His Character
Shah Sahib was of medium height and strong built. He had a thick beard which covered his entire face. His forehead was broad and on the whole, he had pleasant features.
He was utterly simple in his manners and honest in his dealings. Eloquent in speech, he truly was and he had a warm personality which was a source of inspiration for everyone who came into contact with him. People from all walks of life loved and respected him.
Shah Sahib possessed many good qualities. Throughtout his life, he tried to uphold the teachings of the Prophet Muammad (s.a.w.s.). Mawlana Qari Muammad Tayyib noted that practical application of many of the sunnah of the Prophet (s.a.w.s.) could only be understood after observing Shah Sahib putting them into practice.
For many years, he was paid for his teaching services at the Dar al-`Ulum in Deoband in the form of receiving two meals from the principal's house. Never did he once complain about the food, nor did he ever request any special meal. He led a very pious and humble life.
He held the rich and the poor on equal footing. He refused to accept any position of leadership. Although Shah Sahib possessed so much knowledge, he was devoid of any streak of pride. Everyone could meet him without having to make prior appointment.
Shah Sahib was endowed with a special gift of communicative power and the aptitude to illustrate his stance on any particular issue. His contemporaries, therefore, often turned to him for guidance in resolving some important religious problems that they encountered. While it is true that an individual's fame rests upon one's good deeds and noble qualities, Shah Sahib's fame rests primarily upon his dedication to knowledge and his literary works. He has left his name embossed on the pages of history like many other classical Muslim scholars, some of whom were Imam al-Razi, ibn al-`Arab, Imam al-Bukhari, and Shah Wali Allah.
Shah Sahib showed reverence and respect for religious literature. From the very tender age of seven, he did not touched them without first performing the wudhu (ablution).
He had profound reverence for all his teachers. He often said that he considered himself a slave of that person who taught him something, even if it was only one word.
2.8 Views of Scholars
Mawlana A`tiq al-Allah Shah Bukhari was asked how he could best describe Shah Sahib and he replied that the caravan of the Companions (r.a.) of the Prophet (s.a.w.s.) was passing by and Shah Sahib was left behind. Thus indicating that Shah Sahib possessed their qualities.
Mawlana Amad Ri of Bijnor who spent sixteen years with Shah Sahib and is his son-in law acknowledges that Mawlana Shabbir Amad `Uthman was the one who benefitted the most from Shah Sahib's knowledge. According to him, the tafsir (exegesis of the Holy Qur'an) written by `Uthman is replete with Shah Sahib's opinions.
Mawlana Ashraf `Ali Thanwi remarked that after having listened to a discourse of Shah Sahib he had no doubt that books could be compiled on every sentence that was uttered by Shah Sahib. Although Mawlana Thanwi was Shah Sahib's senior, he would attend Shah Sahib's lectures, whenever he came to Deoband. Mawlana Thanwi was so moved by the personality of Shah Sahib that he once mentioned that by virtue of the fact that Shah Sahib was a Muslim it was ample proof that Islam is a true religion.
Whenever Shah Sahib's teacher, Mawlana Mamood Hasan, noticed Shah Sahib sitting in his gathering he would make him sit near him and have all the questions directed to Shah Sahib or, on the other hand, he would request that his answers be verified by this particular student of his.
Mawlana Shah `Abd al-Qadir Raipuri, says that he studied a few days under Shah Sahib and he found him to an 'aayat i.e. `a sign of Allah'.4
Mawlan Husayn `Ali Naqshbandi, who was a student of Mawlana Ganghohi, was of the opinion that if anyone wanted to specialise in Hadith then that person would have to study under Shah Sahib.
`Allamah Rashid Ri al-Masr of Egypt was invited to the Dar al-`Ulum of Deoband while he was visiting Lucknow in 1913. He complied to the invitation and after spending a few days in Deoband he returned to Cairo and wrote in his periodical al-Manar that he had never before met a greater scholar in Hadith than Shah Sahib.
`Allamah Muaddith `Al Hanbal al-Masr, was considered to be the fi (memoriser) of the a ayn during his time. While he was visiting Deoband, he sat in the lectures that were being given by Shah Sahib on a al-Bukhari. During the course of the lectures he questioned Shah Sahib on many issues. Shah Sahib promptly answered his questions in the Arabic language. After the lesson was over, he remarked that he had travelled widely throughout the Arab world and in Egypt and he himself had taught Hadith al-Bukhari for ten years but he had not met such a great scholar of Hadith as Shah Sahib. He further said that he tried in many ways to test the knowledge of Shah Sahib by asking him some difficult questions but was amazed by Shah Sahib's wealth of knowledge.
Once `Allamah Shabbir Amad `Uthman said that if someone were to ask him if he had seen `Allamah Taqi` al-Din ibn Daqiq al-Din or if he had seen ibn Hajar al-'Asqalani then he would reply in the affirmative because his having seen Shah Sahib was the same as having seen these two personaltities.
`Allamah Sayyid Sulayman Nadwi was full of praise for Shah Sahib. He mentioned that Shah Sahib was highly educated, had great insight, a powerful memory, was a Hafidh of Hadith, very pious and that Shah Sahib continued to preach Hadith until his passing away.
Mawlana Husayn Amad Madani said that he had met many great scholars in India and in the Arab World, including Iraq and Syria, and had lengthy intellectual discussions with them, but he was not quite impressed with their line of argument while answering many of his questions. However, he remarked, that Shah Sahib outshone all of them.
Mufti Kifayat Allah mentioned that he was not sure whether he would ever meet any scholar who would be a match to Shah Sahib.
Mawlana Sayyid Asghar Husayn said that while trying to solve a juridical problem, he would first consult the authoritative works in the libraries and it was only after his failing to find an appropriate answer, would he then seek guidance from Shah Sahib.
Moreover, Mawlana Sayyid Asghar Husayn would add that if Shah Sahib were to tell him that he would not be able to find an answer to his particular question in any source work, then Shah Sahib who was an avid reader was always correct.
`Allamah Kawthar of Cairo, Egypt, read and studied some articles written by Shah Sahib. When Shah Sahib visited Egypt, `Allamah Kawthar met him and conceded to the fact that he thought that Shah Sahib was the most qualified scholar in deducing the laws of Islamic Jurisprudence from Hadith and that Shah Sahib ranked second only to Hammam ibn Munabbih, the author of Fath al-Qadir.
Mawlana Khalil Amad Saharanpuri, while compiling his famous Bazal al-Majhud (a commentary on Sunan Abu Da'ud), sought the advice of Shah Sahib. Likewise, `Allamah Nimw compiled his famous 'Athar al-Sunan under the guidance of Shah Sahib.
The renown poet `Allamah Muhammad Iqbal, derived immense spiritual and intellectual benefit through his association with Shah Sahib. When Shah Sahib finally decided to leave Deoband, he tried to persuade him to migrate to Lahore.
5.1 SHAH SAHIB'S SCHOLARSHIP
Shah Sahib had profound knowledge of Islam and specialised in various fields of Islamic Studies. He was an authority on the Qur'an and Hadith and mastered the Arabic language. He visited most of the libraries in India and in the Arab world in order to acquaint himself with the available Islamic literature. It is mentioned that once he remarked that he had read all the Arabic literature that had been produced in Egypt and was available in the libraries. Furthermore, he also stated that he found nothing stimulating and original in the newly published works.
Shah Sahib was an avid reader and his reading speed was far above average in that he would daily scan through two hundred pages of Musnad Amad ibn Hanbal. While teaching, Shah Sahib would qoute the Hadith from this work without having to open it. He also managed to read the entire Fath al-Qadir (a commmentary on the Hidayah, a legal manual of the Hanafi School of Islamic Jurisprudence) in twenty days, and did not need to physically consult this work whenever he was asked to shed light on the various issues that were discussed in it.
Shah Sahib was acclaimed as a great Muslim scholar even while he was alive.
Mawlana Habib al-Raman `Uthman used to refer to Shah Sahib as a mobile library.
Many of the `ulama included Shah Sahib's views in their literary works. For example, Mawlana Shabbir Amad `Uthmani has in his two works, namely, Fath al-Mulim (a commentary on a Muslim) and Fawa`id al-Qur'aan (an exegesis of the Holy Qur'aan) made mention of Shah Sahib's opinions on several matters.
Mawlana Yusuf Binnori ranked Shah Sahib among the classical scholars like Imaam al-Ghazali, Ibn Hajar, Ibn Taymiyah, and Imaam al-Razi.
Shah Sahib spent his entire life in the service of Islamic education and his service in this domain was fully acknowledged. In his teachings and writings he tried to dispel the misconceptions that people had about Islam. His primary objective was to unify Muslims and to inspire them with a sense of discipline.
5.2 HIS WRITINGS
In the Indian Subcontinent where Shah Sahib was born and bred, the general conditions were appalling. Political instability prevailed and a state of insecurity was rife. People did not enjoy peace of mind and safety of life.
Muslim disunity existed as a result of lack of true Muslim leadership. Consequently, they suffered much at the hands of the Sikhs, Hindus and British.
Thus, Shah Sahib resolved to dedicate his entire life in the service of his religion. Through his writings, he managed to clarify certain issues which kept on puzzling many a Muslim scholar, and he also touched upon specific topics so as to steer Muslims safely through the religious controversies that prevailed. His literary contributions brought about far reaching consequences and left a deep impression upon Muslims.
Most of his literary works were published under the auspices of Majlis-i-`Ilm. This educational academy was established by Mawlana Ibn Musa Mia in Delhi in 1929. Its primary objective was to gather all of Shah Sahib's manuscripts and to publish and distribute them for wider readership. Mawlana Amad Bijnur and Mawlana Yusuf Binuri served this academy until it was finally transferred to Karachi in 1946.
Shah Sahib's literary works covered a wide range of subjects pertaining to the Qur'aan, `Aqaa'id (Fundamental Beliefs), Metaphysics, Islamic Jurisprudence and Zoology, Poetry and Politics. His works under these broad headings are hereunder discussed:
I. THE QUR'AAN
5.2.1 Mushkilat al-Qur'aan (Difficulties Found in the Qur'aan)
Shah Sahib would, on a daily basis, spend hours studying the Holy Qur'aan. However, despite possessing a remarkable memory, Shah Sahib did not memorize the Holy Qur'aan. A plausible reason for this is that whenever he engaged himself in the recitation of the Holy Qur'aan he would become so engrossed in its rhetorics, style and meanings and which caused him to ponder and reflect upon a single verse at a time.
In his Mushkilat al-Qur'aan, Shah Sahib interprets those verses of the Holy Qur'aan which are considered to be difficult to understand. Thus, while analysing these verses, he would begin by discussing the opinions of some notable mufassirin (exegetists) and thereafter touched upon the views of other scholars before giving his own opinion. Shah Sahib was of the view that the exegesis of the Holy Qur'aan should be made in the light of the causes (asbab al-nuzul) of the revelation of its verses.
The special feature of this work is that the author has also discussed 190 verses, which in his opinion, needed to be further clarified. He made full use of Arabic, Urdu and the Persian languages throughout the book.
Mushkilat al-Qur'aan was re-arranged and published after his demise by Majlis-i-Ilm, Dhabel. In this particular edition, Mawlana Amad Bijnuru has, in the footnotes, listed the entire sources which Shah Sahib had made reference to.
This 228-page book was re-published by one of Shah Sahib's renowned students, namely Mawlana Yusuf Binuri with a 48-page introduction. In his introduction, Mawlana Yusuf Binuri touches briefly upon Shah Sahib's life and his involvement in the study of the Holy Qur'aan. This book was also published by Majlis al-Ilm , Delhi, by Jamal Press (1937).2
It seems that there was another copy of the same book printed in Maligo (a village in Surat, India) by Majlis-i-Ilm (1937). In this edition, both the introductions of Binuri and Bijnuru have been included. The writer of this dissertation has not had access to this particular edition but reference to it can be found in the journal, al-Khayr (July 1993).
II. METAPHYSICS
5.2.2 Darb al-Khatim `ala udath al-`alam (Final Decision on the Creation of the Universe)
This work is a philosophical discussion on the existence of God. Shah Sahib wrote this work in 1926 while he was teaching in Dhabel in order to refute the atheistic stance of Lenist's and Marxist's ideologies that were influencing Muslim youth and students at secular institutions. This work was written in the Arabic in poetry form, consisting of 400 stanzas.
In its introduction, Shah Sahib mentions that he would make use of modern scientific and old philosophical arguments in order to prove his case and he further states that he had read a number of books on the subject discussed in his work, especially the acclaimed al-Zawrah of Jalal Dawwan , but found them all to be inconclusive. He felt that his contribution would be unique. Darb al-Khatim `al udath al-`Alam was published by Majlis-i-`Ilm , Karachi (1962).
5.2.2.1 Mirqat al-Tarim li uduth al-`Alam (Proofs Leading to the Creation of the Universe)
Like the previous work, this work is a further elaboration on the creation of the universe. This 62-page work was written in 1932 while Shah Sahib was teaching in Dhabel and was published by Majlis-i-Ilmi in that same year. In 1938, Mawlana Yusuf Binuri presented a copy of this book to Shaykh Mutaf abr , an Egyptian philosopher, who expressed his admiration at Shah Sahib's profound philosophical insight.
III. AL-`AQAA'ID (FUNDAMENTAL BELIEFS)
5.2.3 Sahm al-Ghayb i Kab Ahl al-Rayb (Enlightening the Sceptics About the Unseen)
Shah Sahib had been fervently appealing to his co-religionists to live in peace and harmony with each other and to keep away from all forms of hatred. He felt deeply grieved whenever he heard that Muslim scholars were fighting and arguing on religious matters, because he was of the view that the fundamentals of religion had already been clearly laid down, practised and explained.
Shah Sahib undertook to write this 66-page book while he was teaching at Madrasat-i-Aminiyah. He was then 22 years old. In this work, he attempted to explain the thoughts and beliefs of Mawlana Qasim Nanotwi and Mawlana Khalil Amad Saharanpuri. It was published by Majlis-i-`Ilm , Karachi (1932).
5.2.3 Ikfar al-Mulidin (Denouncing the Apostates)
Shah Sahib was concerned about the influence that materialism was having on the Muslims in India and he thus felt that it was imperative for him to write on the basic fundamental beliefs (`aqaa'id) of one who claims to be a Muslim. In his Ikfar al-Mulidin, Shah Sahib touches upon those acts and beliefs which could result in one's exclusion from the fold of Islam. This book was written in 1924. In its introduction, Shah Sahib mentions that he hoped that this work would serve as guidance to the correct beliefs and that it would equally assist his students to lead a meaningful life.
This 132-page book was published by Majlis-i-Ilm , Delhi (1960). It was translated from Arabic into Urdu by one of Shah Sahib's noted students, namely, Mawlana Muammad Idris Mirth and re-published in Karachi (1967).
5.2.3.1 Kitab f al-Dhaba`an Qurrat al-'Aynayn (The Book In Defence of the Delight of the Eyes)
The Shi`a sect came into existence during the early stages of the Islamic era and the 'Ithna `Ashara sect was formulated in the beginning of the 4th century Hijri. One of their beliefs is that arat `Ali (r.a.) is superior than all other sahabah (Companions (r.a.) of the Prophet - s.a.w.s.) and that he was cheated out of being the first khalifah (Caliph of Islam). It, therefore, became common practice among the Shi`ites to degrade the Companions (r.a.), especially, the first three Pious Caliphs.
Followers of Shi`ism were and are still found in the Indian Subcontinent. In order to educate his students and Muslims in general on the issue of Shi`ism, Shah Sahib, in his Kitab f al-Dhaba`an Qurrat al-'Aynayn discusses the virtues of the three most illustrious Companions (r.a.), namely, Hadrat Abu Bakr, Hadrat `Umar and Hadrat `Uthmaan (r.a.). In order to lend support to his claim, Shah Sahib quotes extensively from the Hadith of the Prophet (s.a.w.s.) and from the reports of other Companions (r.a.). This book was written in Persian while Shah Sahib was teaching in Delhi.
5.2.3.2 `Aqadat al-Islam fi ayat `Eesa (Islamic Belief on the Life of Jesus)
The 1857 struggle for independence was supressed and the British launched a vigorous campaign to spread their culture and Islam was regarded to be the greatest threat. The British therefore, went out of their way to support Mirza Ghulam Amad Qadiyani to create a rift among Muslims. Born a Muslim, Mirza Ghulam Amad studied Islam and Comparative Religion. Later on, he began, through his teachings, to erode the very foundation of Islamic belief by preaching that divine revelation had not ceased and that he too had been a recipient of this phenomenon. He began his movement by first claiming to be a mujaddid (religious reformer). In 1891 he went further and claimed that he was the Promised Messiah and in 1902 he went to the extent of claiming to be the best and most perfect Prophet. His British masters assisted him in promoting his teachings. In order to curtail this heresy, Ulama throughout India launched a concerted campaign to refute and denounce this un-Islamic sect, both in their speeches and writings.
In 1924 when Mirza Ghulam Amad claimed to be the Promised Messiah, Shah Sahib undertook to write `Aqidat al-Islam fi hayat `Eesa in Arabic. In this work, Shah Sahib refutes Mirza Ghulam Amad's claim and since this imposter also held the view that Hadrat `Isa (Jesus - a.s.) died a natural death and is buried in Srinigar, occupied Kashmir, Shah Sahib found it relevant to also discuss in the same work the second advent of Hadrat `Isa (r.a.) before the Day of Judgement. This work was also entitled ayat al-Masih bi Matan al-Qur'aan wa al-Hadith al-asah (The life of the the Messiah in the light of the Qur’aan and Authentic Traditions). Mawlana Yusuf Binur wrote a 32-page forward to this 340-page book and re-published it in Karachi (1960).
5.2.3.3 Taiyat al-Islam fi hayat `Isa (Salutations of Islam on the Life of Jesus)
Shah Sahib wrote Taiyat al-Islam fi hayat `Isa while he was teaching at Dhabel (1932). This 150-page work, like the previous one, deals with the same subject matter of the Prophet Jesus (a.s.), but contains additional information and arguments.
In its introduction, Shah Sahib justifies writing this work and states that in the previous book on the same subject, he had omitted to discuss some important issues and that the ummah needed to be further warned about the kufr (blashphemous) beliefs of Mirza Ghulam Amad Qadiyani. Majlis al-Ilm, Karachi, published this work along with `Aqidat al-Islam fi hayat `Isa in one volume.
5.2.3.4 Al-Tasr `bi m Tawatur fi Nuzul al-Masih (Explanation of the Traditions which Discuss the Return of the Messiah)
In this work, Shah Sahib quotes seventy authentic Hadith which have direct import on Hadrat `Isa (a.s.) and his return to this earth. He also quotes the opinions of the sahabah (r.a.) on this issue. This work was first published in Beirut with two forwards one by `Abd al-Fattah Abu al-Ghuddah and the other by Mufti Muammad Shafi`. Its second edition was published by Jam`iyat Taaffu Khatm-i-Nubuwat in Multan, Pakistan and the date is not mentioned. The only other book written on this very topic is by Qazi al-Shawkani, the author of Nayl al-Awtar.
5.2.3.5 Khatm al-Nabiyin (Finality of Prophethood)
The Qadiyani faith and the propagation of its teachings in Kashmir during the early part of the 20th century pained Shah Sahib and he chose to write this work in the Persian language and it was his wish to dedicate it to the people of Kashmir. Khatm al-Nabiyin deals with the whole concept of the finality of Prophethood as viewed by Islam and also touches upon the qualities of the Prophets (a.s.) of God in general.
Some of Shah Sahib's students, such as Mawlana `Aziz al-aq Bihari, Mawlana Manazir Isan Ghaylan and Hakim `Aziz al-Raman, attempted to translate this manuscript into the Urdu language but none of them were able to accomplish this task.
This 304-page book in Persian was finally published two years after the demise of Shah Sahib by Majlis-i-`Ilm, Karachi. Its Urdu translation by Mawlana Yusuf Ludhyanwi was also included in the same publication. Mawlana `Atiq al-Raim `Uthman and Mawlana Yusuf Binuri wrote its foreword.
5.2.3.6 Da`wat if al-iman (Invitation Towards the Preservation of Faith)
Three days before Shah Sahib's demise, Imdad-i-Islam organised an Islamic conference at the Jami` Masjid, Deoband. The proceedings began after the Friday Congretional Prayer. Shah Sahib was asked to present a paper on the threat of Qadiyanism, but could not could not physically attend it due to ill health. He, therefore, requested that his Urdu paper entitled Da`wat if al-iman be read out to the participants.
In it, Shah Sahib discusses certain strategies that could be used to effectively counteract the spread of this new un-Islamic sect. The paper also touched upon a number of topics such as what constitutes correct beliefs, the concept of iman (faith) and khatm al-nubuwwah (finality of Prophethood) etc. Imdad-i-Islam Anjuman published the manuscript after Shah Sahib's demise throught Madinah Press, Bijnor.
IV. AL-FIQH (ISLAMIC JURISPRUDENCE)
In so far as his legal writings are concerned, it ought to be mentioned here that Shah Sahib was very impressed with the works Imam Muammad bin al-asan al-Shayban such as the Muwaa', al-Athar and al-Hujjah. However, although Shah Sahib was a scholar expounding and researching the Hanaf School of Islamic Jurisprudence, he equally read the major works of every other juridical school. He had great regard and respect for Imam al-Shafi` and he was of the view that no one could be qualified as a mufti (i.e. one who pronounces legal verdicts) unless and until that person had also studied Ibn Nujaym's al-Bahr al-Ra'iq.
5.2.4. Fal al-Khiab (Final Decision)
Fal al-Khiab is the first book written by Shah Sahib on the law pertaining to the recitation of the muqtad (one who follows the imam in the congretional prayer) of Surat al-Fatiah. This 106-page work was completed in two days while Shah Sahib was teaching in Deoband and was published for the first in 1918. In this work he collated all the Ahadith which of relevance to the issue in question.
In its introduction Shah Sahib states that the Hadith of Muammad ibn Ishaq which pertains to the issue of reciting Surat al-Fatihah behind the Imam in the congretional prayers needed greater clarity and that this was the aim of this particular work. He further discusses at length the other Ahadith which concern this ruling. In its conclusion mention is made that the aim in writing this book was in no way meant to refute the ruling of any particular School of Islamic Jurisprudence, but rather just to expound upon the Hanaf opinion.
5.2.4.2 Khatimat al-Khiab fi Fatiat al-Kitab (Conclussive discussion on the opening verses of the Quran)
This is Shah Sahib's second work on the above subject. It was written in the Persian language and published in Deoband with a forward by one of his prominent teachers, namely, Mawlana Mamood al-Hasan.
5.2.4.1 Al-Nur al-Fai `ala Nam al-Far'idh (Enlightenment on the Sequence of the Laws of Inheretance)
This work which is also in the Persian language deals with the intricasies of Islamic inheritance. Its unique feature is that it consists of a simplified version of the laws of Islamic inheritance written in a poetic form consisting of 192 stanzas. He chose to write it in poetry form so as to make it easy for the students to memorize these laws. One of Shah Sahib's students, namely Mawlana Fakhr al-Din Amad Murabadi published this work in Murabad (1936).
5.2.4.3 Nayl al-Firqadayn fi Ma'alah Raf` al-Yadayn (Clarity on the Ruling of Lifting of the Hands)
The ruling pertaining to the lifting of both hands at the time of going into ruku` (the bowing position in Salah) and sujud (prostration) has been a matter of contention from the very early stages of Islam.
In this work Shah Sahib explains all the Ahadith which are apparently for and against such a practice and concludes by pointing out that the Hanafi view ought to be upheld in this regard i.e. that the hands should be raised only once at the time of the commencement of the salah and that would be in conformity with the sunnah of the Prophet (s.a.w.s.)
Shah Sahib wrote this 145-page book in Arabic while he was teaching in Deoband. In its introduction he states that his intention for writing this book was not to prove that lifting of the hands in salah is correct or incorrect, since there were Ahadith that justify both such practices. However, in this work, he made an attempt to elaborate upon the preferred opinion on this matter.
5.2.4.5 Bas al-Yadayn (Spreading of the Hands)
This is work contains additional research on the ruling pertaining to the lifting of one's hands while in salah. This 63-page work was in Arabic and can be said to be a supplement to the previous work on the same specific ruling.
5.2.4.6 Kashf al-Satr `an salat al-Witr (Revealing the Secrects of salat al-Witr)
This work deals with all the stipulations which pertain to the witr salah. How it ought to be performed, how many raka`t it consists of, etc. In this 100-page work, Shah sahib refutes the opinions of Muslims jurists of other Schools of Islamic Jurisprudence and provides proof as to why the Hanaf School's stipulations on this particular prayer are most plausible.
V. ZOOLOGY
5.2.4.6 Khaza'in al-Asrar (Treasures of the Secrets)
This work was in effect Shah Sahib's notes on `Allamah Dumayri's book on Zoology entitled ayat al-ayawan. This 65-page work was first published by Majlis-i-`Ilm , Delhi (1979). Subsequently, it was translated into Urdu by Dr Muaffar al-asan Monghar who had it published by Idarat-i-Islamiyah Press, Lahore.
VI. POETRY
Shah Sahib was exposed to poetry from a very young age since his three brothers namely, Yasin, `Abd Allah and Sulayman, were very keen in poetry and composed their own in the Persian language.
Many of the booklets written by Shah Sahib were in poetry form. Q Zayn al-`abidin Mirth, has in his possession a collection of Shah Sahib's poems, both in Fars and Arabic. The daily newspaper (which one?), 21 December 1927, published several of Shah Sahib's poems. However, Shah Sahib's unpublished poems in praise of his teachers can be found in Mawlana `Abd al-Hayy Nuzhat al-Khawair.
VII. POLITICS
Like the economic conditions, the socio-religious conditions of his time were far from satifactory. In general, Muslims led their lives in such a manner which was radically opposed to the spirit of Islamic teachings. Total absence of unity and lack of research and investigation was apparent even among the learned ones.
Muslims were stuck to blind imitation with the result that they failed to face the hard realities. Hindu Vedantism, Shi`ite tendencies and vile innovations prevailed upon them.
The speeches of the preachers were always blended with unsuitable hints of mysticism which led them astray from the right path. The Holy Qur'aan was recited simply for attaining blessings and was kept covered inside precious cloth.
Serious thinking and independent approach to the law were recklessly ignored, with the result that they fell an easy prey to superstitions and innovations. Shah Sahib maintained that this situation was due to political instability and personal Insecurity.
Shah Sahib did not confine his activities to preaching and writing of books only. He remained vigilant and watchful of the changes that were taking place in the political arena. He always maintained that Islam could only flourish if a strong political power stood behind it.
From the time his teacher, Mawlana Mamood, was imprisoned in Malta by the British and since the establishment of Jam`iyat `Ulama-i-Hind in 1914, Shah Sahib kept close contact with the political structures of the country. On several occasions he addressed Jam`iyat `Ulama-i-Hind and assisted in the formulation of policies and strategies against British rule. His address to Jam`iyat `Ulama-i-Hind in 1927 in Peshawar, present day Pakistan, was published in the daily newspapers. An extract of this entire speech can be found in Naqsh-i-Dawam.
He supported the ideologies of the Indian National Congress. In his letters addressed to different political leaders of his time, he expressed his reservations about a separate Muslim state. These letters can also be found in Naqsh-i-Dawam.
VIII. HADITH
In chapter four of this dissertation Shah Sahib contributions in the field of Hadith will be discussed.
VI. UNPUBLISHED MANUSCRIPTS
Shah Sahib wrote several manuscripts and articles which remain unpublished and covers a wide range of topics. Some of them are as as follows:
1. A commentary on Sunan Abu Da'ud.
2. Human Resources and Culture.
3. Metaphysics: Analysing the Thoughts of al-Khatib al-Baghdad.
4. Tasawwuf (Islamic Mysticism).
5. Sacrifice offered to someone other than the Almighty.
6. A commentary on Kitab Sibawai and Al-Kashshaf.
9. A commentary Uris al-Farrah of Bahr al-Din al-Subuki.
10. A commentary on al-Ashbahqat al-Naza'ir of ibn Nujaym.
11. Additional notes on the works al-Qubiyah
12. Additional notes Ibn Hummam's Fath al-Qadir upto Kitab al-Hajj.
Moulana Yunus Osman
Secretary General – Jamiatul Ulama (KZN)
Ex-Senior Lecturer – Dar al-Ulum (Newcastle)
Ex-Senior Lecturer – Madrasah al-Sawlihaat, Asherville
|
Search Hadith |
posted by Rozio Gibran | 2:54 AM
0 Comments:
Post a Comment
<< Home