Darul Uloom Deoband - A Brief Intro

[Live for Islam]

Darul Uloom Deoband - A Brief Introduction (http://darululoom-deoband.com/english/aboutdarululoom/introduction.htm)


http://darululoom-deoband.com/english/photogallery/images/D27.jpg


In The Name of Allah, the Compassionate, the Merciful

The day of Thursday, 15th Muharram, A.H. 1283 (May 30, 1866), was that blessed and auspicious day in the Islamic history of India when the foundation stone for the renaissance of Islamic sciences was laid in the land of Deoband. Seeing the simple and ordinary manner in which it had been started, it was difficult to visualize and decide that a Madrasah beginning so humbly, with utter lack of equipment's, was destined to become the center, within a couple of years, of the Islamic sciences in Asia. Accordingly, before long, students desirous of studying the Holy Book and the Sunnah, the Shari'ah and the Tariqah (the spiritual path), began to flock here in droves from this sub continent as well as from neighboring and distant countries like Afghanistan, Iran, Bukhara and Samarqand, Burma, Indonesia, Malaysia, Turkey and the far off regions of the continent of Africa, and within a short-time the radiant rays of knowledge and wisdom illumined the heart and mind of the Muslims of the continent of Asia with the light of faith (Iman) and Islamic culture.

The time when the Darul Uloom Deoband, was established, the old Madaris in India had almost become extinct, and the condition of two or four that had survived the ravages of time was not better than that of a few glow-worms in a dark night. Apparently it so looked at that time as if the Islamic sciences had packed up their kit from India. Under these circumstances, some men of Allah and divine doctors, through their inner light, sensed the imminent dangers. They knew it too well that nations have attained their right status through knowledge only. So, without depending upon the government of the time, they founded the Darul Uloom, Deoband, with public contributions and co-operation. One of the principles that Hazrat Nanautavi (may his secret be sanctified) proposed for the Darul Uloom and other religious Madaris is also this that the Darul-Uloom should be run trusting in Allah and with public contributions for which the poor masses alone should be relied upon.

The Darul-Uloom, Deoband, is today a renowned religious and academic center in the Islamic world. In the sub-continent it is the largest institution for the dissemination and propagation of Islam and the biggest headspring of education in the Islamic sciences. Such accomplished scholars have come out from the Darul Uloom in every period that they, in accordance with the demands of religious needs of the time, have rendered valuable services in disseminating and spreading correct religious beliefs and religious sciences. These gentlemen, besides in this sub-continent, are busy in performing religions and academic services in various other countries also, and everywhere they have acquired a prominent status or religious guidance of the Muslims. The fact is that the Darul Uloom, Deoband, was a great religious, educational and reformative movement in the thirteenth century Hijri. It was such a crucial and crying need of the time that indifference to and connivance at it could cause Muslims to be confronted with inestimable dangers. The caravan that comprised only two souls on 15th Moharram, A-H. 1283, has today in its train individuals from many countries of Asia!

For the last one century, the Darul Uloom, Deoband, has been considered an incomparable teaching institution for the religious education of the Muslims not only in the sub-continent but also throughout the Islamic world. Besides the Jam'a-e Azhar, Cairo, there is no such institution any where in the Islamic world that may have acquired so much importance in point or antiquity, resorting, centrality and strength of students as the Darul Uloom, Deoband, has. The foundation of the Darul Uloom had been laid in this obscure, sleepy village of India at the hands of such sincere and august men that within a short time its academic greatness was established in the world of Islam. And it began to be looked upon as the most popular educational institution of the Islamic world, students from the Islamic countries flocking to it for the study and research of different arts and sciences. A large number of personalities, well-versed in the religions sciences, found today in the length and breadth of this sub-continent has quenched its thirst from this very great river of knowledge, and eminent religious doctors (Ulama) have been once the alumni of this very educational institution. It is a fact that as regards the worth of academic services not only in the sub-continent but also in other Islamic countries there is no other educational institution except one or two, that may have rendered such weighty and important religious and academic services to the Muslim community. The achievements of the Ulama of the Darul Uloom in the fields of religion, education, missionary-work and book writing have been acknowledged repeatedly. And the achievements not only in India but also in other Islamic lands, and in the fields especially of guidance and instruction, teaching and preaching they seem to be ahead of all others. In the Muslim society of the sub-continent, the command a high rank and a lofty position. With the tumult of the fame of the Darul Uloom even the academic assemblies of Afghanistan, Bukhara and Samarqand reverberated. Us graduates became deans and principals of great Madaris, and it is an authentic history. And a fact to assert that this spring of grace of the Darul Uloom, Deoband, by virtue of its ethos, has been busy for more than a century. In quenching the thirst of the seekers of knowledge of different sciences and the whole of Asia is redolent with the aroma of this prophetic garden. Among the hundreds of thousands of seminaries in the world of Islam today there are only two such institutions on which the Muslims have relied most of all: the one is Jam'a-e-Azhar, Cairo, and the other is Darul Uloom, Deoband. The religious services both these institutions of learning have rendered to the Muslims are sui generis. These very religious, academic and intellectual services of the Darul Uloom have made it a cynosure in the Islamic world. And what is more astonishing is that the Darul Uloom without being dependent on the government has made all these advancements. The blessings (Barakat) of the Darul Uloom and its universal beneficence are indicating that upon this academic institution a special theophany (Tajalli) of divine and prophetic knowledge has cast its light, which regularly continues to attract hearts towards it. What and how many great achievements the Darul Uloom, Deoband, made, what and how many renowned personalities it produced and how they imprinted the stamp of their service and utility in every field of religious life. All these things you will know by going through this history of the Darul Uloom, Deoband.

However much pride and joy the Muslims of the sub-continent express over the existence of the Darul Uloom Deoband, there can be no doubt about its being correct and justified. The history of the Darul Uloom in the present times is a bright chapter in the history of the Muslims effort and endeavor; this great struggle for the survival of religion and freedom of thought cannot be over looked in the history of Islam and the Muslims. Darul Uloom, Deoband, is in fact a shore less ocean from which, besides those of this sub-continent, the seekers of knowledge of the whole of Asia are benefiting. If the history of the Darul Uloom is studied minutely, a perspicacious reader will not fail to see the reality that it is not merely an old-type teaching institution; it is in fact a stupendous movement for the revival of Islam and the survival of the community.

The establishment of this seminary in the land of Deoband and its stability is the result of a concerted effort and endeavor of the Muslims of the sub-continent. Service to religion, support to Islam, renaissance of Islamic arts and sciences and their dissemination, and help to the students craving religious knowledge are the special and momentous achievements of the Darul Uloom Deoband. For one hundred and fourteen years it has been rendering, as per the pious predecessors tack, the right-type of academic and gnostic training to the Muslims. Even as Cairo, after the fall of Baghdad, became the center of Islamic arts and sciences, exactly in the same way, after the decline of Delhi, academic centrality fell to the lot of Deoband. And great illustrious personalities rose up from this teaching institution, innumerable scholars were fostered in its laps, and thousands of Ulama, Shaikhs, traditionists, jurisconsults, authors and experts of other arts and sciences were produced here. And, having become an adornment in the firmament of knowledge and action rendered and are still rendering services to religion in different manners in every nook and corner of the sub-continent.The history of the Darul Uloom, Deoband, is a historical chapter on an epoch-making period in the history of Islam as a whole. The long and short of this is that this overflowing ocean of arts and sciences has so far assuaged the thirst of a very large number of the seekers of knowledge, who having become the vernal air, have spread its academic aura in the four corners of the world. Those who benefited from the Darul Uloom are like a luxuriant free the green and fresh branches and foliage of which it is not easy to compute.

Darul Uloom Deoband, has been a center of both the Shariah and the Tariqa from the very day of its inception. All the moons and stars in the sky of the Shariah and the Tariqa and knowledge and action that are at the time shining in the sub-continent have been mostly illuminated by this very brilliant sun, and have come out assuaged from this very head spring of knowledge and gnosis. Every one knows that most of the great Ulama of the sub-continent has been the alumni of this very institution. And those who feasted at the dinner-cloth of Darul Uloom are now present in most of the Asian countries, where as well as in the sub-continent and certain other foreign lands. They have enkindled the lamps of the Holy Book and the Sunnah, and have imparted the grace of instruction and guidance to countless people. Darul Uloom, Deoband, has played a great part in investing the Muslims thoughts and views with freshness and sacredness, their hearts with ambition and courage, and their bodies with strength and energy. Its beneficence universal and countless men, to satisfy whose academic eagerness there were no means available, have quenched their thirst from it. At the same time, on the model of Darul Uloom sprang up many religious and academic springs, each having its own particular many of circle of its benefit and grace. They are all the stars of this very solar system by the light of which every nook and corner of the religious and academic life of the Muslims of the sub-continent is radiant.

Very little attention has been paid to this benefit of these religious schools that on account of them the condition of millions of Muslim families has been ameliorated. The Muslims inferiority complex was removed and that through these schools became available to the community innumerable such individuals, who, according to the conditions and time, guided the Muslims in the different aspects of life.

Besides their great services in the revival of Islam, they awakened political consciousness among the Muslims and took leading part in the struggle for freedom as a result of which the countries of the sub-continent acquired independence.

Even as in the past the Darul Uloom, Deoband, has rendered invaluable services to the cause of Islam, the Muslims and the religious sciences. It is hoped that in future too it will continue to discharge the obligation of inciting the Muslims power of action, of strengthening the faiths and of preaching and propagating Islam.


Source & Official website: http://www.darululoom-deoband.com

[daisily]

A great topic is Darul Uloom Deoband. It is place that has produced many ulama. It must be special for Allah to have blessed so many with knowledge. And that knowledge has been spread far and wide. It was said that an odor of learning came from the ground there. How many scholars can we name have come from there? How was Deoband chosen as the place for this first madrasah of its kind? I will quote Barbara Daly Metcalf briefly here:

With Mughal decline, however the town had suffered. In the eighteenth century it was an easy prey to Rohilla and Sikh depredations; and in the Mutiny it had suffered again: thirty-four men of the town were hanged, and many were given substantial jail sentences. In the period of post- Mutiny repression, three neighboring villages were burned to the ground and the holdings of many landed families were confiscated. Deoband thus shared the fate of many qasbahs during the period of late Mughal and early British rule. The decline of the qasbah left its mark not only on the material situation of many Muslim families but also on their outlook; they feared for the fate of their class and culture. This point of view persisted even when, in the case of Deoband, the peace and public works of the late nineteenth century contributed to a revival. Deoband prospered from the canals, post and telegraph services and, most importantly, the railroads of the period. In 1868, the year after the school was founded; the Northwest Railway was completed, linking the town to cities throughout north India. It had become a tahsil headquarters in 1834, and in 1868 was declared a municipality. Its population in this period was a substantial twenty thousand, somewhat more than half of whom were Muslim. The Hindu and Muslim communities lived separately, their respective areas defined by the long bazaar that ran north and south—their only apparent meeting place.

Through all its vicissitudes, Deoband remained a center of Muslim culture and religion. In the pre-Mutiny period, many of its leading families had responded to the reformist movement of Sayyid Ahmad Barelwi. Shaikh Nihal Ahmad, for example, had entertained Sayyid Ahmad several times. Maulana Rafi’u’d-Din’s father and uncles had been present on the frontier, and three of his uncles had died at Balakot. The cultural ambiance of the town and the presence of people disposed to scripturalist reform made the town all the more attractive as a site for the founding of a school. Moreover, many of the ulama of near-by qasbahs such as Nanautah, Gangoh, and Ambahtah had kin ties there as well. Muhammad Qasim had lived with relatives in Deoband as a student and as a refugee after the Mutiny. Both he and his cousin, Muhammad Ya’qub, had married into a family of the town.

In choosing Deoband, however, the founders did not cite these considerations or the amenities of the town as motives. Rather, to them, the decision had had divine sanction. Both Shaikh Ahmad Sarhindi in the seventeenth century and Sayyid Ahmad Barelwi in the early nineteenth were said to have commented that an “odor of learning,” bu-yi ‘ilm, came from the very ground of the town. Maulana Rafi’u’d-Din dreamed of seeing the Ka’bah located in Deoband’s garden; of Hazrat ‘Ali founding a school whose pupils he later recognized as Deoband’s; and of the Prophet himself giving milk to students there. Such dreams not only endowed the location of the school with sanctity, but gave the founders a self-fulfilling confidence in their mission. It was said that all received simultaneous inspiration actually to found the school there.

The madrasah began modestly in the old Chattah Masjid under a spreading pomegranate tree that still stands. The first teacher and the first pupil, in a coincidence deemed auspicious, were both named Mahmud: Mulla Mahmud, the teacher, and Mahmud Hasan, the pupil, who was later to become the school’s most famous teacher. Despite the timeless atmosphere surrounding this cherished vignette of its inauguration, the school from its inception was unlike earlier madrasahs. Its founders, emulating the British bureaucratic style for educational institutions, in fact eschewed the informal pattern of education that the scene under the pomegranate conjures up. The school was conceived of as a distinct institution, not relegated to a wing of a mosque or home and dependent on the parent institution. As soon as possible, it acquired classrooms and a central library. It was run by a professional staff, and its students were admitted for a fixed course of study and required to take examinations for which prizes were awarded at a yearly convocation. Gradually an informal system of affiliated colleges emerged. Many of the colleges were ultimately staffed by the school’s own graduates, and their students were examined by visiting Deobandis. Financially, the school was wholly dependent on public contributions, mostly in the form of annual pledges, not on fixed holdings of waqf or pious endowments contributed by noble patrons. The school was, in fact, so unusual that the annual printed report, itself an innovation, made continuing efforts to explain the organization of the novel system.

In older schools, like the famous Farangi Mahall in Lucknow, family members taught students in their own homes or in a corner of a mosque. There was no central library, no course required of each student, no series of examinations. A student would seek out a teacher and receive a certificate, a sanad, listing the books he had read, then move on to another teacher or return home. The ulama in such a setting depended primarily on revenue from their endowments and on the largesse of princes whose courts they graced and for whom they trained government servants. Such ulama were part of the larger structure of a Muslim state.

Excerpt from Islamic Revival in British India; Deoband, 1860-1900 by Barbara Daly Metcalf

[SeekerOfGuidance]

.... Both Shaikh Ahmad Sarhindi in the seventeenth century and Sayyid Ahmad Barelwi in the early nineteenth were said to have commented that an “odor of learning,” bu-yi ‘ilm, came from the very ground of the town. Maulana Rafi’u’d-Din dreamed of seeing the Ka’bah located in Deoband’s garden; of Hazrat ‘Ali founding a school whose pupils he later recognized as Deoband’s; and of the Prophet himself giving milk to students there. Such dreams not only endowed the location of the school with sanctity, but gave the founders a self-fulfilling confidence in their mission. It was said that all received simultaneous inspiration actually to found the school there....


:salam:

Can anyone here find the exact reference for the comment by Shaikh Ahmad Sirhindi regarding deoband having an 'odor of learning'?

:jazak:

[daisily]

The footnote in the book, Barbara Daly Metcalf gives references in abundance, cites Anwarul-Hasan Hashimi, Mubashshirat-i darul-Ulum (Deaoband, 1375-1955-6), pp.13-14, 23. She did research in India and spent time at the library of Darul Uloom Deoband. So I take the 'odor of learning' quote to be authentic. But perhaps it was just a legend. In any case it was given as a reason to build the madrassa in Deoband and look how it turned out! Subhanallah!

[Live for Islam]

The Foundation of Darul Uloom Deoband


It was at a small place near the capital, Thana Bhavan, in the District of Muzaffarnagar where some of the greatest leaders of religious opinion gathered together. These men had come came to Haji Imdadullah Sahib to point out to him that the Muslims were without a ruler. Since Haji Imdadullah was their religious leader, they suggested that he assume responsibility for their worldly guidance by agreeing to become ‘Amir ul Mu’mineen’. Haji Saheb was then persuaded to accede to their request and did for some time act as a Qazi (Judge) and ruled between civil and criminal cases.

Maulana Rashid Ahmed Gangohi Saheb Rahmatullahi Alayhi and Maulana Qasim Nanotvi Rahmatullahi Alayhi and their dependants lived here in Thana Bhavan as their services were required by Haji Saheb.

They then began to think about the problem of saving the community and action from the onslaught of atheism and Christianity that had come in the wake of the British rule in the sub-continent. They did so in order to prevent the so called ‘modern’ culture and civilisation from distorting their religious beliefs, conduct, actions and ways of thought.

Hazrat Qasim Nanotvi Rahmatullahi Alayhi and his colleagues together with their spiritual guide Haji Imdadullah unanimously decided that a chain of religious educational institutions should at once be started. It was also decided that the first institution of this kind should be started in the township of Deoband rather than in any big city. It was in accordance with these decisions that the foundation of Darul Uloom Deoband was laid on the 15 th of Muharram 1283 AH ( 21 st May 1866).

At that time it was simply called the ‘Islamic-Arabic Madrasa’ and soon came to be known throughout the world as ‘Ummul-Madaris’ (the mother of Madrasas). The founding of this madrasah led to the establishment of another at Saharanpur. Very soon, a whole chain of Madrasahs came to be founded which included Manz-ul-Uloom at Galauthi, Madrasah-e-Shahi at Murzdebad. One at Thana Bhavan, one at Mau and various others. All these institutions were in some way or other directly related to Darul Uloom Deoband.

In view if the difficult and trying circumstances threatening the very existence of the Islamic faith at that time, it was quite natural that the courses of study at Darul Uloom Deoband be kept very strictly within the confines of religious and theological study.

The Qur’an and Sunnah, Jurisprudence and Islamic Scholasticism were to be the corner-stone of the Syllabi, and other branches of learning such as grammar, literature, logic, philosophy and Mathematics were included only in so far as they helped in the study of the core subjects.

One important consideration was the fact that the learning of many languages and sciences would have a distracting effect on the students. Maulana Qasim Nanotvi said that this was so the student would devote himself to the modern sciences after he has perfected himself in the traditional ones. He clearly stated that the students of Darul Uloom should do well to go on to university or college to receive instruction in Modern Sciences after receiving religious education at Darul Uloom.


The Popularity of Darul Uloom Deoband


Allah Taa’la has given extraordinary popularity to the great seminary at Deoband; it is this popularity that has enabled it to serve the nation as well as the community in a remarkable way. One of the main reasons for this is the fact that Darul Uloom has never been merely an educational institution; it has also been a great centre for preparing the youth for the practical affairs of life. Darul Uloom gives to its student’s purity of conduct and excellence of morals along with access to the great treasure-house of knowledge.

The whole world knows that the students of Darul Uloom possess, on one hand, the scholarly dignity and self-respect, and on the other, humility, generosity, simplicity and purity. It was the first institution that depended entirely on contributions from the ordinary members of the public. This institution has also the distinction of having been founded in response to a real historical need though the majority of people at that time were not aware of that need.

May Allah Taa’la shower his blessings on the founders of Darul Uloom Deoband and also on the very people that contributed towards this Darul Uloom.

It was due to the sincerity of these Ulama (Scholars) that not a single part of the Indian Sub-continent has remained uninfluenced by the great institution.

The disciples of the learned scholars at Deoband have spread far and wide within the country and around the world.

The services rendered by the Darul Uloom have generally been acknowledged throughout the world, and glorious tributes have been paid to them.

One such commentator writes, “May Allah bless the founders of Darul Uloom Deoband because of their efforts the sound of ‘thus did Allah say’ and ‘thus did the Prophet Sallallahu Alayhi Wassallam say’ have thus been resounding in at least the ears of the common people. The greatest defence of tradition, against attacks from modern religious rationalism, was made by the people of Deoband……Deoband is not merely an educational institution but a powerful movement which has played an effective role which has been a source of much inspiration both in theoretical and practical manners.”

It is not difficult to see that the source of varied activities by the likes of Sheikul Hadith Maulana Anwar Shah Kashmiri Rahmatullahi Alayhi, Sheikul Islam Hazrat Maulana Sayyed Hussain Ahmed Madani Saheb Rahmatullahi Alayhi, Sheikul Hind Hazrat Maulana Mahmudul Hasan Saheb Rahmatullahi Alayhi, Sheikut Tafseer Hazrat Maulana Shabbir Ahmed Usmani and others is none other than Darul Uloom Deoband.

Another writer states, “No sane person can deny the fact that it was the great Scholars of the Darul Uloom of Deoband who went to the nooks and corners of the country and defended the pure faith against attacks from modification and heresy.

The graduates of Deoband can be seen giving instructions in the excellence of morals and conduct from the mimbars of mosques throughout the world. We can have some idea of the extent of the services rendered by Darul Uloom Deoband from the fact that the number of its Scholars who completed the syllabus exceeds 34,000 including almost 2,000 in the year 2005 alone. That is excluding graduates of the Qari and Mufti classes which mass up to an amazing 106,000.

From across the world for example, Afghanistan, Russia , China, Australia, America, United Kingdom, Burma, Malaysia, Indonesia, Iraq and many more.

May Allah Taa’la bless Hazrat Nanotvi Rahmatullahi Alayhi and his colleagues and disciples for having strongly and successfully defended Islam against all its antagonists. They went out to sing praises of Islam and its Prophet Sallallahu Alayhi Wassallam throughout the country and beyond. They silenced many by giving well-argued and crushing replies to their objections against Islam.

May Allah Taa’la give us the true understanding and love for our elders and keep us under the shade of the great Ulama of Deoband and its branches of Madrasahs. Ameen


[Source: http://www.inter-islam.org/Miscellaneous/deoband.htm]

[loveProphet]

Can see some side attacks on Imam Ahmed Rida Khan(RA), not sure if you mean't it. But you should have respect for other Sunnis and scholars, especially such a great Sunni scholar like him.

[momon121]

mashAllah you are ae have to respect Ulemas

[Nu'ayman ibn Amr]

:salam:


Can anyone here find the exact reference for the comment by Shaikh Ahmad Sirhindi regarding deoband having an 'odor of learning'?


In a book called Ikhlas ka Taj Mahal Darul Uloom Deoband Page 46-47 the author quotes Shaykh al-Islam Maulana Husain Ahmad Madni :rahim: as saying that he read in one of Shaykh Ahmad Sirhindi's unprinted books (makaateeb) that he made this comment when he passed through Deoband (on his way to Delhi when imprisoned by the then ruler, Jahaangir.)

The phrase he used was is jagaa sey ilme nabuwwat ki khushboo aati hey

Risala al-Qasim No. 50 - Referenced from Mubashshirat-i Darul-Uloom

[StudentofIslam]

The Track ( Maslak ) of Darul Uloom

The track of Darul Uloom Deoband, shall be in accordance with the Ahlus-Sunnah wal-Jama'ah, Hanafiate practical method (Mazhab) and the disposition (Mashrab) of its holy founders, Hazrat Maulana Mohammad Qasim Nanautavi (Allah's mercy be on him!) and Hazrat Maulana Rasheed Ahmed Gangohi (may his secret be sanctified).

The preservation of the track of Darul Uloom shall be a duty of all the members and kindred of the Darul Uloom. No employee or student of Darul Uloom shall be permitted to attend any such society, institution or function the attendance where of may be injurious to the track or interest of the Darul Uloom.

As far as the religious attitude of Darul Uloom and its elders is concerned, it has been clearly stated in a very eloquent and concise manner by Hazrat Maulana Mohammad Tayyib, vice chancellor of Darul Uloom in his treatise entitled Maslak-e-Ulama-e-Deoband.Its summary, more or less in his own words, is as follows:

"Academically this Waliyullahian party is, by track, Ahlus Sunnah wal-Jama'ah, which is based on the Book, the Sunnah, consensus (Ijm'a) and analogy (Qiyas). According to it, the foremost position in all propositions (Masa'il) is held by tradition (Naql), narration (RiwayaT) and the predecessors historical traditions (A'sar), on which the entire building of religion rests. With it, the purports of the Book and the Sunnah can be determined not merely by the power of study but by being confined within the limits of the predecessors' saying and their bequeathed taste, and, to boot, through the company of and attendance on the Shaikhs and their teachings and training. At the same time, intellect and knowledge (Derayat) and discernment of religion (Tafaqqoh Fiddin), too are according to it, a very important factor in the under standing of the Book and the Sunnah. Keeping the intent and purpose of the Legislator (peace be on him!) from amongst the collection of traditions (Riwayat) before itself it connects all the traditions to it and concatenates all of them grade wise at their respective places in such a way that they all look like links of the same chain. Hence the "collocation of tradition" (Jama Bainar Riwaytain) and the "condition of Hadiths' (Tatbiq-e-Ahadith) at the time of mutual contradiction is its main principle the purport of which is that it does not want to leave or omit even the weakest of the weak traditions, so long as it is not fit to be protested against. On this basis, in the sight of this party, contradiction and variance is not felt anywhere in the explicit legal texts; on the contrary, the entire religion, being free from contradiction and variance, looks like a bouquet in which academic and practical flowers of every hue look blooming at their respective places. Along with this, self-purification (Tazkiya-e-Nafs) and self-improvement (Islah-e-Batin), in accordance with the manner of the wayfarers (Ahl-e-Sulook), which is innocent of and free from formalities, usage's and exhibitive rapture and discourse, are also necessary in this track. It favored its dedicated followers with the heights of knowledge as well as adorned them with human morals like slave hood (Abadiyat) and humility. If the members of this party, on the one hand, reached the heights of academic dignity, self-satisfaction (Istaghna) - academically - and self-content (Ghina-e-Nafs) - morally - on the other, they were also abundantly invested with the humbling sentiments of complaisance, humility, self-denial and abstinence; neither did they become a prey to arrogance, pride and self-conceit nor were involved in self-humiliation and wretchedness. While they, reaching the heights of knowledge and morality, began to look higher than the common run of men, at the same time, adorned with the virtues of humility and sub-mission humbleness and complaisance and non-discrimination, they mixed freely with the masses and yet remained "unique among the people". While they sought seclusion for striving with the unregenerate soul (Mujahada) and spiritual communion or contemplation (Muraqaba), at the same time they also displayed warrior - and crusader-like zeal as also feelings for communal service. In short, through the mixed feelings and desires of knowledge and morality, seclusion and congregation (Jalwat), striving and jihad, moderation and the golden mean became they distinctive feature in every religion circle; which is a natural Corollary of the comprehensiveness of sciences and moderateness of morals. It is for this reason that among them the meaning of becoming a traditionalist is not to be dispute with the jurisconsult or of being a jurist consult is not to be disgusted with the traditionalist; or the meaning of Nisbat-e-Ihsani (predilection for Sufism) is not to be hostile to the dialectician (Mutakallim) or the meaning of acumen in dialectics is not to be weary of Sufism. On the contrary, under this comprehensive track the graduate of this institution proved, by gradation, simultaneously a traditionalist, a jurisprudence, a professional commentator of the Quran, a Mufti, a dialectician, a Sufi (Muhsin), a physician and a protector (Murabbi), in whom the mixed sentiments of abstinence and contentment sans beggarliness, modesty and self-effacement sans cajolement, com-passion and mercy with "enjoining the right conduct" (Amr bil-ma'roof) and "the forbidding of indecency" (Nahi anil-munkar), composure of heart with communal service and "solitude in a crowd" (khalwat Dar Anjuman), became firm. Or, the other hand, the feelings of moderation, recognition of dues and the fulfillment of rights in regard to arts and sciences and the men of arts and sciences permeated in them as virtues of the self. Hence all the masters of learning and excellence and the well-versed scholars in all the branches of religion, whether they be traditionists or jurisprudenis, Sufis or Gnostics, scholastic theologians or fundamentalists, the nobles of Islam or caliphs, all of them are worthy of respect and faith in their sight. To extol or run down any class of Ulama or to be careless as regards legal limits in praise or censure is not the track of this party. With this comprehensive method the Darul-Uloom, by its academic services, diffused the light of the prophetic sciences from Siberia in the north to Java and Sumatra in the south and from Burma in the east to Arabia and Africa in the west, wherefore the thorough fares of sacred morals became clearly visible.

On the other hand, its scholars never shrank from political and national services, so much so that, from 1803 to 1947, the individuals of this party offered in their own style the greatest possible sacrifices which are on record in the pages of history. The political and warrior-like strives of these august men can never be concealed; particularly the events in the second half of the thirteenth century when the Mughal regime was tottering, the efforts for revolution, jihad-like steps and self-sacrificing struggle under the auspices especially of Shaikhul Masha'ikh Haji lmdadullah for the national liberty and independence, and the imprisonment and bandage on arrest-warrants of his two favorite proselytes (Murids), viz., Maulana Mohammad Qasim and Maulana Rasheed Ahmed and their dedicated followers and attendants, are such historical facts which can neither be denied nor thrown into oblivion. The people who wish to conceal them merely for the reason that they were themselves not accepted in the path of sacrifice will add to their own unpopularity. According to research scholars and those who are knowledgeable about this aspect of the Indian history, all such writings whether emanating from one who may have some connection with Deoband or from a non-Deobandi that negate the jihad-like services of these august men are unreliable and absolutely unworthy of attention. If a favorable view is taken the utmost accounting of these writings can be only this much that these writings, as a result of the awesome factors of the time, are a demonstration of foresight and circumspection to the personal extent, Otherwise, in view of the historical and factual evidences, they have neither any importance nor are worthy of consideration. The sequence of these services continuously went further and with the same inherited feelings the well-guided successors of these elders also continued to come forward in a self-sacrificing manner in connection with national and communal services; whether it was the Khilafat Movement or the release of the native land from the foreign yoke, they, in exact proportion, took part in all these revolutionary ventures.

In short, while the comprehensiveness of knowledge and morals was always the distinctive feature of this party, service to religion and community, nation and country with breadth of vision, enlightenment and toleration was its practice. But in all these walks of life the utmost importance in this party has been given to the imparting of the prophetic sciences, as all these walks of life could be brought into effect correctly only in the light of knowledge and therefore it kept this aspect only conspicuous. Hence the summary of the comprehensiveness of this track is that it is inclusive of knowledge and gnosis, inclusive of reason and love, inclusive of action and morals, inclusive of spiritual striving and jihad, inclusive of rectitude and politics, inclusive of tradition and intelligence, inclusive of seclusion (khalwat) and public appearance (jalwat), inclusive of devotions and social life, inclusive of commandment and wisdom, inclusive of the exterior and the interior, and inclusive of ecstasy and discourse. If this track which has been obtained through the spiritual connections (Nisbats) of the predecessors and the successors is reduced to technical language, then in sum it is this that religiously Darul Uloom is Muslim; as a sect, Ahl-e-Sunnat wal-Jama'at; in practical method, (Mazhab), Hanafi'yat; in conduct, Sufi; dialectically, Maturidi Ash'ari; in respect of the mystic path, Chishtiyyah, rather comprising all the Sufi orders; in thought, Waliyullhian; in principle, Qasimiyah; sectionally, Rasheedian; and as regards connection, Deobandi".

Since a separate treatise entitled "Maslak -e- Darul Uloom" has already been written in this connection, the need of greater detail is not felt on this occasion and its comprehensive sentences only have been excerpted here. For details, one can refer to the said treatise.

Moreover, greater detail here is unnecessary for the reason that a very clear sketch of this track has been written by Qari Saheb in his introduction to this history. However, a synopsis of this extensive article was necessary and so, at my request, he wrote it himself and gave me, The verbatim text is as under:-

"The summary of it is that this moderate track is based on seven basic foundations, which, with brief elucidation of each, are as follows:-

1- KNOWLEDGE OF THE SHARI'AT: Which includes all the branches of beliefs, devotions and worldly dealings etc. The outcome of which is faith (Iman) and Islam; provided this knowledge may have been acquired, being restricted to the sphere of the sayings and practices of the predecessors, through the teaching; training and grace of the company of authoritative divine doctors and discipliners of the hearts whose chain of exterior and interior, knowledge and practice, understanding and taste may have continuously reached through continual authority to the Author of the Shari'at (on whom be most excellent blessings and greetings !); and may not be the result of self-opinion or mere book-reading and power of study or mere rational search and intellectual investigation, though it may not be devoid of rational style of description and argumentative proof and demonstration, for without this knowledge, distinguishing between right and wrong, legitimate and illegitimate, permissible and impermissible, the Sunni and the innovation, the abominable (Makrooh) and the commendable (Mandoob) is not possible nor is release possible from wild fancies, philosophical theories and blind superstitions in religion.

2- THE FOLLOWING OF THE PATH: That is, consummation of good breeding, self-purification and spiritual traversing (Sulook-e-Batin) within the auspices of researching Sufis and their well-tried principles (inferred from the Book and the Sunnat), because, without this, moderateness in morals, stability of zest and ecstasy, internal insight, mental purity and observation of reality are not possible. It is obvious that this branch is connected with Ahsan along with faith and Islam.

3- CONFORMITY TO THE SUNNAT: That is, conformance to the prophetic Sunnat in every walk of life and dominance of the permanent Sunnat thorough maintaining respect of the Shar'at in every 'state' (Hal) and 'utterance' (Qal), every condition of the exterior and the interior; for without it, It is impossible to be released from the conventions of ignorance, customary innovations and prohibited indecencies. and from the calamity of customarily imitating the ecstatic utterances and sayings of 'men of states' inspite of the lack of spiritual states of giving those utterances the status of a permanent general law parallel to the shari'at.

4- JURISPRUDENTIAL HANAFATISM: The name of Islamic practical doctrines (fra'iyat) and casuistic interpretations of laws (ijtehai'yat) is Fiqh (jurisprudence). And since the elders of Darul Uloom are generally Hanafi'at, the meaning of jurisprudential Hanafiatism is compliance with the hanafi'at jurisprudence in casuistic practical doctrines, and conformance to its principles of jurisprudence only in the education and preference of propositions and fatwas; for without it elusion from the desires of the evil self in educible propositions and, through the way of colligation, operating capriciously under different systems of jurisprudence, excision in the contents of propositions in accordance with the desires of the hoi polloi or guess and conjecture under the awe of emergency conditions and shallow changes and innovations in propositions through unlearnedness are unavoidable. It is obvious that this branch appertains to Islam.

5- DIALECTICAL MATURIDIISM: That is, as regards beliefs, the sustentation of the power of certitude and the stability of true beliefs with right thinking in accordonce to the laws and principles determined and codified through the method of the Ahlus Sunnat wal-Jama'at and the Asha'ira and the Matureedia; for without it escape from the doubts cast by the tergiversators and the conjectural innovations, superstitions and skepticism of the false sects is not possible. It is evident that this branch is connected with faith (iman).

6- DEFENSE AGAINST TERGIVERSATION AND DEVIATION: That is, defense against the mischiefs raised by bigoted cliques and tergiversators, but in the language and expression of the time, with consciousness of the psychology of the milieu and through the contemporary familiar means where the argument or proof may be completed. Moreover, efforts with a crusader-like spirit for stamping them out, for without these the removal of the unlawful things (munkarat) and protecion of the Shari'at from the encroachment of the antagonists is not possible. It includes refutation of polytheism and innovation, confutation of atheism and materialism, correction of the customs of ignorance, and, as per need, polemics, verbal or in writing, and the changing of unlawful things. It is obvious that this branch is concerned with the elevation of the word of allah in accordance with "While Allah's word it was that become the uppermost" and the expression of religion be in accordance with "He may cause it to prevail over all religion" and the general organization of the community.

7- THE TASTE FOR QASIMISM AND RASHEEDISM: Then while the same track, with its collective dignity, appeared after passing through the hearts and souls of the first patrons of Darul Uloom Deoband, and the feelers of the pulse of the community, it drew in the demands of the time in it and adopted the form of a particular taste which has been denoted with the word 'mashrab' (disposition, nature, temper, conduct). Accordingly, in the basic constitution of Darul Uloom Deoband (dustoo-e- Asasi-e- Darul Uloom Deoband), which was approved in Sha'ban, A.h. 1368, this reality has been stated in the following words: "The track of the Darul Uloom, Deoband, will be the hanafi'at practical method (mazhab) in accordance with the Ahlus Sunnat wal-Jama'at and the disposition (mashrab) of its holy founders, Hazrat Maulana Muhammad Qasim Nanautavi and Hazrat Maulana Rasheed Ahmad Gangohi (may their secrets be sanctified !)".

Hence among the constituents of the track of Darul Uloom this factor is an important element on which the establishment of the education and training of Darul Uloom working. It comes under Ahsan (god-consciousness), while it is connected with spiritual training. Thus the knowledge of the Shari'at, the following of the path, conformity to the Sunnat, Jurisprudential Hanafitism, dialectical Maturidiism, defense against deviation, and the taste for Qasimism and Rasheedism are the constituents of this moderate track which answers well to "seven ears, in every ear a hundred grains" (11:261). If these "seven ears" are expressed in shara'i language, they can be interpreted as Iman (faith), Islam, Ashan and Izhar-e- Deen (demonstration of religion), as has been indicated item-wise above. The collection of all these seven articles with the above-mentioned details is the track of Darul Uloom Deoband. if it is mused over, this track will be found to be an exact epitome of the Hadith-e- Jibra'il in which, on Gabriel's questioning, the Holy Prophet (Allha's peace and blessings be on him!) has described Islam, Iman, Ahsan ans defense against mischiefs in detail and has called it the teaching of religion. Hence it witt not be inappropriate if it is said that track of the Ulama of Deoband is Hadith-e- Jibra'il itself.

Then the basis and foundation of all these basic elements are the Book of Allah, the Sunnat of the Apostle of Allah, the consensus of the ummat, and casuistic analogy, out of which the first two proofs are legislative (fashri'i) with w the Shari'at is formed and the last two are derivative (taf'ri'i) by which the Shari'at is opened. The first two proofs are the treasure of explicit texts which are traditional, for which authority (sanad) and (riwayat) are inevitable; the next two proofs are rational for which trained reason and understanding and habitually pious mind and taste are ineluctable. Hence this moderate track is traditional as well as rational, narrative as well as intelligential; but in such a way that it is neither extraneous to reason nor based upon it, but has been rather raised in such a way with a balanced mixture of reason and tradition that tradition and revelation (wahy) are the root in it and reason is its all-time attendant and agent.

Thus this track of the ulama of Deoband is neither the track of the rationalist Mutazilites in which, acknowledging reason to be covereign and master over tradition, reason has been made the root and revelation or its meaning its subject, whereby religion is rendered a mere philosophy, the paths of atheism (zandaqa) are made even for the rank and file and at the same time the connection of the simple-minded faithful with the religion does not remain intact. Nor is this track that of the externalists (zahiriya) in which dead-locked or being inert over the words of revelation, reason and intellect have been thrown into abeyance, and, bidding adieu to the esoteric causes and mysteries and inner points of wisdom and experiences of religion, all the ways of ijtehad and inference have been blocked, whereby religion is rendered something unreal, rather, something meaningless, unreasonable and static, and the wise and the sagacious then have no more relation with it. Thus in one track there in left reason and reason alone and in the other reason becomes suspended and idle. It is obvious that both these directions are of the two extremes and of "whose case ha?h been abandoned" (XVIII : 29) from which this middle, comprehensive and moderate religion is free. Hence this alone is the track that includes both reason and tradition and it can be this only that in all roots and offshoots common sense should always remain with authentic tradition, but as an obedient and compliant attendant and agent of the religion so that it may keep supplying rational proofs, reasonable arguments and perceptible evidences and examples for each of its generalities and details whereby religion may prove acceptable for every class of the ummat an all-sided constitution of life, and this ummat may look a correct answer to "Thus We have appointed you a middle nation" (11:143). This thack alone is called the track of the Ahlus Sunnat wal-Jama'at and the ulama of Deoband are the heralds and standard-bearers of this very track . It is for this reason that on account of the culmination of this comprehensive track and all these religious sciences, they are simultaneously commentators of the Quran as well as traditionists, jurisprudents as well as scholastic theologians, sufis as well as strivers with the self (mujahid) and thinkers; and then, with the amalgamation of all these sciences, their disposition is temperate as well as medium. This is the reason that in their party disposition there is neither extremism (ghulu) nor exaggeration (mubalagha), and due to this breadth of vision there is neither anathematizing (takfir) nor scurrility, neither obloquy nor ill-speaking against anyone, neither obstinacy and envy and indignation nor dominance of position and pelf and excess of luxury. It is rather only a statement of proposition and ummat, or the establishment of the truth and refutation of the falsehood, in which there is neither involved the despising and disparagement of personalities nor is there arrogant flouting. The name of the sum-total of the same virtues and particulars is Darul Uloom, Deoband, and it is due to this very academic and practical versatility that its influence has spread over all the countries of world.

Source & Official website: http://www.darululoom-deoband.com

[StudentofIslam]

Darul-Uloom in the Fight for Freedom

The political history of Darul-Uloom Deoband, should be reckoned to have begun nine or ten years prior to the establishment of Darul-Uloom. In 1857 (A.H. 1274), with the determination to free India from the English yoke, the elders of Darul-Uloom, particularly the Shaikh (spiritual guide) of the group, Hazrat Haji Imdadullah Muhajir-e-Makki, 42, and his favourite disciples.Maulana Muhammad Qasim Nanautavi, 25, and Maulana Rasheed Ahmad Gangohi, 29, and some other respectable men, as a dernier ressart, appealed to arms with great derring-do, an event which makes the first-ever page of the history of Darul-Uloom. In a gathering at Thana Bhavan the famous historical.

"Though defeat had been incurred in the field of battle, the group's concept of freedom had not been annihilated. At that time, observing the English domination and their uncommon power, an august man had remarked in the mosque of Chhatta : 'The English have stabilised (lit., clawed deeply) their position firmly; let us see how they are uprooted'. At this Maulana Muhammad Yaqoob Nanautavi, the first principal of Darul-Uloom, Deoband, who was a relative, disciple and one of the favourite companions, said in a very awesome manner; 'what are you thinking of the time in not far off when India will be rolled up like a mat. We will sleep at night under their government and will wake up in the morning under another administration'".

The Ulama of Deoband, with resoluteness and trust in Allah, have always been not only in the foremost rank of those who have struggled in the movement for the independence of India but they have also frequently been in the lead of this movement for independence; and if it is seen more thoughtfully and justly, they were the first persons, the pioneers, who initiated this idea. The warmth, vigour and catholicity which was created in this movement in fact is indebted to them. Most of these gentlemen raised the banner of revolt against the English government, fought face to face with the English army and many of them passed a good part of their lives in jail. The fact is that the history of the independence movement of India is so mixed up with the history of the Ulama and religious personalities that it is now difficult to separate one from the other. Political decline had reduced Muslims to a state of helplessness and misery, distraction and anxiety; by the establishment of Darul-Uloom, Deoband, they received equanimity, composure and stability.

In 1333HD. 1913AD., Hazrat Nanautavi's well-guided pupil, Maulana Mahmood Hasan Shaikhul-Hind prepared a scheme of stirring a revolution against the British Government which has been called "Silken Letters" in the report of the Rowlatt Committee. But by chance this scheme of Silken Letters miscarried and the Shaikhul-Hind, along with his accomplices', Maulana Husain Ahmad Madani, Maulana Ozair Gul and others were arrested and kept under detention in the island of Malta in the Mediterranean Sea for a number of years; and the Shaikhul-Hind's disciples, Maulana Ubaydullah Sindhi and Maulana Mansoor Ansari had to pass a very long time of their lives in exile.

In 1338/1920, after his release from Malta, the Shaikhul-Hind joined the jami'atul-Ulama which his disciples had founded in 1337/1919 to give a fillip to the independence movement. The jami'atul-Ulama shoulder to shoulder with the Indian National Congress, serpent its force in awakening the country politically and socially. Maulana Sayyid Husain Ahmad Madani, Maulana Mufti Kifayatullah Dehlavi, Maulana Sayyid Fakhrud-Deen Ahmad, and later on, Maulana Hifzur-Rahman, Maulana Mufti Ateequr-Rahman Usmani, Maulana Minnatullah Rahmani, Maulana Habibur-Rahman Ludhyanvi, Maulana Sayyid Muhammad Miyan Deobandi and many other Ulama of Deoband not only remained in the forefront of the movements for the freedom of the country but they have also been the cause of coming into being of several other movements and have consequently suffered the hardships of imprisonment and jail.

In 1345/1926, the gentlemen who sowed the seeds of complete independence for Indian in the meeting of the Jami'atul-Ulama-e-Hind at Calcutta were the graduates of Darul-Uloom, Deoband, only; and then they reiterated it in 1346/1927 in the meeting at Peshawar.

It should be made clear here that the Indian National Congress had declared complete independence three years later in its session at Lahore.

Abdul-Gaffar khan, during his visit to India in 1389|1969, addressing the students of Darul-Uloom, had said:-

"I have had relation with Darul-Uloom since the time the Shaikhul-Hind Maulana Mahmood Hasan was alive. Sitting here we used to make plans for the independence movement as to how we might drive away the English from this country and how we could make India free from the yoke of slavery of the English. This institution has made great efforts for the freedom of this country".

It is stated in the magazine 'Ilm wa Agahi of Government National College, Karachi, as under:-

"Darul-Uloom Deoband, is not merely an old-type institution of Islamic ; it is, rather, the name of a glorious movement for the revivification of Islam and the stability of the community. Darul-Uloom, Deoband, was a centre of revolution and political, training. It nurtured such a body of such a body of self-sacrificing soldiers of Islam and sympathisers of the community who themselves wept in the grief of the community and also made others weep; who themselves tossed about restlessly for the restitution of the Muslims' dignity and caused others also to toss about. They themselves sacrificed their lives for the attainment of respectable life and also taught the lesson of self-sacrifice and self-denial to others. They shattered the Muslims' intellectual stagnation, they broke up the spell of the British imperialism, and, grappling with the contemporary tyrannical powers, dispelled fear and anxiety from the minds of the country. Not only this; they kindled the candle of freedom in the political wilderness of Aligarh, extricated from the baseness of ideal, created the sense of the superficiality of objective, and in that assembly where the law of muteness was in force, where tongues were chopped off on talking and where sentinels were set on the minds, they blew the trumpet of revolution, and rescuing a large body of young men from the squalor of toadayis life appointed them on the post of guidance in the struggle for the independence of the country. It is a historical fact that the political awakening that was created in Aligarh in the beginning of the twentieth century was indebted to Deoband and some other revolutionary movements in the country, and the revolutionary freedom-lovers who rose up there were the products of the grace from the spring of thought of Deoband.

"The elders of Deoband took more and more part in the struggle for the independence of the country; they suffered all the troubles of this path and came out successful in every test, After the establishment of Darul-Uloom the period of participation in national politics begins with Hazrat Shaikh al-Hind.Maulana Ubaydullah Sindhi has acknowledged the Shaikh al-Hinds life to be a separate epoch of the Waliyullahian movement. The caravan of resolute men prepared under the leadership of the Shaikh al-Hind included Maulana Ubaydullah Sindhi, Maulana Muhammad Mian Mansoor Ansari, Maulana Fazl-e Rabbi (member Hai'at-e Tamizia, Afghanistan), Maulana Sayfur-Rahman Kabuli, Maulana Muhammad Sadiq Karachwi, Mfti Kifayatullah Dehelvi, Maulana Hussain Ahmed Madani, Maulana Ahmed Ali Lahori and many other great ones. Even today, from India to Pakistan, the graduates of Darul-Uloom Deoband, are guiding the country and the community in the field of politics. The leaders of the movement for Pakistan derived benefit from the course adopted in certain matters by an illustrious religious divine of Deoband, viz., Maulana Ashraf Ali Thanvi, while Maulana Shabbir Ahmad Usmani was himself among the leaders of the movement for Pakistan and he, with his best scholarly capacities, tried to make the Muslim League firm and steady in the ideal of Islamic state. Then, after the establishment of Pakistan, the Indian leaders of Deoband guided the Indian Muslims in utterly adverse circumstances and helped keep up their spirits high; and in Pakistan the august men of his order took up the gauntlet of reconstruction and service to the country and the community with a new determination and guided the community with their capacities and abilities in every walk of life in Pakistan.

[talemul_haq]

My mulanas are from there, now i can speak to them about their beloved school
subhan'Allah.
ws.

[Al-Khattab]

All I can say is ULEMA-E-HAQQ, ULEMA-E-HAQQ...

Does ne1 no who actually laid the foundation stone?

[Shamli 1857]

All I can say is ULEMA-E-HAQQ, ULEMA-E-HAQQ...

Does ne1 no who actually laid the foundation stone?
If I remember there were a host of Ulama, including Mawlana Ahmed Ali Saharanpuri and Mawlana Mamluk Ali (May Allah have mercy on them).

[Al-Khattab]

jazakhallah bro

[suleiman619]

Hello i am new to this fourm. I am from afghanistan and i am wondering if Deoband ulama will ever open a school in afghanistan?

[Saad]

Hello i am new to this fourm. I am from afghanistan and i am wondering if Deoband ulama will ever open a school in afghanistan?

Many of the Afghan scholars studied in the Deobandi Madrassas and still do.

[Sist@]

some informative posts here....

my dad was lucky enough to meet shaikhul hadeeth maulana muhammad zakariya mashAllah.

[Al-Burhan]

Hello i am new to this fourm. I am from afghanistan and i am wondering if Deoband ulama will ever open a school in afghanistan?

I think there will be already many madrasas in Afghanistan run by scholars qualified from other deobandi schools from Pakisan and India. I'll be surprised to know if there aren't many such schools already running.

[ali zahoor]

Does anyone have the emaill address of bro salman or is he on here to pass his details over.

[ali zahoor]

You can PM your details. It will be much appreciated.

[suthrnmuslim]

Assalamualaikum wr wb,

Do any bros have any information about foreigners ( I'm western english speaking) studying 'ilm at Darul Uloom Deoband or any of their madrassahs???

Any info would be most appreciated

Wasalaam

[Talhah]

Is Nadwah (Lucknow) also associated with the Deoband?
And what about scholars like Maulana Abul Kalam Azad, Allamah Shibli Nu'mani and Mufti Ibn Adam al-Kawthari.

[Ibn Abdulqadir]

salam alaykum i attended a lecture at Imperial College University of London Islamic society , they invited Mohammed Adam al kawthari to do a talk on marriage interesting talk from a hanafi fiqhi point

[Talhah]

salam alaykum i attended a lecture at Imperial College University of London Islamic society , they invited Mohammed Adam al kawthari to do a talk on marriage interesting talk from a hanafi fiqhi point

So do you mean Mufti al-Kawtahri is a Deobandi?

[Ibn Abdulqadir]

So do you mean Mufti al-Kawtahri is a Deobandi?

i dont no if he is but that institute has sufi links , i know speakers who have been educated there but are upon the salafi manhaj.

[Talhah]

So please, can anybody, else, reply to my Question that Is Nadwah (Lucknow) associated with the Deoband?
And what about scholars like Maulana Abul Kalam Azad, Allamah Shibli Nu'mani and Mufti Ibn Adam al-Kawthari. Were/Are they Deobandis?

[Faiz]

i seriously dought that our iman was to seperate, divide but to unify. It's in human nature to make mistakes and create misunderstandings. So we cannot tarnish any shekh, but up to our individual iman to follow what is right and the rest left to allah.

++++++++++++++++++++++++++++++++++++++++++++++++++ +++++++
+Look for similarities and we are alive but look for differences and we are all + +dead as muslims. Coz then we will only talk of war next. +
++++++++++++++++++++++++++++++++++++++++++++++++++ +++++++

================================================== =======
May allah please forgive any errors written and wrongs i have otherwise written that may have offended anyone, but please we need to unify our selves.
================================================== =======

For any one wondering what i am then i am a muslim.

[obaidur]

Just yesterday there is is annual jalsa of Darul Uloom deoband finished and they adopted the resolution that terrorist activities has no lik with islam. Most scholoar of all the school of thoughs same principal., which is very encouring fro us as they label deoband darul uloom as a training place for Taliban and others. Was salam

Obaid

[Abdulaziz14]

Salam Alaikum, this is islambestfaith13 from MuslimOnline. Deoband is a very good school to learn Islaam- I would highly recomend it and I'm thinking of studying there. If you are English-speaking though, go to South Africa with Mufti Desai's school Madrassah In'aamiyah and study there- I was accepted there but I don't know if I want to go there quite as I am still pursuing Madrassahs in Makkah and Madinah.

To answer your questions I would say as far as 'Ilm Deoband is great, but if you speak English better than you speak other languages, as do I, go to Madrassah In'aamiyah (www.askimam.com has Fatwaa's from there).

Wasalam ya akhi.

[Abdulaziz14]

Oops..I was responding to suthrnmuslims post not the original topic post.

[not known]

So please, can anybody, else, reply to my Question that Is Nadwah (Lucknow) associated with the Deoband?
And what about scholars like Maulana Abul Kalam Azad, Allamah Shibli Nu'mani and Mufti Ibn Adam al-Kawthari. Were/Are they Deobandis?

all the above are connected with darul uloom deoband, i dont have time now to search for proofs inshallah u will find it. scholars of nadwatul ulama are heavily involved in work of tabligh. one of the elders in markaz now joined tabligh on the hands of ali miya nadwi or abul hassan nadwi, i dont remember properly

[mospike]

Moulana Ahmed Laat saheb is a graduate from Nadwa and always quotes Ml Abul Hasan Nadwi in his bayaans

[not known]

i think it was prof. khalique siddique sahab of muslim aligarh university who was sent to markaz by abul hassan nadwi. they both were travelling in the train and khalique siddique sahab(clean shaven with coat) was sitting opposite to abul hassan nadwi sahab and he did salam, moulana came to know that he is a muslim and he suggested him to go to markaz nizamuddin and now the same person is from elders of markaz

[inq2008]

There is a lot of info on Darul Uloom Deoband here! Ive checked out their website and I find it good though slightly bland.

[keekee]

Darul Uloom Nadwatul Ulama isn't a branch of darul uloom Deoband, but its graduates and teachers many follow Deoband. My father is a graduate of Nadwatul Ulama and is Deobandi.
May Deobandis and Nadwi's (grads of deoband and Nadwa) are heavily involved in Tabligh, alhamdulillah.

[keekee]

http://www.nadwatululama.org/

[abulayl]

Darul Uloom Nadwatul Ulama isn't a branch of darul uloom Deoband, but its graduates and teachers many follow Deoband. My father is a graduate of Nadwatul Ulama and is Deobandi.


mashallah, may allah give barakah in your father life, and give your famly and the ummah to be mustafij from your father´s ilm.

[abulayl]

Is Nadwah (Lucknow) also associated with the Deoband?
Allamah Shibli Nu'mani

he was principal of nadwa, and he introduced reforms in the school's teaching and curriculum.but Allamah Shibli Nu'mani had close contact with akabir of deoband and the work of tabligh.


Mufti Ibn Adam al-Kawthari.

he studied ifta under mufti taqi(db). dont know did he totally finishe under him or not.

[keekee]

mashallah, may allah give barakah in your father life, and give your famly and the ummah to be mustafij from your father´s ilm.

Ameen-
& jazakAllah khair.^

[The Professor]

Does anyone know if Shaykh Imran Hussain has any connection with Darul Uloom?

[Colonel_Hardstone]

Does anyone know if Shaykh Imran Hussain has any connection with Darul Uloom?

Asslamo Allaikum,

No.

[hmg]

salamz,
prophet muhammed (saw) gave killafat to abu bakr so that he keeps islam moving forward, in the same the shayke's of today were given killafat from pious people,
they have the understanding, so we take there advice, but off-course its all in Allah's hands so we need to ask Allah to guide us,
shayke can only show you the correct path, only Allah can put you on that path

[Abdur Raheem]

Asalamualaykum warahmatullahi wabarakartuhu,

Al-Hamdulilah, Darul Uloom Deoband is a great institute of Islamic learning. Since its formation it has certainly had a positive impact on the Muslim world.

Today many wonderful durul ulooms across the world are run with the same methodology. For example Darul Uloom Bury in England, Darul Uloom Azardville in South Africa and Darul Uloom Karachi in Pakistan to name but a few.

Subhanallah.

[Abu Zayd al-Atharee]

Nadwatul Ulama is not connected to Deoband, although they both have mutual respect for one another and invite each institutes 'Ulama to their events etc.

As for Mufti al-Kawthari, he is 100% Deobandi. I know him personally, his father and brother are also deobandi 'Alim's.

[Colonel_Hardstone]

Nadwatul Ulama is not connected to Deoband, although they both have mutual respect for one another and invite each institutes 'Ulama to their events etc.

As for Mufti al-Kawthari, he is 100% Deobandi. I know him personally, his father and brother are also deobandi 'Alim's.

Ahmm...Ahmm....

Cough...Cough...

[London786]

yes, mufti ibn adam would be considered more of a shami than a deobandi...

[London786]

but yes maulana adam the father of mufti muhammad is a deobandi and well respected in the UK by all deobandis. He is seen as one of our elders and the leader of our community.

[Abu Zayd al-Atharee]

Ahmm...Ahmm....

Cough...Cough...

As salaam alaikum,

Shafaakallah Ya Muadh! :cheesygri

[hope1]

Assalamu alaikum,
I also agree that Mufti Muhammad is not a Deobandi in the true sense (but this does not mean that he is any less in knowledge/taqwa and other good qualities). Many of his views - photography and mawlid and related issues - strongly diverges from the Deobandi mahnaj.

[Colonel_Hardstone]

Assalamu alaikum,
I also agree that Mufti Muhammad is not a Deobandi in the true sense (but this does not mean that he is any less in knowledge/taqwa and other good qualities). Many of his views - photography and mawlid and related issues - strongly diverges from the Deobandi mahnaj.

:ws:

Off course not

And May Allah (SWT) give us the ability to benefit from us (Ameen).

[True Life]

Darul Uloom Deoband 1866-2008 = 1283-1429
Muhammadullah Khalili Qasmi

The foundation history of Darul Uloom dates back to the fall of Muslim Empire in India in 1857 in the hands of East India Company. It was a tragic turn of history that not only Muslim government was thrown out but multitude Muslim leaders and scholars were beheaded, gunned down and even hanged to death. The Muslim monuments, mosques, madrasas and institutions were razed and pulled down. Nearly, all the Muslim educational places which used to survive on the donations of Muslim rulers and nawabs ceased to exist and the entire Muslim culture and Islamic heritage was at verge of destruction and perishing. The government was bitterly against Muslims and it utilized every means to crush their first enemies, Muslims. Moreover, the Colonial forces were embedded with scores of missionaries ready to convert the heartbroken and poverty-stricken masses to Christianity.

In this critical time, there were few fortunate Ulama who escaped the deadly reprisal launched against Muslims, particularly Ulama. They did not sit back quietly. Though, they were defeated at the battlefield of weapons, but they did not spare hope to preserve the Muslim honour and Islamic heritage entrusted to them by their elders and ancestors. So, they planned to start a madrasa in Deoband as centre of their activities with public contributions and co-operations.

May 30, 1866 (15 Muharram, 1283) Thursday was that blessed and auspicious day in the Islamic history of India when the foundation stone for the renaissance of Islam was laid in the land of Deoband. Seeing the simple and ordinary manner in which it had been started, it was difficult to visualize that a madrasa beginning so humbly, with utter lack of equipments, was destined to become the centre of the Islamic sciences in the world.

The head of founding committee of Darul Uloom Deoband was Hazrat Maulana Muhammad Qasim Nanotavi. The other founding members were: Hazrat Haji Aabid Hussain, Maulana Mahtab Ali, Maulana Zul Faqqar Ali, Maulana Fazrulr Rahman and Munshi Fazle Haq.


Fundamental Principles of Darul Uloom

Darul Uloom Deoband was established to fulfil these fundamental objectives aimed at by their founders:

Imparting and teaching the Holy Quran, Tafseer, Hadith, Beliefs and other useful sciences
Providing Muslims with complete knowledge of Islam
Nurturing Islamic morals and inculcating Islamic spirit in students
Propagating, preserving and defending Islam through pen and tongue.
Keeping Darul Uloom away from the influence of government and maintain the freedom of knowledge and thought
Establishing madrasas at various places in order to spread Islamic sciences


With the establishment of Darul Uloom Deoband Maulana Nanotavi set a bright example before the Indian Muslims. So there was a continuation of madrasas appearing one after another until it turned into a strong cobweb of madrasas all across the country. Since it was a new system that was supposed to be run with help of common people, therefore Maulana Nanotavi thought it necessary to work out some fundamental rules and regulations so that this system may not suffer any kind of chaos and failure. Responding to his thought, he laid down an action plan comprising eight articles. These articles are known as “Usool-e-Hashtgana” (the eight principles). They are as follows:

The Madrasa men should always look for the ways to increase donation and ask others for the same. Well-wishers of Madrasa should always keep this in mind.
They should always try to carry on giving food to students and increase their number.
The advisers should always look at the interest of Madrasa and not to insist on their words. Allah forbidding, if such case happens the Madrasa will grow weaker and weaker. The advice should be in time and not be delayed but for the betterment of Madrasa. It is necessary for the advisers not to be impressed in giving their opinion and the other should listen carefully with the intention that if he is convinced he would accept with no hesitation. It is necessary for the Mohtamim (vice chancellor) to consult in important issues to the advisory board or the visiting guests who are learned and sincere to the Madrasa. If, by chance, the advisors were not consulted due to some reasons and the matter was discussed with some others then the advisors should not get opponent. Yes, if the Mohtamim consulted no one then the advisors have right to object.
It is also quite necessary for teachers of Madrasa to have similar views and must not have self-esteem and jealousy. Allah forbidding, if it occurs the Madrasa will perish.
The teaching materials which are proposed for a year should be finished, otherwise the Madrasa cannot flourish, and if flourishes it will not be of any use.
Till the Madrasa does not have any certain source of income it will, Allah willing, go ahead having trust in Allah. If it has some specific source of income like industry or business or help from word-keeping influent, then the asset of trust in Allah will go away. The help from Allah will stop and the Madrasa men will quarrel each other. In short, assured means of income should not be kept.
The share of government and the rich also seems dangerous.
The donations of those who do not wish name and fame seem more bless-full. After all, good intention of the donor is a cause of establishment for Madrasa.



Contribution of Darul Uloom Deoband

Darul-Uloom Deoband is today a renowned religious and academic centre in the Islamic world. In the sub-continent it is the largest institution, even the fountain head of all Islamic institutions, for the dissemination and propagation of Islam and the biggest headspring of education in the Islamic sciences. For the last one and half century, the Darul Uloom, Deoband, is considered an incomparable teaching institution for the religious education of the Muslims not only in the sub-continent but also throughout the Islamic world.

As the fame of Deoband reached farther, students began flocking in droves from this sub continent as well as from neighbouring and distant countries like Afghanistan, Iran, Bukhara, Samarqand, Burma, Indonesia, Malaysia, Turkey and the far off regions of the continent of Africa. Within a short time, the radiant rays of knowledge and wisdom illumined the heart and mind of the Muslims with the light of faith and Islamic culture. Having acquired the knowledge of religion from Darul Uloom Deoband, these accomplished scholars, in accordance with the demands of religious needs of the time, rendered valuable services in spreading correct religious beliefs and religious sciences in their concerned areas.

Till last year nearly one lakh ten thousand students got educated there and went out to represent Islam in the Muslim community. The majority of personalities, well-versed in the religions sciences who find mention in the history of post- Moghul era across the length and breadth of the sub-continent either have quenched their thirst from this very great river of knowledge or they are related to educational institution by near or far.

Darul Uloom produced countless celebrated and towering personalities who left matchless impressions in nearly every sphere of life. More renowned among them are Hazrat Maulana Muhammad Qasim Nanotavi, Hazrat Maulana Rasheed Ahmad Gangohi, Hazrat Shaikhul Hind Mahmood Hasan, Hazrat Maulana Ashraf Ali Thanwi, Hazrat Allama Anwar Shah Kashmiri, Hazrat Maulana Hussain Ahmad Madani, Hazrat Maulana Shabbir Ahmad Usmani, Hazrat Qari Muhammad Tayyib etc etc.

Hazrat Haji Aabid Hussain (1250-1331 AH) was the first Mohtamim of Darul Uloom. Later, Hazrat Maulana Rafiuddin (1252-1308 AH) Hazrat Haji Fazle Haq, Hazrat Maulana Muhammad Muneer (b. 1247 AH) Hazrat Maulana Muhammad Ahmad (1279-1347 AH) Hazrat Maulana Habibur Rahman Usmani (d. 1348 AH) Hazrat Maulana Shabbir Ahmad Usmani (1305-1369 AH) also discharged their duties as Mohtamims. Darul Uloom witnessed extraordinary developments and expansions during Hazrat Maulana Qari Muhammad Tayyib’s half century long administration.


Today’s Darul Uloom Deoband

Now, Darul Uloom spreads at an area of 1,32,084 sq.m. with its main building of Darut Tafseer, Naudarah, Dar-e-Jadid, Masjid-e-Rashid and others covering an area of 33035 sq.m. and accommodating four thousand students. The education system starts from Primary and Hifz up to Daurah (graduation in Arabic and Islamic Sciences). After Daurah, there are some specialization courses like Ifta (Islamic Jurisprudence), Arabic Literature, Tasfeer, Hadith and Islamic Sciences while some of them have research sections too in which topper students get enrolled for further studies and training.

Besides, Darul Uloom provides some job-oriented training in Computer Applications, Calligraphy and tailoring. From past several years Darul Uloom started a two year Diploma in English Language and Literature where students are given extensive training in English reading, writing and speaking. Shaikhul Hind Academy at Darul Uloom offers diploma in Urdu journalism with some other departments presenting Comparative Studies in Religions and Sects.

Darul Uloom enjoys the oldest Darul Ifta of India which receives questions related to Islam and Muslim issues from around the globe. Darul Ifta preserves more than 500 big registers of fatwas containing millions of questions and answers. Darul Uloom has Internet Dept from where its official website is maintained and another Darul Ifta database website is run for Muslims around the world to get their questions answered. Darul Uloom Deoband has two monthlies ‘Darul Uloom’ in Urdu and ‘Al-Daie’ in Arabic, these two are published online as well. Darul Uloom has another bimonthly ‘Aaina-e-Darul Uloom’ in Urdu.

Darul Uloom is headed by Majlis-e-Shura (Advisory Board) comprising of 21 eminent Muslim scholars and personalities from across the country, while the internal system is supervised by a Mohtamim (Vice Chancellor). The administration of Darul Uloom is run through its 33 departments and offices with Darul Ihtemam (VC Office) at the top.

Darul Uloom Deoband is undoubtedly the centre of Islamic revival and renaissance in the Indian Subcontinent in the post-Moghul era. Such tremendous and all-round services and contributions offered Darul Uloom has no match in the Muslim history, as no such single institution brought about such an encompassing revolutions in the history of any community and country.


May Allah keep this lofty tree flourishing and blooming!

[peacepro]

In this critical time, there were few fortunate Ulama who escaped the deadly reprisal launched against Muslims, particularly Ulama. They did not sit back quietly. Though, they were defeated at the battlefield of weapons, but they did not spare hope to preserve the Muslim honour and Islamic heritage entrusted to them by their elders and ancestors.

I wish we could have said these words for the legendary muslims of spain,today!

[Colonel_Hardstone]

:confused: is it a typo

What a major typo :$

May Allah (SWT) give us the ability to benefit from Mufti Ibn-e-Adam .

[dr76]

i think it was prof. khalique siddique sahab of muslim aligarh university who was sent to markaz by abul hassan nadwi. they both were travelling in the train and khalique siddique sahab(clean shaven with coat) was sitting opposite to abul hassan nadwi sahab and he did salam, moulana came to know that he is a muslim and he suggested him to go to markaz nizamuddin and now the same person is from elders of markaz

Assalam alaiku..

his name is Dr.khalid siddiquie sb.. ( not khalique).. alhamdulillah I have personal aquantaince with him as he is a family friend. he met hzt maulana Yousuf sb rah. at markaz nizamuddin. clean shaven, he was wearing shorts and an over coat. coming from Aligarh muslim university he was a polished youth of his times uptodate with the days fashion trend. hzt maulana welcomed him. as his visits increased at markaz, hzt maulana yousuf rah once kept a razor and shaving cream on the wash basin. tears filled dr khalids eyes and he wowed to keep the sunnah. its been forty years since hez been in the markaz. the credit for dawah work in london goes to hzt khalid..when while in the hostel he started namaz by calling out azan from roof top.may Allah preserve him and raise his rank.

wa assalam..

[8xNinjax8]

ASA

New to this forum, but this topic caught my attention. Interesting stuff on here, J.K for posting.

Slightly deviating from the actual topic, but has anyone heard of an Islamic Institution called Mark Fields (or something...) based in Nuneaton, UK? I've been told that some Ulama have their doubts about what is taught there because it does not follow the traditional methods of training Alims and Alimas, rather teaches Islamic Theology in a way universities etc. would. However, all the teachers there are Alims/Alimas...the debate is that their Ulama aren't reliable...anyone know more about it? I've just heard stuff from people, don't have any concrete info on the place.

Most or all of the Darul Ulooms in England teach in Urdu, this Mark Fields place (apparently founded by a reverted Muslim) teaches in English...only you don't get a Sanat or anything like a proper Alim would...I'm not really sure, just trying to find out more about it. I think at the end of it you get a BA degree or something as well.

Any replies would be much appreciated.

J.K!

[muminah]

ASA

New to this forum, but this topic caught my attention. Interesting stuff on here, J.K for posting.

Slightly deviating from the actual topic, but has anyone heard of an Islamic Institution called Mark Fields (or something...) based in Nuneaton, UK? I've been told that some Ulama have their doubts about what is taught there because it does not follow the traditional methods of training Alims and Alimas, rather teaches Islamic Theology in a way universities etc. would. However, all the teachers there are Alims/Alimas...the debate is that their Ulama aren't reliable...anyone know more about it? I've just heard stuff from people, don't have any concrete info on the place.

Most or all of the Darul Ulooms in England teach in Urdu, this Mark Fields place (apparently founded by a reverted Muslim) teaches in English...only you don't get a Sanat or anything like a proper Alim would...I'm not really sure, just trying to find out more about it. I think at the end of it you get a BA degree or something as well.

Any replies would be much appreciated.

J.K!

Markfield: http://www.mihe.org.uk/mihe/

[shatibi]

• أسس جامعة ديوبند مجموعة من علماء الهند بعد أن قضى الإنجليز على الثورة(*) الإسلامية في الهند(*) عام 1857م فكان تأسيسها ردً فعل قويٍّ، لوقف الزحف الغربي ومدنيته الماديَّة على شبه القارة الهندية لإِنقاذ المسلمين من مخاطر هذه الظروف، خاصة وأن دلهي العاصمة قد خرِّبت بعد الثورة، وسيطر عليها الإنجليز سيطرة كاملة، وخاف العلماءُ أن يُبْتَلع دينُهم، فأخذ الشيخ إمداد الله المهاجر المكي وتلميذه الشيخ محمد قاسم الناناتووي وأصحابهم برسم الخطط للمحافظة على الإسلام وتعاليمه. فرأوا أن الحل بإقامة المدارس الدينية، والمراكز الإسلامية. وهكذا أسست المدرسة الإسلامية العربية بديوبند كمركز للدين والشريعة في الهند في عصر حكومة الإنجليز.

ـ وقد بدأت دار العلوم بمدرسة دينية صغيرة بقرية ديوبند تأسست في 15 محرم 1283هـ الموافق 30 أيار ( مايو ) 1866م، ثم أصبحت من أكبر المعاهد الدينية العربية في شبه القارة الهندية.

ـ وفي عام 1291هـ تم إنشاء البناء الخاص بالجامعة، بعد بقائها تسع سنوات بدون بناء وكانت الدروس في ساحة المسجد الصغير وفي الهواء الطلق.

من أبرز شخصيات هذه المدرسة الفكرية:
• الشيخ محمد قاسم ولد بناتوته سنة 1248هـ ورحل إلى سهارنبور في صغر سنه وقرأ المختصرات على الشيخ محمد نواز الهارنبوري. ثم سافر إلى دهلي وقرأ على الشيخ مملوك على النانوتي سائر الكتب الدراسية، وأخذ الحديث على الشيخ عبد الغني بن أبي سعيد الدهلوي، وأخذ الطريقة عن الشيخ الحاج إمداد الله العمري التهانوي المهاجر المكي، وكان ممن قام ضد الاستعمار (*) البريطاني في الثورة المشهورة سنة 1273هـ. وفي 15 محرم 1273هـ أسس مدرسة دار العلوم بديوبند وتحمل مسؤلية إدارتها وشاركت في تربية طلابها رفيقة الشيخ رشيد أحمد الكنكوهي. وقد لخص هدفها في رده على اللورد ميكالي الإنجليزي بقوله: " إن غرضنا من التعليم هو إيجاد جيل يكون بلونه وعنصره هندياً، يتنور قلبه وعقله بنور الإسلام، وتموج نفسه بالعواطف الإسلامية، ثقافة وحضارة وسياسة ".

وذلك رداً على قول اللورد ميكالي " إن الفرصة من خطتنا التعليمية هو إنشاء جيل من الهند، يكون هندي النسل واللون، وأوربي الفكر والذهن ".

• الشيخ أحمد الكنكوهي: أحد أعلام الحنفية وأئمتهم في الفقه والتصوف قرأ على كبار مشايخ عصره حتى برع وفاق أقرانه في المنقول والمعقول واستفاد منه خلق كثير. وهو أحد الذين بايعوا الشيخ إمداد الله المهاجر المكي على الطريقة. وكان زميلاً للشيخ محمد قاسم الناناتوي. وله مؤلفات عديدة منها مجموعة فتاواه في عدة مجلدات، توفي عام 1323هـ.

• الشيخ حسين أحمد المدني والملقب بشيخ الإسلام: ولد في التاسع عشر من شوال سنة 1296هـ وتلقى مبادئ العلوم في تانده من مديرية فيض آباد الهند وطن آبائه. وفي سنة 1309هـ سافر إلى دار العلوم الديوبندية وفيها تعلم الحديث عن الشيخ محمود حسن الديوبندي الذي لازمه مدة طويلة وكذلك تلقى من الشيخ خليل أحمد السهارنفوري، وبايع (*) على الطريقة (*) على يد الشيخ رشيد أحمد الكنكوهي الذي أجازه على البيعة (*) والإرشاد والتلقين.

ـ سافر إلى مكة المكرمة والمدينة المنورة، بصحبة والده أيام الحرب العالمية فأسره ولاة الأمر ـ الشريف حسين بعد خروجهم على الدولة العثمانية ـ وتم ترحيله بصحبة شيخه محمد حسن الديوبندي إلى مصر ثم إلى مالطا أسرى لمدة ثلاثة سنين وشهرين. وفي عام 1338هـ أفرج عنه ثم عاد إلى الهند وقام بتدريس الحديث وإلقاء المحاضرات والخطب الحماسية ضد الاستعمار (*) الإنجليزي فتم القبض عليه مرة أخرى في جماد الآخرة 1361هـ وسجن لمدة سنتين وعدة أشهر في سجن مراد آباد وسجن إله آباد إلى أن أطلق سراحه في السادس من رمضان 1363هـ. استمر في جهاده (*) بالتعليم ومناهضة الاستعمار إلى أن وافاه الأجل في الثالث عشر من جماد الأولى سنة 1377هـ. ومن مؤلفاته: نقش حيات في مجلدين، وكتاب الشهاب الثاقب على المسترق الكاذب.

• محمد أنور شاه الكشميري: أحد كبار فقهاء الحنفية وأساطين مذهبهم تخرج في جامعة ديوبندي وولي التدريس في المدرسة الأمينية بدلهي، ثم شغل مشيخة الحديث في جامعة ديوبند. في عام 1346هـ تولى رئاسة التدريس وشياخة الحديث فيها إلى جامعة دابهيل كجرات وله مؤلفات عديدة. ويعد من أبرز علماء عصره في قوة الحفظ وسعة الإطلاع. وكان أحد الذين لعبوا دوراً هامًّا في القضاء على فتنة القاديانية في شبه القارة الهندية. توفي عام 1352هـ.

• ومن أعلام الديوبندية الحديثة:
ـ الشيخ أبو الحسن علي الحسني الندوي، رئيس جامعة ندوة العلماء في لكنهو ورئيس رابطة الأدب الإسلامي العالمية ، وهو داعية مشهور .

• والشيخ حبيب الرحمن الأعظمي .

الأفكار والمعتقدات:

• ترجح الديوبندية مذهب الإمام أبي حنيفة رحمه الله في الفقه والفروع ومذهب أبي منصور الماتريدي في الاعتقاد والأصول، وتنتسب من طرق الصوفية إلى طرق النقشبندية الجشيتية والقادرية السهروردية طريقاً وسلوكاً.

[drsheikh22]

• أسس جامعة ديوبند مجموعة من علماء الهند بعد أن قضى الإنجليز على الثورة(*) الإسلامية في الهند(*) عام 1857م فكان تأسيسها ردً فعل قويٍّ، لوقف الزحف الغربي ومدنيته الماديَّة على شبه القارة الهندية لإِنقاذ المسلمين من مخاطر هذه الظروف، خاصة وأن دلهي العاصمة قد خرِّبت بعد الثورة، وسيطر عليها الإنجليز سيطرة كاملة، وخاف العلماءُ أن يُبْتَلع دينُهم، فأخذ الشيخ إمداد الله المهاجر المكي وتلميذه الشيخ محمد قاسم الناناتووي وأصحابهم برسم الخطط للمحافظة على الإسلام وتعاليمه. فرأوا أن الحل بإقامة المدارس الدينية، والمراكز الإسلامية. وهكذا أسست المدرسة الإسلامية العربية بديوبند كمركز للدين والشريعة في الهند في عصر حكومة الإنجليز.

ـ وقد بدأت دار العلوم بمدرسة دينية صغيرة بقرية ديوبند تأسست في 15 محرم 1283هـ الموافق 30 أيار ( مايو ) 1866م، ثم أصبحت من أكبر المعاهد الدينية العربية في شبه القارة الهندية.

ـ وفي عام 1291هـ تم إنشاء البناء الخاص بالجامعة، بعد بقائها تسع سنوات بدون بناء وكانت الدروس في ساحة المسجد الصغير وفي الهواء الطلق.

من أبرز شخصيات هذه المدرسة الفكرية:
• الشيخ محمد قاسم ولد بناتوته سنة 1248هـ ورحل إلى سهارنبور في صغر سنه وقرأ المختصرات على الشيخ محمد نواز الهارنبوري. ثم سافر إلى دهلي وقرأ على الشيخ مملوك على النانوتي سائر الكتب الدراسية، وأخذ الحديث على الشيخ عبد الغني بن أبي سعيد الدهلوي، وأخذ الطريقة عن الشيخ الحاج إمداد الله العمري التهانوي المهاجر المكي، وكان ممن قام ضد الاستعمار (*) البريطاني في الثورة المشهورة سنة 1273هـ. وفي 15 محرم 1273هـ أسس مدرسة دار العلوم بديوبند وتحمل مسؤلية إدارتها وشاركت في تربية طلابها رفيقة الشيخ رشيد أحمد الكنكوهي. وقد لخص هدفها في رده على اللورد ميكالي الإنجليزي بقوله: " إن غرضنا من التعليم هو إيجاد جيل يكون بلونه وعنصره هندياً، يتنور قلبه وعقله بنور الإسلام، وتموج نفسه بالعواطف الإسلامية، ثقافة وحضارة وسياسة ".

وذلك رداً على قول اللورد ميكالي " إن الفرصة من خطتنا التعليمية هو إنشاء جيل من الهند، يكون هندي النسل واللون، وأوربي الفكر والذهن ".

• الشيخ أحمد الكنكوهي: أحد أعلام الحنفية وأئمتهم في الفقه والتصوف قرأ على كبار مشايخ عصره حتى برع وفاق أقرانه في المنقول والمعقول واستفاد منه خلق كثير. وهو أحد الذين بايعوا الشيخ إمداد الله المهاجر المكي على الطريقة. وكان زميلاً للشيخ محمد قاسم الناناتوي. وله مؤلفات عديدة منها مجموعة فتاواه في عدة مجلدات، توفي عام 1323هـ.

• الشيخ حسين أحمد المدني والملقب بشيخ الإسلام: ولد في التاسع عشر من شوال سنة 1296هـ وتلقى مبادئ العلوم في تانده من مديرية فيض آباد الهند وطن آبائه. وفي سنة 1309هـ سافر إلى دار العلوم الديوبندية وفيها تعلم الحديث عن الشيخ محمود حسن الديوبندي الذي لازمه مدة طويلة وكذلك تلقى من الشيخ خليل أحمد السهارنفوري، وبايع (*) على الطريقة (*) على يد الشيخ رشيد أحمد الكنكوهي الذي أجازه على البيعة (*) والإرشاد والتلقين.

ـ سافر إلى مكة المكرمة والمدينة المنورة، بصحبة والده أيام الحرب العالمية فأسره ولاة الأمر ـ الشريف حسين بعد خروجهم على الدولة العثمانية ـ وتم ترحيله بصحبة شيخه محمد حسن الديوبندي إلى مصر ثم إلى مالطا أسرى لمدة ثلاثة سنين وشهرين. وفي عام 1338هـ أفرج عنه ثم عاد إلى الهند وقام بتدريس الحديث وإلقاء المحاضرات والخطب الحماسية ضد الاستعمار (*) الإنجليزي فتم القبض عليه مرة أخرى في جماد الآخرة 1361هـ وسجن لمدة سنتين وعدة أشهر في سجن مراد آباد وسجن إله آباد إلى أن أطلق سراحه في السادس من رمضان 1363هـ. استمر في جهاده (*) بالتعليم ومناهضة الاستعمار إلى أن وافاه الأجل في الثالث عشر من جماد الأولى سنة 1377هـ. ومن مؤلفاته: نقش حيات في مجلدين، وكتاب الشهاب الثاقب على المسترق الكاذب.

• محمد أنور شاه الكشميري: أحد كبار فقهاء الحنفية وأساطين مذهبهم تخرج في جامعة ديوبندي وولي التدريس في المدرسة الأمينية بدلهي، ثم شغل مشيخة الحديث في جامعة ديوبند. في عام 1346هـ تولى رئاسة التدريس وشياخة الحديث فيها إلى جامعة دابهيل كجرات وله مؤلفات عديدة. ويعد من أبرز علماء عصره في قوة الحفظ وسعة الإطلاع. وكان أحد الذين لعبوا دوراً هامًّا في القضاء على فتنة القاديانية في شبه القارة الهندية. توفي عام 1352هـ.

• ومن أعلام الديوبندية الحديثة:
ـ الشيخ أبو الحسن علي الحسني الندوي، رئيس جامعة ندوة العلماء في لكنهو ورئيس رابطة الأدب الإسلامي العالمية ، وهو داعية مشهور .

• والشيخ حبيب الرحمن الأعظمي .

الأفكار والمعتقدات:

• ترجح الديوبندية مذهب الإمام أبي حنيفة رحمه الله في الفقه والفروع ومذهب أبي منصور الماتريدي في الاعتقاد والأصول، وتنتسب من طرق الصوفية إلى طرق النقشبندية الجشيتية والقادرية السهروردية طريقاً وسلوكاً.

Assalamalikum...

i read this (below) blogs from
http://twocircles.net/2009oct16/call_community_oppose_central_madrasa_board_and_sa ve_madrasas.html[/URL]
I am 100% aggree with you Madrasas are defence line for Muslim identity, Madarsas of India have save the muslims identity otherwise Indian muslims would have become like Turkish muslims.

Then what's wrong with them (turkys)?
can anybody reply?

[drsheikh22]

Assalamalikum...

i read this (below) blogs from
http://twocircles.net/2009oct16/call_community_oppose_central_madrasa_board_and_sa ve_madrasas.html[/URL]
I am 100% aggree with you Madrasas are defence line for Muslim identity, Madarsas of India have save the muslims identity otherwise Indian muslims would have become like Turkish muslims.

Then what's wrong with them (turkys)?
can anybody reply?


http://twocircles.net/2009oct16/call_community_oppose_central_madrasa_board_and_sa ve_madrasas.html

[Abdosh]

Asalamu alleykum warahmatulahi wabarakatuhu

bismilaahi rahmani rahim

I born and grow up in Ethiopian in a muslim falmile. since 2003 i live in Switzerland and gooing to school. I am looking for someone who know more about Darul uloom Deoband. I need it for my Diplom reserch. If u think u kann help me, wreit me any time. I am very happy for evry littel Help.
Jazakallah.
ur Muslim brother. [clip - mod note: email addresses may not be shared on the general forums]

[Abu_Tamim]

Salam-e-masnuun.
Visit darululoomdeoband.org
deoband.org
zakariyya.wordpress.com
albalagh.net

[shatibi]

Salam-e-masnuun.
Visit darululoomdeoband.org


:ws:

I think you meant to say http://www.darululoom-deoband.com/

[Abdosh]

I need someone( Teacher, Student, Ex- Teacher or Ex- Student), who were in Darul uloom Deoband India.

[shatibi]

I need someone( Teacher, Student, Ex- Teacher or Ex- Student), who were in Darul uloom Deoband India.

:salam:

What do you mean by "need"? Do you need to contact someone affiliated with Deoband?

[Abu_Tamim]

:ws:

I think you meant to say http://www.darululoom-deoband.com/
Wa 'alaykum salaam,
Yes that's right.
Jazakallah.

[Abdosh]

Wa aleykum salam,

Yes, i mean i wanna contact them ibnummabd. Is that possible?

[Mohammad Tayyab]

whrere is darul uloom deoband

[drsheikh22]

whrere is darul uloom deoband

It is in INDIA,
state- Uttar pradesh
dist- deoband

[Abu_Tamim]

It is in INDIA,
state- Uttar pradesh
dist- deoband
The Dar ul Ulum is in the town of Deoband, District Saharanpur, in the northern part of the Indian State of Uttar Pradesh. It is quite close to Delhi, the National Capital.

[binte sulaiman]

hmmm i never knew this Mashallah

[True Life]

:salam:

Deoband is on the world map thanks to a famous institution that was established here in 1866. Manzar Bilal of TwoCircles.net, a Darul Uloom’s graduate visited Deoband recently to give us a glimpse of life in this city and its famous madrasa.

First: A tour of Deoband: a city of global importance (http://www.twocircles.net/2009nov23/tour_deoband_city_global_importance.html)
Second: Meet Darul Uloom students (http://www.twocircles.net/2009dec01/meet_darul_uloom_students.html)
Third: Teaching and curriculum of Darul Uloom (http://www.twocircles.net/2009dec02/teaching_and_curriculum_darul_uloom.html)
Fourth: Daily life of Darul Uloom students (http://www.twocircles.net/2009dec04/daily_life_darul_uloom_students.html)
Fifth: Masjid –e-Rasheed: A magnificent mosque at Darul Uloom (http://www.twocircles.net/2009dec04/masjid_e_rasheed_magnificent_mosque_darul_uloom.ht ml)
Sixth: Students of Darul Uloom speak out about Jamiat Ulema-e- Hind (http://www.twocircles.net/2009dec05/students_darul_uloom_speak_out_about_jamiat_ulema_ e_hind.html)

Has some very nice pictures as well....

[maneatinglizard]

:salam:

Does anyone know what kind of entrance exams they have?

:jazak:

[True Life]

:ws:
Does anyone know what kind of entrance exams they have?

:jazak:Take a look at the bottom of this page:
http://www.darululoom-deoband.com/english/regulations/index.htm

[maneatinglizard]

:salam:

:jazak: for that, but I don't understand exactly what the tests cover.

Since the entrance exams are for 1st year students, I don't know what they would possibly be able to cover.

Also, since the page seems to suggest that prior knowledge of Urdu is not required for enrollment, what language would the tests be in?

[True Life]

:ws:


Since the entrance exams are for 1st year students, I don't know what they would possibly be able to cover.Students aspirants to get admission in First Year Arabic will have to appear in written test of basic Math, Handwriting, Gulistan (complete excluding fifth chapter), and oral test of Aamad Naama and Farsi Ka Muallim

9th Shawwal: Gulistan (complete excluding fifth chapter)
11th Shawwal: Handwriting and Math


Also, since the page seems to suggest that prior knowledge of Urdu is not required for enrollment, what language would the tests be in?One should at least understand Urdu, because it's the language of instruction.

[a_muslim]

:ws:

Students aspirants to get admission in First Year Arabic will have to appear in written test of basic Math, Handwriting, Gulistan (complete excluding fifth chapter), and oral test of Aamad Naama and Farsi Ka Muallim

9th Shawwal: Gulistan (complete excluding fifth chapter)
11th Shawwal: Handwriting and Math

One should at least understand Urdu, because it's the language of instruction.

The stuff on that page is for 1429-1430 ah (last year).

[abumaria]

anyone in uk been to darul uloom london ??
http://www.darululoomlondon.co.uk/index.php

[maneatinglizard]

:ws:

Students aspirants to get admission in First Year Arabic will have to appear in written test of basic Math, Handwriting, Gulistan (complete excluding fifth chapter), and oral test of Aamad Naama and Farsi Ka Muallim

9th Shawwal: Gulistan (complete excluding fifth chapter)
11th Shawwal: Handwriting and Math

One should at least understand Urdu, because it's the language of instruction.

:salam:

:jazak: for the information. Do you know what Gulistan, Aamad Naama and Farsi ki Muallim are?

Also, how far would the math go? I'd assume it's not more advanced than calculus? And, how tough are they in regards to handwriting. In the US, the schools don't really care about the quality of the handwriting, as long as it's readable. Is this how they are, as well, or are they stricter?

Finally, how much must one understand to be able to take the admissions tests, and is Urdu taught as part of the curriculum, or would one have to have sufficient knowledge of Urdu to understand the final years from the beginning?

[a_muslim]

:salam:

...Do you know what Gulistan, Aamad Naama and Farsi ki Muallim are?

:ws:
Don't know about Aamad Naama, but the other 2 books are persian textbooks.

wassalam

[maneatinglizard]

:ws:
Don't know about Aamad Naama, but the other 2 books are persian textbooks.

wassalam

:jazak:

So is knowledge of farsi required to get accepted into Deoband?

[junaidjam]

Do you need to know Arabic to get entry into De0band?

What is the best Daar ul aloom in the UK for learning aqaaid of ulema e haqq without any outside influence?

[a_muslim]

:jazak:

So is knowledge of farsi required to get accepted into Deoband?

:salam:

Probably is.
But if someone has already studied the books which are normally taught in deobandi darul ulooms in the first few years, then i don't think he will need to know farsi since it is only taught in the first few years (i think). So if someone would want to just study the last three years for example, then he probably would not need to know farsi.
wassalam

[drsheikh22]

I think its not necessary

[drsheikh22]

Its not necessary

[muhammed hussain]

go to darul uloom dawatul imaan and study there that is where i go

[junaidjam]

go to darul uloom dawatul imaan and study there that is where i go

Where is that? Is there a website for it with prices? What teachers have they got?

[Imran Omer]

Masha Allah, Good writing

[zahirkhan]

salam alikum can someone tell me from where i can find speech and lecture in pashto and farsi by the scholar of darul uloom ?

[True Life]

salam alikum can someone tell me from where i can find speech and lecture in pashto and farsi by the scholar of darul uloom ?Pashto Bayan by Hadhrat Maulana Hasan Jan Shaheed :rahma:.
(http://www.youtube.com/watch?v=htMvDdkwyfc)
Many more pashto Bayanaat... (http://www.youtube.com/user/Pukhthun1#grid/user/3F3E9A1022E860A8)

[zahirkhan]

jazakALLAH khayeren and what about farsi bayaan ??????? the afghan scholars

[alnoor]

Asslamo Allaikum,

No.

brothers and sister i would like to join daruullum which do u think is the best for me. i speak english

[Callum]

Can see some side attacks on Imam Ahmed Rida Khan(RA), not sure if you mean't it. But you should have respect for other Sunnis and scholars, especially such a great Sunni scholar like him.

I agree, even Maulana Ashraf Ali Thani has huge admiration for this knowledgeable scholar.

[TheEqualizer]

I agree, even Maulana Ashraf Ali Thani has huge admiration for this knowledgeable scholar.

Maulana Ashraf Ali Thanvi - i had to correct this.

As he is my immediate family, my great great Uncle :) though i dont know that much about him, it is with shame i say.

[Nomadic]

Alnoor
I would say darul ulm in South Africa would be a good starting point. However I am not sure if they teach Malaki school of thought. Some well known hanafi scholars from Deoband are well versed in Malaki School and their writing is highly regarded by Malaki scholars. i.e Awjaz al-Masalik Ila Mu'atta Imam Malik.

[Ahmed]

http://www.youtube.com/watch?v=pQaSNzCIW5o&feature=related


message of peace

[amr123]

Darul uloom Deoband: The Rise [Sheikh Mumtaz Ul Haq]

... http://www.youtube.com/watch?v=tjChNSP2jO0 ...

[Arfatzafar]

Jazakallah

[At Tayyib]

Efforts for the Preservation of Religion

The Christian countries of Europe have been rivals of the Muslims from the very beginning. They never considered the idolatrous nations to be their enemies capable of posing danger to Christendom in the field of international politics. But the Muslims did have an international position. They had established their slates not only in Asia but had also ruled over Spain in Europe for 800 years and then for 600 had held sway over Constantinople, which was the capital of eastern Byzantium and other territories under its suzerainty. The real rivals, therefore, of the Christians were only Muslims, who had fought great wars with them in the course of 1400 years, particularly since the Muslims control of Jerusalem and practically since A.D. 1095 when the two great faiths, Islam and Christianity had after centuries of argument, decided to resort to— as a world-renowned historian of civilisation says: "To man's ultimate arbitrament — the supreme court of war". When all Christendom was aflame with holy fervour as never before as it feverishly prepared for the holy war. On the holy-land of Palestine alone, which was then the bone of contention, as many as thirteen crusades had been fought in which the allied natives of Europe had taken part and had at last been defeated. The Turks had to keep fighting the Christian nations of Europe for 600 years. Christendom was therefore afraid only of the Muslims against whom it was always intriguing and hatching conspiracies to create weakness in Muslim politics so that it might take advantage of it.

So, when the English, in their greed of conquest, landed on the Indian soil, here too they found the banner of Muslim power waving in the air. This too made them consider Muslims as their true rivals and they began to plan to crush them. In the sight of the English the Muslims did not deserve any sympathy. The passions for vengeance created by the events of 1857 had deprived the English of even the human sentiments of justice and equity in respect of the Muslims. Since the Muslims, in the revolt of 1857 and earlier, had been in the forefront of every movement opposing the English, they alone were made the target of wrath after the stabilisation of the English government. Subsequent to the decline and extinction of the Muslim power and the stability of the sway of the East India Company over India, the Christian missions enhanced their activities throughout the country more fervently and enthusiastically, although the preaching activities in India had already begun during the Mughal regime itself. A historian of that era, Khafi Khan has stated: "The Feringhees have mostly established their colonies in the coastal ports. When anyone from amongst their subjects dies, they confiscate his effects and, enslaving his young children, whether they be Hindu or Muslim, christianise them".

The means and methods the English adopted in propagating Christianity had spread prodigious misgivings among the Indians.

In the beginning of the nineteenth century the activities of the Christian missions encompassed the whole country. The aforesaid Charles Grant was instrumental in inducing the British Parliament to incorporate provisions about education and the entry of missionaries in the Charter of 1813. With this permission a floodgate of missions and their schools, collages, hospitals and Bible Societies was opened "to redeem the heathens of India from the darkness in which they dwelt. For this purpose legions after legions of padres began to come to India and crores of rupees began to be spent like water. Besides males, a number of women missionaries were also employed to preach among the Indian women. The people of the untouchable, scheduled castes of India were much affected by the Christian preachers, Besides them some other people also, renouncing their ancestral religions, began to become Christians.

In 1826, Archbishop Heber of the Church of England, after a long missionary tour of India, submitted a report to the Court of Directors of the East India Company to the effect that since its political power had been established in India. And Muslims, Marhattas, Rajputs, Sikhs, all had submitted to their paramountcy. There was no more left any possibility of any row or uproar over the preaching of Christianity, Such reports and statements gave a great fillip to the missionary activities, encouraging the padres' coming to India and their long sojourns here. Christian preachers swarmed everywhere and fanned out in the country, laying a network of preaching activities from cities and towns to villages. These overzealous raissionaries would not rest content with merely the description of the merits and virtues of their religion but, under a pre-planned scheme, used to publish such literature in which the religions of India. Particularly the Islamic teachings and Islamic culture were being derided, and the Prophet of Islam, Muslim monarchs and saints were insulted and affronted. The purpose of these people behind this derision and detraction most probably was that since the Muslims after their political decline and debacle had been deprived of their inherent courage, high-minded-ness and lofty vision. If the virtues and merits of Christianity and the (supposed) defects and shortcomings of there own religion and history were presented before them on this occasion. They would very possibly apostatise and would adopt Christianity and thus the English would get a chance to rule over India permanently and complacently.

In A. D. 1834/A. H. 1250, the famous preacher of the Church of England, Dr. C. G. Fonder came to India. He was a cleric of German stock and had proficiency in speaking and writing both the Arabic and Persian languages. In A. D. 1835/A. H. 1251 he published a book in Persian entitled Mizan ul-Haq in refutation of Islam.' This is the first book in refutation of Islam published in India.

The East India Company whose apparent purpose was trading and the real objective was the preaching of Christianity and the grabbing of political power in India, had gradually begun to inter-meddle in the political, educational and administrative affairs of the country. With this objective in mind, Bible Societies had been established at many places, the Bible had been translated into all the principal languages of the country. Christian missions had been opened in all the big and small cities and towns of India, and the officials of the Company and the Christian missionaries had made a common cause and were preaching Christianity vigorously. The English people's plan was that somehow the Indians, particularly the Muslims, should be converted to Christianity so that that religious zeal that impelled them to hate and oppose the British might be channelised for stabilising the British government. And thereby the chances of ruling over India peacefully with the flourishing of Christianity might be created.

In short, on the one hand, missionary activities of the padres were current, mission schools were being opened in which facilities for acquiring education were being provided, and the officials of the Company were on their back. Providing all sorts of help and support and, on the other, above every thing else was the lure of government services. The scheme of the Company was such that by making the inhabitants of India, particularly the Muslims, indigent and ignorant, for which all sorts of proper and 1mproper means were being employed. And by luring them to the acquisition of services, they should be constrained to receive education in Mission Schools, which were considered then the greatest means for the preaching of Christianity. But the greatest stumbling block in this path was the sciences of the Muslims and their love for it. To obviate this the said education scheme VV'CIS devised in AD 1835/ A.H. 1251 the spirit of which. According to Lord Macaulay, was to create a class of persons who would be "Indians in blood and colour, but English in last’s in opinions, in morals, and in intellects".

[At Tayyib]

This second weapon of English education and English culture no doubt proved more successful than the former. It is obvious that this scheme of the Company was a very noxious and deadly weapon for the Muslims' religious life, communal traditions and arts and sciences that they could never bring them selves round to accepting under any circumstance. And while they had not yet thought out a solution for maintaining their religious life and communal consciousness, the upheaval of 1857 occurred whose unsparing ravages and horrible consequences had terrorised hearts, benumbed brains and withered souls. The whole community was over- clouded with inertia, insensibility and despondency. The monarchical and ruling power and glory, wealth and pomp had been finished and the Muslims had been altogether deprived of the means of livelihood. Indecent habits were taking root in them day by day and the entire community was falling into the abyss of ruination and destruction. Disinclination towards education and alienation from religion were increasing daily; the consciousness of their own strength and position was dying out. The padres' preaching activities had made conditions more perplexing and the time was not far off when the old generation of the Ulema educated in the former seminaries would have gradually vanished.

These were the circumstances under which our thinkers and savants had to perceive that with political decay and debacle and deprivation of sovereignty, the Muslims' learning, religion and communal life too would soon fall into serious jeopardy. They were not unaware of this decision of history that whenever a people have conquered a country and have gained political domination and sway over its inhabitants. The influences and characteristics of the victors do not remain confined to the bodies of the vanquished but go deeper, subjugating the heart and mind. Learning and thought of latter also with the inevitable result that the vanquished not only bid adieu to their national customs, national ethos and national thought and practice. But in accordance with the axiom "the people follow their kings religion", and due to the continuous process of attraction and assimilation for a long time, they at last begin to hate their own traditions, values, thought and practice. And then imitation and blind following and conformance to the victorious nation become a source of pride for them.

In the 600-year-old history of the Muslims in India this was the most dreadful, delicate and dangerous time. At such a delicate and dangerous time when the fortune's wheel had brought about a very ruinous state of affairs for the Muslim community, the most important need of the time for the protection and survival of the Muslims was the palingenseis of religious values and establishment of religious schools.

It has been a great characteristic of our Ulema and Shaikhs that from religious, academic and jurisprudentially propositions to any branch of culture, social life, politics and civilisation, they never let the skirt of the Islamic Shari'ah slip from their hands. They never laid down arms before the rival powers in any corner. The nineteenth century A. D. was a great challenge to the beliefs, thoughts and views of the Muslims. Western arts and sciences and European culture were engulfing the whole world like a great deluge. The lamp of the Mughal sultanate in India had been snuffed out. The lustre and glitter of modem science and technology had dazzled the eyes and overawed the minds. But the noble Ulema continuously remained engaged in facing this challenge. On the one hand they prepared such a defensive fortification by establishing seminaries everywhere in the country that it secured the Muslims to a great extent from the consequences of their political defeat. And on the other Maulana Rahmatullah Keranvi, Maulana Muhammad Qasim Nanautavi, Maulana Abul Mansoor and Dr. Wazir Khan, etc. put up a vigorous fight with full courage and intrepidity against the onslaught of the Christian missionaries. And did not let their preachers dream of converting the Muslims of India to Christianity come true.

[At Tayyib]

The methods of propagating Christianity adopted by the Christian missionaries in those days can be divided into four categories.

1.Mission schools: in which the official language of the Government (English) was taught. The teaching of the Bible was compulsory in every such school. It is needless to point out that education is the greatest means of propagating any religion. The thought and mind of students who, due to young age and inexperience, are simple-minded and innocent of religious information can be diverted from their ancestral traditions and values. And can be easily impressed through education, and one's own thoughts and views can be implanted and indunate in their raw, malleable and receptive hearts and minds. It had become a common belief in those days that by reading English children used to bid adieu to their own religion and become "Kristan" (i.e., Christian). Hence the Muslims particularly refrained from admitting their children to mission schools and opposed the English education tooth and nail. Khwaja Ghulam Al-Hasany Panipati has stated: "Khwaja Altaf Husain Hali told my mother about me: Send him to Delhi so that living with me he may acquire English education'. My mother refused saying: 'by giving him English education I don't want to make him materialist and irreligious"?

This was a safeguard of sorts used by the Muslims against the Christian Mission; the Ulema were in the forefront in creating this consciousness among the Muslims.

2.The mission hospitals too ware mode a means of preaching Christianity and efforts were made to impress the patients in these hospitals. This method continues to some extent even now. Hence the allopathic system of medicine was also opposed. The Muslims, for their medical treatment, used to resort mostly to the Unani and Ayurvedic Systems of medicine and herbal therapy. A great advantage obtained from this reaction was that the Unani and the indigenous Systems are still extant in India and are progressing day by day.

3.Consisted in speaking and sermonising, the third method of the Christian Mission consisted in speaking and sermonising in public gatherings and in holding polemical disputations. The Ulema broke lance with the Christian preachers in this field too and with their forceful arguments repulsed the Christian missionaries incessantly so thoroughly that all their schemes were completely demolished. In this connection the names of Delhi, Agra and Shahjahanpur can be particularly mentioned. In 1271/1853, at Agra, the greatest Christian missionary of the time, Dr. C, G. Fonder was so reduced to a nonplus by the incontrovertible academic arguments and clinching objections of Maulana Rahmatullah Keranvi and his colleague, Dr. Wazir Khan, that “Exposition of Truth", with its cogent and unarguable arguments and irrefutable proofs, is that soon after its publication in Arabic its translations in six European languages had been published about the same time.

There is no doubt about it that the Muslims in India had been defeated politically by the English but this is also a fact that the eminent Ulema never gave a chance to the Christian padres to succeed in the academic and ideal fields. On every front of the preaching of Christianity they went on defeating the padres without cease, so much so that the Christian missionaries had to restrict the sphere of their feverish activities and had to give up at last that aspect of preaching Christianity. Particularly in which there used to be aggressive attacks on other religions. In short the Darul-Uloom Deoband and its elders protected the religion at a time when its lamp was about to be extinguished; they tried their level best to make a short work of every internal and external mischief and defended Islam in every possible way.

[At Tayyib]

Besides detective protection there was also need of positive steps at that time, and in this connection the first step was the establishment of religious schools. Accordingly, the Darul-Uloom Deoband was established in 1283/1866. A few months later Madrasah Mazahir-e-Uloom came up in Saharanpur and then such Madaris followed one after another at Thana Bhavan, Muzaffar Nagar, Anbattha, Gulaothi, Meerut, etc., and now their number keeps multiplying day by day. In those crucial and critical days the strategy of the Elias of Deoband, particularly of Hazrat Nanautavi, consisted in the establishment of seminaries only. Wherever he went he tried to establish Madrasahs — at Moradabad, Anbatha, Gulaothi, etc. Wherever he had faithful followers he used to insist upon them in letters and personally to found and start Madrasahs. By this persuasion and stimulus a number of Madrasahs were established, as though, in a way, he — Hazrat Nanautavi — deserves to be called the Founder of Madrasahs in India.

To transmit the correct Islamic beliefs to the rank and file, printing presses were started in which, besides the holy Quran, other religious books too were being printed, some of which were in refutation of Christianity. Through these books that came out of the presses the religious knowledge of the common run of Muslims kept increasing day by day, they not only derived satisfaction from them but also got armed with the well-argued ripostes and squelches to the objections raised by the Christian missions. The Ulema of the Darual-Uloom supplied the Muslims with literature consisting of thousands of books; thus a large number of books on various Islamic topics were published from there. The teaching and publication of Islamic sciences combined raised an insuperable obstacle in the way of the Christian missions and hence those results of the fervent preaching efforts of the missions the padres were desirous of could not ensue.

The force and intrepidity with which, first of all, Hazrat Nanautavi, and then Maulana Murtaza Hasan Chandpuri and Maulana Sanaullah Amritsari from amongst the graduates of the Darul-Uloom Deoband, contended with the preaching of Christianity. And also with the onslaught of Christianity and Arya Samaj which had begun in the last phase of the thirteenth century Hijri, is a glorious exploit in the history of the Darul- Uloom, Deoband.

The great services rendered by Maulana Sayyed Muhammad Anwar Shah Kashmiri, Maulana Murtaza Hasan Chandpuri, Maulana Ahmed Ali Lahori, Maulana Habibur-Rahman Ludhianvi, Maulana Mufti Muhammad Shafee Deobandi, Maulana Muhammad ldris Kandhlavi, Maulana Badr Alam Meerathi, Maulana Muhammad Ali Jalandhari, and Qazi Ahsanullah Shahjahanpuri, etc. against Qadianism form a bright chapter in the history of the Darul-Uloom.

Similarly, whenever during the British regime the Government tried to make any law which could have clashed with the Islamic Shari'ah, the Ulema of Deoband opposed it tooth and nail and gave proof of their devotion to duty. On the occasion of the Sarda Act and the Waqf Bill they did not hesitate at all in presenting the Islamic point of view with daring and clarity.