Darul Uloom Deoband - A Brief Intro

Darul Uloom Deoband - A Brief Introduction

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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

some early history

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

Quote:

Originally Posted by daisily

.... 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:

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!

The Foundation of Darul Uloom Deoband

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]

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.

mashAllah you are ae have to respect Ulemas

:salam:

Quote:

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

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

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.