Great Scholars of Spain and the Western Countries during the golden Ages
Ibn Abd Al-Barr Al-Qurtubi: The Scholar of the Muslim West Abu Umar, Yusuf ibn Abdullah ibn Abd al-Barr was born in Cordoba, Spain in 368 AH/978 CE. The city was then the center of higher Islamic learning and education, and the brilliant young Abu Umar studied there under renowned scholars. He entered into correspondence with eminent scholars of the Muslim East, which he did not visit, and traveled all over his native land in search of knowledge.
Imam ath-Thahabi wrote, in his great book of bibliographies: Siyar A'alam an-Nubalaa: "Ibn Abd al-Barr had no equal in the Western part of the Islamic countries - in the Science of Hadith. He was righteous and trustworthy in knowledge, and a 'Hafidh' (e.g., a scholar of Hadith who memorized tens of thousands of 'hadiths')." He called him the 'Hafidh' of the West. The Muslim Ummah lost both of these great scholars in the year of 463AH.
He was a student of many famous scholars, and with him hundreds of students became well-known, the most important of whom were Imam ibn Hazm and Abu Abdullah al-Humaidi. As an accomplished scholar, Ibn Abd al-Barr became the most distinguished scholar of Hadith of his time and one of the greatest of all times. He was equally distinguished in Fiqh (Jurisprudence) and in the science of genealogy. He was also the foremost upholder and defender of the Sunnah of the Prophet (peace be upon him), which is evidenced by his opinions and books. He held the high position of judge at Lisbon and Santarem during al-Muzaffar ibn al-Aftas reign, and died at Shatibah (Jativa) in 463 AH/1070 CE.
He is known for writing many of the most authentic books of the Maliki-Fiqh school. He also authored a large number of works that were not specifically for the Maliki school of Fiqh. Being that he was an accomplished scholar of Hadith and an eminent jurist, he based his discussions and expositions, in all of his writings, on the Qur'an and the Sunnah. Of special importance among his works that have been preserved are: The Comprehensive Exposition of Knowledge and its Excellence; Kitab al-Isti'ab fi Ma'rifat al-Ashab on the biographies of the companions of the Prophet (PBUH),
Kitab al-Istithkar Sharh Mathahib Ulamaa al-Amsar, a major work of Fiqh with an explanation of the arrangement of its topics. The most scholarly and important work in Hadith written by Ibn Abd al-Barr was his introduction to the Muwatta of Imam Malik, which has fortunately survived and come to light more recently. This is the book entitled Kitab al-Tamhid li ma fi al-Muwatta min al-Ma'ani wal-Asanid in 20 volumes, about which Ibn Hazm said: "I do not know anyone like him in exposition and understanding of the Hadith, let alone surpassing him in it!" Imam ath-Thahabi said that, "Ibn Abd al-Barr has authored books that had no equal in their subject-matter and method of writing."
Ṣāʿid al-Andalusī he was Abū al-Qāsim Ṣāʿid ibn Abū al-Walīd Aḥmad
ibn Abd al-Raḥmān ibn Muḥammad ibn Ṣāʿid ibn ʿUthmān al-Taghlibi al-Qūrtūbi (1029 – July 6, 1070 AD; 420 – 6
Shawwal, 462 AH);[1] an Arab qadi of Toledo in Muslim Spain, who wrote on the history of science,
philosophy and thought. He practised as a mathematical scientist with a special
interest in astronomy, and compiled a famous biographic encyclopedia of science that quickly became popular in
the empire and the Islamic East.
Ṣāʿid al-Andalusī was
born in Almería in Al-Andalus during the Banu Dhiʼb-n-Nun dynasty[1] and died in Toledo.
His Arab origins came from the tribe of Taghlib and his family had fled
Cordova to take refuge in Almería during the civil war. His grandfather
had been qadi (judge) of Sidonia and his father was qadi of
Toledo until his death in 1057 when Ṣāʿid succeeded him.
The early
biographers Ibn Bashkuwāl, Ibn Umaira
al-Dhabbi, Al-Safadi and Ahmed Mohammed
al-Maqqari tell us Ṣāʿid's teachers in Toledo were Abū Muḥammad ibn Hazm (أبو محمد بن حَزْم), Al-Fataḥ ibn al-Qāsim (الفَتْح بن القاسم), and Abū Walīd al-Waqshi (أبو الوليد الوَقّشِي).
He was educated
in fiqh (law) first in Almería,
then Córdoba,
before graduating, it seems, in Toledo in 1046, aged eighteen.
Toledo was then a great centre of learning and Ṣāʿid studied fiqh (law), tafsir (Qu'ranic exegesis), Arabic language,
and al-Adab al-'Arabī (Arabic literature). His teacher, Abū Isḥaq
Ibrāhīm ibn Idrīs al-Tajibī, directed him towards mathematics and astronomy, in
which he excelled. When on his appointment as qāḍi of Toledo by the governor Yaḥyā
al-Qādir, he continued this work and produced several scholarly works that
contributed to the Tables of Toledo.
He taught and directed astronomical research to a group of young scholars, precision-instrument-makers, astronomers and scientists – including the renowned Al-Zarqali – and encouraged them to invent. Their research contributed to the Tables of Toledo.
Works:
· Iṣlāh Ḥarakāt an-Najūn on the correction of earlier astronomical tables;
· Jawāmiʿ akhbār al‐umam min al‐Arab wa‐l Ajam ('Universal History of Nations – Arab and Non‐Arab')
·
Ṭabaqāt al-‘Umam, a classification of the sciences
and of the nations (The only extant work), written in 1068 two years before his
death.
·
Rectification of Planetary Motions and Exposition
of Observers' Errors; An astronomical treatise.
· Maqālāt ahl al‐milal wa-l-nihal ('Doctrines of the Adherents of Sects and Schools'),
·
Kitāb al-Qāsī (كتاب القاصى), 'Book of Minor'
Great Scholars of India and Life and works of Maulana Khayr Muhammad Jalandhari
From Jalandhar (India) to Multan (Pakistan): Establishment of Jamia Khair ul Madaris, 1931-1951
(Journal of the Research Society of Pakistan Volume No. 5 5 , Issue No. 1
(January - June ,201 8 )
Abstract Multan’s social, political and economic growth not only supported migration influx but also attracted learned intellectuals for settlement after partition. One such example was Maulana Khair Muhammad who migrated from Jalandhar to Multan in 1947 with his madrasa Khair ul Madaris. Maulana Khair Muhammad and Jamia Khair ul Madaris became a key role player in preaching and teaching Dar ul Uloom Deoband’s message in Pakistan after 1947. Maulana Khair Muhammad and Jamia Khair ul Madaris continued serving Multan, its people and Pakistan in various capacities since 1947. This article will provide details of birth and rise of Jamia Khair ul Madaris in colonial India and bring forth the circumstances in which a Deobandi madrasa moved from colonial India to Pakistan after partition in 1947. This will also explain how this madrasa came to Multan and how Maulana Khair Muhammad became patron and preacher of a Deobandi madrasa in South Punjab of Pakistan. This article will further explain how Khair ul Madaris was established in Multan amid prevalent Sufi shrines hegemony and practices and continued to grow in this environment. In a society, such as postcolonial Pakistan, faced with dramatic educational and strategic instructional transformations after the partition, Khair ul Madaris was able to showcase itself as a different religious institution as well imparting education in other subjects too. Keywords- Maulana Khair Muhammad, Darul Aloom, Madaris, Deobandi.
Introduction Dar ul Uloom was started as a small Arabi school in Masjid-e-Chatta which was later on shifted to the present site and transformed into Dar ul Uloom, Deoband.1 Masjid-e-Chatta was also abode of the notable great sufi Hazrat Baba Farid Ganj-e-Shakar for his meditation.2 Maulana Muhammad Qasim Nanautavi and Maulana Rashid Ahmad Gangohi laid the foundations of Dar ul Uloom Deoband.3 Maulana Mehmood ul Hasan was the first student of madrasa and first teacher was Mullah Mehmood.4 Haji Abid Hussain collected funds for the first time for madrasa and the strength of the students in the first year was 78. 5 Maulana Nanautavi was not content with establishing a madrasa at Deoband but he also wanted other Muslims to start such madrasas at different places to create a network of madrasas throughout India. His initiative, untiring effort and energy resulted soon in opening of new madrasas at Saharanpur, Muradabad and Nagina (Bijnore) and other places in Western U.P. Mazahir ul Uloom of Saharanpur and Qasim ul Uloom of Muradabad always looked towards Deoband for inspiration and developments. In a short span of time Dar ul Uloom Deoband became a great seat of learning in the Subcontinent, attracting students from all over India and even from outside. A network of madrasas also opened all over India on this pattern preserving and preaching the ideals of Dar ul Uloom Deoband.
The curriculum adopted for madrasahs was largely based on Dars-i- Nizami with slight modifications. The founders of Deoband laid emphasis on the study of Quran and Hadith and other transmitted sciences on the pattern of the syllabus adopted by Shah Waliullah in the Madrasa Rahimiyah. Dar ul Uloom Deoband and its Principles for Madrasa Establishments From the 1870s the number of Deoband madrasas in northern India continued to grow. By 1880 there were roughly 12-15 madrasas that identified themselves as Deobandi and by the end of the century the number increased. The influence of the Deobandi brand of Islam was reaching as distant as Chittagong to the east, Madras to the south and Peshawar to the west.6 Although the Deobandi madrasas had reached into modern day Pakistan with the Partition of India, the numbers remained low but continued to grow with passage of time. Maulana Nanautavi identified the following principles and guidelines for maintaining the integrity of the Dar ul Uloom approach in education. 1. Madrasa leaders should always pursue the ways and means to increase the donations and encourage those around them to do the same. 2. Madrasa leaders should always try to carry on giving food to increase their numbers. 3. Madrasa leaders should always put the needs of madrasa before their own personal needs. All important madrasa related decisions must be taken in consultation with Muhtamim (Rector/Vice Chancellor). Failure to carry all stakeholders on board will make the madrasa weak. 4. Instructors in the madrasa should carry out similar view to that of the Dar ul Uloom objectives. Instructors should not be jealous of other fellow instructors, not egoistic and should not pursue individual agendas. Allah forbidding, if this persists, the madrasa will fail. 5. Teaching materials which are proposed for the given year should be prepared before hand otherwise madrasa will not flourish. If madrasa has a large student body and poorly proposed agenda, the madrasa will ultimately fail. 6. The madrasa should remain self sufficient with regard to funding. If this not possible, the madrasa can remain open to donations, but must be very selective with regard to whom they are taken from. 7. The share of government and the rich also seems dangerous.
8. The donations from those who do not wish name and fame are blissful. Good intention of the donor is a cause of establishment for the madrasa.7 These principles laid out by Maulana Nanautavi further supported and helped the growth of Deobandi Islam in India. While looking into these principles Maulana Nanautavi’s foresight can be seen that he advised Ulema to stay away from political influence and also to be watchful of their own personal desire and wishes becoming hindrances to the growth and development of madrasas. With the spreading of the Deoband ideals of Dar ul Uloom, he identified geography and individual instructors as having the potential to sway the madrasa network from its core values. One important theme was giving free food to students which has major attraction for poor. This is an early indicator that Deoband madrasa network was focused on catering for the underprivileged. The other important theme principal was staying away from the government and distance from the government input in the madrasa. Maulana Nanautavi intention was purity and keeping Deoband brand of Islam on track of imparting quality education. There were divisions among Deobandi leadership on the issue of on going British occupation of India. The division was on creation of a separate Muslim state and shift into the new dominions of independent states created after the partition. The division led to an alliance of three individuals who disassociated themselves from the Indian National Congress and anti colonial stance in India; Ashraf Ali Thanvi and his disciples Maulana Shabbir Ahmad Usmani and Maulana Zafar Ahmad Usmani.8 In 1945 the Usmanis formed their own political group, Jamiat Ulema-i-Islam (JUI) and campaigned vigorously for the establishment of Pakistan.9 After the establishment of Pakistan in 1947, the JUI remained focused on the intent to shape Pakistan into an Islamic state.
With the Deoband background and history formed in an anti colonial stance, JUI maintained these efforts at their forefront throughout the next decade. With the doors now open to Pakistan for Indian Muslims, an influx took place and thus an expansion of Deoband madrasa network. Noteworthy madrasas such as Dar ul Uloom, Karachi, Jamia Uloom ul Islamia in Binori Town, Khair ul Madaris in Multan, Dar ul Uloom Haqqania, Akora Khattak and Jamia Ashrafia in Lahore were established soon after the partition by Deobandi scholars who migrated to Pakistan.10 Madrasas of various sects continued to expand throughout Pakistan and new business opportunities offered greater contributions to the emerging madrasas throughout Pakistan. Social, political and economic growth of colonial cities like Multan not only supported migration influx but also attracted learned intellectuals for settlement after partition. One such example was Maulana Khair Muhammad who migrated from Jalandhar to Multan in 1947. Before partition, Maulana Khair Muhammad had been running Jamia Khair ul Madaris in Jalandhar since 1931 but after partition and migration he re-established Jamia Khair ul Madaris in Multan, Pakistan. Khair ul Madaris was true representative of Deoband teachings and philosophy. Khair ul Madaris was pivotal player in bringing Deoband legacy to the South Punjab in Pakistan. It was started initially at Hussain Agahi road but it was temporary place and arrangement. The inspector of Schools Multan Qazi Abdur Rehman helped in land allocation for madrasa at Gayan Thala where it has grown since 1947.11 Madrasa was reopened in October 1947 for imparting religious
education and started Dars-i-Nizami in addition to a female madrasa and a primary school catering the students from Punjab, N.W.F.P., Balochistan, Makran, Burma, Bengal and Afghanistan.12 Maulana Khair Muhammad Jalandhari: A Brief Life Sketch Maulana Khair Muhammad Jalandhari born to Elahi Bakhsh in 1895 in tehsil Nakodar, District Jalandhar.13 He was seven when his family migrated to Chak No. 252/GB, Faisalabad and Maulana Khair Muhammad started learning Quran but family moved back to Umar wal bala in Nakodar and Maulana completed eighteen parts of Quran from Mian Imam Din. 14 Maulana Khair Muhammad completed Quran from his maternal uncle Shah Muhammad at the age of ten.15 Maulana Khair Muhammad in 1905, at the age of twelve, went to madrasa Rasheedia in Nakodar, Jalandhar.16 He studied initial Persian books there and this was the same year in which Deobandi scholar Maulana Rasheed Ahmad Gangohi died.
Later on Maulana Khair Muhammad continued his education at Madrasa Arabi Raipur Gojran under the supervision of Maulana Fazal Ahmed* and Maulana Hafiz Mufti Faqir Ullah Raipuri** who came from Deoband.17 Than he was admitted to Madrasa Sabria Raipur Gojran under the tutorship of Maulana Fazal Ahmed and continued in same madrasa till 1909 studying books of logic, jurisprudence and grammar. Maulana also stayed for sometime at Maulana Sultan Ahmad Ganjvi’s place in Gujrat for learning books.18 Maulana Khair Muhammad stayed for three years under the able guidance of Maulana Ghulam Nabi Sarhadi***, Maulana Karim Bakhsh Punjabi**** and Maulana Mohyyiudin Ahmed***** at Madrasa Manba ul Uloom Galowti, Bulandshahr in 1910 for learning fiqh, Asul fiqh, logic and philosophy.19 This was the same year when Maulana Khair Muhammad met Maulana Ashraf Ali Thanvi for the first time while visiting Deoband.20 Maulana Khair Muhammad went to Madrasa Ishat ul Uloom Bareilly in 1913 for registering himself for dars-e-nizami.21 The teachers who taught him at Bareilly include Maulana Muhammad Yasin******, Maulana Abdur Rehman Sultanpuri*******, Maulana Sultan Ahmed Bareli******** and Maulana Sultan Ahmed Peshawari*********. 22 During student life in 1914, Maulana Khair Muhammad started teaching some books at Madrasa Ishat ul Uloom Bareilly and his monthly stipend started from 2 rupees per month and rose up to 8 rupees.23 In 1917, the annual dastarbandi of Madrasa Ishat ul Uloom Bareilly was held and Maulana Hafiz Muhammad Ahmed Qasmi mohtamim of Dar ul Uloom Deoband distributed degrees and certificates to the graduates as chief guest of the ceremony and Maulana Khair Muhammad was one of the graduates in this year.24 The hagiographer of Maulana Khair Muhammad has tried to explain that he was a devout Deobandi scholar. Initially Jalandhar became home of Khair ul Madaris and after partition it was relocated in Multan, Pakistan. Over the course of the following decades, this Deobandi institution in Pakistan transformed the landscape of Islamic learning in its locale of Multan where sufi traditions and shrine culture was in vogue.
Slowly and gradually Maulana Khair Muhammad created a web of networking and connections throughout Pakistan through its
students, graduates and alumnus who came from different corners of the country and world to attend this madrasa. Sufi Discipleship: Influence of Maulana Ashraf Ali Thanvi Maulana Khair Muhammad was disciple of Hafiz Muhammad Saleh and after the death of Hafiz Saleh in 1920,25 Khair Muhammad took oath of allegiance (bai’t) at the hands of Maulana Ashraf Ai Thanvi in July 1925.26 Maulana Khair Muhammad first listened the lecture of Thanvi in Meerut in 1911 where other leading scholars including Maulana Ubaid Ullah Sindhi, Maulana Mahmud ul Hassan, Maulana Shah Abdur Rahim Raipuri, Maulana Syed Murtaza Hassan, Maulana Shabbir Ahmad Usmani and Maulana Muhammad Ibrahim Dehalvi were also present.27 The initial correspondence was through letters and Maulana Khair Muhammad was also one of the disciples of Khanqah Imdadia Ashrafia Thana Bhavan onwards and Khair Muhammad was allowed to bring people in all four leading silsilas of Chishtia, Naqshabandia, Qadria and Suhrwardia by Thanvi. Maulana Khair Muhammad was offered administrative responsibility on the recommendation and advice of Maulana Shah Abdur Rahim Raipuri in October 1926. After the offer of Nazim Talimat at Madrasa Faiz Muhammad Jalandhari, Khair Muhammad visited Thana Bhavan for seeking the guidance of Maulana Thanvi. 28 Maulana Khair Muhammad sought regular advice of his mentor Maulana Thanvi on all the issues and matters. Maulana Khair Muhammad served Madrasa Faiz Muhammad Jalandhari till December 1930. On Maulana Thanvi’s advice and recommendation Khair ul Madaris was established in 1931 after the closure of Madrasa Faiz Muhammad Jalandhari. Maulana Ashraf Ali Thanvi visited Lahore in 1938 for his treatment and this was also Thanvi’s visit to Jalandhar and Khair ul Madaris on the request of Maulana Khair Muhammad. Maulana Thanvi arrived on May 11, 1938 and stayed for one night at Khair ul Madaris in Jalandhar, Maulana Thanvi left for Saharanpur on May 12, 1938.29 Maulana Khair Muhammad visited Thana Bhavan first time in May 1924 and these visits continued till the death of Maulana Thanvi in 1943.
Maulana Khair Muhammad last time visited Thana Bhavan on July 21, 1943.30 The influence and impressions of Maulana Ashraf Ali Thanvi shaped the personality of Khair Muhammad slowly and gradually since 1924 when they met for first time. Maulana Khair Muhammad visited Khanqah Imdadia Ashrafia Thana Bhavan nineteen times31 in two decades time to meet his mentor. Sowing the Seed: Madrasa Khair ul Madaris in Jalandhar (1931-1947) It was Maulana Ashraf Ali Thanvi who suggested that Khair Muhammad should open a new madrasa with the name of Khair ul Madaris. Khair ul Madaris opened on March 9, 1931 in the Alamgiri Mosque, Attari Bazar, Jalandhar.32 Maulana Ashraf Ali Thanvi suggested that it is better to open and start madrasa in city than village. Maulana Ashraf Ali Thanvi also suggested the name of madrasa as “Khair ul Madaris”.33 Maulana Ashraf Ali Thanvi also gave three pieces of advice regarding Khair ul Madaris: a) The establishment of madrasa should not be somehow on the financial support of some rich financier or officer but only on the will of Allah. b) There is no need to appoint a fixed number of staff but always as per
capacity and need the number of staff can be decreased or increased. c) The donations of poor people should be preferred over rich people because rich people always want praise and pomp and show but poor people always feel happy that they supported the noble cause.34 Jamia Khair ul Madaris was established on the pattern and model of Dar ul Uloom Deoband. Maulana Ashraf Ali Thanvi became the first patron of Khair ul Madaris.35 The list of patrons include the following:36 1. Maulana Muhammad Ashraf Ali Thanvi 2. Maulana Shabbir Ahmad Usmani 3. Maulana Mufti Muhammad Hassan 4.
Maulana Shamas ul Haq Afghani 5. Haji Muhammad Sharif The pattern of establishing new madrasa on Deoband lines was followed by other Pakistani madrasa since the partition of Indian subcontinent took place. After the death of Maulana Ahmad Bakhsh in 1932, Maulana Muhammad Ali Jalandhri and Maulana Khair Muhammad took the responsibility of madrasa management. Maulana Muhammad Ali resigned from all responsibilities and duties in 1939 due to his political career and engagements. After this Maulana Khair Muhammad was the only one able to look after the madrasa. Maulana Khair Muhammad said “Apart from one year, each year madrasa Khair ul Madaris was offering Daura Hadith. Examiners were coming from Dar ul Uloom Deoband for conducting examination and same was the case of annual meeting of degree distribution.”37 Maulana Khair Muhammad considered it his responsibility to provide a religious education to the locals of the area. Maulana Khair Muhammad’s life and services have encompassed religious, educational and political spheres. All his services were providing glimpses of a mix of socio-cultural representation of his own brought up and his learning. Maulana has taught at Ishat ul Uloom Bareilly as Arabic teacher. Madrassa Ihya ul Uloom in Mandi Sadiq Ganj was the next destination for Maulana Khair Muhammad in 1918 and he served for eight years. He taught tafsir and other books here. His monthly stipend increased from twentyfive rupees to forty-five rupees. Maulana Khair Muhammad taught at Barelvi and Ahl-i-Hadith madrasas before establishing his own madrasa. Maulana Khair Muhamad was an excellent teacher. Maulana Muhammad Sharif Kashmiri wrote about Maulana Khair Muhammad, “what we use to say and deliver in two hours, Maulana use to finish it in half an hour. Maulana Khair Muhammad not only use to follow book but also provide extra information accordingly. In this way student use to get knowledge of book, subject and other schools of thought too.”38 Maulana Khair Muhammad was a good orator with established knowledge. Maulana Khair Muhammad was a preacher too and took part in many manazaras. Maulana Khair’s teaching and educational background of serving in Barelvi and Ahl-i-Hadith madrassas gave him an opportunity of learning about different schools of thoughts. Maulana Khair Muhammad presided over many manazaras.
Maulana Khair Muhammad started manazaras in 1923 at District Hissar when he was Arabic teacher at Madrassa Ihya ul Uloom in Mandi Sadiq Ganj.39 Another notable manazara was with Ahl-i-Hadith Maulvi Abdul Rahim Shah of Ferozpur in Ferozpur titled “Recitation behind Imam”. This manazara continued for two days and Maulana Khair Muhammad proved himself a successful nomination of Dar ul Uloom Deoband in addition to Maulana Murtaza Hassan.40 In 1938 at Shahpur in Shujabad, Multan another manazara under the president ship of Qazi Qutbi Multani took place on two titles; “Recitation behind Imam” and “Prayer after Funeral”. This manazara was between Maulana Khair Muhammad and Malik Abdul Aziz Multani.41 Maulana Khair Muhammad established his good name and fame in succeeding in manazaras against Ahl-i-Hadith. These manazaras were about defending and explaining various prevalent issues and bones of contention amid various schools of thought. Maulana Khair Muhammad continued these manazaras for establishing writ of Deobandi teachings and proving himself as a true follower of his elders. In 1940, another manazara took place at Amritsar and Maulana Khair Muhammad convinced his opponents. Maulana Khair Muhammad always used to write to Maulana Ashraf Ali Thanvi for prayers and wishes for success in manazras but in this 1940 manazara, Maulana Thanvi responded that I pray to Allah that He takes away your habit of participation in these manazaras.42 Therefore after this response of Maulana Thanvi, Maulana Khair Muhammad stopped his participation in manazaras and the reason which he used to give was manazaras were a waste of time. Maulana Khair Muhammad preferred teaching and preaching. Maulana Ihtisham ul Haq Thanvi says “Maulana Khair Muhammad was of very tender nature and good at reading. He utilised all his potential for teaching and preaching and avoided practical participation in politics but wherever and whenever it was required for the welfare of Muslims, unity of ulama and something against the religion, he came to forefront.”43 Maulana Khair Muhammad was also a strong supporter of Pakistan and its creation. Maulana Khair Muhammad was invited in Maulana Ashraf Ali Thanvi’s “Majlis Dawat ul Haq” which was created in 1938.44 Majlis Dawat ul Haq was created for preaching purposes. Majlis Dawat ul Haq was having support of Muslim League and following were the objectives of this: a. For the safety of Muslims, preaching through this platform should reach all over the India. b. Providing preaching to Muslim League leaders with this point in mind that there training and islah will in many ways help the followers to obtain good results of the movement. c. Sending delegations during processions, meetings and public gatherings of Muslim League. d. To convince Muslim League central committee members to follow Islamic customs, traditions and requesting them to follow these principles.45 In 1939, on the command of Maulana Ashraf Ali Thanvi his khalifas Maulana Zafar Ahmad Usmani, Mufti Muhammad Shafi,
Maulana Muhammad Shabbir
Ahmad Usmani, Maulana Mufti Muhammad Hassan Amritsari, Maulana Qari Muhammad Tahir Qasmi, Maulana Murtaza Hassan Chandpuri, Maulana Abdul Hakeem Gamthulvi, Maulana Abdul Ghani Phulpuri, Maulana Khair Muhammad and Qari Muhammad Tayyab Qasmi started preaching under the umbrella of Majlis Dawat ul Haq in their respective cities.46 Another contribution of Maulana Khair Muhammad was to support Maulana Shabbir Ahmad Usmani in October 1945 in founding the Jamiat ul Islam. Maulana Khair Muhammad was offered a teaching position in Dar ul Uloom Deoband in July 194347 by Qari Muhammad Tayyib who was muhtamim of Dar ul Uloom at that time, Khair Muhammad turned down the offer because of his health and his focus on Madrasa Khair ul Madaris. But later on Maulana Khair Muhammad accepted membership of shura of Dar ul Uloom Deoband in May 1944.48 This connection with Deoband and visits as s shura member continued till the time of partition. Maulana Khair Muhammad resigned from his membership on the date when Madrasa Khair ul Madaris was re-established in Multan on October 8, 1947.49 Madrasa Khair ul Madaris in Multan, Pakistan (1947- 1951) Maulana Khair Muhammad arrived in Lahore immediately after partition and stayed for two weeks at 15, Racecourse Road Lahore with the help of Chaudhary Muhammad Ali who was an old acquaintance. On one hand, Maulana Muhammad Hassan Amritsari was in favour of re-establishing Khair ul Madaris of Jalandhar and Madrasa of Amritsar together in Lahore.50 On the other hand, the selection of Multan as new home was suggested by Maulana Faqir Ullah who was a local and knew the area. Maulana Khair Muhammad had been approached by Maulana Muhammad Ali Jalandhari from Multan and Maulana Hafiz Abdul Majid from Layallpur to go to their cities and re-establish Khair ul Madaris there.51 The logic put forth by Maulana Faqir Ullah was that Layllpur is industrial and enlightened and Multan is traditional in taste and rich in resources and has more space to flourish so its better to prefer Multan over Layallpur. Maulana Khair Muhammad became first muhtamim of the madrasa before the partition in Jalandhar and after migrating to Pakistan he continued as muhtamim.52 After Khair Muhammad’s death his son Maulana Hafiz Muhammad Sharif Jalandhari became the second muhtamim of Khair ul Madaris. Maulana Hafiz Muhammad Sharif Jalandhari remained muhtamim of Khair ul Madaris till his death in Mecca on September 7, 1981. Hafiz Muhammad Sharif was succeeded by his son and current muhtamim Hafiz Qari Muhammad Hanif Jalandhari.53 In one way or the other the muhtamim was from the same Jalandhari family, the madrasa leadership tended to come from the same families. This shows the hereditary succession in madrasa leadership for controlling it from all means. Madrasa Khair ul Madaris has a wide range of intellectuals as its shura members since the Partition and reestablishment of madrasa. Maulana Khair Muhammad had gathered many followers of Ashraf Ali Thanvi on the shura of Khair ul Madaris as members. These shura members were either graduates of Dar ul Uloom Deoband or preaching Deobandi Islam. The following list shows some of the prominent names who became members of the shura in 1947 on the request of Maulana Khair Muhammad.54
1. Maulana Khair Muhammad, Founder and Muhtamim Madrasa 2. Maulana Mufti Muhammad Abdullah, Mufti of Khair ul Madaris, Multan 3. Maulana Mufti Muhammad Hassan, Muhtamim, Jamia Ashrafia, Lahore 4. Maulana Muhammad Idrees Kandhalvi, Shaikh ul Hadith, Jamia Ashrafia, Lahore 5. Maulana Mufti Muhammad Shafi, Muhtamim, Darul Uloom, Karachi 6. Maulana Ehtsham ul Haq Thanvi, Muhtamim, Dar ul Uloom Islamai, Tando Allah Yar, Sindh 7. Maulana Zafar Ahmad Usmani, Shaikh ul Hadith, Dar ul Uloom Islamai, Tando Allah Yar, Sindh 8. Maulana Shamas ul Haq Afghani, Turangzai, Peshawar 9. Maulana Ibrahim, Muhtamim, Madrasa Arabia, Mian Channu 10. Maulana Abdul Aziz Raipuri, Chak No. 11, Chechawatni 11. Maulana Abdullah, Sajjadah Nashin Khanqah Sirajiah Kundian 12. Haji Sarfraz Khan, Rais Thal Najib, Multan 13. Haji Muhammad Sharif, Mahallah Nawashahr, Multan 14. Munshi Abdur Rehman Khan, Mahallah Chehlaik, Multan 15. Maulana Muhammad Sharif Jalandhari, Khair ul Madaris, Multan Maulana Khair Muhammad’s association with Maulana Asharf Ali Thanvi’s was proved as the were who were associated with Thanvi were shura members of Khair ul Madaris and I will explain brief life sketches of these members here for providing their association and services which they rendered. Maulana Mufti Muhammad Hassan Amritsari was born in Malpur near Hassan Abdal.55 He received his early education at his native town and later on proceeded to Dar ul Uloom Deoband where he remained student of Maulana Anwar Kashmiri for Daura-i-Hadith and became a disciple of Maulana Asharf Ali Thanvi.56 Later on he moved to Amritsar and took up a teaching assignment at Jamia Naumania. He moved to Lahore on partition and founded Jamia Ashrafia in Lahore which is now leading Deobandi seminary of Pakistan and Jamia’s name was decided after Maulana Thanvi’s name for showing his respect and reverence to his mentor. After partition, he got piece of land allotted in the name of Jamia Naumania and started Jamia Ashrafia on September 24, 1947 in Lahore.57 He taught for nearly forty years; for thirty years at Amritsar and for ten years at Jamia Ashrafia. He died on June 1, 1961.58 Till his death, he served as shura member of Khair ul Madaris. Another leading figure of Khair ul Madaris shura was Maulana Muhammad Idrees Kandhalvi who was born in 1900 in Bhopal to Maulana Hafiz Muhammad Ismail.59 Maulana Idrees was murid of Haji Imdad Ullah Thanvi Mohajar Makki and was pir bhai of Maulana Ashraf Ali Thanvi.60 He learnt Quran by heart at the age of nine. He got his early education under the guidance of
Maulana Ashraf Ali Thanvi at Madrasa Ashrafia, Thana Bhavan.61 Later on for higher education, he moved to Madrasa Mazahar ul Uloom, Saharanpur under the supervision of Maulana Khalil Ahmad Saharanpuri and graduated from Saharanpur in 1919. From Saharanpur, Maulana Kandhalvi went to Dar ul Uloom, Deoband to finish Daura-i-Hadith and remain student of Maulana Muhammad Anwar Kashmiri, Maulana Shabbir Ahmad Usmani, Mufti Aziz ur Rehman Usmani and Maulana Asghar Hussain Deobandi. In 1921, he started his teaching career from Madrasa Aminia and stayed only for one year and moved to Dar ul Uloom, Deoband next year and stayed as teacher in Deoband for nine years. For ten years, Maulana Idrees stayed at Hyderabad Daccan and published few books. He returned to Dar ul Uloom, Deoband as Shaikh ul Tafsir on the invitation of Maulana Shabbir Ahmad Usmani.62 In 1949, Maulana came to Pakistan and went to Bahawalpur State on the invitation of the Nawab Sadiq V and assumed the charge of Shaikh ul Jamia, Jamia Abbasia.63 He served Jamia Abbasia for two years and than moved to Lahore and joined Jamia Ashrafia and his association remained with Jamia Ashrafia for twenty-four years till his death on July 28, 1974.64 Thanvi’s followers supported Khair ul Madaris shura form the day one in Pakistan and continued their support till their last times. Maulana Mufti Muhammad Shafi was also one of the shura members who was born in Usmani family of Deoband in Saharanpur in India in 1897 to Maulana Yasin Deobandi. He learnt Quran from Hafiz Muhammad Azeem and Persian books from his father at home. Some of the books were taught by his uncle Maulana Manzoor Ahmad. At the age of sixteen, he was admitted to Darja Arabi of Dar ul Uloom, Deoband. He was taught by leading scholars like Maulana Shabbir Ahmad Usmani, Maulana Anwar Shah Kashmiri, Maulana Asghar Hussain Deobani, Maulana Mufti Aziz ur Rehman Usmani, Maulana Habib ur Rehman Usmani, Maulana Aizaz Ali Deobani and Maulana Rasul Khan Hazarvi. Mufti Shafi graduated from Dar ul Uloom Deoband in 1918. Mufti Shafi taught at Dar ul Uloom, Deoband for twenty-six years. He was appointed sadder mufti of Dar ul Uloom, Deoband in 1933 at the age of thirty-five and before accepting this position Mufti Muhammad Shafi wrote to Maulana Ashraf Ali Thanvi for seeking advice and on Maulana Thanvi’s affirmative response he accepted the position. Mufti Shafi also participated in preparing Objective Resolution in 1949. He was member of Board of Islamic teachings. This board worked for four years from 1949 till 1954. After the death of Maulana Shabbir Ahmad Usmani on December 13, 1949, Syed Suleman Nadvi was made head of Marakazi Jamiat Ulama-i-Islam and Mufti Shafi was given this responsibility after the death of Maulana Nadvi on November 22, 1953. Mufti Shafi died on October 6, 1976 in Karachi. Maulana Ehtsham ul Haq Thanvi was another prominent figure who served the shura of Khair ul Madaris. He was born to Maulana Zahoor ul Haq in Muzaffar Nagar in U.P. in 1915.65 His mother was younger sister of Maulana Asharf Ali Thanvi. Maulana Ehtsham was under the guidance of Maulana Ashraf Ali Thanvi since his childhood.66 He learnt Quran by heart at the age of twelve. He learnt Persian and Arabic books at Madrasa Mazahr ul Uloom, Saharnpur. He got admission in Dar ul Uloom, Deoband in 1930 and graduated in 1937. Maulana Ehtsham was taught and trained by leading scholars like Maulana Shabbir Ahmad
Usmani, Maulana Hussain Ahmad Madni, Maulana Asghar Hussain Deobani, Maulana Aizaz Ali Amrohi, Muhammad Ibrahim Bulyawi and Mufti Muhammad Shafi. He was also part of Ashraf Ali Thanvi’s Dawat ul Haq program of preaching people for the support of Pakistan. Maulana Ehtsham established Dar ul Uloom Al Islamia, Tando Allah Yar in 1949.67 Maulana Ehtsham also remained Nazim-i-Al’aa of Markazi Jamiat Ulama Islam, Pakistan. Maulana was active shura member of Khair ul Madaris and Wifaq ul Madaris till his death. Maulana died on April 11, 1980.68 Maulana Zafar Ahmad Usmani was also among those Thanvi’s followers who supported Khair ul Madaris in Multan. He was born in 1893 to Sheikh Latif Ahmad Usmani in Deoband, Saharanpur.69 He was disciple of Haji Abid Hussain Deobandi. His mother was sister of Maulana Ashraf Ali Thanvi. He received his early education at Deoband and later on went to Khanqah Imdadia, Madrasa Imdad ul Uloom, Thana Bhavan. At Thana Bhavan, he remained under the guidance of Maulana Muhammad Abdullah Gangohi.70 In 1906, he got admission in Jamia ul Uloom, Kanpur and learnt Arabic books from Maulana Muhammad Ishaq Burdwani and Maulana Muhammad Rasheed Kanpuri. In 1911, he graduated from Madrasa Mazahr ul Uloom, Saharanpur after completing Daura-iHadith from Maulana Khalil Ahmad Saharanpuri. He started his teaching career in 1912 from Madrasa Mazahr ul Uloom, Saharanpur and taught here for seven years. From 1919 till 1921, he taught at Madrasa Irshad ul Uloom, Garhi Pukhta near Thana Bhavan. After performing Hajj in 1922, he settled in Thana Bhavan and served Khanqah Imdadia, Madrasa Imdad ul Uloom for seven years till 1929. For two and half years, he taught at Madrasa Randeehria, Rangoon and than returned back to Thana Bhavan. In 1941, he joined Dhaka University for one year after seeking permission from Maulana Ashraf Ali Thanvi. In October 1945, Maulana Usmani presided All India Jamiat Ulama Conference in Calcutta and Maulana Shabbir Ahmad Usmani was elected its president and Maulana Zafar Usmani was elected vice president. From 1948 till 1954, he was saddar mudaris in Madrasa Aliyah, Dhaka. On the request and invitation of Maulana Ehtsham ul Haq Thanvi, he joined Dar ul Uloom Islamia, Tando Allah Yar as Shaikh ul Hadith in October 1954 and served for twenty years. He died on December 8, 1974.71 Another figure who continued his support for Khair ul Madaris was Maulana Shamas ul Haq Afghani Peshawari who born in 1900 in Turanzai, Charsadha, Peshawar.72 He got his initial education from his father Maulana Ghulam Haider. His initial education of primary and secondary was completed in 1912. He was admitted to Deoband in 1920 where he completed Daura-i-Hadith in 1921 and remain student of leading scholars like Maulana Anwar Kashmiri, Maulana Mian Asghar Hussain Deobandi, Maulana Muhammad Rasul Khan Hazarvi, Maulana Shabbir Ahmad Usmani. He also completed Ilm-i-Tib training at Deoband. He performed Hajj in 1922. Maulana Shamas was also the disciple and follower of Maulana Ashraf Ali Thanvi. In 1923, he started his teaching career as Saddar Mudaris in Karachi at Madrasa Mazhar ul Uloom and later on remained as Saddar Mudaris of Madrasa Irshad ul Uloom, Larkana, Madrasa Qasim ul Uloom, Lahore and Dar ul Fayuz in Sindh.73 From 1935 till 1940, Maulana was associated with Dar ul Uloom Deoband as Shaikh ul Tafsir. He served Kalat State as Minister of Education in 1939 and got re-appointed to the same position in 1947.
Maulana served as first president of the Wifaq ul Madaris Al Arabia in Multan from 1959 till 1963 until his new appointment in the Bahawalpur University. Maulana also served as shura member of Khair ul Madaris, Multan. In 1962, he served as Shaikh ul Tafsir wa Hadith in Uloom-i-Islamia Academy, Quetta.75 He was appointed Shaikh ul Tafsir of the Islamia University of Bahawalpur in 1963 and taught there for thirteen years. He passed away on August 16, 1983.76 Maulana Muhammad Sharif Kashmiri was one of the close associates of Maulana Khair Muhammad and served Khair ul Madaris in various capacities. He was born in Sher Khan, Plundari, Punch to Maulana Nasir-ud-Din.77 He started his early education at a local school and onwards went to Madrasa Ishat ul Uloom in Chakwal. For further education Maulana Kashmiri went to Jamia Fatehia, Ichra, Lahore. Maulana Sharif was student of Maulana Shamas ul Haq Afghani at Madrasa Hashmia Sajawal, Sindh for getting knowledge of books and also finished Daura-i-Hadith there. Maulana Kashmiri also stayed for one year each at Dar ul Uloom Deoband and in Tonk under the guidance of Maulana Hakim Barakat Ahmad.78 Maulana Sharif served for two years as assistant to Minister of Education in Swat to Maulana Shamas ul Haq Afghani. From 1942 till 1947, he taught at Dar ul Uloom Deoband.79 After the partition, Maulana Kashmiri served as Saddar Mudaris of Khair ul Madaris for twenty-five years and on the shura of Khair ul Madaris as well.80 Maulana Muhammad Ali Jalandhari was born to Haji Muhammad Ibrahim in 1895 in Raipur Araian, Nakodar, Jalandhar.81 He received his early education from Jamia Rasheedia and remained under the guidance of Maulana Khair Muhammad Jalandhari. He went to Dar ul Uloom Deoband and completed his Daura-i-Hadith from Maulana Muhammad Anwar Kashmiri at the age of twenty.82 He taught at Sultanpur Lodhi as mudaris. He was with Maulana Khair Muhammad Jalandhari at the time of establishment of Khair ul Madaris in Jalandhar in 1931 and started teaching in Khair ul Madaris. 83 In 1935, he participated in Tehreek Masjid Shaheed Ganj and joined Majlis Ahrar ul Islam on recommendation of Syed Attaullah Shah Bukhari. Maulana Muhammad Ali was sent behind the bars in 1939 for three by the British on charges of agitations against the soldier recruitments. In 1943, his family migrated to Sadiq Abad and he remained active in politics in Multan. He assisted and helped Maulana Khair Muhammad in establishing Khair ul Madaris in Multan after the partition. After partition, Majlis Ihrar ul Islam was not much in the politics and Maulana Muhammad Ali along with Syed Attaullah Shah Bukhari created Majlis Khatam e Nabuwat in 1953.84 Syed Attaullah Shah Bukhari was its first president and Maulana Muhammad Ali was Nazim-i-Al’aa. In 1953, he was again put in the prison. In 1967, Maulana Muhammad Ali became president of the Majlis Khatam e Nabuwat. Maulana Muhammad Ali was disciple of Maulana Abdul Qadir Raipuri. He died on April 21, 1971.85 Justice (Retd.) Mufti Muhammad Taqi Usmai born in 1943 in Deoband to Mufti Maulana Muhammad Shafi. He obtained his Takhassus degree from Dar ul Uloom, Karachi. He also obtained his Masters degree in Arabic from the University of Punjab in 1970 and LLB from Karachi University. He served as Judge of Shariat Appellate Bench of the Supreme Court of Pakistan from 1982 till 2002 and also Judge in Federal Shariat Court of Pakistan too. He served as vice
chairman of the International Islamic Figh Academy, Jeddah for nine years. He is the vive president of Dar ul Uloom, Karachi which was established by his father Mufti Maulana Muhammad Shafi. He is known as leading expert of Islamic finance and served for a decade on advisory boards of various banking, finance and related institutions. He is also chairman of the International Shariah Council for the Accounting and Auditing Organization for Islamic Financial Institutions (AAOIFI), Bahrain. Since 1967, he is chief editor of monthly Urdu magazine “Al Balagh” and sine 1990, he is chief editor of monthly English magazine “Al Balagh International”. He served various educational institutions in capacity of member Syndicate of Karachi University, member Board of Trustees, member Board of Governors of International Islamic University Islamabad, member Council of Islamic Ideology, member Commission for Islamisation of Economy of Pakistan and member International Institute of Islamic Economics. He has authored more than sixty books in Urdu, English and Arabic. He is sserving Khair ul Madaris shura to-date. Maulana Muhammad Sharif Jalandhari was the second son of Maulana Khair Muhammad and born on March 16, 1918 in Jalandhar.86 He received his early education in Khair ul Madaris. He learnt Persian books at Madrasa Rai pur Gojran. He finished his Daura-i-Hadith at Jamia Qasmia, Deoband.87 He was disciple of Qari Muhammad Tayyab who was muhtmim of Dar ul Uloom, Deoband. He taught for thirty-six years. He assumed the charge of administration of Khair ul Madaris after the death of Maulana Khair Muhammad in 1970.88 He died in Mecca on September 7, 1981. After Sharif’s death madrasa’s responsibility is on the shoulders of his son Qari Muhammad Hanif Jalandhari since 1981. Multan had long been a focus of pilgrimage. The two shrines in particular of Shaikh Bahawal Haq Zakariya and Musa Pak Shahid have connection and ties beyond Multan district and their disciples and influence is seen in Sindh and on Baluchi and Pathan audience respectively. These two shrines have popularised Multan and attracted its followers much more than anything else to Multan for sacred pilgrimage.89 The tradition of conversions to Islam also took place on the hands of these Sufis and their dargahs attracted local tribes in the region. Most popular names of these saints who preached Islam and converted regional tribes include Baba Farid, Shaikh Bahawal Haq, Musa Pak Shahid and Shah Gardezi.90 The sacred city of Multan preoccupied by sufi traditions and silsilas now also became second home of Khair ul Madaris of Deobandi origin after the partition. Khair ul Madaris was also supported and welcomed by leading custodians of these shrines including Syed Hamid Raza Gilani, Pir Dost Ali Qureshi, Syed Ashfaq Ahmad Gardezi, Syed Ghulam Abbas Bukhari and Makhdum Muhammad Sajjad Hussain Qureshi. Madrasa Khair ul Madaris started its journey on October 8, 1947 at Hussain Agahi in Multan and new land was allocated for madrasa in Gayan Thala Wabawli. After the partition some leading religious institutions stayed in India like Dar ul Uloom Deoband, Mazahar ul Uloom Saharanpur and Jamia Al Uloom Kanpur.91 Multan’s these sacred shrines and their custodians continued their hegemony and influence over the followers and disciples as intermediaries between the sufi saint and God. This relationship of sajjadah nashins and murids
was not only hereditary but it was having monetary benefits associated with it. All these shrines had land grants, endowments and gifts given to them by the British administration. The Government of Pakistan continued these grants and endowments. This gave these religious elites a strong social and political influence over the locality. This was also the time when some of these religious custodians were supporting different welfare projects of educational and literary nature and scope. As a madrasa which had migrated to Pakistan and relocated in Multan, Khair ul Madaris was often called “Mohajar Khair ul Madaris”.92 Khair ul Madaris was a beneficiary of the such supportive initiatives of the local religious elites and custodians of the shrines. Khair ul Madaris was supported by Gilani, Qureshi, Bukhari, Gardezi and one Kakoravi who I have mentioned in the chapter one in last section. These people provided financial support and couple of them provided land as an endowment to the madrasa. As Maulana Abdullah Raipuri who was Shaikh ul Hadith of Jamia Rasheedia Sahiwal said “at the time of partition everyone was concerned about property, land allocation and collection of their luggage but Maulana Khair Muhammad was concerned about the madrasa and its students. Khair ul Madaris had its daura Hadith in year 1947 when no other madrasa was able to do that and even many madrasas were established few years later.” 93 Maulana Mufti Muhammad Shafi also praised services of Khair ul Madaris and Maulana Khair Muhammad and said “It would be injustice not to mention the services of Maulana Khair Muhammad and Khair ul Madaris that established itself in Multan and sustained itself in challenging circumstances. Khair ul Madaris not only sustained itself but proved its worth as a leading institution of religious education imparting.”94 The newly establish Khair ul Madaris started its journey afresh in Multan. Maulana Khair Muhammad started Dars-i-Nizami in Khair ul Madaris. Maulana was of the opinion that madrasa graduates must be provided English language teaching but there is no need of bringing English and co-education in the madrasa premises.95 In 1949, Maulana Shabbir Ahmad Usmani came to Khair ul Madaris for addressing annual procession. 96 In his address Maulana Shabbir Ahmad Usmani said, “Khair ul Madaris since its inception remained under the guidance of leading scholar like Maulana Thanvi and now Maulana Khair Muhammad. Its founder was supporter of Pakistan and after partition now he and his teachers and students are working to strengthen Pakistan and consider this task as their foremost duty.”97 Maulana Khair Muhammad also took part in the Islamic constitution making in 1951.98 He continued his services towards madrasa and political sphere. In 1953 Maulana was invited by the Constitution consultation committee on basic principles of Islam to Karachi to contribute his views and in 1954 Maulana Khair Muhammad was among the other invited ulema who were invited by the then Prime Minister Khawaja Nazimuddin for consultation on constitutional matters.99 In the same year Maulana again travelled to Karachi for the formation of JUI and remained associated with it till his death.
After the partition, many madrasas and institutions were established in Pakistan but there was a dire need to bring all these institutions and madrasa on a unified platform. In this regard, Maulana Khair Muhammad gathered the ulama of Deoband maslak in Pakistan and invited them to Khair ul Madaris in 1957.100 This initial meeting of ulama constituted an administrative committee and finally on October 18-19, 1959 Wifaq ul Madaris Al Arabia Pakistan was created as an organisation. The new constitution of wifaq was approved with members of the administrative committee for three years.101 The objective of the wifaq’s creation was to coordinate the activities of Deoband madrasas throughout Pakistan. Wifaq ul Madaris since its inception served as madrasa education board for Deobandi madaris throughout Pakistan. The headquarters of the wifaq is based in Multan.102 Maulana Khair Muhammad was the one who continued his dominance and attachment to Wifaq till his death in 1970 in various capacities. Maulana Khair Muhammad through the platform of Khair ul Madaris also supported “Majlis Tahfuz Khatm-i-Nabuwat Pakistan” as member of the shura and advisor to it. Multan’s growth not only supported establishment of Khair ul Madaris but also offered huge public subscription for its settlement after partition. Maulana Khair Muhammad and Jamia Khair ul Madaris continued serving Multan, its people and particularly Deobandi Islam in various capacities which resulted in institution building in shape of Wifaq ul Madaris Al Arabia Pakistan and obtaining support and strength for Khair ul Madaris and himself.
The Early Guiding Stars of KwaZulu Natal (1860-1960)
(Articles from the above Book Co Authored by Dr. (Maulana) Yunoos Osman will be Posted as the book covers biographies of Scholars who served the Muslim community in this region of South Africa).
This work is an attempt to highlight the individual scholars and Ulama who came with the indenture work force or business people (passenger Indians) since 1860, who lived in Kwazulu Natal (KZN), and who were instrumental in contributing to the Islamic education and religious needs of the community.
Together with the arrival of Muslims in Durban were the ulama, huffaaz and imams, and unfortunately their contributions have not been recorded. Many names of these great individuals who served the community are forgotten or unheard of, by the children and grandchildren of those who benefitted from them.
We consulted libraries, trust-board records and history of masajid. We also conducted many interviews with elders from the province, including children and grandchildren of some of these Ulama. Though many were willing to meet us, there were also many who did not take this seriously, and refused to meet or mail information about their fathers or relatives. We were surprised that some children of these early scholars and people who knew some of these scholars, were alive and were themselves old, their ages ranging from 75 to 92 years.
We have information on Muslim professionals and businesses but no account of the ulama who arrived on the shores of KZN. These Ulama have left an indelible mark on the lives of Muslims not only in KZN but throughout the country. They have defended the Islamic precepts and teachings and also kept alive the spirit of Islamic education. These scholars were unable to work outside their contractual duties due to constant threat of being deported, thus their great potentials were not realized. In portraying the biographical sketches of these personalities, light has been shed on the intellectual, cultural and academic temperament of the times.
This work also generated within the families of these scholars, an interest in the greatness of their fathers. Unfortunately, we could not include much details of every Alim for various reasons but hope to, in a future edition when more information is available.
We have information on Muslim professionals and
businesses but no account of the ulama who
arrived on the shores of KZN. These
Ulama have left an indelible mark on the lives of Muslims not only in KZN but
throughout the country. They have defended the Islamic precepts and teachings
and also kept alive the spirit of Islamic education. These scholars were
unable to work outside their contractual duties due to constant threat of being
deported, thus their great potentials were not realized. In portraying the biographical sketches of
these personalities, light has been shed on the intellectal, cultural and
academic temperament of the times. This work also generated within the families of these scholars, an
interest in the greatness of their fathers. Unfortunately, we could not include
much details of every Alim for
various reasons but hope to, in a future edition when more information is
available.
The
education policy imposed by the British since 1803, in India and other Muslim
countries under their rule, was totally alien to Muslims. Their institutions
were established with the aim of imposing western culture and values on their
occupied subjects, which in turn aimed at promoting a kind of secularization.
Fearing that future Muslim generations would be totally alienated from their
rich intellectual legacy and culture, Muslims, wherever they migrated, brought
with them scholars and teachers to continue guiding and educating them in every
facet of their religious life.
Indians
numbered around a hundred thousand of Natal’s population of one million in
1904. Ten percent were Muslim, 87 percent Hindu, and 3 percent Christian.
Initially,
wherever Muslims lived, the masjid was not only a place of worship, but its extensive open space also served as a
school where the young and old learnt how to recite the Quran from the Ulama. The Ulama concentrated their efforts to the
establishment of madaris and independent schools, to impart education in the
various Islamic disciplines.
Masajid[3]
occupy important positions in the lives of Muslims. When the Prophet Muhammad (pbuh)
migrated from Makkah to Madinah, one of his first acts was to locate a suitable
site for a masjid. Muslims construe this as a sign that masajid are vital
cornerstones for building communities. Muslim migrants set about creating their
religious and cultural values almost immediately after settlement. Traders with
financial resources and know-how usually led the way in establishing places for
collective salah.[4]
The masjid was more than a house of prayer. The process of building masajid was
simultaneously a process of constructing communities because they became places
where Muslim males met. The masajid dominated the skyline in most urban centres
and became the most visible symbol of Muslim presence.
Islamic
Education for Muslims in a predominantly non-Islamic society presents a
seemingly insoluble problem. The two facets of the problem are:
1.
to entrench the fundamentals of Islamic theory and practice by means of an
educational programme that fills the gaps adequately in the secular system
2.to
come to terms with the secular system which the Muslims as a minority have to follow
not by choice but by necessity.
Thus,
in this secular system there are elements which are perfectly acceptable by
Western norms but are not compatible with the Islamic way of life.
About 200 years after the first Muslims had landed at the
Cape, the Muslims from India arrived with other Indians for the first time in
Natal to work on the canefields. Indian labour was introduced to the colony of
Natal by the British Government, after having proved successful in the
canefields of Mauritius.
Over
the last 150 years, several attempts have been made to adapt Islamic Education
within a secular system. As early as 1880, Muslims from this province invited
scholars to assist in addressing this issue. Independent madaris were
established for imparting only religious sciences and scholars from India were
employed to teach and guide the Muslims. Another plan was to get Islamic
education integrated into the secular system. This was granted to the Muslims
by the Natal Education Department at a few selected schools, namely, Anjuman
Islam, Orient, Ahmadia and South Coast Madressah. Ml Abdul Aleem Siddiqui was
invited in 1937 and again in 1952, Prof Ishrat Hussain in 1950, and others were also invited to help in
formulating a syllabus to incorporate it in the secular system. Thus,
establishments to impart Islamic education always progressed at different
levels by Muslims in KZN since their arrival. Great religious scholars like Ml
Muhammad Ebrahim Randeri,
Allama Yusuf Binori[6],
Mufti Shafi[7]
and Qari Tayob were invited to further
guide the Muslims of KZN in their religious needs and requirements. Also, many
others, who were rectors and heads of highly reputable institutions in India
and Pakistan were invited. Some of these scholars were Ml Adul Aleem Siddiqui,
Ml Mukhtar Siddiqui and Dr. Fazlur Rahman Ansari.Thus, the following systems
evolved.
1.
masajid and madaris,
2.
secular schools with
Islamic education,
3.
Islamic education at a
tertiary level (University of Durban-Westville)
4.
Darul Ulooms for religious
studies.
Muslims,
since their arrival, established masajid and madaris wherever they settled. They
invited scholars from the Indian subcontinent to lead the prayers, teach the
children and take care of the religious needs of the community. Later,
students
were sent from KZN to India to study Islam and when they returned, they took
over the religious responsibilities. Ml Sheikh Ahmed Muslim Afriki (d.1966), went
to Madrasah Aminia in Delhi in 1910, and Ml Abdul Qadir (d.1998), went to Saharanpur
in 1919, (he was sponsored by the Omar family - Ml Ahmed Omar). In the 1970’s,
institutions for higher learning were established in South Africa, thereafter
students from these institutions served the Muslim community. The first such
institution was established in Newcastle, KZN, by Ml Cassim Sema, who had
qualified in India in the late 1930’s.
Early
events - establishment of masajid, madaris and organisations
1858
By 1858, the labour situation (with regard to sugar
farming) was so serious in Natal that the Umzinto Sugar Company brought from
Java some Chinese and Malay labourers. The first Muslims to be brought to Natal
were probably, "among the fine body of Chinese and Malays brought from
Java in February 1858, to work for the Umzinto Sugar Company [on the south
coast of Natal]. This introduction marked the beginning of the importation of
Eastern labour to Natal" - ( Natal Mercury , Durban).
1860
The
first batch of indentured labourers arrived on board the S.S. Truro which left Madras on 13th
October 1860. The voyage took 34 days and the ship dropped anchor off South
Beach, Port Natal (Durban) on the 6th November 1860, and ten days later on 16th
November, the S. S. Belvedere
arrived. Records indicate that of the 342 indentured labourers, only 24
were Muslims. Of the 24, only nine remained in the Colony after completing
their indenture. Among the 9 to remain were, Syed Abdollah and Mariam Bee
(parents of Deen Fakir Yusuf who founded the Anjuman Eshatul Islam in 1899),
Moosa Kareem, and Sheik Allie Vulle Ahmed (b.1820 in Madras), who is known as the
sufi, Badsha Peer (d.1894). He lies
buried at the Brook Street cemetery in Durban. His grave was located by Sheikh Soofie
Saheb, on his return to South Africa in 1895, and he built the first mazar on the grave in the same year. Between
1860 and 1861, five more ships with indentured labourers arrived in Durban from
India.They consisted of 1360 men and women and approximately 12% were Muslims.
1869
Muslims
from the Indian States of Gujarat and Kathiawar arrived in South Africa and
were referred to as Passenger Indians. These immigrants paid their own travel
expenses and came with the specific purpose for trading and commerce.
1871
Aboobakr
Amod Jhavery (b.1850 in Porbandar), settled in Verulam on the North Coast and was
the first Muslim merchant to arrive in Natal. He purchased a site for a masjid
in Verulam. A simple structure was built to accomodate those who came for salah. Ml Sayyed ul Haq served as an
early Imam. This was the first masjid in KZN. Today, the Verulam Mohammedan masjid stands on this site.
1873
The British Consul-General of Zanzibar, John Kerk, suggested in a letter to the Lieutenant-Governor of
Natal, that a temporary arrangement could be made whereby the emancipated
slaves from Zanzibar could be brought to Natal and be apprenticed to the White
sugar planters. Thus, the first group of freed Zanzibaris arrived at Port Natal
(later, Durban) on board H M S Briton from Zanzibar on 4 August 1873.
They numbered 113, a large majority of whom were Muslims. These Zanzibaris,
being Muslims, erected a wood and iron room to be used for their daily prayers.
This room was constructed into a masjid
proper in 1899.
1880
In
1880, a small house on Grey Street, 20 ft by 13 ft, belonging to Mr K Moonsamy
was used as a place for daily salah. On
5 August 1881, it was purchased by Mr Aboobakr Amod Jhavery, who had now
settled in Durban. In 1884, he rebuilt the simple building into a proper masjid
by enlarging it to 68ft by 23ft. Thus, the Jumma
masjid of Grey Street was born and became the first fully functional masjid
in Natal, and its first Imam was Mianjee Elahi Bux.
1.
Mianjee Elahi Bux.
2.
Moulana Fateh Mohammed
3.
Chootoo Mia (served as an imam for a
while)
Other
scholars who served as Imams:
1.
Ml Ghulam Mustafa
2.
Imam Abdus Samad ibn
Abdul Qadir.
3.
Shaikh Yusuf Booley
4.
Ml Aboobakr Khateeb
5.
Shaikh Salih Abbadi
6.
Hafiz Ahmed Saeed
7.
Mufti Sajid Makki.
1885
In
1885, the Anjuman Islam Juma masjid was built and later became well known as the West Street masjid. The first Imam was
an Arab. Later, he was succeeded by Chotoo Mia, who was educated at the madrassa
that was in this masjid.
1.
Arab alim- no details available
2.
Hajee Chotoo Mia was from Surat and not a qualified Alim, but he was a highly
educated and intelligent person.
3.
Imam Hafejee Nazimmuddin was an assistant Imam with Hajee Chootoo Mia, who
returned to India in 1916.
4.
Ml Hoosain Tajammul came from
Mozambique in June 1916, with his deputy Hajee Dos Mohammad, and returned to
India in 1917.
5.
Mobeenul Haq and Sheikh Saeed Najjar from Cape Town, served as Imams for a
while.
Others who served as Imams
1.
Mufti Ebrahim Sanjalvi
(for a short period in 1935)
2.
Hafiz Ebrahim Hafeje
(1936-1940) - not much information could be obtained as his son, Prof. Ismail
Ebrahim Hafejee, age 81, was unable to meet or mail any information, although several
attempts were made.
3.
Imam Sayed Sarfuddin Vaizie (1940- 1944)
4.
Sayed Tayob Aleemiya Vaizie, brother of Safuddin,
served as the muazzin at the West
Street masjid. He was a highly respected and pious person who was educated in
Rander as well, and he returned to India where he passed away in 1945.
5.
Ml Qari NurulHaq
Farooqi (1944-1955)
6.
Ml Abdur Rahman Ansari
(1955-1986)
The
first muazzin was Hoosen Moolla,
father of Ahmed Moolla, founder of Moollah’s Café in Durban. Taraweeh during Ramadan was performed by
Hafez Ahmed Hafejee Moosa (grandfather of Ebrahim Moosa- b.1924- interviewed him
at age 91- on 28 October 2014) for several years in the early 1900s.
Hafez
Yusuf Ismail Mohammedy (Aug 1913- 11Nov 1977), completed his hifz under Hafez Ebrahim Hafejee in 1923,
and from 1925, performed taraweeh for
37 years. He perfected his tajweed
under Qari Nurul Haq Farooqi
1895
Shah
Ghulam Habibi or Mahomed Ebrahim Soofie, well known as Soofie Saheb returned in
1895, with his son Abdul Aziz and brother in law Abdul Latiff, and settled in
Riverside where he founded a small masjid and a khanqah. During his life in KZN, he established several institutions
in Durban and other areas. Namely:
1.
1896 - The Habibiya Soofie
Saheb complex, consisting of a masjid and a madressa - Riverside
2.
1901 – A masjid and
madressa - Athlone, Cape Town.
3.
1904- A masjid , madrasah
and Imam’s quarter – Springfield, Durban
4.
1904 – A masjid, madrasah,
cemetery and Imam’s quarter – Westville, Durban
5.
1905 – a masjid in Glenearn
Road - Overport, Durban
6.
1905 – a masjid in Sherwood
45th Cutting - Durban
7.
1906 – a masjid in Sea
Cow Lake - Durban
8.
1907-1910 Tongaat,
Pmburg, Colenso, Ladysmith, Verulam and Lesotho.
All these masajid and madressa had
Imams and Ulama
1899
1.
The Mohammedan Trust Kings Rest was formed and the trustees constructed a small
wood and iron masjid and a madressa for the Zanzibari Muslim community, who had
settled at Kings Rest. The first Imam was Mustafa Osman from Comoros Island in
the late 1880’s. This was known as the Kings
Rest masjid and now known as the
Bluff Rd masjid.
1.
Mustaf Osman
2.
Hajee Mohammed Ally Metedad who arrived on
board a slave carrying ship from Zanzibar in 1890
3.
Yohib Mohammed (1925-1970), son of Metedad, who was born in the Bluff, Durban
4.
Haji Eghsaan Aysen renovated the old structure - he served as the Imam from 1973 until his death.
1899
Since
1880, the first settlements of Indian indentured labourers were established in Clairwood.This
area had the largest Indian population outside India at that time and was
nicknamed “ Little India. ”
The
Junction masjid in South Coast Road
was established and several scholars served as Imams as mentioned later in the
biography. The masjid was one of the most beautiful and outstanding building in
the area at that time. Its admired feature was its large pond with beautiful
gold fish which was used as the ablution area. Ml Abdul Kareem was one of the
early Imams and he was instrumental in establishing the Flower Road madressa in the early 1900s, which served as a community
centre for the local Muslims.The land was
purchased from the Durban Council, using donations from the community and its cemetery
also served the greater Durban area. The first teacher was Hajee Habibullah
Khan who later returned to India where he passed away.
Later, the Flower Road
masjid was built in the 1940's with Ml Hanif Khan and Ml Aboojee as the
early Imams of the masjid.
1900
The
Queensbridge masjid was established
and the first Imam was Amir Miajee and later, Hafiz Ebrahim Kathrada (father of
Ml Ismail Kathrada), then Imam Khan, (father of Dr Ebrahim Khan - IMA) and later, Imam Hasan
Miajee, a close associate and mureed of
Soofie Saheb. Ml Mukhtar Siddiqui played
an important role in teaching and giving talks in this masjid . Hazratuddin
Sahib (father of Ml Nasim of Verulam) spent many Ramadans providing spiritual
guidance to the musalles in the
1930's. The present Edwardian achitectural style masjid was built in 1937.
1901
The
Tongaat Anjuman Islam masjid and madressa
was establidhed and the early Imams were Ml Mohammad Yusuf, Ml Mohammed Mulla
(1969-1972) and later Ml Ismail Dawood Maiter (1972-1990).
1903
The
Stanger masjid and madressa was
built in Rood Street and the madressa was relocated to Lindsley Road in 1930.
The
Surti Sunni masjid and madressa (Top
End masjid - Pmburg) was founded by Amod Bayat (d.1931).
1904
There
were 40 schools for Indians in KZN, of which ten were privately administered by
the Muslim community.
1914
In 1914, The Indian Views was founded in Durban by Mahomed Cassim Angalia (d 1952).
He was opposed to Gandhi's passive
resistance stance as a weapon of struggle against oppressive and unjust
government policy. He felt it was provocative and counter-productive and he preferred direct negotiation and
first-hand consultation. It covered
news and views of special interest to the Muslim community in both English and
Gujarati.
1917
The Madressa
Anjuman Islam Trust madressa was officially established in Durban in 1917. Earlier, with the
establishment of the Anjuman Islam Juma
Musjid Trust (West
Street Masjid) in 1885, it had been an integral part of the
Masjid Trust. Later as the student enrollment increased, it was moved to 379
Pine Street, Durban as the first independent madressa. In 1918,
Molvi Mateenullah Amanullah from Baheshli
madrassah, Mumbai and Molvi Ahmed Vahed
were given permission from the government to teach Farsi, (Persian) Urdu and
Gujrati for one year. In March 1920,
Molvi Abdul Gafoor from Zakariya madrassah, Mumbai, Molvi Abdul Jabbar from Madrassa
Ashrafiya, Rander and Molvi Abdul Sattar from Mohammediyya Madrasa, Rander
served as teachers. In 1923, Molvi
Abdul Hay Ismail from Nausari, India served as a teacher. Later, Ml Basher
Siddiqui served as principal for several years. This building, now considerably renovated, is
used to this day to house an Islamic kindergarten school.
1920
The May Street masjid in Durban was established in 1920.
For many years this small masjid, situated
on the corner of May and Fynn Street, stood alone in the wilderness as hundreds
of homes and other buildings in Block AK were demolished by the Department of
Community Development through the Group Areas Act. The masjid was considered for demolition but according to Islamic
tenets no masjid may be
demolished or the land sold for any other purpose. Thus, the National Monument
Council declared the masjid as a
National Monument. The first imam was Imam Musthan.
1934
Ml Mukhtar Siddiqui of Durban felt the need for a children's home where
shelter and care could be provided to Muslim orphans, the homeless and
destitute. Thus the Muslim Darul Yatama Wal Masakeen was established with him as chairman.
1943
The Natal Muslim Council was founded in Durban in April
1943, with a gathering of over 750 Muslims, representing some 22 organisations
from all over the province. The meeting was convened by a provisional committee
appointed by a conference held earlier under the auspices of the Young Men's
Muslim Association, which was founded
in Durban in 1942.Ml Mohammed Bashir Siddiqui (d.1967 at age
84) served as a member on the committee.
1947
In June 1947, the Ahmedia State-Aided Indian School in Mayville,
Durban, was opened with Ml Abubakr
Khatib appointed as principal of the madrasah section of the school.
In the same year, the South Coast Madrasah State-Aided Indian School was
established by Muslims in Clairwood, Durban, using Muslim trust funds. It admitted
all Indian pupils, irrespective of religion. There was, once again, official
opposition from the Natal Indian Teachers Society, especially regarding the
introduction of Islam being taught during school hours. Despite all oppositions,
within the next two years, these two schools proved very popular among the
Muslim community of Durban, who then saw a greater need for such schools.
1950
The
Jamiatul Ulama Natal was founded in
the 1950's with some of the following members:
1.
Ml Abdur Rahman Ansari
2.
Ml Abdul Qaadir
3.
Ml Sayed Mohammed Loot
4.
Ml Subhanullah
5.
Ml Goolam Mohammed
6.
M Abubakr Khateeb
7.
Ml Bashir Siddiqui
8.
Ml CassimSema
9.
Ml Adam Bhayat
10.
Ml Abdul Haq Omarjee
11.
Ml Ahmed Desai
12.
Ml Mohammed Yusuf Omarwadi
1953
With the proven success and
popularity of the Ahmedia and the South Coast Madressa state-aided schools in
the integrated system of education, the Muslim community of Durban felt the
need to establish another school on similar lines. Thus came into existence in
1953, the Anjuman Islam State-Aided Indian School in Leopold Street,
Durban.
1959
The Orient Islamic
State-Aided primary and secondary school was opened in January 1959, with Ml
Sheikh Ahmed Muslim Afriki as the first Imam and principal until his death in
1966. Ml Abdur Rahman Ansari served as the first religious supervisor of this
school and other Islamic schools in the region.
Very early Madaris established in Durban
Jumma
Masjid madressa (1880)
West
Street masjid madressa (1885)
Habibiya
madressa - Riverside Soofie Centre ( 1895)
Cathedral
Road madressa (1904)
Anjuman
madressa - 379 Pine Street (1917)
Bond
Street madressa - Imam Sayed SarfuddinVaizie (1931)
Madressa
Shawkatul Islam - Essendene Road, Sydenham
(1943)
Madressa
Mazaahiru Uloom - Villa Road, Sydenham (1940)
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