[Aqgkvwzm]

Assalaamu'alaikum,

I was wondering if anybody could share some good threads or articles/websites/resources/book recommendations on the contribution of scholars and schools from the Indian subcontinent and of the Urdu language on the development of Islamic scholarship.

Jazakumallahu khairun

[Pdarassenko]

ESTABLISHMENT OF ISLAMIC INSTITUTIONS OF LEARNING IN INDIA

1. BACKGROUND

The history of the arrival of Muslims in India and their positive contributions in the field of knowledge and culture, in the socio-economic sphere, and political structure are all well documented. Thus this chapter deals with the political trends that led to the establishment of Islamic institutions of learning in India.

Muslims came to India not for any worldly gain. Guided by their religious sentiments, they brought with them the message of equity and social justice which was non-existent in India at that time. Many progressive features in the socio-cultural structure of the different communities in India, for example, respect for women and their rights, can be traced back to the influence of Islam. It is unfortunate, however, that some historians chose to grossly distort the contributions of Muslims in India.

The Moghul Empire was founded in 1526 by Babar. He was one of the most important Muslim emperors in the East. Babar laid down the foundation of a great empire which continued to flourish for hundreds of years. Tremendous progress and prosperity were achieved during the Moghul era. As far as Awrangzeb (d. 1708) is concerned, he was the last of the powerful Moghul emperors and he will always be remembered in the annals of history of Muslim India for his pristine character, religious fervour and wide conquests.

Muslim emperors and conquerors on the whole never aspired to destroy the religions or cultures of other communities, nor did they force Islam upon their vanquished subjects. The Shaykhs (Islamic mystic leaders) and the `Ulama' (Muslim religious scholars) who were instrumental in the propagation of the Deen (religion) were well acquainted with the fact that forced conversion was strictly prohibited by the Qur'aan. Had there been a policy of forced conversions during the period of Muslim rule, which lasted for about nine hundred years, the Muslims in India would not have been included amongst the minority groups in India.

Islam spread in India long before the conquest had started. Many people had accepted Islam prior to the arrival of the Moghuls. Islamic values of equity, justice, truthfulness and honesty attracted many people in view of the fact that they were suffering as a result of the cast system that prevailed in India and were denied basic human rights as a result of being regarded to belong to an inferior caste. Moreover, Muslim rulers adopted a neutral policy towards all religions and the various communities that were in existence there. Furthermore, the 'Ulama' preached tolerance towards peoples of other faiths. Throughout the centuries of Muslim rule, necessary mechanisms were set in place in order to foster inter-communal relationship between Muslims and Hindus.

Akbar the great Moghul emperor (1556-1605) proclaimed himself as the Mahd (the awaited reformer). He was influenced by the thoughts of Messianism of Amad Jawnpur. He invented Deen-e-ilah (Faith of Unity) which was in effect a heretical move on his part in that he diluted the pristine teachings of Islam with that of Hinduism and traditions of the various communities. Although his aim in doing that was motivated by the need to forge mutual understanding among the different communities, Muslim scholars like Shaykh Amad Sirhind who was popularly known as Mujaddid Alf al-Thaan (d. 1624) and others challenged Akbar for bringing about this innovation. Their timely reaction succeeded in neutralising the effects of imperial heresy on the vast majority of Muslims.

During the middle of the seventeenth century Shah `Abd al-Haq Muhaddith of Delhi and Shaykh Amad Sirhind influenced the last powerful Moghul ruler Awrangzeb who remained committed to their theological emphasis and thus eased the tension of difference between the eclecticism of Akbar and the `Ulama'.

Shah Wali-Allah who was born in 1703, five years before the death of Awrangzeb, was considered to be the one who succeeded in building a bridge between the medieval and modern Muslim India. Since he was well aware of the religio-political and socio-economic disintergration of Muslims in India, he launched his two-fold reform movement. His Jihad (militant) movement was carried on through the eighteenth and nineteenth centuries and his educational and religious reforms led to the emergence of many great centres of Muslim learning, one of which was the Dar al-`Ulum in Deoband, Uttar Pradesh province of India.

1.1 BRITISH COLONIZATION
The death of Awrangzeb marked the end of Muslim rule in India. Subsequentlty, Muslim India was colonized by the British in the eighteenth century. This new colonial power introduced drastic reforms in the political, educational and economic spheres.

1.2 REACTION OF MUSLIMS
Muslim revivalist movements such as that of Sayyid Amad Shahid (d. 1831) played an active part against British colonial domination by reviving the spirit of Jihad (armed struggle).

Haj Shar 'at Allah (d. 1841) founder of the Fara'id Movement and the `Ulama in general urged Muslims to hold fast unto the dictates of their faith in the face of British intellectual onslaught. They realised the threat that Westernization could pose on the Muslim masses.

The 'Ulama symbolized the aspirations of the Ummah (Muslim community) and as such were most capable in safeguarding the faith of the Muslim masses, rekindling in them the spirit of commitment to Islamic norms and practices. Their immediate task was to preserve the religio-cultural identity of Muslims and towards this end, they concentrated their efforts on Islamic education. The 'Ulama' of Delhi and Farang Mahal (near Lucknow) spearheaded this task. After the demise of Shah Wali-Allah, the Delhi school of 'Ulama' were led by his three sons, especially Shah 'Abd al-'Aziz (1746-1824), the eldest son. All of them continued the reformist teachings of their father.

The tragedy of Balakot and the failure of the 1857 uprising gave the British an opportunity to unleash their savage atrocities against the Muslims. They banished the Moghul King Bahdur Shah to Burma and the Muslims were expelled from Delhi, some of them were tortured while others were mercilessly murdered. Their properties were appropriated and many Mosques and centres of learning were either destroyed or closed for worship. The educational policy imposed by the British after the seizure of Delhi in 1803 and its eventual capitulation in 1857 was detrimental for the Muslims. They established colleges and schools with the aim of promoting Western culture and values.

The 'Ulama', post 1857 period, were convinced more than ever before that they had to rise to the situation and thus they evolved an alternative educational system in order to counteract the influence of the British model on the Muslim masses. There was growing fear that if nothing was timeously done, future Muslim generations would be totally ignorant of their rich legacy. They would neither be versed in Islamic Shari'ah (Islamic Law), nor in the moral system of Islam and its civilization. The strategy of the 'Ulama' in the domain of Islamic education was to concentrate their efforts in the establishment of Madaaris (sing. Madrasah i.e. a school that imparts education in the various Islamic disciplines), with the hope that from these institutions, a new army of Muslim preachers and crusaders would emerge. Foremost among these Muslim educational revivalists were Mawlana Qasim Nanotwi (d. 1879) and Mawlana Rashid Amad Ganghohi (1908). Both of them were dedicated educational reformists and received spiritual guidance from al-Hajj 'Imdad Allah (d. 1899). Referring to the positive contributions made by Mawlana Nanotwi in the field of Islamic education in the Indian subcontinent, Mawlana Manazir Asan Jilani notes in his biography of Mawlana Nanotwi that it was after the failure of the upheaval of 1857 that "the Mawlana's mind was actively engaged in the establishments of new fronts of resistance and struggle. The educational design of the Dar al-'Ulum was the most important of it all."

Education bears relation to the social system in which and for which it is carried out

The structure of society depends on the type of education that is imparted to the younger generation. The early Muslims were pioneers in every branch of knowledge precisely because Islam, from its inception, always laid great stress to learning and the very first word revealed in the Qur'aan i.e. 'iqra' (read) relates to learning. Thus from the very inception of Islam, emphasis on learning and education was laid. The first educational institution was established by the Prophet Muhammad (s.a.w.s.) in Madinah and his students were known as ashab al-Suffah (i.e. the Companions of the Platform) because it was on that raised structure in al-Masjid al-Nabawiy (the Prophet's Mosque) that they received their education.

Initially, even in India, 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 Qur'aan, listened to discourses on the Hadith (Traditions of the Prophet Muhammad - s.a.w.s.), studied Islamic calligraphy, and learnt basic Fiqh (Islamic jurisprudence) etc. Then gradually Maktabs (religious schools), separate from the studies conducted in the Masjid were established where formal education in the Islamic sciences were taught. Thereafter, various Dar al-'Ulums (literally House of Higher Islamic Learning) came into existence.

1.3 SOME INSTITUTIONS OF HIGHER ISLAMIC LEARNING
The Mongol invasion in the 13th century in central Asia and other Islamic lands was in a way responsible for the influx of numerous Muslim scholars into India. These scholars brought with them their own system of education and subsequently educational institutions based on that pattern came into existence throughout India. Some of them started their own private classes. Others took employment in State-run schools and colleges or other institutions that were established and run through private donations. Many such institutions continued to flourish, for example the Mu`izz Madrasahs in Delhi and Budaum, the Firuz Shah at Hau Khas in Delhi are among the many such institutions where eminent Muslim scholars taught. The Bidar Madrasah in Delhi which comprised of three storeys contained a Masjid, a library hall, lecture rooms, lodging quarters for lecturers and students. This pattern of educational institution has more or less continued throughout India to this present day. The course of study may have undergone some modifications, but by and large, the nature of the curriculum remained unchanged. Arabic was not only taught as a language, but most of the text books as well were in Arabic.

The British Government which was the most powerful representative and advocate of Western civilisation in the East was rooted firmly in India by the early eighteenth century. It had brought with it a whole army of ideas, institutions and techniques. The Indian Muslims, on the other hand, were at that time a defeated lot, dejected, baffled and humiliated. The failure of the 1857 uprising dealt a severe blow to the morale of the Muslims. The British looked upon them as the enemy and a host of charges were laid against them.

They dreaded the new masters and there was urgency to establish religious educational institutions so as to safeguard Muslim youth from the onslaught of Western culture and values.

At this critical juncture of the history of Muslims in India, two types of institutions of higher learning came into existence. One was totally religious under the patronage of the 'Ulama' (Muslim scholars) and the other combined in its curriculum both religious and secular education and was spearheaded by Sir Sayyid Amad Khan (d. 1898) and his colleagues who were influenced by the British system of education.

When Britain colonized India, the `Ulama' finally decided to leave beloved but desolate Delhi behind and opted to move to the villages in which many of them had their roots. Some of these places which they chose to settle in and establish their educational institutions were Deoband, Saharanpur, Kandhlah, Gangoh and Bareilly. British presence in them were nominal and hence they were considered the most appropriate venues for the preservation and promotion of Muslim culture and Islamic religious knowledge. Thus they placed all their efforts in that domain, with the hope that in due course an army of prominent Muslim preachers and crusaders would issue forth from such institutions.

1.3.1 DAR AL-'ULUM FARANG MAHAL
At the turn of the eighteenth century a notable Muslim family settled in Lucknow. Its members were respected for religious learning. It was headed by Mulla Qutb al-Din (d. 1691) who had always retained close links with the Moghul court in Delhi. In fact he and his sons participated in the compilation of al-Fatawa al-`Alamghiriyyah. Since they occupied a French designed house this family came to be known as Farang Mahal.

Dar al-`Ulum Farang Mahal came into existence in 1693. It was founded by Mulla Nizam al-Din Sihal (d. 1748) and was a direct descendent of the Farang Mahal family in Lucknow. He was responsible for evolving the syllabus of this institution which is named after him i.e. Dars-e-Nizam. This syllabus is implemented in all the Muslim religious institutions in India and in other parts of the World, like in South Africa. Dar al-`Ulum Farang Mahal was noted for training Qaadhis (judges), Muftis (those competent to issued legal verdicts) and other legal officials that were, from time to time, required by Muslim courts. Thus Dar al-`Ulum Farang Mahal succeeded in filling the void in Islamic scholarship which existed after the displacement of religious centres in Delhi.

1.3.2 MADRASAT AL-ARAMIYAH
Like the 'Ulama' of the Farang Mahal, Shah Wali Allah aspired for the restoration of stable Muslim rule in which the 'Ulama' would play an important role. He succeeded his father Shaykh 'Abd al-Ram (1644-1718) as director of Madrasat al-Ramiyah in Delhi and devoted his life to study and teaching. He effected some reforms in the curriculum. Shah Wali-Allah and the Farang Mahal 'Ulama paved the way for further reforms to be effected in the teaching of Islamic religious science.

After the demise of Shah Wali-Allah in 1762, his eldest son, Shah 'Abd al-'Aziz (d. 1824) continued to bring about changes in the curriculum. He and his brothers taught the religious sciences in Delhi, particularly studies in Hadith, to large number of students. Muslim public gained access to instruction in the Shari`ah through his famous fatawa (legal decrees).

During the second half of the nineteenth century the Muslim intelligentia felt that it was necessary to effect further changes in the curriculum. Thus these changes were finally made and implemented in the emerging Islamic religious institutions, like Dar al-`Ulum of Deoband, U.P., India.

1.3.3 THE DAR AL-'ULUM OF DEOBAND
The town of Deoband lies ninety miles north-east of Delhi. The town was typical of other large villages scattered across northern India. Muslim scholars in Deoband belonged to two prominent families, namely the Uthman and Siddiq families. Their influence had persisted since Moghul times. The famous Dar al-'Ulum of Deoband was finally established in this town in 1867, ten years after the mutiny, by Mawlana Qasim Nanawti, Mawlana Rashid Amad Ganghohi, Muhammad 'bid Husayn, Mawlana Dhu al-Fiqr (the father of Mawlana Mamood Hasan), Mawlana 'Abd al-Raman 'Uthman (the father of Mawlana Shabbir Amad 'Uthman) and Mawlana Mitb 'Al Haj Muhammad ' bid Husayn who initiated the first contribution towards this institution was its first Principal.

Its first teacher, Mulla Mamood, and one of its first students, Mamood Hasan, shared, by coincidence, the first name Mamood. Later on this student became one of the most famous teachers at this institution. The first batch of students comprised of 16 young Muslims and Mawlana Mamood Hasan was the outstanding student in the first annual examinations which were conducted by Mawlana Qasim Nanawti.

In the early stages, classes were conducted in the old Masjid-e-Chatt under a spreading promegranate tree that still stands. Later on the Dar al-'Ulum of Deoband was shifted to rented houses and also occupied a section of the Jami` Masjid (Congretional Mosque). It procured its first independent building in 1897 and thereafter, gradually a number of buildings for housing students and staff and lecture halls for the departments of the various Islamic disciplines were finally constructed.

Over the years, the Dar al-'Ulum of Deoband became a fully-fledged institution of higher Islamic learning with a total number of about 1 500 students and 50 teachers. It attracted students from all over the world. Its budget which runs into millions of Indian rupees is met through public donation raised from among the Muslims. The decision to decline any financial assistance from the Government or any other body is strictly adhered too, lest there may be interference in the functioning of the institution.

The Dar al-'Ulum of Deoband is manned by a governing body comprising of the Chancellor (sarparast), Vice-Chancellor (muhtamim), Dean (adr-mudarris), and Head of the Fatwa Department. Apart from its administrative offices, it has 13 academic departments. Some of the 22 Islamic sciences that are taught are Qur'aan, al-Tafsir (Qur'anic exegesis), Hadith (Traditions of the Prophet - s.a.w.s.), Usul al-Hadith (Principles of the Traditions), al-Fiqh (Islamic Jurisprudence), Usull al-Fiqh (Principles of Islamic Jurisprudence), Arabic grammar, Persian, etc.

The Dar al-'Ulum of Deoband is ranked as the greatest institution of its kind in Asia and perhaps second only to the famous Al-Azhar Universty, Cairo, Egypt. For over a century now, this great seat of Islamic learning occupies an unrivalled place amongst Muslim religious institutions worldwide.

The goal of this institution is to train 'Ulama' who would be dedicated to promote the cause of Islam. Some of the scholars produced by this institution serve as a'immah (sing. imaam) in the various masjid (mosques) where they lead Muslims in the 5 congretional Salaat (Prayers), the Jumu`ah (Friday) Salaah and the 'Id (Festival) Salaah and engage in imparting religious education to the general Muslim public. Others take up employment at any of the Islamic educational institutions in India or elsewhere in other parts of the World. Some of them choose to be Du`aat (preachers) and some other devote their energies in disseminating the knowledge of Islam via the medium of the pen.

At the Dar al-'Ulum, traditional Islamic religious education based on the Dars-e-Nizam curriculum, is imparted over a six year period. The medium of instruction is Urdu and not Fars (Persian). It ought to be noted that the Dar al-'Ulum of Deoband and the Aligarh Muslim University at Aligarh, U.P., India, were instrumental in establishing Urdu as the language of communication among Muslims in India. Education at the Dar al-'Ulum is based exclusively on the prescribed textbooks. The students reads them in the presence of the teachers and the teachers expounds upon the texts.

At the end of their formal education, the students may choose to spend another two years in order to specialize in any of the Islamic sciences. Academic certificates issued by the Dar al-'Ulum of Deoband are recognised by academic institutions worldwide.

The `Ulama' of the Dar al-'Ulum of Deoband founded other institutions of higher Islamic learning in other parts of India. For example, Mazahir al-'Ulum was founded in Saharanpur, and Madrasat-e-Shah in Muradabad. Its graduates served in these newly established institutions.

1.3.4 THE ALIGARH COLLEGE
The Aligarh Movement was founded by Sir Sayyid Amad Khan (1817-1898) and it supported British policies in India. Sir Sayyid had witnessed the last days of the Moghul Empire and the failure of the 1857 revolt. He was a high ranking civil servant under British rule and was influenced by their mode of living and admired their intellectual qualities. He regarded loyalty to the English as a religious duty. He advocated the acceptance of Western civilization with all its materialistic implications and the total adoption of the modern educational sciences. He even went to the extent of re-interpreting the Qur' n and Islam. He advocated the promotion of rational theology in an attempt to reconcile the Qur'aan to modern science. The 'Ulama' vehemently opposed this movement and the Aligarh College which was instrumental in imparting Sir Sayyid's thoughts. Subsequently, however, the curriculum at the Aligarh College was re-structured and several Islamic sciences were introduced. This College became a fully-fledged University in 1921 and served to foster the cause of Muslim Education in India and even played a significant role in shaping the political future of modern India.

1.5 DAR AL-'ULUM NADWAT AL-'ULAMA
The intellectual movement of Nadwat al-'Ulama founded in 1893 by Mawlana Muhammad `Al Monghor (d. 1927) and the Islamic Institution of Dar al-'Ulum Nadwat al-'Ulama in 1898 came into existence at a time when fierce controversies were raging among Muslim ranks. There were those who supported the British and those who stood with the 'Ulama. Thus the intellectual movement of Nadwat al-'Ulama came about to chalk out a balance and moderate course which would serve as a bridge between the old and the new order, since the founders were against extremism in both ancient and modern methods of education. The founders of this movement and institution called for the revision and expansion of the Islamic syllabus. This was a rather unfamiliar call in India where the old Dars-e-Nizami syllabus was still strictly being adhered to.

The British exploited the differences among the various Schools of Islamic Jurisprudence to sow discord among Muslims. Thus the founder members of the Nadwat movement endeavoured to foster unity and understanding amongst the different Muslim factions. Moreover, this movement sought to establish an Islamic institution of higher Islamic learning in Lucknow which would incorporate some aspects of western education along with the classical Islamic disciplines. Within a short period of time this institution came to be accepted in India and internationally as an acclaimed institution of Islamic learning.

The leaders of the Nadwat movement and the school have made an invaluable contribution to the propagation of Islamic culture and civilisation. It has produced scholars of repute who succeeded in effectively conveying the message of Islam in the modern world in such a way that appeals to both the educated or the ignorant.

In the midst of all these developments, Anwar Shah Kashmir (hereinafter referred as Shah Sahib in this dissertation) opted to pursue his higher Islamic education at the Dar al-'Ulum Deoband. He did that upon the advice of his teachers in Kashmir and Hazarah (which forms part of Pakistan, post British rule). One has to bear in mind that during his time it was considered an honour and privilege to study under a reputed teacher and Mawlana Mamood Hasan was the most notable teacher of Hadith at the Dar al-'Ulum in Deoband.

Excerpt from a book being written by:

Moulana Yunus Osman
Secretary General - Jamiatul Ulama (KZN)
Ex-Senior Lecturer - Dar al-Ulum, Newcastle

[Pdarassenko]

Are Indo-Pak scholars strong in the Islamic sciences?

Answered by Shaykh Muhammad ibn Adam al-Kawthari

Question:
You mentioned that the TOP ulema of the Indo-Pak subcontinent are as good as those found in Arab lands if not better. But my question is, are there as many TOP ulema in the Indo-Pak subcontinent as there are in, for example, Syria, or are there fewer, or more? The reason for asking is because my parents want me to study Islam in the Indo-Pak subcontinent but I, for some reason (perhaps because of the years I spent in my teens as a devout Salafi) cannot seem to shake off the belief that somehow my religious education would be lacking if I were to go to the Indo-Pak subcontinent (especially with regard to learning Arabic since when listening to some of their recited Qaris it still seems as though they cannot properly pronounce anywhere from 4-7 letters found in Arabic) and that in order to "advance" in my studies I would have to go to Arab lands, meaning that I could start out my education in the Indo-Pak subcontinent, but not "complete" it.

Answer:
One of the many reasons and factors that contribute in a youngster becoming a Salafi in the west is the idea of rebelling and going against one’s parents and elders. Many youngsters have the notion that their parents and forefathers who have come from “back home” have no idea of what true Islam is.


They think that the Qur’an was revealed in Arabic and the books of Sunnah are also in Arabic, thus our parents and elders don’t even have a clue what they mean. They are merely following the ways, traditions and customs of their forefathers which is not the correct Islam that is practiced in the Arab countries.


When these youngsters are honoured with the visit to the sacred places in Makkah al-Mukarrama and Madina al-Munawwara, they say to themselves that these are Arabs who offer their Salat, etc differently from what our parents and elders have taught us. Surely, they understand Islam better than our “traditional” parents.


They see that the Muslims in Saudi Arabia are fluent Arabic speakers whilst our elders and also Imams can’t even speak the language. Our Parents and elders don’t know what they are talking about, for they can’t even pronounce the words of the Arabic language correctly.


The above is the kind of understanding our youngsters unfortunately have. This is the reason why they try and learn some Arabic words, such as how are you (kayfa haluka) or (hayyak Allah), etc…and by doing so, some of them think that they are now much more knowledgeable than their parents, elders and Imams who are from “back home”.


There is no denying the fact that parents and elders must also take their share of the blame for this unfortunate occurrence. Our youngsters have been left ignorant of sacred and Islamic knowledge. They are not taught the basics of Aqidah, Hadith, Fiqh, etc. And when they pose a question with regards to a proof (dalil) of some matter, they are rebuked and told not to indulge too deep in these matters. In the local Madrasas (maktabs) where a child spends around 10 years of his life, he comes out without really even learning the basics of his religion. He is told to concentrate more on the Urdu language (not that I condone the learning of Urdu), rather than Arabic. He probably does not have an in-depth understanding of what the four Fiqh Madhhabs are, who was Imam Abu Hanifa, Imam Shafi’i, etc… and why we follow a Madhhab, and the list goes on.


For many of the parents and societies, attending the evening Madrasas has just become a routine thing, where a child can spend his time rather than trouble the parents at home. The curriculum taught in some of these Madrasas are also non-productive, thus the child graduates from the Madrasa without really learning much about his Deen. This is dirty laundry but the reality and we all need to really wake up and smell the coffee!


The consequence of the above is that these youngsters rebel against their parents, elders and against society at large. They are sadly recruited by others who promise them to give them proofs (dalils) from the Qur’an and Sunnah, and are not prevented from asking anything their desire. They are bombarded with Hadiths from Sahih al-Bukhari, Shahih Muslim and other places that the Messenger of Allah (Allah bless him & give him peace) performed his Salat in such a way and raised his hands in such a way, etc. They are also taught some Arabic words which they longed to learn but were not able to do so in their own communities and societies. Thus, given the vulnerability of these youngsters, they become prey to this appealing and attractive invitation.


Therefore, Muslim communities in the West really need to reflect and ponder over the situation, thus try to rectify the deficiencies found therein. Youngsters must be taught the various sciences of Islamic knowledge, including basic Arabic, Aqidah, Fiqh, etc. Lessons and intensive courses need to be provided by which they can quench their thirst of learning Islamic knowledge, and by the grace of Allah, the recent upsurge in such events have had an immense effect on our youngsters. Hundreds (if not thousands) of youngsters have come back from the brink of becoming a Salafi through the endeavours of people like Shaykh Hamza Yusuf, Shaykh Nuh Keller and others.


At the same time, our youngsters need to understand that there are great scholars and masters of Islamic knowledge in the Indian subcontinent also whom the great major Arab Ulama also respect. The great Hadith Scholar, Shaykh Abd al-Fattah Abu Ghudda (Allah have mercy on him) had great admiration, respect and regard for the scholars of Indo/Pak. He repeatedly travelled to these lands in order to learn and take from the great Hadith Masters there. He had Ijazahs from many great Shuyukh of the Indian Subcontinent, such as Shaykh Dhafar Ahmad Usmani (author of the great Hanafi encyclopaedia, I’la al-Sunan), Mufti Muhammad Shafi’, Shaykh Habib al-Rahman al-A’zami, Shaykh Muhammad Zakariyya al-Kandahlawi and many others. He himself stated that mastery in the science of Hadith is the domain of the Shuyukh from the Indian Subcontinent.


Shaykh Abd al-Fattah Abu Ghudda’s teacher, the great Hadith and Hanafi expert, and master of disciplines, Imam Muhammad Zahid ibn al-Hassan al-Kawthari (Allah have mercy on him) was also very amazed by the scholarship and mastery of the Indian scholars. He made a special visit to India in order to meet and take from its scholars. Upon meeting and reading the discourses of the great Hadith master, Imam Anwar Shah al-Kashmiri (Allah have mercy on him), he said: “The world has not witnessed anyone like him since Ibn al-Humam (the great Hanafi Mujtahid) in deriving the rules from the great Hadith collections. He also has great words of praise for Imam Ashraf Ali al-Tahanawi and Shaykh Shabbir Ahmad al-Usmani (Allah have mercy on them). (See: Maqalat al-Kawthari)


The Indian subcontinent has witnessed great masters in the science of Hadith and Fiqh to which the whole world, including the Arab scholars, is indebted. No major Islamic library is empty from the works of these great scholars. They compiled some major works (in Arabic) that are unparalleled in recent times, such as:


1) I’la al-Sunan: A great 18 volume encyclopaedia in Hanafi Fiqh which amazed the world over. Arab Scholars were also amazed by the brilliance of the author, Shaykh Dhafar Ahmad al-Usmani who compiled this work under the supervision and instruction of his uncle and teacher, Imam Ashraf Ali al-Tahanawi (Allah have mercy on them both)


2) Bazl al-Majhud fi hal Sunan Abi Dawud: One of the most detailed commentary in Arabic on the Sunan of Imam Abu Dawud in approximately 20 volumes, authored by Shaykh Khalil Ahmad al-Saharanfuri (Allah have mercy on him).


3) Fath al-Mulhim Sharh Sahih Muslim by Shaykh Shabbir Ahmad al-Usmani (Allah have mercy on him): A commentary on the Sahih of Imam Muslim which remained incomplete until the great contemporary Hadith and Fiqh master, my respected teacher, Shaykh Mufti Muhammad Taqi Usmani (Allah have mercy on him) completed it.


Regarding the original work by Shaykh Shabbir Ahmad al-Usmani, the great Imam Zahid al-Kawthari wrote a whole article in his “al-Maqalat” stating that it filled the gaps left by the early commentators of Sahih Muslim including Imam Nawawi (Allah have mercy on him)


4) Awjaz al-Masalik ila Mu’atta Imam Malik: The Arabic commentary in around 20 volumes on the Mu’atta of Imam Malik by the great Indian Hadith master, Shaykh al-Hadith, Imam Muhammad Zakariyya al-Kandahlawi (Allah have mercy on him).


There are many more works, such as Faydh al Bari (commentary on Sahih al-Bukhari in 4 volumes) by Imam Anwar Shah al-Kashmiri, Ma’arif al-Sunan (commentary on Sunan Tirmidhi) by Shaykh Yusuf Binnori, works of Shaykh Habib al-Rahman al-A’zami, Hayat al-Sahabah by Shaykh Yusyuf al-Kandahlawi, and of course the works of the great Hadith and Fiqh master, Imam Abd al-Hay al-Lakhnawi (Allah have mercy on them).


The scholars of the Indian subcontinent were also masters in the Arabic language. The late Shaykh Abu al-Hasan Nadwi (Allah have mercy on him) is a great example of this who took the world by storm. Scholars from around the globe admired and respected him and his works. Even the Salafis did not condemn him, and when he passed away recently, his Janaza prayer was offered in both the Harams of Makkah and Madinah.


The idea some Asian people have regarding the scholars of the Indian subcontinent that they don’t know the Arabic language properly etc is totally baseless and incorrect. Rather, they have been the masters in the various Islamic sciences and acknowledged by the Scholars of the whole world.


There are also great cotemporary scholars in the Indian subcontinent. A great example of this is Shaykh Mufti Taqi Usmani (Allah preserve him), who’s brilliance in Hadith, Fiqh and understanding of contemporary matters is recognized by the whole world. He*- despite being a non-Arab- was appointed as a deputy chairman of the International Islamic Fiqh Academy, a body that comprises of the over 400 top major scholars of the world.


Another Scholar from the Indian subcontinent, Shaykh Salman Nadwi (Allah preserve him) whose eloquence and fluency in the Arabic language make people wonder whether he is an Arab. In one of his recent visits to Syria, the Shaykh had discourses in different institutions and for the Shuyukh of Syria. Many scholars of Damascus gathered in order to listen to the Shaykh in a programme that was exclusively designed for the Ulama of Sham.


There is also the great Hadith master, Shaykh Yunus al-Junfuri of Saharanpur in India. He has dedicated his life for the teaching of Hadith where he teaches over 6/7 hours a day the science of Hadith and its principles. He is an expert in the field of al-Asma wa al-Rijal (a critical analysis of the reporters of Hadith).


Therefore, you must remove the idea that the scholars of the Indian subcontinent are not that great. In recent rimes, in the science of Hadith and Hanafi Fiqh, they have probably surpassed the Arab scholars. They also have a very good grasp of the Arabic language.


However, as with all languages, if one was not to practically engage in speaking a language, one will not be that fluent and comfortable with it. Some Scholars of the Indo/Pak, despite understanding and reading the Arabic language fully, are not able to speak it that fluently, for the simple reason that there is no constant practice. They hardly speak Arabic among themselves, thus they loose touch of the language. The medium of teaching in most of the religious institutions (Dar al-Uloom) is also not Arabic (although the books taught are all in Arabic), thus students don’t have the exposure to the language.


This is something that is most definitely unfortunate and which I strongly feel about. The medium in these institutions must be changed from Urdu to Arabic (or at least English, in the West). I myself in a Dar al-Uloom here in Leicester, teach all the books (including the famous Hanafi treatise al-Hidaya) in English. One lesson is also taught fully in Arabic.


Thus, more concentration is definitely needed on the Arabic language. In my recent visit to Madina al-Munawwara, I was fortunate to meet and spend some time in the company of the great Syrian Hadith and Hanafi scholar, Shaykh Muhammad al-Awwama (Allah preserve him). He also raised his concern regarding this issue and stated that something should be done in order to make the medium in all these institutions into Arabic, and I fully agree with him. This is a weak point with regards to these institutions and something that really needs to be looked into by the major scholars.


Having said that, it does not mean that all the scholars of the Indian subcontinent are poor in the Arabic language, rather, as stated previously, many of the scholars are well versed in the language. The Nadwat al-Ulama in Lakhnaw (India) is known for its high standards in the Arabic language. They concentrate extensively on teaching students the Arabic language, both reading/writing and also speaking.


The Arabs however, without doubt are more eloquent in Arabic, for firstly, it is their mother tongue and obviously that makes a difference. Secondly, the medium of instruction in their institutions is Arabic, thus the students and teachers all constantly speak one language. Therefore, they are generally better versed in the Arabic language.


In conclusion, there is good in both the Arab world and the Indian Subcontinent. There are great scholars in both places, thus it would be wise (if reasonably possible) to study in both places.


My personal advice would be that you first go to somewhere like Syria or Yemen and master the Arabic language by concentrating on Nahw (grammar) Sarf (morphology) Balaghah (Rhetoric) and Adab (literature). It would also be wise to study the science of Tajwid, Aqidah (creed), principles of Hadith (Usul/Mustalah al-Hadith), principles of Fiqh (Usul al-Fiqh) and Fiqh.


Syria and Egypt are known for their brilliance in the science of Qur’anic recitation (tajwid) where students may master the various different recitations (qira’ats). By studying the above subjects in the Arab world, you will become quite fluent in the Arabic language, something that will help in you studying the other sciences.


Thereafter, you may go and complete your studies in the Indian subcontinent where you may study Tafsir, Hadith and Hanfi Fiqh in depth. This will give you the opportunity to study the major books of Hadith completely with chains of transmissions (isnad) going back to their authors and subsequently to the Messenger of Allah (Allah bless him & give him peace) himself. Also, you will become well-versed in Hanafi Fiqh.


By studying in both places, you will have the chance to gather the treasures found in the Arab world and in the Ajam. May Allah choose whatever is better for you and for all the brothers and sisters who wish to seek sacred knowledge. May Allah Most High make it easy for all of us, Insha Allah.


And Allah knows best.




Muhammad ibn Adam al-Kawthari

[BiseCreesia]

Shaykh Muhammad ‘Awwamah on Contemporary Scholars Of the Indian Subcontinent - http://zakariyya.wordpress.com/2008/...-subcontinent/

( brother Abu Hamza, I couldn't find the second article you posted!)

[Aqgkvwzm]

Jazakumallahu khairun for all the replies

[Pdarassenko]

Shaykh Muhammad ‘Awwamah on Contemporary Scholars Of the Indian Subcontinent - http://zakariyya.wordpress.com/2008/...-subcontinent/

( brother Abu Hamza, I couldn't find the second article you posted!)

well, I had taken it from sunnipath long time ago. dont know it's url now.