Domain of Islam -- Encyclopedia

Pious Predecessors

Term

ASHRAF ALI THANAWI Abdullah

Introduction

Mawlana Ashraf Ali Thanawi, referred to by many South Asian Muslims
as ‘Physician of the Muslims' [ Hakim al-ummat ] and ‘Reformer of
the Nation' [ Mujaddid al-Millat ], is a towering figure of Islamic
revival and reawakening of South Asia in the Twentieth-Century. Mawlana Thanawi,
in the words of Fuad S. Naeem, was the “most eminent religious figure of his
time, a prolific author, and believed to be the greatest Sufi saint of modern
India. He led a very active life, teaching, preaching, writing, lecturing,
and making occasional journeys” (Lumbard 94). His distinguishing mark and guiding
principle that led to the vast success of his message was a remarkable sense
of balance and straightforwardness found in his speeches, writings, and training.
If somebody, in contemporary times, demands a proof for the following Qur'anic
verse, “Thus have We made of you a Nation justly balanced, that you might be
witnesses over mankind” (al-Baqarah: 143), Mawlana Thanawi's life and religious
approach would prove to be a most appropriate example. The coherence of all
branches of Islamic learning was harmonized in his personality, explicated
in his lectures, and recorded in his writings. Qadhi Mujahidul Islam Qasmi
said, “A special unity and coherence is evident in the personality of Mawlana
Ashraf Ali Thanawi, it is hard to think of an area of Islamic sciences left
unattended by his writings” (Zaid 11). His religious approach encompasses all
aspects of the subject under discussion, and his viewpoints on different issues
reflect a genuine, thorough examination of traditional Islamic thought. His
acute intelligence, revolutionary method of training and teaching, love of
Allah and the Messenger, organized management of time, broadmindedness, tolerance,
and a unique and fresh, yet conservative understanding of religious disciplines
has allotted for him a permanent place in Islamic history. He will be remembered
as a reformer of the masses, an exemplary spiritual guide [ shaykh ],
a prolific author, a spiritual jurist, an intellectual sage, and a fortifier
of Islamic tradition who supplied the Muslims, at a time when they were physically
and intellectually attacked by Western colonial powers, with literary and academic
wealth in the form of his speeches, writings, verdicts [ fatawa ],
and spiritual training [ tarbiya ] to battle all irreligious influences
of the Modern Age. Describing the great religious services and endeavors of
Mawlana Thanawi, Mufti Muhammad Taqi Uthmani writes, “The likeness of his accomplishments
is not found in many preceding centuries” ( Islam aur Siyasat 22).



Birth and Upbringing

Mawlana Ashraf Ali Thanawi, named Abdul Ghani by his paternal family,
was born in the village of Thana Bhawan (in the Muzaffarnagar district of
the Uttar Pardesh province of India) on 5 Rabi al-Thani 1280 AH (September
19, 1863 CE ). He was named Ashraf Ali by the renowned and famous saint of
the times Hafiz Ghulam Murtadha Panipati, who was also a relative of the
maternal family of Mawlana Thanawi. His family was well-respected and held
an eminent position in Thana Bhawan. His father, Abdul Haq, was a wealthy
landowner, a devout Muslim, and a respected citizen of Thana Bhawan. Abdul
Haq was well-versed in Farsi, and although he was not a hafiz of the Qur'an
but knew the Holy Book so well by heart that sometimes he would correct the
recitation of the Imam in the prayer. Mawlana Ashraf Ali Thanawi's lineage
can be traced back to the second Caliph of Islam, Umar ibn al-Khattab, a
glimpse of whose intelligence, wisdom, foresightedness, piety, and sincerity
was certainly visible in Mawlana Thanawi. As a young boy, he had a zeal for
offering the prayer [ salah ] and by age twelve, he was constant
in night vigil [ tahajjud ]. He attained his early Arabic and Persian
education under his maternal uncle Wajid Ali and Maulana Fat‘h Muhammad in
Thana Bhawan and also memorized the holy Qur'an at a tender age from Hafiz
Hussain Ali of Meerut.

Teachers of the Teacher

Mawlana Thanawi did not have many opportunities to study under the founder
of the Deoband Seminary, Mawlana Qasim Nanotawi, whose last year was Mawlana
Thanawi's first year at Deoband. However, Mawlana Thanawi mentions that he
would occasionally attend the Jalalayn (an Exegesis of the Holy
Qur'an) lecture by Mawlana Qasim Nanotawi. The two personalities from whom
Mawlana Thanawi greatly benefited from are Mawlana Rasheed Ahmad Gangohi
and Mawlana Muhammad Yaqub Nanotawi.

     Mawlana Thanawi says, “Among my teachers, I was spiritually
attached to Mawlana Gangohi more than anybody else with the exception of Haji
Imdadullah Muhajir Makki. I had never witnessed such a unique personality, in
whom external and internal goodness merged so cohesively, like Mawlana Rasheed
Ahmad Gangohi” (Alwi 51). Mawlana Thanawi received much affection and spiritual
training from Mawlana Gangohi as well. Upon the arrival of Mawlana Thanawi, Mawlana
Gangohi would say, “When you arrive, I become alive” (Alwi 52). Once Mawlana
Thanawi had come to Gangoh to deliver a lecture, Mawlana Gangohi sent all his
visitors to attend this lecture, saying to them, “What are you doing here?, go
and listen to the lecture of a truthful scholar,” Mawlana Gangohi would also
send some of his students to Thana Bhawan to benefit from the ocean of knowledge
and spirituality that was known as Ashraf Ali Thanawi.

     Mawlana Thanawi was also deeply inspired by Mawlana
Muhammad Yaqub Nanotawi, a sanctimonious theologian and a divine mystic. Mawlana
Yaqub had sensed that Ashraf Ali was a special student, endowed with extraordinary
qualities. As a result, Mawlana Yaqub would make sure to include the most intricate
discussions while teaching this bright student. Mawlana Thanawi, describing the
lectures of Mawlana Yaqub, said, “His lectures were not ordinary lectures, but
sessions in which one's attention turned towards Allah. He would be teaching
exegesis of the Holy Qur'an and tears would be flowing down his cheeks” (Alwi
51).



Graduation and Pilgrimage to Makka [ hajj ]

Mawlana Thanawi graduated in 1301 A.H. (1884 C.E.) from the Deoband Seminary.
When Mawlana Rasheed Ahmad Gangohi arrived for the graduation ceremony, Shaykhul
Hind [Shaykh of India] Mawlana Mehmoodul Hasan informed him that today
a very bright and intelligent student will be graduating. Mawlana Gangohi wanted
to test this bright student. Hence, before the actual ceremony, Mawlana Gangohi
posed the hardest questions he could think of before Mawlana Thanawi. His answers
amazed and pleased Mawlana Gangohi (Quraishi 14). At the graduation, ceremonial
procession of tying a turban [ dastaarbandi ] was carried out by Mawlana
Rasheed Ahmad Gangohi. The graduation ceremony of that year stood out from
the past and was celebrated with great enthusiasm and joy by the teachers of
the Deoband Seminary. At this occasion, Mawlana Thanawi, with some classmates,
said to his teacher Mawlana Yaqub, “We are not deserving of such a celebration
and our graduation might bring derision for Darul Uloom Deoband.” Upon hearing
this concern from Mawlana Thanawi, Mawlana Yaqub became thrilled and said, “This
thinking of yours is completely wrong! At Darul Uloom Deoband, you perceive
of your personality as very meek and insignificant because of your teachers,
and in fact, this is how you should feel. But, once you graduate and step out
of this institution, then you will realize your worth and importance. I swear
by Allah, you will prevail and become dominant wherever you go, the field is
open and empty (for you)” (Alwi 53). After graduating from Deoband, Mawlana
Thanawi accompanied his father to the Holy cities of Makka and Medina. After
performing his first pilgrimage [ hajj ], Mawlana Thanawi mastered
the art of Qur'anic recitation under Qari Muhammad Abdullah Muhajir Makki.
In Makka he also had the opportunity to stay in the companionship of Haji Imdadullah
Muhajir Makki, whose spiritual attention, luminous personality, radiant teachings,
and excellent methodology of training prepared Mawlana Thanawi for the great
reform movement that had been predestined for him.



Teaching Career at Kanpur

Fourteen years after graduation were spent teaching religious sciences in the
city of Kanpur. Over a very short period of time, Mawlana Thanawi acquired
a reputable position as a sound religious scholar. His teaching attracted many
pupils and his research and publications enhanced Islamic academia. In these
fourteen years, he traveled to many villages and cities, delivering lectures
in hope of reforming people. Printed versions of his lectures and discourses
would usually become available shortly after these tours. Very few scholars
in the history of Islam had their lectures printed and widely circulated in
their own lifetimes. The desire to reform the masses intensified in his heart
during his stay at Kanpur. Eventually in 1315 AH, he retired from teaching
and devoted himself to reestablishing the spiritual center [ khanqah ]
of his Shaykh in Thana Bhawan. Upon this transition, Haji Imdadullah remarked, “It
is good that you came to Thana Bhawan, it is hoped that the masses will benefit
from you spiritually and physically. You should engage yourself in revitalizing
our seminary [ madrassah ] and spiritual center [ khanqah ]
once more in Thana Bhawan. As for myself, I am always praying for you and attentive
towards you” (Alwi 58).

Rooting Out of Irreligious Practices

Every true Islamic reformer roots out the irreligious practices of people
that they perform in the name of religion. Mawlana Thanawi, through his speeches
and writings, battled against all evil innovations in religion and presented
Islam as it stood in light of the Qur'an and Hadith. Mawlana Thanawi was deeply
concerned about the ignorance of those Muslims who perform many unnecessary
acts perceiving them to be righteous acts of religion. Hence, he wrote many
books that dealt with this subject. His book Hifz al-Iman clearly
explains the evils with acts such as grave worshipping, beseeching other than
Allah, believing in the omnipresence of the Prophet and saints, etc. Another
work entitled Aghlat al-Awam is an earnest effort to root out all
un-Islamic rituals prevalent among people. Innovations in belief, worship,
and transactions are condemned in this book. Mawlana Thanawi's balanced approach
places all religious injunctions at their proper place without excess [ ifrat ]
or deficit [ tafreet ].

Embodiment of Humility and Simplicity

Mufti Muhammad Taqi Uthmani says, “ Hakim al-ummah Mawlana Ashraf
Ali Thanawi used to say, ‘I consider my self inferior to every Muslim at the
present time and inferior to every non-Muslim in respect to the future'. Meaning
that at this time, I am inferior to every Muslim, and inferior than every non-Muslim
in respect to the future, because a non-Muslim may accept Islam in the future
and become more advanced than myself” (Uthmani, Irshadate Akabir 25).
Mawlana Thanawi was more concerned with rectifying his own self than correcting
others. Once when he had to deliver many lectures, he said, “Whenever I find
the need of reforming myself, I speak on that specific shortcoming of mine.
This method is very beneficial. My speech entitle Al-Ghadab (Anger)
is an example of this” (Alwi 131). After praising Allah, Mawlana Thanawi says, “I
am never unmindful of taking accountability of my own self. Whenever I admonish
a disciple of mine, I also inspect my own self and continuously seek Allah's
protection from His accountability” (Alwi 131).

Politics and Mawlana Thanawi

Mawlana Thanawi was not a politician, Mufti Muhammad Taqi Uthmani explains, “and
neither were politics his subject of interest” ( Islam aur Siyasat 22).
However, Islam is a lifestyle encompassing all human activities and providing
clear and full guidelines for all walks of life, hence, at appropriate places
in his speeches and writings Mawlana Thanawi does comment on politics and provides
his useful explanation in that field. While battling secularism, many contemporary
Muslims, perceived Islam as a branch of government and politics. Mawlana Thanawi
proved, mainly using Qur'anic verses, that political rule is only a means of
instituting Islam in our lives and not the purpose of life itself. All modern
political notions in contradiction with the Qur'an and Hadith would have to
be forsaken and the pure, untainted political thought reflected in the Qur'an
and Hadith should guide the Muslims in organizing and structuring their governments.

Further Readings

Urdu

Alwi, Masud Ahsan. Ma‘athir-e Hakim al-Ummat . Lahore: Idara Islamiyyat,
1986.

Daryabadi, Mawlana Abd al-Majid. Hakim al-Ummat: Nuqush-o ta'asurat .
Lahore: Maktaba-e Madania.

Ghawri, Aziz al-Hasan “Majdhub.” Ashraf al-sawanih . 4 vols. Multan:
Idara T‘alifat-e Ashrafiyya, 1995.

Khan, Munshi ‘Abd al-Rahman. Sirat-e Ashraf . 2 vols. Multan: Idara
T‘alifat-e Ashrafiyya, 1996.

Muhammad, Mawlana Ghulam. Hayat-e Ashraf . Karachi: Maktaba-e Thanawi,
n.d.

'Uthmani, Mufti Muhammad Taqi. Hakim al-Ummat ke siyasi afkar (The political
views of Hakim al-Ummat) in Islam awr Siyasat. Multan: Idara Ta'lifat-e Ashrafiyya,
n.d. 



Zaid, Mufti Muhammad. Ashraf al-‘amliyat . Hatora: Idara Ifadat-e
Ashrafiyya, 1994.



_____. Dini dawat-o tabligh ke usul-o ahkam . Multan: Idara T‘alifat-e
Ashrafiyya, 1994.

Bengali

Abdullah , Mohammad. Hajarat Maolana Ashraf Ali Thanvi: jiban o karma .
Calcutta:

Malik Brothers, 2003.

English

Arifi, Abdul Hai and Ahmad Ali Khawaja. Ashraf Ali Thanawi: Life and Works .
Multan: Idara

T‘alifat-e Ashrafiyya, n.d.

Naeem, Fuad S. “A Traditional Islamic Response to the Rise of Modernism.” Islam,
Fundamentalism, and the   Betrayal of Tradition: Essays by Western
Muslim Scholars. Ed. Joseph E.B. Lumbard. Bloomington: World Wisdom, 2004.
79–120