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 UpbringingMawlana
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.Traditional Studies at the Deoband SeminaryFrom 1295 to
1301 Hijri, Mawlana Thanawi studied at the prestigious Deoband Seminary (Darul
Uloom Deoband), from where he graduated in 1301 A.H. after studying under some
of the most erudite Islamic theologians of his time. Among his teachers were
Mawlana Muhammad Qasim Nanotawi, Mawlana Rasheed Ahmad Gangohi, Mawlana
Muhammad Yaqub Nanotawi, and Shaykh al-Hind Mawlana Mehmoodul Hasan. Mawlana
Thanawi’s six years at Deoband were spent under the tutorship and guidance of
God-fearing saints and Gnostics, many of whom were the spiritual students of
Haji Imdadullah Muhajir Makki. The spiritually filled atmosphere of Darul Uloom
Deoband coupled with brilliant teachers, and Mawlana Thanawi’s own intelligence
and piety are all factors that contributed to the excellence of theory and
practice that was manifested in his personality. His literary life started at
the Deoband Seminary when he was only eighteen years of age and wrote Mathnawi
Zer-o-Bam in Farsi. He possessed unmatched linguistic skills and had mastered
the languages of Arabic, Farsi, and Urdu by age eighteen.Teachers of the
TeacherMawlana 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 KanpurFourteen
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 5Cool.Rooting Out of
Irreligious PracticesEvery 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 SimplicityMufti 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 ThanawiMawlana 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.Death of a
Great SageMawlana Thanawi toiled to reform the masses and trained a large
number of disciples who spread all over the South Asian Subcontinent. None can
deny that his efforts brought a large number of Muslims back to the true
teachings of Islam. Mawlana Thanawi passed away in his hometown of Thana Bhawan
on Rajab 2, 1362 ah (July 4, 1943 CE). His funeral prayer was led by his
nephew, the great scholar of hadith Mawlana Z afar Ahmad ‘Uthmani, and he was buried
in the ‘Ishq-e Bazan graveyard. Mawlana Thanawi will be remembered for his
inspiring, lucid, and rational writing, balanced approach, and reformative
teachings. These still serve many Muslims today in helping them understand the
Qur’an and the Sunna.
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