Zakariyya Kandhlawi

Sheikh al-Hadith Mawlānā Zakariyya Kandhlawi
زکریا کاندھلوی
Personal details
Born	(1898-02-03)3 February 1898 Kandhla, North-Western Provinces, British India
Died	24 May 1982(1982-05-24) (aged 84) Medina, Saudi Arabia
Resting place	Al-Baqi Cemetery
Alma mater	Mazahir Uloom
Personal life
Children	Muhammad Talha Kandhlawi (son)
Main interest(s)	Hadith studies Sufism
Notable work(s)	Fada'il series Awjaz al-Masalik Al-Kawakib al-Durri Al-Abwab wa al-Tarajim Lami al-Darari Badhl al-Majhud Khasa'il Nabawi Hajjat al-Wada Aap Beati
Religious life
Denomination	Sunni
Jurisprudence	Hanafi
Movement	Deobandi
Senior posting
Disciple of	Khalil Ahmad Saharanpuri
Disciples Mahmood Hasan Gangohi, Yusuf Motala, Yunus Jaunpuri, Yusuf Ludhianvi, Zubairul Hasan Kandhlawi, Azizur Rahman Hazarvi, Muhammad Umar Palanpuri, Wali Hasan Tonki, Sufi Iqbal
Students Yusuf Kandhlawi, Mustafa al-Siba'i, Abd al-Fattah Abu Ghudda, Ashiq Ilahi Bulandshahri, Muhammad Rafi Usmani, Taqi Usmani, Salman Mazahiri, Habibur Rahman Khairabadi, Muhammad Jabir Qasmi
Influenced by Ilyas Kandhlawi
Influenced Abul Hasan Ali Hasani Nadwi, Kaleem Siddiqui

Zakariyya Kandhlawi (Urdu: زکریا کاندھلوی; 3 February 1898 – 24 May 1982) was a mid-twentieth-century traditionalist Sunni scholar and an authority in the study of hadith, also known as Sheikh al-Hadith, hailing from India. He was an influential member and ideologist of Tablighi Jamaat and the author of the Fada'il series, which is a crucial propagation literature for the movement.^[1] Born into a family deeply rooted in Tablighi Jamaat and associated with the Deobandi movement, he studied under Mazahir Uloom and eventually became a teacher there in 1917, retiring over half a century later in 1968.^[2] Engaging with Sufism, a distinctive feature of the mainstream Indian Ulama, he was a student of Khalil Ahmad Saharanpuri in both hadith and spirituality.^[2] Together, they embarked on a ten-year journey to compile Badhl al-Majhud, an explanatory work on Sunan Abu Dawood. Initially published in five volumes, he expanded it to a twenty-volume collection. He made his first trip to Medina with Saharanpuri at a young age, and in 1972, he settled in Medina and continued his missionary work from there until his death. He was buried next to his teacher Saharanpuri at Al-Baqi Cemetery, whose successor he had been named.^[3] During his initial stay in Medina, he began working on a commentary on Muwatta Imam Malik, eventually publishing Awjaz al-Masalik over a thirty-year period. This work quickly earned him a reputation for his expertise in interpreting the Maliki tradition.^[2] The first edition, published in six volumes in India, was followed by a fifteen-volume second edition, with the first three volumes printed in Cairo and the remaining volumes in Beirut.

He wrote extensively in both Arabic and Urdu, without any copyright restrictions on his publications, covering diverse subjects such as hadith, Fiqh, Tafsir, Tajwid, historical and biographical topics, ethical practices, moral principles, as well as contemporary groups and movements.^[2] Additionally, he worked on his father's collection of hadith lectures by Rashid Ahmad Gangohi. From 1932 to 1934, he focused on lectures related to Sahih al-Tirmidhi and published his work, Al-Kawakib al-Durri, which included his own annotations and marginalia. Between 1956 and 1968, he dedicated his efforts to publishing Gangohi's lectures on Sahih al-Bukhari, known as Lami al-Darari. Another contribution was his authored work, Al-Abwab wa al-Tarajim, aimed at establishing the relationship between chapter headings and the hadiths in Sahih al-Bukhari, providing 70 principles for interpreting the subject matter. He shared glimpses of his life and scholarly journey through his autobiography, named Aap Beati, which spanned seven volumes.

Zakariyya Kandhlawi, born on 11 Ramadan 1315 (3 February 1898), hailed from the town of Kandhla, North-Western Provinces, British India, which is now known as Muzaffarnagar city in Uttar Pradesh, India. His father, Yahya Kandhlawi, belonged to a family deeply interested in knowledge and Sufism. Yahya was a student of Rashid Ahmad Gangohi, one of the founding scholars of Darul Uloom Deoband.^[3]

At a young age of two, Kandhlawi began his educational journey under the guidance of his father in Gangoh. After successfully memorizing the Quran, he delved into the study of fundamental texts in Arabic, Persian, and Urdu, under the tutelage of his father and his uncle, Ilyas Kandhlawi, who was the founder of the Tablighi Jamaat.^[3]

In 1910, Kandhlawi accompanied his father, who had been appointed as a teacher at Mazahir Uloom, to pursue further education. During his time there, between 1914 and 1915, he delved into the study of Mishkat al-Masabih, Sharh Ma'ani al-Athar, and the other books of Kutub al-Sitta, excluding Sunan ibn Majah. The following year, he embarked on the sacred pilgrimage of Hajj.^[3]

To expand his knowledge, Kandhlawi immersed himself in the study of Sahih al-Bukhari, Sahih Muslim, Sahih al-Tirmidhi, and the Muwatta Imam Malik by Khalil Ahmad Saharanpuri. His father died in 1916, prompting Kandhlawi to take up teaching at Mazahir Uloom.^[3]

Upon the request of his teacher, Khalil Ahmad Saharanpuri, who aimed to write an extensive commentary on Sunan Abu Dawood titled Badhl al-Majhud, Kandhlawi embarked on a collaboration lasting ten years. In 1925, he journeyed to Medina alongside his teacher to continue his studies. Two years later, he returned to Saharanpur and assumed the role of assistant director at Mazahir Uloom. In 1954, he was appointed as the director of the institution.^[3]

For over four decades, from 1927 to 1968, Kandhlawi taught Sahih al-Bukhari and Sunan Abu Dawood until he encountered eye problems, earning him the esteemed title of Sheikh al-Hadith (the scholar of hadith). His initial Sufi training was provided by his father, and in 1925, he received authorization (Ijazah) in the Qadiriyya, Chistiyya, Suhrawardiyya, and Naqshbandi orders from his teacher, Khalil Ahmad Saharanpuri. Alongside his teaching and writing pursuits, he dedicated himself to spiritual guidance work.^[3]

Kandhlawi became the greatest supporter of Yusuf Kandhlawi, the son of his uncle Ilyas Kandhlawi, who founded the Tablighi Jamaat and became its leader. He organized various meetings and traveled to promote the spread of the Tablighi Jamaat. In 1972, he settled in Medina and continued his preaching activities from there. Kandhlawi died on 25 May 1982 in Medina and was buried in Al-Baqi Cemetery.^[3]

Main article: Works of Zakariyya Kandhlawi

Zakariyya Kandhlawi was a prolific writer who extensively wrote in both Arabic and Urdu.^[2] He authored a total of 103 works, with 57 writings in Arabic and 46 in Urdu.^[4] His writings covered various subjects, including hadith and its related sciences, jurisprudence, Quran commentary, and proper recitation, historical and biographical subjects, ethical and moral practices, as well as contemporary groups and movements.^[2] Abul Hasan Ali Hasani Nadwi observed that individuals primarily engaged in academic research and skilled in scholarly writing often struggle to effectively communicate in a popular and accessible manner. Conversely, those who excel in popular writing often fail to maintain the scholarly standards required for research-based writing.^[5] However, Zakariyya Kandhlawi demonstrated proficiency in both forms of writing. He displayed equal skill in scholarly writings characterized by academic rigor and popular writings that were easily understandable. Some examples of his scholarly works include Awjaz al-Masalik ila Muwatta Malik, Lami al-Darari ala Jami al-Bukhari, and Hajjat al-Wada wa Umrat al-Nabi.^[5] He also wrote simpler Islamic texts like Juz' Ikhtilafat al-Salat, Juz' al-Manat, and Juz' al-Mubhamat fi al-Asanid wa al-Riwayat. The books from the Fada'il series serve as examples of his popular and accessible writing style. The book Khasa'il Nabawi represents a fusion of both writing styles. In this book, Zakariyya Kandhlawi combined the roles of a researcher, commentator on hadith, scholar, historian, and popular preacher, conveying the teachings of religion to a wider audience.^[6]

The Tablighi Jamaat movement was initiated in the late 1920s by Ilyas Kandhlawi, who was the paternal uncle of Zakariyya Kandhlawi. Its primary objective was to encourage Muslims worldwide to enhance their religious observance. Presently, it operates in 150 countries, boasting an estimated 12 to 80 million active members.^[7] Zakariyya Kandhlawi has been actively involved with Tablighi Jamat since its inception. According to Muhammad Rizwan Taqi, a PhD scholar from the University of Karachi, it wouldn't be an overstatement to assert that Zakariyya Kandhlawi single-handedly spearheaded the complete introduction and establishment of this movement through his literary works.^[8] In this context, both the founder and his immediate successors, spanning three generations, shared deep familial bonds. Consequently, this work can be rightfully considered as an integral part of Zakariyya Kandhlawi's personal legacy. Following the passing of Ilyas Kandhlawi, the founder of Tablighi Jamat, Zakariyya Kandhlawi penned a piece to offer solace to those who came to extend their condolences. He emphasized that the act of visiting Nizamuddin Markaz Mosque was merely a customary gesture, while the true condolence lay in carrying forward the work itself. Throughout Ilyas Kandhlawi's era and even during Yusuf Kandhlawi's leadership, Zakariyya Kandhlawi observed Ramadan at the Nizamuddin Markaz Mosque.^[9] He consistently advised people to prioritize attendance at the Nizamuddin Markaz Mosque over other locations. The significance and eminence of the preaching work, as perceived by Zakariyya Kandhlawi, can be comprehended from the following statement: "The work of preaching being undertaken today is a profoundly noble undertaking, surpassing even the importance of a madrasa or a Khanqah."^[10]

Zakariyya Kandhlawi embarked on significant Daʿwah travels during his lifetime. After permanently relocating to Saudi Arabia on May 2, 1973, he ventured to Pakistan on June 22, 1974.^[11] At Karachi Airport, he received a warm reception from a crowd of three thousand people. During his stay in Pakistan, he visited prominent Islamic institutions such as Darul Uloom Karachi, led by Muhammad Shafi Deobandi, and Jamia Uloom-ul-Islamia, led by Yusuf Banuri. He also had a meeting with Zafar Ahmad Usmani. On a Friday, he had the opportunity to visit the Raiwind Markaz.^[12] Continuing his journey, Zakariyya Kandhlawi made his inaugural visit to England on June 24, 1979, accepting an invitation extended by Yusuf Motala.^[13] In 1981, he undertook a trip to South Africa, where he observed the month of Ramadan. Throughout this transformative expedition, he played a pivotal role in establishing numerous mosques, madrasas, and centers dedicated to Islamic education, which helped expand the Deobandi movement in South Africa.^[14][15] Reflecting his dedication to Dawah activities, he traveled to England once again on August 25, 1981.^[16]

According to Zakariyya Kandhlawi, Sufism held a significant position among the renowned scholars of his time. These scholars, integrating Sufism with fiqh and hadith, guided and nurtured it. They emphasized through their teachings and actions that Sufism is indeed a branch of the sciences of the Quran and Hadith.^[17] Over time, certain customs and innovations had emerged within this field, which they worked diligently to eliminate. Due to the ignorance of some individuals, Sufism was mistakenly perceived as being opposed to the Shari'ah and wrongly considered separate from it.^[18] Zakariyya Kandhlawi articulates his theory in the following manner:

When Habib-ur-Rehman Ludhianvi once inquired about the nature and essence of Sufism, Zakariyya Kandhlawi responded, conveying that it encompasses much more than mere rectification.^[17] The foundation of Sufism lies in the intentions behind all actions, with its ultimate goal being the complete abandonment of desires that hinder one from experiencing the presence of Allah. This state is referred to as annihilation (fana), remembrance (yaad-dasht), and presence (huduri).^[17] Zakariyya Kandhlawi underscores the significance of this concept, highlighting the dedication, occupation, and effort it requires. If Allah blesses someone with this treasure in any form, nothing else is needed. The companions of the Prophet, as well as the blessed sight of the Prophet himself, encompassed everything with a single glance, without requiring anything more.^[19] Following in their footsteps, the great scholars and sages of the Ummah prescribed various remedies for spiritual ailments that had increasingly afflicted the hearts. Just as physicians prescribe remedies for severe physical ailments, these spiritual physicians recommend prescriptions based on their experiences and the experiences of their predecessors from every era. These prescriptions bring quick benefit to some individuals while taking longer for others.^[19]

Zakariyya Kandhlawi presents the thoughts and statements of his elders to support his theory of Sufism. In this way, he elucidates that the true essence of Sufism lies in the attainment of Ihsan, which constitutes the spirit and essence of Shariah.^[19] The Sufi is referred to as a "Muhsin" and a "Maghrab" in the Book of Allah, as the Quran acknowledges various degrees of people within the Ummah who rectify their faith and follow its righteous actions in accordance with the Shariah. These individuals are known as "As-hab al-Yamin" (People of the Right Hand).^[19] Furthermore, if a person's physical strength diminishes but their voluntary acts of worship and prayers increase, and if the remembrance of Allah occupies their heart, and they establish an unbroken connection of supplication with Allah, then they have attained this level. Such a person is called a Sufi, derived from the word "Safa," indicating that the person has been purified from blameworthy character traits and adorned with praiseworthy ones.^[19] To such an extent, Allah makes them beloved to Him, becoming their Protector and Guardian in all their movements and stillness. This is described in the Hadith Qudse, which states that among those who seek nearness to Allah, none attains a level of nearness comparable to the one who performs the obligatory acts of worship. This concept is referred to as "Qurb Fara'id" (Proximity through Obligatory Acts), and the servant always attains nearness to Allah through voluntary acts of worship.^[19] In other words, even after fulfilling the obligatory acts of worship, they become beloved to Allah. When they become beloved to Allah, their ear becomes like an ear through which they hear, and their eye becomes like an eye through which they see. This is known as "Qurb Nawafil" (Proximity through Voluntary Acts).^[19] During the time of the Messenger of Allah, people of knowledge and virtue were simply called Sahabi (Companion) because there was no honor greater than companionship that required a distinct name. After the era of the Companions ended and the era of the Tabi'un (Successors) began, love for the Companions remained, and the followers were called "Tabi'in" (Followers). At that time, this was considered the highest praise for them. Later on, the title shifted to "Taba'i Tabi'in" (Followers of the Followers). Eventually, people were categorized into different ranks. At that time, those individuals deeply involved in religious matters were referred to as "Awlad" and "Ibad" (Servants).^[20]

With the rise of innovations and competition among various sects, each group began claiming to be the most righteous. In response, the esteemed followers of Ahl-e-Sunnat (Sunni Muslims) adopted the name "Tasawwuf" for their path and specific methodology.^[20] As a result, the prominent figures of this group gained fame even before the first century and became known as Sufis. Although the term "Tasawwuf" did not exist in the first century, its essence can be traced back to the early period of Islam. During that time, Tasawwuf encompassed a magnificent concept whose purpose was to transform ethics, refine souls, establish the external and internal aspects of religion, and gradually make individuals aware of the religious commandments and secrets.^[20] It is evident that each of these objectives was entirely correct, necessary, and within the framework of Shariah. Therefore, there should be no differences or denials regarding them. In summary, Tasawwuf was an extraordinary discipline described by the scholars of Tasawwuf as the knowledge that leads to the purification of souls, refinement of ethics, and realization of eternal happiness in both the external and internal aspects. Zakariyya Kandhlawi affirms this purpose, which was initially referred to as "Ihsan" or known as the science of ethics, or recognized as the development of the external and internal aspects. It is a systematic discipline or art that has conditions for the disciples as well as principles and etiquettes for the spiritual guide (Sheikh).^[20]

Zakariyya Kandhlawi has contributed to Sufism through his writings, which can be categorized into two distinct areas. Firstly, he delves into the realm of Sufi knowledge, providing direct insights into excellence and spiritual practices. One example is Tareekh Mashaykh Chisht, which translates to History of the Chishti Sufis. This book was initiated after he completed his studies and begins by discussing the biographies of the Prophet and the rightly guided caliphs. Subsequently, he sheds light on the experiences and teachings of scholars within the Chishti Order (specifically the Sabiri chain), which traces its lineage back to Khalil Ahmad Saharanpuri.^[21] Another example is Shariah o Tariqah ka Talaazim, which explores the integration of Sharia (Islamic law) and Tariqa (spiritual path). In this treatise, he elucidates that Sharia and Tariqa are not separate entities but rather inseparable facets. The collection of articles emphasizes the vital connection and unity between Sharia and Tariqa, highlighting their interdependence and significance.^[22]

Secondly, Kandhlawi's literary repertoire includes works that engage in implicit conversations surrounding Sufi knowledge and related subjects. One notable example is Aap Beati, an autobiography wherein Zakariyya Kandhlawi recounts his interactions and teachings with various spiritual luminaries.^[23]

The method of pledging allegiance to Zakariyya Kandhlawi would vary on different occasions, adding a touch of uniqueness to the process. Sometimes, it involved a simple handshake, while other times it required the participants to hold a sheet. On certain occasions, the pledging would even occur without the need for a sheet at all. For those who chose to give their allegiance in solitude, a symbolic act was performed by placing one hand over the other during the pledge.^[24]

When the pledge took place in the morning, a sheet or a banner would be gracefully spread, and the individual giving allegiance would firmly grasp the fabric with both hands. In gatherings with numerous attendees but only a single piece of stone or marble, everyone present would hold onto it as a symbol of unity and commitment.^[24]

The ceremony would commence with a recommended sermon, followed by the recitation of the verse from the Quran: "Verily, those who pledge allegiance to you, [O Muhammad], are actually pledging allegiance to Allah. The hand of Allah is over their hands" (Quran 48:10). This powerful verse would set the stage for the solemn moment that followed—the recitation of the firm pledge of faith, spoken with unwavering conviction.^[24]

Zakariyya Kandhlawi had 109 authorized successors (khalifa), each entrusted with continuing his legacy. Among these individuals were Mahmood Hasan Gangohi, Yusuf Motala, Yunus Jaunpuri, Yusuf Ludhianvi, Zubairul Hasan Kandhlawi, Azizur Rahman Hazarvi, Sufi Iqbal, and Wali Hasan Tonki. Their roles were pivotal in carrying forward the teachings and principles of Zakariyya Kandhlawi, ensuring that his influence would endure for generations to come.^[25]

Main article: Bibliography of Zakariyya Kandhlawi

Zakariyya Kandhlawi's scholarly influence is acknowledged in prestigious encyclopedias, such as the Encyclopaedia of Islam, The Oxford Encyclopedia of the Islamic World, and the İslâm Ansiklopedisi. His life and contributions have been chronicled by biographers, including Ashiq Ilahi Bulandshahri, Sufi Iqbal, Abul Hasan Ali Hasani Nadwi, and Sajjad Nomani. His enduring impact is reflected in the multitude of doctoral theses dedicated to exploring his life and works. These scholarly investigations have been conducted in universities such as Paris Sciences et Lettres University, the University of Malaya, Aligarh Muslim University, the University of the Punjab, the International Islamic University Malaysia, the University of Madras, and the University of Karachi.

A two-day international seminar on Zakariyya Kandhlawi was organized by Jamia Islamia in Azamgarh on March 24 and 25, 2004. The event was attended by guests from foreign countries and various parts of India, as well as delegates and media personnel. Prior to the seminar, a new building of Markaz Al Sheikh Abil Hasan Al Nadwi was inaugurated, and a book called Awjaz al-Masalik ila Muwatta Malik was released. The seminar featured sessions discussing educational and cultural activities, with speeches in Urdu and Arabic. Several articles were presented on different aspects of Zakariyya Kandhlawi's life and his works. The seminar concluded with a public meeting attended by over one hundred thousand people from various cities and institutions. Sajjad Nomani and Salman Nadwi described the seminar as unprecedented, historic, and unparalleled, respectively.^[26]

The followers, students, and admirers of Zakariyya Kandhlawi have erected memorials around the world to honor his lasting legacy. One example is Darul Uloom Zakariyya, a major Islamic seminary located in Zakariyya Park, South Africa.^[27] Malaysia is home to another newly established Islamic complex, Kompleks Islam Shaikh Zakariyya Al-Kandhlawi, situated in Parit Buntar, Perak, Malaysia.^[28]

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