Khanqah Ashrafiya: Hz.

Maulana Ashraf Ali Thanavi ra

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This blog is dedicated to the proliferation of the teachings of the Hazrat Maulana Ashraf Ali Thanwi r.a through what we have acquired from our beloved Hazrat
Maulana Shah Saiyid Hussain r.aand his Khalifa Hz. Maulana Saiyid Mohammad Ghyasuddin Mazahari Allahabadi db
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Hz. Maulana Ashraf Ali Thanavi ra

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Hz. Maulana Ashraf Ali Thanavi ra

In short, Tasawwuf (Sufism) comes down to this, overcoming the

laziness in doing virtuous acts (taaat) and getting them done, and
overcoming the desire to commit sinful acts (gunah) and abstaining
from that sin. Whoever attains this condition does not need anything
more since this is the very condition that creates a bond with Allah
(SWT) (Talluq MaAllah), protects this bond and strengthens it
Hakeem ul Ummah Maulana Ashraf Ali Thanvi R.A

Tafseer e Quran by Hz. Maulana Saiyid Mohammad Ghyasuddin

Mazahari Allahabadi db

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 Quranic verse, Thus have We made of you a Nation
justly balanced, that you might be witnesses over mankind (al-Baqarah: 143), Mawlana Thanawis 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 Quran 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 Thanawis 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

Bayaan by Hz. Maulana Saiyid Mohammad Ghyasuddin Mazahari

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Fath Muhammad in Thana Bhawan and also memorized the holy Quran 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 Thanawis 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 Thanawis 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 Thanawis first year at Deoband. However, Mawlana Thanawi mentions
that he would occasionally attend the Jalalayn (an Exegesis of the Holy Quran) 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 ones attention turned towards Allah. He would be
teaching exegesis of the Holy Quran 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 Quranic 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 Quran 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 Thanawis 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 Allahs 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

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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 Quranic 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 Quran and Hadith would have to be forsaken and the pure, untainted political thought
reflected in the Quran 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 Quran and the Sunna.
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