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Maulana Ashraf Ali Thanwi

Maulana Ashraf Ali Thanwi (August 19, 1863 - July 4, 1943) was an eminentDeobandi Islamic scholar. He spent his life teaching, preaching and writing; many of

his works are widely available today, though many others remain in manuscript form.

Contents 1 Early life 2 Graduation 3 Spiritual training 4 Career as a teacher and spiritual efforts 5 Literary contribution 6 Quran: the special interest of Mauln Ashraf Al Thnw 7 Humility and simplicity

8 Mauln Ashraf 'Al Thnw's discourses 9 Uprooting irreligious practices 10 Mauln Ashraf 'Al Thnw and politics 11 Death

12 See also

Early life

Ashraf 'Al Thanw was born as 'Abdul Ghan in the village of Thna Bhwan within

the Muzaffarnagardistrict ofUttar Pradesh, India on August 19, 1863. He was namedAshraf 'Al by Hfiz Ghulm Murtaz Pnpat, a maternal relative. His family waswell-respected and held an eminent position in Thna Bhwan. His father, 'AbdulHaqq, was a wealthy landowner, devout Muslim, and respected citizen. Ashraf 'AlThanws lineage can be traced back to the second Caliphof Islam, 'Umar ibn Al-Khab.

As a young boy, Ashraf 'Al was consistent in his performance of the ritual prayer(alh), and, by the age of twelve, he was constant in the performance of the TahajjudPrayer, or Night Vigil. He completed his primary Arabic and Persian education underhis maternal uncle, Wjid 'Al, and Mauln Fath Muhammad. He memorized the

Quran at a young age under Hfiz Husain 'Al ofMeerut. Thereafter, in 1878, Hadhratenrolled at Dr-ul 'Ulm Deoband. His literary career commenced at Deoband, whenhe wroteMathnaw Zer-o-Bm in Persian at the age of eighteen. By this time, he hadmastered Arabic, Persian, and Urdu.

Graduation

Ashraf 'Al Thnw graduated from the Dr-ul 'Ulm of Deoband in 1884. WhenMauln Rashd Ahmad Gangoh, one of the founders of the institution, arrived forthe graduation ceremony, Shaikhul Hind Mauln Mahmd-ul Hasan informed him

that an especially intelligent student was about to graduate. Mauln Gangoh wantedto test this student by asking the most difficult questions that he could think of. Ashraf

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'Al's answers amazed and pleased Mauln Gangoh,who himself conducted theDastrband Jalsa, the turban-tying ceremony marking graduation.

Spiritual training

During his studies at Dr-ul 'Ulm Deoband, Ashraf 'Al Thnw asked MaulnGangoh to train him in the spiritual sciences as well. Mauln Gangoh, however,advised him to wait until the completion of his traditional studies. Ashraf 'Al Thnwremained restless and looked for a way to askHj Imddullh, the spiritual guide ofMauln Gangoh, to recommend him to his student. When Mauln Gangohdeparted for Hajj, Ashraf 'Al Thnw sent a letter with him to Hj Imddullh,requesting him to persuade Mauln Gangoh to initiate him into his spiritual order(Tariqah|arqah). Hj Imddullh attempted to do so, but to no avail. So, he said, 'Ishall initiate him myself', and wrote to Ashraf 'Al Thnw saying, 'Do not worry. Ihave taken you under my own mentorship'. When he read the letter, he was overjoyed.

Hadhrat Gangohi used to say to Ashraf 'Al Thnw, 'Brother, you have eaten of theripe fruits of Hj Imddullh, whereas we ate his unripe fruits'.

After his graduation from Dr-ul 'Ulm Deoband, Mauln Ashraf 'Al Thnwaccompanied his father for Hajj. After performing his first Hajj, he mastered the art ofrecitation of the Quran under Qr Muhammad 'Abdullh Muhjir Makk. In Makkah,Mauln Ashraf 'Al Thnw stayed with Hj Imddullh, whose spiritual attention,

personality, teachings, and training prepared him for the reform movement which hewould later lead. Unfortunately, Mauln Ashraf 'Al Thnw could not remain in hiscompany for long. But then, in 1893, Mauln Ashraf 'Al Thnw departed for Hajjfor a second time and, after performing Hajj, remained with his Shaikhfor six

months.

Career as a teacher and spiritual efforts

After his graduation, Mauln Ashraf 'Al Thnw taught religious sciences in Kanpurfor fourteen years. Over a short period of time, he acquired a reputable position as areligious scholar. His teaching attracted numerous students and his research and

publications became well-known in Islamic institutions. During these years, hetravelled to various cities and villages, delivering lectures in the hope of reforming

people. Printed versions of his lectures and discourses would usually become

available shortly after these tours. Until then, few Islamic scholars had had theirlectures printed and widely circulated in their own lifetimes. The desire to reform themasses intensified in him during his stay at Kanpur.

Eventually, he retired from teaching and devoted himself to reestablishing thespiritual centre (khnqh) of his Shaikh in Thna Bhwan. Upon this transition, HjImddullh remarked, 'It is good that you have arrived in Thna Bhwan. It is hopedthat people will benefit from you spiritually and physically. You should engageyourself in revitalizing ourmadrasahand khnqh once more in Thna Bhwan. Asfor myself, I am always praying for you and attentive towards you'.

Literary contribution

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Mauln Ashraf 'Al Thnw was a prolific author. His literary contributions are in theorder of from eight hundred to one thousand in number, including sermons,discussions, discourses, treatises, and books of the highest standard and quality.Sayyid Sulaimn Nadwsaid, 'Hazrat (i.e Mauln Ashraf 'Al Thnw) was atranslator and exegete (mufassir) of the Quran; he explained its injunctions and

wisdoms. He removed doubts and answered questions pertaining to it'. MaulnAshraf 'Al Thnw was a scholar ofhadth (muhaddith) too and expounded itsintricacies and subtleties. He was a jurist (faqih|faqh) who issued thousands of legalrulings (fatw). He solved numerous legal problems in contemporary issues in Islamiclaw orfiqh and answered them with the utmost caution only after credible research.He was a moving orator (khab) and hundreds of his speeches have been publishedand widely circulated.

Mauln Ashraf 'Al Thnw was a mystic who revealed the secrets and subtleties ofIslamic mysticism. His personality contributed to ending the rift that had broken out

between the Shar'ah and Sufism orTasawwufby unifying these two essential

branches of Islam. His books answered the objections raised against Islam byorientalists and modernists. His analysis and refutation of the principles of modernismis not merely a theoretical exercise, but is meant to remove the obstacles tointellectual and spiritual understanding and growth for the pious and practicingMuslim.Among other works, he wrote a commentary on Ibn 'Arab's bookFu-ulikam, and his commentry on the Quran (entitledBayn-ul Qur'n) includes separatesections that deal with the Sufi interpretation of the verses.

Mauln Ashraf 'Al Thnw's Arabic works include Sabqul Ghayt f Nasqul yt,Anwrul Wujd, Al Tajall al-'Adhm, Tafsr Baynul Qur'n, Taswrul Muqaa't,

At-Talkhsat-ul 'Ashar, Miat Durs (A Hundred Lessons), Al-Khuabul Mathrah(Friday Sermons supported by the Traditions), Wujhul Mathn, Ziydat, Jmi'ul

thr, and Ta'ydul Haqqah. Among his Persian works are Mathnaw Zer-o-Bm,Taliqt-e-Frs, and Aq'id-e Bani-e-Kalj. The rest of his works were written inUrdu, the most famous of which is Bahisht Zewar (Heavenly Ornament), actuallywritten to impart essential Islamic knowledge to Muslim women, it has become ahandbook for leading an Islamic life in a Muslim household. Although MaulnAshraf 'Al Thnw was an extremely prolific author of his time, he did write any ofhis works as a source of income.

Quran: the special interest of Mauln Ashraf Al

Thnw

While teaching in Kanpur, Mauln Ashraf 'Al Thnw was reported to have seen'Abdullh bin 'Abbs (RA), the cousin of the Prophet Muhammad (SAW), in a dream.In this dream, he indicated to him that tafsir should become his primary task. SayyidSulaimn Nadw said, He not only memorized the words of the Quraan but alsomemorized the deeper significance of these words. He was an exceptional reciter(qr) of the Quran, who had mastered the art of recitation. The uniqueness of hisrecitation of the Quran was such that each letter was uttered from its proper place of

pronunciation (makhraj). There was no imitation or overly exertive effort to make his

voice melodious. He would rather recite in his normal voice, which was full ofinspiration and absorbed in reflection.

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Mauln Ashraf 'Al Thnw was an expert in the various recitations of the Quran. Infact, he compiled the famous narrations of the different recitations in his book,Wujh-ul Mathn and the rare narrations in his book,Ziydt 'al Kutub-ul Riwyt.His books on the recitation of the Quran also includeJaml-ul Qurn ('The Beautyof the Quran'), Tajwd-ul Qurn('Correct Pronunciation of the Quran'),Raf'ul Khilf

f Hukmul Awqf('Removing Contoversy about the Stops [in the Quran]'), TanshtulTaba' f Ijra'-ul Sab', Ydgar-e-Haqq-e-Qurn ,Mutashabihtul Qurn lit-Tarw, anddb-ul Qurn ('The Etiquette for [reciting] the Quran'). MaulnAshraf 'Al Thnws profound knowledge and insight into the Quran is reflected inhis Urdu translation of the Qurn. His twelve-volume exegesis (tafsr),Bayn-ulQurn, was revolutionary because, up to that point, such serious works had always

been written in Arabic or Persian; most of this commentary is in Urdu, though hewrote certain sections (such as those about the intracacies of the different schools ofrecitation) in Arabic. Sayyid Sulaimn Nadw said, 'His commentary relies heavily on

R-ul Ma'nof 'Allmah ls al-Baghdd and because it was written in thethirteenth century AH, it encompasses all of the previous explanations of the Quran.

Mauln Ashraf 'Al Thnw wished to collect legal rulings from the Quran in supportof the anaf school of thought. However, his increasingly frail health in the lastyears of his life disallowed him to directly author this work, which he wished to name

Dal'il-ul Qur'n 'al Madhhabi Nu'mn (Proofs from the Quran for the School ofThought of Nu'mn [[[Ab anfah]]]). Instead, this academic desire was fulfilled bythree of his most outstanding students and disciples, who noted down his explanationsof legal rulings and their extractions from the Quran. This Arabic work, entitled

Akmul Qur'n lil-Tahnaw(The Commands of the Quran by Thnw), is availablein five volumes and is co-authored by Muft Muhammad Shaf' Uthmn, Mauln

Muhammad Idrs Kndhalw, and Mauln Zafar Ahmad 'Uthmn.

When Mauln Ashraf 'Al Thnw extracted anaf legal rulings from the Quran,people were astonished that such-and-such a point was always in such-and-such averse but our knowledge had not previously grasped it.

Humility and simplicity

Muft Muhammad Taq Uthmn relates about him that, "Hazrat used to say, 'Iconsider myself inferior to every Muslim at the present time and possibly inferior toevery non-Muslim with respect to the future'. He meant that he was inferior to everyMuslim and non-Muslim with respect to the future because a non-Muslim may acceptIslam in the future and become more advanced than him. Hadhrat was moreconcerned with rectifying himself than correcting others. Once, when he had todeliver a number of lectures, he said, 'Whenever I feel the need to reform myself, Ispeak on that specific shortcoming of mine. This method is very beneficial. Myspeech entitled 'Anger' is an example of this'. Once, after praising Allah, MaulnAshraf 'Al Thnw said, 'I am never unmindful of reckoning with my own self.Whenever I admonish a disciple of mine, I also inspect my own self and continuouslyseek Allahs protection from His Reckoning.

Mauln Ashraf 'Al Thnw's discourses

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The propagation of Islam was an essential part of Mauln Ashraf 'Al Thnws life.He would be highly organized and would plan his tours well in advance. Thousandsof people would attend his lectures, which usually lasted between two and five hours.Once he visited Gajner, a village in the Kanpur district of Uttar Pradesh, when therya Samj had started to preach Hinduism among the Muslims of that area. Using

wisdom and tolerance, he was able to persuade the Muslims there to promise that theywould not commit apostasy. To prevent the spread of apostasy, he wrote the treatise,

Al-Insidd li-Fitnat-il Irtidd(Putting a Stop to the Temptation of Apostacy).

Uprooting irreligious practices

Through his speeches and writings, Mauln Ashraf 'Al Thnw waged battle againstall evil innovations in religion and presented Islam as it stood in the light of the Quranand Hadith. He was deeply concerned about the ignorance of those Muslims who

performed various unnecessary acts, perceiving them to be righteous acts of religion.

Hence, he wrote a number of books that dealt with this subject. His book, Hifzul Imn(Protecting Faith), clearly explains the evils in acts such as grave worshipping,beseeching other than Allah, and believing in the omnipresence of the ProphetMuhammad (SAW) and pious people. Another work, entitledAghl-ul 'Awm(Mistakes of the Common People) is an earnest effort to root out all un-Islamic rituals

prevalent among people. Innovations in belief, worship, and transactions arecondemned in this book. Mauln Ashraf 'Al Thnws balanced approach places allreligious injunctions in their proper place without excess (ifr) or shortcoming(tafr).

Mauln Ashraf 'Al Thnw and politicsMauln Ashraf 'Al Thnw was not a politician nor was politics his subject ofinterest. However, Islam is a lifestyle that encompasses all human activities and

provides clear and complete guidelines for all aspects of life. Thus, at appropriateplaces in his speeches and writings, he does comment on politics and provides usefulexplanations in that field. While battling secularism, contemporary Muslims

perceived Islam as a branch of government and politics. Mauln Ashraf 'Al Thnwproved, using mainly verses of the Quran, that political rule is only a means ofinstituting Islam in people's lives and not the purpose of life itself. All modern

political notions that contradict the Quran and Hadth would have to be forsaken, and

the pure, untainted political thought reflected in those sacred sources should guideMuslims in organizing and structuring their governments.

Death

Mauln Ashraf 'Al Thnw toiled to reform the masses and trained a large numberof disciples who spread all over South Asia. He died in Thna Bhwan on July 4,1943. His funeral prayer was led by his nephew, Mauln Zafar Ahmad Uthmn, andhe was buried in the graveyard of 'Ishq-e-Bzn.

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