LIFE AND WORKS OF MUI:IAMMAD ANWAR SHAH KASHMIRl
LIFE AND WORKS OF LLAMAHMUI:IAMMAD ANWAR SHAH KASHMIRlbyYunoos OsmanSubmitted in fulfillment of the requirements for the degree DOCTOR OFPHILOSOPHY (D. Phil) in the School of Religion and Culture, Faculty ofHumanities, University of Durban-Westville.SUPERVISOR:PROFESSOR SYED SALMAN NADVIJOINT SUPERVISOR: PROFESSOR ABUL FADL MOHSIN EBRAHIMDECEMBER 2001
Dedicated to the loving memory of my father, Abdul Satar Osman,who encouraged me to pursue studies in Islam, but did not live toshare the joy of this fruitandto my mother, Hanifa Satar, who continues to encourage me in myeducational pursuits.
TABLE OF CONTENTSACKNOWLEDGEMENTvINTRODUCTION1Chapter OneINSTITUTIONS OF mGHER ISLAMIC LEARNINGIN INDIA: mSTORICAL BACKGROUND1.1.11.21.3BackgroundBritish ColonizationReactions of MuslimsSome Institutions of Higher Islamic Learning1.3.1 Dar al- (UlUm Farangf Ma al1.3.2 Al-Madrasat al-RaIJ,fmfyah1.3.3 Dar al- (Ulum Deoband1.3.4 The Aligarh College1.3.5 Nadwat al- (Ulama'489161719202729Chapter TwoBIOGRAPHY OF MUHAMMAD ANWAR SHAHKASHMiRI.2.2.12.22.32.42.52.62.7Family BackgroundBirth and EducationTeaching CareerHis DemiseEulogiesShah saIJib's ChildrenShah sa ib's CharacterViews of Scholars3334394547495052
Chapter ThreeA SURVEY OF SHAH AQIB'S 5.43.5.53.5.63.63.6.13.73.83.93.10Shah SaIJib's ScholarshipHis WritingsThe Holy Qur'anMushkilat al- Qur'anShortcomings of Mushkilat al- Qur'anMetaphysicsAl-parb al-Khatim (ala lfuduth al- (AlamMirqat al-Tahrim Ii lfuduth al- J.lamAl- qa'idSahm al-Ghayb fi Kayd Ahl al-RaybKitab al-Dhab (an Qurrat al- (Aynayn(Aqldat aI-Islam fi lfayat (lsaIkfar al-MulIJidlnTaIJiyat al-Islamfi lfayat (lsaAl- Ta rlIJ bi ma Tawatara fi Nuzul al-MaslIJKhatam al-NabiylnDa (wat lfift al-ImanAl-FiqhFasl al-Khitab fi Umm al-KitabKhatim al-Khitab Ii FatiIJat al-KitabAl-Nur al-Fa'id ala Na?,m al-Fara'idNayl al-Firqadaynfi Mas'alah Rat al-YadaynBast al-YadaynKashl al-Satar (an SaWt al-WitrZoologyKhaza'in al-AsrarPoetryPoliticslfadlthUnpublished 98182838484858586879090
Chapter FourSHAH AQIB'S CONTRIBUTIONS IN THE FIELDOF J:IADITH LITERATURE4.1His approach towards the Study and Teaching of964.1.1JfadfthTarjumat ai-Abwab4.1.24.1.34.1.4Legal Implications of the JfadfthIdentifying the RuwatImport of the lJadfth98994.2Hadith1001014.3Commentaries on Al-lamt al-Sa f}J of Imamal-Bukhan10197Faycj ai-Barf ala al-Sa f al-Bukharf4.3.1.1 Special Features of Faycj ai-Barf ala al-Sa f al-Bukharf4.3.1.2 Shortcomings in Faycj ai-Barf ala al-Sa f al-Bukharf4.3.2 Anwar ai-Barf Shar (alii al-Sa f al-Bukharf4.3.2.1 Special Features of Anwar ai-Barf Shar ala al-Sa f al-Bukharf4.4Commentaries on Sa f Muslim4.5Commentaries on Sunan Abf Da'ad4.5.1 Anwar al-Ma mad4.6Commentaries on Sunan al-Tirmidhf4.6.1 Al- rf al-Shadhf4.6.2 Ma (arij al-Sunan4.6.2.1 Shortcomings in Ma (arij al-Sunan4.7Shah Sahib'sContributions in Other HadfthWorks. er FiveSHAH AQIB'S UNIQUE STANCE ONCERTAIN ISSUES5.1Tajsfr al-Qur 'an12511l
5.1.1 Ahl al-Kitab5.1.2 AI-Nasikh wa al-Mansukh5.2 Ilm al-ijadfth5.3 Legal (FiqhiJ Matters5.3.1 India as Dar al-ijarb or Dar al-Aman5.3.2 The taking and giving of interest5.3.3 Tark AI-Muwalah5.4 Matters pertaining to Muslim Women5.4.1 Veiling the Face of a Woman5.4.2 Dissolution of the Marriage of a Womanwhose Husband Is Lost5.4.3 The.Validity of the Marriage of a Girl withoutthe Permission of her Parents or Guardian5.4.4 A Woman traveling for ijajj without a Ma ram5.4.5 Muslim Women performing Salah in the Masjid5.5 The Giving of Zakah to a Sayyid5.6 The Learning of the English Languageand Secular 156CONCLUSION159BIBLIOGRAPHY162IV
ACKNOWLEDGEMENTAll praise is due to Allah (SWT) Who made it possible for me toundertake this study and to complete it.I am grateful to Professor Syed Salman Nadvi, former Head of theIslamic Studies Department at the University of Durban-Westville, forhis encouragement and guidance throughout the period of writing thisdissertation.I am also thankful to Professor Abul Fadl Mohsin Ebrahim of theSchool of Religion and Culture at the University of Durban-Westvillefor his editorial comments.I would also like to express my gratitude to Mawlana Cassim M.Serna, Rector of Dar al- Ulum Newcastle, Mawlana Abdul HaqOmarjee, Mawlana Yunus Patel, President of lamiat al-Ulema KZN,Mawlana Shabbir Kazi and MawlanaAI:lmad Omar for theirassistance in providing me access to.the reference works cited in thisdissertation.v
I would be failing in my duty if I were to ignore the support given tome by my family. I wish to record my thanks to my wife for her moralsupport and patience throughout the process of my writing thisdissertation. To my children, I am equally thankful for patientlybearing the pangs of my absence while I was engaged in my research.To my youngest daughter, Zakira, I wish to record my gratitude fortyping out the manuscript.Vl
INTRODUCTION(Allamah Anwar Shah KashmIri (d. 1933) was one of the mostdistinguished Islamic scholars of the Indo-Pale Subcontinent. He wasrecognised as an authority on (Ilm al-Jf.adfth (the science of Jf.adfth).His works on Jf.adfth won him the title of Shaykh al- Jf.adfth (anexpert in the field of Jf.adfth) and was also acclaimed as a MulJ.addith(scholar of Jf.adfth).Although (Allamah Anwar Shah Kashmiri's speciality was primarilyin the field of the science of Jf.adfth, he was equally competent toteach and write in other relevant Islamic sciences such as, al-Fiqh(Islamic Jurisprudence) and (Ulum al-Qur'an (Qur'anic Sciences),etc. His research and findings sometimes led to him engaging intointense intellectual debates with other Muslim scholars in variousparts of India.He had a passion for Jf.adfth and he spent all his life teaching the ilJ.ah Sittah (The Six Authentic Collections of Jfadfth). Students usedto flock to the institutions where he taught and it was considered anhonour and privilege to study under him.
(Allamah Anwar Shah KashmIri's contribution in the field of Hadfthbenefited and continue to benefit scholars and students alike to thisday.To date no systematic study on the life and works of llamah AnwarShah KashmIri has as yet been accomplished in the English language.Biographies on him exist in the Urdu language and they are mostly ofa popular nature and have generally not discussed in detail hisacademic uniqueness and peculiarities. Thus, the objectives of thisstudy will be to:1. Discuss the evolution of the Islamic institutions of Islamiclearning in India and what impact it had in moulding andshaping the intellectual pursuit of (Allamah Anwar ShahKashmiri.2. Analyze his literary works and assess his contributions in thefield of the science of Jfadfth and Jfadfth literature.3. Examine his uruque position and individual stance onmatters pertaining to TaJsfr al-Qur'an (Qur'anic Exegesis),2
Ilm al-Jfadfth (the Science of Jfadfth) and(legal) issues.3some Fiqhf
Chapter OneINSTITUTIONS OF mGHER ISLAMIC LEARNINGIN INDIA: HISTORICAL BACKGROUND1.BACKGROUNDThe history of the arrival of Muslims in India and their positivecontributions in the field of knowledge and culture, the socioeconomic sphere and political structure are all well documented.·Thus, this chapter gives an overview of the circumstances that led tothe establishment of the institutions of higher Islamic learning in Indiaand highlights the salient features of at least five prominent ones.When Muslims came to India they brought with them the message ofequity and social justice which was non-existent in India at that time.2Many progressive features in the socio-cultural structure of thedifferent communities in India, for example, respect for women andtheir rights, can be traced back to the influence of Islam. 3It is'. Briggs, John. History of the Rise of Mohammedan Power in. India. New Delhi. Oriental Press.1981 , p. 12.2. Nadwi, Abul Hasan. Muslims in India . Lucknow. Islamic Research and Publication. 1976, p.12.J. Muslims in India, op. cit., p. 12.4
unfortunate, however, that some historians chose to grossly distort thecontributions of Muslims in India.4The Moghul Empire was founded in 1526 by Babar (d. 1530). Hewas one of the most important Muslim rulers in the East. Babar laiddown the foundation of a great empire that continued to flourish forseveral hundred years. Tremendous progress and prosperity weresachieved during the Moghul era. As far as Awrangzeb (d. 1708) isconcerned, he was the last of the powerful Moghul emperors and hewill always be remembered in the annals of the history of Muslims inIndia for his pristine character, Islamic fervour and commitment.Muslim emperors and conquerors on the whole never aspired todestroy the religions nor cultures of other communities, nor did theyforce Islam upon their vanquished subjects. TheSufiShaykhs(Islamic mystic masters) and the ulama' (Muslim religious scholars)who were instrumental in the propagation of the din(religion ofIslam) were well aware of the fact that forced conversion was strictlyprohibited by the Qur'an.6Had there been a policy of forced". Nadvi, Habibul Haq. IsLamic Resurgent Movements in the Indo-Pak Subcontinent. Durban. cademia: The Centre for Islamic, Near and Eastern Planning and Publication. 1987, p. 21 . Muslims in India , op. cit. p.8.6. Qur'all, 2:256.5
conversions during the period of Muslim rule in India, which lastedfor about nine hundred years, the Muslims in India would today nothave ended up to be classified among the minority groups in India.Islam spread in India long before Muslims conquered it. Many peoplehad accepted Islam even prior to the arrival of MuQ.ammad Ibn Qasim(d. 981723), the great Muslim general during the Umayyad rule (685 750). Simplicity of Islamic beliefs and Islamic values of equity,justice, truthfulness and honesty attracted many people in India andthat led them to accept Islam. The caste system that prevailed in Indiadenied the people their basic human rights, especially those who wereregarded to belong to an inferior caste.7Muslim rulers, on the other hand, generally adopted a neutral policytowards all religions and religious communities that were in existencein India. Moreover, the (ulama' preached tolerance towards peoples ofother faiths. Throughout the centuries of Muslim rule in India,necessary mechanisms were set in place in order to foster intercommunal relationship between Muslims and Hindus. s1.K.Mujib, M. The Indiall Muslim . Liverpool. George Allen and Unwin Ltd. 1967, p. 235.Qureshi, Ishtiaq Husain. Ulama in Politics. Karachi. Ma'arif Press, n.d., p. 282.6
Akbar the great Moghul emperor (1556-1605) proclaimed himself asthe Mahdf(the awaited reformer).9He was influenced by thethoughts of Messianism of AQ.mad Jawnpuri, who in the first half ofthe sixteenth century, introduced Messianism in India by assuming therole of the Mahdf. Although Akbar established Dfn-e-ilahf (divinefaiths), motivated by the need to unite all the various religiouscommunities and forge mutual understanding among the differentcommunities,IO he ended up diluting the pristine teachings of Islamwith that of Hinduism and the traditions of other religions. ShaykhA4mad SirhindI (d. 1624), who was popularly known as Mujaddid Alfal-Thanf (religious renovator of the second millenium), and otherMuslim scholars rejected Dfn-e-ilahf and condemned Akbar forbringing about this bizarre .innovation. Their timely reactionsucceeded in neutralizing the effects of imperial heresy on Muslims.1IDuring the middle of the seventeenth century Shah 'Abd al-l:IaqMu addith(scholar of Jfadfth) of Delhi and Shaykh Al).mad Sirhindistruggled in order to rehabilitate Islam in India.Shaykh AQ.madexerted the last powerful Moghul ruler Awrangzeb (d. 1708) to returnIslamic Resurgent Movements ill The Il1do·Pak Subcontinent, op. cit, p. 39.N dwi : Syed Abul Hasan Ali . Sayid Ahmad Shahid - His Life and Missiol1 . Trans . by oh1Ud 1O Ahmad. Lucknow. Isl mic Research Academy and Publication. 1975, p. 7. Islanllc Resurgent Movements In The Indo-Pak Subcontinent, op. cit., p. 34.9.10.7
to the pristine teachings of Islam. Awrangzeb later on came to berecongised as the preserver of the pristine faith of Islam.Shiih Wali Allah who was born in India in 1703, five years before thedeath of Awrangzeb, was considered to be the one who succeeded inbuilding a bridge between medieval andmodern Muslim India.Fully aware of the religio-political and socio-economic disintegrationof Muslims in India, he launched his two-fold reform movement. 12 HisJihad (Active) Movement, spearheaded by Sayyid AQrnad Shahid (d.1831) and his disciples, carried on its endeavours against British rulethroughout the eighteenth and nineteenth centuries. His educationaland religious reforms led to the emergence of many great centres ofIslamic learning, one of which was the Diir al- (Ulam in Deoband inthe Uttar Pradesh Province of India.1.1BRITISH COLONIZATIONThe death of Awrangzeb in the early eighteenth century marked theend of Muslim rule in India.Subsequently, by the middle of thenineteenth century, Muslim India was completely colonized by the11.Sayid Ahmed Shahid - His Life and Mission . pp.1 0-11.8
British. This new colonial power introduced drastic changes in thepolitical, economic, educational and cultural spheres, which in turndrastically reduced Islamic influences in India in practically everysphere of Muslim life.1.2REACTIONS OF MUSLIMSThe ulama' and other religious leaders, in order to counteract theBritish onslaught on their religion and culture, called upon Muslimsto: return to pristine Islam conform strictly to the Sunnah (precepts laid down by theProphet MulJ.ammad (s.a.w.s.) revive the spirit of jihad (active struggle) in order to effectreligious, social and political reforms.The Jihad Movement, launched by Syed Al).mad Shahld (d. 1831) andhis faithful disciple Syed Isma n Shahld (d. 1831) in northern Indiaagainst the British and other anti-Islamic forces, who had succeeded inmaking inroads into the lives of the Muslim, was the result of thatsame spirit. Since the .Muslims lost the armed combat and could not9
prevent the British from forcefully occupying India, their religiousleaders changed their strategy and directed their efforts towardsprotecting the Islamic faith and their cultural identity from the Britishand western onslaught.The ulamii' symbolized the aspirations of the ummah (Muslim nation)and as such were mostly concerned to safeguarding the faith of theMuslim masses, rekindling in them the spirit of commitment toIslamic norms and practices. Their immediate task was to preserve thereligio-cultural identity of Muslims and towards this end theyconcentrated their efforts on Islamic education. The ulama' of Delhiand Fa rang f MaJ:tall3 spearheaded this task.After the demise of Shah Wall Allah (d. 1762), the Delhi 'ulama'were led by his four sons, namely Shah Abd al-'AzIz (1746-1824),Shah Raf( aI-DIn (1749-1818), Shah Abd aI-Qadir (1754-1815),and Shah {Abd al aI-GhanI (d. 1831) and all of them upheld thereformist teachings of their father. 1413. For more details see Desai, Ziyaud-din A. Centres of IsLamic Learning in India. Simla.Government Press. 1978.14 . IsLamic Resurgent Movements in the Illdo -Pak Subcontinent, op. cit., p. 45.10
At Balakot, a place in the Northern Frontier Province of the presentday Pakistan, the jihad waged by Syed AQ.mad ShahId and hismujahiddfn (soldiers) against the Sikhs ended in tragedy with theirmartydom in 1831. Moreover, the failure of the 1857 uprising led byMawlana (Inayat (Ali (d. 1858), who tried to liberate all Muslimareas annexed by the Sikhs and British, gave the British anopportunity to unleash their savage atrocities against the Muslims.They banished the Moghul King Bahadur Shah (d. 1858) to Burmaand many Muslims, especially the (iilama', were tortured andmercilessly killed. Their properties were appropriated and manymasajid (mosques, sing. masjid) and centres of Islamic learning wereeither destroyed or closed down.15The educational policy imposed by the British after the seizure ofDelhi in 1803 and after its full occupation in 1857 was totally alien toMuslims. The British established colleges and schools with the aim ofimposing western culture and values on their occupied subjects, whichin turn aimed at promoting a kind of secularism.IS.Islamic Resurgent Movemems in The Indo-Pak Subcontiltem. op. cit., p. 53.II
The (alama' in the post-I8S7 period were convinced, more thanever before, that they had to rise to the situation and thus they decidedto evolve an alternative educational system in order to counteract theinfluence of the British. There was growing fear that future Muslimgenerations would be totally alienated from their rich intellectuallegacy and that they would end up neither being versed in theShartah (Islamic Law) nor in the moral values of Islam and itscivilization.The strategy of the (Ulama' in the domain of Islamic education was toconcentrate their efforts on the establishment of madiiris (sing.Madrasah). These madaris imparted education in the various Islamicdisciplines with the hope that from these institutions there would arisea new band of Islamic scholars who would be able to meet thechallenges posed by the new turn of events. Foremost among theseMuslim educational revivalists were Mqwlana Qasim Nanotwi (d.1879) and Mawlana Rashid At.unad Ganghohi (1908). Both of themwere dedicated educational reformists and spiritual disciples of /:fa}r(Imdad Allah (d. 1899).16 Born on 3rd January 1818 in a village nearSaharanpur, /:fa}r (Imdad Allah w'as instrumental in guiding many16 .Muslims in India. op. cit. p. 5.12
scholars belonging to the reformist school of Delhi.He finallymigrated to Makkah and from there he continued to guide thegeneration of (alama' who were committed to the resurgentmovement in India. About eight hundred of such (iilama' who hailedfrom the north and south of the Indian Subcontinent took the bay (ah(spiritual allegiance) on his hands.Referring to the positive contributions made by Mawlana Nanotwi (d.1879) in the field of Islamic education in the Indian Subcontinent,Mawlana Mana ir Al:lsan GilanI (d. 1956) notes, in his biography onthat illustrious scholar, that it was after the failure of the 1857 War ofIndependence that Mawlana Nanotwi's mind was actively engaged inthe establishment of new fronts of resistance and struggle of which theeducational design of the Dar al- (Ulam was the most important of itall. 17Education bears relation to the social system in which it is carried out.The structure of society depends on the type of education that isimparted to the younger generation. The early Muslims were pioneersin various branches of knowledge 'precisely because Islam, from its17.Muslims in India, op. cit. , p. 5.13
inception, always laid great emphasis upon education and it may benoted here that the very first word revealed in the Qur'an, namely,'iqra' (i.e. a command to read) has a direct bearing on learning. 18Initially, wherever Muslim abound, even in India, the masjid was notonly a place of worship, but its extensive open space also served as aschool where the young and old learnt how to recite the Qur'an. Itwas here that they listened to discourses on Jf.adfth (Traditions of theProphet Mul:Iammad - s.a.w.s.), studied Islamic calligraphy, and learntbasic Fiqh (Islamic jurisprudence) and other Islamic sciences.Gradually thereby, maktabs (religious schools), separate from thestudies conducted in the masjid, were established wherein formaleducation in the Islamic sciences were imparted. Eventually, variousDar al- (Ulams (Institutions of Higher Islamic Learning) came into eXIstence.19thThe Mongol invasion in the 13 century of Central Asia and otherIslamic lands
(Allamah Anwar Shah KashmIri's contribution in the field of Hadfth benefited and continue to benefit scholars and students alike to this day. To date no systematic study on the life and works of llamah Anwar Shah KashmIri has as yet been accomplished in the English language.
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