The Childhood &

Student Days
Of Moulana
Ashraf Ali Thanwi
(Rahmatullahi Alaih)
Prepared by:
Jamiatul Ulama Gauteng
Po Box 264
De Deur
1884
South Africa
Email: admin@thejamiat.co.za

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 The Childhood
and Student Days
of Moulana Ashraf
Ali Thanwi
(Rahmatullahi
Alaih)

Madrasah Ashraful Uloom

Plot 285 Main Road (R82) De Deur Gauteng South Africa
PO BOX 244 De Deur 1884 South Africa
Email: madrasah@thejamiat.co.za

P Plot 285 Main Road De Deur, P.O. Box 264, 1884 South Africa Plot
285 Main Road De Deur, P.O. Box 264, 1884 South Africa lot 285
Main Road De Deur, P.O. Box 264, 1884 South Africa

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Table of Contents
The Childhood and Student Days of Moulana Ashraf Ali Thanwi
(Rahmatullahi Alaih) .....................................................................0
Childhood........................................................................................4
Glad Tidings of Birth .......................................................................4
Determining the Name and Profession5
Date and Place of Birth ....................................................................5
A Magnificent Grace........................................................................6
Virtue over Brother ..........................................................................6
Inculcation of Self-Respect ..............................................................7
Disgust for Loafing ..........................................................................8
Love for Namaaz..............................................................................8
Habit of Tahajjud .............................................................................8
Accepted and Loved ........................................................................9
Exquisite Nature...............................................................................9
Acquisition of Knowledge............................................................11
Wonderful Selection ......................................................................11
Arabic Education ...........................................................................12
Persian Education...........................................................................12
Perfection in Logic .........................................................................13
Comfortable With the Rational Sciences .......................................13
Qiraat Training ...............................................................................14
Power of Debating .........................................................................15
The Secret to Honour .....................................................................16
Gaze of Asaatizah ..........................................................................16
Appreciation of Time .....................................................................16
Abstention from Squandering of Time ..........................................17
Avoiding Trivialities ......................................................................18
Habit of Solitude ............................................................................19
Fervour for Ilm ...............................................................................19
Brilliance and Wit ..........................................................................20
Power of Retention ........................................................................20
Natural Taste for Tasawwuf...........................................................21
Total Simplicity .............................................................................21
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Preaching at Home .........................................................................22
Issuing Fatwa .................................................................................23
Perceiving Reality ..........................................................................24
Spiritual Training ...........................................................................25
Asaatiza-e-Kiraam .......................................................................26
Moulana Muhammad Qaasim Saheb Nanotwi ..............................26
Moulana Fatah Muhammad Saheb Thanwi ...................................28
Special Care of Honour to the Ustaad............................................29
Apology of the Ustaad ...................................................................29
The Janaazah of the Ustaad at the Home of the Student................30
Directing Special Attention from the Aalam-e-Barzakh ...............30
Moulana Muhammad Ya’qoob Saheb Nanotwi ............................31
Confidence of the Pupil .................................................................31
Loving-Care of the Ustaad .............................................................32
Honour of Ifta and Imaamat ...........................................................32
Shaikhul Hind Moulana Mahmood Hasan Saheb Deobandi .........32
Extreme Loving-Care.....................................................................33
Observing Utmost Respect ............................................................33
The Pupil’s Difference ...................................................................34
Moulana Sa’eed Ahmad Saheb Dehlwi .........................................36
Other Asaatizah ..............................................................................36
Qaari Muhammad Abdullah Saheb Muhaajir-e-Makki .................36
Glad Tidings of Deeni Honour ......................................................37
Underlying Reason for the Honourable Treatment ........................38
Taking the Seat at Faiz-e-Aam ......................................................39
Directives for Students ...................................................................39

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 Childhood
Glad Tidings of Birth
It is the timeless way of Allah Ta'ala that when He selects someone
for righteousness and guidance then even before sending the
righteous guide He gives glad tidings of the coming via His
accepted servants. When Hafiz Saheb heard the complaint he made
du’aa and said:
“They die in the tug-o-war of Umar and Ali. The next time
hand it over to Ali. It will stay alive.”

No one could comprehend this Majzoobi puzzle. However his

mother, who possessed unusual understanding and insight,
understood at once and said:
“Hafiz Saheb means that the boys’ father is Farooqi and
mother Alawi. Previously the names that were kept, viz.
Fazl-e-Haq, etc. were after the father’s name. The next
occasion when there is a boy his name should be kept
after the names on the mother’s side. The ending should
be Ali.”

[Majzoobs are a class of Awliya whose actions and statements are

at times incomprehensible to even Ulama, let alone the masses.
Famous Majzoobs include Hazrat Bahlool (Rahmatullahi alaih)
who lived during the time of Imaam Abu Haneefah (Rahmatullahi
alaih), Hazrat Sha’baan the shepherd who lived during the time of
Hazrat Imaam Shaafi’ and Imaam Ahmad Bin Hambal
(Rahmatullahi alaihim).

Hazrat Haafiz Ghulaam Murtaza who said the cryptic words above
simply gave glad tidings of the coming birth of two sons and he
furthermore advised on what their names should be. He did not say
that Umar and Ali are gods and that they are enemies of each other
fighting over the names of the offspring of Hazrat Thanwi’s father.
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This is the simple interpretation of the above statement. There is
neither myth nor superstition associated with the above episode. By
way of kashf Hafiz Saheb was informed of the birth of two sons;
one destined to be a guide for the Ummah and the other a layman.
A denier of kashf is a jaahil and mubtadi’. The kashf of the Awliya
literally run into the millions.]

Determining the Name and Profession

Hafiz Saheb smiled at her comprehension of this puzzle and
commended her, saying:
“Truly this is what I mean. This girl seems to be very
intelligent. Insha Allah, she will have two sons and they will
live. Keep the one’s name Ashraf Ali Khan and the second
Akbar Ali Khan. Both will be fortunate. One child will be
mine. He will be a Molvi and he will be a Hafiz. The second
will be a worldly figure.”

In this manner, Haq Ta’ala manifested his name and even

profession with the words of a chosen servant of His before
pregnancy; when he was as yet in the Aalam-e-Arwaah.

When that Buzrug proposed this name, another woman requested

Hafiz Saheb at that same time to give a name for her grandson.
Hafiz Saheb rejected this very scornfully with these words:
“Am I a bard who goes around giving names?”

From this it is clear that his pre-birth augury and the name given
by that Buzrug was through inspiration from the unseen and it was
something special.

Date and Place of Birth

He was born on the 5th of Jumaadal Ukhra 1280 AH on a
Wednesday at the time of Subh Sadiq at his maternal grandfather’s
home, which is situated in the Khail neighbourhood in the town of
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Thanabawan. According to the directive of that Majzoob his name
was kept Ashraf Ali. Hazrat Moulana Ashraf Ali Thanwi would
therefore say:
“Sometimes the funny things I say are the effect of the
spiritual gaze of that Majzoob Saheb through whose du’aa I
was born. Since my tab’iat [nature] is free like Majzoobs I
cannot stand problematic things.”

In accordance to the glad tidings he became a Hafiz, Qaari,

Moulana, Mu’allim, Mutakallim, Faqeeh, Mufassir, Muhaddith
and Muslih. His younger brother, Munshi Akbar Ali Marhoom
became the secretary of Bareilli Municipality.

A Magnificent Grace
Just as the Du’aa of Khaleelullah [the Friend of Allah Ta'ala, title
of Ibraheem (Alaihis Salaam)] was a cause of Rahmatullil
Aalameen [the Mercy of the universe, title of Rasoolullah
(Sallallahu alaihi wasallam)] coming, similarly by virtue of the
Du’aa of that Majzoob Karam-e-Azeem came. The historical root
of the year in which he was born turns out to be Karam-e-Azeem1
which in every aspect is a magnificent grace. The magnificent
grace of Allah Jalla Shaanuhu upon him is that he left behind a
precious and magnificent practical and academic treasure which
can serve as directions for the Road [to Allah Ta'ala] for centuries
to come.

Virtue over Brother

He was just five years of age when his mother passed away and he
became deprived of his mother’s loving-care. After his mother
passed away he started living with his father’s elder sister.

1
This is a system of codifying numbers in the Urdu Language. The code name
derived from the year Hazrat Moulana Ashraf Ali Thanwi was born is ‘Karam-
e-Azeem’ which means: magnificent grace.
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His father loved him even more than what he loved the mother of
Hazrat Moulana Ashraf Ali Thanwi. Due to excessive affection he
brought him up very gracefully. In spite of his father being stern,
he dealt with Hazrat Thanwi very leniently. Even if he would be
naughty, very seldom would his father spank him. Once his
paternal aunt lodged a complaint to his father of this preferential
treatment to which his father replied:
“Bhabi Sahibah! In the first instance the younger one teaches
the older one naughtiness. Secondly, the older one learns his
sabaq, for this reason I love him more. And the younger does
not learn his sabaq.”

Hazrat Thanwi would say himself:

“Very seldom would I receive hiding. And rarely did I get
hiding from Ustaads; almost zero. The reason was that I
would learn my sabaq and I would remain with adab.”

Inculcation of Self-Respect
In the month of Ramadhaan it is custom to distribute confectionary,
etc. on the occasion of Khatm-e-Qur’aan. Neighbourhood boys on
such occasions attempt to extract maximum benefit [by taking as
much of the delicacies as they can]. However, his father could not
tolerate him being a beggar. To make him independent in
temperament, therefore, his father would not allow him to go to the
Masaajid on such occasions. Children incumbently feel offended at
such refusals. To ward this off his father thought up an amazing
plan. Hazrat gives details of this in his own words. He says:
“He would never allow me to participate during the
distribution of sweetmeats in the Masaajid at the Khatm of
the Qur’aan. Rather, he would purchase sweetmeats instead
on that day from the shops and give me even more to eat. He
would say: ‘To go to Masjids for mithai is disgraceful. In this
beautiful manner he saved us from greed and protected our
self-respect.”

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Disgust for Loafing
The foundation for loafing is generally laid during childhood when
children are given all the opportunity to associate and play with
others. In his nature he disliked this. Thus he would play at home
with his sister, rather than play with the neighbourhood boys. The
neighbourhood boys would view this as an insult to them and they
would run behind him with knives to intimidate him to play with
them. For his protection, therefore, a butler would be sent to
accompany him to Madrasah.

When this did not restrain them [the louts] and they continued with
their intimidation, then as a last resort a report was handed in to the
local police station. The station commander summoned all the boys
and gave them a good hiding with his stick which he was carrying
with him coincidentally. The station commander warned: “If in
future any of you force him to play with you then I am going to
give you such a punishment that you will never forget for the rest
of your life.” Thereafter, no one invited him to play with them.

Love for Namaaz

He would not even play anything futile with his sister at home. For
instance, he would gather everyone’s shoes, place one pair in front
and make rows with the others behind. Out of joy he would
enthusiastically tell the others: “See, the shoes are also reading
Namaaz.”

Habit of Tahajjud
It was the effect of enthusiasm and love for Namaaz that in
childhood he was in the habit of Tahajjud. He was only twelve
years of age when he started reading Tahajjud. His elder paternal
aunt who loved him dearly would moan at seeing him engaged in
Nawaafil and Wazaaif in the middle of the night. Thinking that he
is yet a child and he may be overcome by fright she would stay
awake with him at the time of Tahajjud. She would affectionately
8
and caringly say: “Son! You are not as yet obligated to read
Tahajjud.” However, this did not deter him. He would remain
engaged in Tahajjud and Wazeefahs. But she would keep guard of
him as long as he was engaged.

Accepted and Loved

The effect of his love for the Deen was that Allah Ta’ala created
love for him in the hearts of people right from his childhood. Not
only was he beloved in the eyes of Buzrugs and his own people,
others would also maintain silence at such actions of his which
would belittle their customs and practices. He thus states:
“Through the Fazl of Allah Ta'ala from childhood wherever
I stayed, whether with relatives and family or strangers and
non-family I was dear to all. Whereas I would be very playful
during my childhood, but not like the dirty pranks of boys of
today. For this reason instead of detestation it would appear
nice to people.

During the period of Diwali in Meerath Chowni Bazaar

lamps would be lit and placed in two rows on both sides of
the road. We two brothers would start walking from the two
sides of the road and shake our roomaals [headscarves] to
extinguish all the lights. No one would take offence, even the
Hindus.”

As if he was, from childhood, a manifestation of:

“Verily those who have Imaan and they do righteous deeds,
Rahmaan will instil (in the hearts of others) love for them.”
(Surah Maryam, 96)

Exquisite Nature
Haq Ta’ala bestowed him with such an exquisite nature that in
childhood he could not bear to look at the exposed stomach of

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anyone. Looking at the exposed stomach of anyone would
immediately induce him to vomit.

The neighbourhood boys came to know of this. To trouble him they

would open their stomachs and reveal it to him. He would vomit
and become nauseous.

This was the amazing arrangement of the All-Powerful, that He

made this exquisite nature a means of him not associating with
local boys. In this manner he was made a homely boy and saved
from bad company.

System and order were instilled in his nature. He himself would

say:
“From childhood my mind is unaccustomed to
comprehending anything explained unsystematically, even
though it may be something minor. Neither do I speak
confusingly nor do I understand anyone else’s confusing talk
because since childhood my mind is accustomed to a set
pattern.”

It was the effect of this exquisite nature that if someone spoke

something confusing to him or did something haphazardly in some
work pertaining to him then at once he would become feverish and
get a headache. Whereas his mind was so strong that he would work
tirelessly the entire day and even during sleeping time. He would
not become tired at all.

The Shadow of the Cloud of Mercy

It is popularly believed that:
“To make Taubah in youth is the nature of a Prophet.”

However, it was not something major for the Being through Whose
special grace Hazrat Moulana Ashraf Ali Thanwi passed his

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childhood and youth with good character and taqwa, to make the
means for his comfort and ease in accordance to the promise:
“Verily the pious are in a safe abode.”
(Surah Dukhaan, 51)

By the virtue of this, at times His special mercy would even appear
in the form of the shadow of a cloud. The author of Ashrafus
Sawaanih elucidated this with these words:
“Another sign of piety worth mentioning is that which Hazrat
Wala’s paternal aunt by whom Hazrat stayed in his
childhood, mentioned to Hazrat Wala himself. She said that
when he was young, often it was noticed that if he had to
incidentally travel clouds would invariably appear and the
journey would be covered in comfort. Hazrat would say: ‘I
also remember this to have occurred on several occasions.”

[This would happen to Rasool-e-Akram (Sallallahu alaihi

wasallam) as we find in the life-story of Rasoolullah (Sallallahu
alaihi wasallam). In conclusion, even the childhood of Hazrat
Moulana Ashraf Ali Thanwi resembled the noble childhood of the
Nabi of Allah Ta'ala. And that is grace from Allah Ta'ala. He grants
it to whomever He wishes.]

Acquisition of Knowledge
Wonderful Selection
Just as the Directives of the Ambiya (Alaihimus Salaam) were
based on Divine Revelation, similarly the glad tidings of the
Awliya-Ullah enjoy Divine Support and from the unseen means are
forthcoming for their completion.
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The augury which Hazrat Hafiz Ghulaam Murtaza Panipati made
of Hazrat Moulana Ashraf Ali Thanwi becoming a Molvi and Hafiz
was realized through the unseen in the following way: His
honourable father, who was a wealthy person of his time, selected
him for Deeni Ta’leem and his younger son, Munshi Akbar Ali
Marhoom for secular education, namely English studies. Whereas,
the rich and famous on a large scale regard it to be of honour and
pride to send their children for worldly education and they consider
Deeni Ta’leem to be a cause of embarrassment.

The grand and pure childhood of Hazrat, furthermore, demanded

that he should be taught a pure education by virtue of which the
honourable qualities which the All-Powerful embedded in his
nature come to the fore.

Arabic Education
His educational course commenced with Ta’leem of the Qur’aan
of which a few paarahs he did by Akhun Jee, a resident of Khatoli
in the district of Meerath. Thereafter he did Hifz of the Qur’aan by
Hafiz Husain Ali who was from Meerath and residing in Meerath.

He learnt the elementary Arabic text books in his hometown of

Thanabawan by Moulana Fatah Muhammad. However, only upon
reaching Darul Uloom Deoband did he systematically pursue the
course with Mishkaat Shareef, Mukhtasarul Ma’aani, Noorul
Anwaar and Mulla Hasan. He enrolled at Darul Uloom at the end
of Zul Qa’dah 1295 Hijri and early in 1301 Hijri, that is the duration
of approximately five years when his age was just 19 or 20 years,
he graduated.

Persian Education
His initial education in the Persian Language was at the hands of
Ustaads from Meerath. The intermediary text books were studied
12
in Thanabawan by Moulana Fatah Muhammad who was an
accomplished teacher in Persian Literature. The higher text books
till Abul Fazl were studied by his maternal uncle, Waajid Ali who
was also an accomplished Persian teacher.

When he came to Deoband he studied Panj Ruq’ah, Qasaa’id-e-

Urfi, Sikandar Naamah, etc. by Moulana Manfa’at Ali Deobandi
and thus completed his Persian studies.

Whilst studying, at the age of only 18 years he compiled Mathnawi

Rezobam and with this his career as an author began.

Perfection in Logic
In Logic he achieved perfection. In this regard he says himself in
an expression of gratitude:
“Al-Hamdulillah! I am proficient in Mantiq. And why must I
not say something that is true as I am neither one who flaunts
humility nor one who shows arrogance. Why should I deny
something which Haq Ta’ala bestowed? It is the Deen of
Allah Ta'ala; none of my greatness. And, in fact, I do not
regard it to be anything great because by virtue of
straightening the shoes of Buzrugs it has become embedded
in my mind that:
‘Sharpening the mind and intelligence is not the way
Only a broken-heart gains the grace of the Almighty”

Comfortable With the Rational Sciences

He had a great interest and understanding of the rational sciences
[philosophy, maths, geometry, physics, etc.]. On account of this he
would peruse intricate kitaabs such as Sadra, Shams-e-Baazighah
without need for translating. Challenging texts would appear
straightforward to him.

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However, notwithstanding this skill he never stopped at the rational
sciences like others. On the contrary, he always regarded it to be a
tool for Deeniyyaat [Islamic Sciences/Deeni Studies].

Since moderation and sound-thinking was part and parcel of his

nature and hence he would maintain everything on equilibrium, in
comparison to the traditional sciences [Tafseer, Hadeeth, Fiqh,
etc.] he would always dislike the rational sciences in spite of his
profound ability in those subjects. Therefore, when commencing a
lesson of Philosophy, instead of Bismillaahir Rahmaanir Raheem,
he would recite A’oothu Billaahi Minash Shaitaanir Rajeem. This
is proof of his foresightedness because Shaitaan invariably makes
inroads through this path [the path of rational and modern science].
As a matter of fact he would say:
“Al-Hamdulillah! I never allow my feelings to dominate my
intelligence and I never allow my intelligence to dominate
the Shariat.”

The above episode testifies to his foresightedness being divinely

bestowed, not personally earned.

Qiraat Training
He did Hifz of the Qur’aan-e-Kareem at an early age. Mashq of
Qiraat, however, he did by the renowned, Qaari Muhammad
Abdullah Muhaajir-e-Makki at Madrasah Sowlatiyyah in Makkah
Mu’azzamah. Qaari Muhammad Abdullah Saheb was an excellent
and accepted expert in the Art of Qiraat, even among the Qurraa of
Arabia.

In regard to Qiraat his Ustaad disclosed to him an exceptionally

wonderful rule: “Don’t pay any attention to the tune. All your
attention must be focused on the correction of the Makhaarij,
because after correcting the Makhaarij the tune that is produced
will be meritorious.”

14
Hazrat, in consequence, never focussed his attention on tune,
whereas, by and large the Qurraa are at great pains to enhance their
tunes. As a result of not focussing his attention to tune, his sound
became so captivating that when he would practice Qiraat on the
top-storey of the Madrasah, pedestrians would halt at the attraction
of the sound. Furthermore, they would be unable to say whether the
Ustaad was reciting or the student.

Power of Debating
In his student days he found the power of debating within him.
During the course of his education in Deoband when he was still a
youth he scaled such heights in instinctive replies, articulate
speech, intelligence, brilliance and logic that whenever any
preacher would come there to debate he would immediately make
his way to him. In a matter of minutes he would render the
opponent speechless.

Ustaads on the one side would be apprehensive of him being

overawed due to his young age, yet he would be fired up to floor
his opponent. It was as if during his student years he was training
in:
“He (Allah) sent His Messenger with guidance and the True
Deen to raise it (the Deen of Islam) above all other religions.”
(Surah Baraa-at,33)

He engaged in dynamic debates in his student days with Christians,

Aryans, Shiahs, Ghair Muqallids and the lot. However, there
wasn’t a time in any debate when he discarded the rules of debating
or did he ever evade accepting of the truth.

Upon hearing his logical reasoning the Chief of Debaters, Moulana

Sayyid Murtaza Hasan would become ecstatic and he would
proclaim:

15
 “You have such skill in Munaazarah [debating] that top
debaters cannot hold their seat against you.”

The Secret to Honour

Although the wise have declared:
“One percent of honour is endowed and ninety nine percent
of it is obtained through toil and struggle,”
Hazrat Moulana Ashraf Ali Thanwi was among those esteemed
personalities of the human race whose honour and awe was not the
product of toil and struggle. Rather, it was Allah-given. In this
regard Hazrat would say:
“I never made effort in learning. Whatever Allah Ta'ala
bestowed was bestowed by virtue of maintaining a
relationship of respect and love for Ustaads and Buzrugs.
And, Al-Hamdulillah, I can say that not for a minute did I
make any Buzrug of mine unhappy. The degree of respect I
have in my heart for the Buzrugaan-e-Deen, perhaps there
may be no one today who has that much in his heart.”

Gaze of Asaatizah
The special gaze of his Asaatizah on him was also the product of
his honour. In fact, his life and his ways in his student days
automatically put the special gaze of his Asaatizah on him. They
would be honoured that of thousands there is one [student] ready
to take their place. Appearing hereunder are anecdotes in this
regard.

Appreciation of Time
In this world there is nothing more precious than time. Time is such
an astonishing bounty that once passed it cannot be reclaimed even
by spending the entire world’s treasures. Whoever appreciates it is
looked upon in high regard.

16
In his student days he considered it to be a sin to waste even a
minute. He would not mix with anyone. All the time he was
engrossed in his studies.

[Clarification: In section The Secret to Honour, Hazrat Moulana

Thanwi’s statement of him never making effort in his student days,
was mentioned. This seems contradictory to what is mentioned
here. Actually there is no contradiction. According to Hazrat
Thanwi, he made no effort. For him his continuous engrossment in
his studies required no effort. It was natural. He had an inborn
fervour for studies. It did not require any special effort on his part.]

If he had some free time he would go and sit in the service of his
special Ustaad, Moulana Muhammad Ya’qoob the most senior
Mudarris.

Once, Moulana was out of town. Now he had a valid reason for
being unoccupied. However, he could not bear being unoccupied
and he went to sit in the service of another of his Ustaads, Moulana
Sa’eed Ahmad. He was surprised at this irregular visit and enquired
the reason to it. In perfect simplicity he honestly said:
“Hazrat Moulana Ya’qoob Saheb has gone out. Therefore I
have presented myself in your service so that my time is not
wasted.”

Abstention from Squandering of Time

In his student days he would stay at the boarding of the Madrasah
notwithstanding that in Deoband some of his distant family were
also residing there. Often they would urge Hazrat to have meals at
their home. They would say that it is his home; there is no need for
formalities. Leave alone meals, he would not even associate with
them considering it to be squandering time.

17
Finally after much persistence from their side he wrote to his
honourable father as he did not wish to do anything without the
prior consent of his father. The thought also occurred to him that
his relatives may complain about him to his father, therefore he
wrote. In response his father wrote the following caution:
“Did you go there for family ties or for Ilm?”

This much was sufficient for him and as long as he studied in

Deoband he never went to any family member. Thus he would say:
“Al-Hamdulillah! Just as I went there unscathed I returned
after five years unscathed. When I completed my studies then
without any restraint I went to meet all my relatives and I
even accepted their invitations to meals. Prior to this I did
not associate with anyone, neither with relatives nor with
students and nor with the townsfolk. If anyone wished to
strike up a relationship with me I would ignore the person for
which people regarded me to be haughty, whereas, this was
not the case. Actually I loathed squandering my time in
futility.”

Avoiding Trivialities
Generally in educational institutions special and light-hearted
gatherings and get-togethers are organized where students freely
engage in fun and games. He would, however, avoid participation
of such occasions to his utmost.

On one occasion students of the Madrasah were invited during the

mango season. [People owning mango farms generally invite
others to enjoy the mangoes of the season.] His Ustaads, Moulana
Muhammad Ya’qoob and Moulana Muhammad Qaasim were also
invited. When a few mangoes remained Moulana Muhammad
Ya’qoob departed knowing that now they are ready for a ‘peel and
pit fling’. He too perceived this and departed from the gathering
with his Ustaad. Moulana Muhammad Qaasim Saheb remained out

18
of politeness. When he too left then it was free for all and the
students started causing chaos. So much so that Moulana
Muhammad Ya’qoob Saheb was forced to return and stop them.
Upon seeing Moulana they ran away in shame.

From this it can be adequately gauged how much he would avoid

trivialities during that period.

Habit of Solitude
In addition, he was in the habit of remaining in solitude which is
imperative during student years. Otherwise, through disturbances
one’s studies cannot be carried out at ease and with peace.

Whenever he would see boys coming to his room he would

immediately close the door so that his studies were not interrupted
and his time was not wasted. Students are generally offended by
this. Hence, on the same day of the mango-eating invitation when
he departed early the boys considered it to be against the festive
mood and after the invitation they headed straight for his room to
throw him with peels and juice in revenge. Without saying a word
to them he merely shut the door in their faces.

In short, just as he was homely in childhood in his student days he

would prefer privacy which is a salvation for humans from evil
company.

Fervour for Ilm

It was the barkat of solitude that he remained totally engrossed in
acquisition of knowledge. His fervour for acquiring knowledge can
be gauged simply form this that he learnt some Kitaabs which were
not included in the Madrasah syllabus due to a tight schedule, by
some Asaatizah whilst they would make wudhu and he would be
reading. This extraordinary passion and fervour caused the

19
Asaatizah to have a high regard for him. In fact, they would even
boast about him.

Brilliance and Wit

Where the fervour for knowledge distinguished him above all his
fellow class students it also made him brilliant and witty. Even his
Asaatizah acknowledged this. In consequence, when Hazrat
Moulana Gangohi (Quddisa Sirruhu) came to take imtihaan,
Shaikhul Hind Moulana Mahmoodul Hasan (Rahmatullahi alaih)
lauded praise of his brilliance and wit. Due to the words of Hazrat
Shaikhul Hind, that is the praise lauded on Hazrat Moulana
Thanwi, Hazrat Moulana Gangohi posed extremely difficult
questions to him. The answers he gave, however, pleased Moulana
tremendously.

When his Ustaad, Moulana Sayyid Ahmad Saheb took his

examination of Sikandar Namah he could not recall the explanation
which the Ustaad gave of a certain poem. He therefore gave his
own explanation. Moulana enquired: “Can there be another
explanation?” Upon this he put forward another explanation from
his own side. Moulana asked again: “Besides this can there be
another explanation?” He gave a third explanation. Thereupon
Moulana commented: “None of the explanations you gave was
correct. However I will pass you solely on account of your
brilliance.”

His reputation among the students was largely on account of this

brilliance, wit and his memory.

Power of Retention
By virtue of his extraordinary memory he was bestowed the power
of retention through which he drew excellences from his
accomplished Asaatizah to perfection. For a stranger it became
difficult to recognize the Ustaad from the Shaagird. An example of
20
this was given under Qiraat Training. Thus he was the complete
manifestation of his honourable tutors and why not, when the
Asaatiza-e-Kiraam whom Haq Ta’ala gave him were the Ghazaalis
and Raazis of their time. This will be expounded on in the
following chapter.

Natural Taste for Tasawwuf

Since his Asaatizah were paragons of practical and spiritual virtues,
therefore, in his student days a natural taste for Tasawwuf
developed in him. Together with academic studies he commenced
studies in Tasawwuf during that period. He became obsessed with
the way of Tasawwuf which the Junaid and Shibli of the time,
Shaikhul Arab wal Ajam, Hazrat Haji Imdaadullah (Quddisa
Sirruhul Azeez) picked up through his illuminated insight sitting
thousands of miles from Deoband, in Makkah Mu’azzamah. For
observation he called him there. Details of this will appear in the
Chapter on Bai’t.

During his student days when the nobleman of Meerath, Shaikh

Ilaahi Bakhsh (by whom his father enjoyed private estate
ownership) came to visit Moulana Shah Rafee’ud Deen Saheb, the
Principal of Madrasah Darul Uloom Deoband, he became
astounded at his [Hazrat Thanwi’s] appearance and student image.
Spontaneously he remarked to Hazrat Muhtamim Saheb:
“Hazrat, you have made the lad totally Fana fish-Shaikh!”
[Fanaa fish-Shaikh is a term in Tasawwuf meaning: to be a
complete replica of the spiritual mentor.]

Total Simplicity
The foregoing was precisely the reason for him adopting total
simplicity in the Madrasah. Not only did he take from his Asaatizah
academic knowledge, he moreover embraced their way of life.
Thus, in emulation of the illustrious staff of Madrasah Deoband he

21
abandoned his family’s style trouser and started wearing the style
of his Asaatizah.

In his dress and appearance, ways and habits, in short in everything

simplicity stood out. Once, during his student years he came home
during holidays. In total simplicity he wrapped himself in a blanket.
He had not donned the blanket properly with both sides equal;
without any side hanging. His honourable father was astonished at
this sight and said to him: “Don’t you know how to put on a
blanket?”

Notwithstanding that he would have a lot of fear for his father; he

would show a great amount of respect. That occasion, however, he
spontaneously responded:
“Hazrat! If you had in mind that I must learn how to put on
a blanket then you shouldn’t have sent me to Madrasah
Deoband. There no one knows the art of putting on a blanket.
All are haphazard.”

His father said nothing to him despite his hot temperament. Nor did
he reprimand him over such things.

Looking at his student days of simplicity and the extravagant and

stylish dress of students in the era of his Masheekhat [Spiritual
Mentorship] he laments much and says:
“This is proof that their gaze is not sublime and they are out
of touch with Ilm. Otherwise they would never pay attention
to such frivolous and inferior things.”

Preaching at Home
He would similarly beg to differ with his honourable father in
general household matters and in particular regarding Masaail of
permissibility and non-permissibility.

22
Once, his father kept someone’s land in mortgage. This was whilst
he was still pursuing Ilm. When this news reached him then in
execution of the duty of Tableegh he wrote to him that this in na-
jaaiz. Upon this his honourable father complained to a Hindu
acquaintance:
“We sent our son to learn Arabic. Over everything he
criticizes us, that this is against the Shariat and this is na-
jaaiz. He advises us to leave mortgage, and so forth.”

The Hindu said upon this:

“Munshi Jee! This is something to be very happy about. It
seems that your son is very able. He wishes the best for you.
If you sent him to learn astronomy he would have spoken to
you about the stars; if you taught him constitutional law he
would have told you about the law of the land; if you taught
him medicine he would have informed you of harmful and
healthy things. You sent him to learn Deen. So obviously he
is going to tell you about Deen. Make shukr. He is very
able; very concerned. He saves you from the chastisement
of the Aakhirat. You ought to be happy that whatever you
are spending in his education is bearing fruit.”

In his student days caring for Tableegh and opposing the ideals of
his family, Subhaanallah! This was proof of him being a Man of
Allah Ta'ala.

Issuing Fatwa
Then he was not only a Muballigh. In fact, he was a Mufti even
during his study days. This was due to his Special Ustaad, Moulana
Muhammad Ya’qoob Saheb entrusting the work of Fatwa to him
considering his extraordinary brilliance and intelligence, and his
knowledge and piety.

23
He would answer difficult and lengthy questions with extreme ease
and comprehensiveness but concisely. Once he brought a lengthy,
exhaustive and proof-packed answer to a similar lengthy question
for Moulana’s endorsement. Moulana perused the entire answer
and upon signing remarked:
“It seems that you have plenty of time at your disposal.”

From then on he would suffice with concise and precise answers.

Perceiving Reality
In spite of possessing such Allah-given capabilities in his student
years his perception of reality was so lofty that in 1300 Hijri when
a grand Jalsah was inaugurated in Deoband in which he was to be
crowned with the turban, he and some of his fellow students upon
hearing of the ‘dastaar bandi’ came to Hazrat Moulana
Muhammad Ya’qoob Saheb and humbly said:
“Hazrat! We have heard that a ‘turban-tying ceremony’ will
be held for us and certificates will be issued to us, whereas
we are not at all worthy of this. Therefore, do cancel this
proposal. If not then the Madrasah will be defamed, truly;
such misfits have been issued with certificates!”

Having listened to this Moulana became emotional and declared:

“Your thought is erroneous. Here, since you are in the
presence of your Asaatizah, therefore you do not see yourself
to be anything. And it should be like that. When you go out
from here then you will come to know of your worth.
Wherever you go it will just be you; only you. The field will
be clear for you. Rest assured.”

This forecast was fulfilled to the letter. Leave alone the general
public and Ulama, eminent Ulama and Fuzala respected his worth
and rank.

24
Spiritual Training
Since Haq Ta’ala bestowed him with such extraordinary
capabilities which were automatically nurturing him spiritually and
He granted him such an illuminated insight which showed him
Siraat-e-Mustaqeem from childhood, there was no need for anyone
to concentrate on giving him special spiritual training from
childhood till he completed his studies. All his work automatically
was being carried out correctly. Therefore, there was never the
need for reprimand and rebuke or warning and cautioning. The
need for encouragement, as a matter of fact, did not even arise. If
there was some deficiency left, which escaped the gaze of anyone,
the All-Powerful made special arrangements for its fulfilment. This
is endorsed by the following episode which he himself wrote in
Sidqur Ru’ya:
“During my study days in Madrasah Aaliyah Deoband I saw
a Buzrug in a dream. He asked me: ‘What is your age and
when is your birthday?’ I told him my age and that my birth
date is 5th Jumaadath Thaani. That Buzrug went on to say:
‘Two days before your birthday keep two fasts. There will be
barkat.’ I practised on that and for several years I continued
until I became complacent. Once, during that period I
practised on that deed. However I must have kept one fast. I
mentioned that dream to one of my close relatives. He asked
me the description of that Buzrug. After listening to the
description he said: ‘That was Hafiz Ghulaam Murtaza
(Quddisa Sirruhu)’. He was Majzoob but a pure Buzrug. The
Shuyookh of Tareeqat have praised him. In fact, Hazrat
Murshidi Haji Saheb (Quddisa Sirruhu) also praised him.”

Similarly, Hazrat Moulana Shaikh Muhammad Muhaddith-e-

Thanwi who was amongst the elite Khulafaa [Vicegerents] of Miaji
Noor Muhammad (Nawwarallahu Marqadahu) and the Peer-Bhai
[Co-Mureed] of Hazrat Haji Imdaadullah (Quddisa Sirruhu), when

25
he used to see him [Hazrat Thanwi] going to primary Madrasah he
would comment:
“After me this boy will take my place.”
It happened as such. After him [Hazrat Shaikh Muhammad Saheb]
in that town Hazrat Moulana Ashraf Ali was the embodiment of
academic and spiritual knowledge. After Hazrat Shaikh
Muhammad Saheb’s demise, in the realm of dreams he said to
Hazrat Thanwi:
“Even now our gaze is on you just as it was in our lifetime.”

To summarize, his student days were also a manifestation of Haq

Ta’ala’s limitless favours. Otherwise, chances are rare of seeing so
many excellences in one person, that as a student he is a
Muballigh,2 a Mufti,3 a Musannif,4 a Muttaqi,5 a Munaazir,6 a
Ma’qooli,7 a Mu’tadil,8 a Maahir9 and then Munfarid10 above all.
“That is the grace of Allah Ta'ala
which he gives to whomever He wishes.”

Asaatiza-e-Kiraam
Moulana Muhammad Qaasim Saheb Nanotwi
Hazrat Moulana Ashraf Ali Thanwi did not acquire any prescribed
and particular education by him. However, he would occasionally
join Moulana Qaasim Saheb’s Jalaalain Class out of good faith,

2
preacher
3
authorized in issuing religious verdicts
4
author
5
devout
6
debater
7
philosopher and logician
8
temperate
9
expert
10
unique
26
eagerness and in pursuit of Ilm. Moulana passed away just a year
after his admission. Yet, Moulana picked out this Rising Star of the
Madrasah early on in his studies. He recognized him to possess
some natural and inborn wonders. Therefore, he directed his special
care to him.

He taught him one lesson which forever remained his way. That
was when one day Moulana asked him: “What kitaabs are you
studying?” He was so awed and overwhelmed with respect for
Moulana that he forgot the kitaabs’ names. To remove this fear
Moulana changed the subject, and he opened up. Then Moulana
said to him:
“See! One is parhna [to learn] and one is gunna [to master].
Mere learning is not sufficient. There is a need for mastering
as well.”

To illustrate this Moulana said:

“There was an Aalim who memorized Hidaayah. Another
Aalim who was not a Hafiz of Hidaayah, however he studied
Hidaayah properly with understanding. He mentioned a mas-
alah to the Hafiz of Hidaayah. The Hafiz of Hidaayah asked:
‘In which kitaab is this mas-alah?’ To which the Aalim
replied: ‘In Hidaayah’. The Hafiz of Hidaayah said: ‘No! I
know Hidaayah by heart. It is nowhere in Hidaayah.’

The non-hafiz of Hidaayah replied: ‘This mas-alah is in

Hidaayah’. He called for a copy of Hidaayah and opened up
to a passage and showed the Hafiz of Hidaayah. The mas-
alah was not cited explicitly, but it was inferred from the
passage.

After elucidating, the Hafiz of Hidaayah conceded: ‘Really

this is Hidaayah’s mas-alah.’ With much regret he
exclaimed: ‘Really, Hidaayah, in actual fact, you have

27
 studied. As if I did not study Hidaayah! What purpose does
mere memorization serve!’

After relating this anecdote Hazrat Nanotwi said:

“This is precisely the difference between parhna and gunna.”

Moulana Fatah Muhammad Saheb Thanwi

He was an eminent and excellent Aalim, perfect dervish,
embodiment of the Deen, exceptionally blessed and a Saahib-e-
Nisbat [one with a strong bond with Allah Ta'ala] Buzrug. First he
was bai’t to Hazrat Nawab Qutbud Deen Khan Dehlwi
(Rahmatullahi alaih). After his demise, for perfection in Sulook
[Tasawwuf] he turned to Shaikhul Arab wal Ajam, Hazrat Haji
Imdaadullah Muhaajir-e-Makki and he was conferred with
Khilaafat.

He was the first Ustaad of Hazrat Moulana Ashraf Ali Thanwi, by

whom Hazrat studied the elementary Persian and Arabic text
books. It was the good fortune of Hazrat or the beautiful order of
creation that Hazrat received in his early age when his heart was
pure from all contamination such a perfect Ustaad whose Ta’leem
and Tarbiyat proved to be a key to blessings and fortune and a
switch for goodness and piety for Hazrat. Through the spiritual
blessings of his company love for the Deen was inculcated in his
heart. Thus Hazrat Moulana Ashraf Ali Thanwi in
acknowledgement says:
“The true capital, that is Love for Deen, I acquired through
the faiz of the suhbat of Moulana because Moulana was an
Aashiq of the Deen. Through the barkat of Moulana my
enthusiasm for Deen increased to such a level that as a minor
I started to read Tahajjud.”

28
 Special Care of Honour to the Ustaad
Where Moulana Fatah Muhammad Saheb was so comprehensive
in his academic and spiritual knowledge, in physique and stature
he was slight. Furthermore, he was humble in nature and simple in
dress. Outwardly therefore, it was not a simple matter to gauge his
rank.

Hazrat Moulana Ashraf Ali Thanwi also had a special inclination

and affection for his Ustaad. Once, a visitor came to Hazrat. He
took him to meet his Ustaad. In view of Moulana being a person
with insight and he could see that today’s student will be the Ustaad
of tomorrow, therefore, notwithstanding him being the Ustaad he
would honour and respect Hazrat Moulana Ashraf Ali Thanwi
much. Accordingly, when Hazrat came in the presence of Moulana
along with the visitor, Moulana met him with the usual honour and
respect; as one meets a Buzrug. They spoke casual talk and close
to Maghrib he returned. The visitor said: “You told me you are
taking me to your Ustaad. Are you not going there?” Hazrat
replied: “That’s where we have been.” The visitor was astonished
and he remarked: “That’s your Ustaad! He cannot be distinguished
from even a Shaagird [pupil].”

Apology of the Ustaad

In student days the Ustaad, out of care and urge for improvement,
sometimes raises his hands on the student. Moulana Fatah
Muhammad, who was all-out Muttaqi, once came to his dutiful
pupil and said:
“When two people live together then a relationship develops
between them and due to this relationship some rights are
also established. These rights tend to be neglected. Therefore,
I must have been also neglectful. For this I apologise.”

29
Hazrat understood at once that reference was to his student days
when Moulana may have on a rare occasion hit him. For this he
was apologising in this subtle way. He therefore replied:
“Hazrat! I understand what you are asking maaf for.
Hazrat! Taubah, Taubah! That was the essence of care and
mercy. There is no need to ask maaf for that. This little
which I have learnt was through the barkat of that.”

Moulana said: “Just make maaf.”

Hazrat tried to evade, however Moulana relented, to which Hazrat

said: “I have made maaf.” Moulana then became very pleased.

The Janaazah of the Ustaad at the Home of the Student

It was Moulana’s practice that out of humility and care he would
go and visit his Shaagird. From this the rank of the Shaagird can be
adequately gauged.

In this regard, when Moulana Fatah Muhammad Saheb passed

away during the period when there was a severe outbreak of
pestilence the day of his demise saw heavy thundershowers coming
down. Hazrat Moulana Ashraf Ali Thanwi, therefore, was unable
to attend the Janaazah Namaaz. Moulana’s family were also people
of knowledge and understanding and they were well aware of the
teacher-student relationship. For this reason they considered Hazrat
Moulana Ashraf Ali Thanwi to have a valid reason for not attending
and, instead, brought the Janaazah to him. It was as if Moulana
lived up to his practice [of visiting his student] even at the time of
departure from this world.

Directing Special Attention from the Aalam-e-Barzakh

From the foregoing episode it can be understood to what degree the
Ustaad’s attention was on the pupil. This is further corroborated
from this incident: Once, Hazrat returned from a journey to
30
Kanpur. The son-in-law of Moulana Fatah Muhammad, Hafiz
Ismatullah Marhoom who, in childhood attended lessons with
Hazrat, saw Moulana in a dream telling him in regard to Hazrat:
“He has returned from Kanpur. Why do you not invite him
for meals? Invite him and slaughter the chicken which has
been raised at home and feed him.”

Moulana Muhammad Ya’qoob Saheb Nanotwi

This was Hazrat Moulana Ashraf Ali Thanwi’s most special,
dearest and most honourable Ustaad. He was the number one
teacher in Darul Uloom Deoband; unique in teaching and academic
sciences; one who possessed great spiritual powers and inspiration
and he could demonstrate miracles. He is ranked among the
Awliya-e-Kaamileen. He was among the eminent Khulafaa of
Hazrat Haji Imdaadullah (Quddisa Sirruhul Azeez) and he
commanded the position of Qutub-e-Takween [the Head of the
Awliya charged with events of the world].

Confidence of the Pupil

The spiritual rays of light of Moulana fell onto Hazrat Thanwi’s
pure heart to such a degree that he developed utmost confidence
and love for Moulana. So much so that when Hazrat Moulana
Rasheed Ahmad Saheb Gangohi commenced Hadeeth lessons in
Gangoh, many students went there. They tried to talk him into
going as well saying:
“Moulana is absent too often. Therefore, you also come [to
Gangoh].”

He replied:
“I do understand that Hadeeth classes will be better there,
but I view it to be unfaithful to leave my Ustaad. Until
Moulana does not tell me that his Ilmi Capital is depleted and
he cannot teach me further, I will remain with him. Although

31
 he is absent often, but when he teaches then he thoroughly
satisfies one.”

Loving-Care of the Ustaad

The effect of this faithful attachment was that his Ustaad would
have special care and devotion for him in contrast to other students.
He would, in his presence, expound more on experiences and
divine mysteries and on academic points and subtleties. And he
[Hazrat Thanwi], through his extraordinary retentive power would
derive more spiritual grace and blessings than others and he would
continue to learn wonderful and amazing knowledge. He would
describe the dars [lesson] of Moulana thus:
“What was his session of dars? It was a session of tawajjuh.
The state of it was that a lesson of Tafseer was being
imparted; he would be explaining the meanings of the Aayaat
and from his eyes tears would be streaming down.”

Honour of Ifta and Imaamat

His love and potential, produced in the heart of his Ustaad
confidence. As a result, Moulana started taking Ifta work from him
in his student days. Sometimes he would also put him forward to
make Imaamat in his place.

Once he told him to perform Zuhr Namaaz. He put forward the

excuse: “Hazrat! I haven’t read my Sunnats yet.” Moulana gave an
amazing reply. He said:
“We are going to follow you in the Fardh. Where are we
going to follow you in the Sunnats?”

Shaikhul Hind Moulana Mahmood Hasan Saheb

Deobandi
He was also among the elite Asaatizah of Hazrat by whom he
studied many kitaabs in his student days. Moulana was the fourth
most senior teacher in Darul Uloom Deoband. He progressed to
32
become the most senior teacher. He was the righteous student of
Hazrat Moulana Qaasim Saheb Nanotwi and the distinguished
Khaleefah of Hazrat Moulana Rasheed Ahmad Saheb Gangohi.

Hazrat Moulana Ashraf Ali Thanwi also had much good thoughts
and affection for him. Often he would extol his virtues. In fact, he
compiled and published a treatise on his practical and academic
excellences entitled Zikr-e-Mahmood. During the period of
political campaigning, although Hazrat Moulana Ashraf Ali
Thanwi differed with him, however Moulana Mahmood Hasan
Saheb continued to speak well of him and their relationship was
not ruptured or spoilt at all.

Extreme Loving-Care
Moulana also was greatly attached and fond of him. Since Hazrat
Moulana Ashraf Ali Thanwi was always eager in his student days
to debate, therefore, whenever he heard of a challenge to debate he
would take it up immediately.

Once, a European Christian set up tent close to Deoband Station

for debating. When Hazrat came to know, he became restless and
hastened to take up the debate. Somehow Moulana heard of this.
Fearing that his pupil was yet young, new and inexperienced and
will thus be disadvantaged he immediately set out to aid his dutiful
student. Upon reaching there he took the seat of Hazrat and
proceeded to debate. In just a few words he had the missionary
packing up his belongings and leaving.

Observing Utmost Respect

In Zikr-e-Mahmood Hazrat Moulana Ashraf Ali Thanwi writes
with great regret:
“It was my neglect or weakness that very seldom did I
correspond with Hazrat (Rahmatullahi alaih). Some

33
 occasions I did and he invariably bestowed me with replies,
but necessary arrangements were not made to preserve it.

Now I can recall only three letters preserved. One is in

connection with a question on Tafseer and its answer. It has
been published in the supplement to Volume Four of Fataawa
Imdaadiyah, p. 326. The other two [letters], I am reproducing
hereunder for barkat. These are not less than two righteous
witnesses to Hazrat’s temperament of humility and loving-
care.

In the two letters Hazrat Shaikhul Hind addresses his righteous

pupil with these titles:
a. Embodiment of virtue and excellence. May Allah Ta'ala honour
you and place you above multitudes of people.
b. Mine of goodness and piety. May your shadow be extended.

Regarding the words used by Moulana for Hazrat Moulana Ashraf

Ali Thanwi to others, in Zikr-e-Mahmood Hazrat Thanwi writes:
“Hazrat used some words which are much loftier than my
status. Hence I have not reproduced them as:

What relation does sand have with the universe!”

The Pupil’s Difference

Moulana was a big supporter of the Congress Party. However, his
righteous pupil, the embodiment of virtue and excellence, the gold-
mine of goodness and piety strongly differed in this matter. In other
words, how much Moulana supported the Congress Party so much
Hazrat Moulana Ashraf Ali Thanwi was against it. And what an
opposition! On the one side, all the Elders of Deoband and on the
other side this solitary Durwaish of Thanabawan.

34
In view of the difference of opinion of the two Buzrugs – Ustaad
and Shaagird – being of an ijtihaadi nature [personal understanding
and judgement] and based purely on sincerity and Lillaahiyat, just
as was the difference among the Aimma-e-Mujtahideen and Salaf-
e-Saaliheen from antiquity, therefore, notwithstanding this
difference the personal relationship between the two was not
harmed at all.

Their unacquainted friends and unintelligent devotees however

became embroiled over this. The faithful of Hazrat Moulana Ashraf
Ali Thanwi did not have the courage to utter anything in this matter.
Moulana’s devotees, however, would complain to him often whilst
Moulana would pass good opinions of Hazrat Moulana Ashraf Ali
Thanwi, commend his Deeni services and stop those short-sighted
persons from their objections. Once he went so far as to say to one
Aalim from Panipat:
“Bhai! To differ with one’s own people does not seem right.
Why don’t I change my stand and agree with him [Hazrat
Thanwi] because I don’t receive Wahi that my opinion is the
correct one.”

On another occasion when Hazrat Moulana Ashraf Ali Thanwi in

spite of the ongoing difference, came to meet Moulana in Deoband
a devotee of Moulana seized the opportunity and incited Moulana
saying: “He [Hazrat Thanwi] has come. If these matters of
difference are discussed with him perhaps he will be in agreement
with us.” Moulana answered:
“No! It is not appropriate. One who shows due consideration
should not be argued with. Furthermore, opinions do not
change through conversation; they change through
circumstances.”

In spite of these differences the bond between the teacher and pupil
remained as before; intact and firm and whenever Moulana would

35
write a letter to his Shaagird he would address him with words such
as: Master, Honourable, etc. Hazrat Moulana Ashraf Ali Thanwi
petitioned Moulana not to write such words and save him
embarrassment. However, Moulana only used such titles.
Thereupon Hazrat Thanwi wrote:
“By my request not being accepted it appears that Moulana
is comforted by this even though I am uneasy. However, I take
Hazrat’s comfort above my comfort. Now whatever is desired
let it be used. I will bear.”

Such examples of respect for the Ustaad and regard for the
Shaagird can only be found among Men of the Truth. It cannot be
conceived from slaves of desire and carnal pleasures.

Moulana Sa’eed Ahmad Saheb Dehlwi

He was also among the Asaatizah of Hazrat Moulana Ashraf Ali
Thanwi. He did not study mathematics by any Ustaad. Solely by
his Allah-given intellect and understanding he pursued this science
and acquired it. He achieved perfection in mathematics to such a
degree that the Chief of the Intelligent, Moulana Muhammad
Ya’qoob Saheb said about him:
“If Iqleedas, [Euclid, the renowned Greek mathematician of
the 3rd B.C.], was intelligent then just this much. Not more
than him.”

Other Asaatizah
Hazrat would also name Mulla Mahmood and Moulana Abdul Ali
among his Asaatiza-e-Kiraam.

Qaari Muhammad Abdullah Saheb Muhaajir-e-Makki

Hazrat Moulana Ashraf Ali Thanwi practised the art of Qiraat by
him. He was accepted by the Qurraa of Arabia to be an exceptional
and highly qualified Qaari. He was reputed to be an Imaam of the
art.
36
He, too, saw some extraordinary talent in his righteous pupil that
he instructed Hazrat to teach the students of the Madrasah several
lessons of some works on Qiraat. This was all in nurturing Hazrat’s
practical skill and making him familiar with the books on the
subject.

Glad Tidings of Deeni Honour

Hazrat Moulana Rafee’ud Deen Saheb (Rahmatullahi alaih) was
the Khaleefah of Hazrat Moulana Shah Abdul Ghani Dehlwi and
Hazrat Shah Saheb was among the Asaatizah of Moulana Rasheed
Ahmad Saheb Gangohi and Moulana Muhammad Qaasim Saheb
Nanotwi (Rahimahumullahu Ta’ala). During the period of Hazrat
Moulana Ashraf Ali Thanwi’s pursuit of Ilm in Darul Uloom
Deoband, he [Moulana Rafee’ud Deen Saheb] was the principal.
Although he was not an Aalim, yet he was a paragon of spiritual
insight and an administrator of the highest calibre. He viewed
Hazrat Moulana Ashraf Ali Thanwi with great favour.

One day, Hazrat Moulana Ashraf Ali Thanwi went to meet him. He
was sitting on a chaarpai, [the traditional bed in India with wooden
framework] in such a way that there was barely any place left at the
feet side. Out of sheer respect Hazrat Moulana Ashraf Ali Thanwi
went to sit at the feet side [as sitting at the head side is regarded to
be for elders]. Moulana took his hand and drew him to the head
side. Hazrat politely excused himself. However, Moulana stated:
“One should obey one’s elders. Where they seat one, there
one should sit.”

Thereupon Hazrat sat at the head side, albeit reluctantly.

On this occasion Moulana related to Hazrat the story of Dara

Shakooh and Aalamgeer when they went to meet a Buzrug. Both

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of them, one after the other, went to request Du’aa for ascendancy
to the throne. Dara Shakooh never sat at the Buzrug’s seat in spite
of the Buzrug persisting and out of respect he sat below. When he
requested Du’aa, the Buzrug replied: “I wished to place you on the
throne, however, you did not accept.” He was now overcome with
much regret. He, however, did not disclose this incident to
Aalamgeer. When Aalamgeer presented himself then the Buzrug
told him to sit in his place. Immediately, in compliance to the
instruction he sat. And when he too requested Du’aa for
ascendancy to the throne and being crowned the king, the Buzrug
replied: ‘I have placed you on the throne. As far as the crown is
concerned it is not in my control. It is in the hands of so-and-so
attendant of yours.”

In this subtle way Muhtamim Saheb gave glad tidings to Hazrat of

Deeni honour which, besides Hazrat, no one in this age received.
This was due to that Buzrug of insight perceiving that this student
is pious by birth. He would, therefore, take him along on journeys
now and again.

In fact, often he would appoint him as the Imaam of the Masjid and
he would read Namaaz behind him. Hazrat considered it to be lack
of respect for him to have such a Buzrug as his Muqtadi and hence
he would put forward excuses. To avoid insistence he started
reading his Namaaz in another Masjid.

In short, by virtue of the pupil being saalih [pious], the student too
received such accomplished Asaatizah.

Underlying Reason for the Honourable Treatment

These perfect personalities however did not show respect and
honour for their righteous pupil solely on account of his piety.
Rather, it centred on a peculiarity which will be mentioned in the
Chapter of Mujaddidiyyat. Otherwise, in his class Hazrat Moulana

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Ashraf Ali Thanwi had such fellow students who shone like the sun
and moon in the sky on account of their knowledge, excellences,
abstinence and their piety. They, however, did not receive that
special attention as Hazrat Moulana Ashraf Ali Thanwi received.

Taking the Seat at Faiz-e-Aam

The oldest Deeni Institution in Kanpur was Madrasah Faiz-e-Aam.
Its head-teacher was Moulana Ahmad Hasan Saheb (Rahmatullahi
alaih) who was among the renowned Ulama of his time. He was an
expert in rational sciences and very popular among students.

Since Haq Ta’ala wished to place Hazrat Moulana Ashraf Ali

Thanwi on the ‘Seat of Beauty’ [the position of Ustaad/in the place
of Moulana Ahmad Hasan], Muqallibul Quloob [the Rotator of
Hearts] put something in the heart of Moulana Ahmad Hasan Saheb
due to which he left the Madrasah very bitterly and established his
own Madrasah by the name of ‘Darul Uloom’.

In view of the fame of his knowledge and virtues no one had the
courage to take his place and rug. Hazrat Moulana Ashraf Ali
Thanwi was totally unaware of developments there. So when a
request from there came for a Mudarris, he left under the
instruction of his Asaatiza-e-Kiraam and with the permission of his
honourable father towards the end of Safar 1301 Hijri. He
commenced teaching there. Thus after graduating from Madrasah
he was firstly honoured with being a Mudarris which is the most
respected and honourable profession.

Directives for Students

On the basis of his experience Hazrat Moulana Ashraf Ali Thanwi
would state to students:
“If you make incumbent upon yourself three things then I guarantee
and take responsibility that you will achieve Ilmi potential.

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 1. Without fail make mutaala’ah of the sabaq you are going to
take. And mutaala’ah is no stiff task because the purpose of
mutaala’ah is simply to recognise what you know from what
you do not. Don’t dig further than that.
2. Understand the lesson thoroughly from the Ustaad. Don’t go
forward without understanding. If the Ustaad is not in a mood
to explain then ask on another occasion.
3. Thereafter lecture the lessons once yourself.

That is all. After abiding to these three principles then rest at ease,
whether you remember or not. Insha Allah, isti’daad [aptitude] will
certainly be inculcated.

These three things are mandatory. And there is one other thing
which is preferable. That is, to revise previous work daily.”

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