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ESTABLISHMENT OF ISLAMIC INSTITUTIONS OF LEARNING IN INDIA%0D%0A%0D%0A1. BACKGROUND%0D%0A%0D%0AThe history of the arrival of Muslims in India and their positive%0D%0Acontributions in the field of knowledge and culture, in the socio-economic%0D%0Asphere, and political structure are all well documented. Thus this chapter%0D%0Adeals with the political trends that led to the establishment of Islamic%0D%0Ainstitutions of learning in India.%0D%0A%0D%0AMuslims came to India not for any worldly gain. Guided by their religious%0D%0Asentiments, they brought with them the message of equity and social justice%0D%0Awhich was non-existent in India at that time. Many progressive features in%0D%0Athe socio-cultural structure of the different communities in India, for%0D%0Aexample, respect for women and their rights, can be traced back to the%0D%0Ainfluence of Islam. It is unfortunate, however, that some historians chose%0D%0Ato grossly distort the contributions of Muslims in India.%0D%0A%0D%0AThe Moghul Empire was founded in 1526 by Babar. He was one of the most%0D%0Aimportant Muslim emperors in the East. Babar laid down the foundation of a%0D%0Agreat empire which continued to flourish for hundreds of years. Tremendous%0D%0Aprogress and prosperity were achieved during the Moghul era. As far as%0D%0AAwrangzeb (d. 1708) is concerned, he was the last of the powerful Moghul%0D%0Aemperors and he will always be remembered in the annals of history of Muslim%0D%0AIndia for his pristine character, religious fervour and wide conquests.%0D%0A%0D%0AMuslim emperors and conquerors on the whole never aspired to destroy the%0D%0Areligions or cultures of other communities, nor did they force Islam upon%0D%0Atheir vanquished subjects. The Shaykhs (Islamic mystic leaders) and the%0D%0A`Ulama' (Muslim religious scholars) who were instrumental in the propagation%0D%0Aof the Deen (religion) were well acquainted with the fact that forced%0D%0Aconversion was strictly prohibited by the Qur'aan. Had there been a policy%0D%0Aof forced conversions during the period of Muslim rule, which lasted for%0D%0Aabout nine hundred years, the Muslims in India would not have been included%0D%0Aamongst the minority groups in India.%0D%0A%0D%0AIslam spread in India long before the conquest had started. Many people had%0D%0Aaccepted Islam prior to the arrival of the Moghuls. Islamic values of%0D%0Aequity, justice, truthfulness and honesty attracted many people in view of%0D%0Athe fact that they were suffering as a result of the cast system that%0D%0Aprevailed in India and were denied basic human rights as a result of being%0D%0Aregarded to belong to an inferior caste. Moreover, Muslim rulers adopted a%0D%0Aneutral policy towards all religions and the various communities that were%0D%0Ain existence there. Furthermore, the 'Ulama' preached tolerance towards%0D%0Apeoples of other faiths. Throughout the centuries of Muslim rule, necessary%0D%0Amechanisms were set in place in order to foster inter-communal relationship%0D%0Abetween Muslims and Hindus.%0D%0A%0D%0AAkbar the great Moghul emperor (1556-1605) proclaimed himself as the Mahd%0D%0A(the awaited reformer). He was influenced by the thoughts of Messianism of%0D%0AAmad Jawnpur. He invented Deen-e-ilah (Faith of Unity) which was in effect a%0D%0Aheretical move on his part in that he diluted the pristine teachings of%0D%0AIslam with that of Hinduism and traditions of the various communities.%0D%0AAlthough his aim in doing that was motivated by the need to forge mutual%0D%0Aunderstanding among the different communities, Muslim scholars like Shaykh%0D%0AAmad Sirhind who was popularly known as Mujaddid Alf al-Thaan (d. 1624) and%0D%0Aothers challenged Akbar for bringing about this innovation. Their timely%0D%0Areaction succeeded in neutralising the effects of imperial heresy on the%0D%0Avast majority of Muslims.%0D%0A%0D%0ADuring the middle of the seventeenth century Shah `Abd al-Haq Muhaddith of%0D%0ADelhi and Shaykh Amad Sirhind influenced the last powerful Moghul ruler%0D%0AAwrangzeb who remained committed to their theological emphasis and thus%0D%0Aeased the tension of difference between the eclecticism of Akbar and the%0D%0A`Ulama'.%0D%0A%0D%0AShah Wali-Allah who was born in 1703, five years before the death of%0D%0AAwrangzeb, was considered to be the one who succeeded in building a bridge%0D%0Abetween the medieval and modern Muslim India. Since he was well aware of the%0D%0Areligio-political and socio-economic disintergration of Muslims in India, he%0D%0Alaunched his two-fold reform movement. His Jihad (militant) movement was%0D%0Acarried on through the eighteenth and nineteenth centuries and his%0D%0Aeducational and religious reforms led to the emergence of many great centres%0D%0Aof Muslim learning, one of which was the Dar al-`Ulum in Deoband, Uttar%0D%0APradesh province of India.%0D%0A%0D%0A1.1 BRITISH COLONIZATION%0D%0AThe death of Awrangzeb marked the end of Muslim rule in India.%0D%0ASubsequentlty, Muslim India was colonized by the British in the eighteenth%0D%0Acentury. This new colonial power introduced drastic reforms in the%0D%0Apolitical, educational and economic spheres.%0D%0A%0D%0A1.2 REACTION OF MUSLIMS%0D%0AMuslim revivalist movements such as that of Sayyid Amad Shahid (d. 1831)%0D%0Aplayed an active part against British colonial domination by reviving the%0D%0Aspirit of Jihad (armed struggle).%0D%0A%0D%0AHaj Shar 'at Allah (d. 1841) founder of the Fara'id Movement and the `Ulama%0D%0Ain general urged Muslims to hold fast unto the dictates of their faith in%0D%0Athe face of British intellectual onslaught. They realised the threat that%0D%0AWesternization could pose on the Muslim masses.%0D%0A%0D%0AThe 'Ulama symbolized the aspirations of the Ummah (Muslim community) and as%0D%0Asuch were most capable in safeguarding the faith of the Muslim masses,%0D%0Arekindling in them the spirit of commitment to Islamic norms and practices.%0D%0ATheir immediate task was to preserve the religio-cultural identity of%0D%0AMuslims and towards this end, they concentrated their efforts on Islamic%0D%0Aeducation. The 'Ulama' of Delhi and Farang Mahal (near Lucknow) spearheaded%0D%0Athis task. After the demise of Shah Wali-Allah, the Delhi school of 'Ulama'%0D%0Awere led by his three sons, especially Shah 'Abd al-'Aziz (1746-1824), the%0D%0Aeldest son. All of them continued the reformist teachings of their father.%0D%0A%0D%0AThe tragedy of Balakot and the failure of the 1857 uprising gave the British%0D%0Aan opportunity to unleash their savage atrocities against the Muslims. They%0D%0Abanished the Moghul King Bahdur Shah to Burma and the Muslims were expelled%0D%0Afrom Delhi, some of them were tortured while others were mercilessly%0D%0Amurdered. Their properties were appropriated and many Mosques and centres of%0D%0Alearning were either destroyed or closed for worship. The educational policy%0D%0Aimposed by the British after the seizure of Delhi in 1803 and its eventual%0D%0Acapitulation in 1857 was detrimental for the Muslims. They established%0D%0Acolleges and schools with the aim of promoting Western culture and values.%0D%0A%0D%0AThe 'Ulama', post 1857 period, were convinced more than ever before that%0D%0Athey had to rise to the situation and thus they evolved an alternative%0D%0Aeducational system in order to counteract the influence of the British model%0D%0Aon the Muslim masses. There was growing fear that if nothing was timeously%0D%0Adone, future Muslim generations would be totally ignorant of their rich%0D%0Alegacy. They would neither be versed in Islamic Shari'ah (Islamic Law), nor%0D%0Ain the moral system of Islam and its civilization. The strategy of the%0D%0A'Ulama' in the domain of Islamic education was to concentrate their efforts%0D%0Ain the establishment of Madaaris (sing. Madrasah i.e. a school that imparts%0D%0Aeducation in the various Islamic disciplines), with the hope that from these%0D%0Ainstitutions, a new army of Muslim preachers and crusaders would emerge.%0D%0AForemost among these Muslim educational revivalists were Mawlana Qasim%0D%0ANanotwi (d. 1879) and Mawlana Rashid Amad Ganghohi (1908). Both of them were%0D%0Adedicated educational reformists and received spiritual guidance from%0D%0Aal-Hajj 'Imdad Allah (d. 1899). Referring to the positive contributions made%0D%0Aby Mawlana Nanotwi in the field of Islamic education in the Indian%0D%0Asubcontinent, Mawlana Manazir Asan Jilani notes in his biography of Mawlana%0D%0ANanotwi that it was after the failure of the upheaval of 1857 that "the%0D%0AMawlana's mind was actively engaged in the establishments of new fronts of%0D%0Aresistance and struggle. The educational design of the Dar al-'Ulum was the%0D%0Amost important of it all."%0D%0A%0D%0AEducation bears relation to the social system in which and for which it is%0D%0Acarried out%0D%0A%0D%0AThe structure of society depends on the type of education that is imparted%0D%0Ato the younger generation. The early Muslims were pioneers in every branch%0D%0Aof knowledge precisely because Islam, from its inception, always laid great%0D%0Astress to learning and the very first word revealed in the Qur'aan i.e.%0D%0A'iqra' (read) relates to learning. Thus from the very inception of Islam,%0D%0Aemphasis on learning and education was laid. The first educational%0D%0Ainstitution was established by the Prophet Muhammad (s.a.w.s.) in Madinah%0D%0Aand his students were known as ashab al-Suffah (i.e. the Companions of the%0D%0APlatform) because it was on that raised structure in al-Masjid al-Nabawiy%0D%0A(the Prophet's Mosque) that they received their education.%0D%0A%0D%0AInitially, even in India, the Masjid was not only a place of worship but its%0D%0Aextensive open space also served as a school where the young and old learnt%0D%0Ahow to recite the Qur'aan, listened to discourses on the Hadith (Traditions%0D%0Aof the Prophet Muhammad - s.a.w.s.), studied Islamic calligraphy, and learnt%0D%0Abasic Fiqh (Islamic jurisprudence) etc. Then gradually Maktabs (religious%0D%0Aschools), separate from the studies conducted in the Masjid were established%0D%0Awhere formal education in the Islamic sciences were taught. Thereafter,%0D%0Avarious Dar al-'Ulums (literally House of Higher Islamic Learning) came into%0D%0Aexistence.%0D%0A%0D%0A1.3 SOME INSTITUTIONS OF HIGHER ISLAMIC LEARNING%0D%0AThe Mongol invasion in the 13th century in central Asia and other Islamic%0D%0Alands was in a way responsible for the influx of numerous Muslim scholars%0D%0Ainto India. These scholars brought with them their own system of education%0D%0Aand subsequently educational institutions based on that pattern came into%0D%0Aexistence throughout India. Some of them started their own private classes.%0D%0AOthers took employment in State-run schools and colleges or other%0D%0Ainstitutions that were established and run through private donations. Many%0D%0Asuch institutions continued to flourish, for example the Mu`izz Madrasahs in%0D%0ADelhi and Budaum, the Firuz Shah at Hau Khas in Delhi are among the many%0D%0Asuch institutions where eminent Muslim scholars taught. The Bidar Madrasah%0D%0Ain Delhi which comprised of three storeys contained a Masjid, a library%0D%0Ahall, lecture rooms, lodging quarters for lecturers and students. This%0D%0Apattern of educational institution has more or less continued throughout%0D%0AIndia to this present day. The course of study may have undergone some%0D%0Amodifications, but by and large, the nature of the curriculum remained%0D%0Aunchanged. Arabic was not only taught as a language, but most of the text%0D%0Abooks as well were in Arabic.%0D%0A%0D%0AThe British Government which was the most powerful representative and%0D%0Aadvocate of Western civilisation in the East was rooted firmly in India by%0D%0Athe early eighteenth century. It had brought with it a whole army of ideas,%0D%0Ainstitutions and techniques. The Indian Muslims, on the other hand, were at%0D%0Athat time a defeated lot, dejected, baffled and humiliated. The failure of%0D%0Athe 1857 uprising dealt a severe blow to the morale of the Muslims. The%0D%0ABritish looked upon them as the enemy and a host of charges were laid%0D%0Aagainst them.%0D%0A%0D%0AThey dreaded the new masters and there was urgency to establish religious%0D%0Aeducational institutions so as to safeguard Muslim youth from the onslaught%0D%0Aof Western culture and values.%0D%0A%0D%0AAt this critical juncture of the history of Muslims in India, two types of%0D%0Ainstitutions of higher learning came into existence. One was totally%0D%0Areligious under the patronage of the 'Ulama' (Muslim scholars) and the other%0D%0Acombined in its curriculum both religious and secular education and was%0D%0Aspearheaded by Sir Sayyid Amad Khan (d. 1898) and his colleagues who were%0D%0Ainfluenced by the British system of education.%0D%0A%0D%0AWhen Britain colonized India, the `Ulama' finally decided to leave beloved%0D%0Abut desolate Delhi behind and opted to move to the villages in which many of%0D%0Athem had their roots. Some of these places which they chose to settle in and%0D%0Aestablish their educational institutions were Deoband, Saharanpur, Kandhlah,%0D%0AGangoh and Bareilly. British presence in them were nominal and hence they%0D%0Awere considered the most appropriate venues for the preservation and%0D%0Apromotion of Muslim culture and Islamic religious knowledge. Thus they%0D%0Aplaced all their efforts in that domain, with the hope that in due course an%0D%0Aarmy of prominent Muslim preachers and crusaders would issue forth from such%0D%0Ainstitutions.%0D%0A%0D%0A1.3.1 DAR AL-'ULUM FARANG MAHAL%0D%0AAt the turn of the eighteenth century a notable Muslim family settled in%0D%0ALucknow. Its members were respected for religious learning. It was headed by%0D%0AMulla Qutb al-Din (d. 1691) who had always retained close links with the%0D%0AMoghul court in Delhi. In fact he and his sons participated in the%0D%0Acompilation of al-Fatawa al-`Alamghiriyyah. Since they occupied a French%0D%0Adesigned house this family came to be known as Farang Mahal.%0D%0A%0D%0ADar al-`Ulum Farang Mahal came into existence in 1693. It was founded by%0D%0AMulla Nizam al-Din Sihal (d. 1748) and was a direct descendent of the Farang%0D%0AMahal family in Lucknow. He was responsible for evolving the syllabus of%0D%0Athis institution which is named after him i.e. Dars-e-Nizam. This syllabus%0D%0Ais implemented in all the Muslim religious institutions in India and in%0D%0Aother parts of the World, like in South Africa. Dar al-`Ulum Farang Mahal%0D%0Awas noted for training Qaadhis (judges), Muftis (those competent to issued%0D%0Alegal verdicts) and other legal officials that were, from time to time,%0D%0Arequired by Muslim courts. Thus Dar al-`Ulum Farang Mahal succeeded in%0D%0Afilling the void in Islamic scholarship which existed after the displacement%0D%0Aof religious centres in Delhi.%0D%0A%0D%0A1.3.2 MADRASAT AL-ARAMIYAH%0D%0ALike the 'Ulama' of the Farang Mahal, Shah Wali Allah aspired for the%0D%0Arestoration of stable Muslim rule in which the 'Ulama' would play an%0D%0Aimportant role. He succeeded his father Shaykh 'Abd al-Ram (1644-1718) as%0D%0Adirector of Madrasat al-Ramiyah in Delhi and devoted his life to study and%0D%0Ateaching. He effected some reforms in the curriculum. Shah Wali-Allah and%0D%0Athe Farang Mahal 'Ulama paved the way for further reforms to be effected in%0D%0Athe teaching of Islamic religious science.%0D%0A%0D%0AAfter the demise of Shah Wali-Allah in 1762, his eldest son, Shah 'Abd%0D%0Aal-'Aziz (d. 1824) continued to bring about changes in the curriculum. He%0D%0Aand his brothers taught the religious sciences in Delhi, particularly%0D%0Astudies in Hadith, to large number of students. Muslim public gained access%0D%0Ato instruction in the Shari`ah through his famous fatawa (legal decrees).%0D%0A%0D%0ADuring the second half of the nineteenth century the Muslim intelligentia%0D%0Afelt that it was necessary to effect further changes in the curriculum. Thus%0D%0Athese changes were finally made and implemented in the emerging Islamic%0D%0Areligious institutions, like Dar al-`Ulum of Deoband, U.P., India.%0D%0A%0D%0A1.3.3 THE DAR AL-'ULUM OF DEOBAND%0D%0AThe town of Deoband lies ninety miles north-east of Delhi. The town was%0D%0Atypical of other large villages scattered across northern India. Muslim%0D%0Ascholars in Deoband belonged to two prominent families, namely the Uthman%0D%0Aand Siddiq families. Their influence had persisted since Moghul times. The%0D%0Afamous Dar al-'Ulum of Deoband was finally established in this town in 1867,%0D%0Aten years after the mutiny, by Mawlana Qasim Nanawti, Mawlana Rashid Amad%0D%0AGanghohi, Muhammad 'bid Husayn, Mawlana Dhu al-Fiqr (the father of Mawlana%0D%0AMamood Hasan), Mawlana 'Abd al-Raman 'Uthman (the father of Mawlana Shabbir%0D%0AAmad 'Uthman) and Mawlana Mitb 'Al Haj Muhammad ' bid Husayn who initiated%0D%0Athe first contribution towards this institution was its first Principal.%0D%0A%0D%0AIts first teacher, Mulla Mamood, and one of its first students, Mamood%0D%0AHasan, shared, by coincidence, the first name Mamood. Later on this student%0D%0Abecame one of the most famous teachers at this institution. The first batch%0D%0Aof students comprised of 16 young Muslims and Mawlana Mamood Hasan was the%0D%0Aoutstanding student in the first annual examinations which were conducted by%0D%0AMawlana Qasim Nanawti.%0D%0A%0D%0AIn the early stages, classes were conducted in the old Masjid-e-Chatt under%0D%0Aa spreading promegranate tree that still stands. Later on the Dar al-'Ulum%0D%0Aof Deoband was shifted to rented houses and also occupied a section of the%0D%0AJami` Masjid (Congretional Mosque). It procured its first independent%0D%0Abuilding in 1897 and thereafter, gradually a number of buildings for housing%0D%0Astudents and staff and lecture halls for the departments of the various%0D%0AIslamic disciplines were finally constructed.%0D%0A%0D%0AOver the years, the Dar al-'Ulum of Deoband became a fully-fledged%0D%0Ainstitution of higher Islamic learning with a total number of about 1 500%0D%0Astudents and 50 teachers. It attracted students from all over the world. Its%0D%0Abudget which runs into millions of Indian rupees is met through public%0D%0Adonation raised from among the Muslims. The decision to decline any%0D%0Afinancial assistance from the Government or any other body is strictly%0D%0Aadhered too, lest there may be interference in the functioning of the%0D%0Ainstitution.%0D%0A%0D%0AThe Dar al-'Ulum of Deoband is manned by a governing body comprising of the%0D%0AChancellor (sarparast), Vice-Chancellor (muhtamim), Dean (adr-mudarris), and%0D%0AHead of the Fatwa Department. Apart from its administrative offices, it has%0D%0A13 academic departments. Some of the 22 Islamic sciences that are taught are%0D%0AQur'aan, al-Tafsir (Qur'anic exegesis), Hadith (Traditions of the Prophet -%0D%0As.a.w.s.), Usul al-Hadith (Principles of the Traditions), al-Fiqh (Islamic%0D%0AJurisprudence), Usull al-Fiqh (Principles of Islamic Jurisprudence), Arabic%0D%0Agrammar, Persian, etc.%0D%0A%0D%0AThe Dar al-'Ulum of Deoband is ranked as the greatest institution of its%0D%0Akind in Asia and perhaps second only to the famous Al-Azhar Universty,%0D%0ACairo, Egypt. For over a century now, this great seat of Islamic learning%0D%0Aoccupies an unrivalled place amongst Muslim religious institutions%0D%0Aworldwide.%0D%0A%0D%0AThe goal of this institution is to train 'Ulama' who would be dedicated to%0D%0Apromote the cause of Islam. Some of the scholars produced by this%0D%0Ainstitution serve as a'immah (sing. imaam) in the various masjid (mosques)%0D%0Awhere they lead Muslims in the 5 congretional Salaat (Prayers), the Jumu`ah%0D%0A(Friday) Salaah and the 'Id (Festival) Salaah and engage in imparting%0D%0Areligious education to the general Muslim public. Others take up employment%0D%0Aat any of the Islamic educational institutions in India or elsewhere in%0D%0Aother parts of the World. Some of them choose to be Du`aat (preachers) and%0D%0Asome other devote their energies in disseminating the knowledge of Islam via%0D%0Athe medium of the pen.%0D%0A%0D%0AAt the Dar al-'Ulum, traditional Islamic religious education based on the%0D%0ADars-e-Nizam curriculum, is imparted over a six year period. The medium of%0D%0Ainstruction is Urdu and not Fars (Persian). It ought to be noted that the%0D%0ADar al-'Ulum of Deoband and the Aligarh Muslim University at Aligarh, U.P.,%0D%0AIndia, were instrumental in establishing Urdu as the language of%0D%0Acommunication among Muslims in India. Education at the Dar al-'Ulum is based%0D%0Aexclusively on the prescribed textbooks. The students reads them in the%0D%0Apresence of the teachers and the teachers expounds upon the texts.%0D%0A%0D%0AAt the end of their formal education, the students may choose to spend%0D%0Aanother two years in order to specialize in any of the Islamic sciences.%0D%0AAcademic certificates issued by the Dar al-'Ulum of Deoband are recognised%0D%0Aby academic institutions worldwide.%0D%0A%0D%0AThe `Ulama' of the Dar al-'Ulum of Deoband founded other institutions of%0D%0Ahigher Islamic learning in other parts of India. For example, Mazahir%0D%0Aal-'Ulum was founded in Saharanpur, and Madrasat-e-Shah in Muradabad. Its%0D%0Agraduates served in these newly established institutions.%0D%0A%0D%0A1.3.4 THE ALIGARH COLLEGE%0D%0AThe Aligarh Movement was founded by Sir Sayyid Amad Khan (1817-1898) and it%0D%0Asupported British policies in India. Sir Sayyid had witnessed the last days%0D%0Aof the Moghul Empire and the failure of the 1857 revolt. He was a high%0D%0Aranking civil servant under British rule and was influenced by their mode of%0D%0Aliving and admired their intellectual qualities. He regarded loyalty to the%0D%0AEnglish as a religious duty. He advocated the acceptance of Western%0D%0Acivilization with all its materialistic implications and the total adoption%0D%0Aof the modern educational sciences. He even went to the extent of%0D%0Are-interpreting the Qur' n and Islam. He advocated the promotion of rational%0D%0Atheology in an attempt to reconcile the Qur'aan to modern science. The%0D%0A'Ulama' vehemently opposed this movement and the Aligarh College which was%0D%0Ainstrumental in imparting Sir Sayyid's thoughts. Subsequently, however, the%0D%0Acurriculum at the Aligarh College was re-structured and several Islamic%0D%0Asciences were introduced. This College became a fully-fledged University in%0D%0A1921 and served to foster the cause of Muslim Education in India and even%0D%0Aplayed a significant role in shaping the political future of modern India.%0D%0A%0D%0A1.5 DAR AL-'ULUM NADWAT AL-'ULAMA%0D%0AThe intellectual movement of Nadwat al-'Ulama founded in 1893 by Mawlana%0D%0AMuhammad `Al Monghor (d. 1927) and the Islamic Institution of Dar al-'Ulum%0D%0ANadwat al-'Ulama in 1898 came into existence at a time when fierce%0D%0Acontroversies were raging among Muslim ranks. There were those who supported%0D%0Athe British and those who stood with the 'Ulama. Thus the intellectual%0D%0Amovement of Nadwat al-'Ulama came about to chalk out a balance and moderate%0D%0Acourse which would serve as a bridge between the old and the new order,%0D%0Asince the founders were against extremism in both ancient and modern methods%0D%0Aof education. The founders of this movement and institution called for the%0D%0Arevision and expansion of the Islamic syllabus. This was a rather unfamiliar%0D%0Acall in India where the old Dars-e-Nizami syllabus was still strictly being%0D%0Aadhered to.%0D%0A%0D%0AThe British exploited the differences among the various Schools of Islamic%0D%0AJurisprudence to sow discord among Muslims. Thus the founder members of the%0D%0ANadwat movement endeavoured to foster unity and understanding amongst the%0D%0Adifferent Muslim factions. Moreover, this movement sought to establish an%0D%0AIslamic institution of higher Islamic learning in Lucknow which would%0D%0Aincorporate some aspects of western education along with the classical%0D%0AIslamic disciplines. Within a short period of time this institution came to%0D%0Abe accepted in India and internationally as an acclaimed institution of%0D%0AIslamic learning.%0D%0A%0D%0AThe leaders of the Nadwat movement and the school have made an invaluable%0D%0Acontribution to the propagation of Islamic culture and civilisation. It has%0D%0Aproduced scholars of repute who succeeded in effectively conveying the%0D%0Amessage of Islam in the modern world in such a way that appeals to both the%0D%0Aeducated or the ignorant.%0D%0A%0D%0AIn the midst of all these developments, Anwar Shah Kashmir (hereinafter%0D%0Areferred as Shah Sahib in this dissertation) opted to pursue his higher%0D%0AIslamic education at the Dar al-'Ulum Deoband. He did that upon the advice%0D%0Aof his teachers in Kashmir and Hazarah (which forms part of Pakistan, post%0D%0ABritish rule). One has to bear in mind that during his time it was%0D%0Aconsidered an honour and privilege to study under a reputed teacher and%0D%0AMawlana Mamood Hasan was the most notable teacher of Hadith at the Dar%0D%0Aal-'Ulum in Deoband.%0D%0A%0D%0AExcerpt from a book being written by:%0D%0A%0D%0AMoulana Yunus Osman%0D%0A%0D%0A