HIS HOLYNESS THE GREAT

Maulana Mohammad Rahmatullah Kairanvi

&

Madrasa Saulatiya, Mecca

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INTRODUCTION

When the war of independence, fought with the Britishin India, ended in 1857 C.E., the
Muslims, who had beenthe rulers of the Indian sub-continent, where the worstsufferers
politically disahled, and economically ruined/ theydispersed to wherever they could find a
haven.In this hour of total discomfiture, the minds ~f theMuslims, not only of the contemporary
generation but alsoof those which were to come one after the/oilier till far intothe twentieth
century, were despoiled of their faith, andIslamic way of thought and heritage. Eminent Ulema
of theIndian sub-continent had perceived that Western PoliticalDomination would bring in its
wake a new system of educa-tion, with its own system of values, and a meritorious wayof life,
wholly alien to Islam. They had foreseen that newclimate would be full of reduction. There
would be no placein the new order for the teaching of religion and of theclassica~ languages, in
which the religious literature wascurrent. This would call for a supreme effort to keep theMuslim
mind anchored to the Faith. They adopted twocourses to counteract this future trend. First they
translatedpractically the entire religious literature into the vernaculartongue, Urdu, so that the
Muslims of India migh~ not behandicapped in their understanding and study of the Deen (Islam)
by their ignorance of the Arabic and.Persian tongues. -The Muslims of the sub-continent are
indebted to those

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Ulema, whose monumental work is preserved in thousands of volumes in the Urdu language for
the coming generation. Secondly, they undertook a comparative study of Islam and Christianity.
This was forced on them by the circumstances of that era. The U/ema had been cut to the quick
by the attacks of the Christian missionaries on Islam and the Holy Prophet. They controverted
their objections and arguments in open debates, and left behind a wealth of material con taininga
critique of Christian beliefs and doctrines. They had but one objective-to make the Mustimmind
immune to Christian propaganda and to ensure that the Muslims were not seduced into disbelief.
The U/ema have rendered a valuable service indeed. One party of the mujahids,* which bid
farewell to the homeland, and emigrated to the land of the Holy Kaaba, was led by Mulana
Rahmatullah Kairanvi. At Mecca Mukarrama, he with his characteristic faith and insight realized
the need for an Islamic centre, which would keep alight the torch of Islamic learning, and lead to
the resurgenceof Muslim power. His efforts for the achievement of this higher purpose were
graced by Allah with success. One hundred five years ago in the year 1290 Hijri he laid the
foundations of an institution in the Holy land. His efforts were rewarded and it flourished. Its
record of service is a monumentto the sincerity and faith df that nobleman of action. Muslims all
over the world are acquainted with the Darul U/oom Haram Saulatiya, which has been imparting
education to Muslim students from all parts of the world.......

*those who fight or strive in the way of Allah.

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....... for the last one hundred five years. But after the lapse of nearly a century, Muslims today,
by and large, do not know much about the founder of the institution, Hazrat Maulana
Rahmatullah Kairanvi, a man of great learning, who had a deep sense of honour, and whose life
was spent in striving continually for the cause of Islam.

The Daru1 Uloom Haram Sau1atiya owes its position of importance in the very centre of Islam,
to the life of its founder. A detailed account of MauJana's life and services app~ared in the"
Nidai-Haram" of Rajab 1370 A.H. The brief account which is presented here is based on that of
Nidai-Haram. It is hoped that it will enable the reader to catch a glimpse of history and recognise
the value of the struggles and the services of the recent past.

Mohammad Saleem

Nazim Madrasa Saulatiya, Mecca.

Translated by

The Late Mahmood Ahmad Khan

Printed by M.K. Usmani at Technical Printers, Koocha Haji Usmani,

1.1. Chundrigar Road, Karachi-Pakistan.

The Victory of Islam in the Sub-continent of India .

The month of ~ajab of the year 127~ A.H. is of great significance in the religious life of the
Muslims of the IndoPakistan sub-continent. In that month, Allah, Exalted, granted success to the
Muslims, inspite of the political domination of the country by a Western Power, and inspite of
the aggressive activities of Christian missionaries, who had fanned out throughout the country.
Times have now changed, a revolution has occurred in the ways of thought and ways of life of
the people. Political rivalries, the repercussions of .international power politics, and the
economic difficulties have so besieged the minds of the people, that with the so-called struggles
of life and its devastating pace, it has no time for old tales. It has no time for the contemplation
of the spirit and of the abiding moral values, which are the substance of life. But so long as
history is read, and a living people take pride in their religious and political history and in their
achievem~nts, such old annals will continue to be read; and they will continue to inspire the
generations to come, and spur them on to greater achievements. People who turn their backs on
their heritage, and ignore their past and do not learn from their history, do so at the cost of their
survival. The British East India Company, which came out to the East to trade, snatched a
country by i.ts machinations

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from its Muslim rulers and despoiled it. The growing power of the British in the late eighteenth
century gave a stimulus to the preaching of Christianity. The initial success' which the Christian
missionaries had with a section of community of the Hindus emboldened them to work for the
conversion of the entire populace. \. . Conversion of the people to the faith of their rulers served
the political objective of the East India Company, which was to overthrow the Muslim ruling
dynasty and extend its dominion over the whole sub-continent. Christian missionary activity, was
accordingly organised systemati cally by the British East India Company. It was financed. and
otherwise fully aided. Missionary organisations like the Church Mission Society, the Bible
Society, the Mission Fund, Mission hospitals, scheols and colleges were established throughout
the part of the country which had' come under their control. A campaign was launched with' the
help of books, newspapers, magazines and pamphlets to undermine the religious beliefs of the
people and to convert them to Christianity. This ostensibly religious activity was not for the sake
of the Christian faith as such. it was actua]]y a tool of the East India Company for furthering its
political ambitions. The missionary activity was subsidised' by the Company. Its officials
regarded it as their bounden duty to aid and assist, and otherwise extend their patronage to the
missionary groups. A party or an organisation, which rides the coat-tails of a
government,'becomes a great force. The Christian missionary movement, in consequence, had
gained so much ground that, in 1857 C.E. when the question of establishing a bishopric at Delhi
arose, the proposal to

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convert the magnificent Jamia Masjid at Delhi into a church was under serious consideration.
The Moghal Emperor was then still on the throne! This state of affairs infuriated the muslims
who already hated the British for having robbed them of their political power. As the Christian
missionaries, with the assistance of the entire apparatus of government, were becoming strong
and aggressive, the need was felt for a vigorous defence of the frontiers of the Islamic faith. The
missionaries, who had bagged large numbers of lower caste Hindus, had misjudged the fibre of
the Muslims. The Muslim scholars and religious leaders could not sit quietly in the face of this
conspiracy against Islam. The Muslim Ulema met the onslaught of the missionaries and blunted
its force. Their Jehad struggle saved the day for Islam. But for their monu mental efforts, many
Musalmans of the Indian sub-continent might have fallen prey to the missionaries. Maulana Hali,
one of the greatest Indian reformers and poets of the late nineteenth century of the Christian era
eulogises the Ulema in the following terms: "The Islamic faith in India was surrounded by grave
dangers. OJ:!. the one hand Christian missionaries were an set to prey upon the Muslims.
Although during the days of the famine a few lean preys fell to them here and there, they were
not satisfied with their progress. They were constantly in searcl1 of something big and
spectacular. Their eyes were on the Muslims of India. In their sermons, newspapers and
magazines a heavy barrage of propaganda was directed agamst Islam. They

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would falsify Islamic teaching and present it in an un favourable light. They were wont to
criticise the person and character of the Holy Prophet. Several Muslims fell prey to their
deceptive propaganda mostly because of their ignorance of the Islamic faith, and because they
were destitute and poor, and stood to gain financially. The Ulema (Muslim Scholars) like
Maulana Al-e-Hasan, Maulana Rahmatullah and Dr. Wazir Khan, recognised the growing
danger. They wrote several books in affirmation of Islam and the rebuttal of Christian doctrines.
They also held open debates with Christian scholars. These activities had a salutary effcet.
Though these activities had not been started under the aegis of a party they were properly
organised. The mosques throughout the country were the strongholds of the Ulema. This
revolutionary movement, therefore, did not face any difficulty in getting off to a start. It only
wanted a leader and there could be none more eminently suitable than Maulana Rahmatullah. He
organised this movement and appointed Delhi and Agra as its centres. At Agra too he continued
to write and publish his works. His party included a large number of extremist Musalmans who
were the followers of Hazrat Ismail Shaheed." t1 ; I I ,~I Ii il :1 f! Padre Fonder refers to this
movement in these words: "The Ulema of Agra and the Ulema of Delhi together have been
engaged for the last two or three years in the study of the Bible, the critical literature of Western
scholars, and the commentaries, in order to prove our holy book as false. The result of this effort
was that

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a scholar of Delhi, Molvi Rahmatullah (Kairanvi) wrote two books. He came to Agra with his
colleagues in January, 1854, when I was not here, to make arrangements for the printing of his
books. An open debate took place. About one hundred Muslim scholars were present to assist
Molvi Rahmatullah. Their number doublcd on the following day.

" These ULema used to devote their time to the rebuttal of Christian doctrines, without any
compensation or reward. Their pupils, who were present in every province and district, also used
to devote their time to this task. The Ulema at the headquarters moved out only if there was
something extraordinary. This used to have the desired effect both on the Christian missionaries
and the Muslim populace. The reports of the missionaries mention these facts in a manner which
is contentious and calculated to cover up the failure of their mission. But from the record of
events and the way things have been presented by the Christian missionaries the truth is evident
that in every district the Ulema met their challenge boldly and discomfited them. Padre French,
who had the charge of Multan, says in his report : "The Mullahs, the Syeds and the Makhdooms
of Multan were making a concerted effort to keep out the light of God. All of them were the
friends of two well known persons Molvi Rahmatullah and Dr. Wazir Khan, who as champions
of Islam had had a public debate with Dr. Fonder." Maulana Syed Sulaiman Nadvi in his preface
to the life of Shibli says:

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"When the Btitish came to power (in India), attacks from three directions were lanuched (against
the Muslims. Christian missionaries, with the help of their new found political power, began to
attack the faith of Islam. From another direction, the Arya movement of the Hindus (the idol-
worshippers), who had now become free from their Muslim rulers, grew bold enough to attack
the faith and culture of the Musalmans. From the third direction European learning and culture
with its outward glitter began to subjugate the Muslim mind. For meeting the onslaught of the
Christian missionaries, Allah raised up men like Maulana Rahmatullah Kairanvi and Dr. Wazir
Khan (of Agra), and later Maulana Mohammad Qasim Nanotwi, Maulana Raham Ali Manglori,
Maulana Inayet RasuIChirya-koti, Maulana Syed Mohammad Ali Mongheri and others. They
took the Christian objections and criticism apart. At this juncture the presence of Dr. Wazir Khan
and Maulana Rahmatullah in particular, was a Divine help. Who could imagine that in these
times of degeneration and political defeat a man like Dr. Wazir Khan, who was an accomplished
scholar of Christian lore and their religious books, fully conversant with their secrets, and with
the Hebrew and Greek languages, would rise to face Padre Fonder and the Christian
missionaries? Who could believe that a man like Dr. Wazir Khan would turn the tables on them
with the help of their own books and prove them guilty of perverting their faith! He joined hands
with Maulana Rahmatullah and vindicated the position of Islam as the impregnable faith.

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"The person of Maulana Mohammad Qasim was like.. wise a sign of Divine help in fighting
Dayanand Saraswatlof the Hindu Aryas. Mau1.ana Mohammad Qasim and Maulana Rashid
Ahmed Gangohi rose up to preach the true faith and to counte!:, the evil propaganda and the
false doctrives of the mushriks. The manner in which this was done and the lasting results that
were achieved are now before us." The memorable public debate between Maulana Rahmatullah
and Padre Fonder was held at Agra in the month of Rajab 1270 A.H. The truth triumphed at
Agra, as it had iQ 9ther smaller districts, and the falsity of Christian doctrines was exposed. An
account of this confrontation is given elsewhere in this booklet. The Muslims of IndoPakistan
sub-continent today know Maulana Rahmatullah as the founder of Madrasa Saulatiya at Mecca
Moazzama, but generally they do not have an idea of his outstanding personality and of his
dedicated efforts in the defence of Islam. A brief account of the life of Maulana Rahmatullah
(May Allah have mercy on him) is presented here. The Maulana Maulana Rahmatullah was born
in the month of Jamadiul-oola 1233 A.H., at Kairana town of Muzaffarnagar District, (Northern
India). His home was in Mohallah Darbar Kalan. It is mentioned in some old manuscript records
that Kairana had once b~en the capital city of Chauhan Rajputs (a Hindu clan). Rana Kalsa, the
Hindu ruler of Kairana was a contemporary of Sultan Mahmood of Ghazmi.. It was during his
reign that Syed Salar Masood .~ '.. / ~' ~= , ' - . i 1 11 ~ ! I. , I II [, jl I! I {~ 8 II I Ghazi as the
head of a party of mujahids invaded India, and passing through Jhinjana attacked Kairana. The
tombs of the shaheeds exist to this day in the northern and western outskirts of the town. One
tomb in the north which is a few yards long is said to be the collective grave of the Arab
shaheeds. The salari community which still inhabits the town is a reminder of the invasion led by
Syed Salar Masood Ghazi. These people are of Arab descent. They were the first to inhabit the
city and to this day most of them tend camels. During the Tughlak regime, Shaikh Alauddin
Ansari was appointed as Qazi for this area. This led to the settlement of Ansars in the town.
Kakarzai Afghans came to this place during the reign of Sher Shah Suri. Their descendants still
live there. The Maulaoa's Nasab (Genealogy) This is the genealogy of Maulana Rahmatullah. .
Rahmatullah son of Khalilullah alias Kha]iJur Rahman son of Hakim Najeebullah son of Hakim
Habibullah, son of Hakim Abdur Rahim son of Hakim Qutbuddin, son of Hakim Shaikh Hakim
Fuzail, son of Hakim Diwan Abdur Rahim (brother of Nawab Muqarrab Khan), son of Hakim
Abdul Karim alias Hakim Beena, son of Hakim Hasan, son of Abdus Samad son of Bu-Ali son
of Mohammad Yousuf son of Abdul Qadir son of the saint Kabirul Awlia Jalaluddin
Mohammad, son of Mahmood, son of Yaqub, son of Isa, son of Ismail, son of Mohammad Taqi,
son of Abi Bakr, son of Ali Naqi, son of Usman, son of Abdullah, s(m of Shahabuddin, son of
Shaikh Abdur Rahman Gazroni, son of Abdul Aziz Sarakhsi, son of Khalid, son of Walid, son of
Abdul Aziz, son of Abdur Rahman K~bir Madani, son of Abdullah '.. / 9 as-Sani, son of Abdul
Aziz Kabir, son of Abdullah Kabir, son of Amr son of Ameer-ul-Momineen Zun-Noorain
Seyadna U sman bin Affan, (May Allah be pleased with him !) The genealogy of the descendants
of Khalifa Usman is preserved in the old records available at the shrine of Hazrat Kabirul-Awlia
Makhdoom Jalaluddin at Panipat Several descendants of Hazrat Usman who live at Panipat have
got copies of this family tree. The names of aU Usmani Jalalis. were recorded in the genealogical
table in the presence of at least twenty prominent persons descended from Jalaluddin.
Makhdoom Kabirul Awlia, who was a contemporary of the great Saint Bu Ali Qalandar of
Panipat, had on several occasions requested the Qalandar to admit him formally to his order of
disciples. Qalandar Sahib used to put him off by saying, "your teacher is about to appear. Be
patient. We will tell you when the time comes." When Hazrat Khawja Shamsuddin Turk a very
famous religion saint was on his way to Panipat, Qalandar Sahib asked Kabirul Awlia to go out
of the town to meet and welcome his teacher to Panipat. When he rode out he met afaqir**. After
salutations, Khawja Sahib said, "Young man, let me see how you manage your horse. " He
spurred his horse and rode at a gallop. Khawja Sahib was pleased and remarked "what a horse
and what a rider!" Makhdoom Jalaluddin suddenly had a feeling of ecstacy, and he fell from the
horse. Khawja Sahib embraced him and in the moment of embrace imparted to him the spiritual
power. The Khawja admit,ted him to his order of * descendants of Jalaluddio, a descendant of
Hazrat Usman. ** A man of God, ~.,..~~ J I .~ '. / 10 disciples and nominated him as his khalifa.
Qalandar Sahib had initiated Mokhdoom Jalaluddin into contemplation and the study of the
world of spirit, which was accomplished under the tutorship of Khawja Shamsuddin Turk
Panipati. Makhdoom Sahib died at Panipat on 13th Rabiul A wwal 765 AH. His descendants
lived for centuries in Mohalla Makhdumzadgan but they were uprooted during the revolution of
1947. The Advent of Osmanis in India Sultan Mohmood Ghaznavi was a deeply religious man.
He was a great patron of the U/ema, the poets and the Scholars. The U/ema enjoyed a distinctive
position in his army. Shaikh Abdur Rahman Gazroni the ancestor of Maulana RahmatuIlah, was
a Sharai Hakim* in the Sultan's army. The office of the Qazi-e., Askar (Judge of the army) was a
permanent office also during the caliphate of Osmani Turks. Prominent scholars of repute were
appointed to this office until the reign of the last Khalifa Sultan Mohammad Reshad Khan V.
They had absolute jurisdiction over all Sharia matters pertaining to the army. Shaikh Gazroni
(Gazron is a well-known place in the vicinity of Shiraz, Persia) came to India with Sultan
Mahmud as his Qazi-eAskar. When the Sultan invaded the Hindu stronghold and temple at
Somnath, the Shaikh also took part in the crusade (jehad). After the consequent of Panipat he
settled there. He lies buried close to the fort of Panipat. Maulana Rahmatullah, Hakim
Mohammad Hasan, and Hakim Abdur Rahim were the great gr~ndsons of Hakim . A judge who
enforces the Sharia Law. 11 Abdul Karim known as Hakini Bina. When Moghal Emperor Akbar
was on his way back to the capital from Kashmir, he was entertained to a deer-fight one moonlit
night near Lahore. One of the deer suddenly attacked Akbar and gored his thighs with its horns.
When his condition grew worse, Hakim Bina was summoned from Panipat at the instance of
Abul Faza1. Hakim Bina treated Akbar and he recovered after about. a month. He conferred the
title of "Shaikh-uz-Zaman" on Hakim Bina and granted the estate of Kairanato his son Hakim
Mohammad Hasan, who had assisted his father in the treatment of the Emperor. Hakim
Mohammad Hasan was the personal physician of Prince Saleem who conferred on him the title
of Muqarrab Khan. When Saleem succeeded to the throne as Emperor Jehangir he awarded to
him the titles of Muqarrabul Khaqan and Naibus Sultan, and the position of the Commander of
five thousand (soldiers). Shortly after coming to the throne Jehangir appointed Nawab Muqarrab
Khan as the Governor of the Deccan and Gujrat. In 1618 C.E. when Shahjehan, then a prince,
was deputed to the eastern part of the empire, Muqarrab Khan was appointed Governor of Bihar.
Hodges, the English traveller and painter had come to Patna in 1620 C.E. during his
governorship and had been his guest. Hodges was greatly impressed by th~ man, his power and
his kindly treatment of himself. His letters give an account of the Nawab, and are full of his
sense of gratitude towards him. The Nawab was appointed Governor of Delhi and Agra in 1621
C.E., and, when Shahjehan ascended the throne, he awarded him an additional estate in the
vicinity of Kairana. Hakim Rizqullah Khan, son of the Nawab was . / 11 , I I t =-' ~"~ , . I I r~ l
III , . 1 ,( [I I, i\ I, I t.~ / ]2 the Royal Physician of Shahjehan, and the Commander of eight
hundred.. Emperor Aurangzeb Alamgir granted the title of Khani to Rizqullah Khan. He died in
1668 C.E. Diwan Abdur Rahim and Diwan Abdul Hakim, the younger brothers of Nawab
Muqarrab Khan, also occupied prominent positions at the court. Diwan Abdur Rahim was the
Royal Physician of Emperor Jehangir. His descendants practise medicine to this day. Several
descendants of Diwan Abdur Rahim rose to positions of eminence in the practice of medicine.
Hakim Wajeehuddin, the author of Makhzane-Hikmat ] 196 A.H.), a book on eastern medicine,
and Hakim Ali Akbar, brother of Maulana Rahmatullah are well known. When Emperor Akbar
granted the estate of Kairana to Hakim Bina, the house of Usmani Jalalis migrated from Panipat
to settle there. They enlarged the town, built houses and public buildings, planted gardens and
enriched the life of the local people. The Nawab's garden was famous for its beauty, for its pool
and pavilion, and chiefly for its variety of mangoes. Jehangir in the sixteenth year of his reign
paid a visit to Kairana at the request of Muqarrab Khan. In his Memoirs, Jehangir writes: "It was
the long-standing wish of our sincere and loyal, loving and faithful friend Muqarrab Khan that I
should visit his place. I paid a visit to his house and by my presence made it on enviable place. I
gave the old faithful friend a gift of some precious stones and other va!uables, Rupees three lacs,
a garden and a large residential house." --"":I. 13 The revolution of 1857 C.E. destroyed a rich
Muslim civilization and its glorious legacies The Kairana garden, whose mangoes, according to
the author of Tajul Ala'asir" were relished by the people of Delhi for centuries wasravaged. The
ground, where it once existed, is sti1l known as Naulakha Zamin (the land of the nine hundred
thousand). It is said that there were nine hundred thousand plants and trees of different kinds in
the garden. The traces of the pavilion built by Muqarrab Khan still exists. When he was the
governor of Gujrat he had seven ships salvaged, which had sunk in Surat harbour years ago.
Among the goods recovered, there were a few solid pillars of touchstone. . Pillars of this
semi~precious stone are rare and of great value. Jehangir was apprised of the details of the goods
recovered from the ships, which he bestowed on Muqarrab Khan as a gift. He built a small
pavilion in the middle of the pool with these pi1lars as underpins. The touchstone pillars are now
a part of the Qalandar Sahib's shrine at Panipat. . \. East of the garden was a row of buil.dings
which housed offices. courts and stables. It was known as the durbar. The palace and residential
houses were on the other side of the garden. This area is now known as the Nawab Darwaza.
Ruins of these imposing buildings still exists as a reminder of the glory of bye-gone years. The
tomb of Nawab Muqarrab Khan is in the compound of the shrine Qalandar Sahib at Panipat. Its
headstone is of one-piece of zahr mohra, a semi precious stone. It is said to be of twenty seven
maunds in weight. It is not known with c~rtainty where Diwan Abdur Rahim is buried. .. / 11 t I
I" I I I J I I . I !I I - , .q'~' ~ i r I I I I I. l I I' I I I r ! I (' .~."" :::= '.. /' -- -. 14 Early life of education
Maulana Rahmatullah was born in one of these historical buildings of his forefathers in the
Mohalla Durbar. He completed the study of the Quran at the age of twelve and learnt theology
and Persian from the elders of his house. He then went to Delhi and joined the M adrasa of
Maulana Mohammad Hayat, where he also lodged. When the Maulana's father Molvi Khalilullah
in 1250 A.H., took up the position of chief agent of Maharaja Hindu Rao at Delhi, he shifted to
his father's house. After a while the Maulana with some of his colleagues went to Lucknow for
further studies and became the pupil of Mufti Saadullah. The list of the teachers of Maulana
Rahmatullah in cludes the following illustrious names: 1. Maulana Mohammad Hayat of Delhi.
2. Maulana Mufti Saadullah. 3. Maulana Ahmad Ali of Badoli (Muzaffarnagar) who later
became the Prime Minister of Patiala State. Arif Billah Maulana Abdur Rahman Chishti. He was
the tutor of the King and an accomplished scholar. Among the fellow pupils of the Maulana at
this time were Manlana Abdur Rahman Punjabi, Maulana Syed Mohammad Ali, who was later
re~ vered as a saint. Maulana Shah Abdur Rahman Chishti and Maulana Mohammad Hayat were
buried in Basti Nizamuddin Aulia, Delhi. 4. 5. Molvi Imam Baksh Sahbai. . ---- -- ~ ~ - --- -~ 15
6. Hakim Faiz Mohammad a renowned physician of his time. Following the family tradition the
Maulana studied medicine. He also studied mathematics. 7. Teaching carrier The Maulana's
career in India as a teacher was brief. The times were difficult. Political and social changes had
created disturbed conditions. The growing power of the Christians, and the aggressive posture of
their missionaries, weighed heavily on his mind. tIe could not, therefore, settle down as a
teacher. After completing his education, he set up a school in the mosque of Darbar Kairana,
where he taught for a few years, until the memorable debate with the Christians at Agra brought
this career to an end. The names of a few notable U/erna, who were his students at this time, and
who later continued their education at Mecca Moazzama, are given below: 1. Maulana Abdus
Sami Rampuri, author of Harnden Bari. ~ 2. 3. 4. 5. 6. 7. 8. Maulana Ahmaduddin Chakwali,
Maulana Noor Ahmad Amratsari, Maulana Shah Abdul Khairi, Maulana Shah Sharful Haq
Siddiqi, Molvi Qari Shahabuddin Usmani Kairanvi, Maulana Hafizuddin Dujanvi, Maulana
Imam Ali U smani Kairanvi, . ---- ~~ ~: j " I i '\. II i ' I I ~ [I j j I 1; I j --.L.~ \.~ '., /' .. 16 9.
Maulana Abdul Wahab Vellori, founder of Madasa Baqiyat-us-Salehat, Madras (India), Maulana
Badrul Islam Usmani Kairanvi, Director of the Royal Hamidia Library at Constantinople
(Istanbul). 10. The Maulana was married to one of his relatives in 1256 A.H. He and his father
were recalled to his service by Maharaja Hindu Rao at Delhi in the following year, where he
acted as the Maharaja's chief agent. The Maulana's father, Molvi Khalilullah died after a short
while. The Maulana thereafter decided to give up service and return to Kairana, in order to attend
to family problems. He had his younger brother, Molvi Mohammad Jalil, appointed in his place,
and returned home. Here he set up his Madrasa and also devoted his attention to the serious
situation arising out of the attack of Christian missionaries on Islam, which were growing
sharper. He now began work on his book, lzalatul-Auham. While he was working on this book,
he fell ill. His condition grew so serious that he could not move, and could say his daily prayers
only by signs. There was no improvement in his condition. This was a cause Qf great anxiety to
his family and his students. One day after the morning !.fajr) prayers, his eyes filled ,with tears;
and he started crying. Those with him thought that he had despaired of his recovery, and began
to comfort him. He said to them, "By Allah' there is apparently no indication that I shall recover,
but, God willing, I will, very soon. I cried because last night I saw in a dream that the Holy
Prophet, peace be on I I 1 . .... 17 him, had come accompanied by Siddiqi-i-Akbar, Abu Bakr.
The Great Siddiq said to me, "Young man, here are good tidings for you from the Messenger of
Allah: if your work on the book Tzafatul-Auham has been the cause of this illness, the same will
be the cause of your recovery." I was comforted and infinitely pleased to hear the good tiding,
and I wept for joy." Christians' attacks on Islam The Maulana recovered soon after and resumed
his work on the book. Those were the days when the sordid campaign of Christian missionaries
against Islam had creattd unrest throughout the sub-continent. Padre C.C.P. Fonder was at the
head of this campaign. His speeches and his book, Meezanul Haq had caused great resentment
among the Muslims. The Ulema had so far silently ignored the missionary activity. This attitude
had on the one hand emboldened the Christians, and on the other, was beginning to have a
demoralising effect on those, who were illiterate. The Ulema, therefore, decided to counter the
missionary attacks in a firm manner. They collected material for this purpose in order to strive in
the cause of Allah, and vindicate the position of Islam as the true faith. The Maulana was the first
person to lead this crusade against the Christians. He announced. "I have asked the leading Padre
of India (Dr. Fonder) who occupies a prominent position in Christiandom, and who is the author
of Mi;:,anul Haq, to meet me in an open debate, so that the truth is established, and it becomes
known to all that the. - ~. . /" ~ 'j i II II I' " " II Iii I~ .1 I 'J "r 1 1 ~ I :j .t"5~-r-""'" I I I \ I I i I: II
I ,I . ,I I I 1 I I I j.~ '.. /' 18 U/ema had ignored the pamphlets issued by Christian missionaries
(containing attacks on Islam), because they regarded them as unworthy and undeserving of
rebuttal, and not because they had nothing to say in this regard." The debate with Fonder The
Maulana accompanied by his friend, Molvi Mohammad Amirullah, Mir Mukhtar of the Raja of
Benaras (who was acquainted with Padre Fonder), called on the Padre at his house, but he was
not at home. The Maulana wrote a letter to him on 23rd March, 1854 C.E.; and after the
exchange of several letters, the subject of the debate and date and place for it were appointed.
After the preliminaries had been settled by mutual agreement the first session of the debate was
held on the morning of 11th Rajab, 1270 A.H. (lOth ApriI1854), in Katra Abdul Masih, Agra.
Maulana Rahmatullah was assisted by Dr. Mohammad Wazir Khan, and Dr. Fonder was assisted
by Padre French. The debate was attended by Smith, District Revenue Officer; Christians
Chairman of the Provincial Board; William, the local magistrate; Lately the Government's
spokesman; Padre William Gilben, Mufti Riazuddin, Molvi Faiz Ahmad, Molvi Hazur Ahmed,
Molvi Amirullah, Molvi Qamrul Islam, the Imam of Jamia Masjid, Agra; Munshi Khadim Ali,
manager of the newspaper Mat/aul Akbar; and Munshi Sirajul Haq, among others. The place was
full of people as they were interested in the outcome of the debate. It should be noted that the
Christians had the backin~ of the Government. The British were an alien people, and their
conquest of the country was both recent and ruthless, and the people . ( -. ==;;; - ~- /' J I ., 'j , , "
ilili ,1 J :1 ,I I ill , ',I ;1 19 had been cowed down and strangulated economically. But in the
defence on Islam they knew no fear. First Padr~ Fonder addressed the audience in these words:
"It is necessary to know how this debate waS "fixed. It is du~ to the wishes and persistence of
JVfaulana . Rahmatullah. I do not think that it will be of any advantage, or a result will Come out
of it. It is, however, my ardent desire to present the true nature of the Christian religion b~fore
the Muslims. The subjects of this debate are: abrogation of earlier revelations and interpolations
in the text of the Bible, the divinity of Christ; his life and the doctrine of trinity; and the
prophethood of Mo hammad (peace be on him)." Maulana Rahmatullah then opened the debate
on abrogation and the corruption of the text of the Bible. He proved that the text of the Bible had
been forged and corrupted, both from internal evidence and by citing several works of Christian
scholars in evidence. Finally Padre Fonder, in reply to a question put to him by Or. Wazir Khan,
adlhitted that in seven or eight places the original text of the Bible had been changed. Molvi
Qamrul Islam, the Imam of lamia Masjid, asked Munshi Khaditn Ali to record that Padre Fonder
had admitted that the text of the Bible had been forged in seven or eight places. Fonder said "yes,
yes, do record it, the text has been corrupted to this extent only but the holy books have not
suffered from any defect because of it." The Maulana said, "if a single item in a legal docu ment
is proved to be forged, the entire document is regarded as unreliable. In the case of the Bible,
Padre Fonder has _r;~,~" I \ I II r j I, I II I I' I ,I :1 ~ I II [' I, I' \ "",-,'~-'" i j /' 20 admitted forgery
in seven or eight places, and he would still like us to believe that the book is reliable." At this
stage, the debate was adjourned at the instance of Fonder. The next day the debate was resumed
at the appointed time and place. As it had received wide publicity, there was an audience of over
one thousand prominent persons on the second day. A few prominent Hindus like Dr. Mukand
Lal, Hakim Jawaher Lal, Raja Balwan Singh Kashi, and Pandit Jugal Kishore were also present. ,
I Debate was continued on the subject of forgeries in the text of the Bible. Christian scholars
began to hedge and prevaricate. But they were cornered and they could not stave off defeat. It is
natural for tempers to rise in such a situation. Padre French, therefore, began to show temper and,
the debate proved inconclusive. Fonder thereafter avoided meeting Maulana Rahmatullah in
open public debate and, entered into correspondence with Dr. Mohammad Wazir Khan. The
exchange of letters which began on 1st May, 1854 C. E. ended on 16th August, 1854. Fonder had
been discomfitted in open debate. Dr. Wazir, therefore, in his first letter to Fonder wrote: "You
should first give a reply to the questions raised by Maulana Rahmatullah. If you still wish to go
on with the open debate, you should admit that the text of the Bible has been forged or corrupted
in several places and, that the Bible has been superseded and its laws abrogated by the Holy
Quran. We will then take up the question of trinity for debate, and when that issue is settled we
shall discuss the prophethood of the last of the prophets, Mohammad, peace be on him." I . I I / J\
IJ ~, ~ 21 The Maulana had repeatedly asserted that the Christians' call to people to embrace
Christianity was a great deception as "their Gospel is not wholly authentic. It has suffered from
forgeries and corruption of the text, on a large scale, at the hands of Christian priests; and since
the original Gospel does not exist anywhere, the very foundations of the Christian faith are
hollow," It was an important condidition of the Agra confrontation that the Maulana would
embrace Christianity if he were unable to satisfy the objections of Fonder; and in the other
eventuality, Fonder would embrace Islam. The Maulana's task in the debate was (a) to prove the
prophethood of the Holy Prophet, peace be on him, (b) to prove that the Holy Quran is a Divine
Book, and that it has been preserved in its original and pure state to this day, no attempt having
been made ever to make interpolations in the text, (c) to prove the doctrine of trinity as false and,
to prove that large scale forgeries have been made in the text of the Bible. Fonder, on the other
hand, had to justify the doctrine of trinity. He had to prove that the existing Gospel was the same
scriptures which Jesus Christ preached, that is, there had been no attempt at forgery or
replacement of the text. The Maulana, by the Grace of Allah, proved in the two-day debate that
the existing Gospel which the Christians are proud of, was a forgery and was not the original and
complete Scriptures. Fonder admitted the fact of the forgeries before the public. ~ I, , , ,,1 I' J~ Ii
,! I; II I iil "~I III III :~ ii "J ~~ " 11 j I I I II I I II II I' I ,\ ~I I I ~ [ I I I I, I r ~ .' ' L " \..c.._- '" /' 22
Th~ d~bat~ Was not held on the third day. Fonder , I s.void~d the public debate, and in order to
save face, wh.h~ S. l~tter to the Maulana saying: "I accept at face value the Biblical references
which you quoted in the debate. But I am sending you here. with an explanatory note which will
show that the references quoted by you do not mean what you understood. " If Fonder had
thought that he had made good his escape, he Was mistaken. The Maulana wrote a detailetl reply
refuting his arguments. Cotrespondence 011 this sub ject continued till the 23rd April, 1854. The
proceedings of the Agra debate were compiled by Waziruddin and published by Hafiz Abdullah
at Fakhrul Matabe, Delhi, in 1270 A. H. under the title of Al-bahth al sharif-fi-isbat unnaskh wat
tallrif (debate on the abrogation of earlier scriptures, and interpolations in the text of the Bible).
It was distributed to all parts of India by order of the Crown Prince, Mirza Fakhruddin son of
Sirajuddin Bahadllr Shah' Zafar, the Moghal Emperor. The book contains the proceedings of the
public debate, and some letters ~xchanged between the Maulana and Padre Fonder. The
proceedings were also printed in tWo volumes, at Agta (Akbar-Abad) by Matba Munamiah and
published by Syed Abdullah Akbarabadi in 1211 A. H. The first part tobtairis the proceedings of
the debat~ i,n th~ Persian tan gtla~e, hd the second ~ontains l~ttel:s in the Urdu langha.g~; in
which the debate was carried on oetWeen Dr. Moliaml1ih:tl Wazir Khan atid Dr. Fon

< III ilt ! I i -' .eP'"' ~ '. 24 to go on reading this book. An Urdu translation of the book is now
being printed by Darul-Uloom, Korangi, Karachi. This is the sole book in rejec tion of
Christianity which has not been challenged by Christendom. The Izharul Haq consists of six
detailed chapters on the following subjects: (a) A critical examination of the books of the Old
and New Testament. (b) Proof of forgeries in the text of the Bible. (c) Proof of the annulment of
the Bible and its supercession by the Holy Quran. Cd) That the doctrine of trinity is concocted
and false. (e) That the Holy Quran is the Word of Allah. (f) 2. Proof of the Prophethood of
Mohammad,!I peace be on him, and answers to the criticism of the Christian priests. lzalatul
Auham (Removal of Misconceptions) This book is in Persian and contains 564 pages. It was
printed bySyed Qewamuddin at Syedul MMabe, Kucha Bulaqi Begum, Delhi in 1269 A. H. It
deals with the objections raised by Padre Fonder in his book Meezanul Haq, and forcefully
rejects the claim of Christianity to be the. true faith. Izalatush Shukook (Removal of Doubts) l I
If I 'I I \.1 J]II I 11 3. I !I f t ""'-i...,"",' ... ,.-1. This book contains answers to the twenty nine
questions which contemporary Christian scholars 2S 4. had put to the Muslim Ulema regarding
Islam. It was written and published in 1268 A.H. (1854 C.E.) in two volumes (1116 pages). The
book was written at the instance of the Crown Prince Mohammad Fakhruddin. Ijaz-i Eeswi (The
Miracle of Jesus). The book was written at Agra in 1229 A.H It was first published at Agra. The
second edition was printed at Matba Rizvi, Delhi. It contain's 200 pages and proves that the New
Testament is unreliable and is not the Divine Book which was revea. led to Jesus Christ. 5.
Ahsanul Ahadith fi Ibtalit Tathlith. (Arguments proving the doctrine of trinity to be false) The
book was written in 1271 A. H. and printed at Matba Rizvi, Delhi in 1291 A.H. 6. Burooq-e-
Lamea (The Bright Flashes) The book gives proof of the prophethood of the Holy Prophet. It
also proves that he was the Last Prophet, and no prophet will ever appear after him. The book is
unpublished. A/-bahth-us-Shariffi lthbat un Naskh, wat Tahrif (A treatise on the abrogation and
corruption Of the Bfuk) . Pages 56, Printed at Fakhrul Matabe Delhi in 1270 A.H. 7. ~ 1 /: i i~
Itll' ili 'I',i jJ I Ii ""1 c~~ !I I. ~ ill IJ I' II I I ~,~.""" - '.. .... 26 8. Mauddil Ewajajul Mizan* The
book was written inl refutation of Fonder's book Meezanul Haq. It was not published, but from
Padre Safdar Ali's article in the magazine, Noor A/shan of 24th July, 1884 C.E. it appears that he
had a manuscript of the book with him. 9. Taqleebul Mala'in (The Reversal of Objections) The
book was written in refutation of Padre Los mond's book Tahqeeq-e-Din-e-Haq. It is unpub
lished. 10. Mayarut Tahqeeq (The standard of Research) This book answers the various
objections raised by Padre Safdar AU, the Indian Christian, in his book, Tahqeequ/-Imam. THE
REVOLUTION OF 1857 C. E. The Moghal power in India had been on the decline since the
latter half of the eighteenth century. The Revolu tion of 1857 brought ab:)ut the overthrow of the
Moghals and the complete domination of the Indian sub-continent by the British. The dissensions
among the Muslim rulers, and the Muslims' neglect of their faith and their polity, led to this
catastrophe. But among the Ulema there was a group, which believed in action and regarded it as
a duty imposed by faith. Those Ulema took to the field of battle to do their duty. * Muaddi/: that
which corrects. Ewajaj: ~rookedness. errors. Meezan: Scales, h~re it refors to the name of
Fonder'. book MeezanuaJ Haq. - ---= III""'" ,. 27 They rolled in blood and dust, They blazed a
trial of glory, May the Lord have Mercy On these lovers pure and good. (Hafiz Shirazi) The
Shaikhs and MusHm Gujars owned most of the land in the district around Kairana and ShamIi.
They were deeply attached to their faith and they were courageous people. They opened a front
against the British with Thana Bhawan and Kairana as its axis. The mujahids fought the British
forces and attacked ShamIi tehsil. The mujahid movement had steadily gained wide support.
Ha,ji lmdaduIlah, May Allah have mercy on him, and Mol vi Abdul Hakim Thanvi were in
command in Thana Bhawan. Maulana Rahmatullah and Chowdhury Azimuddill the head of the
Gujar community fought against the British forces in Kairana. During this period the mujahids
used to gather to the call of the drum at the step of Kairana's lamia Masjid after asr (afternoon
prayers). Before the orders of the day ~ were communicated the announcement would be made. I
I j The land belongs to Allah and Command vests in Molvi Rahmatullah. Kairana had developed
into a strong front against the British, and there was apparently no reason to suspect that the
mujahids would be defeated. But the activities of some traitors, who were in league with the
British, and the conspiracies hatched by their spies changed the. situation. British infantry and
artillery entered Kairana. The artillery took up position in front of Mohallah Durbar, which was 1
I' Illi' IIi' l II I! I!I~I 1 'I' -""""~ ---'1 ,.. ~ "~ .~~~ 28 surrounded; and men, women and children
were brutally dragged out of their homes. The search was on for Maulana Rahmatullah, as the
spies had reported that he was in hiding in the Durbar. The Maulana with the remnants of his
followers had escaped to Panjeeth, a nearby village, inhabited by Muslim Gujars, who had also
taken part in the fighting. A detachment of British cavalry was deputed to Panjeeth to arrest the
Maulana. The news reached the Maulana and the headman of the village in no time. The
headman immediately dispersed the party of mujahids and asked the Maulana to pick up a hoe,
go out in the field and work as a farm hand. There was no time to lose and the Maulana was out
working in the field. Moments later the British cavalry rode at a gallop through the field where
he was working. The Maulana said in later years "I was hoeing in the field and 1 . saw them
riding past by me. The dust and pebbles raised by the hoofs of tl1eir horses hit me as they
galloped away." JOURNEY TO THE HEJAZ 11'1 The British cavalry surrounded the village,
arrested the headman, and searched every house, but they could not lay their hands on the
Maulana. The f0rce returned to Kairana and, resistance having come to an end. the area came
under the complete control of the British. Warrants for the arrest of the Maulana were issued and,
he was declare~ a rebel and absconder. A reward of Rupees one thousand for his arrest was also
announced. The Maulana under' the alias of Muslehuddin journeyed on foot to I)elhi. This was a
time of great trial and tribulations for him. During this period If I I ~~ --~ I \ 29 Allah sustained
his ,courage, determination and perseverance. He patiently endured the severe difficulties he
faced. He continued his jOUlney on foot through the desert of Jodhpur and the dangerous wastes
of Rajputana (now Rajisthan) and reached SUrat. It was then a prominent port on the west coast
of India, well known for the traffic of Muslim pilgrims to the Hejaz. The sea voyage in those
days was not an easy proposition, as the sailing ships depending on favourable winds, could sail
outwards normally once in a year. Carriage of a letter used to cost four Rupees. Those who
wished to give up their homes and emigrate to the Holy Land of the Hejaz, had perforce to sever
all connections with their family and friends for good, because of the difficult means of
communication. After his departure from India, the entire estate belonging to the Maulana and to
every member of his family was confiscated. The Maulana's lands, serais and other property in
Panipat were identified by the British spy, Kamaluddin. The entire property was sold for a song.
Worth several lacs of Rupees, it was auctioned for only Rupees one thousand four hundred and
twenty. This is part of the official record of Karnal district for the year 1862 C. E. Some other
lands were confiscated. RAHMATULLAH IN BAITULLAH This courageous man of action,
after ~oing through the perils of an arduous journey reached the centre of Islam. He wished to
serve the cause of rslam in some form here at Mecca under the blessed walls of the Holy Kaabah.
Several Ulema belonging to this. group of mujahids had emigrated .. -..... ... . ,... 11 1 \:j w f'~O "
~~ II I I ..". 30 to the Hejaz. Hazrat Haji Imdadullah who was one of them, had reached Mecca
earlier. The Maulana reached Mecca at dawn one day and headed straight for the Kaabah. While
performing tauaf (circumambulation) he met Haji Sahib. They performed the tawafand sa'i
(seven rounds between the rocks of Safa and Marwah) together and returned to the Dawoodia
hostel. Syed Ahmad Dahlan was then the Shaikhul Ulema. He taught in the Masjid Haram and,
his lectures were attended by a large number of students and other people. Sharif Abdullah bin
Awn bin Mohammad was the Governor of Mecca. Sultan Abdul Aziz reigned as the Khalifa at
Constantinople. The Maulana used to meet the U/ema and teachers often in the Haram and attend
the lectures of the Shaikh, who belonged to the Shafei school. One day in his discourse on a
point of fiqh he extolled the Shafei viewpoint and tried to show the weakness in the Hanafi
standpoint on the same question. After the discourse was over, the Maulana met the Shaikh. and
requested him, as a student, for a clarification of the point which had been the subject of his
discourse. The Shaikh realized after a brief discussion that he was no student, and asked him to
introduce himself. The Maulana did so briefly. The Shaikh invited him to dinner at his home the
next day. The Maulana and his close friend Hazrat Haji Imdadullah spent a long time with the
Shaikh the following day. He gave a detailed account of the revolution of 1857 in India and, of
the fall of the Muslims from power, of the Christian's missionary activities, and total
discomfiture in the open debates that were held at Agra and other places. The Shaikh was highly
pleased and, embraced the Maulana warmly. He gave permission -- -- ---.. ,.......... \ ~', 31 to the
Maulana to teach in the Masjid Haram and hisname entered in the official roll of teachers. VISIT
TO CONSTANTINOPLE Meanwhile Sultan Abdul Aziz sent afirman (order) to the Governor of
Mecca asking him to compile from the reports of the Ulema and other well-informed pilgrims
from India, a detailed account of the debate with Fonder and of the Indian revolution of 1857,
and send it to him. The Governor mentioned this to Shaikh Syed Ahmad Dahlan. He told him
that the very scholar, who had debated the issues with Fonder, was in Mecca. The Shaikh took
the Maulana to meet the Governor the following day. The Governor sent a report to the Sultan
who desired that the Maulana should come to Constantinople. He left for the Ottoman capital as
a royal guest in ]280 A. H. (1864 C.E.) The Sultan was anxious to know the details of the events
in India, because Fonder had come to C onstantinople. He had left India after the revolution of
1857 and spent some time in Swizerland and Germany. The Church Mission Society of London
then assigned him to Turkey. He had a mischievous nature and, soon after his arrival at
Constantinople, he had made it public that, the Christians had won in the debate held in India,
that Islam had been vanquished and the Ulema had failed to meet the Christian's argument and
criticism. He had also announced that large. numbers of Indian Muslims were embracing
Christianity. This news had upset the Sultan and the Turkish people. When Fonder learnt that his
old adversary Maulana Rahmatullah was coming to Constantinople he went in hiding, and
disappeared from the scene. The Sultan con - .. ~ ...... 'l I J II lill 1111 ~ -~'!"'.~- --. L . ~ - . ', II .
I illl I III r I I I' I ';I, 'j" II l il'll w:..,,---~ -"'ft 32 vened a meeting of the Ulerna, high officials and
other scholars to hear the account of the events in India from the Maulana. The Sliltan's
Government, in order to check the Christian's malicious activities, had the missionaries arrested
and deported. Their books and other missionary literature were banned. The Sultan received the
Maulana in audience often after the isha prayers. Khairuddin Pasha Tunisi, the grand wazir, and
the Shaikhul Islam also participated in these gatherings. The Sultan in appreciation of his notable
service to the cause of Islam, awarded him the Majeedi Medal II Class and, granted him a
handsome monthly allowance. It was in deference to the wishes of the Sultan and of Khairuddin
Pasha that the Maulana began work on his famous book Izharul Haq in Rajab 1280 A.H. He
completed it six months later, and presented it to the Sultan. The Pasha said to the Maulana that
he had written the book at the instance of the Sultan and it would, therefore, have been proper, if
the Sultan's name instead of the Shaikhul Ulema's had been mentioned in the introduction. The
Maulana replied that this was a service purely in the cause of Islam, and, therefore, no trace of
mundane purpose or wordly gain should taint it. Besides it was the Shaikhul Ulema at Mecca
who had first asked him to write the book and he had already begun preliminary work on it there.
The Maulana also told him, but for the Shaikh he would pot have had access to the Governor of
Mecca and through him to the Sultan, to be able to render this service. The reasons given by the
Maulana were highly appreciated. 'III.'"'' 33 During his stay at Constantinople he had frequent
occasions to meet the Ulema and other men of learning, and discuss several religious matters. He
perceived that Western thought and mores had begun to penetrate this bastion of the Islamic faith
also. He realised its probable repercussions and, in order to affirm belief in prophethood and
revelation, resurrection and life after death, and other tenets of Islamic faith, he wrote a treatise
which dealt with these subjects on a rational and logical basis. It was written in 1281 A. H. and
printed at Constantinople by order of Khairuddin Pasha, the grand wazir. This treatise was also
printed as an appendix to some of the editions of the lzharul Haq published at Cairo. The
Maulana, on his return from Constantinople, settled down as a teacher in the Masjid-e-Haram at
Mecca. First he toolcup the teaching of logic and philosophy and later introduced astronomy,
which had not been taught in the Hejaz. Etymology was not taught as a separate subject but as an
adjunct of the science of syntas. He introduced the study of etymology as a separate subject. I'
The Maulana gave careful thought to the problems of education, the method in force and the
needs of the people. He came to the conclusion that an institution for religious education should
be set up which would be worthy of Mecca, the centre of Islam. His plan envisaged that the
teaching staff should be drawn from the Ulema belonging to different countries, and the syllabus
should also be comprehensive enough to meet the spiritual and wordly needs of the students. The
Ottoman government had been spending large sums of money on education and other
development pro ! II .. j - ~~ - - =- '-~._~ 'j . r~~ ~~ ,~" r- I", I II ! \ I I ~ .[ I '\ ~ '",,~ ~ 34
grommes in Mecca. But the effort was not properly organized and the results were not
satisfactory. He thought that the following factors were responsible for the static condition of
education :~ (a) There was no prescribed syllabus for various stages of education. (b) The Ulema
did not have an organized method of teaching. There was no conception of primary or
intermediate classes etc. (c) It was the teacher's practice to read out a passage from the book and
thereafter explain its meaning. The students treated it as if it were a sermon. Since they did not
exercise their minds, their intellectual development was not satisfactory. Discussion on any point
by the students was frowned upon. (d) As there was no curriculum, students who spent years
learning lafseer (exegesis) hadith and jiqh (law) did not become accomplished scholars. It took
seven years for instance to teach Tafseer Jalalayn, which the students in India studied in one
year. There was neither an iterest in the study of other subjects nor adequate teaching capacity.
(e) There was no arrangement for the education of the, children of the immigrants from other
Muslim countries. Because of this neglect they were living in degrading conditions. (f) Mecca
attracted a large number of students from all over the world but there was neit.her an orga - - -
''''''-' J 3S nized course of study nor adequate arrangements for their board and lodging. The
Maulana was the first person who made an assessment of the needs and prepared a plan for an
institution, which would be an humble successor of the glorious madrasa of Abdullah bin Abbas,
Allah be pleased with them. He also planned to establish an industrial institution for imparting
training in handicrafts and industry to the children of the immigrants and of the local people in
order to equip them to earn their livelihood. His unceasing efforts bore fruit. A large number of
immigrants and pilgrims from the Indo-Pakistan sub-continent gave handsome donations. The
first appeal for funds, was made on the 1st Ramadhan 1290 A. H. The following is the text of the
appeal ; "Praise b~ to Allah and salat and salam be on the Holy Prophet. Thanks to the generosity
of several Muslims of India, some work for the public good has been done in the two Harams
(Mecca and Medina), for instance lodging houses for pilgrims and watering places for the pnblic
have been built. But as yet a ma Jrasa has not been established through. their efforts, though
teaching has a prime position among good works. It is therefore requested that those who wish to
associate themselves with this good work, may kindly register their names together with the
amount of th.eir monthly contributions. Even'if the amount is small it would be welcome. The
rules for the management of the -....... "'" -- - - j .. - ~ ". - ~.... '"l 1 I " d I ,I r 11 I II "II =-, ," ~ "'~
~.:... - " "I r -I 1.111 )" II ......... \io\ '. c 36 institution will be framed after due deliberations by a
body, whose members will be appointed after consultation. " It was decided to set up the
madrasa in a portion of the residential house of a prominent immigrant, Nawab Faiz Ahmad
Khan of Aligarh (India). It was also decided that the immigrants from the Indo-Pakistan sub-
continent should form the mainstay of this institution. Saulat-un Nisa Begum The H aj season of
the year 1290 A. H. proved to be a blessing for the madrasa. Saulat-un-Nisa Begam a widow
from Calcutta, came as a pilgrim to Mecca with her daugter and son-in-law. She was a generous
woman of faith and determination. It is the wish of many good people of comfortable means,
who come to the Hejaz, to do some work for the public good in the two Harams, so that Allah
may be pleased to count it towards their merit. The Begam had come with a similar intention.
She wanted to build a lodging house for the pilgrims. Her son-in-law who often attended the
Maulana's lectures in the Haram, one day sought his advice about the Begam's project. The
Maulana told him that there was no dearth of lodging houses in Mecca Mukarramah and Medina
Munawwarah, but there was a crying need for a good madrasa, as there was no regular institution
in Mecca Mukarramah. The Begam agreed with his advice. The next day she saw the Maulana,
and asked him to purchase land for the madrasa. A plot of land was purchased in Mohallah
Khandreesah, and construction work was started soon thereafter. The Begam l!sed to visit the
site often to see the progress of the work. She was grateful I"" ~1 to Allah for having granted her
the opportunity for doing this public service. A memorandum recorded by the Maulana in the
first register of the Madrasa reads: . "Praise be to A.11ah and salat and salam be on the Holy
prophet. The Madrasa Hindyah was established at Mecca Mukarramah (May Al1ah enhance its
dignity) with the help of the Indian Muslims in Ramadhan 1290 A.H. But certain difficulties
caused frequent dislocations during the last four months of that year. We, therefore, do not count
those four months and reckon the establishment of the Madrasa as from the month of Muharram
1291 A. H. All matters concerning it are recorded with reference to this year. 0 Allah, grant that
this task may be accomplished successfully. May His grace and favours be on us. "The school
and the students were shifted to Madrasa Saulatiya Jadidah on Wednesday the 12th Sha'ban 1291
A. H. Nawab Mahmood Ali Khan of Chhatari has offered to contribute Rupees one hundred per
month effective 1st Sha'ban 1292 A. H." . It was due to the Begam's munificence that the Madra-
sa was established in its own buildings. The Maulana in recognition of her generous services to
the cause of Islamic education named the madrasa after her as Madrasa Saulatiya. He thought
that this would be a fitting and lasting tribute to the memory of this noble lady in the capital of
Islam. 'l f 1 II I: II I III i' - ~ ~ . ':...".. ~J ..... ~ '.. f...~ ;:"".." ::::a. III U! IIi U 38 I~ Founders of
new projects normally face several problems but they are of the usual type. The Maulana how-
ever, came up against two unusual problems which had never occurred to him. lil' I "1 I"U' The
British Consul at Jeddah was worried by the Maulana's activities. The Maulana's role in the
events that had occurred in India in 1857 C. E. was wen known. The British were worried by the
thought that he could use the Madrasa as a cover for his anti-British activities. The Consul
therefore made every effort he could, to hinder the project. The second problem was, that the
Turkish settlers in the Hejaz, who knew that the Madrasa was being set up with the help of
Indian Muslims, feared that this might lead to political intervention in the Hejaz by a foreign
power. The Turkish fears were based on their unhappy experience with the Christian missions
and their parapherna1ia of charitable and social works in their own country. The Maulana,
however, faced these new difficulties boldly and surmounted them. His sincerity and
perseverance in the service of the Muslims, dispelled the fears of the local Turks, who were won
over to his cause. I I , II THE OBJECTIVES: When the Maulana established this institution he
had three main objectives before him: (a) to provide educational facilities with board and .
lodging for students from all over the world, who come to Mecca with the desire to pursue their
studies in the capital of Islam. 11 I I, 11'1 l ~ 'Ii> ~ 39: (b) to provide educational and! vocational
training facilities for the children of the immigrants so that they are integrated with the
community and become useful members of the society. (c) to remove the impression that'the
Indian Muslims did not, recite the Quran correctly, since Arabic become useful was not' their
mother tongue. THE POLICY OF THE MADRASA: He laid down certain principles of
behaviour for the students and teachers of the Madrasa and insisted on a strict observance of the
following: (a) th~y should keep aloof from aU political activities. (b) they should abstain from a
discussion of those matterswhich were controversial or were likely to raise controversies~ (c)
they should eschew their rivalries and differences; and should not allow the Madrasa community
to be divided into rival groups. The observance of those principles over the years enhanced the
reputation and prestige of the Madrasa. Maulana Mohammad AIi, the great Indian Muslim leader
and founder of Darul Uloom Nadwatul Ulerna, referred to these special features of the M adrasa
in one of his writings fifty years ago: "It is the good fortune of the' M adrasa, which is in fact a
fruit ofthe late Maulana'slloble intentions; that, teachers and students have not become involved
in the critical events of the time. Their ideas are sound; "'-.. ' '~-'O ~~'. ~ '" '.. 'j , .~ 1',1 \ I: II' '~ ~
II " " ~ ii, ~~ !I II ," h ~ ~~ 40 They do not take up extreme positions. They niether underrate an
issue nor do they give it undue emphasis. They do not have a disputant nature; and the thought of
branding one Muslim or the other as a heretic or sinner is far from their minds. Praise be to
Allah. It is indeed Allah's great favour if one is able to avoid dissensions of this sort during these
critical times. The Madrasa is indeed a blessed institution." SECOND VISIT TO
CONSTANTINOPLE: Usman Nuri Pasha was appointed governor. of the Hejaz in 1299 A. H.
He was a soldier and was not familiar with the niceties of administration. Some selfish and mis-
chievous people were successful in creating misunderstandings between the Governor and the
Maufana. The Pasha came to regard the Madrasa as an alien movement and he became one of its
chief opponents. The report of their differences reached the Sultan., The cases of both parties
were presented bef~re him. It was against the exp,ectations of the Pasha that the Maulana was
summoned to the capital. His diary contains a detailed account of this visit. III It is recorded that
he left Mecca on 20th Rabiul A wwal, 1301 A. H. and sailed from Jeddah for a Port Said. From
Elexandria he took another boat for Constantinople. He arrived there on the 5th Jamadiul Oola
and was graciously received by the Sultan's personal staff, and taken to the royal guest house.
Several dignitaries and U/ema visited him every day. The Sultan received him warmly, showered
him with gifts and favours and conferred on, 4im the honour of Nishan-e-Majeedi and the rank
of Paya-e-Haramain Sharifain (Pillar of the two noble Harams). The Shaikhul 41 Islam also met
him warmly and conferred on him the Sanad-e-Raoos (certificate declaring him as a dean). The
Sultan offered financial aid for the Madrasa but the Maulana declined this gracious offer on the
plea that it would deprive the Muslims of the Indian sub-continent, who were supporting the
institution, of the opportunity to make provision for themselves in the Hereafter. One day the
Maulana's nephew, . Maulana Badrul Islam accompanied him to the palace. The Sultan said that
he would like Maulana Badrul Islam to stay with him and take charge of Hamidia library at
Yildiz Palace. Maulana Badr continued to serve the Sultan loyally and was with him at the time
he was deposed. ./ It was a great day for the Madrasa when the Maulana came back to Mecca.
Governor Usman Noori Pasha was prominent among those who had turned out to welcome him.
The Governor embraced him warmly and asked that the earlier misunderstanding be forgotten.
ZUBAIDA CANAL: ~ Zubaida, the wife of the Abbasid Khalifa Haroon Rashid had built a
canal which supplied water to the parched land of Mecca. It had become dilapidated- and
needed extensive repairs. Shortage of water had become a chronic problem and a cause of great
inconvenience to the people. It was through the Maulana's efforts that a committee was formed
with the assistance of Seth Abdul Wahid, an Indian, for renovation. of the canal. The
concurrence of the Government was obtained' for this project and a committee was set up for
raising funds. The Seth, . -' c--~" ".."".................. "-, j J:~ I ~;d 1'r' - --'" ! II I, I 'II r j liii " ,~,
Ioi"~ .. 42 who made a very. handsome contribution, was appointed as the treasurer. The
Maulana selected his eminent pupil, MaulanaShaikh Abdur Rahman Siraj, the Shaikhul Ulema.
or Mecca, as its president, while he himself acted as its, vice president. Praise be to Allah, this
ambitious project was successfully completed through. their efforts. THIRD VISIr TO
CONSTANTINOPLE: The Maulana after his return to Mecca from Constantinople had
maintained regular correspondence with Khairuddin Pasha, Ali Bey, the Shaikhul Islam and
other high officials. On occasions he also corresponded directly with the Sultan, regarding affairs
of great moment. But old age had come upon him and his eyesight failed him in 1303 A. H. He
was unable to follow his regular pursuits. When the report of his condition reached the Sultan; he
invited him to come to Constantinople. The Maulana found it hard. to undertake a journey at that
time, but in deference to the Sultan's wishes he left Mecca in Shaban 1304 A.H. and reached
Constantinople on the 2nd Ramadhan. Molvi Abdullah, his pupil and one of his companions on
this journey, acted as. his secretary. According to his account. the Sultan accorded hiin a
gracious welcome and told him that he had. arraang~ ed' for a board of doctors to examine him
the next day. The doctors examined his eyes. and said that he would have' to undergo surgery for
cataract, and God willing, he would be cured. They, however, decided to defer surgery by two
months as the eyes were not until then ripe for it. The Sultan had also expressed the wish that the
Maulana should,live with him in the. Capital. The Maulana r""!' 43 made an ap0lo-gy to the
Sultan and said : "Having left my home and my kith and kin I have sought Al1ah'>s shelter and
cast myself at His doorsteps. If I spend my remaining days here and die at the doorsteps of the
Sultan 'how shaUl face my Lord on the Day of Judgement." The Maulana found his stay at
Constantinople this time wearisome and a burden on his spirit. He wanted to spend every minute
of the time that was left to him, in the Haram. Patients in those days had not developed
confidence in surgery. The Maulana had some fears and did not consent to the proposed
treatment. The Sultan wished to be kind to him and did not insist. The Maulana, by the leave of
the Sultan, returned 'to Mecca in the month of Dhiqada. The next year however, he under went
surgery at Mecca, but it proved unsuccessful, and he lost his sight totally. The Maulana did not
have any children. He wanted that the affairs of the Madarasa should repose in 'good hands when
he was gone. He had therefore sent for Maulana Mohammad Saeed, the grandson of his elder
brother, Maulana Hakim AU Akbar, from India, Maulana Saeed, then a child, bad been sent to a
mission school in Ambala (India) by his fahter.Thisnews upset the Maulana, and he wrote a firm
letter to his father asking that the child should come to live with him at Mecca. 'MaulanaSaeed
was twelve years old when he came to Mecca and he was brought up and educated by the
Maulana. Hazrat Haji Imdad~\1ahand the Maulana both, took great pains in his education. They
wanted him to 'serve the centre .of l'slam .and the Madrasa. A4 Maulana Saeed in his time more
than fulfilled their expectations. THE BUILDINGS OF THE MADRASA : Ii II I The Madrasa.
on the holy land of Baram is the major good work of his lifetime, a work of lasting merit. It is a
distinctive feature of this Madrasa that it has its own complex of buildings which house all the
departments of the institution. Most of the buildings which had t:>een planned for specific
purposes, were completed during his lifetime. . (a) The first building was constructed with the
funds donated by the late Saulat-un-Nisa Begam of Calcutta. The Madrasa, and this building was
named after this benefactress. It contains five halls, three rooms a large courtyard and other adj
uncts. , r: . III': I~~ III (b) Darul Iqama (hostel) was the second building which was constructed
in 1293 A.H. It was through the generosity of Mr. Wajid Husain of Patna (India). that this hostel
was built. It can accommodate fifty students. The Madrasa provides free board and lodging to the
students. (c) Masjid-e-Madrasa. The Mosque is the sole example of Moghal architecture in Holy
.land. It also has an historical significance. There was a building in the courtyard of the Haram,
near the Zamzams spring, which housed the Royal Library. It was an obstruction for the
pilgrims, parti'culady a.t prayer time. It was de~olished ~ J. . ~......................... 45 at the
suggestion of Us man Nuri Pasha, Governor of the Hejaz. It was proposed that the material of the
demolished building be auctioned. The Maulana was upset by this proposal, as this material,
having been a part of the Haram, .was hallowed. There was no knowing where and for what
purpose it might be used by the purchaser. He could not reconcile himself to this situation, which
he regarded as sacrilegous. The Maulana requested the Governor to release the material to him
for the purpose of buiiding a mosque. with it. The Governor agreed and the material was
purchased for Rupees one thousand five hundred. The construction of the mosque with this
material was started in 1301 A.H. The local masons did not know the technique of "uilding
domes. Luckily a few masons from Panipat happened' to be in the Hejaz that Haj season. They
offered to build the domes. The mosque was eompleted in. 1304 A.H. An immigrant from Hera~
(Afghanistan) who was a scholar and calligraphist, and who was deeply attached to the Maulana,
composed an historical epigram and wrote it in his own hand on the facade of the arch. This
mosque is a beautiful sight, The like of which the eyes will not see. 'Khana-e-Rahmat'. tens its
year Say rahmat-ullah+ + upon its builder. " t . Khana-e-Rahmat means house of mercy. It also
anudes. to Maulana's name Rahmatullah. The dat~ is calculated by adding the numerical value of
each letter of the words" Kbana-e;Rahmat." ++ Rahmatullah means Allah's mercy. There is again
an aIlusion here.

46 III -The Maulana's lecturesJU 'the Masjid..e-Haram attracted a large number of people. The
names of some of the eminent Ulema who were his pupils in Madrasa Masjid-eHaram and in the
Mardras Saulatiya is given in Appendix 'A'. The Maulana also started classes in the art of the
recitation df the Holy Quran. It had been neglected in the past. The art was revived in Pakistan
and India by his pupils who established several institutions in different places. The Madrasa has
continued to serve zealously the cause of Islam and religious Education. A list of some of the old
students of this institution who achieved prominence in life is given in Appendix 'B'. The
Maulanapassed away on 22nd Ramadhan 1308 A.H. He was 75 years of age. His services were
meritorious and his career honourable. This noble Mujahid had often wished to. die and be
buried in the holy land. Allah granted his wish and he was buried in the Jannatul Ma'/at
graveyard at Mecca near the tombs of Khadijatul Kubra, Allah ,be ,pleased with her, and other
saints and 'shaheeds. May Allah's rahmat be on Rahmat-ullah ~- -----