Abdul Majid Daryabadi

Abdul Majid Daryabadi has not educated from Madrasah education, but the Arabic language and literature were always text course in Daryabadis studies at Canning College, Lucknow.[11] He passed from Canning College in 1912 with Arabic. In this why, he knew Arabic very well and he had good command in English and deep knowledge in Psychology, Philosophy and Logic.[11] When he was a college student at the age of 15/16, he wrote two articles, first is named; Mahmud Ghaznavi and second is Ghadha-i Insani. Both the articles have been published at weekly magazine Wakil of Amritsar. Later the Wakil Book Agency had published his first two articles in the shape of booklet in 1910. The two articles are very much authentic and have literary values.[11] After the evaluation of these two articles, Wakil Book Agency had given him a title "Mawlana" and sent a letter to him. After that they had written first his name Maulana Abdul Majid Daryabadiin spite of his name Abdul Majid Daryabadi and printed the name of writer Mawlana Abdul Majid Daryabadi on the cover page of the booklet, while he was a college student.[11] However, the title "Maulana", he did not accept because at that time he became agnostic and rationalist that means the duration of his rationalism from 1909 to 1918. In that time he wrote and introduced himself Mr. Abdul Majid rather than Mawlana.[11] However, the time of his childhood and youth was in Islam. After that time, he came back to Islam by the influence of Haji Warith Ali Shah, Akbar Ilah Abadi, Maulana Muhammad Ali Jawhar and Rishi Bahgwan Das. They were the influential persons who had done appreciable work to come back him to Islam.[11] In a result, he has contributed the Muslim communuty by the Tafsir Literature.[11]

He married Aftun Nisa on 2 June 1916, the daughter of former magistrate Shaykh Yusufuz-Zaman.[11] In October 1930 he had second marriage but it had not been settled. It had been separated with divorce.[11] He had been stayed with his first wife Aftun Nisa up to end of their conjugal life. All of his daughters and sons (died in early childhood) were born by his first wife.[11]

After stopping his higher study, he entered the field of Journalism.[11] First he worked at Udh Panch (pub.1877, Lucknow), then at Al-Hilal (pub.1912, Kalkata), Jamindar (pub.1912, Lahore), Hamdard (pub. 1913, Delhi). Then he started a weekly magazine Sach from Lucknow in 1925 and he was an editor of it. It had been continued up to 1933.[11] Then in 1933, he stopped this weekly in due to involve deeply in writing an English translation and commentary of the Quran. Then in 1935, he changed this weekly into Sidq, then he finally changed it into Sidq-e-Jadid in 1950 and he was an editor of it until his death in 1977.[11] Now, it has been edited and published from Lucknow by his son in law and his nephew Hakim Abdul Qawi Daryabadi. In that time Abdul Majid Daryabadi became a prolific and a famous writer and an eminent journalist by his writings of unique style and editing the weekly magazine Sidq-e-Jadid.[12] Gradually he became an eminent Islamic scholar, commentator of the Quran, renowned Journalist and writer of Urdu literature with a distinctive writing style.[12] He published sixty big and small works besides some poems and ghazals between 1914 and 1919 and a drama also.[12] A good number of his articles also appeared in the Urdu and English journals of his day. He also literary articles to the prestigious Urdu journals like Ma'arifof Azamgarh, Al-Nazir and Hamdam of Lucknow and Hamdard of Delhi. Besides he was the member of Darul MuSannifin Shibli Academy, Azamgarh, later he headed its Managing Committee.[12] He had also associated with the Royal Asiatic Society, London, Hindustani Academy, Court of the Muslim University, Aligarh, Khilafat Committee and the Nadwatul Ulama of Lucknow. However, his commentaries on the Quran in Urdu and English marked him out a place among the notable scholars of the modern age.[12] He wrote more than fifty books in different subjects of Islam except the exegesis of the Quran.[12]

Abdul Majid Daryabadi was a prolific writer, journalist, a Mawlana and a successful interpreter of the Quran. He obtained high position among the Mufassirun.[12] He had a nearest relationship with the previous government of Hydrabad. So, he had been appointed as a translator of the Department of Translation, Osmania University, Hydrabad. He had served as a Translator of Philosophy and Logic, Osmania University from 1 September 1917 to 31 July 1918, in total eleven months.[12] The Government of Hydrabad published his name in the list of scholars after he left the job. It was established after the end of the Government of Hydrabad. Besides, of his job, the Government of Hydrabad has also given him wealth to publish his written books.[12] He was given 125 Rupi per month as pension. He was associated for some time with the editorial board of The Modern Review and The Al-Maarif.[12] His earliest essays published in 1909 as pamphlets were Ghaza-i Insani (Humans food) and Mahmud Ghaznavi. They were followed by Falsafa-i Jazbat and Falsafa-i Ijtima, published by Anjuman-i Taraqqi-i Urdu. These books introduce us to his early rationalist and agnostic environment.[12]

After reverted to Islam, he made friends with the devout Muslims like Akbar Allahabadi, Mohammad Ali Jauhar, Hussain Ahmed Madani and Ashraf Ali Thanwi.[12] Therefore, his life had turned a full circle and he emerged as a devout Muslim under their influence and went on to become a philosopher of Islam and a Mufassir (interpreter) of the Quran. Daryabadi was influenced by Ashraf Ali Thanawi to write a tafsir on comparative religion.[12] Then he started to write a tafsir in English first, later in Urdu, named Tafsir-ul-Quran: Translation and Commentary of the Holy Quran in English and Al-Quran al-Hakim in Urdu. In the both of his tafsir, he quoted from Bible, New Testament, Old Testament and Jewish Encyclopedia and compared to other religious books and religions to establish that the Islam is the best of all.[12] He also quoted in his tafsir from other famous and recognized Arabic tafasir and discussed in the light of modern concept. It had been written during the Second World War as great as others in that time and until nowadays. He devoted his whole life writing and to the cause of Islam and published scores of books and articles in both English and Urdu, which brought him out the excellence of Islam.[12] His tafsir helps Muslims to derive away all the doubts and make them intellectual to war against the western critics and criticisms of opponent and satisfied to find a satisfactory solution of the many questions.[12] He wrote many basic books in Islamic subjects, like Islamic Philosophy, Sufism, Biography of Islamic personalities, Different Dimension of interpretation of the Quran that is called tafsir literature.[12] At that time, he became a prolific and a famous writer by his own writings of unique style. He became an eminent scholar, commentator of the Holy Quran, journalist and a writer of Urdu literature with his distinctive writing style. He wrote many books on Philosophy and Psychology. In that time, he became a Philosopher in modern concept.[13]

In his family, the education and the meta-physical practice had been going on.[13] His family was an educated and devoted to Islam. When Daryabadi came back to Islam from atheism and concentrated to the knowledge of Islam, then, in that time, he attracted to Sufism. He was come from a saint family. In a result, they went to the different graves of Sufis and Khanqas.[13] In that time, he felt himself to need an effective guide for his activities. First, he decided to take an oath of allegiance on Mohammad Ali Jauhar. Then he decided to take oath of allegiance from Ashraf Ali Thanwi in 1928.[13] Finally, he took oath of allegiance on the hand of Hussain Ahmed Madani with the permission of Ashraf Ali Thanawi.[13] Professor Tahir Mahmud, Department of Law, University of Delhi said, "Hakim al-Ummat Mawlana Ashraf Ali Thanawi was a spiritual teacher of my father Sayyid Mahmud Hasan Wakil and Abdul Majid Daryabadi. He has written a book in the subject stated, named, "Murshid ki talash" (it means, to look for a spiritual Islamic guide to take true path of almighty Allah."[13]

In 1966 AC, he got the Arabic Scholar Award from the Government of India.[13] In 1976, Aligarh Muslim University has awarded him a Doctorate in Literature. He received the award from the hand of Fakhruddin Ali Ahmed (1905-1977), Chancellor of the country, India.[13] He was granted a lifetime-pension from Hyderabad State in recognition to his services to the Urdu Literature.[13]

Abdul Majid Daryabadi was from a noble family. His primary education was in a religious environment. His father was a pious Muslim.[13] However, from his College life, he met the rationalist school of the west and became a rationalist and an agnostic. Gradually suspicion and disbelief started in his thought and faith. He read out the books of Atheists and Orientalists, like famous Greek philosophers; Plato, Aristotle, Socrates and Dicard etc. He was specially zeal of Bacon, Hume, Locke, Mill, Baikal, Spenser, Huxley, Darwin, William James etc.[19] The Book of Psychology by William James was included in his course. He already read out the Principles of Psychology of William James.[19] In this reason, his Islamic belief became convulsed. Then, he converted into Atheism and focused himself as an Atheist among the Muslims.[19] 20th century was the time of freethinking and rationalism. In this condition, in 1910AC, while he filled up his form of intermediate final examination, he wrote Rationalist in spite of the word Muslim in the option of religion.[19] In that time, he felt shame to introduce himself as a Muslim. In addition, at the period of college life, he wrote many books in Philosophy. He focused rationalistic thoughts and western philosophical thoughts in those books.[19] However, after returning to Islam he felt shame himself about his rationalistic writings. About his suspicion, the famous Urdu poet Akbar Alahabadi said, "Changing of teaching will change the mind."[19]

Daryabadi brought up in a religious environment.[19] However, the environment of his school influenced him to become a rationalist. He realized and felt shame about the deprived period from the light of the revealed knowledge of his life.[19] The period is approximately ten years, from 1909 AC to 1918 AC of his important young life. He was a rationalist and an agnostic, but a Muslim by name, not in practicing Muslim.[19] In the contrary, he supported having beef, writing and discussion about Islam. In Daryabadis memoirs he wrote, "Perhaps on October in 1911, a big conference was organized at Lucknow.[19] Great speakers and Missionaries gathered there. Famous debater Dr. Zuemer was present there, who was good in Arabic like English. I went there to meet Dr. Zuemer with his friend Abdul Bari Nadvi.[19] Discussion started, father of Church asked on Islam insulting. Nadwi answered in Arabic, but I answered in English in favour of Islam.[19]

In 1918, he took to a study of Buddhism and Theosophy.[19] Later, he became a Muslim under the influence of Ashraf Ali Thanawi (1863-1943). In addition, he has been influenced by renowned Indian writers and scholars; Sibli Numani (1857-1914), a famous Urdu poet Akbar Alahabadi (1846-1921), Muhammad Ali Jawhar (1878-1931), Abdul Bari Nadawi (1886-1976), Sulayman Nadawi (1884-1953), Bagwan Das (Banaras), and Gandhi (1869-1948).[19] He wrote about his disbelieving life and turning point to Islam in his Muasirin (contemporaries) that "It was 1909AC through reading English books written by agnostics, I had turned from a good believer to a heretic … My apostasy has been continued till 1918AC… At that time, I read the English Quran Commentary by Muhammad Ali of Lahore. It convinced me that the Quran is no collection of hearsay stories, but a collection of deep and sublime truths, and if it was not heavenly, it was almost heavenly."[19]

He was inspired and influences spiritually by Abdul Ahad Kasmundawi, Abid Husayn Fatehpuri and Husayn Ahmad Madani (to take the oath of allegiance on him), Iqbal, Haji Muhammad Safi Bajnuri (d.1951 at Makka).[19] From his memoirs he wrote about famous poet Akbar Alahabadi, "One day he told me that why I had Arabic in my college course? Have I any relation to! I replied him that now I have no time to read and write on it. He replied me that the literary status of the Quran is being recognized to the people of Europe, he heard that the last fifteen Para of the Quran are included in the course of literature in Garman University. He advised me that to leave it and try to understand it and I might have relation to the Quran and whatever I like the part of the Quran to read daily. This was his part of Tabligh."[20]

Once upon a time Daryabadi praised about a famous realistic writer and psychologist Willium Zamj and a philosopher Mill in front of Akbar Alahabadi. Daryabadi said, "He is not at present physically alive, but he is present in the whole world. In all languages, Mill was the greatest person.[20] Akbar Alahabadi replied with smiling, "write down about Mill on a paper and put date on today. Ten years later, I will ask you about your praise of Mill." No ten but after three years Daryabadi became free from his past thought. Then he returned to Islam as a complete Muslim. After returning into Islam, he felt shame during his life of rationalism and writings in that time.[20]

Daryabadi wrote in Muasirin, "One day when I became a Muslim de novo and a guest of Akbar Alahabadi, then the first time I joined with him at Juhr prayer. He became happy, prayed to Allah for me,and told that your late father will be happy by the Angles to hear the news of your prayer.[20]

Abdul Majid Daryabadi went through a critical phase of communist ideals in his life and a time came when he was about to indulge himself with the Bhagwad Gita.[20] Meanwhile, a friend suggested him that he should try to study the Mathnawi of Mawlana Jalaluddin Rumi. After reading Mathnawi, his inner world was radically changed.[20] Then he commented on that if he were to die then and on being questioned by the angels about his din, he would answer them with the reference of the Mathnawi that his din complied as mentioned in the book and he knew no further, then he was deeply connected with Ashraf Ali Thanawi and Qari Tayyab. Later from his contemporaries like Abdul Bari Nadwi and Manazir Ahsan Gilani.[20]

He was the follower of Imam Abu Hanifahs mode of life that means his doctrine was Mazhab (school of thoughts) of Hanafi.[20] There are four schools of thoughts (Mazahib) in Islam. Those are recognized by Ahl al-Sunnah wal Jamaah. The followers of one of these four Mazahib are included in Ahl al-Sunnah wal Jamaah. He has interpreted in whole of his tafsir in the light of Hanafi School of thoughts and denoted the acceptance and difference of the Hanafi School of thoughts. He established the Hanafi School of thoughts and flourished as the best one.[20]

He was involved in the movement against English rulers. His grandfather was jailed of nine years for the movement against English rulers in 1857.[20] When the demand of freedom of India was waving, his thinking was changed and inclined to the Congress. In 1909, published Al-Hilal, edited by Abul Kalam Azad. In that time, the weekly Muslim Gusset, was published, patronized by Shibli Numani (1857-1914).[20] The writings of these dailies and weeklies were printed in favour of the movement of freedom of India. He joined in the seating of the movement of freedom with curiosity in Lucknow.[20] His curiosity in politics was run from 1913 to 1916. In December 1916, the annual meeting of Congress was organized tumultuously in Lucknow. He joined here with simple amusement and just looking the outside and inside of the meeting.[20] He was related to Muhammad Alis English journal Comrade and Urdu journal Hamdard. He read out his writings with interest.[20] He sent some translations of English articles on the topic of political situation. Those were in critical discussions on the method of politics.[20] In 1917, English rulers arrested some cosmopolitan persons due to the movement against the state. In this reason he involved in politics with a feelings of duty of the nation.[20] In 1919, the meetings of the Khilafat Movement were arranged and processions were run in many places.[20] He was inclined into Gandhi (1869-1948) and Muhammad Ali (1878-1931).[21] He joined in these meetings. He got an opportunity to meet Gandhi in 1922, in the annual function of Khaja Ajmiri (1141-1236). In that time, Muhammad Ali (1878-1931) was in jail.[21] After released on August or September in 1923, he met him at Bhuwali. Then, on December in 1923, he was elected as president of the Congress, Daryabadi went to Aligarh and he translated the other speech of president into Urdu.[21] In 1931, after the death of Muhammad Ali, he detached himself from political activities, he devoted in journalism and writing books in Islam.[21] In this reason the younger brother of Muhammad Ali, Shawkat Ali sent to him a letter with comment and requested him to come back to the political activities and organize the movement against the British Rules to established the rights of Muslims.[21]

According to the Quran, Prophet Muhammad is the last prophet of Allah.[21] A number of the Prophetic traditions also support this Quranic viewpoint but some false prophets appeared during last fifteen centuries among the Muslims.[21] Daryabadi has not accepted any possibility of revelation after Prophet of Islam. A person claimed to be an apostolic prophet in the Punjab during colonial rule.[21] Daryabadi thought it necessary to emphasis the belief in the finality of prophet hood and rejected any claim for the office of prophet hood after the last Apostle of Allah, Muhammad. He has discussed Musaylmah, the Liar and his defeat during the caliphate of the first Caliph Abu Bakr who was ultimately assassinated by his army. Daryabadi has refuted the false prophet of the Punjab vehemently. Commenting on the verse 5:3 he observes; This verse is indicated a clear argument for the Prophet as the last Prophet, because the religion has been finalized, perfect, true and completed and there is no room for changing in its injunction, which prevented the need of any new prophet.[21] Allah has chosen for whole human in the world Islam as religion. So, he has interpreted in favour of this verse that completion of religion that means the finality of the Prophet.[21] He strongly expressed in interpretation on the verse 33:40 that "closing the long line of apostles. He is not a prophet, but the Final Prophet and The last of the prophets".[21]

Top of the cover page of this tafsir has been written Tafsir-i Majidi by the publisher.[22] Daryabadi wrote this tafsir in English first by the influence of Sirajul Haq Machly Shahry. He knew very much about Daryabadis knowledge, personalities and good command in the English language.[22] It had been published by Darul Ishaat, Urdu Bazar, Karachi, Pakistan in four volumes in 1991. The author himself wrote the Preface on December in 1941. The author observed that to translate the Quran is very difficult.[22] So, he advised to the translators to follow the six main points and various subpoints to translate the holy Quran into English. Because he observed some problems to translate into English and he told that, there is no language in the world as well as Arabic.[22] The Introduction was written by Abul Hasan Ali Hasani Nadwi on 16 August 1981. The first volume had been started from surah al-Fatihah to surah al-Maidah of 82 verses.[22] It is a brief exegesis of the Quran but a highly appreciated, admired, accepted and recommended tafsir to all.[22]

Written in Urdu, this is a tafsir of complete set in one vol., published by Taj Company Limited, Lahore and Karachi, Pakistan in 1952.[22] The pages are 1215 in total. The author himself has written a Preface of this tafsir. He has cited a list of books those he has associated from, like Arabic and Urdu exegesis and the dictionaries in Arabic and in Urdu.[22] He has written that he has associated more from Bayan al-Quran of Ashraf Ali Thanawi. It has highly been recommended to all of the Urdu speaking Muslims in India and Pakistan as well as his tafsir in English.[22]

It is his tafsir, written in Urdu, vol.1-3, not completed, published by MajliS-i-Nashriyat-i-Quran, Karachi, Pakistan in 1998. after his death. It is as same as his Urdu tafsir Al-Quran al-Hakim, which is a complete set in one volume, but it has not been completed. It has been printed 1-3 volumes. However, title of the tafsir is different on cover page of this book.[23]

It is an abridged version of his tafsir named Tafsir ul-Quran, published from Lucknow, Academy of Islamic Research and Publication, 4 volumes: 1981–85.[23]

Published by Naimur Rahman Siddiqui, Khatun Manjil, Haydar Mirza Road, Lucknow, India. There are informations about the places mentioned in the Quran.[23]

Published by Naimur Rahman Siddiqui, Khatun Manjil, Haydar Mirza Road, Lucknow, India. There are informations about the persons mentioned in the Quran.[23]

Published by Sidq-i-Jadid Book Agency, Lucknow, India.[23]

Published by Majlis-i-Nashriat-iIslam, Karachi, Pakistan, and Edition: 2006. He has written this book after finishing his tafsir in English and in Urdu.[23] He has mentioned in the Preface of this book that "After finishing my tafsir in English and in Urdu I realised that needed another contribution to the study of Quran.[23] In this why this book has been written about the animals informations mentioned in the Quran. He has discussed about the animals those are discussed in the Quran and discussed their characteristics, activities and their names derived from the languages and related to.[23] He has discussed them linguistically and alphabetically. First of all he has written the meaning of the word, then the name of Surah and number of the verses used in the Quran, and then he has written the purpose of the discussion in the Quran.[23] Then he has written their characteristics. There are 176 words have been included for discussion in this book. The author has also written The Preface of this book on 27 June 1954.[23]

Published by Maktabah Islam, Lucknow. There are thirteen chapters and fore worded by Hakim Abdul Qawi daryabadi, editor of Sidq Jadid and The Preface was written by the Author himself. He has focused in the book that Allah sent his apostle as a human not an Angel. He has established it in the light of Quran. [22] He has written this book after completion of his tafsir in English and in Urdu. First edition has been published by Sidq Jadid book agency in 1959 or 1960.[23] He has written this book to purify the faith of people upon oneness of Allah (Tawhid). He has focused in the book that the apostles were not God they were selected from human society, but they were the best of all.[23] It was written in proper time when the faith of Muslim people was going to be wrong. In that time, Daryabadi wanted to save the faith of Muslim people upon Allah.[23]

Published by Islamic Publishers, Lucknow, India.[23]

Published by Islamic Research Foundation, Madras, India.[23]

Published by Nafis Academy, Kimbal Road, Karachi. Second edition, 1982. The total pages of this book are 312. This book is a compilation of short editorial notes published in his weekly Sach. There are 130 notes compiled with different titles.[23]

It means, to look for a guide to almighty Allah, published by Khatun Manjil, Haydar Mirza Road, Gulaganj, Lucknow, India. He has written in this topic for becoming near to almighty Allah with a good Islamic guide.[23] However, nowadays activities of Islamic guide are not legal obviously illegal. He said, if a Muslim needs to control him in the right way to almighty Allah, he has to follow a good Islamic guide.[23] He argued that an Islamic spiritual guide must be qualified to develop and purify the inner world of the human being. All companies of the Prophet were guided by the Prophet Muhammad.[23]

Published by Tanjim-i Islahi Muashirah, Lucknow.[23]

Published by Islami Mission. Sunnat Nagar, Lahore, Pakistan. He has discussed about the death of son of Maryam, Isa. He proved in this book that the ill activities of Israilits killing the Prophet of almighty Allah.[23]

Published by Madani Kutub Khanah, Karachi, Pakistan. The total pages of this book are 136. This is a compilation of various topics on the life of the Prophet Muhammad. It is not a continuation of the Prophets life.[23]

Published by al-Ilm Publishers, Lucknow.[23]

Published by Nim Book Dipu, Lucknow; Daru Matbaa Maarif, Azamgar, 1929. There are eight chapters in this book. In this book, he has discussed on written books by some famous Islamic philosophers and scholars on Tasawuf.[23] In the first chapter, he has analyzed the Arabic book on Tasawuf, named; Kitab al-Luma„if-alTasawuf by Shaykh Abu Nasar Siraj (b.378AH). It is the oldest book on Tasawuf in Arabic and translated in Urdu.[23] In the second chapter, he has discussed the famous Persian book, named; Kashf al- Mahjub [Revelation of the Veiled] by Shykh Abul Hassan Ali Ibn Uthman Hujwiri Ghaznawi (b. 470AH/990AC).[23] He is as famous as called Data Ganj Bakhsh (d.552A H/1072AC). It is the oldest book on Tasawuf in Persian language. In the third chapter, he has discussed the book, named; Risala-i Qushairiah by Imam Abul Qasimal-Qushari (376-465AH). It is also the oldest one on Tasawuf that means Sufism in Islam.[23] In the fourth chapter, he has discussed the book, named; Fatuh al-Gayb by Shykh Mahiuddin Abdul Quadir Jilani Mahbub-i Subhani (471-561AH). In the fifth chapter, he has discussed the book, named; Awarif al-Maarif by Shykh Shahab Uddin Suhrawardi (531-632AH).[23] In the sixth chapter, he has discussed on the book, named; Fawaid al-Fuwad by Khajah Nizam Uddin Mahbub Ilahi (12381325AC). In the seventh chapter, he has discussed on the book named; Mantaq al-Tayr by Shykh Farid Uddin Attar (513627AH). He was a famous Persian Muslim Sufi in Islam and a mystic poet and a theoretician of Sufism. In the eighth and the last chapter, he has discussed on the book, named; Lawaih by Mawlana Jami (718AH/1414AC-898AH/ 1492AC), his actual name is Nuruddin Abdur Rahman Jami, he was prolific scholar and writer of mystical Sufi literature.[23] Abdul Majid Daryabadi has tried to establish that Islam and Tasawuf are correlated each other. One is not separated from other. Above those were Sufi saints, they practiced Sufism in the light of Islam.[23]

Published by Wakil Bek Trading Agency, Omitsar: 1910. It had been written while he was a student of intermediate at Canning College. It has been taken references in medical sciences, especially in anatomical sciences. In this book, he had discussed about the organs of human body. It was printed as a booklet in 1910. It was his second book in his early life.[24]

Published by Anjuman-i-Traqqi-i-Urdu, Delhi. He wrote this book on philosophy in 1913, while he was a student of BA. It was published first in 1914 AC in Urdu, then in 1919 AC, then in 1930 AC. It was with 100 pages. Then it was published by Matba-i Institute, Aligarh in 1920AC. It was with 264 pages. It is a famous book in philosophy. This reflects his philosophical thoughts. He took help from 10 or 12 books in English.[24]

Published by Anjuman-i-Traqqi-e-Urdu, Delhi.[24]

Published by al-Najir Book Agency, Lucknow. Falsafayanah Madamin, Published by al-Najir Book Agency, Lucknow.[24]

It was the preliminary book of philosophy, Vol.1, published by Matba Malaria Press, Azamgardh: 1931. The total pages of this book are 185. There are six chapters included in this book.[24]

It was the preliminary book of philosophy, Vol. 2, published by Matba Maarif Press, Azamgardh: 1934.The total pages of this book are 151. There are seven chapters included in this book.[24]

Published by Hindustani Academy, Alahabad. Faraidh Wa-Din, Published by Nul Kishur Book Dipu, Lucknow. It was written by the advice of his college friend. It is a learning booklet and published as an article, named; Ik Khadim-i-Talim.[24] Dr. Akhlaqur Rahman Qidwayi said that Abdul Majid Daryabadis philosophical thought is relevant even today. He hoped that both the country and the community would continue to be benefited from his views and writings.[24] The Psychology of Leadership, It was printed by a famous publisher T. Fisher Unwin, London (UK) in 1915 AC. At that time, the Psychology was a branch of Philosophy; later it has become science. Therefore, he wrote this book on Psychology. It is his famous book on Psychology.[24]

This book was written on J S Mill, a great western philosopher. He was influenced by J S Mills thought. Therefore, he read out his all writings deeply and wrote this small book on him.[24] Above those books were written during his rationalistic period. He wrote many books in philosophy before he returned to Islam.[24] After returning to Islam, he felt shame about his rationalistic writings above those books and wanted to wipe the list of those books up from his memory. He has focused rationalistic thoughts and western philosophical thoughts in those books.[24]

Karachi: Siddiqi House, 1958AC/1378AH. He has expressed his deepest love to the Prophet Muhammad. Total pages of this book are 264. It has been written a short biography of the Prophet Muhammad in the light of the Holy Quran.[24]

Published by Maktabah Firdaws, Mukarram Nagar, Lucknow: 1978AC. It is a book of autobiography. The total pages of this book are 402.[24]

Published by Abdul Majid Daryabadi Academy, Lucknow.[25]

Published by Maktaba Madaniyah, Urdu Bazar, and Lahore, Pakistan. This book has been written on the biography of Ashraf Ali Thanawi (1863-1943AC). He was Daryabadis spiritual guide. He has written the life of Ashraf Ali Thanawi from 1927-1943AC. The total pages are 547.[25]

Published by Sidq Foundation, Lucknow, India. The total pages of this book are 672. This book has been written on the biography of Mawlana Muhammad „Ali Jawhar (1878-1931AC). He was Daryabadi‟s political guide and a great leader of Indian Muslim. Daryabadi has written his life from 1912 to 1930.[25]

Published by Wakil Book Trading Agency, Amritsar, India. It was his first book in his early writing life.[25]

Published by Idara-iInsha-i-Majidi, Rabindra Sarani, and Kolkata, India. It is a biographical book of contemporary persons. Forty three persons are there elder to him, twenty nine persons are as old as to him and eight persons are younger to him.[25]

Published by Idara-i-Insha-iMajidi, Rabindra Sarani, and Kolkata: 2002AC, India.[25] It is a compilation of selected sixty two articles of hundreds from his weekly Sidq and Sidq-e-Jadid. There are 288 pages in this book. The persons are from different categories.[25] First chapter was written for ten persons of his family; like his mother, elder brother, elder sister, wife and relatives. Second chapter was written for twelve persons of respected Ulama and persons of Sufi order.[25] Third chapter was written for sixteen personalities from political leaders. Fourth chapter was written for fourteen personalities, those were from the famous poets, literati and journalists.[25] Fifth chapter was written for four personalities, who were Doctorates and physicians. Then the sixth and last chapter was written for seven personalities, who were from different field.[25]

Published by Idara-iInsha-i-Majidi, Rabindra Sarani, Kolkata, India:2008AC/1429AH. This is the book of biography of famous Indian Urdu poet Akbar Alahabadi. The total pages of this book are 311. There are sixteen chapters included in this book.[25]

Published by Idara-iInsha-i-Majidi, Rabindra Sarani, and Kolkata, India. This book has been written on his traveling to Hijaz for pilgrimage.[25]

Published by Sidq Foundation, Khatun Manjil, Haydar Mirza Road, Lucknow: 2006. It is a book on traveling into many places. There are eleven places of India he traveled; Mumbai, Bihar, Bhopal, Hyderabad, Delhi, Kolkata, Madras, Aligarh, and Agra.It are the first chapter of this book. There are 360 pages and 15 topics in this book. He also traveled to Pakistan and Lahore for two weeks and a half. In this purpose, he has written a book.[25]

Published by Sidqi-Jadid book Agency, Lucknow, India. Another name is two weeks and a half in Pakistan.[25]