Zakariyya Kandhlawi

Zakariyya Kandhlawi, born on 11 Ramadan 1315 (3 February 1898), hailed from the town of Kandhla, North-Western Provinces, British India, which is now known as Muzaffarnagar city in Uttar Pradesh, India. His father, Yahya Kandhlawi, belonged to a family deeply interested in knowledge and Sufism. Yahya was a student of Rashid Ahmad Gangohi, one of the founding scholars of Darul Uloom Deoband.[3]

At a young age of two, Kandhlawi began his educational journey under the guidance of his father in Gangoh. After successfully memorizing the Quran, he delved into the study of fundamental texts in Arabic, Persian, and Urdu, under the tutelage of his father and his uncle, Ilyas Kandhlawi, who was the founder of the Tablighi Jamaat.[3]

In 1910, Kandhlawi accompanied his father, who had been appointed as a teacher at Mazahir Uloom, to pursue further education. During his time there, between 1914 and 1915, he delved into the study of Mishkat al-Masabih, Sharh Ma'ani al-Athar, and the other books of Kutub al-Sitta, excluding Sunan ibn Majah. The following year, he embarked on the sacred pilgrimage of Hajj.[3]

To expand his knowledge, Kandhlawi immersed himself in the study of Sahih al-Bukhari, Sahih Muslim, Sahih al-Tirmidhi, and the Muwatta Imam Malik by Khalil Ahmad Saharanpuri. His father died in 1916, prompting Kandhlawi to take up teaching at Mazahir Uloom.[3]

Upon the request of his teacher, Khalil Ahmad Saharanpuri, who aimed to write an extensive commentary on Sunan Abu Dawood titled Badhl al-Majhud, Kandhlawi embarked on a collaboration lasting ten years. In 1925, he journeyed to Medina alongside his teacher to continue his studies. Two years later, he returned to Saharanpur and assumed the role of assistant director at Mazahir Uloom. In 1954, he was appointed as the director of the institution.[3]

For over four decades, from 1927 to 1968, Kandhlawi taught Sahih al-Bukhari and Sunan Abu Dawood until he encountered eye problems, earning him the esteemed title of Sheikh al-Hadith (the scholar of hadith). His initial Sufi training was provided by his father, and in 1925, he received authorization (Ijazah) in the Qadiriyya, Chistiyya, Suhrawardiyya, and Naqshbandi orders from his teacher, Khalil Ahmad Saharanpuri. Alongside his teaching and writing pursuits, he dedicated himself to spiritual guidance work.[3]

Kandhlawi became the greatest supporter of Yusuf Kandhlawi, the son of his uncle Ilyas Kandhlawi, who founded the Tablighi Jamaat and became its leader. He organized various meetings and traveled to promote the spread of the Tablighi Jamaat. In 1972, he settled in Medina and continued his preaching activities from there. Kandhlawi died on 25 May 1982 in Medina and was buried in Al-Baqi Cemetery.[3]

The Tablighi Jamaat movement was initiated in the late 1920s by Ilyas Kandhlawi, who was the paternal uncle of Zakariyya Kandhlawi. Its primary objective was to encourage Muslims worldwide to enhance their religious observance. Presently, it operates in 150 countries, boasting an estimated 12 to 80 million active members.[7] Zakariyya Kandhlawi has been actively involved with Tablighi Jamat since its inception. According to Muhammad Rizwan Taqi, a PhD scholar from the University of Karachi, it wouldn't be an overstatement to assert that Zakariyya Kandhlawi single-handedly spearheaded the complete introduction and establishment of this movement through his literary works.[8] In this context, both the founder and his immediate successors, spanning three generations, shared deep familial bonds. Consequently, this work can be rightfully considered as an integral part of Zakariyya Kandhlawi's personal legacy. Following the passing of Ilyas Kandhlawi, the founder of Tablighi Jamat, Zakariyya Kandhlawi penned a piece to offer solace to those who came to extend their condolences. He emphasized that the act of visiting Nizamuddin Markaz Mosque was merely a customary gesture, while the true condolence lay in carrying forward the work itself. Throughout Ilyas Kandhlawi's era and even during Yusuf Kandhlawi's leadership, Zakariyya Kandhlawi observed Ramadan at the Nizamuddin Markaz Mosque.[9] He consistently advised people to prioritize attendance at the Nizamuddin Markaz Mosque over other locations. The significance and eminence of the preaching work, as perceived by Zakariyya Kandhlawi, can be comprehended from the following statement: "The work of preaching being undertaken today is a profoundly noble undertaking, surpassing even the importance of a madrasa or a Khanqah."[10]

Zakariyya Kandhlawi embarked on significant Daʿwah travels during his lifetime. After permanently relocating to Saudi Arabia on May 2, 1973, he ventured to Pakistan on June 22, 1974.[11] At Karachi Airport, he received a warm reception from a crowd of three thousand people. During his stay in Pakistan, he visited prominent Islamic institutions such as Darul Uloom Karachi, led by Muhammad Shafi Deobandi, and Jamia Uloom-ul-Islamia, led by Yusuf Banuri. He also had a meeting with Zafar Ahmad Usmani. On a Friday, he had the opportunity to visit the Raiwind Markaz.[12] Continuing his journey, Zakariyya Kandhlawi made his inaugural visit to England on June 24, 1979, accepting an invitation extended by Yusuf Motala.[13] In 1981, he undertook a trip to South Africa, where he observed the month of Ramadan. Throughout this transformative expedition, he played a pivotal role in establishing numerous mosques, madrasas, and centers dedicated to Islamic education.[14] Reflecting his dedication to Dawah activities, he traveled to England once again on August 25, 1981.[15]

According to Zakariyya Kandhlawi, Sufism held a significant position among the renowned scholars of his time. These scholars, integrating Sufism with fiqh and hadith, guided and nurtured it. They emphasized through their teachings and actions that Sufism is indeed a branch of the sciences of the Quran and Hadith.[16] Over time, certain customs and innovations had emerged within this field, which they worked diligently to eliminate. Due to the ignorance of some individuals, Sufism was mistakenly perceived as being opposed to the Shari'ah and wrongly considered separate from it.[17] Zakariyya Kandhlawi articulates his theory in the following manner:

When Habib-ur-Rehman Ludhianvi once inquired about the nature and essence of Sufism, Zakariyya Kandhlawi responded, conveying that it encompasses much more than mere rectification.[16] The foundation of Sufism lies in the intentions behind all actions, with its ultimate goal being the complete abandonment of desires that hinder one from experiencing the presence of Allah. This state is referred to as annihilation (fana), remembrance (yaad-dasht), and presence (huduri).[16] Zakariyya Kandhlawi underscores the significance of this concept, highlighting the dedication, occupation, and effort it requires. If Allah blesses someone with this treasure in any form, nothing else is needed. The companions of the Prophet, as well as the blessed sight of the Prophet himself, encompassed everything with a single glance, without requiring anything more.[18] Following in their footsteps, the great scholars and sages of the Ummah prescribed various remedies for spiritual ailments that had increasingly afflicted the hearts. Just as physicians prescribe remedies for severe physical ailments, these spiritual physicians recommend prescriptions based on their experiences and the experiences of their predecessors from every era. These prescriptions bring quick benefit to some individuals while taking longer for others.[18]

Zakariyya Kandhlawi presents the thoughts and statements of his elders to support his theory of Sufism. In this way, he elucidates that the true essence of Sufism lies in the attainment of Ihsan, which constitutes the spirit and essence of Shariah.[18] The Sufi is referred to as a "Muhsin" and a "Maghrab" in the Book of Allah, as the Quran acknowledges various degrees of people within the Ummah who rectify their faith and follow its righteous actions in accordance with the Shariah. These individuals are known as "As-hab al-Yamin" (People of the Right Hand).[18] Furthermore, if a person's physical strength diminishes but their voluntary acts of worship and prayers increase, and if the remembrance of Allah occupies their heart, and they establish an unbroken connection of supplication with Allah, then they have attained this level. Such a person is called a Sufi, derived from the word "Safa," indicating that the person has been purified from blameworthy character traits and adorned with praiseworthy ones.[18] To such an extent, Allah makes them beloved to Him, becoming their Protector and Guardian in all their movements and stillness. This is described in the Hadith Qudse, which states that among those who seek nearness to Allah, none attains a level of nearness comparable to the one who performs the obligatory acts of worship. This concept is referred to as "Qurb Fara'id" (Proximity through Obligatory Acts), and the servant always attains nearness to Allah through voluntary acts of worship.[18] In other words, even after fulfilling the obligatory acts of worship, they become beloved to Allah. When they become beloved to Allah, their ear becomes like an ear through which they hear, and their eye becomes like an eye through which they see. This is known as "Qurb Nawafil" (Proximity through Voluntary Acts).[18] During the time of the Messenger of Allah, people of knowledge and virtue were simply called Sahabi (Companion) because there was no honor greater than companionship that required a distinct name. After the era of the Companions ended and the era of the Tabi'un (Successors) began, love for the Companions remained, and the followers were called "Tabi'in" (Followers). At that time, this was considered the highest praise for them. Later on, the title shifted to "Taba'i Tabi'in" (Followers of the Followers). Eventually, people were categorized into different ranks. At that time, those individuals deeply involved in religious matters were referred to as "Awlad" and "Ibad" (Servants).[19]

With the rise of innovations and competition among various sects, each group began claiming to be the most righteous. In response, the esteemed followers of Ahl-e-Sunnat (Sunni Muslims) adopted the name "Tasawwuf" for their path and specific methodology.[19] As a result, the prominent figures of this group gained fame even before the first century and became known as Sufis. Although the term "Tasawwuf" did not exist in the first century, its essence can be traced back to the early period of Islam. During that time, Tasawwuf encompassed a magnificent concept whose purpose was to transform ethics, refine souls, establish the external and internal aspects of religion, and gradually make individuals aware of the religious commandments and secrets.[19] It is evident that each of these objectives was entirely correct, necessary, and within the framework of Shariah. Therefore, there should be no differences or denials regarding them. In summary, Tasawwuf was an extraordinary discipline described by the scholars of Tasawwuf as the knowledge that leads to the purification of souls, refinement of ethics, and realization of eternal happiness in both the external and internal aspects. Zakariyya Kandhlawi affirms this purpose, which was initially referred to as "Ihsan" or known as the science of ethics, or recognized as the development of the external and internal aspects. It is a systematic discipline or art that has conditions for the disciples as well as principles and etiquettes for the spiritual guide (Sheikh).[19]

Zakariyya Kandhlawi has contributed to Sufism through his writings, which can be categorized into two distinct areas. Firstly, he delves into the realm of Sufi knowledge, providing direct insights into excellence and spiritual practices. One example is Tareekh Mashaykh Chisht, which translates to History of the Chishti Sufis. This book was initiated after he completed his studies and begins by discussing the biographies of the Prophet and the rightly guided caliphs. Subsequently, he sheds light on the experiences and teachings of scholars within the Chishti Order (specifically the Sabiri chain), which traces its lineage back to Khalil Ahmad Saharanpuri.[20] Another example is Shariah o Tariqah ka Talaazim, which explores the integration of Sharia (Islamic law) and Tariqa (spiritual path). In this treatise, he elucidates that Sharia and Tariqa are not separate entities but rather inseparable facets. The collection of articles emphasizes the vital connection and unity between Sharia and Tariqa, highlighting their interdependence and significance.[21]

Secondly, Kandhlawi's literary repertoire includes works that engage in implicit conversations surrounding Sufi knowledge and related subjects. One notable example is Aap Beati, an autobiography wherein Zakariyya Kandhlawi recounts his interactions and teachings with various spiritual luminaries.[22]

The method of pledging allegiance to Zakariyya Kandhlawi would vary on different occasions, adding a touch of uniqueness to the process. Sometimes, it involved a simple handshake, while other times it required the participants to hold a sheet. On certain occasions, the pledging would even occur without the need for a sheet at all. For those who chose to give their allegiance in solitude, a symbolic act was performed by placing one hand over the other during the pledge.[23]

When the pledge took place in the morning, a sheet or a banner would be gracefully spread, and the individual giving allegiance would firmly grasp the fabric with both hands. In gatherings with numerous attendees but only a single piece of stone or marble, everyone present would hold onto it as a symbol of unity and commitment.[23]

The ceremony would commence with a recommended sermon, followed by the recitation of the verse from the Quran: "Verily, those who pledge allegiance to you, [O Muhammad], are actually pledging allegiance to Allah. The hand of Allah is over their hands" (Quran 48:10). This powerful verse would set the stage for the solemn moment that followed—the recitation of the firm pledge of faith, spoken with unwavering conviction.[23]

Zakariyya Kandhlawi had 109 authorized successors (khalifa), each entrusted with continuing his legacy. Among these individuals were Mahmood Hasan Gangohi, Yusuf Motala, Yunus Jaunpuri, Yusuf Ludhianvi, Zubairul Hasan Kandhlawi, Azizur Rahman Hazarvi, Sufi Iqbal, and Wali Hasan Tonki. Their roles were pivotal in carrying forward the teachings and principles of Zakariyya Kandhlawi, ensuring that his influence would endure for generations to come.[24]