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MUFTI
IFYATULLH
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DEHLVI
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Table of Contents
TranslatorsPreface..............................................1
ufti-e-Azam Allmah Hadrat auln Kifyatullh Dehlvi ...........
3
Remote Ancestry.........................................................3
ShaykhInyatullh.......................................
4
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Birth and Early Education.........................................................4
Friends and Classmates.........................................................6
Involvement inTeaching............................................7
l-Burhn Magazine.........................................................
8A ChristianDialogue...........................................
8
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MaritalLife...................................................9
Madrasah Amniyyah.........................................................9
Educational Reforms.........................................................10
Anjuman Islh-ul-Kalm.........................................................
12Beginning of Political Activities.........................................................
13
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Participation in Political Movements.................................................... 13
Boycott of the Armistice Celebrationashn-e-Sulh ) ............................ 14
eed for UnitedUlam ..............................................
15
Secret Assemblage.........................................................15
Establishment of Jamiatul-Ulam-e-Hind............................................. 16
Hindu Shuddhi Movement and Effort
Tablgh in Response............. 17
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The Word of Truth in The Defence oDeen .......................................... 18
HijzConference........................................20
Imprisonment....................................21
Self-sufficiency and Self-respect..............................................22
Offer from the British Government....................................................... 2
First Muslim, Then
Hindustani.........................................
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23
Palestine Conference in
Egypt.................................................24
Educational (Talmi ) Services.........................................................27
Salary................................................27
Issuance of Fatw (Religious Ruling
............................................... 28Writing and Publications.........................................................
30
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Death.........................................................32
oble Characteristics and Virtues.........................................................
A Poignant Historical and ReverentiEulogy (by Hafzur-Rahmn
Sheb)...............................................34
iography of Mufti Kifyatullh
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TRANSLATORS PREFACE
By the grace of Allh, within the lastseveral decades, English-speaking students of Islm have beenblessed with the availability of anntroductory series of Islmic textboo
covering the beliefs and practices ofdeen entitled, Taleem-ul-Islm , (
Teachings of Islm ), translated from toriginal in Urdu written by MuftiKifyatullh (may Allh have mercyupon him). Within the same
ime period also, an equally popular widely used handbook
was compiled by Ml. Shabbr Ahme
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Desai Taleem-ul-Haq
which derived much of its material f
he same series.Taleem-ul-Islm , as noted already, isseries of books originally written in Urdu language by Allmah MuftiKifyatullh Dehlvi.
They introduce the beliefs and practiof Islm from the level of a beginnerare laid out in a simple question-ansformat. At least two English translati
of this work are widely available.The procedures of worship and otheraspects of life detailed in
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hese books are based on the rulings he Hanafi school of juris-prudence (
madh-hab ). Thus, they are all derivedfrom the most authentic sources of thQurn and Sunnah although, in orde
avoid overwhelming the beginningstudent, they have not detailed
he bases for each and every ruling.
Recently, I was informed by anacquaintance that a new trans-
ation of this series of books into theSwedish language was being undertaand that a biography of the author, MKifyatullh, was being sought for.
Having searched and enquired, I was
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unable to find any such biography inEnglish or any other language
1 -
Translators Preface
besides Urdu. Therefore, with Allhgrace, I endeavored to
ranslate the Urdu biography intoEnglish, the result of which is in youhands.
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This booklet is a summarized translaof the biography of Mufti Kifyatullrecorded in Bees Baray Musleman Twenty Great Muslims) , by Abdul-Rashd Arshad, published by MaktabRashidiah, Lahore, Pakistan, June 20The author of the biog-
raphy was a student of the respectedMufti Kifyatullh and close friend a
classmate of his son, Hafzur-RahmWsif. The Urdu
book cited above contains many mor
details of the life history of MuftiKifyatullh as well as somebibliographic footnotes, which I havnot carried over in the translation.
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Nadeem Abdul Hamid
Hamden, CT, U.S.A.Shawwl 1424 / December 2003
1 email:[email protected]
2 -
iography of Mufti Kifyatullh
ufti-e-Azam Allmah Hadrat auln
Kifyatullh Dehlvi
( rahmatullhi alayhi May Allh
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have mercy upon him) 1292 1372 H(1875 1952 C.E.)
by Hfiz Sayyid Abdur-Rashd AhmArshad, (M.A.)
[translated in summary into English fUrdu]
The lineage of Hadrat Mufti1Kifyatullh is: Kifyatullh bin
Shaykh Inyatullh bin Faydullh biKhayrullh bin Ibdullh.
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REMOTEANCESTRYHis lineage goes back to ShaykhJamluddn Yamani and thus the
actual homeland of his ancestors waYemen (Yaman ) in the ArabianPeninsula. His great-grandfathers weraders who used to
come from Bahrain to the shore lyingareas of the Indian subcon-
inent to sell their wares. Once theresuch a trading ship coming from Ara
which did not reach the coast of Indi
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before it ran into a storm and sunk.There were hardly any survivors, if
except for a young man named ShaykJaml who managed to
use a piece of debris to reach the shoAt the shore, he was
found by a man of Bhopal who helpehim and took him to his
home. There, Shaykh Jaml grew up eventually married into
he local families. It was this ShaykhJaml who was the prede-
cessor of Mufti Kifyatullh.2 The
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sinking of the ship is estimated to haoccurred some 300 years before.
1 The title Mufti refers to one who qualified to deliver religious rulingsatw ). Hadrat is a title of respect,
similar toSayyidun .
2 Mukhtasar Trkh Madrasahmniyyah Delhi by Maulvi Hafzur-
Rahmn.
3 -
Shaykh InyatullhSHAYKH INYATULLH
After Shaykh Jaml, there is no detai
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record of the history of MuftiKifyatullhs ancestors. His familymoved at some point
from Bhopal to Shahjahanpur. MuftiKifyatullhs father, Shaykh
Inyatullh, was an extremely noblepious man who lived a
ong life and looked very much like hson. Shaykh Inyatullh
had a large family but was quite poo
Prior to Mufti Kifyatullh, he had twdaughters and after him were born thmore boys.
One son was named Hfiz Qri
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BIRTH AND EARLYEDUCATIONHadrat Mufti Kifyatullh was born neighborhood of Shahja-
hanpur (in the UP province of India)1292 Hijri.
At the age of five he began his educan themaktab (primary school) of HfBarkatullh Sheb. He completed hisnzirah
(recitation by sight) of the Qurn thand after that obtained initial instruc
n Urdu and Frsi from Hfiz
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asmullh. After that, he enrolled inMadrasah Izziyyah, run by MaulviIzz Hasan
Khan in Khall Sharqi (another neighborhood of Shahjahanpur).
Thismadrasah was very famous byvirtue of its capable teachers and thuMufti Kifyatullh gained a strongfoundation in terms of his education.completed the most advanced book ohe Frsi
syllabus,Sikandar Nmah , and beganstudying the Arabic books under theextremely intelligent and able teacheHfiz Budhun
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Khan Sheb.
A second teacher of his in thismadrasahwas Mauln Ubayd-ul-Haq Khan, had migrated to India from Afghanistn the
search of religious knowledge, and wwas the student of the
renowned scholar Mauln LutfullhAligarhi. Mauln Ubayd-ul-
Haq quickly recognized the great
potential of the young MuftiKifyatullh so he tried to convince father, Shaykh Inyatullh,
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4 -
iography of Mufti Kifyatullh
o send him to Darul-Uloom DeobanHowever, due to lack of
means and Mufti Kifyatullhs younage (he was 15 at the time), his fathewas not agreeable to the idea at thatpoint. Eventually, Mauln Ubayd-uHaq managed to convince him to senMufti
Kifyatullh along with another studAbdul-Majd, to the
nearby Madrasah Shhi Murdbd.
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Thus, the two students were sent alonwith a letter of introduction fromMauln Ubayd-ul-Haq to theadministrator (muhtamim ) of theMadrasah Arabiyyah at Shhi MasjMurdbd. The two
were admitted thereto and they lodgehe residence of Hfiz
Muhammad Isml, a famous lawyeMurdbd. As Mufti
Kifyatullhs father was very poor,
(Mufti Kifyatullh) used to work himself to pay for all his educationalexpenses. He did not
ake gifts or assistance from others, a
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during his studies at
Murdbd and (later in) Deoband h
used to earn his livelihoodweaving and selling prayer caps (topi ).In two or three days, he would finishsewing a cap and it would sell for twrupees. Prior to actually sewing thecaps, he used to work on decoratinghem with designs using a pen. This
excellent example of his resource-fulness and workmanship. Samples ohis caps and designs were
preserved by his son.1
Some anecdotes of the period of stud
Murdbd are narrated
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by Mauln Sayyid Fakhr-ul-Hasan (ustdh of Darul-Uloom Deoband) frohis father, Mauln Sayyid Fayd-ul-Hasan, who said,Mufti Kifyatullh and I studiedogether in Murdbd. For most of time when Mauln Ahmad Husayn
Amrohi was at thatmadrasah , MuftiKifyatullh and myself studied seve
books together under Hadrat MaulnMuhammad Hasan Murdbdi. Of
hem, I remember that we studiedSharh-ul-Waqyah together.During the lesson Mufti Sheb used n the back, seemingly
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nattentive and sometimes even usedsew caps during the les-
son. But his power of understanding memory was such that
whenever I needed an explanation ofsomething in the book which
I didnt understand, I used to go to MSheb. Mufti Sheb
1 Mufti-e-Azm ki Yd .
5 -
riends and Classmates
would redeliver and explain for me t
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exact same lecture that
had been given by our teacher in cla
After spending two years at MadrasaShhi Murdbd, Mufti
Kifyatullh gained admission to DaUloom Deoband in 1312
H., along with Maulvi Abdul-Khliand Maulvi Abdul-Majd. At
hat time, themuhtamim of Darul-Uloowas Maulvi Muhammad Munr and tprincipal ( sadr mudarris ) was Shaykhul-Hind Mauln Mahmd-ul-HasanDeoband, Mufti Kifyatullh acquire
education from the following teacher
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Mauln Munfaat Ali, who later became principal of Ma-
drasah Fatehpri; Mauln Hakm Muhammad Hasan(brother of Hadrat
Shaykh-ul-Hind);
Mauln Ghulm Rasl;
Hadrat Mauln Khall AhmadAmbethvi, then Saharanpuri;
Hadrat Mauln Abdul-Ali; and
Hadrat Shaykh-ul-Hind Mauln
Mahmd-ul-Hasan himself.
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Mufti Kifyatullh completed his stuof Hadth under the latter two.
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FRIENDS ANDCLASSMATESDuring the period when MuftiKifyatullh was acquiring his edu-
cation at Darul-Uloom, many other personages were also doing
he same who would later become grand famous scholars.
This was, in fact, an illustrious era inhistory of Deoband.
Some such personalities were aheadMufti Kifyatullh in their studies, su
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as Allmah Anwar Shh MuhaddithKashmri, and
others were close behind him. We lishere some of his special
classmates besides the two mentioneabove who studied to-
gether with him:
Shaykh-ul-Islm Sayyid Husayn AhMadani;
His brother, Sayyid Ahmad Faizb
Mauln Zi-ul-Haq, principal of Madrasah Amniyyah;
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earn and memorize his lessons at theime when
hey were delivered by the teacher awould spent his free time
meeting the expenses of his educatioweaving caps,etc .
Hadrat Shaykh-ul-Islm Sayyid HusaAhmad Madani used to
relate a story from his days of learninhere, One time, I made a special ef
o obtain the highest mark in our lessamong my
classmates. When examination time
arrived, the question-paper
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was on Mr Zhid Rislah . For thequestion I wrote a very detailed twopage answer and Mufti Kifyatullhwrote only a half page inanswer to the same. Hadrat Shaykh-uHind was the examiner
and he gave both of us the same markhat is, he considered
hat the content of the half page was ness than that of my two pages.
Despite the fact that he usually did nreview his lessons
( mutlaa ) much at night like others,
Mufti Kifyatullh used to earn the
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INVOLVEMENT INTEACHINGAfter leaving Darul-Uloom, MuftiKifyatullh stayed for some time inDelhi with his close friend, MaulnAmn-ud-Dn, who at the
ime had the intention of starting areligiousmadrasah . Then he returned Shahjahanpur where his initial teachUbayd-ul-Haq Khan, had founded a
new school, Madrasah Ayn-ul-Ilm.Mufti
Kifyatullh began to teach in that
madrasah and also handled the office
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work. From the records of Ayn-ul-t is found that Mufti Kifyatullh
managed all the administrative matteof the school.He used to get 15 rupees a month at time and he was always
he first to arrive and last to leave frohe madrasah . Along with
7 -
l-Burhn Magazine
eaching and administrating, MuftiKifyatullh also began to give answfor fatw (religious rulings, sing.:
atw ) in this period. In writing fatw ,
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he was very meticulous and cautiouswould deliver them with well-writteproofs.
Students at Madrasah Ayn-ul-Ilmduring Mufti Kifyatullhs pe-
riod of teaching included:
Mauln Hfiz Izz Ali, teacher oiqh andadab , Darul-Uloom Deoband
Mauln Mufti Mahdi Hasan, MuftDarul-Uloom Deoband;
Maulvi Ikrmullh Khan Nadwi, HConference Gazette , Aligarh;
Maulvi Hfiz Zkir Ali, advocate.
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L-BURH N MAGAZINE
While at Madrasah Ayn-ul-Ilm, MuKifyatullh started amonthly periodical, Al-Burhn , inresponse to the Qadiani problem. Thfirst issue was published in Shabn1321 H. and
strongly refuted the Qadiani propaga
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A CHRISTIANDIALOGUEBesides Arabic, Mufti Kifyatullh uo read and teach Frsi
books and he would engage in dialogwith people of other faiths when theoccasion arose. Mauln Izz AliSheb records one
anecdote of a dialogue that took placduring this period,
At the time I was studyingSikandar mah from Mufti
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Kifyatullh, it became known that inocal vegetable market
he Christians had begun speaking anpropagating against Islm
and the preachers of Islm. That veryday Hadrat Mufti Sheb,
ook myself and Maulvi Akram-ul-Aadvi (editor Conference Gazette ,
Aligarh) to the assemblage (in themarket) and began arguing with thosespreaders of falsehood. At first, they
hought that it was some ignorant perspeaking, but when the weight of thearguments hit them, they realized thawas not an ordinary
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8 -
iography of Mufti Kifyatullh
person arguing with them and, leavinaside the discussion, they
began to sing. Mufti Sheb stepped babout 10 feet and con-
inued to give answer to their criticisuntil even those who had been agreeiwith them previously also began tocriticize them.
I was standing next to the Christiansplatform and was supplying Mufti Swith notes of the statements they wer
making. He
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would then give answers to them oneone. This continued for
about two weeks and then ended. Anended in such a way that
besides myself (who was only there other reasons) there was
not a single other soul that came to lio them (i.e. by the end of the two wehey had been so utterly rebutted by
Mufti Sheb that no one came to listehem any more).
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MARITAL LIFE
Mufti Kifyatullhs first marriage toplace during this time while he waseaching at Madrasah Ayn-ul-Ilm. H
had a boy and a girl by this first wifebut they passed away in childhood ahis wife also passed away. Then hemarried the daughter of Sharfuddn
Sheb by whom he had seven childre
MADRASAH AMNIYYAH
The financial situation of MadrasahAyn-ul-Ilm was very poor, so muchhat in 1321 H. the teachers had a
reduction in their salaries, which we
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already very little. Mufti Sheb himshad his salary reduced from 18 to 16rupees. However, he remained at
Ayn-ul-Ilm for about five years unthe death of his dear teacher, MaulnUbayd-ul-Haq Khan.
Upon the passing of Mauln UbaydHaq, Mufti Kifyatullh
was brought to Delhi by Mauln Amud-Dn and he began to
each there in the Madrasah AmniyyAlthough Mauln Amn-
ud-Dn was the official principal of t
madrasah, in practice, besides teachi
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hadth and giving fatw , MuftiKifyatullh managed all theorganizational affairs of themadrasah .
9 -
ducational Reforms
In Delhi Hadrat Mufti quickly becampopular. The dignitaries and people he upper-class used to consult with n their political and religious affairs
and would benefit from his correctadvice.
That he could achieve such fame as hdid in Delhi, which was
he capitol of the Indian subcontinent
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was only by the grace of
Allh. The courts of law also benefit
from his presence there.Before his arrival, the religious rulinhat would be delivered by the scholo the courts of law were causing
confusion either the language theywere written in was too hard tounderstand or
else the fatw was completely wrong.addition, different scholars would gi
different fatw on the same issue.However, when Hadrat Mufti arriveand began answering questions, itbecame
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very easy for the courts of Delhi bechis fatw were very concise, clearlywritten, and not too confusing or complex to understand.
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EDUCATIONALREFORMSAfter arriving at Madrasah AmniyyaMufti Kifyatullh began
step-by-step implementation of beneficial reforms in the educa-
ional structure of the school. He hadpassed his own days of student life wgreat self-restraint and patience, as hparents were very poor, but even in circumstances he had never accepted
charity from the wealthier people. A
mentioned previously, he
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supported himself by means of manuabor such as weaving
caps,etc .However, when he arrived in Delhi hwitnessed that the philan-
hropists of the town would often calstudents of religious
schools to come and eat upon occasiof marriage or death.
Though the philanthropists were doinhis for the poor students
due to their strong desire to help and
support them, this was in
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fact causing disrespect to the station religious education. Thus, Mufti Shcompletely stopped this practice of going out to peoples houses for foodFor the 8th annual convention of Madrasah Amniyyah, Mufti
Sheb presented a treatise containingnumber of proposals for
10 -
iography of Mufti Kifyatullh
he reform of religious educationalnstitutions. In summary, he put forth
suggestions that:
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most of them are of the
modernized type and influenced by
western fashions, having noconcept of the religious sciences. Thsome organizational
members are indeed scholars but thehave the wrong motives
hey are well-aware of Islmic issuebut in monetary affairs they are notrustworthy and they think the financ
he school are for their own purposeFor these reasons, it is absolutely nesary that the members of theadministrative committees of Islmic
schools should be people of knowled
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and fidelity and all organizational annstructional affairs should be
undertaken with their consultation andecisions. The administrators of theschools
should have fear of Allh in their heaand take their responsibilities seriounot using the money of the schoolnappropriately for their own purpos
3) Whoever becomes administrator oIslmicmadrasah he should devote alhis attention and time only to the affa
of thatmadrasah . He should not takeresponsibility of other work besidesbecause nobody can give his fullattention to two jobs at a time.
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4) The administrators and teachersshould treat the guests of
Allh (i.e . the students) with gentleneand well-wishing. They should remohe difficulties from their paths andnculcate within them the love and d
for knowledge.
5) Great caution should be taken whenitially considering stu-
dents for admission. Only those studeshould be accepted who
have within them a real wish and deo attain knowledge. Also,
11 -
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njuman Islh-ul-Kalm
before admitting them they should ha
o produce a certificate of goodachievement from their previousmadrasah .
6) In order to maintain the students respect, they should not be allowed tout for invitations to eat. If the well-wishers want to feed the students, theshould arrange with themuhtamim a dabeforehand and bring the food at anarranged time and feed
he students themselves.
ANJUMAN ISLH-UL-KALM
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In addition to the administrative refomentioned above, Mufti
Sheb expended all his efforts to corhe educational weak-
nesses of the students. He had noticehat the students could not properly
convey and express their ideas to thegeneral public,
heir speeches and lectures were notpolished as desirable,
and they could not argue and debate non-Muslims when the
need arose. In order to correct these
shortcomings, in 1328 H. he initiated
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assembly for speech and debate, whiater came to
be called Anjuman Islh-ul-Kalm (Organization for Reformation of Speech). The purpose of this gatherinwas to teach students
how to deliver speeches and debate.Every eighth day, the stu-
dents had to give talks or engage in adialogue and Mufti Sheb
himself would help them. This assemwas very successful in its aims but asome time it was ended due to lack oparticipation
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the local inhabitants of Delhi on thwhole did not send their
children for religious instruction andhose students who came
from other countries only came with purpose of studying the
set syllabus of Dars-e-Nizmi .
12 -
iography of Mufti Kifyatullh
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BEGINNING OFPOLITICALACTIVITIES
In 1915-1916, the Hindu and Muslimunity movements gained
popularity and both sides realized th
mportance of unity because the Britgovernment had promised new politireform if they
would unite. At that time, the Muslimpolitical group was the
Muslim League and the Hindus had a
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mistakes were. Thus, he began to atteo clarify these on his own behalf. Hpolitical insight and adeptness was swell acknowledged that whenever his respected teacher, Shaykh-ul-Hinhad to engage in a discus-
sion with a political leader he wouldfirst call Hadrat Mufti and consult hiThis caused Shaykh-ul-Hinds friendand close students to be envious. Aftenduring this for a long time, ShaykhHind finally addressed his friends
saying, Without doubt you are si-ysat-dn politicians (i.e . you playpolitics), but Maulvi Kifyatullh hamind thatmakes politics ( siysat-sz ).
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PARTICIPATION IN POLITICAL
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MOVEMENTS
On August 18, 1917 the colonial emp(Britain) made the famous
announcement that promised the peoof the Indian subconti-
13 -
oycott of the Armistice CelebrationJashn-e-Sulh)
nent self-rule and self-government. LMontego arrived in India and the pacalliance between Muslim League andCongress
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Fazlul Haq in which again
a great number of ulam took part. In
his conference Hadrat Mufti put fortproposal to boycott Britains ArmisCelebration:
Putting into context the impact that tarmistice had with regard to those hewrenching events in the Turkish emphe
khilfah , and the sanctity and authoritof Iran, this proposal is put forth from
he religious viewpoint that the Muslof India should not take part in thecelebrations of these victories.
This proposal was unilaterally accep
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and Mufti Kifyatullh had further supported it saying, that from theSharah point of view, it is impossibhat a Muslim should happily take pasuch a
1 Probably the Armistice of Mudroswhich took place on October 30, 191and which marked the defeat of theOttoman power in World War I. The
Turks had to give up the lands under heir control, the army was demobiliand ports and other facilities were mavailable for use by the Allies. ranslators note, from Ency. Brit.14 -
iography of Mufti Kifyatullh
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celebration in the context of the fact he sacred places have been taken aw
from the Muslimkhilfah and the landsof Bagh-dad, Jerusalem, and others hcome under the control of non-
Muslims. Furthermore, the sole resulhese happenings has
urned out to be nothing else than thaamr-ul-muminn, khalfat-ul-muslimnost control of these countries and th
elimina-tion of Islms worldly powand authority.
Furthermore, he stated, I am from thranks of theulam and I say, from theviewpoint of theSharah , it is notpossible for a Muslim to take part in
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such celebration, and if one does so,will definitely be sinful.1
NEED FOR UNITEDULAM Before and during the establishment he Khilfat Committee in
Delhi, Mufti Kifyatullh had felt astrong urgency for the need of establishing a separate central andunited headquarters of the
ulam . He realized that if theulam
continued to participate in politicalparties on an individual basis and suparties took an unwary step, then thescholars would be in the greatest dan
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from the backlash of such a mistake.Thus, he began to discuss
his idea with others of the same minhimself.
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o discuss these issues. According tonstruction of Mufti Kifyatullh,
Mauln Ahmad Saeed and MaulnzdSajjni secretly contacted all of theulam at their residences to invite tho take part in this gathering.
1 Masalah Khilfat wa Jashn-e-Sulh .
15 -
stablishment of Jamiatul-Ulam-e-
ind ESTABLISHMENT OF JAMIA-
TUL-ULAM-E-HIND
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Thus, on that day, after Ish prayer, agathering of ulam was held in whichabout 25 took part. There, all of themagreed upon a plan of establishing aunited body of theulam of India, thename of which would be Jamiatul-Ulama-e-Hind. The temporary head
( sadar ) was selected to be MuftiKifyatullh and Mauln Ahmad
Saeed was chosen to be the temporaadministrator (nzim ).
Upon the invitation of Mauln Sayy
Mahmd Dwd Ghaznawit was agreed that the next meeting
first assembly of
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he Jamiatul-Ulam was settled. Thehead of this
conference was Mauln Abdul-BFarangi Mahalli.
With regard to the charter, constitutioand future directions of the Jamiat thwere differences among theulam butMufti
Kifyatullh utilized his statesmanshand unmatched acumen,
managing to resolve all the disputeswithin a few hours.
Mufti Kifyatullh remained the
emporary head of Jamiatul-Ulama
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hroughout the life of his teacher, HaShaykh-ul-Hind, due to the lattersmprisonment in Malta. Throughout hife, he never accepted to be thepermanent head of the Jamiat. Althou
he
held this position from 1919 till 193a period of 19 continuous years henever took charge as chair of the
Jamiats annual conferences but woueave the position to his contempora
Under the direction of Mufti Sheb, t
Jamiatul-Ulama-e-Hindkept in view the goal of completendependence for the Pak-o-
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Hind subcontinent and for this purpohe worked hard to unite
16 -
iography of Mufti Kifyatullh
he ulam and bring in being a soundpolitical consciousness among them.conferences of the Jamiat were exactfor this
purpose and they were held almostearly, alternating location
among the various major cities of IndSome of them were ex-
remely impressive and important
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HINDU SHUDDHIMOVEMENT ANDEFFORTS OF TABLGH INRESPONSE
With the rise of the Shuddhi1 movemn 1922, as a result of
which thousands of Muslims wereforced to convert to Hinduism,
Mufti Kifyatullh did not letassociation with Congress and other affairs of national unity deflect him fhis religious obligations.
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He arranged to send out the firstdeputation for tablgh (Islmicpropagation) to those areas where thArya Samaj movement hadbeen most active. The head of the growas Mauln Muham-
mad Irfn and thenib (substitute)head was Mauln Wahd HasanTonki.2 Mufti Sheb did not suffice whis he went out himself with a
deputation to the area of Achheetra asaved the
Muslims there from becomingmurtad (apostate).
Mufti Shebs manner of speaking an
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mode of address in this
period of tablgh fell right according t
he level and intellect of the villagerThey would be much affected by hismpressive, yet
straightforward and simple speech areturn to Islm. One ex-
ample of this is that during this periorial, Mufti Sheb received news tha
certain village had entirely becomeapostate.
He sent Mauln Ahmad Saeed withorders to go immediately
and determine the situation in that
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village. At that time, the Arya SamajShuddhi movement was extremelyntense among the
Malkna people with the result that tMuslimstablghi deputa-1 Hinduproselytism.
2 Mauln Wahd Hasan Khan was agreatlim (scholar) and specialist inphi-losophy (maqlt ), logic (mantiq ), and theology (ilm-e-kalm );hus he had great weight in propagati
Islmic through rational proofs.
17 -
The Word of Truth in The Defence of
een
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ions could not reach those areas witrisking danger. Anyway, MaulnAhmad Saeed arrived there and fouhat the Arya
Samaj were telling the people: Youancestors were Hindu until
he Muslims came and forced them toheir chooti 1 and convert to Islm.
Upon being informed of this, MuftiKifyatullh went to the village andcalled for a gathering of the people,whereupon he addressed them thus:
Today I am so happy to be in this tomeeting you, the scions of a courageopeople. The Malkna people are onehe worlds
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nations known for bravery. These peare the backbone of In-
dia. Your ancestors also stood up forprotection of Hindustan.
They never took defeat from any enem
Some people have come to youclaiming that the Muslims forced
our ancestors to accept Islm and hhem by the necks, cut-
ing off their hair locks. What?! Wereour ancestors so weak and cowardl
do not believe this. Look brothers: thpeople are
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elling you lies and deceiving you. Truth is that no one could stand eye to
with your predecessors. It was only they un-derstood Islm to be a good rue way of life that they willinglybecame Muslims. In deserting your treligion, can you not feel the grief thhe souls of your ancestors are
experiencing?
The effect of this speech hit the hearthe people so hard that the people of entire village again reverted to Islm
THE WORD OF TRUTH IN THE
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DEFENCE OF DEEN
As a result of the Shuddhi movemententire country became
embroiled in sectarian clashes andunrest. It was for the purpose of HindMuslim unity that Gandhi ji started hfast in September 1924. Then aconference of all the religious partiewas held on
September 26, 1924 in which the
chairman, while expounding onhe importance of Hindu-Muslim unibrought forward the sug-
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gestion to the Muslims that thepunishment for apostasy and the
1 Top lock, or pigtail, worn by Hindmales.
18 -
iography of Mufti Kifyatullh
duty of tablgh should be dropped asparts of their religion. Under thecircumstances, most of the Hindu and
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Muslim leaders were in
support of this proposal. Out of the
gathering of thousands, only the persof Mufti Kifyatullh was fully oppoo this unani-mous resolution and sto
up for the correct position of theSharah . He was not awe-struck by aof the great personages assembled thbut rose in opposition, saying:
The foundation of Islm is upontablgh(propagation). The very nature of itncludes (the institution of)tablgh .
Undoubtedly the punishment of theapostate in Islm is death. This is anopenly
manifest, fundamental principle of Is
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and we have no reserva-
ion declaring it to be so. The curren
unrest in Hindustan is not a result of existence of) this principle because tenforce this punishment is only the riof the Islmic sultanate. Thus the issuhis Islmic punishment has no bearin
on the unrest oc-
curring in Hindustan today.
In this way, despite all odds, MuftiSheb spoke the word of Haqq ,
preserving the status of ulam-e-haqqand Islm. In the words of Iqbal:
***
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***
19 -
ijz Conference
HIJZ CONFERENCE
When Sultn Ibn Sad was fighting expel the Sharf of Makkah
from his position, it was proposed threpresentative gathering of Muslimsfrom all over the world take place. Ta conference
was planned for 1926 C.E. (26 Dhil-Qadah 1344) under the
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chairmanship of Sharf Sharf Adnnwas to be attended by se-
ected delegates of all Muslim countThe members of the
delegation sent by Jamiatul-Ulam-eHind were Hadrat Mufti
Kifyatullh (head of delegation),Mauln Abdul-Hakm Siddqi
(private secretary), Mauln MuhamIrfn (secretary),
Allmah Shabbr Ahmad Uthmni,Mauln Ahmad Saeed, and
Mauln Nishr Ahmad. Mufti
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Kifyatullh demanded of Sultn
Ibn Sad that the conference also
address the formation of theHijz government and this issue wassubsequently added to the
agenda.
In May 1926 the delegation of JamiaUlam-e-Hind left from
Bombay on the ship Akbar along witdelegates from the Khilfat Committwho included Mauln Sayyid Sulaim
adwi (head
of delegation), Shoaib Qureshi, Mau
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Shawkat Ali, and
Mauln Muhammad Ali. This
extraordinary international confer-ence was attended by representativefrom India, Egypt, Java,
Palestine, Lebanon, Syria, Sudan, NaHijz, Russia, Turkistan, AfghanistanTurkey, and other Muslim lands. Thesubject committee of the conference made up of the following individuals
Grand Mufti of Palestine Al-Hj Amal-Husayni, Grand Mufti of
India Mufti Kifyatullh, Prime Min
of Sadi Government
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Hfiz Duhbah, Mauln Shawkat Ahe Khilfat Committee,
Head of Russian Delegation Zia-ud-and Head of Javan Dele-
gation Umar Saeed.
Mufti Sheb enthusiastically took pahe proceedings of the
conference. He presented to the schoof Hijz and Sultn Ibn
Sad himself many suggestions for setting up the administrative
structure of Hijz. He demanded that
Islmicmadhhib and sects should ha
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freedom of thought and practice of thviews
n Hijz, that the un-Islmic practiceslave trafficking be totally
20 -
iography of Mufti Kifyatullh
abolished, and many other reformativproposals which he got
approved on account of his power ofargument.
He also remonstrated Sultn Ibn Sahat he should not have
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destroyed the tombs and other historically important places of
Madnah without the prior consent ofparticipants of the con-
ference, who were theulamrepresenting the entire Muslim worldAll these dignitaries thus witnessedHadrat Muftis courage, determinatioand power of argument and his fame popularity spread throughout the Islworld.
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While in jail, Hadrat Mufti did notremain unoccupied but he en-
gaged himself in pursuits such aseaching his fellow prisoners,
and even stitching the clothes of otheMauln Ahmad Saeed
Dehlvi reports having learned the lasportion of Fath-ul-Bri, Sharh Sahh-ul-Bukhri from Hadrat Mufti while ihe jail of Gu-jrt. Furthermore, he
relates that many political and religi
meetings were held among the fellowprisoners.
21 -
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Self-sufficiency and Self-respect
SELF-SUFFICIENCY AND SELF-
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RESPECT
Around this time, many opponents uso say that Mufti
Kifyatullh and other members of thJamiatul-Ulam obtained
salaries from Congress and that theentire party operated upon
he funds of Congress. Mauln AbuGhiyth Shaykh Karmuddn
Meerthi, who worked as ambassadorhe Jamiat in southern
India for 15 years, refutes these claim
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anyone else. Our efforts for liberatioour land are our religious obligationwe cannot sustain the operation of thJamiat, then we will close the officeAnyway, looking at the lifestyle of Hadrat Mufti, Hadrat Mauln
Sayyid Husayn Ahmad Madani, andother elders of the Jamiat one
realizes that such accusations (of takmonetary support from
Congress) are completely false. Thepiety, character, sincerity for Allh, religious and national sense of honorwere unmatched.
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OFFER FROM THE BRITISH
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GOVERNMENT
When he began taking full part in thefreedom movement and
much progress was being made in thdirection, with hundreds of
housands of followers joining him, tBritish government started putting alypes of pressure on Mufti Kifyatulo keep away
from the movement. Eventually amessage was sent to him
hrough a member of the Viceroy
Council, Mian Sir Fazl Husayn,
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saying, The British governmentrequests you to separate yourself
22 -
iography of Mufti Kifyatullh
from the political movement. In returhe government will give
ou as a gift the royal building andgrounds of the Madrasah Saf-
dar Jang for your own personal self. purpose is not that you
should support the British governmenengage in propaganda
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on its behalf but we just want you toremain silent and stay away frompolitics.
The eldest son of Hadrat Mufti, MauHafzur-Rahmn wrote in
an article about the above message ththis was a secret mes-
sage to my father, who also informedof it in the greatest se-
crecy and today is the first time that t
has been made public.In response to the above message of Mian Sir Fazl Husayn, Had-
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rat Mufti Sheb replied, I have notoined the freedom movement
for personal enrichment. Thank you vmuch for your offer but
no enticement will be able to silencevoice.
FIRST MUSLIM, THENHINDUSTANI
There has been some propaganda thaMufti Kifyatullh and
other members of the Jamiatul-Ulamwere blind followers of the
Congress party and that they ascribed
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he motto, (we are) first Hindustani(Indians), then Muslims. But thisaccusation has absolutely no foundatMufti Shebs oldest son again wrotrefutation of this in his book Mufti-e-
zam ki Yd , This fact cannot beestablished from any of Hadrat Muftwritings or speeches. In
fact, quite the opposite, he held that i
was the first duty of the Muslim publhat in the push for political reform, tprotection of religious freedom shoube the foremost aim. And they should
understand that we are first Muslim, Hindi, Arab, Irani, Chi-nese,etc .(Reference Musulmn ke Mazhabi aur Qaumi Aghrz ki Hifzat 1 published
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by The Printing Works, Delhi, 1917.remained steadfast upon this principuntil the end of his life.
1 Protecting the Religious and ational Interests of the Muslims .
23 -
alestine Conference in Egypt
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PALESTINECONFERENCE INEGYPT
When Britain decided to partitionPalestine and establish a Jewish statone part there was great agitation on part of the Palestinian Arabs. The(resistance) movement resulted inviolent efforts of the British governmo suppress it. In support of the op-pressed Palestinians, Mufti Sheb anhe Jamiatul-Ulam estab-
ished the Majlis Tahaffuz-e-Filistn
(Association for the Protection of
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Palestine), which collected funds tosupport their cause. On August 26, 1all of India held a Palestine Day orallies and protests against the divisiand it was decided that there would world gathering of Muslims to protehis action. Thus, on
October 17, 1938 a PalestineConference was held in Cairo un-
der the chairmanship of Ali AlawiyPasha, in which over 3,500
delegates were present from Egypt,Syria, Iraq, Iran, India, Lebanon, HiJordon, Yugoslavia, Romania, Turkeand other Mus-
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im lands. The delegation from theJamiatul-Ulam of India in-
cluded Mufti Kifyatullh as head,Mauln Abdul-Haq Madani,
and Mauln Muhammad Yusuf Binnas members.
Mufti Kifyatullh received anexceptional welcome in Egypt.
Mauln Muhammad Yusuf reportedThe welcoming of Hadrat
Mufti that we witnessed in Cairo fillour hearts with joy and
made us raise our heads in pride
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Mauln Abdul-Haq Madani.
During his sickness, Mufti Kifyatul
was visited several times by the Shaof Azhar, Allmah Mustaf al-MurgThe religious position of the Shaykh Azhar at the time was greater even thhat of the king that is, the king wou
come himself to see the Shaykh insteof the other way around. However, d
o the24 -
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iography of Mufti Kifyatullh
great respect held for Mufti Kifyatuby the Shaykh, he would himself comand visit him.1
Upon preparation to leave Egypt, a gnumber of Egyptian
ulam and dignitaries came to see hi
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off. The dignitaries requested that aphoto be taken but Mufti Kifyatullhrefused to do so. Because a number ohe Egyptian scholars had givenpermissibility to taking photographs,discussion on this issue started.
The viewpoint of the Egyptian scholwas that the impermissi-
bility applied to those pictures whichwere created directly by the human hIt did not apply to photography becauhe picture
was simply a reflection of the scenThe conversation that took place,according to the report of MaulnAbdul-Haq Madani,
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was:
Ulam-e-misr :
The impermissibility only
applies to those pictures
which are made by the
work of the human hand.
In photography, no such
hing is needed, it is
simply a reflection of the
picture.
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Hadrat Mufti Saheb:
So how does this reflec-
ion become transferred
from the lens to the pa-
per?
Ulam-e-misr :
It requires much [i.e.
echnical] work.
1 The Shaykh remarked of him,Clemency and gravity shine upon hibrow.
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alestine Conference in Egypt
Hadrat Mufti Saheb:
What is the difference
between human handi-
work and much work?
Ulam-e-misr :
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Yes, they are the same
hing.
Hadrat Mufti Saheb:
Hence, their ruling is the
same.
The Egyptianulam were extremelympressed with Hadrat
Muftis ready and sound answers andsome were unable to speak
o give any reply after that.
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iography of Mufti Kifyatullh
EDUCATIONAL (TALMI )SERVICESThe political and national services thMufti Sheb effected
hrough the Jamiatul-Ulama have beebriefly mentioned previ-
ously. However, his teaching andssuance of fatw while at Madrasah
Amniyyah are truly his lasting
contributions. Muftisdars (lessons),especially hisdars of hadth , had thisspecial quality that he avoided longdiscussions. He would explicatemportant
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ahdth and points of difference thereusing the most simple andstraightforward language. In this, hefollowed the footsteps of his teacherShaykh-ul-Hind, whose lectures alsoused to be very
concise. Among the many explanatioof ahadth , he would pick the mostconcise and comprehensive of them t
appeared mostacceptable to him and explain it, thuseffectively impressing the essence ofahdth into the students minds. MufKifyatullh spent about 50 years in eaching of ilm-e-hadth at Madrasah
Amniyyah and also in issuing fatw .The author had the opportunity to stu
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Sahh Bukhri Sharf andTirmidhiSharf in his company and was mostmpressed by his direct style of deliv
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SALARY
Upon first arriving at MadrasahAmniyyah, Mufti Shebs salary
was set at 20 rupees a month. Near thend of his period, it had
advanced by Jamdi al-Awwal 1370o 250/- rupees. On the first
of Jamdi ath-Thni 1370H., themanagement committee had
raised his pay by 25 rupees to 275/- month. In response to
his, he replied, The income of the
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madrasah is on the decline
and therefore I will not take this
ncrease. Hence, up until his death hused to return 25 rupees monthly to tmadrasah.
By this time, Mufti Kifyatullhs famhad spread internationally and he couhave availed himself of greatemployment opportunities. Howeverhad dedicated his life to the service he madrasah and would not accept a
offer from anywhere else. At the
ime when his salary was 40/- rupeemonth, the Madrasah li-
yah, Calcutta, put forward an invita
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for a teaching position of 500/- rupebut he rejected the offer, saying, Thwill not be
27 -
ssuance of Fatw (Religious Rulings)
able to have freedom of conscience, his will be an obstruc-
ion in the service of thedeen .
From the organization of Mash-ul-MHakm Ajmal Khn, the
izm-e-Daccan had made availablesome office position and a
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stipend but Mufti Sheb did not allowhis to be executed because he
considered that these might become aobstacle to his conscience, ability tospeak the truth, and his fearlessness he path (of Islm).
ISSUANCE OFFATW (RELIGIOUS
RULINGS)We have previously mentioned thatMufti Kifyatullh began writ-
ng fatw in Shahjahanpur and he didhe same when he moved to Madrasa
Amniyyah. As a result of this, MadrAmniyyah
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very quickly became famous in DelhAccording to Mufti Ab Mu-
hammad Abdul Haqq, the author of Tafsr Haqqni stated in front of a larcrowd at one of the madrasahs annuconventions:
I say on oath that this madrasah, inrespect of the educational
quality, civility and maturity of thestudents, proficiency of the teachers,administrative integrity, holds the
highest position among themadris of Delhi. This is the only madrasah inDelhi which is providing the highestevel of service to Islm in the issuan
of fatw .
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It was a result of this that after a periof fifty years, Mufti Kifyatullh hadwritten answers to hundreds of housands of
questions and his rulings are a greatreasure of Islmic jurisprudence.1 I
fact, his teachers also placed great trupon his writing of fatw . Thus, in theperiod of non-cooperation with the
British, when people sought rulingsabout this from Shaykh-ul-Hind,
among the three people he would
redirect them to in this issuewas Mufti Kifyatullh.
1 A compilation of these is nowaday
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available, entitled Kifyatul-Mufti .
ranslator.
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iography of Mufti Kifyatullh
The fatw of Mufti Kifyatullh had special quality that they were extremconcise, yet fully well-grounded inproof, and the answer was given exa
according to the intent of the questioThat is, whatever question was askehe answer would
be given to the point unlike the lon
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and twisted explanations
given by the average mufti. It was fo
his reason that he waspopular not only among the commonbut also among the offi-
cials of the courts of law, who wouldgive preference to his rulings inreligious cases. We present below a examples of his
atw :
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Black Market
What is the religious ruling on theBlack Market? That is, is itpermissible to sell on it, or are therecertain circumstances in
which it is? For instance, nowadaysclothes and flour are being
rationed so is it permissible or not?Kindly write a detailed answer to th
In reply, Mufti Sheb concisely said,Engaging in the Black Mar-
ket is not permissible because it
nvolves injustice against fellow
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humans, it does not breed mercy andkindness, and there is great
chance of falling into speaking lies.In the Charge of Allh andMuhammad (
)
Once a question was asked, Manypeople, when they wish to en-
rust something to the care of Allh, t
utter the words, Allh Muhammad keipurd (in the charge of Allh andMuhammad).
For instance, when someone is leavi
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for a dangerous place,
hen his friends and relatives utter it.
his phrase correct to say or what shoone say in such a situation?
Answer, One should not utter thephrase Allh Muhammad ke
ipurd . It is only correct to say, Allhke sipurd (in the charge of Allh).
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Writing and Publications
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Taking Photos
The issue of taking photos was broaco Mufti Sheb as fol-
ows, What do the scholars of relighave to say on the issue of taking phoand having them taken from theviewpoint of
Sharah why is it forbidden? It issaid: we just make a moving thingstationary that is, the image of
ourselves that we see in the mirror, ware simply making it permanent andcalling it a photo.
So it is not clear as to why it should
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forbidden? Also, this is a means of keeping memoirs.
Answer, Making and using picturesmpermissible according to
he sacredSharah . Photography issimply another method of makingpictures; hence it is impermissible wused to take photos of a living creatuOf course, to take photos of buildingand other non-living things ispermissible, just as it is permissibledraw pictures of them by hand. TheSharah has forbidden making picturand taking photos of living things dua certain wis-dom, which is that thershould be no doubt about a Muslimglori-
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fying or respecting someone other thAllh.
From these few examples it should bclear that when giving a
atw Mufti Sheb did not use long,echnical details but clarified the rulof theSharah in very simple terms,which was his special excellence.
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WRITING ANDPUBLICATIONSFrom at early age, Hadrat Mufti alwaook interest in reading
and writing. His first major endeavowas the magazine Al-
urhn for which he wrote inrefutation of the Qadiani problem, asmentioned earlier.
awd-ur-Rayyhn
His second major work was his famo
(Arabic) poem, Rawd-ur-
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ayyhn which was published in 1H. (1909 C.E.) and had been presentat the annual convention of MadrasahAmniyyahhe year earlier. In thisqasdah , Mufti
Sheb recalled and eulo-
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gized the greatmadris (religiousschools) and scholars of old and
especially the famous teachers of Deoband and their efforts. The
eloquence and grandeur of the poem
such that Hadrat Mufti
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was requested to, and subsequentlyproduced, an Urdu transla-
ion with footnotes giving more detaof the lives and explaining difficultwords of the original.
l-Musawwand Al-Musaff
Hadrat Mufti Sheb published theSharhal-Musaww of Hadrat Shah WaliyullDehlvi, which was an exegesis of ImMliks
al-Muwatta . This great work of ShahWaliyullh was published along withFrsi commentary,al-Musaff in 1347H. In this way, readers could benefitone time from both of Shah Waliyull
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number of madris in India andPakistan. So popular was it that mandifferent publishers printed versionst in the thousands and even today evbook publisher is bringing out new
editions
of it. Because he did not copyright thwork, it has been published anddistributed in the hundreds of thousa
Its translation into English and other anguages has also been accomplishe
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Various OtherManuscriptsHadrat Mufti wrote various other religious treatises which were
published in book form but are no lon circulation. As the
reader has learned by now, MuftiKifyatullh was a greatmufti andscholar and very able writer. Howevhis literary works are actually very fThe reason was that he was so involn
eaching, political activities and wri
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atw , along with the fact
31 -
eath
hat Delhi was such a large city that hmany different organizations of whic
was a member; therefore he was toobusy and it
was difficult for him to find the time
write and publish. Had he been able find the time to write, he would havebeen a great
writer of our age, but at any rate, a
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published version of all the fatw hewrote would run to about 15 volumevaluable religious research. Hisspeeches andkhutbt would also be agreat treasure were they to be colleca published in book form. Similarly, was a great poet in Arabic and apublication of his poetry, some of wwas also in Urdu, would be verybeneficial.
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DEATH
During the last years of his life,watching the deteriorating immor-aliof society, clashes between Hindus aMuslims, and many
other reasons, Mufti Kifyatullhwithdrew himself completely frompolitics. For his last 10 years he wasotally isolated and did not attend an
gatherings. He was very much disturby the events
aking place in the subcontinent andabstained from even making
comments. The last several months o
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ife he suffered from
severe illness and swelling of the liv
and showed no improve-ment despite the best medical treatmFinally, on 13 Rab-uth-Thni, 1372(end of December 1952) he passed aat 10:30
PM. The next day his funeral prayerswere attended by 100,000 of
he Muslims of Delhi and he was bur
near Hadrat Khwaja Qut-buddn Bakhtiyr Kki.
NOBLE CHARACTERISTICS AND
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VIRTUES
It is very difficult to encompass all ohis noble traits. In summary, it can besaid that he was the example of a truand sincerelim .
He was of a respectable and solemnnature but was kind and po-
ite to his friends and the common foHe stuck to the sunnah of the Prophet (
and would do his work by his ownhands. He
was always ready to lend his help to
needy. From early child-
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hood he had such self-respect and serestraint that even in dire financialstraits he did not ask help from anyonelse but worked
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iography of Mufti Kifyatullh
himself to earn a living. Even whenworking as a teacher, he
passed his life with very little salary
His good qualities have been bestenumerated by those who ac-
companied him on his travels to Hajj
and Egypt, or who were with
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him in the jails of Gujrat and MultanThey report that on the way to Hajj hhelped and served his fellow traveleo every extend possible. He wouldwash and hang to dry their clothes fohem.
During Hajj, he would secretly pray ahajjud and remain quietly in worshall the time. At night, he would go
hrough the streets of Makkah andMadnah distributing alms to the neeHe was of a
very simple nature and would not onget his own groceries from
he market by himself but would alsobring those of his neighbors.
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He would cook his own food and stihis own clothes, and in jail he even dhe same for his fellow prisoners.
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Poignant Historical and Reverential
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ulogy (by Hafzur-Rahmn Sheb) APOIGNANT HISTORICAL AND
REVERENTIAL EULOGY (BYHAFZUR-RAHMN SHEB)
Upon the death of the last Mughalemperor, Shah Sirjuddn
Zafar, it was said,
The lamp of Delhi has been put out(1279 H.)
Then, upon the death of Hakm AjmaKhan, someone remarked,
The lamp of Delhi has been
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extinguished. (1346 H.)
And then, upon the passing of Hadra
Mufti-e-Azam, MaulviMaqblur-Rahmn remarked again,
Extinguished is the lamp of Delhi.(1372 H.)
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iography of Mufti Kifyatullh
ranslated by Nadeem Abdul Hamid
for MADRASA-TUN-NOOR (c/oConnecticut Council of Masjid, Inc
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Hamden, Connecticut, U.S.A. Shawwl 1424 / December 2003