{"id":293,"date":"2013-10-31T19:57:55","date_gmt":"2013-10-31T23:57:55","guid":{"rendered":"https:\/\/www.fiqhulislam.com\/?p=293"},"modified":"2013-10-31T19:57:55","modified_gmt":"2013-10-31T23:57:55","slug":"shaykh-al-hadith-muhammad-zakariyya-al-kandhalawi","status":"publish","type":"post","link":"https:\/\/www.fiqhulislam.com\/?p=293","title":{"rendered":"Shaykh al-Hadith Muhammad Zakariyya al-Kandhalawi"},"content":{"rendered":"
\nShaykh al-Hadith Muhammad Zakariyya al-Kandhalawi<\/b>\n<\/div>\n

In the last century, India has undoubtedly become an important center for the study of hadith, and the scholars of India have become well-known for their passion for religious knowledge. Upon them ended the era of leadership in teaching hadiths, codification of the special fields (funun) of hadith, and commentary upon its texts (mutun).
\nSuch was their mastery of this science that Muhammad Rashid Rida mentions in the introduction of his book Miftah Kunuz al-Sunna, \u201cWere it not for the superb attention to detail in the science of hadith displayed by our brothers, the scholars of India in the present era, this science would have withered away in the eastern cities. And, indeed, mastery of this science has been waning in Egypt and Syria since the tenth century ah.\u201d There is no doubt that Shaykh Muhammad Zakariyya was among the most distinguished hadith scholars of India and a great contributor in service of the Sunna. He was given the honorary title of Shaykh al-Hadith, or \u201cGreat Scholar of Hadith,\u201d by his teacher, Shaykh Khalil Ahmad Saharanpuri, who recognized his deep insight, clear-sightedness, and extensive knowledge of hadith and related sciences.
\nLineage and Upbringing<\/b>
\nHe was born in the village of Kandhla (in Uttar Pradesh, India) on Ramadan 10, 1315 ah (February 12, 1898 CE). His full name was Muhammad Zakariyya ibn Muhammad Yahya ibn Muhammad Isma\u2018il, and his lineage continues all the way back to Abu Bakr (may Allah be pleased with him), the great Companion of the Messenger (upon him be peace).
\nShaykh Abu \u2019l-Hasan Nadwi said about him, \u201cShaykh Muhammad Zakariyya was born into a household rooted in knowledge and passion for Islam. His immediate family and his predecessors were distinguished by firm resolve, perseverance, steadfastness, and adherence to religion\u2026. His family included many notable scholars \u2026 and his grandmother memorized the entire Qur\u2019an while nursing her son [Shaykh Zakariyya\u2019s father].\u201d
\nHis father, Shaykh Muhammad Yahya, was among the great scholars of India in both the Related (manqulat) and Logical sciences (ma\u2018qulat). His primary teacher in hadith was Shaykh Rashid Ahmad Gangohi. Under him he studied Sahih al-Bukhari, Jami\u2018<\/i>\u00a0al-Tirmidhi, Ibn Maja and others of the six famous authentic books of hadith (Sihah sitta). Shaykh Yahya went on to teach at Madrasa Mazahir \u2018Ulum, in the district of Saharanpur, but did not accept any payment for his services. He instead made his living through his own book-publishing business.
\nAs a young boy, Shaykh Zakariyya moved with his father to the village of Gangoh, in the district of Saharanpur. Since his father and Shaykh Gangohi had a close relationship, Shaykh Zakariyya quickly earned the affection of his father\u2019s teacher.
\nGrowing up in this virtuous environment, he began learning how to read with Hakim \u2018Abd al-Rahman of Muzaffarnagar. He memorized the Qur\u2019an with his father and also studied books in Persian and the introductory Arabic books with his uncle Shaykh Muhammad Ilyas (founder of the Tabligh movement). He stayed with his father in the company of Shaykh Gangohi until age eight, when the shaykh passed away. Shaykh Abu al-Hasan Nadwi says, \u201cHe was brought up in the best of environments in this era; the most adhering to the conduct and the sunna and the furthest from the corruption that had begun to spread in the world.
\nAt the age of twelve, Shaykh Zakariyya traveled with his father to Mazahir \u2018Ulum. Shaykh Muhammad ibn Yahya [his father] bathed and performed two rak\u2019ats of prayer and began teaching Mishkat al-Masabih. He then made a lengthy prayer for himself and his son. From that day on, hadith became the main focus and goal of Shaykh Zakariyya\u2019s life. There, under his father, he advanced his study of Arabic, tackling many classical texts on Arabic morphology, grammar, literature, and also logic. But by the time he was seventeen, hadith became the main focus of his life. He studied five of the six authentic books of hadith with his father, and then he studied Sahih al-Bukhari and Sunan al-Tirmidhi (for a second time) with the honorable Shaykh Khalil Ahmad Saharanpuri. Out of his immense respect for h adith, Shaykh Zakariyya was extremely particular about always studying the hadith narrations with wudu\u2019.
\nOn Dhu \u2019l-Qa\u2018da 10, 1334 ah, when Shaykh Zakariyya was just nineteen, his dear father passed away. This event was extremely traumatic for Shaykh Zakariyya, as he lost not only a father but also a teacher and mentor. His deep sorrow remained with him for the rest of his life.
\nTeachers<\/b>
\nShaykh Zakariyya was blessed to live and learn in an era considered by many to be one of great achievements in Islamic knowledge by scholars in the Indian subcontinent. He studied with few but select teachers who reached the highest levels of learning, research, authorship, and piety. One of his most influential teachers was his own father, Shaykh Muhammad Yahya, born in 1287 ah. Shaykh Zakariyya memorized the Qur\u2019an at the age of seven, then as per his father\u2019s instruction he would recite the whole Qur\u2019an each morning. In addition to his father and uncle (Shaykh Muhammad Ilyas), he studied under the hadith scholar Khalil Ahmad Saharanpuri, author of the Badhl al-Majhud, a commentary on Sunan Abi Dawud. Shaykh Zakariyya acquired a hadith authorization from him and remained his student until Shaykh Khalil\u2019s death in Madina Munawwara in 1346 ah.
\nBefore his death, Shaykh Khalil Ahmad expressed his desire to write Badhl al-Majhud, and he sought Shaykh Zakariyya\u2019s assistance as his right-hand man. This was the beginning of his good fortune and the route to his excellence. His work earned him a special position with his Shaykh. The shaykh would direct him towards the possible texts and religious sources from which he could take the subject matter. Shaykh Muhammad Zakariyya would collect the information and present them to his Shaykh, who would then select from the collection whatever he required. Thereafter he would dictate it to Shaykh Muhammad Zakariyya who would write it down. This is how the completion of Badhl al-Majhud fi hall Abi Dawud took place. This experience revealed Shaykh Zakariyya\u2019s gift of penmanship and, furthermore, expanded his insight in the science of hadith. He worked hard on the project, He undertook the task of publishing his shayk\u2019s work in the Indian press and devoted his attention to its correction, publishing it with complete sincerity. He attained the pleasure and trust of his shaykh, He became a successor (khalifa) and representative (na\u2019ib) of his shaykh and was even mentioned by name in the commentary.
\nShaykh Khalil Ahmad Saharanpuri mentions in the introduction of Badhl al-Majhud, \u201cI was helped by some of my friends, notable amongst whom is my relative and the coolness of my eyes and heart, Hajj Hafiz Molwi Muhammad Zakariyya ibn Mawlana Hafiz Molwi Muhammad Yahya Kandhlawi (may Allah have mercy on him). I was incapable of writing or pursuing it (without his help), due to the shaking of my hand and due to weakness in mind and vision. I would dictate to him and he would write. He would search for the difficult subject matter from the sources, thus facilitating the dictation for me. I thank Allah for his effort and ask Him to grant him the best reward for whatever he spent of his effort. Allah has gifted him with intrinsic and apparent knowledge, beneficial in this world and in the hereafter, and with accepted, illuminated, good deeds.\u201d
\nThis indeed opened the door to Shaykh Zakariyya\u2019s authoring many literary works and treatises over the course of his life.
\nTeaching Career<\/b>
\nIn Muharram 1335 ah he was appointed as a teacher at Madrasa Mazahir \u2018Ulum, where he was assigned to teach books on Arabic grammar, morphology, and literature, as well as a number of primary texts of Islamic jurisprudence. In 1341 ah he was assigned to teach three sections of Sahih al-Bukhari upon the insistence of Shaykh Khalil Ahmad. He also taught Mishkat al-Masabih until 1344 ah. Shaykh Abu al-Hasan Nadwi said, \u201cAlthough he was one of the youngest teachers at the school, he was selected to teach works generally not assigned to those of his age, nor to anyone in the early stages of his teaching career. Nevertheless, he showed that he was not only an able, but an exceptional teacher.\u201d
\nIn 1345 ah he traveled to Madina Munawwara, the city of Allah\u2019s Messenger (upon him be peace) where he resided for one year. There he taught Sunan Abi Dawud at Madrasa al-\u2018Ulum al-Shar\u2018iyya. While in Madina, he began working on Awjaz al-Masalik ila Muwatta\u2019 Imam Malik, a commentary on Imam Malik\u2019s Muwatta\u2019. He was twenty-nine at the time.
\nWhen he returned to India, he resumed teaching at Mazahir \u2018Ulum. He began teaching Sunan Abi Dawud, Sunan al-Nasa\u2018i, the Muwatta\u2019 of Imam Muhammad, and the second half of Sahih al-Bukhari. The school\u2019s principle taught the first half of Sahih al-Bukhari, and after his death, Shaykh Zakariyya was given the honor of teaching the entire work.
\nIn all, he taught the first half of Sahih al-Bukhari twenty-five times, the complete Sahih al-Bukhari sixteen times, and Sunan Abi Dawud thirty times. He did not just teach hadith as a matter of routine; the work of hadith had become his passion, and he put his heart and soul into it. Shaykh Zakariyya taught until 1388 ah, when he was forced to give up teaching after developing eye cataracts.
\nTravels to the Two Holy Cities<\/b>
\nAllah Most High blessed him with the opportunity to visit the two holy cities of Makka and Madina. He performed hajj several times, and his multiple trips had a profound personal effect on him, both spiritually and educationally. He made the blessed journey with Shaykh Khalil Ahmad in 1338 ah. During the trip, Shaykh Khalil Ahmad Saharanpuri discovered that there was a manuscript of Musnad Abdul Razzaq, which he intended to purchase but the seller was asking for an exorbitant price and Shaykh Khalil Ahmad, not having the required amount, was unable to purchase it. When Shaykh Zakariyya learned of this, he asked to borrow the manuscript from the bookseller. Knowing that he had only ten days left until his return to India (not nearly enough time for them to transcribe it) the seller gave it to him. Shaykh Muhammad Zakariyya took the manuscript and began copying it with the help of some of his acquaintances. In ten days, they finished copying the entire manuscript and also proofread it completely (before returning the original). Shaykh Saharanpuri was surprised by the high aspirations (himma) of his student, his discernment (nabaha), and his effort, and prayed on his behalf.
\nHe traveled with the shaykh again in 1344. It was during the second trip that Shaykh Khalil completed Badhl al-Majhud; he died shortly thereafter and was buried in the Baqi\u2018 graveyard in Madina. May Allah have mercy on him and put light in his grave.
\nSincere Love for Allah and the Prophet<\/b>
\nShaykh Muhammad Zakariyya inherited piety, honesty, and good character from his father (may Allah be pleased with him). He aspired to follow the Qur\u2019an and Sunna in all matters, big and small, with a passion not found in many scholars. He had extreme love for the Prophet (upon him be peace) and the blessed city of Madina. His students have related that whenever the death of the Messenger (upon him be peace) was mentioned during a lecture on Sunan Abi Dawud or Sahih al-Bukhari, his eyes would well up with tears, his voice would choke up, and he would be overcome with crying. So evocative were his tears that his students could do nothing but weep with raised voices.
\nHe was often tested with regard to his sincerity. He was offered many teaching jobs at two or three times the salary that was customarily given at Mazahir \u2018Ulum, but he always graciously declined the offers. For most of his teaching career, Shaykh Zakariyya never accepted any money for his services at Mazahir \u2018Ulum; he did the work voluntarily, seeking Allah\u2019s pleasure. Although he did accept a small salary at the beginning of his career, he later totaled up the amount and paid it back in its entirety.
\nHousehold<\/b>
\nShaykh Muhammad Zakariyya married twice. He first married the daughter of Shaykh Ra\u2019uf al-Hasan in Kandhla. She passed away on Dhu \u2019l- Hijja 5, 1355 ah. He then married the daughter of Shaykh Muhammad Ilyas Kandhlawi in 1356 ah. Allah blessed him with five daughters and three sons from his first wife, and two daughters and one son from his second marriage.
\nDaily Routine<\/b>
\nShaykh Zakariyya organized his time meticulously. He would rise an hour before dawn and occupy himself in tahajjud and recitation of Qur\u2019an before performing the Fajr prayer in the masjid. After Fajr, he would read his morning supplications and litany until sunrise. Thereafter he would go to meet with some people and drink tea (but never ate anything with it). He would then return to his quarters to read. During this time he would also research and compile his literary works, and, with few exceptions, no one was allowed to visit him at this time. When it was time for lunch he would come out and sit with his guests, who were from all walks of life; he would respect and treat them well, irrespective of who they were. After Zuhr prayer, he would take a siesta and then spend some time listening to his correspondence (which amounted to around forty or fifty letters daily from different places) and dictating replies. He also taught for two hours before \u2018Asr. After \u2018Asr, he would sit with a large group of people, offering them tea. After performing Maghrib, he would remain devoted in solitude to optional prayer and to supplication. He did not take an evening meal except to entertain an important guest.
\nPersonality and Appearance<\/b>
\nShaykh Abu \u2019l-Hasan \u2018Ali Nadwi says about his characteristics, \u201cHe was of medium height, heavyset, good-looking, with a fair, rosy complexion, as though pomegranate seeds had burst unto both his cheeks. \u201cHe was extremely vibrant, never lazy; light-hearted, smiling, cheerful, friendly; and he often jested with his close friends and acquaintances. We saw in him good character and forbearance with people, as well as a rare humility; and above all, his personal qualities were always governed by his deep faith and sense of contentment.\u201d
\nDeath<\/b>
\nHe had always hoped to meet Allah while in the city of the Messenger (upon him be peace); Allah granted his wish. He died there on Monday Sha\u2018ban 1, 1402 ah (May 24, 1982 CE) and was buried in Jannat al-Baqi\u2018, in the company of the Companions and the noble family members of the Messenger (upon him be peace). His funeral procession was followed by a large number of people and he was buried in the Baqi\u2018 graveyard next to his teacher Shaykh Khalil Ahmad Saharanpuri. May Allah forgive him, grant mercy, and elevate his status. Amin.
\nScholars\u2019 Praise of Him<\/b>
\nMany scholars, both Arab and non-Arab, have praised him and recognized his knowledge and excellence. \u2018Allama Muhammad Yusuf Binnori relates,
\nIndeed there are some remnants of the scholars of past generations living today among the scholars of today\u2019s generation. They have been guided to praiseworthy efforts in multiple religious sciences, such as jurisprudence; they are on par with the previous generations in their knowledge, excellence, fear of Allah, and piety; they stir up memories of the blessed golden age of scholarship. Among these scholars is a unique figure envied for his excellence in knowledge and action, the author of outstanding, beneficial works and of beautiful, superb commentaries: Shaykh Muhammad Zakariyya Kandhlawi Saharanpuri.
\nShaykh Sa\u2018id Ahmad, the head of Islamic studies at the University of Aligarh, UP, relates, It is evident to one who takes a look at his works that he had a brilliancy, both in knowledge and with the pen, like that of Ibn al-Jawzi and Imam Ghazali. Of the scholars of his era, I know of no one comparable to him in this regard, except Imam \u2018Abd al-Hayy al-Farangi Mahalli (of Lucknow).
\nShaykh \u2018Abd al-Fattah Abu Ghudda said regarding him,
\n\u201cThe Shaykh, the Imam, the honorable, the Jurist, the scholar, the noble, the fragrant flower and sweet basil of India and Hijaz (Rayhanat al-Hind wa\u2019l-Hijaz), the exponent of spiritual realities (haqiqa) and allusions (majaz), our leader, and our blessing.\u201d
\nDoctor Sayyid Muhammad Ibn \u2018Alawi al-Maliki relates,
\n\u201cHis Moral excellence (Sahib al-Fadila), the hadith scholar, the remnant of the predecessors and adornment of the successors, the blessed Imam, caller to Allah, my leader (sayyidi<\/i>) and my teacher: Shaykh Muhammad Zakariyya.\u201d
\nThe hadith scholar, Hafiz al-Tijani portrayed him in the following words:
\n\u201cThe scholar of hadith, most erudite of the honorable, (Hadrat \u2018Allama), Muhammad Zakariyya Kandhelwi, most erudite, the outstanding (fadil), the meticulous, the inquirer (muhaqqiq).\u201d
\n\u2018Allama Sayyid Sulayman Nadwi mentioned upon his trip to Hijaz,
\n\u201cIn the 1369 ah, I met the honorable Shaykh Sayyid \u2018Alawi al-Maliki, who was praising the work\u00a0Awjaz al-masalik<\/i>\u00a0and its author. He was saying, \u201cThere is no literary work comparable to this in the works of the predecessors (mutaqaddimin).\u201d
\nShaykh Abu \u2019l-Hasan \u2018Ali Nadwi relates that Shaykh \u2018Alawi al-Maliki said,
\nWhen he reports the ruling and evidences of the Maliki school [in his writings], we Malikis are astonished at the accuracy and integrity of the report.\u2026 If the author had not mentioned in the introduction of [his] book that he was a Hanafi, I would not have known that he was Hanafi, but would have definitely concluded that he was a Maliki, since in his Awjaz he cites by-laws and derivatives of the Maliki school from their books that even we have a hard time obtaining.
\nShaykh Abu \u2019l-Hasan \u2018Ali al-Nadwi relates of him that the hadith was not only a profession or a science for him, but a desire and a state in which he lived and lived for.
\nShaykh \u2018Abd al-Wahhab \u2018Abd al-Latif said,
\n\u201cHe was the author of the work\u00a0Awjaz al-masalik,<\/i>\u00a0in six volumes. In it is contained a great deal of effort in compiling, and an extent of reporting from the books of hadith and jurisprudence which has made the compiler deserving of praise.\u201d
\nStudents<\/b>
\nShaykh Zakariyya had numerous students who spread around the world and continue, to this day, to serve Islam, particularly establishing traditional Islamic schools in India, Pakistan, Bangladesh, England, Canada, America, South Africa, Zambia, Zimbabwe, and other countries. Some of his more prominent students in the field of hadith were Mu h addith Muhammad Yusuf Kandhlawi (d. 1384 ah), author of Amani \u2019l-Ahbar Sharh Ibn Ma\u2018ani \u2019l-Athar, Shaykh \u2018Abd al-Jabbar A\u2019zami, author of Imdad al-Bari (Urdu commentary on Sahih al-Bukhari) , and Mufti Mahmud Hasan Gangohi (d. 1417 ah). Many other scholars and students also acquired authorizations in hadith from him, including Dr. Mustafa\u2019 al-Siba\u2018i, Shaykh \u2018Abd al-Fattah Abu Ghudda, Dr. Muhammad \u2018Alawi al-Maliki, and Shaykh Muhammad Taha al-Barakati.
\nWritten Works<\/b>
\nShaykh Zakariyya wrote many works both in Arabic and Urdu. A number of them treat specialized subjects intended for scholars, and the rest have been written for the general public. His works demonstrate his deep knowledge and intelligence; his ability to understand the issue at hand, research it thoroughly, and present a complete, clear and comprehensive discussion; his moderation, humility (as can be seen from the preface of this book), patience, and attention to detail. His respect and awe for the pious predecessors are evident in his works, even when he disagrees with their opinions on any particular aspect.
\nHis first written work was a three-volume commentary of the Alfiyya Ibn Malik (on Arabic grammar), which he wrote as a student when he was only thirteen. His written works amount to over one hundred. He did not withhold any rights to his works and made it publicly known that he only published his works for the sake of Allah\u2019s pleasure. Whoever wished to publish them was permitted to, on the condition that they were left unaltered and their accuracy maintained.
\nHence, his books have gained overwhelming acceptance throughout the world, so much so that his work Fada\u2019il al-Qur\u2019an (Virtues of the Qur\u2019an) has been translated into eleven languages, Fada\u2019il Ramadan (Virtues of Ramadan) into twelve languages, and Fada\u2019il al-Salat (Virtues of Prayer) into fifteen languages. He wrote four books on Qur\u2019an commentary (tafsir) and proper recitation (tajwid), forty-four books on hadith and its related sciences, six books on jurisprudence (fiqh) and its related sciences, twenty-four historical and biographical books, four books on Islamic creed (aqida), twelve books on abstinence (zuhd) and heart-softening accounts (riqaq), three books in Arabic grammar and logic, and six books on modern-day groups and movements.
\nSome of His Hadith Works<\/b>
\nOne can find a complete list and description of his books in the various biographies written on him. Here is a brief description of a few of his more popular works on hadith:
\nAwjaz al-Masalik ila Muwatta\u2019 Imam Malik<\/i>: One of the most comprehensive commentaries on the Muwatta\u2019 of Imam Malik in terms of the science of hadith, jurisprudence, and hadith explication. Shaykh Zakariyya provides the summaries of many other commentaries in a clear, intellectual, and scholarly way, dealing with the various opinions on each issue, mentioning the differences of opinions among the various scholars, and comparing their evidences. This commentary, written in Arabic, has won great acclaim from a number of Maliki scholars.
\nLami\u2018 al-Dirari \u2018 ala Jami\u2018 \u2019l-Bukhari<\/i>: Written in Arabic, a collection of the unique remarks and observations on Sahih al-Bukhari presented by Shaykh Rashid Ahmad Gangohi . These life-long acquired wisdoms were recorded by his student Shaykh Yahya Kandhlawi (Shaykh Zakariyya\u2019s father) during their lessons. Shaykh Zakariyya edited, arranged, and commented on his father\u2019s compilation, clarifying the text and adding a comprehensive introduction at the beginning.
\nAl-Abwab wa \u2019l-Tarajim li \u2019l-Bukhari<\/i>: An explanation of the chapter headings of Imam Bukhari\u2019s Sahih al-Bukhari. Assigning chapter headings in a hadith collection is a science in itself, known among the scholars as al-abwab wa \u2019l-tarajim (chapters and explanations). In it, the compiler explains the reasons for the chapter heading and the connections between the chapter headings and the hadiths quoted therein. It is well known that the commentators of Sahih al-Bukhari have paid special attention to the titles therein, in tune with the Arabic saying: \u201cThe fiqh of Bukhari is in his chapter headings\u201d ( fiqh al-Bukhari fi tarajimihi). Shaykh Zakariyya not only quotes and compiles what has been mentioned by other scholars like Shah Wali Allah al-Dehlawi and Ibn Hajar al-\u2018Asqalani, but also correlates and clarifies these opinions and presents findings from his own research in many instances.
\nJuz\u2019 Hajjat al-Wida\u2018 wa \u2018 Umrat al-Nabi<\/i>\u00a0(sallallahu alayhi wasallam) : A comprehensive Arabic commentary on the detailed accounts of the pilgrimage (hajj) of Allah\u2019s Messenger (upon him be peace) . It includes the details of any juridical discussions on the various aspects of pilgrimage, giving the locations, modern-day names, and other details of the places the Messenger of Allah (upon him be peace) passed by or stayed at.
\nKhasa\u2019il Nabawi Sharh Shama\u2019il al-Tirmidhi<\/i>: Composed in Urdu, a commentary on Imam Tirmidhi\u2019s renowned work Al-Shama\u2019il al-Muhammadiyya, a collection of hadiths detailing the characteristics of the Messenger (upon him be peace) . This commentary explains the various aspects related to the different characteristics and practices of Allah\u2019s Messenger (upon him be peace). It has been translated into English and is widely available.
\n 
\n[Adapted from the Arabic biography on Shaykh Zakariyya Kandhlawi by Wali \u2019l-Din Nadwi. Taken from whitethreadpress.com]<\/p>\n","protected":false},"excerpt":{"rendered":"

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