TheRamadanOfShaykhAl-hadithMuhammadZakariyyaKandhelviAndOurEldersByShaykhDrMuhammadIsmailMemonMadani

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Ramadan of the EldersIn Majālis Ĥakīm al-Umma, Muftī Shafī‘narrated the routine ofĤađrat for the Ramadan of 1347/ February, 1929. It is reproducedbelow for the benefit of the readers.Muftī Shafī‘writes:This was the first time I had the opportunity to spend Ramadanin Thāna Bhawan [Shaikh Muĥammad Ţayyib, principal of ‘Dāral-‘Ulūm Deoband was with me at the time]. People came tomeet Ĥađrat from every part of the country throughout the year.Many of Ĥađrat’s closest devotees and successors were scholars andstudents of the Islamic schools who could not spend time withĤađrat except in Ramadan, as it was their only break time. Andsince this month is for worship and devotions, hundreds of peoplecame to spend the whole month with Ĥađrat.Though it was against Ĥađrat’s nature [he disliked crowds andlarge gatherings in the month of Ramadan and loved seclusion], hewould say, “My friends, the scholars of knowledge do not get anopportunity at any other time so I have no choice but to allow this.”Every year the number of attendees grew. A few years before hepassed away, everything was occupied, the rooms, the khanqā andall surrounding buildings and still more space was needed. Theyhad to pitch tents in the courtyard of the khanqā. One year tentswere pitched outside for lack of space.Shaikh Muĥammad Ţayyib was with me on my first visit in theRamadan of1347/February, 1929. Shaikh Muĥammad Ţayyib wasnot only a great scholar but also an excellent recitor of Qur’an. Hereached Thāna Bhawan after completing his Qur’an on the 19th.In Deoband, people came from afar to listen to him recite in themasjid of the school [in Deoband].We came to Thāna Bhawan in a period when Ĥađrat could nolonger lead tarāwīĥ [due to weakness]. He left for his home afterpraying ‘Ishā in congregation in the khanqā’s masjid and recitedthe Qur’an in tarāwīĥ at home. His family and other women fromthe neighorhood came to pray behind Ĥađrat. Another recitorcame to lead tarāwīĥ and complete the Qur’an in the khanqā’smasjid.141
the ramadan of shaikh muĤ ammud zakariyyĀWhen Shaikh Muĥammad Ţayyib arrived, many of the people inthe khanqā wished for him to recite the whole Qur’an in the last tendays. They presented the request to Ĥađrat asking, “After tarāwīĥ,can Shaikh Ţayyib recite three parts every day in voluntary śalāt?”Ĥađrat was deeply committed to fulfilling the rights ofpeople and adherence to the Shari‘a, both of which wereintrinsic to his nature. He was passionate and strict aboutavoiding things that upset or restricted others in order tofulfill his own desire and fervor for worship [he also trainedhis murīds in the same way]. If he had allowed these peoplewho made the request to pray in the khanqā masjid, there wasa possibility that some would not want to attend for whateverreason, and would be forced to stay awake because of theśalāt. Either that or they would have no option but to jointhe congregation. For this reason, Ĥadrat did not allow themto congregate in the khanqā. At the same time, he recognizedthe sincerity and goodness of the requesters [who wished tolisten to Qur’an and congregate for that purpose] and didwant to dishearten them. Therefore, a small masjid nearbywas chosen for this purpose. Whoever wished to congregatebehind Shaikh Muĥammad Ţayyib went there after tarāwīĥ.At that time, the khanqā masjid became silent. In this way,one Qur’an was completed in that masjid.Nowadays, many ĥuffāż and recitors hold voluntary śalāt in thenights of Ramadan after tarāwīĥ and show no concern for the weak,sick, or people who return from a full day’s work and wish to sleepat night. They suffer due to the insensitivity of such ĥuffāż andrecitors. Some masjids even install loudspeakers for this purposeand disturb the sleep of the people in the neighborhood. All thesethings look and seem like worship, but are actually acts of sin, asthey create hardship for others.Ĥađrat Thānwī often said, “Worship of this kind is only desirable,whereas saving oneself from hurting another Muslim is necessary[wājib], and opposing a necessary act is a major sin.”We had a habit in Deoband that a few of us would sit in ca-142
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the ramadan of shaikh al-Ĥ adĪ t
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the ramadan ofshaikh al-Ĥ adĪ thM
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‏ْقَان‏ِّنَاتِ‏
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Transliteration Table(the hamza is
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1948This year was spent in NiŻām
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Chapter five 15The Ramadan of Ĥađ
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TRANSLATOR’S NOTEAll praise is to
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The first BookThe Ramadan of Shaikh
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Chapter twoĤađrat Shaikh [Shaikh
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Chapter threeThe Ramadan with Ĥađ
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Chapter sixThe First Few I‘tikāf
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Chapter eightRamadan of Ĥađrat in
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Page 133 and 134: Most of this book is reproduced fro
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TheRamadanOfShaykhAl-hadithMuhammadZakariyyaKandhelviAndOurEldersByShaykhDrMuhammadIsmailMemonMadani

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