The Spiritual Grandeur of Darul uloom Deoband

The man who laid the first stone of Darul Uloom Deoband

Darul uloom Deoband is the cultivation of good morals and purification (tazkia) of the selves, which is born through austere practices (riyazat), striving with the unregenerate soul (mujahadat), and the Sufi orders (salasil). Under this tack the great ones of the Deoband group are mostly attached to the Chishtiyya and many of them to the Naqshabandiyya order. The nearest asylum and boundary of the Naqshabandiyya family is the great crusader, Sayyid Ahmed Shaheed Ra Bareillvi (Allah's mercy be on him) and the retreat and shelter of the Chishtiyya family is Shah Abd al-Raheem Vilayati (Allah's mercy be on him). Both are contemporaries and had been dispensing grace uni­versally during the same period. Hence these two orders alone are more well-known and more current in the country. In the Chishtiyya system a qalander-like colour is dominant the peculiar qualities of which are impetuosity (josh) and tumult (sharish), ecstasy (wajd) and exciting mirthfulness (tarab), etc., under which the uproar of 'state' (hal) and utterance (qul) always dominates over them, wherefore the caption of their lives is 'kindling', 'smoldering' and 'the tearing of clothes-' On the other hand, in the Naqshbandiyya order, there is dominance of conceal­ing and hiding, silence and reticence, self-assurance and forbearance chara­cteristics that make them truly answer to the following couplet :
"The Naqshbandiyya are strange caravan-leaders': they lead the caravan through a secret path to the Sanctuary (Haram)"
Apparently there looks a relation of antithesis between both these orders though the destination and purpose is one. But in the afore-said saints, Sayyid Ahmed Shaheed Ra & Shah Abd al-Raheem Ra, of both these orders, a form of reciprocal impressing and impressionability, in a God-engineer­ed manner, was created; and, in sufistic terminology, a way of mutual exchange of mystical qualities in their nisbas appeared. It is a long story. The substance of it is that a condition of expansion, hiqh spirits and exhi­laration used to dominate over Sayyid Ahmed Shaheed Ra while a condition of fear, apprehension, shivering, gloom, worry and weeping used to be dominant in Shah Abd al-Raheem Ra. On the occasion of Sayyid Sahib's Ra journey for jihad, both these august men happened to meet in the mosque of Bunbi and through mutual attraction and absorption sat down in a closed room. When they came out, Sayyid Sahib Ra had a weeping face while Shah Sahib's was all smiles and laughter; i-e; the nisba of each had affected the other: It can be interpreted in this manner also that the Chishtiyya and Naqshbandiyya systems mutually amalgamated    and    the    holy    effects and conditions of both the saints reaching each other, compounded, whereby some effects of tumult and lamentation, weeping and wailing, appeared in Sayyid Sahib's Ra Naqsh-bandiyya condition while self-possession and quietness, and under the reli-gio-legal mores, the dignity and gravity of conformance to the Sunnah gained dominance in 'Shah Sahib's Ra Chishtiyya condition. And therefrom this Naqshbandiyya-influenced Chishtiyya quality in which along with internal smouldering the color of reverence for the Shariah and confor­mance to the Sunnah had become dominant appeared in his most well-guided successor (Khalifa), Hazrat Mianji Nur Muhammad Jhanjhanvi Ra, who expressed it in the following words (which I heard many times from my respectable uncle, Maulana Habib al-Rahman Ra, the sixth vice-chancellor of the Dar al-Ulum, Deoband) that "I have prepared (i.e., cooked in) such a casserole which had not been prepared a hundred years ago nor will be prepared after a hundred years." Recounting these words the said Maulana used to say that the allegory-appreciating men of Allah during the period of the establishment of the Dar al-Ulum held commonly the view that by this Hazrat Mianji Sahib's Ra casserole, not prepared before or after one hundred years, was meant the Darul uloom Deoband, in which tariqat (the esoteric path) has combined with the shariah (the exoteric revelation), knowledge of civil mores (adab) with love-sickness (sokhta-jani), conformance to the sunnah (itteba'-e sunnat) with transitional spi­ritual 'states' of rapture (ahwal) and 'conditions of enlightenment' (kaifiyat). Hence the people of this order having pathos, hal and qal (rapture and utterance) are not only love-sick but are also decorous (adab-dan) in whom, along with internal pathos, reverence for the shariah and con­formance to the sunnah dominate at any rate; the internal smoldering being that from the Chishtiyya system and the knowledge of etiquette and the sedateness of conformance to the sunnah being from the Naqsh-bandiyya order. So this order (silsilah) that came to Maulana Qsim Nanautavi Ra and Maulana Gangohi Ra first from Mianji Sahib Ra and the through Haji ImdaduAllah Ra, manifested the spiritual graces (fayzan) of these august men in the form of the Darul uloom Deoband , which should be called the aggregate of the nisbas of the great ones of both these orders, and its grandeur appeared in the following manner :
'The goblet of shariah on one palm, the anvil of love in the other : every sensual man does not know the art of wielding both the noblet and the anvil'.

The History Of Dar al Ulum Deoband 1981 Volume 1 by Sayyid Mahboob Rizvi and translated into English by Prof. Murtaz Husain F. Quraishi. page 19

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