The Tajdid of the Ulama of Deoband in Hanafi Fiqh

Mawlana Saleemullah Khan, one of the most senior living Deobandī ‘ulamā’, writes:

Although the ‘ulamā’ of Deoband prevailed over every science and discipline with their sword of inclusiveness, yet their attachment to the science of fiqh is unparalleled. The lustre of their expertise in the science of fiqh can be gleaned from Fatāwā Rashīdiyyah, Imdād al-Fatāwā, Fatāwā Mahmūdiyyah, Imdād al-Ahkām, Fatāwā Dār al-‘Ulūm Deoband, Fatāwā Khalīliyyah, Kifāyat al-Muftī, Fatāwa Rahimīyyah, and separate essays and treatises written on contemporary issues.

If in viewing the way in which the ‘ulamā’ of Deoband presented the science of fiqh in a purified and refined manner, specified the muftā bihī views and applied contemporary questions to traditional principles and precedents via the medium of fatāwā, it is said that the ‘ulamā’ of Deoband are revivers of Hanafi fiqh, there ought to be no deliberation on the reality of this.

Each one of the aforementioned fatwā collections have their particularity and position, but Fatāwā Mahmūdiyyah, which is ascribed to the name of the holy personage, the jurist of the ummah, the grand muftī of India, Muftī Mahmūd Hasan Gangohī, due to its comprehensive, moderate, simple and effective format, it has acquired a unique and distinguished position. Due to his distinctions, the revered muftī was certainly a reference for the common folk, but he was also kept in sharp focus by the people of knowledge.

Fatāwā Mahmūdiyyah, Jāmi‘ah Fārūqiyyah Karāchi, 1:29-30

Mawlana Zameelur Rahman

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