Maulānā Muhammad ‛Uthmān

Mālīgāunwī
(founder of Madrasah Jāmi‛ah as-Sālihāt, Mālīgaun)
Birth and lineage
Maulānā’s ancestors hailed from Sa‛ādat Ganj,
district Bārah Bankī, U.P. His father’s name was
‛Abdullāh. Maulānā Muhammad ‛Uthmān Sāhib
rahimahullāh was born in 1323 A.H./1905 in the
Nayāpūrah area of Mālīgaun.
Early education
He commenced his early studies in Madrasah Bayt
al-‛Ulūm, Mālīgaun. He completed memorizing the
Qur’ān in only fifteen months under Hāfiz ‛Abd ash-
Shakūr Sāhib in Shabīnah Madrasah, Madanī
Masjid. In addition to the normal syllabus, he
studied some books under Maulānā ‛Abd al-Hamīd
Nu‛mānī rahimahullāh. He studied qirā’at under
Qārī Muhammad Husayn Sāhib rahimahullāh.
The graduation ceremony of Madrasah Bayt al-
‛Ulūm was held in 1346 A.H./1928. The ceremony
was chaired by Hadrat Shaykh al-Islām Maulānā
Shabbīr Ahmad ‛Uthmānī Sāhib rahimahullāh. Ten
students received the certificate for the Dars-e-
Nizāmī from him. Eleven students received qirā’at
certificates from Hadrat Maulānā Qārī Muhibb ad-
Dīn Sāhib Allāhābādī rahimahullāh. Maulānā
Muhammad ‛Uthmān Sāhib was from among the
graduating students. He received certificates for the
‛ālim course and the qirā’at course.

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Dār al-‛Ulūm Deoband
Maulānā Muhammad ‛Uthmān Sāhib proceeded to
Dār al-‛Ulūm Deoband to further his studies, and
within a year, he established a distinguished
position for himself. He surpassed his class mates
and achieved excellent marks. The following year, he
encouraged his friends in Mālīgaun to go to Dār al-
‛Ulūm Deoband. Through his encouragement,
several students reached Deoband. While in
Deoband, Maulānā developed proficiency in writing
and oratory. He remained in Deoband for four years.
He was one of the first students from the Mālīgaun
region to graduate from Dār al-‛Ulūm Deoband.
Whatever academic awareness and religious
awakening which took place in Mālīgaun was largely
due to the efforts of Maulānā Muhammad ‛Uthmān
Sāhib rahimahullāh.
Dār at-Tablīgh
Maulānā Muhammad ‛Uthmān Sāhib rahimahullāh
completed his studies in Dār al-‛Ulūm Deoband in
1932 and returned to Mālīgaun. He had an ardent
desire to spend his time in the field of education but
could not get such an opportunity in Madrasah Bayt
al-‛Ulūm. He and his companions established Dār
at-Tablīgh. He had a keen interest in delivering
lectures since childhood. He would therefore make
groups and go to the surrounding villages for the
sake of propagation and rectification. He focussed
on rectifying the beliefs and actions of the masses.
He would also deliver lectures locally. If he came
across any masjid which had been deserted, he
would have it cleaned and encourage the local
people to perform salāh with congregation.
Innovations and detachment from Dīn were so rife
that in one place he saw a masjid which was not
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only deserted but used as a pen for animals. He and
his friends cleaned the masjid with their own hands
and persuaded the people to perform their salāh in
it.
Hyderabad
Maulānā rahimahullāh went to Hyderabad in 1934
where he was appointed as a propagator for
Sharī‛ah matters. He would go from village to village
for the sake of propagation. The Muslims
experienced a religious awakening and the
greatness of Islam settled in their hearts.
Consequently, large groups of non-Muslims entered
the fold of Islam. On one occasion, 600 non-
Muslims embraced Islam at the hands of Maulānā
rahimahullāh.
Note: All praise is due to Allāh ta‛ālā. This is the
grace of Allāh which He confers on whomever He
wills. (compiler)
Two years later, Maulānā rahimahullāh was
appointed to the city of Nizāmābād as a supervisor
of Anjuman Islam and an imām of the Jāmi‛ Masjid.
This position was considered to be a laudable one.
Maulānā rahimahullāh rendered great services to
Dīn and rectification of the masses through this
position. After remaining there for about ten years,
he resigned in 1944 and returned to Mālīgaun.
Madrasah Taqwīyyatul Islam

After returning to Mālīgaun, he devoted himself to

the social and religious services of the Muslims of
the city. Through his efforts and the earlier efforts of
the Tablīghī Jamā‛at, some youngsters turned
towards Dīn. They expressed their enthusiasm to
study Arabic so that they could understand the

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Qur’ān and the various supplications. Maulānā
rahimahullāh encouraged these youngsters. He laid
the foundation for Madrasah Taqwīyyatul Islam on
14 March 1949 in Nayāpūrah Madanī Masjid (the
same masjid where Maulānā rahimahullāh had
completed memorizing the Qur’ān when he was a
youngster). About thirty-three youth began studying
Arabic under him.
Maulānā rahimahullāh accepted the post of imām in
1954 in the Angnū Seth Masjid (he fulfilled the
responsibilities of imāmat in this masjid for thirty
years). Madrasah Taqwīyyatul Islam was moved to
this masjid. A few teachers were hired for teaching
the reading and memorization of the Qur’ān. As for
the Dars-e-Nizāmī texts, these he taught by himself.
Because the students had domestic and trade
responsibilities, their number began to dwindle.
Despite this, Maulānā rahimahullāh did not give up.
His efforts bore fruit when two students graduated
in 1957 and they received certificates in the first
graduation ceremony.
Ma‛had Millat
Maulānā Muhammad ‛Uthmān Sāhib rahimahullāh
and his companions established Ma‛had Millat in
1953 under the leadership of Maulānā ‛Abd al-
Hamīd Nu‛mānī. Maulānā ‛Uthmān Sāhib taught in
this madrasah for about thirteen years without
taking a wage. He left a deep mark and impression
in this madrasah.
Idārah Ihyā’ al-Ma‛ārif
Idārah Ihyā’ al-Ma‛ārif came into existence in 1958
under the auspices of Hadrat Maulānā Habīb ar-
Rahmān Sāhib A‛zamī rahimahullāh. Maulānā
Muhammad ‛Uthmān Sāhib rahimahullāh was
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appointed as its head. The fundamental objectives
of this institute was writing and composing, and the
publishing of rare books. Two Hadīth collections
which had almost become non-existent were
printed. The first was Intiqā’ at-Targhīb wa at-Tarhīb
of Hāfiz Ibn Hajar ‛Asqalānī rahimahullāh. A
manuscript of this book was obtained from the Dār
al-‛Ulūm Deoband library. Maulānā ‛Abd al-Hamīd
Nu‛mānī and Maulānā Muhammad ‛Uthmān Sāhib
transcribed the manuscript and prepared it for the
Idārah. It was compared with the original – at-
Targhīb wa at-Tarhīb – of ‛Allāmah Mundhirī
rahimahullāh, and checked and proof-read
thoroughly. Maulānā Habīb ar-Rahmān A‛zamī
rahimahullāh makes reference to this in his
introduction to al-Intiqā’.
Rarely would you find manuscripts
having no errors or mistakes of scribes.
Mistakes are almost always committed.
Maulānā ‛Abd al-Hamīd Nu‛mānī and
Maulānā Muhammad ‛Uthmān
Mālīgāunwī undertook the task of
comparing the copy of the Idārah with
that of the original book of ‛Allāmah
Mundhirī. I also joined them in
proofreading some portions of the
beginning and about seventy-five pages
of the end.1
Maulānā Habīb ar-Rahmān Sāhib A‛zamī
rahimahullāh provided invaluable references and
annotations to this book. It was then printed under
the supervision of Maulānā Muhammad ‛Uthmān

1 Translation of the introduction to Intiqā’ at-Targhīb wa

at-Tarhīb.

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Sāhib rahimahullāh. It was extensively accepted in
the Arab world. The scholars applauded this service.
Shaykh Muhammad Nāsir ad-Dīn Albānī praised it
and decided to republish it. In it, he differentiated
between the authentic and weak Ahādīth. In his
introduction to this book, he makes reference to the
‛ulamā’ who did this work and the efforts which they
put into it. While describing the task of
differentiating between the authentic and weak
Ahādīth, and republishing it, he writes:
I had a look at the published version of
Intiqā’ at-Targhīb wa at-Tarhīb of
‛Allāmah Ibn Hajar ‛Asqalānī. An
investigation of the sources and task of
annotation was undertaken by the great
Shaykh Habīb ar-Rahmān A‛zamī, ‛Abd
al-Hamīd Nu‛mānī and Muhammad
‛Uthmān Mālīgāunwī.1
The second book is Kitāb az-Zuhd wa ar-Raqā’iq of
the famous Tābi‛ī of the second century, the
Muhaddith ‛Abdullāh ibn Mubārak rahimahullāh.
Maulānā Habīb ar-Rahmān A‛zamī obtained
manuscript copies of this book from Turkey,
Damascus and Alexandria and had it edited. He
then undertook the task of referencing and
annotating it. It was then published under the
supervision of Maulānā Muhammad ‛Uthmān Sāhib
and printed by Idārah Ihyā’ al-Ma‛ārif. It was well
received by the scholars and academics of the Arab
world.

1 Translation of the introduction to Sahīh at-Targhīb wa

at-Tarhīb of Albānī.

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Jāmi‛ah as-Sālihāt
Maulānā Muhammad ‛Uthmān Sāhib rahimahullāh
established Jāmi‛ah as-Sālihāt in 1968 to impart
girls with Dīnī education and to save the
forthcoming generation from the toxins of Western
education. He was joined by Maulānā ‛Abd al-Haqq
Sāhib, Maulānā Muhammad Ilyās Sāhib and
Maulānā Muhammad Ayyūb Sāhib
rahimahumullāh. The foundation was laid under
the supervision of Hadrat Maulānā Habīb ar-
Rahmān Sāhib A‛zamī rahimahullāh. The madrasah
was initiated at Taqwīyyatul Islam. Eighty-five girls
took admission. While taking into consideration the
environment for girls and their needs, Maulānā
resolved to compress the normal syllabus so that it
could be completed within five years. Maulānā
focused all his attention on the construction and
progress of this madrasah. Consequently, people
began taking a keen interest, well-wishers gave
donations, and the foundation for a separate
building was laid. The madrasah moved to the new
building once it was completed.
The seed for Jāmi‛ah as-Sālihāt which was planted
at that time began sprouting and growing until a
time came when it was well-known not only in India
but throughout the Muslim world. Girls from
America, Canada, South Africa and England are
studying here. Other areas and regions followed
suite and opened their own madrasah for girls. No
matter what, Jāmi‛ah as-Sālihāt Mālīgāun enjoys
the honour of being the progenitor. As the Arabic
maxim goes: Virtue lies with the initiator.

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Bay‛at and khilāfat
Maulānā Muhammad ‛Uthmān Sāhib rahimahullāh
was from among the old graduates of Dār al-‛Ulūm
Deoband. He possessed all those excellent qualities
and traits which were found in the graduates of Dār
al-‛Ulūm during those days, and which was their
hallmark. He had sound capabilities, deep
knowledge, excellent piety and purity, and lofty
character and mannerisms.
He had pledged bay‛at to Shaykh al-Islam Maulānā
Husayn Ahmad Madanī rahimahullāh. He received
khilāfat from Hadrat Maulānā Habīb ar-Rahmān
Sāhib A‛zamī rahimahullāh.1
Statements
Maulānā used to say:
Personal and individual benefits should
not be given preference over shared
benefits.
Note: This is certainly true. (compiler)
Maulānā used to say:
Bearing in mind this corrupt and
temptation-filled era which we are living
in, any person who serves Dīn in
whichever way is to be appreciated as a
boon.
Demise
Maulānā rahimahullāh suffered from a stroke in
March 1983. He remained ill for some time and

1 Hayāt Abul Ma’āthir, p. 520.

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eventually passed away on 28 Rabī‛ al-Ākhir 1404
A.H./1 February 1984. To Allāh we belong and to
Him is our return.
Maulānā rahimahullāh was survived by his wife, six
sons and three daughters. His wife passed away
recently. May Allāh ta‛ālā shower His mercy on her.
My personal honour
From Maulānā’s sons, I have a close bond with
Janāb Afdāl Ahmad Sāhib who is the
superintendent of Jāmi‛ah as-Sālihāt, and Maulānā
Hilāl Ahmad Sāhib. The latter’s son, Maulānā
Muhammad ‛Abdullāh, studied in our Madrasah
‛Arabīyyah Bayt al-Ma‛ārif. Janāb Afdāl Ahmad
Sāhib invited me on several occasions to attend the
completion of Sahīh Bukhārī, and received me with
utmost reverence. Before him, Mukarram Āftāb
Ahmad Sāhib rahimahullāh had invited me to his
madrasah function. By virtue of my frequent travels
to Mālīgāun, I have developed a special and strong
bond with the people of this city. I consider it a
personal honour for me. May Allāh ta‛ālā reward
them with the best of rewards. Āmīn.

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