Hadhrat Moulana Muhammad Yusuf Khandelwi (RA) was born on the 25 Jumadul Ula 1335 A.H, (20 March 1917) in Kandhla, India. Kandhla was inhabited by a noble family whose ancestor was Sheikh Muhammad Ashraf (RA). This family produced eminent scholars like Mufti Ilahi Bakhsh, Sheikh Abul Hasan, Moulana Muzaffar Husain, Moulana Isma’il, Moulana Muhammad Yahya, Moulana Muhammad Ilyaas (RA) and Hadhrat Sheikh Moulana Muhammad Zakariyya (RA). Moulana Muhammad Ilyaas (RA) who was at that time teaching at Mazaahirul Uloom was blessed with a son whose name was Yusuf. Moulana Muhammad Yusuf Saahib (RA) was brought up in the lap of pious women as the women of his family were known for being exceptionally devout and righteous.
Moulana Muhammad Yusuf (RA) memorized the Qur’aan at the tender age of ten. He first studied under his noble father and later completed his Islamic studies at Mazahirul Uloom at the auspices of Moulana Manzur Ahmad Khan, Moulana Abdur Rahim Kamilpuri and Sheikh Zakariya (RA). He qualified in 1354 A.H.
Moulana Muhammad Yusuf Saahib (RA) was fond of studying from a young age. He used to spend most of his time in studying and reading kitaabs. From his student days, he had the desire to compile books on Hadith.
Moulana Ilyaas (RA) handed over the responsibilities of da’wah to him and advised him to pay full attention to this field. He consulted his elders and scholars and they all indicated that he should uphold this responsibility as they perceived great qualities in him. Upon the demise of his father in Rajab 1363 (July 1944), there was a revolutionary change in his life. The work of da’wah was deeply embedded in his soul and he became uneasy and restless. Inspite of his pre-occupation with teaching and writing, he turned his full attention towards this important task. He endured tremendous hardships in this field and the work of tabligh became his unending occupation. He would deliver long discourses in the length and breadth of the country, organizing ijtima’s and sending out jamaats to various places. He would get very little time to rest during the day or the night.
Moulana Muhammad Yusuf Saahib (RA) realized that the Arabs in reality, were the ones to uphold the work of da’wah before anyone else because Allah Ta’ala had chosen them before other nations. The blood of the Sahaabah (RA) flowed in their bodies. Those Sahaabah who sacrificed their lives for the sake of Deen. It was for this reason that he wanted the work of da’wah to progress among the Arabs. He felt that if the work flourished in Arabia, it could easily spread throughout the world by means of the haajis (pilgrims) who came from all corners of the earth. Consequently, he first began making an effort at the ports of Karachi and Bombay among the prospective pilgrims. He travelled with the hujjaaj on the ships and made programs of da’wah and ta’leem for them. He began sending ‘Ulama’ to Hijaaz to resurrect the work there. Once the work gained a footing in Hijaaz, the Arabs of the other countries became familiarized with the work and began requesting more jamaats. In this way, the work of da’wah was gradually introduced to the whole of Arabia. The first jamaats proceeded to Egypt, Sudan, Iraq, Jordan and Syria.
Moulana Muhammad Yusuf Saahib (RA) was blessed with performing Hajj thrice. He performed his first hajj with his father, Moulana Ilyaas (RA) in 1356 A.H. and the second with the great Muhaddith, Moulana Husain Ahmad Madani (RA) in 1374 A.H. During this journey, he was able to convene ijtima’s and meetings with the ‘Ulama’. He performed his third hajj one year before his demise in 1383 A.H. He sent out jamaats to various towns and villages. The people turned towards him in great numbers. His discourses had a dynamic effect on the listeners to the extent that twenty six jama’ats were despatched to Europe.
Moulana Muhammad Yusuf Saahib (RA) had a radiant countenance with rays of attraction in his eyes. A person seeing him for the first time would think he was deeply engrossed in thought and he would be overawed by his presence, but very soon this awe would turn to affection and love. He only spoke about matters of Deen and he would also only listen to religious matters. His bosom was filled with sincerity and conviction. His knowledge was vast, especially with regards to matters related to the time of Rasulullah j and the Sahaabah (RA). He was always concerned about the ummah as if his heart was melting with grief and concern.
Allah Ta’ala blessed him with many distinguishing characteristics not easily found in others. His involvement and attachment to inviting towards Deen was something rarely found in this era. His Salaah was full of devotion and his du’as were exemplary. His knowledge of the Sahaabah was unsurpassed in this century. He was meticulous in following the Sunnah and he had a deep and profound understanding of the Holy Qur’aan. His words had such a dynamic effect on the listeners that most of them would immediately reform their lives and improve their character.
Moulana Muhammad Yusuf Saahib (RA) felt that merely having gatherings and studying books cannot themselves bring about major changes. Like his father, he was of the opinion that the pen cannot replace the feet. One had to make an effort by sacrificing and going out in the path of Allah Ta’ala, purifying one’s soul and character, respecting the scholars, despatching jama’ats, spending in the path of Allah, having circles of ta’lim, consulting and supplicating in order to achieve salvation.
In spite of his other activities, he wrote some important books especially in the science of Hadith. The most significant of his books was Amaaniul Ahbaar, the commentary of Sharhu Ma’anil Aathaar of Imam Tahawi (RA). This was an excellent work published in four volumes and is a clear indication of the author’s profound ability in the field of Hadith. Unfortunately he did not complete the book before his demise. The second important book he wrote was Hayaatus Sahaabah in three volumes. This work is ample testimony to his depth of knowledge about the sirah of Nabi j and the history of the Sahaabah.
Moulana Muhammad Yusuf Saahib (RA) began a long journey to Pakistan after his return from hajj in 1384 A.H. (1965). In recent history, such large gatherings were never witnessed before. He travelled to all the major cities of Bangladesh and Pakistan holding important ijtima’s wherever he went. Due to his continuous travels and discourses his health suffered adversely. His voice was affected and he developed a fever. In spite of all these adversities, he continued toiling and inviting people towards the truth. When he was in Lahore, his condition deteriorated until he finally passed away on the 29 Dhul Qa’dah 1384 A.H. (2 April 1965). The Zikr of Allah Ta’ala was constantly on his lips during his last hours. Hadhrat Sheikhul Hadith, Moulana Muhammad Zakariyya (RA) performed his janaazah salaah and he was buried next to his father in NizaamudDeen, Delhi. Moulana (RA) was survived by his wife and a son, Muhammad Haroon who passed away at the age of 35 in 1393 A.H.
Sheikh Muhammad Yusuf Al-Kandhlawi was born on 25 Jumada I, 1335 H, corresponding to 20 March 1917 at Kandahla in India. His family was well-known for its Islamic scholarship and total devotion. His father, Sheikh Muhammad Ilyas Al-Kandhlawi (d. 1943), played an important role in the reform movement led by two scholars, Ahmad ibn Irfan and Muhammad Ismaeel, both of whom were to be martyrs. The reform movement aimed to remove all deviation from people’s beliefs and return them to the pure Islamic faith. Several scholars in his family studied under Sheikh Abd Al-Azeez ibn Ahmad ibn Abd Al-Raheem Al-Dahlawi, a highly reputable scholar of Hadith. Indeed the family produced a long line of famous scholars who were devoted to the study of Hadith and Fiqh, as well as other Islamic studies.
Maulana Muhammad Yusuf son of Maulana Muhammad Ilyas son of Maulana Muhammad Ismail son of Shaikh Ghulam Hussein son of Hakim Karim Baksh son of Hakeem Ghulam Mohi-uddin son of Maulana Muhammad Sajid son of Maulana Muhammad Faiz son of Maulana Hakeem Muhammad Sharif son of Maulana Hakim Muhammad Ashraf son of Shaikh Jamal Muhammad Shah son of Shaikh Noor Muhammad son of Shaikh Baha-uddin Shah son of Maulana Shaikh Muhammad son of Shaikh Muhammad Fazil son of Shaikh Qutb Shah.
His mother daughter of Maulvi Rauful Hasan son of Maulana Zia-ul-Hasan son of Maulana Noorul Hasan son of Maulana Abul Hasan son of Mufti Ilahi Baksh son of Maulana Shaikhul Islam son of Hakim Qutbuddin son of Hakim Abdul Qadir son of Maulana Hakeem Muhammad Sharif son of Maulana Hakim Muhammad Ashraf son of Shaikh Jamal Muhammad Shah son of Shaikh Noor Muhammad son of Shaikh Baha-uddin Shah son of Maulana Shaikh Muhammad son of Shaikh Muhammad Fazil son of Shaikh Qutb Shah
The paternal and maternal families of Maulana Yusuf Saheb come together in Hakeem Muhammad Sharif. Then the family traces their lineage back to Ameerul Mumineen Hazrat Abu Bakr Siddiq (Radhi Allahu Anhu). These two families were residing in the villages of Kandhala and Jinhjana. They were famous for their religiousness, knowledge and piety.
Childhood & Early Education:
Maulana Muhammad Yusuf Saheb was born in such an environment in which the attainment of piety was the purpose of one and all. The whole family was ingrained with spirituality and nearness to Allah. It was a family of Scholars, Huffaz, and Soofia. Memorizing the Quran had been the common practice of all men and women of this noble family. The women of the house used to keep themselves busy in the recitation of the Quran, optional prayer, studying of religious books and rememberance of Allah. Inside the family, there were numerous renowned scholars.
Scholars such as Maulana Muhammad Saheb, Maulana Muhammad Yahya, Maulana Muhammad Ilyas, Maulana Muhammad Ihtishamul Hasan, Maulana Muhammad Zakariyyah were all members of this outstanding family in which Maulana Yusuf Saheb was nurtured in.
As a young boy, Muhammad Yusuf Al-Kandhlawi showed very early promise. Indeed, he completed the memorization of the Qur’an when he was only 10 years of age. He then completed his primary education and studied Hadith, starting with the six main authentic collections, under his father. He then undertook a more specialized study of Hadith under the distinguished scholars of Mazahir Al-Uloom, a specialized school which placed particular emphasis on the study of Hadith, and trained its students in the art of Islamic advocacy. During his attendance at this school he particularly benefited from studying under his cousin, Sheikh Muhammad Zakariya Al-Kandhlawi, one of the top scholars of Hadith in the Muslim world in the twentieth century. He graduated from this school at the age of 20, in 1355 H.
“The lap of the mother is the child’s first madrassa (school).” This saying is very true, training of the children at home forms the foundation of their beliefs, character and personality. The training and education Maulana Yusuf Saheb had at home was similar to that of the training the Muslim women in the time of Hazrat Muhammad (SAW) used to give to their children. Each women of that household was ready to give her son for the work of Rasulullah (SAW). The stories of the companions of Rasulullah (SAW) had replaced the fairy tales in those homes. The lesson of the heroic freedom movement of Maulana Syed Ahmed Shaheed and Shah Ismail Shaheed had become so common in those homes, that when Maulana Abul Hasan Ali Nadwi wrote the detailed biography of Hazrat Syed Ahmed Shaheed, Maulana Ilyas Saheb did not find anything new in that biography.
Maulana Yusuf Saheb memorized the Quran at the age of ten from Hafiz Imam Khan Mewati. It was a blessing and a bounty of Allah on Maulana Yusuf Saheb that right from the very beginning the elders of that time had great concern and interest in him. Maulana Syed Ahmed Saheb Faizabadi, the elder brother of Hazrat Maulana Syed Hussein Ahmed Madni, sent an honorary degree to Maulana Yusuf Saheb commemorating his memorization of the Quran.
Hazrat Maulana Khaleel Ahmed Saheb Saharanpuri, who is the Khalifah of Hazrat Maulana Rashid Ahmed Gangohi and the Sheikh of Hazrat Maulana Ilyas Saheb and Maulana Zakariyya Saheb had great affection for the young Maulana Yusuf Saheb. Although, Maulana Yusuf Saheb was about ten years at the time of Hazrat Saharanpuri’s death, they had still shared tremendous love. Maulana Yusuf Saheb would call Hazrat Saharanpuri as “abba” (father in Urdu). Once, Maulana Yusuf Saheb rejected eating the bread cooked by the servant of Hazrat Saharanpuri and insisted on eating bread baked by Hazrat Saharanpuri himself. Hazrat Saharanpuri then went in the kitchen and cooked the bread with his own hands and fed Maulana Yusuf with his own hands as well.
Dedication to Tableegh & Arabs:
It was his father, Sheikh Muhammad Ilyas Al-Kandhlawi, who established an organization dedicated to Islamic advocacy. Its members devote a good portion of their time to travel and educating Muslim people in their faith, trying also to explain Islam to others. This organization is well known as Tableegh, or Jama’at Al-Tableegh, with members in many countries of the world. An important aspect of this organization is that it does not concern itself with politics in any way. It is dedicated to Islamic propagation and advocacy.
Sheikh Muhammad Yusuf Al-Kandhlawi began his scholarly career in teaching and writing. However, after consulting several scholars and figures of the Tableegh, his father entrusted to him the leadership of Tableegh as he sensed his approaching death. Al-Kandhlawi dedicated himself to this task which practically filled every day of his life. He traveled all over the Indian Subcontinent giving lectures and speeches and holding circles advocating a return to the pure faith of Islam, which should be implemented in people’s life.
Al-Kandhlawi believed that the Arabs must always take the leading role in Islamic advocacy, because they were the people chosen by God for this task as He revealed His final message in their language. Hence he was keen to spread his efforts and the Tableegh work to Arab countries.
He also realized that the best centers to spread this work were Makkah and Madinah, regularly visited by pilgrims from all over the Muslim world.
Therefore, he gave particular attention to educating Indian and Pakistani pilgrims, speaking to them at the ports of Bombay and Karachi, before embarking on their journey.
He would teach them the proper way of performing their pilgrimage rituals, and educate them in the need for Islamic advocacy. Thus, he was able to form groups of advocates from the pilgrims. These groups undertook the task of speaking to other pilgrims in the Grand Mosques in Makkah and Madinah. This generated interest among pilgrims of other countries who approached al-Kandhlawi to send groups to their areas. He responded to their requests and the Tableegh work began to take roots in several Arab countries.
Al-Kandhlawi traveled a great deal to promote the Tableegh work of Islamic advocacy. He made numerous trips to Pakistan where he held heavily attended functions, which contributed to the Tableegh organization taking strong roots in that country. His first pilgrimage was in the company of his father, before he took over the Tableegh. In his second pilgrimage, undertaken in 1374 H, 1954, in the company of Sheikh Hussain Ahmad Madani, a famous Hadith scholar, he met many Saudi scholars and discussed with them the issues and problems of Islamic advocacy and propagation. He made his final pilgrimage one year before his death, in 1383, where he held an endless series of meetings with scholars from all over the Muslim world, and was keen to meet as many Saudi scholars as possible.
Despite his total dedication to the Tableegh work, which took much of his time, Al-Kandhlawi was able to write and his writings reflect his broad knowledge, particularly in Hadith and in the history of the Prophet and his companions. Two books feature more prominently among his writings. The first is Amani Al-Ahbar Fi Sharh Ma’ani Al-Athar, which is an annotation of a major work by Imam Ahmad Al-Tahawi, a famous Egyptian scholar who lived much earlier. The book is in four large volumes.
However, his book Hayat Al-Sahabah, which may be translated as The Prophet’s Companions’ Way of Life, has earned wide acclaim and become essential reading for anyone who wishes to understand the Islamic way of life or to explain Islam to Muslims and non-Muslims. In this book, Al-Kandhlawi collects reports mentioned in books of Hadith, history and biographies about the Prophet himself and his companions.
It highlights the aspects related to Islamic propagation and advocacy. It thus reflects life at the time of the Prophet’s companions, and shows their manners, feelings and thoughts in different situations. The book was published in Arabic in three volumes many times by different publishers. It has more recently been published, with annotation, in four large volumes, with two introductions by two highly reputable scholars, Syed Abu Al-Hasan Ali Nadwi, and Sheikh Abd Al-Fattah Abu Ghuddah.
In 1965, Al-Kandhlawi made a long trip to Pakistan, where he traveled throughout the country, giving a long series of lectures and speeches, and holding a continuous series of meetings, with people from all strata of Pakistani society. Although he was not feeling well at the start of his trip, he continued with his heavy schedule, paying little attention to his deteriorating condition. On the final day of his trip, he was scheduled to give a major speech in Lahore, and although he was too ill to give such a speech, he felt that he could not let people down.
But the speech took its toll of his health. On finishing it, he was immediately taken to hospital, but he died on his way there, at the age of 48. His body was airlifted at night to Delhi, where his funeral was attended by tens of thousands of mourners. May God shower His mercy on him.