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Rafiuddin Deobandi

Rafiuddin Deobandi (1836–1891) was an Indian Muslim scholar, Sufi shaykh, and administrator who served twice as the Vice-Chancellor of Darul Uloom Deoband, holding the office for approximately nineteen years. He was an authorised disciple of Abdul Ghani Mujaddidi Dehlavi in Sufism and later migrated to Medina, where he died in 1890.

Rafiuddin Deobandi
2nd Vice-Chancellor of Darul Uloom Deoband
In office
1867 to 1869
Preceded bySayyid Muhammad Abid
Succeeded bySayyid Muhammad Abid
4th Vice-Chancellor of Darul Uloom Deoband
In office
1871 to 1888
Preceded bySayyid Muhammad Abid
Succeeded bySayyid Muhammad Abid
Personal details
Born28 December 1836
Deoband, Saharanpur district, North-Western Provinces
Died22 January 1891(1891-01-22) (aged 54)
Medina, Hejaz Vilayet, Ottoman Empire
Resting placeJannat al-Baqīʿ
Religious life
ReligionIslam
DenominationSunni Hanafi
MovementDeobandi

Biography

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Rafiuddin Deobandi was born in Deoband on 19 Ramadan 1252 AH (28 December 1836 CE).[1][2][3] His father, Fariduddin Deobandi, was a religious scholar associated with the Usmani family of Deoband and was a khalifa (authorized disciple) of Sayyid Ahmad Barelvi.[4][5]

Although he did not complete a formal course of study at a traditional seminary, he possessed substantial knowledge of Persian and Islamic sciences.[6][7][8]

In Sufism, he was a khalifa of Abdul Ghani Mujaddidi Dehlavi (d. 1878), who was also a teacher of Rashid Ahmad Gangohi and Muhammad Qasim Nanautavi.[9] He also benefited from Imdadullah Muhajir Makki in spiritual matters.[6] Among his authorised disciples were Aziz-ul-Rahman Usmani,[10] while Murtaza Hasan Chandpuri was among those associated with him as a spiritual adherent.[11][12]

He served twice as the Vice-Chancellor of Darul Uloom Deoband. In 1284 AH (1867 CE), he assumed the office when Sayyid Muhammad Abid departed for the Hajj pilgrimage. In 1286 AH (1869 CE), Rafiuddin himself left for Hajj and the administration was handed back to Sayyid Muhammad Abid. Approximately three years later, in 1288 AH (1871 CE), he was reappointed Vice-Chancellor after Sayyid Muhammad Abid became occupied with the construction of the Jami Masjid of Deoband and other engagements. He remained in office until 1306 AH (1888 CE), serving in the position for about nineteen years in total.[13][14][15]

Several of the early buildings of Darul Uloom Deoband were constructed during his tenure as Vice-Chancellor. Among them was the institution's first building, known as Naw Darah. Its foundation stone was laid on 2 Dhu al-Hijjah 1292 AH (31 December 1875 CE) by Ahmad Ali Saharanpuri, Muhammad Qasim Nanautavi, Rashid Ahmad Gangohi, and Muhammad Mazhar Nanautawi, and the building was completed during Rafiuddin's administration after approximately eight years of construction.[16][17]

A different account is recorded in Arwah-i Thalatha, according to which the foundation stone was laid by Mianji Munne Shah Deobandi, Sayyid Muhammad Abid Deobandi, Rashid Ahmad Gangohi, and Muhammad Qasim Nanautawi.[18][a]

According to Muhammad Tayyib Qasmi, Rafiuddin played a significant role in the intellectual and spiritual development of Darul Uloom Deoband alongside Muhammad Qasim Nanautavi and Rashid Ahmad Gangohi.[20]

In 1306 AH (1888 CE), he migrated to the Harmain Sharifain. He stayed in Mecca for several months before moving to Medina, where he died on 12 Jumada al-Thani 1308 AH (22 January 1891 CE) and was buried in Jannat al-Baqi.[21]

References

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Citations

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  1. ↑ Bukhari, Akbar Shah (2001). Tadhkira Auliyā-e-Deoband (in Urdu). Urdu Bazaar (Lahore): Maktaba Rahmania. p. 149.
  2. ↑ Rizwi, Syed Mehboob (1972). "Maulana Rafiuddin". Tārīkh-e-Deoband [History of Deoband] (in Urdu) (2nd ed.). Deoband: Ilmi Markaz. p. 382.
  3. ↑ Khalili Qasmi, Muhammadullah (October 2020). Darul Uloom Deoband Ki Jame O Mukhtasar Tareekh [Comprehensive and Concise History of Darul Uloom Deoband] (in Urdu) (2nd ed.). India: Shaikh-Ul-Hind Academy. p. 498. OCLC 1345466013.
  4. ↑ Khalili Qasmi 2020, p. 498.
  5. ↑ Bijnori, Azizur Rahman (July 1967). Tadhkira Mashā'ikh-e-Deoband [Chronicle of the Deoband Elders] (in Urdu) (2nd ed.). Bijnor: Madani Dar-ut-Talīf. p. 174. OCLC 19927541.
  6. 1 2 Bijnori 1967, p. 174.
  7. ↑ Ghouri, Aziz al-Hasan; Fatehpuri, Abdul Haq Khan (1935). Ashraf-us-Sawānih (in Urdu). Vol. 1 (4th ed.). Thana Bhawan, Muzaffarnagar: Maktaba Tālīfāt-e-Ashrafiya. p. 139.
  8. ↑ Khan, Amīr Shah; Qasmi, Muhammad Tayyib; Thanwi, Ashraf Ali (1951). "Story (372): a story narrated by Muhammad Tayyib Qasmi". In Kasolvi, Zahir-ul-Hasan (ed.). Shahān-e-Dehli ya Aslāf-e-Deoband: Ma'rūf ba 'Arwāh-e-Thalāthah' [The Kings of Delhi or the Predecessors of Deoband: Known as Arwāh-e-Thalāthah] (in Urdu) (3rd ed.). Saharanpur: Kutubkhāna Isha'atul Uloom. pp. 325–326.
  9. ↑ Ghouri & Fatehpuri 1935, p. 139.
  10. ↑ Bijnori 1967, p. 175.
  11. ↑ Qasmi, Muhammad Tayyib (June 1965). Darul Uloom Deoband (in Urdu) (1st ed.). Deoband: Daftar-e-Ihtimām, Darul Uloom Deoband. p. 95.
  12. ↑ Khalili Qasmi 2020, p. 569.
  13. ↑ Khalili Qasmi 2020, pp. 498–499.
  14. ↑ Qasmi, Tahir Bin Ahmad (June 1928). Usmani, Habibur Rahman (ed.). "History of Darul Uloom Deoband". Al-Qasim (in Urdu). 4 (1): 59–61.
  15. ↑ Rizwi, Syed Mehboob (1977). Tareekh-e-Darul Uloom Deoband [History of Darul Uloom Deoband] (in Urdu). Vol. 1 (1st ed.). Deoband: Idāra-e-Ihtimām, Darul Uloom Deoband. pp. 180, 201.
  16. ↑ Khalili Qasmi 2020, pp. 162–163، 499.
  17. ↑ Rizwi 1977, pp. 163, 183–184.
  18. ↑ Khan, Qasmi & Thanwi 1951, pp. 251–252.
  19. ↑ Gīlānī, Manāzir Ahsan (1954). Sawānih-e-Qāsmi [Biography of Qāsim Nanautawi] (in Urdu). Vol. 2. Idara Nashr-o-Ishā'at, Darul Uloom Deoband. pp. 325–326.
  20. ↑ Qasmi 1965, p. 95.
  21. ↑ Bukhari 2001, p. 150.

Note

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  1. ↑ Commenting on this discrepancy, a note in Sawanih-e-Qasmi states that the narrative preserved in the institutional records differs considerably from the later oral report recorded in Arwah-i Thalatha. The note argues that, from a historiographical perspective, a written contemporary record carries greater evidentiary weight than a transmission based on oral recollection. It further suggests a possible reconciliation between the two accounts by interpreting precedence in a relative rather than literal sense, proposing that Mianji Munne Shah may have been regarded as foremost in a spiritual capacity, while Ahmad Ali Saharanpuri was foremost among the scholars and Sayyid Muhammad Abid among the members of the consultative council (majlis-e-shura).[19]
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