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Muhammad Shafi

Mufti Muhammad Shafi (25 January 1897 – 6 October 1976) was a leading Deobandi Islamic scholar, jurist, and the inaugural Grand Mufti of Pakistan, renowned for his extensive contributions to Hanafi fiqh, Quranic tafsir, and advocacy in the Pakistan Movement.^[1]^[2] Born in Saharanpur, British India, Shafi studied at Darul Uloom Deoband, where he mastered the Islamic sciences and later served as a mufti issuing fatwas.^[3]^[4] Following the 1947 partition, he migrated to Pakistan and founded Darul Uloom Karachi in 1951, establishing a key center for Deobandi learning and training generations of ulama.^[1]^[5] As a prolific author, he composed over 150 works, including the multi-volume tafsir Ma'ariful Qur'an, which integrates classical exegesis with practical jurisprudence for modern contexts.^[6]^[7] Shafi played a pivotal role in the ulama's support for Pakistan's creation, authoring pamphlets and participating in efforts to frame the new state's Islamic constitution, emphasizing Sharia governance amid political transitions.^[5]^[1] His tenure as Grand Mufti involved advising on legal reforms to align Pakistani law with Islamic principles, reflecting his commitment to causal implementation of fiqh in state affairs.^[6]

Early Life and Education

Birth and Family Background

Mufti Muhammad Shafi was born on 21 Sha'ban 1314 AH (January 1897 CE) in Deoband, Saharanpur district, United Provinces (present-day Uttar Pradesh, India), then part of British India.^[1]^[8] His given name, "Muhammad Shafi," was proposed by the prominent Deobandi scholar Rashid Ahmad Gangohi.^[4] He was the son of Mawlana Muhammad Yasin, a Hafiz-e-Quran, qualified scholar ('alim), and teacher of Persian at Darul Uloom Deoband, who maintained close associations with leading Deobandi figures such as Gangohi.^[7]^[9] The family belonged to the Usmani lineage, tracing descent through Ottoman (Uthmani) roots, and Shafi grew up immersed in a pious, scholarly environment conducive to religious learning.^[1]^[2]

Formal Education and Training at Darul Uloom Deoband

Mufti Muhammad Shafi, born in Deoband in 1314 AH (1897 CE), began his formal Islamic education at Darul Uloom Deoband in 1325 AH (1907 CE) after completing preliminary Quranic memorization and basic instruction under local scholars.^[1] He initially focused on foundational subjects including Urdu, Persian, mathematics, and introductory Arabic and Islamic texts for approximately five years before advancing into the seminary's structured Dars-e-Nizami curriculum.^[3] Over the subsequent years, spanning roughly a decade of intensive study, Shafi mastered core disciplines such as Arabic grammar and syntax (for three years), logic, philosophy, and advanced mathematics (for two years), followed by in-depth engagement with Tafsir, Hadith, and Fiqh (for four years).^[3] His primary instructors included prominent Deobandi scholars like Anwar Shah Kashmiri, who taught key Hadith collections such as Sahih al-Bukhari and Sunan al-Tirmidhi; Mufti Aziz al-Rahman for texts like al-Muwatta and Sharh Ma'ani al-Athar; Shabbir Ahmad 'Usmani for Sahih Muslim and al-Hidayah; and others such as Sayyid Asghar Husayn and I'zaz 'Ali for additional Hadith, literature, and philosophical works.^[1] Shafi graduated as an 'alim in 1336 AH (1918 CE) at the age of 21, recognized among the top students for his proficiency and diligence during his training.^[4] This rigorous education equipped him with expertise in Hanafi jurisprudence, prophetic traditions, Quranic exegesis, and rational sciences, forming the basis for his subsequent roles in teaching and issuing fatwas at the institution.^[1]

Scholarly Career in British India

Teaching Roles and Muftiship at Deoband

Mufti Muhammad Shafi began his teaching career at Darul Uloom Deoband shortly after graduating from the institution in 1917 or 1918 CE (1336 or 1337 AH). Initially assigned to instruct elementary-level texts, he was rapidly advanced to teach more complex subjects due to his scholarly aptitude.^[1]^[3]^[10] In recognition of his expertise in Islamic jurisprudence, Shafi was appointed as the head of the fatwa department at Darul Uloom Deoband following the death of a predecessor, filling a critical institutional need. He formally served as Grand Mufti from 1350 AH (1932 CE) to 1354 AH (1935 CE), during which he issued thousands of legal rulings on diverse matters of Hanafi fiqh.^[1]^[6]^[4] Records indicate he authored between 26,000 and 40,000 fatwas during his tenure at Deoband, addressing queries on ritual purity, commercial transactions, and family law, among others.^[3] Shafi's dual roles as educator and mufti reinforced Deoband's position as a center for orthodox Sunni scholarship in British India, where he emphasized adherence to classical Hanafi texts and ijtihad within taqlid. His rulings consistently upheld Deobandi principles, rejecting innovations like certain Sufi practices deemed excessive while promoting scriptural fidelity. He continued these responsibilities until migrating to Pakistan in 1367 AH (1948 CE).^[1]^[4]^[2]

Issuance of Fatwas and Juridical Rulings

Mufti Muhammad Shafi served as the mufti at Darul Uloom Deoband from 1350 AH (1932 CE) to 1354 AH (1935–1936 CE), during which he responded to a vast array of jurisprudential inquiries submitted to the institution's fatwa department.^[6] In this role, he authored over 40,000 fatwas, addressing queries on Hanafi fiqh from Muslims across British India and beyond, with responses circulating widely to eastern and western regions.^[1] These rulings emphasized adherence to established Hanafi principles, drawing on primary texts such as the Qur'an, hadith, and classical works by jurists like Abu Hanifa and his successors. A selection of Shafi's fatwas from this period was later compiled into eight volumes under the title Imdad al-Muftin, providing a structured reference for subsequent scholars on matters of ritual, family law, and transactions, though the majority of his outputs remain unpublished and preserved in archival collections at Deoband.^[4] ^[6] His juridical approach prioritized textual evidence and analogical reasoning over innovation, reflecting the Deobandi commitment to taqlid within the Hanafi madhhab, and his decisions contributed to the standardization of responses amid the socio-legal challenges of colonial rule, including interactions with British courts on personal status laws.^[1] Shafi's fatwas during this tenure were instrumental in maintaining scholarly continuity at Deoband, influencing local qadis and lay Muslims navigating hybrid Anglo-Muhammadan legal frameworks, though specific case details are primarily retained in institutional records rather than public compilations.^[1]

Engagement with Tasawuf and Spiritual Practices

Initiation into Sufi Orders

Mufti Muhammad Shafi offered his bay'ah (pledge of allegiance) to Shaikh al-Hind Mawlana Mahmud al-Hasan in 1920, marking his formal initiation into the path of tasawwuf.^[11] This pledge aligned with the Deobandi tradition of spiritual training under senior scholars who emphasized purification of the heart alongside adherence to Sharia. Mahmud al-Hasan, a leading figure in the Deobandi movement and known for his role in anti-colonial activities, served as Shafi's initial spiritual guide during this period.^[11] Following Mahmud al-Hasan's death later in 1920, Shafi continued his spiritual development under Hakim al-Ummah Mawlana Ashraf Ali Thanwi, a prominent Deobandi authority in tasawwuf, for approximately 20 years.^[11] Thanwi, recognized for integrating Sufi practices with orthodox Hanafi jurisprudence, granted Shafi ijazah (authorization to guide others), signifying his attainment of a high rank in spiritual discipline.^[11] Under Thanwi's supervision, Shafi produced notable works on tasawwuf and later incorporated elements of spiritual rectification into his scholarly output, such as sending his sons for training in dhikr (remembrance of God) and related practices.^[11] This progression reflects the Deobandi approach to Sufism, where initiation emphasizes disciplined self-reform without deviation from core Islamic tenets, drawing from established chains of transmission (silsila) prevalent among the ulama of Darul Uloom Deoband.^[11] Shafi's training equipped him to later establish dhikr gatherings at Darul Uloom Karachi, fostering communal spiritual exercises among students and faculty.^[11]

Integration of Tasawuf with Deobandi Orthodoxy

Mufti Muhammad Shafi exemplified the Deobandi approach to Tasawwuf by pursuing spiritual initiation (bayʿah) exclusively under scholars who emphasized Sharia-compliant self-purification (islah al-nafs), subordinating mystical practices to orthodox Hanafi jurisprudence and hadith exegesis. In 1920, he pledged allegiance to Shaykh al-Hind Mahmud al-Hasan, a leading Deobandi reformer imprisoned by British authorities for his role in the Silk Letter conspiracy, marking Shafi's entry into Sufi training within the Deobandi institutional framework.^[2]^[11] Following Mahmud al-Hasan's death in 1920, Shafi continued under Hakim al-Ummah Ashraf Ali Thanvi (d. 1943), the preeminent Deobandi authority on Tasawwuf, who granted him ijazah (spiritual authorization) after recognizing his juristic expertise; Thanvi praised Shafi's works produced under his supervision as extensions of Deobandi ethical reform. This progression aligned with Deobandi orthodoxy's conception of Tasawwuf as coterminous with Sharia, rejecting innovations (bidʿah) like excessive shrine veneration or unscriptural rituals prevalent in some South Asian Sufi traditions, in favor of disciplined dhikr (remembrance of God) and moral rectification. Shafi also drew from chains linked to Chishti and Naqshbandi orders through Deobandi intermediaries, including influences from his father Mufti Muhammad Hasan and later figures like Mufti Kifayatullah Dehlawi, ensuring continuity with pre-colonial orthodox silsilas (lineages) such as that of Shah Waliullah Dehlawi (d. 1762).^[11]^[2] Shafi's integration manifested institutionally through his establishment of regular dhikr gatherings at Dar al-Ulum Karachi, the seminary he founded in 1951, where spiritual training complemented fiqh and hadith curricula to foster holistic tarbiyah (education); this mirrored Deoband's historical practice of post-Asr Tasawwuf classes, which Shafi recalled from his student days as eagerly attended sessions reinforcing orthodoxy. As Grand Mufti, he attained a high maqam (spiritual rank) while issuing fatwas that upheld Tasawwuf's validity only insofar as it enhanced Sharia observance, cautioning against deviations that blurred causal boundaries between divine law and human innovation. His dual mastery—evidenced by over 10,000 fatwas on jurisprudence alongside supervised Sufi compositions—demonstrated Deobandi causal realism: Tasawwuf as a tool for internalizing external rulings, not an autonomous path risking heterodoxy.^[11]^[2]

Contributions to the Pakistan Movement

Advocacy for Muslim Separate Homeland

Mufti Muhammad Shafi became a prominent advocate for the establishment of a separate Muslim homeland in British India during the 1940s, aligning with the All-India Muslim League's demand for Pakistan as articulated in the Lahore Resolution of March 1940. Influenced by his mentor Ashraf Ali Thanvi, who endorsed the two-nation theory positing Muslims as a distinct nation requiring territorial sovereignty to preserve Islamic identity and practices, Shafi justified the separation as a religious imperative to safeguard Sharia governance amid Hindu-majority dominance.^[1]^[12] In 1944 (1363 AH), he resigned from his teaching and muftiship roles at Darul Uloom Deoband to devote himself fully to this cause, co-founding Jam'iyat 'Ulama' al-Islam—a council of ulama promoting Muslim unity under the League's banner against rival factions like Jamiat ulama-i Hind, which opposed partition.^[1] Shafi issued fatwas framing support for Pakistan as obligatory under Sharia, arguing that the League's platform, despite its leaders' varying religious observance, offered the practical means to achieve an Islamic state where Muslims could enforce divine law free from non-Muslim interference. He countered criticisms of the League's secular-leaning leadership by emphasizing strategic necessity over ideological purity, urging ulama and laity to prioritize territorial independence as a precursor to full Islamization. Through pamphlets and public addresses, Shafi disseminated these views, writing tracts that invoked Quranic principles of communal self-preservation and historical precedents of Muslim political autonomy to rally support.^[5]^[7] In 1945–1947, Shafi actively campaigned in regions like the North-West Frontier Province (NWFP), collaborating with figures such as Allama Shabbir Ahmad Usmani to advocate for accession to Pakistan during the provincial referendum of July 1947, which passed with over 50% turnout favoring inclusion despite local Congress opposition. His efforts contributed to mobilizing Deobandi networks toward the League, contrasting with the broader ulama divide where many peers viewed partition as un-Islamic bid'ah (innovation). Post-independence, Shafi's advocacy framed Pakistan not merely as a geographic entity but as a vehicle for Sharia supremacy, influencing early constitutional debates.^[5]^[7] ![Flag of Pakistan][center]

Writings, Pamphlets, and Support for the Muslim League

Mufti Muhammad Shafi provided religious and intellectual backing to the All-India Muslim League's campaign for Pakistan through targeted writings and juridical pronouncements. In 1946, he authored Congress aur Muslim League kay mutalliq Shari Faisalah, a Deoband-published treatise that analyzed the platforms of the Indian National Congress and the Muslim League from a Sharia perspective, concluding that allegiance to the League aligned with Islamic imperatives for Muslim self-preservation.^[13] This work contributed to clerical differentiation between the two parties, portraying the League as the viable defender of Muslim interests against Congress's unitary vision for India.^[13] Shafi produced numerous pamphlets explicitly advocating for Pakistan's establishment, rooted in his view that a separate Muslim state was essential to shield Islamic practices and communal rights from the dominance of a Hindu-majority polity.^[5] These tracts formed part of a broader "crusade with pen," a sustained literary effort to disseminate pro-Pakistan arguments, refute critics, and foster conviction among Muslims that partition represented an inevitable and divinely sanctioned outcome.^[5] Complementing his pamphlets, Shafi issued fatwas framing support for the Muslim League and the demand for Pakistan as religiously obligatory, thereby mobilizing ulema and lay Muslims during pivotal moments like the 1945–1946 provincial elections and the 1947 North-West Frontier Province referendum, where League-backed forces secured overwhelming victories (289,244 votes for Pakistan against 2,874 opposed).^[13]^[5] His rulings emphasized causal protection of the ummah, positioning the League under Muhammad Ali Jinnah as the instrument for realizing this.^[13] Shafi's alignment intensified after his departure from the anti-partition Jamiat ul-Ulama-i-Hind; he joined the pro-League Jamiat ul-Ulama-i-Islam upon its formation in October 1945, serving on its central working committee and undertaking subcontinental tours to deliver speeches reinforcing these themes.^[13]^[5] As one of the League's key scholarly allies—alongside figures like Shabbir Ahmad Usmani—his outputs bridged Deobandi orthodoxy with political activism, aiding the movement's religious legitimation without compromising doctrinal fidelity.^[13]

Migration to Pakistan and Institutional Foundations

Post-Partition Relocation and Challenges

Mufti Muhammad Shafi migrated to Pakistan in 1367 AH (1948 CE), departing from Deoband after over two decades of service there, along with his family, in fulfillment of what he regarded as a religious obligation for scholars to contribute to the new state's Islamic framework.^[1] He articulated this duty as necessitating the active ulema's relocation to Pakistan to expend efforts in constructing an Islamic constitution suited to its governance.^[1] Upon settling in Karachi, the capital, Shafi encountered significant challenges, including the absence of established religious madrasas in major urban centers, which hindered the dissemination of traditional Islamic scholarship amid the post-partition influx of migrants and nascent state-building.^[1]^[14] His personal health began to decline during this period, complicating his endeavors to revive Deobandi-style education and jurisprudence in an environment marked by political instability and competing visions for the nation's identity.^[1] Further obstacles arose in his advocacy for Sharia implementation, as government resistance persisted against adopting a fully Islamic constitution; despite his appointment in 1949 to a committee tasked with recommending Shari'ah-compliant principles to the national assembly, efforts spanning 1949 to 1953 faced delays and dilutions due to secular influences and administrative hurdles.^[1] Shafi organized historic conferences of scholars in Karachi to unify positions on aligning the legal system with Islamic law, yet these initiatives contended with broader post-independence challenges like resource scarcity and ideological debates over the extent of religious governance.^[1] His persistence amid these adversities underscored a commitment to embedding orthodox Hanafi-Deobandi principles in Pakistan's foundational structures.^[1]

Establishment of Darul Uloom Karachi

Following his migration to Pakistan in 1948 after the partition of India, Mufti Muhammad Shafi established Jamia Darul Uloom Karachi on Shawwal 11, 1370 AH, corresponding to June 1951, in an old school building in the Nanakwara area of Karachi.^[15]^[16] The institution was founded to perpetuate the Deobandi educational tradition in the newly formed Muslim-majority state, providing comprehensive Islamic seminary training in disciplines such as fiqh, hadith, and tafsir, modeled after Darul Uloom Deoband where Shafi had served as a senior scholar and mufti.^[17]^[4] The establishment addressed the scarcity of traditional Islamic learning centers in Pakistan immediately post-partition, with Shafi leveraging his position as the first Grand Mufti of Pakistan to attract students and faculty from the subcontinent's scholarly networks.^[15] Initial operations focused on core curricula including Sahih al-Bukhari and Muwatta Malik, emphasizing jurisprudential rigor and orthodoxy within the Hanafi school.^[4] By prioritizing empirical adherence to classical texts over modernist reinterpretations, the madrasa quickly gained prominence as a bastion of conservative Sunni scholarship.^[17] In 1957, the institution relocated to its permanent site in the Korangi Industrial Area to accommodate growing enrollment and expand facilities, marking a consolidation of its foundational role in Pakistan's religious education landscape.^[18] This move reflected practical adaptations to urban constraints while maintaining Shafi's vision of fostering self-sustaining Islamic scholarship independent of state secular influences.^[16]

Leadership and Influence in Pakistan

Role as Grand Mufti and Advisory Positions

Mufti Muhammad Shafi was recognized as the Grand Mufti of Pakistan starting in 1948, a role he fulfilled until his death on October 6, 1976, providing authoritative Islamic legal opinions and guidance amid the new state's efforts to align governance with Sharia principles.^[6]^[1] In this capacity, he served on the Board of Islamic Teachings, established as a sub-department of the Constituent Assembly in 1949, alongside five other scholars, to advise on integrating Quranic and Sunnah-based provisions into Pakistan's foundational legal framework.^[7] The board's mandate included recommending mechanisms for legislation to conform to Islamic injunctions, influencing early constitutional debates on sovereignty deriving from Allah alone.^[19] Shafi contributed directly to drafting an outline for an Islamic constitution, collaborating with Syed Sulaiman Nadvi on a government-commissioned project that produced a comprehensive proposal within three months, emphasizing Quranic governance over secular models.^[6] He remained actively involved in this advisory committee for four years, advocating for provisions such as prohibiting usury and ensuring judicial review of laws against Sharia.^[19] These efforts informed the Objectives Resolution of March 12, 1949, which declared Islam as the guiding principle for state policy, though implementation faced delays due to political compromises.^[14]

Efforts Toward Sharia Implementation and Islamic Governance

Following the adoption of the Objectives Resolution on March 12, 1949, which affirmed sovereignty as belonging to Allah and committed Pakistan to framing its constitution in accordance with Islamic principles, Mufti Muhammad Shafi served on a government-appointed committee of senior scholars tasked with proposing Sharia-compliant guidelines to the constituent assembly.^[1]^[19] He collaborated closely with figures like Shabbir Ahmad Usmani in drafting elements of the resolution, emphasizing Quranic injunctions such as Surah al-Ma'idah 5:44 on the obligation of judging by divine law.^[7] Shafi dedicated four years to this committee, producing recommendations that influenced early constitutional debates despite resistance from secular-leaning elements in the assembly.^[1] Shafi played a pivotal role in unifying disparate ulama factions through two major conferences in Karachi during the early 1950s. The first addressed initial government draft proposals deemed incompatible with Sharia, such as provisions allowing non-Islamic legislation; Shafi's leadership fostered consensus among Sunni schools, rejecting secular deviations and insisting on sovereignty derived from Islamic sources.^[19] A follow-up conference refined a revised draft, correcting further inconsistencies and solidifying a collective ulama stance that prioritized Quranic and Sunnah-based governance, thereby pressuring the assembly toward Islamization.^[19] These efforts contributed to the 22-point agenda agreed upon by 31 leading ulama from various madhhabs in 1951, outlining mechanisms for Sharia enforcement, including a board of Islamic scholars to review laws. In 1954, amid delays in constitutional Islamization, Shafi publicly advocated for October 22 to be observed as Islamic Constitution Day, urging mass demands for immediate Sharia implementation and criticizing provisional frameworks that diluted divine law.^[20]^[21] Through fatwas and writings, including exegeses in Ma'arif al-Qur'an, he reiterated that governance must reject man-made laws conflicting with Sharia, influencing subsequent amendments like those in the 1956 and 1962 constitutions that incorporated Islamic clauses, though he viewed them as incomplete without full judicial review by ulama.^[6] Shafi's persistent advocacy, even amid health declines, underscored his commitment to causal enforcement of Islamic rule as essential to Pakistan's founding ideology, issuing thousands of related fatwas from Darul Uloom Karachi until his death in 1976.^[1]

Intellectual Works and Theological Positions

Major Authored Texts and Commentaries

Mufti Muhammad Shafi's most renowned contribution to Islamic literature is Ma'ariful Qur'an, a comprehensive Urdu-language tafsir (exegesis) of the Quran that integrates classical interpretations with jurisprudential insights drawn from Hanafi sources and prophetic traditions. Completed in 1972, four years prior to his death, the work emphasizes practical application of Quranic verses to contemporary life while adhering to orthodox Sunni methodologies, making it accessible to both scholars and general readers. Its English translation extends to eight volumes, underscoring its depth in covering thematic explanations, linguistic analysis, and legal derivations.^[22]^[23]^[24] Among his other significant authored texts, Sirat al-Khatim al-Nabi provides a biographical account of the Prophet Muhammad, focusing on sira (prophetic biography) with emphasis on ethical and doctrinal lessons derived from hadith collections. Shafi also produced fiqh-oriented works such as Ahkam-e-Hajj, detailing rulings on pilgrimage rituals based on established juristic texts. Additional commentaries address modern issues, including Aalat-e-Jadeeda Ke Sharai Ahkam (1961), which examines Islamic legal verdicts on contemporary technologies and innovations.^[25]^[26] Shafi's oeuvre encompasses nearly 200 volumes on tafsir, hadith, and fiqh, reflecting his role as a prolific Deobandi scholar who prioritized textual fidelity over speculative interpretations. These texts often prioritize empirical adherence to primary sources like the Quran, Sahih al-Bukhari, and Sahih Muslim, while critiquing deviations in modernist or sectarian approaches. Collections of his fatwas, such as those compiled in multi-volume sets, further extend his commentary tradition into applied jurisprudence.^[27]

Key Fatwas on Contemporary Issues

Mufti Muhammad Shafi issued fatwas prohibiting conventional life insurance, classifying it as impermissible due to its incorporation of riba (usury) and gharar (excessive uncertainty), which render the contracts akin to gambling and exploitative loans forbidden in Islamic jurisprudence. In his dedicated treatise Beema-e-Zindagi, he detailed how premiums collected resemble interest payments and payouts involve speculative elements without genuine risk-sharing, urging Muslims to avoid such schemes in favor of Sharia-compliant alternatives like mutual aid funds.^[28]^[29] He similarly declared the creation and possession of photographs or digital images of animate beings haram, equating them to the image-making (taswir) prohibited in hadith narrations that curse those who mimic Allah's creation. Shafi emphasized that modern photography, despite lacking physical sculpture, captures lifelike forms that invite veneration or imitation, thus falling under the same prophetic ban as paintings or statues, and he advised destruction of such images to avert sin.^[30]^[31] Regarding riba in banking, Shafi ruled that interest charged on loans, as practiced in conventional financial systems, constitutes both riba al-nasi'ah (usury of delay) and riba al-fadl (usury of excess), drawing from Quranic verses (2:275-279) and historical Arabian practices where fixed returns on capital were deemed exploitative. He advocated for Pakistan's transition to interest-free systems, influencing early discussions on Islamic economics and warning that participation in riba-based transactions invites divine curse and economic instability.^[32]^[33] Shafi endorsed the Objectives Resolution of March 12, 1949, issuing opinions that affirmed its declaration of divine sovereignty as consonant with Islamic principles, providing a foundational Sharia framework for Pakistan's governance while critiquing secular deviations. His fatwa collection, exceeding 40,000 rulings compiled in works like Aziz al-Fatawa, addressed these and other post-partition issues, such as assisting in sin through employment in prohibited institutions, underscoring his commitment to applying classical Hanafi fiqh to emerging challenges without compromise.^[6]^[1]

Controversies, Criticisms, and Opposing Viewpoints

Intra-Muslim Debates and Sectarian Critiques

Mufti Muhammad Shafi, as a leading figure in the Deobandi scholarly tradition, contributed to ongoing intra-Sunni polemics by upholding positions that critiqued certain practices associated with the Barelvi movement, such as the doctrinal emphasis on the Prophet Muhammad's omnipresence (haadir naazir) and the celebration of mawlid (the Prophet's birthday) as an impermissible innovation (bid'ah). In his commentaries and fatwas, Shafi emphasized a strict interpretation of tawhid (monotheism), arguing that attributing unlimited knowledge or presence to the Prophet beyond what is explicitly supported by primary sources risks resembling shirk (polytheism). Darul Uloom Karachi, the seminary he established in 1951, reflected this stance in its rulings, declaring differences with Barelvis to be fundamental in matters of belief (aqeedah), including views on intercession (tawassul) through graves and saints, which Deobandis like Shafi viewed as potentially idolatrous when exceeding scriptural bounds.^[34] These critiques were rooted in classical Hanafi-Deobandi scholarship, which Shafi advanced through works like Ma'ariful Qur'an, where he delineated prophetic attributes as vast yet finite, drawing on early authorities like Imam al-Tahawi to counter what he saw as anthropomorphic exaggerations in rival interpretations. For instance, Shafi's fatwas often rejected excessive shrine veneration (ziyarat) practices, mandating that supplications be directed solely to Allah, with prophets and saints serving as permissible intermediaries only via established prophetic precedent, not through rituals implying inherent power in tombs or relics. This positioned him against Barelvi scholars who defended such customs as expressions of love for the Prophet (ishq-e-Rasul), highlighting a core divide: Deobandi prioritization of textual literalism versus Barelvi accommodation of South Asian devotional traditions.^[35] In response, Barelvi ulama, building on Ahmad Raza Khan's 1906 fatwas (Husam al-Haramayn), accused Deobandi leaders including those in Shafi's lineage of blasphemy (kufr) for allegedly diminishing the Prophet's majesty, such as claims of limited ilmic knowledge. Shafi's institution faced similar sectarian opprobrium in Pakistan, where Barelvi groups labeled Deobandi fatwas as sectarian intolerance, exacerbating tensions over public rituals like urs festivals. Shafi countered by advocating scholarly debate over takfir (declaring unbelief), insisting Deobandi views aligned with mainstream Sunni creeds like the Ash'ari and Maturidi schools, while critiquing Barelvi literalism in hadith as selective and prone to excess. These exchanges underscored broader Sunni fractures in post-Partition Pakistan, with Shafi's efforts focused on preserving Deobandi orthodoxy amid competing claims to authentic Islam.^[36]

Responses to Modernism and Secular Influences

Mufti Muhammad Shafi consistently critiqued secular influences in Pakistan as extensions of Western imperialism that eroded Islamic governance and cultural identity. Following partition in 1947, he opposed the retention of colonial-era secular laws, arguing they contradicted the Objectives Resolution of 1949, which affirmed sovereignty as belonging to Allah alone, and urged their replacement with Sharia-based legislation to prevent the "godless ideologies" of the West from dominating state affairs.^[37] His position aligned with Deobandi resistance to secular nationalism, viewing it as a threat that prioritized human-made laws over divine revelation.^[1] In response to modernism's push for adapting Islamic rulings to contemporary secular norms, Shafi reinforced orthodox Hanafi jurisprudence through fatwas and teachings that rejected innovations like interest-based banking or relaxed hudud penalties, insisting on literal adherence to classical texts amid post-colonial pressures for reform. He dismissed modernist-leaning critics within Muslim circles as unwittingly influenced by Western secularism, which he saw as promoting division and moral decay incompatible with tawhid.^[37] For instance, in advocating for Pakistan's creation, he issued fatwas supporting the Muslim League's vision of an Islamic state, countering secular alternatives that treated religion as a private matter detached from public policy.^[1] Shafi's speeches, including those delivered in 1963 on Muslim unity, explicitly warned against Western cultural infiltration—such as media and lifestyle emulation—that fragmented the ummah along nationalist or secular lines, calling instead for revival through Quranic education and collective adherence to Sunnah practices.^[38] By founding Darul Uloom Karachi in 1951, he established a center for traditional seminary learning to inoculate scholars and laity against modernist dilutions, training over 10,000 students by the 1970s in fiqh, hadith, and tafsir, thereby sustaining a counter-narrative to secular universities' emphasis on Western rationalism. This institutional effort complemented his exegesis Ma'ariful Quran, serialized from 1949 onward, where he systematically refuted secular interpretations of verses on governance and ethics by grounding them in early exegetes like al-Tabari and al-Razi.^[39] His broader theological stance privileged causal realism rooted in divine will over modernist historicism, critiquing secular progress narratives as illusory without Sharia's framework; for example, he argued that true societal advancement stemmed from enjoining good and forbidding evil, not emulating Western materialism, which he linked to moral decline observed in Europe post-Enlightenment.^[38] These responses, disseminated via fatwa collections and lectures, influenced subsequent Deobandi advocacy for Islamization objectives under leaders like Zulfikar Ali Bhutto in the 1970s, though Shafi's death in 1976 limited his direct involvement in later constitutional amendments.^[1]

Legacy and Enduring Impact

Influence on Pakistani Islamic Scholarship

Mufti Muhammad Shafi significantly shaped Pakistani Islamic scholarship through the establishment of Darul Uloom Karachi in 1951, initially in a modest unused school in Nanak Wara, which he relocated to a larger site in 1957 to accommodate growing numbers of students.^[1]^[7] This institution became a premier Deobandi seminary, emphasizing traditional curricula including Sahih al-Bukhari, Muwatta', and Shama'il al-Tirmidhi, while incorporating a specialized fatwa training program (Takhasus fi'l-Ifta') launched in 1960.^[7] He also founded a dedicated fatwa department (Dar al-Ifta) and initiated the journal al-Balagh in 1967, fostering ongoing scholarly discourse and rulings on contemporary issues.^[7] His pedagogical influence extended to training generations of ulama, with hundreds of students graduating under his guidance, many of whom disseminated Deobandi Hanafi scholarship across Pakistan and beyond.^[1] Prominent disciples included his sons Mufti Muhammad Taqi Usmani and Mufti Muhammad Rafi Usmani, as well as Mufti Rashid Ahmad Ludhyanwi and Mawlana Masihullah Khan, who carried forward rigorous fiqh, hadith, and tafsir studies.^[7] Shafi issued approximately 100,000 fatwas over his career, serving as Grand Mufti of Pakistan and contributing to bodies like Majlis-i-Tahqiq-i-Masa'il-i-Hadirah in the 1960s, which addressed modern legal challenges while upholding classical methodologies.^[1]^[7] Shafi's authored works further entrenched his legacy, with over 100 texts including the eight-volume Urdu tafsir Ma'arif al-Qur'an, which integrated traditional exegesis with accessible commentary for South Asian audiences, and Imdad al-Muftin, compiling 40,000 fatwas across eight volumes.^[1] These publications reinforced Deobandi orthodoxy against modernist dilutions, influencing seminary curricula and public Islamic discourse in Pakistan by prioritizing empirical adherence to primary sources over speculative innovations.^[1] Through Darul Uloom Karachi's expansion and his students' networks, Shafi laid foundational structures for Pakistan's post-partition Islamic education, ensuring the continuity of Hanafi-Deobandi scholarship amid secular pressures.^[1]

Familial and Institutional Continuations

Mufti Muhammad Shafi's scholarly legacy has been perpetuated through his sons, particularly Mufti Muhammad Taqi Usmani and Mufti Muhammad Rafi Usmani (1933–2022), who advanced Deobandi jurisprudence and institutional leadership in Pakistan. Mufti Rafi Usmani, as the fourth son, succeeded his father in key roles, including serving as President of Darul Uloom Karachi from 1986 until his death and as Grand Mufti of Pakistan from 1995, issuing fatwas on national religious matters.^[40]^[41] Mufti Taqi Usmani, another son, began teaching Hadith and Fiqh at Darul Uloom Karachi in 1959, later becoming Vice President and continuing to influence curricula on Islamic economics and jurisprudence, authoring over 140 works that extend his father's exegetical traditions.^[42]^[43] Darul Uloom Karachi, founded by Shafi on Shawwal 11, 1370 AH (June 1951) in Nanak Wara and relocated to Korangi Industrial Area in 1957, endures as a flagship Deobandi seminary with over 5,000 students, preserving Shafi's model of comprehensive Dars-e-Nizami education alongside fatwa issuance and contemporary Islamic finance studies.^[17]^[15] Following Shafi's death in 1976, interim leadership under Maulana Abdul Hai Arifi transitioned to familial oversight via Rafi Usmani, ensuring continuity in administrative and pedagogical roles, with Taqi Usmani assuming presidency post-2022 to maintain the institution's focus on orthodox Sunni scholarship.^[44]^[45] This structure has sustained the seminary's output of thousands of alumni who propagate Deobandi thought globally.^[42]

References

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Jan 3, 2021 · Shaykh Mufti Muhammad Shafi' (Allah Almighty have mercy on him), is counted amongst the leading 'ulama of India and Pakistan who carried the banner of the pure ...
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Jul 11, 2019 · In this sixth episode of the The Trodden Path series, Shaykh Shoayb Ahmed writes on the life of Mufti Muhammad Shafi‛ Uthmani. The Trodden Path.
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Maulana Mufti Muhammad Shafi were remarkable who devoted his life for preaching the ideology of Islam. He compiled a huge number of books for the betterment ...
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Oct 5, 2024 · ... accomplishments. He wrote over 150 books on tafsīr ... Muftī Muḥammad Shafī' would later collaborate with him in the Pakistan movement.
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Jun 21, 2009 · In Karachi, a visit was first made to Mufti Muhammad Shafi' who was ill. Feeling weak Mufti Shafi' lay on a bed. On seeing Zakariyya he ...<|separator|>
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Despite opposition from most Deobandi scholars, Ashraf Ali Thanvi and Mufti Muhammad Shafi instead tried to justify the two-nation theory and concept of ...
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None
Below is a merged and comprehensive response summarizing all the information on Mufti Muhammad Shafi (Maulana Muhammad Shafi Deobandi) regarding his role, writings, fatwas, and contributions to the Pakistan Movement. To ensure maximum detail and clarity, I’ve organized the information into a table in CSV format, followed by a narrative summary that consolidates the key points. This approach retains all details from the provided segments while avoiding redundancy.
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Mufti Muhammad Shafi (1897-1976), the Founder of Jamia Dar-ul-Uloom. Karachi. Maulana Muhammad Shafi Usmani was the first Grand Mufti of Pakistan who was one ...Missing: timeline | Show results with:timeline
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Jamia Darul Uloom Karachi was established in Shawwal, 1370 corresponding to June 1951 in an old school building located in Nanakwarah by Mufti-e-A'zam Pakistan ...
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Darul Uloom Karachi: An Islamic Educational Institute - Graana.com
Mufti Muhammad Shafi Usmani, who was serving as the Grand Mufti of Pakistan at the time, recognized the importance of establishing an institution dedicated to ...
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Dec 13, 2024 · Darul Uloom Karachi, founded by Muhammad Shafi Deobandi in 1951, is a prestigious madrasa that has played a significant role in shaping Islamic ...Missing: Mufti | Show results with:Mufti<|control11|><|separator|>
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Mufti Muhammad Shafi Usmani - Maktaba Mariful Quran
Mufti Muhammad Shafi Usmani The government of Pakistan in the year 1949 approved of a committee of its senior scholars to propose to the national assembly ...
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[PDF] Movement for Islamic Constitution and Anti-Ahmadiyah Campaign
Jun 26, 2013 · Mufti Shafi called upon the citizens of Pakistan to observe Islamic Constitution Day on October 22, 1954 and to demand the enforcement of ...
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[PDF] The Islamization of Pakistan's First Constitution: The Role of Jamaat ...
Mufti Muhammad Shafi declared that the people of Pakistan should celebrate October 22, Islamic Constitution Day on October 22, and demanded implementation ...<|control11|><|separator|>
[22]
Ma'ariful Quran - Kalamullah.Com
Mufti Muhammad Shafi wrote Ma'ariful Quran in Urdu, which has already become a great reference for the layman and the scholar alike.
[23]
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4.5 17K · 30-day returnsResults · Maariful Quran 8 Volume with Tafsir (Commentary) · Ma'ariful-Qur'an (8 Volumes) · Ma'ariful-Qur'an (8 Volumes) · Siratul Khatimul Nabi · The Martyr Of ...
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Aalaat-e-Jadida. 1962 · Aalat-e-Jadeeda Ke Sharai Ahkam. 1961 · Alat-e-Jadeed Ke Sharai Ahkam. 1962 · Dars-e-Ibrat. 1921 · Iman Aur Kufr. Quran Ki Roshni Men. 1972.Missing: list | Show results with:list
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https://kitaabun.com/shopping3/mufti-muhammad-shafi-m-93.html
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Beema e Zindgi – Life Insurance By Mufti Muhammad Shafi
Feb 7, 2013 · Beema e Zindgi – Life Insurance By Mufti Muhammad Shafi. Beema-e Zindagi - Life Insurance By Mufti Muhammad Shafi. ONLINE READ DOWNLOAD (2 MB)
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Beema-E-Zindagi Life Insurance by Shaykh Mufti Muhammad Shafi
Beema-E-Zindagi Life Insurance by Shaykh Mufti Muhammad Shafi. The document discusses the history and culture of a group of people. It describes their ...
[30]
[PDF] the prohibition of pictures - The Majlis
May 19, 2023 · pictures forbidden as well.” (Mufti Muhammad Shafi, Grand Mufti of Pakistan). “It is not permissible to make pictures of animate objects as ...<|control11|><|separator|>
[31]
Muft Shafi Usmaani's view on pictures - Islam Reigns
Feb 11, 2017 · The above comment is Hadhrat Mufti Muhammad Shafi's introduction to his discussion of photography which the liberal, so-called enlightened ...
[32]
Why is Interest (Riba) Haram in Islam? - Quora
May 9, 2025 · According to Mufti Muhammad Shafi “The prevailing practice in Arabia was that a certain amount was advanced for a fixed period at a fixed rate ...
[33]
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[Mufti Muhammad Shafi' 'Uthmani (rahimahullah)]. Those who take riba (usury or interest) will not stand but as stands the one whom the demon ...
[34]
Deoband Fatwas on Barelvi - Tablighi Jamaat
And Deobandis say that prostration is not permissible for anyone except Allah, they blame us that we don't respect Prophet Muhammad (peace be upon him).Missing: muftiship | Show results with:muftiship
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The elders of Deoband's difference with the Barelwis are not only of a peripheral nature but also of a fundamental nature (usuli) and in beliefs.
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[1] He paints Deobandī theologians and their predecessors as being on the “wrong side” of Sunnī doctrine. In the following, we will offer some important ...Accusations against Deobandi... · About us · Ahmad Raza Khan · Ashraf Ali Thanwi
[37]
Full article: Book Reviews
Jul 9, 2009 · ... Mufti Shafi's stance and dismissed the critics as those influenced by the West's god-less ideologies. There was a disturbance in Deoband ...
[38]
Muslim Unity - MuftiSays
Feb 7, 2013 · On top of all that is the western culture ... [Adapted from two talks of Mufti Muhammad Shafi, the late grand Mufti of Pakistan, given in 1963.].
[39]
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Aug 4, 2025 · PDF | Aim: This study examines the impact of Mufti Mohammad Shofi's 'Ma'riful Quran' on contemporary Islamic thought in Bangladesh.Missing: intra- | Show results with:intra-
[40]
Condolences upon the passing of Shaykh Muhammad Rafi Usmani
Nov 20, 2022 · “Mufti Muhammad Rafi Usmani imbued this wise Ummah-centric approach from his father ... brother, Muhammad Taqi Usmani, and the rest of his family.
[41]
Hadhrat Mawlana Mufti Muhammad Rafi Usmani R.A.
He was the fourth son of the grand Mufti of Pakistan Hadhrat Mawlana Mufti Muhammad Shafi r.a.. He was the real follower of his father and his akabir and aslaf ...
[42]
Muhammad Taqi Usmani %%page%% - Biography - Barakah Insider
His father, Mufti Muhammad Shafi, was the former Grand Mufti of Pakistan and founder of Darul Uloom Karachi, where Taqi Usmani would spend much of his academic ...Missing: challenges | Show results with:challenges
[43]
His Excellency Sheikh Muhammad Taqi Usmani
Nov 6, 2021 · HE Sheikh Muhammad Taqi Usmani bin Muhammad Shafi` Al-Usmani bin Yassin studied many religious sciences in Persian and Urdu, then joined Dar Al Uloom ...
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Mufti Rafi Usmani is no more - Pakistan - DAWN.COM
Nov 19, 2022 · After his father's demise in 1976, his close aide Maulana Abdul Hai Arifi became chief of the Darul Uloom Karachi and retained the office till ...
[45]
Mufti Rafi Usmani laid to rest at Darul Uloom Karachi - Pakistan
Nov 21, 2022 · After the death of Mufti Shafi Usmani, the management of Darul Uloom, Karachi was entrusted to Mufti Rafi Usmani. Mufti Rafi Usmani also ...