His teachers included Muhammad Qasim Nanawtawi and Mahmud Deobandi, and he was authorized in Sufism by Imdadullah Muhajir Makki and Rashid Ahmad Gangohi.

He wrote a translation of the Quran in Urdu and authored books such as Adilla-e-Kāmilah, Īzah al-adillah, Ahsan al-Qirā and Juhd al-Muqill.

His major students included Ashraf Ali Thanwi, Anwar Shah Kashmiri, Hussain Ahmad Madani, Kifayatullah Dehlawi, Sanaullah Amritsari and Ubaidullah Sindhi.

[1][2] His father, Zulfiqar Ali Deobandi, who co-founded the Darul Uloom Deoband, was a professor at the Bareilly College and then served as the deputy inspector of madrasas.

[1] During the 1857 rebellion, his father was transferred to Meerut, and Hasan was shifted to Deoband, where he studied Persian and Arabic literature from the Dars-e-Nizami course with his uncle, Mehtab Ali.

[15] It then took the form of Jamiatul Ansar (Community of Helpers), which started in 1909 with its first session held in Moradabad and presided over by Ahmad Hasan Amrohi.

[16] Alongside his student Ubaidullah Sindhi, Hasan then started the Nizaratul Ma'arif al-Qur'ānia (Academy of Quranic Learning) in November 1913.

[18] Hussain Ahmad Madani suggests that "the purpose behind establishing Nizaratul Maarif was to make Muslim youth stronger believers, and to instruct and guide them, specially western-educated Muslims, in the Quranic teachings in such a logical way that it would remove the poisonous impact of anti-Islam propaganda and ill-founded skepticism about practicality of Islamic belief and tenets in modern age.

[21] Asir Adrawi states, "this is the historical reality that people who came to invade India used that route, and Hasan's selection of this area for his movement was definitely the highest evidence of his prudence and insight.

[25] Muhammad Miyan Deobandi states, "Shaikhul Hind used to watch carefully the nature and capability of his disciples and people who approached him.

[27] The Provisional Government of India was designed by Hasan's pupil Ubaidullah Sindhi and his companions, and Mahendra Pratap was appointed the President.

[39] He was welcomed by major scholars and political figures including Abdul Bari Firangi Mahali, Hafiz Muhammad Ahmad, Kifayatullah Dehlawi, Shaukat Ali and Mahatma Gandhi.

[43] Hasan then travelled to Allahabad, Fatehpur, Ghazipur, Faizabad, Lucknow and Moradabad and guided Muslims in support of the movements.

[49] Hasan said in the speech that "the knowledgeable people amongst you are well aware that my elders and predecessors never issued an edict of disbelief over learning of a foreign language or acquiring the academic sciences of other nations.

Yes, it was said that the final last effect of the English-education is that its seekers either colour themselves in that of the Christianity or they mock their own religion and co-religionists through their atheistic insolence, or they worship the current government; then it is better to remain ignorant instead of seeking such education.

[53] The general meeting was held over three days starting from 19 November, and Hasan's presidential speech was read aloud by his student Shabbir Ahmad Usmani.

[9][58][59] Ebrahim Moosa states that his "fine cohort of students later gained renown in the madrasa network and made contribution to the public life in South Asia in fields as diverse as religious scholarship, politics, and institution-building.

[64] Hasan taught Sahih Bukhari at the Darul Uloom Deoband for a long time and, when he was incarcerated in Malta, he began to write a treatise explaining its chapter-headings.

Subsequently, Hasan, at the request of his teacher Nanawtawi,[70] in return asked a series of questions in the form of a treatise, Adilla-e-Kāmilah (transl.

[70] The Deobandi scholar waited for a while for any response from the original questioner, Muhammad Hussain Batalwi,[72] who then announced that Amrohwi's work was sufficient, and that he has himself had discarded the idea of writing the answers.

[73] Syed Nazeer Husain had raised this issue and published a religious edict which decreed that there is no specification of any place [for the Friday prayers].

[73] Hanafi jurist and scholar, Rashid Ahmad Gangohi, penned a fatwa over 14 pages in response, called the Awthaq al-'Urā (transl.

[73] Gangohi's pupil Mahmud Hasan felt that the language of these works was insolent, and wrote a lengthy book, entitled Ahsan al-Qirā fī Tawzīḥ Awthaq al-'Urā (transl.

[76] Mahmud Hasan, in response, wrote Juhd al-Muqill fī tanzīhi al-Mu'izzi wa al-Mudhill (transl.

[77] The book discusses the attributes and qualities of Allah with the terminology of the Ilm al-Kalam, following the accent of Al-Taftazani's commentary Sharah Aqā'id-e-Nasafi, on al-Nasafi's creed.

[78] The Indian scholar Ahmad Ali Saharanpuri copied the manuscripts that existed in Mecca, and then studied them with Shah Muhammad Ishaq.

[80] On 30 October 1920, a day after the foundation of the Jamia Millia Islamia in Aligarh, Hasan travelled to Delhi at the request of Mukhtar Ahmad Ansari.

[83] As the news of his death was announced, Hindus and Muslims closed their shops and gathered outside Ansari's house to pay tributes to Hasan.

[87] In January 2013, the President of India, Pranab Mukherjee released a commemorative postal stamp on Hasan's Silk Letter Movement.