Zakariyya Kandhlawi (Urdu: زکریا کاندھلوی; 3 February 1898 – 24 May 1982) was a mid-twentieth-century traditionalist Sunni scholar and an authority in the study of hadith, also known as Sheikh al-Hadith, hailing from India.

[1] Born into a family deeply rooted in Tablighi Jamaat and associated with the Deobandi movement, he studied under Mazahir Uloom and eventually became a teacher there in 1917, retiring over half a century later in 1968.

[2] Engaging with Sufism, a distinctive feature of the mainstream Indian Ulama, he was a student of Khalil Ahmad Saharanpuri in both hadith and spirituality.

[3] During his initial stay in Medina, he began working on a commentary on Muwatta Imam Malik, eventually publishing Awjaz al-Masalik over a thirty-year period.

He wrote extensively in both Arabic and Urdu, without any copyright restrictions on his publications, covering diverse subjects such as hadith, Fiqh, Tafsir, Tajwid, historical and biographical topics, ethical practices, moral principles, as well as contemporary groups and movements.

Another contribution was his authored work, Al-Abwab wa al-Tarajim, aimed at establishing the relationship between chapter headings and the hadiths in Sahih al-Bukhari, providing 70 principles for interpreting the subject matter.

After successfully memorizing the Quran, he delved into the study of fundamental texts in Arabic, Persian, and Urdu, under the tutelage of his father and his uncle, Ilyas Kandhlawi, who was the founder of the Tablighi Jamaat.

During his time there, between 1914 and 1915, he delved into the study of Mishkat al-Masabih, Sharh Ma'ani al-Athar, and the other books of Kutub al-Sitta, excluding Sunan ibn Majah.

[3] Upon the request of his teacher, Khalil Ahmad Saharanpuri, who aimed to write an extensive commentary on Sunan Abu Dawood titled Badhl al-Majhud, Kandhlawi embarked on a collaboration lasting ten years.

[3] For over four decades, from 1927 to 1968, Kandhlawi taught Sahih al-Bukhari and Sunan Abu Dawood until he encountered eye problems, earning him the esteemed title of Sheikh al-Hadith (the scholar of hadith).

His initial Sufi training was provided by his father, and in 1925, he received authorization (Ijazah) in the Qadiriyya, Chistiyya, Suhrawardiyya, and Naqshbandi orders from his teacher, Khalil Ahmad Saharanpuri.

[2] Abul Hasan Ali Hasani Nadwi observed that individuals primarily engaged in academic research and skilled in scholarly writing often struggle to effectively communicate in a popular and accessible manner.

Some examples of his scholarly works include Awjaz al-Masalik ila Muwatta Malik, Lami al-Darari ala Jami al-Bukhari, and Hajjat al-Wada wa Umrat al-Nabi.

In this book, Zakariyya Kandhlawi combined the roles of a researcher, commentator on hadith, scholar, historian, and popular preacher, conveying the teachings of religion to a wider audience.

According to Muhammad Rizwan Taqi, a PhD scholar from the University of Karachi, it wouldn't be an overstatement to assert that Zakariyya Kandhlawi single-handedly spearheaded the complete introduction and establishment of this movement through his literary works.

He emphasized that the act of visiting Nizamuddin Markaz Mosque was merely a customary gesture, while the true condolence lay in carrying forward the work itself.

[12] Continuing his journey, Zakariyya Kandhlawi made his inaugural visit to England on 24 June 1979, accepting an invitation extended by Yusuf Motala.

Throughout this transformative expedition, he played a pivotal role in establishing numerous mosques, madrasas, and centers dedicated to Islamic education, which helped expand the Deobandi movement in South Africa.

[17] The foundation of Sufism lies in the intentions behind all actions, with its ultimate goal being the complete abandonment of desires that hinder one from experiencing the presence of Allah.

[19] Following in their footsteps, the great scholars and sages of the Ummah prescribed various remedies for spiritual ailments that had increasingly afflicted the hearts.

[19] The Sufi is referred to as a "Muhsin" and a "Maghrab" in the Book of Allah, as the Quran acknowledges various degrees of people within the Ummah who rectify their faith and follow its righteous actions in accordance with the Shariah.

[19] During the time of the Messenger of Allah, people of knowledge and virtue were simply called Sahabi (Companion) because there was no honor greater than companionship that required a distinct name.

During that time, Tasawwuf encompassed a magnificent concept whose purpose was to transform ethics, refine souls, establish the external and internal aspects of religion, and gradually make individuals aware of the religious commandments and secrets.

Zakariyya Kandhlawi affirms this purpose, which was initially referred to as "Ihsan" or known as the science of ethics, or recognized as the development of the external and internal aspects.

Subsequently, he sheds light on the experiences and teachings of scholars within the Chishti Order (specifically the Sabiri chain), which traces its lineage back to Khalil Ahmad Saharanpuri.

[21] Another example is Shariah o Tariqah ka Talaazim, which explores the integration of Sharia (Islamic law) and Tariqa (spiritual path).

[22] Secondly, Kandhlawi's literary repertoire includes works that engage in implicit conversations surrounding Sufi knowledge and related subjects.

[24] When the pledge took place in the morning, a sheet or a banner would be gracefully spread, and the individual giving allegiance would firmly grasp the fabric with both hands.

This powerful verse would set the stage for the solemn moment that followed—the recitation of the firm pledge of faith, spoken with unwavering conviction.

His life and contributions have been chronicled by biographers, including Ashiq Ilahi Bulandshahri, Sufi Iqbal, Abul Hasan Ali Hasani Nadwi, and Sajjad Nomani.