Abdul Majid Daryabadi

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D.Litt. Abdul Majid Daryabadi
Mawlānā
Personal details
Born	(1892-03-16)16 March 1892 Dariyabad, Barabanki British India
Died	6 January 1977(1977-01-06) (aged 84) Barabanki, India
Political party	Khilafat Movement
Parent	Abdul Qadir (father)
Alma mater	University of Lucknow University of Allahabad Aligarh Muslim University St. Stephen's College, Delhi
Main interest(s)	Comparative religion, Tafsir, Biography, Orientalism, Modernism, Islamic philosophy, Psychology, travelogue, Sufism, Journalism
Notable work(s)	Tafseer-e-Majidi (1941) Hakeemul Ummat (1956) Aalamul Quran (1959)
Religious life
Denomination	Sunni
Jurisprudence	Hanafi
Creed	Maturidi
Senior posting
Disciple of	Ashraf Ali Thanwi
Influenced by Shibli Nomani, Muhammad Iqbal, Mohammad Ali Jauhar, Ashraf Ali Thanwi, Hussain Ahmed Madani, Akbar Allahabadi

Abdul Majid Daryabadi (16 March 1892 – 6 January 1977) was an influential Islamic scholar, philosopher, writer, critic, researcher, journalist, and Quranic exegete active in the Indian subcontinent during the 20th century.^[1][2] He was deeply concerned with modernism, comparative religion, and orientalism in India.^[3]

In his early life, Daryabadi identified as a "rationalist" and distanced himself from religion for nearly nine years. However, he later re-evaluated his beliefs and became a devout Muslim.^[4] He was closely associated with the Khilafat Movement and was actively involved with prestigious institutions such as the Royal Asiatic Society, Aligarh Muslim University, Nadwatul Ulama, and the Darul Musannefin Shibli Academy.^[2] He was a disciple of Ashraf Ali Thanwi and Hussain Ahmed Madani, both prominent Islamic scholars of the time.

Throughout his career, Daryabadi edited the Urdu weekly Sidq-e-Jaded, a publication widely respected across the Indian subcontinent for its inspiring message and distinctive style.^[2] Known for his expressive writing, often marked by humor and sarcasm,^[2] he continued to edit the journal until his death. Under the guidance of his mentor, Ashraf Ali Thanwi, Daryabadi authored the Tafseer-e-Majidi, a Quranic commentary first written in English and later translated into Urdu.^[2] This tafsir sought to purify Muslim thought by promoting an understanding of Islam based on original teachings, free from external influences, and encouraged a thoughtful review of past scholarly interpretations.^[3]

In recognition of his contributions, Daryabadi received the Arabic Scholar Award from the Government of India in 1967. In 1975, Aligarh Muslim University awarded him an honorary Doctorate in Literature. He died in January 1977.^[2]

Abdul Majid Daryabadi was born in Daryabad to Abdul Qadir (1848–1912) and Bibi Nasirun Nisa, both of Qidwai ancestry.^[5][6] His father, Abdul Qadir, was a follower of the Qadiriyya Sufi Order. Daryabadi’s mother was also of Qidwai descent, and her father was the elder brother of Mufti Mazhar Karim Qudwai (Abdul Majid's paternal grandfather), making Daryabadi’s parents cousins.

Daryabadi’s maternal grandfather resided in Lucknow, which became a second home for him, as his father had also been born there.^[7] Abdul Majid was the youngest of five siblings. In his autobiography, Aap Biti, he noted that only one elder brother, Abdul Majid (d. 1951), and one elder sister, Zarifunnisa (later known as Bibi Sakina, d. 1945), were still alive during his later years.^[3]

Daryabadi grew up in a religious environment and initially studied Arabic and Persian under his father's guidance.^[8] In 1902, he began formal schooling at Sitapur High School, where he studied until 1908.^[8] In July 1908, Daryabadi was admitted to Canning College in Lucknow, which was then affiliated with Allahabad University.^[8] He pursued a B.A. (Honours) in Philosophy, with a curriculum that included English, Metaphysics, Ethics, and Psychology.^[8] Daryabadi developed a keen interest in psychology, while his Arabic studies included classic works by Ibn Khaldun, Mutanabbi, and others.^[8]

In April 1912, he traveled to Allahabad to complete his B.A. exams, graduating with second-class honors in June. During this period, Daryabadi identified as a rationalist and agnostic, which marked a departure from his religious upbringing.

Following his B.A., Daryabadi hoped to pursue an M.A. in Philosophy, available at only two institutions at the time: Banaras Hindu University and Aligarh Muslim University. He enrolled at Aligarh but failed his first-year examinations.^[8] Later, he transferred to St. Stephen's College in Delhi in 1913. However, his studies were cut short when his father died while performing Hajj in 1912.^[8] Financial constraints forced Daryabadi to leave his studies and enter the job market.^[9] During this time, he studied Buddhism and Theosophy but gradually returned to Islam under the influence of Ashraf Ali Thanwi and poet Akbar Allahabadi. He later became involved in the Khilafat Movement, serving as the president of the Oudh Khilafat Committee.^[9]

Although Daryabadi did not attend a traditional Madrasah, he was well-versed in Arabic literature due to his education at Canning College. He graduated with strong knowledge in Arabic, English, psychology, philosophy, and logic.^[9] At around age 15 or 16, he published two articles, "Mahmud Ghaznavi" and "Ghadha-i Insani," in Wakil, a weekly magazine in Amritsar. Recognizing his scholarly potential, Wakil published the articles as a booklet and conferred upon him the title of "Maulana."^[9] However, Daryabadi did not accept this title at the time, as he was exploring rationalism and referred to himself as "Mr. Abdul Majid." Eventually, he returned to Islam, influenced by figures like Haji Warith Ali Shah, Akbar Ilah Abadi, Maulana Muhammad Ali Jawhar, and Rishi Bahgwan Das. Daryabadi's later contributions to Islamic literature, particularly his Tafsir, solidified his reputation as a scholar.^[9]

After ending his studies, Daryabadi pursued a career in journalism.^[10] He initially worked for publications such as Udh Panch in Lucknow, Al-Hilal in Kolkata, Jamindar in Lahore, and Hamdard in Delhi. In 1925, he founded his own weekly magazine, Sach, in Lucknow, where he served as editor until 1933.^[10] In 1933, he ceased publishing Sach to dedicate himself to writing an English translation and commentary on the Quran. He later relaunched Sach as Sidq, eventually renaming it Sidq-e-Jadid in 1950, a publication he continued to edit until his death in 1977.^[10]

Daryabadi's unique writing style and his editorial work in Sidq-e-Jadid gained him recognition as an eminent journalist and Islamic scholar.^[11] His prolific output includes over sixty published works, as well as contributions to prestigious Urdu journals such as Ma'arif of Azamgarh, Al-Nazir, Hamdam of Lucknow, and Hamdard of Delhi.^[11] He was also affiliated with institutions like the Royal Asiatic Society in London, the Hindustani Academy, and the Nadwatul Ulama of Lucknow. His commentaries on the Quran, written in both Urdu and English, are among his most celebrated contributions to Islamic scholarship.^[11]

Daryabadi’s reputation as a scholar and writer earned him a position at Osmania University in Hyderabad.^[11] He served as a translator in the Department of Translation from September 1, 1917, to July 31, 1918, focusing on Philosophy and Logic. Although his tenure lasted only eleven months, his contributions were recognized by the government of Hyderabad, which supported the publication of his works.^[11] He received a lifetime pension from Hyderabad in appreciation of his services to Urdu literature. His early works, including pamphlets like Ghaza-i Insani and Mahmud Ghaznavi, reflected his early rationalist leanings and were published by the Anjuman-i Taraqqi-i Urdu.^[11]

Upon his return to Islam, Daryabadi developed close associations with devout Muslim intellectuals such as Akbar Allahabadi, Mohammad Ali Jauhar, Hussain Ahmed Madani, and Ashraf Ali Thanwi.^[11] Inspired by Thanwi, he embarked on an English and Urdu tafsir (Quranic commentary) project, comparing Islamic teachings to those in other religious texts like the Bible and the Jewish Encyclopedia. His Tafsir-ul-Quran in English and Al-Quran al-Hakim in Urdu are significant contributions to comparative religion and Islamic scholarship. He devoted much of his life to Islamic writing, publishing extensively on Islamic philosophy, Sufism, and Quranic interpretation.^[11]

Daryabadi came from a family devoted to Islam, and after his return to the faith, he developed an interest in Sufism.^[12] In search of spiritual guidance, he initially considered taking an oath of allegiance with Mohammad Ali Jauhar, but ultimately took the oath from Ashraf Ali Thanwi in 1928. Later, he renewed his oath under Hussain Ahmed Madani with Thanwi's permission. His search for a spiritual guide is detailed in his book Murshid ki Talash ("In Search of a Spiritual Guide").^[12]

In 1966, Daryabadi received the Arabic Scholar Award from the Government of India. In 1976, he was awarded an honorary Doctorate in Literature from Aligarh Muslim University, which was presented to him by the Indian President Fakhruddin Ali Ahmed. Additionally, the Hyderabad State granted him a lifetime pension for his contributions to Urdu literature.

Daryabadi spent his last days at Khatun Manzil in Lucknow, where he was gravely ill. Despite his condition, many people from diverse backgrounds came to visit him.^[3] Among his frequent visitors were Abul Hasan Ali Hasani Nadwi and professors from Darul Uloom Nadwatul Ulama. His final visitor was Muhammad Tayyib Qasmi, the principal of Darul Uloom Deoband, who met with Daryabadi the day before his passing.^[3]

On January 6, 1977, at 4:30 a.m., Abdul Majid Daryabadi died at the age of 85. In accordance with his last wishes, his first Namaz-e-Janazah (funeral prayer) was led by Abul Hasan Ali Nadwi at Darul Uloom Nadwatul Ulama in Lucknow, attended by a large gathering. His body was then transported to his ancestral home in Daryabad, where a second Namaz-e-Janazah was held after the Maghrib prayer, led by Hafiz Gulam Nabi. He was laid to rest in his family’s graveyard next to his forefather Makhdum Abkash.^[3]

Daryabadi had influential and notable family ties. His brother-in-law, Khan Bahadur Sheikh Masood-uz-Zaman, served as a member and the last deputy president of the Legislative Council in the United Provinces under British rule before the council was dissolved.^[4] Another sister married Nawab Nazir Yar Jung, a judge of the Hyderabad High Court. Their daughter, Hamida Habibullah, was married to General Enaith Habibullah, making her the mother of Wajahat Habibullah of the Saidanpur taluqa in Awadh.

Daryabadi's son-in-law, Hakeem Abdul Qavi Daryabadi, was a well-regarded Urdu journalist,^[5] while another son-in-law and nephew, Muhammad Hashim Kidwai, was a distinguished author, academic, and former MP, who also taught at Aligarh Muslim University (AMU).^[6] Among his grandchildren, several have made their mark in academia and journalism: Saleem Kidwai, a political science professor at Jawaharlal Nehru University; Abdur Raheem Kidwai, an English professor and author at AMU; Shafey Kidwai, an award-winning critic and professor at AMU; Rasheed Kidwai, a well-known political analyst and journalist; and Nafay Kidwai, a prominent columnist and journalist who received the highest honor from the UP Urdu Academy.^[7][8]

On June 2, 1916, Daryabadi married Aftun Nisa, daughter of Shaykh Yusufuz-Zaman, a former magistrate.^[3] In 1930, he briefly entered a second marriage, which ended in divorce. Daryabadi remained with his first wife, Aftun Nisa, with whom he had daughters and sons, although his sons tragically died in early childhood.^[3]

Abdul Majid Daryabadi was from a noble family. His primary education was in a religious environment. His father was a pious Muslim.^[13] However, from his College life, he met the rationalist school of the west and became a rationalist and an agnostic. Gradually suspicion and disbelief started in his thought and faith. He read out the books of Atheists and Orientalists, like famous Greek philosophers; Plato, Aristotle, Socrates and Dicard etc. He was specially zeal of Bacon, Hume, Locke, Mill, Baikal, Spenser, Huxley, Darwin, William James etc.^[14] The Book of Psychology by William James was included in his course. He already read out the Principles of Psychology of William James.^[14] In this reason, his Islamic belief became convulsed. Then, he converted into Atheism and focused himself as an Atheist among the Muslims.^[14] 20th century was the time of freethinking and rationalism. In this condition, in 1910AC, while he filled up his form of intermediate final examination, he wrote Rationalist in spite of the word Muslim in the option of religion.^[14] In that time, he felt shame to introduce himself as a Muslim. In addition, at the period of college life, he wrote many books in Philosophy. He focused rationalistic thoughts and western philosophical thoughts in those books.^[14] However, after returning to Islam he felt shame himself about his rationalistic writings. About his suspicion, the famous Urdu poet Akbar Alahabadi said, "Changing of teaching will change the mind."^[14]

Daryabadi was brought up in a religious environment.^[14] However, the environment of his school influenced him to become a rationalist. He realized and felt shame about the deprived period from the light of the revealed knowledge of his life.^[14] The period is approximately ten years, from 1909 AC to 1918 AC of his important young life. He was a rationalist and an agnostic, but a Muslim by name, not a practising Muslim.^[14] On the contrary, he supported having beef, writing and discussion about Islam. In Daryabadis memoirs he wrote, "Perhaps in October of 1911, a big conference was organized in Lucknow.^[14] Great speakers and missionaries gathered there. The famous debater Dr. Zuemer was there, a man proficient in Arabic as in English. I went there to meet Dr. Zuemer with his friend Abdul Bari Nadvi.^[14] Discussions started, father of Church asked on Islam insulting. Nadwi answered in Arabic, but I answered in English in favour of Islam.^[14]

In 1918, Daryabadi took to studying Buddhism and Theosophy,^[14] before becoming a Muslim under the influence of Ashraf Ali Thanwi (1863-1943). He was also influenced by renowned Indian writers and scholars, including Sibli Numani (1857-1914), famous Urdu poet Akbar Allahabadi (1846-1921), Muhammad Ali Jawhar (1878-1931), Abdul Bari Nadawi (1886-1976), Sulayman Nadawi (1884-1953), Bagwan Das (Banaras), and Gandhi (1869-1948).^[14] He wrote about his disbelieving life and turning point to Islam in his Muasirin (contemporaries) that "It was 1909AC through reading English books written by agnostics, I had turned from a good believer to a heretic … My apostasy has been continued till 1918AC… At that time, I read the English Quran Commentary by Muhammad Ali of Lahore. It convinced me that the Quran is no collection of hearsay stories, but a collection of deep and sublime truths, and if it was not heavenly, it was almost heavenly."^[14]

He was inspired and influences spiritually by Abdul Ahad Kasmundawi, Abid Husayn Fatehpuri and Husayn Ahmad Madani (to take the oath of allegiance on him), Iqbal, Haji Muhammad Safi Bajnuri (d.1951 at Makka).^[14] From his memoirs he wrote about famous poet Akbar Alahabadi, "One day he told me that why I had Arabic in my college course? Have I any relation to! I replied him that now I have no time to read and write on it. He replied me that the literary status of the Quran is being recognized to the people of Europe, he heard that the last fifteen Para of the Quran are included in the course of literature in Garman University. He advised me that to leave it and try to understand it and I might have relation to the Quran and whatever I like the part of the Quran to read daily. This was his part of Tabligh."^[15]

On one occasion Daryabadi praised writer and psychologist Willium Zamj and the philosopher Mill in front of Akbar Alahabadi. Daryabadi said, "He is not at present physically alive, but he is present in the whole world. In all languages, Mill was the greatest person.^[15] Akbar Alahabadi replied with smiling, "Write down now what you think about Mill and date it today. In ten years time, I will ask you about your praise of Mill." However, only three years later Daryabadi had freed himself from his past thought, and returned to Islam as a complete Muslim. After returning into Islam, he felt shame during his life of rationalism and writings in that time.^[15]

Daryabadi wrote in Muasirin, "One day when I became a Muslim de novo and a guest of Akbar Alahabadi, then the first time I joined with him at Juhr prayer. He became happy, prayed to Allah for me, and told that your late father will be happy by the Angles to hear the news of your prayer."^[15]

Abdul Majid Daryabadi went through a critical phase of communist ideals in his life and a time came when he was about to indulge himself with the Bhagavad Gita.^[15] Meanwhile, a friend suggested him that he should try to study the Mathnawi of Mawlana Jalaluddin Rumi. After reading Mathnawi, his inner world was radically changed.^[15] Then he commented on that if he were to die then and on being questioned by the angels about his din, he would answer them with the reference of the Mathnawi that his din complied as mentioned in the book and he knew no further, then he was deeply connected with Ashraf Ali Thanawi and Qari Tayyab. Later from his contemporaries like Abdul Bari Nadwi and Manazir Ahsan Gilani.^[15]

He was the follower of Imam Abu Hanifahs mode of life that means his doctrine was Mazhab (school of thoughts) of Hanafi.^[15] There are four schools of thoughts (Mazahib) in Islam. Those are recognized by Ahl al-Sunnah wal Jamaah. The followers of one of these four Mazahib are included in Ahl al-Sunnah wal Jamaah. He has interpreted in whole of his tafsir in the light of Hanafi School of thoughts and denoted the acceptance and difference of the Hanafi School of thoughts. He established the Hanafi School of thoughts and flourished as the best one.^[15]

He was involved in the movement against English rulers. His grandfather was jailed of nine years for the movement against English rulers in 1857.^[15] When the demand of freedom of India was waving, his thinking was changed and inclined to the Congress. In 1909, published Al-Hilal, edited by Abul Kalam Azad. In that time, the weekly Muslim Gusset, was published, patronized by Shibli Numani (1857-1914).^[15] The writings of these dailies and weeklies were printed in favour of the movement of freedom of India. He joined in the seating of the movement of freedom with curiosity in Lucknow.^[15] His curiosity in politics was run from 1913 to 1916. In December 1916, the annual meeting of Congress was organized tumultuously in Lucknow. He joined here with simple amusement and just looking the outside and inside of the meeting.^[15] He was related to Muhammad Alis English journal Comrade and Urdu journal Hamdard. He read out his writings with interest.^[15] He sent some translations of English articles on the topic of political situation. Those were in critical discussions on the method of politics.^[15] In 1917, English rulers arrested some cosmopolitan persons due to the movement against the state. In this reason he involved in politics with a feelings of duty of the nation.^[15] In 1919, the meetings of the Khilafat Movement were arranged and processions were run in many places.^[15] He was inclined into Gandhi (1869-1948) and Muhammad Ali (1878-1931).^[16] He joined in these meetings. He got an opportunity to meet Gandhi in 1922, in the annual function of Khaja Ajmiri (1141-1236). In that time, Muhammad Ali (1878-1931) was in jail.^[16] After he was released in August or September 1923, he met him at Bhuwali. Then, in December 1923, he was elected as president of the Congress, Daryabadi went to Aligarh and he translated the other speech of president into Urdu.^[16] In 1931, after the death of Muhammad Ali, he detached himself from political activities, he devoted in journalism and writing books in Islam.^[16] In this reason the younger brother of Muhammad Ali, Shawkat Ali sent to him a letter with comment and requested him to come back to the political activities and organize the movement against the British Rules to established the rights of Muslims.^[16]

According to the Quran, Muhammad is the last prophet of God.^[16] A number of the prophetic traditions also support this Quranic viewpoint. Daryabadi has not accepted any possibility of revelation after Muhammad. A person claimed to be an apostolic prophet in the Punjab during colonial rule.^[16] Daryabadi emphasised the belief in the finality of prophethood and rejected any claim for the office of prophethood after Muhammad. He has discussed Musaylmah and his defeat during the caliphate of the first Caliph Abu Bakr who was ultimately assassinated by his army. Daryabadi said the Punjabi was a false prophet. He says of verse 5:3; This verse is indicated a clear argument for the Prophet as the last Prophet, because the religion has been finalized, perfect, true and completed and there is no room for changing in its injunction, which prevented the need of any new prophet.^[16] He said of verse 33:40 that "closing the long line of apostles. He is not a prophet, but the Final Prophet and The last of the prophets".^[16]

Daryabadi wrote more than fifty books on different subjects of Islam and on Philosophy of Islam and on Psychology.^[16] Some of his books are in size of booklet. However, his writings are authentic, attractive, rational and deep most.^[16] First, he started to work as a journalist. He worked in Udh Panch (estd. 1877, Lucknow), Al-Hilal (estd. 1912, Kolkata), Jamindar (estd. 1912, Lahore), Hamdard (estd. 1913, Delhi) and worked as an editor of a weekly newspaper Sach (estd. 1925, Lucknow) and then it became Sidq and then Sidq-i-Jadid to the end of his life.^[16] He contributed literary articles to prestigious Urdu journals Ma'arif of Azamgarh, Al-Nazir and Hamdam of Lucknow and Hamdard of Delhi. Besides he was the member of Darul Musannefin Shibli Academy of Azamgarh, later he became the head of its Managing Committee.^[16] He also associated with the Royal Asiatic Society London, Hindustani Academy, Court of the Muslim University Aligarh, Khilafat Committee and the Nadwatul Ulama of Lucknow. Then he became a prolific writer, Islamic scholar and a successful interpreter of the Quran in English and in Urdu.^[16] His commentaries on the Quran in Urdu and in English have marked out a place for him among the notable scholars of the modern age.^[16] His writings are divided into many subjects, discussed under the title. He was a versatile writer in modern era, especially in this subcontinent.^[16] They are all in below:

Top of the cover page of this tafsir has been written Tafsir-i Majidi by the publisher.^[17] Daryabadi wrote this tafsir in English first by the influence of Sirajul Haq Machly Shahry. He knew very much about Daryabadis knowledge, personalities and good command in the English language.^[17] It had been published by Darul Ishaat, Urdu Bazar, Karachi, Pakistan in four volumes in 1991. The author himself wrote the Preface on December in 1941. The author observed that to translate the Quran is very difficult.^[17] So, he advised to the translators to follow the six main points and various subpoints to translate the holy Quran into English. Because he observed some problems to translate into English and he told that, there is no language in the world as well as Arabic.^[17] The Introduction was written by Abul Hasan Ali Hasani Nadwi on 16 August 1981. The first volume had been started from surah al-Fatihah to surah al-Maidah of 82 verses.^[17] It is a brief exegesis of the Quran but a highly appreciated, admired, accepted and recommended tafsir to all.^[17]

Written in Urdu, this is a tafsir of complete set in one vol., published by Taj Company Limited, Lahore and Karachi, Pakistan in 1952.^[17] The pages are 1215 in total. The author himself has written a Preface of this tafsir. He has cited a list of books those he has associated from, like Arabic and Urdu exegesis and the dictionaries in Arabic and in Urdu.^[17] He has written that he has associated more from Bayan al-Quran of Ashraf Ali Thanawi. It has highly been recommended to all of the Urdu speaking Muslims in India and Pakistan as well as his tafsir in English.^[17]

It is his tafsir, written in Urdu, vol.1-3, not completed, published by MajliS-i-Nashriyat-i-Quran, Karachi, Pakistan in 1998. after his death. It is as same as his Urdu tafsir Al-Quran al-Hakim, which is a complete set in one volume, but it has not been completed. It has been printed 1-3 volumes. However, title of the tafsir is different on cover page of this book.^[18]

It is an abridged version of his tafsir named Tafsir ul-Quran, published from Lucknow, Academy of Islamic Research and Publication, 4 volumes: 1981–85.^[18]

Published by Naimur Rahman Siddiqui, Khatun Manjil, Haydar Mirza Road, Lucknow, India. There are informations about the places mentioned in the Quran.^[18]

Published by Naimur Rahman Siddiqui, Khatun Manjil, Haydar Mirza Road, Lucknow, India. There are informations about the persons mentioned in the Quran.^[18]

Published by Sidq-i-Jadid Book Agency, Lucknow, India.^[18]

Published by Majlis-i-Nashriat-iIslam, Karachi, Pakistan, and Edition: 2006. He has written this book after finishing his tafsir in English and in Urdu.^[18] He has mentioned in the Preface of this book that "After finishing my tafsir in English and in Urdu I realised that needed another contribution to the study of Quran.^[18] In this why this book has been written about the animals informations mentioned in the Quran. He has discussed about the animals those are discussed in the Quran and discussed their characteristics, activities and their names derived from the languages and related to.^[18] He has discussed them linguistically and alphabetically. First of all he has written the meaning of the word, then the name of Surah and number of the verses used in the Quran, and then he has written the purpose of the discussion in the Quran.^[18] Then he has written their characteristics. There are 176 words have been included for discussion in this book. The author has also written The Preface of this book on 27 June 1954.^[18]

Published by Maktabah Islam, Lucknow. There are thirteen chapters and fore worded by Hakim Abdul Qawi daryabadi, editor of Sidq Jadid and The Preface was written by the Author himself. He has focused in the book that Allah sent his apostle as a human not an Angel. He has established it in the light of Quran. ^[17] He has written this book after completion of his tafsir in English and in Urdu. First edition has been published by Sidq Jadid book agency in 1959 or 1960.^[18] He has written this book to purify the faith of people upon oneness of Allah (Tawhid). He has focused in the book that the apostles were not God they were selected from human society, but they were the best of all.^[18] It was written in proper time when the faith of Muslim people was going to be wrong. In that time, Daryabadi wanted to save the faith of Muslim people upon Allah.^[18]

Published by Islamic Publishers, Lucknow, India.^[18]

Published by Islamic Research Foundation, Madras, India.^[18]

Published by Nafis Academy, Kimbal Road, Karachi. Second edition, 1982. The total pages of this book are 312. This book is a compilation of short editorial notes published in his weekly Sach. There are 130 notes compiled with different titles.^[18]

It means, to look for a guide to almighty Allah, published by Khatun Manjil, Haydar Mirza Road, Gulaganj, Lucknow, India. He has written in this topic for becoming near to almighty Allah with a good Islamic guide.^[18] However, nowadays activities of Islamic guide are not legal obviously illegal. He said, if a Muslim needs to control him in the right way to almighty Allah, he has to follow a good Islamic guide.^[18] He said that an Islamic spiritual guide must be qualified to develop and purify the inner world of the human being.^[18]

Published by Tanjim-i Islahi Muashirah, Lucknow.^[18]

Published by Islami Mission. Sunnat Nagar, Lahore, Pakistan.^[18]

Published by Madani Kutub Khanah, Karachi, Pakistan.^[18]

Published by al-Ilm Publishers, Lucknow.^[18]

Published by Nim Book Dipu, Lucknow; Daru Matbaa Maarif, Azamgar, 1929.^[18] In the first chapter, he has analyzed the Arabic book on Tasawuf, named; Kitab al-Luma„if-alTasawuf by Shaykh Abu Nasar Siraj (b.378AH). It is the oldest book on Tasawuf in Arabic and translated in Urdu.^[18] In the second chapter, he has discussed the famous Persian book, named; Kashf al- Mahjub [Revelation of the Veiled] by Shykh Abul Hassan Ali Ibn Uthman Hujwiri Ghaznawi (b. 470AH/990AC).^[18] He is as famous as called Data Ganj Bakhsh (d.552A H/1072AC). It is the oldest book on Tasawuf in Persian language. In the third chapter, he has discussed the book, named; Risala-i Qushairiah by Imam Abul Qasimal-Qushari (376-465AH). It is also the oldest one on Tasawuf that means Sufism in Islam.^[18] In the fourth chapter, he has discussed the book, named; Fatuh al-Gayb by Shykh Mahiuddin Abdul Quadir Jilani Mahbub-i Subhani (471-561AH). In the fifth chapter, he has discussed the book, named; Awarif al-Maarif by Shykh Shahab Uddin Suhrawardi (531-632AH).^[18] In the sixth chapter, he has discussed on the book, named; Fawaid al-Fuwad by Khajah Nizam Uddin Mahbub Ilahi (12381325AC). In the seventh chapter, he has discussed on the book named; Mantaq al-Tayr by Shykh Farid Uddin Attar (513627AH). He was a famous Persian Muslim Sufi in Islam and a mystic poet and a theoretician of Sufism. In the eighth and the last chapter, he has discussed on the book, named; Lawaih by Mawlana Jami (718AH/1414AC-898AH/ 1492AC), his actual name is Nuruddin Abdur Rahman Jami, he was prolific scholar and writer of mystical Sufi literature.^[18] Abdul Majid Daryabadi has tried to establish that Islam and Tasawuf are correlated each other. One is not separated from other. Above those were Sufi saints, they practiced Sufism in the light of Islam.^[18]

Published by Wakil Bek Trading Agency, Omitsar: 1910. It had been written while he was a student of intermediate at Canning College. It has been taken references in medical sciences, especially in anatomical sciences. In this book, he had discussed about the organs of human body. It was printed as a booklet in 1910. It was his second book in his early life.^[19]

Published by Anjuman-i-Traqqi-i-Urdu, Delhi. He wrote this book on philosophy in 1913, while he was a student of BA. It was published first in 1914 AC in Urdu, then in 1919 AC, then in 1930 AC. It was with 100 pages. Then it was published by Matba-i Institute, Aligarh in 1920AC. It was with 264 pages. It is a famous book in philosophy. This reflects his philosophical thoughts. He took help from 10 or 12 books in English.^[19]

Published by Anjuman-i-Traqqi-e-Urdu, Delhi.^[19]

Published by al-Najir Book Agency, Lucknow. Falsafayanah Madamin, Published by al-Najir Book Agency, Lucknow.^[19]

It was the preliminary book of philosophy, Vol.1, published by Matba Malaria Press, Azamgardh: 1931. The total pages of this book are 185. There are six chapters included in this book.^[19]

It was the preliminary book of philosophy, Vol. 2, published by Matba Maarif Press, Azamgardh: 1934.The total pages of this book are 151. There are seven chapters included in this book.^[19]

Published by Hindustani Academy, Alahabad. Faraidh Wa-Din, Published by Nul Kishur Book Dipu, Lucknow. It was written by the advice of his college friend. It is a learning booklet and published as an article, named; Ik Khadim-i-Talim.^[19] Dr. Akhlaqur Rahman Qidwayi said that Abdul Majid Daryabadis philosophical thought is relevant even today. He hoped that both the country and the community would continue to be benefited from his views and writings.^[19] The Psychology of Leadership, It was printed by a famous publisher T. Fisher Unwin, London (UK) in 1915 AC. At that time, the Psychology was a branch of Philosophy; later it has become science. Therefore, he wrote this book on Psychology. It is his famous book on Psychology.^[19]

This book was written on J S Mill, a great western philosopher. He was influenced by J S Mills thought. Therefore, he read out his all writings deeply and wrote this small book on him.^[19] Above those books were written during his rationalistic period. He wrote many books in philosophy before he returned to Islam.^[19] After returning to Islam, he felt shame about his rationalistic writings above those books and wanted to wipe the list of those books up from his memory. He has focused rationalistic thoughts and western philosophical thoughts in those books.^[19]

Karachi: Siddiqi House, 1958AC/1378AH.^[19]

Published by Maktabah Firdaws, Mukarram Nagar, Lucknow: 1978AC. It is a book of autobiography. The total pages of this book are 402.^[19]

Published by Abdul Majid Daryabadi Academy, Lucknow.^[20]

Published by Maktaba Madaniyah, Urdu Bazar, and Lahore, Pakistan. This book has been written on the biography of Ashraf Ali Thanawi (1863-1943AC). He was Daryabadis spiritual guide. He has written the life of Ashraf Ali Thanawi from 1927-1943AC. The total pages are 547.^[20]

Published by Sidq Foundation, Lucknow, India. The total pages of this book are 672. This book has been written on the biography of Mawlana Muhammad „Ali Jawhar (1878-1931AC). He was Daryabadi‟s political guide and a great leader of Indian Muslim. Daryabadi has written his life from 1912 to 1930.^[20]

Published by Wakil Book Trading Agency, Amritsar, India. It was his first book in his early writing life.^[20]

Published by Idara-iInsha-i-Majidi, Rabindra Sarani, and Kolkata, India. It is a biographical book of contemporary persons. Forty three persons are there elder to him, twenty nine persons are as old as to him and eight persons are younger to him.^[20]

Published by Idara-i-Insha-iMajidi, Rabindra Sarani, and Kolkata: 2002AC, India.^[20] It is a compilation of selected sixty two articles of hundreds from his weekly Sidq and Sidq-e-Jadid. There are 288 pages in this book. The persons are from different categories.^[20] First chapter was written for ten persons of his family; like his mother, elder brother, elder sister, wife and relatives. Second chapter was written for twelve persons of respected Ulama and persons of Sufi order.^[20] Third chapter was written for sixteen personalities from political leaders. Fourth chapter was written for fourteen personalities, those were from the famous poets, literati and journalists.^[20] Fifth chapter was written for four personalities, who were Doctorates and physicians. Then the sixth and last chapter was written for seven personalities, who were from different field.^[20]

Published by Idara-iInsha-i-Majidi, Rabindra Sarani, Kolkata, India:2008AC/1429AH. This is the book of biography of famous Indian Urdu poet Akbar Alahabadi. The total pages of this book are 311. There are sixteen chapters included in this book.^[20]

Published by Idara-iInsha-i-Majidi, Rabindra Sarani, and Kolkata, India. This book has been written on his traveling to Hijaz for pilgrimage.^[20]

Published by Sidq Foundation, Khatun Manjil, Haydar Mirza Road, Lucknow: 2006. It is a book on traveling into many places. There are eleven places of India he traveled; Mumbai, Bihar, Bhopal, Hyderabad, Delhi, Kolkata, Madras, Aligarh, and Agra.It are the first chapter of this book. There are 360 pages and 15 topics in this book. He also traveled to Pakistan and Lahore for two weeks and a half. In this purpose, he has written a book.^[20]

Published by Sidqi-Jadid book Agency, Lucknow, India. Another name is two weeks and a half in Pakistan.^[20]

Daryabadi wrote an autobiography in 1978 named Aap Biti. Abdul Qavi Desnavi published a special number on Daryabadi in Lucknow edition of Naya Daur. He also published a review on Daryabadi in Maasreen published in Sahir Bombay Vol. 51 – No. 7 in 1980.^[9] In 2008 Md. Shams Alam a research scholar from the Department of Arabic, Persian and Urdu of University of Madras published a research paper on Daryabadi which was titled Moulana Abdul Majid Daryabadi ki ilmi wa adabi khidmath.^[10] Shah Waliullah Institute, Delhi and National Council for the Promotion of Urdu Language (NCPUL) jointly organised a national seminar on the life and services of Abdul Majid Daryabadi on 15 January 2005 at Rajinder Bhawan, New Delhi. Akhlaqur Rahman Kidwai, governor of Haryana presided over the seminar. The participants presented 17 scholarly papers on different aspects of his life and services.^[11] AMU Old Boys Association and Sidq Foundation jointly organised a seminar named, "Urdu Journalism & Maulana Abdul Majid Daryabadi" on 20 March 2022 at the Islamic Centre of India, Aishbagh, Lucknow.^[12]

• Bibliography of Abdul Majid Daryabadi
• List of Deobandis