Aqwal Volume 7

َْ َٰ
ْ ّ ّ ‫اﻷﻧْ َﻴﺎء َوا‬

َ ْ ‫ﺼﺪﻳﻘ‬
ِ ِ ِ ِ ِ ‫ﺛﺮ‬ ُ ِ ‫ﻣﺎ‬
َ ْ ‫ﺸﻬﺪاء َوا ﺼﻠﺤ‬ َ َ ُ َ ‫وا‬َٰ
ِ ِ ِ ‫ﺛﺎر ا‬
‫اﻗﻮال ﺳﻠﻒ‬
ِ :‫ﻠﻘﺐ ﺑﻪ‬#
AQWĀL-E-SALAF
BIOGRAPHIES AND
STATEMENTS OF THE PIOUS
PREDECESSORS
HADRAT MAULĀNĀ MUHAMMAD QAMAR AZ-

ZAMĀN SĀHIB ALLĀHĀBĀDĪ
dāmat barakātuhum
Volume Seven
Translated by
Maulānā Mahomed Mahomedy
Published by
Shabbir Ahmed Lulat
TABLE OF CONTENTS
TABLE OF CONTENTS ..........................................2
PUBLISHER’S NOTE .............................................8
INTRODUCTION .................................................10
CONGRATULATORY WORDS...............................17
IMPRESSION (1) .................................................21
IMPRESSION (2) .................................................23
IMPRESSION (3) .................................................25
IMPRESSION (4) .................................................28
PERSONALITIES OF THE 13TH CENTURY ............30
Hadrat Maulānā Shāh ‛Abd al-‛Azīz Dehlawī (d.
1239 A.H.) .......................................................30
Hadrat Maulānā Shāh Rafī‛ ad-Dīn Dehlawī (d.
1233 A.H.) .......................................................51
Hadrat Maulānā Shāh ‛Abd al-Qādir Dehlawī (d.
1230) ..............................................................59
Hadrat Shāh ‛Abd al-Ghanī Dehlawī (d. 1203) ...68
Hadrat Maulānā Shāh Muhammad Ismā‛īl Shahīd
Dehlawī (d. 1236 A.H.) .....................................71
Hadrat Maulānā Shāh Muhammad Ya‛qūb
Dehlawī (d. 1282 A.H.) .....................................89
Hadrat Maulānā Shāh Muhammad Is-hāq
Dehlawī (d. 1262 A.H.) .....................................91
Maulānā Shāh Asadullāh Qādrī Burhānpūrī (d.
1205 A.H.) .......................................................95
Hadrat Maulānā Sayyid Muhammad Murtadā
Bulgrāmī Zabīdī (d. 1205 A.H.) .........................98
2
Hadrat Khwājah Nūr Muhammad Mahārwī (d.
1205 A.H.) .....................................................109
Hadrat Sayyid ‛Alī Ramz Ilāhī Hyderābādī (d. 1210
A.H.)..............................................................117
Hadrat Sirāj ad-Daulah Shahīd (d. 1171 A.H.).121
The freedom fighter, Haydar ‛Alī (d. 1196 A.H.) 130
The mujāhid of Islam, Sultān Tīpū (d. 1213 A.H.)
.....................................................................138
Hadrat Shāh Mūsā Qādrī Hydrābādī (d. 1215
A.H.)..............................................................164
Hadrat Maulānā Muhammad Khalīlullāh Bālāpūrī
(d. 1221 A.H.) ................................................168
Hadrat Maulānā Sayyid Kalīmullāh Bālāpūrī (d.
1222 A.H.) .....................................................170
Hadrat Maulānā Qādī Thanā’ullāh Pānīpattī (d.
1225 A.H.) .....................................................174
Hadrat Maulānā ‛Abd al-‛Alī Lucknowī (d. 1225
A.H.)..............................................................189
Hadrat Maulānā Hāfiz Muhammad Jamāl Multānī
(d. 1226 A.H.) ................................................195
Hadrat Maulānā Sayyid Nūr al-Auliyā’ Bālāpūrī
(d. 1229 A.H.) ................................................202
Hadrat Maulānā Khwājah Muhammad ‛Āqil
Punjābī (d. 1229 A.H.) ....................................204
Hadrat Maulānā Sayyid Nūr al-Mustafā
Aurangābādī (d. 1230 A.H.) ............................211
Hadrat Maulānā Shāh Abū Is-hāq Luhrāwī Mau’ī
(d. 1234 A.H.) ................................................213
3
Hadrat Maulānā Sayyid Mujāhid ad-Dīn Bālāpūrī
(d. 1235 A.H.) ................................................ 218
Hadrat Maulānā Shāh Muhammad Ajmal
Allāhābādī (d. 1236 A.H.) ............................... 222
Hadrat Shāh Muhammad Qāsim Hyderābādī (d.
1238 A.H.) ..................................................... 227
Hadrat Maulānā Fadl Imām Khayrābādī (d. 1240
A.H.).............................................................. 231
Hadrat Maulānā Shāh Ghulām ‛Alī Dehlawī (d.
1240 A.H.) ..................................................... 235
Hadrat Maulānā Khālid Rūmī Kurdī (d. 1242 A.H.)
..................................................................... 263
Hadrat Maulānā Shāh Kamāl ad-Dīn Kāndhlawī
(d. 1243 A.H.) ................................................ 269
Hadrat Maulānā Shāh ‛Abd al-Hayy Budhānwī (d.
1243 A.H.) ..................................................... 272
Hadrat Shaykh Ahmad Rūmī (d. 1043) ........... 281
Hadrat Maulānā Muftī Ilāhī Bakhsh Kāndhlawī (d.
1245 A.H.) ..................................................... 295
Hadrat Sayyid Ahmad Shahīd Rā’i Barelwī (d.
1246 A.H.) ..................................................... 305
Hadrat Shāh Hājī ‛Abd ar-Rahīm Wilāyatī Shahīd
(d. 1246 A.H.) ................................................ 317
Hadrat Maulānā Sayyid Qutb ‛Alī Naqwī Bastawī
(d. 1247 A.H.) ................................................ 328
Hadrat Shāh Muhammad Madanī Hyderābādī (d.
1240 or 1250 A.H.) ........................................ 336
Maulānā Shāh Abū Sa‛īd Mujaddidī Rāmpūrī
Madanī (d. 1250 A.H.) .................................... 338
4
Hadrat Maulānā Sayyid ‛Abd al-Hayy Mujaddidī
Dehlawī Amrohī (d. 1251 A.H.)........................347
Hadrat Maulānā Shāh Muhammad Āfāq Dehlawī
(d. 1251 A.H.) ................................................351
Hadrat ‛Allāmah Sayyid Ibn Ābidīn Shāmī (d.
1252 A.H.) .....................................................354
Hadrat Maulānā ‛Abdullāh Dehlawī (d. 1252 A.H.)
.....................................................................365
Hadrat Maulānā Sayyid Nūr al-Asfiyā’ Hyderābādī
(d. 1255 A.H.) ................................................368
Hadrat Qādī Muhammad ibn ‛Alī ibn Muhammad
ash-Shaukānī (d. 1255 A.H.) ..........................371
Hadrat Maulānā Qārī Imām ad-Dīn Bakhshī
Amrohī (d. 1256 A.H.).....................................376
Hadrat Shaykh Husām ad-Dīn Chishtī Gujarati
(d. 1257 A.H.) ................................................379
Hadrat Miyājī Nūr Muhammad Jhanjhānwī (d.
1259 A.H.) .....................................................382
Hadrat Maulānā Mīr Shujā‛ ad-Dīn Hyderābādī (d.
1265 A.H.) .....................................................398
Hadrat Hāfiz Muhammad ‛Alī Khayrābādī (d. 1266
A.H.)..............................................................408
Hadrat Shāh Muhammad Sulaymān Taunswī (d.
1267 A.H.) .....................................................421
Hadrat Maulānā Mamlūk al-‛Alī Nānautwī (d.
1267 A.H.) .....................................................451
Hadrat Maulānā ‛Alī Kabīr Jaunpūrī (d. 1269
A.H.)..............................................................461
Hadrat Maulānā Wilāyat ‛Alī Sādiqpūrī (d. 1269
A.H.)..............................................................465
5
Hadrat ‛Allāmah Sayyid Ālūsī Baghdādī (d. 1270
A.H.).............................................................. 478
Hadrat Hāfiz Muhammad Dāmin Shahīd Thānwī
(d. 1274 A.H.) ................................................ 494
Hadrat Maulānā Sakhāwat ‛Alī Jaunpūrī (d. 1274
A.H.).............................................................. 504
Hadrat Maulānā Fayd Ahmad Budāyūnī (d. 1274
A.H.).............................................................. 509
Hadrat Shaykh Muhammad Gulāb Malkāpūrī (d.
1274 A.H.) ..................................................... 513
Hadrat Maulānā Shāh Ahmad Sa‛īd Rāmpūrī (d.
1277 A.H.) ..................................................... 518
Hadrat Maulānā Fadl Haqq Khayrābādī (d. 1278
A.H.).............................................................. 524
Hadrat Maulānā ‛Ināyat Ahmad Kākaurwī
Lucknowī (d. 1278 A.H.)................................. 529
Hadrat Maulānā Sāhib ‛Alī Ghauswī (d. 1281 A.H.)
..................................................................... 535
Hadrat Maulānā Shāh Muzaffar Husayn
Kāndhlawī (d. 1282 A.H.) ............................... 541
Hadrat Maulānā ‛Abd ar-Rahmān Shāhjahānpūrī
(d. 1284 A.H.) ................................................ 545
Hadrat Hājī Daust Muhammad Qandahārī (d.
1284 A.H.) ..................................................... 551
Hadrat Maulānā Shāh Khāmaush Dakkanī (d.
1286 A.H.) ..................................................... 562
Hadrat Maulānā Shāh ‛Abd ar-Rashīd Amrohī (d.
1286 A.H.) ..................................................... 565
Hadrat Maulānā Sayyid Nūr al-Husayn Bālāpūrī
(d. 1288 A.H.) ................................................ 570
6
Hadrat Maulānā Sayyid Ja‛far ‛Alī Naqwī Bastawī
(d. 1288 A.H.) ................................................572
Hadrat Maulānā Sayyid Khwājah Ahmad
Nasīrābādī (d. 1289 A.H.) ...............................578
Hadrat Maulānā Karāmat ‛Alī Jaunpūrī (d. 1290
A.H.)..............................................................584
Hadrat Maulānā Muhammad Zamān Khān
Hyderābādī (d. 1292 A.H.) ..............................603
Hadrat Maulānā Liyāqat ‛Alī Allāhābādī (d. 1295
A.H.)..............................................................609
Hadrat Maulānā Muhammad Tāhir Ma‛rūfī Mau’ī
(d. 1296 A.H.) ................................................623
Hadrat Maulānā Shaykh Muhammad Muhaddith
Fārūqī Thānwī (d. 1296 A.H.)..........................632
Hadrat Maulānā Shāh ‛Abd al-Ghanī Mujaddidī
Dehlawī (d. 1296 A.H.) ...................................645
Hadrat Maulānā Sayyid Muhammad Ma‛sūm
Naqshbandī Bālāpūrī (d. 1297 A.H.)................649
Hadrat Maulānā Ahmad ‛Alī Sahāranpūrī (d. 1297
A.H.)..............................................................653
Hadrat Maulānā Sayyid Shāh ‛Abd as-Salām
Fatahpūrī (d. 1299 A.H.).................................659
CONCLUSION ...................................................667
TRANSLATOR’S NOTE .......................................669
7
PUBLISHER’S NOTE
By the grace of Allāh ta‛ālā, all the volumes of
Aqwāl-e-Salaf have been honourably received by the
scholars, and they wrote their impressions and
reviews which serve as mandates. In his review,
Hadrat Maulānā Muhammad Sālim Sāhib
rahimahullāh wrote with reference to my
honourable father: “This blessed series in fact
belongs to Hadrat Muslihul Ummat rahimahullāh
for which divine decree selected you.” This is a
major glad tiding for us. Now observe his complete
impression: “This blessed series in fact belongs to
Hadrat Muslihul Ummat rahimahullāh for which
divine decree selected you. May Allāh ta‛ālā confer
this blessing with eternity, wide acceptance and
approval. May Allāh ta‛ālā bless you with long life,
progress, good health and perfection; and the
inspiration to do more and more. Āmīn.”
Furthermore, this volume contains the reviews and
impressions of two luminaries: (1) Hadrat Maulānā
Khālid Mahmūd Sāhib dāmat barakātuhum who is
the Ibn Hajar of our time, and a distinguished
scholar of tafsīr, Hadīth, jurisprudence and Sufism.
(2) Hadrat Maulānā Muftī Sa‛īd Ahmad Sāhib
Pālanpūrī dāmat barakātuhum, the Shaykh al-
Hadīth of Dār al-‛Ulūm Deoband. May Allāh ta‛ālā
reward them.
All praise is due to Allāh ta‛ālā Maktabah Dār al-
Ma‛ārif Allāhābād is striving earnestly towards the
realization of its objectives. It is periodically
presenting valuable and priceless books on a wide
range of subjects to quench the academic and
practical thirst of genuine seekers. Even at present,
the Maktabah has a few unprinted books which it
8
considers essential to be published and conveyed to
your hands. Some of them are in the final process of
composition and are soon to be printed. Others are
in different stages of composition. We request you to
pray that Allāh ta‛ālā makes it easy for us to convey
this valuable treasure to you, and to accept it.
Āmīn.
May Allāh ta‛ālā bless my honourable father with
good health and wellbeing, and bless him in his life
so that the programme of education and training
continues. Āmīn.
Was salām.
Muhammad ‛Abdullāh Qamar az-Zamān Qāsimī
Allāhābādī
Maktabah Dār al-Ma‛ārif, Allāhābād
1 Rabī‛ al-Awwal 1439 A.H.
21 November 2017
9
INTRODUCTION
‫ﻦ ا ﺮﺣﻴﻢ‬-‫ﺴﻢ اﷲ ا ﺮ‬0
‫ﺪه ﺳﺒﺤﺎﻧﻪ‬-‫ أ‬،‫ﺘﺎر‬6‫ﺸﺎء و‬7 ‫ ﻣﻦ‬8‫ا@ﻤﺪ ﷲ ا>ﺘﻔﺮد ﺑﺎ;ﻠﻖ ﻳﺼﻄ‬

‫ أﺷﻬﺪ أن ﻻ‬،‫ﻨﺎء واﻻﻛﺒﺎر‬G‫ اﻟﻔﻀﻞ وا>ﻨﺔ وا‬L ،‫واﺳﺘﻐﻔﺮه واﺳﺘﻬﺪﻳﻪ‬
.‫ﻘﺎء واﻻﻗﺘﺪار‬M‫ وا‬N‫ اﻷﺳﻤﺎء ا@ﺴ‬L ،L ‫ﻚ‬PQ ‫ إﻻ اﷲ وﺣﺪه ﻻ‬S
‫ﻢ‬P‫ ا ﻜﺮ‬،‫ف ا ﺮﺳﺎﻻت‬Q‫ف ﺑﺄ‬Z>‫ﻒ ا‬PZ ‫وا ﺼﻠﻮة وا ﺴﻼم [ ا‬

‫ اﻟﻔﺎﺿﻞ‬،‫ اﻟﻌﻈﻴﻢ ا>ﻌﻈﻢ ﺑﺄﻋﻈﻢ اﻵﻳﺎت‬،‫ﻨﺎت‬cM‫ﺮم ا‬d‫ا>ﻜﺮم ﺑﺄ‬
‫ ا ﺴﻴﺪ‬،‫ أ[ ا>ﻘﺎﻣﺎت‬g h‫ ا>ﻌ‬i‫ اﻟﻌﺎ‬،‫ﺋﻨﺎت‬k ‫ﻴﻊ ا‬f [ ‫ا>ﻔﻀﻞ‬
‫ﺖ ﻮاﺋﻪ وﺳﺎﺋﺮ‬m ‫ آدم وﻣﻦ دوﻧﻪ‬،‫ اﻟﻌﺮﺻﺎت‬g ‫ا>ﺴﻮد ﺑﺎ ﻠﻮاء‬
.‫ا>ﺨﻠﻮﻗﺎت‬
،‫ ا>ﺨﺘﺎر‬r‫ ا>ﺼﻄ‬r‫ﺎرك وأﻧﻌﻢ [ ﺻﻔﻴﻚ ا>ﺼ‬t‫ ﺻﻞ وﺳﻠﻢ و‬q‫ا‬

‫ وﻣﻦ ﺗﺒﻌﻬﻢ‬،‫ وأﺻﺤﺎﺑﻪ اﻷﺧﻴﺎر‬L‫ و[ آ‬،‫ا;ﻠﻴﻞ ا>ﺘﻮج ﺑﺎ@ﻠﺔ ا ﻮﻗﺎر‬
!‫ أﻣﺎ ﺑﻌﺪ‬.‫ ﻳﻮم اﻟﻘﺮار‬x‫ﺑﺈﺣﺴﺎن إ‬
All praise is due to Allāh ta‛ālā and peace and
salutations to Rasūlullāh sallallāhu ‛alayhi wa
sallam. By the grace of Allāh ta‛ālā, volume seven of
Aqwāl-e-Salaf is almost complete. Once it is
completed, it will be sent for printing. All praise and
thanks are due to Allāh ta‛ālā alone.
I could not pen anything by way of an introduction
until now. My son, Maulānā Maqsūd Ahmad,
requested me to note something as I had done for
10
the previous volumes. However, I just did not feel
like writing anything so I replied in the negative.
Subsequently, Allāh ta‛ālā had decreed that I write
something. I thought to myself that Aqwāl-e-Salaf is
essentially a valuable treasure-house of the
statements and teachings of the Prophets
‛alayhimus salām, Sahābah radiyallāhu ‛anhum,
Tābi‛īn, Taba‛ Tābi‛īn and Auliyā’. It is essential to
write something about the benefits of this so that
Muslims may develop an interest to read it. Together
with this, the following words of Allāh ta‛ālā which
are found in a Hadīth-e-Qudsī came to my mind and
I read the narration of Bukhārī Sharīf.
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬h‫ﺮة ر} اﷲ ﻋﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل اﷲ ﺻ‬P‫ﻋﻦ أ| ﻫﺮ‬

i‫ وﻣﺎ ﺗﻘﺮب إ‬،‫ﺎ ﻓﻘﺪ آذﻧﺘﻪ ﺑﺎ@ﺮب‬ƒ‫ و‬i ‫ ﻣﻦ ~دى‬:‫ان اﷲ ﻗﺎل‬
i‫ وﻻ ﻳﺰال ﻋﺒﺪي ﻳﺘﻘﺮب إ‬،‫ ‡ﺎ اﻓ†ﺿﺖ ﻋﻠﻴﻪ‬i‫ˆء أﺣﺐ إ‬0 ‫ﻋﺒﺪي‬
‫ه ا‹ي‬Œt‫ و‬،‫ﺴﻤﻊ ﺑﻪ‬7 ‫ ﻓﻜﻨﺖ ﺳﻤﻌﻪ ا‹ي‬،‫ أﺣﺒ ﺘﻪ‬‰‫ﻮاﻓﻞ ﺣ‬Š‫ﺑﺎ‬
•‫ن ﺳﺄﻟ‬Ž‫ و‬،‫ ورﺟﻠﻪ اﻟ• ﻳﻤˆ ﺑﻬﺎ‬،‫ﺪه اﻟ• ﻳﺒﻄﺶ ﺑﻬﺎ‬P‫ و‬،‫ ﺑﻪ‬Œ‫ﻳﺒ‬
‫ وﻣﺎ ﺗﺮددت ﻋﻦ ’ء أﻧﺎ ﻓﺎﻋﻠﻪ‬،‫ وﻟ• اﺳﺘﻌﺎذ” ﻷﻋﻴﺬﻧﻪ‬،‫ﻻﻋﻄﻴﻨﻪ‬
™
.‫ﺴﺎﺋﺘﻪ‬# ‫ﺮه‬d‫ﺗﺮددي ﻋﻦ ﻧﻔﺲ ا>ﺆﻣﻦ ﻳ–ﺮه ا>ﻮت وأﻧﺎ أ‬
Hadrat Abū Hurayrah radiyallāhu ‛anhu narrates
that Rasūlullāh sallallāhu ‛alayhi wa sallam said:
Allāh ta‛ālā said: I announce war on the person who
antagonizes My friend. My servant does not come
close to me with anything more beloved than what I
made obligatory on him. My servant gets closer and
.™Ÿ ¡ ‫ ص‬،› ‫ ج‬،š›œ• ‫ رﻗﻢ‬،‫ﺨﺎري‬M‫ا‬1
11
closer to me through optional acts until I love him. I
then become his ears with which he hears, his eyes
with which he sees, his hands with which he holds,
and his legs with which he walks. If he asks Me, I
will certainly give him. If he seeks My refuge, I will
certainly give him refuge. I do not hesitate in doing
anything as much as I hesitate in taking away the
life of My servant because he dislikes death, and I
dislike his dislike, but there is no escape from death.
In this Hadīth Allāh ta‛ālā gives the glad tidings of
extreme proximity to Him in favour of the Auliyā’.
Let alone the obligatory actions, they continually
carry out optional acts of worship in order to
acquire the highest station of Allāh’s pleasure. The
essence of this Hadīth is that through the obligatory
and optional acts, a servant reaches that level of
proximity on account of which Allāh ta‛ālā starts to
love him and he becomes Allāh’s beloved servant.
Allāh ta‛ālā, based on His intense love for His
servant is saying in His greatness: I announce war
to the person who causes any harm to My friend.
After looking at this Hadīth, I asked some of my
students to go through the books of Hadīth
commentary to see if any commentator - while
explaining the ears, eyes, hands and legs - makes
mention of the tongue. By the grace of Allāh ta‛ālā,
after searching through the books, we learnt that
another narration of the same Hadīth-e-Qudsī does
in fact mention the tongue and heart. I was
overjoyed when I learnt this. All praise is due solely
to Allāh ta‛ālā.
We take the honour of quoting this addition from
Fath al-Bārī, the commentary of Sahīh Bukhārī:
12
‫ﻢ‬£‫ و ﺴﺎﻧﻪ ا‹ي ﻳﺘ‬،‫ وﻓﺆاده ا‹ي ﻳﻌﻘﻞ ﺑﻪ‬:‫ رواﻳﺘﻪ‬g ‫وزاد ﻋﺒﺪ ا ﻮاﺣﺪ‬
™
.‫ﺑﻪ‬
‛Abd al-Wāhid adds the following in his narration: I
become his heart with which he thinks and his
tongue with which he speaks.
Similarly, Hadrat Shaykh Ibn ‛Atā’ Iskandarī
rahimahullāh quotes another narration of this
Hadīth in his at-Tanwīr Fī Isqāt at-Tadbīr which has
been translated by Hadrat Hakīmul Ummat
Maulānā Ashraf ‛Alī Thānwī rahimahullāh. The
words of the Hadīth are as follows:
ّ ‫ﻣﺎ ﺗﻘﺮب‬
‫ وﻻ ﻳﺰال ﻋﺒﺪي‬،‫ﻮن ﺑﻤﺜﻞ أداء ﻣﺎ اﻓ†ﺿﺖ ﻋﻠﻴﻬﻢ‬t‫ ا>ﺘﻘﺮ‬i‫إ‬
‫ا‬Œt‫ ﺳﻤﻌﺎ و‬L ‫ ﻓﺈذا أﺣﺒ ﺘﻪ ﻛﻨﺖ‬،‫ أﺣﺒﻪ‬‰‫ﻮاﻓﻞ ﺣ‬Š‫ ﺑﺎ‬i‫إ‬ ّ ‫ﻳﺘﻘﺮب‬
›
.‫ﺪا‬P‫ﺆ‬#‫ﺪا و‬P‫و ﺴﺎﻧﺎ وﻗﻠﺒﺎ وﻋﻘﻼ و‬
Hadrat Hakīmul Ummat Maulānā Ashraf ‛Alī Thānwī
rahimahullāh translates this Hadīth in a most
emotional manner. It reads as follows:
Those searching for My proximity cannot acquire it
through anything as much as they can through the
fulfilment of obligatory duties. My servant continually
searches for My proximity through optional acts until
I make him My beloved. Once I make him My beloved,
I become his ears, eyes, tongue, heart, intelligence,
hand and helper.3
.•ŸŸ ‫ ص‬،™™ ‫ ج‬،‫ﺎري‬M‫ﻓﺘﺢ ا‬1
.™š© ‫ ص‬،¦‫ اﺳﻘﺎط ا§ﺪﺑ‬g ‫ﺮ‬P‫ا§ﻨﻮ‬2

3 Taqdīr wa Tadbīr, p. 162.
13
Maulānā Rūm rahimahullāh presents the same
theme in the following couplets:
That voice (without identifying who the speaker is)
belongs specifically to Allāh ta‛ālā even though it
appears as though it emanated from the throat of
Allāh’s servant (a walī). The one to whom Allāh
ta‛ālā said: I am your tongue and eyes. I am the one
(who causes) your senses (to work) and I am your
happiness and your displeasure. O beloved! You are
the manifestation of the one who hears through Me,
sees through Me. You are not just My secret but My
confidant.1
I take the opportunity of quoting the explanation of
rahimahullāh to the above-quoted couplets.
This speech is from the real King even though it
may emanate from the throat of a pious servant. In
other words, even if it is the speech of that servant,
then as per this explanation, it is really the speech
of Allāh ta‛ālā. This is supported further on: Allāh
ta‛ālā said to this servant: I am your tongue and
eyes. I am your senses and your pleasure and
displeasure. Go and relax because you have become
the one who hears through Me and sees through
Me. You have become My special one. Not only that,
you have become Me.2
Note: Glory to Allāh! What a beautiful explanation
by Hadrat Hakīmul Ummat Maulānā Ashraf ‛Alī
Thānwī rahimahullāh. which explains the Hadīth-e-
Qudsī and expounds the couplets of Maulānā Rūm
1 Miftāh al-‛Ulūm, register one, part 3, p. 12.

2 Kalīd Mathnawī, register one, part 2, p. 6.
14
rahimahullāh. May Allāh ta‛ālā reward him with the
best of rewards.
This theme is further explained and clarified by the
following karāmat and glad tiding of Hadrat
Mujaddid Alf Thānī rahimahullāh:
An announcement has been made and it has been
expressed to me that all the sciences (maktūbāt-
letters) which have been written by you – in fact,
whatever has been discussed by you – is accepted
and approved. It is We who did all this and it is in
fact Our speech.1
Note: Glory to Allāh! The acceptance and greatness
of the writings and statements of Hadrat Mujaddid
Sāhib rahimahullāh become most clear.
It is through the grace and favour of Allāh ta‛ālā
that He enabled me to select and collate the
statements and life-conditions of the Auliyā’. I pray
that He honours me with this great opportunity in
the future as well and that He crowns it with
acceptance. Āmīn.
I make du‛ā’ for all those who assisted me in
compiling and arranging Aqwāl-e-Salaf and my
other writings. May Allāh ta‛ālā bless them with
more inspiration and confer them with rewards.
Āmīn.
Allāh willing, the volume after the present volume
will contain the biographies of the mashā’ikh and
‛ulamā’ of the 14th century of the Hijrah. It will
commence with the lives and statements of Hadrat
Maulānā Fadl ar-Rahmān Sāhib Ganj Murādābādī
rahimahullāh and Hadrat Hājī Imdādullāh Sāhib
1 Maktūbāt, register three.
15
Muhājir Makkī rahimahullāh. We request the reader
to pray that Allāh’s grace and help are with us so
that we are able to present the biographies of these
saints correctly, and to accept it. Āmīn.
Muhammad Qamar az-Zamān
Dār at-Tazkiyah wa al-Ihsān, Wa Idārah Ma‛ārif
Muslihul Ummat
Karelī, D-Block, Allāhābād
6 Rabī‛ ath-Thānī 1439 A.H.
25 December 2017
16
CONGRATULATORY WORDS
Hadrat Maulānā Muftī Sa‛īd Ahmad Sāhib Pālanpūrī
Shaykh al-Hadīth, Dār al-‛Ulūm Deoband
‫ﻦ ا ﺮﺣﻴﻢ‬-‫ﺴﻢ اﷲ ا ﺮ‬0
، ‫ وا ﺼﻠﻮة وا ﺴﻼم [ ﺳﻴﺪ اﻷﻧ ﻴﺎء وا>ﺮﺳﻠ‬، >‫ا@ﻤﺪ ﷲ رب اﻟﻌﺎ‬

.‫ أﻣﺎ ﺑﻌﺪ‬.‫ﻳﻦ‬ª‫ ﻳﻮم ا‬x‫ وأﺻﺤﺎﺑﻪ وﻣﻦ ﺗﺒﻌﻬﻢ إ‬L‫و[ آ‬
Allāh ta‛ālā initiated the system of sending Prophets
‛alayhimus salām for the guidance of man and to
remove him from deviation and misguidance. The
last link of this golden chain is Hadrat Muhammad
Mustafā sallallāhu ‛alayhi wa sallam. He conveyed
Allāh’s message to mankind and linked the servants
to their true deity [Allāh ta‛ālā]. The most powerful
forces, devilish powers and Satanic conspiracies
could not cause his fortitude to falter. He conveyed
the responsibility of Dīn in the most beautiful
manner even in the most unhelpful situations. On
one hand Rasūlullāh sallallāhu ‛alayhi wa sallam
taught the Qur’ān and wisdom, and on the other
hand he purified the selves through sound
admonitions and teachings.
ْ ُ ْ َ ‫رﺳﻮﻻ ّﻣ ْﻦ‬
ْ ُ ْ َ ‫ﻔﺴﻬﻢ‬±‫أ‬
‫ﺘﻠﻮا‬°
ًْ ُ َ ْ ْ َ َ َ ْ َْ ْ ُْ ََ ُ « َ ْ ََ
‫¬ﻴﻬﻢ‬
ِِ ِ ِ ِ ‫ﻤﺆﻣﻨ ِإذ ®ﻌﺚ‬ ِ ِ ‫ﻟﻘﺪ ﻣﻦ اﷲ [ ا‬
ََ ْ ْ َ ٰ ْ ّ ََُّ ٰٰ ْ َْ َ
ْ ْ ²‫ﺰ‬P‫و‬
ُ ُ ُ َ ُ َ ‫ﻴﻬﻢ‬
ِ َ ‫اﻟﻜﺘﺐ‬
.‫وا@ﻜﻤﺔ‬ ِ ‫ﻌﻠﻤﻬﻢ‬P‫و‬ ِ ِ ِ ‫ﺘﻪ‬
ِ ِ ‫ﻋﻠﻴﻬﻢ اﻳ‬
ِ
Allāh bestowed a favour on the believers when He
sent in their midst a Messenger from among
themselves - he recites to them His verses and
17
purifies them [from polytheism and other evils], and
teaches them the Book and wisdom.1
After the departure of Rasūlullāh sallallāhu ‛alayhi
wa sallam from this world, this responsibility fell on
the ‛ulamā’ of the Muslim nation. The ‛ulamā’ of
every era bore this responsibility with full
trustworthiness and presented a practical example
to the world of [the Hadīth]:
‫اﻟﻌﻠﻤﺎء ورﺛﺔ اﻷﺑﻴﺎء‬

The ‛ulamā’ are the heirs of the Prophets.
They guided and steered the Muslim nation with
both education and purification. There is a long list
of such sanctified personalities. Among them is
Hadrat Maulānā Muhammad Qamar az-Zamān
Sāhib Allāhābādī dāmat barakātuhum. Allāh ta‛ālā
conferred him with a large share of knowledge and
practice, and made him a successful guide on the
path of Sufism.
In the recent past, there have been several
personalities in the subcontinent who did the work
of rectification and training. Among them was
Hakīmul Ummat Hadrat Maulānā Ashraf ‛Alī Thānwī
quddisa sirruhu who possessed unique and
fascinating qualities and attributes. His deputies
and disciples deputized on his behalf in a very
successful manner. Among them is Hadrat Muslihul
Ummat Maulānā Shāh Wasīyyullāh Sāhib
rahimahullāh who held a distinguished position in
the field of rectification, training, and purification of
the self. His disciples are now continuing with this
1 Sūrah Āl ‛Imrān, 3: 164.
18
work. From among them, the efforts of Hadrat
Maulānā Qamar az-Zamān Sāhib dāmat
barakātuhum are most clearly visible. He is involved
in teaching, writing and compiling, and rectification
through bay‛at, training and lecturing for about 50
years. Thousands of people who are thirsty for
knowledge and Allāh-recognition are benefiting
tremendously from him both within the country and
beyond. This is especially so in Gujarat. Allāh ta‛ālā
placed a special effect in his gaze whereby any
person who chooses to remain in his blessed
company is blessed with Dīnī understanding and
insight. His every word is so impressing and
enchanting that the audience is left amazed while
the scholars express their approval. His assembly is
so effulgent that it revives memories of the past
scholars.
The writings of Hadrat Maulānā are filled with
academic facts, intricate points, and a treasure of
Allāh-recognition. About 50 voluminous books and
small booklets written by Hadrat Maulānā are
already in the public domain, and have met with
high praises. Aqwāl-e-Salaf is his magnum opus. It
is a priceless necklace of pearls and an orchard of
many beautiful flowers. I read through it and
thoroughly enjoyed its enchanting and impressive
themes. It contains valuable statements and
conditions of the scholars and Sufis of the past. The
beautiful choice and additional notes of an Allāh-
fearing saint have increased the captivating nature
of this book.
It is an accepted fact that just as the rust of the
heart is removed by remaining in the company of
the Ahlullāh, so it is by learning about their lives
and reading their statements and teachings.
19
Reading Aqwāl-e-Salaf conveys us to the assemblies
of those Ahlullāh where we experience the
sweetness of Allāh-recognition and the emotion of
Allāh’s fear settles in the heart. In addition to īmān
and conviction, the heart is filled with patience,
fortitude, abstinence, piety, selflessness, sacrifice,
submission and humility. It would have been
difficult for everyone to access these scattered
pearls, but Hadrat Maulānā gathered them very
beautifully after much effort and immense
sacrifices. He compiled this book in a manner which
makes it easy for every person to derive benefit from
those pearls.
I have no hesitance whatsoever in saying that
Aqwāl-e-Salaf is such a treasure house of the
enlightening pieces of advice and admonitions of the
Ahlullāh, that it is a means for the person who is
searching for the truth and truthfulness, and the
one seeking rectitude and guidance to find solace in
it. It is an elixir to awaken the Muslim nation from
its stupor, to blow the spirit of action in people, to
become immersed in works of the Hereafter, and to
embed enthusiasm towards the obedience of Allāh
ta‛ālā in the heart.
May Allāh ta‛ālā crown it with acceptance and
enable the Muslim nation to derive maximum
benefit from it.
Dictated by
Sa‛īd Ahmad Pālanpūrī
Dār al-‛Ulūm Deoband
14 Jumādā al-Ukhrā 1438 A.H.
20
IMPRESSION (1)
Hadrat ‛Allāmah Khālid Mahmūd Sāhib
Director Islamic Academy, Manchester
I received a most esteemed letter from Hadrat
Maulānā Muhammad Qamar az-Zamān Sāhib
Allāhābādī dāmat barakātuhum in which he
requested me to write a review on his great and
voluminous book, Aqwāl-e-Salaf. It is no easy task
for juniors to say anything about the speech and
writings of seniors. At the same time, one cannot
disregard the principle that an order precedes
respect.
There are countless sayings of the seniors, and
thousands of glittering pearls of wisdom can be seen
in each saying. There was a need for a man of Allāh
and a spiritual mentor to select these glittering
pearls and to publish them in a manner which is
unprecedented.
All praise is due to Allāh ta‛ālā, Hadrat Maulānā
Muhammad Qamar az-Zamān Sāhib who is a
spiritual and academic deputy of Hadrat Muslihul
Ummat Maulānā Shāh Wasīyyullāh Sāhib Fatahpūrī
Allāhābādī rahimahullāh who in turn is a deputy of
Hakīmul Ummat Hadrat Maulānā Ashraf ‛Alī Thānwī
rahimahullāh – had the foresight to undertake this
task. He compiled a most valuable treasure of
thousands of sayings of the pious predecessors in
his voluminous book, Aqwāl-e-Salaf in ten large
volumes. Had it been printed on normal size paper,
it would have taken up 18-20 volumes.
We do not come across any similar book in the last
few centuries which accords such honour and
popularity to the sayings and statements of the
21
pious predecessors. An even more pleasing point for
Muslims living in England and America is that an
English translation of this book is continuing. All
these are the blessings of Hadrat Maulānā Thānwī
rahimahullāh which are spreading throughout the
world through Hadrat Muslihul Ummat Maulānā
Shāh Wasīyyullāh Sāhib rahimahullāh. Hadrat
Maulānā Muhammad Qamar az-Zamān Sāhib
Allāhābādī deserves a historical congratulation for
having done something which we had been waiting
for since quite some time.
Although these few lines cannot do justice to this
great academic work, I am happy over the fact that I
got the opportunity to fulfil Hadrat Maulānā’s
request.
Was salām
Khālid Mahmūd
18 October 2017
22
IMPRESSION (2)
Hadrat Maulānā Qārī Habīb Ahmad Sāhib
rahimahullāh (d. 1422 A.H.)
Principal of Madrasah ‛Arabīyyah Nu‛mānīyyah,
Karah, Allāhābād
Honourable and respected Maulānā Muhammad
Qamar az-Zamān Sāhib
As-salāmu ‛alaykum wa rahmatullāhi wa barakātuh
You very lovingly sent me two volumes of Aqwāl-e-
Salaf. I thank you from the bottom of my heart.
You rendered a magnanimous service to the ummat
of Rasūlullāh sallallāhu ‛alayhi wa sallam for having
collated the sayings and statements of the pious
predecessors. May Allāh ta‛ālā shower you with
abundant rewards. Āmīn.
It is a most beneficial book whose study provides a
deep insight into the Sufi masters and erudite
scholars. It fills a person with faith and confidence.
The path to reaching Allāh ta‛ālā is learnt. The path
of the past seniors is the same. They taught the
lesson of following the Sunnat and the Sharī‛at.
From this we gauge that this is the original path.
The first lesson which we are taught is to disregard
the creation and establish love and proximity with
Allāh ta‛ālā. All the pious predecessors emphasised
the need for independence [from the creation] and
reliance [on Allāh ta‛ālā] for the realization of affinity
with Him. They said that Allāh’s love is the basis for
His pleasure; while lethargy is an obstacle in this
path and a cause of deprivation.
23
Studying the lives of the Sufi masters repeatedly is
akin to remaining in their company. In fact, if a
person studies a book of this nature devotedly and
frequently with peace of heart, then – inshā Allāh –
it will prove to be a great assistant in the
rectification of the self and for the removal of evil
traits. These saints taught us sincerity for the
acceptance of actions.
Māshā Allāh, the additional notes [penned by you]
have perfected the usefulness of this book. Learning
about these seniors has increased the recognition
and acknowledgement of our own seniors. The
guidance which our seniors gave us in the path of
Sufism is exactly in line with the method of the
pious predecessors.
The beautiful manner in which you compiled and
arranged the book demonstrates the full blessings
which you derived from Hadrat rahimahullāh (i.e.
Hadrat Muslihul Ummat Maulānā Shāh
Wasīyyullāh Sāhib rahimahullāh, d. 1387 A.H.).
May Allāh ta‛ālā bless you with progress in your
courage, enable you to render more and more
services in propagating Dīn and proliferating the
Tarīqah, and crown all your writings with perfect
acceptance. Āmīn.
Habīb Ahmad
Shawwāl al-Mukarram 1410 A.H.
24
IMPRESSION (3)
Maulānā Muftī Jamīl Ahmad Sāhib Nadhīrī
Principal, Jāmi‛ah ‛Arabīyyah ‛Ayn al-Islam,
Nawādah, Mubārakpūr, A‛zamgarh
ّ
.‫ أﻣﺎ ﺑﻌﺪ‬،‫ﻢ‬P‫ ا ﻜﺮ‬L‫ [ رﺳﻮ‬³‫´ﻤﺪه وﻧﺼ‬
The pious servants of Allāh ta‛ālā who are also
referred to as righteous servants, worshippers,
ascetics and Auliyā’ are of different kinds. The
inclusion of some of them among the righteous
servants, worshippers and ascetics is as clear as the
light of day. They focus on those works and
occupations which are done by the righteous and
pious servants, and make them the nucleus of their
lives. Their righteousness is visible through their
occupations and efforts. Their actions and activities
are no different from those of the Auliyā’.
However, there are certain pious servants who are
certainly included among the Auliyā’ but the masses
cannot discern this. They too are from the righteous
and they are also Auliyā’. Their worldly occupations
make it appear that they are worldly people and are
attached to this world. However, once we get deeper
into their lives and examine them closely, we learn
that they are in fact righteous servants, pious
people and people who have Allāh’s fear. The
internal conditions of their lives show that they are
Auliyā’, worshippers and ascetics.
They may be kings and rulers, holding ministerial
positions, and toiling their bodies in politics; but
they also possess the qualities of piety and devotion
to Allāh ta‛ālā. They have a strong bond with
25
worship, spiritual striving, remembrance of Allāh
ta‛ālā and recitation of the Qur’ān.
The actual name of Aqwāl-e-Salaf is Ma’āthir al-
Ambiyā’ Wa as-Siddīqīn Wā Āthār ash-Shuhadā’ Wa
as-Sālihīn, while it is given the title Aqwāl-e-Salaf.
The Arabic name of this book truly reflects its
contents. The fact of the matter is that all the parts
of Aqwāl-e-Salaf make up a pleasant bouquet of the
internal and spiritual conditions of those
honourable and esteemed scholars, ascetics and
worshippers which is every difficult to find in one
place.
From among the Prophets ‛alayhimus salām, the life
of the Chief of all past and future generations
Hadrat Muhammad Rasūlullāh sallallāhu ‛alayhi wa
sallam is also presented. From the Sahābah
radiyallāhu ‛anhum, the Khulafā’ Rāshidīn are
mentioned. The lives of other Sahābah radiyallāhu
‛anhum are also related. It also contains lives of the
Tābi‛īn, Taba‛ Tābi‛īn, the mujtahid Imāms, the
Muhaddithīn, scholastic theologians, reformers,
orators, those attached to bay‛at and spiritual
instruction, those occupied in the verbal and
practical proliferation of Sufism, personalities
involved in propagation of Islam, and those waging
jihād in Allāh’s cause. It also makes mention of
kings, leaders, ministers, politicians and
commanders who were able to instil īmān in the
hearts of people, and envelop their hearts and
minds with true belief and love.
The states and conditions of righteous people from
different backgrounds, their piety, devotion and
submission, attributes of Allāh-friendship, and their
statements and teachings which were scattered in
various books – thousands of books containing
26
thousands of pages – have been collated by the
artful pen of Hadrat Maulānā. He presented it like a
beautiful bouquet of flowers whose attraction,
fragrance and glitter will serve as a guiding lamp to
the seekers, those searching for Allāh’s love, lovers
of the Sunnat of Rasūlullāh sallallāhu ‛alayhi wa
sallam, and people who want to reform their lives in
line with the Sharī‛at and Tarīqat. They will
continue perfuming their lives through it.
After studying this book it becomes absolutely clear
that no matter what course of action a person has
chosen to lead his life, he can certainly include
himself among the ardent worshippers and
righteous. In it he will find many examples of people
leading lives like himself. No matter what
occupations, jobs and businesses a person may be
in, these cannot be obstacles in leading his life
correctly.
Aqwāl-e-Salaf contains statements, life-conditions,
sayings, spiritual experiences, explanations,
clarifications, pieces of advice, and admonitions. Not
only that, this work is a most remarkable work from
the scholarly works of Hadrat Maulānā on the
subject of Sufism which have already been
published and are still being published. I do not
know of any such work which has encapsulated the
various branches of Sufism in such a manner.
Jamīl Ahmad Nadhīrī
Jāmi‛ah ‛Arabīyyah ‛Ayn al-Islam, Nawādah,
Mubārakpūr
27
IMPRESSION (4)1
Maulānā Dr. Sayyid Ihtishām Ahmad Nadwī
(Retired Professor and Head, Department of Arabic,
Dean, Faculty of Languages, University of Calicut,
Kerala. Member of Majlis-e-Shūrā, Nadwatul
‛Ulamā’, Lucknow)
Hadrat Maulānā Qamar az-Zamān mudda zilluhu al-
‛ālī
As-salāmu ‛alaykum
I received your gift of Aqwāl-e-Salaf. I had
purchased the other volumes. You have to be
congratulated for undertaking this task of writing
the biographies of the ‛ulamā’ of Islam. After
Nuzhatul Khawātir, this is another detailed account
of the ‛ulamā’ of Islam to which you are dedicating
your life. May Allāh ta‛ālā enable the blessings of
this book to spread far and wide. The fact of the
matter is that you have rendered a genuine service
to this era. I cannot think of any similar book in the
Urdu language.
A student in Delhi University is doing research on
the ‛ulamā’ of Islam, so I gave him two volumes of
Aqwāl-e-Salaf. Your book is detailed and covers all
angles. Sincerity is visible throughout the book and
the blessings of tasawwuf are clear.
1 This letter is not to be found in the original Urdu of

Aqwāl-e-Salaf volume seven. It was given to me by Hadrat
Maulānā Qamar az-Zamān Sāhib dāmat barakātuhum
during my visit to Allāhābād in November 2018 and
included in this English translation under Hadrat’s
request. (translator)
28
I am most grateful for this gift. I have opportunities
of meeting you at the Majlis-e-Shūrā meetings of
Nadwatul ‛Ulamā’.
Was salām
Ihtishām Ahmad Nadwī
14 November 2018
29
PERSONALITIES OF THE 13TH
CENTURY
Hadrat Maulānā Shāh ‛Abd al-‛Azīz
Dehlawī (d. 1239 A.H.)
Name and lineage
His name is Shāh ‛Abd al-‛Azīz and he is addressed
as Sirāj al-Hind and Hujjatullāh. He is the eldest
son of Hadrat Maulānā Shāh Walī Allāh Muhaddith
Dehlawī rahimahullāh.
Birth
He was born on a Thursday night on 25 Ramadān
1159 A.H.
Education and training
After completing the memorization of the Qur’ān, he
commenced studying under his father, Shāh Walī
Allāh Sāhib rahimahullāh. He acquired knowledge
from him through reading, listening, studying and
focussing. In this way, he became firmly embedded
in the different sciences. His father passed away
when he was 16 years old. He went on to study
under Shaykh Nūrullāh Budhānwī rahimahullāh
and Shaykh Muhammad Amīn Kashmīrī
rahimahullāh. He received academic permission
from Shāh Muhammad ‛Āshiq ibn ‛Ubaydillāh Phaltī
rahimahullāh who was himself trained under his
father [Shāh Walī Allāh] and his confidant.
When he was 25 years old, he suffered from chronic
ailments such as melancholia and leprosy. He
therefore handed over most of his teaching
30
responsibilities to his two brothers, Shāh Rafī‛ ad-
Dīn and Shāh ‛Abd al-Qādir. However, he continued
teaching, writing, issuing fatāwā and delivering
lectures. He used to conduct a tafsīr lesson every
Tuesday at the khānqāh of the Jāmi‛ Masjid of
Delhi.
Towards the end of his life he could not sit in an
assembly for even a short while, so he used to walk
to and fro between his old and new madrasah.
People in large numbers would still benefit from
him. He continued teaching, issuing fatāwā and
delivering lectures. Between the ‛asr and maghrib
salāhs he would take support from two people and
emerge on the street which was between the
madrasah and the Jāmi‛ Masjid. People used to wait
for him on the road and he would solve their
problems. He writes a letter to Amīr Haydar ibn Nūr
al-Hasanayn Balgrāmī in which he describes his
illness and discomfort:
Now that you ask about the condition
of your beloved then let me say that it
is very bad. It gets worse in the
morning and evening, and it is
encompassed by internal and external
pains. Peace and rest have been
snatched away while restlessness and
anxiety have increased. Just one of
these several ailments are enough to
render a person worried and grief-
stricken. For example, piles, and the
blockage of air in the stomach and
intestines. I have lost my appetite to
such an extent that several days and
nights pass without tasting any food.
When the fevers rise towards my
31
heart, I feel breathless. And when they
move towards my head, I experience
most excruciating pain which feels like
a pestle striking against a mortar. My
cry is to Allāh ta‛ālā alone and I seek
only His help. This condition does not
permit me to utter a single word, let
alone dictating a book or writing a
message.1
Note: We learn from this that a person can relate his
illness and weakness to his close friends. There is
no harm in it. Yes, it must not contain any type of
complaint to Allāh ta‛ālā. (compiler)
Merits and virtues
You will be surprised to learn that despite these
chronic ailments, he maintained a fine
temperament, was sharp witted and pleasant in
speech. He also maintained the same humility,
pleasantness and loving and kind approach which
he had in the beginning.
Remaining in his company was a source of
enlightenment to the mind and thoughts. The
scholars used to come to him for academic benefit,
poets and linguists to show them their speech and
writings, the needy for his intercession, the sick for
treatment, and the spiritual seekers for spiritual
benefit. If any person who held different opinions
from him or differed with him on certain issues
came to him, he would convince the person through
his enchanting explanations. The person will only
1 Tārīkh Da‛wat Wa ‛Azīmat, vol. 5, p. 350.
32
leave after agreeing with him and having the same
views as him.
His sharp-wittedness, presence of mind,
spontaneous answers and power of speech were
accepted by all. The scholars also accepted that the
beauty of his expressions and excellent manner of
writing surpassed all. Similarly, he was unparalleled
in his insight, based on which Allāh ta‛ālā blessed
him with a distinguished ability to interpret dreams.
In short, we can say that Allāh ta‛ālā combined
many types of virtues in him. Who, then, can count
and enumerate his virtues and excellences!?1
Enlightening statements
(1)
A disciple asked him: “The Ahādīth mention certain
actions which can be done for the fulfilment of
needs and removal of problems (e.g. salātul hājat
and various du‛ā’s). Why is it that these actions do
not show their effectiveness in our times?” He
replied: “The ‛ulamā’ have answered this in three
ways:
1. The prerequisites for acceptance are not found. If
the prerequisite is absent, the requisition is also not
found.
2. The Ahādīth state for example that a certain du‛ā’
has a certain effect. It does not mean that it will
always happen like that. If every du‛ā’ is accepted as
wanted by a person, it will cause a major
catastrophe. For example, a person makes du‛ā’ for
rain while another person, due to some temporary
33
need, does not want it to rain. You can gauge other
matters in a similar way.
3. The third and real answer is that the pitch
darkness of excessive sinning is preventing the
effulgence of du‛ā’ to demonstrate its real effect and
benefit.
Look! If during the monsoon season some goods are
kept inside in a dry place, you will still find the
effects of moisture on them. Dryness itself cannot
do its work. The opposite takes place in summer. In
the same way, when the environment is filled with
the darkness of sinning, there is a decrease in the
acceptance of du‛ā’s. Or, the du‛ā’ is accepted but
not realized. Allāh ta‛ālā does accept certain du‛ā’s.
(2)
My paternal grandfather combined a strong spiritual
affiliation [with Allāh ta‛ālā] and kashf (divine
exposition). You seldom find people who combine
both. The one whose affiliation is strong experiences
less kashf, while the one who has a lot of kashf has
a weak affiliation.
(3)
A person said: “Although Hadrat has so many
chronic ailments, Hadrat’s perceptiveness and
senses are perfectly in order. This is an angelic
power; it is not human strength.”
He replied: “It is well known and also experienced
that a servant of Hadīth does not lose his
perceptiveness and senses, even if he passes the age
of one hundred. I have been occupied with Hadīth
since childhood.”
Note: Why should such a person not enjoy this
honour when he has the du‛ā’ of Rasūlullāh
34
sallallāhu ‛alayhi wa sallam with him. He made this
du‛ā’:
َ «َ َ َ ََ َ َ َ َ ْ َ ََ َ َ ًَْ ُ َ « َ
™
‫وو~ﻫﺎ َوأداﻫﺎ‬ ‫ﻓﺤﻔﻈﻬﺎ‬
ِ •‫ﻣﻘﺎﻟ‬
ِ ‫ﺳﻤﻊ‬
ِ ‫ﺒﺪا‬µ ‫ﻧ¶ اﷲ‬
May Allāh ta‛ālā keep that servant hale and hearty
who hears my speech, memorizes it, preserves it and
conveys it to others.
(4)
It has been two months since I visited the grave of
Sultān al-Mashā’ikh. I had a unique experience. A
person with flutes was singing. I did not pay any
attention to him nor did I experience any darkness
at the time. But then another person did a
prostration of respect on the grave, and I perceived
its darkness.
(5)
He writes in one of his letters: Ever since I reached
the age of understanding, I had an intense
enthusiasm to remain in the company of my
honourable father and to sit in his assembly. Sitting
in the company of the pious causes the beauties of
spiritual affiliation and academic excellences to
come to the fore.
Note: It is most unfortunate that nowadays no
attention whatsoever is paid to sitting in the
company of the Ahlullāh. Consequently, even the
scholars are remaining deprived of spiritual
excellence and affiliation. (compiler)
(6)
.‫ ﻛﺘﺎب اﻟﻌﻠﻢ‬،• :‫ﺸﻜﻮة ا>ﺼﺎﺑﻴﺢ‬#1
35
Maulānā Rahīm Bakhsh relates that two lecture
assemblies used to be conducted in a week. A large
crowd of the laity and the elite used to gather.
Hadrat’s talks were so impressive that even the one
with the most objections against him would leave as
his disciple. Hadrat said: “I do not even have the
fear of being killed. The only whispering which I
experience is that if I am killed in this condition,
then the work which is to be done will be left
incomplete.”
Note: People generally consider Hadrat Shāh Sāhib
rahimahullāh to be very soft, but look at the courage
and bravery which he displayed here. He said: “I do
not even have the fear of being killed.” This was
certainly the condition of our seniors. When the
occasion demanded for the truth to be said, they did
not bother in the least about their lives and wealth.
They would proclaim the truth. (compiler)
His sharp-wittedness
Several types of deviated sects had raised their
heads in the time of Hadrat Shāh Sāhib
rahimahullāh. One was the devastating sway of
pseudo-Sufis whose influence pervaded the king,
princes and the laity. They had become so
audacious and impudent that they would go to the
‛ulamā’, speak harshly to them and go to the extent
of demanding money from them and saying: “We will
consume alcohol and smoke hemp.” The ‛ulamā’
were compelled into giving them something.
One such group of pseudo-Sufis was the Imām
Shāhī group. They used to shave-off their eyebrows
and do many other baseless things. The founder of
this creed was Imām Shāh which emerged from
Shikārpūr. The grave of Imām Shāh was in a garden
36
so those who belonged to this creed used to keep
names which demonstrated their affiliation to a
garden. For example, Gulāb Shāh, Chanbelī Shāh,
Bahār Shāh, and so on. One of the members was
known as Nasīm Khān who became the supervisor
of this place and many people used to revert to him.
He travelled to Delhi on one occasion and went to
meet Hadrat Shāh Sāhib rahimahullāh. Bearing in
mind that many people used to revert to him, he
developed a superiority attitude. He showed no
regard whatsoever to Shāh Sāhib rahimahullāh.
Instead, he just walked in freely, greeted him
according to his colloquial way of greeting, and said:
“Shāh Sāhib! For how much longer are you going to
remain in the shackles of the Sharī‛at? Get out of
that prison and leave the Sharī‛at.”
Hadrat Shāh Sāhib rahimahullāh responded with
absolute decorum: “Come in Shāh Sāhib! Come and
have a seat.” He seated him near him and spoke to
him at length about normal day to day issues. In
the midst of the conversation, Hadrat Shāh Sāhib
rahimahullāh asked him a few questions:
Shāh Sāhib: Miyā Sāhib! Have you studied the
Qur’ān?
Nasīm Khān: Yes.
Shāh Sāhib: Did you study Persian?
Nasīm Khān: Yes.
Shāh Sāhib: Did you study any Arabic?
Nasīm Khān: Yes, I studied Mīr Qutbī.
Shāh Sāhib: Did you learn horse riding?
Nasīm Khān: Yes.
37
Shāh Sāhib: Did you learn any of the martial arts?
Nasīm Khān: Yes. I learnt dagger-fighting, stick-
fighting, archery, etc.
Shāh Sāhib: What was your occupation in the
beginning?
Nasīm Khān: I was an officer in the army.
Shāh Sāhib: How long did it take you to study the
Qur’ān? How long did it take you to study Persian?
How long did it take you to study Arabic? How long
did it take you to study the martial arts? For how
long did you work as an officer?
Nasīm Sāhib replied to all these questions and
Hadrat Shāh Sāhib rahimahullāh got him to affirm
all his answers. Shāh Sāhib rahimahullāh then
challenged him by saying:
O you poor fellow! Sit up and listen carefully. You
remained in the womb of your mother for nine
months and you could not come out of it by your
own choice. Then you were in the prison of your
mother’s lap which you could not leave out of your
own choice. You were then restricted to having to
hold her hand. Then you were in the prison of being
carried on her shoulders. For a certain period of
time you were confined to learning the Qur’ān.
During the period, your teacher must have slapped
you and caned you, but you could not come out of
that prison. Then you were confined to learning
Persian for a certain period of time, and then Arabic.
You spent a certain number of days in the prison of
dagger-fighting, stick-fighting, horse-riding, and
archery. Then you were in the prison of the British
for some time [when you were employed as an
officer in their army]. At present you are in the
prison of having to shave off your eyebrows. How,
38
then, can you claim to be a free man? In short,
there is no one in this world who is not restricted to
something or someone or the other. We are
restricted by the Sharī‛at. However, you must
remember that your prison is like raw silver. If you
were to ask for its price, it will first be heated.
Without it, no one will buy it from you. On the other
hand, our “prison” [the Sharī‛at] is like a coin which
has been minted in the royal mint. We can sell it or
exchange it wherever we like.
The poor fellow was extremely embarrassed. He got
up and left.1
Three methods of rectification and training
From the above incident we learn that the era of
Hadrat Shāh Sāhib rahimahullāh was one of many
tribulations. Despite this, he came to the defence of
Dīn and steered the Muslim nation through his
Allāh-given insight and excellent capabilities. He
initiated three methods for rectification and
training:
1. Teaching and educating
His method expanded so extensively that there was
not a single ‛ālim in the whole of India who was not
directly or indirectly affiliated with Hadrat Shāh
Sāhib rahimahullāh.
2. Spiritual training
For this, the method of the Sufis used to be
adopted. The most essential and visible aspect of it
was that whatever was taught had to be practised.
Evil traits such as selfishness, egotism and the
1 Condensed from Arwāh-e-Thalāthah.
39
desire for authority had to be removed from the
heart. On the other hand, patience, resilience,
solitude, love, kindness, freedom from every
material motive, serving Allāh’s creation and making
sacrifices for it had to be developed in the heart.
3. Delivering lectures in public gatherings
Hadrat Shāh Sāhib’s set programme was to deliver
two general talks a week. Thousands of people from
Delhi and beyond used to attend these programmes.
He was so particular about adhering to this
programme that even when he was on his death
bed, he would conduct it as long as he had the
power to speak.1
Note: The Muslim nation benefited tremendously
from these methods of Hadrat Shāh Sāhib
rahimahullāh. In addition to these, he continued his
programme of writing and compiling books. He
wrote several books which remain unparalleled. The
distinguished ‛ulamā’ accepted them and gave their
approval. The following are some of his more well
known works: a tafsīr of the Qur’ān titled Fath al-
‛Azīz, Tuhfah Ithnā ‛Asharīyyah and Bustān al-
Muhaddithīn.
Wasīyyullāh Sāhib rahimahullāh had a special
affinity with the sciences and knowledge of Hadrat
Shāh ‛Abd al-‛Azīz Sāhib rahimahullāh. He used to
conduct lessons to us from Fath al-‛Azīz with much
enthusiasm.
1 ‛Ulamā’-e-Hind Kā Shāndār Mādī, vol. 2, p. 41.
40
Written works
The following are some of his more popular written
works:
A tafsīr of the Qur’ān titled Fath al-‛Azīz.1 Hadrat
Shāh Sāhib rahimahullāh had dictated it while he
was extremely ill and weak. It was in several large
volumes but a major portion of it was lost during
the upheaval of 1857. Only the first and last
volumes were saved.
Al-Fatāwā Fī al-Masā’il al-Mushkilah was originally a
voluminous book but we now have a condensed
version of it in two volumes.
Tuhfah Ithnā ‛Asharīyyah (a criticism and refutation
of the Shī‛ah religion). This is an unparalleled work.
Bustān al-Muhaddithīn which is a detailed list of the
books of Hadīth and the Muhaddithūn. It is
incomplete.
Al-‛Ājilah an-Nāfi‛ah is a book in Persian on the
principles of Hadīth. It is a book for students of
Hadīth to memorize.
Mīzān al-Balāghah – an excellent text on the science
of balāghah (rhetoric).
Mīzān al-Kalām – a text on scholastic theology.
1 I have commenced translating this most beneficial tafsīr

into Urdu after considering it to be a source of good
fortune for me and so that the sciences of Hadrat Shāh
Sāhib rahimahullāh can be proliferated. May Allāh ta‛ālā
enable me to complete it. Āmīn. (compiler)
41
As-Sirr al-Jalīl Fī Mas’alah at-Tafdīl which discusses
the differences in rank among the Khulafā’
Rāshidīn.
Sirr ash-Shahādatayn – an excellent work on the
martyrdom of Hadrat Hasan radiyallāhu ‛anhu and
Hadrat Husayn radiyallāhu ‛anhu.
He wrote other books as well.
On the subject of logic, he wrote marginal notes to
Mīr Zāhid Risālah, Mīr Zāhid Mullā Jalāl, Mīr Zāhid
Sharh-e-Mawāqif. He also wrote marginal notes to
Sharh Hidāyat al-Hikmah of Sadr Shīrāzī. He wrote
a commentary to Arjūza-e-Asmu‛ī. There are many
letters which he wrote to ‛ulamā’ and linguists. He
also undertook to rearrange the bā’īyyah and
hamzīyyah qasā’id of his father. He was an expert in
both prose and poetry, and unique in the power of
writing, beautiful compositions and excellent
expressions. His writings are excellent examples of
fluency, frankness, and wittiness.
Expansion and completion of Shāh Sāhib’s
special works
We can divide the renewal efforts of Shāh Sāhib
rahimahullāh into five departments:
1. Conveying of the Qur’ān. In other words, a
general proliferation of its teachings and themes
among the Muslims. Through this, he made
beautiful efforts to rectify the beliefs of the laity and
to connect them directly to the pure Dīn.
2. Proliferation and propagation of Hadīth. He
revived the system of Hadīth teaching and granting
permission for its transmission, initiating Hadīth
classes, and the training of Hadīth teachers and
commentators of Hadīth books.
42
3. Combating the mischief of the Shī‛ah and
shutting the door to efforts and conspiracies for
maligning the Sahābah radiyallāhu ‛anhum and
creating doubts about the Qur’ān.
4. Reviving jihād in Allāh’s cause, and combating
the greatest challenge to Islamic rule in India and
the biggest danger to Muslims’ freedom.
5. Training individuals to carry out the work of
propagation and rectification in line with the
demands of the time and the requirements of true
Dīn.
Proliferation of the Qur’ān
As regards conveying the Qur’ān to the masses,
rectifying false beliefs and baseless customs
through it, and making efforts to connect the laity to
Allāh ta‛ālā with the Qur’ān – Hadrat Shāh ‛Abd al-
‛Azīz Sāhib rahimahullāh caused his father’s efforts
in this regard to progress much further. He caused
them to become more general and widespread. The
Qur’ān lessons of Hadrat Shāh Walī Sāhib
rahimahullāh had reached up to the following verse
of Sūrah an-Nisā’
ُ َ ْ َ ‫ﻫﻮ‬
ٰ ْ « ِ ‫اﻗﺮب‬
‫ﻠﺘﻘﻮى‬ َ ُ ‫اﻋﺪ ُ ْﻮا‬
ْ
ِ ِ
He then passed away. Shāh ‛Abd al-‛Azīz Sāhib
rahimahullāh continued from that point until he
reached the following verse of Sūrah al-Hujurāt:
َْ ْ ُ ََْ َ «
ْ ُ ٰ ْ َ ‫ﻋﻨﺪ اﷲ‬
‫اﺗﻘ–ﻢ‬ ِ ِ ‫ﺮﻣ–ﻢ‬d‫ِان ا‬
When he passed away, his grandson Shāh
Muhammad Is-hāq Sāhib rahimahullāh (who was
entirely trained by him and was his true deputy)
continued with these Qur’ān lessons.
43
The Qur’ān lessons of Hadrat Shāh ‛Abd al-‛Azīz
Sāhib rahimahullāh used to be conducted every
Tuesday and Friday. It was especially attended by
the elite, and the laity used to attend with much
enthusiasm.
He used to be in full force while conducting his
Qur’ān lessons and the themes used to just flow
from him. These lessons created a general interest
in the Qur’ān among the people of the capital, Delhi
(which was also a centre of ‛ulamā’ and scholars). A
powerful message of rectification of beliefs was sent
out. A series of translation of the Qur’ān and
conducting Qur’ān lessons was initiated from that
time and continues to this day in the Indian
subcontinent. Hundreds and thousands of people
were rectified and their hearts and minds were filled
with the sweetness of tauhīd and the joy of the
Qur’ān. ‛Ulamā’ who had attended his lessons
initiated Qur’ān lessons in the madāris, where the
text of the Qur’ān was taught and its meanings were
explained. Previously, a concise tafsīr lesson used to
be set aside for the sake of acquiring blessings. The
Qur’ān lessons of Hadrat Shāh Sāhib rahimahullāh
broke the “spell” of materialistic ‛ulamā’ who
claimed that proliferating the Qur’ān among the
masses bore major Dīnī dangers, and that it was
really a prelude to misguidance. This was actually a
hidden agenda of materialistic ‛ulamā’ who feared
losing control over the masses. This is why they
made the Qur’ān to appear like a riddle and made
efforts to keep them away from it.
Proliferation of Hadīth
As far as teaching Hadīth, its proliferation and
propagation is concerned, it is difficult to find a
similar example in the academic and religious
44
history of India. Hadrat Shāh Sāhib rahimahullāh
conducted his Hadīth lessons for about 64 years. In
addition to teaching the six most authentic Hadīth
collections, he wrote enlightening books on this
subject, e.g. Bustān al-Muhaddithīn and al-‛Ājilah
an-Nāfi‛ah. These books create a true taste for
Hadīth, make a person conversant with the levels of
Hadīth and the Hadīth scholars, and teach him the
principles of Hadīth. These books contain the
essence of what is to be found in countless other
books. Hadrat Shāh Sāhib rahimahullāh prepared
expert students and scholars of Hadīth who did not
proliferate Hadīth in India alone, but in the Hijāz
(Makkah and Madīnah) as well. An entire world
benefited from him. The number of his erudite
scholars as mentioned in volume seven of Nuzhatul
Khawātir is more than 40. Many of these students
established their own Hadīth lessons and in turn
produced their own distinguished students.
Refutation of Shī‛ahs
Combating the Shī‛ah creed and protecting the Ahl
as-Sunnah from the Shī‛ah was initiated by Hadrat
Shāh Walī Allāh Sāhib rahimahullāh in his unique
book, Izālah al-Khifā’. Hadrat Shāh ‛Abd al-‛Azīz
Sāhib rahimahullāh gave further impetus to it and
completed the refutation of the Shī‛ah in his book,
Tuhfah-e-Ithnā ‛Asharīyyah. These books can be
referred to as epoch-making books. Sullam al-‛Ulūm
and Muslim ath-Thubūt, two books written by
Muhibbullāh Bihārī rahimahullāh occupied the
‛ulamā’ of India for almost a century in writing
commentaries and marginal notes to these books. In
the same way, Izālah al-Khifā and Tuhfah Ithnā
‛Asharīyyah occupied the most distinguished
45
scholars of the Shī‛ah religion in trying to reply to
these books.
Opposing British power
As far as preserving Muslim authority in India and
combating the challenges which the Muslims were
to face as regards their freedom, Hadrat Shāh Sāhib
rahimahullāh presented a perfect example of a
person who undertook a realistic appraisal of the
situation, who was vigilant, farsighted and resolute.
He was what was expected of a man of insight, a
scholar with religious acumen, a propagator, a
reformer and a leader of his time.
The biggest issue which faced Hadrat Shāh Walī
Allāh Sāhib rahimahullāh in his time was to put a
stop to the incursions, attacks and plundering of
the Marhats. Their attacks had become a daily
affair. On one hand, the Moghul Sultanate was
becoming helpless and powerless; and on the other
hand the honour and chastity of Muslims were no
longer protected. People in the cities could no longer
lead normal lives. Obtaining all possible help
against these dangers is similar to obtaining the
services of a fire brigade to extinguish a house
which has caught on fire. Hadrat Shāh Sāhib
rahimahullāh considered this to be the reality of
Ahmad Shāh Abdālī and his army. A precondition
was made with him that once the fire is
extinguished, he will go back. Hadrat Shāh Sāhib
felt that if there was no better alternative in order to
give the Moghul sultanate an opportunity to set
right its affairs, then this would only be a temporary
measure which could not succeed because of the
gutlessness and short-sightedness of the Moghul
king, Shāh ‛Ālam. At that time, traces of the control
of India in the hands of the East India Company
46
and its eventual colonisation by Britain had not
been completely visible which could have caused
Hadrat Shāh Sāhib rahimahullāh to focus his
attention totally in this direction.
Training of individuals
The training of individuals depends on the
conditions and demands of the time. They have to
carry out the work of propagation and reformation
according to the genuine needs of Dīn, and strive
and wage jihād to this end. It was due to divine
wisdom and decree that Shāh ‛Abd al-‛Azīz Sāhib
rahimahullāh surpassed many mashā’ikh and
seniors of the past, and also some who were greater
than him in Allāh’s sight. Allāh ta‛ālā enabled him
to prepare individuals with immense capabilities
and lofty courage and resoluteness who were able to
bring about a revolution in the lives of thousands of
people. In fact, they took care of the needs of an
entire century. The ocean of Shāh Sāhib’s
knowledge and life was calm, but that same ocean
produced mighty waves which caused a major
revolution.1
The attitude of government officials
The Moghul king was generally respectful of this
family but the king himself did not have absolute
power. Those who were influential were by and large
not inclined to Islamic sentiments. This is why
Hadrat Shāh ‛Abd al-‛Azīz Sāhib rahimahullāh and
his associates were inflicted with various torments.
Hadrat Shāh Sāhib rahimahullāh himself relates:
47
When I was in the old city, I used to be tormented
by our own people and humiliated. Street urchins
used to be instigated. They would come next to the
roof of my house and place effigies. They would hurl
curses. We were performing tarāwīh salāh in
Ramadān when they made a street woman to drink
alcohol and sent her there. She was reciting a
couplet of Hāfiz Shīrāzī while a crowd of scoundrels
were playing drums, and they were making a racket.
Had we responded to those scoundrels, it would
have resulted in a hue and cry which would have
proved to be dangerous for the objectives of the
movement.
When the scoundrels and urchins did not succeed
in their objectives, the house of Hadrat Shāh Sāhib
rahimahullāh was taken away and he was expelled
from Delhi. Hadrat Shāh Fakhr ad-Dīn Sāhib
rahimahullāh rendered special help to him and
made arrangements for his stay. He then sent his
contacts who worked up to the king to allow him to
come back.
When this matter was resolved, they made some
other objection and had him removed from the city
together with his wife and children. On this
occasion, the contacts of Hadrat Shāh Fakhr ad-Dīn
Sāhib rahimahullāh could not do anything. Shāh
‛Abd al-‛Azīz Sāhib rahimahullāh and his brothers
had to walk with their associates to Shāhidrah.
From there, the associates of Hadrat Shāh Fakhr
ad-Dīn Sāhib rahimahullāh made arrangements to
transport them.
They were not satisfied with this. They had tried to
poison Hadrat Shāh Sāhib rahimahullāh on two
occasions. By the grace of Allāh ta‛ālā, the poison
did not succeed, but it had a detrimental effect on
48
his health. It is also said that the vomit of a lizard
was rubbed on his body and this caused him to
develop leprosy.
As a result of all these torments Hadrat Shāh Sāhib
rahimahullāh lost his eyesight, suffered from
leprosy, his blood became sharp, and he developed
various other ailments.1
Note: It is most unfortunate that an Allāh-fearing
‛ālim, scholar and Sufi master like Hadrat Shāh
Sāhib rahimahullāh had to suffer such oppressions
and tyrannies at the hands of his contemporaries
and the authorities in the government. Did they not
know this Hadīth-e-Qudsī:
‫ﺎ ﻓﻘﺪ آذﻧﺘﻪ ﺑﺎ@ﺮب‬ƒ‫ و‬i ‫ﻣﻦ ~دى‬

I announce war on the person who antagonizes My
friend.
Sadly, when flagrant sinners, immoral people, and
oppressive rulers are overpowered by the idol of
carnal desires and Satanic influences, they consider
it their excellence to scorn, deride and torment the
righteous servants of Allāh ta‛ālā. In the process,
they destroy their Hereafter. We seek refuge in Allāh
ta‛ālā. (compiler)
Demise
Hadrat Shāh Sāhib rahimahullāh passed away after
the fajr salāh on 7 Shawwāl 1239 A.H. on a Sunday
at the age of 80. He was buried next to his father in
Delhi, Mahdiyān. May Allāh ta‛ālā illuminate their
graves. Āmīn.
49
Note: All praise is due to Allāh ta‛ālā I had the
opportunity of visiting his grave on several
occasions. May Allāh ta‛ālā – through His grace and
kindness – enable us to benefit from the sciences,
knowledge and blessings of these personalities.
Āmīn. (compiler)
50
Hadrat Maulānā Shāh Rafī‛ ad-Dīn
Name and lineage
His name is ‛Allāmah Rafī‛ ad-Dīn ‛Abd al-Wahhāb.
His father’s name is Hujjatul Islam Shāh Walī Allāh
ibn Shāh ‛Abd ar-Rahīm ‛Umrī Dehlawī. He was a
well known Hadīth expert of his time, a scholastic
theologian, expert in principles, and a unique
scholar of his era. He is the second son of Hadrat
Shāh Walī Allāh Sāhib rahimahullāh.
Birth
He was born in 1163 A.H./1749 in Delhi.
He was quite young when his father passed away.
He therefore studied under his elder brother, Shāh
‛Abd al-‛Azīz Sāhib Muhaddith Dehlawī
rahimahullāh and remained with him for a
considerable period of time. He learnt the Tarīqat
from Shāh Muhammad ‛Āshiq ibn ‛Ubaydillāh Phaltī
rahimahullāh. He became a distinguished and well
known scholar and muftī by the age of 20 and
began to be listed among the senior ‛ulamā’. When
Shāh ‛Abd al-‛Azīz rahimahullāh lost his eyesight,
Shāh Rafī‛ ad-Dīn Sāhib took care of the
responsibility of teaching and lecturing. Students
began flocking to him and benefited from his
scholarship. ‛Ulamā’ from all over acknowledged his
knowledge and virtue.1
51
His elder brother, Shāh ‛Abd al-‛Azīz Sāhib
rahimahullāh, wrote to Shaykh Ahmad ibn
Muhammad Sharwānī about him as follows:
It is now the time for my brother who
is my blood brother and is equal to me
in the different sciences and literature
(which people attribute to me). He is
slightly younger than me but equal to
me in knowledge and wisdom. Allāh
ta‛ālā – out of His kindness – enabled
me to nurture him. Allāh ta‛ālā was
most affectionate towards me by
making me the means for his
excellences. He returned from a few
days’ journey and gave me a short but
valuable book as a gift. It contains
intricate points which make it unique,
and no one wrote anything like this
before. The distinctiveness of this book
is that it is a tafsīr of Āyat-e-Nūr and
makes reference to its hidden
meanings. I say with full confidence
that his explanations in this regard
are so amazing that he exposed the
core and ignited the hearts. His
inimitable style has revived the
fortunate souls.1
Note: Glory to Allāh! Look at the extent of sincerity
and selflessness which Hadrat Shāh Sāhib
rahimahullāh had! See how he praises his student
and younger brother, and acknowledges his
excellences! Rarely do we come across anyone doing
this in our times. (compiler)
52
He wrote a book in Persian titled Risālah-e-Bay‛at. I
quote a paragraph from it. It will be most beneficial.
The reality of bay‛at-e-Sharī‛at is that
when a layman who passed his life in
heedlessness and sins comes to his
senses (and thinks of reforming his
ways), expresses remorse over his
past, and wants to move towards piety
and acts of obedience; then it is
generally not possible for him to
achieve all this without appointing an
‛ālim who is internally and externally
pious to manage his life. This is the
nature of studying books of the
Sharī‛at. Like a person who refers to a
medical book to treat a sick person
without having the necessary expertise
in the medical field. It is difficult to
rectify one’s self and remove illnesses
merely by reading books.
He then writes about selecting a shaykh:
In the same way, practising on the
view of every ‛ālim will result in
confusion and uncertainty. After all,
every ‛ālim is not necessarily of sound
intellect and sound senses. Therefore,
when selecting a person as your
shaykh and mentor, choose a person
who – in addition to knowledge and
piety – has two other qualities. (1) He
does not hesitate in enjoining good
and forbidding evil. (2) He is an expert
in identifying the easiest and most
superior treatments which will most
appropriate to the seeker.
53
Select a person who has these
qualities and hand over the reins of
your life in his hands, then obey him
strictly so that you reach your
objective, enjoy its fruits in the
Hereafter through total salvation,
reach Allāh’s court and acquire His
pleasure.1
Note: Glory to Allāh! What a beneficial theme which
is worthy of being written in gold. He made an
amazing and most correct statement when he said:
“After all, every ‛ālim is not necessarily of sound
intellect and sound senses.” I say, many ‛ulamā’ do
not even have sound beliefs. How, then, will they
reform and rectify a person?! (compiler)
Expertise in mathematics
In addition to being a master in tafsīr, Hadīth,
jurisprudence, logic, philosophy, and Arabic
language and literature, Hadrat Shāh Rafī‛ ad-Dīn
Sāhib rahimahullāh possessed amazing skill in
mathematics. He was more of an originator in this
difficult subject. His contemporaries openly
acknowledged his mastery in this field. Shāh ‛Abd
al-‛Azīz Sāhib rahimahullāh himself writes:
Maulwī Rafī‛ ad-Dīn progressed to
such a level in the field of
mathematics that probably even its
originators did not progress as much.2
He writes in another place:
1Risālah-e-Bay‛at, p. 27 as quoted from Ta’līfāt Muslihul

Ummat, vol. 4, p. 118.
2 Malfūzāt Shāh ‛Abd al-‛Azīz, p. 40; Kamālāt ‛Azīzī, p. 56.
54
Maulwī Rafī‛ ad-Dīn was matchless
locally and abroad in the field of
mathematics.1
Urdu translation of the Qur’ān
The ground-breaking movement of translating the
Qur’ān which was initiated by Hadrat Shāh Walī
Allāh Sāhib Dehlawī rahimahullāh was further
advanced by his distinguished sons. After him,
Hadrat Shāh ‛Abd al-Qādir Dehlawī rahimahullāh
was the first person to make a colloquial translation
of the Qur’ān into Urdu. Thereafter, Hadrat Shāh
Rafī‛ ad-Dīn Dehlawī rahimahullāh undertook a
word-for-word translation.
The distinctiveness of each of the translations of
Shāh ‛Abd al-Qādir Dehlawī rahimahullāh and Shāh
Rafī‛ ad-Dīn Dehlawī rahimahullāh has been amply
demonstrated by the father of Urdu, Maulwī ‛Abd al-
Haqq rahimahullāh. He writes:
Although both are literal translations,
Shāh Rafī‛ ad-Dīn Sāhib rahimahullāh
adhered strictly to the construction of
Arabic sentences. He did not allow a
single letter to be moved from its
place. He considered it necessary to
translate every Arabic word – in fact,
every letter – irrespective of whether it
applies in Urdu colloquial usage or
not.
The translation of Shāh ‛Abd al-Qādir
rahimahullāh is not so stringent.
Instead, in addition to maintaining the
1 Kamālāt ‛Azīzī, p. 3.
55
correctness of the meaning and the
beauty of the original word, he is
considerate of the Urdu colloquial
expressions which are used daily. The
other excellent feature in his
translation is conciseness. In other
words, he tries to use the least
number of words to convey the entire
meaning correctly.
There is no doubt about what Maulwī ‛Abd al-Haqq
Sāhib rahimahullāh said about Shāh Rafī‛ ad-Dīn’s
adherence to a word-for-word translation. However,
this does not mean that it is totally devoid of
colloquial translations. Instead, he has done very
pleasant colloquial translations in some places.
Writing and compiling
Hadrat Shāh Rafī‛ ad-Dīn rahimahullāh was a
scholar and Sufi shaykh with many written works.
Some of his valuable works are as follows:
Urdu translation of the Qur’ān, Muqaddamah al-
‛Ilm, Takmīl al-Adh-hān, Asrār al-Mahabbah,
Qiyāmat Nāmah, Damgh al-Bātil, Ithbāt Shaqq al-
Qamar, Tahqīq Alwān, Hijāb, Burhān-e-Tamānu‛,
‛Aqd Anāmil, marginal notes to Risālah Mīr Zāhid,
Takmīl as-Sanā‛ah and other books.
Most of the written works of Hadrat Shāh Rafī‛ ad-
Dīn Sāhib rahimahullāh are not available today. The
fact of the matter is that there is no interest in
academic works of this nature nowadays, and the
publishers too do not have much interest in
publishing them.
Shaykh Muhsin Yahyā Turhatī rahimahullāh sheds
light on the academic excellences and unique
56
written works of Shāh Rafī‛ ad-Dīn Sāhib
rahimahullāh in his al-Yāni‛ al-Janī. He writes:
In addition to expertise in the
contemporary sciences, Hadrat Shāh
Sāhib rahimahullāh was most
proficient in the sciences of the past.
This is something which very few
people have. His writings are unique
and precious…When I saw some of his
books I found that his academic
paragraphs contain mysteries and
intricate points which can be rarely
fathomed. He is able to combine
several issues in a few words. This
demonstrates the depth of his
academic skill and intricate
intelligence.1
Demise
He passed away on 6 Shawwāl 1233 A.H. in Delhi
while his elder brother, Shāh ‛Abd al-‛Azīz Sāhib
rahimahullāh was still alive. He was buried near his
father’s grave.2
When the people completed the burial of Shāh Rafī‛
ad-Dīn Sāhib rahimahullāh, his brother, Shāh ‛Abd
al-‛Azīz Sāhib rahimahullāh was overcome by a
unique condition. He said the following with much
pain:
Rafī‛ ad-Dīn is connected to me in four ways. (1) He
is my blood brother. (2) On one occasion, my father
1Alwāh as-Sanādīd, vol. 1, p. 176 as quoted from Tārīkh

Da‛wat Wa ‛Azīmat, vol. 5, p. 383.
57
handed him over to me and said: “This is your son.”
(3) We both drank the milk of the same wet-nurse.
(4) He was my student.
Someone said to him: “This family enjoyed immense
respect because of Shāh Rafī‛ ad-Dīn rahimahullāh.”
He immediately responded: “I would have
experienced the same pain even if he was an
ignorant man.” There can be no better expression of
genuine and sincere love.1
Children
Hadrat Shāh Rafī‛ ad-Dīn Sāhib rahimahullāh had
four sons: Maulānā Muhammad Mūsā, Maulānā
‛Īsā, Maulānā Makhsūsullāh and Maulānā Hasan
Jān rahimahumullāh. These four were also icons of
virtue and excellence from the Shāh Walī Allāh
family.
1 Tadhkirah Hadrat Shāh Walī Allāh, p. 283.
58
Hadrat Maulānā Shāh ‛Abd al-Qādir
Dehlawī (d. 1230)
Name and lineage
His name is Shāh ‛Abd al-Qādir and his father’s
name is Shāh Walī Allāh ibn Shāh ‛Abd ar-Rahīm
‛Umrī Dehlawī rahimahullāh. He was a Sufi master
and distinguished scholar of his time. People
unanimously accepted his piety and greatness. He
is the third son of Hadrat Shāh Walī Allāh Sāhib
rahimahullāh.
Birth
He was born in 1167 A.H. in Delhi.
Merits and virtues
His father passed away when he was still a child, so
he studied under his brother, Shāh ‛Abd al-‛Azīz
Sāhib rahimahullāh. He acquired the Tarīqat from
Shāh ‛Abd al-‛Adl Dehlawī rahimahullāh. He
distinguished himself as a man of knowledge,
practice, abstinence, humility and good
mannerisms. It was due to these special qualities
that Allāh ta‛ālā created love for him in the hearts of
people. The people of his city began reverting to him
for the traditional and rational sciences, rectification
of the self and spiritual training.
Students
He occupied himself in teaching and lecturing, and
he used to remain in the Akbarābādī Masjid of
Delhi. The following were some of his distinguished
students:
59
Maulānā ‛Abd al-Hayy ibn Hibatullāh Burhānwī
rahimahullāh, Maulānā Muhammad Ismā‛īl ibn
Shāh ‛Abd al-Ghanī Dehlawī rahimahullāh, Maulānā
Fadl Haqq ibn Fadl Imām Khayrābādī rahimahullāh,
Mirzā Hasan ‛Alī Shāfi‛ī Lucknowī rahimahullāh,
Shāh Is-hāq ibn Shāh Afdal ‛Umrī Dehlawī
rahimahullāh (who is buried in Makkah
Mukarramah), Maulānā Sayyid Mahbūb ‛Alī Ja‛farī
rahimahullāh and Maulānā Sayyid Is-hāq ibn ‛Irfān
Rāi Barelwī rahimahullāh (elder brother of Hadrat
Sayyid Ahmad Shahīd rahimahullāh).
Contribution to the science of tafsīr
Allāh’s greatest favour to him was that he received
the inspiration to write a translation and
commentary of the Qur’ān in the Indian language.
The ‛ulamā’ appreciated this contribution
tremendously and labelled it a miracle from among
the miracles of Rasūlullāh sallallāhu ‛alayhi wa
sallam. My father [father of Hadrat Maulānā Abul
Hasan ‛Alī Nadwī rahimahullāh] wrote in Muhr
Jahān Tāb that before Shāh ‛Abd al-Qādir
rahimahullāh wrote this tafsīr, he saw a dream in
which the Qur’ān was sent down to him. He related
the dream to his brother, Hadrat Shāh ‛Abd al-‛Azīz
Sāhib rahimahullāh who said: “It is a true dream.
However, since there is no revelation to come after
Rasūlullāh sallallāhu ‛alayhi wa sallam, an
interpretation of your dream is that Allāh ta‛ālā will
enable you to render unparalleled services to the
Qur’ān.” This glad tiding manifested itself in the
form of Mūdih al-Qur’ān.
A unique feature of this work is that he took full
consideration of generalities, specifics,
generalizations, restrictions and the context. This is
60
a most special favour of Allāh ta‛ālā for which only a
few people are selected.1
In his introduction to Mūdih al-Qur’ān, Hadrat Shāh
Sāhib rahimahullāh expresses a most important fact
in a very simple and pleasing manner. He writes:
No one can teach us about Allāh ta‛ālā
in the way He taught us about Himself
in the Qur’ān. The effect and guidance
which are in the speech of Allāh ta‛ālā
cannot be found in any other speech.2
Note: Glory to Allāh! What a comprehensive and
insightful statement. It demonstrates Hadrat Shāh
Sāhib’s affinity with Allāh’s speech and his
recognition of Him. May Allāh ta‛ālā bless us with
these qualities. Āmīn. (compiler)
After Shāh ‛Abd al-Qādir Sāhib rahimahullāh, it was
his brother, Shāh Rafī‛ ad-Dīn Sāhib rahimahullāh
(d. 1233 A.H.) who did a literal translation of the
Qur’ān. It was widely accepted on account of its
precautions and the author’s erudition and
devotion. Some circles gave preference to the
colloquial translation of Shāh ‛Abd al-Qādir Sāhib
rahimahullāh while other scholars gave preference
to the literal translation of Shāh Rafī‛ ad-Dīn Sāhib
rahimahullāh.
These two translations became most popular and
common in Muslim homes and people began
reading them together with the recitation of the
Qur’ān. An example of this cannot be found for any
other Dīnī book. As far as rectification of beliefs and

61
proliferation of the creed of tauhīd are concerned,
countless numbers of people benefited from these
two translations – going to hundreds and thousands
of people. The fact of the matter is that no Islamic
government together with all its resources could
undertake such a mammoth task of propagation
and rectification as was fulfilled by these three
translations (reference is made to the Persian
translation of Hadrat Shāh Walī Allāh Sāhib
rahimahullāh, the translation of Shāh ‛Abd al-Qādir
Sāhib rahimahullāh and Shāh Rafī‛ ad-Dīn Sāhib
rahimahullāh – compiler). They are actually
branches of a most wholesome tree. This is the
favour of Allāh ta‛ālā which He confers on whomever
He wills.1
Teaching and lecturing
In addition to writing and compiling books, and
occupying himself in worship and spiritual
practices, Hadrat Shāh ‛Abd al-Qādir Sāhib
rahimahullāh always kept himself busy in teaching
and lecturing. He chose the Akbarābādī Masjid of
Delhi for this purpose. He remained in the historical
masjid for a long period of time where he caused
oceans of external and internal sciences to flow, and
quenched the thirst of the seekers of knowledge and
cognition. Those who benefited from this creedal
and spiritual class include famous and
distinguished scholars of Islam. Some of them are:
Maulānā ‛Abd al-Hayy ibn Hibatullāh Burhānwī
rahimahullāh, Maulānā Muhammad Ismā‛īl Shahīd
ibn Shāh ‛Abd al-Ghanī Dehlawī rahimahullāh,
Maulānā Fadl Haqq ibn Fadl Imām Khayrābādī
62
rahimahullāh, Mirzā Hasan ‛Alī Shāfi‛ī Lucknowī
rahimahullāh, Shāh Is-hāq Muhaddith Dehlawī
rahimahullāh, Maulānā Sayyid Mahbūb ‛Alī Ja‛farī
rahimahullāh and Maulānā Sayyid Is-hāq ibn ‛Irfān
Rāi Barelwī rahimahullāh. Through the blessed
knowledge of Hadrat, they became true proponents
of Islam and trustworthy representatives of the
Shāh Walī Allāh family who glittered throughout the
world and illuminated it with the sciences of this
family.
Abstinence and asceticism
Hadrat Shāh ‛Abd al-Qādir Dehlawī rahimahullāh
was an accepted and acknowledged Sufi and walī of
Allāh ta‛ālā. He distinguished himself over his
brothers as regards his abstinence, asceticism,
sincerity and devotion.
Hadrat Shāh Fadl ar-Rahmān Ganj Murādābādī
rahimahullāh used to say:
From the sons of Shāh Walī Allāh
Sāhib rahimahullāh, Shāh ‛Abd al-
Qādir rahimahullāh was a Sāhib-e-
Nisbat saint.
He then explains what he meant by a “Sāhib-e-
Nisbat”:
A Sāhib-e-Nisbat is a person who,
when he intends to do something,
Allāh ta‛ālā enables him to fulfil it.1
1 Maqālāt-e-Professor Khalīq Ahmad Nizāmī.
63
Kashf and karāmāt
Together with all the above mentioned virtues and
qualities, Hadrat Shāh Sāhib rahimahullāh was
considered to be a senior man of expositions. His
honourable brother, teacher and a man of
expositions himself – Shāh ‛Abd al-‛Azīz Sāhib
rahimahullāh – also acknowledged him as such.
Maulānā Amīr Shāh Khān Sāhib writes:
In order to find out whether the present Ramadān
will be of 29 or 30 days, Hadrat Shāh ‛Abd al-‛Azīz
Sāhib rahimahullāh would send a man on the first
of Ramadān to go and find out: “How many pārās of
the Qur’ān did Miyā ‛Abdul Qādir read today?” If the
person came back and informed him that he read
two pārās on that day, Shāh ‛Abd al-‛Azīz Sāhib
rahimahullāh would say: “The crescent of ‛īd will be
sighted on the 29th. It is another matter if it is not
visible because of clouds or some other reason, and
we cannot give a ruling of sighting the crescent due
to Shar‛ī invalidity.”1
The moment the crescent of Ramadān was sighted,
Shāh ‛Abd al-Qādir Sāhib rahimahullāh would know
through his genuine kashf whether that Ramadān
would be of 29 or 30 days. His tarāwīh for the first
night will be based accordingly. This exposition of
his was well known to all, so much so that the
washer-men and tailors used to set out their work
in line with the first tarāwīh of Hadrat Shāh Sāhib
rahimahullāh.
An entire book will get filled if we were to relate the
expositions and supernatural acts of Hadrat Shāh
1 Amīr ar-Riwāyāt, p. 105.
64
Sāhib rahimahullāh. A short incident related by
Maulānā Amīr Shāh Khān rahimahullāh will
demonstrate the level of kashf which was enjoyed by
Shāh ‛Abd al-Qādir Sāhib rahimahullāh. He writes:
From the salām of a person it used to
be exposed to Hadrat whether the
person is a Shī‛ah or a Sunnī.
Whenever anyone made salām to him,
he would reply verbally and make a
gesture with his left hand for a Shī‛ah
person and with his right hand for a
Sunnī person. Many Shī‛ah used to
come and make salām to him in order
to test him. After testing him, some of
them would repent from their beliefs
and become Sunnīs.
Greatness
Hadrat Shāh Sāhib rahimahullāh was intensely
humble and self-effacing. Despite this, his greatness
and natural awe caused even senior rulers and
leaders to feel intimidated in his presence. He was
also very independent. When wealthy people used to
present gifts to him he would decline although he
was a pauper. Furthermore, he would treat them in
a way which did not reveal to them that he was
poor. They did not even perceive that he was a poor
person.
Sir Sayyid Ahmad Khān writes in Āthār as-Sanādīd:
Despite his mannerisms, he would not
instruct any person to sit here or sit
there. Allāh ta‛ālā had placed such
awe for him in the hearts of people
that when the wealthy leaders used to
come to meet him, they would sit at a
65
distance out of respect for him. They
did not have the courage to say
anything unless he gestured to them.
Even when they did speak, they would
utter just a few words and look up to
see if they could continue.1
Demise
Hadrat Shāh Sāhib rahimahullāh passed away on a
Wednesday, 19 Rajab 1230 A.H. and he was buried
near his father’s grave. His brothers, Shāh ‛Abd al-
‛Azīz Sāhib rahimahullāh and Shāh Rafī‛ ad-Dīn
Sāhib rahimahullāh, were alive at the time. They
were naturally grieved by his passing away. When
burying him they said: “We are not burying just a
human but an embodiment of knowledge and
recognition.” May Allāh ta‛ālā shower His mercy on
them. Āmīn.
All four sons of Hadrat Shāh Walī Allāh Sāhib
rahimahullāh were born from Irādat Khātūn bint
Sayyid Thanā’ullāh Sāhib rahimahullāh. His first
son was Shāh ‛Abd al-‛Azīz Sāhib rahimahullāh,
then Shāh Rafī‛ ad-Dīn Sāhib rahimahullāh, followed
by Shāh ‛Abd al-Qādir Sāhib rahimahullāh and
lastly Shāh ‛Abd al-Ghanī Sāhib rahimahullāh (the
father of Maulānā Muhammad Ismā‛īl Sāhib
rahimahullāh). The amazing thing is that they
passed away in reverse order. Shāh ‛Abd al-Ghanī
Sāhib rahimahullāh passed away first, then Shāh
‛Abd al-Qādir Sāhib rahimahullāh, followed by Shāh
Rafī‛ ad-Dīn Sāhib rahimahullāh and finally Shāh
‛Abd al-‛Azīz Sāhib rahimahullāh.
1 Āthār as-Sanādīd, p. 574; Alwāh as-Sanādīd, vol. 1, p.
188.
66
All these brothers (apart from Shāh ‛Abd al-Ghanī
Sāhib rahimahullāh who passed away very young)
were distinguished scholars of the time. They
surpassed all as regards their knowledge, practice,
and blessings. The son of Shāh ‛Abd al-‛Azīz Sāhib
rahimahullāh – Hadrat Maulānā Muhammad Ismā‛īl
Shahīd rahimahullāh – was blessed with so many
capabilities by Allāh ta‛ālā that he made up fully for
his honourable father.1
67
Hadrat Shāh ‛Abd al-Ghanī Dehlawī (d.
1203)
Name and lineage
His name is Shāh ‛Abd al-Ghanī. He is the youngest
son of Hadrat Shāh Walī Allāh Muhaddith Dehlawī
rahimahullāh and the father of Hadrat Shāh Ismā‛īl
Shahīd rahimahullāh.
Birth
He was born in 1171 A.H./1757 or 1758 in Delhi.
He was five years old when his father, Hadrat Shāh
Walī Allāh rahimahullāh, passed away. Although he
studied all the prescribed books under his brothers,
he received the permission and transmission for the
Hadīth Musalsal Bil Awwalīyyah from his father.1
Abstinence and asceticism
Hadrat Shāh ‛Abd al-Ghanī Sāhib rahimahullāh was
matchless as regards his intelligence, wittiness,
abstinence, asceticism, patience and contentment.
He was very particular about following the Sunnat.
He had a striking semblance with his father in his
appearance, clothing and garments. He had many
excellent characteristics which were rarely found in
others.
Knowledge and excellence
In addition to being the pride of his era as regards
knowledge and virtue, he was well-known for his
1 Shāh Walī Allāh Ke Ajdād-e-Girāmī, p. 130.
68
spiritual blessings. He spent most of his time in
teaching, lecturing, inviting, instructing, and in the
training of students.
Muftī Ilāhī Bakhsh Kāndhlawī
Hadrat Muftī Ilāhī Bakhsh rahimahullāh was a
distinguished scholar and jurist of India. He was a
classmate of Shāh Rafī‛ ad-Dīn rahimahullāh and
Shāh ‛Abd al-Qādir rahimahullāh. He obtained
permission to narrate the Musalsal Bil Awwalīyyah
from Hadrat Shāh ‛Abd al-Ghanī Sāhib
rahimahullāh. This is noted in the Muftī Sāhib’s
diary:
‫ ﺣﺪﺛﻨﺎ‬،‫ وﻫﻮ أول ﻣﺎ ﺳﻤﻌﺘﻪ ﻣﻦ ا@ﺪﻳﺚ‬:‫ﺔ‬ƒ‫ﺴﻠﺴﻞ ﺑﺎﻷو‬# ‫ﺣﺪﻳﺚ‬

ّ
‫ وﻫﻮ أول‬،‫ﻪ اﷲ ﻋﻦ أﺑﻴﻪ ا ﺸﺎه و¸ اﷲ ا>ﺤﺪث‬-‫ا ﺸﻴﺦ ﻋﺒﺪ اﻟﻐ• ر‬
‫ وﻫﻮ ﻳﺮوي ﻋﻦ ا ﺴﻴﺪ ﻋﻤﺮ ﺑﻦ ا ﺸﻴﺦ ﻋﺒﺪ اﷲ‬،‫ﻣﺎ ﺳﻤﻌﺘﻪ ﻣﻨﻪ‬
.º>‫ي ا‬ŒM‫ا‬
Marriage
Shāh ‛Abd al-Ghanī Sāhib Dehlawī rahimahullāh got
married to Bībī Fadīlat who was the daughter of
Maulānā ‛Alā’ ad-Dīn Phaltī rahimahullāh. They had
two daughters – Ruqayyah and Umm Kulthūm –
and an illustrious son, Hadrat Shāh Muhammad
Ismā‛īl Shahīd rahimahullāh.
Shaykh Muhammad Ikrām rahimahullāh writes that
Shāh ‛Abd al-Ghanī rahimahullāh was the fourth
son of Hadrat Shāh Walī Allāh Sāhib rahimahullāh.
There are very few details about his life. If he was
not famous like his other brothers, this shortfall
was made up by his son, Shāh Muhammad Ismā‛īl
Shahīd rahimahullāh. The latter obtained the
69
knowledge and virtue of Shāh Walī Allāh
rahimahullāh from his father, Shāh ‛Abd al-Ghanī
rahimahullāh, proliferated it throughout the country
and initiated a new era in the religious history of
Indian Muslims.1
Like his brothers – Shāh ‛Abd al-‛Azīz, Shāh Rafī‛
ad-Dīn and Shāh ‛Abd al-Qādir – Shāh ‛Abd al-
Ghanī rahimahullāh was a Hadīth expert,
commentator of the Qur’ān, jurist, teacher and man
of spirituality. Unfortunately he did not have a long
life.
Demise
He passed away on 16 Rajab 1203 A.H./12 April
1789 at the age of 28. He is buried near his father’s
grave in Mahīdān, Delhi. May Allāh ta‛ālā illuminate
his resting place.2
1 Raud-e-Kauthar, p. 597.
2 Alwāh as-Sanādīd, vol. 1, p. 192.
70
Hadrat Maulānā Shāh Muhammad
Ismā‛īl Shahīd Dehlawī (d. 1236 A.H.)
Name and lineage
His name is Muhammad Ismā‛īl. His father’s name
is Maulānā Shāh ‛Abd al-Ghanī ibn Hadrat Shāh
Walī Allāh Dehlawī rahimahullāh. He is the nephew
and distinguished student of Shāh ‛Abd al-‛Azīz
Muhaddith Dehlawī rahimahullāh, Shāh ‛Abd al-
Qādir Dehlawī rahimahullāh and Shāh ‛Abd al-Qādir
Sāhib Dehlawī rahimahullāh.
Birth
He was born in 1193 A.H. in Delhi.
His father passed away when he was a young boy so
he remained under the training and education of his
uncle, Shāh ‛Abd al-Qādir Dehlawī rahimahullāh. At
the same time, he continued benefiting from his two
other uncles, Shāh ‛Abd al-‛Azīz rahimahullāh and
Shāh Rafī‛ ad-Dīn Dehlawī rahimahullāh. In this
way, he became an ocean in the traditional and
rational sciences.1
Merit and virtue
He was born in a granary of knowledge and virtue.
At the time of his birth, his family was well-known
through the length and breadth of India. He was
from among those resolute, courageous, sharp-
witted, brave and extraordinary individuals who are
born after centuries. He distinguished himself very
1 Nuzhatul Khawātir, vol. 7, p. 125.
71
quickly in his family because of his capabilities,
rational mind, and amazing intelligence and
acumen. He was an acknowledged leader in the
rational and traditional sciences, and in the written
and spoken words. His matchless books – Mansab
Imāmat, ‛Aqabāt and Taqwīyyatul Īmān – bear
testimony to this.
In addition to this, Allāh ta‛ālā blessed him with
extraordinary Islamic sentiment. He possessed a
fiery enthusiasm for propagating and conveying
Islam, skill in enjoining good and forbidding evil,
and an unparalleled ability and capability to furnish
proofs from the Qur’ān and Sunnat.
His expertise in the martial arts, horse-riding,
archery, etc. was no less than his academic and
mental excellences. His bravery and firmness were
displayed in the border wars, and it became known
that together with being a Muhaddith, mufassir,
jurist and Sufi; he was a great general and an
excellent soldier. He was the commander of the
mujāhidīn army.
In the service of Sayyid Ahmad Shahīd
Due to the intense affinity and spiritual kinship
which he experienced with Hadrat Sayyid Ahmad
Shahīd Rāi Barelwī rahimahullāh, he pledged bay‛at
to him instead of his uncle, Shāh ‛Abd al-‛Azīz Sāhib
rahimahullāh. It was not a customary bay‛at.
Rather, he used to go to the extent of carrying the
shoes of Sayyid Ahmad, walk behind his carriage,
hold the reins of the animal, and carry his weapons.
This level of service commenced from the early days
when they were in Rāi Bareilly and continued until
he was martyred in Bālākaut.
72
Maulānā ‛Abd al-Haqq Sāhib relates that when they
were in Bālākaut, Maulānā Muhammad Ismā‛īl
Sāhib rahimahullāh sought permission from Hadrat
Sayyid Sāhib to go onto the battlefield. Hadrat
Sayyid Sāhib rahimahullāh said: “Our victory is not
destined in this battle. Do not go. The servants of
Allāh ta‛ālā will benefit tremendously from your
jihād with the tongue.” Maulānā Ismā‛īl Sāhib
rahimahullāh clasped his hands and said: “Hadrat! I
have come here to offer my head. Permit me to go.”
Sayyid Sāhib rahimahullāh fell silent and Maulānā
Ismā‛īl Sāhib rushed onto the battlefield. A bullet
struck his thumb. Sayyid Sāhib rahimahullāh
repeated his order but he insisted on obtaining his
permission and went forward. Sayyid Sāhib
rahimahullāh stopped him three times. Maulānā
Ismā‛īl Sāhib rahimahullāh eventually suffered an
injury on his forehead and he was martyred on a
Friday in 1246 A.H. May Allāh ta‛ālā shower His
mercies on him.
Wise statements
Maulānā Ismā‛īl Shahīd Sāhib rahimahullāh
practised fully on the following order of Allāh ta‛ālā:
َ َ ْ َ ْ َْ َ ْ ْ َ َّ ْ َ ٰ ُ ُْ
ِ ِ ‫ﺑﺎ@ﻜﻤﺔ َوا‬
ِ َ ‫ﻤﻮﻋﻈﺔ‬
‫ا@ﺴﻨﺔ‬ ِ ِ ِ ‫ﻚ‬t‫ر‬
ِ ‫ﻴﻞ‬
ِ ِ ‫ ﺳ‬x‫ادع ِإ‬
Invite to the way of your Lord with wisdom and with
kind admonition.1
One day he was sitting at the pond of the Jāmi‛
Masjid of Delhi and delivering a talk. Some people
1 Sūrah an-Nahl, 16: 125.
73
emerged with tabarrukāt1 while making a loud noise
and singing na‛ts. The Maulānā did not pay any
attention to them and continued with his talk. The
people felt offended and the complaint eventually
reached the king Akbar Thānī. The king summoned
the Maulānā and asked him about the incident. He
explained the incident and said that these
tabarrukāt are superficial things and we are not to
pay respect to them. The king responded in an
angry tone: “I am astonished that you are saying
that they are superficial things.” The Maulānā
smiled and said in a soft tone: “This is exactly what
I am saying [that they are superficial things], you
too consider them to be superficial, and you also
treat them like that.” The king asked astonishingly:
“How is that?” The Maulānā replied: “The proof is
that these tabarrukāt come to you twice a year but
you do not go to see them even once in the year.”
King Akbar fell silent.
The Maulānā then said to someone: “Bring the
Qur’ān and Bukhārī Sharīf here.” He placed them in
his hand and returned them. He then said: “The
first point of contention is whether these tabarrukāt
are superficial or genuine. Even if we were to accept
them as genuine, most of the tabarrukāt like the
shawl, shoes, etc. are such that they do not have
any intrinsic sanctity in them. They only have
sanctity because they were worn by Rasūlullāh
sallallāhu ‛alayhi wa sallam. On the other hand,
there can be no doubt whatsoever about the
1 Gifts or left over items which are given to pious people.

In this context, they refer to items which were worn by
Rasūlullāh sallallāhu ‛alayhi wa sallam, e.g. his shawl,
shoes, etc.
74
sanctity of the Qur’ān. In the same way, Bukhārī
Sharīf is almost unanimously accepted as the most
authentic book after the Qur’ān. Therefore we
cannot deny that it is the speech of Rasūlullāh
sallallāhu ‛alayhi wa sallam. No one can have any
objection to the point that the Book of Allāh ta‛ālā
and the speech of Rasūlullāh sallallāhu ‛alayhi wa
sallam are nobler than that shawl and shoes of
Rasūlullāh sallallāhu ‛alayhi wa sallam. Despite all
these undeniable facts which were presented to you,
you did not show any respect to the Qur’ān and the
speech of Rasūlullāh sallallāhu ‛alayhi wa sallam
when they were brought before you. We learn from
this that you people do not respect these tabarrukāt
because of their sanctity. Rather, it is nothing but a
custom which you worship.”
Now observe another similar incident and marvel at
his wisdom.
He used to prohibit kaundā1 made in the name of
Hadrat Fātimah radiyallāhu ‛anhā. Some people
went and related this to a senior woman of the royal
family who was very hot-tempered. She called for
Hadrat Shahīd rahimahullāh and said: “Son! We
have heard that you prohibit the kaundā in the
name of Bībī Fātimah radiyallāhu ‛anhā?” Hadrat
replied: “What authority do I have to prohibit the
kaundā in the name of Bībī Sāhibah radiyallāhu
‛anhā!? I did not prohibit it. Someone misinformed
you. Rather, it is Bībī Sāhibah’s father [Rasūlullāh
sallallāhu ‛alayhi wa sallam] who prohibits it.” She
asked: “How is that?” Hadrat Shahīd rahimahullāh
then gave a long lecture on the Hadīth:
1 A meal which is cooked in the name of a pious

personality.
75
‫¼ ﺑﺪﻋﺔ ﺿﻼﻟﺔ‬
Every innovation is misguidance.
When she heard his talk, the woman gave up this
custom forever.
Zeal for da‛wat
Maulānā rahimahullāh had an intense zeal and
passion for inviting towards Allāh ta‛ālā. He could
never rest if he did not do any work in this regard.
There is a famous incident in this regard. Maulānā
Haydar ‛Alī Rāmpūrī Sāhib, the author of Dhikr Jalī
relates a verbal account.
Maulānā Muhammad Ismā‛īl Sāhib rahimahullāh
was standing at the entrance of the madrasah of
Maulānā Shāh ‛Abd al-‛Azīz Sāhib rahimahullāh. He
saw many young and beautiful women passing by
without purdah. Maulānā Sāhib asked: “Who are
these women?” A person informed him: “They are
prostitutes. One of the senior prostitutes is having a
function at her house so they are going there.”
Maulānā Sāhib asked: “Are they Muslims?” The
man replied: “Yes, they are Muslims.” Maulānā
Sāhib said: “It means that they are our sisters. Do
you think Allāh ta‛ālā will not question us? Will he
not ask us that so many Muslim women were
committing evil and you did not advise them?”
When evening fell, Maulānā Sāhib disguised himself
as a fakir and went to the house of the prostitute.
He knocked on the door, the young women opened
it and asked: “Who are you?” He replied: “I am a
fakir. I will sing for you and entertain you.” They
assumed that he was some sort of entertainer, so
they opened the door and allowed him to come in.
Maulānā Sāhib saw the mistress hosting the others
76
pompously. Since Maulānā Sāhib was from a well-
known family, she recognized him despite his
disguise. She came and sat respectfully before him
and said: “Hadrat! Why did you take the trouble?”
Maulānā replied: “Don’t worry, I have come to sing
to you.” Maulānā Sāhib opened the Qur’ān and
began reading in such a melodious voice that they
were entranced. He then spoke about the fleeting
nature of this world, about the fact that neither
youth nor beauty remain, nor does one’s wealth and
life is here forever. Everything of this world is
temporary and bound to perish. Maulānā Sāhib’s
talk was so fiery that the prostitutes began sobbing.
Maulānā Sāhib then spoke about the virtues of
repentance and the blessings of marriage in a most
beautiful manner. Subsequently, all the young
women who were present repented and got married.
The mistress and those who were old gave up their
prostitution and began working as labourers to earn
a living.
This incident is related in Arwāh Thalāthah with
slight variations, but the message is the same. The
following addition is found at the end:
When Maulānā Sāhib completed this important
work and reached the steps of the Jāmi‛ Masjid,
then I (Maulānā Muhammad Ya‛qūb Sāhib
rahimahullāh) said:
Miyā Ismā‛īl! Your paternal grandfather [Hadrat
Shāh Walī Allāh] was such a great man and your
uncles were great people, and you are from a family
which gave rise to kings. Despite this, you have
really disgraced yourself. It is not right to disgrace
yourself so much.”
Maulānā Sāhib took a deep breath, looked at me
with astonishment, stood up and asked me: “What
77
did you say? Do you consider this to be my
disgrace? This is nothing. I will consider that day to
be my greatest honour when the scoundrels of Delhi
blacken my face, place me on a donkey, and parade
me through Chāndnī Chowk [an area in Delhi], and
all the while I will be saying:
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻛﺬا‬h‫ ﻛﺬا وﻗﺎل رﺳﻮل اﷲ ﺻ‬x‫ﻗﺎل اﷲ ﺗﻌﺎ‬

Allāh ta‛ālā said such and such thing, and
Rasūlullāh sallallāhu ‛alayhi wa sallam said such
and such thing.
Although I already said to him what I said, when he
replied to me in this manner, I was left most
embarrassed and speechless. After that day, I never
had the courage to speak to him by looking him in
the eye.
Note: From this incident we learn that our seniors
did not bother about their honour and respect for
the sake of Allāh’s Dīn. Glad tidings to them
(compiler)
Quotation from Mansab Imāmat
Hadrat Shahīd rahimahullāh explains the reality of
imāmat in his magnum opus, Mansab-e-Imāmat:
An imām is a deputy of Rasūlullāh
sallallāhu ‛alayhi wa sallam and
imāmat is a shadow of risālat
(messenger-ship). The reality of the
rules of the deputy must be learnt
from the rules of the appointee [the
original], and the reality of a shadow
must be learnt from its original. At
this point, it becomes necessary to
mention some of the qualities of the
78
Prophets ‛alayhimus salām which are
related to the meaning of imāmat. I
must make it clear that although the
stations of the Prophets ‛alayhimus
salām and excellences of the
Messengers ‛alayhimus salām are
many – in fact, countless – and it is
difficult for individuals like us to
encompass them, there are certain
qualities which are linked to the
meaning of imāmat. These are
explained under five points, viz.
wajāhat, wilāyat, bi‛that, hidāyat and
siyāsat (nobility, friendship,
commissioning, guidance, and political
administration).
For the sake of brevity, we will only quote the
explanation on wajāhat. Anyone wanting more
details should refer to the original book. Inspiration
is from Allāh ta‛ālā alone. (compiler)
In the sight of Allāh ta‛ālā, the
Prophets ‛alayhimus salām enjoy a
special distinction over the entire
human race. They receive Allāh’s
special affection and favours, and they
are happy with divine kindness. They
are distinguished because of
additional divine favours and progress
through endless bounties. They are
the jasmines of the garden of love, and
are seated on the thrones of
assemblies of acceptance. They are the
stars of affinity. Their blessed beings
are solely worthy of being conferred
great positions, and the carrying out of
79
most important matters are suited to
their sanctified selves. They are the
chiefs of the assembly of angels and
the commanders of the army of
sanctified souls. Their courage and
fortitude opens locked doors and their
supplications are undoubtedly
accepted by Allāh ta‛ālā. Their friends
are the beloveds of Allāh ta‛ālā and
their enemies are the enemies of Allāh
ta‛ālā. Love for them is a means for
progress in rank and their
intercession is an intercession of
salvation. Aligning one’s self with them
results in divine gifts, and following
them repulses tragedies and miseries.
They are the fountains of unseen
blessings and the safe-houses for
divine mysteries. The slightest effort of
their associates is highly appreciated.
The worst of sins of their followers are
immediately forgiven. Many of the
difficult spiritual exercises which their
followers do are likened to moving
mountains. At the same time, many of
the easy actions which their associates
do are undoubtedly most fruitful to
the extent of earning them salvation in
this world and the Hereafter. Proximity
to Allāh ta‛ālā through their tawassul
(means) is that highway which is very
easy for the seekers of the Tarīqat.
And without their tawassul, it is a
path which is filled with highway
robbers, thieves and absence of
80
provisions. This is the meaning of
wajāhat as explained here.
Note: If a person leaves his jealousy and obstinacy
aside, and studies just this one quotation, then –
inshā Allāh – he will unhesitatingly testify to
Maulānā Shahīd’s knowledge and his love and
affinity with the Prophets ‛alayhimus salām.
Unfortunately, despite his academic and practical
virtues, and his community and Dīnī services, the
accusations which have been made against him are
unquotable. Hadrat Maulānā Sayyid Abul Hasan ‛Alī
Nadwī rahimahullāh writes in this regard with much
pain and emotion in volume two of Sīrat Sayyid
Ahmad Shahīd. It is quoted below. (compiler)
Maulānā rahimahullāh had many
excellent qualities which we do not
have to even mention. It is an
accepted fact that he was martyred,
and the forgiveness of a martyr is also
an accepted fact. However, from 24
Dhū al-Qa‛dah 1246 A.H. to this day –
approximately 136 years – there is
probably not a single day in which this
martyr of Islam was not classified as a
kāfir and deviated man, he was not
maligned, and there is probably no
juridical proof which was not used to
prove his kufr. He has been referred to
as a worse enemy of Islam than Abū
Lahab and Abū Jahal, more rebellious
than the Khawārij and other
apostates, more eligible for the Hell-
fire than Pharaoh and Hāmān, the
founder of kufr and deviation, the
leader of the disrespectful and
81
insolent, and an ardent follower of
Shaykh Najdī. All these statements
have been made by those who – to this
day – haven’t suffered a single splinter
in their delicate bodies for Allāh’s
sake, who were never pricked by a
thorn in Allāh’s path, and who never
had to shed a single drop of
perspiration (shedding blood is far-
fetched) in the true service of Islam.
These statements have been made by
the very people for whose mother’s,
sister’s and daughter’s honour and
chastity Maulānā rahimahullāh had
himself killed. Was this his sin? Can
there be a worse example of
ungratefulness? Where were these so-
called defenders of Islam when the
Dīn, īmān, lives, wealth and honour of
the Muslims of Punjab were in
danger? Where were they when the
Sikhs were capturing Muslim women
and taking them to their homes?
Where were they when masājid were
being desecrated and horses were tied
in them?1
Taqwīyyatul Īmān
I now quote an enlightening extract written by
Hadrat Maulānā Abul Hasan ‛Alī Nadwī
rahimahullāh about Maulānā Ismā‛īl Shahīd’s great
work, Taqwīyyatul Īmān:
1 Sīrat Sayyid Ahmad Shahīd, vol. 2, p. 451.
82
The book Taqwīyyatul Īmān has become a symbol
and a mark of a frank and forthright explanation of
tauhīd, an invitation towards tauhīd and the reality
of tauhīd. It is impossible to count the number of
people in the Indian sub-continent who benefited
from this book. According to some scholars, their
number is in the region of hundreds of thousands.
Religious education was not totally rare at the time
when this book was written. However, the Muslims
of India had become influenced by the thinking,
habits and customs of the majority local population.
On the other side, courageous efforts to invite
towards the pure Dīn in a manner which is
understood by all had become virtually non-
existent.
The heart of the author used to be severely pained
and shattered when he observed this situation. The
tears which he shed for Islam, his own pure blood
which he caused to flow for the revival of this Dīn,
his efforts to purify Muslim society from the
influences of ignorance, and his attempts to
establish a Shar‛ī government (on the foundation of
the Sharī‛at) have all served to increase the effect,
influence and popularity of this book. The author
combined da‛wat with du‛ā’ and turning to Allāh
ta‛ālā, beseeching Him and begging to Him; jihād
with efforts and endeavours in this field,
announcing the truth with giving his life for the
sake of the truth. This is the fundamental spirit of
tauhīd, the peak of sincerity, perfection in
truthfulness and the mark of loyalty. Allāh ta‛ālā
says with reference to such people who are true to
their words and who keep their promises:
83
ٰ َ ْ « ْ ُْ َ َْ َ َ ُ َ ٌ َ َْ ْ ُْ َ
ْ ُ َ َ ‫رﺟﺎل‬
¾‫ﻣﻦ ﻗ‬ ‫ﻓﻤﻨﻬﻢ‬ِ ،‫ﻋﻠﻴﻪ‬
ِ ‫ﺻﺪﻗﻮا َﻣﺎ َ~ﻫﺪوا اﷲ‬ ِ ‫ﻤﺆﻣﻨ‬
ِ ِ ‫ِﻣﻦ ا‬
ًْ ْ َ ُْ « َ َ َ ُ َْ« ْ « ْ ُْ َ ََُْ
.‫¿ﺒﺪﻳﻼ‬ ِ ‫ وﻣﺎ ﺑﺪ ﻮا‬،‫ﺘﻈﺮ‬À‫ﻳ‬
ِ ‫وﻣﻨﻬﻢ ﻣﻦ‬ ِ ‫´ﺒﻪ‬
Of the believers are many men who have been true to
the covenant which they made with Allāh; some of
them have fulfilled their obligation and some of them
are still waiting, without having changed [their
resolve] in the least.1
This book enjoys that popularity and influence
which is enjoyed by the written works of greatly
devoted personalities, Allāh-fearing ‛ulamā’ and
outstanding reformers.
The powerful effect of the book lies in its forthright
explanation of facts and realities; and its reference
to ailments which had spread in society, polytheistic
customs and the different forms of deviation from
Dīn. The book, so to say, had placed the finger on
the pulse.
The book fully exposes the extreme sanctity and
sacredness which Muslims in the latter times were
according to the Sufis and saints, and their blind
following of the non-Muslim nations with whom they
were living. The people had developed the attitude
that the general discussions about monotheism and
polytheism in lectures, talks or academic articles
did not apply to them. There was a need to expose
and openly discuss the weaknesses and ailments
which they were suffering from, and to point out the
wrongs which they had become accustomed to. The
reality of the personalities, places, practices and
customs to which they had accorded sacredness
1 Sūrah al-Ahzāb, 33: 23.
84
needed to be exposed. As long as these things were
not done, they will assume that this refutation and
criticism applies to the polytheists of ancient and
pre-Islamic times.
However, when a lecturer or writer examines their
lives and explains their wrongs, points to their
incorrect beliefs and ailments, and specifically
shows them their wrongs which they cannot deny;
they become opponents of that lecturer or writer.
They become his open enemies. Only that lecturer
can stomach all the opposition who is sincere, who
is immersed by the spirit of da‛wat, is overpowered
by realization of his responsibility, and experiences
genuine enjoyment from the method of da‛wat as
taught by the Qur’ān and the Prophets ‛alayhimus
salām. When he has these qualities, he will not
bother about the approval and disapproval of
people, or whether they are happy or disgruntled.
His only concern is to convey the message of the
Qur’ān, acquire Allāh’s pleasure, satisfy his inner
conscience, and fulfil his responsibility.
At this point, the writer feels it appropriate to quote
what he had written in Tārīkh-e-Da‛wat Wa ‛Azīmat
about the powerful effect of Hadrat Hasan Basrī
rahimahullāh and his deep influence on society at
the beginning of the second century of the Hijrah.
What was the mystery behind the fact that the
society of that time could not feign ignorance about
it?
A major contributing factor to the power and
effectiveness of the revivalist programme of Khwājah
Hasan Basrī rahimahullāh is that he seized one
extremity of life and directed his attention to the
fundamental ailment of society. There were many
lecturers and propagators in his time, but no one’s
85
presence and propagation perceived the society of
that time as was perceived by Hasan Basrī
rahimahullāh. His speeches and lessons affected the
spoilt society of that time. He used to speak about
hypocrisy – an ailment which was spreading in that
society. He used to describe the qualities and
characteristics of the hypocrites. These qualities
and characteristics were found in many of those
people who were active in the government, the army,
and in commerce. He spoke out against disregarding
the Hereafter and materialism which many people
had succumbed to. He used to describe death and
the Hereafter, and make people to envision these
realities. There was a section of pleasure-seekers
and heedless people whose lives caused them to
completely forget these things [death and the
Hereafter].
In short, his call, his lectures, and his classes and
assemblies were in such conflict with the desires
and motives of that era, that it had become difficult
for that society to dissociate themselves from these
things. Consequently, many people used to be
affected by his lectures and assemblies. They would
repent over their past lives and adopt a new way of
life.
The customs, practices and places which are
mentioned in the book have been explained because
over the passage of time, the majority of the people
of today are not aware of those customs, practices
and places.
We quoted the statements of certain scholars and
senior Imāms which support the statements
contained in this book regarding which some people
have made objections to, opposed and even went to
the extent of issuing fatāwā against. These have
86
been quoted so that people will realize that
distinguished and unanimously accepted scholars of
the past were also forthright about these issues.
Scholars who have a knowledge of the Islamic
history of India, and the religious and revivalist
movements which worked in this country know well
that in the past few centuries there was a major
drop in teaching and understanding the Qur’ān
(because of ignorance of the Arabic language and
more importance given to the rational sciences) and
teaching the collections of Hadīth. This was followed
by an era in which Allāh ta‛ālā sent sincere ‛ulamā’
and reformers who openly called towards Islam and
correct beliefs, differentiated truth from falsehood,
and exposed the genuine from the counterfeit. At
the forefront of these scholars and reformers was
Hadrat Shaykh Ahmad ibn ‛Abd al-Ahad Sarhindī
rahimahullāh and his deputies. This was followed by
Hakīm al-Islam Shāh Walī Allāh rahimahullāh (ibn
Shāh ‛Abd ar-Rahīm Dehlawī rahimahullāh) and his
family. Thereafter those senior ‛ulamā’, jurists and
Hadīth experts also joined this caravan who derived
spiritual and academic blessings from this family.
These were the causes and catalysts which
prompted the author – who was born and bred in a
purely Indian environment – to resort to sharp
perception and forthrightness, and to then present
Dīn with full force without bothering about any
criticism and denigration, or the displeasure of the
scholars and laity. Had he lived a longer life and got
the opportunity to propagate Dīn, he would have
fulfilled this task gradually and prepared the minds
correctly. However, he was forced to leave India and
the voices from within him were calling him to wage
jihād in Allāh’s cause and filling him with the desire
87
for martyrdom. His sense of fulfilling an obligation
and establishing evidence prompted him to write
this book which he left behind as his legacy, and
through which people returned to the truth.1
Martyrdom
Hadrat Maulānā Muhammad Ismā‛īl Sāhib
rahimahullāh was martyred on the battlefield of
Bālākaut on 24 Dhū al-Qa‛dah 1236 A.H. and he
was buried there. May Allāh ta‛ālā illuminate his
resting place.
1 Hadrat Maulānā Abul Hasan ‛Alī Nadwī: In his
introduction to Taqwīyyatul Īmān, p. 9.
88
Ya‛qūb Dehlawī (d. 1282 A.H.)
Name and lineage
His name is Muhammad Ya‛qūb, his father’s name
is Shāh Muhammad Afdal. He is the grandson of
Shāh ‛Abd al-‛Azīz ibn Shāh Walī Allāh Muhaddith
Birth
He was born in Dhū al-Hijjah 1200 A.H. in Delhi.
He had inclinations like his grandfather, Hadrat
Shāh ‛Abd al-‛Azīz Sāhib rahimahullāh, and was his
heir in disseminating the Islamic sciences. He
studied three lessons of Sharh Jāmī under Shāh
‛Abd al-‛Azīz Sāhib rahimahullāh. Shāh Sāhib
rahimahullāh also taught him Jalālayn in the course
of his walks. He studied the other prescribed works
under Shāh Rafī‛ ad-Dīn Sāhib rahimahullāh. Shāh
‛Abd al-‛Azīz Sāhib rahimahullāh conferred a Hadīth
certificate to him. He conducted lessons for a
considerable period of time in Delhi. May Allāh
ta‛ālā reward him with the best of rewards.
Emigration to Makkah
He accompanied his elder brother, Shāh
Muhammad Is-hāq Dehlawī rahimahullāh, to
Makkah Mukarramah in 1258 A.H. and settled
down there.
Nawāb Siddīq Hasan Qanūjī (the governor of
Bhopal), Hadrat Maulānā Sayyid Khwājah Ahmad
89
Hasanī Nasīrābādī rahimahullāh and a large group
of other scholars benefited from him.
Demise
He passed away on a Friday on 27 Dhū al-Qa‛dah
1282 A.H. in Makkah Mukarramah. To Allāh we
belong and to Him is our return. He was buried in
Jannatul Mu‛allā. May Allāh ta‛ālā shower His
mercy on him and may He illuminate his resting
place. Āmīn.1
90
Hadrat Maulānā Shāh Muhammad Is-
hāq Dehlawī (d. 1262 A.H.)
Name and lineage
His name is Shāh Muhammad Is-hāq. His father’s
name is Shāh Muhammad Afdal. He is the grandson
of Hadrat Shāh ‛Abd al-‛Azīz Muhaddith Dehlawī
rahimahullāh.
Birth
He was born on 8 Dhū al-Hijjah 1196 A.H./1781.
According to another narration he was born on 8
Dhū al-Hijjah 1197 A.H./1782 in Delhi. He is a
Fārūqī1 by lineage.
He studied the books of Arabic etymology and
Arabic grammar up to Kāfiyah under Hadrat
Maulānā ‛Abd al-Hayy Burhānwī rahimahullāh. He
completed the other prescribed books under Hadrat
Shāh ‛Abd al-Qādir rahimahullāh and Hadrat Shāh
Rafī‛ ad-Dīn rahimahullāh. In addition to studying
Hadīth under these two scholars, he studied this
science under Hadrat Shāh ‛Abd al-‛Azīz Muhaddith
Dehlawī rahimahullāh. He received a Hadīth
certificate from him on the completion of his
studies.
1 A descendant of Hadrat ‛Umar ibn al-Khattāb

radiyallāhu ‛anhu who was given the title of al-Fārūq by
Rasūlullāh sallallāhu ‛alayhi wa sallam.
91
The Sufi path
He traversed the stages of Sufism under the
tutorship of Hadrat Shāh ‛Abd al-‛Azīz Muhaddith
Dehlawī rahimahullāh, received khilāfat from him
and became his deputy.
Hadrat Shāh ‛Abd al-‛Azīz Dehlawī rahimahullāh had
appointed him to teach Hadīth in his very life. Thus,
he fulfilled this important duty for a period of 20
years under his supervision.
He travelled to the Hijāz in 1240 A.H., performed
hajj, visited Madīnah and returned to India. Like
before, he resumed teaching Hadīth in the place of
Hadrat Shāh ‛Abd al-‛Azīz Dehlawī rahimahullāh. He
rendered this magnificent service for 16 years after
his return from hajj.
In 1258 A.H. he joined his elder brother , Hadrat
Maulānā Muhammad Ya‛qūb Sāhib rahimahullāh
and other family members and emigrated from India
to Makkah Mukarramah. After performing hajj, he
settled down permanently in Makkah.
The following were some of his distinguished
students: Hadrat Maulānā Muhammad Ya‛qūb
rahimahullāh, Hadrat Maulānā Nadhīr Hasan
Dehlawī rahimahullāh, Hadrat Maulānā Shāh Fadl
ar-Rahmān Ganj Murādābādī rahimahullāh, Qārī
‛Abd ar-Rahmān Pānīpattī rahimahullāh and Hadrat
Maulānā ‛Abd al-Ghanī Mujaddidī Dehlawī
rahimahullāh.
92
Academic contribution
The following are some of his well known written
works: Mi’ah Masā’il, Masā’il Arba‛īn, Tadhkirah as-
Saum.1
Merits
Hadrat Maulānā Sayyid Abul Hasan ‛Alī Nadwī
rahimahullāh writes in Tārīkh-e-Da‛wat Wa ‛Azīmat
that he remained fully immersed in teaching Hadīth
during his stay in the Hijāz. Countless ‛ulamā’ of
India studied Hadīth under him. Senior and
eminent ‛ulamā’ of various other countries and
lands came to him, benefited from his Hadīth
lessons and received Hadīth certificates from him.
These included Shaykh ‛Abdullāh Sirāj Makkī
rahimahullāh and other distinguished scholars.
Hadrat Shāh ‛Abd al-‛Azīz rahimahullāh used to
express his thanks repeatedly to Allāh ta‛ālā for
having blessed him with two supports and two
walking sticks in the form of Shāh Ismā‛īl
rahimahullāh (his nephew) and Shāh Muhammad
Is-hāq rahimahullāh (his grandson). He would quote
this verse when expressing his thanks:
َْ ٰ ْ َ ْ ََ ْ َ َ َ ْ «
ٰ ْ َ ‫ﻌﻴﻞ‬ ُ ْ َْ َ
‫واﺳﺤَﻖ‬ِ ِ ‫ ِاﺳﻤ‬Á‫اﻟﻜ‬
ِ ِ [ iِ ‫ا‹ي وﻫﺐ‬
ِ ‫ﷲ‬
ِ ِ ‫ا@ﻤﺪ‬
Praise is due to Allāh who bestowed upon me in this
old age Ismā‛īl and Is hāq.2
1 Tadhkirah-e-Akābir, p. 41.
2 Sūrah Ibrāhīm, 14: 39.
93
Demise
He passed away in Rajab 1262 A.H./1845 in
Makkah Mukarramah and was buried in Jannatul
Mu‛allā. May Allāh ta‛ālā illuminate his resting
place.1
1 Tārīkh-e-Da‛wat Wa ‛Azīmat, vol. 5, p. 380.
94
Maulānā Shāh Asadullāh Qādrī
Burhānpūrī (d. 1205 A.H.)
Name and lineage
His name is Shāh Asadullāh ibn Shāh Fath
Muhammad ibn Shāh Walī Allāh ibn Shāh Farīd ad-
Dīn Ganj Ma‛rifat ibn Shāh Durwesh Muhammad
Chishtī ibn Shāh ‛Abd al-Hakīm Abul Ma‛ālī ibn
Shāh Bahā’ ad-Dīn Bājan rahimahullāh. He was a
murīd and khalīfah of his father. His hometown is
Burhānpūr.
The Chishtī lineage continued in his family for seven
consecutive generations. His father became a murīd
of Hadrat Shāh Burhān ad-Dīn Rāz-e-Ilāhī in the
Qādirīyyah Shattārīyyah Sufi lineage. He was
attracted to knowledge from his early life and would
remain in the company of the mashā’ikh. He
progressed in every spiritual station. He became his
father’s murīd and khalīfah. He used to remain
attached in his father’s company as a true attendant
and student. He would always help his father to
perform wudū’ first thing in the morning. He
ensured he heated the wudū’ water for his father in
winter. He was 20 years old when his father passed
away and was very saddened by his death. He
decided to remain near his father’s grave. He would
keep fast by day. After opening his fast in the
evening, he would drink some water and eat a little
food. He spent 80 days in this way.
Bay‛at
He then saw a dream in which his father gave him
glad tidings informing him that he ought to go to
95
Makhdūm Shāh Muhammad Qādrī rahimahullāh.
He left the very next morning for Arkāt, Mīlāpūr
which was where Makhdūm Sāhib rahimahullāh
lived. In the meantime, Makhdūm Sāhib was
informed by Hadrat Mahbūb-e-Sub-hānī
rahimahullāh that a person by the name of
Asadullāh is going to come to him, and he must
convey to him whatever spiritual bounties he has.
Makhdūm Sāhib rahimahullāh was awaiting his
arrival. The moment he arrived, Makhdūm Sāhib
rahimahullāh recognized him and welcomed him. He
then renewed the bay‛at for Asadullāh Sāhib
rahimahullāh and conferred him with the garment of
khilāfat. Makhdūm Sāhib rahimahullāh advised his
sons thus: “If you have a desire for Allāh ta‛ālā then
you must seek Him from Asadullāh.” His two sons,
Nāsir Sāhib and Ahmad Sāhib, became the murīds
and khulafā’ of Asadullāh Sāhib rahimahullāh. The
latter then returned to Burhānpūr.
The author of Anwār al-Akhyār writes that
Asadullāh Sāhib rahimahullāh was the qutb of his
time. When the unbelievers established their rule in
the city, he left Burhānpūr and proceeded to
Hyderabad. He entered into a second marriage here
and settled down in the city.
Expertise in Sufism
Sayyid Ghulām ‛Alī al-Mūsawī al-Qādrī writes in
Mishkāt an-Nubūwwah: I remained in the company
of Hadrat rahimahullāh for four years. I studied a
few books on the science of tasawwuf under him. He
was an expert in this field. He was fully conversant
with the realities and intricate matters. A Hindu
youngster studied the Mathnawī under him. He
discarded his false beliefs and entered the fold of
Islam. Most of the ‛ulamā’ and scholars used to go
96
to him for a certificate in tasawwuf. He wrote several
books. He wrote commentaries to the Mathnawī and
other books. He also wrote a few biographies. His
written works are rarely found today.
Demise
He passed away on 28 Jumādā al-Ūlā 1205 A.H. He
was buried within the city of Hyderabad in the
courtyard of the masjid in the Husaynī ‛Alam
district. His grave is visited by the elite and the laity.
May Allāh ta‛ālā illuminate his resting place. Āmīn.1
1 Mahbūb at-Tawārīkh, vol. 1, p. 99.
97
Hadrat Maulānā Sayyid Muhammad
Murtadā Bulgrāmī Zabīdī1 (d. 1205
A.H.)
Name and lineage
His name is Sayyid Muhammad Murtadā, his
kunnīyyat is Abū al-Fayd, and his title is Muhīyy
ad-Dīn or Muhibb ad-Dīn. His father’s name is
Muhammad Husaynī and his grandfather’s name is
Sayyid Qādrī who was an expert in biographies,
tasawwuf and realities. He also enjoyed a high rank
in the fields of jurisprudence, tafsīr and Hadīth.
Birth
He was born in 1145 A.H./1832 in Bulgrām, district
Qanūj, U.P. He is attributed to the famous Yemeni
town of Zabīd and is therefore referred to as Zabīdī.
But the fact is that he was born in Bulgrām and
spent many years in Zabīd for the acquisition of
knowledge. This is why he is popularly referred to as
Zabīdī.
Education
Many books clearly state that Sayyid Murtadā
Bulgrāmī Zabīdī rahimahullāh commenced his early
studies in his hometown. Some books state that
after acquiring his early education from the well
known teachers of his city, he proceeded to
Sandīlah and Khayrābād, and studied under the
teachers of those places.
1 He is the author of Tāj al-‛Arūs, and Ittihāf as-Sādah al-
Muttaqīn which is a commentary of Ihyā’ ‛Ulūm ad-Dīn of

Imām Ghazzālī rahimahullāh.
98
Maqbūl Ahmad Samdānī rahimahullāh writes in his
book: “He traversed the early stages of his education
and training in his hometown.” The author of
Barnāmijah notes the names of 300 teachers from
whom Sayyid Murtadā benefited. Muhaddith
‛Allāmah Muhammad Fākhir ibn Yahyā Allāhābādī
rahimahullāh, Shaykh Walī Allāh Dehlawī Sāhib
rahimahullāh and Maulānā Khayr ad-Dīn Sūrtī
rahimahullāh are from among his prominent
teachers.
Sayyid Murtadā was a murīd of Sayyid Yāsīn
Hamawī rahimahullāh of the Qādirīyyah lineage. He
also received a certificate of permission from Shaykh
Ja‛far ‛Alawī Madanī rahimahullāh. This scholar had
left Damascus and settled down in India.
Journey to Allāhābād and Delhi
‛Allāmah Sayyid Salmān Nadwī rahimahullāh writes
with reference to the study journeys of Sayyid
Murtadā Bulgrāmī rahimahullāh:
Sayyid Murtadā bid farewell to his city and initially
went to Allāhābād. At the time, the classes and
lessons of Maulānā Fākhir Allāhābādī rahimahullāh
were quite popular. He studied under him for some
time.
From Allāhābād he proceeded to Delhi. During those
days, it was Hadrat Shāh Walī Allāh Muhaddith
Dehlawī rahimahullāh who was the most prominent
scholar of the city. His scholarly and academic
lessons were delivered like waves. Sayyid Murtadā
rahimahullāh became his student. In one of his
memoirs, he recalls with much joy how he went and
presented himself before Shāh Walī Allāh
rahimahullāh. Although the extent of his stay in
Delhi could not be ascertained, the research
99
acumen and comprehensiveness which is found in
his written works demonstrate that the Walī Allāh
temperament had a major impact and influence on
him.
Hajj journey
He was still a youngster when he developed a
yearning to go for hajj and he left for the Hijāz.
Maulānā Siddīq Hasan Khān rahimahullāh writes
that he was honoured with a visit to the Haramayn
Sharīfayn in 1164 A.H.
Journey to Yemen
Several scholars mention that Sayyid Murtadā
Zabīdī rahimahullāh travelled to Yemen for the
acquisition of knowledge. Maqbūl Ahmad Samdānī
rahimahullāh writes:
His enthusiasm – in fact, his love – for knowledge
took Sayyid Murtadā rahimahullāh from his
hometown to Yemen. He remained for some time in
Zabīd, which is a well-known and old city on the
west coast of Yemen. He spent such a long period of
time there that he became popularly known as
Zabīdī.
Bay‛at
He left Zabīd for Makkah Mukarramah with the
intention of performing hajj. While there, he met
Sayyid ‛Abd ar-Rahmān ibn Mustafā al-‛Īdrūsī
rahimahullāh who belonged to the ‛Īdrūsī Sufi
lineage. Allāh ta‛ālā alone knows what Sayyid
Muhammad Murtadā Bulgrāmī saw in him that he
sacrificed all that he had obtained from Bulgrām,
Allāhābād, Delhi and Zabīd at the feet of this ‛Īdrūsī
dervish.
100
He remained in his company and after some time,
the shaykh made him wear the garment of khilāfat
and gave him permission to narrate his narrations
and transmissions. He says that Shaykh ‛Abd ar-
Rahmān rahimahullāh spoke about the ‛ulamā’,
literati, and excellent historical memorials of Egypt
and thereby created in him the yearning to visit that
country.
Sayyid Sulaymān Nadwī rahimahullāh writes:
I mentioned previously that after
pledging bay‛at, Sayyid ‛Allāmah
rahimahullāh developed a completely
new inclination. He cast aside his own
likes, and every movement of his was
governed by the slightest indication of
his shaykh.
Journey to Egypt
Acting under the order and encouragement of his
shaykh, Sayyid Murtadā rahimahullāh proceeded
directly for Egypt instead of his own country, India.
He was 22 years old when he arrived in Egypt. He
reached Cairo on 9 Safar 1167 A.H. and lived in the
Khān as-Sāghah district for some time. We do not
know why the shaykh sent his sincere and devoted
disciple to Egypt, but what we do know is that
Sayyid Murtadā rahimahullāh considered his stay to
be a great boon. He writes in one of his letters:
From among the many favours of
Allāh ta‛ālā on me is that when I went
to Egypt, I did not while away my time
fruitlessly. Instead, I took the
opportunity of immersing myself in
acquiring knowledge and occupied
101
myself in fathoming the mysteries of
knowledge.
Sayyid ‛Allāmah rahimahullāh now decided to
remain in this one place and devote himself to his
work. If it was the order of his shaykh to live in
Egypt, how could he go anywhere else? He remained
there and got busy in teaching, lecturing and
conveying his knowledge. He continued teaching
until his very end.
He was popularly known as “Shaykh ash-Shuyūkh
Muhaddith” in the city. The residents of the city
loved him dearly. When his popularity spread, many
people from nearby cities and towns came to him
and began presenting him with expensive gifts. His
condition improved, he began wearing classy
clothes, and bought riding horses. He was thin-
bodied with a reddish and fair complexion, and of
average height. His clothing was different from the
clothing of the ‛ulamā’ of Azhar [University]. The
strangeness and uniqueness of his clothing was
another reason why people were attracted to him.
‛Allāmah Sayyid Sulaymān Nadwī rahimahullāh
writes:
He used to wear classy clothes. He liked dressing up
well. He always wore clean and neat clothes. He
remembered many literary and academic anecdotes.
He was an expert in giving spontaneous replies and
making fitting statements. He had a comprehensive
mind. His circle of facts and information was wide.
He knew the Turkish and Persian languages. The
seniors and notables of the area where he lived
came to know of him and they developed an affinity
with him. They valued him immensely. He used to
deliver lectures to them, and say things to rectify
their lives and character. He used to teach them
102
specific verses of the Qur’ān. In this way, Sayyid
Murtadā Zabīdī Bulgrāmī rahimahullāh became very
popular among the masses. He now started
dictating and teaching Ahādīth to the people in line
with the methodology of the pious predecessors. He
used to explain Ahādīth by mentioning the narrator
and the different chains of transmission from
memory.
During the period when he was teaching Hadīth,
some scholars from Azhar University came to meet
him and requested him for a Hadīth certificate. He
said I will only grant permission when you people
read the first Hadīth of the different Hadīth
collections under my supervision. It was decided
that the ‛ulamā’ will assemble every Monday and
Thursday in the Jāmi‛ Masjid. Sayyid ‛Allāmah
rahimahullāh commenced with Sahīh Bukhārī. Other
‛ulamā’ of Azhar University also began attending.
After teaching a few Ahādīth from Sahīh Bukhārī, he
would explain some Ahādīth on the virtues of
actions (fadā’il-e-a‛māl) together with their chains of
transmission from memory. He would then quote
poems to the ‛ulamā’. The audience was astonished
by his expertise, beautiful explanations, and in-
depth knowledge. His popularity, reputation, value
and rank increased by the day.
Sayyid ‛Allāmah rahimahullāh purchased a house in
‛Ātifah al-Ghassāl and settled down there. He then
got married to a woman by the name of Zubaydah
who was the daughter of a senior person by the
name of Dhul Fiqār Dimyātī rahimahullāh. The
latter was probably one of Sayyid ‛Allāmah’s devoted
followers. He then became immersed in writing and
compiling. Although he was now living in ‛Ātifah al-
103
Ghassāl, he did not sever his ties with the Khān as-
Sāghah district.
Tāj al-‛Arūs
The Qāmūs is a source book in the field of
dictionaries. When writing this book, ‛Allāmah
Muhammad Majd ad-Dīn Fīrauzābādī rahimahullāh
tried to encompass as many meanings as possible in
the least words. Sayyid ‛Allāmah rahimahullāh
probably first set his sights on this book, went into
solitude for 14 years, and wrote a powerful and
comprehensive commentary of this book in nine
huge volumes. Each volume is probably no less
than 500 pages. The size of the book is also
extraordinarily large. If it were to be published in
the normal-sized books, it will reach 18 volumes.
Completion of Tāj al-‛Arūs
When the Tāj al-‛Arūs (commentary of the Qāmūs)
was completed, then as per the practice of past
scholars, Sayyid ‛Allāmah rahimahullāh invited all
the dignitaries and noblemen of Egypt to a meal.
‛Ulamā’, Sufis, students, the literati, etc. attended.
After the meal, he assembled everyone in an
assembly, and presented his work before them. The
people were astounded. They were surprised at how
an Indian foreigner who journeyed to their country
was able to achieve such a feat. They unanimously
acknowledged his greatness, and the senior and
high-ranking scholars and professors of Egypt most
happily wrote their recommendations in favour of
this book.
This meal was held in 1181 A.H. in Ghayt al-
Ma‛dīyyah. The following well-known couplet of an
ancient poet must have been recalled at that time:
104
Ã‫ أﺿﻊ اﻟﻌﻤﺎﻣﺔ ﺗﻌﺮﻓﻮ‬‰‫ﻨﺎﻳﺎ – ﻣ‬G‫أﻧﺎ اﺑﻦ ﺟﻼ وﻃﻼع ا‬
I am the son of a man whose every matter was
absolutely clear. I am the son of a man who
traversed valleys and mountain passes. When I place
the turban on my head, you will recognize me.
Maulānā Abul Hasan ‛Alī Nadwī’s observation
In a speech delivered at an Arabic Seminar in
Hyderabad on 11 October 1982, Hadrat Maulānā
Abul Hasan ‛Alī Hasanī Nadwī rahimahullāh said the
following with reference to Sayyid Murtadā Zabīdī
rahimahullāh and his magnum opus, the Tāj al-
‛Arūs:
I just mentioned the name Qāmūs to you. From
among the languages I know, I have not come
across such a detailed commentary of any
dictionary as that of Tāj al-‛Arūs, the commentary of
the Qāmūs. The author of which is of our
neighbouring state (U.P.), the pride of India,
‛Allāmah Sayyid Murtadā Bulgrāmī rahimahullāh
who is popularly referred to as “Zabīdī”. Many
educated people assume him to be a Yemeni. This
book was weighed in gold (in reality) during the very
lifetime of its author. Mighty rulers and sultans of
the time invited him to their respective countries
and obtained a certificate of transmission from him.
Note: I was overjoyed when I heard the immense
appreciation which was accorded to Tāj al-‛Arūs. It
is so unfortunate that the ‛ulamā’ are not even
aware of its high rank. How, then, will they even
appreciate and value it?! Inspiration is from Allāh
ta‛ālā alone.
105
It is solely through the grace of Allāh ta‛ālā that
when Hadrat Muslihul Ummat rahimahullāh was
teaching us Kifāyah al-Mutahaffiz, he used to
emphasise on us to study the Qāmūs and the Sihāh.
Unfortunately, the Tāj al-‛Arūs was not in his library
or else he would have studied it and instructed us
to study it as well. Allāh ta‛ālā – through His grace –
made arrangements for this important book to come
into my library at Dār al-Ma‛ārif al-Islāmīyyah.
(compiler)
The commentary to Ihyā’ al-‛Ulūm
Sayyid ‛Allāmah rahimahullāh notes the reasons for
writing a commentary to the Ihyā’ al-‛Ulūm. He does
this in the first volume of his commentary, Ittihāf
as-Sāddah al-Muttaqīn. He writes:
There are three reasons for writing a commentary to
this book:
1. The main reason is that it contains the lives of
righteous people of Dīn. Love for these people is the
main catalyst behind writing this commentary.
2. Whoever studies this book derives benefit from it
because it discusses good actions and important
matters. Rasūlullāh sallallāhu ‛alayhi wa sallam
promised rewards for good actions. The book
contains the benefits of good actions which will
benefit a person for centuries after his death.
3. In order to prompt the self towards doing good
actions, defending them, and abstaining from evil
characteristics. To adhere firmly to those things
which will take me closer to Allāh ta‛ālā, to strive in
doing actions which will result in success in the
Hereafter. I hope that this will prove to be beneficial
in the court of Allāh ta‛ālā. The carnal self always
106
orders one towards evil. I make du‛ā’ to Allāh ta‛ālā
to enable to control the self through His absolute
mercy. Shaytān is desirous of the destruction of the
self. The kindness and affection of Allāh ta‛ālā, His
help, striving in His obedience, and reigning in the
carnal self when it opposes one from doing good
deeds are all means of protecting one’s self. Allāh
ta‛ālā says:
ََُ ُ ْ ُ« َ ََْ َْ ْ ُ َ َ َ ْ « َ
‫ﺳﺒﻠﻨﺎ‬ ‫ﻨﻬﻢ‬°‫ﻬﺪ‬Š
ِ ‫ﻦ ﺟﺎﻫﺪوا ِ¬ﻴﻨﺎ‬°‹‫وا‬ِ
Those who strive in Our path, We will most certainly
guide him to Our paths.
The public’s acceptance
Admirers and followers from all over used to come to
him. They used to come to him with diverse hopes,
questions and problems which he used to solve. The
ocean of instruction, guidance, teaching, lecturing,
reminding, writing and correspondence was flowing
copiously. The thirsty ones were quenching their
thirst. Some days before his demise, this copious
ocean was sending its waves when it suddenly
stopped. Allāh ta‛ālā alone knows what he felt at
that time. The one who wrote the conclusion to the
Tāj al-‛Arūs writes:
‫ وأﻏﻠﻖ‬،‫ﻢ‬P‫ واﻋﺘﻜﻒ ﺑﺪاﺧﻞ ا@ﺮ‬،‫ﺰم داره واﺣﺘﺠﺐ ﻋﻦ أﺻﺤﺎﺑﻪ‬

.‫روس واﻹﻗﺮاء‬ª‫ وﺗﺮك ا‬،‫ﺎب‬M‫ا‬
He remained within his house and kept away from
his companions. He was in solitude within his house.
He locked the door and gave up his classes and
dictation.
107
Demise
Not long thereafter, Cairo was engulfed in a plague.
This was in Sha‛bān 1205 A.H. The Jāmi‛ al-
Kubrawī Masjid was in front of the house of Sayyid
‛Allāmah rahimahullāh. He went there to perform
the jumu‛ah salāh. After the salāh he felt the effects
of the plague. By the time he returned home, the
plague had engulfed him completely. He could not
speak. He spent Saturday in silence. And on
Sunday, this sun of knowledge and cognition which
had risen from the bank of the Ganges River now
set in the valley of the Nile River. To Allāh we belong
and to Him is our return.
While Sayyid ‛Allāmah rahimahullāh was in Egypt,
he had a grave prepared for himself in the class of
Sayyidah Ruqayyah, and he was buried there. May
Allāh ta‛ālā illuminate his resting place.1
1Extracts from Sayyid Murtadā Bulgrāmī Zabīdī of Dr.

Rukhsānah Nuk-hat and Umm Hānī.
108
Hadrat Khwājah Nūr Muhammad
Mahārwī (d. 1205 A.H.)
Shāh Nūr Muhammad Sāhib Mahārwī rahimahullāh
was from among the most beloved khulafā’ of Shāh
Fakhr ad-Dīn Sāhib rahimahullāh. Maulānā Ghulām
Sarwar rahimahullāh relates that the affection,
kindness and attention which Hadrat Maulānā
displayed towards him were not displayed to any of
his other khulafā’.
Birth and family
Shāh Nūr Muhammad Sāhib rahimahullāh was born
on 14 Ramadān al-Mubārak 1142 A.H./2 April 1730
in Chautālah. His father’s name was Handāl.
Early education
The father of Shāh Nūr Muhammad rahimahullāh
left Chautālah and settled down permanently in
Mahār. When Shāh Nūr Muhammad turned five, his
father arranged for him to go to Hāfiz Muhammad
Mas‛ūd to learn to read the Qur’ān. Shāh Nūr
Muhammad remained in his company and
memorized the Qur’ān. After that, his father and
brothers decided to get him involved in some type of
business, but knowledge, cognition, and the lofty
levels of internal spirituality were destined for him.
This is why he was not happy with their decision
and insisted on continuing with his studies. He
went to a place called Badhīrān where he continued
his studies. After some time, he went to Bablānah
where he studied a few books under Shaykh Ahmad
Khaukar. He then proceeded to Dīrah Ghāzī Khān
and studied the prescribed works up to Sharh Jāmī.
109
Studies in Lahore
After spending some time in Dīrah Ghāzī Khān,
Shāh Sāhib came to Lahore. His parents were not
aware of his coming to this city. He had to endure
many hardships for quite some time in Lahore.
There were times when he had to go around begging
to fill his stomach, but this did not decrease his
enthusiasm in any way. Instead, he became even
more engrossed in his studies.
Arrival in Delhi
Shāh Nūr Muhammad rahimahullāh left Lahore and
proceeded to Delhi to complete his studies. In those
days, the madrasah of Nawāb Ghāzī ad-Dīn Khān
was very popular. He took admission in this
madrasah and began studying Kāfiyah under Hāfiz
Barkhūr Dārjī. Shāh Fakhr Sāhib rahimahullāh
hadn’t come from Aurangābād to Delhi as yet. Miyā
Barkhūr Dārjī used to conduct lessons in this
madrasah. Shāh Nūr Muhammad rahimahullāh
used to say with reference to him: “Miyā Barkhūr
Dārjī was a good man and a man of spiritual
affiliation.” He belonged to the Chishtī Sufi family.
He paid special attention to Shāh Nūr Muhammad
rahimahullāh. He used to have one meal a day and
would ask Shāh Nūr Muhammad rahimahullāh to
join him. He began teaching Qutbī to Shāh Nūr
Muhammad rahimahullāh. He hadn’t completed it
as yet when he had to leave for his hometown.
Consequently, the studies of Shāh Nūr Muhammad
rahimahullāh came to a sudden end.
Shāh Fakhr Sāhib
Shāh Nūr Muhammad rahimahullāh began
presenting himself to Shāh Fakhr Sāhib
110
rahimahullāh as a student. He was astounded when
he observed Shāh Fakhr Sāhib’s immensely deep
knowledge. Up to now, he had been studying in
small madāris under ordinary teachers. He now had
the opportunity of going to a teacher who was a
copious ocean of knowledge.
Shāh Nūr Muhammad Sāhib rahimahullāh began
studying Qutbī under him. Before he could complete
the book, Shāh Fakhr Sāhib said: “Don’t waste your
time in studying the external sciences. Whatever
you studied thus far is enough for you. You should
not direct yourself to that science which is more
suited to you.”
From the above we learn that Shāh Nūr Muhammad
rahimahullāh stopped his studies at Qutbī. However,
it is learnt from Takmilah Siyar al-Auliyā’ that he
continued his studies and received a Hadīth
certificate.
Bay‛at
Shāh Nūr Muhammad Sāhib rahimahullāh pledged
bay‛at at the hands of Shāh Fakhr Sāhib
rahimahullāh in 1165 A.H./1751. Shāh Nūr
Muhammad Sāhib rahimahullāh was the first
person to pledge bay‛at to him after his arrival in
Delhi.
Stay in Pāk Patan and Mahār
Some time after the bay‛at, Shāh Fakhr Sāhib
rahimahullāh proceeded to Pāk Patan and Shāh Nūr
Muhammad rahimahullāh accompanied him. When
they reached Pāk Patan, Shāh Fakhr Sāhib
rahimahullāh instructed Shāh Nūr Muhammad
Sāhib rahimahullāh to go to visit his mother in
Mahār. He carried out his order by leaving for
111
Mahār. In the meantime, Shāh Fakhr Sāhib
rahimahullāh remained in Pāk Patan for some time
and then returned to Delhi.
Stay in Mahār
Shāh Fakhr Sāhib rahimahullāh said to Shāh Nūr
Muhammad rahimahullāh on one occasion: “O Nūr
Muhammad! You will have to serve the creation.”
Shāh Nūr Muhammad was astonished when he
heard this and said: “I am an ordinary Punjabi. How
could I be considered worthy of such a lofty
position?” However, the Sufi master who had an
alchemic gaze was fully aware of the capabilities of
this Punjabi. He fell silent when he observed the
astonishment of his disciple. He conferred him with
khilāfat after a few days and ordered him to settle
down in Mahār. The disciple complied immediately
and departed for Mahār.
Establishing a khānqāh in Mahār
On reaching Mahār, Shāh Nūr Muhammad
rahimahullāh commenced the responsibility of
instruction and guidance. His sincerity and devotion
caused droves of people to assemble around him
within a short period of time.
A person from Mahār was going to Delhi. Shāh Nūr
Muhammad Sāhib sent a message with him to Shāh
Fakhr Sāhib rahimahullāh. He asked him to convey
salām to him and to say: “Through Hadrat’s focus
and attention, I have seen much light here.” The
man went and presented himself before Shāh Fakhr
Sāhib rahimahullāh. He offered salām to him in the
Punjabi language and conveyed the message of
Shāh Nūr Muhammad Sāhib rahimahullāh to him.
When he heard it, he was overcome by a unique
112
spiritual condition. He asked the man to repeat the
message several times. He then said: “Miyā Nūr
Muhammad is a very good man and he has acquired
excellent affinity with Allāh ta‛ālā.”
Nāfi‛ as-Sālikīn states with reference to the khānqāh
of Shāh Nūr Muhammad Sāhib rahimahullāh that
thousands of people used to attend and meet him.
Rectification of character and following the
Sharī‛at
Shāh Nūr Muhammad rahimahullāh used to teach
his murīds rectification of character and following
the Sharī‛at. These two points are stressed
repeatedly in his statements. He paid special
attention to them when teaching morals. For
example:
1. Do not get angry at anyone. Anger is an internal
element; when it is expressed, the light of
recognition comes to an end.
Note: Glory to Allāh! This is a fact which ought to be
remembered all the time. (compiler)
2. If a person complains to you about someone, you
should rather direct him towards good. (In other
words, try and give a good explanation to the cause
of the complaint. – compiler)
3. Do not take people to account over general
matters. (By taking them to account, you will create
aloofness and detachment in them. This will
certainly result in estrangement. Allāh ta‛ālā knows
best. – compiler)
These three points contain character rectification.
One’s entire moral life revolves around them.
Khwājah Gul Muhammad Ahmadpūrī rahimahullāh
113
has expounded on these principles and explained
their reality.
Note: If only we could access his explanation so that
we could obtain some enlightenment. (compiler)
Shāh Nūr Muhammad Sāhib rahimahullāh was also
very particular about instructing his murīds to
follow the Sharī‛at. He held the Sharī‛at in very high
regard. He used to say: “If something is not narrated
from Rasūlullāh sallallāhu ‛alayhi wa sallam why
should we unnecessarily practise on it?”
Note: Māshā Allāh! He made a very good point.
(compiler)
Shāh Nūr Muhammad Sāhib rahimahullāh used to
advise his murīds to live among the public and to
make efforts towards their reformation and
rectification. Teaching and benefiting the creation
was a most important task in his sight. He related
the story of a saint on one occasion. The mercies of
Allāh ta‛ālā began descending on the saint. He
thought to himself that if he is in a private place, he
will progress more in this regard. So he went into
seclusion. The moment he did this, all the spiritual
experiences ceased. Shāh Nūr Muhammad Sāhib
rahimahullāh used to explain to his murīds by
saying: “Living among the masses and striving for
their rectification is one of the greatest acts of
worship.”
Note: Māshā Allāh! These are most beautiful
teachings and guidelines. Practising on them will be
a source of good fortune and affection for us.
Inspiration is from Allāh ta‛ālā. (compiler)
Shāh Nūr Muhammad’s creed with regard to
Wahdatul Wujūd was the same as that of Shāh
114
Kalīmullāh Sāhib rahimahullāh. He disliked
discussing this issue to the laymen.
Note: This was also the creed of Hadrat Hakīmul
Ummat Maulānā Ashraf ‛Alī Thānwī rahimahullāh
and Hadrat Muslihul Ummat Maulānā Shāh
Wasīyyullāh Sāhib rahimahullāh. (compiler)
The effect of his statements and teachings used to
be very deep on his murīds. He was saying on one
occasion: “If anyone is displeased with someone, he
must make him happy.” Hāfiz Muhammad Jamāl
rahimahullāh was so much affected by these words
that he got up immediately, went to his enemy, and
placed his head at his feet.
Note: Glory to Allāh! This demonstrates how
particular he was about practising on the teaching
of his shaykh. This is not the case today. When a
shaykh speaks about character and morals, the
murīds disregard it. In fact, the opposite is
observed. How, then, can they progress spiritually?
(compiler)
Manāqib al-Mahbūbīn relates the story of a woman
who, after sitting for a short while in the assembly
of the shaykh, began speaking on the subject of
Allāh-recognition and tauhīd.
Demise
Shāh Nūr Muhammad Sāhib rahimahullāh passed
away on 3 Dhū al-Hijjah 1205 A.H./1790. To Allāh
we belong and to Him is our return.
He is buried in Tāj Surūr. The grandson of Hadrat
Bābā Farīd rahimahullāh and Tāj ad-Dīn Surūr who
belonged to Shaykh Badr ad-Dīn Sulaymān
rahimahullāh are also buried in this place. It is
because of Tāj ad-Dīn Surūr that this place is
115
known as Tāj Surūr. Many people who belong to the
Farīdī family live here. This is why it is also referred
to as Bastī-e-Chishtiyā. Shāh Nūr Muhammad
Sāhib rahimahullāh used to go to the grave of Tāj
Surūr Sāhib rahimahullāh every Friday. He
established his khānqāh there as well.1
1 Professor Khalīq Ahmad Nizāmī: Tārīkh Mashā’ikh
Chisht, p. 22.
116
Hadrat Sayyid ‛Alī Ramz Ilāhī
Hyderābādī (d. 1210 A.H.)
Name and lineage
He is from the progeny of Hadrat Husayn
radiyallāhu ‛anhu. His lineage is as follows: Sayyid
‛Alī ibn Sayyid ‛Abd al-Husayn Rāz ibn Sayyid
Murtadā Asfahānī ibn Sayyid ‛Alī al-Mash-hadī,
popularly known as Mirzā Buzurg.
Arrival in India
His maternal grandfather, Sayyid Muhammad ibn
Sayyid Ibrāhīm, accompanied King Humāyūn when
he came from Iran to India. His forefathers belonged
to the Imāmīyyah creed. From a young age, the
grace and mercy of Allāh ta‛ālā created within him a
love for the fakirs. He began rejecting the beliefs of
his father. When his father came to know of it, he
was most displeased and said: “What can I do?
Paternal love is stopping me, or else I would have
put an end to him.” He also said: “If anyone kills
him, I will not seek retribution from that person.” All
his relatives and family members became his bitter
enemies. His parents had a lot of confidence in
Hadrat Bandah ‛Alī Qādrī.
Bay‛at and khilāfat
He happened to go to Hadrat Bandah on one
occasion. Hadrat displayed immense affection and
kindness to him, which caused him to be
enamoured by him. He would therefore frequent
him. Through the blessings of Hadrat, he developed
an interest in tasawwuf and Allāh’s recognition. He
was honoured with bay‛at to Hadrat in 1174 A.H. on
a Friday night in the month of Ramadān. He began
117
traversing the stations of Sufism through Hadrat’s
attention. He gradually came out of the emotions of
anger and resentment, and received permission for
istikhārah.
Spiritual practices
A few days later he was instructed with the wazīfah
of istighfār. This was followed by durūd sharīf for a
period of time. He then joined the circle of those
engaged in dhikr. In other words, he commenced
with the dhikr of the ism-e-dhāt – “Allāh”. After this
he began dhikr with the heart. After all this striving
he was blessed with internal exposition and
purification of the heart. His shaykh said to him:
“You must remain firm and steadfast on the way of
the Sharī‛at. This is the meaning of being on one’s
guard. And you must remain mad in Allāh’s love.”
It is related that he used to make dhikr 18 000
times in a day. He continued with this practice for
seven years. He used to eat very little food just once
a day.
Note: Hadrat Muslihul Ummat rahimahullāh used to
emphasise the dhikr of ism-e-dhāt (Allāh), 6 000
was the minimum, 12 000 was the average, and
24 000 was the maximum. Some of our elders did
even more than this. May Allāh ta‛ālā inspire us to
remember Him abundantly so that we are blessed
with purification of the heart and the carnal self.
Āmīn. (compiler)
Habit of visiting graves
After obtaining permission from his shaykh, he used
to visit the graves of the pious. There were times
when he experienced expositions from the graves.
On one occasion he was sitting at an old grave. He
118
came to know that there are flames in the grave. On
seeing this, he returned to his place and informed
his shaykh. His shaykh said: “I am surprised that
you did not do anything. You ought to have read the
Qur’ān and focussed your attention on it so that the
flames subside. Now you must go back there.”
He went for three days in succession but found no
difference. On the fourth occasion, his shaykh said:
“Remain at the foot side of the grave and continue
reading the Qur’ān.” He did this for one week. His
shaykh then arrived and sat on the grave. He cried
profusely and the flames in the grave subsided.
In 1202 A.H. he acquired several practices of the
Qādirīyyah in a dream from Hadrat Sayyid ‛Abd al-
Qādir Malkāpūrī rahimahullāh.
The author of Mishkāt an-Nubūwwah benefited from
his company and has related many incidents from
his life in his book.
An admonitory incident
The author of Mishkāt an-Nubūwwah writes:
One day I was transcribing the letter of Janāb Ramz
Ilāhī. I omitted Hadrat’s title which was written with
his name so that the name does not become too
lengthy. He came to me one day and said: O ‛Alī
Pīrā! I read in Maktūbāt Mujaddidīyyah that
Mujaddid rahimahullāh shortened the title of Hadrat
Bāqī Billāh rahimahullāh. On that night, he was
denied attendance in the assembly of Rasūlullāh
sallallāhu ‛alayhi wa sallam. When he was
permitted attendance the next night, Rasūlullāh
sallallāhu ‛alayhi wa sallam said to him: ‘O Ahmad!
You forgot to mention our Shaykh’s name, this is
119
why you were denied attendance in my assembly.’”
He sought forgiveness for his omission.
‛Alī Pīrā relates: “I was remorseful the moment I
heard this and I acknowledged my mistake.” This
was a karāmat of Hadrat Ramz Ilāhī rahimahullāh.
Note: It is unfortunate that we prefer shortening the
titles of our mashā’ikh. We learn from this incident
that we ought to refrain from this practice. It could
become a cause of internal spiritual deprivation.
(compiler)
Written works
He wrote several books on the subject of tasawwuf,
e.g. Kanz Makhfī, Wā‛iz al-Majānīn, Fatāwā al-
‛Ushshāq, Tauhīd Nāmah.
Demise
He passed away on Thursday 12 Muharram al-
Harām 1210 A.H. To Allāh we belong and to Him is
our return. His janāzah salāh was performed in
Makkah Masjid and he was buried outside
Hyderabad city. May Allāh ta‛ālā illuminate his
resting place.1
120
Hadrat Sirāj ad-Daulah Shahīd (d.
1171 A.H.)
Name and lineage
His name is Mirzā Muhammad and he was
addressed as Sirāj ad-Daulah. His father’s name is
Zayn ad-Dīn Ahmad Khān. His maternal father is
‛Alī Wardī Khān who was a ruler of Bengal.
Birth
Some scholars say that he was born in 1719 C.E.
but it is more likely that he was born in 1738.
His maternal grandfather, ‛Alī Wardī Khān, took the
responsibility for his education and training from a
very young age. He appointed the best teachers for
him and he completed the contemporary sciences
within a short time. His maternal grandfather
personally taught him the martial arts. He also
trained him in matters related to planning and
organization, and ensured he was with him in every
battle. He gave him practical lessons on warfare. He
then handed over the reins of government to him
and personally observed his beautiful
administration. When he concluded that this young
prince can bear the weight of governance, he
appointed him as his deputy.
During the last four years of ‛Alī Wardī Khān’s life,
Sirāj ad-Daulah was the practical ruler of the
country. His manner of governance was totally in
line with that of ‛Alī Wardī Khān’s. The latter was
most satisfied with the seed which he planted and
which he now observed sprouting beautifully. He
obtained for him the title of “Sirāj ad-Daulah” from
121
the court of Delhi and he became known by this
name. Sirāj ad-Daulah got married to Lutf an-Nisā’,
a daughter of Ayrah Khān.
A dervish in royal garb
Sirāj ad-Daulah rahimahullāh was a strikingly
handsome youngster. ‛Alī Wardī never allowed him
to go out of his sight. He brought him up as his own
son and gave him precedence in every matter. It was
due to this special training that Sirāj ad-Daulah
rahimahullāh had all the qualities which were found
in ‛Alī Wardī Khān. When he decided on a matter, he
would expend all his capabilities for its realization.
He had much affection for the poor and could not
bear to see anyone in pain. He desired mercy for his
enemies as well. He gave security to his ardent
enemies. He would always respect the saints. He
went to the extent of pardoning Mīr Ja‛far, and this
became the cause of his destruction.
Note: This action may well become the cause of his
salvation in the Hereafter. It is certainly not difficult
for Allāh ta‛ālā. (compiler)
Unlike other princes and rulers, he did not have any
assemblies for women. Neither did he have any
interest in dancing and singing. He looked at these
things with detestation from the very beginning.
Like ‛Alī Wardī Khān, he was very fastidious about
organization and system. He was regular with salāh,
fasting and recitation of the Qur’ān. Even his
enemies acknowledged his sound planning and
bravery. The British too noted his capabilities. That
is why they planned internal conspiracies to
undermine his rule and render it a failure.
122
The court of Nawāb Sirāj ad-Daulah
Nawāb Sirāj ad-Daulah rahimahullāh took the reins
of the government on 10 April 1757 C.E. and took
charge of the different districts. Local and foreign
ministers and businessmen were present. Those
who were envious of him could not tolerate his
ascendance to the throne but could do nothing
about it. They did not expect him to ascend the
throne, so they were all downcast.
The rule for the custom of ascending the throne was
that each minister must come forward to Sirāj ad-
Daulah, offer his condolences over the death of ‛Alī
Wardī Khān, congratulate him on his ascendancy,
and pledge his allegiance to him. After the
ministers, the businessmen did the same. This
included representatives from French companies,
but no one from the East India Company was
present. When Sirāj ad-Daulah realized this, he
asked Mīr Ja‛far: “Why did the British
representatives not come?” Sirāj ad-Daulah had
posed this question to Mīr Ja‛far alone in the midst
of this large assembly. Mīr Ja‛far therefore assumed
that Sirāj ad-Daulah has come to know of his
surreptitious activities.1
Note: In the Battle of Plassey, Mīr Ja‛far’s affiliations
with the British were clearly exposed and he openly
supported them; causing the destruction of the
nation and the people. ‛Allāmah Iqbāl rahimahullāh
said with reference to this:
1 Sirāj ad-Daulah, p. 440.
123
Ja‛far of Bengal and Sādiq of Dakkan
are causes of embarrassment to the
Muslim nation, Islam and the country.
This is not something to be astonished about
because there have been hypocrites and enemies of
the nation in every era. They were prepared to
destroy their īmān, Dīn and integrity over the
chattels of this world and for the sake of worldly
name and fame. In the process, they destroyed their
Hereafter.
On the occasion of the Battle of Uhud, the
hypocrites accompanied Rasūlullāh sallallāhu
‛alayhi wa sallam but turned back along the way.
This probably resulted in a temporary defeat in the
beginning. However, through the mercy of Allāh
ta‛ālā and the blessings of Rasūlullāh sallallāhu
‛alayhi wa sallam, it turned into victory. Mīr Ja‛far
adopted the same hypocritical and deceitful attitude
with Sirāj ad-Daulah rahimahullāh. Consequently,
the army of Sirāj ad-Daulah rahimahullāh was
defeated. To Allāh we belong and to Him is our
return. (compiler)
Events related to the Battle of Plassey are presented
here to serve as an admonition:
The Battle of Plassey
On 23 June 1757, Sirāj ad-Daulah rahimahullāh
and his army pitched camp on the battlefield of
Plassey (Bengal). He had 18 000 troops, 50 canons
and some French soldiers. The enemy was on the
other side of the river but it was terror-stricken.
This small army against the might of Sirāj ad-
Daulah showed that the foreigners will be defeated.
They were looking repeatedly at the heavily armed
army of Mīr Ja‛far and knew that in the event of
124
battle, they will be defeated at the hands of Sirāj ad-
Daulah within a few hours. They numbered only
3 200 soldiers with 10 canons. They were quite
worried. In their worry and anxiety, their army was
ordered to cross the river. They were still doing this,
when they received a message from Mīr Ja‛far – the
impostor. When they read the message, they began
to see some light among the darkness of despair.
Mīr Ja‛far informed them that Sirāj ad-Daulah
intends to go to Mansūrah Ganj, and that is where
he will erect his fortifications. This is not the time to
delay. You must hasten. When you come near to us,
I will join you with my forces and help you to the
end.
While this was carrying on, the army of Sirāj ad-
Daulah began shooting. The British were not ready
for combat and were therefore running in all
directions. The locals tried to stop them and began
shooting back at the army of Sirāj ad-Daulah. Mīr
Madan, a trustworthy soldier of Sirāj ad-Daulah,
had reached the British lines but succumbed to a
bullet which struck him. He died there and then. To
Allāh we belong and to Him is our return.
The tables turned immediately after his death.
Heavy rains began pouring down, causing the
gunpowder of the canons to be rendered useless.
The treacherous Mīr Ja‛far proceeded to complete
his objective. He called for the leaders whom he had
already bribed. They joined him in his tent and the
battlefield was empty. The soldiers of Mīr Ja‛far had
moved away from before. When Sirāj ad-Daulah
issued the order to advance, there was no one
except a few loyal soldiers. The foreigners began
killing them and took control of the fortifications of
Sirāj ad-Daulah. The tents were empty and the
125
traitors caused severe losses to Sirāj ad-Daulah.
Only the loyal Fazīz (a Frenchman) and Mauhan Lāl
were engaged in battle. Sirāj ad-Daulah was gone
quite far into battle. When he turned around, he
saw no one to support him. He became quite
despondent. He consulted some of his aides who
were with him and they decided to turn around from
the battle and to head towards their tents. When
they headed in that direction, they realized that the
foreigners had taken control of the tents. When he
beheld this scene and found no alternative, he
mounted a camel with some loyal supporters and
left for Murshidābād. By the evening of 23 June
1757/1171 A.H., the ruler of Bengal [Sirāj ad-
Daulah] was left without any help and support. To
Allāh we belong and to Him is our return.1
Sirāj ad-Daulah is arrested
On reaching Murshidābād, he joined his wife, Lutf
an-Nisā’ and his daughter. He disguised himself and
decided to emigrate. He dressed as a poor labourer
and so did his wife. They bid farewell to
Murshidābād, and reached the river bank in the
darkness of the night where a loyal Khwājah Sarā
had a boat ready for him. They boarded the boat
and reached Rāj Mahal within a few days. Sirāj ad-
Daulah, his wife, his daughter and Khwājah Sarā
were moving along the river bank. They were very
hungry and thirsty. They stopped in an orchard.
Khwājah Sarā prepared a simple rice dish which
they all ate. They had just finished the meal and
were stretching their legs when a traveller
recognized them. He went and informed the ruler of
1 Sirāj ad-Daulah, p. 83.
126
Rāj Mahal who happened to be the younger brother
of Mīr Ja‛far. He arrested them all. The son-in-law of
Mīr Ja‛far, whose name was Mīr Qāsim, seized all
their jewellery, shackled them and sent them to
Murshidābād. It was not only these four who were
shackled. Rather, it resulted in the enchaining and
enslavement of all the children, aged, young, men
and women of the entire country. The clattering
sound of the chains were heard in every corner of
the country for the next 200 years.
Sirāj ad-Daulah never thought in his wildest dreams
that Mīr Ja‛far would place his hands on the Qur’ān
and become a traitor by joining the enemy. He
lamented over this nation which was filled with
people like Mīr Ja‛far. The central government was
placed under siege. Mīr Ja‛far was appointed as the
Nawāb in place of Sirāj ad-Daulah. In addition to
receiving many gifts, Mīr Ja‛far was paid for all the
war expenses.
The murder of Sirāj ad-Daulah
Sirāj ad-Daulah was presented before Mīr Ja‛far on
14 Ramadān al-Mubārak 1171 A.H./20 July 1757.
Sirāj ad-Daulah addressed all who were present:
“Mīr Ja‛far is a traitor who sold the country to the
British. He is now sitting before us as a Nawāb. If
this was his desire, he should have said it to me and
I would have resigned in his favour so that he did
not have to trade the cries of these innocent people,
the honour of our women would not have been
looted and the blood of our youth would not have
been shed. Friends! There’s still time for us to unite
and try to expel the enemy.”
Sirāj ad-Daulah was still going to say something
else when Mīr Ja‛far indicated to his son, Mīran. The
127
latter understood that the speech of Sirāj ad-Daulah
may cause a rebellion, so he issued the death
sentence against him.
An ungrateful murderer
When Mīran passed the death sentence, there was
an uproar from the people. No one was prepared to
shed innocent blood. Everyone refused to be the
killer. They all expressed their disgust. After much
prompting, one cursed person by the name of Mahdī
Baig got ready. Every person showered curses on
him. He was the same person who was brought up
through the generosity of Zayn ad-Dīn Ahmad Khān
and who received many favours from ‛Alī Wardī
Khān. His marriage too was arranged by Ashraf an-
Nisā’ Begum, the wife of ‛Alī Wardī Khān, who was
always kind to him.
When Mahdī Baig went before Sirāj ad-Daulah in
the prison, the latter asked him: “Are you really
intent on killing me?” The accursed one gave a most
degrading reply in the affirmative. When Sirāj ad-
Daulah saw death hovering above his head, he fell
into prostration and begged Allāh ta‛ālā to pardon
him his sins. Sirāj ad-Daulah then turned to Mahdī
Baig to say something to him but he unsheathed his
sword and struck him. Sirāj ad-Daulah fell to the
ground. He placed his head in prostration and cried
before Allāh ta‛ālā. In the meantime, the wretched
Mahdī Baig continued striking him until he was
martyred.
Sirāj ad-Daulah was blessed with martyrdom, and
as per the following statement of Allāh ta‛ālā, he
was blessed with eternal life.
128
« ْ
‫وﻟ–ﻦ ﻻ‬ ٌ َ ْ َ ‫ﺑﻞ‬
« ‫أﺣﻴﺂء‬ َْ ‫ََْ ٌ ط‬
‫ﻮات‬#‫اﷲ أ‬
ْ َ ْ َُ ْ ْ َ ُْْ َُ َ َ
ِ ِ ‫ﻴﻞ‬ ِ ِ ‫ ﺳ‬gِ ‫ﻘﺘﻞ‬° ‫وﻻ ¿ﻘﻮ ﻮا ِﻤﻦ‬
َ ُُْ َْ
‫ﺸﻌﺮون‬É
Do not say of those who have been killed in the path
of Allāh that they are dead. Instead, they are alive,
but you do not know.1
To Allāh we belong and to Him is our return.
Burial
Sirāj ad-Daulah rahimahullāh was buried in the
graveyard of ‛Alī Wardī Khān which is known as
Khūsh Bāgh, in Lāl Bāgh, district Murshidābād,
western Bengal. May Allāh ta‛ālā illuminate his
resting place.2
Note: While reading about the nobility and
graciousness of the truthful Sirāj ad-Daulah, and
the wretchedness and hypocrisy of the impostor, Mīr
Ja‛far, it brings pain to our heart to see the
difference in qualities and traits between a noble
and ignoble person. Sirāj ad-Daulah was trained
academically and religiously by his maternal
grandfather, ‛Alī Wardī Khān, while Mīr Ja‛far had
no such education. This is why we see the fruits and
results of each one according to what was embedded
in him. May Allāh ta‛ālā protect us from spiritual
ailments such as ostentation and worldly love.
Āmīn. (compiler)
1 Sūrah al-Baqarah, 2: 154.

2 Ra’īs Ahmad Budāyūnī: Sirāj ad-Daulah.
129
The freedom fighter, Haydar ‛Alī (d.
1196 A.H.)
Name and lineage
His name is Haydar ‛Alī, his father’s name is Fath
Muhammad and his grandfather’s name is
Muhammad ‛Alī. As per authentic reports, his
forefathers hailed from Makkah Mukarramah. They
emigrated in the 16th century passing through Iran
and Baghdad and eventually settling down in Gul
Bargah. Muhammad ‛Alī rahimahullāh then settled
down in Bījāpūr.
Birth
There are several narrations with reference to his
birth date. The more popular view is that he was
born in 1134 A.H./1722.
Early life
His family experienced prosperity until he was
about five years old. This was due to the fact that
Fath Muhammad Khān rahimahullāh was taking
care of the fort of Dūdū Bālāpūr in district Sirā
during this period. But when Fath Muhammad
Khān rahimahullāh passed away, the conditions
changed and the life of prosperity and comfort
changed to one of poverty and hardship. Those who
became the rulers of Sirā imposed on the population
to pay off the debts of Fath Muhammad
rahimahullāh. The family of Haydar ‛Alī became fed
up with the tyranny and oppression which was
unleashed on them and therefore emigrated to
Maysūr. Haydar ‛Alī was six years old at the time
while Shahbāz was eleven. These two boys were
thus deprived of their father’s training. Their mother
130
was suffering due to the abject conditions, and they
had no financial means. Consequently, the
children’s early education could not be completed.
This, notwithstanding the fact that the practice of
educating children was very common in those days.
Since Haydar ‛Alī had no other occupation, he spent
his time hunting. He thoroughly enjoyed horse
riding and the martial arts. In this way, although he
did not progress in the field of education, he began
to develop his skills in the martial field. This
continued until the age of 13. The financial position
of the family did not improve much during this
period.1
Employment
Haydar ‛Alī was given the command over a small
military detachment in Sri Rangā Patnam. In 1749
he demonstrated his extraordinary skills and
expertise in the course of the siege of Diyūnhilī by
the Maysūrī armies. Nandrāj was most impressed
and promoted him to the rank of “Khān” by
appointing him as an officer over 200 infantry and
100 cavalrymen. In this way, he displayed his
natural skills in a short period of time and
established a position for himself in the Maysūr
army. The Rājah and his ministers were also
impressed by his expertise and capabilities.
Practices
A major portion of his life, especially after ruling
over Maysūr, was spent in wars and journeys. This
is why he did not have any specific daily practices.
Instead, they would change according to the
1 Sīrat-e-Sultān Tīpū Shahīd, p. 86.
131
conditions and demands. However, when he was in
his residence in Sri Rangā Patnam, he would wake
up from the beginning of true dawn and occupy
himself in his personal practices and needs until
about 9am. He would then listen to reports from his
ministers and military officers about conditions
which prevailed from the previous night until that
time.
He would then read whatever letters and requests
which he received and dictate their replies
immediately.
After having breakfast, he would go to see his
elephants, cheetahs, and other animals which he
had in his palace. He would pass his hands
affectionately over their backs and take much joy in
looking at their movements.
A general assembly would be conducted at 10:30am
in a tent. He would seat himself on a golden chair.
The masses would come and present their issues to
him. On hearing them, he would issue immediate
orders for their resolution and solution. He would
also meet the ambassadors of the sultanate during
this time. This would continue until about 2-3pm.
After taking a rest from 3-5pm, he would inspect the
soldiers and issue whatever orders were needed. He
would then go for a horse ride. On his return, he
would listen to the remaining requests in the court.
He would have supper after maghrib and take a
short walk.
An assembly would be conducted from 8-11pm in
which poems would be rendered. The relatives and
ministers of the Nawāb Sāhib would also attend.
Depending on the time which was available to him,
he would go hunting 2-3 times a week.
132
As regards his meals, he preferred simple foods. He
liked bread made of mustard seeds. While
journeying, he preferred eating rice. Whenever he
returned to Sri Rangā Patnam, his royal assembly
was the most appealing and attractive for the
masses.1
Courage and bravery
In the history of the entire world one rarely comes
across examples of the sultan or king taking a
personal part in battle, and fighting the enemy. Like
his son, Tīpū, Haydar ‛Alī rahimahullāh is included
in that small list of sultans who personally led his
men on the battlefield. Whether it was before or
after becoming the ruler of Maysūr, he not only took
part in all the battles against the various nations
and armies, but went into the midst of the enemy
lines and fought them. The Rājah of Maysūr
perceived his bravery and courage from his face,
and therefore appointed him as the governor of
Dandīgal, in 1752 when he was only 29 years old.
Human welfare and the desire for justice
While he was a firm administrator, he was a most
affectionate and soft-hearted ruler. He was
particularly kind and loving towards orphans and
widows. There was no distinction between rich and
poor in his court. No one was accorded preference
on the basis of his religion and creed. There was no
forced taxation on the citizens. Police stations were
established in every place in order to assist the
public. The citizens had the right to present
themselves at any time in his court and lay
133
complaints against the governors of their respective
regions. The level of his justice can be gauged from
the fact that his son, Tīpū, was flogged for an
offence which he committed on one occasion. When
the Marhats were defeated in battle and there was a
delay in the report concerning the booty, 6 000
rupees were taken from Tīpū as a fine. After the
attack on Māldīp (Maldives), the commander of the
navy apprehended the Rājah of the place and
removed his eyes. When Haydar ‛Alī was informed of
this act, he dismissed the commander immediately,
personally sought pardon from the Rājah, and gave
him a large tract of land as a recompense.
Haydar ‛Alī rahimahullāh was most fastidious about
any act of injustice and discrimination being
committed in his sultanate. If a criminal escaped
punishment, the secret police would search for him
and present him to Haydar ‛Alī, who would then
mete out the appropriate punishment to him.
Religious toleration
Religious toleration and abstaining from belittling
other religions are from among the principles of
Islam. Islam imposes on Muslim rulers to abstain
from forcing people of other religions to embrace
Islam. Similarly, they are prohibited from speaking
ill of their gods and deities. Allāh ta‛ālā says in this
regard:
ْ ْ َ ‫َ َ ْ ًم‬ ُ َ َ ‫دون اﷲ‬
ْ ُ ‫ﻣﻦ‬ َ ُْ َْ َ ْ «
ْ ‫ﻳﺪﻋﻮن‬ ََ
ُ َ ‫وﻻ‬
‫ﻋﻠﻢ‬
ٍ ِ ¦‫ﺑﻐ‬
ِ ِ ‫ﻋﺪوا‬ ‫اﷲ‬ ‫ﺴﺒﻮا‬c‫ﻓ‬ ِ ِ ِ ‫ﻦ‬°‹‫ا‬ِ ‫ﺴﺒﻮا‬É
134
Do not abuse those whom they worship instead of
Allāh. Consequently, they will begin to abuse Allāh
offensively without understanding.1
Islamic history is generally a testimony to practising
on this Islamic principle. As a Muslim ruler, Haydar
‛Alī rahimahullāh also adhered to these principles.
Muslims are defeated because of mutual
disunity
A well-known statement is attributed to Haydar ‛Alī
rahimahullāh: “Muslims are defeated and weakened
on account of their mutual disunity.” This is why he
endeavoured until his very end to ensure that his
armies do not wage any battle against Muslim
rulers. Instead, Muslim regions must unite to fight
the British. He constantly strove to make peace with
Nawāb Arkāt Muhammad ‛Alī and the Nizām of
Hyderābād. Unfortunately, personal motives always
caused these two to befriend the British against
Haydar ‛Alī rahimahullāh. We seek refuge in Allāh
ta‛ālā.
Political acumen and military wisdom
Western historians also acknowledge that at that
time, there was no one who could compete with
Haydar ‛Alī rahimahullāh as regards political
acumen and military wisdom. He was a vehement
enemy of the British, while his enmity towards
Nawāb Muhammad ‛Alī and the Nizām of Hyderābād
was temporary because of their support for the
British. He hoped that all the major and minor
sultanates of India would unite in order to expel the
1 Sūrah al-An‛ām, 6: 108.
135
British from the country. However, despite
countless efforts to this end, his wish could not be
fulfilled. He would constantly say to his friends: “If
Allāh ta‛ālā enables me to do it, I will purify this
country of the polytheistic foreigners.” He was fully
aware of the military strength and martial
capabilities of the British. He wanted to destroy the
western army through a western power. This is why
he took help from the French. At that time, the
French and British were political enemies and the
two had even gone to war against each other. Like
the British, the French had taken control of parts of
India.1
At the time when Haydar ‛Alī rahimahullāh had
become the ruler of Maysūr in 1761, the British had
defeated Nawāb Sirāj ad-Daulah rahimahullāh and
taken control of the Bengal region. In this way, the
political rule of the British had commenced in India
and their presence had become an accepted reality.
Several battles were fought against them in Maysūr
as well. The British had to suffer defeat at the hands
of Haydar ‛Alī rahimahullāh.
Illness
Haydar ‛Alī rahimahullāh fell ill in November 1782
while doing battle against the British. Abscesses
had erupted on his body and the doctors who were
treating him assumed that they were ordinary boils,
while in reality they were preludes to cancer for
which there was no treatment at that time. This
became the cause of his death.
136
Demise
Haydar ‛Alī rahimahullāh passed away on the night
of 1 Muharram 1196 A.H./1782. To Allāh we belong
and to Him is our return.
He was buried in Sri Rangā Patnam, Lāl Bāgh,
Karnataka. May Allāh ta‛ālā shower His mercy on
him.1
137
The mujāhid of Islam, Sultān Tīpū1 (d.
1213 A.H.)
Name and lineage
His father named him Tīpū after the saint of Arkāt,
Tīpū Mastān Shāh; and Fath ‛Alī after his father,
Fath Muhammad rahimahullāh. However, he
became popular by the name Tīpū. Later on, the
word Sultān was added to his name. His father is
Haydar ‛Alī ibn Fath Muhammad.
Birth
Tīpū Sultān was born on 20 Dhū al-Hijjah 1163
A.H./10 November 1750 on a Saturday morning in
Diyūn Hilī, a town which is about 33kms from
Bangalore.
Although Nawāb Haydar ‛Alī rahimahullāh was
himself uneducated, he made special arrangements
for the education of his son, Sultān Tīpū
rahimahullāh. He was taught every worldly and Dīnī
science by expert tutors from a young age. He
arranged for him to be taught the martial sciences
and warfare under an expert military man by the
name of Ghāzī Khān. Consequently, he could speak
with confidence on any academic topic or science
from a young age. He was listed among the senior
‛ulamā’ and educated persons of his time. He was
also well-versed in astronomy, science, medicine,
1 A book titled Sīrat-e-Sultān Tīpū Shahīd has been
written by Maulānā Muhammad Ilyās Sāhib Nadwī.

Extracts from this book are quoted in this article.
138
engineering and music. He was also an expert
calligrapher. He wrote more than 45 books on
various topics or had them written by others under
his supervision. When sitting for his meals, then
instead of engaging in futile discussions, he would
have someone to read a Dīnī book to him. A large
number of ‛ulamā’ were always present in his court.
He used to resort to the Persian language in his
normal conversations and correspondences.
However, he was also conversant with Kunnar,
Marāthī, Telegu and Arabic. He was well-versed with
the Urdu language and had learnt the French
language as well. He knew English to a certain
extent. In this way, he could converse in several
European languages. He had a keen interest in
books on religion and Sufism. He would also read
books on logic, philosophy, history, tafsīr, Hadīth
and jurisprudence. When going to bed at night, he
would make it a point to read a book before falling
asleep. He had a personal library in the palace.
Note: Māshā Allāh! This is a sign of lofty academic
interest. Unfortunately, this interest is generally
lacking among even the ‛ulamā’. This is why there is
no progress in knowledge. Whereas Allāh ta‛ālā
instructed Rasūlullāh sallallāhu ‛alayhi wa sallam
to beg for an increase in knowledge. Allāh ta‛ālā
says in this regard:
ً ْ ”‫زد‬ ْ ّ َ ُْ
‫ﻋﻠﻤﺎ‬ِ ْ ِ ِ ‫رب‬
ِ ‫ﻗﻞ‬
Say: O my Lord! Increase me in knowledge.
Piety and religiosity
Although he was constantly engaged in wars and
battles, he never missed a salāh from the time he
reached the age of maturity. Whether during times
139
of war or peace, he never missed out the recitation
of the Qur’ān after the fajr salāh. In normal
conditions, he had set aside one hour for the
recitation of the Qur’ān. He prescribed salāh with
congregation for the Muslim soldiers. He was in the
habit of being in a state of wudū’ all the time. He
used to wear a red turban but when informed by the
‛ulamā’, he began wearing a green turban. As for his
beard, his contemporary, Mīr Husayn ‛Alī Kirmānī
rahimahullāh, writes in Nishān-e-Haydarī that he
had almost no hair growth on his face.
He had intense love for the Ahl al-Bayt – the family
of Rasūlullāh sallallāhu ‛alayhi wa sallam. He had
special affinity with Hadrat ‛Alī radiyallāhu ‛anhu.
He had the title of Hadrat ‛Alī radiyallāhu ‛anhu –
Asadullāh al-Ghālib – engraved on all his weapons.
He also had intense love for the Prophets ‛alayhimus
salām. He had two ships built in the name of Hadrat
Ilyās ‛alayhis salām and Hadrat Khidr ‛alayhis
salām. They were named Jahāz Ilyāsī and Jahāz
Khidrī. Instead of referring to his sultanate as
Sultanate Haydarī or Sultānī, he referred to it as
Sarkār-e-Ahmadī or Sarkār-e-Asadullāhī. He would
often refer to it is Sultanat-e-Khudādād. He firmly
believed that his sultanate was not due to any of his
personal capabilities. Rather, he received it solely
out of Allāh’s grace.
Note: It is a sign of great recognition of Allāh ta‛ālā
when a person does not look at any of his own
capabilities. Rather, he considers them to be the
fruits of Allāh’s grace and kindness. (compiler)
He used to personally write the words Bismillāhir
Rahmānir Rahīm at the top of all official letters and
edicts. He had a keen interest in Sufism. When
sitting for his meals, then instead of engaging in
140
futile discussions, he would have someone to read a
Dīnī book to him. No vulgar word was ever heard
from him. His enemies themselves testify that he
never shed the blood of anyone without justification.
His simplicity can be gauged from the fact that after
his defeat at the hands of the British in 1792, he left
gold on his bed while he slept on a straw mat on the
floor until his martyrdom. It was a practice in the
whole of India for people to stand up out of respect
for the king when he enters the masjid. In order to
save himself from this, he had a special door
constructed which led from his palace to the masjid
so that people do not even come to know of his
arrival. A large number of people used to be sent for
hajj annually. Their expenses were paid for by the
government. He also made arrangements for ships
to take people for ‛umrah and for visiting Makkah
and Madīnah.
Tīpū Sultān used to remain clean and spotless, and
would advise others to do the same. He detested
adultery so severely that he laid down the death
sentence for anyone who committed irrespective of
what religion he or she belonged to. He never had
any woman to whom he was not married in his
harem. At the same time, he did not enter into too
many marriages as was the norm among rulers of
that time. He did not have more than two wives at
one time. Arshad Baig was the commandant in
Mālābār. When one of his wives developed an
acquaintance, Tīpū Sultān reprimanded her,
imprisoned her and had her removed from the city.
When he received proof of a few Muslim women
having relationships with British soldiers, he issued
the death sentence against them. In the course of
battle, a few Muslim soldiers ill-treated the women
141
of the enemies. They too were hanged. The
passageway which led to the rooms in which his
family women lived in the palace was guarded by
lions so that no one will even think of going there
with evil intentions.
Note: Māshā Allāh! This is a sign of his resoluteness
and caution. This is a special quality of a believer.
(compiler)
Kirmānī rahimahullāh records a unique incident
which portrays Tīpū Sultān’s abstinence and piety.
Two young and beautiful domestics in the palace
developed evil intentions. They entered the Sultān’s
room at night and began massaging his legs. He
went into a rage when his eyes opened. He issued
an order for severe punishments to be meted out to
them and also dismissed them.
He had immense respect and esteem for Islam and
the salient features of Dīn. A wealthy man of
Hyderabad, Muhammad Khān Bahādur, sent him a
tasbīh (rosary) and a prayer mat in 1786. He wrote
the following letter of gratitude to him:
I was most pleased by your gifts. By
the grace of Allāh ta‛ālā, I receive
many worldly gifts. However, these
gifts are most beloved to me because
they are Dīnī gifts.
He issued an order for a masjid to be built in every
village, and several masājid – as per need – in the
large cities. These were paid for by his government.
Madāris were also established with the masājid. The
salaries for the mu’adhdhin, imām and madrasah
teachers were paid by the government.
Note: I make an earnest du‛ā’ that Allāh ta‛ālā
rewards him with the best of rewards for these good
142
works, and to confer him with His proximity. Āmīn.
(compiler)
Modesty
Tīpū Sultān was immensely modest and chaste.
Apart from his hands, feet and face, no one ever saw
any other part of his body exposed. His family
members say that even when taking a bath, he
would do so with his entire body covered. The Hindu
women of Malyabār used to expose their chests
because of the intense heat, and emerge from their
homes. Tīpū Sultān issued strict orders against this
practice and promulgated a law that no woman –
even if she is a Hindu – is permitted to emerge from
her house without covering her entire body except
for her face and hands. He also announced
punishments against those who broke this law. His
contemporaries say that he never wore clothes with
which salāh is impermissible. What they meant was
that he was not in the habit of wearing thin and
flimsy garments.
A blessed dream
Tīpū Sultān saw Rasūlullāh sallallāhu ‛alayhi wa
sallam in a dream in 1794 in which he gave him the
glad tiding of martyrdom. When he got up the next
morning, he performed two rak‛ats as gratitude and
thanked Allāh ta‛ālā for this. He not only adhered to
the Sunnat of the turban until the end of his life, in
fact, he included it in the uniform of his soldiers.
When he held his first court session after the
demise of his father, Haydar ‛Alī rahimahullāh, he
ordered for the Qur’ān to be recited. When the qārī
recited the following verse of Sūrah al-Hashr, tears
were flowing from his eyes.
143
َ ْ ُ َ ْ ُ ُ « َْ ُ ٰ ْ َ « َْ ُ ٰ ْ َ َ « ُ ٰ ْ َ ْ َ ْ َ َ
‫اﻟﻔﺂﺋﺰون‬
ِ ‫ﻨﺔ ﻫﻢ‬Ë‫ا‬
ِ ‫ اﺻﺤﺐ‬،‫ﻨ ِﺔ‬Ë‫ﺎر واﺻﺤﺐ ا‬Š‫ا‬
ِ ‫ﺴﺘﻮي اﺻﺤﺐ‬7 ِ ‫ﻻ‬
The inmates of the Hell-fire and the people of
Paradise cannot be equal. The people of Paradise are
the really successful ones.
Thereafter, he had the crown of the sultanate placed
on his head by a senior ‛ālim. Subsequently, he
began pouring charities to the poor and needy.
Sultan Tīpū rahimahullāh did not distinguish
himself over the Muslim rulers of his time only as
regards piety and abstinence, rather over the rulers
of the past as well.
A display of Sultan Tīpū’s piety
On the day of ‛īd al-fitr 1204 A.H./1790, the special
masjid of the Sultan was formally opened. The
‛ulamā’ and mashā’ikh of the entire sultanate were
invited and had assembled there. It was the Sultan’s
wish that the masjid be opened by a saint who was
a sāhib-e-tartīb. That is, who never missed a fard
salāh from the time of puberty. From among all the
‛ulamā’ and mashā’ikh who were present, no one
could say with certainty that he was a sāhib-e-
tartīb. When no one emerged, the Sultan went
forward himself and led the people in salāh. He said:
“All praise is due to Allāh ta‛ālā, I am a sāhib-e-
tartīb.” The people were most astonished when they
learnt this.
Note: He was certainly inspired by Allāh ta‛ālā to be
particular about fulfilling obligations. This is a
special sign of his wilāyat – close friendship with
Allāh ta‛ālā. May Allāh ta‛ālā inspire us to do the
same. Āmīn. (compiler)
144
The demise of Haydar ‛Alī and Sultan Tīpū’s
deputyship
Sultan Tīpū rahimahullāh was busy doing battle in
Malyabār when he received the news of his father’s
short illness and demise. The grand Islamic
sultanate which was established by his father,
Nawāb Haydar ‛Alī rahimahullāh, now became the
responsibility of his worthy son, Sultan Tīpū
rahimahullāh. Before his demise, Haydar ‛Alī
rahimahullāh advised his ministers to support and
assist his son, Tīpū, with the same loyalty which
they had shown to him. A day before his demise,
Haydar ‛Alī rahimahullāh had written a letter to his
son to return home, but the father passed away
before his return.
On Saturday 20 Muharram 1196 A.H./27 December
1782, Sultan Tīpū presented himself before his
mother before he could formally ascend to the
throne. He received the du‛ā’s of his mother,
performed two rak‛ats of salāh and begged Allāh
ta‛ālā to enable him to fulfil this weighty trust. He
then presented himself at the court and ascended
the throne. His first assembly commenced with the
recitation of the Qur’ān. The qārī recited the last
rukū‛ of Sūrah al-Hashr. Sultan Tīpū rahimahullāh
was an ‛ālim and was conversant with the Arabic
language. When he heard these verses, tears flowed
from his eyes.
َ ْ َ ْ ّ ً ّ َ َ ً َ َََُْ« َ َ ٰ َ َ ْ ُْ َ ٰ َْ ََْ َْ
‫اﷲ‬
ِ ‫ﺧﺸﻴﺔ‬
ِ ‫ﻣﺘﺼﺪ~ ِﻣﻦ‬
ِ ‫ﺧﺎﺷﻌﺎ‬
ِ ‫ﺘﻪ‬°‫ﺟﺒﻞ ﻟﺮأ‬
ٍ [ ‫ﺎ ﻫﺬا اﻟﻘﺮآن‬Š‫ﻮ اﻧﺰ‬
145
Had We revealed this Qur’ān upon a mountain, you
would have seen it humbled, rendered asunder by
the fear of Allāh.1
The entire assembly fell silent for a long period of
time. Thereafter, a senior ‛ālim who was present in
the assembly placed the crown of the sultanate on
his head. Sultan Tīpū issued an edict to all the
governors of the sultanate informing them that
although the hands of the sultanate had changed,
its administration will not change in any way. Each
person will continue fulfilling his responsibilities as
he had been doing in the past. The other customs of
ascension to the throne could not be completed
because the sultanate was at war at the time. These
were done at the end of 1784 when the second
battle of Maysūr was completed.
The first proclamation to the masses
After taking over the reins of the sultanate, Hadrat
Tīpū Sultān Shahīd rahimahullāh wrote a decree
which was addressed to the citizens of his
sultanate. It reflected his pure intentions, desire to
serve his people, and concern for their welfare and
wellbeing. Some of the points mentioned in it were:
1. On the basis of being the ruler of the Maysūr
sultanate, I, Sultān Tīpū, consider it to be my
duty to undertake the moral rectification of
my citizens without differentiating between
religions and creeds.
2. I undertake to strive for their prosperity, and
their economic and political progress.
1 Sūrah al-Hashr, 59: 21.
146
3. I undertake to protect every inch of the
sultanate until my very end.
4. I undertake to take special steps to rectify
the religious and moral foundations of the
Muslims.
5. I will strive to unite all the people of India to
expel from this country the British who are
our real enemies.
6. I will strive to free the helpless and oppressed
masses from the oppression and tyranny of
landlords, and to treat each one equally on
the basis of justice and equity.
7. I will strive to put an end to the religious,
linguistic and class distinctions, and to unite
all for the defence of the country.
8. If there is a need, I will not hesitate to obtain
the help of foreign military forces for the
protection of the country. I will ban foreign
trade and foreign goods, and make efforts for
the progress of local trade and business.
Daily acts of worship and practices in his
sultanate
Whether it was a war situation or peace, the Sultan
was always in the habit of waking up early. After
taking a bath, he would perform the fajr salāh with
congregation in the Masjid-e-A‛lā which was
attached to his palace. He would then recite the
Qur’ān for about an hour and do some physical
exercises. After that he would have a light breakfast.
In most cases, his breakfast comprised of the meat
of birds. After some time, he would present himself
at his court where he would have brief meetings
with his army officers. In the course of all this, he
147
would have a tasbīh in his hand so that he could
complete his daily wazīfahs. From the court he
would proceed directly to the palace rooms where
valuable pearls and jewellery were kept. After
inquiring from those who were appointed for the
guarding of these valuables, he would issue various
orders to them, and then go for a walk. He would
return to his court where he would have breakfast
with a few senior officers and two or three princes.
This breakfast generally consisted of fruit, milk,
walnuts, almonds and so on. In the course of his
breakfast, military strategies for the future would be
mapped out in the light of past experiences. He
would also dictate letters which were directed to the
secretaries of the various departments. He would
then view his army and return to his court. Senior
officers used to be present at this time. The
postman would arrive and present a bag filled with
letters and other documents. These would be
opened there. The responsible people of the various
departments would arrive and present a report for
the previous day’s doings. The Sultan would
personally examine their financial reports. The
letters were generally written in the Persian, Urdu,
Kunnar and Telegu languages. Secretaries who
knew these languages were appointed in the court
accordingly. They would take the letters which were
written in their respective languages, and would
then take turns to read them to the Sultan. He
would dictate the answers in those languages. This
would continue until about 3pm. The general public
would note their requests which would be placed in
a bag and then presented to the Sultan.
At the termination of the assembly, the Sultan
would proceed to his room to perform the zuhr
salāh. He was not in the habit of having lunch. He
148
was accustomed to having only breakfast and
supper. Without taking a rest after the zuhr salāh,
he would proceed to the city’s weapons
manufacturing plants and examine them personally.
He would take stock of the army and issue
immediate orders for matters which arose at the
time. If the fort of the capital was being renovated
on that day, he would go to check on the progress.
After performing the ‛asr salāh, he would proceed to
the bazaar. He generally returned to his palace after
the maghrib salāh. His court would be held once
again, and the remaining letters would be read to
him. He would dictate their replies until supper
time.
Like his breakfast, he would have supper with a few
military officers, ministers and princes. The
discussions in the course of the meal revolved
around academic and religious topics. Poetry would
be rendered or a Dīnī book was read. After supper,
the Sultan would go alone for a walk. After
performing the ‛ishā salāh, he would proceed to his
room and lie down. He would read a book until he
was overcome by sleep. He did not take any rest
from the time he got up early in the morning until
he fell asleep at night. Instead, he remained
occupied continuously for 16 hours.
A principled reply to a letter of complaint
In 1786, Tarbīyyat ‛Alī Khān wrote a letter to the
Sultan in which he complained that the replies to
letters were received after much delay. The Sultan
wrote back: “You people have no work apart from
sleeping, eating and futile conversations. We remain
occupied with matters of the sultanate from
morning until 11pm. And replies to letters are
written whenever we get an opportunity.”
149
If the Sultan happened to get exhausted on any day,
then instead of taking a rest and lying down, he
would listen to stories and humorous anecdotes
from the people. He did not have any time for
pastime activities, and he disliked the same for
others. In his spare time, he would personally
record his activities for the day in a diary. This diary
generally contained details of dreams which he saw,
and their interpretations. He was very protective of
this diary and kept it hidden from not only outsiders
but from his own family.
Efforts to establish an Islamic society
The Sultan desired the establishment of an
exemplary Islamic society in his sultanate.
Adherence to the Islamic Sharī‛at which he wanted
to see in the Muslims in general can be gauged from
an edict which he sent with much importance to all
the judges of his sultanate. It reads as follows:
Bismillāhir Rahmānir Rahīm
From: Sultanat-e-Khudādād Sultan Tīpū
This decree is addressed to all the present and
forthcoming judges and lecturers of the city of
Bangalore and the regions which fall under it.
1. You have been appointed to the post of
justice and a Shar‛ī position. You yourself
must adhere to the performance of salāh and
fast, and abstain from prohibitions.
2. Do not be unduly lenient and partial towards
anyone.
3. Do not accept bribes.
4. Encourage people towards acts of obedience.
150
5. Prohibit the use of intoxicants.
6. Mete out the punishment to adulterers and
alcoholics.
7. Assemble the Muslim public for the jumu‛ah
salāh and the ‛īd salāhs.
8. Teach religious and worldly sciences and arts
to all people whether they are religious or
worldly, the old, the young and the children.
9. A marriage should only be performed after
ascertaining the agreement and happiness of
the man and the woman.
10. Inhabit the masājid, and give due importance
to the calling of the adhān and performance
of salāh in them.
All the above – in their entirety – whose name is the
Sharī‛at of Muhammad sallallāhu ‛alayhi wa sallam
can, in under no circumstances, be disregarded or
ignored. It is one of the most superior acts of
obedience to carry out these righteous actions.
Setting right the condition of all the people –
religious and materialistic – will be a cause of the
progress and fruitfulness of this country. Based on
this, a few rules are written below for the betterment
of Allāh’s creation. They must be put into action
immediately without any hesitation. An official
salary has been set aside for your time. You must
therefore be forever prepared to act in accordance
with the official rules. They are:
1. The teacher in the masjid must assemble all
Muslim children and teach them lessons daily, and
show them how to practise on them.
151
2. The names, dates of birth, and details of the
books which they are studying must be noted and
sent to the official quarters.
3. If a child remains absent, the teacher must
inform the authorities, and the person in charge of
that region must seek the child and hand him over
to the teacher.
4. Masājid and madāris of this nature must be
established in other areas and regions.
5. Children should first be taught Qur’ān reading
and then accounting.
6. If a teacher does not know accounting himself, he
must first study it under an accountant and then
teach the children.
7. Children should then be taught composition
writing and reading.
8. After the imām and mu’adhdin of the masājid
complete their duties, they must conduct lessons to
the children.
9. Five people must be appointed on a Friday for a
complete recitation of the Qur’ān. They must
complete the entire Qur’ān in one day and night.
After the completions, they must make du‛ā’ on
Friday night for the progress of the sultanate and
the defeat of its enemies.
10. The judge must announce on Fridays for all to
attend the salāh. If any person does not attend
without a valid reason, a fine of one rupee must be
imposed on him. If he is unable to pay the fine, the
punishment of the Sharī‛at must be meted out to
him as described in the Hadīth.
152
11. The judge must ensure and emphasise that no
one commits any despicable act such as adultery
because sins of this nature result in calamities
befalling nations and cities. Illegitimate children are
born, and various types of shameful actions spread
among the populace. Adultery and consuming
alcohol are the worst of evil actions. If the judge
does not stop the people from these actions and
does not take steps to put an end to them, then he
too will be punished in line with the Sharī‛at.
12. The judge must take a census of his region. It
must contain details about the houses, men,
women, children and their occupations. The state
must then be informed of it and he must keep a
copy of it with him.
13. If a Muslim child is born in the jurisdiction of
the judge, he must ask for the child to be brought
before him. He must name the child and have its
Bismillāh ceremony performed four years and four
months after its birth.
14. Food must be cooked from the government’s
side in the month of Ramadān and distributed free
of charge to the poor and needy. A person must be
appointed for this duty. An accountant must take
note of all the expenses. Not a single anna must be
spent without his knowledge.
15. The judge must inform the government of the
attendance of the masjid imām, Qur’ān teacher, etc.
on a monthly basis.
16. If a judge does not implement the rules of the
Sharī‛at as regards theft, adultery, bribery,
consuming alcohol, etc. he will be removed from his
post.
153
17. If judge accepts bribes or commits injustice, he
is included in the warnings of the Hell-fire. He will
be removed from his post of justice and another
person will be appointed to take his place. If he
makes the lawful unlawful or vice versa, he will be
labelled a kāfir.
18. It is the duty of the judge to investigate the
means of livelihood of all Muslims under his
jurisdiction. If a person has the ability to engage in
trade but does not have the means, the government
will help him with 50 to 100 rupees.
19. If farmers cannot do farming due to constricted
circumstances, each farmer will be given two
ploughs, oxen, and 20-30 rupees to cover other
expenses. The revenue collector of the region must
also give him a cultivable piece of land, and seeds
according to what is needed. If his position improves
after two years, he must repay the government in
instalments. Whatever monies are taken from the
revenue collector must be receipted by the judge
with his signature and stamp.
20. It is the duty of the judge to ensure that the
masājid and places of worship are kept clean. The
carpets must be cleaned, the courtyard of the
masjid must be swept, and it must be kept clean of
all dirt and straw. Different types of flowering plants
must be planted around the masjid to beautify it so
that it serves to encourage not only the Muslims,
but so that it is a means of attraction for non-
Muslims. The judge must personally supervise the
different acts of worship of the Muslims in such a
manner that they discard the ways of misguidance
and revert to the Sharī‛at, Dīn and guidance.
21. The judge must constantly inquire about non-
Muslim men and women. He must display good
154
feelings and consideration for them. He must
convince their hearts with pieces of advice and
pleasant speech. He must invite them towards Islam
in a most secret manner to the extent that their own
family members are not aware of it. Those who want
to become Muslims must be admitted into Islam. If
new Muslims need loans for the reconciliation of
their hearts, arrangements must be made for them
from the government. A new Muslim who is able to
trade must be given 50-100 rupees. Those who have
an interest in farming must be given two ploughs,
an ox, and 20-30 rupees for other expenses.
Arrangements must also be made to give them seeds
and cultivable land.
22. If a judge considers himself to be unqualified for
his position or finds himself neglectful in enjoining
good and forbidding evil, he must inform the
government of it.
23. A monthly payment of quarter flim (a coin) must
be collected from each house for the education of
children. (Adjustments in this regard can be made
in our times – compiler)
24. One rupee must also be collected for the
performance of marriages, Bismillāh ceremonies,
and naming of children.
25. The judge must collect one flim annually from
each Muslim home.
26. If a judge is asked to slaughter a cow or goat, he
must collect a quarter flim for a cow and one anna
for a goat.
Note: Glory to Allāh! Look at the beautiful manner
in which he gave these pieces of advice and
explained the rules and regulations. They are
worthy of being written in gold. In fact, the ‛ulamā’
155
who are at the head of organizations and
institutions, the mashā’ikh, and the muftīs and
judges ought to bear them in mind. (compiler)
The clandestine activities of hypocrites
On one hand, the British were doing their utmost to
remove Tīpū Sultan rahimahullāh from their path,
and they had made full preparations in this regard.
On the other hand, there were some two-faced
ministers and officers who, through the
encouragement of the British, were providing the
latter with opportunities to put an end to their
beneficent master, and were engaging in clandestine
activities to this end. They were led by the prime
minister, Mīr Sādiq. Mīr Mu‛īn ad-Dīn, Mīr Qamar
ad-Dīn, Ghulām ‛Alī Langar, Pūrinyā and others had
joined him in his nefarious plots. The majority of
them were aligned to the Shī‛ah religion. Each one
of them had been removed from their positions by
Tīpū Sultan because of major errors committed by
them or because of a conspiracy committed by
them. Some of them were also placed under
surveillance. However, by virtue of his noble and
humane character, Tīpū Sultān, pardoned the
majority of them and reinstated them to their
previous positions. They bore the burden of this
humiliation and their hearts were still filled with
antagonism towards the Sultan. A few select
individuals had a secret meeting with a view to
exacting revenge from him. Subsequent to this, they
divulged to the British the different paths which are
safe for waging an attack, and which fort-defenders
can be bribed and bought over.
‛Allāmah Iqbāl relates this conspiracy on behalf of
the entire ummat in the following couplets:
156
Ja‛far of Bengal and Sādiq of Dakkan
are causes of embarrassment to the
Muslim nation, Islam and the country.
They are rejected, there is no hope in
them and they did not realize their
objectives. They caused harm to the
community from within.
The decisive day in the battle between truth and
falsehood
It was the 4th of May 1799. As was his habit, the
Sultan performed the fajr salāh in Masjid-e-A‛lā.
After the salāh, his private secretary, Mīr
Habībullāh, said to him: “The time demands that
your honour has mercy on himself and be ready for
the orphaning and imprisonment of your children.”
In other words, he was trying to tell him that he
should make peace with his enemies.
The Sultan replied: “For many years we have been
trying to protect this sultanate which belongs to our
citizens, especially the Muslims. However, our very
own ministers and officers are secretly conniving to
destroy it. Death comes only once to man. It is futile
to fear it. Is there no importance as to when and
where it comes? I have already decided to lay down
my life together with my children for the Dīn of
Muhammad sallallāhu ‛alayhi wa sallam.” Mīr
Habībullāh fell silent when he heard this.
Although the sun was rising as per its norm, the
sun of authority of the Sultan was setting. Today,
human history was preparing to close a door of
independence and freedom, and open a new door to
slavery and enslavement. The land of Sri Rangā
Patnam was also crying before its Lord because its
back will soon be walked over by impure souls as
157
opposed to the pure souls which had been walking
on it. The British had completed their preparations
as planned. The cursed Shaytān could not withhold
his joy on seeing the practical application of his
impure plots at the hands of his agents. All
clandestine activities within the forts and outside
had been completed. The trade of selling one’s īmān
and religion had been completed. Detailed
information about all the Sultan’s preparations were
conveyed to the enemy through the traitors of the
country and community.
Mīr Sādiq and his Satanic friends had already
explained to the British the entire plan for attacking
the fort. There was no past experience for the
British to rely on the promises of this treacherous
fellow who had forfeited his religion and country.
The British had more confidence in the treacherous
armies of the Sultan than they had in their own
soldiers. Even in this dark and hopeless hour, the
lamp of hope was giving off its light. It was that
group of loyal and devoted soldiers of the Sultan
who had promised their Lord that they will remain
at the side of the Sultan until the very end for the
protection of their country and their religion. Their
Lord too ensured that their resoluteness remained
unshaken in line with the prayer which they made
to Him. As the hours passed, their enthusiasm to
meet their Lord and enter Paradise increased. This
was the section which was under the command of
Sayyid ‛Abd al-Ghaffār. The names of some of its
soldiers were not even known to the Sultan, but the
effulgence on their faces testified to the fact that
they were going to write a golden piece of history of
their country with the last drops of their blood.
Today a most important event in not only Islamic
history but human history was to take place. It was
158
also to be the last day of that great son of this land
who had been striving for the freedom of his
country. May Allāh ta‛ālā shower His abundant
mercies on him.
The Sultan’s intense desire for martyrdom
It was afternoon. After checking the various
defences of the fort, the Sultan sat down under a
tree. Food was brought. He read Bismillāh and had
taken only the first morsel when a soldier came and
informed him that Sayyid ‛Abd al-Ghaffār had been
martyred and the British soldiers had entered the
fort. The Sultan had been waiting for the entry of
the enemy forces, and was waiting with full
conviction for his martyrdom since the morning. He
said to his companions: “It seems as though we too
are guests for just a short while.” Saying this, he got
up without washing his hands, and asked for his
horse, Tā’ūs. He checked his sword and took hold of
his double-barrelled gun. He was wearing a tunic.
He mounted his horse without any hesitation and
advanced towards the enemy. On the way he met
his hypocritical and deceitful ministers. Mīr Sādiq
was also among them. Before he could say anything,
the Sultan said: “Do not think that I am not aware
of your treachery. You will soon taste the
consequences of your disloyalty. Your succeeding
progenies will become in need of every seed because
of your vile deeds.” Mīr Sādiq immediately sent a
message to the enemies that the Sultan has left his
palace and is approaching a certain gate.
According to one narration, on that morning, the
Sultan had prepared a list of all the treacherous
ones who were to be hanged the next day. The name
of Mīr Sādiq was at the top of the list. Mīr Sādiq had
received information of this list as well.
159
The Sultan emerged swiftly from the Dūdī gate and
reached close to the Delhi gate. He continued
fighting the British forces for a long time. When the
enemy numbers increased, he tried to enter the city
via the Dūdī gate. However, when Mīr Sādiq saw the
Sultan going in that direction, he closed the gate,
and came out under the pretext of bringing
reinforcements. A loyal soldier of the Sultan, Ahmad
Khān rahimahullāh, could not tolerate to see this
scene. He immediately attacked Mīr Sādiq while
saying: “Where are you going to try and protect
yourself when you handed over the Sultan to the
enemy?” Mīr Sādiq’s head was separated from his
body with a single blow. His corpse remained rotting
in that place for four days. His entire appearance
had become distorted. Some people could not
tolerate the stench which was emanating from his
body so they buried it. Whenever anyone passed by
his grave, they would spit at it. The deceitful Mīr
Mu‛īn ad-Dīn also fell into a trench on that day and
died.
Final moments of the Sultan’s martyrdom
When the Sultan realized that the Dūdī gate was
closed, he proceeded towards the northern gate.
However, he learnt that due to the treachery of Mīr
Mu‛īn ad-Dīn, the enemy had taken control of the
eastern and southern sections as well. When the
Sultan asked the gate-keeper to open the gate, the
wretched fellow did as though he did not hear.
Consequently, the Sultan was surrounded from
three sides. Despite this, he fired towards the enemy
and killed five soldiers. Bullets were raining down
towards him from all directions. He suffered several
wounds because of this but he remained firm in
combating the enemy.
160
It was the time of maghrib and a heavy battle was
continuing. Let alone the men, even the Hindu and
Muslim women were advancing and attacking the
enemy. Most of them gave their lives and proved
their loyalty. Their corpses were lying about
everywhere. In the midst of this, a new-Muslim
attendant by the name of Rajah Khān called to the
Sultan saying: “Hudūr! If you hand over yourself to
the enemy, they will take your rank into
consideration and spare your life.” When the Sultan
heard this, he went into a rage, turned around and
announced in a loud voice:
I consider one day’s life as a lion
[known for its bravery] to be superior
to a hundred year’s life as a jackal
[known for its cowardice].
After a short while, a bullet struck the belly of the
Sultan’s horse. The horse fell and so did the Sultan.
His turban fell off his head and he began fighting on
foot. Within a few moments several British officers
succumbed to the Sultan’s sword and were
despatched to Hell. Two serious wounds caused by
the striking of bullets now took their toll on the
Sultan. His physical weakness was increasing by
every passing moment. Despite this, the lion-
hearted Sultan continued fighting and did not sit to
take a rest. The canons which his loyal soldiers had
been shooting towards the impure army of the
enemy had now been filled with soil instead of
gunpowder because of the vile and wicked
conspiracy of the wretched hypocrite, Mīr Sādiq.
Consequently, the enemy was not suffering any loss.
The secret information which was passed on by the
hypocrites and deceitful ones resulted in the enemy
coming in with all its might. While Hadrat Sultan
161
Tīpū rahimahullāh was fighting the enemy, one of
the enemy soldiers aimed at his forehead from a
distance and shot him. He fell to the ground and his
pure soul was immediately conveyed to the
Hereafter. To Allāh we belong and to Him is our
return.
This was at maghrib time and darkness was
spreading. Heaps of corpses were lying about
everywhere. Twelve thousand soldiers of the Sultan
had given their lives on just that one day in defence
of their country. They are surely enjoying the fruits
of their efforts in their graves.
This tragic day in Islamic history occurred on 28
Dhū al-Qa‛dah 1213 A.H./4 May 1799. To Allāh
alone is our cry. The Sultan was 49 years old
according to the Christian calendar and 50 years
old according to the Hijrī calendar. His short life is
certainly better than the long life of unworthy people
like us.
Allāh ta‛ālā says:
ْ َ َ َ ‫ﻣﻦ‬
‫ﻢ‬ƒ‫ا‬ ْ ُ ْ ْ ُ ‫ﺎرة‬Ì
ْ ّ ‫¿ﻨﺠﻴ–ﻢ‬ َٰ ْ ُ َُ َْ
َ َِ [
ٍ ِ ‫ﻋﺬاب‬
ٍ ِ ِ ٍ ‫ﻫﻞ ادﻟ–ﻢ‬
Should I inform you of a trade which will save you
from a painful punishment?
The Sultan is enjoying the fruits of his profitable
trade in the Hereafter. The following verse also
applies to him and his loyal soldiers:
« ْ ٰ« ٌ َْ َ َْ ٌ َْٰ ْ َ ْ َُ ْ ْ َ ُْْ َُ ََ
‫وﻟ–ﻦ ﻻ‬
ِ ‫ﻮت ﺑﻞ اﺣﻴﺂء‬#‫اﷲ ا‬ ِ ‫ﻴﻞ‬ ِ ِ ‫ ﺳ‬gِ ‫ﻘﺘﻞ‬° ‫وﻻ ¿ﻘﻮ ﻮا ِﻤﻦ‬
َ ُُْ َْ
‫ﺸﻌﺮون‬É
162
Do not say with reference to those who are killed in
Allāh’s cause that they are dead. Rather, they are
alive but you do not perceive it.
We make du‛ā’ to Allāh ta‛ālā to cause similar
mujāhidūn to be repeatedly born in this ummat by
virtue of the sacrifices of this one mujāhid.
Mujāhidūn who will continue establishing the truth
and vanquishing falsehood. Inspiration is from Allāh
ta‛ālā alone.1
Note: All praise is due to Allāh ta‛ālā this unworthy
servant visited the Sultan’s grave. (compiler)
1 Sīrat-e-Sultān Tīpū Shahīd.
163
Hadrat Shāh Mūsā Qādrī Hydrābādī (d.
1215 A.H.)
Name and lineage
His name is Sayyid Shāh Mūsā Qādrī rahimahullāh.
His lineage reaches Hadrat ‛Abd al-Qādir Jīlānī
rahimahullāh on the 21st level.
Birth
He was born on 1152 A.H. His father handed him
over to his sister. He was thus brought up in the
affectionate lap of his paternal aunt. He remained
with her until his youth.
Bay‛at
He became his father’s murīd and khalīfah in 1166
A.H. and began guiding and instructing Allāh’s
creation. When he was 19 years old, he took his
father’s place on the 21st of Dhū al-Hijjah 1171 A.H.
After taking his place, he remained in the service of
his father for 14 years. He used to perform the five
salāhs with congregation with his father. He was in
the habit of reading durūd sharīf all the time. He
was very particular about the fard, Sunnat, tahajjud
and optional salāhs. He was embellished with the
jewels of integrity and purity, and the garments of
submission and contentment. He possessed angelic
qualities, was sweet in speech, a man of noble
character, a pleasant temperament, a handsome
appearance, and noble ways. He was firm as regards
contentment and reliance on Allāh ta‛ālā, and
resolute in spiritual practices and Allāh’s worship.
He was also most generous. In short, he combined
many excellent qualities. The extent of his
generosity can be gauged from the fact that even if a
164
beggar came repeatedly to him, he would give him
on each occasion. He would never allow a beggar to
lose hope, and would not utter the slightest word of
displeasure to him. It is as though he fully practised
on the following order of Allāh ta‛ālā:
ََ َ « «ََ
ْ َ ْ َ ‫ﻓﻼ‬
‫¿ﻨﻬﺮ‬ ‫ﺴﺂﺋﻞ‬
ِ ‫واﻣﺎ ا‬
As for the beggar, do not drive him away.1
The extent of his self-contentment and reliance can
be gauged from the fact that he never asked anyone
for anything, and never expected the fulfilment of
his needs from anyone. When he wanted anything,
he asked Allāh ta‛ālā. When he received anything,
he thanked Allāh ta‛ālā. He never uttered a word of
complaint. He was most forbearing and patient. He
had to face many calamities and miseries in his life
but he never became restless nor agitated. He
remained firm and steadfast on being pleased with
Allāh’s decree. He was always cheerful. His effulgent
face displayed a constant smile. He was able to
subjugate an entire world through his noble
character. He would interact with everyone in a soft
and affectionate manner. His treatment of friends
and foes was the same. He was on such a high level
of forbearance and tolerance that he never looked at
anyone with an angry face his entire life. If anyone
was disrespectful and audacious to him, he would
pardon and overlook him. Instead, he would defeat
the audacity through softness. The audacious
person would be forced to desist and beg for his
pardon.
1 Sūrah ad-Duhā, 93: 10.
165
Note: I was most impressed by and envious of
Hadrat’s noble characteristics. My faith and
confidence in him became embedded in my heart
and I made du‛ā’ to Allāh ta‛ālā to honour us – by
His grace - with similar praiseworthy qualities
which are the hallmarks of the pure Sufis.
Inspiration is from Allāh ta‛ālā alone. (compiler – 6
Dhū al-Hijjah 1436 A.H., Wasīyyābād)
Academic excellence
He undertook a basic education in the external
sciences and did not qualify from his studies.
Despite this, by virtue of Allāh’s inspiration, he used
to solve complex academic issues which used to
leave the ‛ulamā’ stupefied.
Noble character
He had a pleasant temperament and was jovial in
speech. He interacted with everyone in a soft and
affectionate manner. The young and old were the
same to him to the extent that he intermingled with
children in a most loving way. He used to make
du‛ā’ for them and bring immense joy to them. He
was a man of the heart, and feared breaking the
heart of anyone. He used to say: “Bringing joy to the
heart of someone holds the reward of hajj-e-akbar.”
He was alive during the era of Nawāb Āsif Jāh
Thānī. Most of the notables used to come to meet
him and present him with gifts. Whatever he
received as gifts was divided in two parts; one part
for the poor and needy, and the other for his
associates. He was forever concerned about seeing
to the needs of the poor.
Look at the saints of that time! See how they gave
preference to the needs of the poor over their own.
166
Dīwān-e-Mūsawī is from among his written works.
He also wrote a booklet in Arabic and a few on the
subject of Sufism. Reading his Dīwān stirs one’s
love for Allāh ta‛ālā.
Supernatural feats
He was a man of supernatural feats. His murīds
numbered 30-40 thousand. Each murīd used to
relate a new karāmat of his. It is not possible to
describe all in this short article. I will quote just one
as a source of blessings.
It is said that Nawāb Sardār al-Mulk – also known
as Ghāsī Miyā rahimahullāh – was his murīd. The
latter sent 200 hundred rupees to him. His brother,
Sayyid Ghulām ‛Alī al-Mūsawī, removed five rupees
from the total amount in order to test him, and
handed over the balance to him. Contrary to his
norm, Hadrat asked: “How many rupees are there?”
His brother replied: “Two hundred.” He said: “Count
them.” His brother writes: “When he asked me to
count the money, I was left dazed. I managed to put
back the five rupees [without his knowledge]. He
said to me: “Now there is no need to count it.”
Note: This will certainly be referred to as his
karāmat which is most genuine and true.
Demise
He passed away on 21 Dhū al-Qa‛dah 1215 A.H.
and was buried in his father’s grave. His grave is
situated in Hyderabad, near the old bridge within
the city. May Allāh ta‛ālā illuminate his resting
place.1
167
Hadrat Maulānā Muhammad
Khalīlullāh Bālāpūrī (d. 1221 A.H.)
Name and lineage
His name is Muhammad Khalīlullāh, and his
father’s name is Maulwī Sayyid Kalīmullāh ibn
‛Ināyatullāh Bālāpūrī.
After his primary education, he studied the
prescribed books under his father and other
‛ulamā’. He writes: “Maulwī Nūr al-Hudā Sāhib
came to Bālāpūr in 1201 A.H. and stayed over for
some time. I commenced studying Mīzān and other
books under him.”
Merits
After completing his studies, he followed the way of
his forefathers by pledging bay‛at at the hands of his
father and received khilāfat from him. He then
commenced earnestly in guiding and instructing
people, and continued benefiting them. He was of
righteous temperament, soft-hearted, and had pure
and angelic ways. He was most hospitable to guests
and concerned about the poor. He considered the
company of ‛ulamā’ to be a great boon. The khānqāh
remained effulgent by his presence. He would pay
due importance to all those who frequented it. He
was very particular about salāh. He was pious,
adhered to the Sharī‛at, religious, forbearing and of
sound demeanour. He had an ascetic temperament.
He would wear simple clothes and remain aloof from
formalities. He was always considerate of the ways
of the pious predecessors.
168
Demise
He departed from this world in 1221 A.H. and was
buried in the graveyard of Zahīr ad-Dīn. May Allāh
ta‛ālā illuminate his resting place. Āmīn.1
169
Hadrat Maulānā Sayyid Kalīmullāh
Bālāpūrī (d. 1222 A.H.)
Name and lineage
He is the fourth son of Maulānā Sayyid Shāh
Ma‛sūm Sāhib Naqshbandī rahimahullāh. He was
born in 1162 A.H. Before he could be born, Mīr
Zayn al-‛Ābidīn Naqshbandī who was the daughter’s
son of Maulānā Shaykh Muzaffar Naqshbandī
Burhānpūrī rahimahullāh came to Bālāpūr to meet
Maulānā Shāh Imām ad-Dīn rahimahullāh. Mīr
Zayn al-‛Ābidīn said to Maulānā Shāh: “This is our
last meeting. We will not meet again. If a son is born
in your brother’s house, I request you to name him
after me.” Sayyid Imām ad-Dīn fulfilled this request.
He was given the title of Zayn al-‛Ābidīn while he
was named Kalīmullāh. Sayyid Imām ad-Dīn
adopted him and took the responsibility for his
education and training.
Early education
The time arrived for the commencement of his
education. By this time, Maulānā Imām ad-Dīn
Sāhib rahimahullāh who was his tutor and like his
father had passed away. His father was most grieve-
stricken. This is why he deferred the Bismillāh
ceremony. Subsequently, Maulānā Sayyid Shams
ad-Dīn Sāhib rahimahullāh arrived from
Aurangābād and brought some garments for him.
The Bismillāh ceremony was conducted. Subsequent
to this, he completed the Qur’ān by the age of seven.
He then studied the prescribed texts under his
father and uncles.
170
Marriage and bay‛at
He got married in 1181 A.H. to the second daughter
of Maulānā Sayyid Qamar ad-Dīn rahimahullāh. Her
name was Hūr an-Nisā’ Begum. The marriage was
performed in line with the Sharī‛at. He was
enthusiastic about Allāh-recognition from an early
age. This is why he became his father’s murīd in
1183 A.H. and pledged bay‛at into the Naqshbandī
way. He became fully occupied in spiritual exercises
and acts of worship. Within a short time his father
conferred khilāfat to him in all four Sufi creeds, viz.
Naqshbandīyyah, Chishtīyyah, Qādirīyyah and
Sahrawardīyyah.
He used to make the seekers to repent before his
father, and then admit them into the path. He never
let a moment to pass without serving his father who
was immensely pleased with him and used to say:
“When Allāh ta‛ālā gives a child to anyone, He must
give a child like my son Kalīmullāh who is fortunate
in both worlds.”
His father sent him to Burhānpūr for the
construction of a certain mausoleum. When he
returned to Bālāpūr in 1188 A.H., his father
appointed him as a trustee of the khānqāh of
Hadrat Sayyid Zahīr ad-Dīn rahimahullāh. He was
given the mantle of khilāfat and cloak of the
deceased shaykh. His father advised him to
maintain cordial and loving relationships with
relatives. It was during this period that he received
permission from Maulānā Qamar ad-Dīn
rahimahullāh for Hizb al-Bahr and other books.
171
Merits
He was a pious and righteous man who was strict in
the performance of salāh and fasting. He was most
regular in performing the tahajjud and ishrāq
salāhs. In addition to fasting in the month of
Ramadān, he used to keep optional fasts and did
not miss them throughout his life. For example, the
10th of Muharram, the first nine days of the month
of Dhū al-Hijjah, the three days every month, and
Mondays and Thursdays.
He abhorred worldly and materialistic people. After
the fajr salāh, he would close the door of his
worship room in his house and remain there until
zuhr. He spent his time after the zuhr salāh until
‛ishā at the Raudah of Maulānā Sayyid Zahīr ad-Dīn
rahimahullāh. This was his continuous habit. He
never got embroiled in any disputes and arguments
with his family and relatives.
Glory to Allāh! Look at his pure qualities which were
like those of the pious predecessors. Nowadays,
those who claim allegiance to these past peoples are
involved in constant bickering and arguments. It is
most sad and unfortunate. May Allāh ta‛ālā unite
everyone.
Demise
He passed away on 26 Shawwāl 1222 A.H. on a
Saturday. He is buried in Bālāpūr near Sayyid Zahīr
ad-Dīn rahimahullāh. His honourable wife passed
away on 2 Ramadān 1229 A.H. on a Friday. His son,
Maulānā Khalīlullāh rahimahullāh, constructed a
separate grave for him and one for his mother.
There are four graves in this plot. One is his grave,
the other is of Maulwī Sayyid Mujāhid ad-Dīn
172
rahimahullāh, the third of the wife of Maulwī Sayyid
Mujāhid ad-Dīn and the fourth is of the wife of
Sayyid Abul Baqā rahimahullāh. Another plot also
contains four graves: the wife of Sayyid Khalīlullāh,
the wife of Sayyid Kalīmullāh, the brother of
Kalīmullāh, and the fourth is of his paternal uncle.
May Allāh ta‛ālā illuminate all their graves. Āmīn.1
173
Hadrat Maulānā Qādī Thanā’ullāh
Pānīpattī (d. 1225 A.H.)
Name and lineage
His name is Qādī Thanā’ullāh. His title is ‛Alam al-
Hudā. He is from the family of Shaykh Jalāl ad-Dīn
Kabīr al-Auliyā’ Pānīpattī rahimahullāh. His lineage
goes up to Hadrat Sayyidunā ‛Uthmān Ghanī
radiyallāhu ‛anhu. His family had always been a
granary of knowledge and virtue. Many members of
his family became judges one after the other.
Birth
He was born in 1143 A.H. in Pānīpat.
Sparks of knowledge and virtue were visible on him
from the very beginning. Allāh ta‛ālā blessed him
with an extraordinary share of astuteness, wittiness
and soundness of intelligence. He completed
memorizing the Qur’ān at the age of seven. By the
time he reached the age of 16, he had become a
practising scholar in the fields of tafsīr, Hadīth,
jurisprudence, principles of jurisprudence, and all
the other rational and traditional sciences. After
acquiring the external sciences, he turned his focus
towards acquiring the internal sciences.1
Merits
He was from among the Allāh-fearing ‛ulamā’ who
enjoyed close proximity to Him. He was an expert in
the rational and traditional sciences. He reached the
1 Zafr al-Muhassilīn, p. 47.
174
level of ijtihād in the field of fiqh and principles. His
written works such as at-Tafsīr al-Mazharī, Mā Lā
Budda Minhu and Tuhfah as-Sālikīn are well-known
and have been well received by the Muslim nation.
He is from among the special students of Hadrat
Shāh Walī Allāh Sāhib rahimahullāh. He initially
learnt the Sufi way from Hadrat Shaykh ash-
Shuyūkh Khwājah Muhammad ‛Ābid Sināmī
rahimahullāh. Through the latter’s efforts, Hadrat
Qādī Sāhib reached the station of obliteration of the
heart. Subsequently, acting under the instruction of
his shaykh, he presented himself in the service of
Hadrat Mirzā Mazhar Jān-e-Jānā Shahīd
rahimahullāh. He derived spiritual blessings from
him and swiftly traversed the Ahmadīyyah Tarīqah.
He completed acquiring the internal and external
sciences by the age of 18. Hadrat Mirzā Sāhib
rahimahullāh conferred the title of ‛Alam al-Hudā (a
flag of guidance) to him.
Hadrat Mirzā Sāhib rahimahullāh used to say: “If
Allāh ta‛ālā asks me on the day of Resurrection,
‘What gift have you brought for Me?’, I will present
Qādī Thanā’ullāh to Him.”
It is related that whenever Qādī Sāhib rahimahullāh
was about to attend the assembly of Hadrat Mirzā
Sāhib rahimahullāh, the latter used to make a place
for him to be seated near him. While he was still
making the place for Qādī Sāhib, he would enter
and sit in that place. [In other words, Hadrat Mirzā
Sāhib’s timing in making a place for him was
perfect]. Someone asked Hadrat Mirzā Sāhib
rahimahullāh: “Are you made aware through kashf
(divine exposition) that he is about to come in, and
this is why you make place for him?” He replied:
“No. When I see the angels standing out of respect, I
175
conclude that Qādī Sāhib is about to come in. This
is why I make place for him.”1
Note: Hadrat Mirzā’s ability to see the angels
through kashf is an indication of his closeness with
Allāh ta‛ālā, and a testimony to Hadrat Qādī Sāhib’s
merit and virtue in the sight of Allāh ta‛ālā. All
praise is due to Allāh ta‛ālā. My shaykh, Hadrat
Maulānā Muhammad Ahmad Sāhib Partābgarhī
rahimahullāh used to relate this incident on certain
special occasions. (compiler)
Mirzā Sāhib’s letters addressed to him
From the letters which Hadrat Mirzā Sāhib
rahimahullāh wrote to him we can gauge the respect
and esteem which he enjoyed in the heart of Hadrat
Mirzā Sāhib rahimahullāh. The following letter
which Hadrat Mirzā Sāhib rahimahullāh wrote to
Hadrat Qādī Sāhib rahimahullāh serves as an
example:
All praise is due to Allāh ta‛ālā. Peace
and salutations to Rasūlullāh
sallallāhu ‛alayhi wa sallam. From
this fakir, Jān-e-Jānā to the
honourable and distinguished Maulwī
Sāhib – may Allāh ta‛ālā the Merciful
keep you safe. May Allāh ta‛ālā keep
safe and sound a person like you who
are to proliferate the Sharī‛at and
illuminate the Tarīqat, and who are an
effulgent embodiment of Dīn and
religiosity. May Allāh ta‛ālā cause
1 Mashā’ikh Naqshbandīyyah.
176
many others to be like you and to fulfil
your wishes.
Your likes and dislikes are exactly my
likes and dislikes. It is my belief that
your existence is the most beloved of
all that is present, and that it is a
source of many blessings. From the
men there is no one more beloved to
me than you, and from women there is
no one more sincere than your wife. I
have no hopes whatsoever from
worldly people. They merely make
verbal claims. And if they have to fulfil
a promise, they place a heavy weight
of favour on our heads, and they fight
about it. A mad man like me cannot
tolerate such evils.
Note: Look at the pitiable manner in which such a
senior shaykh of his time was treated. Thus,
whatever happens to us today will be totally
insignificant in comparison. May Allāh ta‛ālā protect
us. Āmīn. (compiler)
I was most disturbed on hearing about
Ahmadullāh’s illness. I am now in the
final stages of my natural life or else I
would have gifted my life to him. May
Allāh ta‛ālā bless him with a long life.
The world is not in the lot of Pīr ‛Alī
even though he strives so hard. ‛Alī
Radā Khān learnt the Tarīqat from me.
He commenced with the dhikr of the
latā’if khamsah and started with the
dhikr of Lā Ilāha Illallāh. He will
present himself to you and join your
circle. It is necessary to focus on his
177
heart. This is the first step. Worries
and the stopping of external progress
cannot be noted, and internal
gratitude cannot be expressed.
Those who are within our circle are
focussed on the objective and are
making progress in this regard. Those
special ones who are not present are
just like those who are present in the
acquisition of blessings. Was salām.1
Note: This letter is obviously a clear proof of Qādī
Sāhib’s greatness and rank. It also gives us a
glimpse into Hadrat Mirzā Sāhib’s teachings and
experiences. Bearing it in mind is therefore
beneficial for not only every genuine seeker but for
even every qualified mentor.
I would like to quote another letter from which we
will learn the open and frank manner in which
Hadrat Mirzā Sāhib rahimahullāh wrote for the
rectification of even a senior exegete, Hadīth expert
and jurist like Hadrat Qādī Sāhib rahimahullāh.
Hadrat Mirzā Sāhib made no concessions, and
Hadrat Qādī Sāhib too accepted every instruction.
Based on this, his shaykh testified in favour of his
lofty rank as is mentioned.
The letter reads as follows:
My dear brother! It is most strange.
Every person from Pānīpat is coming
to me with complaints about you. I do
not know what you are doing? If your
honesty and religiosity are becoming
1 Mirzā Jān-e-Jānā Ke Khutūt, p. 197.
178
causes of inconvenience to people,
then desist from such a path. Resort
to rationalization to win over people
and to protect their honour, because
your methodology is causing the
Tarīqat and the elders of the Tarīqat to
become maligned. It is most foolish to
offend others while maligning yourself
for the sake of wretched ones, despite
you yourself possessing external and
internal excellences. The displeasure
of people is detrimental to the cause of
rectitude and guidance…1
Note: The gist of this letter is that when undertaking
the rectification and training of people, then
softness and leniency must be adopted instead of
sternness and strictness. This is because there is
more success in this approach. This is supported by
the Qur’ān, Hadīth and books on Sufism such as
Ihyā’ al-‛Ulūm. In fact, it is encouraged and
emphasised.
It is a rational thing for a person to discard the
truth because of its bitterness. If a mentor’s speech
is devoid of sweetness, the person will choose to get
further away from the truth. The bitterness of the
truth will have to be removed through the sweetness
of propagation so that the one who is invited
towards the truth may come close to it and embrace
it.
Yes, there are certainly occasions for strictness and
sternness, and there are times when it is needed.
But this is very rare. This is why short-sighted
1 Mirzā Jān-e-Jānā Ke Khutūt, p. 200.
179
people like us must make softness and leniency our
salient features. Inspiration is from Allāh ta‛ālā
alone. (compiler)
Quotations
We will now quote a few extracts from the books of
Hadrat Qādī Sāhib rahimahullāh. They are really the
essence of the Tarīqat. These were quoted quite
often by Hadrat Muslihul Ummat rahimahullāh in
his talks and written works. He writes in Irshād at-
Tālibīn, the translation of Tuhfah as-Sālikīn:
An extremely large group of people
(regarding whom it is considered
impossible that they could have
fabricated a lie, and whose every
member is of such a level of piety and
knowledge that it is not permissible to
accuse him of lying) states both
verbally and in writing: By virtue of
the company of the mashā’ikh – whose
companionship goes from one
generation to the next until it reaches
Rasūlullāh sallallāhu ‛alayhi wa
sallam – they developed a new internal
condition. This new condition caused
them to develop a love for Allāh ta‛ālā
and His friends, an enthusiasm for
good deeds, inspiration for righteous
actions, and firmness in true beliefs.
This is that condition which ought to
be referred to as an excellence, which
in turn is a cause of many other
excellences.1
1 Tuhfatus Sālikīn, p. 6.
180
Note: Hadrat Muslihul Ummat rahimahullāh said:
“Look at the beautiful manner of identifying
perfection as explained by Hadrat Qādī Sāhib
rahimahullāh. Most of us probably do not know it.
From this you must understand another point. To
create love for Allāh ta‛ālā, Rasūlullāh sallallāhu
‛alayhi wa sallam and the Auliyā’ in the hearts of
others, and to create enthusiasm in them for good
deeds in known as takmīl. And the person who
undertakes this task is known as a mukammil.”
(compiler)
The merit of good company
Qādī Sāhib rahimahullāh writes:
.‫ﺲ ا ﺼﺎﻟﺢ ﺧ¦ ﻣﻦ اﻟﻌﺰﻟﺔ‬c‫ﻠ‬Ë‫ وا‬،‫ﺲ ا ﺴﻮء‬c‫اﻟﻌﺰﻟﺔ ﺧ¦ ﻣﻦ ﺟﻠ‬

Solitude is better than an evil companion; and a
righteous companion is better than solitude.
He also said:
Remaining in the company of Sufis
and Allāh’s friends is even more
beneficial than Allāh’s remembrance
and worship. The Sahābah radiyallāhu
‛anhum used to say to each other:
™ ُ ِ ْ ُ ‫ﺑﻨﺎ‬
‫ﻧﺆﻣﻦ ﺳﺎﻋﺔ‬
َ ْ
ِ ‫اﺟﻠﺲ‬
ِ ِ
Come sit with us so that we may revive and renew
our īmān.
The sign of wilāyat
.‫ﺲ‬Î [ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑ• اﻹﺳﻼم‬h‫ ﺻ‬ÍŠ‫ ﺑﺎب ﻗﻮل ا‬،‫ ﻛﺘﺎب اﻹﻳﻤﺎن‬،‫ﺨﺎري‬M‫ﺻﺤﻴﺢ ا‬1
181
Hadrat Qādī Sāhib rahimahullāh writes in Mā Lā
Budda Minhu:
The Qur’ān refers to a walī as a
muttaqī, while the Hadīth refers to a
walī as the one in whose company you
remember Allāh ta‛ālā. In other words,
when in his company, love for the
world decreases and love for Allāh
ta‛ālā increases. Allāh ta‛ālā knows
best.
As for the person who is not a
muttaqī, he is also not Allāh’s walī.
One should not pledge allegiance to all
and sundry because there are many
devils in the form of humans.
Performing supernatural feats is not an essential of
wilāyat
Hadrat Qādī Sāhib rahimahullāh writes in this
regard in Tuhfah as-Sālikīn:
Performing supernatural feats is not from among
the essentials of wilāyat. Many Auliyā’ of Allāh ta‛ālā
and those who enjoyed proximity with Him did not
perform supernatural feats. The performance of
supernatural feats and expositions by the majority
of the Sahābah radiyallāhu ‛anhum is not proven.
Supernatural feats, expositions and casting spells
can be achieved through practice. This is why even
the yogis of India are able to do these things. The
true Ahlullāh do not hold these things in high value
and are not prepared to exchange them for even
barley and raisins. Yes, if a supernatural feat is in
emulation of the Sharī‛at and with steadfastness on
the Sharī‛at, it can become a proof of wilāyat.
182
Note: Someone could say that an irreligious person
could follow the Sharī‛at in order to deceive people
while performing supernatural feats. Hadrat
Muslihul Ummat rahimahullāh says that an
irreligious person will never have such an ability. In
other words, Allāh ta‛ālā will never give such a
person the inspiration and ability to follow the
Sharī‛at and the Sunnat.
The strong proof of wilāyat is as mentioned in the
Hadīth. That is, when a person looks at a true walī,
he thinks of Allāh ta‛ālā.1 (compiler)
The company of dervishes
Hadrat Qādī Sāhib rahimahullāh writes in Mā Lā
Budda Minhu:
Know well – may Allāh bless you with
good fortune – that whatever has been
said is only the outer form of īmān,
Islam and the Sharī‛at. As for its
reality and essence, you will have to
search it by remaining in the service of
the dervishes. Do not think that the
reality is against the Sharī‛at. It is
ignorant and kufr to think like this.
He writes a few lines further on:
The internal effulgence of Rasūlullāh
sallallāhu ‛alayhi wa sallam must be
acquired from the chests of the
dervishes, and you must then
illuminate your chest with it so that
.‫ﻦ ﺑﻦ ﻏﻨﻢ اﻷﺷﻌﺮي‬-‫ ﺣﺪﻳﺚ ﻋﺒﺪ ا ﺮ‬، ‫ﺴﻨﺪ ا ﺸﺎﻣﻴ‬# ،‫ﺪ‬-‫ﺴﻨﺪ أ‬#1
183
you may learn every good and evil
through correct insight.
If after remaining sincerely in the company of a
dervish you do not perceive the desired benefit, and
do not acquire the internal blessing which is the
objective, it will be necessary for you to distance
yourself from him. Hadrat Qādī Sāhib rahimahullāh
writes in Irshād at-Tālibīn on this subject:
If a person remains in the service of a
shaykh for a period of time while
having faith and confidence in him,
but does not experience any effect
from his company, it is obligatory on
him to leave that shaykh and search
for another one. If not, that shaykh
will become his objective and deity,
and not Allāh ta‛ālā. This is obviously
polytheism.
Hadrat ‛Azīzān ‛Alī Rāmītnī rahimahullāh who is a
Naqshbandī shaykh writes:
When you do not acquire presence of
heart from the person in whose
company you remain and the love of
this world is not removed from your
heart, you must most certainly flee
from the love of such a person. Or else
you will not be pardoned. At the same
time, you must have good and noble
thoughts about that shaykh because
he may well be an expert and qualified
shaykh, while your rectification is not
destined at his hands. Similarly, if a
qualified shaykh departs from this
world and a murīd has not reached
the level of perfection as yet, it will be
184
obligatory on the murīd to search for
the company of another shaykh
because the objective is Allāh ta‛ālā,
and no one else.
Hadrat Mujaddid Alf Thānī
rahimahullāh says: When the Sahābah
radiyallāhu ‛anhum pledged bay‛at
after Rasūlullāh’s demise to Hadrat
Abū Bakr radiyallāhu ‛anhu, Hadrat
‛Umar radiyallāhu ‛anhu, Hadrat
‛Uthmān radiyallāhu ‛anhu and
Hadrat ‛Alī radiyallāhu ‛anhu, it was
not a mere worldly bay‛at. Rather,
their objective was to also acquire
internal spiritual blessings from the
khulafā’. If someone says that the
blessings of the Auliyā’ remain after
their demise, so it is pointless to
search for another shaykh, then the
answer which will be given to him is
that the level of blessings of the
shaykh which remains behind is not
so high as to convey a defective person
to the level of perfection. However, this
can happen on very rare occasions,
and is virtually non-existent.
If the blessings of a person continue
after his demise on the same level as
they had been when he was alive, then
from the time Rasūlullāh sallallāhu
‛alayhi wa sallam left this world to
this time, all the people of Madīnah
would have been equal to the Sahābah
radiyallāhu ‛anhum and no one would
185
have needed the company of the
Auliyā’.
Furthermore, how can the blessings of
the dead be equal to that of the living?
This is especially so when there is the
prerequisite of affinity between the one
conveying the blessings and the one
receiving them. This precondition is
not found after the demise of one.
However, when internal affinity is
acquired after obliteration and
continuity, blessings can be acquired
from graves. But that too will not be
as much as can be acquired when the
person is alive. Allāh ta‛ālā knows
best.1
The reality of bay‛at
Hadrat Maulānā Rashīd Ahmad Gangohī
rahimahullāh clarifies the reality and status of
bay‛at in Fatāwā Rashīdīyyah as follows:
If a person becomes a murīd of someone and then
learns that he is a bid‛atī or is not worthy of bay‛at
for some other reason, it is obligatory on him to
cancel his bay‛at. If he does not, he will be sinning.
A Hadīth states:
ّ
‫أﺣﺐ‬ ‫ا>ﺮء ﻣﻊ ﻣﻦ‬
A person will be with the one whom he loves.
If he loves a bid‛atī, he will be with him. And it is
harām to love a bid‛atī. If a shaykh is worthy of
1 Irshād at-Tālibīn.
186
bay‛at but the murīd is not benefiting from him, it is
permissible for him to become a murīd of another
shaykh. At the same time, he must maintain his
faith and confidence in the first shaykh. If a person
cancels his bay‛at from a shaykh although he is
benefiting from him, and becomes a murīd of
another shaykh, there is no sin in it. The
shaykh/murīd relationship is a friendship. A person
can befriend whomever he wants for the sake of Dīn;
there is no sin. However, it is not a good thing to
unnecessarily leave a good shaykh who belongs to
the Ahl as-Sunnat. The mashā’ikh do not pay
attention to such a murīd. He will therefore not
derive any benefit. Apart from this, it is not a sin.
These points are written in the books of Sufism by
the Sufis. As for labelling it kufr to leave one’s first
shaykh (or to issue a fatwa in this regard), this has
not been said by anyone. It is made by one who is
absolutely ignorant and is spreading a falsehood for
worldly gains. This statement is totally wrong and
rejected. The mashā’ikh of the past had pledged
bay‛at to several people. This point becomes clear
from the books which contain the various Sufi
lineages. If the above statement of the person is
accepted, all of them would become kāfirs.1
Note: This is a most important point of the Tarīqat
which has been compiled by the distinguished
‛ulamā’ and esteemed Sufis. The true path becomes
crystal clear. If anyone does not accept because of
his ignorance, it is his fault alone.
It is the duty of not only the masses but of the
‛ulamā’ to study such books so that they do not
succumb to misunderstandings, and so that they
1 Fatāwā Rashīdīyyah, p. 210.
187
are able to teach the masses what is right.
(compiler)
Demise
Hadrat Qādī Sāhib passed away in 1225 A.H. and is
buried in Pānīpat. May Allāh ta‛ālā shower His
blessings on him. Āmīn.1
1 Maqāmāt Mazharī.
188
Hadrat Maulānā ‛Abd al-‛Alī Lucknowī1
(d. 1225 A.H.)
Name and lineage
He was born in 1142 A.H./1729 to the second wife
of Ustādh al-Hind rahimahullāh. His name is ‛Abd
al-‛Alī. He is the son of Ustādh al-Hind Maulānā
Muhammad Nizām ad-Dīn Sāhib rahimahullāh. He
received the title of Bahr al-‛Ulūm.
He studied all the prescribed texts under his father
and qualified at the age of 18. His father got him
married that same year in Kākaurī and he passed
away six months thereafter.
Although Maulānā ‛Abd al-‛Alī rahimahullāh
possessed remarkable studying abilities and had
completed the prescribed texts with dedication, he
was initially reckless. He had no interest in the
occupations (of teaching, writing and researching) of
his forefathers. However, a certain incident changed
the direction of his life and compelled him into
becoming Bahr al-‛Ulūm (an ocean of knowledge).
The incident is described in detail by Maulānā
‛Ināyatullāh Sāhib Firangī Mahallī rahimahullāh.
I heard this from my elders: He [Maulānā ‛Abd al-
‛Alī] was the only son of ‛Allāmah Nizām ad-Dīn and
was born to him in the latter part of his life. This is
1 Mashāhīr ‛Ulamā’-e-Firangī Mahal Aur Oen Ke ‛Ilmī

Khidmāt is written by Maulānā Khālid Rashīd Firangī
Mahallī. Extracts from this book are quoted here.
(compiler)
189
why he received more love and attention. Although
he had completed the prescribed texts by the time of
his father’s demise, he did not have an interest in
knowledge. In those days it was the practice to
present one’s self at the ‛urs of Shāh Pīr
Muhammad Sāhib rahimahullāh for the graduation
du‛ā’. Senior ‛ulamā’ used to be present on this
occasion, and the custom of tying the turban would
be done in their presence. When Ustādh al-Hind
rahimahullāh was alive, this assembly used to be
conducted under his headship. When the turban-
tying ceremony was held in the first year after the
demise of Ustādh al-Hind rahimahullāh, Hadrat
Bahr al-‛Ulūm rahimahullāh [Maulānā ‛Abd al-‛Alī]
attended – as was his norm – but only to observe
the proceedings. He had a cage of quails in his
hand. When the ceremony was nearing its end,
someone pushed hard and asked: “Where are you
going to?” Hadrat Bahr al-‛Ulūm replied: “Don’t you
know who I am? I am the son of ‛Allāmah Nizām ad-
Dīn rahimahullāh?” The man said: “I am most
surprised! If you were really the son of Ustādh al-
Hind rahimahullāh, you would have been sitting at
the head of the ceremony and not standing here
with a cage of quails.” This response struck a cord
in his heart. He threw down the cage, the quails flew
away, he proceeded to his house, took a book, went
to his father’s grave, and cried for a long time.1
When Maulānā Bahr al-‛Ulūm woke up from his
previous heedlessness and devoted himself to the
occupation of his forefathers – knowledge and
disseminating knowledge – then his second teacher,
Mullā Kamāl ad-Dīn Sahālwī rahimahullāh, took due
1 Tadhkirah ‛Ulamā’-e-Firangī Mahal, p. 138.
190
consideration of his age, and did true justice to his
great capabilities. In fact, other historians who had
not seen ‛Allāmah Bahr al-‛Ulūm but were his
contemporaries said: “Apart from his father, he was
not a student of any from this group (of ‛ulamā’). He
made many objections against Maulānā Hamdullāh
Sandelwī rahimahullāh as regards Sharh-e-Sullam.
He also did not have many praises for ‛Allāmah
Kamāl ad-Dīn rahimahullāh. It is said that the depth
of his knowledge surpassed that of his own father.”
Note: He then travelled to Shāh Jahānpūr, Rāmpūr
and Bengal. Details in this regard can be found in
the original book. We now quote the subject of his
journeys to the madāris. (compiler)
Journeys to madāris
‛Allāmah Bahr al-‛Ulūm rahimahullāh continued the
duty of teaching and lecturing at Madrasah Munshī
Sadr ad-Dīn. An increase in the number of students
from distant places placed a burden on the finances
of the Madrasah.
The popularity of this Madrasah resulted in the
Nizām of Hyderabad, Sultan Tīpū Shahīd
rahimahullāh and the Nawāb of Arkāt (Madras) – all
three – extending invitations to ‛Allāmah Bahr al-
‛Ulūm. The ‛Allāmah accepted the invitation of the
Nawāb of Arkāt because the latter was originally
from Gaupā Ma’u (district Hardoi, Oudh), and he
thus enjoyed the right of a neighbour. The joy which
the Nawāb must have experienced at the acceptance
of the invitation and the enviable position which he
must have enjoyed among his peers can be gauged
from the warm and cordial reception which the
Nawāb had prepared for the arrival of the ‛Allāmah.
191
When the ‛Allāmah reached the outskirts of Madras,
the ‛ulamā’ and senior dignitaries of the government
came out to receive him. He was sitting on a grand
carriage while all the dignitaries and nobles were
accompanying him on foot. On reaching the palace
of the Nawāb, the latter and his princes were
waiting outside to receive him. The ‛Allāmah tried to
get off the carriage but the Nawāb did not allow him.
Instead, the Nawāb placed the carriage on his
shoulder and conveyed it to the main entrance. The
‛Allāmah was then made to sit on the throne while
the Nawāb sat respectfully in front of him.1
The author of Khānwāda-e-Qādī Badr ad-Daulah
writes with reference to ‛Allāmah Bahr al-‛Ulūm and
his friends and relatives:
When Nawāb Muhammad ‛Alī Jāh passed away in
1210 A.H. and Nawāb ‛Umdah al-Umarā’ Bahādur
ascended the throne, the latter conferred the title of
Malik al-‛Ulamā’ to ‛Allāmah Bahr al-‛Ulūm
rahimahullāh and gave him the first bag of money.
He also bequeathed to the ‛Allāmah two villages by
the name of Chanūr and Ja‛farāpīth. These were
attached when the Nawāb passed away in 1216
A.H./1801, and in return for them, he was allotted
an amount of money which he received monthly.
The ‛Allāmah never extended a begging hand to the
British. When the ‛Allāmah passed away on 13
Rajab 1225 A.H., his son-in-law, Maulānā ‛Alā’ ad-
Dīn Ahmad rahimahullāh, was appointed the head
of the madrasah on 15 Rajab 1225 A.H. and given
the title of Malik al-‛Ulamā’. Sultān al-‛Ulamā’
Maulānā ‛Abd ar-Rabb and Qutb al-‛Ulamā’
Maulānā ‛Abd al-Wājid – both of whom were the
1 Tadhkirah ‛Ulamā’-e-Firangī Mahal, p. 139.
192
sons of ‛Allāmah Bahr al-‛Ulūm – taught in this
madrasah together with several other teachers.1
‛Allāmah ‛Alā’ ad-Dīn Ahmad rahimahullāh remained
in Madras until the end of his life and continued the
work of ‛Allāmah Bahr al-‛Ulūm rahimahullāh. After
his death, his only son, ‛Allāmah Jamāl ad-Dīn
Ahmad Firangī Mahallī rahimahullāh remained in
Madras until his end. ‛Allāmah Jamāl ad-Dīn had
completed his studies in Lucknow under his uncle
Mullā Nūr al-Haq rahimahullāh. He then came to
Madras where he was a teacher in Madrasah Wālā
Jāhī. He reached the level of his father (‛Allāmah
‛Alā ad-Dīn Ahmad rahimahullāh) and became his
deputy.
With the demise of ‛Allāmah Jamāl ad-Dīn Ahmad
Firangī Mahallī rahimahullāh in 1276 A.H./1860,
the seat which had been occupied by ‛Allāmah Bahr
al-‛Ulūm and his family was now vacated.
Nonetheless, through ‛Allāmah Bahr al-‛Ulūm, the
ocean of the founder of the Dars-e-Nizāmī, ‛Allāmah
Nizām ad-Dīn Firangī Mahallī rahimahullāh,
continued to flow in south India through their
students and succeeding students.
Writing and compiling
Together with teaching, lecturing, issuing fatāwā
and passing judgements, ‛Allāmah Bahr al-‛Ulūm
rahimahullāh rendered services in one other field
which we could refer to as writing, compiling and
researching. The fact of the matter is that from the
Firangī Mahal family, there is no one who can
1 Khānwāda-e-Qādī Badr ad-Daulah, p. 408, 1963

edition.
193
compare with him in the number of written works
up to Mullā Mubīn rahimahullāh. After him, Mullā
Mubīn rahimahullāh, Maulānā Walī Allāh
rahimahullāh, ‛Allāmah ‛Abd al-Hayy rahimahullāh
and Maulānā ‛Abd al-Bārī rahimahullāh are
considered to be his equals in the number of written
works in the Firangī Mahal family. Notwithstanding
his large number of written works, a special feature
of them was the high level of research and
investigation. In this regard, he can be compared to
past scholars like Ibn Humām rahimahullāh, Jalāl
Dawānī rahimahullāh and Sadr ash-Sharī‛ah
rahimahullāh.
Note: The names of his well-known written works
can be obtained from the original book. (compiler)
Demise
He passed away on 13 Rajab 1225 A.H./1810 in
Madras. He is buried in the courtyard of the Wālā
Jāhī Masjid in Madras. May Allāh ta‛ālā shower His
mercy on him.1
1 Mashāhīr ‛Ulamā’-e-Firangī Mahal Aur Oen Ke ‛Ilmī

Khidmāt, p. 37.
194
Hadrat Maulānā Hāfiz Muhammad
Jamāl Multānī (d. 1226 A.H.)
Merits
Hāfiz Muhammad Jamāl Sāhib rahimahullāh began
searching for a shaykh at an early age. In his quest,
he presented himself at the grave of Hadrat Shaykh
Rukn ad-Dīn Multānī rahimahullāh. He then
became engrossed in worship and spiritual
exercises. He would complete one Qur’ān every
night, beg to Allāh ta‛ālā for a qualified shaykh, and
fall asleep. One night he received a directive in a
dream that he should go to Hadrat Shaykh Nūr
Muhammad Mahārwī rahimahullāh. He departed
immediately for Mahār, presented himself before the
Shaykh and requested him to accept him as his
murīd. The Shaykh asked: “Have you studied any of
the external sciences?” In his humility he said: “I
have learnt the Qur’ān and a few rules and
regulations related to salāh and fasting.”
It was the practice of Shaykh to feed the ‛ulamā’
with him. In the course of the meal, Maulānā
Muhammad Husayn rahimahullāh (who was a
senior murīd of the Shaykh and his confidant),
looked at Hāfiz Sāhib and stood up. He embraced
him and asked him about himself. When the
Shaykh saw this, he asked Maulānā Muhammad
Husayn: “Do you know him?” He replied: “We both
studied under the same teacher. He is a very
learned scholar. In our student days we [students]
used to refer to him as ‛Allāmah al-‛Asr (the
distinguished scholar of our time).”
When the Shaykh heard this, he turned to Hāfiz
Sāhib rahimahullāh and said: “Why did you conceal
your knowledge from us?” He replied: “Hadrat! I
195
have heard that the fakirs dislike the ‛ulamā’. This
is why I concealed my knowledge from Hadrat.”
The Shaykh said: “Hāfiz Sāhib! We are most
desirous of the ‛ulamā’. It is only the ‛ulamā’ who
can understand us. What will the poor ignoramuses
understand from us? We are most pleased with the
‛ulamā’ fraternity.”
Hāfiz Sāhib rahimahullāh began spending time in
the Shaykh’s company. His bond with the Shaykh
progressed to the level of ardent love for him. He did
not separate himself from the Shaykh’s company
whether at home or on journey. He rendered the
service of pouring the wudū’ water for him for a long
period of time. He was also in-charge of the public
kitchen in the khānqāh of the Shaykh. He then
became a senior khalīfah of the Shaykh. On one
hand he was on a lofty level of knowledge and
spirituality. On the other hand, he was unparalleled
in his bravery, mujāhid aspirations and spirit of
sacrifice. He was sent to Multān for the proliferation
of the Chishtī system.
Academic acumen
The academic acumen and academic interests of
Hāfiz Sāhib rahimahullāh can be gauged from his
statements. He used to quote Qur’ānic verses and
Ahādīth, ask their meanings to his murīds, and
then explain to them himself. The most intricate
and challenging questions used to be posed to him
and he would provide most satisfying and complete
answers to them. He had a special interest on the
issue of Wahdatul Wujūd. He was especially
proficient with the written works of Shaykh Akbar
rahimahullāh and Maulānā Jāmī rahimahullāh.
196
When he used to explain their mysteries, it seemed
as though an ocean of knowledge was pouring forth.
Hadrat Hāfiz Sāhib rahimahullāh established a
madrasah in Multān which was the highest centre
of knowledge. Khwājah Gul Muhammad Ahmadpūrī
rahimahullāh studied for two years in this madrasah
and was a student of Hadrat Hāfiz Sāhib
rahimahullāh.
Note: All praise is due to Allāh ta‛ālā our pure Sufis
generally combined knowledge with practice. They
used to fulfil the responsibility of teaching and the
duty of purification of the carnal self.
Congratulations to them. (compiler)
Character
Hadrat Hāfiz Sāhib rahimahullāh was a man of
impeccable character. The following is written in
Manāqib Fakhrīyyah about him: “Hāfiz Muhammad
Jamāl Multānī rahimahullāh was embellished with
internal excellences, noble character and other
excellent qualities.”
He considered it his duty to see to the poor. He
would accept the invitations of the rich and poor
equally. However, when he went to the poor, the
effects of joy and happiness were visibly seen on his
face. He would never find fault with the food. In fact,
if anyone did this, he would reprimand the person.
It was his practice not to eat until all his murīds
and associates have completed eating. He used to
speak very affectionately with children. If they did
anything unpleasant, he would not stop them
directly but explain to them in a subtle manner and
through examples. He had immense love for his pīr
bhāis (khulafā’ of his shaykh). He was forever ready
to help them in every situation. When Qādī
197
Muhammad ‛Āqil Sāhib rahimahullāh was
imprisoned, he was quite distressed, so he wrote a
letter to Hadrat Hāfiz Sāhib rahimahullāh in which
he wrote the following couplets:
My life has reached my lips. Come to
me so that I could live. If I die, of what
use will you be to me? If you do not
attend my funeral, you will certainly
have to visit my grave.
The moment Hadrat Hāfiz Sāhib rahimahullāh read
this letter, he got up and went to meet Qādī Sāhib
rahimahullāh.
Fighting the Sikhs
The Sikhs were exercising their authority over
Punjab at the time when Hadrat Hāfiz Sāhib
rahimahullāh had commenced his work of teaching
and instructing in Multan. The Sikhs were imposing
untold tyrannies on the Muslims. They attacked
Multan on several occasions but could not take
control of it while Hadrat Hāfiz Sāhib rahimahullāh
was there. While he was occupied in teaching in
lecturing, Hadrat Hāfiz Sāhib rahimahullāh was fully
conversant with practical jihād. His bravery,
courage and independence had blown a new spirit
in the waning limbs of the Muslims. He combated
the advancing flood of the Sikhs with courage and
valour. When the conditions worsened, he went
personally onto the battlefield. When he heard of
their attack, he presented himself in the fort with
his bow and arrows.
It is said that Hadrat Hāfiz Sāhib rahimahullāh was
sitting in one of the turrets of the Multan fort and
raining down arrows onto the unbelievers.
198
The Sikhs attacked Multān again in 1226
A.H./1811. Hadrat Hāfiz Sāhib rahimahullāh was
not in Multan at the time, but when he received the
information, he proceeded forthwith to Multan to
take part in the battle.
On another occasion, the Sikhs attacked Multan
with much pomp and fanfare. Fear spread among
the people. Some of them expressed their intention
to emigrate. When Hadrat Hāfiz Sāhib rahimahullāh
came to know of this, he said:
The battle against the unbelievers is a
general and all-encompassing battle.
This has made war against them fard-
e-‛ayn (compulsory on every person).
We are therefore not going to leave this
place. We have only two alternatives,
to fight as mujāhidūn or to die as
martyrs.
Saying this, he personally went forward to fight,
while having no fear whatsoever in him. He had full
reliance on Allāh ta‛ālā. He used to jump into the
battlefield with this strength [of reliance on Allāh
ta‛ālā]. He was an expert archer and used to teach
archery to others.
Rectification of customs and following the
Sharī‛at
Hadrat Hāfiz Sāhib rahimahullāh abhorred un-
Islamic customs. He asked Zāhid Shāh on one
occasion: “Are you interested in marrying into any
family?” Zāhid Shāh replied: “Yes, but that family
are not Sayyids; and my family are insisting that I
get married to a Sayyid.”
199
Hadrat Hāfiz Sāhib rahimahullāh said: “The Sharī‛at
permits a Sayyid to marry a non-Sayyid. Why are
you listening to what the ignoramuses have to say?”
The best way to reach Allāh
Hadrat Hāfiz Sāhib rahimahullāh was most
respectful of the Sharī‛at. He used to say:
The best way of reaching Allāh ta‛ālā
is the one prescribed by the Sufis and
which has come down to us from
sallam. It entails embellishing the
external self with the Sharī‛at,
remaining steadfast on it, and
purifying the internal self of all bad
habits.
Statements
Many of the statements of Hadrat Hāfiz Sāhib
rahimahullāh have been compiled. The following
collections are particularly well known:
1. Fadā’il Radīyyah compiled by Maulānā ‛Abd
al-‛Azīz.
2. Anwār-e-Jamālīyyah compiled by Munshī
Ghulām Husayn Shahīd Multānī.
3. Al-Asrār al-Kamālīyyah compiled by Zāhid
Shāh Mat-hatī.
200
Demise
Hadrat Hāfiz Sāhib rahimahullāh passed away on 5
Jumādā al-Ūlā 1226 A.H./1811. To Allāh we belong
and to Him is our return.1
Chisht, vol. 5, p. 271.
201
Hadrat Maulānā Sayyid Nūr al-Auliyā’
Lineage
He is the second son of Maulānā Sayyid Nūr al-‛Alī
After completing the Qur’ān and the primary texts,
he developed an interest in physical training. He
spent some time in this field. He was extremely
strong and physically fit. After this he thought of
completing his studies. He studied the remaining
texts under his father and other ‛ulamā’.
His services
He became attached to Nawāb Munīr al-Mulk
Bahādur and his administration. He became
occupied in the administration of worldly matters
and carried out this duty in an exemplary manner.
Nawāb Sāhib was most pleased with his work.
He then decided to travel to the Haramayn
Sharīfayn for hajj and the visit to Madīnah
Munawwarah. He left from Hyderabad. He
performed the hajj and went to Madīnah
Munawwarah. He then returned safely to
Hyderabad. He conducted an assembly in Makkah
Masjid to discuss the issue of retribution on behalf
of Maulānā ‛Abd al-Karīm Sāhib Shahīd. He called
for the mashā’ikh and notables. When they
assembled, he encouraged them to fight the
Afāghinah-e-Mahdawīyyah. All those who were
present concurred with his view. It was a Thursday,
the 1st of Muharram when all the ‛ulamā’, mashā’ikh
and Muslims rallied together and advanced towards
202
the Afāghinah-e-Mahdawīyyah in a place called
Chanchal Gaurah. The Afāghinah were also ready to
do battle. A few men from both sides were killed.
The Afāghinah were eventually expelled from the
city.
The author of the addendum to ‛Ināyat Ilāhī writes
that Sayyid Nūr al-Auliyā’ had no children. He held
Islam in very high regard. He never hesitated in
spending of his life and wealth for the sake of Islam.
This is certainly a sign of nobility.
Demise
He passed away in 1229 A.H. after the battle. To
203
Hadrat Maulānā Khwājah Muhammad
‛Āqil Punjābī1 (d. 1229 A.H.)
Name and lineage
His name is Khwājah Muhammad ‛Āqil. His father,
Makhdūm Muhammad Sharīf, was a distinguished
Muhaddith of his time. Khwājah Sāhib’s title is
Kaurījah. He was from among the senior khulafā’ of
Khwājah Nūr Muhammad Mahārwī rahimahullāh.
He belonged to a noble Fārūqī family.
Kaurījah
Shāh Muhammad ‛Āqil’s family title was Kaurījah.
We find this title in the royal edicts together with
the names of his forefathers. Hājī Najm ad-Dīn
rahimahullāh says that the reason behind this title
is that one of Khwājah Sāhib’s forefathers went to a
masjid to perform salāh and asked: “Has anyone
called out the adhān?” The people replied in the
negative. He took a clay pot which was placed
nearby and said to it: “O kauzah (pot)! You call out
the adhān.” People began calling him Kaurījah since
that day. A kauzah in the Sindhi language is called
kaurah, and the word “jo” is used to say “call out”.
The word kaurājo gradually became Kaurījah.
Education
Khwājah Muhammad ‛Āqil Sāhib rahimahullāh
memorized the Qur’ān at a young age. His father,
Makhdūm Muhammad Sharīf, was a distinguished
1 Incidents from his life are related in Tārīkh Mashā’ikh

Chisht, vol. 5 of Professor Khalīq Ahmad Nizāmī. The
present article is quoted from there. (compiler)
204
Muhaddith of his time so he personally saw to his
son’s education. The eminent father created in his
son such interest and enthusiasm for knowledge
that it became the distinguishing feature for the rest
of his life, and thousands of students benefited from
him.
In addition to studying under his father, Hadrat
Khwājah Sāhib rahimahullāh benefited academically
from Shāh Fakhr Sāhib rahimahullāh and Khwājah
Mahārwī rahimahullāh. Shāh Fakhr Sāhib
rahimahullāh taught him Sharh-e-‛Abd al-Haq and
Sawā’ as-Sabīl. He received a Hadīth certificate from
Khwājah Mahārwī rahimahullāh.
Hadrat Khwājah Sāhib rahimahullāh had a very
strong memory. He would even remember
subsidiary rulings together with references.
Khwājah Gul Ahmadpūrī says:
There was no one like him in the East
and West as regards external
knowledge.
Establishment of madāris and teaching
Khwājah Muhammad ‛Āqil Sāhib rahimahullāh had
a keen interest in teaching and lecturing from the
very beginning. He established a notable madrasah
in Kaut Mathan. He appointed eminent scholars to
teach here. He himself used to conduct lessons to
more than 100 students. He had a public kitchen
attached to the madrasah. When he left Kaut
Mathan and went to Shadānī, he established
madāris there and provided public kitchens for the
students and teachers. Special mention is made of
the following books which were taught in the
madāris established by him:
205
Mishkāt Sharīf, Ihyā’ al-‛Ulūm, Sahīh Bukhārī,
Lawā’ih, Sharh Qasīdah, Sawā’ as-Sabīl, Fusūs al-
Hikam, Sharh al-Wiqāyah Ma‛ā Hawāshī, Sharh
Mawāqif, Sharh Hidāyat al-Hikmat, Mīr Hāshim,
Sharh ‛Aqā’id Khiyālī, Mutawwal…
Purification of the self
After completing their studies, Khwājah Muhammad
‛Āqil Sāhib rahimahullāh and his brother, Miyā Nūr
Muhammad rahimahullāh, developed a keen interest
in purification of the self; and began searching for a
qualified mentor to this end. They heard about the
popularity of Khwājah Mahārwī rahimahullāh.
Khwājah Muhammad ‛Āqil’s elder brother happened
to meet Khwājah Mahārwī rahimahullāh in Yārin
Wālī. His first glance at the shaykh had an effect on
him because here was a man dressed like a fakir
while he exuded the awe and power of a king.
That same night a messenger was sent to Kaut
Mathan to call Khwājah Muhammad ‛Āqil Sāhib
rahimahullāh. He came immediately to meet him
and pledged allegiance at his hands.
Journey to Delhi
Khwājah Muhammad ‛Āqil Sāhib rahimahullāh had
several opportunities to present himself before Shāh
Fakhr Sāhib rahimahullāh. The first time he
travelled from Mahār to Delhi with Khwājah
Mahārwī rahimahullāh, he walked the entire
journey. When his shaykh asked him the reason, he
replied: “I made a promise to Allāh ta‛ālā that when
I go to visit Hadrat Shāh Fakhr Sāhib, I will do it on
foot.”
His second journey to Delhi was as follows: He first
went from his hometown to Mahār to meet Khwājah
206
Mahārwī rahimahullāh. On reaching there, he was
informed that Khwājah Sāhib rahimahullāh had left
for Delhi. He headed immediately for Delhi. On
reaching Delhi, he realized that he had nothing
which he could present as a gift to Shāh Fakhr
Sāhib rahimahullāh. The only thing he had was a
water jug. He sold it and bought sweetmeats with
the money. When Khwājah Mahārwī rahimahullāh
learnt of this, he gave him two gold coins and asked
him to present them to Shāh Fakhr Sāhib
rahimahullāh.
Spiritual exercises
Khwājah Muhammad ‛Āqil Sāhib rahimahullāh went
through strenuous spiritual exercises. Hāfiz
Muhammad Jamāl Sāhib rahimahullāh says that it
will be very difficult for anyone else to do the
spiritual exercises which were done by Khwājah
Sāhib rahimahullāh. He was most enthusiastic
about loud dhikr. Even at the end of his life when
he had become thin and weak, he adhered strictly to
loud dhikr. The sound of his dhikr could be heard
from several miles. Nawāb Ghāzī ad-Dīn Khān
rahimahullāh writes in Asmā’ al-Abrār that the
sound of Khwājah Sāhib’s dhikr could be heard in
the town of Farīd (which was 3-4 miles away from
Mahār).
Popularity
After receiving khilāfat, Hadrat Khwājah Sāhib
rahimahullāh did not pay too much of attention to
proliferating the Tarīqat. When Khwājah Mahārwī
rahimahullāh came to know of this, he wrote a
harsh letter to him and asked: “Why are you not
conveying your spiritual blessings? And why are you
not admitting Allāh’s creation into the spiritual
207
lineage? I am going to inform Shāh Fakhr Sāhib
about this.” Khwājah Sāhib rahimahullāh became
terrified and replied with utmost respect:
I did not refuse anyone who came to
me. If Hadrat feels, Hadrat must
himself initiate this (by sending people
to become my murīd).
When Khwājah Mahārwī rahimahullāh saw the
humbleness of his murīd, he was overcome by
emotion and said:
Yes brother! A time will come when the
angels in the sky will announce your
name, and the creation from the East
and West will come to your threshold.
Glory to Allāh! You are saying that no
one comes to you!?
The prediction of the shaykh proved true within a
few days. People began coming in droves to Hadrat
Khwājah Sāhib rahimahullāh and benefited from his
company.
Following the Sunnat
Khwājah Muhammad ‛Āqil Sāhib rahimahullāh was
very particular about following the Sunnat. He did
his utmost to practise on the injunctions of the
Sharī‛at and the Sunnat of Rasūlullāh sallallāhu
‛alayhi wa sallam. Some time before his demise, he
saw Rasūlullāh sallallāhu ‛alayhi wa sallam in a
dream in which he said to him: “You have brought
immense joy to me because you revived my dead
Sunnats.”
Khwājah Jalāl Pūrī rahimahullāh used to say that
he had reached the level of Fanā fī ar-Rasūl – self-
208
obliteration in the love of Rasūlullāh sallallāhu
‛alayhi wa sallam.
Timetable
Khwājah Muhammad ‛Āqil Sāhib rahimahullāh
adhered strictly to a timetable. He would occupy
himself in dhikr after performing the maghrib salāh
with congregation. He would then eat and perform
the ‛ishā salāh with congregation. After that, he
became occupied with the teaching and training of
his murīds. This would continue until the middle of
the night. After performing the tahajjud salāh, he
would engage in loud dhikr and read the Qur’ān. He
used to conduct lessons to his students in the
evening.
Character
Hadrat Khwājah Sāhib rahimahullāh possessed
impeccable character. The rich and poor, old and
young used to present themselves before him, and
he used to receive them with the same affection and
humility. Each person who came to meet him would
think that he was receiving the most attention. Very
often people were seen holding onto him and
reverting to him, but he would respond with a
smiling mien and much love. People would speak in
loud tones before him, but he would reply in a most
subdued and satisfying manner. Sometimes he
would laugh and say: “People hold me by my side
and address me with loud voices as though I am
deaf.”
The Mogul kings
Akbar Shāh Thānī instructed prince Jahān Khusro
and Kā’ūs Shikwah to become the murīds of
Khwājah Muhammad ‛Āqil Sāhib rahimahullāh.
209
Bahādur Shāh Zafar had a lot of faith and
confidence in him.
Demise
Hadrat Khwājah Sāhib rahimahullāh remained ill for
about four months. He said on one day: “Today I
endured much hardship on my journey. I am happy
that I reached my destination.”
Those who were present were at a loss when they
heard these words. When Khwājah Gul Muhammad
Ahmadpūrī heard these words, he began crying.
Khwājah Sāhib rahimahullāh passed away on that
very day. He was brought from Shadānī and buried
in Kaut Mathan. May Allāh ta‛ālā shower His mercy
on him.
He passed away on 8 Rajab 1229 A.H./1814. To
Chisht, vol. 5, p. 253.
210
Hadrat Maulānā Sayyid Nūr al-Mustafā
Aurangābādī (d. 1230 A.H.)
Name and lineage
He is the third son of Maulānā Qamar ad-Dīn. He
completed his studies under his brother, Nūr al-‛Alī,
and became his brother’s murīd and khalīfah.
Merits
He discarded this world and focussed on the
Hereafter. He had no attachment to this world and
whatever is in it. He lived a life of abstinence and
asceticism. He was a worker at the mausoleum of
his father in Fā’id al-Anwār. He spent all his time in
dhikr and recitation of the Qur’ān. He rarely met
with wealthy and materialistic people. He used to
accept those who wanted to become his murīds. He
occasionally went to Karnūl and Hyderabad at the
request of his murīds. He would also go to visit his
brothers in Bālāpūr. He used to remain in solitude
in Aurangābād. He rarely stepped out of his house.
He remained steadfast on the path of the pious
predecessors. He was righteous, pious, and adhered
strictly to salāh and fasting.
Children
He had one son by the name of Maulānā Nūr al-
Muqtadā, and three daughters: Amīr an-Nisā’
Begum, Fadl an-Nisā’ Begum and Fakhr an-Nisā’
Begum.
211
Demise
He passed away on a Thursday on 10 Ramadān
1230 A.H. and was buried near his father. To Allāh
we belong and to Him is our return.1
212
Hadrat Maulānā Shāh Abū Is-hāq
Luhrāwī Mau’ī1 (d. 1234 A.H.)
Name and lineage
His name is Shāh Abū Is-hāq and his father’s name
is Shāh Abū al-Ghauth Garam Dīwān. He was his
father’s khalīfah.
Birth
He was born in Bhīrā, district Ma’u (A‛zamgarh).
After memorizing the Qur’ān under his father, he
studied the primary books under him. Nuzhatul
Khawātir states:
‫وﺣﻔﻆ اﻟﻘﺮآن وﻗﺮأ اﻟﻌﻠﻢ [ أﺑﻴﻪ و[ ﻏ¦ه ﻣﻦ اﻟﻌﻠﻤﺎء‬

He memorized the Qur’ān and acquired knowledge
from his father, and from other ‛ulamā’.
Maulānā Qādī ‛Abd as-Samad ibn Abū al-Hasan
Charyākautī rahimahullāh (d. 1171 A.H.) is from
among his teachers. In the article on Qādī Sāhib,
the following is stated in Tadhkirah ‛Ulamā’-e-Hind:
“Hāfiz Abū Is-hāq is from among his illustrious
students.”
Maulānā Qādī ‛Abd as-Samad ibn Abū al-Hasan
Charyākautī rahimahullāh had studied in Delhi.
Muhammad Shāh Bādshāh rahimahullāh had
1 Quoted from Diyār-e-Paurab Mei ‛Ilm Aur ‛Ulamā’, p.

457, of Qādī At-har Mubārakpūrī rahimahullāh and
Tadhkirah ‛Ulamā’-e-A‛zamgarh, p. 71 of Maulānā Habīb
ar-Rahmān A‛zamī (lecturer at Dār al-‛Ulūm Deoband).
213
appointed him as a judge in Charyākaut and
surrounding areas.
Some scholars also include Maulānā Muhammad
Nāsih rahimahullāh from among his teachers. The
latter was a student of Hadrat Maulānā Muhammad
Fākhir Allāhābādī rahimahullāh.1
Journey to Allāhābād
Like his father, his travelled to Allāhābād towards
the latter part of his life and studied under Maulānā
Muhammad Fākhir Sāhib rahimahullāh (d. 1164
A.H.). He then lived an academic and practical life in
line with that of his teacher. Maulānā Muhammad
Fākhir Allāhābādī rahimahullāh was an eminent
Muhaddith and Sufi of his time. He completed the
prescribed texts under his uncle, Shaykh
Muhammad Afdal, and his brother, Shaykh
Muhammad Tāhir. After acquiring spiritual
teachings and blessings from his father, Maulānā
Muhammad Yahyā rahimahullāh, he became his
khalīfah at the age of 22. Subsequently, when he
went to the Haramayn Sharīfayn in 1149 A.H. he
presented himself before Shaykh Muhammad Hayāt
Sindhī Madanī (d. 1163 A.H.), studied Sahīh
Bukhārī, Sahīh Muslim, and other books under him,
and obtained a certificate of permission from him.
Maulānā Muhammad Fākhir Sāhib rahimahullāh
had reached the level of a mujtahid as regards
juridical issues. He used to practise on the Qur’ān,
Hadīth and ijtihād. This was also the overwhelming
temperament of his student, Hāfiz Abū Is-hāq
rahimahullāh.
1 Diyār-e-Paurab Mei ‛Ilm Aur ‛Ulamā’, p. 457.
214
Merits
Together with abstinence and piety, he was very
particular about adhering to the Qur’ān and
Sunnat. The author of Tadhkirah ‛Ulamā’-e-Hind
writes about his personality, qualities, knowledge
and practice as follows: He was a unique man as
regards his excellent character. He refreshed
memories of the senior Sahābah radiyallāhu
‛anhum. Abstinence and piety were his main
features, and mysteries of the Sharī‛at was his field
of expertise. He had an Allāh-bestowed ability for
the authentication of Ahādīth. He was embellished
with the external and internal sciences. He did not
tolerate the slightest heedlessness as regards
adherence to the Sunnat. He did not differentiate
between rich and poor, and senior and junior when
it came to enjoining good and forbidding evil. After
considering the Sahīh Bukhārī to be the most
authentic book after the Qur’ān, he paid a lot of
attention to it.
Khilāfat
After obtaining the qualification certificate from
Maulānā Fākhir Allāhābādī rahimahullāh, he came
to Luhrā. He then received the mantle of khilāfat
from his father and became his deputy. He spent
the rest of his life here teaching and tutoring. We
have not come across any narrations which state
that he left Luhrā. Instead, he remained in his
father’s khānqāh and continued the responsibilities
of teaching, instructing and tutoring. Some Ahl al-
Hadīth ‛ulamā’ say that one of his Arabic written
works is Nūr al-‛Aynayn Fī Ithbāt Raf‛ al-Yadayn.
This booklet was found in one of the libraries in
Bihar. It is probably written by his teacher, Maulānā
215
Muhammad Fākhir Allāhābādī rahimahullāh. Hāfiz
Sāhib rahimahullāh probably had it in his
possession with his name on it. Included in the
written works of Maulānā Muhammad Fākhir
rahimahullāh is Qurrah al-‛Aynayn Fī Raf‛ al-Yadayn
(Tadhkirah ‛Ulamā’-e-Hind, p. 206) or Qurrah al-
‛Aynayn Fī Ithbāt Raf‛ al-Yadayn (Nuzhatul
Khawātir, vol. 6, p. 341).
Students
We were able to ascertain some of the names of the
students and murīds of Hāfiz Sāhib rahimahullāh.
Among them is Maulānā Ahmad ‛Alī ‛Abbāsī
Charyākautī rahimahullāh (d. 1272 A.H.) who is
well-known. The following is mentioned in
Tadhkirah ‛Ulamā’-e-Hind with reference to him: “He
followed the practices of the Sufis under Hadrat
Hāfiz Shāh Abū Is-hāq.” He was born in 1200 A.H.
After studying the primary texts under Hāfiz
Ghulām ‛Alī Charyākautī, he studied mathematics
under Maulānā Ghulām Jīlānī rahimahullāh. He
was a student of Qārī Nasīm Rāmpūrī rahimahullāh
in the field of tajwīd and qirā’at.
From Hāfiz Sāhib’s Mubārakpūrī students, we could
ascertain the names of the following:
1. Maulānā Hakīm Amānullāh (d. 1299 A.H.) who
was a specialist physician of his time and a chief of
Mubārakpūr. His grandson, Maulānā ‛Abd as-Salām
Mubārakpūrī rahimahullāh writes in the
introduction to Sīrah al-Bukhārī: “My maternal
grandfather’s name was Amānullāh. He was very
popular among the people by virtue of being the
chief and a physician. He passed away in 1299 A.H.
He had the honour of studying under the famous
Shāh Abū Is-hāq Luhrāwī rahimahullāh.
216
2. The father of Hāfiz ‛Abd al-Latīf (the imām of
Jāmi‛ Masjid Mubārakpūr) was a distinguished
student of Shāh Abū Is-hāq Sāhib rahimahullāh. He
was a chief and a very wealthy man, and was
therefore referred to as Dhannā Seth and Maulwī
Dhannā. He was a very pious and righteous scholar.
He had a most beautiful hand-written edition of
Nahj al-Balāghah in his library. He also had a hand-
written edition of Tuhfah Ithnā ‛Asharīyyah.
3. Maulwī Yazhu Shī‛ī Mubārakpūrī was also a
student of Hāfiz Sāhib rahimahullāh. Although
teacher and student belonged to different creeds,
they enjoyed a most cordial relationship. The
teacher had brought the student so close to the Ahl
as-Sunnat that he used to perform salāh with
congregation with the Sunnīs. When people saw him
approaching the masjid, they would stop the iqāmat
to give him time to perform wudū’ and join the
congregation.
Demise
Hāfiz Sāhib rahimahullāh passed away in 1234 A.H.
in Ghāzīpūr and was buried there. May Allāh ta‛ālā
shower His mercy on him. Āmīn.1
1 Diyār-e-Paurab Mei ‛Ilm Aur ‛Ulamā’, Tadhkirah ‛Ulamā’-

e-A‛zamghar.
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Hadrat Maulānā Sayyid Mujāhid ad-
Dīn Bālāpūrī (d. 1235 A.H.)
Name and lineage
He is the third son of Maulānā Sayyid Muhammad
Ma‛sūm Naqshbandī rahimahullāh. He was born in
1158 A.H. in Bālāpūr.
Early education
When he reached an age of understanding, Maulānā
Sayyid Shams ad-Dīn took him to Aurangābād for
his education. He studied the primary books up to
Sharh-e-Mullā under Maulānā Shams ad-Dīn Sāhib
rahimahullāh. When the latter passed away, he
began studying under Maulānā Nūr al-Hudā. He
was sharp-witted and intelligent. He used to
surpass his fellow students in debates and
arguments. Hadrat Maulānā Qamar ad-Dīn
rahimahullāh gave him the title of Asad al-Ma‛rakah
(the lion of the battle). He completed his studies in a
short period of time.
After completing his studies, he requested Maulānā
Qamar ad-Dīn rahimahullāh to accept his bay‛at. He
replied: “Your father, Ma‛sūm Bhāi, is the most
superior; you must pledge bay‛at to him.” But he
persisted. The Maulānā said to him: “You must
make istikhārah tonight.” When he made
istikhārah, he saw a dream in which there were four
graves near the grave of Rasūlullāh sallallāhu
‛alayhi wa sallam. He thought to himself in his
heart that he ought to proceed to the fourth grave.
As he was proceeding towards it, he asked someone:
“Whose grave is this?” The person replied that it is
218
the grave of Hadrat Muhammad Ma‛sūm ibn Shaykh
Ahmad Sarhindī rahimahullāh.” The very next
morning he went to Maulānā rahimahullāh and
related the dream to him. Maulānā rahimahullāh
said: “Ma‛sūm Bhāi is also known as ‛Urwah al-
Wuthqā. You have been directed to pledge bay‛at to
him.” He then left Aurangābād and came to Bālāpūr
where he presented himself before his father, and
became his murīd and khalīfah. He acquired
spiritual excellences from his father and reached a
level of perfection. He combined the physical and
metaphysical sciences. He used to conduct lessons
to the seekers and murīds, and tutor them. A year
after his bay‛at, he completed the Qur’ān in the
month of Ramadān in the masjid. Those who
listened to his recitation were most happy. It was
the 27th night of Ramadān when his father conferred
the mantle of khilāfat to him and appointed him to
take his place.
Merits
He was well known for his noble character and good
mannerisms, and was liked by all. His presence in
the khānqāh was a source of effulgence. Whatever
income the khānqāh received was spent by him on
the poor and needy. He would not hold back even a
single seed.
Firmness in Dīn
He was very passionate about the defence of Islam.
He made no concessions to anyone in matters of
Dīn. He used to practise according to the Sharī‛at.
In 1201 A.H., the Marhats of Bālāpūr initiated a
new custom for Ganesh [their god]. The Muslims
tried to stop them but they did not desist. In fact,
they wanted to parade the effigy of Ganesh near the
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masājid and khānqāhs. The Muslims came and
related the matter to him. He proclaimed himself to
be a mujāhid in Allāh’s cause. He prepared the
weapons for war and waged battle against Maudhūjī
Bhaunslā. Nawāb Āsif Jāh Thānī rahimahullāh
supported Hadrat Maulānā and sent a letter of
warning to Maudhūjī. He also sent orders to Nawāb
Salābat Khān, the Nāzim of Aylajpūr, to help Hadrat
Maulānā. The Nawāb appointed Sikandar Khān on
behalf of the ruler and sent him as an Amīn. Before
the orders and the Amīn could reach, a severe battle
had already taken place between Hadrat Maulānā
and Maudhūjī. The Marhats razed the khānqāh to
the ground and stole everything that was inside.
Hadrat Maulānā had no army and was left with no
weapons. Despite this, he placed his trust in Allāh
ta‛ālā, took several murīds and Muslims and fought
fiercely for the sake of Islam. Those who joined him
demonstrated their bravery and courage. He was
eventually victorious while the enemy was defeated.
The Muslims and mashā’ikh of the Barār region
were overjoyed, and they expressed their thanks to
Allāh ta‛ālā.
Journey to Hyderabad
In 1233 A.H. he travelled to Hyderabad to meet his
brother, Maulwī Sayyid Nūr al-‛Alī. The ‛ulamā’ and
mashā’ikh of Hyderabad were overjoyed when they
heard of his arrival. Each one considered it an
honour to meet him. He was conferred with the
employment of Hudūr Sikandar Rajāh. Hudūr
Nizām was very happy to meet him. He was given
two villages under his ownership and they remained
with him until his death. They were attached after
his demise. There was intense love between him and
his brother, Maulwī Kalīmullāh. They were virtually
220
inseparable. He was married to the daughter of
Khwājah Mīr Mahmūd Khān ibn ‛Abdillāh Khān
Makhdūm A‛zamī Ahrārī, the dīwān of Ujayn. He did
not have any children. He treated his brothers’
children like his own.
Demise
He passed away on Thursday 20 Rajab 1235 A.H.
and was buried near the grave of Maulānā Sayyid
Zahīr ad-Dīn rahimahullāh. May Allāh ta‛ālā
illuminate his resting place. His wife had passed
away in his lifetime in the year 1200 A.H. To Allāh
we belong and to Him is our return.1
Note:
I had the opportunity of visiting their khānqāh in
Bālāpūr with Maulānā Ismā‛īl Bhūtā Sāhib. We
visited the library and the graves of these
personalities. We read Sūrah al-Fātihāh and a few
other sūrahs, and conveyed the rewards to the
deceased. May Allāh ta‛ālā accept. Āmīn. (compiler)
221
Ajmal Allāhābādī (d. 1236 A.H.)
Name and lineage
His name is Muhammad Ajmal. His kunnīyyat is
Abū al-Fadl. His title is Nāsir ad-Dīn. His father’s
name is Shāh Muhammad Nāsir Afdalī.
Birth
He was born on a Thursday the 11th of Shawwāl
1160 A.H./1747. in Allāhābād.
His pious father continued making du‛ā’ in his
favour. The effect of his du‛ā’s was that he reached a
lofty position. He was naturally handsome and
extremely intelligent. He memorized the Qur’ān at a
young age. His honourable mother saw to his
education and training, and did her utmost to steer
and guide him towards noble characteristics.
Several incidents which occurred during his
childhood and many of his daily practices are
alluded to in his poetry compositions. He relates one
childhood incident in his Mathnawī, and the lessons
learnt from it in a most beautiful manner.
He was nine years old at the time and it was the day
of ‛īd. The other boys of his maktab were wearing
expensive clothes. He too felt like wearing similar
clothes. Some people came and offered some clothes
but his mother did not permit him to wear them
because she was more concerned about his future.
She instructed him to wear the mantle of his
forefathers. She said to him that silk is for the
princes, while old robes are for the fakirs. He obeyed
her order and proceeded with a group of murīds to
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the masjid. As he was proceeding, he was seen
kissing his garment periodically. People pointed
towards the head of the assembly. Those who were
wearing silken clothes decorated with gold thread
were seated towards the rear. He then realized the
difference between silken clothes and coarse old
garments. The head of the assembly was seen
wearing coarse old garments, while those wearing
silk garments had to sit in the rear.
His teachers
His elder brother devoted himself to his education
and spent all his time on him. In addition to
studying under his brother, he studied under the
following teachers: Maulānā Fasīh Jaunpūrī
rahimahullāh, Maulānā Muhammad Aslam
Allāhābādī rahimahullāh, Maulānā Muhammad
Yāsīn rahimahullāh, Maulānā Muhammad Nāsih
rahimahullāh, Qādī al-Qudāt Muhammad Sa‛īd
Khān rahimahullāh and Nawāb Sa‛īdullāh Khān
rahimahullāh. He studied Persian, Arabic, logic,
philosophy, rhetoric, tafsīr, fiqh and Hadīth from
them. He reached a level of proficiency in most of
the sciences, and began attending assemblies by the
age of eleven.
Merits
Hadrat Ajmal was inducted as a murīd by his father
and remained occupied in the intense spiritual
exercises which were prescribed by his brother. He
was given permission in all the Sufi lineages. After
acquiring external and internal excellences, he
assumed the position of guiding and training others.
He used to remain immersed in the remembrance of
Allāh ta‛ālā. A special type of spiritual ecstasy used
to engulf him. Allāh ta‛ālā blessed him with
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popularity and wide acceptance. The elite and the
masses used to revert to him. A huge crowd of
laymen used to be around him all the time. He
adhered strictly to the Sharī‛at. He distanced
himself from the innovations and fabrications of the
Sufis of his time. The Sharī‛at conveyed him to a
lofty position. He believed that the Sharī‛at and
Tarīqat were one and the same. He reached the level
of a Qutb and became widely known among Arabs
and non-Arabs. He was very open-hearted,
generous, charitable, most concerned about serving
the creation, guiding Allāh’s creation, seeing to the
poor and needy, and fulfilling the needs of the
helpless.
His khānqāh
A large number of needy people would be found in
his khānqāh by night and day. They all benefited
from his generosity. He established a traveller’s
lodge and madrasah. He saw to the food
requirements of a large number of students, and the
salaries of the teachers who were employed at his
madrasah. About 800 students would have two
meals daily at his eating hall. His public kitchen
was forever busy. It was well-known among all
sections of the community that his tandoor (roti-
making oven) was burning all the time. It was like a
huge factory which was under his supervision and
whose responsibility he bore. He became popular
among Arabs and non-Arabs. The ‛ulamā’,
mashā’ikh, travellers and visitors used to be his
guests. Academic and practical discussions would
continue.
224
His relationships
Hadrat maintained cordial relationships with all
levels of society. He had strong bonds with the king,
Shāh ‛Ālam Thānī, and the minister, Āsif ad-
Daulah. Whenever they came to Allāhābād, they
would stay over at his khānqāh and remain there
for long periods of time.
From the ‛ulamā’ and mashā’ikh, he had strong
relationships with Ahmad ibn Muhammad ibn ‛Alī
al-Ansārī Yemeni Sherwānī rahimahullāh, ‛Allāmah
Tafaddul Husayn Khān Kashmīrī rahimahullāh,
Maulānā Shaykh ‛Abd al-‛Azīz Muhaddith Dehlawī
rahimahullāh, Bahr al-‛Ulūm Maulānā ‛Abd al-‛Alī
Arkā’ī rahimahullāh, Mīr Inshā’ Allāh Khān Inshā’ī
rahimahullāh, Mīr Māshā’ Allāh Khān Masdar
rahimahullāh, Maulānā Madan Lucknowī
rahimahullāh, Mirzā Muhammad ‛Alī Farūgh, Mirzā
Hātim Baig Wānī, Maulwī Nūr al-‛Ayn Wāqif
rahimahullāh, Mirzā Hakīm Baig Khān Hākim, Mirzā
Murtadā ‛Alī Firāq, Mirzā Ashraf ad-Dīn ‛Alī Wafā,
Nawāb Ahmad ‛Alī ‛Ishrat, Mirzā Fākhir Makīn
rahimahullāh, Shaykh ‛Alī Hazīn rahimahullāh, and
Mirzā Afdal ‛Alī Dhākir.
Many of them used to come to his khānqāh where
they used to have academic and literary discussions
and assemblies. In the presence of several senior
mashā’ikh, Maulānā Madan Lucknowī rahimahullāh
asked Shāh Ajmal Allāhābādī rahimahullāh a
question on the Hadīth which mentions the shaking
of hands. This was a manner of receiving a Hadīth
certificate from the scholar who is questioned.
Shaykh ‛Abd al-‛Azīz Muhaddith Dehlawī
rahimahullāh used to correspond with him and had
much faith and confidence in him. He used to refer
225
to him with the titles Shaykh al-Islam wa al-
Muslimīn and Imām al-Muslimīn.
Marriage
He entered into two marriages. His first marriage
was with his cousin, Makkīyyah Bībī. He did not get
any children from her and she passed away. He
then got married to Amatul Habīb Bībī bint Hadrat
Qutb Mīr Faqīrullāh Junaydī Qādrī rahimahullāh.
Written works
While fulfilling the responsibilities of guidance,
instruction and teaching, Hadrat Shāh Ajmal
Allāhābādī rahimahullāh devoted his time to writing
and compiling books. From among his written works
which survived, there is a translation of the Qur’ān
in the Persian language. He also wrote the following
books in Persian: Qasīdah Riyād-e-Arim, Qasīdah
Mazāhir al-Anwār, Qasīdah Rāhat al-Qulūb, Qasā’id
Darr Madah Ahl-e-Bayt Kirām, Mathnawī-e-‛Āshiq
wa Ma‛shūq, Mathnawī Barr Pand wa Nasā’ih,
Mathnawī-e-Jigar Khirāsh, Mathanwī-e-Nāla-e-
‛Ushshāq and Dīwān-e-Na‛t.
Demise
Hadrat Shāh Muhammad Ajmal Allāhābādī
rahimahullāh passed away on 1 Dhū al-Hijjah 1236
A.H./1830 on a Saturday. He was 75 years old at
the time. He was buried in Allāhābād. The area
where he is buried is popularly known as Dā’irah
Shāh Ajmal. May Allāh ta‛ālā illuminate his resting
place.1
1 Sirāj-e-Munīr (hand-written copy), p. 125.
226
Hadrat Shāh Muhammad Qāsim
Name and lineage
He is the son of Ghulām Muhammad ibn Shaykh
Kabīr Ansārī rahimahullāh. His lineage goes up to
Hadrat ‛Abdullāh Ansārī radiyallāhu ‛anhu. His
father led a dervish life and was a man of pious
disposition. He had pious beliefs about the saints.
He was born in Jhūnjhanū, district Fatahābād, in
the Sarkār Jīpūr region. He was born in 1175 A.H.
and grew up in his hometown.
Early education
His father remained fully occupied in his education
and training. When he turned four, his father held
the Bismillāh ceremony (to mark the beginning of
his education). By the age of 10 or 12, he completed
the Qur’ān and learnt the rules and regulations of
salāh and fasting. He was not very proficient in
reading and writing. Some historians say that he
was totally unlettered, but this is wrong.
Bay‛at
When he was about 15 years old, his father took
him to Hadrat Shāh Muhammad ‛Izzatullāh
rahimahullāh and said: “Hadrat! Kindly honour my
son by accepting his bay‛at.” Hadrat rahimahullāh
accepted his bay‛at. He first inducted him as a
murīd in the Naqshbandīyyah lineage and then in
the Qādrīyyah lineage. He taught him the ways and
practices of both. He began carrying out the orders
of his shaykh. He spent a considerable amount of
time away from inhabitancies, and began living in
deserts and forests. He used to spend the night and
227
day in dhikr. He reached a level of perfection by
virtue of his dhikr, spiritual striving and spiritual
exercises. He was immersed in the recognition of
Allāh ta‛ālā and obliterated his self completely. Not
long before his shaykh could depart from this world,
he conferred him with the mantle of khilāfat and
instructed him to go to Dakkan to steer the people
of the region towards rectitude and guidance. He
carried out his shaykh’s order and the people of the
region benefited from him.
Concealing his spiritual condition
He used to conceal his spiritual condition from the
people. He did not want them to include him among
the mashā’ikh. This is why he abstained from
wearing the garments of the mashā’ikh. He used to
wear an ordinary cloak, a simple turban, and drape
a sheet over his shoulders. He used to wear a scarf
around his neck, ordinary shoes, and have a sword
in his hand. Although he looked like a military man,
he was a walī-e-kāmil (a true friend of Allāh ta‛ālā) –
a quality which people did not recognize in him.
This is why when they looked at his outward
appearance, they used to laugh and mock at him.
He never bothered in the least about what they had
to say.
One night he was engaged in dhikr at the place of
Sultān Miyā. A jovial youngster was lying down
nearby on a bed. He mockingly tugged the sheet off
his head. He was most disturbed and angered by
this rude behaviour, and looked angrily towards the
youngster. The latter was so overwhelmed by his
powerful gaze that he fell to the ground
unconscious. He remained in that state for three
days. When he regained consciousness, he
presented himself sincerely before Hadrat and
228
became his murīd. He repented from his uncouth
behaviour and begged for his pardon. When this
incident became known to others, Hadrat’s
popularity among the people increased. They began
coming to him to pledge allegiance. He used to
pardon them. He gave up his employment and
occupied himself in meditation for a few days in the
masjid which was under Aylchī Baig. He then
settled down in the house of Gulzār Khān.
Statements
1. We have to act in line with the Qur’ān and
Hadīth. When I give any advice and it is in
accordance with the Qur’ān and Hadīth, you must
act on it. If not, it is not necessary for you to
practise on it.
2. He was always considerate of the Sharī‛at. He
used to say:
Discarding the Sharī‛at is deviation and
misguidance.
3. Salāh is of two types, the external salāh and the
internal salāh. The external salāh comprises of the
standing, bowing, prostrating and sitting postures.
The internal salāh entails obliterating one’s
existence. The person who performs both salāhs
[internal and external] is a complete person. The one
who performs only one is a defective person.
4. The seeker who tries to proceed without the
Sharī‛at and Tarīqat is getting closer to
misguidance.
5. The one who passed through my focussed gaze
became a man of the heart.
229
6. It is futile to construct houses and buildings in
this world. We have to make preparations for the
house of the Hereafter.
7. When a person tastes the joy of poverty will never
like affluence.
8. The slightest indication is enough for an
intelligent person. An ignorant person will not
benefit in any way even if he reads an entire volume.
He has countless statements which have been
proliferated and propagated by his murīds.
Demise
He passed away on 29 Rabī‛ ath-Thānī 1238 A.H.
due to a chronic ailment. His condition changed the
moment he fell ill. He was on the verge of death
when one of his murīds said: “Hadrat! The time of
death is near. We have to read the kalimah
shahādat.” He took a deep breath and said: “My
entire life went to waste.” He read the kalimah a few
times and his soul left his body. His associates and
murīds were intensely grieved. Preparations were
then made for his enshrouding and burial in a most
excellent manner. He was buried in the Urdu
Mahallah of Hyderabad. May Allāh ta‛ālā illuminate
his resting place.1
230
Hadrat Maulānā Fadl Imām
Khayrābādī (d. 1240 A.H.)
Name and lineage
His name is Fadl Imām, his father’s name is Shaykh
Muhammad Arshad. He is the father of the famous
fighter for independence, Maulānā Fadl Haqq
Khāyrābādī rahimahullāh. His lineage goes up to the
second caliph of Islam, Hadrat ‛Umar Fārūq
radiyallāhu ‛anhu.
Hometown
The town of Khayrābād, district Sītāpūr is one of
those towns of India which are known to produce
men of worth. No matter what its condition may be
in the last 25 years of the 14th century (of the
Hijrah), those who are affiliated to the field of
education and teaching know fully well that
Khayrābād was referred to as Khayr al-Bilād (the
best of lands) until the end of the last century.
Hadrat Maulānā Fadl Imām Sāhib rahimahullāh is a
distinguished scholar of the same Khayrābād.
However, due to certain reasons, he settled down in
Shāh Jehānābād and became included among its
leading personalities.
Forefathers
One of his forefathers, Sher al-Mulk, ruled over a
region in Iran. When his rule waned, he acquired
the wealth of knowledge. Two of his sons, Bahā’ ad-
Dīn and Shams ad-Dīn, left Iran and came to India.
Shams ad-Dīn was the muftī of a place called
Ruhtak. Shāh Walī Allāh Sāhib rahimahullāh is
from his progeny. Bahā’ ad-Dīn became the muftī of
Budāyūn. Shaykh Arzānī Budāyūnī rahimahullāh
231
was a distinguished saint and senior muftī from his
progeny.
Shaykh ‛Imād ad-Dīn ibn Shaykh Arzānī came to
the Qādī of Hargām (district Sītāpūr, U.P.) for the
acquisition of knowledge. After ascertaining his
nobility and high-mindedness, the Qādī Sāhib made
him his son-in-law. When the Qādī Sāhib passed
away, Shaykh ‛Imād ad-Dīn became the Qādī of
Hargām and settled down there. However, Shaykh
Muhammad Arshad [the father of Hadrat Fadl
Imām] emigrated from Hargām and settled down in
Khayrābād.
Academic excellence
His academic excellence can be gauged from the fact
that in Delhi, while Shāh ‛Abd al-‛Azīz rahimahullāh
and Shāh ‛Abd al-Qādir rahimahullāh were eminent
scholars in the traditional sciences, Maulānā Fadl
Imām rahimahullāh was considered to be an expert
in the rational sciences in the same Delhi. Students
were satiating their thirst from both rivers.
Maulānā Fadl Imām rahimahullāh was extremely
intelligent. He was from among the students of
Maulānā Sayyid ‛Abd al-Wāhid Kirmānī Khayrābādī
rahimahullāh. He studied the rational and
traditional sciences from him. He then occupied the
august position of Sadr as-Sudūr in Delhi. He was
the murīd of Maulānā Shāh Salāh ad-Dīn Safawī
Gaupāmwī rahimahullāh (a student of Maulānā
Muhammad A‛zam Sandelwī rahimahullāh and a
khalīfah of Maulānā Shāh Qudratullāh Sāhib
Safīpūrī rahimahullāh).
232
While carrying out the duties of his employment, he
continued lecturing and writing. Allāh ta‛ālā had
blessed him with a unique ability of explanation and
elucidation in the sense that when a student
attended his class, he would not turn to anyone
else. His most distinguished students were his son,
Fadl Haqq and Muftī Sadr ad-Dīn Khān who became
the Sadr as-Sudūr of Delhi. Maulānā Sanā’ ad-Dīn
Ahmad ibn Muhammad Shafī‛ Budāyūnī
rahimahullāh and Shāh Ghauth ‛Alī rahimahullāh
were also his students.
Written works
Hadrat Maulānā rahimahullāh wrote many
beneficial books. We can only list those whose
names we could ascertain. Apart from one or two,
his other works are unprinted. His most famous
work is on the subject of logic, titled Mirqāt. This
book is included in the syllabus of all the madāris.
He also wrote Mīr Zāhid Risālah and Mīr Zāhid Mullā
Jalāl. He wrote the marginal notes to al-Ufuq al-
Mubīn. He also wrote Talkhīs, ash-Shifā’ī, Nukhbah
as-Sirr and Āmad Nāmah.
Tadhkirah ‛Ulamā’-e-Hind states that he wrote Āmad
Nāmah in which he explains the rules of the Persian
language. He also wrote a collection on the
biographies of the ‛ulamā’ of Lucknow and
surrounding areas.1
1 Zafr al-Muhassilīn, p. 439.
233
Demise
He passed away on 5 Dhū al-Qa‛dah 1240 A.H. and
was buried in Ihāta-e-Dargāh-e-Makhdūm Sa‛d ad-
Dīn Khayrābādī in Khayrābād, district Sītāpūr, U.P.
May Allāh ta‛ālā illuminate his resting place. Āmīn.1
1 Ibid. p. 442.
234
Hadrat Maulānā Shāh Ghulām ‛Alī
Name and lineage
His father named him ‛Alī, his mother named him
‛Abd al-Qādir, and his uncle named him ‛Abdullāh.
He used to write his name as ‛Abdullāh ‛Arf Ghulām
‛Alī, and therefore became known as Ghulām ‛Alī.
His father’s name is Shāh ‛Abd al-Latīf who was a
greatly loved mujāhid. His lineage goes up to Hadrat
‛Alī radiyallāhu ‛anhu.
Birth
He was born in 1156 A.H. in Batālah, Punjab.1
After studying locally, he proceeded to Delhi and
took admission in the classes of Hadrat Shāh ‛Abd
al-‛Azīz Muhaddith Dehlawī rahimahullāh. He
studied Sahīh Bukhārī under him and received a
Hadīth certificate from him.
Bay‛at
At the age of 22, Maulānā Shāh Ghulām ‛Alī pledged
bay‛at at the hands of Hadrat Mirzā Mazhar Jān
Jānā Shahīd rahimahullāh. He traversed the
Naqshbandī Mujaddidī path and was conferred with
khilāfat. He remained in the service of his shaykh
until the latter’s martyrdom. He then assumed the
position of guidance and instruction, and fulfilled
the right of deputyship. Allāh ta‛ālā blessed him
with popularity and acceptance. Arab and non-Arab
1 Durr al-Ma‛ārif, p. 24.
235
‛ulamā’ and mashā’ikh, and the masses used to
attend his assemblies in droves and acquire the
treasure of conviction in Allāh ta‛ālā.
He used to read ten pārās of the Qur’ān daily. He
used to engage in abundant dhikr of Lā Ilāha
Illallāh, the name of Allāh, istighfār and durūd
sharīf. While adhering to a strict timetable and
following the Sharī‛at strictly in his actions and
character, he used to vigilantly observe his murīds
and disciples as regards their actions, character and
different forms of dhikr.
Special qualities
Sir Sayyid Ahmad Khān describes the special
qualities and practices of Shāh Ghulām ‛Alī
rahimahullāh in Āthār as-Sanādīd as follows:
He was matchless as regards his
abstinence, contentment, submission,
acceptance of Allāh’s decrees, reliance
on Allāh ta‛ālā, giving preference to
others, and living a life of asceticism.
He abstained from expensive clothes
and exotic foods. Whatever wealth he
received was spent on the dervishes
and the poor. After performing the fajr
salāh in its earliest time, he would
engage in the recitation of the Qur’ān
and then turn his attention to his
companions. This would continue
until the time of ishrāq. After
performing the ishrāq salāh, he used
to conduct Hadīth and tafsīr lessons.
He would have a small meal at about
noon and take a siesta. After
performing the zuhr salāh, he would
236
conduct fiqh, Hadīth and tasawwuf
lessons. This continued until ‛asr. He
would turn his attention to his
companions after the ‛asr salāh. He
spent the major portion of the night in
worship. He slept very little. He used
to sleep on his musallā. Large
numbers of seekers and dervishes
lived in his khānqāh. They received
their meals from his kitchen.
Shaykh Murād ibn ‛Abdillāh makes mention of him
in Dhayl ar-Rashahāt as follows:
He used to sleep very little and ate
little. When he saw a murīd sleeping
heedlessly at the time of tahajjud, he
would go personally to wake him up.
Wealthy people used to prepare exotic
foods and send them to him. He would
neither eat them himself nor give them
to his murīds. Instead, he would
distribute them to the needy people of
his neighbourhood. A major portion of
his night was spent in dhikr and
meditation. His sleep at night was by
and large in the sitting position. He
even passed away in this position. If a
needy person took anything without
his permission he would overlook it.
Once a person took a book from his
khānqāh and went away. The person
came back after a long period of time
to sell it to him in the khānqāh and he
bought it from him. One of his
attendants said to him: “Hadrat, this
book is actually yours. It has a sign on
237
it which indicates that it belongs to
you.” Hadrat reprimanded the
attendant for interfering and said: “A
scribe writes several copies of a book.
It is possible that this book is similar
to my book but not exactly the same.”
He used to wear coarse clothing. If anyone sent him
expensive clothes or any other expensive items, he
would sell them. With the same money, he would
buy clothes or items which were cheaper, and give
them in charity. After doing this, he would say: “It is
better for several people to enjoy the benefits [of
several cheaper items] than just one person enjoying
the benefits [of one expensive item].”1
Merits
Immense blessings and benefits were enjoyed by
people in his very lifetime. Rarely did people accrue
so many benefits from a shaykh in his lifetime.
Apart from India, his khulafā’ were to be found in
Kabul, Balkh, Bukhārā, the Arab lands and Rome.
The Naqshbandī way was proliferated in these
regions through his khulafā’. Hadrat Maulānā
Khālid Kurdī rahimahullāh whose blessings are
enjoyed to this day is one of his khulafā’.
In the beginning he experienced poverty but after a
short period of time, the doors opened to him.
Almost two hundred ‛ulamā’ and righteous people
from distant lands would come and live in his
khānqāh. Each one of them would receive his
sustenance in a most beautiful manner.
1 Qāfilah-e-Ahl-e-Dil, p. 89.
238
He had a most humble and self-effacing
temperament. He was overwhelmingly bashful due
to which he would rarely stretch out his legs. He
passed away in this manner. He used to wear coarse
clothing. If anyone sent him expensive clothes, he
would sell them. With the same money, he would
buy clothes which were cheaper, and give them in
charity. After doing this, he would say: “It is better
for several people to enjoy the benefits [of several
cheaper garments] than just one person enjoying
the benefits [of an expensive garment].”
His practice was by and large on Hadīth. He
received Hadīth certificates from his shaykh, and
from the sons of Hadrat Shāh Walī Allāh Sāhib
rahimahullāh. He was a hāfiz of the Qur’ān but no
one knew about it. He used to remain occupied in
recitation of the Qur’ān, meditation, and conducting
tafsīr and Hadīth lessons. If any person came to
meet him, he would spend a short time with the
person and send him off. He would apologize to the
person by saying that he is occupied in thinking
about death. As the person was leaving, he would
give him some sweet item.
His assembly was totally devoid of worldly
discussions. If anyone became engaged in
backbiting, he would stop the person immediately,
and say: “I am worthy of backbitten.” (If you want to
backbite anyone, then backbite me).
Note: We learn from the above that Hadrat Shāh
Ghulām ‛Alī Sāhib rahimahullāh really valued his
time and wanted to spend it for the Hereafter alone.
This ought to be the condition of every person.
Every moment ought to be spent in Allāh’s
remembrance and concern for the Hereafter. A
Hadīth states that a person in Paradise will not
239
regret about anything apart from the time which
was not spent in Allāh’s remembrance and was
whiled away in heedlessness. But there will be no
benefit in regretting at that time. (compiler)
Statements
(1)
A seeker must distinguish the different feelings and
emotions which he experiences for each act of
worship. He must then think about what feeling he
acquired from all. What type of feeling did he
experience from reading the Qur’ān? What
inclination is developed after teaching Hadīth and
the dhikr of Lā Ilāha Illallāh? Similarly, he must
think about what type of darkness he experiences
when he eats a morsel of doubtful food, and the type
of turbidity he goes through when he commits sins.
Note: Taking precaution with regard to what we eat
and drink has become virtually non-existent. How,
then, will we ever be able to differentiate the level of
darkness and turbidity which we are experiencing?
(compiler)
(2)
The Sufis cast aside this world and the Hereafter,
and remain focussed.
A poet says:
The creed of true lovers is totally
different from all other creeds. Their
religion and creed is solely the pure
Being of Allāh ta‛ālā.
Note: Perfect sincerity entails having no intention for
rewards from doing good actions. Instead, the
fundamental objective must be Allāh’s pleasure.
240
Nonetheless, an intention and desire for rewards
does not negate sincerity. (compiler)
(3)
A seeker must not be heedless of remembrance of
his quest [Allāh ta‛ālā] for even a single moment.
O Khusro! The drink of love cannot be
tasted without first shedding the blood
of the heart.
An Urdu poet conveys the same theme as follows:
Your mad lovers receive this
sustenance [of love] only after drinking
the blood of the heart and eating the
flesh of the liver. (compiler)
(4)
A person went to Hadrat Mirzā Sāhib rahimahullāh
and said the following about me: “He is a seeker of
kashf and karāmat.” When Hadrat Mirzā Sāhib
rahimahullāh heard this, he said: “Any person who
seeks conjurations of this nature must get out of my
khānqāh and he must not come near me.” When I
was informed of this, I presented myself before
Hadrat and asked: “Did Hadrat say this?” He
replied: “Yes.” I said: “What is it that will please
Hadrat?” He replied: “Here you will have to lick
rocks, and that too, they will be unsalted. If you are
happy with this tastelessness, you may remain.” I
replied: “I am happy with it.”
I have come here for istiqāmat
(steadfastness); not for kashf and
karāmat.
Note: The Sufis unanimously state:
241
‫اﻻﺳﺘﻘﺎﻣﺔ ﻓﻮق ا ﻜﺮاﻣﺔ‬
Steadfastness is superior to supernatural feats.
Steadfastness is what Allāh ta‛ālā wants from us.
He addresses Rasūlullāh sallallāhu ‛alayhi wa
sallam as follows:
َ ْ ُ َ َ ْ َْ َ
‫ﺮت‬#‫ا‬ِ ‫ﻓﺎﺳﺘﻘﻢ ﻛﻤﺎ‬
ِ
Remain steadfast as you have been ordered.
On the other hand, karāmat is attractive to people
and liked by them. The like of Allāh ta‛ālā is
obviously superior to the likes of the creation. (As
explained to us by Hadrat Muslihul Ummat
rahimahullāh)
Another point which we learn from this incident is
that even if a seeker finds a teaching of his mentor
to be harsh, he must accept it happily and without
any hesitation, and act according to it so that he
continues to receive his spiritual blessings and is
able to traverse the stations of tasawwuf. It was due
to his submission and obedience that Hadrat Shāh
Ghulām ‛Alī rahimahullāh received immense
spiritual treasures and Allāh ta‛ālā caused his
blessings to spread throughout the world. Hadrat
Shāh Sāhib rahimahullāh witnessed these in his
very lifetime. This is the favour of Allāh ta‛ālā which
He confers on whomever He wills. (compiler)
(5)
Only that person is worthy of being a shaykh who:
1. Has knowledge of the necessary rules.
242
2. Has acquired the ten stations such as
reliance, contentment, abstinence, patience,
etc.
3. Remains aloof from worldly people.
4. Is a man of kashf or perception.
5. Whose heart is pure from all apart from Allāh
ta‛ālā.
6. Is embellished with the external Sharī‛at and
has imbibed the internal Tarīqat.
(6)
It is essential to engage in the excessive repetition of
kalimah tayyibah in order to change base
characteristics, human qualities, and repel self-
ostentation. Once divine effulgence overpowers the
seeker, submission will enter his character and
qualities. Allāh ta‛ālā says:
ً« َ َ ْ َ َ « َ ُْ َ َ َ َ ْ ُ َ َْ ًََْ ُْ َ َ َ َ ُْ ُْ «
‫أذﻟﺔ‬
ِ ‫أﻫﻠﻬﺂ‬
ِ ‫أﻋﺰة‬ ِ ‫ﺔ أﻓﺴﺪوﻫﺎ وﺟﻌﻠﻮآ‬P‫ِإن ا ﻤﻠﻮك ِإذا دﺧﻠﻮا ﻗﺮ‬
When kings invade a town, they ruin it, and they
turn its noble people into the most abject.1
It is reported that he asked for a certain dervish so
that he could focus on him. Someone said: “He is
gone to the Jāmi‛ Masjid for a walk.” He said: “What
kind of dervish is this? Patience is essential for a
dervish. And patience entails restraining the self.”
Note: Moving about and travelling around causes
the heart to lose its concentration, and this is most
harmful for a novice. This is why Imām Ghazzālī
rahimahullāh strictly prohibits a novice in this path
1 Sūrah an-Naml, 27: 34.
243
from undertaking journeys. The following is stated
in Ihyā’ al-‛Ulūm:
‫ﺣﻖ‬ ْ ِ ‫ﻠﻘﻠﺐ «إﻻ‬

ّ َ g ْ َْ َ ّ َ ُْ َ َ َ « ََ
‫ﻤﺸﻮﺷﺎت‬ ‫ا‬ ‫ﻓﻤﻦ‬ ‫وام‬ª‫ا‬ [ ْ َ ْ g ‫ﺴﻴﺎﺣﺔ‬
‫اﻷرض‬
َُ َ ّ «َ
ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ‫أﻣﺎ ا‬
™ َ ْ ْ
َ
.‫ﺎء‬P‫اﻷﻗﻮ‬
ِ ِ
Travelling around is from among the things which
disturb the heart. However, the strong-hearted are
not disturbed by it.
(7)
When we were occupied in spiritual striving, we
remained confined in a room for 25 years. We would
neither emerge in winter nor in summer.
I was 17 years old when I came to Delhi. I have now
spent 60 years in this city. Not a single day passed
without remembrance, reflection and meditation.
Despite all this, I am forever fearful about how I am
going to depart from this world. I will only feel
tranquillity when I am admitted into Paradise, and I
hear with my own ears Allāh ta‛ālā saying to me: “O
My servant! I am pleased with you.”
Note: Hadrat first mentioned his good actions and
spiritual striving so that the seekers and murīds
may realize the importance of these things, and
tread this path of action. Immediately thereafter he
spoke about fear of the Hereafter so that those who
are doing good actions do not become proud and
complacent over their actions. Instead, they
continue fearing because they do not know whether
their actions are worthy of acceptance or not. They
must continue hoping for Allāh’s grace and mercy.
.›Ÿ¡ ،‫إﺣﻴﺎء اﻟﻌﻠﻮم‬1
244
This is the path of caution and moderation.
Understand well. Inspiration is from Allāh ta‛ālā
alone. (compiler)
(8)
A person who seeks spiritual conditions alone is not
a true worshipper of Allāh ta‛ālā. He must continue
with dhikr irrespective of whether spiritual
conditions are experienced or not. This is because
dhikr in itself is an act of worship.
Note: We learn from this that even if verbal dhikr is
devoid of spiritual conditions, it is beneficial. A
person must continue with it because it is far better
than futile and useless discussions and
conversations. (compiler)
(9)
Faqīrī refers to the heart being empty of all desires,
and not to the emptiness of the hands [poverty].
Note: If the heart is not attached to wealth and
riches, then no matter how much wealth a person
may have, it will not be harmful. This is proven from
the Qur’ān, Sunnat and statements of the seniors.
(compiler)
(10)
Hadrat Khwājah Diyā’ullāh rahimahullāh who is the
khalīfah of Khwājah Muhammad Zubayr
rahimahullāh used to cry before Allāh ta‛ālā in the
latter part of the night. He used to awaken the
people and say to them: “I am most disappointed by
your condition. You make claims to love [Allāh
ta‛ālā], your True Beloved is awake and directing
His attention towards you while you are sleeping
heedlessly. You are liars in your claims to love.
245
(11)
Īmān in Allāh ta‛ālā is compulsory, but three points
have to be considered:
1. You must have full īmān in the Oneness of
Allāh ta‛ālā.
2. Have conviction that whatever happens is
through the decree of Allāh ta‛ālā.
3. Consider every joy and sadness, happiness
and pain to be from Allāh ta‛ālā. Accept all
pains and grief, and be pleased with them.
Note: We must be convinced that whatever pains,
calamities and miseries we experience are from
Allāh ta‛ālā, and be satisfied with them. This is the
treatment for obtaining peace and tranquillity. If
not, a person will be perpetually restless and
agitated. Like the pains which are experienced on
account of the conditions which are presently
prevailing in Syria, Iraq, Palestine and other places.
(compiler)
(12)
Poverty is the peak of the Tarīqat. Dervishes must
choose the way of Rasūlullāh sallallāhu ‛alayhi wa
sallam. His condition was that he used to tie rocks
to his stomach out of extreme hunger. There are
many Ahādīth which mention how little he used to
eat. It is stated in Shamā’il Tirmidhī that Rasūlullāh
sallallāhu ‛alayhi wa sallam did not eat barley bread
for two days in succession. The fakirs said that a
night of hunger is the Laylatul Mi‛rāj of the
dervishes.
(13)
246
Repetition of the kalimah tayyibah and excessive
dhikr are prescribed for changing evil
characteristics and removing egotism. Once divine
effulgence overwhelms the heart, the previous evil
characteristics and qualities will be subdued.
(14)
The external and internal conditions of Hadrat
Mujaddid Sāhib rahimahullāh and his followers were
in line with the Sharī‛at and Tarīqat. He said that if
any science is a hair’s breadth against the Sharī‛at,
it cannot be purchased for even a single grain of
barley.
(15)
Unique blessings and emotions are experienced
from reading Hadīth. It is most unfortunate that
people have shut their eyes from looking at this
blessing. Yesterday I read a few Ahādīth on the
virtues of the Sahābah radiyallāhu ‛anhum and I
observed greater purity than what is experienced
after bathing the body, and superior intricateness
than what is experienced from purifying the heart.
Note: We make du‛ā’ to Allāh ta‛ālā to enable us to
imbibe these blessings. Āmīn. (compiler)
(16)
Rasūlullāh sallallāhu ‛alayhi wa sallam had all
external and internal excellences in a general form.
However, the manifestation of all these excellences
in a detailed manner were dependent on certain
times and specific people. For example, Rasūlullāh
sallallāhu ‛alayhi wa sallam said:
ْ َ ْ ‫ﻛﻨﻮز‬
‫اﻷرض‬ ْ ُ ُ ‫ﻣﻔﺎ¿ﻴﺢ‬ ُ ْ ْ ُ
َ ْ َ َ ‫أﻋﻄﻴﺖ‬
ِ ِ ِ ِ
247
I have been given the keys to the treasures of the
earth.
This was manifested after Rasūlullāh’s departure
from this world. Kingdoms and empires were not
conquered during his time. Most of them were
conquered during the era of the khulafā’. And after
the Sahābah radiyallāhu ‛anhum, certain sultans
conquered most of the regions. (He then explained
this in detail with examples. We quoted the details
from Durr al-Ma‛ārif).
(17)
The following is an extract from a lengthy letter
written by him:
To be Allāh-conscious, remain focused in one
direction, live a life of solitude, be grateful to Allāh
ta‛ālā when thinking about His favours, and to turn
to Him in the time of need are all essentials in the
path of the Tarīqat. At the same time, backbiting,
carrying tales, finding faults with others, speaking
lies and looking down on others are harām actions.
The path of the friends of Allāh ta‛ālā consists of: (1)
being cordial towards everyone, (2) considering one’s
self to be nothing, (3) thinking that Allāh ta‛ālā is
forever present and forever watching, (4) fearing
Allāh’s punishment, (5) considering one’s sins to be
like a mountain on one’s head, (6) being forever
fearful over what is to happen tomorrow, (7)
interacting with Allāh’s creation in a humble
manner, (8) forgoing one’s own rights while fulfilling
the rights of others.
It is also essential to abstain from being totally
heedless. One has to be humble and submissive,
live with the pain of love, and have full reliance on
248
Allāh ta‛ālā, be pleased with and submit to His
decrees.
(18)
Hadrat Mirzā Mazhar Jān-e-Jānā rahimahullāh said:
When I have to focus on a large group of people, I
collate all their hearts in my mind and turn
submissively to Allāh ta‛ālā saying: “O Allāh! Convey
spiritual blessings to each one from my place.” I
then direct my attention to all their hearts and,
through the grace and mercy of Allāh ta‛ālā, each
one experiences an ascension.”
Hadrat rahimahullāh said:
A person who seeks spiritual ecstasies, kashf and
karāmāt is not a seeker of Allāh ta‛ālā. A seeker
must seek only the Being of Allāh ta‛ālā. He must
reject whatever he sees on the path, and say to
himself: “I have no objective apart from the pure
Being of Allāh ta‛ālā.”1
(19)
Hadrat Mirzā Sāhib rahimahullāh also said:
It is solely through the kindness of Hadrat Khwājah
Bahā’ ad-Dīn rahimahullāh that he could fall into
prostration before Allāh ta‛ālā and make this du‛ā’:
“O Allāh! Bless me with the path through which I
will certainly reach You.” Allāh ta‛ālā – the One who
answers du‛ā’s – accepted his supplication and
blessed him with a path which would certainly
convey him to his objective [Allāh ta‛ālā].
(20)
249
Hadrat Khwājah Bahā’ ad-Dīn Naqshband
rahimahullāh said:
There is no deprivation in our path, nor is there any
striving in it. We achieve our goals and our paths
connect the beginning with the end.
Hadrat rahimahullāh said: The meaning of “connect
the beginning with the end” is that a person
develops focus on Allāh ta‛ālā – or what is termed as
Allāh-consciousness – from the very beginning. He
has concentration to the extent that he reaches the
level where his heart thinks of nothing but Allāh
ta‛ālā. Assuming the person were to reach the age of
1 000 years, his heart remains empty of all apart
from Allāh ta‛ālā. This station is actually the end
station of others.
Alternatively, this could mean that zeal takes
precedence over sulūk in this path while in other
paths, sulūk takes precedence over zeal.1
(21)
The mysteries and blessings of every action must be
distinguished. I presented myself before Hadrat
rahimahullāh and he said: “A person must be
forever focussed on Allāh ta‛ālā. At every time and
every action he must distinguish its effulgence,
mysteries and blessings. For example, when he is
performing salāh, he must think as to how the
effulgence and blessings of salāh descend. When
reading the Qur’ān, how its effulgence and blessings
descend. When reading durūd sharīf, how its
blessings descend. When he repeats the dhikr of Lā
Ilāha Illallāh, what type of blessings are coming to
250
him. When he is studying the Ahādīth, what types of
mysteries are being opened up before him. In the
same way, he must think about harms when he
commits detestable and forbidden acts. For
example, what type of darkness is entering him
when he eats doubtful food. What internal harm is
being caused by backbiting. What kind of darkness
is pervading his heart by speaking lies. In this way,
he must assess all internal and external losses and
harms from the committing of all detestable and
forbidden actions. He must then abstain from them
and be cautious about them.
Note: The writer (Shāh Ra’ūf Ahmad) states: “A
seeker must supervise himself at every moment and
every step. He must think to himself: “What type of
action did I just commit?” If it is in line with the
Qur’ān and Sunnat, he must express thanks to
Allāh ta‛ālā. If – Allāh forbid – it is against the
Qur’ān and Sunnat, he must repent and seek
forgiveness. The repentance for private sins must be
done in private, and for public sins in public. He
must not delay in his repentance. This is because
the Kirāman Kātibīn (the angels who are appointed
for the recording of actions) restrain themselves in
recording sins. If a servant repents, they do not
record the sin. If not, they record it.” (Māshā Allāh
this is a beneficial point. May Allāh ta‛ālā reward
him – compiler)
(22)
A person came to Hadrat rahimahullāh and
requested him to teach him dhikr. Hadrat
rahimahullāh said: “Stick your tongue with a lock,
and repeat the words “Allāhu Allāh” – the first hā’ of
the word Allāh must have a dammah (Allāhu) and
the second one must have a sukūn (Allāh). You
251
must utter it with your heart which lies about two
finger widths beneath your left breast. In this way, it
will be as though the word “Allāh” is emanating
from your heart. After repeating it 20-30 times, you
must say: “O Allāh! You and obtaining Your
pleasure are my objectives. Bless me with Your love
and Your recognition.” You must continue in this
way.”
The importance of wuqūf-e-qalbī
Another person said: “There is an ‛ālim who intends
pledging bay‛at to Hadrat but he says: ‘I went to
several saints, served them and engaged in spiritual
exercises, but I do not have the strength to strive
any further.’” Hadrat replied: “There is no striving in
my system. All a person needs is wuqūf-e-qalbī.
This means that his heart must remain focused on
Allāh ta‛ālā, and it must be safeguarded against
past and future thoughts. These two things must be
done at every breath and every moment. The way to
safeguard the heart against past and future
thoughts is that when his heart thinks to itself that
how was such and such act committed in the past,
he must repulse it immediately so that the entire
incident is not able to enter the heart. Or for
example, the thought comes into his heart that he is
going to such and such place where he will do a
certain act which has such and such benefits. He
must cast aside this thought immediately and not
allow it to enter the heart. To sum up, when
thoughts of anything or anyone apart from Allāh
ta‛ālā enter the heart, he must repulse them
immediately and refuse them entry into his heart.”1
252
Note: We make du‛ā’ to Allāh ta‛ālā to safeguard us
against this tribulation. Āmīn. (compiler)
Khatarāt
Hadrat said: Khatarāt (i.e. thoughts of anything or
anyone apart from Allāh ta‛ālā) are most harmful for
the level of wilāyat. Good khatarāt are not harmful
to the rank of the excellences of prophet-hood.
Hadrat Amīr al-Auliyā’ ‛Umar ibn al-Khattāb
radiyallāhu ‛anhu used to arrange the rows of his
army [in his mind] while performing salāh but his
consciousness [of being in salāh and standing
before Allāh ta‛ālā] and concentration were not
affected in any way. This is similar to a person
looking at the sun while the thoughts which are
running through his heart are not stopped on
account of looking at the sun. This is known as
perfect consciousness and observation. May Allāh
ta‛ālā bless us with this quality. A poet says:
I have given you directions on how to
find the destination. If I haven’t
reached it, perhaps you will.
Objectives of the Naqshbandīyyah path
Hadrat Shāh Ghulām ‛Alī Sāhib rahimahullāh said:
I presented myself before Hadrat rahimahullāh. He
said: “The ‛Āliyah Naqshbandīyyah path entails
acquiring the following four things:
1) Removing everything apart from Allāh ta‛ālā
from the heart.
2) Consciousness of Allāh ta‛ālā all the time.
3) Attracting the blessings of Allāh ta‛ālā.
4) The descent of Allāh’s blessings.
253
He added: “Safar darr watan” is one of the
terminologies of the Naqshbandī way. It means a
person must move from evil characteristics towards
good characteristics, and he must acquire the ten
stations of the Sufis. What this means is that he
must move from impatience to patience, absence of
reliance on Allāh ta‛ālā towards reliance on Him,
discontentment to contentment, and so on as
regards the remaining seven stations.”
Hadrat rahimahullāh said: “The method of acquiring
these ten stations is to read Lā Ilāha Illallāh
excessively. Moreover, when saying Lā Ilāha he
must negate (for example) impatience. In other
words, my objective is not impatience, rather my
sole objective is Allāh ta‛ālā – Illallāh. The person
must continue on this for some time. Inshā Allāh,
there will come a time when he will acquire the
stations of patience. Thereafter, he must negate
absence of reliance on Allāh ta‛ālā in the same way.
And then discontentment and so on.”
Hadrat rahimahullāh added: “Khalwat darr
anjuman” means, presence, focus, vigilance,
remembrance and observation. All five words have
the same meaning.
I presented myself before Hadrat [Mirzā Mazhar
Jān-e-Jānā rahimahullāh]. He said: Rasūlullāh
sallallāhu ‛alayhi wa sallam combines all
excellences of prophet-hood, messenger-ship and
wilāyat (friendship). However, the manifestation of
each excellence has a specific time, place and with
certain persons. For example, the excellences which
are connected to time and place, and related to his
body – e.g. to remain hungry, wage jihād, engage in
worship – were manifested to the Sahābah
radiyallāhu ‛anhum. The excellences which are
254
connected to his heart, e.g. enthusiasm, yearning,
engrossment, selflessness, mysteries of tauhīd, were
manifested in the Auliyā’ from the time of Hadrat
Junayd Baghdādī rahimahullāh. The excellences
which are connected to Rasūlullāh’s self, e.g. self-
obliteration, were manifested from the era of
Khwājah Bahā’ ad-Dīn Naqshband rahimahullāh
and the seniors of the Naqshbandī school. The
excellence which is connected to Rasūlullāh’s
blessed name [Muhammad], was manifested a
thousand years later through Hadrat Mujaddid Alf
Thānī rahimahullāh. In short, the excellences which
were manifested through the Sufi masters were
reflections of the excellences of Rasūlullāh
sallallāhu ‛alayhi wa sallam who combined all the
excellences.
A poet says:
Those seniors who possessed certain
excellences were collectively found in
sallam.
O You whose Being is pure from our
qualities! It is beyond us to perceive
Your reality. The sun and stars are
luminous by virtue of Your effulgent
Being. It is solely through Your power
that the heavens are elevated. It is
through Your light that Hadrat Ādam
‛alayhis salām became more luminous
than the moon not withstanding the
fact that he was created from soil.
While discussing the tranquillity of the self and the
station of Allāh’s pleasure, Hadrat rahimahullāh
said: “In our path, we first cleanse the heart
through excessive dhikr, focus and meditation. This
255
entails the removal of all apart from Allāh ta‛ālā
from the heart and being constantly conscious of
His presence. In the course of this, the remaining
four senses (the soul, etc.) are trained and cultured.
After this, we become occupied in the purification of
the self. This entails obliteration of the self and
subduing the claims to egotism to the extent that it
becomes difficult for the seeker to use the word “I”.
At this point, pleasure of Allāh ta‛ālā and
obliteration of “I” is achieved, the carnal self
becomes the tranquil self, and evil characteristics
are removed. In other words, haughtiness, pride,
jealousy, hatred, malice, egotism, etc. are replaced
by good qualities.1
Note: Glory to Allāh! These are most beautiful
explanations. May Allāh ta‛ālā enable us to
understand them and practise on them. Āmīn.
(compiler)
Earning sustenance
Thereafter the discussion revolved around the Sufis’
earning a livelihood. Hadrat rahimahullāh said:
“There were some Sufis who engaged in trade and
other occupations in order to earn a lawful living.
They used to remain busy in this from after the fajr
salāh until the zuhr salāh. The remaining time
would be spent with their companions in
meditation, dhikr, focus on Allāh ta‛ālā and so on.”
He added: No matter what type of livelihood the
Sufis are engaged in, the moment they hear the
adhān, they stop and make preparations for salāh.
There was a saint who was a tailor. He had just a
256
few stitches remaining to complete a garment when
he heard the adhān. He delayed slightly so that he
could complete the few stitches. He proceeded to a
well to perform wudū’, lowered the bucket into it
and drew the bucket out. Instead of water, the
bucket was full of dirhams (silver coins). He emptied
the coins onto the ground, and lowered the bucket
once again. When he drew it out, it was filled with
dīnārs (gold coins). He emptied them on the ground
and lowered the bucket a third time. When he drew
it out, it was filled with various types of jewellery.
He emptied them to the ground and said: “O Allāh!
What is this joke? What am I going to do with all
this? I actually need water to perform wudū’. I
believe that I erred by delaying in performing my
salāh. Your pardon is far greater than this sin of
mine. Have mercy on me, pardon me for my
mistake, and give me water so that I can perform
wudū’. O Allāh! You are the dispenser of all affairs.”
A sincere seeker
One day Imām Qushayrī rahimahullāh was looking
for clods of soil so that he could cleanse himself
after relieving himself. A glittering ruby came into
his hand. He flung it to the ground and said: “I am
looking for clods of soil to clean myself and You are
giving me a ruby. You may keep it, I have no need
for it.”
This shows that those who have truly recognized
Allāh ta‛ālā do not consider this world to be equal to
even a mustard seed. A true seeker of Allāh ta‛ālā
has no interest in worldly things.
The writer (Shāh Ra’ūf Ahmad) says: If a person is
trapped in acquiring wealth and riches will never
257
have the time to seek the Beloved. A poet rightly
said:
I accept that Your Throne is made of
pearls, rubies and sapphires.
However, the one who has an
insightful gaze knows that they are
mere stones. A seat made of leather,
sable-skin and fur is like an ordinary
shawl in the sight of those who sit on
straw mats.
The effulgence and blessings of du‛ā’
Hadrat Mirzā Sāhib rahimahullāh said:’
Effulgence and blessings are manifested at the time
of du‛ā’. However, it is most difficult to distinguish
between the effulgence of the du‛ā’ itself and the
effulgence of the acceptance of du‛ā’. Some saints
say that if heaviness is felt in both hands, it is a
sign of acceptance of the du‛ā’. I identify it by saying
that if at the time of du‛ā’ the heart experiences
delight and cheerfulness, it is a sign of acceptance.
If this is not experienced, then it is the effulgence of
du‛ā’.
Hadrat Amīr Khusro Dehlawī rahimahullāh went to
meet Hadrat Shāh Bū ‛Alī Qalandar quddisa sirruhu.
Hadrat Bū ‛Alī Qalandar rahimahullāh said: “Are you
the same Khusro who keeps on saying: ‘Ha ha and
hee hee?’” Hadrat Amīr Khusro rahimahullāh
replied: “Yes.” Hadrat Bū ‛Alī rahimahullāh said:
“You compile poems and I too compiled a ghazal.”
He then quoted his ghazal. Hadrat Amīr Khusro
rahimahullāh cried so profusely that it seemed as
though springs of tears were flowing from his eyes.
258
Hadrat Bū ‛Alī rahimahullāh said: “What did you
understand from my composition which is making
you cry so much?” Hadrat Amīr Khusro
rahimahullāh replied: “I am crying over my lack of
understanding. I failed to understand Hadrat’s
speech. I am crying over my ineptitude.” Hadrat Bū
‛Alī rahimahullāh was most pleased and made du‛ā’
in his favour by saying: “May Khusro live a good life,
have a good death, and be resurrected in the most
excellent way.”
Note: Glory to Allāh! What a comprehensive du‛ā’!
May Allāh ta‛ālā accept it in our favour as well.
Āmīn. (compiler)
I presented myself before Hadrat rahimahullāh. A
few seekers from Samarqand came to meet Hadrat
and benefit from his company. Hadrat rahimahullāh
cried before Allāh ta‛ālā. He then pointed towards
the grave of Hadrat Mirzā Jān-e-Jānā rahimahullāh
and said:
O Hadrat Mirzā Sāhib! I am not worthy of people
from so far off lands traversing such difficult terrain
coming to me. This is by virtue of your affection and
they have actually come to you. I am still that
unworthy Punjabi man as I had been in the past.
This is the effect of your affectionate gaze that
people make the dust of this place the antimony for
their eyes. It is actually the effect of the alchemic
gaze of Hadrat which has turned my copper
existence into gold.
I brought nothing from my house. You
alone gave me everything, and I too
belong to you.
My status is nothing more than the fact that I am
sitting in the dust.
259
He said:
I presented myself before Hadrat rahimahullāh. Just
before my arrival, he had been speaking on the
subject of guidance. My brother, (Hadrat Shāh Abū
Sa‛īd rahimahullāh) was present in the assembly. I
am writing what he related verbally to me. Hadrat
rahimahullāh said: “Before a person can go to the
saints, he must perform two rak‛ats of optional
salāh. He must then proceed while directing his
heart towards him so that he can imbibe his
blessings. When he is sitting before the saint, he
must sit silently because:
There is a special meaning in silence
which cannot be conveyed by words.
He also said:
Rasūlullāh sallallāhu ‛alayhi wa sallam said:
™ َ ْ َ ْ ‫ﺸﺎت‬c‫وﻫ‬
‫اﻷﺳﻮاق‬
َ ْ ََ ْ ُ «
‫ﻢ‬Ò‫ِإﻳﺎ‬
ِ ِ
Safeguard yourselves against the tribulations of the
market places.
Hadrat Wālā (Shāh Ghulām ‛Alī rahimahullāh) said:
Hadrat Abū Bakr Siddīq radiyallāhu ‛anhu used to
place pebbles in his mouth so that a loud voice does
not emanate from his mouth. Khwājah Muhammad
Zubayr rahimahullāh used to place grass in his
mouth and speak very little. This is because a
person has to suffer many calamities because of his
tongue, while silence repulses most calamities.
.(‫ وﻓﻀﻞ اﻷول ﻓﺎﻷول ﻣﻨﻬﺎ‬،‫ﻗﺎﻣﺘﻬﺎ‬Ž‫ﺔ ا ﺼﻔﻮف و‬P‫ﺴﻮ‬É ‫ ﺑﺎب‬،‫ ﻛﺘﺎب ا ﺼﻠﻮة‬،‫ا ﺼﺤﻴﺢ >ﺴﻠﻢ‬1
260
He then quoted the following couplet from the
Mathnawī of Maulānā Rūm rahimahullāh:
O tongue! You alone can recognize
incurable regret. O tongue! You have
immense treasures in you.
Hadrat Wālā rahimahullāh used to quote the
following couplets very often in his assemblies:
What would I have done if I did not
become mad in Your love? If I did not
wander around like a madman in the
desert, what would I have done?
Types of bay‛at
I then said: “Maulwī Nūr Muhammad Sāhib intends
to pledge bay‛at.” Hadrat Wālā rahimahullāh said:
“There are three types of bay‛at. One is bay‛at-e-
tawassul. This means that a person pledges bay‛at
in order to obtain the tawassul (intercession) of the
seniors of the Naqshbandīyyah, Qādrīyyah and
other schools. The second type is for the removal of
sins. However, this bay‛at breaks once a person
commits sins. He will therefore have to renew his
bay‛at. In fact, it is essential to renew it after
committing a sin. The third type is bay‛at-e-bātin
which is for acquiring the Sufi path.”
Hadrat Wālā rahimahullāh said:
“As long as love for Allāh ta‛ālā is not developed,
love for the world will not leave a person. Some Sufi
masters are of the view that both must be found. In
other words, once a person becomes attached to
Allāh ta‛ālā, he automatically becomes detached
from the creation. Only when his worldly relations
are severed is his affair with Allāh ta‛ālā put in
order.”
261
Shāh Ra’ūf Ahmad, the author of Durr al-Ma‛ārif
says in the following quadruplets:
Once I broke my bond from both
worlds, I sat on the path of Allāh’s
love. There is no delay between the
two. The moment one bond is broken,
attachment with the other is realized.
He said:
I presented myself before Hadrat Wālā
rahimahullāh. His heart was severely weak, so he
did not have the strength to sit up. A person said:
“Hadrat is extremely weak. Hadrat ought to try and
remove the pain by taking some medication.” Hadrat
rahimahullāh was overcome by the heat of Allāh’s
love and he spontaneously read the following
couplets:
Although I have become weak-hearted,
old and fragile, I become young
whenever I think of Your countenance.
Hadrat rahimahullāh then sat up and focussed on
his circle of associates.1
Demise
He passed away on 22 Safar 1240 A.H./1824 in his
khānqāh in Delhi. To Allāh we belong and to Him is
our return.
He was buried next to his shaykh, Hadrat Mirzā
Mazhar Jān-e-Jānā rahimahullāh in Delhi. May

262
Hadrat Maulānā Khālid Rūmī Kurdī (d.
1242 A.H.)
Birth and early life
Maulānā Khālid Rūmī rahimahullāh is a student
and close associate of ‛Allāmah Ibn ‛Ābidin Shāmī
rahimahullāh, the author of Radd al-Muhtār. He
wrote a book on his merits titled Sall al-Husām al-
Hindī Li Nasrah Maulānā Khālid an-Naqshbandī.
This book is essentially a refutation of a book which
was written by certain people who were envious of
Maulānā Khālid rahimahullāh and opposed to him.
A brief biography of the Maulānā is written towards
the end of the book. From it we learn that he was a
resident of Qurrah Dāgh near Sulaymānīyyah. He
was born in 1190 A.H. and studied the prescribed
sciences under the ‛ulamā’ of his time. He also
became an expert in the rational sciences,
mathematics, astronomy and so on. He then came
to Sulaymānīyyah where he taught the source books
of scholastic theology and rhetoric. He went for hajj
in 1220 A.H. While in Makkah Mukarramah, he
received an indication from the unseen that he
should go to Delhi.
Arrival in Delhi
From Makkah he first went to Syria where he heard
an Indian speaking highly about Hadrat Shāh
Ghulām ‛Alī Sāhib rahimahullāh. He therefore left in
1224 A.H. and travelled through Iran and
Afghanistan until he came to Lahore. Along the way
he conveyed his knowledge to the people. He finally
reached Delhi after one year.
Before the expiry of one year, he received permission
and khilāfat in the five Sufi lineages. After receiving
263
an emphatic order from his mentor, he returned to
his hometown. On reaching Baghdad, he
commenced a programme of spiritual training and
instruction. After spending five months there, he
returned to his hometown. He then went back to
Baghdad in 1228 A.H. On observing his popularity,
people became jealous of him and initiated a
vendetta against him. The governor of Baghdad,
Sa‛īd Pāshā, indicated to some ‛ulamā’ to refute him.
But the ‛ulamā’ of Baghdad issued a fatwā
exonerating him and speaking of his high rank.
They embellished the fatwā with their stamps. The
Kurds, the people of Karkūk, Irbil, Mosul,
‛Imādīyyah, ‛Ayntāb, Aleppo, Syria, Madīnah
Munawwarah, Makkah Mukarramah and Baghdad –
all of whom numbered in the thousands - benefited
from him.1
Merits
Hadrat Mufakkir-e-Islam Maulānā Abul Hasan ‛Alī
Nadwī rahimahullāh describes his popularity and
services as follows:
Allāh ta‛ālā enabled a Kurdī scholar, Maulānā
Khālid Rūmī rahimahullāh, to proliferate the
spiritual lineage of Hadrat Shāh Ghulām ‛Alī Sāhib
rahimahullāh in Iraq, Syria and Turkey. On hearing
about Hadrat Shāh Ghulām’s greatness, Maulānā
Khālid rahimahullāh left his country, undertook an
arduous journey which lasted for one year and
finally reached Delhi. He then presented himself to
Hadrat Shāh Ghulām, remained in his company,
traversed the levels of Sufism and was honoured
with special khilāfat. In the course of his stay in
264
Delhi he remained so focussed on the task for which
he came that when the ‛ulamā’ and mashā’ikh of
Delhi expressed their desire to meet him after
hearing about his merits and virtues, he would
reply: “This fakir cannot turn his attention to
anything until he has achieved the objective for
which he came to Delhi.”
The eminent scholar, Hadrat Shāh ‛Abd al-‛Azīz
Sāhib rahimahullāh came to meet him and said:
“When a person comes from outside, people have to
go and meet him.” His student, Hadrat Shāh Abū
Sa‛īd Sāhib rahimahullāh, went in and conveyed the
message that Hadrat Shāh ‛Abd al-‛Azīz Sāhib has
come to meet him. He replied: “Convey my salām to
him and tell him that once I realize the objective for
which I came here, I will come personally to meet
him.”
His popularity
When he returned to his hometown, seekers began
coming in droves to him. Maulānā Shāh Ra’ūf
Ahmad Sāhib Mujaddidī rahimahullāh writes in Durr
al-Ma‛ārif in his entry dated 24 Rajab 1231 A.H.:
A saint from the West heard about Hadrat
rahimahullāh so he travelled across many stations
until he reached Baghdad and came to meet Hadrat
Maulānā Khālid Rūmī rahimahullāh. He described
the popularity of Hadrat Maulānā rahimahullāh by
saying that about 100 000 people have already
entered his circle and have the honour of pledging
bay‛at to him. One thousand eminent ‛ulamā’
entered his path, and remain with him all the time.
Hadrat Maulānā Khālid rahimahullāh himself wrote
a letter to Hadrat Shāh Abū Sa‛īd rahimahullāh and
described Allāh’s favours on him. He writes:
265
The entire Roman and Arab kingdoms, the Hijāz,
Iraq, some non-Arab regions, and the entire
Kurdistan are receiving the effects of the
Naqshbandī way. All the gatherings, assemblies,
masājid and madāris are speaking about the merits
and excellences of Hadrat Imām Mujaddid Alf Thānī
rahimahullāh. Everyone – big and small – is
speaking about him in a manner he probably never
imagined. No country in any time ever heard such
discussions, nor was any enthusiasm and gathering
of this nature ever seen. Although speaking in this
manner is audacious and amounts to self-praise,
this fakir is ashamed by it. I took the courage to say
these things solely after considering my friends to
have a right over me.”
Note: From Hadrat Maulānā’s expression of his
popularity and recognition, it is proven that a
person can speak about his own popularity to
others as a way of expressing gratitude and thanks
to Allāh ta‛ālā. Some people will certainly be
offended by this; in fact, you will also find others
making disparaging remarks after labelling this to
be ostentation and egotism. However, the following
couplet of ‛Allāmah Kashshāf rahimahullāh is
enough for their consolation:
ِ « ‫ﺴﻦ‬
‫ﺎس‬Š‫ا‬ ُ ْ َ‫ﻣﻦ أ‬
ِ
َ َْ ٌ َ َ ََ
ْ ‫ﺴﻠ ُﻢ‬7 ‫أﺣﺪ‬ ‫¬ﻤﺎ‬
ْ ََ َ « َ ٰ ْ ْ « َ َ
‫وأﻫﻠﻪ‬ ‫ﺰﻣﺎن‬ ‫¿ﻌﺠﺐ ِﻣﻦ ﻫﺬا ا‬
ِ – ِ ِ ِ
No one in this world is saved from the disparaging
remarks of people.
A person should therefore disregard them and
continue with his work.
Unfortunately, no one is concerned about his
rectification, while he finds it very easy to object to
the words and actions of others. A saint rightly said
266
that the easiest thing to do is to make objections.
We seek refuge in Allāh ta‛ālā. (compiler)
Hadrat Maulānā Abul Hasan ‛Alī Nadwī
rahimahullāh writes in his footnote: “His spiritual
lineage exists to this day in Turkey and Syria. I met
several senior mashā’ikh of this spiritual family
during my travels to Damascus, Aleppo and
Turkey.”1
All praise is due to Allāh ta‛ālā, I too had the noble
honour of meeting Shaykh Mahmūd Effendi (may
Allāh ta‛ālā protect him) in the Haram Sharīf in
Makkah Mukarramah. I learnt that the present
leader [President Erdogan of Turkey] is affiliated to
this spiritual family and that in addition to being
punctual with salāh and fasting, he practices on the
dhikr and wazīfahs of the Naqshbandīyyah and is
regular with tahajjud salāh. (Muhammad Qamar az-
Zamān)
Correspondence
His correspondence was with his shaykh and
mentor, Hadrat Shāh Ghulām ‛Alī Sāhib Dehlawī
rahimahullāh. I am quoting one letter which his
shaykh wrote to him. He advises Maulānā Khālid
Rūmī rahimahullāh as follows:
It is not appropriate for us and you to
exact revenge from anyone. Patience
and pardon are the basic qualities of
the Sufis. May Allāh ta‛ālā enable us
to practise on this verse: “Repulse evil
with goodness, and in a manner that
is best.” We must think about the
267
consequences of every action so that
the dervish fraternity is not maligned.
You must focus your gaze on Allāh’s
will, Allāh’s decree or Allāh’s workings.
This must become firmly embedded in
you. (In other words, you must be fully
convinced in your heart that whatever
happens, happens by the will of Allāh
ta‛ālā). Was salām.1
Demise
He passed away as a martyr on 14 Dhū al-Qa‛dah
1242 A.H. after succumbing to a plague. He was
buried in Qāsiyūn next to the Damascus
parliament. May Allāh ta‛ālā illuminate his resting
place.2
1 Qāfilah Ahl-e-Dil, p. 127.

268
Hadrat Maulānā Shāh Kamāl ad-Dīn
Kāndhlawī (d. 1243 A.H.)
Name and lineage
His name is Shāh Kamāl ad-Dīn, his father’s name
is Maulānā Muhammad, he is the younger brother
of Muftī Ilāhī Bakhsh Kāndhlawī rahimahullāh.
He studied the primary and intermediary texts
under Hadrat Mufti Ilāhī Bakhsh rahimahullāh, and
the higher books under Hadrat Shāh ‛Abd al-‛Azīz
Dehlawī rahimahullāh and Hadrat Shāh Rafī‛ ad-Dīn
Bay‛at
In order to tread the path of Allāh-recognition, he
pledged bay‛at to an erudite shaykh of his time by
the name of Hadrat Shāh Abū al-‛Adl rahimahullāh
who was a khalīfah of Hadrat Khwājah Muhammad
Zubayr Naqshbandī Mujaddidī rahimahullāh. He
received khilāfat from him and the permission to
induct murīds. He was very particular about
following the Sunnat, and he was a most selfless
and self-effacing man. He distinguished himself in
his abstinence and piety. He had a special interest
in striving. His virtue and merit can be gauged from
the fact that his elder brother, Hadrat Muftī Ilāhī
Bakhsh Kāndhlawī rahimahullāh, pledged bay‛at to
him although he was his teacher in most of the
prescribed texts.1
1 Tadhkirah Hadrat Muftī Ilāhī Bakhsh Kāndhlawī, p. 39.
269
Hadrat Maulānā Muftī Ilāhī Bakhsh Kāndhlawī
rahimahullāh relates an incident about him:
He used to wake up in the middle of cold winter
nights, perform wudū’ with cold water and occupy
himself in tahajjud salāh. I said to him one day: “It
is very difficult to wake up in this bitter cold and
perform wudū’ with cold water. How do you do this
everyday?” He replied: “When I complete my wudū’
everyday, whisperings from Shaytān and from my
carnal self tell me that you must not wake up in the
cold tomorrow. It is difficult to bear such severe
hardships for the sake of optional salāh. The next
night when I hear the sound of the women turning
the grinding stone, I become restless and wake up. I
think to myself: Glory to Allāh! Look at these women
who wake up in the middle of the night and turn
such a heavy grinding stone until the morning for
the sake of their livelihood. Allāh ta‛ālā has taken it
upon Himself to provide me with sustenance
without having to endure any hardships and
difficulties. It is most unbecoming of me to continue
sleeping heedlessly without giving thanks to my
Provider.” When I heard this I realized that my
brother has a vigilant heart.1
In addition to this, he was always generous, gave
preference to others over his own self, was a man of
dignity and chastity; and forever ready to serve
Allāh’s creation and see to the needs of travellers.
Throughout his life he kept aloof from samā‛,
1 Mashā’ikh-e-Kāndhlah.
270
musical instruments, and assemblies of play and
amusement.1
Note: The above incident is most admonitory for us.
Especially for those whom Allāh ta‛ālā blessed with
good health, and ease in acquiring sustenance. It
will be most ungrateful to be heedless of Allāh’s
obedience despite enjoying all these favours. We
seek refuge in Allāh ta‛ālā. (compiler)
Demise
He passed away on a Thursday, 12 Rabī‛ al-Awwal
1243/4 October 1827 in Kāndhlah. He was buried
in the family graveyard in Kāndhlah. May Allāh
ta‛ālā shower His mercy on him.2
1 Sawānih Maulānā Muhammad Yūsuf Sāhib, p. 42.

2 Tadhkirah Hadrat Muftī Ilāhī Bakhsh Kāndhlawī, p. 39.
271
Hadrat Maulānā Shāh ‛Abd al-Hayy
Budhānwī (d. 1243 A.H.)
Name and lineage
His name is Maulānā ‛Abd al-Hayy and his father’s
name is Hibatullāh ibn Nūrullāh Siddīqī. He is from
among the famous ‛ulamā’ and special servants of
Allāh ta‛ālā.
Birth
He was born in Budhānah.
Merits
He was the son-in-law of Shāh ‛Abd al-‛Azīz Sāhib
rahimahullāh and Shāh Sāhib rahimahullāh was
also his uncle. Shāh Sāhib rahimahullāh was his
father’s student. This is why he loved Maulānā ‛Abd
al-Hayy Sāhib rahimahullāh dearly and had a
special bond with him. He is included in the blessed
family of Hadrat Shāh Walī Allāh Sāhib
rahimahullāh.
He was listed among the distinguished ‛ulamā’ of
India on the basis of his knowledge and virtue.
Hadrat Shāh ‛Abd al-‛Azīz Sāhib rahimahullāh, the
entire Shāh Walī Allāh family, and if fact the whole
of Delhi acknowledged his academic excellences and
deep knowledge. When conducting tafsīr lessons,
Hadrat Shāh Sāhib rahimahullāh used to give him
preference over all his other students, and used to
refer to him as his example. The title of “Shaykh al-
Islam” is conferred on very special ‛ulamā’. Hadrat
Shāh Sāhib rahimahullāh referred to him as
“Shaykh al-Islam” in one of his letters which he
wrote to him. He referred to him and to Shāh
Muhammad Ismā‛īl Sāhib rahimahullāh as “Tāj al-
272
Mufassirīn, Fakhr al-Muhaddithīn, and Sar Āmad
‛Ulamā’-e-Muhaqqiqīn.” He also said: “Both of them
are not any less than me in tafsīr, Hadīth, fiqh,
principles, logic, etc. I cannot express sufficient
thanks for the kindness and affection of Allāh ta‛ālā
on these two. You must include them among the
‛ulamā’-e-rabbānī, and when you cannot solve a
problem, present it to them.”
Note: Glory to Allāh! It is a most honourable thing
when a teacher openly and publicly acknowledges
the academic and practical excellences of his
students, and confers them with esteem in this
manner. This is the favour of Allāh ta‛ālā which He
confers on whomever He wills. (compiler)
Shāh Muhammad Ismā‛īl Shahīd Sāhib
rahimahullāh also studied under him. The scholars
consider Maulānā ‛Abd al-Hayy Sāhib rahimahullāh
to be on the highest level from among the associates
of Sayyid Sāhib rahimahullāh as regards the
customary sciences. Sayyid Sāhib rahimahullāh too
accorded immense respect to him.
It was through his encouragement that Hadrat Shāh
Ismā‛īl Shahīd Sāhib rahimahullāh reverted to
Hadrat Sayyid [Ahmad Shahīd] Sāhib rahimahullāh.
The moment he pledged allegiance, he and Shāh
Sāhib rahimahullāh became absorbed in the
temperament of Hadrat Sayyid Sāhib rahimahullāh,
and they offered all their knowledge and virtues to
him. They became his most ardent attendants. They
would carry his shoes and hold the reins of his
conveyance. His knowledge, pen, tongue and every
other capability were bequeathed for the service of
Islam and the proliferation and support of the truth.
273
Noble characteristics
His characteristics were more in line with those of
Hadrat Abū Bakr radiyallāhu ‛anhu while Shāh
Muhammad Ismā‛īl Sāhib’s characteristics were
more in line with those of Hadrat ‛Umar radiyallāhu
‛anhu. He was extremely forbearing and soft-
hearted. The luminous effects of Allāh’s fear and
humility were clearly visible on his face. When
anyone praised him, he became displeased in his
heart and felt offended. When anyone advised him,
he felt happy in his heart and would submit before
the advice. He was forever vigilant as regards
enjoining good and forbidding evil, and would not
hesitate to carry out these obligations even if it was
to his shaykh whom he regarded as the most
honourable and respectable.
After he got married, Sayyid Sāhib rahimahullāh got
slightly delayed in joining the congregation. This
was most unusual of him. The next day he was
delayed to the extent that he missed the takbīr-e-
ūlā. When the Maulānā completed his salāh, he
said: “Is Allāh ta‛ālā going to be worshipped or the
joy of marriage going to be enjoyed?” Sayyid Sāhib
rahimahullāh remained silent and acknowledged his
mistake.
On one occasion when they were in Deoband,
Sayyid Sāhib rahimahullāh missed the takbīr-e-ūlā
for the fajr salāh. Maulānā ‛Abd al-Hayy Sāhib
rahimahullāh delivered a talk on this subject on that
very day. On another occasion, Sayyid Sāhib
rahimahullāh said: “If you see me doing anything
against the Sunnat you must inform me.” He
replied: “Hadrat! If ‛Abd al-Hayy ever sees you doing
anything against the Sunnat, do you think he will
ever remain with you?”
274
His lectures
Very few fortunate ‛ulamā’ benefited Islam with their
knowledge and rectified people through their
lectures as did Hadrat Maulānā ‛Abd al-Hayy Sāhib
rahimahullāh. During his stay in Lucknow, he used
to deliver lectures all the time. Thousands of people
used to attend and find guidance. On one occasion
he delivered a talk on the verse:
ْ ْ ََ
َ َ َ ‫اذ‬
ً َ ُ ‫ذﻫﺐ‬
...‫ﻣﻐﺎﺿﺒﺎ‬
ِ ِ ‫ﻮن‬Š‫ا‬
ِ ‫وذا‬
[Remember] the one of the fish when he went away
in anger…1
The entire audience was stunned by his powerful
speech and everyone was exclaiming: “Sub-
hānallāh.” The entire audience and the ‛ulamā’
acknowledged the power of his speech and
eloquence. The ‛ulamā’ said: “The fact of the matter
is that our entire lives were spent in ignorance and
immaturity, we never knew of this valley of
knowledge until today.” He spoke on this verse for
three consecutive Fridays.
In another lecture he spoke about the conditions,
qualities and characteristics of those nations on
whom Allāh’s punishment descended. He provided
details about their actions, morals, dress code,
society, customs, appearance and ways; and
compared them to the conditions and morals of the
present Muslims. These lectures had immense
benefits and thousands of people were guided.
A Hadīth expert and famous scholar of Lucknow
said: “I deliver lectures on the Qur’ān and Hadīth
1 Sūrah al-Ambiyā’, 21: 87.
275
and so do these two scholars (Maulānā
rahimahullāh and Shāh Muhammad Ismā‛īl Sāhib
rahimahullāh). But no more than ten people
assemble for my lecture, while the entire city
attends their lectures. The people do not even get
enough sitting place in the masājid.” When Maulānā
‛Abd al-Hayy Sāhib rahimahullāh heard this
statement, he said: “Our situation was the same in
the beginning. It is solely the blessings of Sayyid
Sāhib rahimahullāh.”
Journey to Makkah
He and his family accompanied Hadrat Sayyid Sāhib
rahimahullāh for hajj. He said to his wife: “While on
this journey, you will have to grind flour, make rotīs
and walk on foot. You will also have to do all other
necessary tasks.” In the course of the journey, a
loose woman of the street heard one of his lectures
and repented from her sins. She joined the caravan.
Sayyid Sāhib rahimahullāh said: “Seat her with the
rest of the women.” The women were not too happy
about this. Maulānā ‛Abd al-Hayy Sāhib
rahimahullāh addressed them: “Why are you
refusing to seat this woman on your boat? She
repented from her evils today. At present, she is
better than all of you. The injunctions of Allāh ta‛ālā
and Rasūlullāh sallallāhu ‛alayhi wa sallam which
apply to you apply to her as well.” The women said:
“If that is the case, make her wear purdah and seat
her separately on the roof.” Maulānā rahimahullāh
asked: “Can’t any one of you go and sit on the roof?
Why does she have to go?” Maulānā rahimahullāh
eventually asked his wife to cover herself in a sheet
and come to him. When she came to him, he
reminded her of what he had said to her before they
left. When Sayyid Sāhib rahimahullāh saw this, he
276
shouted for the Maulānā to come to him. He replied:
“I am coming just now.” He then addressed the
people saying: “Look, the wife of ‛Abd al-Hayy is
standing before you. This is the Shar‛ī purdah which
is in line with the order of Allāh ta‛ālā and
Rasūlullāh sallallāhu ‛alayhi wa sallam.” He said
this three times in order to break the haughtiness in
them.
Most people – especially women – rarely perform
salāh when they are on a journey and anyway, it is
difficult to perform it when travelling by ox-cart and
other means of transportation. At one point of the
journey, Hadrat Maulānā rahimahullāh made
arrangements for purdah, asked his wife to get off,
and made her perform salāh. He then said: “O
brothers! Look! The wife of ‛Abd al-Hayy is
performing salāh.” When they saw this, they asked
their wives to perform salāh.
In the course of his hajj journey, he corresponded
with the famous Yemeni Muhaddith, ‛Allāmah
Muhammad ibn ‛Alī ash-Shaukānī rahimahullāh
(author of Nayl al-Autār). The latter sent his written
works to Maulānā rahimahullāh.
While in the Hijāz, he translated Sirāt-e-Mustaqīm
from Persian to Arabic so that the Arabs could
benefit from it.
Note: The Hijāzī copy of this translation was present
in the library of the son of ‛Abd ar-Rahīm Khān
Sāhib Marhūm in Tonk, and I saw it there.
(Maulānā Abul Hasan ‛Alī Nadwī rahimahullāh)
His rank in the sight of Sayyid Sāhib
Hadrat Sayyid Sāhib rahimahullāh left Maulānā
‛Abd al-Hayy Sāhib rahimahullāh, Hājī Ahmad Sāhib
277
rahimahullāh and Maulānā ‛Abd al-Quddūs Sāhib
Jaunpūrī rahimahullāh in Tonk to carry out the
work of guiding and instructing the people and to
complete certain tasks. They remained in the town
solely in obedience to his order. They were bodily in
Tonk while their hearts were with Hadrat Sayyid
Sāhib rahimahullāh. Hadrat rahimahullāh called for
them after five months. They left as quickly as a
caged bird would hasten to its nest. On the way,
these seniors experienced a unique type of joy and
emotions. As they proceeded, they would take out
Hadrat Sayyid Sāhib’s letter [in which he called for
them], read it aloud with much enthusiasm, and
cry. When they met anyone along their route, they
would say: “Sayyid Sāhib has called for us.” Despite
their physical weakness, old age and fatigue, they
continued traversing station after station on foot.
The forgot all the hardships of the journey when
they met Hadrat Sayyid Sāhib rahimahullāh.
Nawāb Wazīr ad-Daulah Marhūm relates: I saw the
letter which Maulānā ‛Abd al-Hayy rahimahullāh
had written to his friends and beloveds. He stated
therein: It is mentioned in a Hadīth that when a
believer is made to dive into the rivers of Paradise,
all his fatigue will disappear, the pains and
afflictions of the Resurrection will dissolve, and he
will become fresh and revived. Such was our
condition – the moment we reached Hadrat’s
assembly, the fatigue of the journey and the pains of
the path were reduced to dreams.
Hadrat Sayyid Sāhib rahimahullāh was awaiting his
arrival as a person looks for the ‛īd crescent. He was
overjoyed when he heard of his arrival. He sent a
carriage to the river to bring him, received him in
his personal tent, and hosted him as his own guest.
278
The mujāhidūn had been experiencing very
constrained conditions at the time. They were forced
to eat leaves. Maulānā ‛Abd al-Hayy Sāhib
rahimahullāh had brought money from India with
him. This brought some relief to the mujāhidūn.
Hadrat Sayyid Sāhib rahimahullāh appointed him as
the judge of the army. It was his job to pass
judgements in cases, and to appoint tax collectors.
Demise
He passed away in 1243 A.H. in a place called Khār.
At the time of his death, he said to Hadrat Sayyid
Sāhib rahimahullāh: “Hadrat! Martyrdom was not
decreed for me. My wish now is for you to place your
foot on my chest, and for my soul to leave me in
that state.” Sayyid Sāhib rahimahullāh said: “How
can my foot be ever placed on a chest which is a
treasure house of the knowledge of the Qur’ān and
Hadīth?” In order to pacify him, Sayyid Sāhib
rahimahullāh placed his hand on his chest and he
passed away in that condition.
The final words which emanated from his mouth
were:
ْٰ َْ َْ « َ
[‫ﺮ¬ﻴﻖ اﻷ‬ِ ‫ ا‬q‫ا‬
O Allāh! I desire the highest companionship.
ْ ََ ُ ْ َْ ُ ْ ْ ُ « ُ ْ ُ َ َ َ ً َ ُ َْ ْ ْ ُْ« ْ ََ
‫ﻤﻮت ¬ﻘﺪ‬ ‫ﻪ ا‬²‫ﻳﺪر‬
ِ ‫ﻢ‬Ô L‫ورﺳﻮ‬
ِ ِ ‫اﷲ‬
ِ x‫إ‬ِ ‫ﻬﺎﺟﺮا‬#
ِ ‫ﺘﻪ‬c‫ﺑ‬
ِ ِ ‫ﺮج ِﻣﻦ‬6 ‫وﻣﻦ‬
ََ ُُ ْ َ َ َ َ
‫اﷲ‬
ِ [ ‫ﻊ أﺟﺮه‬Õ‫و‬
279
Whoever leaves his home emigrating towards Allāh
and His Messenger, and then death overtakes him,
his reward has already been set aside by Allāh.1
1 Sūrah an-Nisā’, 4: 100.

Maulānā Sayyid Abul Hasan ‛Alī Nadwī: Tārīkh Da‛wat
Wa ‛Azīmat.
280
Hadrat Shaykh Ahmad Rūmī (d. 1043)
Introduction
As regards information about Shaykh Ahmad Rūmī
rahimahullāh, I will quote exactly what Hadrat
Muftī-e-A‛zam Maulānā Kifāyatullāh Sāhib Dehlawī
rahimahullāh wrote in the article Tadhkirah
Musannif Majālis al-Abrār.
Due to his intense sincerity and
humility, the author of Majālis al-
Abrār did not divulge his name. I tried
my utmost to learn something about
his life but was not successful. The
only thing which I could learn about
him is what is written on the last page
of the previous edition of Majālis al-
Abrār. The crux of it is as follows:
One of the most distinguished
scholars of India, Hadrat Shaykh
Shāh ‛Abd al-‛Azīz al-‛Umrī ad-Dehlawī
(d. 1239 A.H.), has written in praise of
this book. Hadrat Shāh Sāhib
rahimahullāh writes: “The book Majālis
al-Abrār comprises of most beneficial
themes such as admonition, advice,
mysteries of the Sharī‛at, juridical
matters, points related to Sufism, and
refutation of innovations and evil
customs. We could not find
information about its author apart
from what could be fathomed from
this book. That is, he was a scholar, a
religious and ascetic person, and one
who was fully conversant with the
sciences of the Sharī‛at and various
281
other branches of knowledge.
Someone rightly said: Do not look at
the speaker but at his speech. After
all, people are recognized by the truth
which emanates from them, while
truth is not identified by who is saying
it.” Allāh ta‛ālā knows best.
The book Kashf az-Zunūn states that
Majālis al-Abrār contains 100
assemblies. A Hadīth from Masābīh is
made the basis for each assembly, and
it is then explained. The author of this
book is Shaykh Ahmad Rūmī
rahimahullāh.
I could not ascertain anything more
about the author. In his book, Ittihāf
an-Nubalā’ Bi Ihyā’ Ma’āthir al-
Fuqahā’ al-Muhaddithīn, Sayyid
Muhammad Siddīq Hasan Khān Sāhib
Marhūm, also suffices with just two
quotations of the author of Majālis al-
Abrār. The two are what Hadrat Shāh
‛Abd al-‛Azīz Sāhib Muhaddith Dehlawī
rahimahullāh said and the quotation
from Kashf az-Zunūn – both of which
have been quoted above.1
Tadhkirah Majālis al-Abrār
Hadrat’s most valuable written work is in Arabic,
and it is titles Nafā’is al-Azhār. Its Urdu translation
titled Majālis al-Abrār was done by Maulānā Hakīm
1 Written by Muhammad Kifāyatullāh in the introduction

to Majālis al-Abrār.
282
Muhammad Ibrāhīm Sāhib Rānderī Sūratī
rahimahullāh. Maulānā Husayn Ahmad Najīb Sāhib
of Dār at-Tasnīf, Karachi, worked further on this
book and presented a most beautiful Urdu edition.
He introduces the book as follows:
The book Majālis al-Abrār by Shaykh Ahmad Rūmī
rahimahullāh is part of the treasure house of revival
and preservation of the Sunnat. The author
explained the Ahādīth of Masābīh in a very cautious
and scholarly manner. He did not collate weak
narrations. Love for the Sunnat and hatred for
bid‛at is clearly discerned from every word. His
explanations encompass beliefs, jurisprudence and
Sufism. The book is divided into 100 majālis or
assemblies. Each assembly is based on a Hadīth. In
his explanations, he collates Qur’ānic verses,
Ahādīth, jurisprudence, issues of Sufism, and the
experiences of the seniors in a very convincing and
satisfying manner. The original book was written in
Arabic. Hadrat Shāh ‛Abd al-‛Azīz Sāhib Dehlawī
rahimahullāh used to describe this book in a most
eloquent manner.
Hadrat Maulānā Muhammad Ibrāhīm Sāhib Rānderī
Sūratī rahimahullāh translated it into very simple
and flowing Urdu, and thereby presented an
excellent source of authentic Islamic facts to the
Urdu-speaking masses. Muftī-e-A‛zam Hadrat Muftī
Kifāyatullāh Sāhib rahimahullāh had a special
interest in its publication and distribution. It is
undoubtedly a rare gift for those who are occupied
in delivering lectures and talks.
Special features of Majālis al-Abrār
The erudite ‛ulamā’ have written many books on the
virtues of following the Sunnat and encouraging
283
towards it; and remaining aloof from bid‛at and its
harms. The Muslims benefited from these books.
However, the book Majālis al-Abrār is filled with
most useful and immense beauties. The sincerity of
its author can be gauged from the fact that he did
not even display his name whereby someone could
have suspected ostentation. Love for the Sunnat
and hatred for bid‛at is manifest from every word.
The author’s extensive knowledge of Ahādīth and
deep understanding of knowledge is clearly visible
from the book. Every theme is a ship to safety and a
panacea for life.
Note: Glory to Allāh! What a comprehensive tribute
to the book!
This book is a close friend and a valuable
companion for a lover of the Sunnat. This is why the
esteemed ‛ulamā’ spoke highly of it. Cautious
orators derived much benefit from its themes
because unlike other similar books, it does not
contain weak and fabricated narrations. Instead, the
Ahādīth from Masābīh have been explained in a very
scholarly and academic manner; and brilliant
discussions have been included. May Allāh ta‛ālā
admit its author into Jannatul Firdaus, and pour
the rains of mercy on his grave. Āmīn.
We now take the honour of presenting a few themes
from Majālis al-Abrār to serve as admonitions.
The virtue of dhikr
I am quoting the first majlis of this book which is on
the virtue of dhikr. The Arabic text with its
translation is quoted.
284
‫ﻗﺎل رﺳﻮل اﷲ ﺻ‪ h‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻣﺜﻞ ا‹ي ﻳﺬﻛﺮ ر‪t‬ﻪ وا‹ي ﻻ‬
‫™‬
‫ﻳﺬﻛﺮ ر‪t‬ﻪ ﻣﺜﻞ اﻟ‪ Ö‬وا>ﻴﺖ‪.‬‬
‫‪Rasūlullāh sallallāhu ‛alayhi wa sallam said: The‬‬
‫‪similitude of the one who remembers his Lord and‬‬
‫‪the one who does not is like the living and the dead.‬‬
‫ﻫﺬا ا@ﺪﻳﺚ ﻣﻦ ﺻﺤﺎح ا>ﺼﺎﺑﻴﺢ‪ ،‬رواه أﺑﻮ ‪#‬ﻮ× اﻷﺷﻌﺮي ر} اﷲ‬

‫ﻋﻨﻪ‪ ،‬ﻓﺈﻧﻪ ﺻ‪ h‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺟﻌﻞ ﻓﻴﻪ ا‹اﻛﺮ ﻣﺜﻞ اﻟ‪ Ö‬ﻣﻊ ﻛﻮﻧﻪ‬
‫ﺣﻴﺎ‪ ،‬ﻷن ا>ﺮاد ﺑﺎﻟ‪ Ö‬ﻣﻦ ‪ L‬ﺣﻴﺎة ﺣﻘﻴﻘﻴﺔ أﺑﺪﻳﺔ و‪ Ù‬إﻧﻤﺎ ‪m‬ﺼﻞ‬
‫ﺑﺬﻛﺮ اﷲ ﺗﻌﺎ‪ ،x‬ﻷن ا‹ﻛﺮ ‪ ÛÜ‬ﻗﻠﻮب ا‹اﻛﺮ‪P‬ﻦ‪ ،‬و‪P‬ﻮﺟﺐ ‪Ú‬ﻢ‬
‫اﻻﺳﺘﻌﺪاد >ﻌﺮﻓﺔ رب اﻟﻌﺎ> ‪ ،‬وا ﻮﺻﻮل إ‪ x‬ا@ﻴﺎة اﻷﺑﺪﻳﺔ ‪ g‬دار‬
‫ا‪Š‬ﻌﻴﻢ‪ ،‬وﻣﻦ ‪Þ‬ن ﺧﺎ‪ƒ‬ﺎ ﻋﻦ ا‹ﻛﺮ ﻓﻬﻮ ﺑﻤ‪Ý‬ﻟﺔ ا>ﻴﺖ‪ ،‬ﻜﻮﻧﻪ ﺧﺎ‪ƒ‬ﺎ ﻋﻤﺎ‬
‫‪ ÛÜ‬ﻗﻠﺒﻪ وﻋﻤﺎ ﻳﻮﺟﺐ ‪ L‬ا>ﻌﺮﻓﺔ وا@ﻴﺎة اﻷﺑﺪﻳﺔ‪ ،‬ﻷن ‪Q‬ف اﻹ‪ß‬ﺴﺎن‬
‫وﻓﻀﻴﻠﺘﻪ اﻟ• ﺑﻬﺎ ﻓﺎق ‪f‬ﻴﻊ أﺻﻨﺎف ا;ﻠﻖ ﻟ‪c‬ﺲ إﻻ ﺑﺎﻹﺳﺘﻌﺪاد‬
‫>ﻌﺮﻓﺔ اﷲ ﺗﻌﺎ‪ ،x‬و‪Ž‬ﻧﻤﺎ ‪7‬ﺴﺘﻌﺪ >ﻌﺮﻓﺔ اﷲ ﺗﻌﺎ‪ x‬ﺑﻘﻠﺒﻪ‪ ،‬ﻻ ‪à‬ﺎرﺣﺔ ﻣﻦ‬
‫ﺟﻮارﺣﻪ‪ ،‬ﺑﻞ ا‪Ë‬ﻮارح ‪ L‬أﺗﺒﺎع وﺧﺪم ‪7‬ﺴﺘﺨﺪﻣﻬﺎ اﺳﺘﺨﺪام ا>ﻠﻚ‬
‫ﻠﺮ~ﻳﺎ‪ ،‬و‪7‬ﺴﺘﻌﻤﻠﻬﺎ اﺳﺘﻌﻤﺎل ا ﺴﻴﺪ ﻠﻌﺒﻴﺪ‪ ،‬وﻫﻮ إﻧﻤﺎ ﻳﻄﻤ• ﺑﺬﻛﺮ‬
‫اﷲ‪ ،‬ﻛﻤﺎ ﻗﺎل اﷲ ﺗﻌﺎ‪ :x‬أﻻ ﺑﺬﻛﺮ اﷲ ﺗﻄﻤ• اﻟﻘﻠﻮب‪ .‬وأﻓﻀﻞ ا‹ﻛﺮ‬
‫[ ﻣﺎ ورد ‪ g‬ا@ﺪﻳﺚ‪ :‬ﻻ ‪ S‬إﻻ اﷲ‪ .‬ﻓﻼ ﺑﺪ ﻠﻌﺒﺪ ا>‪£‬ﻒ أن ‪7‬ﺸﺘﻐﻞ‬
‫ﺑﻬﺬا ا‹ﻛﺮ ﺣ‪ ‰‬ﻳﻄﻤ• ﻗﻠﺒﻪ‪ ،‬و‪7‬ﺴﺘﻌﺪ >ﻌﺮﻓﺔ اﷲ ﺗﻌﺎ‪ ،x‬ﻟ–ﻦ ﻗﺒﻞ‬
‫‪1‬ا‪M‬ﺨﺎري‪ ،‬رﻗﻢ ©‪ ،šŸ‬واﻟ†ﻣﺬي‪ ،‬رﻗﻢ •¡••‪.‬‬
‫‪285‬‬
ّ ّ
‫ﻳﺼﺢ ﺑﻪ اﻋﺘﻘﺎده‬ ‫م ﻣﺎ‬á ‫ﺼﻞ ﻣﻦ ﻋﻠﻢ ا‬Ü ‫ﺐ ﻋﻠﻴﻪ أن‬â ‫ ﺑﻪ‬L‫اﺷﺘﻐﺎ‬
،‫†ز ﺑﻪ ﻋﻦ ﺷﺒﻪ ا>ﺒﺘﺪﻋﺔ‬Ü ‫ وﻣﺎ‬،‫ﻤﺎﻋﺔ‬Ë‫[ ﻣﺬﻫﺐ أﻫﻞ ا ﺴﻨﺔ وا‬
ّ
‫ﺪﻋﺔ اﻹﻋﺘﻘﺎدﻳﺔ ﻻ ﻳﻨﻮره اﻧﻮار‬M‫ﻜﺪرا ﺑﻈﻠﻤﺔ ا‬# ‫ﻷن اﻟﻘﻠﺐ ﻣﺎ دام‬
™
.‫اﻟﻄﺎ~ت‬
This Hadīth is one of the authentic Ahādīth from al-
Masābīh narrated by Abū Mūsā al-Ash‛arī
radiyallāhu ‛anhu. In it, Rasūlullāh sallallāhu ‛alayhi
wa sallam says that a dhākir is like a living person
despite the fact that he is living. This is because by
“living person” it is meant a person who has real and
eternal life. And this can only be realized through
Allāh’s remembrance. The reason for saying this is
that Allāh’s remembrance keeps the heart of the
dhākir alive, paves the way for him to recognize the
Lord of the universe, and make him worthy to reach
the eternal life of Paradise. As for the person who
does not remember Allāh ta‛ālā, he is like a dead
person. This is because his heart is devoid of the
thing which keeps his heart alive, and which will
pave the way for him to recognize Allāh ta‛ālā and
acquire eternal life. After all, man’s honour through
which he surpassed all other creations is solely on
the basis that he has within him the capability to
recognize Allāh ta‛ālā. And the capability to recognize
Allāh ta‛ālā is only through the heart, and not with
any of his other body parts. In fact, all his other body
parts are subservient to the heart, and they are its
attendants whose services it uses just as a king
takes services from his subjects, and a master from
.™œ ،‫ﺎ ﺲ اﻷﺑﺮار‬ã1
286
his slave. Furthermore, the heart acquires tranquillity
only through the remembrance of Allāh ta‛ālā. Allāh
ta‛ālā says in this regard: “Listen! It is only through
Allāh’s remembrance that the hearts find tranquillity.
The most superior form of dhikr based on what is
mentioned in a Hadīth is the dhikr of Lā Ilāha
Illallāh. It is therefore essential for every mature and
sane person to occupy himself with this dhikr so that
his heart experiences tranquillity and it develops the
capability to recognize Allāh ta‛ālā. However, before
a person can become occupied with dhikr, it is
essential for him to acquire such knowledge of aqā’id
(beliefs) which would make his creed in line with that
of the Ahl as-Sunnah wa al-Jamā‛ah, and with which
he can save himself against the doubts and
misgivings of the innovators. This is because as long
as the heart is soiled by the darkness of creedal
innovations, the effulgence of obedience will not be
able to illuminate it.
Note: After this, he gives most essential advice
which ought to be embedded in the heart. (compiler)
Knowledge of rules and regulations
It is also wājib on a person to acquire so much of
knowledge of jurisprudence through which his
actions are correct according to the Sharī‛at. If this
is not done, it will be a satanic hastiness and carnal
desire to undertake a major task without having
made the roots firm and paved the way correctly.
This will result in humiliation in this world and in
the Hereafter. An ignoramus of this nature will fall
into deception, and in his immaturity, he will
assume carnal thoughts and satanic deceptions to
be karāmāt (supernatural feats). In actual fact, they
287
are tribulations for him on account of which various
forms of misguidance and deviation increase.1
The benefits of obedience and harms of
disobedience
Misfortune and blessedness are essentially in
disobedience and obedience. Hadrat ‛Adīyy ibn
Hātim radiyallāhu ‛anhu said: “Man’s blessedness
and misfortune lies between his jaws.” That is, his
tongue. Hadrat Ibn Mas‛ūd radiyallāhu ‛anhu said:
“If there is bad luck in anything, then it is in what
lies between man’s jaws. That is, his tongue. And
there is nothing more deserving than the tongue for
imprisonment.” Hadrat ‛Ā’ishah radiyallāhu ‛anhā
narrates that Rasūlullāh sallallāhu ‛alayhi wa
sallam said: “Bad luck is in bad character.”
In reality, bad luck is in nothing apart from sins
and acts of disobedience. This is because sins make
Allāh ta‛ālā angry. When Allāh ta‛ālā is displeased
with a person, he becomes wretched in this world
and in the Hereafter. When Allāh ta‛ālā is pleased
with a servant, He makes him fortunate in both
worlds. Someone went and complained to a saint
about a calamity which had afflicted the entire
population. He said: “I can think of no reason for
this calamity apart from the misfortune of sins.”
The order to remain far from a person and a
place on whom Allāh’s punishment descended
Based on what was said above, a disobedient person
becomes a misfortune for himself and for others
because now there is the possibility of punishment
1 Majālis al-Abrār.
288
descending and encompassing everyone – especially
on those who did not speak out against his evil
actions. It is therefore necessary to keep away from
him. The same can be said of places where evils are
committed. We have to keep away from them for fear
that punishment may descend on them. As was
done by Rasūlullāh sallallāhu ‛alayhi wa sallam
when he was travelling with his Sahābah
radiyallāhu ‛anhum` and they came near a place
called Hijr where the Thamūd nation used to live.
He said to them that they must pass these ruins in
a state of fear and crying lest the punishment which
had afflicted them befalls them as well.
The need to have noble thoughts about Allāh
It is the duty of a servant to have noble thoughts
about Allāh ta‛ālā. He must think to himself that
Allāh ta‛ālā will show mercy to him and pardon his
sins. He must think to himself that he is the lowest
from all of Allāh’s creations, and that He has no
need to punish him and no need whatsoever for his
acts of obedience. It will be good for him to read
those verses of the Qur’ān which contain hope.
Alternatively, he must sit with those who read such
verses so that he can listen to them. Similarly, he
must read Ahādīth which instil hope, stories of
pious people, and their different life conditions until
their eventual death. Alternatively, he must sit with
people who read such Ahādīth and stories so that
he can listen to them.
Together with performing the five salāhs, he must
make it a practice to regularly read du‛ā’s and
different forms of dhikr which are established. If he
is unable to stand and perform salāh, he must sit,
and then go into rukū‛ and sajdah. If he cannot go
into rukū‛ and sajdah, he must sit and make
289
gestures for the rukū‛ and sajdah. His sajdah must
be slightly lowly than his rukū‛ so that the two can
be differentiated. If he cannot make gestures, he
must lie on his side or back, and perform his salāh
with gestures.
A treatment for hard-heartedness and the
rebelliousness of the carnal self
The ‛ulamā’ say that if a person finds that his heart
has gone hard, he must adhere to four things:
1. He must attend assemblies which steer a
person from this world to the Hereafter, and
from sin towards obedience. Attending
assemblies of this nature softens the heart
and creates fear in it.
2. He must think of death – death which puts
an end to all enjoyments, and separates a
person from his dear ones.
3. He must look at those who are in the throes
of death. Looking at a person who is in his
final moments, and then pondering over the
condition of the person after he departs from
this world causes the removal of enjoyments
and joys of the heart. Furthermore, it keeps
the person away from sleep and the body
from rest, and prompts him towards good
actions.
4. If the ailments of the heart have become
firmly embedded, he must visit the graveyard.
This has an unsurpassed effect on him.
Visit graves because they remind a person of
290
death and the Hereafter, and cause him to
become disinclined from the world.1
The order to remember death excessively
Engage in the excessive remembrance of the breaker
of pleasures, i.e. death. This Hadīth is from among
the Ahādīth of al-Masābīh. It is narrated by Hadrat
Abū Hurayrah radiyallāhu ‛anhu. What it means is
that because death puts an end to every type of
enjoyment, a person must think about it constantly
so that he can make preparations for it.
This statement of Rasūlullāh sallallāhu ‛alayhi wa
sallam “Engage in the excessive remembrance of the
breaker of pleasures” is a most comprehensive
statement but all admonitions are filled in it. The
person who remembers death, the present pleasures
will decrease, it will prevent him from future hopes,
and it will cause him to become disinterested in the
hopes which he had made.
The ‛ulamā’ say that death is not merely non-
existence and obliteration; rather it only separates
the soul from the body, changes the person from
one condition to another, and conveys him from one
abode to another.
Why is the time of death not appointed
‛Allāmah Qurtubī rahimahullāh writes that the
entire ummat unanimously believes that there is no
appointed year for death, no time for it is known,
and there is no illness which is specified for it. The
1 Majālis al-Abrār, p. 417.
291
reason for this is so that man may fear it all the
time and make preparations for it.1
Do not be lazy in doing good deeds
It is obligatory on man to do good deeds no matter
what condition he is in and to hasten in doing them
before death befalls him. Allāh ta‛ālā says:
ُ َْ ُ ٰ « «َ ْ ُ ّ« ْ ّ َ ْ َ ٰ ْ ُ ََ
َ ُ ْ َ ‫وﺟﻨﺔ‬
‫ﻻ‬
‫ﺴﻤٰﻮت َواﻷ ْرض‬ ‫ﻋﺮﺿﻬﺎ ا‬ ٍ َ ‫–ﻢ‬t‫ر‬ِ ‫ﻣﻐﻔﺮة ِﻣﻦ‬
ٍ ِ x‫وﺳﺎرﻋﻮآ ِإ‬ِ
«ُْ ْ « ُ
َ. ْ ‫ﻠﻤﺘﻘ‬
ِ ِ ‫أﻋﺪت‬ ِ
Hasten towards forgiveness of your Lord and
towards Paradise whose breadth is the heavens and
the earth - prepared for the pious.2
The consequence of love for this world
The person whose heart is attached to this world,
eats and drinks more than necessary, and acquires
more clothes than needed – then all this will be
harmful to him unless he resorts to them to support
him in his obedience to Allāh ta‛ālā. It is inevitable
for a person to be separated from whatever he likes
and succeeds in acquiring. If he loves it for reasons
other than Allāh ta‛ālā, then even its destruction
will be a punishment for him. After all, the more his
heart is attached to it, the more grief he will
experience.
As for the person who has only that much which
suffices him, his heart will be free. However, no
sooner he acquires 100 gold coins, ten desires will
crop up in his heart; and he will need 100 gold

292
coins for the fulfilment of each of those ten desires.
Thus, the 100 gold coins which have come to him
will not be enough. He will have a need for 900
more, whereas before he acquired the 100, he was
totally free and independent. No sooner he gets the
100, he thinks he has become rich without realizing
that he has now become in need of 900. Now he has
to buy a house and build one, purchase a slave
woman, buy expensive clothes for her and for
himself. Each one of these items will now need
additional things which are suited to it. And there is
no end to this. He will thus fall into a pit which will
cast him into the pit of Hell.
An incident
Someone brought a turquoise cup which was
embedded with precious stones, and presented it to
a king. He had never seen such a beautiful cup. The
king was most pleased by it. He had a hakīm
(physician) to whom he said: “What do you think of
it?” The physician replied: “I believe it will be a
cause of calamity and poverty for you.” The king
asked: “And why is that?” He replied: “Because
anything which a person owns in this world never
remains forever with him. If this cup disappears or
breaks, you will have a need for it and you will not
find a similar one. It will be an insufferable pain for
you, whereas you were safe and secure from all pain
before it was brought to you.”
Incidentally, it fell and broke one day; and he
suffered immense grief. He said: “The physician was
right. I wish it was not given to me in the first
place.”1
293
Demise
Nafā’is al-Azhār states that he passed away in 1043
A.H. Other scholars state that he passed away in
1041 A.H. The second view is preferred because
some of his hand-written manuscripts contain the
same year of death. Majālis al-Abrār does not
contain any date. He was buried in Turkey in the Āq
Hisār graveyard of Auzūntāsh. May Allāh ta‛ālā
shower His mercy on him.
294
Hadrat Maulānā Muftī Ilāhī Bakhsh
Kāndhlawī (d. 1245 A.H.)
Name and lineage
His name is Muftī Ilāhī Bakhsh, his father’s name is
Maulānā Muhammad Shaykh al-Islam. His lineage
goes up to Hadrat Abū Bakr Siddīq radiyallāhu
‛anhu. One of his forefathers, ‛Aud ibn Abī Ja‛far
Muhammad rahimahullāh, left Baghdad, came to
India, got employed in the royal court, and
progressed until he reached senior posts.
Birth
Hadrat Muftī Ilāhī Bakhsh rahimahullāh was born
in 1162 A.H./1748-1749. He spent his childhood in
his hometown and was brought up by his parents.
He memorized the Qur’ān, and studied the primary
and intermediate Persian and Arabic texts under his
father. Tadhkirah Muftī Ilāhī Bakhsh states:
He was brought up with utmost love
and care by his parents and his
maternal grandfather, Maulwī
Muhammad Mudarris rahimahullāh.
This continued until he reached the
age of maturity.1
Education
We could not ascertain what books Hadrat Muftī
Sāhib rahimahullāh studied under his father.
However, what is certainly gauged from Hadrat
Muftī Sāhib’s writings is that by the time he left
1 Tadhkirah Muftī Ilāhī Bakhsh, p. 33.
295
Kāndhlah for Delhi, he had completed studying the
intermediate texts.
Journey to Delhi for further education
As was the norm in those days, after completing the
intermediate texts he must have looked at studying
under more senior and distinguished scholars. The
abundance of knowledge and presence of eminent
scholars had made Delhi the envy of Baghdad and
Bukhārā. This was especially so in the latter period
when the glittering presence of Hadrat Shāh Walī
Allāh Sāhib rahimahullāh had put the sun and
moon to shame. Hadrat Muftī Sāhib rahimahullāh
travelled to Delhi to benefit from this centre of
knowledge and scholars. The exact date of his
journey could not be ascertained. Maulānā
Sulaymān writes that Hadrat Muftī Sāhib
rahimahullāh was 14 years old at the time. If this is
correct, it means that he must have travelled in the
year 1176 A.H./1762. This was a time when Hadrat
Shāh Walī Allāh Sāhib rahimahullāh was still alive,
although it was the last days of his life. This is why
Hadrat Muftī Sāhib rahimahullāh did not get an
opportunity to study under him. It is possible that
he may have read something to him to acquire
blessings.
In the presence of Shāh ‛Abd al-‛Azīz
When Hadrat Shāh Walī Allāh rahimahullāh passed
away on 29 Muharram 1176 A.H., his son, Shāh
‛Abd al-‛Azīz Sāhib rahimahullāh took over the duty
of teaching and instruction. The first few students
who had joined his circle included Hadrat Muftī
Ilāhī Bakhsh Sāhib rahimahullāh.
296
Shāh Rafī‛ ad-Dīn and Shāh ‛Abd al-Qādir
Hadrat Muftī Sāhib rahimahullāh was a classmate of
Hadrat Shāh Rafī‛ ad-Dīn rahimahullāh for most of
the lessons. At the time, Hadrat Shāh ‛Abd al-Qādir
rahimahullāh was studying the primary texts.
Hadrat Muftī Sāhib rahimahullāh was with Hadrat
Shāh Rafī‛ ad-Dīn rahimahullāh from beginning to
end. Shāh ‛Abd al-Qādir Sāhib rahimahullāh joined
Hadrat Muftī Sāhib rahimahullāh for the Masābīh
as-Sunnah lessons. Hadrat Muftī Sāhib
rahimahullāh probably did not get an opportunity to
study Sunan Abī Dāwūd under Shāh ‛Abd al-‛Azīz
Sāhib rahimahullāh due to some reason. This is why
he studied it under his classmate, Shāh ‛Abd al-
Qādir Sāhib rahimahullāh. Shāh ‛Abd al-‛Azīz
،‫وﺳﻤﻊ ا>ﺼﺎﺑﻴﺢ ﺑﻘﺎرءة اﻷخ اﻷرﺷﺪ اﻟﻌﺎ ﻢ ا ﺼﺎﻟﺢ ا ﺸﻴﺦ ﻋﺒﺪ اﻟﻘﺎدر‬
.‫ أ| داؤد‬æ‫وﻗﺮأ ﻋﻠﻴﻪ ﺳ‬
He heard the recitation of al-Masābīh under my
scholarly and righteous brother, Shaykh ‛Abd al-
Qādir, and read Sunan Abī Dāwūd to him.
A certificate from Shāh ‛Abd al-‛Azīz
After completing his studies, Hadrat Shāh ‛Abd al-
‛Azīz Sāhib rahimahullāh gave Hadrat Muftī Sāhib
rahimahullāh a detailed hand-written certificate. It
contains details of the books which he studied
under him, and an affirmation of Hadrat Muftī
Sāhib’s lofty capabilities and understanding of the
rational and traditional sciences. The following is
also mentioned in the certificate:
297
،‫ واﺻﻄﻼﺣﺎت ا@ﺪﻳﺚ وأﺣﻮال أﺳﺎﻧﻴﺪه‬،‫ﻓﻌﺮف ﻣﻌﺎ” ا>ﺘﻮن ودﻗﺎﺋﻘﻬﺎ‬
‫ﻴﺚ‬ç ،’‫وح وا@ﻮا‬Z ‫ﻠﻜﺔ ا§ﻘﺎط ا>ﻄﺎﻟﺐ ﻣﻦ ا‬# L èc‫ ﺗ‬‰‫ﺣ‬
ُْ ُْ
‫ﻤﺪ اﷲ ﻓﺎﺿﻼ‬ç ‫ وﺻﺎر‬.‫ﻘﺒَﻞ ﻣﺎ َﺻَﺪر ِﻣﻦ رأﻳﻪ‬P‫و‬ ،‫ﻌﺘََﻤﺪ [ ﻓﻬﻤﻪ‬°
‫ﺒﺘﻪ‬é‫ ذا ﺗﻘﻮى وﺻﻼح وﺧﺸﻴﺔ ﻣﻦ اﷲ و‬،~‫ﺟﻴﺪا و~>ﺎ ﺑﺎر‬ ّ
ِ
َ َ ُْ
‫ﺘﻪ ﻣﻊ‬t‫ﻌﺘﻤﺪ [ ﻓﺘﺎواه وأﺟﻮ‬° ‫ وأﻫﻼ ﻷن‬،‫ﻌﺘﻪ‬PQ g ‫واﻻﺳﺘﻘﺎﻣﺔ‬
.‫ﻓﻀﺎﺋﻞ أﺧﺮى‬
He learnt the meanings and intricacies of the texts,
Hadīth definitions and the nature of the
transmissions to the extent that it became easy for
him to derive the meanings from the commentaries
and footnotes, so that others could now rely on his
understanding and accept his views. By the grace of
Allāh ta‛ālā, he became an excellent graduate and
erudite scholar with piety, rectitude, fear and love for
Allāh ta‛ālā, steadfastness on His Sharī‛at, and a
scholar whose legal verdicts and replies can be relied
upon; together with many other merits and virtues.
Khilāfat from Shāh ‛Abd al-‛Azīz
In addition to the prescribed texts, Hadrat Muftī
Sāhib rahimahullāh studied several important
writings on the subject of tasawwuf and other
sciences under Hadrat Shāh ‛Abd al-‛Azīz Sāhib
rahimahullāh. Together with this, he trod the
practical Sufi way under his tutelage. Hadrat Shāh
‛Abd al-‛Azīz Sāhib rahimahullāh describes Hadrat
Muftī Sāhib’s noble character and pure habits as
follows:
َ ّ ‫وﻃﻴﺐ ا‬ َْ َْ ْ ُ ْ ٰ ََ ُ َََُ
ّ َ َ ‫اﻷﺧﻼق‬
‫ﺸﻴﻢ‬
ِ ِ ِ ِ ِ ‫ﺣﺴﻦ‬
ِ ‫ ِﻣﻦ‬x‫وﻫﺒﻪ اﷲ ¿ﻌﺎ‬
298
Allāh ta‛ālā blessed him with noble character and
excellent qualities.
Hadrat Muftī Sāhib rahimahullāh remained attached
to Hadrat Shāh Sāhib’s spiritual circle, completed
the stations of sulūk under him, and was then
honoured with khilāfat.
Bay‛at and khilāfat from Shāh Kamāl ad-Dīn
Kāndhlawī
After imbibing from the ocean of Hadrat Shāh ‛Abd
al-‛Azīz Sāhib rahimahullāh, Muftī Sāhib
rahimahullāh fulfilled the responsibility of teaching
and lecturing. He was a reflection of the excellences
of Hadrat Shāh Sāhib rahimahullāh and a man who
combined the system of education, training and
sciences of Hadrat Shāh Walī Allāh Sāhib Dehlawī
rahimahullāh. This is why large numbers of
students and seekers of the path joined his circle.
Droves of students and seekers would present
themselves before him, and benefit from him
according to the level of their capabilities.
In the course of this, Hadrat Muftī Sāhib
rahimahullāh thought of treading the Naqshbandī
way and acquiring the excellences of this path. He
reverted to several saints to this end but could not
really find what he was looking for. While in this
restless condition, he met a dervish during one of
his journeys to Bhopal. The dervish said to him: “As
long as you do not pledge bay‛at to your brother,
Shāh Kamāl ad-Dīn, and benefit from him, your
objective will not be realized.”
It is not easy to pledge bay‛at to a younger brother
whom he had trained in his childhood and taught
many books. However, Hadrat Muftī Sāhib
rahimahullāh had reached such a level of self-
299
obliteration and sincerity that he did not hesitate in
the least in accepting this advice. He resolved to
revert to his younger brother, Shāh Kamāl ad-Dīn,
as an ordinary seeker and disciple. He pledged
bay‛at to him with full faith and happiness, and
received khilāfat from him.
Note: Look at his genuine quest that he was
prepared to revert to his own brother and student.
This is why Allāh ta‛ālā blessed him with academic,
practical and monetary excellences. (compiler)
Hadrat Sayyid Ahmad Shahīd
After pledging allegiance to Shāh Kamāl ad-Dīn
rahimahullāh and deriving benefit from him, Hadrat
Muftī Sāhib rahimahullāh completed accumulating
the blessings of the Shāh Walī Allāh family and the
Naqshbandīyyah Mujaddidīyyah spiritual lineage.
He had become like a confluence of two rivers, but
he still wanted to go further. Thus, acting under the
indication of Hadrat Shāh ‛Abd al-‛Azīz Sāhib
rahimahullāh, he connected himself with Hadrat
Sayyid Ahmad Shahīd Rā’i Barelwī rahimahullāh,
who – at that time – was one of the signs of Allāh
ta‛ālā and a harbinger of a glittering future for the
sub-continent.
Sayyid Sāhib rahimahullāh had left in 1234 A.H. on
a propagation journey to Delhi and surrounding
areas. He went to Kāndhlah and stopped over at the
house of Hadrat Muftī Sāhib rahimahullāh. The
latter observed Sayyid Sāhib’s spiritual excellences
and therefore pledged bay‛at to him without any
hesitation and benefited from his knowledge and
beautiful qualities. Hadrat Muftī Sāhib rahimahullāh
also handed over his close relatives, khulafā and
murīds over to Sayyid Sāhib rahimahullāh. On the
300
other side, Sayyid Sāhib rahimahullāh conferred
Muftī Sāhib rahimahullāh with khilāfat, and gave
him detailed training in his system of spiritual
tutoring.
When Sayyid Sāhib rahimahullāh left for the next
station, Hadrat Muftī Sāhib rahimahullāh joined
him. During this period, he compiled and noted
Sayyid Sāhib’s statements and system of training.
This collection is published under the title
Mulhimāt-e-Ahmadīyyah.
Hadrat Muftī Sāhib’s teaching career had
commenced when he was still a student. Hadrat
Shāh ‛Abd al-‛Azīz Sāhib rahimahullāh had himself
made arrangements for it. Hadrat Shāh Sāhib
rahimahullāh had advised him to commence
teaching the prescribed texts one lesson at a time.
Muftī Sāhib rahimahullāh therefore began teaching
the students in the presence of Hadrat Shāh Sāhib
rahimahullāh. The latter would attend personally,
observe his teaching methodology, his affinity with
the field of teaching, his expertise in it; and would
supervise him accordingly. Once Hadrat Shāh Sāhib
rahimahullāh tested Hadrat Muftī Sāhib’s each
capability and found him successful in every test,
he permitted him to start his own circle and to serve
Allāh’s creation by steering them towards Dīn and
teaching them fiqh and the Sunnat.
Maulānā Muhammad Sulaymān writes:
Shāh ‛Abd al-‛Azīz Sāhib rahimahullāh tested his
virtue and excellence. When he found him to be on
the highest level and realized that he was like pure
gold, he bid him farewell to initiate his own
301
programme of teaching and issuing fatāwā, and to
serve Allāh’s creation in this way.
Interest in sulūk
The family to which Hadrat Muftī Sāhib
rahimahullāh was attached was very steeped in
Allāh-recognition and treading the Sufi way. Several
generations of this family had been attached to
eminent ‛ulamā’ and distinguished Sufi masters.
Hadrat Muftī Sāhib’s personal qualities, purity of
character, selflessness, sincerity and humility
caused him to become the beloved of his teacher,
and thereafter the beloved of Hadrat Shāh ‛Abd al-
‛Azīz Sāhib rahimahullāh. Hadrat Muftī Sāhib
rahimahullāh considered this special attention to be
an elixir in his favour, and therefore attached
himself to serving Hadrat Shāh Sāhib rahimahullāh
with his heart and soul. He studied the highest
books on the subject of Sufism under him. After
remaining in his service for several years and then
bidding him farewell, then in addition to receiving
permission to teach and lecture, he received a
mandate from him to carry out the work of spiritual
instruction and training. Although Hadrat Muftī
Sāhib rahimahullāh initiated a programme of
spiritual instruction, training and bay‛at – as per
the order of his shaykh – he always considered
himself to be unworthy, and in need for even more
personal training and supervision. It was this
restlessness which took him to other regions of the
country. He met Sufi masters from various Sufi
schools and benefited from them. Nonetheless, the
fire which was burning in his chest and the peace
which his heart was searching for could not be
found. His yearning eventually conveyed him to his
younger brother from where the path to the
302
Qādrīyyah Naqshbandīyyah system of studying and
affinity with Allāh ta‛ālā was opened. However, the
journey had not ended and his quest was not totally
quenched. Consequently this conveyed him to
Sayyid Ahmad Shahīd Sāhib rahimahullāh. The
fragrant drops of the Sunnat way fell gently onto his
heart which resulted in a unique freshness and
sparkle.
Hadrat Muftī Sāhib rahimahullāh was matchless as
regards his training and tutoring, the philosophy of
Sufism, its mysteries and wisdoms, its academic
discussions, its understanding and explanation,
delineating its different levels, and its teaching and
instruction. His in-depth expertise can be gauged
from his conclusion to the Mathnawī of Maulānā
Rūmī rahimahullāh. His several written works on
Sufism and its various themes serve as reminders of
his mastery in this field.
Expertise in the medical field
In addition to his extraordinary skill in the
traditional and rational sciences, Hadrat Muftī
Sāhib rahimahullāh possessed amazing expertise in
Yūnānī medicine. He had studied most of the
medical journals from his father, a few from Hadrat
Shāh ‛Abd al-‛Azīz Sāhib rahimahullāh, and gained
some medical experience while in Delhi. From
Hadrat Muftī Sāhib’s writings we get the impression
that he studied some medicine under Hakīm
Muhammad Sharīf Khān (d. 1216 A.H.).
Written works
His written works in Arabic, Persian and Urdu cover
all the sciences. Maulānā Nūr al-Hasan Rāshid
Kāndhlawī lists the names of 105 books with some
303
indication of their subject matter. For example, a
condensation and marginal notes of Tafsīr Madārik
at-Tanzīl, Risālah Usūl-e-Hadīth, Ahwāl-e-‛Ulamā’-e-
Hanafīyyah and so on.
However, the most important is his Ikhtimām-e-
Mathnawī which is an addendum to and completion
of the Mathnawī of Maulānā Rūmī rahimahullāh.
Hadrat Hakīm al-Islam Qārī Muhammad Tayyib
Sāhib rahimahullāh – former principal of Dār al-
‛Ulūm Deoband – writes with reference to it: “Muftī
Sāhib rahimahullāh matched his writing with that of
Maulānā Rūm rahimahullāh in such a way that the
original and the addendum cannot be
differentiated.”
Demise
He took a medicine in the evening of 14 Jumādā al-
Ukhrā 1245 A.H./12 December 1829 after which he
lost immediate consciousness. He remained in this
condition for one day and night and there was no
way of reviving him. He passed away in that
condition on Sunday 15 Jumādā al-Ukhrā 1245
A.H./13 December 1829 at the time of maghrib. To
1 Hadrat Muftī Ilāhī Bakhsh Kāndhlawī, p. 83.
304
Hadrat Sayyid Ahmad Shahīd Rā’i
Barelwī (d. 1246 A.H.)
Name and lineage
His name is Sayyid Ahmad, his father’s name is
Sayyid Muhammad ‛Irfān ibn Sayyid ‛Abd an-Nūr.
His lineage goes up to Hadrat Hasan radiyallāhu
‛anhu.
Birth
He was born in 1201 A.H./1786 in Dā’irah Shāh
‛Alamullāh, Takiyah, Rā’i Bareilly, U.P.
He was admitted into a maktab when he was four
years old. Despite many efforts, he was not inclined
to knowledge and did not make any progress in
formal education. He was interested in martial
forms of play from a young age. When he reached
the age of maturity, he developed a unique urge to
serve Allāh’s creation which left many seniors
astonished. He loved serving the weak, the cripple
and widows. This was accompanied by an intense
desire for worship and remembrance of Allāh ta‛ālā.
Bay‛at at the hands of Shāh ‛Abd al-‛Azīz
Sayyid Sāhib spent four months searching for a
livelihood in Lucknow. During this period, he tried
to convince his friends that they should go to Delhi
so that they could benefit from the company of
Hadrat Shāh ‛Abd al-‛Azīz rahimahullāh. Eventually
he proceeded on his own.
305
He undertook this entire journey [from Lucknow to
Delhi]1 on foot. He saw to the needs of travellers on
the way and reached Delhi after many days. He
presented himself before Hadrat Shāh ‛Abd al-‛Azīz
rahimahullāh. The latter had spiritual and academic
contacts with seniors from Sayyid Sāhib’s family.
After shaking hands, embracing each other, and
introducing himself, Shāh Sāhib expressed joy at
meeting him and got him to stay with his brother,
Shāh ‛Abd al-Qādir Sāhib.
By virtue of remaining in the company of Hadrat
Shāh ‛Abd al-‛Azīz rahimahullāh and Shāh ‛Abd al-
Qādir rahimahullāh he made phenomenal spiritual
progress. After some time, he received permission
[to induct murīds] and khilāfat from Shāh ‛Abd al-
‛Azīz Sāhib rahimahullāh and returned to his
hometown, Rā’i Bareilly. He came back to Delhi
after about six years and remained in the service of
Hadrat Shāh Sāhib rahimahullāh once again.
The ‛ulamā’ and mashā’ikh revert to him
During his stay in Delhi he experienced
extraordinary popularity among the people. Two
distinguished members and esteemed scholars of
the Walī Allāh family – Maulānā ‛Abd al-Hayy and
Maulānā Muhammad Ismā‛īl – pledged bay‛at to
him. When these two did this, the masses and elite
of Delhi, the ‛ulamā’ and other saints began turning
to Sayyid Sāhib in droves, and his popularity
increased by the day.
1 The distance between Lucknow and Delhi is about

500kms.
306
These two personalities - Maulānā ‛Abd al-Hayy and
Maulānā Muhammad Ismā‛īl – came to pledge
allegiance to him because Hadrat Shāh ‛Abd al-‛Azīz
Sāhib rahimahullāh emphasised on the senior
‛ulamā’ of his family to pledge allegiance to him and
to learn the Sufi way from him. Maulānā ‛Abd al-
Hayy and Maulānā Muhammad Ismā‛īl were already
on high pedestals of knowledge and practice, and
were even senior to Hadrat Sayyid Sāhib
rahimahullāh in age. This is why these two had
some hesitation in pledging allegiance to him. At the
same time, they could not delay in carrying out the
order of the most senior person of their family. They
decided to put Hadrat Sayyid Sāhib rahimahullāh to
the test.
One night, Maulānā ‛Abd al-Hayy Sāhib
rahimahullāh said to Hadrat Sayyid Sāhib
rahimahullāh: “Miyā Sāhib! Give me something.”
Sayyid Sāhib asked: “What do you want?” The
Maulānā said: “I want to be able to perform salāh as
the Sahābah radiyallāhu ‛anhum used to.” Sayyid
Sāhib rahimahullāh fell silent when he heard this.
The Maulānā thought in his mind that his claims to
saintliness are probably baseless.
The Maulānā himself writes: “That same night
Sayyid Sāhib rahimahullāh called for me: ‘Maulānā!’
I began trembling. He then said: ‘Go and perform
wudū’ for Allāh’s sake.’ He said these words in a
manner which caused my hairs to stand on their
ends. I took a few steps when he called out again:
‘Maulānā! Listen.’ I went back to him and he said:
‘Did you fully understand what I said?’ I asked:
‘What?’ He said: ‘Perform wudū’ for Allāh’s sake.’ I
said: ‘Very well.’ The same thing happened a third
time. I then performed wudū’ out of Allāh’s fear in a
307
manner which I had never performed in my life.
When I went back to him he said: ‘Now go and
perform two rak‛ats of salāh for Allāh’s sake.’ This
too he said three times. I then commenced my salāh
in one corner. The moment I said the takbīr-e-
tahrīmah, I became so immersed in Allāh ta‛ālā that
I had no consciousness over my own body. I
performed the salāh with intense fear and
enjoyment. When I completed the two rak‛ats, I
thought to myself that I missed out a wājib act. I
performed two rak‛ats again. This continued until I
performed 100 rak‛ats and I was still not satisfied. I
then castigated myself by saying to myself: ‘You do
not know how to perform even two rak‛ats of salāh
yet you are prepared to test such an eminent
personality!?’ I was engulfed in shame and was
repeatedly saying: ‘Astaghfirullāh, astaghfirullāh’
when the adhān was called. I was then convinced
that the bounty which I could not acquire for such a
long time had now been acquired through the focus
of an expert shaykh and mentor. I entered the
masjid and pledged bay‛at to Hadrat Sāhib before
performing the fajr salāh.”
Journeys of rectification and propagation
Subsequent to this, Hadrat Sayyid Sāhib
rahimahullāh undertook many journeys to different
areas and regions for the sake of rectification and
propagation. Maulānā ‛Abd al-Hayy and Maulānā
Muhammad Ismā‛īl accompanied him on these
journeys. Countless servants of Allāh ta‛ālā pledged
allegiance at his hands. In his Mukāshafāt-e-
Rahmat, Maulānā Karāmat ‛Alī Sāhib rahimahullāh
describes the condition of those who pledged bay‛at
to Hadrat Sayyid Sāhib rahimahullāh. He writes that
when a person decides to pledge bay‛at to him, the
308
person first makes a firm resolution to give up idol
worship, polytheism, bid‛at, music and dancing, and
other similar evils. The fact of the matter is that
entering the circle of Hadrat Sayyid Sāhib
rahimahullāh is a sign of Islam in Indian.
Testimonies to his greatness
On seeing his greatness and services, senior ‛ulamā’
testified to his excellence, high status, and
reformatory role. They referred to him as:
‫آﻳﺔ ﻣﻦ آﻳﺎت اﷲ‬

One of the many signs of Allāh ta‛ālā.
Hadrat Maulānā Karāmat ‛Alī Jaunpūrī
Allāh ta‛ālā created Hadrat Qutb al-
Aqtāb Amīr al-Mu’minīn Sayyid
Ahmad Shahīd rahimahullāh as the
mujaddid of the 13th century. Hadrat
revived the Dīn, instilled new life into
it, made the heedless into vigilant
people, and proliferated knowledge of
Dīn.
Maulānā Haydar ‛Alī Rāmpūrī rahimahullāh writes
in Siyānatun Nās:
Like the sun, his light of guidance
shined with full force across regions
and in the hearts of Allāh’s servants.
Maulānā ‛Abd al-Ahad Sāhib rahimahullāh writes:
Over 40 000 Hindus and people of
other faiths became Muslims at the
hands of Hadrat Sayyid Sāhib
rahimahullāh, and three million people
309
pledged allegiance at his hands. This
system of pledging allegiance
continues throughout the world
through his khulafā’ and their
khulafā’.
Hadrat Nawāb Siddīq Hasan Khān Sāhib
rahimahullāh writes in Tiqsār Juyūd al-Ahrār:
He was a sign of Allāh ta‛ālā in
steering Allāh’s creation and turning
them towards Allāh ta‛ālā. A very large
number and an entire world reached
the level of wilāyat through his
spiritual focus. A man of such
excellence was not heard of in that era
in any other country. Even one
percent of the blessings which Allāh’s
creation received from this genuine
group was not conveyed by ‛ulamā’
and mashā’ikh of that time.1
Statements
(1)
The purpose of carrying out acts of worship is to set
right the carnal self.
He writes in Sirāt-e-Mustaqīm on the subject of
carrying out acts of worship:
The fundamental objective of culturing
character and fulfilling acts of worship
is to set right the carnal self and to
rectify it so that it becomes the
tranquil self and is purified from
310
innovations. The purity of the self from
bad habits entails it being embellished
with good habits. Sufis who generally
say that the self has to be killed are
wrong because neither has Allāh ta‛ālā
ordered us to kill the self nor is it
possible in the presence of life. We are
ordered to carry out what is possible.
And that is to rectify and reform the
self, and make it obedient to the
orders of the Sharī‛at. This is similar
to making an ignorant person into a
learned one. It is therefore wrong to
call it “killing of the self”.
(2)
Every person claims to love Allāh ta‛ālā but its
reality is very rare, if not virtually non-existent. The
reality of love entails the lover being perfect as
regards his īmān, actions, knowledge and beliefs;
and he abstains from sinning. If after all this, he
experiences calamities which encompass his life,
wealth, children and honour; and these cause him
immense pain, then even the slightest complaint
does not penetrate his heart. Yes, if he cannot bear
these calamities, and he therefore beseeches Allāh
ta‛ālā, begs before Him and expresses his
helplessness after having full faith in Him, then this
is acceptable.
Note: Māshā Allāh! Hadrat Sayyid Sāhib
rahimahullāh explained a most correct sign of
genuine love. We make du‛ā’ to Allāh ta‛ālā to confer
us with His true love and recognition. Āmīn.
(compiler)
(3)
311
When the hearts of the seekers are tainted by
miserliness, jealousy, pride, backbiting, malice,
ostentation, lies, greed, avarice and other evil traits;
these become obstacles to divine mercies and
Allāh’s affections from descending on them. The
pious predecessors considered purification from
these evils to be most essential. They used to
remove them from their hearts solely to acquire
Allāh’s pleasure. They used to do this to the extent
that no traces of them are left in the heart, and their
hearts become totally pure. This is why they would
become eligible for countless mercies. It is also
because of this purification which they did solely for
Allāh’s pleasure that they would become beloved in
His sight. As for the person who does not receive
Allāh’s mercies despite traversing the stations of
Sufism, then all those evils or some traces of them
are still found in him. Those evils are obstacles from
his receiving the mercies of Allāh ta‛ālā.
Note: The purity of the heart from evils is the cause
for the descent of divine mercies. If the heart is not
pure of them, then despite the person engaging in
dhikr and other spiritual practices, he cannot be
eligible for divine mercies. Similar to a physically
sick person who cannot enjoy good health if he
takes his medication but does not abstain from
harmful foods.
(4)
On one occasion, he said to his disciples before
leaving for jihād:
Sufism is subservient to jihād. If a person keeps fast
the entire day, spends the entire night in worship to
the extent that his feet become swollen on account
of optional salāhs; while another person spends an
hour at night or during the day in sleep with the
312
intention of jihād so that when he raises his gun at
the unbelievers his eyes do not blink out of fatigue,
then that worshipper can never reach the rank of
this mujāhid.
(5)
On one occasion in the course of their jihād journey,
Hadrat Shāh Ismā‛īl Shahīd rahimahullāh wanted to
revive the spiritual exercises and practices of the
Sufis of the past. Hadrat Sayyid Sāhib rahimahullāh
said:
We have left that station behind. We are now
ordered to wage jihād against the unbelievers. This
is the highest station. It is the way of those Prophets
who were endowed with resoluteness (ulul ‛azm).
rahimahullāh writes in Sīrat-e-Sayyid Ahmad
Shahīd:
At the time of accepting bay‛at, the
thing which he placed most emphasis
on, and the point which was foremost
and most important to him was that
polytheism and bid‛at will be
abstained from totally, and the person
will remain steadfast and firm on
tauhīd and the Sunnat. He considered
this to be the objective of the Tarīqat
and the foundation of the Sharī‛at.
He writes in a letter of permission:
You must know that bay‛at is of two types. One is
bay‛at-e-tarīqat and the other is bay‛at-e-imāmat.
The sole objective of bay‛at-e-tarīqat is for a person
to learn the way of acquiring Allāh’s pleasure. And
Allāh’s pleasure is confined to following the Sharī‛at.
313
The person who believes that there is a path
different from the Sharī‛at of Rasūlullāh sallallāhu
‛alayhi wa sallam through which he can acquire
Allāh’s pleasure is a liar and deviated. His claim is
baseless and hearsay. The foundation of the Sharī‛at
lies on two things: abstaining from polytheism and
abstaining from innovations.
Abstaining from polytheism means a person must
not believe that anyone from the angels, jinn,
shaykh and murīd, teacher and student, Prophet
and walī has the power to remove difficulties, repel
calamities and acquire benefits. He must believe
that everyone – like his own self – is helpless before
Allāh ta‛ālā. He must never take vows in the name
of the Prophets, auliyā’, righteous people and angels
for the fulfilment of his needs. He must certainly
believe that they are the beloved and accepted
servants of Allāh ta‛ālā. Their acceptance demands
that if a person wants to acquire Allāh’s pleasure,
he must follow them and emulate them. He must
never consider them to have an influence in this
world, and never believe that they have knowledge
of the seen and the unseen. This is absolute kufr
and polytheism. It is most certainly not permissible
for a believer to sully himself with beliefs of this
nature.
Abstaining from innovations means that a person
must hold on firmly, resolutely and courageously to
the way of Rasūlullāh sallallāhu ‛alayhi wa sallam
in all acts of worship, social relationships, and
matters related to livelihood and the Hereafter. Also,
he must abstain totally from the many customs
which people have innovated, e.g. customs related
to marriages and funerals, decorating of graves,
constructing buildings over them, extravagance and
314
wastage in weddings, making of effigies and so on.
Furthermore, he must do his utmost to remove the
customs by first giving them up himself, and then
inviting every Muslim to abstain from them. Just as
following the Sharī‛at is compulsory, so is enjoining
good and forbidding evil.1
Note: Glory to Allāh! What a beautiful explanation of
bay‛at-e-tarīqat! It ought to be borne in mind all the
time especially by the mashā’ikh and their murīds.
May Allāh ta‛ālā inspire us to pledge bay‛at in this
way and to induct others in this way. Āmīn.
(compiler)
Martyrdom
The British control of India, the mutual fighting and
bickering among Muslims, and the retrogression of
Islam made Sayyid Sāhib rahimahullāh restless. The
need to elevate the word of Allāh ta‛ālā and to
rescue the Islamic countries was demanding jihād
from every self-respecting Muslim who was
conscious of his obligations. Sayyid Sāhib
rahimahullāh had been preparing himself and his
followers for this great task from the very beginning.
Sayyid Sāhib rahimahullāh finally bid farewell to his
hometown, Rā’i Bareilly, on 7 Jumādā al-Ukhrā
1241 A.H./17 January 1826. He travelled through
various regions and eventually stopped in
Naushahrah where he fought the first battle against
the Sikhs. After conquering Peshawar and giving up
hope with the disloyal locals, he departed on 17
April 1831/1246 A.H. and reached Bālākaut. A
battle ensued here and over 300 mujāhidūn were
martyred. The blessed journey of these blessed
315
souls which Hadrat Sayyid Sāhib rahimahullāh had
started in Jumādā al-Ukhrā 1241 A.H. from his
hometown, Rā’i Bareilly now ended in the land of
Bālākaut. Hadrat Sayyid Sāhib rahimahullāh
reached his objective on 24 Dhū al-Qa‛dah 1246
A.H. May Allāh ta‛ālā shower His mercy on all of
them.1 Āmīn.
1 Sīrat Sayyid Ahmad Shahīd.
316
Hadrat Shāh Hājī ‛Abd ar-Rahīm
Wilāyatī Shahīd (d. 1246 A.H.)
Merits
He is a famous shaykh of the Chishtīyyah lineage.
He is from the Sayyids of Afghanistan. Based on his
innate capabilities and quest for the true Beloved,
he left his country and came to India. He first
pledged bay‛at to Shāh Raham ‛Alī Sāhib
rahimahullāh in the Qādrīyyah lineage and acquired
affinity with Allāh ta‛ālā. After his shaykh passed
away, he went to Shāh ‛Abd al-Bārī Amrohī and
pledged bay‛at to him in order to enter the
‛Ishqīyyah Chishtīyyah lineage. However, his thirst
was not quenched because the condition of a true
seeker is:
Even when the lover is by the side of
his beloved, he is restless for his
beloved. Like the lips of a thirsty
person which remain dry out of thirst
even when he is on the edge of a river.
Bay‛at and ijāzat
His intense yearning and enthusiasm conveyed him
to Mujaddid al-Millat Hadrat Sayyid Ahmad Shahīd
Barelwī Naqshbandī rahimahullāh to whom he
pledged allegiance for jihād together with bay‛at in
the Tarīqat. This is mentioned by Muhammad
Husayn Murādābādī in Anwār al-‛Ārifīn.
Hadrat Sayyid Sāhib rahimahullāh appreciated
Hadrat Hājī Sāhib rahimahullāh tremendously and
honoured him with khilāfat and ijāzat. It is stated in
Amīr ar-Riwāyāt that when Hadrat Sayyid Sāhib
rahimahullāh went to Sahāranpūr, Hadrat Hājī
317
Sāhib rahimahullāh came to him and said: “I
request you to give me ijāzat.” Hadrat Sayyid Sāhib
rahimahullāh replied: “I will not give you ijāzat until
you pledge bay‛at to me.” He pledged bay‛at to him
and Hadrat Sayyid Sāhib rahimahullāh appointed
him as his khalīfah and mujāz (one who is given
permission to induct murīds).
It is gauged from the statement of Hadrat Maulānā
‛Āshiq Ilāhī Mīrathī rahimahullāh – the author of
Tadhkirah ar-Rashīd – that Hadrat Hājī Sāhib
Wilāyatī rahimahullāh did not receive khilāfat from
his previous two mentors, viz. Maulānā Shāh
Raham ‛Alī Sāhib Qādrī rahimahullāh and Shāh
‛Abd al-Bārī Amrohī Chishtī rahimahullāh. When he
pledged bay‛at to Hadrat Sayyid Ahmad Shahīd Rā’i
Barelwī Naqshbandī rahimahullāh, the latter
conferred khilāfat to him. Nonetheless, the
Chishtīyyah lineage specifically proliferated through
him. In the Chishtīyyah Sābrīyyah family tree, his
name comes after that of Hadrat Miyā Jī Nūr
Muhammad rahimahullāh on account of being his
shaykh.1
Hadrat Hājī Sāhib rahimahullāh used to say: “There
is immense effulgence of the Sharī‛at in Sayyid
Sāhib rahimahullāh.” When the two used to go into
meditation, Hadrat Hājī Sāhib rahimahullāh would
smile, while Hadrat Sayyid Sāhib rahimahullāh used
to remain silent.
It is related in Amīr ar-Riwāyāt that Khān Sāhib
rahimahullāh said that Shāh ‛Abd ar-Rahīm Rāipūrī
rahimahullāh used to say: “Those who pledged
bay‛at to Shāh ‛Abd ar-Rahīm Sāhib Wilāyatī
1 Tadhkirah ar-Rashīd.
318
rahimahullāh after the latter pledged bay‛at to
Hadrat Sayyid Sāhib rahimahullāh had a most
excellent spiritual condition and the quality of
following the Sunnat was overwhelming in them. As
for those who had pledged bay‛at to him before he
could pledge bay‛at to Hadrat Sayyid Sāhib
rahimahullāh, their spiritual condition was not on
that level of excellence.”
Note: Glory to Allāh! Look at the effect which the
shaykh’s following of the Sunnat has on his murīds!
It is essential for every shaykh to be particular
about following the Sunnat so that the zeal to follow
the Sunnat is developed in his murīds. In this way,
an entire group of those adhering to the Sunnat will
be formed and the world will be illuminated by the
Sunnat. Inspiration and help is sought from Allāh
ta‛ālā alone. (compiler)
rahimahullāh writes in Sīrat Sayyid Ahmad Shahīd
that Hadrat Hājī Sāhib Wilāyatī rahimahullāh used
to say:
When I hadn’t pledged allegiance to Hadrat
rahimahullāh as yet and was following the ways of
our mashā’ikh, I used to go into seclusion for 40
days, eat barley bread and wear coarse clothing. I
had a large number of murīds. I would guide and
steer anyone who came to me to learn the Sufi way.
I had no ulterior motives with regard to anyone. If
anyone requested me to travel any distance, I would
go solely for Allāh’s sake. My spiritual influence was
such that if I had to focus on a person from a
distance, he would go into an ecstasy there and
then. I was able to do a few things greater than that
as well. I was very pleased over this condition of
mine. Some of my murīds themselves had certain
319
powers of influence. Despite all these achievements,
when Allāh ta‛ālā conveyed me to Sayyid Sāhib
rahimahullāh in Sahāranpūr and inspired me to
pledge allegiance at his hands, and I then observed
his ways, I thought to myself that if I were to die in
that condition, I would have died in a most terrible
way. I then said to all my murīds that if they desire
a good end, they will have to pledge bay‛at at the
hands of Sayyid Sāhib rahimahullāh. As for those
who do not, it is left to them because I have already
warned them and I will not be accountable for them
on the day of Resurrection. They all pledged
allegiance to Sayyid Sāhib rahimahullāh. I gave up
my life of opulence, luxury, name and fame; and
chose to live a life of striving, difficulty, constriction
and discomfort under Hadrat Sayyid Sāhib
rahimahullāh. I now make bricks, raise walls, cut
grass, chop wood and do every other type of work.
Allāh ta‛ālā – by His grace – conferred me with so
many bounties and blessings in these works that I
did not accrue even ten percent of them in my
previous doings. If this was not the case, why would
I have given up that comfort for this hardwork?1
Someone asked Hadrat Hājī Sāhib rahimahullāh:
“You are a very senior man, and you are not in any
way inferior to Sayyid Sāhib rahimahullāh in your
spiritual excellence. In fact, you are ahead of him.
Why, then, did you obliterate yourself so much
before him? How come you became his murīd and
instructed your own murīds to pledge bay‛at to
him?” Hadrat Hājī Sāhib rahimahullāh replied: “All
that is in its place, but I did not know how to
perform salāh and keep fast. Through the blessings
320
of Sayyid Sāhib rahimahullāh, I learnt to perform
salāh and keep fast.”
Note: Glory to Allāh! Look at the amount of sincerity
and self-obliteration in Hadrat Hājī Sāhib
rahimahullāh! He denied his excellences completely
and went to the extent of acknowledging the
qualities and excellences of Sayyid Sāhib
rahimahullāh to his own murīds. In fact, he
expressed and announced this in public without
hesitating in the least. It is as though the reality of
the following couplet of Maulānā Rūm rahimahullāh
was fully visible to him:
A person acquires excellence only after
he chooses self-obliteration. This is
why an intelligent person must choose
it.
The greatest excellence in man is that he abstains
from looking at his excellences with pride and
haughtiness even though he is a man of excellences.
Allāh ta‛ālā likes this quality immensely. This is
why Rasūlullāh sallallāhu ‛alayhi wa sallam said:
َََُ
ُ ‫ر¬ﻌﻪ‬ َ َ َ َ ‫ﻣﻦ‬
ْ َ
‫اﷲ‬ ‫ﷲ‬
ِ ِ ‫ﺗﻮاﺿﻊ‬
Allāh ta‛ālā elevates the one who humbles himself for
Allāh’s sake.
It is for the acquisition of this quality that
Rasūlullāh sallallāhu ‛alayhi wa sallam made the
following supplication in the court of Allāh ta‛ālā:
ً ْ َ ‫ﺎس‬Š‫ا‬
‫ﻛﺒ¦ا‬ِ
ُ ْ َ ْ َ ،‫ﺻﻐ¦ا‬
ِ « ِ µ‫ ا‬ê‫و‬ ِ ْ َْ g
ً ْ َ •‫ﻴ‬µ ْ ْ َ ْ q‫َا‬
ْ •‫اﺟﻌﻠ‬
ِ
ِ ِ ِ
O Allāh! Make me small in my own eyes and big in
the eyes of people.
321
On the contrary, this condition is most despicable
when a person possesses no excellence at all in him
yet he believes that he is a man of virtue and
excellence.
Hadrat Muslih ad-Dīn Shīrāzī rahimahullāh
expresses this as follows:
The shaykh thinks to himself that he
has achieved everything.
Unfortunately, he has acquired
nothing but deception and self-
conceit.
Worse than this is when a person has achieved
nothing but displays superiority over others and
expects praises from people. This is actually a trait
of the hypocritical Jews. Allāh ta‛ālā says in this
regard:
ْ ُ َ ْ َ ‫ﺑﻤﺎ َ ْﻢ‬
‫ﻔﻌﻠﻮا‬° َ ‫ﻤﺪوا‬Ü َْ َ ْ ُ َ
ْ ُ َ ْ ‫ان‬ ‫ﺒﻮن‬Ü‫و‬
ِ ِ
They love to be praised for what they did not do.
It was really the result of Hājī ‛Abd ar-Rahīm Sāhib’s
deep quest and humbleness that he left his beloved
homeland, Afghanistan, for Allāh’s sake, came to
India and pledged bay‛at to several Sufis one after
the other. In this regard, he did not bother about his
previous bay‛at and spiritual family. Instead, he
went to wherever the fragrance of this treasure
came from and acquired it. After all, his
fundamental objective was to complete his affiliation
with Allāh ta‛ālā and acquire His pleasure; and
nothing else. Khawājah Muhammad Ma‛sūm
Sarhindī rahimahullāh advises the seekers in this
regard as follows:
322
The person who wants to enter the
Tarīqat and wants to plant the seed of
Allāh’s quest in his heart must
essentially give up everything and
remain in the company of the masters
of the Tarīqat. He must sacrifice
himself for the essentials of his quest,
and strive to obtain this treasure from
wherever he gets its fragrance.
Someone rightly said:
After this, I consider it most wise to go
and fall at the door of the tavern [of
Allāh’s love], and spend my days
happily there.
His spiritual blessings
Hājī ‛Abd ar-Rahīm Sāhib Shahīd rahimahullāh
displayed this very same quest and acquired such a
strong affiliation with Allāh ta‛ālā that it resulted in
a senior Sufi master like Hadrat Miyā Jī Nūr
Muhammad Sāhib Jhanjhānwī rahimahullāh
becoming his khalīfah. And from him, Hadrat Hājī
Imdādullāh Sāhib rahimahullāh imbibed spiritual
light and blessings which eventually resulted in his
being given the title Shaykh al-‛Arab wa al-‛Ajam
(the spiritual mentor of Arabs and non-Arabs). And
from him, a group of ‛ulamā’ of his time entered his
service which included the likes of Hadrat Maulānā
Rashīd Ahmad Gangohī rahimahullāh, Hadrat
Maulānā Ashraf ‛Alī Thānwī rahimahullāh, Hadrat
Maulānā Muhammad Husayn Allāhābādī
rahimahullāh, Hadrat Maulānā Muhammad Qāsim
Nānautwī rahimahullāh and Hadrat Maulānā
Muhammad Yā‛qūb Sāhib rahimahullāh.
323
A statement of Hadrat Maulānā Muhammad
Ahmad Sāhib
My mentor, Hadrat Maulānā Muhammad Ahmad
Sāhib quddisa sirruhu would occasionally say with
reference to Hadrat Hājī ‛Abd ar-Rahīm Sāhib
Wilāyatī rahimahullāh in a most beautiful manner:
Look! The taste of salt is completely
different from the taste of chillies.
However, when you put the two
together, you get a totally different
taste. In the same way, when Hadrat
Hājī ‛Abd ar-Rahīm Sāhib
rahimahullāh pledged bay‛at to Hadrat
Sayyid Ahmad Rā’i Barelwī
rahimahullāh, then the intermingling
of the Chishtī and Naqshbandī
affiliations created a most unique
affiliation whose colour and taste was
something else. All praise is due to
Allāh ta‛ālā that this lineage continues
to this day.
Deed of permission
I take the opportunity of quoting the deed of
permission which Hadrat Hājī ‛Abd ar-Rahīm Sāhib
Shahīd rahimahullāh had written in favour of
Hadrat Miyā Jī Nūr Muhammad Sāhib Jhanjhānwī
rahimahullāh. The original was written in Persian
and its Urdu translation is quoted from Sīrat Sayyid
Ahmad Shahīd. Study it carefully, Allāh willing, you
will find it most beneficial.
Dear Miyā Jī Nūr Muhammad Sāhib!
As-salāmu ‛alaykum. A most essential
point for you to know is that you have
324
my permission to accept bay‛at.
Whenever a person intends to pledge
bay‛at to you, you must accept the
seeker with complete tranquillity of
heart, and induct him. Never be
indecisive in this regard and do not
entertain any opposing whisperings
and thoughts in your heart.
An important objective and goal is for
man to be himself steadfast on the
Sharī‛at externally and internally at all
times, and remain pure from every
type of polytheism and innovation. In
the same way, he must consider the
guidance of other sincere believers.
May you be well.
Was salām.
Remember that polytheism is not
confined to ascribing partners with
Allāh ta‛ālā. There are several
categories of polytheism:
1. Polytheism in worship. This means
doing those actions which are reserved
for showing reverence to Allāh ta‛ālā
for others apart from Him, e.g.
prostration.
2. Polytheism in knowledge. This
refers to believing in someone apart
from Allāh ta‛ālā having knowledge of
the unseen. As is the case with the
ignoramuses of our times. Some of
them believe that their spiritual
mentor hears whatever they say.
325
3. Polytheism in power. This refers to
believing others apart from Allāh
ta‛ālā having powers like His. For
example, a person says: “This son of
mine has been given to me by my
shaykh”, or, “My sustenance is given
to me by such and such shaykh.”
Bid‛at entails adding or subtracting
from the Sharī‛at what has been
established by Rasūlullāh sallallāhu
‛alayhi wa sallam. For example, one
rak‛at of salāh consists of one rukū‛
and two sajdahs. If a person makes
three and feels that this is a
demonstration of more worship, or
reduces the prescribed number by
making one rukū‛ and one sajdah, and
still claims to have fulfilled his
worship; then both actions are
rejected by the Sharī‛at. That is all.
Note: Glory to Allāh! What a comprehensive letter of
permission. He first emphasised total obedience to
the Sharī‛at and total aloofness from polytheism and
innovation. He then explained it for others. He also
gave a wonderful explanation of the types of
polytheism. These points ought to be borne in mind.
May Allāh ta‛ālā inspire us to practise on them.
Āmīn. (compiler)
Demise
He passed away as a martyr on 27 Dhū al-Qa‛dah
1246 A.H. while waging jihād against the Sikhs
alongside his mentor, Hadrat Sayyid Ahmad Sāhib
rahimahullāh. In so doing, he was blessed and
honoured with eternal life.
326
َ َْ « ‫« ْ َ « ٰ ط‬
َ َ َ ‫إن‬ ُ َٰ َ ْ « َ َٰ
ْ ُ ْ َ ْ ‫ﻣﻨﻮا‬
‫ َوﻻ‬.‫ﻦ‬PÁِ ِ ‫اﷲ ﻣﻊ ا ﺼ‬ ِ ‫ﻮة‬
ِ ‫ وا ﺼﻠ‬Á‫ﺼ‬
ِ ‫اﺳﺘﻌﻴﻨﻮا ِﺑﺎ‬
ِ ‫ﻦ ا‬°‹‫ا‬ِ ‫ﻬﺎ‬°‫ﻳﺎ‬
َ
« ْ ٰ « ٌ َْ َْ ‫َْ ٌ ط‬ َ ْ َ ْ َُ ْ ْ َ ُْْ َُ
‫–ﻦ ﻻ‬ ِ ‫ﻮات ﺑﻞ أﺣﻴﺂء وﻟ‬#‫اﷲ أ‬ ِ ‫ﻴﻞ‬ِ ِ ‫ ﺳ‬gِ ‫ﻘﺘﻞ‬° ‫¿ﻘﻮ ﻮا ِﻤﻦ‬
َ ُُْ َْ
.‫ﺸﻌﺮون‬É
O Muslims! Seek help through patience and prayer,
surely Allāh is with the patient. Do not say of those
who have been killed in the path of Allāh that they
are dead. Instead, they are alive, but you do not
know.1
A poet rightly says:
The lovers of Allāh ta‛ālā receive
continuous life at every moment. This
causes them to remain intoxicated [in
Allāh’s love] while they do not even
turn a single gaze towards the
possessions of this world.
Congratulations to them. (compiler)
1 Sūrah al-Baqarah, 2: 153-154.
327
Hadrat Maulānā Sayyid Qutb ‛Alī
Naqwī Bastawī (d. 1247 A.H.)
The lineage of Janāb Qutb ‛Alī Sāhib rahimahullāh
is connected to the Husaynī Sayyids whose branch
is known as “Naqwī”. They are attributed to the
great grandson of Hadrat Ja‛far Sādiq rahimahullāh
whose name is Janāb Muhammad Naqī whom the
Shī‛ah believe to be the tenth imām. Janāb Qutb ‛Alī
Sāhib rahimahullāh is from his progeny.
His ancestor arrives in India
The ancestor of this family who first came to India
from Kurmān is Shāh Jalāl ad-Dīn Kurmānī
rahimahullāh. He arrived in India in the second half
of the eighth century of the Hijrah. We could not
ascertain the exact date of his arrival but there is an
indication that he arrived soon after 750 A.H.
The well-known historian of the Fīrauz Shāhī era,
Diyā’ ad-Dīn Barnī, speaks very highly of Jalāl ad-
Dīn Kurmānī rahimahullāh in his Tārīkh Fīrauz
Shāhī. While discussing the conditions which
prevailed in the Fīrauz Shāhī era, the author
provides a list of the seniors, dignitaries and princes
of that era. Jalāl ad-Dīn is mentioned at the head of
that list.
Residence
Shāh Jalāl ad-Dīn Kurmānī rahimahullāh chose
Delhi and a place called Nārnaul – which is on the
outskirts of Delhi – as his place of residence. His
progeny remained in this place for a long period of
time and considered it to be their hometown until
partition. In the 11th century of the Hijrah, either
the entire family or a part of it shifted to Ayodhya. If
328
there is anyone who did remain in Nārnaul, they
either succumbed to the conditions which prevailed
in 1947 or they emigrated to some area in Pakistan.
We cannot say with certainty because after settling
down in Ayodhya, there seems to be no contact with
Nārnaul. Just as after settling down in Bastī, there
remained no contact with Ayodhya.
Nārnaul is mentioned as their place of residence
and, as per family traditions and writings, this place
is most certainly their adopted hometown.
Nārnaul and Sehnah
These two towns are outside Delhi on the side of
Haryana and are now included in Haryana. The
road leaving the city and going towards the
international airport goes through Sehnah, then
Gurgaon and then Nārnaul. Sehnah is close to the
airport.
Position of justice
According to Barnī, Jalāl ad-Dīn Kurmānī
rahimahullāh – by virtue of his high lineage coupled
with his knowledge and virtue – Fīrauz Shāh
handed the justice department to him. By
appointing him to the post of Sadr as-Sudūr, he
gave him full responsibility and freedom to
promulgate and transmit the injunctions of the
Sharī‛at in the entire country. He carried out this
national and Shar‛ī responsibility in a most
beautiful manner. However, neither has Barnī nor
any other historian stated for how long he held this
position.
Jalāl Kurmānī rahimahullāh spent the last days of
his life in Nārnaul. He preferred this town for the
remaining days of his life and made it the centre for
329
his academic and Dīnī services. He passed away in
Nārnaul in 850 A.H. and was buried there.1
We now take the opportunity to relate the life
conditions and noble characteristics of Maulānā
Qutb ‛Alī rahimahullāh.
His father’s name is Daust ‛Alī who had settled
down in Majhwā Mīr. The Maulānā was from among
the early ones to be born in this village. It is learnt
that he was the most knowledgeable from his three
brothers.
Abstinence and piety
His practical life, abstinence and piety were the
elements which embellished his Dīnī knowledge and
which – according to the testimony of Shaykh Is-hāq
– caused seekers of the truth and students to revert
to him. What was the level of his abstinence and
piety? This is related by Anwar Sāhib rahimahullāh:
Mīr Qutb ‛Alī Sāhib rahimahullāh had
reached a matchless and unparalleled
level of abstinence and piety.
Maulānā Ja‛far ‛Alī Sāhib rahimahullāh writes with
reference to him:
He used to spend the night and day in
Qur’ān recitation and different forms
of dhikr.
Attention to propagation and forbidding evil
Hadrat Maulānā’s religious excellence was not
confined to himself, and he was not concerned only
about his own actions but also about Muslims in
1 Hayāt-e-Ja‛far, p. 45.
330
general and those living around him. He used to
remain occupied in the work of propagation and
strive as much as he could towards their
rectification and reformation. In addition to
prohibiting evil verbally, he used to strive to this
end physically in the light of the Hadīth:
َ ُ ْ ّ َ ُ ْ َ ‫ﻣﻨﻜﺮا‬
ً َ ْ ُ ‫ﻣﻨ–ﻢ‬ ََ ْ َ
ْ ُ ْ ‫رأى‬
‫®ﻴﺪه‬
ِ ِ ِ ‫ﻓﻠﻴﻐ¦ه‬
ِ ِ ‫ﻣﻦ‬
Whoever sees an evil should stop it physically.
Anwar Sāhib rahimahullāh relates that a female
attendant in his house committed adultery so he
had her stoned to death.
No matter what, he laid the foundation for the work
of propagation even though the results were not too
forthcoming. When Maulānā Mazhar ‛Alī Sāhib
‛Azīmābādī rahimahullāh went for a few days to
Majhwā Mīr and spent time with the Maulānā, he
too became quite active in the work of propagation
and forbidding evil. Maulānā’s father also took work
from him. It was his tongue and the blessings of
Sayyid Sāhib’s company that caused his efforts to
start showing some positive results. Those who were
caught up in certain evil customs since a long time
began to desist from them. Those who were
previously not prepared to heed the Maulānā’s
father on certain issues now reverted to Maulānā
Ja‛far Sāhib rahimahullāh.
First meeting with Hadrat Sayyid Sāhib
The Maulānā hadn’t met Hadrat Sayyid Sāhib
rahimahullāh as yet. Shaykh Muhammad Is-hāq
Sāhib Gorukhpūrī became the fundamental means
for introducing him to Hadrat Sayyid Sāhib
331
rahimahullāh and conveying him to him. Details in
this regard can be found in the original book.
Qutb ‛Alī Sāhib rahimahullāh suddenly fell ill while
he was near Takiyah. The next day, the entire
caravan except for Qutb ‛Alī Sāhib rahimahullāh
proceeded to Takiyah. Shaykh Is-hāq Sāhib
rahimahullāh took Husayn ‛Alī Sāhib rahimahullāh
(the brother of Maulānā Ja‛far ‛Alī Sāhib
rahimahullāh) to meet Hadrat Sayyid Sāhib
rahimahullāh. Husayn ‛Alī Sāhib rahimahullāh had
the honour of shaking hands with Hadrat Sayyid
Sāhib rahimahullāh. Shaykh Is-hāq Sāhib then said:
Sayyid Qutb ‛Alī has also come but he is quite ill.
This is why he stayed behind. Sayyid Sāhib said to
Shaykh Sāhib: “Go and tell him not to take the
trouble of coming here; I will come to visit him.”
Subsequently, Sayyid Sāhib rahimahullāh went
personally to go and meet Qutb ‛Alī Sāhib
rahimahullāh. He blessed and honoured him with
his visit and turned a seeker into the one who is
sought.
Stay in Takiyah and khilāfat
Hadrat Sayyid Sāhib rahimahullāh made
arrangements and brought Hadrat Qutb ‛Alī Sāhib
to Takiyah. He set aside a place next to the masjid
for him and his caravan. Sayyid Sāhib rahimahullāh
then appointed his own brother, Sayyid Ya‛qūb
Sāhib, to see to Qutb ‛Alī Sāhib and his caravan of
people. He was to be their host and to see to their
needs.
When all these arrangements were completed,
Hadrat Qutb ‛Alī Sāhib rahimahullāh and his
companions pledged bay‛at to Hadrat Sayyid Sāhib
rahimahullāh. They remained in the blessed
332
company of Hadrat Sayyid Sāhib rahimahullāh for
about one month. According to Maulānā Ja‛far ‛Alī
Sāhib rahimahullāh: “During this period, my father
acquired immense spiritual treasures.”
Sayyid Sāhib rahimahullāh then dictated a
document of khilāfat to Maulānā ‛Abd al-Hayy Sāhib
rahimahullāh in which he conferred khilāfat to Qutb
‛Alī Sāhib rahimahullāh. He then bid him farewell.
All praise is due to Allāh ta‛ālā.
Qutb ‛Alī Sāhib rahimahullāh sought permission
from Sayyid Sāhib rahimahullāh to join him in his
jihād but Sayyid Sāhib rahimahullāh declined. He
said on a certain occasion: “It is better for him to
remain in his area. He will encourage his people
towards Dīn, show them the path of guidance, and
accrue immense rewards in this way.”
Note: From this statement of Hadrat Sayyid Sāhib
rahimahullāh we learn that the education and
training of the ummat is not restricted to jihād and
40 days. Rather, any person who, while taking into
consideration his circumstances, does the work of
Dīn with sincerity and while observing the Sunnat,
will be eligible for rewards.
It is therefore not fitting for anyone to restrict and
make narrow the wide highway of Rasūlullāh
sallallāhu ‛alayhi wa sallam. Instead, each person
must serve Dīn in whatever way he is inclined to. He
must never ever criticize and disparage others or
else he will be guilty of:
َ ْ « ََ ْ ََ
ً َ ‫ﺠﺮت‬m
‫واﺳﻌﺎ‬
ِ ‫ﻟﻘﺪ‬
You have constricted something which is most vast.
333
Inspiration to do what is correct is from Allāh ta‛ālā
alone. (compiler)
Last days of his life
Maulānā Ja‛far ‛Alī Sāhib rahimahullāh describes in
detail the latter part of his father’s life after his
return from jihād. He writes:
My father fell ill a few months after my
return. This illness proved to be his
final illness. A lot of medical attention
was sought but it did not help.
Preparation for the journey to the Hereafter
Some days before his demise, he sorted out all the
rights and dues of his associates. He called for his
friends and associates from distant places, met
them and asked them to pardon him his wrongs.
Bequests
Three days before his demise, he called all his
relatives and advised them. He commenced with his
mother. The family women began crying and said:
“Don’t worry, you will recover. Don’t speak of such
matters.” His mother then reprimanded the women
and said: “Let him speak, and you all must listen
attentively.”
Advice to his wife
1. You must hold on firmly to tauhīd and
following the Sunnat.
2. You must never commit any bid‛at after my
demise or else I will become your enemy on
the day of Resurrection.
334
He then listed various customs and warned her
against practising any of them.
Demise
It was in the year 1247 A.H. when he said Lā Ilāha
Illallāh once, Allāh Allāh Allāh three times, and
reached the mercy of Allāh ta‛ālā. To Allāh we
belong and to Him is our return.1
1 Maulānā Muhammad ‛Ubaydullāh As‛adī Sāhib: Hayāt-

e-Ja‛far.
335
Hadrat Shāh Muhammad Madanī
Hyderābādī (d. 1240 or 1250 A.H.)
Name and lineage
His name is Shāh Muhammad and is popularly
known as Shāh Madanī and Sayyid-e-Madīnah. He
is the son of Hadrat Shāh Pīrān Sāhib ibn Shāh
Durwesh Muhīyy ad-Dīn Qādrī rahimahullāh.
Knowledge and virtue
The author of Anwār al-Akhyār states that he
completed studying the external and internal
sciences by the age of 18. He became his father’s
khalīfah. He combined realities with sciences, and
had knowledge of intricate matters. He was eloquent
in speech and expression. He was matchless in the
written and spoken words. The author of Mishkāt
an-Nubūwwah writes that he was so handsome and
striking that people used to liken him to Hadrat
Yūsuf ‛alayhis salām. The elite and the laymen used
to be desirous of his excellent beauty and used to
refer to him as the Yūsuf of Kan‛ān, the Yūsuf of
Kārwān. His house was in the Kārwān of
Hyderabad.
He used to engage in worship and spiritual practices
from the time he reached an age of understanding.
He was extremely pious and righteous. He was fully
conversant with the realities of Sufism and the
intricacies of Allāh-recognition. He used to explain
the mysteries of the oneness of Allāh ta‛ālā in much
detail. Seekers used to acquire conviction from his
explanations.
336
Noble character
The author of Anwār al-Akhyār writes that he was
an embodiment of noble character. He used to meet
rich and poor in a most dignified manner, and
receive them with absolute humility. He used to
help and assist the poor and needy. The author also
states that he was most eloquent in speech. He was
naturally blessed with rhymed speech. He possessed
an Allāh-bestowed ability to speak in rhymed notes.
He would occasionally be overtaken by ecstasy and
would speak in this manner.
He was still living at the time when the book
Mishkāt an-Nubūwwah was written (around 1219
A.H.). The author was the uncle of Hadrat Mīr
Ghulām ‛Alī Sāhib Qādrī rahimahullāh.
Consequently, the author repeatedly refers to him
as “uncle”.
Demise
He passed away either in 1240 A.H. or 1250 A.H.
We could not establish his year of death with
certainty. May Allāh ta‛ālā shower His mercy on
him.1
337
Maulānā Shāh Abū Sa‛īd Mujaddidī
Rāmpūrī Madanī (d. 1250 A.H.)
Name and lineage
His name is Shāh Abū Sa‛īd Mujaddidī, and his
father’s name is Hadrat Safīy al-Qadr.
His lineage goes up to Hadrat Mujaddid Alf-e-Thānī
rahimahullāh as follows:
Shāh Abū Sa‛īd ibn Hadrat Safīy al-Qadr ibn Hadrat
‛Azīz al-Qadr ibn Hadrat Mūsā ‛Īsā ibn Hadrat Sayf
ad-Dīn ibn Hadrat Khwājah Ma‛sūm ibn Hadrat
Mujaddid Alf-e-Thānī rahimahumullāh.
Birth
He was born on 2 Dhū al-Qa‛dah 1196 A.H. in
Mustafā Ābād, also known as Rāmpūr. The marks
of righteousness were manifest on him since
childhood.
He memorized the Qur’ān at the age of ten. He then
studied the science of tajwīd under Qārī Nasīm
Rāmpūrī rahimahullāh and became an expert.
Eventually he used to recite with tartīl in assemblies
of qirā’at. Anyone who heard him reciting the
Qur’ān would go into an ecstasy. He used to say: “I
did not have much confidence in my Qur’ān
recitation until when I went to the Haram Sharīf
and the Arabs praised me for my reading after
listening to me. Before this, I did not think much of
the praises which I received from non-Arabs.”
After memorizing the Qur’ān he began studying the
rational and traditional sciences. He studied most of
the prescribed texts under Muftī Sharaf ad-Dīn
338
Rāmpūrī rahimahullāh and a few under Hadrat
Maulānā Rafī‛ ad-Dīn ibn Hadrat Shāh Walī Allāh
Muhaddith Dehlawī rahimahullāh. He used to say: “I
studied the Sullam al-‛Ulūm under Hadrat Shāh Rafī‛
ad-Dīn Dehlawī rahimahullāh.” He received a
certificate for Sahīh Muslim from Shāh Rafī‛ ad-Dīn
Sāhib rahimahullāh. He also received Hadīth
certificates from his shaykh, Hadrat Shāh Ghulām
‛Alī Dehlawī, his uncle Hadrat Maulānā Sirāj Ahmad
Muhaddith Rāmpūrī ibn Muhammad Murshid
Mujaddidī, and Hadrat Shāh ‛Abd al-‛Azīz
Muhaddith Dehlawī rahimahullāh.
Bay‛at
In the course of his studies he was overcome with a
yearning to seek Allāh ta‛ālā. He first pledged bay‛at
to his father who was steadfast on the ways of his
noble forefathers, and a man of asceticism and
abstention from this world. Nawāb Nasrullāh Khān
had requested him to accept the post of paymaster
but he declined. He used to remain occupied in
dhikr and other spiritual practices. He also had an
interest in Hadīth. He used to remain aloof from sin
and immorality.
Hadrat Shāh Safīy al-Qadr rahimahullāh passed
away on a Thursday 25 Sha‛bān 1236 A.H. in
Lucknow. Hadrat Sayyid Ahmad Shahīd Rā’i Barelwī
rahimahullāh, Hadrat Shāh Muhammad Ismā‛īl
Shahīd Dehlawī rahimahullāh and other eminent
people saw to his burial arrangements.
Khilāfat
The fire of love for Allāh ta‛ālā was burning within
Shāh Abū Sa‛īd. Therefore, while his father was still
alive, he obtained permission from him and went to
339
Hadrat Shāh Dargāhī Rāmpūrī. He joins up to
Hadrat Khwājah Muhammad Zubayr Mujaddidī
rahimahullāh through two links.
Hadrat Shāh Sāhib rahimahullāh used to pay
particular attention to him. He conferred khilāfat to
him within a few days. He developed intense pining
love within himself. A large number of murīds
assembled around him. During this period, many
murīds in his circle used to lose consciousness and
go into a state of ecstasy. They would scream and
cry out. Since these things were considered to be
unconstructive in the Mujaddidī path, he turned his
attention to Hadrat Mirzā Mazhar Jān-e-Jānā
rahimahullāh after hearing about the spiritual
conditions of his associates.
In the service of Shāh Ghulām ‛Alī
He had seen Hadrat Shāh Ghulām ‛Alī in Rāmpūr.
The reason for his coming to Rāmpūr was that he
was disturbed by the person who was put in charge
of the Delhi region. He therefore left Delhi and went
to Rāmpūr. Hadrat Shāh Abū Sa‛īd conveyed
himself to Delhi which, at that time, was filled with
scholars and saints. Furthermore, the three sons of
Hadrat Shāh Walī Allāh Muhaddith Dehlawī
rahimahullāh were still living at the time. Hadrat
Qādī Thanā’ullāh Pānīpattī rahimahullāh was also
alive. He wrote a letter to Hadrat Qādī Sāhib
rahimahullāh with regard to seeking Allāh ta‛ālā. He
replied with utmost reverence and advised him by
saying that there was no one better than Hadrat
Shāh Ghulām ‛Alī for him. He therefore proceeded to
Hadrat Shāh Sāhib rahimahullāh and was accepted
in his court. Hadrat Shāh Dargāhī rahimahullāh
was alive at the time. Hadrat Shāh Abū Sa‛īd
rahimahullāh used to say: “I did not have a mentor
340
like Hadrat Shāh Ghulām ‛Alī, I was extremely
fearful of my previous mentor. However, Hadrat
Shāh Sāhib rahimahullāh protected me in such a
way that I did not experience any spiritual
discomfort.” Hadrat Mujaddid Alf-e-Thānī
rahimahullāh writes in a letter that if a seeker feels
that his own guidance is to be found by another
shaykh, he must go to him without rejecting his
first shaykh. He is permitted to do this.
Note: This is a most correct ruling. It is essential to
uphold the respect of one’s first shaykh so that he
does not feel offended. This could prove harmful.
(compiler)
Shāh Abū Sa‛īd rahimahullāh was perfect in his love
for his first shaykh. A person spoke ill of Hadrat
Shāh Dargāhī rahimahullāh in his presence in an
assembly of Hadrat Shāh Ghulām ‛Alī rahimahullāh.
The person assumed that he had rejected his first
shaykh and then came here to Hadrat Shāh
Ghulām ‛Alī rahimahullāh. He became extremely
angry at this person. Hadrat Shāh Ghulām ‛Alī
rahimahullāh was also annoyed and said: “You are
backbiting the seniors of my spiritual lineage.” Shāh
Abū Sa‛īd used to say: “In the beginning, my first
shaykh did feel a bit hurt but when I went to
Rāmpūr and presented myself to him, his hurt was
removed. All praise is due to Allāh ta‛ālā for that.”
Some of his friends requested him to write a book
on Sufism. After writing it, he presented it to Hadrat
Shāh Ghulām ‛Alī Sāhib rahimahullāh. He spoke
highly of it. This is mentioned towards the end of
the book. It is clear from the writing of Hadrat Shāh
‛Abd al-Ghanī Sāhib rahimahullāh that this book is
presently the workbook of the Mazharīyyah
Mujaddidīyyah Tarīqat. You will certainly find this
341
book in whichever country this Tarīqat is to be
found. Some elders in Makkah Mukarramah
translated it into Arabic, and the Arabic translation
is commonly found in the Arab world. It is most
probably translated into the Turkish language as
well.
Karāmāt
Many of his karāmāt have been recorded by his son,
Hadrat Shāh ‛Abd al-Ghanī Mujaddidī rahimahullāh,
in the addendum to the Maqāmāt. Three are related
here:
(1)
Miyā Muhammad Asghar Sāhib used to say: I used
to miss the tahajjud salāh occasionally so I
mentioned this to Hadrat. He said: “You must tell
my attendant to remind me at tahajjud time. My
only responsibility is to wake you up and make you
sit up. After that, it is left to you.” Subsequently, I
used to feel as though someone is literally waking
me and seating me up.
(2)
When Hadrat rahimahullāh reached Surat for his
journey to the Hijāz, he went to a masjid which was
frequented by a wealthy man by the name of Yūsuf
‛Alī Khān. The latter had included himself among
the fakirs. When he heard of Hadrat rahimahullāh,
he stopped going to that masjid. A considerable
period of time passed in this way. One day he came
before Hadrat rahimahullāh with utmost humility
and reverence, and gave him 100 rupees. He then
took Hadrat rahimahullāh and the writer (Shāh ‛Abd
al-Ghanī rahimahullāh) to his mansion and had his
wife to pledge bay‛at to Hadrat. The people were
342
most astonished when they heard of this because he
made a complete turn about from first abstaining
from going to that masjid, and then giving Hadrat
rahimahullāh money and becoming one of his
followers.
(3)
Shāh ‛Abd al-Ghanī accompanied his father on his
hajj journey. He writes: When we reached Mumbai,
we bought tickets to travel on a certain ship. Some
people felt that it would be a wonderful opportunity
to be with Hadrat rahimahullāh so they also joined
us on the ship. Hadrat rahimahullāh said: “It does
not appear correct for us to sit on this ship.” He
asked for a refund. The captain had broken his
promise several times [regarding when the ship will
depart]. Eventually, the second ship which we
boarded reached the Hijāz first and we made it in
time to perform hajj. The first ship was delayed and
reached the Hijāz after the hajj period. The people
on that ship had to remain in the Hijāz for a full
year so that they could perform hajj the following
year.
Shāh Ghulām ‛Alī
Hadrat Shāh Abū Sa‛īd rahimahullāh was in
Lucknow when Hadrat Shāh Ghulām ‛Alī
rahimahullāh fell ill. Hadrat Shāh Sāhib
rahimahullāh wrote several letters to him asking
him to come to him. He actually wanted to appoint
him to take his place. Acting on the instruction of
his shaykh, Hadrat Abū Sa‛īd rahimahullāh came to
Lucknow and occupied the position of deputy for
nine years. He guided and steered the seekers
during this period. He had to endure poverty,
hunger and many hardships. In 1249 A.H. he
343
decided to go to the Haramayn Sharīfayn. The
people of Delhi were very saddened by his
separation. He left his son, Hadrat Shāh Ahmad
Sa‛īd rahimahullāh, to occupy his place and left.
Along the way, people of every city would come in
droves to meet him. He entered Mumbai in
Ramadān. He completed one Qur’ān in the tarāwīh
salāh while in Mumbai, and boarded a ship in
Shawwāl. He reached Jeddah in the beginning of
Dhū al-Hijjāh. Maulānā Muhammad Jān
rahimahullāh was, so to speak, the Shaykh al-
Haram, at the time. He came to Jeddah to welcome
and receive Hadrat rahimahullāh. He entered
Makkah Mukarramah on the 2nd or 3rd of Dhū al-
Hijjah. The judges, muftīs, ‛ulamā’ and seniors of
Makkah and Madīnah accorded him immense
respect and honour. Shaykh ‛Abdullāh as-Sirāj,
Shaykh ‛Umar the muftī of the Shāfi‛īs, Muftī Sayyid
‛Abdullāh Mīr Ghanī Hanafī, his uncle Shaykh Yā
Sīn Hanafī, Shaykh Muhammad ‛Ābid Sindhī and
several other senior scholars came to meet him.
He began suffering from diarrhoea and fever in the
month of Muharram while in Makkah Mukarramah.
In the midst of this illness and while suffering bouts
of unconsciousness, he developed an intense urge to
go to Madīnah Munawwarah. No sooner he
experienced some relief, he left for Madīnah. He was
there during the month of Rabī‛ al-Awwal. People in
large numbers used to come to meet him, causing
the place to get full. The shaykh of the Haram of
Madīnah extended an invitation to him and said
that it is an invitation from Rasūlullāh sallallāhu
‛alayhi wa sallam. He had recovered so much from
his illness that he could walk a considerable
distance on his own. After completing his visit to the
Haramayn, he decided to return to his homeland.
344
His health was improving by the day. He kept fast
on the first of Ramadān with the intention that if he
feels okay, he will fast for the remainder of the
month. However, his illness worsened on that very
first day. He ordered for fidyah to be paid and said:
“Although fidyah does not apply to a sick person
and a traveller, I feel it should be pain voluntarily.”
Bequest
He entered Tonk city on 22 Ramadān. Nawāb Wazīr
ad-Daulah received him with much respect and
reverence. The pangs of death commenced on the
day of ‛īd al-fitr. Shāh ‛Abd al-Ghanī rahimahullāh
was with him. He advised him to follow the Sunnat
and to keep away from the company of worldly
people. He said to him: “If you go to the door of
worldly people, you will be disgraced. If you do not
go to their door, they will come in droves to your
door.” He added: “I permit you and ‛Abd al-Ghanī to
read the different forms of dhikr which have been
conveyed to me.”
After some time he asked: “What salāh time is it
now?” Maulānā Habībullāh Sāhib rahimahullāh
said: “Hadrat may perform whatever salāh Hadrat
wishes.” He replied: “My entire night was spent in
salāh.” After the zuhr salāh he asked the hāfiz sāhib
to read Sūrah al-Baqarah and Sūrah Yā Sīn. He
heard these sūrahs being read to him three times.
When the hāfiz sāhib completed the third time,
Hadrat rahimahullāh said: “Enough. Very little time
remains.” He then said: “The Nawāb Sāhib must not
come to visit me today.” Before this when a worldly
345
person came, he said: “Affluent people and people of
authority come with darkness.”1
Demise
He passed away in 1249 A.H. between the zuhr and
‛asr time on the day of ‛id al-fitr. The Nawāb Sāhib
and residents of Tonk presented themselves.
Maulānā Habībullāh Sāhib and few others of his
caravan took charge of bathing Hadrat. Maulānā
Khalīl ar-Rahmān, the judge of the city, led the
people in the janāzah salāh. The coffin was taken to
Delhi. When Hadrat’s blessed body was removed
from the coffin, it seemed as though he had been
given a bath just now. No change had taken place in
his body even after 40 days. He was buried near the
grave of Hadrat Shāh Ghulām ‛Alī Sāhib
rahimahullāh.
Children
He had three sons: (1) Shāh Ahmad Sa‛īd Sāhib
rahimahullāh, (2) Shāh ‛Abd al-Ghanī Sāhib
rahimahullāh, and (3) Hāfiz ‛Abd al-Mughnī Sāhib
rahimahullāh. May Allāh ta‛ālā bless all of them
with Paradise.2 Āmīn. (compiler)
2Shāh ‛Abd al-Ghanī Mujaddidī: Damīmah Maqāmāt-e-
Mazharī, p. 549.
346
Hadrat Maulānā Sayyid ‛Abd al-Hayy
Mujaddidī Dehlawī Amrohī (d. 1251
A.H.)
Name and lineage
He is the son Hadrat Shāh Hafīzullāh Sāhib
rahimahullāh. He was born in Delhi and grew up
there.
Training
He traversed the stations of Sufism under Hadrat
Shāh Ghulām ‛Alī Mujaddidī Dehlawī rahimahullāh
and was eventually honoured with khilāfat. Acting
under the order of his shaykh he went to Amrohah
and settled down there. He lived in a room in a
masjid in Mullānah district and spent his entire life
in the remembrance of Allāh ta‛ālā. He adhered
strictly to his daily spiritual practices. The author of
Anwār al-‛Ārifīn, Sufi Muhammad Husayn Chishtī
Murādābādī rahimahullāh, was still a child when he
accompanied his father and met Hadrat Sayyid ‛Abd
al-Hayy Sāhib rahimahullāh. He makes mention of
him in his book.
He writes:
I presented myself to Hadrat in my
childhood. He said to me: “Miyā! You
must make this du‛ā’: ‘O Allāh! Pardon
‛Abd al-Hayy.’” When I made the du‛ā’
I said: ‘O Allāh! Pardon Maulwī Sāhib.’
He said: “No. say: ‘O Allāh! Pardon
‛Abd al-Hayy.”’ I said the same thing
again. He then insisted. I thought to
myself that as long as I do not say
what he is asking me to say, he will
347
not leave me. I was thus forced to say
what he asked. He was very pleased
with me. There was a guava tree in the
masjid courtyard. He broke a few
guavas and gave them to me.
Merits and virtues
He possessed internal and external merits. He was a
distinguished ‛ālim and one to whom people looked
up. He lived a life of reliance on Allāh ta‛ālā. He
used to remain aloof from worldly people. He used
to read the Qur’ān excessively and would occupy
himself in meditation. If anyone came to meet him,
he would leave his room, come to the courtyard of
the masjid, speak a few words to the person, offer
salām, and go back to his room. He did not engage
in unnecessary conversations with anyone.
Deed of khilāfat
Hadrat Maulānā Shāh Ghulām ‛Alī rahimahullāh
wrote a deed of khilāfat in his favour in Arabic. I am
quoting its Urdu translation as a source of
blessings.
All praise is due to Allāh ta‛ālā. Peace
and salutations to Rasūlullāh
sallallāhu ‛alayhi wa sallam. My dear
brother in the Tarīqat, Miyā ‛Abd al-
Hayy (may Allāh ta‛ālā inspire him to
act on what pleases Him) has acquired
considerable Allāh-consciousness
through the special attention and
focus of our seniors. His heart has
been dyed with self-obliteration. He
has also acquired a share of the
elements of the celestial world and the
348
physical world. I therefore give him
permission to teach and convey the
Tarīqat. He must steer the seekers on
the Naqshbandīyyah Ahmadīyyah
path, and is also permitted to admit
them into the Qādrīyyah Chishtīyyah
order. However, he must teach them
the different forms of dhikr and
meditations of the Naqshbandīyyah. I
make du‛ā’ to Allāh ta‛ālā to keep him
steadfast on the Tarīqat and firm on
the pure Sunnat. He must keep
himself occupied with the various
forms of dhikr, and consider it
essential to focus on Allāh ta‛ālā with
his heart and other senses at every
breath. It is necessary to keep away
from worldly people, heedless people
and useless people. He must place his
trust in Allāh’s grace for the fulfilment
of his works and beg to Allāh ta‛ālā
through the souls of the mashā’ikh.
He must constantly read Minhāj al-
‛Ābidīn of Imām Ghazzālī
rahimahullāh, the Rashahāt of Fakhr
ad-Dīn ‛Alī rahimahullāh, the Talmīhāt
of Mullā Jāmī rahimahullāh and the
Maktūbāt of Hadrat Mujaddid Alf-e-
Thānī rahimahullāh. He must spend
his life in poverty, contentment and
constant remembrance of Allāh ta‛ālā.
Allāh ta‛ālā is sufficient for us, and
what an excellent dispenser of affairs
He is!
Faqīr ‛Abdullāh, known as Ghulām
‛Alī, may Allāh pardon him.
349
Demise
He passed away in 1251 A.H. He was buried in the
courtyard of the masjid in whose room he spent his
life. May Allāh ta‛ālā illuminate his resting place.1
Āmīn.
1 Maulānā Nasīm Ahmad Amrohī: Qāfilah-e-Ahl-e-Dil, p.
267.
350
Hadrat Maulānā Shāh Muhammad Āfāq
Name and lineage
His name is Shāh Muhammad Āfāq, his father’s
name is Ihsānullāh ibn Muhammad ‛Umrī Dehlawī.
He was from the progeny of Hadrat Mujaddid Alf-e-
Thānī Shaykh Ahmad ibn ‛Abd al-Ahad Sarhindī
rahimahullāh.
Birth
He was born in 1160 A.H.1
Sufism
As per the practice of his forefathers, he treaded the
Naqshbandī Mujaddidī path under Hadrat Khwājah
Diyā’ullāh Sāhib rahimahullāh and became one of
his distinguished khulafā’. After the demise of
Hadrat Khwājah Diyā’ullāh Sāhib rahimahullāh, he
remained in the service of Hadrat Khwājah Mīr Dard
rahimahullāh for a considerable period of time.
Hadrat Khwājah Mīr Dard rahimahullāh was the
khalīfah of his father, Khwājah Muhammad Nāsir
‛Andalīb rahimahullāh, and the latter was a khalīfah
of Hadrat Khwājah Muhammad Zubayr
rahimahullāh.
Allāh ta‛ālā blessed Hadrat Shāh Muhammad Āfāq
rahimahullāh with popularity and he became well-
known everywhere. People from Delhi to Kabul
benefited from him. He himself went to Kabul where
Zamān Shāh (the king of Afghanistan) pledged
bay‛at to him. Like his honourable mentors and
351
great forefathers, he was a man of courage and lofty
aspirations.
Practices
Maulānā Shāh Fadl ar-Rahmān Ganj Murādābādī
rahimahullāh used to say:
Our Hadrat Shaykh Shāh Muhammad
Āfāq Sāhib rahimahullāh used to read
10 000 durūd sharīf and the kalimah
50 000 times. He was in the habit of
reading ten pārās of the Qur’ān at the
time of tahajjud without even realizing
it. When he completed the ten pārās,
he felt as if he had read only one pārā.
He used to perform salāt at-tasbīh five
times a day. He was most humble and
unassuming. He used to do everything
in accordance with the Sunnat.
Despite this, he used to say out of his
humility: “When we happen to do
anything in line with the Sunnat, such
blessings from the ‛Arsh descend that
we become completely saturated.”
Note: This proves the importance of following the
Sunnat. A person receives spiritual blessings from
the ‛Arsh on account of it. This is why our elders
and seniors are so particular about following the
Sunnat. It is essential for us – their associates – to
emulate them. (compiler)
Hadrat Shāh Ghulām ‛Alī rahimahullāh would very
often send his murīds to Hadrat Shāh Āfāq
rahimahullāh who then had to heed his orders.
352
Demise
He passed away on 7 Muharram 1251 A.H. He was
buried on a Thursday in Moghulpūrah, Delhi,
behind the masjid. May Allāh ta‛ālā illuminate his
resting place.1
1 Tadhkirah Hadrat Maulānā Shāh Fadl Rahmān.
353
Hadrat ‛Allāmah Sayyid Ibn Ābidīn
Shāmī (d. 1252 A.H.)
(Author of Fatāwā Shāmī)
Name and lineage
His name is Muhammad and is popularly known as
Ibn ‛Ābidīn Shāmī. His father’s name is Amīn ibn
‛Umar. The name of one of his forefathers on the
sixth level is Ibn ‛Ābidīn Muhammad Salāh ad-Dīn.
It is through his affiliation with him that he is
known as Ibn ‛Ābidīn. His lineage goes up to
Rasūlullāh sallallāhu ‛alayhi wa sallam on the 33rd
level. He is referred to as ‛Allāmah Shāmī because
his hometown is in Shām.
Birth
He was born in 1198 A.H. in Damascus.
He completed memorizing the Qur’ān at a very
young age. He then began helping his father in his
business. On one occasion he was sitting in his
father’s business and reading the Qur’ān when an
unknown person happened to pass by. When the
man heard his recitation, he scolded him saying:
“First of all, this is not the place for reading the
Qur’ān because people will not pay heed to your
reading and this will be a sin against them.
Secondly, you are making major mistakes in your
recitation.” Saying this, the man went away.
However, ‛Allāmah Shāmī rahimahullāh got up
immediately and proceeded to the famous qārī of his
time, Shaykh Sa‛īd al-Hamawī rahimahullāh. He
acquired expertise in the field of qirā’at, and then
studied the books on Arabic grammar, etymology
354
and Shāfi‛ī jurisprudence under the same Shaykh.
He then proceeded to one of the most distinguished
scholars of his time, Sayyid Muhammad Shākir
Sālimī al-Hanafī rahimahullāh. He studied all the
rational and traditional sciences, Hadīth, tafsīr and
Hanafī fiqh under him. He progressed to the extent
that he became well-known for his academic
capabilities while his teacher was still alive. He
wrote commentaries to certain books while he was
still a student. Sharh-e-Manār is one such
commentary.
He was 24 years old and still continuing with his
studies when his teacher, Shaykh Muhammad
Shākir rahimahullāh, passed away. At the time, he
had been studying al-Bahr ar-Rā’iq, al-Hidāyah and
their commentaries. With the demise of his teacher,
he went to one of his teacher’s most distinguished
students, Shaykh Muhammad Sa‛īd al-Halabī
rahimahullāh, and became his student. After
completing his studies he began writing the
matchless commentary of ad-Durr al-Mukhtār which
he named Radd al-Muhtār. He wrote many other
small books and footnotes during this period. Some
of them have been published in a collection titled
Majmū‛ah Rasā’il Ibn ‛Ābidīn.
Academic engrossment
‛Allāmah Shāmī rahimahullāh spent his entire life
devoted to academic activities. A major portion of
his night was spent in writing, while his entire day
was devoted to teaching, lecturing, guiding and
issuing fatāwā. He had a very keen interest in
collecting books. His father used to help him in
every way possible in this regard. His father said to
him: “You must purchase whichever book you want,
I will pay for it.” Consequently, his personal library
355
was unique and matchless. He used to read the
books with full concentration and reflection. In the
course of reading, if he came across an
objectionable point, something to be highlighted, or
answered; he would note it on the margins. If there
was any complex text, he would clarify it. And if a
text was wrong, he would correct it and provide
appropriate explanations to it.
In-dept knowledge
Allāh ta‛ālā had elevated him on a lofty pedestal of
juridical acumen. Whenever he discussed an issue,
he would support it with proofs. A student of
‛Allāmah Shāmī rahimahullāh, ‛Allāmah Muhammad
Āfendī Jābī Zādah (who was a judge in Madīnah
Munawwarah during the ‛Uthmānī Khilāfah) relates
that the grand muftī of the ‛Uthmānī Khilāfah,
Shaykh al-Islam ‛Ārif ‛Ismat Baig, said to him: “It is
my ardent wish for ‛Allāmah Shāmī to confer me
with permission so that it would be a source of
blessings for me.”
Another of his students who was the muftī of Beirut
– Shaykh Muhammad Āfendī al-Halwānī – relates: “I
haven’t heard any lesson like those of ‛Allāmah
Shāmī. Before attending his class, I would study all
the commentaries and marginal notes, and think to
myself that I have probably covered all possible
questions and answers. However, once I sat in his
class, he would explain most unique and intricate
points which our minds and intellects could never
have fathomed. It is for this reason that eminent
scholars from near and far used to come to him to
have the honour of obtaining permission from him.
His circle of students was vast.”
356
Character and mannerisms
He exuded an awe which was coupled with
forbearance and pleasantness. One of his students
who accompanied him on hajj relates: “Throughout
the journey I never heard him saying anything
which would offend our travelling companions. Yes,
if anyone did anything against the Sharī‛at, his
attitude would change completely.” The radiance of
īmān was visibly seen on his face, and he had an
immensely smiling mien. Anyone who met him even
once would always remember his humility and
pleasant speech. His assembly was full of benefit
wherein every person was treated with respect.
Vulgar language, backbiting, etc. were totally and
completely abstained from. Every person who
attended his blessed assembly will think to himself
that he is more honoured in the sight of the
‛Allāmah than his own children. He was most
courageous in matters of Dīn. If he saw anything
wrong, he would speak out against it openly without
bothering about objections from anyone. Neither
was he intimidated by any ruler.
Note: Glory to Allāh! Just look at his lofty and
excellent characteristics. Despite this, he did not
make any concessions to anyone in enjoining good
and forbidding evil. This was a great feat in his
favour. May Allāh ta‛ālā inspire us to adopt these
qualities. Āmīn.1
1Muftī Muhammad Salmān Mansūrpūrī: Fatwā Nuwaysī

Ke Rehnumā Usūl, p. 40.
357
Spiritual excellence
‛Allāmah Shāmī rahimahullāh was not only an
eminent scholar, but a highly ranked spiritual
master. He took his spiritual training and Sufi
lessons from his mentor and teacher, Shaykh as-
Sayyid Muhammad Shākir as-Sālimī al-Mu‛ammarī,
who was popularly known as Ibn Muqaddam Sa‛d.
He was a senior shaykh of the Qādrīyyah order in
Shām. ‛Allāmah Shāmī rahimahullāh had studied
most of the sciences under him. Like the Maqāmāt-
e-Harīrī, ‛Allāmah Shāmī rahimahullāh wrote a
Maqāmāt in praise of his teacher and mentor.
‛Allāmah Shāmī rahimahullāh had devoted all his
time to dhikr, worship, teaching, lecturing, issuing
fatāwā and writing books. He had a business but he
did not take an active part in it. He handed it over to
his partner to run. It was his practice to complete
one Qur’ān every night in the month of Ramadān.
His nights were generally spent in crying before
Allāh ta‛ālā and reciting the Qur’ān. He had a
special interest in Sufism. He wrote two booklets on
this subject:
‫ﺠﺒﺎء واﻷﺑﺪال واﻷوﺗﺎد‬Š‫ﻘﺒﺎء وا‬Š‫ إﺟﺎﺑﺔ اﻟﻐﻮث ﺑ ﻴﺎن ﺣﺎل ا‬.™

.‫واﻟﻐﻮث‬
This was written in answer to a question about a
qutb, ghauth, abdāl, and so on. In addition to
answering this question, he provides extra details
about Sufism.
ّ
‫ﻘﺸ ﻨﺪي‬Š‫ ا‬ª‫ﻮﻻﻧﺎ ﺧﺎ‬# ‫ة‬ŒŠ ‫ﻨﺪي‬Ú‫ ﺳﻞ ا@ﺴﺎم ا‬.›
The reason for writing this booklet was that a
distinguished scholar of Shām, Diyā’ ad-Dīn Khālid
358
Naqshbandī, went to India and remained in the
company of Shāh Ghulām ‛Alī rahimahullāh (1156-
1240 A.H.) who was a khalīfah of Hadrat Mirzā
Mazhar Jān-e-Jānā Sāhib rahimahullāh. Under his
tutelage, Shaykh Khālid traversed the stations of
Sufism, was conferred with the mantle of khilāfat,
and returned to his country. On his return, he had
to face the opposition of some people who were
envious of him. These people had raised several
objections against him. ‛Allāmah Shāmī
rahimahullāh wrote this booklet in reply to them. In
it he provides proofs for some of the Sufi practices
which were in vogue in those times. Both booklets
are to be found in volume two of Majmū‛ah Rasā’il
Ibn ‛Ābidīn.
Note: If a person can gain access to these two
booklets he should certainly study them. Inspiration
is from Allāh ta‛ālā alone. (compiler)
Academic legacy
In addition to leaving behind very worthy students,
‛Allāmah Shāmī rahimahullāh wrote most beneficial
and noteworthy books. The most notable and
important of all is his Radd al-Muhtār on the subject
of fatāwā. The ‛ulamā’ have accepted this book for
several reasons. Some of them are:
1. The author came much after other writers.
He compiled this book while having the books
of past jurists before him. His book is
therefore an essence of the jurists of the last
12 centuries.
2. The book is authoritative in the sense that
when the author quoted any text from
anywhere, he verified it and was most
fastidious in checking who made the
359
statement. Sometimes, the first one to
transcribe a text makes a mistake while those
who come after him are not aware of it. They
rely on the first one who quoted it and
continue quoting it without verifying it from
its source.
3. The book is very comprehensive. It was the
practice of the author to have all the different
opinions, views and discussions before him.
He would then try to reconcile them or look
for a way to prefer one over the other. While
the books of the early ‛ulamā’ are deeply
embedded in knowledge, a muftī cannot do
without Radd al-Muhtār. If a muftī wants to
issue a fatwā from other books, he will have
to consult several of them because there are
differences on why one view is given
preference over others, and sometimes a view
is quoted in a general sense while it is
actually specific. In such a situation, a muftī
has to exert considerable time and effort to
fathom the preferred view or identify
specifics. After all this, there is still the
possibility of error. On the other hand, a
muftī who refers to Radd al-Muhtār does not
have to make so much of effort and the
possibility of error is minimal.
These are some of the reasons for this book being a
source book for the muftīs from the time it was
written to this day.
Hadrat Maulānā Muftī Muhammad Shafī‛ Sāhib
rahimahullāh said:
Although ‛Allāmah Ibn ‛Ābidīn Shāmī
rahimahullāh was very widely read, he
was so pious and cautious, that he
360
would not bear the responsibility of
issuing a ruling from his side. Instead,
wherever possible he would explain it
by quoting a book which was written
before him. Even if there was an
apparent conflict between the views,
he would take support of the view of a
previous jurist to remove the conflict.
Only if he was compelled to express
his own view would he do it. And when
did express his own view, he would
end it with the word ta’ammal or
tadabbar (ponder or reflect). In this
way, he would absolve himself and
place the responsibility on the one
who was reading it. It is for this
reason that people like us do not find
total satisfaction from his book in
complex issues and rulings.1
A quotation from Radd al-Muhtār
In his introduction, ‛Allāmah Shāmī rahimahullāh
states that it is obligatory to acquire good character.
Wasīyyullāh Sāhib rahimahullāh quotes it in
Madmūn-e-Tasawwuf. We take the opportunity of
quoting it with its translation for general benefit.
‫ وﻣﺜﻠﻬﺎ‬، ‫ﺎء ﻓﺮض ﻋ‬P‫إن ﻋﻠﻢ اﻹﺧﻼص واﻟﻌﺠﺐ وا@ﺴﺪ وا ﺮ‬

ّ ّ ‫ وا‬Á‫ ﻜ‬Þ ،‫ﻔﻮس‬Š‫ﻏ¦ﻫﺎ ﻣﻦ آﻓﺎت ا‬
‫ﺸﺢ وا@ﻘﺪ واﻟﻐﺶ واﻟﻐﻀﺐ‬
1 Muftī Abū Lubābah Shāh Mansūr: Ādāb-e-Fatwā

Nuwaysī, p. 102.
361
‫ﻄﺮ وا;ﻴﻼء وا;ﻴﺎﻧﺔ‬M‫ﺨﻞ وا‬M‫ﻐﻀﺎء واﻟﻄﻤﻊ وا‬M‫واﻟﻌﺪاوة وا‬
‫وا>ﺪاﻫﻨﺔ واﻻﺳﺘﻜﺒﺎر ﻋﻦ ا@ﻖ وا>ﻜﺮ وا>ﺨﺎدﻋﺔ واﻟﻘﺴﻮة وﻃﻮل‬
‫ وﻻ‬:‫ ﻗﺎل ﻓﻴﻪ‬،‫ت ﻣﻦ اﻹﺣﻴﺎء‬k‫ﻊ ا>ﻬﻠ‬t‫ ر‬g ‫ و´ﻮﻫﺎ ‡ﺎ ﻫﻮ ﺑ‬،‫ﻞ‬#‫اﻷ‬
،‫ﻬﺎ‬ƒ‫ﺘﺎﺟﺎ إ‬é ‫ ﻓﻴﻠﺰﻣﻪ أن ﻳﺘﻌﻠﻢ ﻣﻨﻬﺎ ﻣﺎ ﻳﺮى ﻧﻔﺴﻪ‬،Z0 ‫ﻳﻨﻔﻚ ﻋﻨﺎ‬
‫ وﻻ ﻳﻤ–ﻦ إﻻ ﺑﻤﻌﺮﻓﺔ ﺣﺪودﻫﺎ وأﺳﺒﺎﺑﻬﺎ‬، ‫زا§ﻬﺎ ﻓﺮض ﻋ‬Ž‫و‬
™
.‫ ﻳﻘﻊ ﻓﻴﻪ‬Z ‫ ﻓﺈن ﻣﻦ ﻻ ﻳﻌﺮف ا‬،‫وﻋﻼﻣﺎﺗﻬﺎ وﻋﻼﺟﻬﺎ‬
Knowledge of sincerity, vanity, jealousy and
ostentation is fard-e-‛ayn (compulsory on every
Muslim). The same can be said about other
tribulations of the carnal self such as pride, greed,
malice, deception, anger, enmity, hatred, avarice,
miserliness, arrogance, conceit, treachery, flattery,
haughtiness from accepting the truth, subterfuge,
fraud, hard-heartedness and harbouring long hopes.
And other similar evils as mentioned in the section on
destructive ailments in al-Ihyā’. He [Imām Ghazzālī
rahimahullāh] says therein: No human is free from
these ailments. It is essential for him to learn
whatever he feels he is in need of, and their removal
is fard-e-‛ayn. This is not possible without learning
their limits, causes, signs and treatments. After all,
the one who does not have knowledge of an evil will
certainly fall into it.
After quoting the above text, Hadrat Muslihul
Ummat Maulānā Shāh Wasīyyullāh Sāhib
.•© ‫ ص‬،‫ﻣﻘﺪﻣﺔ رد ا>ﺤﺘﺎر‬1
362
Look! ‛Allāmah Shāmī rahimahullāh is
from among the latter day jurists.
Fatāwā are generally issued from his
book and we all accept it. He is saying
that it is fard-e-‛ayn to learn
knowledge of the science of ethics.
This is because every person (except
whom Allāh ta‛ālā wills) is caught up
in some, most or all of these ailments.
And their removal is fard-e-‛ayn. How
can their rectification and removal be
imagined without obtaining knowledge
of them? Furthermore, there are many
characteristics whose acquisition is
essential, e.g. humility, sincerity, etc.
Acquiring these qualities is also not
possible without knowledge. We can
therefore conclude that knowledge of
praiseworthy and blameworthy
characteristics is essential.1
Demise
This sun of knowledge, practice, jurisprudence and
fatwā set in Damascus on 21 Rabī‛ ath-Thānī 1252
A.H. at the young age of 54. Twenty days before his
demise, ‛Allāmah Shāmī rahimahullāh personally
had his grave prepared next to Shaykh ‛Alā’ ad-Dīn
al-Haskafī rahimahullāh – the author of ad-Durr al-
Mukhtār – and Shaykh Sālih al-Junaynī
rahimahullāh. He was buried in that grave. Shaykh
1 Ta’līfāt Muslihul Ummat, vol. 4, p. 100.
363
Sa‛īd al-Halabī rahimahullāh performed the janāzah
salāh. May Allāh ta‛ālā shower His mercy on him.1
1Muftī Muhammad Salmān Mansūrpūrī: Fatwā Nuwaysī

Ke Rehnumā Usūl, p. 43.
364
Hadrat Maulānā ‛Abdullāh Dehlawī (d.
1252 A.H.)
Name and lineage
His name is Maulwī Muhammad ‛Abdullāh. He is
originally from Delhi.
After reaching the age of understanding, he studied
the prescribed books under various ‛ulamā’. He
went to Gwalior after completing his studies and
was appointed to a senior post by Maharajah
Sīndhyā. He remained under the Maharajah’s
employ for a considerable period of time. He fulfilled
his responsibilities with trustworthiness and
integrity. He then developed an intense love for
Allāh ta‛ālā, and his heart became disinclined to the
world and everything in it. He resigned from his post
and came to Delhi.
Bay‛at
On coming to Delhi, he became a murīd of Maulānā
Fakhr ad-Dīn Dehlawī rahimahullāh. Traces of piety
and saintliness were clearly visible on his
countenance, so Maulānā Fakhr ad-Dīn
rahimahullāh conferred permission to him. He bid
farewell to his shaykh and went to Pātūr in the
Barār area where he fulfilled the responsibilities of
guiding and steering the people towards Allāh
ta‛ālā. He remained there for 2-3 years. During this
period, he was honoured with the visit of Shāykh
Bābū quddisa sirruhu and other seniors. He then
left Pātūr and settled down in Amrāwatī. He based
himself in a masjid and passed away there.
365
Care for the poor
He used to be very concerned about seeing to the
needs of the poor. In winter he used to distribute
blankets and shawls to the poor and needy. He
would also feed them daily, and was always
occupied in fulfilling the needs of the needy. He
used to make many sacrifices for their wellbeing.
The people of Barār believed he received sustenance
from the unseen. Others felt he knew alchemy. The
fact of the matter is that he was a true lover of Allāh
ta‛ālā and Rasūlullāh sallallāhu ‛alayhi wa sallam.
He was a distinguished scholar, a very content
person who placed his trust in Allāh ta‛ālā, a man of
patience, and a man of the heart. Whatever gifts he
received from people of the surrounding areas used
to be distributed among the poor and needy.
Character and mannerisms
He had the appearance of a dervish. He used to
wrap a loin-cloth around him, a sheet around his
body, and a scarf over his head. He always wore
these garments irrespective of whether it was winter
or summer. One of his disciples presented him with
a duvet in winter. He accepted the gift but gave it to
a poor traveller on one winter’s night. He used to
carry out his dhikr while wearing the scarf and
sitting on a musallā.
He continued his services to the people of Barār for
some time. He was eventually bed ridden. The
people were grief-stricken and expressed their
sorrow over the desolation of the masjid. He said to
them: “Do not worry. Inshā Allāh, a more senior
saint will come here in the near future. He will bring
radiance to the masjid.”
366
Demise
Those who were present asked him about his place
of burial. His eyes welled with tears and he said:
“This sinner is more worthy of having a rope tied to
his legs, dragged to an unknown place, and buried
there.” The people trembled by what he said and
began crying. He pacified them and then departed
from this world. He was buried near a maulsarī tree
which was close to the masjid.
Note: Such was the servitude and submission of our
elders. Hadrat Muslihul Ummat rahimahullāh used
to quote the following couplet quite often:
We are disgraced when we die. We
should rather drown in the sea so that
neither would our body be carried nor
would we have a grave.
May Allāh ta‛ālā bless us with self-obliteration and
a desire for servitude. Āmīn. (compiler)
He passed away in 1252 A.H.1
367
Hadrat Maulānā Sayyid Nūr al-Asfiyā’
Early education
He is the third son of Maulānā Nūr al-‛Alī Sāhib
rahimahullāh. The traces of rectitude and goodness
were seen on his face from a young age. Every man
of worth was saying that he is unique. He was
intelligent and quick witted. He completed his
studies at the age of 20 after which he received the
mantle of khilāfat from his father.
Teaching and instruction
After the demise of his father, he became actively
involved in the fields of teaching, lecturing, guiding
and spiritual instruction. He used to teach and steer
students and seekers with utmost love and noble
character. The classroom and the khānqāh - both
enjoyed radiance through him. He fulfilled the
services of his forefathers in a most excellent
manner. He taught several lessons to the students.
This was his occupation from morning to evening.
He placed his full reliance on Allāh ta‛ālā and was
patient and thankful for whatever he received.
Nawāb Amjad al-Mulk Bahādur had stipulated a
monthly salary for him in appreciation for his
services and out of consideration for his family.
Note: Glory to Allāh! The father was so blessed at
having children who were ‛ulamā’ with
righteousness and piety. That is a favour of Allāh
ta‛ālā which He confers on whomever He wills.
(compiler)
368
Stay in Karnaul
After some time he went and settled down in
Karnaul. The Nawāb Alif Khān Bahādur received
him with utmost respect and reverence. He hosted
him with esteem. Hadrat rahimahullāh remained in
Karnaul for a few years in view of the Nawāb Sāhib’s
appreciation of him. The Nawāb Sāhib used to
sincerely present himself before him on a daily
basis.
Stay in Hyderabad
Hadrat rahimahullāh then proceeded from Karnaul
to Hyderabad. Amīr Kabīr Nawāb Shams al-Umarā’
Bahadur insisted on appointing him to the post of
barrister between himself and Maharajah Chandulal
Bahādur. He was also put in charge of the young
infantry, cavalry and landed properties. He was
given an annual stipend of 30 000 rupees from the
Maharajah. He spent his time in an easy going
manner. He had 4-5 elephants and 10-12 Arab
horses. He had 50 horsemen who were specifically
employed for him. His conveyance used to be
heavily decorated. Despite all these comforts and
luxurious living, he always expressed remorse over
the fact that he had stopped teaching and lecturing
– an occupation which had been in his family for
generations. He used to say: “The enjoyment which I
used to experience at that time is now a dream.”
Demise
He passed away on 20 Dhū al-Qa‛dah 1255 A.H. To
He is buried in an orchard which is situated in the
‛īd gāh of Hyderabad. A lofty dome is constructed
over his grave which is visited by many people. He
369
had only one child by the name of Maulānā Nūr al-
Husayn Qādir Jang.1
370
Hadrat Qādī Muhammad ibn ‛Alī ibn
Muhammad ash-Shaukānī (d. 1255
A.H.)
Name and birth
His name is Muhammad, his father’s name is ‛Alī
ibn Muhammad ibn ‛Abdillāh ash-Shaukānī. He was
born on a Monday 28 Dhū al-Qa‛dah 1172 A.H. in
Shaukān which is a district of San‛ā’ (in Yemen).
Many distinguished scholars were born in this area.
He himself is remembered with titles such as Bahr
al-‛Ulūm, Imām al-A’immah, Shaykh al-Islam and
Sanad al-Mujtahīd. He held the post of chief judge
in San‛ā’.
Education
He was brought up in San‛ā’ in the laps of his
honourable father. He was inclined to education
from the very beginning. He completed the Qur’ān
under Faqīh Hasan ibn ‛Abdillāh, and studied the
various sciences under the distinguished ‛ulamā’ of
his time. He used to read mostly books on history
and literature. He used to revert to the ‛ulamā’ until
he himself became an eminent scholar to whom
‛ulamā’ used to revert. From among his written
works, Nayl al-Awtār Fī Sharh Muntaqā al-Akhbār
Min Ahādīth Sayyid al-Akhyār, is quite popular and
well-known.
Hadrat Maulānā Nawāb Siddīq Hasan Khān states
in Tiqsār Juyūd al-Ahrār Min Tidhkār Junūd al-Abrār
that ‛Allāmah Shaukānī rahimahullāh wrote about
his life in Badr Tāli‛. Towards the end of which he
wrote such things from which it is clearly gauged
that he possessed sound taste and had a large
share of Allāh-recognition.
371
He writes:
‫ رب اﻟﻌﺮش‬،‫ﻢ‬P‫ إﻻ ﻫﻮ ا@ﻜﻴﻢ ا ﻜﺮ‬S ‫ﺴﺄل اﷲ ا‹ي ﻻ‬7 ‫وﻫﻮ اﻵن‬

ّ ُ ‫ﺴﻦ ﺧﺘﺎﻣﻪ‬Ü ‫اﻟﻌﻈﻴﻢ أن‬
g ‫ﺴﺪده‬7‫ﺮاﻣﻪ و‬# ‫ﻦ‬P‫ار‬ª‫ﻴﻠﻪ ﻣﻦ ﺧ¦ي ا‬ÀP‫و‬
،‫ ا@ﻘﻴﻘﺔ‬x‫ ﻳﻨﻈﺮ إ‬‰‫ ﺣ‬،‫ﻧﻴﺎ ﻣﻦ ﻗﻠﺒﻪ‬ª‫ع ﺣﺐ ا‬Ý‫ ﻳ‬،L‫ واﻓﻌﺎ‬L‫أﻗﻮا‬
‫ ﺟﺬﺑﺔ‬³‫ ﺟﻨﺎﺑﻚ اﻟﻌ‬x‫ اﺟﺬﺑﻪ إ‬q‫ ا‬،‫ﻘﺔ‬P‫ﻴﻞ دﻗﺎﺋﻖ اﻟﻄﺮ‬À‫ﻓﻴﻔﻮز ﺑ‬
‫ ﺧﻮﺧﺔ ﻳﺘﺨﻠﺺ ﺑﻬﺎ ﻋﻦ‬L ‫ واﻓﺘﺢ‬،‫ ﻋﻨﺪﻫﺎ ﻣﻦ ﺳﻜﺮ ﻏﺮوره‬í‫ﻳﺼ‬
‫ار إﻻ ﺑﻌﺪ‬ª‫ﺮﺟﻪ ﻣﻦ ﻫﺬه ا‬î ‫ وﻻ‬،‫ ا>ﻌﺎرف ا@ﻘﻴﻘﻴﺔ‬x‫ﺣﺠﺎﺑﻪ ا>ﻈﻠﻢ إ‬
‫ ﻓﺄﻧﺖ إذا‬،‫ﻚ‬t‫ﻐﺴﻞ أدران ﻗﻠﺒﻪ ﺑﻤﻴﺎه ﻗﺮ‬P‫ و‬،‫ﺎر ﺣﺒﻚ‬ç g ‫ﺴﺒﺢ‬7 ‫أن‬
.‫ﺮادا‬# ‫ﺪ‬P‫ﺷﺌﺖ ﺟﻌﻠﺖ ا>ﺮ‬
This servant begs from Allāh apart from whom there
is none worthy of worship – the all-wise, the most-
kind, the Lord of the mighty Throne – to give him a
good death, fulfil his objectives of both worlds, and
steer him in his words and actions. He must remove
love for this world from his heart so that he can see
the reality and acquire the intricacies of the Tarīqah.
O Allāh! Pull this servant towards Your lofty self in
such a manner that he comes to his senses from the
intoxication of his deception. Open such a window for
him through which he can emerge from his dark
covering and go towards the light of genuine
recognition. O Allāh! Do not remove this servant from
this worldly abode until he swims in Your ocean of
love and washes the filth of his heart with the water
of Your closeness. O Allāh! You are so powerful that
you can turn a seeker into the one who is sought.
Note: Māshā Allāh! What a heart-rending invocation.
May Allāh ta‛ālā inspire us to supplicate to Him in
372
this manner and may He accept it from us. Āmīn.
(compiler)
ْ َ َ ٰ َ ْ َ َٰ ًَ َ َ ْ َْ ُ ْ « َ ٰ َ َ ََ
‫َﻀﻴ«ُﻊ‬#ُ ‫ ¬ُﻬْﻮ دﻣُﻊ‬hْƒ ¦
ِ ð [ – ‫ِﺮي ﺻﺒﺎﺑﺔ‬â ‫ﻣﻊ‬ª‫ن ﻫﺬا ا‬Þ ‫إذا‬
If these tears are shed out of love for anyone apart
from Laylā, they have certainly gone to waste.
I am not saying what someone else said:
َ َْ َ َ « َ َ َ َ َْ ٰ َ َ ََْ
ِ ‫ َوﻣﺎ َﻃﻬْﺮ¿ﻬﺎ ِﺑﺎ ﻤﺪ‬،‫ ِﺑﻌ ٍ ﺗَﺮى ِﺑﻬﺎ – ِﺳَﻮاﻫﺎ‬hْƒ ‫ﻴﻒ ﺗٰﺮى‬²‫َو‬
‫اﻣِﻊ‬
How can you look at Laylā with eyes with which you
look at someone else, whereas you haven’t purified
your eyes with your tears?
َ َ ْ ْ ُ ْ ‫اﻫﺎ‬
ِ ‫ ﺧُﺮوِق ا ﻤﺴ‬g
َ َ ُ ْ َ َ َ ََْ ْ ْ َْ َََْ
‫ﺎﻣِﻊ‬ ِ ‫وﺗﻠﺘﺬ ِﻣﻨﻬﺎ ِﺑﺎ@ َِﺪﻳِﺚ وﻗﺪ ﺟﺮى – ﺣِﺪﻳﺚ ِﺳﻮ‬
You take delight from speaking with her while the
speech of others also enter your ears.
Rather, I say what someone else said:
ْ ُ ْ َ ُ َ ْ ُ ُ ٰ ْ َ ْ « ََ
‫ﻓْﻮًرا َواﻋَﻮادُه َرﻧًﺪا‬Þ ‫ ﺗَﺮاﺑُﻪ – ِﻣَﻦ ا ِﻤْﺴِﻚ‬í‫ َْﺰِع أﺿ‬Ë‫ادَي ا‬
ِ ‫أﻻ ِإن َو‬
Listen! The soil of the valley of anguish has turned
from musk to camphor, and its twigs have become
fragrant twigs.
ًُْ َ َ ْ ْ « َ َ ْ « ََ ً« َ ًْ « َ « َ َ ََ
‫ﺟﻮاﻧﺒﻪ ﺑﺮدا‬
ِِِ gِ ‫ﻋﺸﻴﺔ – ¿ﻤﺸﺖ وﺟﺮت‬ ِ ‫وﻣﺎ ذاك ِإﻻ أن ِﻫﻨﺪا‬
The reason why this happened is that Hind passed
by it one night while having her sheet wrapped
around her.
I say:
373
ْ َْ َ ْ ُ َ ْ َ ٌ َ
ْ ¦;‫ﺑﺎ‬
‫ﻣﻦ‬ ‫اﻓﻮز‬ ‫ان‬ ‫ﺳﺎﺋﻞ‬
ْ ُ َ َْ ٌ َ ٰ َ َ
‫ﺣﻜﻤﻪ‬ ‫ﺖ‬m ‫واﻗﻒ‬ ،¾‫ﻗ‬ ‫ﺎ‬ ‫ﺑﻤ‬ ‫راض‬ َ ‫َ َأﻧﺎ‬
ِ ِ ِ ِ – ِِ ِ ِ ٍ
َْ ْ ُ
‫ﺧﺘﻤﻪ‬
ِ ِ ‫ﺣﺴﻦ‬ِ
I am happy with His decree, standing under His
command. I beg Him to enable me to have a good
death.
Someone rightly said:
ّ « ‫ﻣﻦ ا‬ ٰ ُْ َ ََْ َ ََ ْ َ ْ
َ ِ ñ‫ﻳﺮ‬ ٰ ُْ ُ ْ ََْ
‫ﺮب‬
ِ ‫ ِﻣﻦ ِﺑ• آدم – ﻓﻜﻴﻒ ﻻ‬ñ‫ﻳﺮ‬ ‫اﻟﻌﻔﻮ‬
When pardon is hoped for from humans, why should
pardon not be hoped for from Allāh?
I say the following couplet as an addendum:
َ َ
ْÍ‫ َﺣْﺴ‬،‫ ﺑِﻪ‬Í
ْ ‫ َﺣْﺴ‬،‫ ﺑِﻪ‬Í ْ ‫ﻓَﺈﻧ«ُﻪ أْرأُف‬
ْ ‫| ِﻣﻨُْﻬْﻢ – َﺣْﺴ‬
ِ ِ ِ ِ ِ ِ ِ
He is the most kind and affectionate of all. He is
sufficient for me. He is sufficient for me. He is
sufficient.
Hadrat Nawāb Sāhib rahimahullāh then writes:
From the above it becomes most clear that the
‛Allāmah had reached the station of acceptance of
and pleasure with Allāh’s decree, he had reached
the high levels of self-obliteration, and was
embellished with lofty realities.
ْ ََ ْ ٰ ً ََ« ً َ َ ُْ َ ْ َ َُْ َ َ َ َْ ْ ْ ُ ْ َ
ْ•‫@ْﻘ‬
ِ ‫أ‬‫و‬ ، ٍ ‫ﺣ‬
ِ x ‫إ‬
ِ ò‫ﻼ‬ t‫و‬ ~‫ﺎ‬ ‫ﺘ‬ ‫ﻣ‬ ‫ﻪ‬ ‫ﻠ‬ ‫ﻌ‬‫اﺟ‬‫و‬ ،‫ﻪ‬ ‫ﺘ‬Õ ‫ز‬‫ر‬ ‫ﺎ‬ ‫ﻣ‬ ‫ﺎ‬ ‫ﻬ‬‫ﻨ‬ ‫ﻣ‬
ِ • ‫ﻗ‬‫ز‬ ‫ار‬ q ‫ا‬
ِ ِ
™ َ ْ ْ ْ َ ّ ْ ْ ْ «
.‫ﻦ‬P‫ اﻵِﺧِﺮ‬gِ ‫ َِﺴﺎن ِﺻﺪٍق‬iْ ِ ‫ َواﺟَﻌﻞ‬، َ @‫ﺎ‬ ِ ِ ‫ِﺑﺎ ﺼ‬
.¡› ،‫ﺗﻘﺼﺎر ﺟﻴﻮد اﻷﺣﺮار‬1
374
O Allāh! Bless me with some of what you blessed
him. And make it a provision and conveyance at the
appointed time. Join me with the righteous. And
cause forthcoming generations to speak good of me.
Note: If the words of Qādī Shaukānī rahimahullāh
are examined closely, you will see that he used
words which demonstrate ecstasy, trance, [spiritual]
intoxication, acceptance of Allāh’s decree and self-
obliteration. Most of which are seen in the books of
Sufism. It is most pleasing to note that Hadrat
Nawāb Sāhib rahimahullāh described Hadrat Qādī
Shaukānī Sāhib rahimahullāh with those qualities
and attributes. It is a great bounty and spiritual
treasure.
These are most certainly the qualities and
conditions which the Sufis are embellished with,
and which they encourage their murīds and
associates to adopt. In fact, they teach them to
engage in dhikr and other spiritual practices so that
they may imbibe those qualities. In this way, their
external actions and their internal capabilities will
be reformed. The need and obligation of which are to
be found in the Qur’ān and Hadīth. May Allāh ta‛ālā
embellish us with those lofty qualities and noble
characteristics. It is certainly not difficult for Allāh
ta‛ālā.
Demise
He passed away on a Wednesday night on 27
Jumādā al-Ūlā 1255 A.H. To Allāh we belong and to
Him is our return.1
1 Tiqsār Juyūd al-Ahrār Min Tidhkār Junūd al-Abrār.
375
Hadrat Maulānā Qārī Imām ad-Dīn
Bakhshī Amrohī (d. 1256 A.H.)
Name and lineage
He was born in 1193 A.H. His father was the first
one from the Bakhshī family who had chosen the
Shī‛ah religion. Consequently, he too was on his
father’s creed in the beginning of his life.
Education
He studied under Hadrat Maulānā Shāh Dayfullāh
Naqshbandī rahimahullāh who was a khalīfah of
Hadrat Mirzā Mazhar Jān-e-Jānā rahimahullāh. The
good effect of this was that he chose the creed of his
forefathers, the Ahl as-Sunnat wa al-Jamā‛at. When
he changed his creed, he had to bear the torments
of his father. Acting under the advice of Hadrat
Shāh Dayfullāh Sāhib rahimahullāh, he left for Delhi
and joined the class of Hadrat Shāh ‛Abd al-Qādir
Muhaddith Dehlawī rahimahullāh and completed his
studies under him. Hadrat Maulānā Fadl ar-
Rahmān Ganj Murādābādī rahimahullāh was his
classmate. During their student days, he too would
join his classmate to Amrohah where they used to
stay over in the masjid of Qārī Sāhib rahimahullāh.
Khilāfat
He developed a yearning to tread the spiritual path.
On this occasion too, he took the advice of his
teacher, Hadrat Shāh Dayfullāh Sāhib
rahimahullāh, and presented himself to Hadrat
Shāh Ghulām ‛Alī Mujaddidī Sāhib rahimahullāh.
He benefited from his spiritual discourses, engaged
in spiritual practices and exercises, and thereby
traversed lofty spiritual stations. He was conferred
376
with the mantle of khilāfat. Acting under the
instruction of his shaykh, he returned to his
hometown, Amrohah.
Noble character
He became occupied in teaching and spiritual
instruction, and spent his time in Allāh’s
remembrance. He preferred to remain in solitude.
He placed his trust in Allāh ta‛ālā and lived a life of
contentment. Humility and selflessness were his
hallmarks. He rarely inducted anyone as his murīd.
He had an effulgent countenance and was always
smiling. He was an ardent worshipper and a man of
abstinence. He would not leave out any Sunnat or
even any mustahab act.
Practices
He would sit in meditation after the fajr salāh. On
completing the ishrāq salāh, he would conduct
lessons in Hadīth, tafsīr and fiqh. Students from far
and wide would come to quench their thirst from his
ocean of knowledge. He would conduct lessons once
again after the zuhr salāh. After the ‛asr salāh he
would teach spirituality to the seekers of Allāh
ta‛ālā. He used to deliver lectures on Fridays.
Qārī ‛Abd ar-Rahmān Muhaddith Pānīpattī
rahimahullāh came to Amrohah, studied the science
of tajwīd under him and received a certificate from
him. This certificate is quoted in Tadhkirah
Rahmānīyyah. He also studied a few sections of
Sahīh Bukhārī in Amrohah, and the remaining
sections under Hadrat Shāh Muhammad Is-hāq
Sāhib Muhaddith Dehlawī rahimahullāh in Delhi.
Qārī ‛Abd ar-Rahmān Muhaddith Pānīpattī
rahimahullāh had written Tabyīn ad-Dād under the
377
request of his son, Maulānā Karīm Bakhsh Bakhshī
rahimahullāh. This is gauged from the introduction
of the book.
The famous historian of Amrohah, Maulānā Āl
Hasan Bakhshī rahimahullāh – the author of
Nukhbah at-Tawārīkh – was his erudite grandson.
The science of tajwīd was to a large extent
proliferated through Hadrat Maulānā Qārī Imām ad-
Dīn rahimahullāh. He wrote Kashf al-Ghitā’, Radd
ar-Ribā, as-Simā‛ wa al-Ghinā’ and a few other
books on the science of tajwīd.
He used to spend most of his time in his local
masjid which he had constructed twice. This is
where he used to conduct his lessons.
Demise
He passed away on 6 Dhū al-Qa‛dah 1256 A.H. May
Allāh ta‛ālā shower His mercy on him.1
1 Maulānā Nasīm Ahmad Amrohī: Qāfilah-e-Ahl-e-Dil, p.
264.
378
Hadrat Shaykh Husām ad-Dīn Chishtī
Gujarati (d. 1257 A.H.)
Name and lineage
His name is Shaykh Husām ad-Dīn and he was
known as Khūb Miyā. He is the worthy son of
Shaykh Rashīd ad-Dīn Maudūd Lālah Chishtī
rahimahullāh. He was born in 1203 A.H. in
Ahmadābād, Gujarat.
After reaching an age of understanding, he studied
and completed the prescribed texts under his father.
He also completed the stations of Sufism under his
father. He became occupied in worship and spiritual
exercises, and became a man of spirituality and
spiritual ecstasy within a short period of time.
Merits
By the grace of Allāh ta‛ālā, he was an eminent
scholar and Sufi expert who had reached Allāh
ta‛ālā. He was a pious and religious man who
adhered to the Sharī‛at. He was honoured with the
qualities of exposition, spiritual striving and
meditation. He remained steadfast on the path of
his righteous and honourable forefathers. He trod
the path of the pious predecessors in his ways and
mannerisms. He had taken it upon himself to teach,
educate and train Allāh’s creation. His teaching and
instruction extended to all sections of the
community. He opened the doors of education and
training, students from far and wide would come
him in droves and join his classes. He was the
friend of the poor and most affectionate to students.
He was most hospitable and concerned about the
379
poor and needy. He used to see to the needs of
students and seekers from his own wealth. He
ensured they all received suitable boarding and
lodging. By the grace of Allāh ta‛ālā, the majority of
students realized their goals through his blessings.
He was matchless as regards his good character and
selflessness, and he was like a full moon on the
horizon of Allāh-recognition. He was a man of
supernatural feats and expositions.
Supernatural feats
The author of Risālah Mu‛tabarah has noted many
of his supernatural feats. One of them is that when
Hadrat rahimahullāh boarded a ship with the
intention of going to the Haramayn Sharīfayn, the
ship reached Saqūtarah. The winds changed
direction and the ship got caught in a storm. The
people became terrified. They came to him and said:
“Your du‛ā’s are readily accepted. Make du‛ā’ to
Allāh ta‛ālā to save us from the storm.” There were
others on the ship who rejected the supernatural
feats and du‛ā’s of the Auliyā’. They said: “It is a
waste of time to ask Hadrat to make du‛ā’.”
When Hadrat rahimahullāh was informed of this, he
said: “The karāmāt of the Auliyā’ are true and their
du‛ā’s are accepted. Allāh ta‛ālā is most merciful
and most kind.” He then began making the du‛ā’. He
was still engaged in du‛ā’ when the storm subsided
and the ship was able to proceed. They reached
Jeddah within a few days, all safe and sound. The
people on the ship now had full faith and confidence
in him. Hadrat rahimahullāh entered Makkah
Mukarramah, the Haram, and completed his tawāf.
A saint came to meet him. He was honoured by the
meeting and departed. Hadrat rahimahullāh learnt
from Sayyid ‛Abdullāh quddisa sirruhu who was the
380
qutb of the Haram that the saint who came to meet
him was actually the qutb and shaykh of Bayt al-
Maqdis.
Hadrat rahimahullāh then proceeded to Madīnah
Munawwarah. Sayyid Gul Muhammad rahimahullāh
who was the qutb al-aqtāb and akmal al-auliyā’
came to welcome Hadrat rahimahullāh. He received
Hadrat rahimahullāh with utmost warmth and
respect, and said: “I received glad tidings from
Hadrat rahimahullāh asking me to say to my son,
Khūb Miyā: “Welcome, and may your arrival be good
for you.” Hadrat rahimahullāh lowered his head out
of respect and gratitude, and then proceeded to the
blessed grave of Rasūlullāh sallallāhu ‛alayhi wa
sallam. For as long as he remained in Madīnah, he
had the honour of going to the grave of Rasūlullāh
sallallāhu ‛alayhi wa sallam and offering salām to
him. He accrued countless benefits. He was also
honoured by the visit of Hadrat Qutb al-Madīnah
Shaykh Yahyā Ma‛shūqullāh rahimahullāh.
The people of Gujarat were overjoyed by his return.
Note: Can there be a greater joy than a Sufi master
entering a certain inhabitancy? Congratulations to
them. (compiler)
Demise
He passed away on 9 Dhū al-Qa‛dah 1257 A.H. May
Allāh ta‛ālā shower His mercy on him. He was
buried in the khānqāh in Shāhpūr, Ahmadābād.
People visit his grave.1
1 Sayyid Yūsuf Muhammad al-Husaynī: Mahbūb at-
Tawārīkh, vol. 1, p. 287.
381
Hadrat Miyājī Nūr Muhammad
Jhanjhānwī1 (d. 1259 A.H.)
Name and lineage
His name is Nūr Muhammad, his father’s name is
Shāh Jamāl ibn Sayyid Pīr Muhammad. His lineage
goes up to Hadrat ‛Alī radiyallāhu ‛anhu. Hadrat
Shāh ‛Abd ar-Razzāq Sāhib Jhanjhānwī
rahimahullāh is his forefather on the ninth level.
The latter is the author of Sahā’if Ma‛rifat.
Birth
He was born in 1201 A.H. in Jhanjhānah.
Early education
He memorized the Qur’ān in a maktab in
Jhanjhānah. He must have studied Persian –as was
the norm in those days – under an elder from his
family or from some other scholar. The small towns
of those days rarely had formal madāris. This is why
those who were desirous of knowledge would go to
those who were experts in this field and were
institutions on their own. They considered writing
and teaching services to be a sanctified obligation
and would therefore pay particular attention to the
mental and moral training of their associates.
Hadrat rahimahullāh too must have certainly found
one such affectionate and qualified teacher because
Jhanjhānah – in those days – enjoyed a
1 Aspects from his life are quoted from Hayāt-e-Qutb-e-
‛Ālam Hadrat Miyā Jī Nūr Muhammad Jhanjhānwī which

is written by Qārī ‛Azīz ar-Rahmān Sāhib, the nāzim of
Madrasah Dīynīyyah, Lauhārī. (compiler)
382
distinguished position due to the presence of
‛ulamā’ and academics in the town. Hadrat’s family
itself was one of many scholars. Until recently it
used to be said with reference to his family that an
educated child or ‛ālim is born from the womb of the
mother.
Journey to Delhi
It is not known at what age he left his beloved
hometown and went to Delhi for the sake of
knowledge, and how many years he spent there. It is
most likely that he went when he was 18-20 years
old.
After leaving his studies in Delhi, he returned to
Jhanjhānah and remained there for some time. He
then went to Lauhārī which is near Thānah
Bhawan, where he began teaching the Qur’ān and
Persian to children. His monthly salary at the time
was two rupees. It was through the request of
Hadrat Maulānā Sādiq Sāhib rahimahullāh that he
came here (Hasanpūr, Lauhārī) and taught for a
period of 36 years. During this period he rendered
impeccable services whose parallel cannot be found.
The masjid in which he was based was known as
Masjid Maulānā Sādiq Sāhib rahimahullāh. It was
here that Hadrat Maulānā Sādiq Sāhib
rahimahullāh had initiated his programme of
teaching and lecturing. Miyā Jī Sāhib rahimahullāh
lived in a room attached to the masjid. In front of
his room was the Khānqāh-e-Nūrīyyah where the
remembrance of Allāh ta‛ālā was done by night and
day.
383
Teaching and lecturing in Lauhārī
We do not know for certain in which year Hadrat
rahimahullāh started teaching in Lauhārī. However,
it is gauged from one of the writings of Maulānā
Shaykh Muhammad Thānwī rahimahullāh that he
must have come here in 1223 A.H./1808 when he
was about 23 years old.
Hadrat Miyā Jī Sāhib rahimahullāh passed away in
Ramadān or Shawwāl 1259 A.H./11 October or
November 1842. If we minus 36 years from it, we get
the year 1223 A.H. It was during this period that he
came to Lauhārī. From this year until the very end
he remained in Lauhārī (except for a short period
when he left). During his stay, he had become angry
with the people of Lauhārī, so he left and went to
his hometown, Jhanjhānah. The people of Lauhārī
realized their folly, so they went quickly to
Jhanjhānah and brought Hadrat rahimahullāh
back. Miyā Jī rahimahullāh lived in Lauhārī as a
teacher and an employee. Hadrat Hājī Imdādullāh
Sāhib rahimahullāh makes reference to this in a
letter which he wrote to Hadrat Maulānā
Muhammad Qāsim Sāhib Nānautwī rahimahullāh.
He writes:
I do not consider employment in a
printing press to be good because a
person is kept busy in it from morning
to evening. It would have been so
much better if it was a teaching post.
First of all, because it is the way of my
shaykh and master (Hadrat Miyā Jī
Nūr Muhammad Sāhib rahimahullāh).
Hadrat Miyā Jī Nūr Muhammad Sāhib rahimahullāh
accrued many benefits from his stay in Lauhārī.
384
First of all, it is here that he got the taste of Allāh-
recognition. It is here that he first met his shaykh
and mentor, Hadrat Shāh Ihsān ‛Alī Sāhib Patnī
rahimahullāh. It is here that he pledged bay‛at to
him and got the opportunity to obtain his spiritual
training. It is also from here that he was able to
establish a bond with Hadrat Shāh ‛Abd ar-Rahīm
Sāhib Wilāyatī rahimahullāh. And it is also from
Lauhārī that he pledged bay‛at to Hadrat Sayyid
Ahmad Shahīd Sāhib rahimahullāh, and received
permission and khilāfat from him. This entire
sequence of events commenced with his meeting
Hadrat Shāh Ihsān ‛Alī Patnī rahimahullāh, being
impressed by him, having faith and confidence in
him, and then pledging bay‛at after him.
Adhering to the practices taught by Hadrat
Shāh Ihsān ‛Alī Sāhib
hadn’t received khilāfat from Hadrat Shāh Ihsān ‛Alī
Sāhib rahimahullāh. He had reverted to other
mentors after his demise. However, for as long as he
lived, he adhered strictly to the spiritual practices
which were taught to him by Hadrat Shāh Ihsān ‛Alī
Sāhib rahimahullāh. He used to say:
As long as I do not complete the
different forms of dhikr and spiritual
practices which were taught to me by
Hadrat Shāh Ihsān ‛Alī Sāhib
rahimahullāh, I do not feel right, and I
do not experience any joy.1
1 Bayād-e-Dil Kushā.
385
Reverting to Shāh ‛Abd ar-Rahīm Wilāyatī
After the demise of Shāh Ihsān ‛Alī rahimahullāh,
attached himself to Shāh ‛Abd ar-Rahīm Wilāyatī
Sāhib rahimahullāh. Hadrat Miyā Jī Sāhib
rahimahullāh probably knew about Shāh ‛Abd ar-
Rahīm Sāhib rahimahullāh since a long time. Apart
from Shāh ‛Abd ar-Rahīm rahimahullāh and Shāh
‛Abd al-‛Alīm Lauhārī rahimahullāh, Akhūnd Jān
Muhammad rahimahullāh was his companion on his
journey to India and the cause for his inclination for
Allāh-consciousness. Furthermore, Shāh ‛Abd ar-
Rahīm rahimahullāh was affiliated with the towns of
Jalālābād and Lauhārī through Shāh Ihsān ‛Alī
rahimahullāh and others. He used to come to these
areas occasionally.
Not much time had passed since Hadrat Miyā Jī’s
affiliation with Shāh ‛Abd ar-Rahīm Sāhib
rahimahullāh when – in the beginning of 1234 A.H. –
Hadrat Sayyid Ahmad Shahīd rahimahullāh
undertook a journey and visited these areas
(Deoband, Sahāranpūr, Lauhārī, Kāndhlah). Hadrat
Miyā Jī Nūr Muhammad Sāhib rahimahullāh had
the opportunity of benefiting from Hadrat Sayyid
Sāhib rahimahullāh when the latter was in
Sahāranpūr. It is gauged from certain reports that
the shaykh and the murīd (Shāh ‛Abd ar-Rahīm
rahimahullāh and Miyā Jī Nūr Muhammad
rahimahullāh) – received khilāfat from Hadrat
Sayyid Sāhib rahimahullāh at the same time.
Details with regard to the khilāfat from Hadrat
Sayyid Sāhib
Hadrat Sayyid Sāhib rahimahullāh passed through
the areas surrounding Sahāranpūr and stopped
386
over at several of them. He came to Lauhārī in 1234
A.H. Miyā Jī Sāhib rahimahullāh was accompanying
Hadrat Sayyid Sāhib rahimahullāh. After coming to
Lauhārī, Hadrat Shāh ‛Abd ar-Rahīm Sāhib
rahimahullāh conferred permission to Hadrat Miyā
Jī Sāhib rahimahullāh in the Chishtīyyah lineage.
There are other pieces of information concerning
which Sufi orders and from whom Hadrat Miyā Jī
Sāhib rahimahullāh received permission. Hadrat
Maulānā Shaykh Muhammad Thānwī rahimahullāh
clearly states in Irshād-e-Muhammadī:
Hadrat Miyā Jī Sāhib rahimahullāh
completed all the Sufi orders under
Hadrat Sayyid Ahmad Shahīd
rahimahullāh. He completed only the
Chishtīyyah Sābrīyyah orders under
Shāh ‛Abd ar-Rahīm Wilāyatī
rahimahullāh.1
The family trees of all the Sufi orders are mentioned
in Anwār-e-Muhammadī. It is gauged from them that
Hadrat Miyā Jī Sāhib rahimahullāh received
permission from Hadrat Sayyid Sāhib rahimahullāh
in the Naqshbandīyyah, Chishtīyyah Nizāmīyyah,
and Chishtīyyah Sābriyyah orders. And apart from
Shāh ‛Abd ar-Rahīm Sāhib rahimahullāh, he has
another permission from the Sahrawardīyyah via
the Chishtīyyah Sābrīyyah order.
Hadrat Hājī Imdādullāh Thānwī Muhājir Makkī
rahimahullāh says: “Shāh ‛Abd ar-Rahīm has
permission in the Qādrīyyah Qamīsīyyah order via
Sayyid Rahīm ‛Alī Shāh rahimahullāh, and in the
1 Irshād-e-Muhammadī, p. 3.
387
Naqshbandīyyah Quddūsīyyah order via Hadrat
Sayyid Ahmad Shahīd rahimahullāh.
A letter from Hājī ‛Abd ar-Rahīm
The following is a letter from Hājī ‛Abd ar-Rahīm
rahimahullāh to Hadrat Miyā Jī Nūr Muhammad
rahimahullāh:
As-salāmu ‛alaykum
It is necessary for you to know that if anyone
intends to pledge bay‛at to you, you must accept his
bay‛at with full confidence from your heart. You
must continue guiding and steering the seekers,
and you must never lag in this regard or refuse. Do
not permit any whisperings to the contrary to enter
your heart. One of the most important objective is
that you yourself must remain steadfast on the
Sharī‛at externally and internally, remain pure from
every type of polytheism and innovation, and
continue advising the sincere believers in this
regard. That is all.
Was salām.1
Note: Glory to Allāh! What an important piece of
advice wherein he emphasised on him to remain
steadfast on the Sharī‛at externally and internally. I
believe that the leaders and mashā’ikh of today
must first practise on this, and continue instructing
their disciples, associates and family members to do
this. Furthermore, they must constantly observe
and supervise their actions and mannerisms so that
they remain on the straight path. Those who belong
1 Quoted from Anwār-e-Muhammadī.
388
to the Chishtīyyah order must specifically study the
book as-Sunnah al-Jalīyyah Fī al-Chishtīyyah al-
‛Alīyyah of Hadrat Hakīmul Ummat Maulānā Shāh
Ashraf ‛Alī Thānwī rahimahullāh, so that the
excellent qualities and special qualities of these
personalities may be clear to them and they have
the honour of following in their path. (compiler)
Pure life
continued his work as a teacher in Hasanpūr
Lauhārī, and remained anonymous until Shaykh al-
‛Arab wa al-‛Ajam Hadrat Hājī Imdādullāh Sāhib
Fārūqī Thānwī Muhājir Makkī Wa Madanī became
his murīd in a most unique way. He then became
the cause of his popularity. Observe the details of
this incident as related by the author of Shamā’im
Imdādīyyah:
Hadrat Hājī Imdādullah Sāhib Muhājir Makkī
rahimahullāh had begun studying the Mathnawī of
Maulānā Rūm rahimahullāh as a daily practice. It
used to cause an intense emotion within him, and
the internal zeal which it resulted in used to be
expressed on his effulgent countenance. His internal
restlessness intensified. One night he saw a dream
in which he saw himself present in an assembly of
Rasūlullāh sallallāhu ‛alayhi wa sallam. He relates:
I felt so intimidated that I could not take a step
forward. One of my ancestors, Hadrat Shāh Balāqī
Sāhib rahimahullāh, then held me by my hand and
conveyed me to Rasūlullāh sallallāhu ‛alayhi wa
sallam. In turn, Rasūlullāh sallallāhu ‛alayhi wa
sallam took my hand and placed it in the hand of
Hadrat Miyā Jī Sāhib ‛Alawī Jhanjhānwī Chishtī
Sābrī rahimahullāh. At the time, I didn’t know
389
in the physical world. When I woke up, I felt most
confused and baffled. I asked: “O Allāh! Who is this
saint that Rasūlullāh sallallāhu ‛alayhi wa sallam
took my hand and placed it in his hands? And
handed me over to him?” Several years passed in
this way. One day, my teacher, Maulānā Qalandar
Shāh Sāhib Muhaddith Jalālābādī, who was a
student and khalīfah of Muftī Ilāhī Bakhsh Sāhib
Kāndhlawī rahimahullāh saw my restlessness and
said to me with utmost affection: “Why are you
perplexed? Lauhārī is not far from here. Go there
and meet Hadrat Miyā Jī Sāhib. Perhaps you will
find your objective there and get freedom from your
confusion.” I was distressed and troubled by the
intense heat and the journey to the extent that
blisters developed on my feet. Despite this, I
lumbered on and reached his blessed threshold. The
moment my eyes fell on his beautiful countenance, I
recognized him immediately as the one whom I had
seen in my dream. I felt like an intoxicated person
and was beside myself. I eventually reached him
with much ado, and fell at his feet. Hadrat Miyā Jī
Sāhib rahimahullāh raised my head, embraced me
to his effulgent chest, and said to me with utmost
mercy and kindness: “Do you have full confidence in
your dream?” This was the first of many karāmāt of
Hadrat Miyā Jī Sāhib rahimahullāh which was
manifested to me. And I was immediately overtaken
by him.
I remained in the blessed company of Hadrat Miyā
Jī Sāhib rahimahullāh for some time. He tutored me
in the four Sufi orders in general, and specifically in
the Chishtī Sābrī order. I was then honoured with
total khilāfat, and special and general permission.
After conferring khilāfat to me, Hadrat Miyā Jī
Sāhib rahimahullāh asked: “What would you like?
390
Power or alchemy? I will present to you whatever
you desire.” I burst out crying when I heard this and
said: “I did not cling to you for worldly acquisitions.
I seek Allāh ta‛ālā. That is enough for me.” Hadrat
Miyā Jī Sāhib rahimahullāh was most pleased when
he heard this reply. He embraced me, applauded me
for my high aspiration, and made most beautiful
and lengthy du‛ā’s for me.”
Hadrat Hājī Imdādullāh Sāhib rahimahullāh
received the glad tidings of becoming a murīd of
Hadrat Miyā Jī Sāhib rahimahullāh from Rasūlullāh
sallallāhu ‛alayhi wa sallam [through the dream
which he had seen]. In like manner, he received the
mantle of special khalīfah of Hadrat Miyā Jī Sāhib
rahimahullāh through Rasūlullāh sallallāhu ‛alayhi
wa sallam. Hājī Sāhib rahimahullāh relates: “I was
in meditation in the area between the pulpit and
grave of Rasūlullāh sallallāhu ‛alayhi wa sallam –
the area regarding which Rasūlullāh sallallāhu
‛alayhi wa sallam said that it is one of the gardens
of Paradise. I felt as if Rasūlullāh sallallāhu ‛alayhi
wa sallam himself emerged from his grave in the
form of Miyā Jī Sāhib rahimahullāh. He had a wet
and folded turban in his blessed hand. He placed it
affectionately on my head and returned to his
grave.”
The author of Shamā’im-e-Imdādīyyah says that this
is an indication of unrestricted permission from
Rasūlullāh sallallāhu ‛alayhi wa sallam. The wet
turban makes reference to being drawn [to Allāh
ta‛ālā] after having trod the path, establishing
himself after the period of development, and
continued existence after self-obliteration. And the
391
entire incident is an indication that he must return
to his hometown.1
Asceticism and abstinence
On one hand, his high levels of spirituality in the
eyes of Sufis were as described above. On the other
hand, those who looked at the external saw with
their eyes the extent of his asceticism, abstinence
and strict adherence to the Sharī‛at. This was to
such a level that he did not miss the takbīr-e-ūlā for
30 years! Hadrat Hājī Imdādullāh Sāhib Muhājir
Makkī rahimahullāh says: “Maulwī Muhammad
Sādiq Sāhib rahimahullāh used to say: I had been
with Hadrat Miyā Jī Sāhib rahimahullāh for 30
years. During this period, he never missed the
takbīr-e-ūlā.”
He used to be extremely cautious in his dealings
and religious rulings. Hadrat Maulānā Rashīd
Ahmad Gangohī rahimahullāh or Hadrat Maulānā
Muhammad Qāsim Sāhib Nānautwī rahimahullāh
used to say: “A man with a melodious voice had
come to Lauhārī. Someone went and said to Hadrat
Miyā Jī Sāhib rahimahullāh: ‘The man has a
melodious voice and he sings na‛t; you too should go
and listen to him.’ Hadrat rahimahullāh replied:
‘People sometimes raise me to the level of an imām.’”
Supernatural feats
(1)
It is said that Hadrat Miyā Jī Sāhib rahimahullāh
became angry with the Pathāns of Lauhārī over
some issue, so he left Lauhārī and went to
1 Shamā’im-e-Imdādīyyah, p. 15.
392
Jhanjhānah. After he left Lauhārī, fires would start
in most of the different areas of Lauhārī.
Consequently, the thought crossed the minds of the
women that this is due to Hadrat Miyā Jī Sāhib’s
displeasure. The people went to Jhanjhānah,
presented themselves before Hadrat and convinced
him to return to Lauhārī. Subsequent to his return,
fires were no longer seen burning. Some women
went to Hadrat rahimahullāh and said: “Hadrat!
When you became displeased with the people of
Lauhārī and went away to Jhanjhānah, fires would
start in various areas and become extinguished on
their own after some time. What is the reason for
this?” Hadrat rahimahullāh replied: “I do not know
anything apart from the fact that out of my love for
Lauhārī, I used to think of the town and its different
areas.”
(2)
You have heard about the starting of the fires, now
listen to the extinguishing of the fires. A person said
to Hadrat Hakīmul Ummat Maulānā Thānwī
rahimahullāh: “Some of the karāmāt of Hadrat Miyā
Jī Nūr Muhammad Sāhib ‛Alawī rahimahullāh are
quite strange and unique.” He said: “Indeed. On one
occasion a farm caught on fire. The farmer came
and mentioned this to Hadrat rahimahullāh. He
removed his topī from his head, gave it to the farmer
and said: ‘Go quickly and cast this topī in the fire.’
The man did as told and the fire was extinguished
immediately.”
(3)
Now that you heard about the lighting and
extinguishing of fires, listen to the story about the
coming down of the rains of mercy. Nasīm Ahmad
‛Alawī rahimahullāh heard it from his uncle, Maulwī
393
Muhammad Miyā Sāhib Marhūm who was the
nephew of Hadrat Miyā Jī Nūr Muhammad
rahimahullāh and the son of Ghulām Haydar Sāhib
‛Alawī rahimahullāh. There was a severe drought in
the time of Hadrat Miyā Jī rahimahullāh. A few
people came to him to request him to make du‛ā’.
Hadrat rahimahullāh was eating a sugar cane at the
time. After they complained about the lack of rain
and requested him to make du‛ā’, he addressed a
person with whom he was most informal. Hadrat
rahimahullāh said to him: “If you chew on and suck
these sugar cane peels, then – inshā Allāh – the
rains will come down. The man was initially hesitant
to do that but he did it when his companions
persisted. The moment he chewed the peels, the
clouds of mercy arrived and the rains poured down.
(4)
There is another interesting story about the
acceptance of du‛ā’s. At the time when Hadrat Hājī
Imdādullāh Sāhib rahimahullāh settled down in the
Pīr Muhammad Masjid of Thānah Bhawan – which
is now known as Khānqāh Imdādīyyah Ashrafīyyah
– it did not have an outer veranda. There were a few
graves and trees outside. There was an elderly man
by the name of Hasan ‛Alī Shāh who used to sit
there. He was a man of simā‛ but he was not a
worldly person. When Hadrat Hājī Sāhib
rahimahullāh arrived in this masjid, the man – out
of respect for Hadrat Hājī Sāhib rahimahullāh – left
and went to Shāh Wilāyat. This despite the fact that
Hadrat Hājī Sāhib rahimahullāh was a young man
at the time while this person was quite aged. When
Hasan ‛Alī Shāh vacated this place, Hadrat Hājī
Sāhib rahimahullāh occupied it. This is where he
lived. Hadrat Miyā Jī Sāhib rahimahullāh too would
394
come here. There was a family in Thānah Bhawan
whose land was seized and the family members were
trying to retrieve it. They came to Hadrat Miyā Jī
Sāhib rahimahullāh to make du‛ā’. Hadrat
rahimahullāh replied: “My Hājī Sāhib finds it
difficult to sit down. Construct an outer veranda
here for him and I will make du‛ā’.” They promised
to have it constructed. Hadrat rahimahullāh made
the du‛ā’. The case [for the appropriated land] was
presented in Allāhābād and the ruling was given in
favour of the family. They were informed of it via a
special letter. When it was mentioned to Hadrat
Miyā Jī rahimahullāh, he said: “Do you’ll remember
the promise?” They replied: “Hadrat! We are unable
to construct the entire veranda, but we will
construct half.” Hadrat rahimahullāh replied: “Very
well. Even half is good enough.” The family received
another letter from Allāhābād which said that the
land will be returned to you for as long as you are
alive, and will be retaken once you die. The person
came and informed Hadrat Miyā Jī Nūr Muhammad
Sāhib rahimahullāh. Hadrat rahimahullāh replied:
“You said that you can construct only have, now
what can I do about it?”
(5)
When outsiders were benefiting so much from the
spiritual blessings of Hadrat Miyā Jī Sāhib
rahimahullāh, why should his own family be left
out? Hadrat’s wife was totally blind. There was a
wedding at one of Hadrat’s close relatives, and a
large crowd of guests, children and women
attended. Hadrat’s wife was seeing to the guests and
fulfilling their needs, but was intensely
inconvenienced because she could not see. She said
to Hadrat: “People say that you are a walī! How do I
395
know that? I will only know it when my eyesight is
restored.”
Hadrat Miyā Jī Sāhib rahimahullāh went outside
and made du‛ā’. Incidentally, his wife was walking to
some place and she knocked herself against a wall.
She fell down unconscious. Her entire body was
covered in perspiration. A lot of perspiration or
liquid flowed out of her eyes. When she regained
consciousness, she observed the power of Allāh
ta‛ālā and realized that her eyesight was restored. In
this way, his wife received what she had asked for.
Note: It is our belief that the karāmāt of the auliyā’
are true as stated in Sharh-e-‛Aqā’id. (compiler)
Demise
Hadrat Miyā Jī Sāhib rahimahullāh was residing in
Lauhārī and occupied in his teaching when a
sudden plague of high fever and shivering afflicted
the area. He too was caught in it and passed away
within a few days. A few days before his demise he
went from Lauhārī to Jhanjhānah and passed away
there on 4th Shawwāl 1259 A.H./29 October 1843
on a Monday. To Allāh we belong and to Him is our
return. He is buried in Jhanjhānah.
Hadrat Hājī Imdādullāh Sāhib Muhājir Makkī
rahimahullāh writes with reference to his birthplace
and place of burial:
Jhanjhānah is a centre of guidance. It
is your place of residence and your
eventual abode [grave]. O you vigilant
one! Know well that it [Jhanjhānah] is
his pure birthplace and the place of
his burial.
396
Khulafā’
Some of his khulafā’ are: Hadrat Hājī Imdādullāh
Sāhib Muhājir Makkī rahimahullāh, Hadrat Hāfiz
Dāmin Shahīd Thānwī rahimahullāh and Hadrat
Shaykh Muhammad Muhaddith Thānwī
rahimahullāh. 1
Note: May Allāh ta‛ālā cause the blessings of these

personalities to continue until the day of
Resurrection. Āmīn. (compiler)
1 Hayāt-e-Qutb-e-‛Ālam Hadrat Nūr Muhammad Miyā Jī

Jhanjhānwī.
397
Hadrat Maulānā Mīr Shujā‛ ad-Dīn
Name and lineage
His name is Shujā‛ ad-Dīn. It is learnt from Tārīkh
Burhānpūr and our seniors that he is from the
‛Alawī sayyids. According to some scholars his
lineage goes up to Muhammad ibn al-Hanafīyyah
who was the son of Hadrat ‛Alī radiyallāhu ‛anhu.
He is the son of Hāfiz Karīmullāh Sāhib
rahimahullāh. One of his ancestors, Maulwī
Muhammad Dā’im Sāhib rahimahullāh was
appointed as a judge in Māndo, district Mālwah
during the rule of Muhammad Shāhī. He used to
fulfil his responsibility with utmost integrity. The
same ancestor then went from Mālwah to Delhi. He
was a distinguished scholar and an expert in the
written and spoken words. He would occasionally
give expression to his thoughts through poetry. He
used to correct his speech through the writings of
Mirzā ‛Abd al-Qādir Baydal. During his student days
he had the opportunity of working for Nawāb Nizām
al-Mulk Fath Jang Āsif Bahādur Awwal, and Nāsir
Jang Shahīd. Both father and son were fully aware
of his academic acumen. When Āsif Jāh Awwal left
the capital and came to Dakkan, and began his rule
there, then based on his previous acquaintance with
him, he appointed Maulwī Muhammad Dā’im Sāhib
as the judge of Burhānpūr. He remained the judge
for as long as Āsif Jāh Awwal was living. When Nāsir
Jang Shahīd ascended the throne, he called for him
and included him among his ministers. He
remained in the company of Nāsir Jang in
Aurangābād and rendered various services to him
until the latter’s demise.
398
Mīr Karīmullāh rahimahullāh was also with Maulwī
Muhammad Dā’im Sāhib rahimahullāh. He too was
appointed to high positions by Nawāb Nāsir Jang.
When the Nawāb was martyred, the grandfather of
Mīr Shujā‛ came to Burhānpūr where he lived a life
of reliance on Allāh ta‛ālā. One night, the father of
Mīr Shujā‛ saw a dream in which all the lamps of
Burhānpūr were extinguished by a fierce wind,
while the lamp in the Jāmi‛ Masjid was still alit.
When he woke up, he went to the seniors and asked
them for an interpretation. They all gave him the
glad tidings of the birth of a son. His father was
astonished by the interpretation because he was
already 60 years old. The seniors asked him: “Have
you forgotten the story of Hadrat Zakarīyyā ‛alayhis
salām? When he had given up all hope due to old
age, Allāh ta‛ālā blessed him with Hadrat Yahyā
‛alayhis salām. You must get married.”
Birth
His father then got married to the daughter of
Khwājah Siddīq Ghulām Muhīyy ad-Dīn Khān, who
was a trustee of the Jāmi‛ Masjid. Two years later,
his wife gave birth to Maulwī Shujā‛ ad-Dīn Sāhib in
1191 A.H. His father passed away not long after
that.
His maternal grandfather took the responsibility of
his education and training in Burhānpūr. Through
the efforts of his grandfather, he completed
memorizing the Qur’ān, studied the primary Arabic
grammar books, and learnt the basics of Dīn. He
then commenced his formal studies under the
‛ulamā’ of Burhānpūr. His grandfather who was also
399
his mentor passed away in 1206 A.H. He was still a
teenager at the time.
Hajj journey
He developed a yearning to perform hajj and visit
the Haramayn Sharīfayn. He therefore left for the
port of Surat. He stayed over for a few days and
then boarded a ship when the days of hajj drew
near. After completing the hajj, he took the
opportunity of studying under the ‛ulamā’ there.
He was a pious person who spent his night and day
in Allāh’s remembrance, and teaching and lecturing.
He then left the Haramayn Sharīfayn and reached
his hometown, Burhānpūr, safely. He used to teach
students in the Jāmi‛ Masjid. He remained in
Burhānpūr until 1216 A.H.
Hadīth certificate
He then came to Hyderabad, the city of Nawāb Fath
ad-Daulah Bahādur. He received a Hadīth certificate
for the six Hadīth collections from Maulānā ‛Izzat
Yār Khān Muhīyy ad-Daulah who was the Sadr as-
Sudūr.
He was then blessed with bay‛at and khilāfat from
Maulānā Shāh Rafī‛ ad-Dīn Qandahārī
rahimahullāh. He also received permission to induct
murīds in the Qādrīyyah, Naqshbandīyyah,
Chishtīyyah and Rifā‛īyyah Sufi orders. He spent his
time in Hyderabad in Allāh’s worship, guiding all
sections of the community, and propagating Islam.
He never wavered in fulfilling out the fard and
Sunnat duties. He was also regular in performing
tahajjud and other optional salāhs. He was also
400
matchless in the science of tajwīd. He was
conversant with the principles and subsidiaries of
the seven ways of Qur’ān recitation. He used to read
the Qur’ān in a most beautiful style. Many people
memorized the Qur’ān through his efforts.
Propagating Dīn
A large number of Hindus embraced Islam through
his efforts. His speech and words of advice were so
effective that hard-hearted Hindus would become
pliant like wax. Through the blessing of his pieces of
advice, the Rajah Sambhū Prashad embraced Islam
secretly, and the Rajah’s wife, Afdal Begum, became
his murīd. Maulānā Sayyid Jalāl ad-Dīn Burhānpūrī
Sāhib rahimahullāh, Maulānā ‛Abdullāh Sāhib
rahimahullāh and Maulānā ‛Abd al-Karīm Sāhib
rahimahullāh were present when the Rajah
embraced Islam. The Rajah was given the name
Ghulām Rasūl. He disclosed his Islam towards the
end of his life and then departed from this world.
Similarly, Mityākah, was a commander over an
army of 2 000. He became his devoted disciple and
embraced Islam. All his relatives who numbered
about 300 embraced Islam. Hadrat rahimahullāh
named him Murtadā. After him, another
commander by the name of Sāhbū, who
commanded an army of 1 000, came to him with
some of his relatives and workers, and embraced
Islam. Hadrat rahimahullāh named him Sāhib
Husayn.
He was a man of pious disposition and angelic
qualities. He desired the good of all, and would give
sound advice to one and all. Whenever anyone
consulted him on any matter – whether worldly or
Dīnī, with regard to acts of worship or dealings and
401
transactions – he would give answers which were
correct, clear and straightforward. He would give the
questioner an answer and chart out a plan which
would be most beneficial to him.
Nawāb Alif Khān Bahādur, the governor of Karnaul,
had a lot of confidence in him. He called for Hadrat
rahimahullāh on one occasion. As per the request,
he came to Karnaul with his son, Hājī ‛Abdullāh.
The Nawāb Sāhib received him with esteem and
reverence, and fulfilled the essentials of hospitality
with decorum and good faith. Hadrat rahimahullāh
was his guest for a few days, and offered his advice
and good counsel during his entire stay. He
emphasised on the Nawāb Sāhib the need to enjoin
good and forbid evil. He advised the Nawāb Sāhib to
continue helping and supporting the oppressed and
the poor with justice and kindness in line with the
command of Allāh ta‛ālā:
ٰ ََْ ٰ ْ ُْ
َ ó‫ﻨ‬P‫و‬ َ ْ َ ‫واﻹﺣﺴﺎن‬ ْ َْ ُ َُْ َ
َ ْ ْ َ ‫ﺑﺎﻟﻌﺪل‬ «
‫ﻋﻦ‬
ِ ô‫اﻟﻘﺮ‬ ‫ذي‬ ‫ﺘﺂئ‬°Ž‫و‬
ِ ِ ِ ِ ِ ِ ِ ‫ﺮ‬#‫ِإن اﷲ ﻳﺄ‬
َ ْ ُ « َ َ ْ ُ « َ َ ْ ُ ُ َ ‫َْ ْ َ َ ُْ ْ َ َ َْ ْ ج‬
.‫ﺗﺬﻛﺮون‬ ‫ﻳﻌﻈ–ﻢ ﻟﻌﻠ–ﻢ‬ ِ öM‫وا‬
ِ ‫ﻤﻨﻜﺮ‬
ِ ‫اﻟﻔﺤﺸﺂء وا‬
ِ
Allāh enjoins justice, the doing of good, and giving to
one’s kinsfolk. He forbids indecency, all that runs
counter to reason, and from rebellion. He admonishes
you so that you may take heed.1
Hadrat rahimahullāh then returned to Hyderabad.
Not long thereafter, the Nawāb Sāhib passed away,
and his son, Ghulām Rasūl Khān, ascended the
throne. He was not very experienced and far-sighted
in administrative matters, but was matchless as
regards his generosity, hospitality and attachment
1 Sūrah an-Nahl, 16: 90.
402
to the Sufis. In his inexperience, he became opposed
to the British and rebelled against them. He got
some Pathans to join him. Nawāb Mubāriz ad-
Daulah Bahādur, Nāsir ad-Daulah Bahādur and
Nizām al-Mulk Chahārum (the fourth) also
supported him. Ghulām Rasūl Khān then informed
Hadrat rahimahullāh about his intentions. Hadrat
rahimahullāh wrote a reply which was filled with
sound advice and wisdom. It was not just a letter
but a treasure of wisdom and prudence. Had the
Nawāb adhered to Hadrat’s sound words, he would
not have his life and wealth destroyed. He would
have remained the Nawāb. In fact, leadership would
have remained in his progeny. But the Nawāb did
not adhere to his advice, and so, he was destroyed.
Mīr Shujā‛ ad-Dīn’s letter to the Nawāb
I now quote the essence of Hadrat’s letter which he
wrote to the Nawāb.
Khān Sāhib! The Christians are not
imposing any restriction on Islam and
the Muslims. Neither are they
interfering in our religious matters.
Rather, they are helping us and
protecting us. They are protecting our
lives and wealth. It is through their
protection that the idol worshippers
are neither attacking us nor can they
interfere with our country. In the past,
thousands of robbers had been
spreading corruption and turmoil in
Pindhārī, Bhel, Barār, Khāndes and
Dakkan. Tyrannies were committed
against the populace. Through the
excellent planning of the Christians,
there is no sign or vestige of them. We
403
are living a life of peace and security
under their shadow of mercy. The
Christians are really a mercy for us.
Who is there, in our times, who can
fight against them? Who is there who
can expel them? Since they are not
interfering in our religious matters
and protecting our lives and wealth,
then to oppose them in such a
situation entails bringing disgrace to
Islam and would result in the killing of
large numbers of Muslims. Similar to
when some Muslims in India had
waged jihād against the Sikhs.
Thousands of ‛ulamā’ and pious
personalities were unjustly killed. In
our times, it will be more appropriate
for you to strive to the utmost in
teaching the rules and regulations of
salāh and fasting, promulgating the
injunctions of Islam, and seeing to the
needs of your subjects with justice
and equity. You must continue serving
the ‛ulamā’ and the pious. I am of the
view that the jihād which you intend
to undertake is not a jihād in
accordance with the Sharī‛at. In
reality, it is a war based on the
dictates of the carnal self. You should
most certainly not think of fighting. I
have written this letter to you out of a
desire for your wellbeing. Although it
may seem to be against your lofty
temperament, it is like taking a bitter
pill whose consequences will be sweet.
Peace to the one who follows guidance.
404
Nawāb Ghulām Rasūl Khān did not act on Hadrat’s
pieces of advice. He was determined to rebel.
General Fraser, Resident at Hyderabad, left with his
army. They surrounded Karnaul and the entire
region came into the hands of the British. Rajah
Chandulall sent Nawāb Mubāriz ad-Daulah to the
Gaulkundah fort. When the rebellion was subdued,
the Resident Sāhib searched the office of the Nawāb
Sāhib to check who he was corresponding with. He
was most pleased when he came across a letter
titled Nawāb Mullā. The moment he reached
Hyderabad, he expressed his keenness to meet
Hadrat Mīr Shujā‛ ad-Daulah rahimahullāh. The
Rajah Sāhib conveyed this message to him that the
Resident Sāhib is keen to meet him. Hadrat
rahimahullāh got onto a palanquin and went to the
Resident Sāhib’s cottage. The latter received him
warmly and showed utmost respect and reverence
to Hadrat rahimahullāh. After exchanging
pleasantries, he presented the letter which Hadrat
rahimahullāh had written to Nawāb Ghulām Rasūl
Khān to Hadrat rahimahullāh and asked: “Is this
your letter?” Hadrat rahimahullāh replied: “Yes, I
wrote it to the Nawāb Sāhib.” The Resident Sāhib
said: “Had he paid heed to your advice, his kingdom
would not have left his control. It slipped away from
his hands when he did not pay heed to your advice.
Your advice was most certainly a karāmat. It has an
immense effect on the heart.”
Supernatural feats
Hadrat rahimahullāh was a man of supernatural
feats. Many supernatural acts were performed by
him. They are well known in the Dakkan region. The
author of Manaqib Shujā‛īyyah makes mention of
them in his book.
405
Hadrat rahimahullāh was content with whatever
Allāh ta‛ālā decreed for him, and a man of patience
and independence. He was parallel to the saints of
the past in these qualities. His son, Hājī ‛Abdullāh
Sāhib rahimahullāh, took permission from him to go
to their old hometown, Burhānpūr, in order to meet
the saints of that region. On reaching there, he had
the honour of meeting the saints. He remained there
for a few days and then returned to Hyderabad. He
reached Diyūnī, district Audgīr (which is presently
in Maharashtra) safely. He got up in the night to
perform tahajjud salāh and proceeded to a well to
perform wudū’. It was a dark night and he was not
familiar with the place so he fell into the well. He
suffered a serious injury which resulted in his
death. His companions removed him from the well
and buried him. Hadrat rahimahullāh got
information of the death of his son. Despite his grief
and sorrow, he remained patient and never allowed
his grief to show. He remained firm and steadfast.
His murīds, especially Ghulām Rasūl, said that his
son’s body ought to be brought here. Hadrat
rahimahullāh did not permit it and said: “It is not
permissible to exhume a body after it has been
buried.” His murīds persisted and he eventually
agreed. The body was brought to Hyderabad. The
body was still intact. Hadrat rahimahullāh, with
much self-control, performed the janāzah salāh with
a large congregation, and buried his son in the
graveyard. May Allāh ta‛ālā illuminate his resting
place.
Demise
Hadrat rahimahullāh passed away on a Friday on 4th
Muharram 1265 A.H. To Allāh we belong and to Him
406
is our return. He was buried in Hyderabad. May
407
Hadrat Hāfiz Muhammad ‛Alī
Khayrābādī1 (d. 1266 A.H.)
Name and lineage
His name is Muhammad ‛Alī and his father’s name
is Maulānā Shams ad-Dīn. One of his forefathers
was Hadrat Shaykh Sa‛d Khayrābādī rahimahullāh
who was a khalīfah of Hadrat Shāh Mīnā Lucknowī
rahimahullāh. This family enjoyed a distinguished
position as regards knowledge and virtue.
Birth
He was born in 1192 A.H./1778.
Merits
He was from among the early khulafā’ of Khwājah
Taunswī rahimahullāh. His khānqāh in Khayrābād
was a centre of knowledge, virtue and blessings. The
propagation of the Chishtī order in Oudh and
Dakkan was done from this khānqāh. He possessed
immense determination and extraordinary
willpower. He maintained and continued his work of
rectification in most unhelpful conditions. He tried
to protect a society whose moral values were
deteriorating by the day. He raised his voice against
the falling moral system and waning political forces
of Oudh, and warned the masses of their moral
obligations.
1 The honourable Professor Khalīq Ahmad Nizāmī

Marhūm has his biography in his magnum opus Tārīkh
Mashā’ikh Chisht volume five. This article is quoted from
his book. (compiler)
408
Childhood
Hāfiz Sāhib rahimahullāh was inclined towards
worship since childhood. He used to wake up in the
latter part of the night and occupy himself in Allāh’s
remembrance. His adherence to the Sharī‛at can be
gauged from the following incident:
He was going somewhere with his companions. On
the way, they came across a certain fruit tree. All
the boys began breaking its fruit and eating it.
When they offered Hāfiz Sāhib rahimahullāh, he
replied: “This tree belongs to someone else. How can
I eat of it without the owner’s permission?”
Education
Sayyid Muhammad ‛Alī Sāhib rahimahullāh first
memorized the Qur’ān. He then studied Sharh al-
Wiqāyah under Maulānā ‛Abd al-Wālī Sāhib
rahimahullāh who was a famous ‛ālim of the time.
He then proceeded to Shāh Jahānpūr and remained
occupied in acquiring knowledge. He lived in a
masjid outside the city. When the academic world of
Shāh Jahānpūr could no longer quench his thirst
for knowledge, he headed for Delhi which was
considered to be the final centre of knowledge,
literature, and Sufism. At the time, the academic
lamp of the family of Shāh Walī Allāh Sāhib
rahimahullāh had been attracting academic moths
from far and wide. Hadrat rahimahullāh took
Mishkāt Sharīf lessons from Hadrat Shāh ‛Abd al-
Qādir Sāhib rahimahullāh. He then heard Sahīh
Bukhārī lessons in the Haramayn Sharīfayn. When
he presented himself to Hadrat Shāh Sulaymān
Taunswī rahimahullāh, he took Sahīh Muslim
lessons from him. He also studied parts of Fusūs al-
409
Hikam under Shāh ‛Abd al-Qādir Sāhib
rahimahullāh while in Delhi.
Striving
Hāfiz Sāhib rahimahullāh had to endure severe
hardships in the beginning. At first he went into
solitude near the grave of Hadrat Sayyid
Muhammad Musthāq Chīdā Miyā rahimahullāh. He
then engaged in difficult spiritual exercises near the
grave of Hadrat Shāh Mīnā rahimahullāh. He used
to fill water and bring it for the congregants of the
masjid. He used to spend his remaining time in
worship. A considerable amount of time was spent
in this way. He then went to Delhi and became
occupied in spiritual exercises near the grave of
Hadrat Qutb Sāhib rahimahullāh. He would fill
water for a few houses, receive a small payment for
it, and earn a livelihood in this way. He used to keep
fast most of the time. He left Delhi for Ajmer where
he remained in a masjid for 12 years without
anyone knowing who he was. From Ajmer he went
to Pākpatan after hearing about the greatness of
Khwājah Muhammad Sulaymān rahimahullāh. On
reaching here, he found a support who directed his
spiritual exercises onto the correct path. The
company of Shāh Muhammad Sulaymān
rahimahullāh served to embellish him further. His
latent capabilities gushed forth and his shaykh
conveyed him to the highest levels of spiritual and
religiosity.
Bay‛at
Hāfiz Sāhib rahimahullāh left Pākpatan for Taunsah
with much enthusiasm and fervour. He presented
himself to Shāh Muhammad Sulaymān Sāhib
rahimahullāh and requested him to accept his
410
bay‛at. Shāh Muhammad Sulaymān Sāhib
rahimahullāh admitted him into his spiritual order
and conferred him with khilāfat.
Efforts to put an end to evil customs
Hāfiz Sāhib rahimahullāh endeavoured to have the
Muslim society to grow on Islamic principles. He
constantly emphasised Islamic customs, values and
ways of life. He used to say: “To make efforts to put
an end to evil customs is one of the most important
tasks.” The author of Manāqib writes:
He always strove to keep the Sunnat
of Rasūlullāh sallallāhu ‛alayhi wa
sallam alive and to wipe out the
baseless customs of Indians.
Hāfiz Sāhib’s efforts at rectification commenced
from his own house. He put an end to all un-Islamic
customs and superstitions from his house. After the
demise of his first wife, he needed to undertake a
journey to Mauhān. His associates said to him:
“Hadrat! Are you not going to carry out the customs
for your wife?” He replied: “I will make fātihah
wherever I am because the purpose is to convey
rewards to her, and this can be done from
anywhere. Is it necessary to make fātihah at this
very place?”
He disapproved of unnecessary customs in
marriages. One day, he suddenly took his son, Hāfiz
Jamāl ad-Dīn, to his future wife’s house and
requested the marriage to be performed there and
then. The girl’s family offered the excuse that they
hadn’t made any preparations. He said: “We have to
act in accordance to whatever Allāh ta‛ālā and
Rasūlullāh sallallāhu ‛alayhi wa sallam order.” The
411
marriage was performed in line with the Sharī‛at
and no un-Islamic custom was followed.
Note: In our times, marriages have to be in line with
the Sunnat, especially in the houses of the ‛ulamā’
and mashā’ikh so that the laymen may abstain from
customs and fabrications. (compiler)
Hāfiz Sāhib rahimahullāh used to say:
When the ability to work becomes
weak, people show an interest in
sciences and conjurations which show
them the glittering dreams of a life of
comfort without having to work the
hands and legs [i.e. without having to
labour].
People in those days were very much interested in
alchemy and wasted their time in it. Hāfiz Sāhib
rahimahullāh repeatedly spoke out against such
people.
Note: Māshā Allāh, this is a most beneficial teaching
of reliance on Allāh ta‛ālā. Everyone – the laymen
and the elite must make it a point to put it into
practice. (compiler)
Character
Hāfiz Sāhib rahimahullāh was a living example of
the character of Rasūlullāh sallallāhu ‛alayhi wa
sallam. He believed strongly in human equality and
brotherhood, and he used to emphasise this
through his actions. One day he sat down to eat and
noticed a man stitching another’s shoe. He said to
the man: “Wash your hands and come to eat.” He
then seated the man next to him and fed him.
412
A poor man came to Hāfiz Sāhib rahimahullāh in
winter. The man had no warm clothes. Hāfiz Sāhib
rahimahullāh made him sleep next to him on his
own bed.
Whenever he was invited to a function, he would not
sit in any prominent seat. Whether at home or on a
journey, he would join his attendants in doing
whatever work needed to be done. There were times
when he used to make rotīs himself. He disapproved
of making a display of saintliness. In fact, he even
disliked humility which gave the impression of
greatness and seniority.
He used to lay a lot of stress on following the
Sunnat. The following is stated in Manāqib-e-
Hāfizīyyah:
Bearing in mind that Hadrat Shaykh
al-Islam was always concerned about
following of the Sunnat, he was forever
striving to wipe out the baseless
customs of the Indians.
In his assemblies he spoke of nothing apart from
rulings of the Sharī‛at and the Sunnat. He would
constantly emphasise on his disciples to follow the
Sunnat. He used to teach them that nothing can be
achieved without following the Sunnat of Rasūlullāh
sallallāhu ‛alayhi wa sallam, and that claims of
loving Allāh ta‛ālā without following Rasūlullāh
sallallāhu ‛alayhi wa sallam are false claims.
Hāfiz Sāhib rahimahullāh would advise his disciples
to study only those books on Sufism which stressed
on the Sharī‛at. He was especially inclined to ‛Awārif
al-Ma‛ārif (of Hadrat Shaykh Shihāb ad-Dīn
413
rahimahullāh, the leaders of the Sahrawardīyyah
Sufi order). The reason for liking this book was that
every issue is based on Hadīth.
Training of disciples
Hāfiz Sāhib rahimahullāh was particularly
interested in the training of his disciples. He used to
say:
The concern of mentors for their
disciples is like the concern of mothers
for their children.
He disapproved of making a display of saintliness.
He instructed that everything must be concealed.
One of his disciples, Mīr Muhammad ‛Alī, was once
sitting on the wooden sticks which are used to make
garments. Hāfiz Sāhib rahimahullāh passed by and
observed him sitting there. He said to him
You must not do anything which
would cause people to think that this
person is a very humble and
unassuming man.
Another disciple gave his blanket to a poor man, so
Hadrat rahimahullāh became very angry and said:
From this action the impression is
created that this man is so godly that
he was prepared to give his only
blanket in Allāh’s cause.
Words of advice
Hadrat rahimahullāh used to strive to rectify the
internal and external lives of his disciples. He used
to give them the following words of advice when
inducting them as disciples:
414
1. Remain steadfast on the Sharī‛at.
2. Keep your heart firm on Allāh’s love.
3. Do not engage in dhikr for as long as you do
not complete acquiring knowledge.
4. Do not involve yourself in love for the world;
love for Allāh ta‛ālā is snatched away because
of it.
Abstaining from amulets and similar practices
When the religious mind is stressed, it gives rise to
extraordinary interest and conviction in ‛amalīyyāt.
This causes the powers of action to become
paralysed, and engrossment in false premises and
notions causes the fountain of life to run dry.
Islamic society was heading towards retrogression
during the time of Hāfiz Sāhib rahimahullāh. People
had developed intense conviction in amulets,
‛amalīyyāt and charms. He disapproved of this
severely. The following is stated in Manāqīb:
Shaykh al-Islam abhors ‛amalīyyāt
and prohibits others from it as well.
Note: This was also the attitude of Hadrat Muslihul
Ummat Shāh Wasīyyullāh Sāhib rahimahullāh.
Mathnawī of Maulānā Rūm
Hāfiz Sāhib rahimahullāh was an expert in the
Mathnawī of Maulānā Rūm rahimahullāh. He had
studied the teachings of Maulānā Rūm
rahimahullāh with much insight and used to explain
them in a most eloquent and enjoyable manner.
Manāqib al-Mahbūbīn states:
People say that no one reads the
Mathnawī as beautifully as him.
415
He used to conduct Mathnawī lessons after the
ishrāq salāh. The author of Manāqib Ahmadīyyah
writes:
Hadrat Shaykh al-Islam had full
attachment with and love for this
book. No one in his time could explain
its meanings as well as he could.
Hāfiz Sāhib rahimahullāh used to advise his senior
disciples to study the Mathnawī. He considered the
book to be a shore-less ocean of facts, realities,
mysteries and references. This is why he did not
consider it to be a good idea to write its
commentary. He said in one of his assemblies:
Maulānā Jāmī rahimahullāh started writing a
commentary of the Mathnawī. He had written the
commentary of just a few couplets when he saw
Rasūlullāh sallallāhu ‛alayhi wa sallam in a dream.
He said to him: “Maulwī Sāhib [Maulānā Rūm] is
not happy about your writing the commentary. He
only made reference to his secrets and hidden
pearls while you want to expose them.” When he
heard this, Maulānā Jāmī rahimahullāh stopped
writing the commentary.
Note: Our Shaykh Hadrat Hājī Imdādullāh Muhājir
Makkī rahimahullāh had a very keen interest in the
Mathnawī. He used to say: “I keep three books at
my side: (1) the Qur’ān, (2) Dalā’il al-Khayrāt, and
(3) the Mathnawī.” When in Makkah, he used to
conduct lessons on the Mathnawī. The Arabs also
attended these lessons. His khalīfah, Hadrat
Hakīmul Ummat Maulānā Ashraf ‛Alī Thānwī
rahimahullāh wrote a commentary of the Mathnawī
which is titled Kalīd-e-Mathnawī. In it, he explains
its sciences and realities in detail.
416
Our Shaykh Hadrat Muslihul Ummat Maulānā
Shāh Wasīyyullāh Sāhib rahimahullāh was also
deeply attached to the Mathnawī. He used to
conduct lessons to us and have the Kalīd-e-
Mathnawī in front of him when explaining it. May
Allāh ta‛ālā bless us with a portion of the love which
Hadrat Maulānā Rūmī rahimahullāh possessed. May
Allāh ta‛ālā reward Hadrat Muslihul Ummat
rahimahullāh for having taught us this blessed
book. (compiler)
Hāfiz Sāhib rahimahullāh had a programme of
teaching and lecturing in his khānqāh. He used to
personally teach the books of Maulānā Rūmī
rahimahullāh, Hadrat Ibn ‛Arabī rahimahullāh and
Maulānā Jāmī rahimahullāh. The manner in which
he conducted these lessons attracted senior ‛ulamā’
and scholars to attend. Maulānā Fadl Haqq
Khayrābādī rahimahullāh who himself was a
distinguished scholar used to come to Hāfiz Sāhib
rahimahullāh to study the book Fusūs.
Hāfiz Sāhib in the eyes of his contemporaries
Hāfiz Sāhib rahimahullāh was from among those
special saints whose spiritual greatness and
academic acumen compelled his contemporary
‛ulamā’ and Sufis to acknowledge him. Maulānā
Anwār al-Haqq Sāhib rahimahullāh was a senior
scholar of Lucknow. He would always refer to Hāfiz
Sāhib rahimahullāh as “Shiblī-e-Waqt”. Hāfiz Sāhib
rahimahullāh was present in one of his assemblies.
A man entered and shook hands with Maulānā
Anwār al-Haqq Sāhib rahimahullāh. The latter
pointed towards Hāfiz Sāhib rahimahullāh and said:
“Go and kiss his hands. He is a true lion.” In
417
another assembly, Maulānā Anwār al-Haqq Sāhib
rahimahullāh said: “Hāfiz Sāhib is the groom while
we are the groom’s party.”
Another very eminent scholar of Lucknow, Hadrat
Maulānā ‛Abd ar-Rahmān Sāhib rahimahullāh,
would also shower his praises on Hāfiz Sāhib
rahimahullāh and honour him. He said on one
occasion: “Hāfiz Sāhib is the Sultān al-Mashā’ikh of
our time.”
Shāh Ghulām ‛Alī Sāhib rahimahullāh and Shāh
‛Abd al-Qādir Sāhib rahimahullāh demonstrated
immense respect and affection to Hāfiz Sāhib
rahimahullāh when the latter went to Delhi.
Staying aloof from wealthy people
Hāfiz Sāhib rahimahullāh firmly believed in the
saying:
ٌ َ ÷ َ َ َ ُْ َ ْ َْ َُ ْ ُ
‫ﻗﺎﺗﻞ‬
ِ ‫ﻠﻔﻘﺮاء ﺳﻢ‬
ِ ِ ‫اﻻﻏﻨﻴﺎء‬
ِ ِ ‫ﺻﺤﺒﺔ‬
The company of wealthy people is a toxic poison for
the poor.
He did not consider it good to go to any wealthy
person. In fact, he used to stay aloof from their
company. However, if any of them came to him, he
would fulfil the Sunnat of receiving them warmly.
During his stay in Hyderabad, Muhīyy ad-Daulah
Ahmād Yār Khān said to him: “Hadrat! The chief of
this place is most desirous of meeting you.” He
replied: “You and him are both liars. If he is really
desirous of meeting me, why does he not come to
me? He does not need any permission. I neither
have a doorman at my door nor a guard.”
418
Bahādur Shāh Zafar and Hāfiz Sāhib
Bahādur Shāh Zafar sought to come and meet Hāfiz
Sāhib rahimahullāh on several occasions, and
expressed his desire to meet him. However, Hāfiz
Sāhib rahimahullāh said: “We have no need to meet.
It is better for the desire to remain in the heart.”
Bahādur Shāh persisted but Hāfiz Sāhib
rahimahullāh did not give in. Bahādur Shāh
eventually tried to meet him through Kāle Sāhib.
Kāle Sāhib was waiting for an opportune occasion.
Hāfiz Sāhib rahimahullāh was present during the
days of the ‛urs of Qutb Sāhib rahimahullāh at the
latter’s masjid. Kāle Sāhib said: “Hāfiz Sāhib! I have
to go out for some work. Please remain here until I
return.” Saying this, he went to the king [Bahādur
Shāh] and came back with him. Those who were
present began making a clamour and saying: “The
king is coming towards the masjid.” When Hāfiz
Sāhib rahimahullāh heard this, he scaled the wall
immediately and left.
Note: Glory to Allāh! Such was the extent to which
Hāfiz Sāhib rahimahullāh disliked meeting wealthy
people. However, there were occasions when our
seniors did meet the kings and wealthy people on
the basis of certain wisdoms. (compiler)
Demise
Hāfiz Sāhib rahimahullāh suffered a stroke towards
the end of his life. The ailment became worse to the
extent that his hands and legs became totally
paralysed. When he experienced difficulty in
worship, he said: “The body too is a hire pony which
did not support me at the end.” He passed away in
Dhū al-Qa‛dah 1266 A.H./1849. To Allāh we belong
and to Him is our return. He was buried in
419
Khayrābād, Sītāpūr (U.P.). May Allāh ta‛ālā
illuminate his resting place.1
1 Tārīkh Mashā’ikh-e-Chisht, vol. 5, p. 339.
420
Hadrat Shāh Muhammad Sulaymān
Taunswī1 (d. 1267 A.H.)
Name and lineage
His name is Shāh Muhammad Sulaymān. His father
was Zakarīyyā ibn ‛Abd al-Wahhāb ibn ‛Umar Khān.
This family was connected to the Ja‛farīyyah tribe of
Afghanistan. Because he was an Afghani, he was
referred to as Ruhaylah in this region. Taunsah is in
Afghanistan.
Birth
He was born in 1184 A.H./1770 in Gargojī, Punjab.
Merits
The teachings of Hadrat Shāh Fakhr ad-Dīn Sāhib
rahimahullāh and the Chishtīyyah Nizāmīyyah Sufi
order spread in Punjab through the efforts of Shāh
Nūr Muhammad Sāhib Mahārwī rahimahullāh, and
its completion was done by Shāh Muhammad
Sulaymān Taunswī rahimahullāh. He was a very
pious and righteous saint. Thousands of deviated
souls of Punjab and Afghanistan found guidance
through his teachings. His khulafā’ spread to all
parts of the country and lit such lamps of guidance
and rectitude which resulted in scenes of the
khānqāhs of the past Sufis to be visible once again.
He was the last great saint of the Nizāmīyyah order.
His in-depth knowledge, holiness, and efforts in
rectifying Islamic society are unparalleled.
1 We take the opportunity of quoting aspects from his life

from Tārīkh Mashā’ikh-e-Chisht volume five of Professor
Khalīq Ahmad Nizāmī.
421
Bay‛at
It is popularly believed that Shāh Fakhr Sāhib
rahimahullāh had given the glad tidings to Khwājah
Nūr Muhammad Mahārwī rahimahullāh of confining
a “royal falcon” through whom the Chishtīyyah
Nizāmīyyah order will spread and proliferate widely.
Shāh Nūr Muhammad rahimahullāh would come
annually to Auch and Kaut Mathan in search of this
“falcon”. When he came the last time to Auch, he
said to one of his associates, Muhammad Husayn:
“O Muhammad Husayn! Do you know why I come to
this place every year?” He replied: “Tell me.”
Khwājah Nūr Muhammad Sāhib rahimahullāh said:
“I come here to hunt a royal falcon. This is the order
of Shāh Fakhr Sāhib rahimahullāh.”
When Shāh Muhammad Sulaymān rahimahullāh
presented himself before Shāh Nūr Muhammad
rahimahullāh, his world changed completely and he
immediately made a request of becoming his murīd.
Shāh Nūr Muhammad Sāhib rahimahullāh took him
to the mausoleum of Hadrat Sayyid Jalāl
rahimahullāh and inducted him as a murīd nearby.
Shāh Muhammad Sulaymān rahimahullāh was a
young man at the time but he surpassed many old
and senior murīds in his faith in Shāh Nūr
Muhammad Sāhib rahimahullāh and in carrying out
his orders.
Journey to Delhi
After inducting this young student as a murīd, Shāh
Nūr Muhammad Sāhib rahimahullāh ordered him to
present himself in the blessed company of Shāh
Fakhr Sāhib rahimahullāh. The glad tiding of the
royal falcon which Shāh Fakhr Sāhib rahimahullāh
had given him was now confined. Shāh Muhammad
422
Sulaymān rahimahullāh carried out his shaykh’s
order and left for Delhi. He travelled through
Dilāwar, Jaudhpūr, Jaipur and Riwārī, and reached
Delhi in 1199 A.H./1784.
It was the summer season. It was so hot that birds
had taken refuge in the trees. There was no sign of
water in the desert for miles after miles, no
conveyance, and no companion. Despite all these
challenges, this lover of Allāh ta‛ālā was carrying
out the order of his shaykh with full enthusiasm,
without bothering in the least about the hardships
of the journey. When this embodiment of love
reached Delhi after bearing the difficulties
enthusiastically, he learnt that Shāh Fakhr Sāhib
rahimahullāh had passed away.
He returned to his village and from there, he would
go to his shaykh in Mahār.
Khilāfat
Khwājah Muhammad Sulaymān rahimahullāh had
pledged bay‛at to Khwājah Mahārwī rahimahullāh at
the age of 15 or 16, and derived the blessings of his
company for about six years.
Establishing a khānqāh in Taunsah
Taunsah was an unknown village about 60 miles
from Derah Ghāzī Khān. His shaykh instructed him
to leave his hometown and settle down in Taunsah.
Shāh Muhammad Sulaymān rahimahullāh bid
farewell to Gargojī and went to Taunsah. The village
gradually became splendorous and effulgent place,
and people from distant places began coming here.
Fārbas writes about the establishment of Taunsah:
423
Gauging from the conditions which
prevailed in Taunsah during the time
of Khwājah Muhammad Sulaymān
rahimahullāh, we can say that it was
he and his khulafā’ who had inhabited
this place.
Establishment of madāris
After settling down in Taunsah, the first thing which
Shāh Muhammad Sulaymān Sāhib rahimahullāh
did was he established madāris. There were several
madāris around his house. Fifty teachers lived
there, and the programme of teaching and training
was done on a very wide scale. Intense efforts were
made for the progress and proliferation of Islamic
sciences. The opening of madāris was an excellent
means for the realization of his objectives. This was
the only way for the propagation of Islamic values.
The presence of fifty teachers in a small place like
Taunsah meant that it had become a centre of
education for that region. Students from distant
lands began coming to this town.
had a keen interest in teaching. He used to teach
Sufi literature to his special students and disciples.
Some of the books which he used to teach most of
the time are mentioned in his Malfūzāt. The
compiler of his Malfūzāt writes in one place:
Hadrat rahimahullāh made reference
to Ihyā’ al-‛Ulūm in the course of his
lesson.
In addition to teaching Ihyā’ al-‛Ulūm and Futūhāt,
Shāh Sāhib rahimahullāh taught Kanz and Kāfiyah
424
to some of his students. Hājī Chirāgh ad-Dīn
rahimahullāh had studied these two books under
Shāh Muhammad Sulaymān Sāhib rahimahullāh.
Academic acumen
was widely read and he possessed deep insight. He
was an expert in the Qur’ān, Hadīth and fiqh. He
repeatedly quotes Qur’ānic verses and Ahādīth in
his statements. He had undertaken and in-depth
study of the higher Sufi books. ‛Awārif al-Ma‛ārif
and Futūhāt-e-Makkīyyah were virtually all the time
on his tongue. He had reflected deeply on the
fundamental views of Shaykh Sahrawardī
rahimahullāh and Imām Akbar rahimahullāh.
A life of poverty
spent the early part of his life in difficulty and
poverty. When he had arrived in Taunsah as a
student, there were no boarding and lodging
arrangements for him. However, Allāh ta‛ālā opened
the doors of sustenance to him after some time.
Contentment and reliance on Allāh
The qualities of contentment and reliance on Allāh
ta‛ālā were quite profound in Hadrat Shāh Sāhib
rahimahullāh. Every type of gift would be presented
at his door, but he would accept it with one hand,
and distribute it to others with the other hand. He
taught the same lesson of patience and contentment
to his students and disciples.
425
Time table
adhered strictly to a time table. After the maghrib
salāh, he would spend some time in the audible
remembrance of Allāh ta‛ālā. After this, anyone and
everyone was permitted to meet him. When he got
the time, he would have supper. After performing
the ‛ishā salāh with congregation, he would proceed
to his room. He used to engage in audible
remembrance of Allāh ta‛ālā after the tahajjud
salāh. He would take a rest on his bed after the
Sunnat of the fajr salāh. When the adhān was
called, he would proceed to the masjid, and return
to his room after the salāh. When about three hours
of the day passed, he would conduct his general
assembly. He would then have a meal, take a short
siesta, and perform the zuhr salāh. After that, he
used to occupy himself in reading the Qur’ān until
the time of ‛asr. He used to remain in the masjid
from ‛asr to maghrib.
It is stated in Manāqib Hāfizīyyah that there was no
difference in his practices whether he was at home
or on a journey.
Teachings and statements
When the political decline of a nation starts, its
thinking, actions, habits, and ways and
mannerisms also start to decline. This is the final
stage of a nation’s downfall. The effects of moral
decline are far more destructive than the effects of
political decline. After that, the paths to reformation
and revival remain sealed for some time. At the time
when Shāh Muhammad Sulaymān Sāhib
rahimahullāh initiated his programme of guidance
and instruction, political retrogression was already
426
staring at the Muslims in the face. However, there
were very few insightful people who, as a result of
the political decline, were observing the effects of
moral retrogression. These few people did not waste
their time in mourning the decline of the sultanate.
Instead, they focused on preserving Islamic
character and morals. Shāh Muhammad Sulaymān
Sāhib rahimahullāh was from among those few
whose efforts centred around the correction of
character and habits.
Hadrat Shāh Muhammad Sulaymān Sāhib
rahimahullāh wanted the Muslims to align their
character and habits with those of Rasūlullāh
sallallāhu ‛alayhi wa sallam. He firmly believed that
virtues and good habits can only be formed by
following Rasūlullāh sallallāhu ‛alayhi wa sallam.
He said:
Noble characteristics and
praiseworthy actions cannot be
acquired without following Rasūlullāh
sallallāhu ‛alayhi wa sallam.
He explains the word “mutābi‛at” (following,
emulating) as follows:
Mutābi‛at refers to two things: To
carry out whatever Allāh ta‛ālā and
sallam ordered, and to abstain from
whatever they prohibited.
This was the nucleus of Shāh Sāhib’s efforts in the
field of morals and ethics. He always spent his time
in striving in this field, and did his utmost to set
right the actions of the laymen. He used to say:
There are many humans today, but no
humanity.
427
He says in another place:
There are very few true humans. Most
are in the form of humans but devoid
of human qualities. A true human is
one who has good characteristics and
praiseworthy actions.
He used to say that it is very difficult to be a
human. He went to the extent of saying:
The attributes of a human as listed in
Silk as-Sulūk are not found in my own
self.
In his statements, we repeatedly come across
Hadrat Shāh Sāhib rahimahullāh advising people to
abstain from bad company, backbiting,
haughtiness, fault-finding, consuming intoxicants,
love relationships and devouring of usury. At the
same time, he would constantly speak about good
manners, hospitality, piety, humility, selflessness,
and integrity. There is probably not a single page in
Nāfi‛ as-Sālikīn in which emphasis is not laid on
rectification of character. The essence of his moral
and ethical counsel is as follows:
(1)
Keep away from bad company because its effects are
most dangerous. Bad company is very quick to leave
its mark.
Hadrat Shāh Sāhib rahimahullāh used to relate very
admonitory stories to demonstrate the effects of
companionship, and quote the Ahādīth of
Rasūlullāh sallallāhu ‛alayhi wa sallam in this
regard. While explaining the ill effects of bad
company, he quotes from ‛Awārif al-Ma‛ārif saying:
“There is a snake which, when it looks at a person,
428
he becomes blind. If a snake can have such an
effect, what can be said of the effects of man?”
Note: Hadrat Maulānā Muhammad Ahmad Sāhib
Partābgarhī rahimahullāh used to say: “The evil eye
certainly has an effect. This is our belief. So do you
think that the gaze of a pious person will not have
its effect?” We see many hearts becoming
embellished with righteousness and piety through
the gaze of saints. (compiler)
(2)
Abstain from pride and haughtiness. Do not look at
anyone with scorn and derision. Remain humble.
Consider yourself to be the lowest of all. He used to
say:
The one who considers himself to be
the lowest of all is the most beloved
and accepted in the sight of Allāh
ta‛ālā.
Hadrat Shāh Sāhib rahimahullāh used to say: “We
have to try to develop the humbleness like that of
Hadrat Bāyazīd Bustāmī rahimahullāh.” There was a
shortage of rain on one occasion. When no rain fell
even after performing salātul istisqā’, the people
began speaking among themselves: “This is because
of the evil actions of people.” When Hadrat Bāyazīd
Bustāmī rahimahullāh heard this, he left the city
immediately because he thought to himself that he
is the most evil of all people.
Note: One could ask: Was Hadrat Bāyazīd Bustāmī
rahimahullāh such a sinner that when he left the
city, the rains came down? No, this was not the
case. Instead, he acknowledged his sins just as
Rasūlullāh sallallāhu ‛alayhi wa sallam had said:
429
ُ َ ْ ُْ ََ
ْ ْ َ ‫ﻤﻌ†ف‬
Í‫ﺑﺬﻧ‬
ِ ِ ِ ‫اﻧﺎ ا‬
I acknowledge my sins.
He practised on this Sunnat of Rasūlullāh sallallāhu
‛alayhi wa sallam and, through its blessing, Allāh’s
mercy gushed forth and the rains came down.
Maulānā Rūmī rahimahullāh makes reference to this
in the following couplets:
As long as the child of the sweetmeat
seller does not cry, His ocean of
pardon does not erupt. As long as the
cloud does not cry, the orchard does
not laugh (does not sprout and grow).
As long as the child does not cry, the
milk in the mother’s breast does not
flow.
Note: Glory to Allāh! What a beautiful theme. May
Allāh ta‛ālā turn our condition in line with it and
honour us with His pleasure.
Hadrat Muslihul Ummat rahimahullāh really loved
this theme of “acknowledgement of sins”. This is
why he explained it in his assemblies in the entire
month of Ramadān 1383 A.H. These lectures were
collated in a book titled I‛tirāf-e-Dhunūb
(acknowledgement of sins). In addition to it, I added
an article titled I‛tirāf-e-Qusūr (acknowledgement of
mistakes). This book is greatly appreciated by the
‛ulamā’ and mashā’ikh. Some of them adopted the
practice of reading it in their assemblies. May Allāh
ta‛ālā enable us to acknowledge our sins and
mistakes in the true meaning of the word, may He
accept our du‛ā’s and bless us with His pleasure.
Āmīn. (compiler)
430
Hadrat Shāh Sāhib rahimahullāh wanted his
disciples to develop humbleness and selflessness in
them, and that they interact with their fellow
creation with affection and mercy. He says in this
regard:
It is the duty of a seeker to look at
everyone – whether noble or ignoble –
with affection and mercy so that Allāh
ta‛ālā may show mercy to him.
When there is haughtiness and arrogance in a
person, it does not only create an obstacle in Dīnī
works, rather, the capabilities of spiritual progress
become dead in the person himself.
(3)
Abstain from jealousy and pride.
Hadrat Shāh Sāhib rahimahullāh says in this
regard:
The flower of tauhīd does not bloom in
a land (heart) which contains the
thorns of polytheism, jealousy, pride
and ostentation.
(4)
Abstain from fault-finding. Hadrat Shāh Sāhib
rahimahullāh used to say that preference must be
given to looking at one’s own faults. He said in this
regard:
It is the duty of a seeker to shut his eyes off from
the faults of the creation because he has to focus on
his own faults. In this lies the pleasure of Allāh
ta‛ālā and good fortune for the servant. A Hadīth
states:
431
ْ ُ ُ ‫ﻦ‬µ ُُْ ََ َ ْ َ ْٰ ُ
ْ َ ‫ﻨﻪ‬°‫د‬
ِ « ‫ﻴﻮب‬µ
‫ﺎس‬Š‫ا‬ ِ ِ ‫ ِﻤﻦ ﺷﻐﻞ‬ô‫ﻃﻮ‬
Glad tidings for the person whose [focus on] Dīn
keeps him occupied from looking at the faults of
people.
(5)
Abstain from backbiting. Allāh ta‛ālā says in the
Qur’ān:
ْ َ َ ْ َ ‫ﻞ‬d‫ﻳﺎ‬
ً ْ َ ‫اﺧﻴﻪ‬ َُ ْ« ْ َ ْ ُ ُ َ َ َُ ً َْ ْ ُ ُ ْ« ْ ََْ َ
‫ﻣﻴﺘﺎ‬ ِ ِ ‫@ﻢ‬ ‫ﻢ ان‬Ò‫ﺐ اﺣﺪ‬Ü‫ا‬ ِ ،‫ﻐﺘﺐ ®ﻌﻀ–ﻢ ®ﻌﻀﺎ‬° ‫َوﻻ‬
ُْ ُ ُ ْ َ َ
‫ﻓﻜﺮﻫﺘﻤﻮه‬ِ
Nor backbite one another. Would any one of you like
to eat the flesh of his brother who is dead? You abhor
it.1
Hadrat Shāh Sāhib rahimahullāh says:
Backbiting is worse than stealing
because a thief eats the item which he
stole. On the other hand, there is no
benefit in backbiting. In fact, the good
actions of a backbiter are burnt and
reduced to ash.
Hadrat rahimahullāh then quotes the following
couplets:
The person who runs towards
backbiting is as though he is
searching for dead bodies. The person
who focuses on the faults of others
does this because he is unmindful of
his own faults.
1 Sūrah al-Hujurāt, 49: 12.
432
Hadrat Shāh Sāhib rahimahullāh used to quote
appropriate Qur’ānic verses, Ahādīth and poems to
place emphasis on his words of admonition and to
make them more effective. When he delivers lectures
on ethics, we find an astounding confluence of
principled harshness and propagational softness in
his tone. He takes every opportunity to advise. No
matter what type of people came to him and what
issue was discussed, he would not forget to give a
lesson in ethics. He wanted ethical principles to
pervade every department of society. No matter what
the discussion was about, he would certainly
highlight the ethical aspect of it. On one occasion,
the discussion was on trade and business. He said:
If a person trades in wheat with the
intention of selling it at a very high
price, then this is prohibited in the
Sharī‛at. In fact, anyone who has such
an intention will eventually die a
humiliating and disgraceful death.
When a discussion hovered around taking care of
animals, he immediately said:
A person who keeps animals but does
not see to their needs will be
accountable on the day of
Resurrection.
These may appear to be insignificant discussions,
but Hadrat rahimahullāh does not forget the ethical
lessons in them.
433
Central points for the character-development of
disciples
Hadrat Shāh Sāhib rahimahullāh laid down the
following three central points for the character-
development of his disciples:
Good deeds: It is the duty of a seeker to be regular
and punctual in doing good deeds.
Piety: It is our duty to be good even to those who do
evil to us.
Good manners: I seek inspiration for good manners
from Allāh ta‛ālā because a person who is devoid of
good manners is deprived of Allāh’s grace.
Hadrat Shāh Sāhib rahimahullāh used to stress
these three points in the character-development of
his disciples. The same three points are mentioned
in his Malfūzāt in different ways.
Note: Glory to Allāh! These are most beneficial
pieces of advice. May Allāh ta‛ālā enable us to
practise on them. Āmīn. (compiler)
Preservation of the pillars of Islam
Hadrat Shāh Muhammad Sulaymān rahimahullāh
was particularly concerned about the preservation
of the pillars of Islam. Flagrant sinning and
immorality had become quite widespread at the time
when he initiated his programme of rectification and
spiritual training. He complains about the situation
as follows:
People of today are committing
flagrant sins and immoral acts.
434
Disregard for Dīn was common among the people.
Thousands would assemble for acts of bid‛at, while
very few would be present for good works.
A man who was widely travelled said to Hadrat
Shāh Sāhib rahimahullāh:
I have travelled through Khurāsān and
India. I haven’t seen the religiosity
which I saw in Bukhārā and Taunsah.
Through the blessings of Hadrat Shāh
Sāhib, there is immense religiosity in
Taunsah.
This condition in Taunsah was realized after Hadrat
Shāh Sāhib’s continuous striving and programme of
instruction. The masses in other places did not even
have knowledge of the pillars of Islam. They used to
resort to various stratagems to avoid carrying out
the obligatory acts. They were becoming weaker by
the day because of their disregard for salāh and
fasting which are the pillars of Islam. In many of his
statements we find Hadrat Shāh Sāhib rahimahullāh
expressing his sorrow and anger at the peoples lack
of concern. A man said: “I do not do any good apart
from performing the five daily salāhs.” Hadrat
rahimahullāh said:
The person who performs the five daily
salāhs with congregation in our times
is a walī, because there is a lot of
ungodliness.
People used to abstain from fasting and claimed
that it resulted in dryness in the temperament.
Hadrat Shāh Sāhib rahimahullāh waged jihād
against views of this nature and demonstrated that
this is due to the deviation of the self. He says:
435
Worldly people do not fast in
Ramadān. They claim that it causes
dryness. This is based on the deviation
of the self and the overpowering of
Shaytān.
Note: Glory to Allāh! These are most excellent
statements and guidelines which ought to be etched
on our hearts. Inspiration is from Allāh ta‛ālā alone.
(compiler)
Rectification of the Sufis
The Sufis of that time had succumbed to various
types of incorrect beliefs. They desired spiritual
progress so that their worldly difficulties may be
solved. They were excessively reliant on spiritual
acts and practices, and spent all their time in them.
Hadrat Shāh Sāhib rahimahullāh perceived this
misguidance and said:
A seeker must not waste his time in
spiritual fabrications. Occupations of
this nature are thieves and obstacles
on the path of Sufism. The
fundamental objective is the
remembrance of Allāh ta‛ālā.
Instead of spiritual practices which were resorted to
for the sake of solving worldly problems, Hadrat
Shāh Sāhib rahimahullāh stressed on loud dhikr.
He said:
The loud dhikr of Lā Ilāha Illallāh is
better than all other wazīfahs. A
Hadīth states:
ُ ‫ «إﻻ‬L‫ا‬ ُ َ َْ
َ ٰ َ ْ ِّ ‫أﻓﻀﻞ‬
‫اﷲ‬ ِ ِ ‫ا‹ﻛﺮ ﻻ‬
ِ
436
The most superior form of dhikr is Lā
Ilāha Illallāh.
Note: Glory to Allāh! What an excellent wazīfah!
Inspiration is from Allāh ta‛ālā alone. (compiler)
Hadrat Shāh Sāhib rahimahullāh strove to develop a
genuine desire to obey the truth and concern for
Dīn in the Sufis. He could not tolerate to see this
religious class to be immersed in worldly
engagements. He writes:
A seeker must have concern for Dīn
because this is the objective of both
the worlds.
A poet says:
Have concern for Dīn because this is
the fundamental concern. All other
concerns and worries are of a lower
level.
Hadrat Shāh Sāhib rahimahullāh used to call the
Sufis from materialism to religiosity. He used to
demonstrate to them what they were in the past and
what they had retrogressed to in the present times.
He would ask them: “Why has the focus of your
worship changed? Why have you attached your
heart to this world and not to Dīn? Why did you
allow corruption to creep into your beliefs? You
must develop correct religious sentiments. This
alone is the way to good fortune in both worlds.”
Hadrat Shāh Sāhib’s far-sightedness would see
every deviated path and fathom its dangerous
effects immediately. He perceived that people have
deplorable beliefs about their shaykhs and improper
reliance on their spiritual help. He informed them
that the help which they seek from their shaykhs
437
and the extent of influence which they believe their
shaykhs have over the universe are all beyond them.
They must have correct reliance on Allāh ta‛ālā.
They must not invoke anyone apart from Him. They
must supplicate to Him alone and place their trust
in Him alone.
Note: Glory to Allāh! This is a most excellent
teaching of pure tauhīd and reliance on Allāh ta‛ālā.
It ought to be borne in mind. In fact, it is obligatory
to act on it. Inspiration is from Allāh ta‛ālā alone.
(compiler)
He writes in reference to the above-mentioned
deviations and fabrications:
It is the duty of a seeker to consider
every act of Allāh ta‛ālā to be in line
with absolute wisdom. Even if he does
not understand its wisdom, he must
not object to it. The one who objects is
accursed in both worlds.
Note: May Allāh ta‛ālā protect us against evil actions
and evil conditions. Āmīn. (compiler)
Rectification of the ‛ulamā’
would immediately draw the attention of any class
of people which he found to be on the wrong path.
He trembled when he saw the deviation and
misguidance of the ‛ulamā’ fraternity. He said:
َ َْ ُ َ َ َْ ُ َ َ
‫اﻟﻌﺎ ِﻢ‬ ‫ﻓﺴﺎد اﻟﻌﺎ ِ ِﻢ ﻓﺴﺎد‬
The corruption of the ‛ālim results in corruption of the
world.
438
He considered the corruption of the ‛ulamā’ to be
synonymous to the corruption of the entire nation.
He used to say: “The misguidance of an ignorant
man remains confined to him, while the
misguidance of the ‛ulamā’ causes the masses to be
misguided as well.” He writes with reference to the
‛ulamā’:
They neither go to Paradise on their
own nor to Hell. Instead, a large group
goes with them to both places.
He addresses the ‛ulamā’ as follows:
An ‛ālim must practise in accordance
with his knowledge. If not, he will be
like an ass which carries loads of
books.
ً َ ْ َ ‫ﻤﻞ‬Ü
‫أﺳﻔﺎرا‬
ُ َْ َ ْ ََ َ
ِ ‫ا@ﻤﺎر‬
ِ ِ ‫ﻛﻤﺜﻞ‬
ِ
Hadrat Shāh Sāhib rahimahullāh believed that the
objective of knowledge was:
The objective of knowledge is practice,
guidance and the acquisition of Allāh’s
love.
Hadrat Shāh Sāhib rahimahullāh also raised his
voice against the prescribed texts of his time. He
said that the ‛ulamā’ must focus on fiqh and tafsīr.
He said that religious life is rectified through these
sciences. He writes in this regard:
Knowledge of fiqh and tafsīr is
essential. Knowledge of what is fard,
wājib, sunnat, mustahab and makrūh
is dependent on fiqh. Other sciences
are a headache.
439
Hadrat Shāh Sāhib rahimahullāh writes:
Knowledge without practice, and
practice without the creed of the Ahl
as-Sunnat wa al-Jamā‛at is of no
benefit.
If this is not the case, everything else is a waste of
time. A poet says:
You can acquire as much knowledge
as you want, but if you do not practise
on it you are not an ‛ālim.
Rectification of society
When there is retrogression, countless social and
moral evils crop up. They begin from within the
confines of the home and spread gradually until the
entire nation becomes immersed in them. After
studying the Malfūzāt of Hadrat Shāh Sāhib
rahimahullāh, we learn that the social condition in
his time was not was expected of a cultured and
educated society. The four walls of the home are the
bases of social life. When immoralities are
committed within the home, the fountainheads of
social life become non-existent. There are several
incidents related in Nāfi‛ as-Sālikīn from which it is
gauged that respect for parents had become non-
existent. A person came to Hadrat Shāh Sāhib
rahimahullāh and said: “Hadrat! My wife and
children utter vulgar words at me, and they refuse
to serve me.” Hadrat Shāh Sāhib rahimahullāh was
immensely saddened by this. However, he was fully
conversant with human psychology. He consoled the
man by saying:
Placing one’s trust and reliance on
Allāh ta‛ālā is most helpful. How can
440
one rely on others? If a person relies
on his wife and children and expects
them to serve him, he will not benefit
in any way.
On another occasion he said with utmost
disappointment:
One of the signs of Resurrection is
when a son disputes and argues with
his father.
He then quoted this couplet:
Daughters are fighting with their
mothers. I even find sons to be
inconsiderate and ill-mannered
towards their fathers.
Note: If this was the situation in the time of Hadrat
Shāh Sāhib rahimahullāh, the situation today is far
worse. It is clearly visible and does not need to be
mentioned. (compiler)
Whenever Hadrat Shāh Sāhib rahimahullāh was
informed of a moral or social evil, he would do his
utmost to put an end to it. When he observed these
conditions, he adopted various steps and measures
to set right relationships between fathers and sons,
and to develop the spirit of obedience in children.
He says:
One ought to serve one’s parents and
be obedient to them with one’s heart
and soul. A Hadīth states that parents
are like the Ka‛bah. The one who
rejects his parents can never be
accepted.
441
After issuing the above warning, he says very
happily:
If a son speaks happily with his father,
he ought to be congratulated.
Note: We learn from this that a child who speaks in
a good manner and tone with his parents is worthy
of congratulations. If only children were to realize
this. If they did, they would be honoured with good
fortune in both worlds. Unfortunately they do not.
(compiler)
Hadrat Shāh Sāhib rahimahullāh spoke out against
many other evils which were prevalent in his
society. He says:
In the past, a qādī (judge) used to be a
man of spiritual affiliation. Now he is a
devourer of bribes.
He speaks out against bribery as follows:
Anyone who consumes harām has to
suffer paucity in his sustenance. He
becomes incapable and helpless. A
thief is always despicable in the eyes
of the people.
The condition of those in authority
Hadrat Shāh Sāhib rahimahullāh speaks out against
those in authority as follows:
In these times, each leader is worse
than the previous one.
Note: We observe the same situation today.
Consequently, the entire country is suffering from
anxiety. (compiler, November 2016)
442
Hadrat Shāh Sāhib rahimahullāh writes against the
consumption of alcohol:
When Allāh ta‛ālā causes Shaytān to
overpower a person’s self, he starts
consuming alcohol and commits other
sins.
In another place he says that we have to protect
ourselves against illicit relationships:
It is a major calamity to have illicit
relationships with women and boys.
One ought to remain far from them.
Note: This piece of advice applies to the entire
ummat – the laymen and the scholars. (compiler)
Following the Sharī‛at
rahimahullāh was very strict in matters related to
the Sharī‛at. He used to say:
If a person wants to become the
beloved of Allāh ta‛ālā he must follow
the Sharī‛at internally and externally.
The Qur’ān says in this regard:
ُ ‫ﺒﺒ–ﻢ‬Ü
‫اﷲ‬ ْ ْ ُ « َ َ َ ْ ِ ُ ‫ﻛﻨﺘﻢ‬
ُ ُ ْ ْ ُ Ã‫ﻓﺎﺗﺒﻌﻮ‬ ْ ُ ْ ُ ‫ان‬
ْ
ِ ِ ِ ‫ﺒﻮن اﷲ‬m ِ
If you love Allāh, follow me and Allāh
will love you.
This applies to following Rasūlullāh
sallallāhu ‛alayhi wa sallam in his
external and internal Sunnats.
He repeatedly says:
Remain far from anything which is
against the Sharī‛at.
443
Hadrat Shah Sāhib rahimahullāh did not like any
conversation except that which concerned the
Qur’ān and Hadīth. He used to say:
Anything apart from the remembrance
of Allāh ta‛ālā and Rasūlullāh
sallallāhu ‛alayhi wa sallam is a
headache.
Hadrat Shāh Sāhib rahimahullāh was of the view
that it is difficult for a man to become perfect
without following the Sharī‛at.
He used to say:
Purification of the heart which is
essential for spiritual progress cannot
be achieved without following the
Sharī‛at. Even if a walī acts against
the Sharī‛at, it will be detrimental to
his wilāyat and spirituality.
He says in this regard:
A single act against the Sharī‛at
causes a man to fall from the level of
wilāyat.
Hadrat Shāh Sāhib rahimahullāh used to constantly
quote from authoritative books of Sufism to prove
that the straight path refers to the path of the
Sharī‛at. Shaykh Muhīyy ad-Dīn Ibn ‛Arabī
rahimahullāh in his Futūhāt-e-Makkīyyah and
Shaykh Shihāb ad-Dīn Sahrawardī rahimahullāh in
his ‛Awārif al-Ma‛ārif state that the difficult paths of
spirituality cannot be traversed without the help of
the Sharī‛at.
Hadrat Shāh Sāhib rahimahullāh used to be
severely pained when he saw people disregarding
the Sharī‛at. He said on one occasion:
444
If the Companions of Rasūlullāh
sallallāhu ‛alayhi wa sallam were
present, they would label the people of
this time as kāfirs. This is because
they gave up following the Sharī‛at. On
the other hand, the creation refers to
the Companions as mad people
because their actions and character
are in line with the Sharī‛at.
Emulating Rasūlullāh
Hadrat Shāh Sāhib rahimahullāh was of the view
that the reason for all the calamities and difficulties
faced by Muslims was their laziness in emulating
Rasūlullāh sallallāhu ‛alayhi wa sallam. He believed
that this was also the reason for the power slipping
away from their hands. He writes in this regard:
The Muslims of today have given up
emulating Rasūlullāh sallallāhu
‛alayhi wa sallam. This is why the
unbelievers have been given power
over them.
He used to relate a certain incident quite often.
When the Sikhs laid siege to Multan, a saint begged
Rasūlullāh sallallāhu ‛alayhi wa sallam for help.
Rasūlullāh sallallāhu ‛alayhi wa sallam said to him
in his dream: “My ummat has given up following
me. This is the evil consequence of it.”
A government also has to emulate Rasūlullāh
Hadrat Shāh Sāhib rahimahullāh used to say:
Worldly and Dīnī success is confined
to emulating Rasūlullāh sallallāhu
‛alayhi wa sallam. It is not possible to
445
realize one’s objective without
emulating him. Even political
authority can only be achieved when
the most perfect human [Rasūlullāh
sallallāhu ‛alayhi wa sallam] is
followed in every department of life.
The perfection of the soul is only
possible when a person is devoted to
following in the footsteps of Rasūlullāh
sallallāhu ‛alayhi wa sallam. The
paths of Sufism cannot be traversed
without emulating and following
sallam.
Religious and spiritual education
Hadrat Shāh Sāhib rahimahullāh used to be most
anxious about developing correct religious
sentiments in his disciples and placing their
capabilities on the correct path. He considered a
shaykh to be like a comb who sets right the spiritual
lines of his disciples. At the time when Hadrat
Khwājah Mahārwī rahimahullāh wanted to appoint
him as his khalīfah, he offered the following excuse:
“Hadrat! The conditions today are extremely bad.
People have become most misguided. I will not be
able to carry out this task. I do not have the ability
to bear this responsibility.” He eventually accepted
this responsibility when his mentor insisted. He
then bore it for 60 years in a manner which his far-
sightedness reached out to every department of life,
and the effect of his rectificational hand was
perceived in distant places. An interesting incident
which occurred towards the latter part of his life is
related in his Malfūzāt:
446
A woman asked: “Hadrat Wālā! Thousands of men
and women pledge allegiance at your hands. You do
not allow anyone to sit for too long with you.
Whether it is day or night, you continue accepting
bay‛at. You trust that each one will be of help to you
on the day of Resurrection. The point which leaves
me amazed is how will you recognize your murīds
from the millions of people?” Hadrat Shāh Sāhib
rahimahullāh replied: “When night falls, several
shepherds bring their flocks together. They are then
able to separate their respective flocks whenever
they want. This, despite the fact that most of sheep
are of one colour and people generally consider
shepherds to be stupid and foolish. If they can do
this, do you think I will not be able to identify my
murīds?”
The following are some of the important aspects of
the religious and spiritual teachings of Hadrat Shāh
Muhammad Sulaymān Sāhib rahimahullāh:
Worship:
He used to say: “The object of man’s life is Allāh’s
worship, as stated in the Qur’ān:
‫ﻌﺒﺪون‬ƒ « ْ ‫ﺧﻠﻘﺖ‬
َ ْ ْ َ ‫ﻦ‬Ë‫ا‬
ْ ُ ُ ْ َ ِ ‫ﺲ «اﻻ‬ß‫واﻻ‬ ُ ْ َ َ ‫وﻣﺎ‬
ََ
ِ ِ ِ ِ
I created jinn and man solely for My worship.
Hadrat Shāh Sāhib rahimahullāh would quote this
couplet occasionally:
Life is for servitude. Life without
servitude is shameful.
Hadrat Shāh Sāhib rahimahullāh was like a
spiritual physician. He used to instruct each person
towards worship according to his strength, ability
and capability. He used to say: “Spiritual practices
447
must be done according to one’s capability. Very
often it happens that a person engages in a lot of
worship in the beginning but later – due to
weakness and old age – he becomes lax in carrying
out even the obligatory acts.”
Genuine belief and reliance on Allāh:
Hadrat Shāh Sāhib rahimahullāh used to teach his
murīds to develop firm and complete reliance on
Allāh ta‛ālā. His teachings seemed to be an
explanation of the verse: “You alone do we worship
and You alone do we ask for help.” He used to say:
Invoke Allāh ta‛ālā alone and place
your trust in Him alone. A seeker
must rely on none apart from Allāh
ta‛ālā.
Desisting from love for this world:
rahimahullāh teaches his murīds to desist from love
for this world and to keep away from the company of
materialistic people. This teaching is found
repeatedly in his Malfūzāt. His objective in teaching
this was not so that they may adopt a life of
solitude. He clarifies this point as follows:
A seeker cannot do without a few
things of this world, and the Sufis do
not include them among worldly
things. Instead, they list them among
Dīnī things. For example, food which
is essential for worship, clothes which
are required to cover one’s private
areas, water for survival, a house to
engage in worship, and knowledge for
the sake of practice and action. These
448
things are not listed among worldly
things.
Note: Glory to Allāh! He explained the essentials of
life in a most fitting manner. May Allāh ta‛ālā
reward him. (compiler)
Distancing one’s self from the wealthy:
rahimahullāh used to distance himself from wealthy
and materialistic people. He was of the view that the
company of these people kills the heart. He writes:
1. A seeker on the path of Allāh must remain far
from worldly people.
2. Proximity to worldly people destroys one’s life.
Proximity to the sultan is a raging burning fire.
ً َ َ ْ َ َ ََْ َ ْ َْ ُ ْ ُ َ ْ َْ َُ ْ ُ
3. ‫ﺳﺎﻋﺔ‬ ‫ﻧﺖ‬Þ ‫ﺗﻤﻴﺖ اﻟﻘﻠﺐ و ﻮ‬ ِ ‫اﻷﻏﻨﻴﺎء‬
ِ ِ ‫ﺻﺤﺒﺔ‬
The company of the wealthy deadens the heart even
if it is for a single moment.
He used to say: “Worldly people are white-eyed and
disloyal. When a calamity strikes them, they go out
in search of a shaykh or fakir, and cry before him.
Yet they will not turn to a fakir when they have no
need for him.
Note: This is the general condition today. May Allāh
ta‛ālā rectify our condition. Āmīn. (compiler)
Feudal lands
Hadrat Shāh Sāhib rahimahullāh practised on the
creed of the seniors as regards feudal lands. ‛Abd al-
Jabbār Khān – the Nawāb of Derah Ghāzī Khān –
presented a piece of land to be spent on the fakirs.
Hadrat Shāh Sāhib rahimahullāh replied:
449
We will not accept this piece of land.
We will never act against the ways of
our seniors and elders. They too did
not accept such lands.
Some people said: “Accept the land for your son,
Gul Muhammad.” He replied: “Gul Muhammad too
has no need for that land. If he remains in the
service of the mashā’ikh, the close servants of Allāh
ta‛ālā will serve him.”
Shāh Sāhib rahimahullāh used to say: “We ought to
live our lives as guests of Allāh ta‛ālā so that Dīnī
works can be accomplished with total mental focus.”
Note: Hadrat Shāh Sāhib rahimahullāh has
explained most important themes which ought to be
printed in the form of a separate booklet. May Allāh
ta‛ālā give us the inspiration. Āmīn. (compiler)
Demise
Hadrat Shāh Sāhib rahimahullāh looked at the
moon in Safar 1267 A.H./December 1850 and said:
“This is the month of our journey. May Allāh ta‛ālā
make it safe and sound.” A few days later he
complained of a cold and passed away on the 7th of
Safar. He left behind two sons, Gul Muhammad and
Khwājah Durwesh Muhammad. The Nawāb of
Bhāwalpūr spent 70 000 rupees to construct a
marble mausoleum for his grave.1
May Allāh ta‛ālā shower His mercy on him and may
He illuminate his grave. Āmīn.
1 Tārīkh Mashā’ikh Chisht, vol. 5, pp. 284-337.
450
Hadrat Maulānā Mamlūk al-‛Alī
Nānautwī (d. 1267 A.H.)
The ancestor of the Siddīqī family in Nānautah
The arrival of this family in Nānautah was either
towards the end of the 9th century of the Hijrah or
the beginning of the 10th century. The first person of
this family to settle down in Nānautah was Qādī
Mīrā. The lineage of his father, Qādī Mazhar ad-Dīn
rahimahullāh, meets with Hadrat Abū Bakr Siddīq
radiyallāhu ‛anhu on the 37th level. He was a
resident of Samarqand. He left Samarqand and
came to India during the rule of Sultan Bahlūl
Lodhī. Qādī Mazhar ad-Dīn rahimahullāh was
appointed as a judge in Jahānābād (Mānikpūr). He
settled down in this town and passed away there.
He had several sons one of whom was Qādī Mīrā.
Qādī Mīrā was appointed as a judge by the ruler
and sent to Nānautah. This region experienced
much insecurity and maladministration because of
the thievery and corruption of rebels and robbers.
Qādī Mīrā rahimahullāh resorted to courage and
vigilance to put an end to their power and influence,
and established peace and security in the region.
This caused the government to be most happy with
him. Qādī Mīrā rahimahullāh passed away in 902
A.H./March 1497 when he was about 97 years old.
The Siddīqī family has been living in Nānautah from
that time to this day. Allāh ta‛ālā blessed it with
immense wealth and blessings, and it developed
into several branches. The latter generations were
attributed to the various branches. One such
branch is known as the progeny of Shaykh
Muhammad Hāshim rahimahullāh. He was from
among the ‛ulamā’ during the rule of Shāh Jehān. In
the words of Muftī Mahmūd Sāhib Nānautwī
451
rahimahullāh, Shaykh Muhammad Hāshim
rahimahullāh was a distinguished scholar and Sufi.
Lineage
His lineage is as follows: Maulānā Mamlūk al-‛Alī
ibn Maulwī Ahmad ‛Alī ibn Hakīm Ghulām
Musharraf ibn Hakīm ‛Abdillāh ibn Shaykh Abū al-
Fath ibn Shaykh Muhammad Muftī ibn Shaykh ‛Abd
as-Samī‛ ibn Maulwī Muhammad Hāshim
rahimahumullāh.
Birth
Maulānā Nūr al-Hasan Rāshid Kāndhlawī
rahimahullāh is of the view that Maulānā Mamlūk
al-‛Alī rahimahullāh was born in 1204 A.H./1789.
Allāh ta‛ālā knows best.
Early education
There is no information as regards the Maulānā’s
early education. However, there were several ‛ulamā’
and doctors in his family. We could therefore say
that his early education must have been under the
supervision of the seniors and scholars of his
family. It is also possible that his education and
training was handed over to Maulānā ‛Abd ar-
Rahmān rahimahullāh or Maulānā ‛Abd ar-Rahīm
Nānautwī rahimahullāh (both of whom were Hadrat
Muftī Ilāhī Bakhsh’s students of Nānautah).
Journey to Delhi for higher education
After studying the intermediate texts under
Maulānā Sayyid Muhammad Qalandar Jalālābādī
rahimahullāh and Maulānā Muftī Ilāhī Bakhsh
rahimahullāh, Maulānā Mamlūk al-‛Alī rahimahullāh
travelled to Delhi to study under the senior ‛ulamā’
452
of Delhi. There is no clear indication as to when he
undertook this journey. However, he was present in
the beginning of 1230 A.H./1815 in Delhi.
A lesson under Shāh ‛Abd al-‛Azīz Sāhib
Maulānā Mamlūk al-‛Alī Sāhib rahimahullāh wanted
to study under several ‛ulamā’ of Delhi, but
whenever he went to anyone, they would teach him
one or two lessons and stop him from attending any
further lessons. He was quite distressed by this
unexpected situation. In his distress, he presented
himself before Hadrat Shāh ‛Abd al-‛Azīz Sāhib
rahimahullāh and requested his du‛ā’s and
attention. Hadrat Shāh Sāhib rahimahullāh said to
him: “You must come to me tomorrow.” When he
went to him the next day, Hadrat Shāh Sāhib
rahimahullāh taught him one lesson from Hidāyah
an-Nahw and said: “You may now go to any teacher
you want and he will not refuse to teach you.”
Studying under Maulānā Rashīd ad-Dīn Khān
After the statement of Hadrat Shāh ‛Abd al-‛Azīz
Sāhib rahimahullāh, he most probably reverted to
Maulānā Rashīd ad-Dīn Khān rahimahullāh. The
latter accepted him and Maulānā Mamlūk al-‛Alī
rahimahullāh became included in his students. He
then studied the higher texts under Maulānā Rashīd
ad-Dīn Khān rahimahullāh.
The affectionate gaze of Maulānā Rashīd ad-Dīn
Khān
Maulānā Mamlūk al-‛Alī rahimahullāh was the
student who was most beloved by Maulānā Rashīd
ad-Dīn Khān rahimahullāh. Even after completing
his studies under him, he maintained respectful
and cordial relations with him. The Maulānā too
453
loved his student dearly. He used to make it a point
to fulfil the requests of Maulānā Mamlūk al-‛Alī
rahimahullāh and pay due attention to him. Karīm
ad-Dīn Pānīpattī says that Maulānā Rashīd ad-Dīn
Khān Sāhib rahimahullāh wrote the book, Saulat-e-
Ghadanfarīyyah, under the request of Maulānā
Mamlūk al-‛Alī rahimahullāh. When the Delhi
College was established and Maulānā Rashīd ad-Dīn
Khān Sāhib rahimahullāh was appointed as its head
teacher, he recommended the name of Maulānā
Mamlūk al-‛Alī rahimahullāh to the post of deputy
teacher. His recommendation was accepted.
Employment at Delhi College
Information about the earliest presence of Maulānā
Mamlūk al-‛Alī rahimahullāh in Delhi is that of 1230
A.H./1815. His employment at Delhi College
commenced ten years later in 1240 A.H./1825. we
could not ascertain where he spent these ten years
in Delhi, when he completed his studies, till when
he remained in Delhi, when he returned to his
hometown, or if he had any educational occupations
anywhere else apart from his hometown and Delhi?
Nothing is known in this regard. However, when
Delhi College opened in Shawwāl 1240 A.H./June
1825, he was present in Delhi and was appointed as
a teacher there. He continued his services at Delhi
College until the last moments of his life and passed
away in Delhi.
The reason for the establishment of Delhi
College
Delhi College was the first august and important
educational institute established by the British in
northern India. Its objectives were clear at the time
of its establishment. It did not appear to have been
454
established for the religious or political agendas of
the British. Rather, its sole objective was to reduce
the ever increasing drop in the level of education in
Delhi and surrounding areas, to embellish children
from good backgrounds with every type of
education, and to maintain their economic and
social standing. It was probably for this reason that
the College was initially started like a madrasah.
The same programme and a similar syllabus like
those of a madrasah were laid down. It began
expanding and progressing gradually. Several
languages and sciences were included in the
syllabus. Muslim and non-Muslim teachers were
appointed, and Delhi College advanced very quickly
on the path of education. Its effects were also
noticed. The importance which was given to Islamic
sciences, Arabic and Persian from the first day was,
to a great extent, maintained until the end.
Maulānā Rashīd ad-Dīn Khān Sāhib rahimahullāh
was its academic head for as long as he was living.
When he passed away, this responsibility fell on the
shoulders of Maulānā Mamlūk al-‛Alī Sāhib
rahimahullāh. He devoted his entire life to it and
rendered such sterling services that (in the words of
Karīm ad-Dīn Pānīpattī): “The establishment of a
madrasah-e-‛Arabīyyah is firmly attached to his
being.”
His initial position and subsequent progress
When Delhi College was opened in Shawwāl 1240
A.H./June 1825, Maulānā Mamlūk al-‛Alī was
appointed as its second Arabic teacher, while
Maulānā Sayyid Muhammad rahimahullāh was the
third teacher. When Maulānā Rashīd ad-Dīn Khān
Sāhib rahimahullāh passed away, the position of 1st
teacher was vacant. As per the principle, Maulānā
455
Mamlūk al-‛Alī rahimahullāh ought to have been
appointed to that position immediately. However,
his appointment was delayed for several years.
Apart from certain challenges, a major obstacle to
his appointment was that Nawāb Hāmid ‛Alī Khān
had appointed Maulwī Ja‛far ‛Alī Chārjowī as a
teacher for Shī‛ah studies and wanted the latter to
be appointed as the head teacher of Delhi College.
However, the administrators of the College were not
prepared to accept this. The matter was referred to
Maulānā Muftī Sadr ad-Dīn Āzardah rahimahullāh.
The latter spoke highly of Maulānā Mamlūk al-‛Alī’s
virtues and erudition, and expressed his view in
favour of Maulānā Mamlūk al-‛Alī rahimahullāh. But
there was no consensus in this regard, so it was
decided to leave that post vacant. It remained like
that for several years until Maulānā Mamlūk al-‛Alī
rahimahullāh was appointed to fill the vacancy on
23 Ramadān 1257 A.H./8 November 1841.
Salary
At the time when the Maulānā was appointed to the
College, his monthly wage was laid down as 50
rupees. He continued to be paid this amount until
he was appointed as the head teacher.
Subsequently, he was given an increase of ten
rupees. He received increases later on which
eventually came to 100 rupees per month. The date
of the increase is not known, however, the Maulānā
used to receive 100 rupees per month in 1263
A.H./1847.
Karīm ad-Dīn Pānīpattī writes that Janāb Maulwī
Mamlūk al-‛Alī was a unique scholar, matchless
muftī and a man of erudition. A salary of 100
rupees is laid down by the madrasah. We do not
find any information which makes reference to this
456
amount being increased. The Maulānā remained in
this post and received this amount until his very
end.
Academic contributions
As mentioned previously, the Maulānā rahimahullāh
used to be fully occupied. No part of his day and
night was free from teaching and lecturing. Free
time was rare. The concentration and tranquillity
which are needed for writing books were not
available to him. This is why he wrote very few
books. He has just six written works comprising of
research, compilation, footnotes and biographies.
Details in this regard can be obtained from the
original.
Students
Teaching and training students was the objective
and nucleus of the Maulānā’s life. Whether a
student belonged to Delhi College or was an
outsider, the Maulānā’s door of knowledge was open
to all. He never declined any student’s request to be
taught.
Karīm ad-Dīn Pānīpattī writes:
Apart from the madrasah times,
students would always be found at his
house. They would surround it all the
time. The Maulānā was so soft that he
could not turn down anyone. He
would teach all of them. From his
entire night and day, he probably got a
short while to sleep in the afternoon
and a bit at night. Apart from that, his
time was spent in teaching students.
457
The Maulānā’s noble character and the affection
which he showed to his students caused them to
remain with him all the time. A programme of
teaching and lecturing would continue by day and
night. Every major and minor book on the rational
and traditional sciences was taught. Academic
discussions used to be held and complexities solved.
Hadīth lessons must have been conducted but no
mention is made of them. The students who came to
study under him included his own children, close
relatives, students from in and around his
hometown, others from distant lands, and rich and
poor students. There were no restrictions on the
basis of region, race and colour. Everyone would
come, study, and benefit without any hindrance
from the Maulānā’s excellent qualities. They would
then return to their respective lands. Unfortunately,
only a few names of those who used to attend his
assemblies are recorded. This, notwithstanding the
fact that his circle was well-known and highly
distinguished; and had commenced from the time
he was employed at Delhi College until he departed
from this world.
Seniors were his students
No person who studied the religious, academic,
educational, writing, rectficational and intellectual
history of India has not heard the names of Hadrat
Maulānā Rashīd Ahmad Sāhib Gangohī
rahimahullāh, Hadrat Maulānā Muhammad Qāsim
Sāhib Nānautwī rahimahullāh, Maulānā
Muhammad Ya‛qūb Sāhib Nānautwī rahimahullāh,
Maulānā Muhammad Mazhar Nānautwī
rahimahullāh, Maulānā Muhammad Ahsan
Nānautwī rahimahullāh, Maulānā Dhul Fiqār ‛Alī
Deobandī rahimahullāh (the father of Shaykh al-
458
Hind Maulānā Mahmūd Hasan rahimahullāh),
Maulānā Shaykh Muhammad Sāhib Thānwī
rahimahullāh, Maulānā Qārī ‛Abd ar-Rahmān Sāhib
Pānīpattī rahimahullāh, Maulānā ‛Ālam ‛Alī Sāhib
Murādābādī rahimahullāh, Maulānā Sayyid Jamāl
ad-Dīn Sāhib Kanānwī rahimahullāh (Bhopal),
Maulānā Samī‛ullāh Sāhib Dehlawī (the companion
of Sir Sayyid), Maulānā Karīm ad-Dīn Pānīpattī
rahimahullāh, Deputy Nadhīr Ahmad and Dr. Diyā’
ad-Dīn Sāhib rahimahullāh. Each one of them is a
subject on its own in our religious, national and
academic history, and each one benefited from the
knowledge and blessed company of Maulānā
Mamlūk al-‛Alī Sāhib rahimahullāh. Several scholars
include Sir Sayyid among his students. But this is
not correct. We do not find any proof for it.
Demise
As per his norm, the Maulānā rahimahullāh was
occupied with his teaching and lecturing. His health
turned for the worse on the 1st of Dhū al-Hijjah
1267 A.H. He was suffering from a fever and yellow
jaundice. It started off as a mild ailment but he
experienced much discomfort for about four to five
days. He remained ill for a total of eleven days. He
finally passed away at the age of 63 on 11 Dhū al-
Hijjah 1267 A.H./7 October 1851. To Allāh we
belong and to Him is our return.
The Maulānā rahimahullāh was residing in Kaucha-
e-Chīlān at the time. It was decided to bury him in
Mahandiyān which is the well-known graveyard of
Hadrat Shāh Walī Allāh Sāhib rahimahullāh and his
family. The Maulānā rahimahullāh was buried
behind the Delhi Gate (near the graveyard of Hadrat
459
Shāh Walī Allāh Sāhib rahimahullāh), next to the
courtyard of the old masjid of Mahandiyān.1
‫ وﺟﺰاه اﷲ ﻋﻨﺎ وﻋﻦ ا>ﺴﻠﻤ‬، @‫ﺔ اﻷﺑﺮار ا ﺼﺎ‬-‫ ر‬x‫ﻪ اﷲ ﺗﻌﺎ‬-‫ر‬

.‫ﺰاء‬Ë‫ﺰاء وأﺣﺴﻦ ا‬Ë‫ﺧ¦ا ا‬
1 Sawānih ‛Ulamā’-e-Deoband, p. 150.
460
Hadrat Maulānā ‛Alī Kabīr Jaunpūrī (d.
1269 A.H.)
Birth and education
He was the son of Maulānā ‛Alī Muhammad
rahimahullāh. He was born in 1170 A.H. and was
brought up under the affectionate care of his father.
He began attending a maktab at the age of five and
completed the primary books within two years. He
then turned his attention to Arabic and Persian. He
studied the short books on the official sciences
under his father. He then proceeded to Lucknow
where he undertook an erudite study of all the
sciences under Maulānā Muhammad Mubīn Firangī
Mahallī rahimahullāh. It was also here that he was
conferred with a graduation turban.
Merits and virtues
He was matchless as regards his sound character,
mercy and benevolence. From his written works,
two books gained much popularity, viz. Makhrūtāt-e-
Jabarī and Makhrūtāt-e-Hindī.
He then turned his attention to Allāh-recognition,
purification of the heart and rectification of the
internal self. He pledged allegiance to Hadrat Shāh
Muhammad Āfāq rahimahullāh in the
Naqshbandīyyah lineage. After completing his
studies, he became inclined to obtaining a job. He
was appointed as a muftī by the British government.
He then acquired such respect that his family
members were appointed to the posts of Munsifī,
Sadr Amīn and Sadr as-Sudūr. They became the
sources of the rise and progress of Machlī Shahar,
district Jaunpūr.
461
He eventually gave up his job under the British in
1244 A.H. and decided to go into seclusion. He
engaged in much spiritual exercises and striving. He
reached the level of observing the truth. Although he
reached the ripe age of 100, this did not affect his
eyesight in any way. He could continue reading
books for his entire life. He was also honoured with
hajj and a visit to the city of Rasūlullāh sallallāhu
‛alayhi wa sallam.1
Hadrat Maulānā ‛Alī Kabīr Sāhib rahimahullāh had
pledged allegiance to Hadrat Shāh Muhammad Āfāq
rahimahullāh in the Naqshbandīyyah order. He was
from among the erudite and determined auliyā’. He
was from the progeny of Hadrat Imām Rabbānī
Mujaddid Alf-e-Thānī Sāhib rahimahullāh. Hadrat
Maulānā Shāh Fadl ar-Rahmān Ganj Murādābādī
rahimahullāh was from among his distinguished
khulafā’. The latter was a leader in the creed of love
[for Allāh ta‛ālā]. Hadrat Maulānā ‛Alī Kabīr
rahimahullāh acquired the recognition of Allāh
ta‛ālā. His illuminating shaykh turned him into
“pure gold”.
The reality of a perfect human
What is a perfect human? Observe the following: As
regards his body, man is an insignificant atom.
However, as regards his soul, he is a lofty shiny
star. Similarly, man is a lame ant as regards his
body, but a Sulaymān when it comes to his soul.
This is beautifully said. Hadrat Maulānā Rūm
rahimahullāh exposes this mystery as follows:
1 Tārīkh Shīrāz-e-Hind Jaunpūr, vol. 2, p. 1729.
462
O man! You may appear to be a small
atom, but at least look at the lofty and
bright star. You are a lame ant as
regards your body, but go and look at
Hadrat Sulaymān ‛alayhis salām!
Thus, it is not this body. Rather it is
the eyes. If you purify your soul from
the filth of this world, you will gain
salvation from your body and acquire
the ability to behold Allāh ta‛ālā. Man
has the ability to behold, while the
rest of his body is flesh and bone.
What his eyes behold is what is of real
worth.
In other words, a human is not what is referred to
as his body. Rather, it is his ability to behold Allāh
ta‛ālā. Man’s reality is his possession of the
instrument to behold Allāh ta‛ālā – his soul. The
rest is mere flesh and bone. Whatever he sees with
his internal eyes is the real thing. Everything else is
a deception.
The qualities of Rasūlullāh sallallāhu ‛alayhi wa
sallam became obliterated in those of Allāh ta‛ālā,
this is why whatever he says is actually the words of
Allāh ta‛ālā. The word “Say” is mentioned in several
places of the Qur’ān. Although it appears to be
uttered by Rasūlullāh sallallāhu ‛alayhi wa sallam,
it is really the statement of Allāh ta‛ālā.
This is a mystery from which the rank and position
of Rasūlullāh sallallāhu ‛alayhi wa sallam can be
gauged. When his heart became attached to the
ocean of reality, then his statement is a pearl from
that ocean of Oneness. When all the actions of man
are attributed to Allāh ta‛ālā, it comes as no
surprise for an ‛ārif to reach the level of obliterating
463
himself within the Being of Allāh ta‛ālā. If you allow
yourself to ponder and reflect, and remove the
spectacles of obstinacy and extremism, you will
clearly see water flowing from the ocean to the
vessel. However, your outward-looking eye is only
focusing on the water-passage, whereas in reality, it
is an ocean in itself. After acquiring obliteration in
the Being of Allāh ta‛ālā, it is foolish, narrow-
minded, and against the reality to look at the vessel
and the ocean as two separate entities. The two are
one. Looking at them as two is a state of polytheism.
Attachment with Allāh ta‛ālā – which is an antidote
– will only be achieved when attachment with all
apart from Him is given up. Closeness and love for
Allāh ta‛ālā will only be realized when attachment
with all apart from Him is severed.
Demise
Hadrat rahimahullāh passed away while returning
from hajj. He passed away in Farīdpūr which is near
Machlī Pūr on 23 Rabī‛ al-Awwal 1269 A.H. and was
buried in his khānqāh in Jaunpūr.1
1 Tārīkh Shīrāz-e-Hind Jaunpūr, vol. 2, p. 1729.
464
Hadrat Maulānā Wilāyat ‛Alī
Sādiqpūrī1 (d. 1269 A.H.)
Name and lineage
His name is Maulānā Wilāyat ‛Alī and his father’s
name is Fath ‛Alī.
Birth and education
He was born in Sādiqpūr, Patnah in 1205 A.H. His
family was filled with love for Dīn, worldly
prosperity, family and genealogical honour, and
position and authority. He was admitted into his
village maktab when he was four years old. He
completed his primary studies by the age of 12. He
then came to Lucknow to complete his studies. He
studied the books on the Islamic sciences under
Shaykh Muhammad Ashraf Sāhib rahimahullāh.
Listening to the lectures of Hadrat Sayyid Sāhib
While in Lucknow, he happened to go to Sayyid
Ahmad Shahīd rahimahullāh on one occasion. He
heard some of his lectures and was enraptured by
him. These lectures became the causes for the
change in his life and his life took a new turn. He
distanced himself from a life of luxury and comforts,
and severed his ties totally from the means of
prosperity and luxury. He then lived the remainder
of his life as an attendant of Sayyid Ahmad Shahīd
rahimahullāh and remained with him as an ordinary
1 His life and teachings have been noted in Tadhkirah

Ahl-e-Dil of Hadrat Maulānā Sa‛īd ar-Rahmān Sāhib
A‛zamī, the principal of Dār al-‛Ulūm Nadwatul ‛Ulamā’,
Lucknow. I take the honour of quoting aspects from his
article. (compiler)
465
disciple and follower. He discarded his past life of
luxury and prosperity as a lost chapter.
He commenced his new journey in life and
expressed remorse and regret over his past life
which he had spent in negligence, luxuries,
comforts, rest and enjoyment – all of which are
neither becoming of a Muslim nor the objectives of
life.
He wanted to make up for his past life and to this
end, he requested Hadrat Sayyid Sāhib
rahimahullāh to accept him in his circle of disciples
and followers. After observing his sincerity and
īmān, and believing that his desire emanated from
his heart, Hadrat Sayyid Sāhib rahimahullāh
acceded to his request.
The young Wilāyat ‛Alī then bid farewell to all his
luxuries, comforts, bounties and possessions; and
decided to live with Hadrat Sayyid Sāhib
rahimahullāh and his companions in Rā’ī Bareilly.
He then spent his entire life in studying,
researching, and spiritual striving and practices. He
spent most of his time in worship, spiritual
exercises, turning to Allāh ta‛ālā, dhikr and optional
salāhs. Together with this, he devoted a lot of his
time in practising the martial arts, and making
preparations to wage jihād against the enemies of
Allāh ta‛ālā so that the word of Allāh ta‛ālā may
reign supreme.
Attending the classes of Shāh Ismā‛īl Shahīd
He also attended the Hadīth classes of Shāh Ismā‛īl
Shahīd rahimahullāh. When he got the opportunity,
he would go out to the fields and orchards where he
would chop wood. He would carry these heavy loads
on his back. He used to prepare his own meals and
466
also participate in construction works. The
complexion on his face had changed because of
constant carrying of sand and stone. His body had
become quite weak because of his work, worship
and excessive spiritual exercises. There are some
very astonishing incidents about him in this regard.
Self-obliteration
His father, Maulwī Fatah ‛Alī Sāhib, called for one of
his servants who used to attend to his son since
infancy. He gave him 400 rupees in cash, 10-15 sets
of clothes, shoes, and other necessities, and sent
him to Rā’ī Bareilly. When the servant reached Rā’ī
Bareilly, he went to the camp and asked: “Where is
Maulwī Wilāyat ‛Alī of Patnah?” The people replied:
“He is at the river bank, carrying soil.” The servant
reached the river bank and saw many people
carrying soil and mud. Among them was the Maulwī
Sāhib whom he was looking for. He was covered in
mud, had a thick sheet wrapped around his lower
body, and was doing the work of carrying mud. His
appearance had changed to such an extent that this
old servant who had been working for him for the
last 30 years could not recognize him. He addressed
the Maulwī Sāhib saying: “Where is Maulwī Wilāyat
‛Alī of Patnah?” He replied: “Brother, my name is
Wilāyat ‛Alī.” The servant became angry and said: “I
am not searching for you, I am searching for that
Wilāyat ‛Alī who is the son of Maulwī Fatah ‛Alī
Sāhib Sādiqpūrī ‛Azīmābādī.” He replied: “Brother, I
am indeed Sādiqpūrī Wilāyat ‛Alī.” The servant
became more angry and said: “You are making a
joke of me.”
By virtue of his self-obliteration, he reached a lofty
level in the work of propagation, rectification,
devotion and spirituality. He fulfilled this trust in a
467
most beautiful manner. May Allāh ta‛ālā reward him
with the best of rewards.
Achievements and services
Once Maulānā Wilāyat ‛Alī rahimahullāh was fully
immersed in the temperament of Sayyid Ahmad
Shahīd rahimahullāh, his family encouraged him to
follow Sayyid Sāhib rahimahullāh completely, to
make him his role model, and to give him authority
over all his worldly and religious affairs. When
Sayyid Sāhib rahimahullāh went for hajj, he
appointed Hadrat Maulānā Wilāyat ‛Alī Sāhib
rahimahullāh over the responsibilities of invitation,
rectification, propagation of Islam, and the teaching
and training of people. When Sayyid Sāhib
rahimahullāh resolved to go on jihād, Maulānā
Wilāyat ‛Alī Sāhib rahimahullāh proved to be the
most enthusiastic, and was at the forefront of
making preparations to wage jihād against the
enemies. However, Hadrat Sayyid Sāhib
rahimahullāh despatched him to Kabul to act as his
envoy. He spent one and half months there. During
this period, he delivered speeches and lectures
daily, and in this way, was able to establish a
rapport with the local people and motivate them to
prepare to wage war. He created in their hearts the
desire to die for the sake of Islam and for raising the
word of Allāh ta‛ālā. He prompted them to purify
themselves from every taint of polytheism towards
pure monotheism, and to follow Rasūlullāh
sallallāhu ‛alayhi wa sallam in totality.
Maulānā Wilāyat ‛Alī Sāhib rahimahullāh returned
from Kabul by first going to Mumbai and then to
Hyderabad. His few days’ stay in Hyderabad made
him most popular in the city and the outlying
regions.
468
Amīr Mubāriz ad-Daulah (the ruler of Hyderabad)
came to visit him, pledged allegiance to him, and
benefited from him despite differences in the
people’s creed. He derived blessings from his
assemblies which he used to conduct daily and from
his Hadīth lessons. Hundreds and thousands of
people repented. While he was occupied in the work
of propagation and instruction, he received the
tragic news of the martyrdom of Hadrat Sayyid
Ahmad Shahīd Sāhib rahimahullāh on the
battlefield of Bālākaut. He was severely pained by
this news.
The responsibilities of propagation and rectification,
and the proliferation of the mission of Hadrat Sayyid
Sāhib rahimahullāh now fell to a greater extent on
the shoulders of Maulānā Wilāyat ‛Alī Sāhib
rahimahullāh. He himself realized that his
responsibilities have increased much more while his
weak body cannot bear them. Despite this, he
placed his full trust in Allāh ta‛ālā and turned to
Him for help in this mission. He did his utmost to
realize the dreams of Hadrat Sayyid Sāhib
rahimahullāh and took solace and inspiration from
the following words of Allāh ta‛ālā:
َ ُ َْ َ « ْ ََْ ‫ُ ُ ط‬ ْ َ ْ ْ َ َ ْ َ ‫َ َُ« ٌ « َ ُ ٌْ ج‬
‫ﻗﺘﻞ‬
ِ ‫أﻓﺎﺋﻦ ﻣﺎت أو‬
ِ ِ ِ ‫ﻤﺪ ِإﻻ رﺳﻮل ﻗﺪ ﺧﻠﺖ ِﻣﻦ‬é ‫َوﻣﺎ‬
‫ﺒﻠﻪ ا ﺮﺳﻞ‬Õ
ْ ُ َْ َ [
.‫ﻘﺎﺑ–ﻢ‬µ‫أ‬
ٰ َ ْ َُْ َْ
‫ﻘﻠﺒﺘﻢ‬±‫ا‬
ِ
Muhammad is but a Messenger. Many Messengers
have passed before him. So if he dies or is killed, will
you turn back on your heels?1
469
He developed a new determination and resolve
within himself, and perceived a new zeal; and
therefore exerted all his energies and presented his
weak body for the propagation of Islam. He
perceived intense enthusiasm from the people, and
engendered in them the desire to follow the Sunnat
and learn matters of Dīn.
When he finally left and reached his hometown,
Patnah, he devoted himself towards invitation,
propagation, and organizing the Muslims for jihād
in Allāh’s cause. The people accepted him as the
khalīfah and representative of Hadrat Sayyid Sāhib
rahimahullāh. He established an Islamic Treasury
(Bayt al-Māl) and appointed propagators for the
Bihar region. He sent his brother, ‛Ināyat ‛Alī, to
Bengal as a propagator. He appointed other people
to other lands and regions for the sake of
rectification, instruction and proliferation of Islam.
Together with this, he himself went around from
town to town and city to city for the propagation of
Islam. He would bear every type of hardship in the
work of propagation, and consider it to be a bounty
from Allāh ta‛ālā. He used to spend every moment of
his life for da‛wat, propagation, and the wellbeing of
Islam and the Muslims. He never allowed thoughts
of rest and comfort to enter his mind. He turned his
night and day into one for the proliferation of Islam.
Note: Success is achieved only when a person has
determination and courage of this nature. May Allāh
ta‛ālā bless us with these qualities. Āmīn. (compiler)
Maulānā Wilāyat ‛Alī Sāhib rahimahullāh possessed
character like that of the Sahābah radiyallāhu
‛anhum. His intense virtue and excellence indicated
470
to his extreme closeness to Allāh ta‛ālā. He used to
live a life like poor and simple Muslims, and looked
at this world with scorn. His assemblies created
disinclination from this world and a concern for the
Hereafter. His countenance displayed his humility
before Allāh’s power; and concern, worry and
anxiety were visible on his face. He would often
raise his hands towards the heavens and cry before
Allāh ta‛ālā. He preferred wearing coarse and simple
clothing, and would suffice with dry bread. He lived
a most ordinary and humble life with the poor, and
would spend from the Islamic Treasury on those
who were deserving. The gifts which he received
would be distributed among the poor and
distressed. Together with creating a disinclination
towards this world and yearning for the Hereafter in
the hearts of people, he would urge them to adopt a
life of humility and selflessness so that pride and
genealogical haughtiness may be removed from the
people, greatness may be removed from the hearts
of the ‛ulamā’, and total reliance on their worship
may be removed from the ascetics. He would remove
pride and deception from the hearts of the wealthy,
and invite them to search for the truth despite
differences in thoughts and opinions. He did this so
that the wealthy may develop love for the poor and
the labourers, and restlessness in the hearts of the
ignoramuses and sinners over their actions. He
adopted a middle path as regards the subsidiary
matters of Dīn. He not only invited towards this but
proved it with his character.
Note: Glory to Allāh! Look at his high courage and
fortitude! Also look at his noble characteristics, and
his important teachings. Not only are the disciples
of today devoid of them, they are rarely found in
their mentors. May Allāh ta‛ālā create these
471
qualities within us. This is certainly not difficult for
Allāh ta‛ālā. (compiler)
The effects of his lectures
He never let pass an opportunity to deliver a talk or
lecture for inviting to Dīn. The fact of the matter is
that what he said emanated from his heart, and
therefore affected the hearts of the people. His talks
prompted the people towards guidance, du‛ā’,
worship, and specifically tahajjud and other good
actions. This is why his followers gave particular
importance to du‛ā’ and tahajjud. They used to
adhere strictly to Dīn. He had trained them in such
a manner that their hearts were forever restless to
bear testimony. Allāh ta‛ālā blessed him with the
opportunity to revive many Sunnats. The fact of the
matter is that if he had not made continuous efforts
in this regard, all traces of those Sunnats would
have been obliterated from this country.
Hajj journey
After remaining in his hometown for two years, he
decided to go for hajj and visit Madīnah. After
completing these rites, he proceeded towards
Yemen. He travelled to several Arab regions such as
Najd, ‛Asīr, Muscat, Hadramaut, and so on. While
going to these places, he spent all his energies in
the service and proliferation of Islam. His efforts
proved fruitful in these regions as well. He became a
catalyst for many of the people there to become
interested in Islam and to seek refuge in the
sanctuary of Islam. He eventually heard Hadīth from
‛Allāmah Muhammad ibn Shaukānī rahimahullāh
and received a certificate from him. He then
returned to his hometown. However, he had to
472
emigrate from it because of unfavourable conditions
there.
Shaykh Wilāyat ‛Alī rahimahullāh first went to Delhi.
It took him one and half years to reach. During this
period, he never cast aside the duty of guiding and
instructing people. He remained firm on guidance,
propagation and rectification in the course of his
journey. He spent an entire month in Delhi. He
would deliver important lectures on Fridays –
sometimes in the Jāmi‛ Masjid of Delhi and
sometimes in the Fatahpūrī Masjid. In every place,
his topic used to be rectification and invitation to
Islam. People from distant places used to attend his
classes and derive benefit from him.
A lecture in the presence of Bahādur Shāh
Zafar
One day, the last Mogul emperor, Bahādur Shāh
Zafar and Begum Zīnat Mahal invited the shaykh.
He considered this to be an ideal opportunity to
address the king and present his message to him.
He felt that there is probably a lot of good in this. He
accepted the king’s invitation and reached the Red
Fort. The king received him with immense honour
and reverence in his Dīwān-e-Khās. The king then
seated him among many seniors, dignitaries and
representatives of the kingdom.
When the shaykh commenced his lecture, he first
read the following verse:
ُ َ َ َ ْ ُ َ ْ َ ٌ ُ َ َ « ٌ َ ْ « ٌ ْ َ « ٌ َ َ ْ ُ َ َْ َ « َ ْ ُ َ ْ
ٌ‫وﺗ–ﺎﺛﺮ‬ ‫ﻨ–ﻢ‬c‫ﻨﺔ و¿ﻔﺎﺧﺮ ﺑ‬P‫وز‬ ِ ‫ﻟﻌﺐ و ﻬﻮ‬ ِ ‫ﻴﺎ‬±ª‫ﻤﺎ ا@ﻴﺎة ا‬±ø ‫ِاﻋﻠﻤﻮآ‬
ََْْ َ َ َْْ
.‫واﻷوﻻد‬
ِ ‫ﻮال‬#‫اﻷ‬
ِ gِ
473
Know that the worldly life is a play, an amusement,
a show, mutual boasting among you, and a quest for
more riches and children.1
The shaykh explained this verse in a most powerful
manner. He presented the world in a way which
caused the hearts to become restless. The world
became dark in the eyes of the people, and images
of Paradise, Hell, death, destruction of the world,
accounting of deeds, etc. were presented to them.
The countless and difficult stages which man will
have to cross seemed to be right in front of them.
When the shaykh was about to explain this verse, a
minister whispered into his ear: “Do not speak
about Hell and punishment in the presence of the
king for it may cause him discomfort and
uneasiness.” The shaykh said: “It has become the
habit of ‛ulamā’ not to speak about these things in
the presence of kings and rulers because they feel
they will feel uncomfortable by such discussions.
Their lectures are restricted to discussions about
Paradise.”
The shaykh continued his lecture in the same vein
as though he did not hear what the minister had
said, and he did not bother about the grief and
discomfort of the king. In fact, he spoke even more
frankly and explicitly about the torments of Hell, the
severity of the day of Resurrection and the
punishment of the grave. He discussed this theme
with such pain and feeling that the entire audience
was left entranced. The king himself could no longer
control himself, and tears flowed from his eyes.
When the king’s emotions subsided a bit, he said: “I
have composed some couplets disparaging this
1 Sūrah al-Hadīd, 57: 20.
474
world.” (The king said this because he himself was a
man of poetry). The shaykh read this verse:
ْ ُ ْ َ َ Lُ َ ‫ﻓﺎﺳﺘﻤﻌﻮا‬
‫واﻧﺼﺘﻮا‬
ُ ْ ُْ َ ُ َ َ
ْ ُ َ ْ َ ‫اﻟﻘﺮآن‬ ‫ﻗﺮئ‬
ِ ِ ِ ‫واذا‬
ِ
When the Qur’ān is read, listen attentively and
remain silent.
The shaykh said: “It is disrespectful to quote
poetry.” The king fell silent and did not utter a word
after that. He listened attentively to the entire
speech of the shaykh and was greatly affected by it.
When the shaykh completed his talk, he requested
the king to quote the couplets which he had
composed in disparagement of this world. The king
rendered those couplets. He then instructed one of
his attendants to take the shaykh on a tour of the
fort. The shaykh returned after some time.
The king honoured and revered the shaykh during
his entire stay in Delhi. The people too benefited
from him and were learning Dīn from him. Many
sinners and criminals repented, and a large number
of people pledged bay‛at at his hands. It seemed as
though Delhi and its surrounding areas were
experiencing a spring of īmān and good actions, and
Dīn and knowledge had pervaded the horizon of
Delhi.
The king requested Shaykh Wilāyat ‛Alī
rahimahullāh to spend the month of Ramadān in the
fort. He said that if he performed the tarāwīh salāh
there and people attended, it will be a source of
great honour and blessings.
However, when the shaykh perceived a conspiracy
from certain enemies, he left Delhi in a haste. He
excused himself from this request of the king, left
475
Delhi and proceeded to Ludhianah. From there he
went to Asthānah. His group of companions was
changed into a madrasah in which he conducted
lessons in the religious sciences. His group of
mujāhidūn was changed into a khānqāh where the
programme of purification of the self and
rectification of character continued.
Nawāb Siddīq Hasan Sāhib rahimahullāh described
the effects of the lectures of Shaykh Wilāyat ‛Alī
Sāhib rahimahullāh as follows:
I never experienced from anyone else
the same deep effect which I
experienced from the lectures of
Shaykh Wilāyat ‛Alī rahimahullāh. His
companionship would leave the heart
in such a manner that it never
experienced joy from this worldly life,
and it would never become immersed
in the fabrications of this world. A Dīnī
sentiment would become firmly
embedded in the heart. I heard one
statement from him which means: You
people will very quickly adopt another
path of love.
Demise
The shaykh remained in Asthānah for three years.
He then suffered from asthma. Allāh ta‛ālā had
destined for him to return to his hometown. He
could not be cured from this illness, and passed
away in 1269 A.H. at the age of 62. May Allāh ta‛ālā
illuminate his resting place. Allāh ta‛ālā fulfilled his
wishes of emigrating for the sake of Dīn, doing
battle against the enemies of Dīn, and raising the
flag of Dīn in different regions and among different
476
peoples. This is the virtue of Allāh ta‛ālā which He
confers on whomever He wills. May Allāh ta‛ālā
shower His mercy on him and illuminate his resting
place. Āmīn.1
1 Tadhkirah Ahl-e-Dil, pp. 162-185.
477
Hadrat ‛Allāmah Sayyid Ālūsī
Baghdādī (d. 1270 A.H.)
(the author of Rūh al-Ma‛ānī)
Name and lineage
His name is Abū al-Fadl Shihāb ad-Dīn Sayyid
Mahmūd ibn ‛Abdillāh ibn Mahmūd Affendī
Baghdādī. His lineage meets with the grandson of
Rasūlullāh sallallāhu ‛alayhi wa sallam, Hadrat
Husayn ibn ‛Alī radiyallāhu ‛anhu. This is why he is
genealogically referred to as a Husaynī.
Birth
He was born in 1217 A.H. in the Baghdad region of
Karkh. He is therefore referred to as Baghdādī.
When the Tartar, Hulākū Khān, spread his terror
over Baghdād, one of his forefathers emigrated from
there and settled down in Ālūs which is an island on
the Euphrates River. This is why he is also referred
to as Ālūsī.
Academic rank
He was a chief of the ‛ulamā’ of Iraq and one of the
signs of Allāh ta‛ālā. He was matchless and unique
in his time. He collated many principles and
subsidiary rulings. He was an inimitable Hadīth
expert and an exegete.
Acquisition of knowledge
He acquired knowledge from the well-known ‛ulamā’
of his time. Included among his teachers is his
honourable father together with Shaykh Khālid
Naqshbandī rahimahullāh and Shaykh ‛Alī
478
Muwayyidī rahimahullāh. He had an intense zeal for
knowledge and was on a high pedestal of knowledge.
He began teaching and writing at the age of thirteen,
and rendered teaching services in several madāris.
When he was appointed as the muftī for the Hanafī
madh-hab, he began conducting lessons from his
house. His number of students increased
tremendously. People from near and distant lands
acquired knowledge from him, and he had
graduates from various countries.
Interaction with students
The Shaykh would sometimes make arrangements
for the feeding and clothing of his students, and
arrange for their boarding on the storey above his
house. He was matchless in prose-writing and
calligraphy. There was no one who could compare
with him as regards his many dictations and
beautiful expressions. He dictated many sermons,
letters, fatāwā and rulings; but most have been lost
over the passage of time. No traces of them remain,
and not much has reached the people.
Post of muftī
He was appointed as the Hanafī muftī in 1238 A.H.
One month before his demise, he was appointed to
the post of director of the Auqāf of Madrasah
Murjānīyyah. The prerequisite for this post was for
the person to be the most senior scholar of his time.
This fact was established in his favour by ‛Alī Ridā,
the minister.
479
Knowledge of the madhāhib
The Shaykh was fully conversant with the
differences among the madhāhib. He used to follow
the creed of Imām Abū Hanīfah rahimahullāh.
Academic treasure
He left behind many academic treasures, the most
famous of which is his Tafsīr Rūh al-Ma‛ānī.1
Hadrat Maulānā Muftī Muhammad Taqī ‛Uthmānī
Sāhib rahimahullāh makes reference to Tafsīr Rūh
al-Ma‛ānī in his ‛Ulūm al-Qur’ān:
The full name of this book is Rūh al-
Ma‛ānī Fī Tafsīr al-Qur’ān al-‛Azīm wa
as-Sab‛al Mathānī. Bearing in mind
that this tafsīr belongs to the latter
period, he tried to collate the
important discussions which are
found in the previous tafāsīr. We
therefore find detailed discussions on
language, grammar, literature,
rhetoric, jurisprudence, beliefs,
theology, philosophy, astronomy and
Sufism. He tried to not leave out any
academic angle. In comparison to
other exegetes, ‛Allāmah ‛Ālūsī has
been more cautious as regards the
quoting of Ahādīth. Based on this, we
ought to refer to this book as a gist of
previous tafāsīr. Presently, no work on
1 At-Tafsīr wa al-Mufassirūn, vol. 1, p. 352.
480
the tafsīr of the Qur’ān can do without
the help of this tafsīr.1
Quotations
For the sake of advising and admonishing, we will
now quote a few texts from Rūh al-Ma‛ānī which
were liked by Hadrat Muslihul Ummat rahimahullāh
and which are to be found scattered in his books.
(1)
In his explanation to the words:
ََُْ َ ُ ََََْ
‫ﺘﻪ‬À‫ﺳﻜﻴ‬
ِ ‫ﻓﺄﻧﺰل اﷲ‬
Allāh sent down His sakīnah.
‫ﺴ–ﻦ ﻋﻨﺪﻫﺎ اﻟﻘﻠﻮب‬7 •‫ﻨﺔ اﻟ‬c‫ اﻟﻄﻤﺄﻧ‬Ù‫و‬

Sakīnah refers to that tranquillity which, when
experienced by the hearts, they acquire peace.
Then much later, in his Bāb al-Ishārah, he writes:
‫ﺘﻪ‬À‫ﻧﺖ ﺳﻜﻴ‬ù‫ و‬:‫اﻵﻳﺔ‬... ‫ و[ ا>ﺆﻣﻨ‬L‫ﺘﻪ [ رﺳﻮ‬À‫ﺛﻢ اﻧﺰل اﷲ ﺳﻜﻴ‬

،‫ﺸﺎﻫﺪة ا‹ات‬# ‫ﻣﻦ‬ ‫ﻋﻠﻴﻪ ا ﺼﻠﻮة وا ﺴﻼم ﻛﻤﺎ ﻗﺎل ﺑﻌﺾ اﻟﻌﺎرﻓ‬
.‫وﺳﻜﻴﻨﺔ ا>ﺆﻣﻨ ﻣﻦ ﻣﻌﺎﻳﻨﺔ ا ﺼﻔﺎت‬
Ù :‫ ﻓﻘﻴﻞ‬،N‫ﺔ ا>ﻌ‬t‫ﻒ ا ﺴﻜﻴﻨﺔ ﻋﺒﺎرات ﻛﺜ¦ة ﻣﺘﻘﺎر‬P‫ ﺗﻌﺮ‬g ‫ﻢ‬Ú‫و‬

‫ﻨﺔ ;ﻤﻮد‬c‫ ﺑﻨﻌﺖ اﻟﻄﻤﺄﻧ‬،‫ﺎن ﺣ–ﻢ ا ﺮب‬P‫م اﻟﻘﻠﺐ ﻋﻨﺪ ﺟﺮ‬k‫اﺳﺘﺤ‬
1 ‛Ulūm al-Qur’ān, p. 505.
481
‫ﺎدي ﻣﻦ اﻟﻐﻴﺐ ﻣﻦ ﻏ¦ ﻣﻌﺎرﺿﺔ‬M‫ وا ﺮﺿﺎ ﺑﺎ‬،‫ﻴﺔ‬£ ‫ﺔ ﺑﺎ‬PZ ‫اﺛﺎر اﻟ‬
.‫واﺧﺘﻴﺎر‬
‫ﺸﻮاﻫﺪ ا ﺼﺤﻮ وا§ﺄدب ﺑﺈﻗﺎﻣﺔ‬0‫ﺴﺎط ا ﺸﻬﻮد و‬0 [ ‫ اﻟﻘﺮار‬Ù ‫وﻗﻴﻞ‬

.‫ﺮك ﻋﺮق ﺑﻤﻌﺎرﺿﺔ ﺣ–ﻢ‬m ‫ﺸﻘﺔ وﻻ‬# ‫ﺻﻔﺎء اﻟﻌﺒﻮدﻳﺔ ﻣﻦ ﻏ¦ @ﻮق‬
™
.‫ ﺑﻔﻨﺎء ا@ﻈﻮظ‬x‫ ا>ﻘﺎم ﻣﻊ اﷲ ﺗﻌﺎ‬Ù :‫وﻗﻴﻞ‬
According to some Gnostics, the sakīnah which
descended on Rasūlullāh sallallāhu ‛alayhi wa
sallam was his seeing the Being of Allāh ta‛ālā, while
the sakīnah which descended on the believers was
their observing the qualities and attributes of Allāh
ta‛ālā.
In other words, Rasūlullāh sallallāhu ‛alayhi wa
sallam was enjoying the sight of Allāh ta‛ālā while
the believers were experiencing tranquillity from
observing Allāh’s attributes.
He says further on:
The scholars have several explanations for the word
“sakīnah”. Although their explanations differ, the
meanings which they give are close to each other.
One definition is that sakīnah refers to that strength
of the heart when it hears an order of Allāh ta‛ālā,
and on account of which all human demands become
totally subdued. And man is pleased with whatever
is exposed from the unseen without any objection
and without any choice of his own.
.üŸ ‫ ص‬،™© ‫ ج‬،”‫روح ا>ﻌﺎ‬1
482
Another view is that sakīnah refers to when man is
able to observe Allāh ta‛ālā with all his
consciousness and senses. He is embellished by
establishing pure servitude in a manner which does
not cause him to experience any difficulty nor to move
a single vein in opposition to it. Yet another view is
that sakīnah refers to man obliterating his pleasures
and acquiring eternity with Allāh ta‛ālā.
(2)
Rūh al-Ma‛ānī contains a very clear and detailed
explanation of the signs of the hypocrites. Its
translation is presented here:
There are three signs of a hypocrite. When he
speaks, he lies. When he promises, he breaks his
promise. When he is entrusted, he acts
treacherously. The Sihāh contains one other sign,
i.e. when he argues he becomes vulgar. However,
there is an objection to these signs being the signs
of a hypocrite, viz. those who had these signs were
unbelievers and these habits are also found in
Muslims regarding whose Islam there is no doubt
whatsoever. Furthermore, let alone the masses, the
majority of the ‛ulamā’ of our time possess most if
not all these signs. An answer to this objection is
that all these habits are from among the habits of
hypocrisy. Therefore, the person who has any of
them will be likened to the hypocrites in that regard.
Similarly, certain narrations state that there are
four qualities which, if found in a person, he will be
a pure hypocrite. Here too it will mean that he has a
strong resemblance with the hypocrites; not that he
is a real hypocrite (i.e. an unbeliever).
On reading the discussion about traits of hypocrites
being found in Muslims and a reply to it in Rūh al-
Ma‛ānī, a lingering doubt in my mind was removed.
483
The doubt was that these qualities which are
referred to as the signs of hypocrisy are found in
most Muslims – masses and elite alike. So the
existence of these signs in them demands that they
be considered to be absolute hypocrites. But the
presence of īmān in them prevents us from applying
this rule to them. To put it differently, among whom
would Allāh ta‛ālā include these people? If we say
they are hypocrites, how can it be when they
possess īmān? And if we say they are Muslims, how
can it be when they have traits and qualities of
hypocrites?
But when I read the above explanation in Rūh al-
Ma‛ānī, I was overjoyed because a lingering puzzle
was solved, and I learnt the ruling of the Sharī‛ah
with regard to such people. That is, although they
are Muslims, they are very much likened to the
hypocrites. This removed by doubt and confusion,
and I was put at rest. All praise is due to Allāh
ta‛ālā, the Rabb of the worlds.
In short, this discussion is a difficult one, the
‛ulamā’ went into detail in explaining it, but
unfortunately, our heedlessness has shut our eyes
to these discussions. I do not think there is any type
of hypocrisy which is not found in us. We accept, we
are not doctrinal hypocrites, but it is sad to note
that attributes of the hypocrites are in us. Is the
displeasure of Allāh ta‛ālā with regard to these
attributes as mentioned in the Qur’ān and Hadīth
not sufficient to regard them as despicable?1
(3)
1 Ta’līfāt-e-Muslihul Ummat, vol. 1, p. 124.
484
ً ََ ُ ُ ُ َ ََ ٌ َ« ْ ُُْ ْ
‫ﺮﺿﺎ‬# ‫ﻬﻢ ﻣﺮض ﻓﺰادﻫﻢ اﷲ‬t‫ﻗﻠﻮ‬
ِ ِ gِ
In their hearts is an illness, so Allāh increased their
illness.
According to linguists, an illness is something which
is out of a person’s normal temperament, but
causes harm and suffering to him. At times, it also
refers to the effect which it causes, viz. pain. It also
refers to darkness, weakness of the heart, and
sluggishness of the heart – as mentioned by several
scholars. There is a figurative meaning to it as well,
viz. certain emotions which a person experiences
occasionally, causing an obstacle in his spiritual
perfection. These include hatred, heedlessness, evil
beliefs, jealousy, and other obstacles to perfection
which are similar to physical obstacles to the body.
They prevent a person from spiritual delights,
convey him to spiritual destruction which is worse
than physical damage. Hadrat Ibn Mas‛ūd
radiyallāhu ‛anhu, Ibn ‛Abbās radiyallāhu ‛anhu,
Mujāhid rahimahullāh, Qatādah rahimahullāh and
all righteous scholars of the past are of the opinion
that the “illness” referred to in the above-quoted
verse refers to the figurative meaning. The hearts of
the hypocrites were undoubtedly filled with those
[spiritual] germs which prevented them from
acquiring what they were prevented from [i.e. the
bounty of Islam], and conveyed them to the lowest
pit of the Hell-fire.
(4)
ْ َ ً َ
‫ﺑﺎذﻧﻪ‬
ِ ِ ِ ِ ‫اﷲ‬
ِ x‫ﻴﺎ ِا‬µ‫دا‬
ِ
An inviter to Allāh by His permission.
485
The words “His permission” are explained by
‛Allāmah Ālūsī rahimahullāh as follows:
‫ وﻗﻴﺪت‬،‫ و ﺑﺈذﻧﻪ ﻣﻦ ﻣﺘﻌﻠﻘﺎت داﻋﻴﺎ‬،‫ﺴ¦ه‬c‫ﺴﻬﻴﻠﻪ وﺗ‬ý‫ أي ﺑ‬،‫ﺑﺎذﻧﻪ‬

،‫ﻳﺔ اﻹﻋﻀﺎل‬ò g ‫ وﺧﻄﺐ‬،‫ﺮ ﺻﻌﺐ ا>ﻨﺎل‬#‫ﻋﻮة ﺑﺬ ﻚ إﻳﺬاﻧﺎ ﺑﺄﻧﻬﺎ أ‬ª‫ا‬
‫ف ﻠﻮﺟﻮه ﻋﻦ‬þ ‫ وﻫﻮ‬،‫ ﻛﻴﻒ ﻻ‬،‫ﻻ ﻳﺘﺄ إﻻ ﺑﺈﻣﺪاد ﻣﻦ ﺟﻨﺎب ﻗﺪﺳﻪ‬
.‫ ﻗﻼدة ﻏ¦ ﻣﻌﻬﻮدة‬g ‫دﺧﺎل اﻷﻋﻨﺎق‬Ž‫ و‬،‫اﻟﻘﺒﻞ ا>ﻌﺒﻮدة‬
In other words, by Allāh ta‛ālā making it easy and
paving the way. The word bi idhnihi is connected to
dā‛iyan (an inviter). The reason for restricting da‛wat
to “His permission” is to demonstrate that the
realization of this is extremely difficult and easier
said than done. It cannot be carried out without
Allāh’s help. Why should this not be so when da‛wat
entails turning people away from “qiblahs” which
they are worshipping and placing unknown shackles
around the necks!?
Hadrat Muslihul Ummat rahimahullāh explains this
further:
Look! The exegetes say that the prerequisite “by His
permission” has been laid down to demonstrate that
the work of da‛wat is a most difficult work. No
person can carry it out as long as he does not
receive Allāh’s help and support. After all, it entails
turning the direction of people and bringing it to
Allāh ta‛ālā, and placing such a shackle over their
neck which they are unaccustomed to. This is
obviously a most difficult task. However, people
today consider the work of da‛wat to be the easiest.
They feel that it neither needs intelligence nor
knowledge. They assume that the basis for success
is a large crowd.
486
In his commentary to the following verse, ‛Allāmah
Ālūsī rahimahullāh describes the condition of the
inviters of his time.
Allāh ta‛ālā says:
َ َ ََ َْ َ [
ْ َ َ « ‫وﻣﻦ‬ َٰ َ ُْ َْ ْ َ ٰ ُْ
•‫ا¿ﺒﻌ‬
ِ ِ ‫ﺑﺼ¦ة اﻧﺎ‬
ٍ ِ ‫اﷲ‬ ْ ِ ‫ﻫﺬ ِه ﺳ‬
ِ x‫ ادﻋﻮ ِا‬³‫ﻴ‬ ِ ‫ﻗﻞ‬
ِ
Say: This is my way. I invite to Allāh with insight – I
and whoever follows me.
x‫ﻮم ﻣﻦ ﻫﺆﻻء ا‹ﻳﻦ ﻧﺼﺒﻮا أﻧﻔﺴﻬﻢ إ‬ƒ‫ ا‬x‫ اﷲ ﺗﻌﺎ‬x‫~ة إ‬ª‫وا‬

‫ ﺿﻼﻟﺔ‬g ‫ وﻫﻢ ﻟﻌﻤﺮي‬،‫ﺎر ا@ﻜﻴﻢ ﺗﻮﻣﺎ‬- ‫اﻹرﺷﺎد ﺑﺰﻋﻤﻬﻢ أﺟﻬﻞ ﻣﻦ‬
،‫ﺴﻨﻮن ﺻﻨﻌﺎ‬Ü ‫ﺴﺒﻮن أﻧﻬﻢ‬Ü ‫ وﻫﻢ‬،‫ﺖ‬P‫ﺎر ﻓﻴﻬﺎ ا;ﺮ‬Ü ‫ﻤﺔ وﻣﻬﺎﻣﻪ‬Ú‫ﻣﺪ‬
.‫ﻧﻮا ﻳﺼﻨﻌﻮن‬Þ ‫ ﺲ ﻣﺎ‬M‫و‬
The inviters of today who have assumed the seats of
instruction for themselves are more ignorant than the
donkey of the wise-man in leading others astray. I
take an oath on my life that they have fallen into
serious misguidance. They are in the middle of
jungles which have confounded even the expert
scouts and guides. Despite this, they think that they
are doing good, while whatever they are doing is
most evil.
Hadrat Muslihul Ummat rahimahullāh clarifies, in
fact draws our attention, by saying:
The author of Rūh al-Ma‛ānī is saying
this, not I. Understand it well.1
(5)
487
In his explanation to the words:
ً َْ
‫اﺧﻮاﻧﺎ‬ َ ْ ْ ُ ْ َ ْ ََ
ِ ‫ﺑﻨﻌﻤﺘﻪ‬
ِ ِ ِ ِ ‫ﻓﺎﺻﺒﺤﺘﻢ‬
‛Allāmah Ālūsī rahimahullāh says:
Before the commissioning of Rasūlullāh sallallāhu
‛alayhi wa sallam, the Arabs were immersed in
inter-tribal enmity and fighting. No two persons had
the same feelings for the other. However, when Allāh
ta‛ālā showered His grace on them and
commissioned Rasūlullāh sallallāhu ‛alayhi wa
sallam to them, all the Arabs became like one body.
Previously there was no unity between two people,
and now the entire Arab nation became one. Glory
to Allāh! This is nothing but the grace of Allāh
ta‛ālā. No one could have effected such a major
change. Allāh ta‛ālā makes reference to this by
saying:
‫ﻬﻢ‬t‫ﻗﻠﻮ‬ َ ْ « َ ‫ﻴﻌﺎ «ﻣﺎ‬f

ْ ْ ُ ُ َ ْ ®َ ‫اﻟﻔﺖ‬ ْ َ ْ g ‫ﻔﻘﺖ َﻣﺎ‬±‫ا‬
ً ْ َ ‫اﻻرض‬ َ ْ َ ْ َ ‫َ ْﻮ‬
ِِ ِ ِ ِ
In other words, had you spent all the treasures of
the earth to put an end to their mutual enmity you
would not have achieved it. This is because their
enmity had reached its peak and money does not
have the ability to develop harmony in the hearts
and to join them. Real love is what is observed
externally and what lies within the heart. However,
sound character has the ability to effect internal
and external changes. Money cannot subdue the
heart. The most it can do is cause a person to be
subdued outwardly only. When this is realized, it
does not necessarily subdue the heart. Allāh’s grace
on Rasūlullāh sallallāhu ‛alayhi wa sallam was such
that when he taught the people some good
character, they developed internal and external
488
harmony. Their bodies became united and their
hearts experienced mutual harmony.1
(6)
‛Allāmah Ālūsī rahimahullāh provides a most
beautiful explanation to the story of Iblīs. My heart
desires to quote it here. He writes:
‫ ﻣﻨﻪ ﻣﺎ‬x‫ ﺑﺄن اﺳ†د ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎ‬،‫ن ﻋﻦ ﺟﻬﻞ‬Þ ‫ﻔﺮه‬Ò ‫ﺛﻢ اﻟﻈﺎﻫﺮ ان‬
،‫ن ﻃﺎؤس ا>ﻼﺋ–ﺔ‬Þ ‫ﺮﺗﺪﻳﺎ ﺑﻪ ﺣ‬# ‫ن‬Þ ‫أ~ره ﻣﻦ اﻟﻌﻠﻢ ا‹ي‬
ّ
.‫أﺻﻤﺖ‬ ‫ وﻗ اﻟﻘﺪر إذا رﻣﺖ‬،‫وأﻇﺎﻓ¦ اﻟﻘﻀﺎء إذا ُﺣﻜﺖ أدﻣﺖ‬
:‫ﺷﻌﺮ‬
r‫ ﻓﺎﻧﻄ‬M‫ﺢ ﻣﻦ ا‬P‫ﻨﻨﺎ – ﻓﻬﺐ ﺑﻪ ا ﺮ‬c‫اج ا ﻮﺻﻞ أزﻫﺮ ﺑ‬ ‫ن‬ù‫و‬

The obvious reason for the disbelief of Iblīs was his
ignorance. This took the form of Allāh ta‛ālā taking
away the knowledge which He had conferred to him
when he was the peacock of the angels. When the
nails of divine decree are tugged out, they result in
injury. When the quiver of destiny shoots its arrow, it
renders a person deaf.
Iblīs was saying – through his condition – the lamp of
togetherness was glowing between us and our
beloved when the sudden wind of separation blew
and it became extinguished.
489
،‫ﻔﺎﺳﺔ‬Š‫ﺎﺳﺔ واﻹﻋﺠﺎب ﺑﻤﺎ أو ﻣﻦ ا‬P‫ﻪ ﺣﺐ ا ﺮ‬ƒ‫ﻞ إ‬- ‫ ﻋﻨﺎد‬:‫وﻗﻴﻞ‬
[‫ا>ﻸ اﻷ‬ ‫ وﺳﻤﺎ ﺑ‬،‫أﻧﻪ ﻮ اﻣﺘﺜﻞ ارﺗﻔﻊ ﻗﺪره‬ ‫و ﻢ ﻳﺪر ا>ﺴﻜ‬
:‫ وﻟ–ﻦ‬،‫ﻓﺨﺮه‬
‫ ﻋﻠﻴﻪ اﺟﺘﻬﺎده‬Nâ ‫ – ﻓﺄول ﻣﺎ‬‰‫إذا ﻢ ﻳ–ﻦ ﻋﻮن ﻣﻦ اﷲ ﻠﻔ‬
‫ﺲ‬c‫ ﻓﺈن إﺑﻠ‬،‫ وأراﻗﺖ ﻣﻦ اﻟﻌﻴﻮن ﻋﻴﻮﻧﺎ‬،‫ﻢ أرﻗﺖ ﻫﺬه اﻟﻘﺼﺔ ﺟﻔﻮﻧﺎ‬²‫و‬
،‫ ﻣﺎ ﺗﺮى‬x‫ ﺛﻢ ﺻﺎر إ‬،‫ﺮاﻓﻘﺘﻪ‬# ‫ رداء‬g ‫ﺘﺎل‬6 ،‫ دﻻل ﻃﺎﻋﺘﻪ‬g ‫ن ﻣﺪة‬Þ
:‫ ﺷﻌﺮ‬.‫وﺟﺮى ﻣﺎ ﺑﻪ اﻟﻘﻠﻢ ﺟﺮى‬
ّ
‫ﻮى – ﻓﻠﻤﺎ ﺗﻮاﻓﻴﻨﺎ ﺛﺒﺖ وزﻟﺖ‬Ú‫ ﺻﻌﻮد ﻣﻦ ا‬g hƒ‫ﻛﻨﺎ و‬
Another view is that obstinacy was the reason
behind his disbelief. This obstinacy was prompted by
his love for authority and the honour which he was
conferred with. The poor fellow did not realize that
had he carried out Allāh’s order, his status would
have increased and he would have become popular
among the angels of the highest company.
However, the fact of the matter is that when Allāh’s
help is not with a person, then the first thing which
harms him is his own logic. (In other words, his
intellect is taken away from him).
This incident has caused many sleepless nights and
deprived many of slumber. Many more shed tears
when they heard it. This is because Iblīs was
deceived by his obedience and was boasting over his
bond with Allāh ta‛ālā. However, you know fully well
what happened to him thereafter. The decree of
divine will came before him and he became its
manifestation.
490
Laylā and I were climbing the mountain of love.
However, the moment we met, I remained firm while
she slipped and fell.1
The incident of Iblīs is no ordinary incident. It is the
first story which Allāh ta‛ālā related in the Qur’ān.
It contains many guidelines and countless servants
of Allāh ta‛ālā received guidance from it. The author
[‛Allāmah Ālūsī rahimahullāh] says that we do not
know how many people were deprived of sleep and
how many shed tears because of this story.
However, all this was realized when the Qur’ān was
read with understanding. We also read these verses
but they do not cause the slightest motion in our
hearts. Whereas this one story alone is enough to
completely uproot and cast aside the seeds of pride
and haughtiness. Iblīs became caught up in pride
and egotism, and was therefore destroyed. On the
other hand, when Hadrat Ādam ‛alayhis salām
repented and turned to Allāh ta‛ālā, his mistake was
pardoned and he became beloved to Allāh ta‛ālā.2
(7)
Pharaoh’s request is accepted.
I now relate a story of Pharaoh which ‛Allāmah Ālūsī
rahimahullāh narrates under the verse:
َ ْ ُ « « َ ْ ُ«ََ َٰ« َ ّ ََْ َ َْ ْ َ َْ َ َ ْ َََ
َ ْ À‫ﻓﺮﻋﻮن ﺑﺎ ّﺴ‬
.‫ﻳﺬﻛﺮون‬ ‫ﻤﺮ ِت ﻟﻌﻠﻬﻢ‬G‫ﻘﺺ ِﻣﻦ ا‬±‫و‬
ٍ ِ ِ ِ ِ ‫وﻟﻘﺪ أﺧﺬﻧﺂ ال‬
We seized the people of Pharaoh with famine and
scarcity of fruits so that they might take heed.3
1 Rūh al-Ma‛ānī, vol. 1, p. 212.

3 Sūrah al-A‛rāf, 7: 130.
491
It is undoubtedly a most admonitory story. Its
translation is presented here.
Hakīm Tirmidhī rahimahullāh in Nawādir al-Usūl
and Ibn Abī Hātim narrate from Hadrat ‛Abdullāh
ibn ‛Abbās radiyallāhu ‛anhu that when Allāh ta‛ālā
put the people of Pharaoh through a drought,
everything became dry and all their animals died.
The famous river of Egypt, the Nile, also ran dry.
Pharaoh’s people came to him and said: “If you are
as you claim (i.e. a god), then bring water to the
river Nile.” He replied: “Very well. Water will flow
into it tomorrow morning.” When the people left him
and he was alone, he thought to himself: “What am I
going to do now? I cannot produce the water. These
people will belie me tomorrow (and I will be
disgraced).” When half the night passed, Pharaoh
got up, took a bath, put on a woollen overcoat, and
walked barefoot to the Nile. He stood in the centre
and supplicated thus: “O Allāh! You know fully well
that I know that You are able to fill the Nile with
water. Please fill it with water.” The moment he said
this, he could hear the approach of water. He left
the river immediately, it became filled with water
and began flowing. This is because Allāh ta‛ālā – in
His knowledge – had already decreed for Pharaoh
and his people to be destroyed by this very same
river.1
Glory to Allāh! It is a most interesting story. We
learn from it that Allāh ta‛ālā accepts the du‛ā’ of an
unbeliever as well. Look at how He accepted the
du‛ā’ of Pharaoh even though he had been making
claims to divinity. However, when he acknowledged
his incapability in solitude and referred the matter
1 Rūh al-Ma‛ānī, vol. 9, p. 28.
492
to Allāh ta‛ālā, then Allāh ta‛ālā too demonstrated
His power by causing the river to flow. Allāh ta‛ālā
did not bother about the fact that Pharaoh was an
unbeliever and is making claims of being His equal.
This was undoubtedly based on the character of
Allāh ta‛ālā who was prepared to treat even an
enemy in this way. No one else can do this.
Let me add another point here. If this is how Allāh
ta‛ālā responded to the du‛ā’ of an unbeliever, will
He not accept the du‛ā’ of a believer, a person who
believes in His oneness, a person who calls out to
Him with sincerity and in a state of restlessness? He
will certainly accept.
How can friends be deprived of Your
generosity when You cast Your
affectionate gaze on enemies as well?
I advise my associates to read this story repeatedly
and keep it in mind. In this way, a person will also
focus on the power and mercy of Allāh ta‛ālā and –
Allāh willing – he will also get a share of Allāh’s
recognition.1
Demise
He passed away on a Friday, 25 Dhū al-Qa‛dah
1270 A.H. in Baghdad. He was buried in the
graveyard of Shaykh Ma‛rūf Karkhī rahimahullāh in
Baghdad. May Allāh ta‛ālā illuminate his resting
place. Āmīn.2

2 At-Tafsīr wa al-Mufassirūn.
493
Hadrat Hāfiz Muhammad Dāmin
Shahīd Thānwī (d. 1274 A.H.)
Birth
Hadrat Hāfiz Muhammad Dāmin Shahīd
rahimahullāh was a few years older than Hadrat
Hājī Imdādullāh Sāhib Muhājir Makkī rahimahullāh.
Hadrat Hājī Sāhib rahimahullāh was born in 1232
A.H. Hadrat Hāfiz Sāhib rahimahullāh must have
therefore been born a few years before that.
Lineage
The lineage of Hadrat Hāfiz Muhammad Dāmin
Sāhib rahimahullāh goes up to Hadrat ‛Umar al-
Fārūq radiyallāhu ‛anhu.
Bay‛at
Hadrat Hāfiz Muhammad Dāmin Sāhib
rahimahullāh requested allegiance to Hadrat Miyājī
Nūr Muhammad Sāhib quddisa sirruhu, but the
latter turned down his request initially. He actually
wanted to test the quest and yearning of Hadrat
Hāfiz Muhammad Dāmin Sāhib rahimahullāh. He
continued presenting himself in the service of
Hadrat Miyājī rahimahullāh and after two or three
months, Hadrat Miyājī rahimahullāh himself asked:
“Do you still have the same thoughts?” Hāfiz Sāhib
rahimahullāh replied: “I have been coming here all
this time with the same intention, but did not say
anything nor persisted because I considered it to be
disrespectful.” Hadrat Miyājī rahimahullāh was
pleased with his reply and said: “Very well. Perform
wudū’, two rak‛ats of salāh and then come to me.”
Hadrat Miyājī rahimahullāh then inducted him as a
murīd.
494
Permission to induct murīds
Hadrat Hāfiz Sāhib rahimahullāh continued
presenting himself in the service of Hadrat Miyājī
Sāhib rahimahullāh for a considerable period of
time, and was deriving spiritual blessings from him.
Subsequently, Hadrat Miyājī Sāhib rahimahullāh
conferred him with permission to accept bay‛at from
others and to undertake the duty of spiritual
instruction. Hadrat Hājī Imdādullāh Sāhib Muhājir
Makkī rahimahullāh says: “On one occasion, Hadrat
Miyājī Nūr Muhammad Sāhib quddisa sirruhu began
making a bequest after the jumu‛ah salāh. The
people of Lauhārī became most saddened and said:
“We knew very well that we have a treasure in our
house and that we could benefit from it whenever
we wanted. Our hearts are crumbling at hearing
your words.” He said: “There is no need for you to be
worried. I have many beloveds who are present
among you. Consider them to be my
representatives.” It was on that occasion that
Hadrat Miyājī Sāhib rahimahullāh conferred khilāfat
to Hadrat Hāfiz Muhammad Dāmin Sāhib
rahimahullāh, Hadrat Hājī Sāhib rahimahullāh and
a few others, and he explicitly stated: “I have
conferred permission to them.”
Karāmat
A saint of divine expositions began reading Fātihah
at the grave of Hadrat Hāfiz Muhammad Dāmin
Sāhib rahimahullāh so the latter said to him [from
within the grave]: “Go and read Fātihah over a dead
person. Why have you come here to read Fātihah
over living people?” Some people then informed the
saint that this is not the grave of any dead person
but a resting place of a martyr.
495
An erudite walī of Allāh
rahimahullāh originally hailed from Thānah
Bhawan, district Muzaffar Nagar. He was an erudite
walī of Allāh who enjoyed spiritual affiliation. He
was the pure disciple and khalīfah of Hadrat Miyājī
Nūr Muhammad Sāhib Jhanjhānwī quddisa sirruhu.
He was so humble that if anyone came to him he
would say: “Brother! If you need to know a ruling
then go to him (he would then point towards Hadrat
Maulānā Shaykh Muhammad Thānwī
rahimahullāh), if you want to become a murīd then
go to him (he would then point towards Hadrat Hājī
Imdādullāh Sāhib Muhājir Makkī rahimahullāh),
and if you want to smoke the huqqah then sit here
among lovers.”1
He used to remain free and independent from family
and children. It was as though worldly worries did
not even cross his mind. Thinkers and scholars of
his time held him in high regard. He used to remain
intoxicated in the love of Allāh ta‛ālā. The condition
of his heart could be discerned from his blessed
countenance. Love for Allāh ta‛ālā was visible all the
time on his face.2
Love for his mentor
rahimahullāh loved his mentor so dearly that he
would accompany Hadrat Miyājī Sāhib rahimahullāh
to Jhanjhānah by carrying his shoes at his side and
bag around his neck. The in-laws of his son also
1 Arwāh-e-Thalāthah, p. 245.
2 Bīs Barhe Musalmān, p. 157.
496
lived there. Some people said to him: “It does not
look good for you to go there in this manner. It may
well be that they [son’s in-laws] will think you to be
lowly and break the relationship.” He replied: “I am
not bothered about what happens to the
relationship. I will never give up this condition and
appearance.”1
In the eyes of Hadrat Hājī Imdādullāh
Hadrat Hājī Imdādullāh Sāhib rahimahullāh writes
with reference to his fellow khalīfah:
He is a scholar, an ascetic, and a walī
of high rank. He is pious, righteous
and a man of piety. This is Hāfiz
Muhammad Dāmin whose blessings
the creation now seeks.2
Love for Hadrat Maulānā Ashraf ‛Alī Thānwī
Hadrat Hakīmul Ummat Thānwī quddisa sirruhu
said:
Hadrat Hāfiz Muhammad Dāmin
Sāhib rahimahullāh had the
temperament of a soldier and was a
most pleasant person. He used to
demonstrate intense love for me.3
Bear in mind that Hadrat Thānwī rahimahullāh was
a child at the time.
2 Majmū‛ah Kullīyyāt-e-Imdādīyyah, p. 140.
497
Statements
The following statements have been related by
The fruits of Allāh’s remembrance
The person who seeks pleasures is not a seeker of
Allāh ta‛ālā because a pleasure is not really the
truth. A true lover is he who seeks the truth [Allāh
ta‛ālā] and not spiritual conditions and ecstasies
because these are neither promised nor essential.
They occur sometimes and do not at other times.
This is why no attention at all must be given to
them. Turn your focus only on the thing which –
because it is promised – will take effect. And that is
Allāh’s turning to His servant.
rahimahullāh used to say in this regard: “Our
objective is dhikr. Allāh ta‛ālā says:
ْ ُ ْ ُ ْ َ Ã‫ﻓﺎذﻛﺮو‬
‫ﻢ‬Ò‫اذﻛﺮ‬ ْ ُُْ ْ َ
ِ
Remember Me and I will remember you.
This is a fruit which – because it is promised – will
certainly be received. In other words, we must
remember Allāh ta‛ālā so that He remembers us. We
must desire no other fruit in this worldly life. As for
the original fruit – Allāh’s pleasure and entry into
Paradise – that will certainly be realized in the
Hereafter. Now what else do you want? A person
who has this objective will never be distressed. This
498
is the reality of the objective of sulūk. Despite this,
we still follow our desires.1
Note: If we follow our desires instead of guidance,
how can the objective of sulūk ever be achieved?
May Allāh ta‛ālā shower His grace on us. Āmīn.
(compiler)
The effect of good company
There is an incident related to Hadrat Hāfiz
Muhammad Dāmin Sāhib rahimahullāh. There was
a youngster who used to come to him and his
condition began to change. The boy’s father came to
Hadrat on one occasion and said in a most
audacious tone: “My son has become spoilt ever
since he began coming to you.” Hadrat rahimahullāh
was hot-tempered by nature. He said: “Do not allow
your son to come to me. You must stop him because
we will certainly spoil anyone who comes to us. If a
person has a thousand reasons to come to us to get
spoilt, he must come to us. We know nothing apart
from spoiling people. This is the only thing which we
learnt from our shaykh. If a person who fears
getting spoilt must certainly not come to us. He
must go to someone who knows how to rectify and
reform. Why do people come to us to get spoilt? We
do not go around calling people to come to us.”2
Nothing is achieved without striving
Someone said to Hadrat Hāfiz Muhammad Dāmin
Sāhib rahimahullāh: “Hadrat! Teach me the bārā
tasbīh.” Hadrat rahimahullāh became angry and
1 Al-Hawā wa al-Hudā, p. 31.

2 Tarīq al-Qalandar Ka Harīq as-Samandar, p. 39; Fadā’il
al-‛Ilm wa al-Khashyah, p. 55.
499
said: “It took me an entire life to acquire just this
one thing, and I must show it to you!? Brother! We
had to rub our noses [strive] to acquire it. You will
have to do the same. If I feel like it, I will teach it to
you; but you want to acquire a treasure for free!? If
you were to go to a trader and say: ‘Teach me a way
through which I can receive ten rupees daily.’ He
will reply: ‘Brother! You are foolish. You will have to
work. Come and learn the principles of trade with
us, serve us and focus on Allāh ta‛ālā. You must
engage in trade after that. Allāh ta‛ālā is the One
who confers blessings. You will become wealthy
gradually.’”1
In the same way, religious virtues cannot be
acquired without remaining in the company of the
saints. They cannot be realized by sitting at home
and not striving for them. Hadrat Khwājah ‛Azīz al-
Hasan Sāhib Majdhūb rahimahullāh rightly said:
The wine of love was not acquired just
like that. The heart and soul had to be
sacrificed. Why should I give it to
anyone? My wine of love is not for free.
As far as possible, we have to remain in the
company of the saints to take benefit from them and
acquire their blessings.
Following the Sunnat brings a balance to everything
A man came to Hadrat Hāfiz Muhammad Dāmin
Sāhib rahimahullāh for the sake of bay‛at. Hadrat
rahimahullāh said: “You must reduce your food
intake for a few days and then we will accept the
bay‛at.” The man came back after one day and said:
1 Asbāb al-Fadā’īl, p. 14.
500
“Hadrat, if you order me I will fast, but it is very
difficult for me to eat less when tasty, halāl and
wholesome foods are in front of me.” Hadrat
rahimahullāh said: “You are saying with the same
mouth that you will make the dhikr of Allāh ta‛ālā!?
But you could not do even this much! Brothers! This
is why people do not like the Sunnat way – it
demands moderation and balance in everything,
while the carnal self finds this weighty and
burdensome. The reason for this is that the self
desires freedom. To give up one’s pleasures for the
sake of name and fame is easy because there is
freedom in it, and greatness in the eyes of the
creation. [For example], they will say: “Such and
such saint does not eat food. He has given up eating
for so many years.” On the other hand, moderation
is difficult because there is neither popularity in it
nor any outward distinction in it.1
Martyrdom
rahimahullāh participated in the freedom jihād of
Shāmlī. He had been preparing for it from before
hand. In fact, he even had knowledge of his
martyrdom from before. This is gauged from his
letter which he wrote to his disciple, Hakīm
Muhammad Diyā’ ad-Dīn Sāhib rahimahullāh,
asking him to meet him quickly, and advising
Hadrat Maulānā Rashīd Ahmad Sāhib Gangohī
rahimahullāh to be with him at the time of his
martyrdom.
He fought a brave battle in the Battle of Shāmlī in
1857 and was martyred on 24 Muharram 1274 A.H.
1 Ma‛ārif-e-Akābir, p. 206.
501
After a bullet struck him, Hadrat Maulānā Rashīd
Ahmad Gangohī rahimahullāh carried him to a
nearby masjid and placed his head on his thighs.
rahimahullāh departed from this world in this way.
Hadrat Maulānā Muhammad Qāsim Sāhib
Nānautwī rahimahullāh was injured in the same
battle, and Hadrat Gangohī rahimahullāh was
arrested. He was released after six months.
Hadrat Hājī Imdādullāh Sāhib Muhājir Makkī
quddisa sirruhu portrays the scene of his departure
from this world as follows:
Time brought someone like him after a
long period of time, and the colour and
ways of the world changed. While
Hadrat Hāfiz Shahīd brought the
evening of sorrow, the next day
became a day of ‛īd. He was not happy
with the colour and smell of this
world, so he left it and proceeded to
Jannatul Firdaus. He left us poor
souls restless while he turned his face
and headed towards Allāh ta‛ālā.
The grave of Hadrat Hāfiz Muhammad Dāmin Sāhib
rahimahullāh is in Thānah Bhawan where it is
visited by all sections of the community. All praise is
due to Allāh ta‛ālā, I had the opportunity of visiting
it on several occasions. Praise is due to Allāh ta‛ālā
alone.
Children
Hadrat Maulānā Muhammad Yūsuf Sāhib
rahimahullāh was the son of Hadrat Hāfiz
502
Muhammad Dāmin Sāhib rahimahullāh. He was
initially employed in Alūr and was also employed as
a collector in Bhopal. He had a polite and pleasant
temperament, and was a man of expositions and
supernatural feats. He was from among the special
khulafā’ of Hadrat Hājī Imdādullāh Sāhib Muhājir
Makkī rahimahullāh. Hadrat Hājī Sāhib
rahimahullāh had written the book Diyā’ al-Qulūb
under his request.
Khulafā’
Hadrat Hakīm Diyā’ ad-Dīn Sāhib rahimahullāh had
pledged bay‛at to Hadrat Hāfiz Muhammad Dāmin
Sāhib rahimahullāh and he had the honour of being
his khalīfah. He was also a member of the
consultative assembly of Dār al-‛Ulūm Deoband. He
passed away on 28 Ramadān 1312 A.H. To Allāh we
1 Ma‛ārif-e-Akābir, p. 209.
503
Hadrat Maulānā Sakhāwat ‛Alī
Jaunpūrī (d. 1274 A.H.)
Name and lineage
His name is Maulānā Sakhāwat ‛Alī. His father’s
name is Ri‛āyat ‛Alī ibn Maulwī Durwesh ‛Alī Fārūqī
who is from the progeny of Hadrat Shaykh
Muhammad Kūfī Fārūqī rahimahullāh. The grave of
Hadrat Shaykh Muhammad Kūfī rahimahullāh is in
Zafarābād, Jaunpūr near the grave of Makhdūm
Chirāgh-e-Hind. His lineage goes up to Hadrat
‛Umar Fārūq radiyallāhu ‛anhu through Farkh Shāh
Kābulī rahimahullāh. The family of Maulānā
Sakhāwat ‛Alī rahimahullāh was listed among the
famous and noble families of Jaunpūr. Maulānā
Ri‛āyat ‛Alī Khān rahimahullāh was the Mīr Munshī
of the Residency. He lived in Delhi most of the time
and was addressed as “Khān”.
Birth
He was born in 1226 A.H. in Mandyāhū, district
Jaunpūr. It lies 11 kilometres to the south of
Jaunpūr city.
External and internal studies
Maulānā Sakhāwat ‛Alī rahimahullāh studied the
primary texts under Maulānā Qudrat ‛Alī Radaulwī
rahimahullāh. He then completed the rational and
traditional sciences under Maulānā Ahmadullāh
Anāmī rahimahullāh who was a student of Hadrat
Maulānā Shāh Is-hāq Dehlawī rahimahullāh. He
also had the opportunity of studying under Maulānā
‛Abd al-Hayy Dehlawī rahimahullāh and Maulānā
Ismā‛īl Shahīd Dehlawī rahimahullāh, and received a
Hadīth certificate. He had pledged allegiance to
504
Hadrat Sayyid Ahmad Shahīd Sāhib Rā’i Barelwī
rahimahullāh. The latter accepted his request to
visit Mandyāhū where many people had the honour
of pledging allegiance to Hadrat Sayyid Sāhib
rahimahullāh. From Maulānā Sakhāwat ‛Alī Sāhib’s
relatives, Maulwī Fath ‛Alī who was the brother of
Maulwī Fayyād ‛Alī rahimahullāh pledged allegiance
to Sayyid Sāhib rahimahullāh and then joined him
in his jihād. He was martyred on the battlefield.
Hadrat Sayyid Sāhib rahimahullāh had changed
Maulwī Fath ‛Alī Sāhib’s name to ‛Abd al-Quddūs.
Academic engrossment
Maulānā Sakhāwat ‛Alī rahimahullāh spent his
entire life in teaching and lecturing. He used to
teach the students solely for Allāh’s pleasure and
would see to their needs as well. His house had
become a madrasah. Students in large numbers
from Bihar, Ghāzīpūr, Benares, A‛zamgarh and
Jaunpūr used to attend his classes. He established
a Madrasah Qur’ānīyyah in the Jāmi‛ Masjid Shāhī
of Jaunpūr. Many students from the surrounding
areas became hāfiz of the Qur’ān at this Madrasah.
There was a short period of time during which he
was employed by Nawāb Dhul Fiqār ‛Alī Khān
Bahādur, the governor of Bāndah. He was employed
as a teacher and muftī, and was paid 200 rupees
per month. However, he left this employment and
returned home to take care of his aged mother.
Note: He gave up his job to serve his mother. This
was to his credit and good fortune. Nowadays,
people cannot accord the slightest consideration to
their parents. We seek refuge in Allāh ta‛ālā. How,
then, can their du‛ā’s for their children be accepted?
(compiler)
505
Merits and virtues
Hadrat Maulānā rahimahullāh was a pious and
righteous saint who followed the Sunnat. Through
his efforts, many ancient customs were nullified,
and religious practices were initiated. He always
refuted innovations and propagated following the
Sunnat in his lectures. He used to write well-
referenced fatāwā. When issuing a fatwā from the
statements of the jurists, he would give preference
to the view which was most in line with the Qur’ān
and Sunnat. It is through his blessings that to this
day, no Sunnī in Jaunpūr follows the practice of
ta‛ziyah (the making of effigies in Muharram).
Hadrat Maulānā rahimahullāh was a most
practising scholar. Throughout his life he made a
special effort to perform salāh with congregation in
the masjid at its earliest time. He always performed
the ‛asr salāh at one mithl (when the shadow of an
object is equal to what it was at midday), and the
fajr salāh in its earliest time with a lengthy
recitation.
Bond with Hadrat Sayyid Sāhib
Hadrat Maulānā rahimahullāh had a deep bond with
Hadrat Sayyid Ahmad Shahīd Sāhib rahimahullāh.
The qualities of sound character, humility and
selflessness were found in him. These are from
among the special qualities which were found in
those who were trained and tutored by Hadrat
Sayyid Sāhib rahimahullāh. He writes in Wusūl:
In all of them, the ways of Rasūlullāh
sallallāhu ‛alayhi wa sallam were
manifested through the training of
Amīr al-Mu’minīn Imām al-Muslimīn
Imām Sayyid Ahmad – may his
506
blessings continue until the day of
Resurrection. He combined all the
spiritual affiliations…
Written works
The Maulānā’s books and written works are true
reflections of his academic acumen, intelligence,
capabilities and correct views. Although the
Maulānā did not get much time to write because of
the many lessons and lectures which he delivered,
the few which he wrote have become non-existent.
The others which are available are:
1. Al-Qawīm Fī Ahādīth an-Nabī al-Karīm (printed
by Siddīqī Press, Benares)
2. Risālah Taqwā Darr Radd-e-Bid‛āt
3. Risālah Aslam Darr ‛Ilm-e-Mantiq. This book, in
comparison to Sullam is very short and
comprehensive. A commentary of it has been written
by Maulānā ‛Alī Ni‛mat Phulwārī. Another
commentary in 80 parts has been written by
Maulānā ‛Abd al-Wahhāb Bihārī.
4. Aqā’id Nāmah-e-Urdu
5. Risālah Kalimāt-e-Kufr.
Students
Hadrat Maulānā rahimahullāh has a long list of
students. Some of them are:
Maulānā Sayyid Khwājah Ahmad Nasīrābādī,
Maulānā Rajab ‛Alī Jaunpūrī, Maulānā Muhammad
Sharīf Jaunpūrī, Mullā Ghulām Muhammad
Jagdeshpūrī, Maulānā Qādī Shaykh Muhammad
Machlī Shahrī, Maulānā Sayyid Muhammad Ya‛qūb
Dasnauwī Bihārī, Maulānā Sayyid Mustafā Sher
507
Dasnauwī Bihārī (a teacher at Madrasah Khānqāh
Sahsrām), Maulānā Shujā‛at Husayn Bihārī,
Maulānā Muhammad ‛Umar Ghāzīpūrī, Maulānā
Ghulām Jīlānī Bāzīdpūrī Ghāzīpūrī, Maulānā
Faydullāh Ma’u’ī A‛zamgarhī, Maulānā Rahīmullāh,
a resident of Bastī rahimahumullāh.
Hadrat Maulānā rahimahullāh had a smiling mien,
and had a tall and broad body. He had become quite
weighty towards the end of his life. He used to wear
clean and simple clothes, and ate a wide variety of
foods. He used to pay particular attention to
providing cold water.
Demise
Six months before the 1857 rebellion against the
British and after the martyrdom of Maulānā Amīr
‛Alī Sāhib Shahīd rahimahullāh, Hadrat Maulānā
rahimahullāh emigrated to Makkah Mukarramah.
His wife accompanied him. His son, Maulwī Makkī,
was born there. Hadrat Maulānā rahimahullāh
spent his time in Allāh’s worship and conducting
lessons. He passed away in Shawwāl 1274 A.H. and
was buried in Jannat al-Mu‛allā. May Allāh ta‛ālā
shower His blessings on him.1
1 From an article by Maulānā Abū Bakr Muhammad
Shīth Fārūqī Sāhib, former rector of religious studies at

‛Alīgarh Muslim University, son of Maulānā Sakhāwat ‛Alī
rahimahullāh. Also, Karwān-e-Īmān of Maulānā Abul
Hasan ‛Alī Nadwī rahimahullāh.
508
Hadrat Maulānā Fayd Ahmad
Budāyūnī (d. 1274 A.H.)
Name and lineage
Maulānā Fayd Ahmad ibn Hakīm Ghulām Ahmad
was born in the Maulwī area of Budāyūn in 1223
A.H./1808. He was about three years old when his
father passed away. His mother undertook to bring
him up in a most beautiful manner.
Allāh ta‛ālā blessed Maulānā rahimahullāh with a
true heart and intellect from the beginning, causing
his classmates to admire him. He would remember a
point by reading it just once, and when he looked at
anything, it would be imprinted on his heart. He
was an expert researcher. His family members were
of the view that this child will be a pride of the
family in the near future.
The star of loftiness was shining on
his head since childhood.
His mother handed over this gifted child to his
brother, Maulānā Fadl Rasūl, who took care of him
with much love and attention. Maulānā Fayd
Ahmad rahimahullāh acquired the rational and
traditional sciences by the age of fourteen. He then
received permission to conduct lessons. He also
acquired mastery in other sciences such as
calligraphy, poetry and so on. He became popular
within a short period of time, and those who were
thirsty for knowledge began turning to this fountain
of knowledge and virtue.
509
Bay‛at
When Maulānā rahimahullāh completed the external
sciences, he turned his attention to the internal
sciences. His maternal grandfather, Hadrat
Maulānā Shāh ‛Abd al-Hamīd rahimahullāh was a
khalīfah of Hadrat Ache Miyā Mārharwī
rahimahullāh. Maulānā rahimahullāh pledged bay‛at
to his maternal grandfather in the Qādrīyyah
Barkātīyyah lineage and completed the internal
sciences under him.
An entire world benefited from his lectures and
classes. He used to have a special bond with his
students. It was part of his practices to see to their
needs and to help them occasionally. He used to
conduct lessons to his students even in the course
of his employments. It is difficult to count the
number of his students.
Character
Maulānā Fayd Ahmad rahimahullāh was a man of
impeccable character. He used to help the people of
his town. Maulānā rahimahullāh would help any
person who came to Budāyūn. He would see to the
person’s boarding and lodging. The author of Akmal
at-Tārīkh writes:
Although he was wealthy, he had the
heart of a dervish and the
temperament of a king. He loved the
poor and was attached to the needy.
He showed keen interest in his
students and had a zeal for
knowledge. He personally saw to the
needs of his students. His programme
510
of teaching and lecturing continued
even during his stay in Agra.
Jāmi‛ Masjid Agra
This historical masjid of India was in a deplorable
condition at the time. Only the centre portion was
empty where 70-80 people could perform salāh. The
remaining sections had been taken over by pigeon
racers or by those who twine ropes. The shops
which belonged to the masjid were mortgaged to
some Bunyās (Hindu merchants). Maulānā
rahimahullāh became restless when he saw this
situation. He commenced a lengthy programme of
striving. This can be gauged from the court papers
on this subject. Maulānā rahimahullāh was
eventually successful. The shops were emptied, the
running of the masjid was set right, the pigeon-
racers were removed, and those who twine ropes
were sent off. When the masjid became fully
operational, it was given over to the local Agra
Agency which, to this day, sees to the upkeep and
maintenance of the masjid.
In Delhi
Delhi was in need of knowledgeable, intelligent,
experienced and sincere thinkers like him. He was
welcomed in Delhi and was appointed as the deputy
of Mirzā Mogul. He took part in several battles.
When General Bakht Khān left Delhi on 19
September 1857/1274 A.H., Maulānā Fayd Ahmad
Sāhib rahimahullāh and Dr. Wazīr Khān
accompanied him. An intense battle was taking
place in Lucknow at the time. Maulānā Shāh
Ahmadullāh Sāhib rahimahullāh was displaying his
bravery. Maulānā Fayd Ahmad Sāhib rahimahullāh
511
and Dr. Wazīr Khān reached Lucknow and joined
Shāh Sāhib rahimahullāh in all the important
battles.
His disappearance
After the fall of Lucknow, Maulānā Fayd Ahmad
Sāhib rahimahullāh went to Budāyūn. Prince Fīrauz
had also reached there. When they failed here, they
went to the town of Muhammadī where Maulānā
Ahmadullāh Shāh Sāhib rahimahullāh established a
government. After the martyrdom of Maulānā Shāh
Ahmadullāh rahimahullāh, Maulānā Fayd Ahmad
Sāhib rahimahullāh disappeared. His uncle,
Maulānā Fadl Rasūl went up to Constantinople to
look for him but could find him nowhere. May Allāh
ta‛ālā shower His mercy on him. His year of death is
not known but we do know that he was still alive in
1274 A.H.1
512
Hadrat Shaykh Muhammad Gulāb
Malkāpūrī (d. 1274 A.H.)
Name and lineage
He is the son of Shaykh Muhibb ibn Shaykh
Ibrāhīm ibn Dīn Muhammad Barārī rahimahullāh.
His lineage goes up to Hadrat Abū Bakr Siddīq
radiyallāhu ‛anhu. His mother is the daughter of
Muhammad Siddīq ‛Alī Khān ibn Muhammad Ma‛ālī
Khān ibn ‛Abd al-Haqq ibn Qādī ‛Abd al-Wahhāb
Aqdā al-Qudāt ‛Ālamgīrī, the grandson of
Muhammad Tāhir Patnī.
He was born in Malkāpūr, Barār and was brought
up there. He completed the Qur’ān and the primary
texts by the age of ten. He was more inclined
towards piety and abstinence from the beginning.
He used to spend most of his time reading the
Qur’ān, du‛ā’ and Dalā’il al-Khayrāt. He adhered
strictly to salāh and fasting. He carried out optional
salāhs as he would the obligatory salāhs. He had a
most keen interest in the Qur’ān, Hadīth, tafsīr and
jurisprudence. He proceeded from Malkāpūr to
Burhānpūr to further his studies. Burhānpūr was a
centre of learning with classes being conducted in
several places. He joined the lessons of Maulānā
Jalāl ad-Dīn Bukhārī rahimahullāh where he
acquired expertise in Hadīth and jurisprudence. He
memorized the rules, regulations, Ahādīth and
du‛ā’s. His chest was a treasure of intricate rulings.
He used to provide immediate answers to questions
which were posed to him. The questioner did not
have to wait for an answer. He also benefited from
the ‛Ināyat Illāhī ‛ulamā’ of Bālāpūr. He spent a
513
considerable period of time in the service of
Maulānā Mutī‛ullāh Sāhib Burhānpūrī rahimahullāh
who was the brother of Allāh Wāle Burhānpūrī
Sāhib rahimahullāh. He acquired the internal and
external sciences from these two brothers. He was
their student and disciple. Through the blessings of
the company of these Ahlullāh, he progressed from
the level of being a servant to the level of being
served himself.
Knowledge and virtue, and serving Allāh’s
creation
Although he had not graduated, he used to attend
most of the gatherings and assemblies of the
‛ulamā’. His memory was filled with Islamic sciences
and rulings. He desired the wellbeing of Islam. He
used to teach and tutor people solely for Allāh’s
sake. The general public used to attend his lessons.
He treated all of them with kindness and affection.
The desire for the wellbeing of others was a major
component of his temperament. He was always
concerned about the defence of Islam. He loved
knowledge and served the ‛ulamā’ with his heart
and soul. He was most hospitable. Whenever any
traveller came to the masjid, he would provide him
with whatever food was available. He would also
make collections from the town people to provide
the traveller with provisions for his journey. The
traveller would depart after thanking him profusely.
On hearing about his services, many pilgrims [going
for hajj] and travellers would pass through
Malkāpūr. They would receive something from him
and proceed on their way. One point which is most
glittering about his services is that he used to go to
the shops to purchase whatever the widows of the
town needed. He would sell their cotton for them.
514
When he heard that a person passed away, he
would certainly join in the burial arrangements. He
used to visit the graves of the pious on Fridays. It
was his second nature to visit the sick and help
them as regards their medication. By virtue of these
qualities he was popular and beloved among all. All
praise is due to Allāh ta‛ālā.
He made it a point to attend the occasions of joy
and sorrow in the surrounding towns and villages.
The people believed his attendance to be a source of
blessings and mercy. He was so selfless and
forbearing that if anyone spoke ill of him, he did not
consider the person to be bad. His eyes would well
with tears and he would say: “My carnal self is
worse than that.”
He was walking on a path one day when an old
woman passed by with a load of firewood on her
head. She could not proceed because of the heavy
load. He took the load and placed it on his head.
The woman tried to stop him but he refused. The
people of the town also offered to take the load from
him but he paid no heed to them, and carried it to
the woman’s house.
He would constantly shower young girls and boys
with his words of advice and good counsel. He
would relate to them the stories of the past saints.
He would emphasise on them to perform salāh and
keep fast. He would teach them the rules of purity
and etiquette, and relate to them the virtues of the
kalimah tayyibah and durūd sharīf.
He was a man whose du‛ā’s were readily accepted.
Muslim and non-Muslim women would come to him
by night and day with their children to make du‛ā’
for them. He would make du‛ā’ for each child and
blow on the child. By the grace of Allāh ta‛ālā, the
515
children would regain their health. All sections of
the community acknowledged his saintliness. The
local judge, Khwājah Muhammad Sāhib, held him
in high regard. And so did Khwājah Ahmad Sāhib
and Nawāb Mīr Qādir ‛Alī Khān. They benefited from
him all the time. Munshī Mīr Hidāyat ‛Alī Sāhib was
like a murīd to him and the women of his family
were included among his disciples. Through his
encouragement, all the women of his family used to
adhere to salāh and fasting. He used to advise each
one. The women used to ask him about the lives of
Hadrat Rābi‛ah Basrīyyah, Hadrat Fātimah
radiyallāhu ‛anhā, Hadrat Khadījah radiyallāhu
‛anhā and Hadrat ‛Ā’ishah radiyallāhu ‛anhā. He
would explain to them in a most beautiful manner.
All the women used to listen attentively. He used to
say to them: “The husband has these rights over the
wife, and she has these rights over the husband.
Each one must live in harmony, and no one must
step out of the circle of obedience.”
The effect of his admonishments and counsels was
that no woman in Barār desired to be separated
from her husband and no woman had claims of
dowry against her husband. In fact, when a woman
was requested to pardon her husband for the
outstanding dowry at the time of his death, she
would pardon him gladly and voluntarily. Although
the Sharī‛at permits the issuing of divorce, no
husband in Barār did this. Instead, he considered
divorce to be a blight against him. It is through the
good counsels of the saints that boys and girls
become included among the righteous. Young girls
become most bashful. In the same way, even young
boys are not disrespectful towards their elders and
seniors. It is most sad that these excellent qualities
of the past have become virtually non-existent in
516
our times. The reason is that ignorance and egotism
are becoming common. Each person has no regard
for anyone apart from his own self.
Hadrat rahimahullāh was most interested in
rendering religious services. There was a famous
masjid in Malkāpūr known as Khurd Masjid.
Maulānā rahimahullāh was appointed as its imām
without receiving any pay. The masjid had become
dilapidated due to neglect and its courtyard was
reduced to ordinary ground. Hadrat rahimahullāh
undertook to renovate and reconstruct the masjid.
He spoke to his associates about it, especially
Nawāb Mīr Qādir ‛Alī Khān Bahādur. The Nawāb
acceded to his request and the Maulānā
rahimahullāh personally saw to the renovation of the
masjid courtyard in 1265 A.H. Two new rooms, a
new bathroom, and a wall around the boundary
were constructed. The Nawāb Sāhib paid for the
entire construction. He also apportioned a certain
amount for the daily fuel and lighting. The
biographer (Shāh Muhammad Gulāb Sāhib
rahimahullāh) used to spend the amount together
with an additional amount from his side for the
daily needs.
Demise
Hadrat rahimahullāh departed from this temporary
abode in 1274 A.H. As per his bequest, he was
buried on the northern side of the masjid. To Allāh
we belong and to Him is our return. May Allāh
ta‛ālā shower His mercy on him and may He
illuminate his resting place. Āmīn.1
517
Hadrat Maulānā Shāh Ahmad Sa‛īd
Rāmpūrī (d. 1277 A.H.)
Name and lineage
His name is Ahmad Sa‛īd and his father’s name is
Shāh Abū Sa‛īd.
Birth
He was born in 1217 A.H. in Rāmpūr, U.P.
He was ten years old when he pledged allegiance to
Hadrat Shāh Ghulām ‛Alī Sāhib quddisa sirruhu.
Hadrat Shāh Sāhib rahimahullāh was most
affectionate and merciful to him. When he used to
complete his lessons, he would proceed to the
assembly of Hadrat Shāh Sāhib rahimahullāh. If he
did not get a place because of the large crowd, and
Hadrat Shāh Sāhib rahimahullāh happened to see
him, he would call him and seat him near him. He
would then focus his attention on him.
He said: “I studied most of the Sufi texts such as
Risālah Qushayrīyyah, ‛Awārif al-Ma‛ārif, Ihyā’ al-
‛Ulūm, Maktūbāt-e-Sharīf and the Mathnawī of
Maulānā Rūm rahimahullāh under Hadrat Shāh
Sāhib rahimahullāh. I also studied a few Hadīth
books under him. I studied other rational and
traditional sciences under other ‛ulamā’ such as
Maulānā Fadl Imām and Maulānā Rashīd ad-Dīn
Khān. I also frequented the classes of Hadrat Shāh
‛Abd al-‛Azīz Sāhib rahimahullāh, Maulānā Rafī‛ ad-
Dīn Sāhib and Shāh ‛Abd al-Qādir Sāhib
rahimahullāh. I received a Hadīth certificate from
Hadrat Shāh ‛Abd al-‛Azīz Sāhib rahimahullāh.”
518
He said: “During my student days I used to spend
most of my nights in studying. I also spent time in
dhikr, attending the circle of Shāh Sāhib
rahimahullāh, and meditation. If I was separated
from Hadrat Shāh Sāhib rahimahullāh, I would
obtain spiritual focus from my father. In fact, I
obtained it from him even in the present of Hadrat
Shāh Sāhib rahimahullāh.”
He said: “I obtained spiritual focus from my father
through all the Sufi stations. This is why I included
my name after his in the spiritual lineage. This,
notwithstanding the fact that I acquired spiritual
affinity, and received permission and khilāfat from
Hadrat Shāh Sāhib rahimahullāh.”
He said: “Hadrat Shāh Sāhib rahimahullāh – due to
his affection – used to say: ‘I never leave out
focussing my attention on you irrespective of
whether you are here or not. Based on this, my
period of companionship with him amounts to 15
years.’”
Hadrat Shāh Sāhib rahimahullāh had written a
letter when he was about ten years old. After
mentioning his father, he writes about him: “Hadrat
Ahmad Sa‛īd the son of Hadrat Abū Sa‛īd is close to
the level of his father by virtue of his knowledge,
practice, memorization of the Qur’ān and spiritual
conditions.”
Statements
(1)
A novice murīd is like a suckling child who does not
know its profit and loss. If a child is weaned before
the appointed time, its upbringing is affected. In the
same way, if a murīd is separated [from his shaykh]
519
before developing capability, he remains defective
and flawed.
If he saw a seeker inclined towards the world and
desirous of the wealthy, he would become
despondent. He would also lose hope if he saw a
seeker inclined to marriage, and he would say: “To
Allāh we belong and to Him is our return.”
(2)
There is nothing more harmful for a novice than a
woman. The moment he is caught up in this
tribulation, he becomes materialistic and the quest
for Allāh ta‛ālā leaves his heart.
(3)
The company of wealthy people and people of
comforts is a toxic poison for the seeker. It cuts off
the flow of blessings and engulfs the heart with
darkness. Just imagine that Rasūlullāh sallallāhu
‛alayhi wa sallam said to Hadrat ‛Ā’ishah
radiyallāhu ‛anhā:
ْ ُ َ َ ْ ُ َ َ ْ ‫ﻤﺴﺎﻛ‬
‫ﺘﻬﻢ‬t‫وﻗﺮ‬ ّ َ َ ،‫اﻷﻏﻨﻴﺎء‬
َ َ ْ ‫ ا‬Í‫وأﺣ‬ ِ َِ
ْ َْ َ َ َ َُ َ «
‫ﺎ ﺴﺔ‬ã‫إﻳﺎك و‬
ِ ِِ ِ ِ
Beware of sitting in the company of wealthy people.
Love the poor and their close company.
In fact, Hadrat rahimahullāh did not approve of too
much intermingling between the poor and the
seekers of the path. He said:
A seeker of Allāh ta‛ālā does not turn his attention
to anyone. In fact, he abhors everyone else.
He used to dearly love the seeker who closes himself
in a room and devotes himself to Allāh’s
remembrance and contemplation.
520
(4)
A seeker becomes a true murīd of Allāh ta‛ālā when
he repulses all desires from his heart, and he has
no desire apart from acquiring Allāh’s pleasure. He
becomes like a corpse in the hands of the one who
is bathing him.
He must constantly beg in Allāh’s court: “O Allāh!
Keep me steadfast on whatever entails Your
pleasure. Do not leave me to myself for a single
moment.”
(5)
Allāh ta‛ālā has the power to convey a seeker to the
desire of his heart.
The desire of a seeker is for the borrowed moments
of his life to be spent in Allāh’s pleasure. He must
sit in solitude and repeatedly read the kalimah – Lā
Ilāhah Illallāh Muhammadur Rasūlullāh.
(6)
Continuous dhikr and continuous focus on Allāh
ta‛ālā are the causes of acceptance in Allāh’s court.
A seeker must not be negligent in this regard. It is
essential for the seekers of Allāh ta‛ālā. A seeker
must have full conviction in Allāh’s promise. This is
the essence of life.
(7)
Hand over all worldly and Dīnī matters to Allāh
ta‛ālā through the seniors of the path. Believe all
conditions to be the results of divine decree. Do not
complain about events and incidents. Do not
harbour hopes in anyone apart from Allāh ta‛ālā.
Inculcate the habit of patience, reliance,
contentment, acceptance of divine decree, servitude,
521
selflessness, humility and humbleness. From the
books of the Sufis, it is essential to read the
Maktūbāt (of Shaykh Mujaddid Alf-e-Thānī
rahimahullāh).
Note: Glory to Allāh! These are most excellent pieces
of advice. If only we could put them into practice.
May Allāh ta‛ālā enable us to practise on them and
bless us with success. Āmīn. (compiler)
Noble character
He was most noble-minded, soft-hearted, forever
engaged in dhikr and contemplation, forbearing,
and a merciful and affectionate man. If any of his
murīds slipped up, he would attribute it to himself
and say: “It is my fault. If perfection was found in
me, you would not have done this. My evil
characteristics are being exposed in this way.”
Humbleness, servitude and looking at his own faults
were found at their peak in him.
Day and night practices
He used to have three assemblies in a day – after
the fajr salāh, after the zuhr salāh and after the
maghrib salāh. He would not allow a murīd to leave
until he ascertained his internal and external
rectitude. In fact, even if the murīd insisted on
leaving, he would not permit him.
Demise
During the jihād of 1857, he emigrated to the
Haramayn Sharīfayn and settled down in Madīnah
Munawwarah. He was blessed with many gifts and
honours from Rasūlullāh sallallāhu ‛alayhi wa
sallam. After living there for two years, he passed
away on 2 Rabī‛ al-Awwal 1277 A.H. He was buried
522
in Baqī‛ near the grave of Hadrat ‛Uthmān
radiyallāhu ‛anhu. To Allāh we belong and to Him is
our return.1
1 Mashā’ikh Naqshbandīyyah, p. 445.
523
Hadrat Maulānā Fadl Haqq Khayrābādī
(d. 1278 A.H.)
Name and lineage
His name is Fadl Haqq and his father’s name is
Maulānā Fadl Imām Khayrābādī. He is from the
progeny of Hadrat ‛Umar radiyallāhu ‛anhu. His
lineage joins with the lineage of Hadrat Shāh Walī
Allāh Sāhib rahimahullāh after 14 levels.
Birth, education and training
Maulānā Fadl Haqq Sāhib rahimahullāh was born in
1212 A.H./1797 in his ancestral town of
Khayrābād. His father, Maulānā Fadl Imām, was a
Sadr as-Sudūr in Delhi. His education and training
was done by his father in Delhi. He had the
opportunity of studying Hadīth under Hadrat
Maulānā Shāh ‛Abd al-Qādir Sāhib rahimahullāh
and Hadrat Shāh ‛Abd al-‛Azīz Sāhib rahimahullāh.
He completed all the rational and traditional
sciences by the age of thirteen. He memorized the
Qur’ān within four months and a few days.1
Maulānā’s imprisonment
Maulānā rahimahullāh was a master in logic and
philosophy. He wrote many books. He issued a
fatwā against the British and said the jihād against
them was obligatory. For this, he was arrested in
1859 in Sītāpūr and brought to Lucknow. There was
a court hearing and Maulānā rahimahullāh
defended himself personally against the government
prosecutor. The judge was aware of the Maulānā’s
524
greatness and academic acumen. He wanted the
Maulānā to be freed in some way or the other.
However, on the third day the Maulānā said to the
court:
I verify the informer who informed you
about my fatwā. The witness had a
true report written down. He has now
been intimidated by looking at me in
court and therefore spoke a lie. I
acknowledge that I wrote the fatwā
and the ‛ulamā’ signed it under my
counsel. I have to present myself
before Allāh. I cannot say the wrong
thing in matters related to my religion.
After this admission of guilt, there could be no
punishment apart from life imprisonment for the
Maulānā. He listened to the verdict happily and was
sent off to the Andaman Islands.
Expertise in astronomy
At the Andaman Islands prison, the Maulānā
rahimahullāh was given a most repulsive duty of
cleaning the barracks of the prisoners. Imagine a
king in the academic world having to worry about
cleaning filth and dirt! The jail in which Maulānā
was had a British superintendent who had written a
book on astronomy in the Persian language. He had
given the book to another Maulānā in the prison to
check and correct the book, but he could not do it.
He took it to Maulānā Fadl Haqq Sāhib
rahimahullāh. The Maulānā rahimahullāh checked
the book in one week, made additions to it, and
wrote footnotes in certain places. He then gave it to
the Maulānā who had brought it to him. The latter
conveyed it to the superintendent who assumed that
525
this Maulānā had made the corrections and
additions. He praised the Maulānā highly. The
Maulānā said: “Sir! I did not do all this. It was done
by Maulānā Fadl Haqq who has been imprisoned
here for issuing the fatwā of jihād.” The
superintended took this Maulānā and proceeded to
the room of Hadrat Maulānā rahimahullāh. He was
not there. After waiting for some time, they saw a
man carrying a large basket of refuse and dirt. The
Maulwī Sāhib said: “This is Maulānā Fadl Haqq.”
When the Englishman observed this scene, his eyes
flowed with tears. He apologized to Maulānā
rahimahullāh and took him under his wing.1
Terrifying scenes of the jail
In his ath-Thaurah al-Hindīyyah, the Maulānā
rahimahullāh describes the hardships which he had
to encounter in the jail. He writes:
When the satanic plots of the Christians succeeded
in imprisoning me, they began moving me from one
prison to another, and from one place to a worse
place. They inflicted pain after pain on me. They
removed my shoes and clothes, and made me wear
thick coarse clothing. They took away my soft and
comfortable bed and replaced it with a hard and
painful mat. It was as though thorns or burning
embers were placed in it. They did not leave me with
any water pitcher, cup or utensil. In their
miserliness, they fed me a pulse and gave me hot
water to drink.
The tyranny of the unsympathetic enemy conveyed
me to a high and unsuitable mountain on the
1 Tahrīk Āzādī Aur Musalmān, p. 74.
526
Andaman Island. It was a place where the sun was
always shining on one’s head, and which had
difficult valleys and paths which used to get covered
by the salty ocean. Its gentle morning breeze was
more intense than a hot wind, and its bounties were
more harmful than toxic poison. Its food was more
bitter than the bitter gourd, and its water was more
toxic than a snake’s poison. Its sky rained down
sorrow and grief, while its clouds sent down
anguish. Its ground caused blisters while its pebbles
caused boils. Its wind blew crookedly. Its every
house had a hole which was filled with grief and
illness. Like my eyes, their roofs dripped all the
time. The air had a stench, and was a storehouse of
illnesses. Illness was cheap while the medication
was expensive. Illnesses were many, and skin
diseases were common. A fever brought the message
of death. The Christian physician would burn the
guts of the patients like an oven, and “kindle a fire”
above them. He would give them a medicine without
diagnosing the ailment and take them closer to
death. If a prisoner died, an impure and filthy
sweeper who is really a devil would hold him by his
legs, drag him, remove his clothes and press him
into a heap of sand without giving him a bath and
without enshrouding him. Neither is a grave dug for
him nor is the janāzah salāh performed.1
Demise
The Maulānā’s son had appealed his sentence and
some people who had contacts with the higher
officers interceded on behalf of the Maulānā. Orders
for his release were issued. His son, Maulānā
1 Fakhr-e-Watan, p. 111.
527
Shams al-Haqq, went to Andaman with the release
papers so that he could return with his father.
When he got off the ship and went into the city, he
saw a funeral which was accompanied by thousands
of people. Senior leaders were present. Maulānā
Shams al-Haqq asked someone: “Who is this man
who has passed away?” The person replied: “It is the
janāzah of Maulānā Fadl Haqq Khayrābādī
rahimahullāh. He passed away the previous day – 12
Safar 1278 A.H./1 October 1861. People are now
going to bury him.”
Maulānā Shams al-Haqq buried his father on the
island and returned home all by himself. May Allāh
ta‛ālā illuminate his resting place.1
‫ وﻟﻌﻨﺔ‬،‫ﻌﻴﻢ‬Š‫ ﺟﻨﺎت ا‬g ‫ وأدﺧﻠﻬﻢ اﷲ‬، ‫ [ ا>ﻈﻠﻮﻣ‬x‫ﺔ اﷲ ﺗﻌﺎ‬-‫ر‬

، >‫ ﻳﺎ رب اﻟﻌﺎ‬، ‫ آﻣ‬،‫ﺎر ا@ﻤﻴﻢ‬Š‫ ا‬g ‫ وأدﺧﻠﻬﻢ‬، >‫اﷲ [ اﻟﻈﺎ‬
. ‫ﻌ‬f‫ وأﺗﺒﺎﻋﻪ أ‬L‫ اﷲ ﻋﻠﻴﻪ و[ آ‬h‫ ﺻ‬،‫ﻢ‬P‫ ا ﻜﺮ‬ÍŠ‫ﺮﻣﺔ ا‬ç
1 Tahrīk-e-Āzādī Aur Musalmān, p. 74.
528
Hadrat Maulānā ‛Ināyat Ahmad
Kākaurwī Lucknowī (d. 1278 A.H.)
(author of ‛Ilm as-Sīghah)
Name and lineage
His name is Muftī ‛Ināyat Ahmad, his father’s name
is Munshī Muhammad Bakhsh ibn Munshī Ghulām
Muhammad. He is a Qurayshī. One of his ancestors
by the name of Hussām left Baghdad and settled
down in Dīwah, district Bārah Bankī, U.P.
He was a powerful scholar, an excellent writer, and
at the forefront in the movement for independence.
He was a student of Hadrat Shāh Muhammad Is-
hāq Sāhib Muhaddith Dehlawī rahimahullāh and
the founder of Madrasah Fayd-e-‛Ām, Kānpūr.
Birth
He was born on 9 Shawwāl 1228 A.H./1813 in
Dīwah, Bārah Bankī. The in-laws of his grandfather
lived in Kākaurī. His father, Munshī Muhammad
Bakhsh, and his uncle, Shaykh ‛Abd al-Hasīb,
decided to settle down in Kākaurī. Subsequently, all
his relatives also moved to Kākaurī. This is why he
is also referred to as “Kākaurwī”.
His primary education was in Kākaurī. When he
was 13 years old, he went to Rāmpūr to further his
studies. He studied etymology and grammar under
Maulānā Sayyid Muhammad Sāhib Barelwī
rahimahullāh, and other prescribed texts under
Maulānā Haydar ‛Alī Sāhib Tonkī rahimahullāh and
Maulānā Nūr al-Islam Sāhib rahimahullāh. When he
completed his studies in Rāmpūr, he proceeded to
529
Delhi. He studied the different Hadīth collections
under Hadrat Shāh Muhammad Is-hāq Sāhib
Dehlawī rahimahullāh and received a Hadīth
certificate from him. He then went to ‛Alīgarh where
he studied the rational and traditional sciences
under Maulānā Buzurg ‛Alī Mārharwī rahimahullāh
(a student of Shāh ‛Abd al-‛Azīz Dehlawī
rahimahullāh and Shāh Rafī‛ ad-Dīn Dehlawī
rahimahullāh). He completed his studies under him.
He began teaching in the madrasah of his teacher,
Maulānā Buzurg ‛Alī Mārharwī rahimahullāh, after
the latter’s demise in 1262 A.H. He taught there for
one year. He then went to ‛Alīgarh where he was
appointed as a muftī and writer. After this, he
settled down in Bareilly where he became the Sadr
Amīn. During this period, he continued his
programme of teaching and lecturing. Maulānā
Lutfullāh Sāhib ‛Alīgarhī rahimahullāh was from
among his distinguished students of ‛Alīgarh. The
following were from among his famous Bareilly
students: Qādī ‛Abd al-Jamīl (who was the judge of
the city), Maulānā Fidā Husayn rahimahullāh, and
Maulānā Sayyid Husayn Shāh Sāhib Bukhārī
rahimahullāh.
Maulānā Sayyid Husayn Shāh Sāhib Bukhārī
rahimahullāh relates: “Muftī Sāhib rahimahullāh
used to teach me al-Hidāyah while he was occupied
in his office work. The moment he got some time to
teach, he would point to me and start teaching. If
any official work arrived in-between, he would see to
him and then teach me again. Although he was so
occupied in this way, he explained the rulings so
well to me that I never forgot them.”
530
It was during the period when Muftī Sāhib
rahimahullāh was teaching Maulānā Lutfullāh Sāhib
that he was moved from ‛Alīgarh to Bareilly.
Maulānā Lutfullāh Sāhib accompanied him and
completed all the prescribed texts under him.
Hadrat Muftī Sāhib rahimahullāh used to engage in
the recitation of the Qur’ān after the fajr salāh, and
Maulānā Lutfullāh Sāhib would remain seated
there, ready to render whatever service was required
of him. If in the course of reading, he came across a
difficult word conjugation, Hadrat Muftī Sāhib
rahimahullāh will look at Maulānā Lutfullāh Sāhib
who would then explain it. If he could not, Hadrat
Muftī Sāhib rahimahullāh would himself explain it
after the recitation.
Stay in Bareilly
During his stay in Bareilly, Hadrat Muftī ‛Ināyat
Ahmad Sāhib rahimahullāh was appointed as the
Sadr Amīn. However, he continued his programme
of teaching and lecturing. Qādī ‛Abd al-Jamīl Sāhib,
Maulānā Fidā Husayn and Nawāb ‛Abd al-‛Azīz
Khān are from his famous students. Nawāb ‛Abd al-
‛Azīz Khān was the grandson of Hāfiz al-Mulk
Nawāb Hāfiz Rahmat Khān. Together with teaching
and lecturing, Hadrat Muftī Sāhib rahimahullāh
continued his programme of writing and compiling
books.
During his stay in Bareilly, Maulānā Radī ad-Dīn
ibn ‛Alam ad-Dīn (d. 1274 A.H.) who hailed from the
same town as Hadrat Muftī Sāhib rahimahullāh was
the Sadr as-Sudūr. He was appointed as the chief
Sadr of Agra in 1273 A.H. He hadn’t left Bareilly as
yet when the war of 1857 commenced. Muftī Sāhib
rahimahullāh could not go to Agra.
531
1857 revolution
Nawāb Khān Bahādur Khān raised the flag of jihād
in Rauhīlkand. Hadrat Muftī ‛Ināyat Sāhib
rahimahullāh joined him. Bareilly and Rāmpūr were
the centres of their activities. When the fight for
independence failed and the British re-established
their control over the country, Muftī ‛Ināyat Sāhib
rahimahullāh was arrested. Charges were laid
against him and the judgement was passed for him
to be banished to an island.
Political achievements
Hadrat Muftī Sāhib rahimahullāh played a major
role in the 1857 revolution. He bore the hardships of
imprisonment for the sake of the freedom
movement. He was accused of insurrection and was
sent off to Andaman Island. While in prison, he
wrote ‛Ilm as-Sīghah – a book on Arabic etymology
which is included in the syllabus of the madāris.
Acting under the request of an Englishman, he
translated Taqwīm al-Buldān which he completed in
two years and which became the cause of his
release in 1277 A.H. He returned to Kākaurī.
Stay in Kānpūr
Hadrat Muftī Sāhib rahimahullāh then settled down
in Kānpūr where he founded Madrasah Fayd-e-‛Ām
which is a famous centre of learning in Kānpūr. The
Muslim traders of Kānpūr used to see to the
expenses of the madrasah. Hāfiz Barkhūrdār is
most worthy of mention. Hadrat Muftī Sāhib
rahimahullāh used to take only 25-30 rupees
monthly for his own expenses. According to
Maulānā Habīb ar-Rahmān Khān Sherwānī
rahimahullāh the blessings of this madrasah
532
eventually manifested themselves in the form of
Nadwatul ‛Ulamā’.
Academic acumen
The knowledge and virtue of Hadrat Muftī ‛Ināyat
Ahmad Sāhib rahimahullāh are well acknowledged.
His written works bear testimony to this. He was an
expert in the rational and traditional sciences. He
used to teach all the sciences with full confidence.
He distinguished himself specifically in
mathematics. He had an inclination to literature.
During his stay in Kānpūr, he used to take a walk
in the evening in the fields during which time he
used to engage in academic and literary discussions
with Maulānā Sayyid Husayn Shāh Bukhārī
rahimahullāh. Hadrat Muftī Sāhib rahimahullāh
knew most of the writings of Urdu experts from
memory.
Written works
Muftī ‛Ināyat Ahmad Sāhib rahimahullāh wrote
many books, all of which testify to his academic
virtue. A special point which is worthy of mention is
that to this day no one has levelled any objection
against any of his works. His Urdu articles are most
lucid and colloquial. The themes of his articles are
largely moral and ethical. A fund was established for
the publishing and printing of his written works.
Some of his famous works are:
‛Ilm al-Farā’id, Mulakhkhasāt al-Hisāb, al-Kalām al-
Mubīn Fī Āyāt Rahmah al-‛Ālamīn, Damān al-
Firdaus, Bayān-e-Qadr-e-Shab Barā’at, Risālah Darr
Madhammat Melah Hā, Fadā’il ‛Ilm Wa ‛Ulamā’-e-
Dīn, Fadā’il Durūd Wa Salām, Hidāyāt al-Adāhī,
Tawārīkh Habīb Ilāh, ‛Ilm as-Sīghah, Tarjumah
533
Taqwīm al-Buldān, Naqshah Mawāqi‛ an-Nujūm,
Lawāmi‛ al-‛Ulūm, Asrār al-‛Ulūm.
Demise
Two years after his release, Hadrat Muftī Sāhib
rahimahullāh intended to perform hajj. He was
travelling as Amīr al-Hujjāj when the ship crashed
into a mountain near Jeddah and sank. Hadrat
Muftī Sāhib rahimahullāh was performing salāh and
in a state of ihrām when he drowned and became
martyred on 7 Shawwāl 1278 A.H./1862. May Allāh
ta‛ālā shower His mercy on him.
A rare manuscript whose loss is irreparable was
also drowned with him. In this book, Hadrat Muftī
Sāhib rahimahullāh had selected one issue each
from 40 different sciences. Forty pages were
dedicated to each issue, and each issue was to be
written without dots. For the science of tafsīr he had
chosen the verse: “He taught Ādam the names of all
things.” For the science of Hadīth he had chosen the
Hadīth: “Every intoxicant is forbidden.” A major
portion of this book had been completed.1
1‛Ulamā’-e-Hind Kā Shāndār Mādī, vol. 4, p. 434; Tahrīk

Āzādī Aur Musalmān, p. 72.
534
Hadrat Maulānā Sāhib ‛Alī Ghauswī (d.
1281 A.H.)
Name and lineage
His lineage is: Maulānā Sāhib ‛Alī Khān Bahādur
ibn Daulat ‛Alī ibn ‛Abdillāh ibn Ahmad ibn La‛l
Muhammad ibn Ibrāhīm ibn Shaykh Būdhan ibn
Malik Jalāl ibn Malik Kamāl Siddīqī Ghauswī. He
was from among the senior ‛ulamā’ who played a
major role in the proliferation and propagation of
Islamic sciences.
His ancestor, Malik Muhammad Kamāl, left Katrah
Mānikpūr during the rule of Jalāl ad-Dīn Akbar and
settled down in Ghausī. Maulānā Sāhib ‛Alī was
born here in 1209 A.H.
Education
On reaching an age of understanding, he travelled
to Jaunpūr for the acquisition of knowledge. In
those days, Jaunpūr was an important centre of
learning the Islamic sciences. A large number of
eminent scholars resided here. Maulānā Sāhib ‛Alī
rahimahullāh studied under the famous scholars of
the city. Maulānā Sakhāwat ‛Alī al-‛Umrī al-
Jaunpūrī rahimahullāh (d. 1274 A.H.) and Shaykh
Maulānā Karāmat ‛Alī Jaunpūrī rahimahullāh (d.
1290 A.H.) are worthy of special mention. From here
he proceeded to Calcutta where he studied the
famous book of Hanafī jurisprudence, al-Hidāyah,
under Maulānā Muftī Muhammad Murād
rahimahullāh who was a student of Hadrat Maulānā
Shāh ‛Abd al-‛Azīz Sāhib Muhaddith Dehlawī
rahimahullāh. Shaykh ‛Alī Kabīr rahimahullāh is
also listed among the teachers of Maulānā Sāhib ‛Alī
535
Services
After completing his studies, he was appointed to
the post of Ra’īs al-Muftīyyīn in Calcutta. He then
progressed until he was appointed as the Mīr
Munshī to the Governor General of the British
government in 1242 A.H. This was a very important
position in those days. On his appointment to this
post, his popularity increased manifold and he
established a major influence for himself in the
British government. The rulers and leaders
acknowledge his knowledge and virtue, and
accorded him utmost respect and reverence. The
British government conferred to him the title of
Khān Bahādur in acknowledgement of his academic
capabilities and noble character. In those days,
Kabul was also under British rule, and its
administration was deputed to the Governor of
India. Thus, when the Governor went to Kabul in
1252 A.H., he took Maulānā Sāhib ‛Alī rahimahullāh
with him. Maulānā rahimahullāh remained there for
two years. He took benefit from the local ‛ulamā’ and
scholars while carrying out his duties.
Maulānā Sāhib ‛Alī rahimahullāh was an academic
man. It was in his temperament to study books, sit
in the assemblies of ‛ulamā’, and to discuss different
sciences with them. His busy schedule in his official
post did not permit him to do all this. Together with
this, he did not agree fully with the policies of the
government. He began to abhor the British for the
enmity towards Islam. He left Kabul in 1255 A.H.
and returned home. In the same year he proceeded
to the Haramayn Sharīfayn for hajj. On his return
from hajj, he resigned completely from his
employment.
536
Establishing a madrasah
Hadrat Maulānā rahimahullāh now found an
opportunity to fulfil his academic interests. The first
thing he did was to lay a foundation for a madrasah
in his hometown, Ghausī. He also constructed a
magnificent jāmi‛ masjid next to it. Together with
this, he established a library which contained
thousands of books dealing with tafsīr, Hadīth, fiqh
history and language.
Later on, his sons were instrumental in the
phenomenal progress of the madrasah and raised
its level of education. The services of famous ‛ulamā’
of the district were obtained. However, after the
partition of the country into India and Pakistan, the
government put an end to the feudal land system;
and so, like many other madāris, the activities of
this madrasah were curtailed. Nevertheless, the
madrasah exists to this day and is rendering
religious services to the best of its ability.
Although Maulānā Sāhib ‛Alī rahimahullāh had
returned from the Haramayn Sharīfayn fully
imbibed with īmān, his soul was still feeling thirsty.
This is why he went back to the blessed lands in
1275 A.H. and remained there for two years while
fully imbibing the blessings of the Haramayn
Sharīfayn.
In the course of his stay in the Haramayn Sharīfayn,
he pledged bay‛at to Hadrat Maulānā Shāh ‛Abd al-
Ghanī Mujaddidī Muhājir Madanī rahimahullāh. He
writes in his diary dated 23 Jumādā al-Ūlā 1275
A.H.:
537
Today, while sitting near Bāb an-Nisā’
of the Masjid-e-Nabawī, I was
honoured with pledging bay‛at to
Janāb Maulānā Murshidunā Maulwī
‛Abd al-Ghanī – known as Hājī Miyā –
the brother of Hadrat Shāh Abū Sa‛īd
Sāhib. I entered the Qādirīyyah order
and engaged in dhikr and spiritual
practices in the Naqshbandīyyah
order.
Together with bay‛at, Maulānā Sāhib ‛Alī received a
Hadīth certificate from Hadrat Shāh Sāhib
rahimahullāh. In the course of his stay there, Hadrat
Shāh Sāhib rahimahullāh conferred khilāfat to
Maulānā Sāhib ‛Alī and ordered him to return to
India. He therefore returned to his hometown in
1277 A.H. and became occupied in serving the
Islamic sciences.
Demise
Maulānā Sāhib ‛Alī rahimahullāh passed away in
Jumādā al-Ukhrā 1281 A.H. He was in Haydarganj,
district Ghāzīpūr at the time. He was brought to
Ghausī and buried there. May Allāh ta‛ālā
illuminate his resting place.1
Note: On learning about the academic and practical
excellences of Hadrat Maulānā Sāhib ‛Alī Sāhib
rahimahullāh we are not only overjoyed but
experience some pride because he hailed from our
area.
Furthermore, he was born in Ghausī. A few
kilometres away lies a small village by the name of
1 Tadhkirah ‛Ulamā’-e-A‛zamgarh, p. 167.
538
Kārī Sāth where I was born. My father’s name is
Sultān Ahmad who passed away in 1419 A.H. After
my early studies in a maktab, I attended middle
school in Ghausī. I generally had to pass the house
of Hadrat Maulānā Sāhib ‛Alī and the madrasah,
Nāsir al-‛Ulūm, which was established by him. I
would occasionally go to the madrasah and have the
honour of meeting Hadrat Maulānā Sayyid ‛Abd al-
Majīd Sāhib rahimahullāh. All praise is due to Allāh
ta‛ālā.
On Lubb Road, Kārī Sāth, we have a few acres of
land where farming is done. We received this land
as inheritance. On this property we built a masjid
and named it Masjid Sultān in memory of our
father. I make du‛ā’ that Allāh ta‛ālā fills this masjid
with dhikr, Qur’ān recitation and salāh; and the
farm with crops, fruits and flowers. Āmīn.
It is to our good fortune that at a distance of a few
kilometres from our village lies the town of Fatahpūr
Tāl Narjā, the birthplace of Hadrat Muslihul Ummat
Maulānā Shāh Wasīyyullāh Sāhib rahimahullāh.
The house, masjid, madrasah and khānqāh of
Hadrat Muslihul Ummat rahimahullāh are present
there. Unfortunately, due to political reasons,
Hadrat Muslihul Ummat rahimahullāh had to leave
on 7 Ramadān 1375 A.H./1955 for Gorukpūr and
then to Allāhābād in 1957 for medical treatment. He
settled down here. In the course of his journey for
hajj, he passed away in Sha‛bān 1387 A.H. at sea
and was buried at sea. May Allāh ta‛ālā shower His
mercy on him. May Allāh ta‛ālā illuminate his
resting place. Āmīn. All praise is due to Allāh ta‛ālā,
his associates are residing here in Allāhābād.
All praise is due to Allāh ta‛ālā our family has a very
old relationship with the family of Hadrat Maulānā
539
Sāhib ‛Alī Sāhib rahimahullāh. One of our
forefathers, Muhammad Nadhīr Khān rahimahullāh,
would often speak highly about his family. The great
grandson of Hadrat Maulānā Sāhib ‛Alī Sāhib
rahimahullāh – Maulānā ‛Ammār Ahmad was a
special student of Hadrat Muslihul Ummat
rahimahullāh. His lineage is as follows: Maulānā
‛Ammār Ahmad ibn Maulānā ‛Abd al-Ghaffār Sāhib
ibn Maulānā Muhammad Nasīr Sāhib ibn Maulānā
Sāhib ‛Alī Sāhib rahimahullāh. All praise is due to
Allāh ta‛ālā I have a cordial relationship with him
since childhood. I had good relations with his two
elder brothers, Maulānā Waqār Ahmad Sāhib and
Maulānā Izhār Ahmad Sāhib (who has passed on).
Muhammad Qamar az-Zamān Allāhābādī
Dār al-Ma‛ārif al-Islāmīyyah, Karelī, Allāhābād
22 Jumādā al-Ūlā 1439 A.H.
540
Hadrat Maulānā Shāh Muzaffar
Husayn Kāndhlawī (d. 1282 A.H.)
Name and lineage
His name is Muzaffar Husayn. His father’s name is
Maulānā Mahmūd Bakhsh Kāndhlawī. His uncle’s
name is Muftī Ilāhī Bakhsh Kāndhlawī and his
paternal grandfather is Hadrat Shaykh al-Islam
Muhammad Kāndhlawī rahimahullāh.
Birth
He was born in 1220 A.H./1805 in Kāndhlah.
External and internal education and training
He studied under his learned uncle, Muftī Ilāhī
Bakhsh rahimahullāh. His uncle passed away before
he could complete his studies under him. He
studied the remaining sciences under Shāh
Muhammad Is-hāq Dehlawī rahimahullāh who was
the grandson of Hadrat Shāh ‛Abd al-‛Azīz Dehlawī
rahimahullāh.
He pledged bay‛at to Hadrat Shāh Muhammad
Ya‛qūb Sāhib rahimahullāh and became his
khalīfah. He inherited abstinence, piety, simplicity,
and dislike for this world and worldly people from
his honourable father. Caution, abstinence and
piety were his unique attributes. It was a well-
known fact that his stomach never accepted any
doubtful food. Incidents concerning his humility
and steadfastness on salāh are related by the
masses and elite to this day. He used to spend the
entire night of Ramadān in worship and would not
sleep for a single moment. His eyes used to flow
with tears due to thinking of the Hereafter. Hadrat
Maulānā Rashīd Ahmad Gangohī rahimahullāh used
541
to say: “From the students of Shāh Muhammad Is-
hāq Sāhib rahimahullāh, three were extremely
pious. The first was Maulwī Muzaffar Husayn Sāhib,
followed by Shāh ‛Abd al-Ghanī Sāhib and finally
Nawāb Qutb ad-Dīn Khān Sāhib.”
Humility and simplicity
Shaykh al-Hind Maulānā Mahmūd al-Hasan
Deobandī rahimahullāh used to relate:
Maulānā Muzaffar Husayn Sāhib was going
somewhere when he met an old man on the road.
He was carrying a heavy load and was finding it
difficult to proceed. Maulānā Muzaffar Husayn
Sāhib took his load, carried it for him, and conveyed
it to wherever the man was going. The old man
asked him: “Where do you live?” He replied: “In
Kāndhlah.” The old man said: “There is a great saint
by the name of Maulwī Muzaffar Husayn who lives
there.” The old man then spoke highly of him
[without knowing that he was actually speaking to
Maulānā Muzaffar Husayn]. The Maulānā said to
him: “He is not such a pious man but he certainly
performs his salāh.” The old man said: “Hey, how
can you say such a thing about such a great saint?”
The Maulānā replied: “I am saying what is right.”
The old man became angry at him. Just then
another man came by who knew Maulānā
rahimahullāh. He said to the old man: “This is
actually Maulwī Muzaffar Husayn!” The old man
embraced Maulānā tightly and began to cry. The
Maulānā too cried with him. Hadrat Maulānā Ashraf
‛Alī Thānwī rahimahullāh quoted this couplet:
The Tarīqat is nothing but serving the
creation. Nothing can be achieved
542
from the rosary, prayer mat and
tattered and worn clothes.
There are countless other incidents which
demonstrate the humility and simplicity of Maulānā
rahimahullāh. An entire book will have to be devoted
to this subject.
Hajj
The company of Maulānā rahimahullāh used to have
such a great impact that anyone who sat in his
company would never miss the tahajjud salāh. He
performed hajj six times on foot. He then left for his
final hajj in 1281 A.H. Before leaving, he gathered
the women of his family and advised them. He fell ill
while reaching Makkah Mukarramah. When he felt
better, he left for Madīnah Munawwarah. He fell ill
again as he was approaching Madīnah
Munawwarah and passed away. May Allāh ta‛ālā
Achievements in the field of rectification
His greatest contribution was that he had devoted
his life to the defence of the pure Sunnat and
refutation of bid‛at. He severely opposed the Indian
attitude of scorning marriage to widows. He paid
particular attention to the marriage of several
widows.
Demise
Maulānā rahimahullāh performed hajj seven times
on foot. He passed away in Madīnah Munawwarah
on 10 Muharram 1282 A.H./25 May 1866 on a
Friday. He was buried in Jannatul Baqī‛ near the
543
grave of Hadrat ‛Uthmān radiyallāhu ‛anhu. May
Allāh ta‛ālā illuminate his resting place. Āmīn.1
1 Sawānih Maulānā Muhammad Yūsuf Sāhib, p. 50.
544
Hadrat Maulānā ‛Abd ar-Rahmān
Shāhjahānpūrī (d. 1284 A.H.)
He was a resident of Shāhjahānpūr. He went to
many saints but did not acquire his objective. He
eventually presented himself to Shāh Ghulām ‛Alī
Dehlawī rahimahullāh. He traversed the path and
received the mantle of khilāfat. He used to remain
totally aloof from worldly people and would not
bother about them. The Nawāb of Farakhābād came
to him but he paid no attention to him. The
condition of these lovers of Allāh ta‛ālā is as
described in the following couplet:
How can I occupy myself in any matter
when my heart is seeking You and my
eyes are longing to behold You?
Many of his khulafā’ had strong spiritual affiliations
and genuine expositions. His spiritual lineage
proliferated in the district of Farakhābād and
Shāhjahānpūr.
The author of Mir’āt al-Ansāb – Maulānā Shāh Diyā’
ad-Dīn Sāhib Naqshbandī Mujaddidī Amrohī
rahimahullāh – has provided many details about
him in his book Da‛wat al-Haqq. Sections of it are
quoted here.
Merits and virtues
Not much is written about his merits because he did
not like them to be expressed. A few saints did make
mention of him in certain history books, and Hadrat
Shāh Muhammad Mazhar Sāhib Mujaddidī
rahimahullāh writes in Maqāmāt-e-Sa‛īdīyyah:
“Seekers in his region used to revert to him. I had
the opportunity of visiting him. He adheres strictly
to the Sharī‛at and is a man of noble character. He
545
remains aloof from worldly people and remains
engrossed in remembrance and contemplation. He
has a magnanimous disposition and is a man of
blessings.”
In the course of his discussion with Hadrat Shāh
Muhammad Mazhar Sāhib rahimahullāh he said: “I
never left out the different forms of dhikr which I
acquired from Hadrat Shāh Sāhib (Shāh Ghulām
‛Alī Sāhib), and – Allāh willing – I will not give them
up until I die.” He used to adhere to his spiritual
practices as though he was a novice.
Note: We have to adhere to our spiritual practices
and different forms of dhikr until our last breath.
We must never be neglectful. (compiler)
His hometown was Shāhjahānpūr. He was from
among its seniors. After completing the external
sciences, he developed an interest in acquiring the
internal sciences. He travelled to different places in
his quest. He remained restless for quite some time
in his quest for Allāh ta‛ālā. He met most of the
saints of his time but his restless heart did not find
stability. He was forever concerned about finding an
expert guide who would convey him to the shore of
Allāh’s love. He was drawn to Allāh’s mercy and the
pain of yearning reached its limit.
My restlessness has passed its limit in
Your love. I hope that You will show
mercy to my cries.
Arrival in Delhi
When Hadrat rahimahullāh reached Delhi, Hadrat
Shāh Sāhib rahimahullāh entered the masjid as per
his norm. He noticed that a traveller is in the
masjid. He called him. He was eating a radish at the
546
time. Out of his affection, he offered the bottom part
of it to Maulānā Shāhjahānpūrī rahimahullāh. He
said: “This fakir wants to be satiated from what he
is hungry for.” Hadrat Shāh Sāhib rahimahullāh
said – probably through divine exposition – “Stay
here for a few days. If you do not find any benefit,
you may leave just as you left another place and
came here.”
Before he could accept his bay‛at, Hadrat Shāh
Sāhib rahimahullāh focussed on his heart and he
immediately perceived the flow of divine inspiration.
Whatever doubts he had in his heart were answered
through divine inspiration. His desire to pledge
bay‛at increased. He said: “Kindly accept my bay‛at.”
Shah Sāhib rahimahullāh gave five rupees to one of
his attendants and asked him to buy sweetmeats.
Maulānā rahimahullāh insisted that he will carry
out this errand, but Shāh Sāhib rahimahullāh said:
“There is nothing to worry about. The wealth of the
shaykh also belongs to the murīd. There is no
difference between the two.”
Note: Undoubtedly, this is how we should be
thinking and this is how it should be. May Allāh
ta‛ālā inspire us. Āmīn. (compiler)
Khilāfat
Shāh Sāhib rahimahullāh was most affectionate
towards him. He remained in his service for six
years. After training him to the highest level in the
Mujaddidīyyah order, he conferred him with
khilāfat. When he was leaving Delhi for
Shāhjahānpūr, Hadrat Shāh Sāhib rahimahullāh
accompanied him to some distance. Shāh Sāhib
rahimahullāh said to him: “I made two du‛ā’s for you
and I give you the glad tidings that they have been
547
accepted. The first du‛ā’ is that Allāh ta‛ālā must
cause the Naqshbandīyyah order to proliferate and
spread through you. The second is that you must
not be put through too many tests.”
Hadrat rahimahullāh was most particular about
adhering to the different forms of dhikr, and did not
allow the slightest change to take place until the
very end of his life.
Tasbīh
His tasbīh (rosary) was in his hand when he was
departing from this world. At the time when he let it
go, Maulānā Ghulām Bismillāh Sāhib Barelwī
rahimahullāh checked it and noticed that he had
just completed the full tasbīh. The reason why the
Maulānā checked it is that Hadrat rahimahullāh
always used to say to his attendants: “Let it not
happen that there is a shortcoming in our dhikr
when we are on our deathbed.” He used to say this
repeatedly: “O Allāh! This is solely in Your power.”
The acceptance of his du‛ā’ was observed in this
way.
Hadrat rahimahullāh was very particular about
remaining firm on the ways of his senior saints. A
person said to him: “Hadrat! Your different forms of
dhikr are continuing. Your excessive dhikr has
caused you to become an embodiment of dhikr. So
what is the need for you to use a tasbīh?” He
replied: “Brother! The first thing you have to
understand is that it is most foolish to abandon
your companion who conveys you to your objective.
According to you I have reached this level through
this tasbīh. Now should I abandon it or keep it with
me until the very end?”
548
Note: Hadrat Muslihul Ummat rahimahullāh used to
relate a similar story. Hadrat Mūsā ‛alayhis salām
was going to present himself before Allāh ta‛ālā. He
passed by a person who was crying. When he asked
him the reason, the person replied: “I am crying out
of Allāh’s fear. I request you to intercede on my
behalf so that Allāh ta‛ālā may save me from the
punishment.” Hadrat Mūsā ‛alayhis salām
interceded on his behalf and Allāh ta‛ālā pardoned
the man. Hadrat Mūsā ‛alayhis salām conveyed the
good news to him and left thinking to himself that
he will stop crying. When he happened to pass by
again, he saw the man still crying. He asked: “Why
are you crying now? You have been conferred with
salvation from punishment!” Look at his reply! He
said: “How can I abandon the thing [crying] through
which I was given salvation?” (compiler)
Bequest
Hadrat rahimahullāh was most particular about
following the Sharī‛at. Towards the end of his life he
called for Maulānā Ghulām Bismillāh Sāhib
rahimahullāh and said: “I want you to first
understand what I am saying, and then convey it to
my associates and friends. If you saw me doing
anything against the Sunnat, you must never
emulate me in that regard. The most you can do is
that through your noble character you must think
that I did it because of some excuse. If not, I will be
taken to task for it in the Hereafter.”
He was always overcome by fear of Allāh ta‛ālā and
he paid most importance to following the Sunnat.
He was the last khalīfah of Hadrat Shāh Ghulām ‛Alī
549
Hadrat rahimahullāh had 19 khulafā’ in total.
Maulānā Shāh Ghulām Bismillāh Sāhib Barelwī
rahimahullāh and my father, Shāh Bahā’ ad-Dīn
Amrohī rahimahullāh were initiated as khulafā’ in
one assembly. My father was Hadrat’s last khalīfah.
All praise is due to Allāh ta‛ālā, I too am the last
servant and attendant of my honourable father even
though I am not worthy of it. All praise is due to
Allāh ta‛ālā alone.
Demise
Hadrat rahimahullāh passed away in 1284 A.H.1
550
Hadrat Hājī Daust Muhammad
Qandahārī (d. 1284 A.H.)
Name and lineage
His name is Hājī Daust Muhammad Qandahārī. He
was born in a village near Qandahār in 1216 A.H.
and studied in his village. He also lived in Kabul
where he acquired Dīnī knowledge from the ‛ulamā’
of the city. He had a desire for knowledge from a
young age and became attached to it from the time
he reached an age of understanding. He first learnt
the Qur’ān and then devoted himself to other
Islamic sciences. He traversed the different levels of
studying Arabic and Persian. He lived in Kabul
whose language was Persian. In this way, he
became an expert in Persian. His letters are written
in Persian.
Noble qualities
He was an expert in the internal and external
sciences, and was immersed in the recognition of
Allāh ta‛ālā. He had a humble and unassuming
disposition and combined divine illumination. He
established the Mūsā Zay’ Khānqāh and thereby
illuminated the people with the recognition of Allāh
ta‛ālā. He was a man of supernatural feats. People
from far and wide came to quench their thirst from
his ocean of Allāh-recognition. People are still being
quenched from it to this day.
External and internal sciences
While studying the external sciences he developed
an interest in the internal sciences. He himself says:
“From the very beginning of my life I had a special
affinity with the Ahlullāh. Although my occupation
551
with the external sciences prevented me from
joining the Ahlullāh, whenever I heard of a saint, I
would go and present myself to him and request
him to make du‛ā’ for me.”
Why, then, should his spiritual blessings not be
conveyed to Allāh’s creation!?
Note: Unfortunately, even the ‛ulamā’ of today do
not have any quest and desire. In fact, it is not far-
fetched to think that they reject the blessings and
internal sciences of the Sufis. Consequently, their
position is no higher than “dry” maulwīs whose
company, the father of Shaykh ‛Abd al-Haqq
Muhaddith Dehlawī rahimahullāh had prohibited
his son from. (compiler)
In search of the truth
From childhood he was in search of those who
recognized Allāh ta‛ālā. He relates: “In the course of
my stay in Kabul I was experiencing a strange
conflict. On one hand I was inclined to the Ahlullāh
while on the other hand my desire for knowledge
was prompting me to cling to the madrasah. After
studying a few grammar and logic books, I became
fed up with the prescribed sciences. One night I felt
a severe pain in my chest and lost consciousness. I
was informed that I remained unconscious for 13
days. When I regained consciousness, I
automatically began repeating “Allāh” and “Sub-
hānallāh”. I would make this dhikr silently at times
and loudly at other times. A moaning sound would
emanate from my throat, and sometimes I would
take deep breaths. I could not understand the
reason for this condition and what its consequences
will be.
552
I heard about a saint near Peshawar so I went and
presented myself to him. Through his company, the
enthusiasm and zeal of that dhikr which I had been
experiencing came to a complete end. It was
replaced by internal restlessness and agitation. I
became fed up with this condition and decided that
no matter what, I will go to Baghdad and present
myself at the grave of Hadrat Shaykh ‛Abd al-Qādīr
Jīlānī rahimahullāh so that I could find a treatment
for my pain. I undertook this journey, reached
Baghdad and presented myself at the blessed grave
of Hadrat Jīlānī rahimahullāh. I read the Fātihah
and made many du‛ā’s but my restlessness
continued. I then went to the saints of Herat and
Basra but found no solace. When Hadrat Shaykh
‛Abdullāh Harawī rahimahullāh saw my pitiable
condition, he said: “You must go to Delhi and
present yourself to Hadrat Shāh Abū Sa‛īd Dehlawī.
You will find peace there.”
Hadrat rahimahullāh then proceeded to Mumbai.
Arrival in Mumbai
After his stay in Basra, he relates:
I went to several cities via ship. I visited the saints
of every town and city and requested their du‛ā’s.
Finally I reached Qalāt Nasīr Khān where my
restlessness and anxiety troubled me once again. I
begged to Allāh ta‛ālā and cried before Him. I then
made istikhārah after which I saw several good
dreams. I made a firm resolution of going and
presenting myself before Hadrat Shāh Abū Sa‛īd
Dehlawī rahimahullāh. I decided to go to Delhi via
Mumbai. When I reached Mumbai, I learnt that
Hadrat Shāh Sāhib rahimahullāh has come to this
553
city with the intention of leaving for hajj. He is in
Mumbai, waiting for a ship to take him for hajj.
I was overjoyed when I heard this. I went to him
immediately and requested him to accept my bay‛at.
He accepted. When I got an opportunity after a day,
I related my entire life story to him. He said: “The
treatment for your internal condition requires some
time. I am going for hajj. All the intricacies of the
soul are directed at the Hijāz. In order for your
internal restlessness to be subdued, you must go to
my son, Ahmad Sa‛īd, in Delhi. Remain in his
company and benefit from his blessings.
Alternatively, you could remain here in Mumbai and
wait until I return [from hajj].”
Khilāfat
After listening to this advice of Hadrat Shāh Abū
Sa‛īd Dehlawī rahimahullāh, he relates:
I preferred the first option and felt that it will be
better for me to go to Delhi and remain in the
company of Hadrat Shāh Ahmad Sa‛īd Sāhib. I did
not know anyone in Mumbai and, to make matters
worse, the heat here was unbearable. I therefore left
Mumbai for Delhi. In the course of my journey I saw
a dream wherein Hadrat Shāh Sāhib rahimahullāh
addressed me: “You are my khalīfah.” When I woke
up the next morning, I perceived a severe attraction
for Delhi. I finally reached Delhi. The moment I
stepped into the Khānqāh Mazharīyyah, my gaze fell
on the blessed face of Shaykh Hadrat Shāh Ahmad
Sa‛īd Sāhib. Through his blessings, my past doubts
and confusion disappeared in a single moment. A
revolution took place in my heart. The restlessness
changed into calmness, and the agitation into
tranquillity.
554
Destinies are changed by the gaze of a
true believer.
I renewed my bay‛at at the hands of Hadrat Wālā. I
remained in his service for one year, two months
and a few days. In this short period, Hadrat blessed
me with the affiliations of the Naqshbandīyyah,
Qādrīyyah and Chishtīyyah orders. He conferred me
with the mantle of khilāfat in all three orders.
Love for his shaykh
Hadrat rahimahullāh had intense love for his
shaykh. It is said that he used to take Hadrat’s
shoes, place them on his head, place them against
his eyes, and would cry for a long time. Although
there was a person appointed to clean Hadrat’s
personal toilet, he made it a point of taking over this
job and considered it a source of pride for himself.
Love most certainly obliterates a person. Man can
only achieve something when he obliterates himself.
If you desire a rank, you will have to
obliterate yourself. A seed turns into a
rose only when it obliterates itself in
the ground.
When Hadrat Shāh Sāhib rahimahullāh saw that
Hājī Sāhib has reached a level whereby the creation
could benefit from him and that Allāh ta‛ālā wants
to take great religious services from him, he
conferred permission and khilāfat to him. He
showers his praises on him in the letter of
permission and makes a lot of du‛ā’ for him.
Furthermore, he warns the people that Hājī Sāhib is
his khalīfah and it is necessary for them to obey
him. He gives glad tidings to those who obey him.
The following sentence is also contained in the
letter:
555
ََ ْ ُ َ َ ُُْ َ ََ َ ْ َ ْ َ َ ََْْ َ ََْ َ َ َ
‫ﻣﻄﻠﻘﺔ‬
ٍ ‫ﺑﺈﺟﺎزة‬
ٍ ِ ِ ‫ ﻓﺄﺟﺰﺗﻪ‬،‫ﺤﺎر‬M‫ا‬
ِ ِ ‫وﻣﻌﺪن‬
ِ ‫اﻷﻧﻮار‬
ِ ‫ﻤﻊ‬ã ‫ﻓﺼﺎر‬
He has become a conglomeration of illumination and
a treasure house of oceans. I therefore confer him
with unilateral permission.
When he bid farewell to him, he advised him to
settle down in a place where the Pushtu and
Punjabi languages are spoken.
After receiving permission from Hadrat Shāh Sāhib
rahimahullāh, Hadrat Hājī Sāhib rahimahullāh left
Delhi and settled down in the Mūsā Zay’ town which
lies 41 miles to the south west of the Derah Ismā‛īl
Khān region of Pakistan. This town was exactly in
line with the bequest of Hadrat Shāh Sāhib
rahimahullāh. Pushtu is spoken on the western side
of the town and Punjabi on the eastern side. Both
languages are also spoken in the centre of the town.
Hadrat Hājī Sāhib rahimahullāh came into the town
with his disciples, settled down in the western side
of the town, and established his khānqāh which
exists to this day.
Note: We make du‛ā’ to Allāh ta‛ālā that khānqāh’s
of this nature are established everywhere so that the
Sharī‛at and the Tarīqat may be proliferated, and
they become means for acquiring love and affinity
with Allāh ta‛ālā. This is certainly not difficult for
Supernatural feat
Hadrat rahimahullāh settled down on the western
side of the town on the bank of a rivulet. There was
a shortage of water and he felt that this area could
provide him with the necessities of life with ease.
Within a short period of time, the people of the
556
Tājūkhayl tribe became friendly with him and many
of them pledged allegiance to him. However, a few
chiefs of other tribes severely disapproved of his
settling down in that area and using the water of the
rivulet. Due to his affiliation with the Tājūkhayl
tribe, they did not have the courage to be hard on
him. Nonetheless, they were waiting for an
opportunity to compel Hadrat Hājī Sāhib
rahimahullāh and his disciples to leave the area.
Incidentally, a Hindu tax collector happened to
come by. Those who were looking for an opportunity
to get rid off Hadrat Hājī Sāhib rahimahullāh went to
the tax collector and claimed that a certain fakir has
seized control of their land, he has a large following,
and they have spoilt the water of their rivulet. Also,
he is refusing to leave. They also said to him that
they will be most grateful to him if he expelled the
fakirs from that area. The collector was quite
impressed by their flattery. He mounted his horse
immediately and went towards Hadrat Hājī Sāhib
rahimahullāh by displaying his might and power. He
then addressed Hadrat Hājī Sāhib rahimahullāh in a
most commanding tone: “Fakir Sāhib! Leave this
place and go.”
When Hadrat Hājī Sāhib rahimahullāh observed his
pomp and display, he addressed him in a soft tone
and said: “Shaykh Sāhib! We will not leave this
place.” The collector was a Hindu and became even
more angry when he was addressed as “Shaykh” – a
title which is reserved for Muslims. He said in a
more harsh tone: “You will have to leave this place.”
Hadrat Hājī Sāhib rahimahullāh also displayed his
harshness while still addressing him as Shaykh
Sāhib. He said: “Shaykh Sāhib! We cannot be
removed from this place.”
557
The Hindu became even more enraged and hated to
be addressed as Shaykh Sāhib. He said in an
audacious tone: “I will remove you forcibly from
here.” Hadrat Hājī Sāhib rahimahullāh also replied
in a forceful tone: “Shaykh Sāhib! No one has the
guts to remove the fakirs from this place.” Saying
this, he focussed his piercing eyes on the Hindu.
The moment he raised his eyes at him, he fell off his
horse trembling and shaking. The other tribal chiefs
who had accompanied him became frightened. They
carried the collector and took him to their house.
When he recovered, he requested to be taken to
Hadrat Hājī Sāhib rahimahullāh. He presented
himself before him and apologized for his
audaciousness and disrespect.
He then said: “Hadrat! I am prepared to embrace
Islam provided three of my wishes are fulfilled. My
wife must also embrace Islam. I must not be
deprived of my properties and inheritance. My
employment must remain in tact.” Hadrat Hājī
Sāhib rahimahullāh said: “Allāh ta‛ālā – through His
grace and kindness – will fulfil all your wishes.” He
read the kalimah and became a Muslim. On the
other side, his wife suffered a heart attack. People
tried to revive her but it did not help. Someone
suggested that she should read the kalimah. She
read the kalimah and she recovered. She embraced
Islam in this way. Through the du‛ā’s of Hadrat Hājī
Sāhib rahimahullāh, his other wishes were fulfilled.
Hadrat Hājī Sāhib rahimahullāh named him Shaykh
‛Abdullāh. From this, the wisdom behind addressing
him as “Shaykh Sāhib” repeatedly became clear.
Shaykh ‛Abdullāh said: “From today I sever my links
with my previous nation.” Hadrat Hājī Sāhib
rahimahullāh said: “From today your nation will be
558
called the fakir nation.” This name continues in his
family to this day.
On seeing this supernatural feat, the people of the
town turned to Hadrat Hājī Sāhib rahimahullāh.
Those who were envious of him realized their folly
and repented. Hadrat’s arrival in the town was thus
a source of guidance and rectitude.
Training the seekers
Hadrat Hājī Sāhib rahimahullāh believed that
following the Sharī‛at and total abstention from
innovations were the essentials of the Sufi way. The
most minute effect of his great saintliness was that
all those who were affiliated to him used to be
overcome by constant awe for Allāh ta‛ālā, and none
of them was ever found lacking in fulfilling his
spiritual practices and different forms of dhikr. He
would go occasionally to their rooms to take stock of
their clothes, utensils and books. He did not want to
find anything that negated the etiquette of the path
and which broke the rules of the khānqāh because
this would result in loss in concentration and focus.
In his khānqāh he enforced the rule of eat less,
speak less, sleep less and interact less. The food
which the seekers received from the public kitchen
was simple and sufficient.
Note: Glory to Allāh! What excellent ways of
training! The Sufis of today ought to adopt them so
that much work can be done through the khānqāhs,
and the seekers leave as people of spiritual
affiliation. Inspiration is from Allāh ta‛ālā alone.
(compiler)
559
Demise
Hadrat Hājī Sāhib rahimahullāh passed away in
1284 A.H. To Allāh we belong and to Him is our
return. His most senior khalīfah and most
distinguished student, Khwājah Muhammad
‛Uthmān Dāmānī rahimahullāh, had the honour of
taking his place. He belonged to a scholarly family.
He came into the service of Hadrat Hājī Sāhib
rahimahullāh when he was still a student and
completed his remaining studies under him.
An incident is related with regard to a lesson of
Kitāb al-Buyū‛ (the book of trade and commerce) of
Mishkāt Sharīf. Hadrat Hājī Sāhib rahimahullāh said
to him: “‛Uthmān! Do you want to study Kitāb al-
Buyū‛ as well?” Khwājah ‛Uthmān relates: I replied:
“Hadrat! I do not have any cash or property. It
seems I will not have any need to engage in buying
and selling.” Hadrat rahimahullāh said: “Very well!
Neither do I have worldly possessions nor you which
could cause us to get involved in buying and
selling.” He then quoted this couplet:
There are many sciences while your
life is short. Keep yourself occupied in
the science which is essential.
Hadrat rahimahullāh left out Kitāb al-Buyū‛ and
began teaching Kitāb al-Ādāb (the book of etiquette
and manners).
Khwājah Muhammad ‛Uthmān Dāmānī
rahimahullāh always remained with Hadrat Hājī
Sāhib rahimahullāh whether at home or on journey.
He remained with him for 18 years, four months
and 13 days. He was appointed as Hadrat Hājī
Sāhib’s deputy while Hadrat Hājī Sāhib was still
alive. Hadrat Hājī Sāhib rahimahullāh delegated the
560
supervision of several khānqāhs to him. In addition
to the Mūsā Zay’ and other khānqāhs, he had to
supervise the Khānqāh Mazharīyyah in Delhi. After
his demise, his son, Hadrat Khwājah Sirāj ad-Dīn
rahimahullāh conveyed the khānqāh to its peak.
Note: Although this biography is quite lengthy, it
contains many beneficial points. This is why I noted
them. May it be a guiding lamp for those who read it
and those who compiled it. Āmīn. (compiler)1
1 Shakhsīyyāt-e-Afghanistan Kī Rūh Parwar Yādei, p. 505.
561
Hadrat Maulānā Shāh Khāmaush
Dakkanī (d. 1286 A.H.)
Name and lineage
His name is Ghulām Mu‛īn ad-Dīn while Shāh
Khāmaush is his title. He was from among the
famous Sufis of Dakkan. His original hometown is
Baydar which is in Dakkan. His lineage goes up to
Bandah Gaysūr Nawāz.
Merits and virtues
He was the murīd and khalīfah of the sajjādah
(deputy) of ‛Alā’ ad-Dīn Shāh ‛Alī Sābir Chishtī
rahimahullāh. He spent a considerable period of
time in the service of his shaykh. He bore many
pains and solitude in worship and spiritual
exercises. He spent 12 years in silence – he did not
speak to anyone during this period. This is why he
was given the title of “Shāh Khāmaush” (khāmaush
means silence). He used to spend his nights in
worship and days in fasting. He travelled extensively
in India, Punjab and other regions. He met most of
the Sufis and benefited from each place. He finally
came to Hyderabad Dakkan during the era of Nāsir
ad-Daulah Bahādur Nizām al-Mulk Āsif Jahān IV.
He settled down in the khānqāh which is situated at
the rear of Makkah Masjid. The people of Dakkan
began to benefit from him and the number of his
murīds increased by the day. His supernatural feats
and expositions subjugated Dakkan and he was
able to rule over the hearts of the local people.
He was a most upright man and an embodiment of
sound character. He was matchless as regards his
562
selflessness and concern for the wellbeing of others.
He was kind towards all – young and old. His
constant concern was to convey benefit to Allāh’s
creation and to fulfil the needs of the poor. Anyone
who came to him got what he needed. The wealthy
people of the city acknowledged his saintliness and
had noble thoughts about him. He was of pure
disposition and possessed angelic qualities.
Afdal ad-Daulah Bahādur ascended the throne after
the demise of Nāsir ad-Daulah Bahādur. He had
noble thoughts and beliefs about the Sufis, and was
in search of an erudite shaykh and genuine man of
Allāh ta‛ālā. Someone made mention of Shāh Sāhib
rahimahullāh in his presence. He called for him
immediately. The king accorded him utmost respect
and reverence, and gifted him a lot of gold and
jewellery. Although Shāh Sāhib rahimahullāh was a
fakir, he had the heart of a generous man. Whatever
he received as gifts was distributed among his
associates and followers. This was always his habit
– whatever he received was given to the poor and
needy. He did not keep a single paisa for himself.
One day he said to Hātim Thānī: “The floor of
Makkah Masjid has deteriorated badly. Those who
come for salāh are experiencing discomfort. I
request you to re-surface the floor.” Hātim gave
30 000 rupees for this work. Shāh Sāhib
rahimahullāh had the entire floor of the masjid
courtyard resurfaced. He earned the rewards from
Allāh ta‛ālā and the appreciation of the people.
Shāh Sāhib rahimahullāh undertook many other
tasks in the region. He had thousands of murīds
and followers in the entire region. He was an
embodiment of the Hadīth: “The best person is the
one who is of benefit to others.” He did not vex
563
anyone in his entire life. He was always pleased with
Allāh’s decree. He reached the level of self-
obliteration in Allāh ta‛ālā. Thousands of poor
people were able to fulfil their needs through his
intercessions, and the majority of them became
wealthy people. His khānqāh was a place of refuge
for the poor. Any stranger who came into the city
would stay over at his khānqāh. He would have a
good rest, receive good meals and then leave.
Outsiders felt as if they were at home when they
were in his khānqāh.
Note: We make du‛ā’ to Allāh ta‛ālā to enable our
khānqāhs to be like this. All praise is due to Allāh
ta‛ālā, I make efforts in this regard. Inspiration is
from Allāh ta‛ālā alone. (compiler)
He was of balanced disposition. He would
occasionally compile couplets. Allāh-recognition and
tauhīd are clearly visible in his compilations. The
theme of spiritual ecstasy is also observed.
Demise
He passed away on 22 Dhū al-Qa‛dah 1286 A.H. To
He was buried in the orchard of Yūsuf Shāh Sāhib
rahimahullāh which is close to his Takiyah. May
Allāh ta‛ālā shower His mercy on him.1
1 Mahbūb at-Tawārīkh; Tadhkirah Auliyā’ Dakkan, vol. 1,
p.312.
564
Hadrat Maulānā Shāh ‛Abd ar-Rashīd
Amrohī (d. 1286 A.H.)
Name and lineage
Hadrat Shāh ‛Abd ar-Rashīd rahimahullāh was the
son of Hadrat Shāh Ahmad Sa‛īd rahimahullāh. He
was born in 1237 A.H. in Lucknow.
When he was five years old, he used to spend most
of his time with his great grandfather, Hadrat Shāh
Abū Sa‛īd quddisa sirruhu. In fact, he used to sleep
with his great grandfather. He used to wake up for
tahajjud with him, join him in the salāh, and derive
spiritual blessings. After completing the hifz of the
Qur’ān, he began studying the prescribed sciences
and also began his journey in sulūk.
Bay‛at
He was seven years old when his great grandfather
called for Hadrat Shāh ‛Abd al-Ghanī Sāhib
rahimahullāh on the 27th night of Ramadān and had
him to pledge bay‛at to him. He said to him: “You
must always be present at the time of spiritual
focus.” He would present himself from before time.
When he left for the Haramayn Sharīfayn, he began
sitting in his father’s company. He acquired the
stations of the Ahmadīyyah order. He was almost 20
years old when he completed the external and
internal sciences and combined the both.
Hajj
During this period, he developed a yearning to
perform hajj and visit Madīnah Munawwarah. After
obtaining permission from his father, he departed
565
for the hajj journey. His father accompanied him to
the exit point of the city, and gifted to him the
turban, topī and kurtah which had come down to
him from Hadrat Shāh Ghulām ‛Alī Sāhib
rahimahullāh. The father also conferred general
permission and khilāfat to his son. His father then
wrote letters to his followers, disciples and
associates informing them that his son has been
conferred with khilāfat and that anyone who wishes
to enter the Tarīqat and has an interest in spiritual
benefit should refer to his son. He added in the
letter: “Pledging allegiance at his hand entails
pledging allegiance at my hand.”
Training of murīds
Hadrat rahimahullāh proceeded for the hajj journey,
and after absorbing the blessings of Makkah
Mukarramah and Madīnah Munawwarah, he
returned to Delhi. On his return, he occupied
himself in teaching the external sciences,
conducting spiritual assemblies, and attending to
the training of disciples and seekers. His spiritual
affiliation was very strong and his focus was most
effective. This is why his father used to hand over
seekers to him for the manifestation of spiritual
blessings.
The heir to the throne of Rāmpūr, Nawāb Kalib ‛Alī
Khān, had requested Hadrat’s father to send him to
Rāmpūr. Hadrat’s father acceded to this request
and sent him to the Nawāb. The Nawāb pledged
allegiance to him, and began attending his
assemblies of spiritual focus and imbibed spiritual
blessings from him. The effects of Hadrat’s spiritual
focus on him remained until the end of his life.
566
It is said that the father of Nawāb Kalib ‛Alī Khān
followed the Shī‛ah religion and wanted his son to
do the same. The son refused and the situation
reached a point where his father said that if he did
not, he will be denied the throne. Through the
blessings of Hadrat’s focus, the son did not bother
about his father’s threats and remained firm on the
straight path. Through the blessings of the senior
saints and the principle “The truth vanquishes and
is never vanquished”, Nawāb Kalib ‛Alī Khān
ascended the throne.
Stay in Madīnah
Hadrat rahimahullāh was intensely attracted to
living in Madīnah Munawwarah and would
constantly say: “I wonder when that day will come
when I will be able to settle down in the Haramayn
Sharīfayn.” Eventually a time came when there was
insurrection in Delhi and everyone was worried.
People began leaving to whichever place they could.
Hadrat’s father together with his family headed for
the Haramayn Sharīfayn and settled down there.
Hadrat’s wish was fulfilled in this way.
He was blessed with various excellences such as
confirmation of his spiritual affiliation, love for Allāh
ta‛ālā, total self-obliteration and complete existence.
About two years later, his father fell ill. The intensity
of his illness and the physical weakness which he
felt prevented him from attending the assemblies of
spiritual focus. He appointed his son to take his
place. Hadrat rahimahullāh would conduct the
assembly, and all his khulafā’ and murīds used to
attend. When his father passed away, they all
renewed their bay‛at at his hand and would present
themselves to benefit from his company. People
from all over – the Hijāz, Constantinople, Syria,
567
Bukhārā, Khurāsān and India – would come in
droves and enter the Tarīqat at his hands. The
‛ulamā’ and Sufis considered it an honour to leave
their classes and khānqāhs to attend his
assemblies. He too remained fully occupied in
proliferating the Tarīqat and continued in this way
for almost ten years.
Hadrat rahimahullāh was an embodiment of noble
characteristics. He considered himself to be lower
than his lowest attendant. If he attended a
gathering, he would sit in a place which had no
distinction whatsoever. In fact, in most cases he
would sit at the rear where the shoes are placed.
Only if some really forced him would he move to
another place. He would help the attendants to
sweep and lay out the mats.
He engaged in constant remembrance of Allāh ta‛ālā
and was forever grateful to Him. He was always
occupied in meditation, recitation of the Qur’ān,
seeking forgiveness, and sending salutations to
Rasūlullāh sallallāhu ‛alayhi wa sallam. He would
abstain from sitting in another’s company or
engaging in conversations unless it was absolutely
necessary.
It is related that his father said to him on one
occasion: “Go to Shaykh al-Khutabā’ Sayyid
Muhammad Madanī.” When he entered the Masjid-
e-Nabawī near the blessed grave, Rasūlullāh
sallallāhu ‛alayhi wa sallam emerged and asked
him: “Where are you going?” He replied: “I am going
to Sayyid Muhammad Madanī.” Rasūlullāh
sallallāhu ‛alayhi wa sallam said: “I am Sayyid
568
Muhammad Madanī.” Hadrat rahimahullāh did not
proceed further. He went back from there.1
Note: This was obviously an immense honour which
was a sign of his good fortune. May Allāh ta‛ālā
bless us with it. Āmīn. (compiler)
Demise
Hadrat rahimahullāh passed away on 16 Dhū al-
Hijjah 1286 A.H. in Makkah Mukarramah and was
buried close to the grave of Hadrat Khadījah
radiyallāhu ‛anhā in Jannatul Mu‛allā. May Allāh
ta‛ālā illuminate his resting place.
1 Mashā’ikh Naqshbandīyyah Mujaddidīyyah, p. 455.
569
Hadrat Maulānā Sayyid Nūr al-Husayn
Name and lineage
His name is Sayyid Nūr al-Husayn and his father’s
name is Maulānā Sayyid Nūr al-Asfiyā’ Sāhib
rahimahullāh.
After completing the Qur’ān, he became occupied in
studying the different sciences. He completed the
prescribed texts under his father and other ‛ulamā’.
He acquired Sufism and spiritual knowledge from
his father. He combined the internal and external
sciences.
In the beginning he had a keen interest in teaching
but when his father passed away, he did not get
much opportunity to do this. He now had to see to
all the family’s businesses and properties, and his
time was spent in seeing to them. Through his
excellent capabilities and planning, he was able to
set right many of the matters which had been
previously deferred. He took the responsibility to
pay off his father’s debts, and paid each creditor –
one after the other. He treated his family and
relatives in a manner which earned him the
gratitude of all. He also treated distant relatives and
strangers in a most honourable and loving manner.
In short, everyone was happy and pleased with him.
No one had any complaint against him.
He possessed noble characteristics and his affection
extended to one and all. He loved the ‛ulamā’ and
was most kind to the poor. He was an expert in the
570
written and spoken words. In the months of Rabī‛
al-Awwal, Rabī‛ ath-Thānī and the first ten days of
Muharram, he used to explain Hadīth in the masjid
which was constructed by his father. Sufis, ‛ulamā’
and rulers used to attend his Hadīth assemblies.
The audience used to thoroughly enjoy his lessons.
Over a period of time, he became a poet who
composed Persian and Urdu poems. We could not
find any of his collections so we cannot present
them to the reader.
Demise
Hadrat rahimahullāh passed away in 1288 A.H. He
was buried in the ‛īd gāh graveyard of Hyderabad
where many other saints are buried. May Allāh
ta‛ālā illuminate his resting place.
Children
(1) Sayyid Nūr al-‛Alī – known as Qudrat Jang, died.
1298 A.H. (2) Sayyid Nūr al-‛Alā, known as Sultan
Yār Jang. (3) Nūr al-Asfiyā’, known as Qādir al-
Mulk.1
571
Hadrat Maulānā Sayyid Ja‛far ‛Alī
Naqwī Bastawī (d. 1288 A.H.)
Birth
He was born in 1218 A.H. in Majhwā Mīr, a village
which falls under the district of Bastī. This village
was adopted as a hometown by his forefathers of
two generations.
According to one family narration, the date of his
birth and death is the same. If this is correct, it will
mean he was born on 20 Ramadān 1218 A.H. and
passed away on 20 Ramadān 1288 A.H.
Education
The education system in his family was that a child
must learn Persian at least up to Dānī. We find the
correspondences of his family written in the Persian
language.
Maulānā rahimahullāh completed his studies in
Lucknow. He was still in Lucknow when his father,
together with his associates, went and presented
themselves to Hadrat Sayyid Ahmad Shahīd Sāhib
rahimahullāh.
Written works
Maulānā ‛Abd al-Hayy Sāhib rahimahullāh lists the
following as his written works:
.‫م‬á ‫ ا‬ó‫ ﻣﻨﺘ‬.™

. ‫ إزاﻟﺔ اﻟﻐ ﻋﻦ ﺑﺼﺎرة اﻟﻌ‬.›
.‫ﺲ ا>ﺠﺘﻬﺪ اﻟﻘﻤﻘﺎم‬c‫ﺷﻒ ا ﻠﺜﺎم ﻋﻦ ﺗﺪﻟ‬Þ .•
572
. À‫ ﺷﻬﺎدة ا@ﺴ‬g À‫ ﻧﻀﺎرة اﻟﻌﻴ‬.Ÿ
.‫ﻴﺖ ﻓﺎﻃﻤﺔ‬M‫ﺎﻃﻤﺔ [ ﻣﻦ أﺧﺮج ﻣﻦ أﻫﻞ ا‬Ú‫اﻫﻴﺔ ا‬ª‫ ا‬.œ
.‫ﺗﻴﺐ‬k>‫ﺸﺎء ا‬ß‫ إ‬g ‫ﺐ واﻟﻐﺮاﺑﻴﺐ‬ƒ‫ﻌﺎ‬G‫ﺔ ا‬P‫ رؤ‬.š
7. A book on Hadrat ‛Alī’s pledge of allegiance to
Hadrat Abū Bakr radiyallāhu ‛anhu.
8. A book confirming the marriage of Hadrat ‛Umar
radiyallāhu ‛anhu to Umm Kulthūm, a daughter of
Hadrat ‛Alī radiyallāhu ‛anhu.
In addition to the above, he wrote an addendum –
which is in several volumes – to the Tafsīr Fath al-
‛Azīz of his special teacher, Hadrat Shāh ‛Abd al-
‛Azīz Sāhib Dehlawī rahimahullāh. (This is probably
not available today. May Allāh ta‛ālā provide a way
of accessing this book. Āmīn. Compiler)
Livelihood
Maulānā rahimahullāh became a man of lofty
academic capabilities by the time he completed his
studies. The ‛ulamā’ of that time used to engage in –
depending on their needs and financial conditions –
such academic occupations through which their
livelihoods were sorted out. For example, teaching in
madāris established by rulers, seeing to their
personal education, or publishing and printing.
Maulānā rahimahullāh decided to join Hadrat
Sayyid Sāhib rahimahullāh on his jihād journey.
This is why he deferred the offers which were made
to him. To some he replied that he does not have the
time at present while he did not reply to other
requests.
573
Remaining in the company of Sayyid Sāhib
rahimahullāh had changed his entire outlook. This
is why he did not think about any of the above-
mentioned forms of livelihood. The type of life which
he had decided for himself did not permit him to
engage in a livelihood which requires permanent
residency.
Maulānā rahimahullāh decided to confine himself to
tending to the lands of his forefathers which were
scattered over different regions. Maulānā
rahimahullāh was constantly on journeys, so it was
not possible to see to the lands as needed.
Nonetheless, farming remained his livelihood until
the end. This was enough for the running expenses
of his family.
Bay‛at
Hadrat Maulānā Ja‛far ‛Alī Sāhib rahimahullāh
writes in this regard:
I was ill and therefore could not join my father when
he went to present himself to Hadrat Sayyid Sāhib
rahimahullāh. This is why he first pledged allegiance
to Hadrat Sayyid Sāhib rahimahullāh but at the
hands of his father. His father was already a
khalīfah of Hadrat Sayyid Sāhib rahimahullāh.
Note: Later on, he and his associates went
personally to Hadrat Sayyid Sāhib rahimahullāh and
pledged bay‛at at his hands. All praise is due to
The blessings of bay‛at
What were the internal and external blessings of
this bay‛at and affiliation? Read about the character
and internal conditions of Maulānā rahimahullāh.
574
He proved to be a true believer as expressed by
‛Allāmah Iqbāl rahimahullāh when he said:
This secret is not known to anyone
that a believer appears to be a qārī
when in reality he is a Qur’ān.
The conditions of Maulānā rahimahullāh testify to
the fact that he bore the Prophetic quality of: “His
character was the Qur’ān.”
He was a man of lofty characteristics, priceless
conditions, unique qualities and character which
was worthy of emulation.
The author then presents details about Maulānā’s
noble character which is not only worthy of
observation but ought to be emulated.
On page 146 the author writes about his qualities,
habits, physical features and clothing. Then from
page 200 onwards he gives details of his jihād
journey. Refer to the original book.
The madrasah which was established by Maulānā
rahimahullāh is older than the central institutions of
the country. This seems to be the first link in the
many madāris which he established. It was very
close to his ancestral village. This is why Maulānā
rahimahullāh used to frequent it. If there was any
institution which he saw to, then it was this one
because the others were quite far from his
hometown.
Bearing in mind that it was close to Maulānā’s
village, his relatives also had a deep bond with it.
They too used to frequent it and see to its affairs.
Their bond with it was to the level that they used to
refer to it as their own.
575
[The author writes]: My grandfather, Janāb Sayyid
Ahmad Sāhib rahimahullāh, was initially
responsible for the madrasah. My father, Janāb
Maulānā Muhammad Murtadā Sāhib rahimahullāh,
then took charge. When he passed away, the honour
of taking charge came to Janāb Munīr Ahmad
Sāhib.
Bequests
Hadrat Maulānā Ja‛far ‛Alī Sāhib rahimahullāh
made six important bequests. Some of them are
presented here. May Allāh ta‛ālā enable us to
practise on them. Āmīn.
(1)
Those who have pledged allegiance to me and have
love for me must ensure that they embed the
greatness of the Sharī‛at and the importance of
following the Sunnat of Rasūlullāh sallallāhu ‛alayhi
wa sallam in their hearts. They must willingly –
from the depths of their hearts – fulfil the various
injunctions of Allāh ta‛ālā such as salāh, fasting,
zakāh if it is obligatory on them, and hajj if it
becomes obligatory on them. They must spend this
short life in earning the pleasure of Allāh ta‛ālā.
(2)
When a Muslim passes away, then the first duty on
his children, relatives, students, disciples and
believers is to see to his funeral arrangements, and
to bury him after performing the janāzah salāh.
After that, whenever they remember, they must give
in charity and convey the rewards for it to him.
(3)
576
When you observe the pangs of death in me – e.g.
when I start gasping for breath – then read the
kalimah shahādah and kalimah tauhīd aloud in my
presence so that the sound reaches my ears. Do not
ask me to read the kalimah. Do not discuss
anything about the world at that time. In fact,
consider it to be harām. If you hear me saying “Lā
Ilāha Illallāh” even once, everyone must stop
reading the kalimah. They must make du‛ā’ in their
hearts that I experience an easy death. They must
not say anything aloud. Yes, they may read Sūrah
Yā Sīn for an easy death. Also half of Sūrah al-
Baqarah by my head side and the other half near
my feet.
Demise
Hadrat Maulānā rahimahullāh fell ill a few days after
the bequests and passed away on 20 Ramadān
1288 A.H. To Allāh we belong and to Him is our
return. He was buried in his village, Majhwā Mīr,
district Bastī. May Allāh ta‛ālā shower His mercy on
him.1
1 Hayāt-e-Ja‛far.
577
Hadrat Maulānā Sayyid Khwājah
Ahmad Nasīrābādī1 (d. 1289 A.H.)
Family
From the progeny of Amīr Kabīr Shaykh al-Islam
Sayyid Qutb ad-Dīn Muhammad ibn Ahmad al-
Madanī rahimahullāh (d. 677 A.H.) there came two
brothers – Sayyid Muhammad Fudayl and Sayyid
Muhammad Is-hāq – to the town of Nasīrābād,
district Rā’ī Bareilly. Sayyid Qutb ad-Dīn
rahimahullāh was the progenitor of the Hasanī
Sayyids in India. These two brothers distinguished
themselves as regards knowledge, virtue,
abstinence, piety and following the Sunnat.
Hadrat Sayyid Muhammad Fudayl rahimahullāh
had a son by the name of Hadrat Sayyid Shāh
‛Alamullāh Sāhib rahimahullāh who was from
among the most senior khulafā’ of Hadrat Sayyid
Ādam Bannūrī rahimahullāh (a khalīfah of Hadrat
Mujaddid Alf-e-Thānī rahimahullāh). Hadrat Sayyid
Muhammad Is-hāq rahimahullāh had a son by the
name of Dīwān Sayyid Khwājah Ahmad
rahimahullāh who was an eminent scholar, a muftī,
a lecturer, and a Sufi shaykh. He was a student of
Shaykh Muhibbullāh Allāhābādī rahimahullāh in
the external sciences.
Sayyid Muhammad Yāsīn rahimahullāh is from the
fifth generation of Dīwān Sayyid Khwājah Ahmad
rahimahullāh. Despite working in the royal courts,
Sayyid Muhammad Yāsīn rahimahullāh was a man
1I am quoting extracts from his life from Kārwān-e-Īmān

Wa ‛Azīmat of Hadrat Maulānā Sayyid Abul Hasan ‛Alī
Nadwī rahimahullāh. (Qamar az-Zamān)
578
of immense spirituality who possessed dervish
qualities. He had a son [the subject of our
discussion] by the name of Khwājah Ahmad
Nasīrābādī rahimahullāh.
Birth
He was born on 7 Jumādā ath-Thāniyah 1241 A.H.
before sunrise. Hadrat Sayyid Ahmad Shahīd
rahimahullāh left Rā’ī Bareilly that same day after
‛asr salāh and emigrated on his journey of jihād.
Education
He studied the prescribed intermediate texts –
Mukhtasar al-Ma‛ānī and other books – under his
senior relative Maulānā Sayyid Muhammad
Nasīrābādī rahimahullāh. The latter was a student
of the senior teachers of Lucknow, and then a
student of Sayyid Ismā‛īl Shahīd rahimahullāh, and
also a khalīfah of Sayyid Ahmad Shahīd
rahimahullāh.
When he was 14 years old, his father took him to
Bāndah and presented him to Maulānā Sakhāwat
‛Alī Jaunpūrī rahimahullāh (who was a khalīfah of
Hadrat Sayyid Ahmad Shahīd rahimahullāh). He
remained in the company of Maulānā Sakhāwat ‛Alī
Sāhib rahimahullāh for three years and acquired the
various sciences. When Maulānā Sakhāwat ‛Alī
Sāhib rahimahullāh left Bāndah for his hometown,
Jaunpūr, then Maulānā rahimahullāh accompanied
him. He was also with the Maulānā when he went
back to Bāndah. He spent an additional one and
half years with him and completed his studies by
the age of 19 in the year 1259 A.H.
579
Bay‛at
He first pledged bay‛at at the hands of Hadrat Shāh
Yār Muhammad Sāhib rahimahullāh who was the
most senior khalīfah of Hadrat Sayyid Najm al-Hudā
Nasīrābādī rahimahullāh.
He then pledged bay‛at to his teacher and brother,
Hadrat Maulānā Sayyid Muhammad ibn A‛lā
Nasīrābādī rahimahullāh who was a khalīfah of
Hadrat Sayyid Ahmad Shahīd rahimahullāh.
Maulānā Sayyid Muhammad Sāhib rahimahullāh
conferred khilāfat to him in the five Sufi orders –
Qādrīyyah, Chishtīyyah, Naqshbandīyyah,
Mujaddidīyyah and Muhammadīyyah (which is a
special Sufi order of Hadrat Sayyid Sāhib
rahimahullāh).
After the demise of his teacher, Shaykh Maulānā
Sayyid Muhammad Sāhib rahimahullāh, he went for
hajj in 1278 A.H. and pledged bay‛at to Hadrat
Maulānā Muhammad Ya‛qūb Sāhib Muhājir Makkī
rahimahullāh (a grandson of Hadrat Shāh ‛Abd al-
‛Azīz Sāhib rahimahullāh). He received khilāfat from
him in the four Sufi orders. He remained in his
service for six months, absorbed his sciences and
excellent qualities, obtained the permissions of the
practices of the Sufis, received a Hadīth certificate,
received the mantle of khilāfat and special
garments. In this way, through Hadrat Maulānā
Muhammad Ya‛qūb Sāhib rahimahullāh, he entered
the lineage of Hadrat Shāh ‛Abd al-‛Azīz Sāhib
rahimahullāh via just one link.
Propagation and rectification
The greatest proof of Maulānā’s prominence and
acceptance in Allāh’s eyes, and the living testimony
580
to his supernatural feat is the religious rectification
and change which took place through him. From the
time he completed his studies until the very end of
his life, he remained occupied in guiding and
steering people. He did not waste a single day of his
life – not even a single moment on the day when he
departed from this world.
Acceptance of bay‛at
Bay‛at was one of the strongest and most effective
means of propagation and guidance. After
completing his studies and traversing the stations of
Sufism, people began reverting to him in droves.
Countless people would pledge bay‛at to him in the
course of his journeys to various villages, towns and
cities. They would repent from polytheism,
innovations, un-Islamic customs and sins. They
would pledge to adhere to the injunctions of the
Sharī‛at. This bay‛at was an excellent means for
rectification of beliefs and actions; and this was,
after all, his objective.
He writes in one of his letters of permission which
he gave to Maulānā Hakīm Sayyid Fakhr ad-Dīn
Sāhib rahimahullāh:
All praise is due to Allāh the Lord of
the universe. Salutations and peace to
His Messenger Muhammad, the chief
of the Messengers; and to his family
and companions who undertook to
help the religion.
Khwājah Ahmad Hasanī says: The
purpose of pledging bay‛at at the
hands of the Sufis is to learn the path
to obtaining Allāh’s pleasure. The path
to Allāh’s pleasure is in following the
581
glittering Sharī‛at. Any person who
assumes that there is a path apart
from the path of Rasūlullāh sallallāhu
‛alayhi wa sallam for obtaining Allāh’s
pleasure is a liar and a deviate. His
claim is baseless and unacceptable.
The Sharī‛at of Muhammad sallallāhu
‛alayhi wa sallam is based on two
things: One is to give up polytheism
and the other is to give up
innovations. The essence of this is
that one has to hold on firmly and
with full determination to the path of
sallam in all acts of worship, dealings,
matters related to earning a livelihood,
and matters related to the Hereafter.
Note: What a beautiful explanation of the purpose of
pledging allegiance to the Sufis. This ought to be
borne in mind by the shaykh and the murīd alike. If
not, this blessed path will also become futile and
useless. We seek refuge in Allāh ta‛ālā. (compiler)
He neither raised his hands in du‛ā’ at the graves of
saints nor did he lower his head. He would not
accept invitations to meals at the time of a person’s
death; and invitations of Hindus and Shī‛ah. He
used to say:
َ ْ َ ْ ‫ﻳﻤﻴﺖ‬
‫اﻟﻘﻠﺐ‬ ّ َْ ُ َ َ
ُ ْ ُ ‫ﻤﻴﺖ‬
ِ ِ ِ ‫ﻃﻌﺎم ا‬
The meal of the deceased kills the heart.
He prohibited names which had an inkling of
polytheism, e.g. Husayn Bakhsh.
He used to say: “Abstain from speaking lies,
backbiting and castigating when you are fasting.”
582
He emphasised kindness to parents, and seeing to
the needs of one’s wife. He used to say: “Spend a lot
in charity after the death of parents.”
Demise
He passed away on 30 Jumādā al-Ūlā 1289 A.H.
and was buried near the grave of Hadrat Khwājāh
Dīwān Ahmad rahimahullāh next to the Nasīrābād
masjid. May Allāh ta‛ālā shower His mercy on him.
Āmīn.
583
Hadrat Maulānā Karāmat ‛Alī
Jaunpūrī1 (d. 1290 A.H.)
Name and lineage
His name was ‛Alī. However, because many karāmāt
(supernatural feats) were manifested through him,
the word “Karāmat” became a part of his name and
people began referring to him as Karāmat ‛Alī. His
father’s name was Abū Ibrāhīm Shaykh Imām
Bakhsh. His lineage goes up to Hadrat Abū Bakr
radiyallāhu ‛anhu on the 35th level.
Birth
Hadrat Maulānā Karāmat ‛Alī Sāhib rahimahullāh
was born on 18 Muharram 1215 A.H. in the Mullā
Taulah Mahallah of Jaunpūr. He was born at a time
when there were very few people who were
practising on Islamic injunctions and the Sharī‛at.
Allāh ta‛ālā caused this sun of guidance to rise so
that it would not illuminate the city of Jaunpūr
alone, but the entire country. Subsequently, large
numbers of people received religious benefit through
1 Hadrat Maulānā ‛Abd al-Bātin Sāhib who is a grandson

of Hadrat Maulānā Karāmat ‛Alī Sāhib rahimahullāh
wrote a biography on his grandfather. The present article
contains extracts from his book. May Allāh ta‛ālā make it
beneficial. Āmīn.
Hadrat Maulānā ‛Abd al-Bātin Sāhib had went to
Fatahpūr Tāl Narjā to meet Hadrat Muslihul Ummat
Maulānā Shāh Wasīyyullāh Sāhib rahimahullāh. Hadrat
rahimahullāh was most pleased to meet him and hosted
him very warmly. May Allāh ta‛ālā shower His mercy on
him. (compiler)
584
his blessings. That is the favour of Allāh ta‛ālā
which He confers on whomever He wills.
Early education
When Hadrat Maulānā rahimahullāh reached an age
of understanding, his father – as per the family
tradition – began teaching him the ‛Amma pārā (last
pārā of the Qur’ān). He had a strong memory and
therefore memorized the entire pārā within a few
days. Together with this, he learnt the pillars,
description, sunnats, obligatory acts, etiquette and
desirable acts of salāh; du‛ā’, durūd sharīf and
different forms of dhikr. His father adhered strictly
to the Sharī‛at and followed the Sunnat. This is why
when Hadrat Maulānā rahimahullāh reached the age
of seven, his father taught him salāh. By the time he
reached the age of ten, he was not only strict in its
performance but had become an ardent lover of
salāh.
Completion of studies
After the early education which he received from his
father, he went to several well known ‛ulamā’ to
study under them. He became an expert in several
sciences. He studied the religious sciences under
Maulānā Qudrat ‛Alī Radaulwī rahimahullāh, Hadīth
under Maulānā Ahmadullāh Anāmī rahimahullāh,
the rational sciences under Maulānā Ahmad ‛Alī
Charyākautī rahimahullāh, the science of tajwīd
under Qārī Sayyid Ibrāhīm Madanī rahimahullāh,
and the practical sciences from Qārī Sayyid
Muhammad Iskanderānī rahimahullāh.
Calligraphy
Hadrat Maulānā rahimahullāh studied calligraphy
under Hāfiz ‛Abd al-Ghanī Sāhib rahimahullāh. He
585
used to write the whole of Sūrah al-Ikhlās with
Bismillāh on a single grain of rice. He would also
write his name at the end. The beauty of this was
that the letters were clear and the writing was
beautiful. Those who looked at it were left
astounded.
Martial arts
Together with studying religious sciences, Hadrat
Maulānā rahimahullāh used to spend his free time
in going to learn the martial arts. There was a
goldsmith by the name of Bihārī who was
considered to be an expert in this field. Hadrat
Maulānā rahimahullāh would go to his house, fill
water if needed, and then go down into the wrestling
pit. Bihārī paid special attention to him until he
became an expert in wrestling. He was able to save
himself from enemies by virtue of his expertise.
Bearing in mind that he made it his daily practice to
learn this art by serving his teacher and making
him happy, he progressed rapidly in this art. People
were astounded when they looked at him.
Note: Allāh ta‛ālā demonstrated to Hadrat Maulānā
rahimahullāh the fruits of sincerity and respect to
one’s teachers. Hundreds and thousands of people
were guided through him. Not only did they become
strict adherents to Islam, rather they became its
defenders who were ready to sacrifice their lives for
it. People derived immense benefit from his writings
and are still benefiting to this day. By the grace of
Allāh ta‛ālā, from his children and grandchildren
there have been and there still are eminent scholars
from whom people benefited and are still benefiting.
May Allāh ta‛ālā enable them to continue. Āmīn.
586
Just look at the respect which Hadrat Maulānā
rahimahullāh had even for the one who taught him
the martial and physical arts. Unfortunately the
situation today is that students of the madāris do
not show any respect to the Qur’ān and Hadīth
teachers. In fact, they go to the extent of humiliating
them. This is why they are found most defective in
knowledge and practice. Even if they do reach a
certain level in knowledge, they are too far away
from practising on it. As for their spiritual condition,
that is not even worth speaking about.
From external knowledge a person learns how to
speak, write, question and answer. As for his
internal spiritual condition – i.e. qualities such as
piety, fear of Allāh ta‛ālā, reliance on Him, humility,
and so on – this cannot be achieved through mere
knowledge. Rasūlullāh sallallāhu ‛alayhi wa sallam
sought refuge from knowledge which does not bring
about piety and fear of Allāh ta‛ālā. Allāh ta‛ālā
Himself says:
ُ َ َ ُ ْ ِ‫ﺒﺎده‬
‫اﻟﻌﻠﻤﺎء‬ َ ْ َ َ َْ َ«
ِ ‫ اﷲ ِﻣﻦ ِﻋ‬6 ‫ﻤﺎ‬±‫ِا‬
From His servants, it is only the ‛ulamā’ who truly
fear Allāh.
May Allāh ta‛ālā bless us with His fear and thereby
make our knowledge beneficial. Āmīn. (compiler)
Spiritual training
When Hadrat Maulānā rahimahullāh turned 18, he
developed a yearning to set right his character and
to rectify his internal self. It was during this period
that the sun of guidance of Hadrat Sayyid Ahmad
Shahīd rahimahullāh had risen and was giving off
its bright rays. Hadrat Maulānā rahimahullāh
587
obtained his father’s permission to go to Hadrat
Sayyid Sāhib rahimahullāh. On reaching there, he
found a group of ‛ulamā’ whose sole concern was to
establish a bond with Allāh ta‛ālā.
In his first meeting with Hadrat Sayyid Sāhib
rahimahullāh, the latter gauged Hadrat Maulānā’s
sincerity, honoured him with bay‛at and admitted
him into the lofty Sufi orders. In the first week of his
stay there, Hadrat Sayyid Sāhib rahimahullāh said
to him: “You must now occupy yourself in the work
of guiding.” He conferred him with the decree of
khilāfat and the spiritual family tree through Hadrat
Maulānā Ismā‛īl Shahīd Dehlawī rahimahullāh. This
document is preserved to this day in our family
(Hadrat Maulānā ‛Abd al-Bātin Sāhib rahimahullāh).
In the course of his stay in Rā’ī Bareilly, he studied
Sufism under Hadrat Sayyid Sāhib rahimahullāh
and imbibed spiritual focus from him. According to
a senior saint, the 18 day companionship between
an expert mentor and worthy disciple encompassed
the power of 18 years. Thus, through his spiritual
focus, Hadrat Sayyid Sāhib rahimahullāh enabled
Hadrat Maulānā rahimahullāh to traverse the
stations of Sufism within 18 days.
Da‛wat and tablīgh
When Hadrat Maulānā rahimahullāh left his shaykh
and went to his hometown, Jaunpūr, he became
even more active in propagation and rectification.
After many efforts, he initiated adhān and five times
salāh in the masājid.
In order to protect the Dīn of the Muslims of
Jaunpūr, he initiated lectures after the jumu‛ah
salāh in the Jāmi‛ Masjid of Jaunpūr. This benefited
the people of Jaunpūr tremendously. Hadrat
588
Maulānā Karāmat ‛Alī rahimahullāh himself
describes the religious condition of Jaunpūr in his
book Zād at-Taqwā:
The condition in the masājid was that
people used to dance inside, the
wedding parties of Hindus would get
off there and consume alcohol.1
The Jāmi‛ Masjid of Jaunpūr was constructed by
Ibrāhīm Sharqī. The shaykh used to perform the five
salāhs there. Nine hundred carriages carrying
‛ulamā’ would arrive for the jumu‛ah salāh. It had
deteriorated to the extent that animals and livestock
used to be tied inside, and heaps of dung used to
collect there. One can gauge the condition of other
masājid from this.
After working in Jaunpūr and surrounding areas,
Hadrat Maulānā rahimahullāh – acting under the
order of Hadrat Sayyid Sāhib rahimahullāh – went to
Bengal. He continued the work of da‛wat and tablīgh
for the rest of his life. Hadrat Maulānā rahimahullāh
lived to the age of 75 out of which, about 51 years
were spent in Bengal, Assam and surrounding
areas. By the grace of Allāh ta‛ālā, he worked
extensively. The following is stated in Mashāhīr
Jaunpūr:
Hundreds of thousands of people
entered the circle of Maulānā. There is
probably no city or town where
Maulānā does not have disciples and
people who benefited from him.
1 Zād at-Taqwā.
589
A plot of the enemy
In the course of his da‛wat and tablīgh, Hadrat
Maulānā rahimahullāh had to encounter the
enemies of Dīn. These enemies tried to belittle those
who were propagating Dīn by saying that their Dīnī
efforts were for the sake of earning worldly riches.
They tried to divert the attention of the masses away
from these Dīnī workers, and tried to instil shame in
the workers so that they stop their work. Hadrat
Maulānā rahimahullāh says with reference to this
new type of rejecters:
The effect of this hypocritical
propaganda did manifest itself in some
places. Some of the propagators were
becoming lax and those of the laymen
who had been guided were starting to
revert to their old ways.
This must have certainly affected Hadrat Maulānā
rahimahullāh and disturbed him immensely.
However, he neither lost courage nor did it affect his
determination in any way. Instead, he tried to bring
back those who has strayed from the straight path.
Within six months, he was more successful than in
the past. Hadrat Maulānā rahimahullāh describes
his success in the following manner:
Acquire knowledge of Dīn
All praise is due to Allāh ta‛ālā, when
this servant went to these areas and
addressed the people, then thousands
became my murīds. In my six-month
journey, I did not come across a single
irreligious and misleading bid‛atī
(innovator). They all fled. It is now
590
essential – in fact, obligatory – on the
Muslims to seek knowledge of Dīn.
Bearing in mind the Dīnī benefits, Hadrat Maulānā
rahimahullāh addresses the lecturers and laymen to
continue the programme of lecturing and advising.
He says:
In today’s time, there is an essential
need for advising and admonishing.
People are becoming heedless and
ignorant. Listen to the lectures of the
heirs of the Prophets [the ‛ulamā’].
While having the intention of earning
Allāh’s pleasure, you must serve and
honour the ‛ulamā’ so that they are
protected against humiliation and
poverty.1
Note: This is a most essential piece of advice for the
wealthy. May Allāh ta‛ālā inspire us to practise.
Āmīn. (compiler)
Statements
I present to the reader selected statements of Hadrat
Maulānā rahimahullāh. they are most beneficial,
admonitory and concise. I have selected them from
different places. They are not arranged in any
particular sequence. Bear in mind that they have
been selected from Hadrat Maulānā’s writings.
(1)
A believer cannot be a true believer unless he refers
all his matters and affairs to the Sharī‛at of
Muhammad sallallāhu ‛alayhi wa sallam, makes
1 Murād al-Murīdīn.
591
Rasūlullāh sallallāhu ‛alayhi wa sallam the judge in
all his matters and affairs, and happily accepts his
judgement in all his matters and affairs.1
Note: There can be no doubt about the authenticity
and beauty of this statement, especially so when it
is supported by several Qur’ānic verses and
Ahādīth. The fact of the matter is that it can never
be possible for our seniors to say things which are
not proven from the Qur’ān and Sunnat. (compiler)
(2)
Those who think that internal spiritual matters are
not taught by the Qur’ān and that they have been
handed down from bosom to bosom, then they are
wrong. After all, if anything is not found in the
Qur’ān, it is not worthy of consideration and is not
part of Dīn.
Note: Glory to Allāh! This is a most noteworthy
point. The essence of it is that points of the Tarīqat
which are not sourced from the Qur’ān and Sunnat
are not worthy of consideration. In fact, they are
baseless and false. Understand this well. (compiler)
(3)
The company of the pious is better than pious
deeds. The company of evil people is worse than evil
deeds.
Note: This is because evil company becomes the root
and precursor to many evils. On the other hand,
good company is the source of many good deeds.
This is clearly experienced and observed. (compiler)
(4)
1 Hadrat Maulānā Karāmat ‛Alī Sāhib Jaunpūrī, p. 136.
592
The disastrous effects of the company of a bid‛atī
are worse than the effects of the company of an
unbeliever. From the bid‛atī creeds, the worst are
those which harbour malice towards the
Companions of Rasūlullāh sallallāhu ‛alayhi wa
sallam.
Note: If a person bears malice towards the
Companions of Rasūlullāh sallallāhu ‛alayhi wa
sallam, how can his faith and love for Rasūlullāh
sallallāhu ‛alayhi wa sallam remain intact? If the
Sahābah radiyallāhu ‛anhum are criticized and
vituperated, how can one have reliance and
confidence in Dīn? This is because the entire Dīn
came to us through the Sahābah radiyallāhu
‛anhum. If they are vituperated, Dīn will also
become doubtful. We seek refuge in Allāh ta‛ālā.
(compiler)
(5)
This world is like a shadow while the Hereafter is
like the sun. No matter how much a person goes
after the shadow, he will not be able to catch it. But
if he goes towards the Hereafter, the shadow will
automatically follow him.
Note: Glory to Allāh! Look at the simple and
beautiful manner in which he explained the reality
of this world and the Hereafter. It is really the
Ahlullāh who can explain examples of this nature.
May Allāh ta‛ālā bless us with understanding. Āmīn.
(compiler)
(6)
Some of the Auliyā’ who embraced this world did it
so that they could convey benefit to others.
593
Note: It is related that a person went to a certain
saint. On seeing the wealth and opulence there, he
spontaneously composed this line:
The one who has love for this world
cannot be a friend of Allāh.
Subsequently, the man saw a dream in which the
day of Resurrection is before him. A person to whom
he owed certain dues caught hold of him and said:
“You will have to fulfil my dues.” The man became
distressed. The saint [regarding whom he made the
above statement] came by and paid his dues on his
behalf. When he woke up from his dream, he
regretted his action. He presented himself to the
saint and sought his pardon. The saint said to him:
“Repeat the line which you had composed.” When he
read it, the saint said: “Add the following line to it so
that it becomes a complete couplet.”
If he does have wealth and riches, it is
for the benefit of friends.
The complete couplet thus reads:
The one who has love for this world
cannot be a friend of Allāh. If he does
have wealth and riches, it is for the
benefit of friends.
(compiler)
(7)
If an ‛ālim observes a dervish or majdhūb
committing an act which is against the Sharī‛at and
therefore rejects him, and does not accept his
action, then he has nothing to fear. In fact,
Rasūlullāh sallallāhu ‛alayhi wa sallam is his
supporter.
594
Note: This statement is a treatment for the beliefs of
the laymen of today, in fact it is a treatment even for
the pseudo-scholars. Many Sufis of the khānqāhs or
leaders of the jamā‛at openly do things which are
against the Sharī‛at. Despite this, their murīds and
disciples are frightened to speak out against them.
They feel that the shaykh will be displeased with
them. In fact, there are many who speak highly of
the shaykh or ‛ālim even when he is openly against
the Qur’ān and Sunnat. Anyone who speaks out
against them is then labelled a deviate. We seek
refuge in Allāh ta‛ālā. Look at the level of
misguidance! (compiler)
(8)
If an ‛ālim considers it humiliating to accept money
from Muslims for his expenses, and gives up
advising and admonishing them for fear of criticism
from them, and therefore takes up another job
which in most cases is makrūh and doubtful in
today’s times; then this is a whispering from
Shaytān and stems from the carnal self.
Note: In other words, Shaytān wants to keep him
away from doing Dīnī work by instilling such
thoughts in his mind.
(9)
A good word takes the place of charity. In fact, it is
better than charity.
Note: People derive worldly benefit from monetary
charity. On the other hand, a good word had Dīnī
and īmānī benefits. The latter is obviously much
more superior. (compiler)
(10)
595
The methodology of the Ahlullāh is to purify the
carnal self and to set right the rottenness of the
carnal self. The rottenness of the carnal self changes
with the changing of time and place. This is why the
methodology of the Ahlullāh changes with the
changing of time and place.
Note: This is absolutely right. Allāh ta‛ālā dictates
the treatment in line with the condition of the
people.
(11)
It is necessary for the novice to set aside a time for
the recitation of the Qur’ān.
Note: The novice and the expert – everyone – have to
read the Qur’ān. No one is excluded because the
closest proximity to Allāh ta‛ālā is acquired through
Qur’ān recitation. Thus, no one – the novice and the
expert – are excluded from it. (compiler)
(12)
I have experienced this thoroughly: When a person
becomes engrossed in futile activities, he loses his
previous piety. If a person happens to commit
anything futile, he must repent immediately. After
that, he must not even go near the futile activity.
Note: A Hadīth states:
ْ ْ َ َ َ ُ ُ َْ ْ َْ َ ْ ْ ُ ‫ﻣﻦ‬
ْ
‫ﻌﻨﻴﻪ‬°
ِ ِ ‫ﻤﺮئ ﺗﺮﻛﻪ ﻣﺎ ﻻ‬ِ ‫اﺳﻼم ا‬
ِ ِ ‫ﺣﺴﻦ‬
ِ ِ
The beauty of a person’s Islam lies in his casting
aside anything which does not concern him.
(13)
Wearing exotic garments for show stems from the
desire of the carnal self. There is ostentation in
596
wearing coarse clothing. So one should not wear
such clothes. However, if a person wears clothing
with the intention of pleasing Allāh ta‛ālā, he can
wear all types of clothing. There is no harm in it
provided it is for Allāh’s pleasure.
The author of ‛Awārif says that Hadrat Sufyān wore
a kurtah upside down without realizing it. Later in
the day people informed him about it. He thought of
removing it and putting it right. But then he
desisted and thought to himself: “I had worn it with
the intention of obtaining Allāh’s pleasure. Now I
will not put it right with the intention of showing
people.”
Note: Glory to Allāh! Look at how our seniors were
vigilant about their intention even in their habits
and ways! How much more importance they must
have given to intention in their acts of worship! This
is because the Sharī‛at has greatly emphasised
setting right the intention. The first part of a famous
Hadīth of Rasūlullāh sallallāhu ‛alayhi wa sallam is:
ُ َ ْ َْ َ«
« ّ ‫ﻤﺎل‬µ‫اﻷ‬
‫ﻴﺎت‬Š‫ﺑﺎ‬
ِ ِ ِ ‫ﻤﺎ‬±‫ِإ‬
Intentions are the bases for the correctness of actions
and the acquisition of rewards.
This is why our elders did not consider any treasure
to be greater than sincerity and the pleasure of
Allāh ta‛ālā. They did not bother in the least about
the pleasure of people. Shaykh Sa‛dī rahimahullāh
expresses their condition as follows:
The Ahlullāh do not hope for the
approval of the creation because the
approval and love of Allāh ta‛ālā are
enough for them.
597
(compiler)
(14)
The fundamental objective of dhikr is to acquire
tranquillity of the heart and Allāh’s love. The seeing
of unseen images, light and different colours, etc. is
not the objective. Neither is dhikr prescribed for
such a purpose.
Note: Glory to Allāh! He really clarified the purpose
of dhikr. People generally consider the seeing of
unseen images, etc. to be the objective of dhikr.
They pass their lives in this error and do not realize
the objective. (compiler)
(15)
I asked Hadrat rahimahullāh about the practice of
eating sweet vermicelli on the day of ‛īd. He laughed
and said: “Maulānā! There is no bid‛at as regards
food and drink. Anyway, it is desirable to eat
something sweet on the day of ‛īd. Sweet vermicelli
is included in it.”
Note: Hadrat Sayyid Sāhib rahimahullāh who was
an obliterator of bid‛at and reviver of the Sunnat has
clarified this matter. Therefore there is no harm in
cooking sweet vermicelli on ‛īd day. Some people use
this as proof for halwā (a sweet dish) on the night of
Barā’at. This is not correct. (compiler)
(16)
Salāh is the mi‛rāj of the believer. Through it, a
servant gains the proximity of Allāh ta‛ālā. Salāh
shows the place for beholding Allāh ta‛ālā while the
fragrance of beholding Him is experienced in salāh.
598
This is not experienced in any other form of
worship.1
Note: The importance and benefit of salāh is gauged
from this statement. We should therefore show full
importance to salāh. (compiler)
*****
We now quote the decree of khilāfat which Hadrat
Sayyid Ahmad Shahīd rahimahullāh had presented
to Hadrat Maulānā Karāmat ‛Alī Sāhib
rahimahullāh.
Letter of Khilāfat
Dated 02 Sha‛bān 1239 A.H.
From the Faqīr Sayyid Ahmad to the seekers on the
path to Allāh in general and to specifically to those
who love this Faqīr solely for Allāh’s sake. Let it be
known to them that the purpose of pledging bay‛at
to the mashā’ikh of the Tarīqat is so that the
manner of gaining Allāh’s pleasure may become
easy to them. Obtaining Allāh’s pleasure is confined
to following the pure Sharī‛at. The person who
assumes he can obtain Allāh’s pleasure in any way
apart from the Sharī‛at of Muhammad sallallāhu
‛alayhi wa sallam is undoubtedly a liar and a
deviate. His claim is baseless and unworthy of
consideration. The Sharī‛at of Muhammad sallallāhu
‛alayhi wa sallam is based on two fundamentals:
abstaining from polytheism and abstaining from
innovations. Abstaining from polytheism means that
you must believe that no one - the angels, jinn,
1 Sīrat Maulānā Karāmat ‛Alī, p. 141.
599
shaykh and mentor, teacher and student, Prophet
and saint – can solve your problems. You must not
ask any of them for your needs. You must not
believe that any one of them can convey good to
you, repulse evil from you or solve your problems
and challenges. Consider all of them to be incapable
just like yourself in comparison to the knowledge
and power of Allāh ta‛ālā. Never make any vows in
the name of Prophets, Auliyā’, righteous servants or
angels for the fulfilment of your needs. Yes, you
must believe that they are the accepted servants of
Allāh ta‛ālā. The fruit of their acceptance is only this
much that you must follow them in order to obtain
Allāh’s pleasure and consider them to be your
guides on the path. Do not believe that they have
control over the incidents of time and that they have
knowledge of every seen and unseen thing. This is
because it amounts to absolute and total polytheism
and disbelief. It is most certainly forbidden for a
pure believer to be tainted by this impure belief.
Abstention from innovations means that you must
hold on firmly and resolutely to the way of
Muhammad sallallāhu ‛alayhi wa sallam in all your
acts of worship, relationships, matters pertaining to
livelihood, and matters related to the Hereafter.
Whatever people have fabricated after Rasūlullāh
sallallāhu ‛alayhi wa sallam as regards customs,
such as marriage and funeral customs, decorating
of graves, constructing buildings over them, wasting
money on ‛urs gatherings, making of ta‛ziyahs, and
other similar fabricated practices must be totally
abstained from. One must not even go near them.
He must – to the best of his ability – make efforts to
put an end to them. Firstly, he himself must give
them up, and he must then invite every Muslim to
give them up. This is because just as it is obligatory
600
to follow the Sharī‛at, it is obligatory to enjoin good
and forbid evil.
Once this has become clear, all the seekers of Allāh
ta‛ālā must pledge bay‛at to each other while
bearing these points in mind. This especially applied
to Maulwī Sāhib who is quite active in guiding the
Muslims, and is at the forefront of propagation and
instruction. I am referring to Maulwī Karāmat ‛Alī
Sāhib Jaunpūrī (may Allāh ta‛ālā help him) who
pledged bay‛at at the hands of this Faqīr, while I
explained and clarified these matters directly to
him. I have appointed him as my mujāz (one who
has been given permission) to accept bay‛at from
others and to teach them the different spiritual
practices. It is incumbent on him to practise strictly
on the previously-mentioned points himself, to turn
to Allāh ta‛ālā with his body and heart, to follow the
Sharī‛at internally and externally, and to keep
himself away from the impurities of polytheism and
the filth of innovations. After that, he must
encourage the seekers of Allāh ta‛ālā to the same.
He must make efforts to have people to pledge
bay‛at to him and give full encouragement to them.
He must never be lax in this regard because there is
full hope of benefit in this bay‛at which will take
place at the hands of the friends of this Faqīr. Inshā
Allāh, those who utter the kalimah will be pure from
the customs of polytheism, and the greatness of the
Sharī‛at will be embedded in their hearts. This Faqīr
will continue making du‛ā’ that the bay‛at will bring
about most fruitful results. He must make full
efforts with his heart and soul in the education and
purification of murīds and seekers. He must accept
bay‛at from them and teach them the ways of
purification of the carnal self. May Allāh ta‛ālā
include this Faqīr, and all our sincere and devoted
601
followers of this spiritual family among the true
monotheists, devoted servants, and followers of the
pure Sharī‛at. Āmīn.
Note: This is not just a decree of khilāfat but an
entire decree of advice. This is why the khulafā’ in
particular and all murīds and Muslims in general
must study it carefully. They must act on acts of
obedience and abstain from innovations as advised.
Inspiration is from Allāh ta‛ālā alone. (compiler)
Demise
The sun of guidance which rose on 18 Muharram
1215 A.H. in Jaunpūr and spread its light to all four
corners and conveyed its blessed work to
completion, set in Rangpūr (Bangladesh) on the 2nd
of Rabī‛ at-Thānī 1290 A.H. on the blessed day of
Friday at the time of true dawn, while reading the
kalimah shahādah. To Allāh we belong and to Him
is our return.
His khānqāh is situated in ‛Ālimnagar, Rangpūr,
and he is buried at the Rangpūr Jāmi‛ Masjid,
Bangladesh. May Allāh ta‛ālā shower His mercy on
him.1
1 Sīrat-e-Hadrat Maulānā Karāmat ‛Alī Jaunpūrī.
602
Hadrat Maulānā Muhammad Zamān
Khān Hyderābādī (d. 1292 A.H.)
Early life and education
He is the son of Muhammad ‛Umar Khān
Shāhjahānpūrī rahimahullāh. His father was of a
noble lineage and a righteous man. He led a content
life with full reliance on Allāh ta‛ālā. He lived a
soldier’s life. He was born on 3 Dhū al-Qa‛dah 1242
A.H. He grew up in his hometown. When he turned
seven, then through the efforts of his parents, he
commenced the Qur’ān and the primary Persian
texts under different teachers.
Journey to Kānpūr
When he turned 12, he developed an interest in the
Arabic sciences. On completing the primary texts on
Arabic etymology, grammar, fiqh and principles, he
left his hometown at the age of 20 and proceeded to
Kānpūr in the year 1262 A.H.
At the time, the classes of Maulānā Shāh
Salāmatullāh Sāhib Kashfī Siddīqī Budāyūnī
rahimahullāh – a student of Shāh ‛Abd al-‛Azīz Sāhib
Muhaddith Dehlawī rahimahullāh – were quite
popular in Kānpūr. Students from India, Sindh,
Kabul, Qandahar and other regions flocked to the
Maulānā rahimahullāh. He too joined the students
and remained in the service of Maulānā
Salāmatullāh Sāhib rahimahullāh for three years.
He studied the texts on the rational and traditional
sciences, and also completed his study of Hadīth
and tafsīr.
He used to hear from his teacher that there is an
eminent scholar by the name of Maulānā Karāmat
603
‛Alī in Hyderabad. He is a distinguished Hadīth
expert and an exegete. He holds a high
governmental post in Hyderabad. Although he is
employed by the government, he likes to teach. He
teaches Hadīth, tafsīr, fiqh, logic and other sciences
to his students in the morning and evening at his
house. Most of his students are from Afghanistan.
They learn various sciences from him.
Journey to Hyderabad
On hearing the praises in favour of Maulānā
Karāmat ‛Alī rahimahullāh, he developed a yearning
and resolved to go and study under such an
eminent and distinguished scholar. He was
particularly interested in studying Hadīth under
him. He asked his teacher to write a letter of
introduction for him which was addressed to
Maulānā Karāmat ‛Alī Sāhib rahimahullāh and left
Kānpūr. He travelled through Rāmpūr, Farkhābād,
Bareilly, Gwālīr, Bhopal, Burhānpūr and other
towns and cities, and eventually reached Hyderabad
in 1265 A.H. He got off at the house of Mīr Ashraf
‛Alī Sāhib Naqshbandī Mujaddidī rahimahullāh. He
then went to meet Maulānā Karāmat ‛Alī Sāhib
rahimahullāh who received him very warmly.
Like his father, he lived a life of contentment and
never burdened anyone. He led an elegant life. While
there, a post in the court was offered to him but he
declined. He initiated a programme of teaching and
lecturing.
Character
He used to divide his income into three parts. One
part for his personal expenses, the second part for
604
his students, and the third part for his mother and
other relatives.
He followed the Hanafī school of jurisprudence and
the Qādrī Sufi order. He distanced himself from
extremism. He adhered strictly to Hadīth, and he
had a burning desire for Dīn and the defence of
Islam. He used to refute the objections of objectors
with cogent proofs. His book, Hadyah-e-
Mahdawīyyah is a testimony to his passion to
defend Dīn. He was a man of the pen. He wrote
several books. Some of them are:
‫ا ﺸﻬﺎدﺗ‬ ‫ﻦ و‬P‫ ﺧﻼﺻﺔ ﻣﺎﺗﻢ ا>ﻠﻮ‬،‫ ﺳﻔﻴﻨﻪ ﺑﻼﻏﺖ‬،‫ﺧ¦ ا>ﻮاﻋﻆ‬

.‫ﺔ ﻫﻨﺪي‬P‫ ﻫﺪﻳﺔ ﻣﻬﺪو‬، ‫ﻦ ﻓﺎر‬Ë‫ﺴﺘﺎن ا‬0 ، ‫ﻋﺮ‬
Some of his works have been published.
He combined the rational and traditional sciences.
Eminent ‛ulamā’ acknowledged his excellences.
Despite his capabilities, positions of authority and a
large following, he was a humble man with a sound
temperament. He was hospitable to his guests, saw
to the needs of the poor, showed concern for the
wellbeing of students, and was matchless as regards
his help to the needy. He would do his utmost to
fulfil the needs of anyone who went to him and
presented their need to him. He never desisted from
treating them kindly and steering them.
He adhered strictly to salāh and fasting. He used to
perform salāh with congregation. He spent most of
his time in Allāh’s remembrance, reading the Qur’ān
and teaching. If in the course of these occupations
any saint came to meet him, he would receive him
with humility and warmth. In the course of
conducting his lessons, he would quote stories of
605
the past saints if the situation demanded it. His
audience used to enjoy his beautiful explanations
and sweet manner of speech. He was graceful by
nature and had a happy temperament. He would
relate stories of the pious to his students. I [the
author of this article] attended his classes for about
two and half years. After studying Hadīth, fiqh and
principles, I proceeded to Lucknow and Lahore to
further my studies. I received my qualification
certificate from Maulānā Muhammad ‛Abd al-Hayy
Sāhib rahimahullāh and Maulānā Fayd al-Hasan
Sāhib rahimahullāh. I was living in Hadrat’s house
when he was writing Hadyah-e-Mahdawīyyah. He
was most kind and affectionate to me.
Appointment to teach A‛lā Hadrat
When the Bismillāh ceremony of A‛lā Hadrat Mīr
Mahbūb ‛Alī Khān Nizām al-Mulk Āsif Jāh VI was
conducted with much pomp, then Nawāb Mukhtār
al-Mulk appointed Hadrat rahimahullāh to teach
and educate A‛lā Hadrat. His salary was set at 1 000
rupees per month. After this appointment, he built a
spacious building for his students and named it
Madrasah Mahbūbīyyah. In addition to paying the
salaries, Madār al-Mahām, gave six rupees daily to
the madrasah. The Madrasah had more than 100
students. The boarding, lodging and other expenses
of the students were paid by him. The expenses
were many and the governmental help was
insufficient. Hadrat rahimahullāh used to give a
large portion of his salary for this and keep a little
money for his personal expenses.
In addition to seeing to the needs of his students, he
maintained very cordial relationships with his
friends and family. He always treated them kindly.
While his students were still studying under him, he
606
would make efforts to find them governmental jobs.
He would then advise them to send a portion of
their income to their parents or other close relatives.
Note: Glory to Allāh! Look at his excellent character
and how he advised his students. We ought to
practise on this. (compiler)
I [the author of Mahbūb at-Tawārīkh] came to
Hyderabad through his attention. I spent about two
and half years studying Hadīth and fiqh under him.
I studied literature under Sayyid ‛Alī Sāhib, and
benefited from other teachers such as Maulānā
Nayāz Ahmad Sāhib Badkhashānī rahimahullāh,
Maulānā Muhammad Murād Sāhib Punjābī
rahimahullāh and Maulānā Shāh Sāhib Wilāyatī
rahimahullāh. I lived in the house and madrasah of
Hadrat rahimahullāh.
Practices and time table
Hadrat rahimahullāh would spend the time from
morning until ishrāq in dhikr, recitation of the
Qur’ān and other necessities. He would then occupy
himself in teaching his students until noon. He
would have lunch thereafter and take a siesta. He
would then perform zuhr salāh with congregation
and occupy himself in writing and meeting friends.
This would continue until ‛asr. He would remain
occupied in reading the Qur’ān from after ‛asr until
‛ishā. If any person in need came to him during this
time, he would turn to him and receive him warmly.
He would make full efforts to fulfil his needs.
Demise
It was his continuous practice to read the Qur’ān
from after ‛asr until maghrib, and after maghrib
until ‛ishā. After reading the Qur’ān, he would
607
occupy himself in the fulfilment of obligatory and
optional salāhs. As per his norm, after performing
the maghrib salāh on 7 Dhū al-Hijjah 1292 A.H. he
began reading the Qur’ān. he was reading the ninth
pārā when a person by the name of Sayyid Ahmad
Mahdawīyyah entered the masjid and stabbed
Hadrat rahimahullāh with a dagger from the back.
He struck him so hard that the dagger emerged
from his chest. Hadrat rahimahullāh turned and
looked at his killer. He said Allāhu Akbar and
placed his head on the Qur’ān. The killer stabbed
him a second time, severing one of his main
arteries. Hadrat rahimahullāh passed away there
and then. To Allāh we belong and to Him is our
return.
Hadrat rahimahullāh was buried in the courtyard of
the madrasah. May Allāh ta‛ālā illuminate his
resting place.1
608
Hadrat Maulānā Liyāqat ‛Alī
Allāhābādī (d. 1295 A.H.)
Name and birth
Hadrat Maulānā Liyāqat ‛Alī Sāhib rahimahullāh
was a pious man who possessed many excellent
qualities. His father, Mahr ‛Alī Sāhib, was an
agricultural farmer. Maulānā’s uncle, Dā’im ‛Alī,
had no children so Maulānā lived a considerable
amount of time with him and learnt soldiery under
him. He was born in Mahgāu, district Allāhābād.
Mahgāu has now been separated from Allāhābād,
made into a district, and given the name Koshāmbī.
He was probably born between the years 1811-1820
A.H. Allāh ta‛ālā knows best.
Education
According to his family members, he studied in
Bhopal. Some historians are of the view that he
studied in Tonk, where the caravan of Hadrat
Maulānā Sayyid Ahmad Shahīd Rā’ī Bareilwī
rahimahullāh and Hadrat Maulānā Ismā‛īl Shahīd
Dehlawī rahimahullāh had stopped over. This view is
supported by Maulānā Sayyid Muhammad Miyā
Sāhib rahimahullāh (d. 1395 A.H./1975). He writes:
Maulānā Liyāqat ‛Alī Sāhib
rahimahullāh who had been appointed
as the amīr and governor of Allāhābād
studied indirectly from Hadrat Shāh
‛Abd al-‛Azīz Sāhib quddisa sirruhu.1
609
Employment in the army
After completing his studies, he decided to work in
the army for about three years. He was stationed in
Ambālah or Fīrozepūr. Together with military
exercises, he used to spend his time in worship,
spiritual practices, propagation, teaching and
reading books. Even during these three years in the
army, he was concerned about propagating Islam.
He commenced conveying the message of Islam to
the Sikhs. He explained the beautiful qualities of
Islam and inclined them in this way. Some Sikhs
embraced Islam at his hands. On seeing this, a few
Sikh soldiers became antagonistic towards him.
This is why Maulānā rahimahullāh resigned from
the army.
The fight for freedom
After resigning from the army, Maulānā
rahimahullāh began travelling through the length
and breadth of India where he benefited from the
company of ‛ulamā’ and Sufis. He spent some time
in Delhi, followed by Tonk, and then in Rā’ī Bareilly
Takiyah Shāh ‛Alamullāh. He followed the creed of
Maulānā Sayyid Ahmad Shahīd rahimahullāh as
regards his beliefs and practices. It is possible that
he may have received khilāfat from him.
After this lengthy journey, he returned to his
hometown and settled down in a masjid1 which is
1 By the grace of Allāh ta‛ālā, this masjid has been

extended considerably and has been renovated quite
beautifully.
610
on G.T. Road.1 From here he became occupied in
serving Allāh’s creation. He spent his time in
teaching, lecturing, propagation, and purification of
the self. He placed more emphasis on fulfilling the
compulsory and obligatory actions, adhering to the
Sunnat of Rasūlullāh sallallāhu ‛alayhi wa sallam,
and abstaining from innovations and baseless
customs.
His sincerity and devotion resulted in students and
seekers from distant regions assembling around him
and benefiting from his internal and external
blessings. Maulānā’s stay here resulted in the
rectification of beliefs and actions. His academic and
practical training proved to be a great bounty for
men and women, and a source of mercy for Muslims
in the surrounding areas. However, this did not last
long because he felt a greater need to turn his focus
on the war of liberation of 1857. In addition to his
disciples, a large number of Muslims got ready to
support Maulānā rahimahullāh. On seeing his
increasing influence and impact, the king in Delhi
appointed him to the post of muhtasib2 of
Allāhābād.
Maulānā rahimahullāh began the training and
organization of the army with much foresightedness.
After making full preparations, he proceeded to the
1 This is a lengthy road constructed by Sher Shāh Sūrī. It
extends from Bengal to Haryana. Many masājid and

traveller’s lodges have been built on this road. A
noteworthy point about this road is that a great saint and
king like Hadrat Aurangzeb ‛Ālamgīr rahimahullāh
travelled on it. (compiler)
2An inspector of the markets and of the weights and
measures.
611
Allāhābād fort towards Duābah. Had he succeeded
in conquering this fort, the history of Duābah and
Awadh would have been something else. The
enemies would not have been able to take control of
Lucknow and Delhi so easily. However, divine will
did not decree this. His companions could not
combat the canons of the enemy on 16 June 1857.
They gained control over the city and district of
Allāhābād. This was followed by a reign of terror
and oppression. We seek refuge in Allāh ta‛ālā.
Concealment and arrival in Lājpaur
After the defeat, Maulānā rahimahullāh managed to
leave the fort. He crossed the Ganges with his small
defeated group and they concealed themselves in a
certain village for some days. They then left,
travelled through to Kānpūr, Lucknow, Delhi and
other places, proceeded to Sindh and eventually
reached Multān. He fulfilled the responsibility of
imāmat for some time. He then went into hiding in
Barodah for about one year with the help of the
Maharajah of Barodah. From there he came to
Nausārī (Surat). When the people of Lājpaur heard
of his arrival in Nausārī, they brought him over to
Lājpaur. Maulānā rahimahullāh remained in
Lājpaur for quite some time, so thousands of people
benefited from his company. Maulānā Muftī
Marghūb Ahmad Sāhib Lājpaurī writes:
The famous mujāhid, Maulānā Liyāqat ‛Alī Sāhib
Allāhābādī rahimahullāh had played a major role in
the jihād of 1857 to expel the British from his
beloved country. He displayed immense courage in
taking Allāhābād from the control of the British. The
last king of the Taymūrī family appointed Maulānā
as the Nawāb of Allāhābād. However, after ruling
Allāhābād for about six months, the British
612
attacked Allāhābād with a large army which
Maulānā rahimahullāh and his supporters could not
combat. The British took control of the city after
much fighting. To Allāh we belong and to Him is our
return.
Maulānā rahimahullāh and his small band of
followers managed to come out of the fort, and
reached Nausārī after concealing themselves. When
the people of Lājpaur heard of his arrival, a few of
them went and brought him to their town.
Nawāb Sachchcin Ibrāhīm Khān Thānī developed a
lot of faith in Maulānā rahimahullāh and had a
house built for him at the rear of the Jāmi‛ Masjid
next to the graveyard. Maulānā rahimahullāh lived
with his wife and children in Lājpaur for quite some
time. The Muslims benefited tremendously from
him.
Hadrat Maulānā Liyāqat ‛Alī was a pious and
righteous person who belonged to a noble family. He
combined internal and external excellences. This is
why Muslims who remained in his company
developed religiosity, Allāh’s fear, and a zeal for
knowledge and practice.
The first change which Maulānā rahimahullāh
effected was in the dress of Muslim women because
they had adopted the dress code of Hindus. The
Muslim women of Gujarat generally wore a type of
skirt and a short kurtah. Maulānā rahimahullāh
took a promise from the Muslims that they will give
up this type of dressing. The Muslim women gave
up this dress from that day and began wearing long-
sleeved long-length kurtahs, a loose pants, and a
head covering. This simple style of dressing
gradually spread to other regions of Gujarat. All
613
praise is due to Allāh ta‛ālā this noble work started
in Lājpaur.1
In the course of his stay in Lājpaur, Maulānā
Liyāqat ‛Alī Sāhib rahimahullāh paid particular
attention to proliferating knowledge of Dīn. The
opening of Madrasah Islāmīyyah Lājpaur was the
result of his efforts together with Sufi Sulaymān
Sāhib rahimahullāh. By the grace of Allāh ta‛ālā it
continued running for many years, but remained
closed for some time when Maulānā rahimahullāh
was arrested.2
Muhtaram Fārūq Argalī, the author of Fakhr-e-
Watan, has written extensively about the excellent
qualities of Maulānā rahimahullāh and his
contributions in the fight for freedom. Some points
are related here.
Political activities
Having the treasures of the Sharī‛at, Tarīqat and
spirituality, Maulānā Liyāqat ‛Alī Qādrī
rahimahullāh was not only a scholar of religion,
jurist, orator and Sufi shaykh. Rather, he also
distinguished himself as a loyal citizen, politician,
and a social and literary personality.3
Maulānā Intizāmullāh Shihābī writes in East India
Company Aur Bāghī (Mujāhid) ‛Ulamā’:
Maulānā Liyāqat ‛Alī Sāhib rahimahullāh was from
the Qādrīyyah Sufi shaykhs. Countless people of
Chā’il and Allāhābād had pledged bay‛at at his
1 Tārīkh Lājpaur.
2 Dhikr as-Sālihīn, vol. 3, p. 116.
3 Sayyid ‛Abd al-Qādir Ja‛farī.
614
hands. However, when he was accused of anti-
government activities, he was removed from his
employment. On losing his job, he came to his
hometown Mahgāu, Allāhābād. He became occupied
in the imāmat of a masjid and teaching. His
popularity spread to the surrounding areas on
account of his academic capabilities, religious
engrossment, Allāh-consciousness, and love for the
masses. His religiosity impressed the people, and
many people of Allāhābād and Chā’il pledged bay‛at
to him.
Through his lectures and assemblies, Maulānā
Liyāqat ‛Alī was preparing his disciples to fight for
the freedom of their country. He came onto the
public scene with the large numbers of his disciples.
Consequently, thousands of Muslims and Hindus
from within the city and other distant areas joined
the fight for freedom. All sections of the Allāhābād
district unanimously appointed Maulānā
rahimahullāh as the leader who would lead the
people of the city and surrounding regions in their
fight for freedom. Consequently, the green flag of
Bahādur Shāh Zafar began to flutter in the entire
district. Maulānā rahimahullāh also received a
mandate from the central government in Delhi
appointing him as the leader of Allāhābād. He made
the historical building of Khusro Bāgh his
headquarters and the fight for freedom started from
here. Unfortunately, they had to suffer defeat
because the mujāhidūn did not know the art of war.
Pundit Sandar Lāl writes:
Maulānā Liyāqat ‛Alī was a man of extraordinary
capabilities. Everyone respected him on account of
his pure character. He established his headquarters
in Khusro Bāgh and established total peace and
615
security in the city. He continually informed the
king in Delhi of the situation in Allāhābād. He then
tried to seize the fort. He invited the Sikhs who were
confined in the fort to join him in his fight for
freedom, but this had no effect on them.1
Under the leadership of Maulānā Liyāqat ‛Alī Sāhib
rahimahullāh, the mujāhidīn had gained complete
control over Samadābād, Rasūlpūr, Daryābād,
Minhājpūr and Bakhshī Bāzār. However, the British
made immediate preparations to seize Allāhābād
once again. British troops began reaching the fort
from the 7th of June. On the 12th of June, Colonel
Neil attacked the Dārā Ganj area of Allāhābād with
fresh British soldiers and the Sikh battalion. The
loyal disciples of Maulānā Liyāqat ‛Alī fought back
bravely but they had to suffer defeat because of
their lack of resources and inexperience in the art of
war. To Allāh we belong and to Him is our return.
There was a huge masjid in the centre of the fort.
After it was destroyed, Hadrat Maulānā Liyāqat ‛Alī
Sāhib rahimahullāh left Allāhābād and proceeded to
Lājpaur in Gujarat after having to bear countless
difficulties and hardships. After living there for a
long period of time, he joined Hadrat Shaykh Sufi
Sulaymān Sāhib rahimahullāh to establish a
madrasah where he took an active part in its
administration and teaching responsibilities.
While there, he rectified the ways, customs and
modes of dressing of the local men and women; as
described by Maulānā Marghūb Ahmad Sāhib
Lājpaurī rahimahullāh [this was quoted previously].
1 Bhārat Mei Angrezī Rāj.
616
May Allāh ta‛ālā reward him with the best of
rewards.
Note: We have learnt that there was a large masjid
within the fort. In fact, Mantū Park is within the
confines of the same Jāmi‛ Masjid. A few ruined
buildings on the banks of the Ganges are visible to
this day. We learnt from non-Muslim historians that
the fort was within the limits of the Jāmi‛ Masjid. To
Hadrat Maulānā Liyāqat ‛Alī Sāhib Allāhābādī
rahimahullāh had conquered the fort, but a fellow
citizen advised him thus: “Maulānā! You have
already conquered the fort. You may now go to
Mahgāu and join your wife and children.” When
Maulānā rahimahullāh went to Mahgāu, the
conspirators took advantage of his absence and
opened the gates of the fort, thereby allowing the
British forces to enter. The fort was seized and the
masjid was demolished. To Allāh we belong and to
Him is our return.
Wasīyyullāh Sāhib rahimahullāh emigrated from his
hometown and settled down in Hasan Manzil,
Allāhābād. From there he settled down in Bakhshī
Bāzār. As was his habit, he used to take a rickshaw
with Dr. Salāh ad-Dīn Siddīqī Sāhib rahimahullāh to
the Civil Lines and sometimes to Mantū Park near
the fort. In the meantime, we – the students – would
walk with our Bukhārī Sharīf and other books, and
join Hadrat Muslihul Ummat rahimahullāh. He
would conduct lessons there and have breakfast.
Hadrat Muslihul Ummat rahimahullāh had no
knowledge of the historical significance of this place
617
and that the Akbarī Fort had a large masjid. Despite
this, he used to come here with full enthusiasm and
conduct lessons. This is the favour of Allāh ta‛ālā
which He confers to whomever He wills. (compiler)
Maulānā’s arrest
Nawāb Sichchīn Sāhib used to lead the ‛īd salāh in
Lājpaur. On one of those occasions, the Nawāb was
abnormally delayed. The ‛īd salāh was therefore led
by Hadrat Maulānā Liyāqat ‛Alī Sāhib rahimahullāh.
On completing the salāh, the Nawāb Sāhib arrived
with his retinue. He noticed that the salāh is over
and he was informed that it was led by Maulānā
Liyāqat ‛Alī Sāhib. Out of his respect, the Nawāb
Sāhib did not say anything and returned to
Sichchīn.
However, the enemies of Maulānā rahimahullāh
found an opportunity to ferment trouble. They
convinced the Nawāb Sāhib to arrest the Maulānā
for showing disrespect to him. The Nawāb Sāhib
issued the order. Maulānā rahimahullāh was most
displeased and said a few harsh words. His enemies
did not stop. They informed the British (in Lucknow
or Allāhābād) that one of their escapees is in hiding
in Lājpaur. Another order for his arrest was thus
issued. When the Maulānā came to know of it, he
went into hiding and left for Mumbai. He was
apprehended at an unknown railway station en-
route to Mumbai and brought to Allāhābād.
The case against him was heard in court. The
Maulānā rahimahullāh rejected the court’s decision
and in following the Sunnat of Hadrat Yūsuf
‛alayhis salām, was prepared to bear the hardships
and difficulties of prison life. Because of the part he
played in the fight for freedom, the British decreed
618
life imprisonment and banishment to the Andaman
Islands. Imprisonment, chains and shackles, and
other torments did not affect his spirits because he
had already borne many hardships on the
battlefield. After listening to the verdict, he – as per
his request – was brought to his village, Mahgāu. He
entered the masjid, performed salāh, met with all
who were present, and said a few words on
rectification of beliefs, adhering to salāh, and
abstaining from innovations. He then said: “This
servant is now leaving. As-salāmu ‛alaykum.” All the
people cried at his departure. He got into the vehicle
and was eventually conveyed to the Andaman
Islands. To Allāh we belong and to Him is our
return.
In short, Maulānā rahimahullāh will always be
remembered for his courage, independence and
sacrifices with which he served his people in the
form of teaching, lecturing, purification of the self,
or propagation through the written and spoken
words.
Hadrat Maulānā ‛Abd al-Hayy Kafletwī rahimahullāh
makes mention of Maulānā rahimahullāh in his
short biography. An extract is quoted from al-
Jawāhir az-Zawāhir:
Hadrat Shaykh rahimahullāh
(Maulānā Liyāqat ‛Alī Sāhib
Allāhābādī) was a pious and righteous
ascetic and worshipper. He used to cry
most of the time out of Allāh’s fear. He
loved to be in solitude with Allāh
ta‛ālā, and was most desirous of
raising the word of Allāh ta‛ālā. He did
not fear the criticism of anyone in
619
conveying Allāh’s injunctions and
propagating His Dīn.1
Hadrat Shaykh Mukarram Maulānā Ismā‛īl Sāhib
Wādī, a resident of Lājpaur, Gujarat is an Allāh-
fearing ‛ālim and an erudite shaykh. He has
knowledge of some statements of Maulānā Liyāqat
‛Alī Sāhib rahimahullāh and aspects from his life. I
requested him to note them and send them to me so
that they could be included in this article. His son,
Maulānā Fadl Haqq transcribed them and sent them
to me. I take the opportunity of quoting them here.
Hadrat Maulānā Liyāqat ‛Alī Sāhib rahimahullāh
had his military barracks in Khusro Bāgh in the
centre of the city. From there he did battle against
the British and was victorious. However, because
they didn’t have a rest and food for several days,
one of his local associates said to him: “Hadrat, go
to Mahgāu and take a rest. The situation is under
our control.” Hadrat left for Mahgāu, but through
the man’s conspiracy, the gates of the fort were
opened for the British. This caused the tables to
turn and the victorious battle was turned into a
defeat. To Allāh we belong and to Him is our return.
Unfortunately, the British gave vent to their tyranny
and caused much damage to the fort. A grand
masjid was destroyed, and all of Hadrat’s belongings
were seized.
Hadrat went into hiding, bore many hardships and
finally reached Gujarat. He then settled down in our
town of Lājpaur which falls under Sūrat.
1 Al-Jawāhir az-Zawāhir, p. 9; Dhikr as-Sālihīn, vol. 3, p.
121.
620
He began giving lectures against innovations and
baseless customs. This resulted in substantial
inclination towards Dīn. He joined Hadrat Shaykh
Sufi Sulaymān Sāhib rahimahullāh (a khalīfah of
Hadrat Maulānā Fadl ar-Rahmān Ganj Murādābādī)
and established a madrasah which created an
interest in knowledge. However, this madrasah
declined after Maulānā’s arrest.
The majority of the women in the town did not
perform salāh. Hadrat Maulānā Liyāqat ‛Alī would
not eat the food which was cooked by them. He
would eat the food which was prepared by his
murīds.
(that is all).
Note: It is to our good fortune that Hadrat Maulānā
Liyāqat ‛Alī Sāhib Allāhābādī rahimahullāh rendered
services in the fields of education and rectification
in Lājpaur. This is why when I go to the khānqāh in
Kantāriyah, Bharūch, I take the opportunity of
going to Lājpaur to meet the ‛ulamā’ of the town. I
also delivered a talk in one of the town’s masājid in
1436 A.H. Maulānā ‛Abd ar-Rahīm (who is presently
residing in Leicester and is a descendant of the
family of Sufi Sulaymān Sāhib rahimahullāh) was
present at the time. May Allāh ta‛ālā reward him
with the best of rewards. Āmīn.
Demise
Maulānā rahimahullāh suffered the torments of jail
life on the Andaman Islands for about 23 years and
passed away in 1891 (and 1873/1295 A.H.
according to other historians). May Allāh ta‛ālā
621
The heart experienced tranquillity,
and the soul got comfort when the
message of death came from my
Friend.
622
Hadrat Maulānā Muhammad Tāhir
Ma‛rūfī Mau’ī (d. 1296 A.H.)
Birth
A personality combining many excellences of the
13th century of the Hijrah, Maulānā Muhammad
Tāhir Sāhib rahimahullāh, was born in 1224
A.H./17 April 1809 in the town Pūrah Ma‛rūf,
district A‛zamgarh (present day Ma’u).
He went to Jaunpūr for his early education and
studied under Hadrat Maulānā Karāmat ‛Alī Sāhib
Jaunpūrī rahimahullāh (d. 1290 A.H.). He also
memorized the Qur’ān, learnt tajwīd, qirā’at,
calligraphy, cudgel fighting, and martial arts under
him. He also pledged bay‛at at his hands and
became his khalīfah. His certificate of khilāfat is
printed on page 117 of Hayāt-e-Tāhir. He studied
Unani medicine in Jaunpūr and became a famous
and expert physician. At Madrasah Qur’ānīyyah
Jaunpūr, he studied the Persian and Arabic
sciences under Hadrat Maulānā Sakhāwat ‛Alī
Sāhib Jaunpūrī rahimahullāh (d. 1274 A.H.) and
completed his studies in 1249 A.H.
He spent approximately 15 years in the blessed
company of Maulānā Karāmat ‛Alī rahimahullāh and
Maulānā Sakhāwat ‛Alī rahimahullāh from whom he
acquired immense academic and spiritual benefits.
He became an excellent hāfiz of the Qur’ān, a qārī
who read the Qur’ān beautifully, an erudite scholar
of his time, an expert calligrapher and a proficient
physician. He was an imām in cudgel fighting and
the art of war, a man of Allāh-recognition, an
embodiment of spiritual striving and practices,
623
matchless in wrestling, a leader in Sufism, a
nucleus of knowledge and practice, and forever
ready to serve Allāh’s creation. After completing his
studies, he came and settled down in his hometown,
Pūrah Ma‛rūf, and became fully occupied in the
propagation of Dīn and rectification of Muslims.
In 1258 he proceeded for hajj. He spent two years
there and performed hajj twice. While there, he
studied Hadīth under Hadrat Maulānā Muhammad
Is-hāq Sāhib Dehlawī Muhājir Makkī rahimahullāh
(d. 1262 A.H.) and received a Hadīth certificate from
him. He then returned to his hometown and became
occupied in teaching, propagation and rectification.
A short biography of Maulānā Tāhir Sāhib Ma‛rūfī
rahimahullāh and his Hadīth chain has been noted
by Hadrat Maulānā Habīb ar-Rahmān Sāhib A‛zamī
rahimahullāh in the December 1937 issue of the
monthly Ma‛ārif of A‛zamgarh. He also included it on
page 17 of his book A‛yān al-Hujjāj. Hadrat Maulānā
Tāhir Sāhib rahimahullāh was also a deputy judge
to the chief judge, Qādī Muhammad Salīm Sāhib
rahimahullāh (d. 1266 A.H.). He fulfilled the
responsibilities of a judge in his hometown.
Advice and admonition
Hadrat Maulānā rahimahullāh was the imām for the
jumu‛ah and ‛īd salāhs. A single jumu‛ah salāh used
to be performed in the Jāmi‛ Masjid of his town.
After the jumu‛ah salāh, he would deliver a short
talk which was attended by every person of the
town. In his talk, he used to emphasise on the
people to adhere strictly to whatever he is teaching
them even after his demise. He stressed that this
was the way of the Ahl as-Sunnat wa al-Jamā‛at.
Through his lectures and practical wisdom, he
624
gradually removed all the innovations and baseless
customs which were followed in his town. All the
people had correct beliefs. To this day, the town has
not experienced any factional disputes as regards
Deobandī, Barelwī, Muqallid, Ghayr Muqallid, etc.
The town has such an academic and religious
flavour that it has almost 200 ‛ulamā’ and about the
same number of qurrā’, huffāz and hujjāj who are
all occupied in academic and Dīnī works.
Note: By the grace of Allāh ta‛ālā, many of those
who are holding the post of Shaykh al-Hadīth in the
madāris of Gujarat hail from the town of Pūrah
Ma‛rūf. For example, Hadrat Maulānā ‛Abd al-
Jabbār Sāhib rahimahullāh who was a Shaykh al-
Hadīth in Ānand, Hadrat Maulānā Ayyūb Sāhib at
Madrasah Ta‛līmuddīn Dābhel, Hadrat Maulānā
Ridwān Ahmad Sāhib at Jāmi‛ah Ishā‛at al-‛Ulūm in
Akkal Kawwā. May Allāh ta‛ālā accept them Āmīn.
(compiler)
Daily practices
There was a large room attached to the Jāmi‛
Masjid. This is where Hadrat Maulānā rahimahullāh
used to spend his night and day. He slept very little
at night. He would perform the tahajjud salāh at the
latter part of the night and read 10 pārās of the
Qur’ān daily. In this way he completed one Qur’ān
every three days. He would engage in dhikr after the
fajr salāh. He would then see to patients in his
clinic and give them free medicines. He would see to
the needs of his associates and those who came to
visit him and then conduct lessons to his students.
He used to write one pārā of the Qur’ān daily and
also transcribe other books.
625
He was a wrestler, so he used to practise daily with
20kgs dumbbells, 50kgs of rocks and various other
weights. These and other exercise equipment are on
display to this day in a room attached to the masjid.
As per the occasion, he would fulfil the duties of
rectification and propagation. He would go to the
surrounding areas to see to those who were ill. He
would issue fatwās to the questions which he
received. As per his position as the deputy judge, he
would listen to cases periodically and pass his
judgement. Everyone was impressed by his noble
and affectionate mannerisms. He would never vent
his anger on anyone, but was never found wanting
in matters related to Dīn. Generosity and large-
heartedness were his second nature. He was a man
of position and wealth. He would fulfil the needs of
the needy and give free medicines to those who were
ill. He used to write the Qur’ān with his hand and
distribute copies of it for free.
Calligraphy
Hadrat Maulānā rahimahullāh was an expert
calligrapher. He was a master in the Naskh and
Musta‛līq scripts. He wrote 400 copies of the Qur’ān
in a most cautious manner and gave them as gifts
to people. A relative of mine (the writer-Maulānā
Muhammad ‛Uthmān) has three such copies in his
house. This could be referred to as a living
supernatural feat of Maulānā rahimahullāh. Even
today, his personal library had 45 voluminous
books on various sciences. A full list of these books
are mentioned in Hayāt-e-Tāhir. Included in these
hand-written copies are the following: Sahīh
Bukhārī, Sahīh Muslim, Muwattā Imām Mālik, Jāmi‛
Saghīr, Mishkāt, Majālis al-Abrār, Musnad Imām
A‛zam, Sharh al-Wiqāyah and Hisn Hasīn. Some of
626
the books make up 1 000-1 500 pages. When
looking at each of his hand-written books, they
initially look like printed copies. The ink is of such a
high quality and the writing so clear, that it appears
to be written recently even though 150 years have
passed. Some pages have colourful illustrations of
shrubs and creepers.
Bravery
Hadrat Maulānā rahimahullāh was a powerful
wrestler who was unmatched in his time. Moreover,
for the sake of jihād and for the defence of Dīn, he
reached a level of expertise in cudgel fighting and
the martial arts. He learnt these from his shaykh,
mentor and teacher, Hadrat Maulānā Karāmat ‛Alī
Sāhib rahimahullāh who in turn was enlisted in the
army of Hadrat Sayyid Ahmad Shahīd Sāhib
rahimahullāh and had taken a part in the Battle of
Bālākaut, but his shaykh had asked him to go to
Bengal for the rectification of the populace there.
In the course of the 1857 jihād, a powerful group
came to attack Pūrah Ma‛rūf. Hadrat Maulānā
rahimahullāh uprooted a long bamboo, whirled it
around, and single-handedly pursued those who
came to attack his town. When they saw this, they
fled from the town. There are many other amazing
incidents which demonstrate his bravery, e.g. killing
an elephant which had become inebriated, killing an
attacking bull, and so on. Details in this regard can
be found in Hayāt-e-Tāhir.
Statements
(1)
You must follow only that way which complies with:
627
|‫ﻣﺎ أﻧﺎ ﻋﻠﻴﻪ وأﺻﺤﺎ‬
My path and the path of my Sahābah.
Salvation lies solely in this.
He used to practise on every Sunnat and
emphasised it on others. He used to say:
Ensure your beliefs are correct and do not choose
anything new for Dīn because it is rejected in Allāh’s
court.
(2)
Occupy yourself more with the Qur’ān and be most
regular in its recitation.
(3)
There is safety and wellbeing in giving up all
baseless customs.
Note: Glory to Allāh! All our seniors have been
saying the same thing. That is, the importance of
following the Sunnat and the need to abstain from
bid‛at. They considered safety in this, and taught it
to others. May Allāh ta‛ālā inspire us to do the
same. Āmīn. (compiler)
In the words of Maulānā Habīb ar-Rahmān
In the district of A‛zamgarh, there lies a small town
by the name of Pūrah Ma‛rūf which is situated five
miles to the north west of Ma’u. Maulānā
Muhammad Tāhir rahimahullāh was a resident of
this town. He studied the external sciences under
Maulānā Sakhāwat ‛Alī Sāhib Jaunpūrī
rahimahullāh and imbibed the internal spiritual
sciences from Maulānā Karāmat ‛Alī Jaunpūrī
rahimahullāh. Maulānā Karāmat ‛Alī rahimahullāh
628
also conferred khilāfat to him and permitted him to
accept bay‛at. I have seen the letter of permission
which was hand-written by Maulānā Karāmat ‛Alī
Sāhib rahimahullāh. He was a popular physician,
and an expert in Hadīth and fiqh. He was an expert
calligrapher. There is a considerable treasure of
books in his library. However, very few remain. I
personally saw the following books in his library
which were hand-written by him:
،‫›™ھ‬šš ‫ﺔ‬t‫ﻜﺘﻮ‬# ‫ﺎ ﺲ اﻷﺑﺮار‬ã ،‫ ﺻﺤﻴﺢ >ﺴﻠﻢ‬،‫ﺨﺎري‬M‫ﺻﺤﻴﺢ ا‬

‫ ﻛﺘﺎب‬،‫ﺴﻨﺪ اﻹﻣﺎم اﻷﻋﻈﻢ‬# ،8‫ﺴ‬À‫ ا>ﻨﺎر ﻠ‬، ‫ﺎﻣﻊ ا ﺼﻐ¦ ﻠﺴﻴﻮ‬Ë‫ا‬
، ‫ﺣﺼﻦ ﺣﺼ‬،‫ﺆﻃﺎ‬# ،‫ﺴﻌﻮدي‬# ‫ ﺻﻠﻮة‬،• ‫ أﺷﻌﺔ ا ﻠﻤﻌﺎت ﺟ‬،‫ا@ﺞ‬
g ‫ﺎذ اﻷﻃﻌﻤﺔ‬î‫ وا‬،‫ ﺑﻴﺎن ا;ﻄﺎب ﺑﺄﻏﺜ• ﻳﺎ رﺳﻮل اﷲ‬g ‫رﺳﺎﻟﺔ‬
.‫ﺪ واﻷﻋﺮاس ﻠﺸﻴﺦ ~ﺑﺪ ا ﺴﻨﺪي‬ƒ‫ا>ﻮا‬
I saw a copy of Fath al-Mannān Fī Ta’yīd Madh-hab
an-Nu‛mān of Shaykh ‛Abd al-Haqq Muhaddith
Dehlawī rahimahullāh in another library which was
hand-written by Maulānā Tāhir Sāhib rahimahullāh.
He noted the year of its writing as 1261 A.H.
In addition to these academic excellences, Maulānā
rahimahullāh was well-known for his physical
strength. There are incidents which display his
physical prowess which people today will find hard
to believe.
Note: My paternal grandfather, Muhammad Nadhīr
Khān rahimahullāh, was himself a wrestler while
being most punctual with salāh and fasting. He
would often relate to us incidents about the bravery
and physical strength of Maulānā Muhammad Tāhir
rahimahullāh. One such incident is as follows:
629
A non-Muslim heard about his wrestling prowess so
he came to Pūrah Ma‛rūf to challenge Maulānā
rahimahullāh. He was still outside the town when he
saw a man lowering and holding a branch of a tree,
while his goats were feeding on its leaves. He asked
the man: “Brother! Does a wrestler by the name of
Maulwī Tāhir live here?” He replied: “Yes, he lives
here. Hold this branch for me and I will go and call
him.” The non-Muslim wrestler held the branch. The
moment Maulānā Tāhir left the branch and the
wrestler held it, it flipped up together with the
wrestler, and he was left hanging on it. The wrestler
realized the truth and said from the top of the tree:
“It seems that you are in fact Maulwī Tāhir. There is
no one who can combat you.” Saying this, he went
back from where he had come. (compiler)
Permission to relate Hadīth
Hadrat Maulānā rahimahullāh travelled to the Hijāz
in 1260 A.H. While there, he read a few Hadīth
collections to Hadrat Maulānā Muhammad Is-hāq
Sāhib rahimahullāh who had emigrated to Makkah
Mukarramah. Hadrat Maulānā rahimahullāh wrote
a Hadīth certificate and gave it to him. It reads as
follows:
[ ‫ وا ﺼﻠﻮة وا ﺴﻼم‬، >‫ ا@ﻤﺪ ﷲ رب اﻟﻌﺎ‬،‫ﻦ ا ﺮﺣﻴﻢ‬-‫ﺴﻢ اﷲ ا ﺮ‬0

‫ ﻓﻴﻘﻮل ﺧﺎدم‬...‫ أﻣﺎ ﺑﻌﺪ‬، ‫ﻌ‬f‫ وﺻﺤﺒﻪ أ‬L‫ﺪم وآ‬é ، ‫ﺳﻴﺪ ا>ﺮﺳﻠ‬
‫ أن‬،‫ﺌﺎت‬c‫ﺎوز ﻋﻦ ا ﺴ‬Ì‫ﻤﺪ إﺳﺤﺎق ﻋﻔﺎ اﷲ ﻋﻨﻪ و‬é ‫ﻋﻠﻤﺎء اﻵﻓﺎق‬
ّ – ‫ﻤﺪ ﻃﺎﻫﺮ‬é ‫ا>ﻮ ﻮي‬
³‫ﺎﻃﻦ واﻟﻈﺎﻫﺮ – ﻗﺪ ﻗﺮأ ﻋ‬M‫ ا‬g ‫ﻃﻬﺮ اﷲ‬
– ‫ﻴﺔ‬²‫ﻴﺔ وﺻﻠﻮة ز‬m ‫ﺔ – [ ﺻﺎﺣﺒﻬﺎ أﻟﻒ أﻟﻒ‬P‫ﺒﻮ‬Š‫اﻷﺣﺎدﻳﺚ ا‬
‫ة ﻋﻨﺪ‬Á‫وﻃﻪ ا>ﻌﺘ‬Z0 ‫ﺸﺘﻐﻞ ﺑﻘﺮاءة ﻋﻠﻢ ا@ﺪﻳﺚ وﺗﻌﻠﻴﻤﻪ‬7 ‫ﻓﻌﻠﻴﻪ أن‬
630
‫‪ L‬ﺑﺘﻘﻮى اﷲ وﺳﻨﺔ رﺳﻮل اﷲ‪ ،‬وأن ﻳﺪاوم [ ﻃﺎﻋﺔ اﷲ‬ ‫أﻫﻠﻪ‪ ،‬وأو‬
‫وا‪M‬ﺪ~ت‪،‬‬ ‫وذﻛﺮه ‪ g‬ا;ﻠﻮات وا‪Ë‬ﻠﻮات‪ ،‬وأن ‪â‬ﺘﻨﺐ ﻋﻦ ا>ﻌﺎ‬
‫وآﺧﺮ دﻋﻮاﻧﺎ أن ا@ﻤﺪ ﷲ رب اﻟﻌﺎ> ‪.‬‬
‫‪g‬‬ ‫ﺣﺮره ا‪G‬ﺎ” ﻣﻦ ﺷﻬﺮ ‪f‬ﺎدى اﻷو ﺳﻨﺔ ﺳ‪ ý‬ﺑﻌﺪ اﻷﻟﻒ وا>ﺄﺗ‬
‫‪#‬ﻜﺔ ا>ﻌﻈﻤﺔ ّ‬
‫ﻛﺮﻣﻬﺎ اﷲ‪.‬‬
‫‪Demise‬‬
‫‪Maulānā Muhammad Tāhir Sāhib rahimahullāh‬‬
‫‪passed away at the age of 72 on 24 Rabī‛ al-Ākhir‬‬
‫‪1296 A.H.1‬‬
‫‪1‬‬‫‪Hayāt-e-Tāhir, quoted from Ma’āthir, Mirqāt al-‛Ulūm,‬‬

‫‪Ma’u.‬‬
‫‪631‬‬
Hadrat Maulānā Shaykh Muhammad
Muhaddith Fārūqī Thānwī (d. 1296
A.H.)
Hometown
Thānah Bhawan is a small but populated town of
Muzaffar Nagar district, U.P. This town gave birth to
great personalities like Qādī Muhammad A‛lā
Thānwī rahimahullāh who is the author of
Kashshāf-e-Istilāhāt, Hadrat Hājī Imdādullāh Sāhib
Muhājir Makkī rahimahullāh, Hadrat Hāfiz Dāmin
Sāhib rahimahullāh, Hadrat Maulānā Fath
Muhammad Thānwī rahimahullāh and Hakīmul
Ummat Hadrat Maulānā Ashraf ‛Alī Thānwī
rahimahullāh. Hadrat Maulānā Shaykh Muhammad
Muhaddith rahimahullāh who combined the Sharī‛at
and Tarīqat was also born in this town.
Birth
Hadrat Maulānā Shaykh Muhammad rahimahullāh
was born on 20 Jumādā al-Ūlā 1230 A.H. on a
Monday. His father, Maulānā Hamdullāh
rahimahullāh, whose only son he was, was a tax
collector. He also inherited many lands and
properties. Maulānā rahimahullāh was thus born in
a house which had all types of comforts and
luxuries. Despite this, his father was not neglectful
as regards his son’s training. Through the attention
of saints and his own pious disposition, he was
resolute on the path of piety and religiosity from the
very beginning.
Early education
His early education commenced while his parents
were still living. His father was an ‛ālim who loved
632
knowledge and therefore made very sensible
arrangements for his son’s education. He
commenced his studies when he was four or five
years old. He had a strong memory and a sharp
intellect. The attention and affection of his teachers
added to these advantages. Consequently, his
capabilities were manifested very quickly, and he
memorized the Qur’ān with tajwīd at a very young
age. This was followed by studying Persian. He then
studied Arabic etymology and grammar under
Maulānā ‛Abd ar-Rahīm Thānwī rahimahullāh and
Maulānā Qalandar Bakhsh Jalālābādī rahimahullāh.
He traversed all these levels by the age of ten or
eleven. A brief mention of his early education is
made in Nuzhatul Khawātir volume 7, p. 412
through Hadrat Maulānā Ashraf ‛Ali Thānwī
rahimahullāh as follows:
‫ﺶ‬ ‫ﻮﻻﻧﺎ ﻋﺒﺪ ا ﺮﺣﻴﻢ ا§ﻬﺎﻧﻮي وا ﺸﻴﺦ ﻗﻠﻨﺪر‬# [ ‫وﻗﺮأ‬

.‫ﺟﻼﻵﺑﺎدي‬
He studied under Maulānā ‛Abd ar-Rahīm Thānwī
rahimahullāh and Maulānā Qalandar Bakhsh
Jalālābādī rahimahullāh.
Journey to Delhi
Hadrat Maulānā Shaykh Muhammad rahimahullāh
had an interest in the Islamic sciences from the
beginning. His interest received a further impetus
when Hadrat Sayyid Ahmad Shahīd rahimahullāh
visited the region. He had been studying in his
hometown until the age of ten or eleven. When he
reached this age, he felt that his hometown could
not offer him much more. He therefore proceeded all
alone to Delhi – when children of his age fear to
venture out of their houses.
633
This was a time when Hadrat Shāh ‛Abd al-‛Azīz
Sāhib rahimahullāh had departed from this world
and his place was taken by his grandson, Shāh
Muhammad Is-hāq Muhaddith Dehlawī
rahimahullāh. Hadrat Maulānā presented himself as
a student before Hadrat Shāh Sāhib rahimahullāh
and became fully immersed in his studies. He was
so devoted that he completed all the prevailing
sciences within eight years, received a certificate
from Hadrat Shāh Sāhib rahimahullāh at the age of
18, and returned to his hometown after having
imbibed the treasures of knowledge.
Respect for the Sharī‛at
For the first few years in his hometown, Hadrat
Maulānā rahimahullāh was known only as an ‛ālim
of Dīn. Apart from the bay‛at at the hands of Hadrat
Sayyid Ahmad Shahīd Sāhib rahimahullāh when he
was seven years old, he did not pledge bay‛at to
anyone else nor was he inclined towards the
internal spiritual sciences. The fact of the matter is
that he hesitated to enter this realm after he
observed certain pseudo Sufis. He had so much of
respect for the Sharī‛at that he was neither prepared
to disparage the Tarīqat nor listen to anything about
it. When he heard some pseudo Sufis saying that
the Sharī‛at is nothing compared to the Tarīqat or
that the path of the Sharī‛at and Tarīqat are
different, he developed a natural aversion towards
them. He was not opposed to the Tarīqat but he
believed that it was essential to make the Sharī‛at
the basis for it. He expresses this belief of his in
Sharh Hizb al-Bahr as follows:
One ought to flee from those ignorant
fakirs and dervishes who claim that
the Sharī‛at and Tarīqat are two
634
opposing forces. Let it not happen that
you remain in their company with the
hope of acquiring Allāh’s recognition
and His proximity, while you lose your
fundamental īmān which is the basis
of salvation in the Hereafter. We seek
refuge in Allāh ta‛ālā …
This caution demanded that he recoils from
pledging bay‛at to any shaykh of the Tarīqat. He and
Hadrat Hājī Imdādullāh Sāhib rahimahullāh shared
the same paternal grandfather, and Hadrat Hāfiz
Dāmin Shahīd rahimahullāh was his first cousin.
Both of them were already the murīds of Hadrat
Miyājī Nūr Muhammad Jhanjhānwī quddisa
sirruhu. The two – out of their mutual friendship –
insisted on him to pledge bay‛at to Hadrat Miyājī
rahimahullāh. However, because he did not have full
confidence about Hadrat Miyājī’s knowledge of the
Sharī‛at, he would laugh off the advice of his friends
and defer their request. In fact, on one occasion he
said the following with reference to Hadrat Miyājī
rahimahullāh:
Alas! You’ll found a very good shaykh!
A Miyājī of a masjid! How can I pledge
bay‛at to someone who does not even
have full knowledge of the Sharī‛at!?”
Bay‛at to Hadrat Miyājī Nūr Muhammad
Jhanjhānwī
A considerable amount of time passed in this way
and Hadrat Maulānā rahimahullāh did not place a
foot on the path of the Tarīqat. There eventually
came a time when the blessed gaze of a Sufi master
had its effect and changed the condition of his heart
completely. He pledged bay‛at at the hands of
635
Hadrat Miyājī Nūr Muhammad Jhanjhānwī
rahimahullāh in the Chishtī, Sābrī, Naqshbandī and
Qādrī Sufi orders.
Hadrat Maulānā Shaykh Muhammad Tāhir
rahimahullāh had a natural attachment with the
Naqshbandī way, and therefore completed its
stations very quickly. On the other hand, Hadrat
Hājī Imdādullāh Sāhib rahimahullāh and Hadrat
Muhammad Hāfiz Dāmin Shahīd rahimahullāh were
more inclined to the Chishtī Sābrī way. They
therefore surpassed him in this regard.
In addition to acquiring the blessings and teachings
of their shaykh, Hadrat Miyājī rahimahullāh, these
three co-murīds benefited each other.
Hadrat Maulānā rahimahullāh makes reference to
this in Irshād-e-Muhammadī:
In the beginning, as per the
instruction of my original mentor –
Hadrat Miyājī Sāhib – I acquired some
of the teachings of the Naqshbandī
way from my co-murīd, Hadrat Hāfiz
Dāmin ‛Alī Shāh Sāhib Thānwī, who
was Hadrat’s murīd before me.
Similarly, I also acquired benefit from
my other co-murīd, Janāb Hājī
Imdādullāh Shāh Sāhib Thānwī. After
I completed the Naqshbandī affiliation,
Hadrat Hāfiz Sāhib asked me about
some matters pertaining to the
Naqshbandī way and began practising
on them.
636
His rank in the sight of Hadrat Miyājī
Hadrat Maulānā rahimahullāh surpassed all the
murīds of Hadrat Miyājī rahimahullāh as regards the
external sciences. Consequently, Hadrat Miyājī
rahimahullāh used to be most considerate of him.
When meeting him, conversing with him and
corresponding with him, Hadrat Miyājī rahimahullāh
would take his academic rank into consideration
and interact with him in a manner which suited his
academic position. An extract of a letter written by
Hadrat Miyājī rahimahullāh is quoted below:
To the honourable Maulānā Maulwī
Shaykh Muhammad Sāhib. May Allāh
ta‛ālā increase the interest and
yearning which he has for the
recognition of Allāh ta‛ālā. Peace to
you and to the one who chooses
guidance. May the youthful garden of
this Maulānā be green and lush
through the rains of obedience to
Allāh ta‛ālā. The nightingale of my
heart is pining to meet you. However,
having understood that a meeting is
only possible at times decided by Allāh
ta‛ālā, the real objective is made clear
to us. In such times, and in the midst
of the pains of livelihood, the Lord
conferred new life to the hearts…
Note: Glory to Allāh! This is a most beautiful letter
which, despite being written in prose, is difficult for
people like us to understand. Hadrat Miyājī Nūr
Muhammad was outwardly an ordinary teacher in a
maktab, but his letter demonstrates that he was a
lecturer in some university. This is what Hadrat
Maulānā Shaykh Muhammad Muhaddith Thānwī
637
rahimahullāh saw in him and pledged bay‛at to him.
The same can be said of Hadrat Shaykh al-‛Ulamā’
Hadrat Hājī Imdādullāh Sāhib rahimahullāh.
Hujjatul Islam Hadrat Maulānā Muhammad Qāsim
Sāhib Nānautwī rahimahullāh – a distinguished and
eminent scholar – lowered himself before him when
he observed his knowledge and virtue, and
acknowledged his knowledge and recognition of
Allāh ta‛ālā.
Hadrat Miyājī departs from this world
Hadrat Maulānā rahimahullāh had very little time to
benefit from his shaykh, Hadrat Miyājī Nūr
Muhammad rahimahullāh. However, the effect of his
shaykh’s gaze and Maulānā’s own capabilities joined
together to turn him into “pure gold” within a few
years. Hadrat Miyājī rahimahullāh passed away in
1289 A.H./1843 at the age of 58; and these three
co-disciples took up the responsibility of spiritual
instruction and began illuminating the world with
their spiritual light.1
Return from hajj
When Hadrat Maulānā returned to his hometown
from hajj, he decided to remain attached to the Pīr
Muhammad Wālī Masjid. This is where Hājī
Imdādullāh Sāhib rahimahullāh and Hadrat Hāfiz
Dāmin Shahīd rahimahullāh were based. Due to this
masjid’s historical significance and the fact that
various Sufis such as Hadrat Muhammad A‛lā
Thānwī rahimahullāh (author of Kashshāf-e-Istilāhāt
al-Funūn) and Hadrat Muftī Ilāhī Bakhsh
rahimahullāh (author of the addendum to the
1 Sawānih ‛Ulamā’-e-Deoband, 272.
638
Mathnawī) had acquired spiritual blessings from
here, this masjid was referred to as Dukān-e-Ma‛rifat
(the shop of Allāh’s recognition). Assemblies of
knowledge, cognition, dhikr and reflection were
always held. Hakīm Muhammad ‛Umar Charthālwī
rahimahullāh presents a most beautiful scene of this
masjid:
Glory to Allāh. All praise be to Allāh. There was a
time when this masjid was a place of worship of
sanctified souls. Stars of equal status were the
musallīs, while equally ranked horizons were its
ground. On one side in the room to the north – like
the North Pole – was the ardent lover of Allāh ta‛ālā,
the martyr and the walī – Hāfiz Dāmin Shahīd –
fully engrossed in the remembrance of Allāh ta‛ālā.
On the opposite side, in the southern outer room
was the sultan of this world, the sky in his loftiness,
the dervish, and the man of blessing – Hājī
Imdādullāh – who was actively engaged in conveying
the words of Allāh ta‛ālā and the Ahādīth of
Rasūlullāh sallallāhu ‛alayhi wa sallam. And in
front of the masjid, in the eastern room was our
affectionate mentor quddisa sirruhu who was
sometimes occupied in conducting lessons to the
students, and sometimes immersed in the
remembrance of Allāh ta‛ālā. This was the scene of
the spiritual life of these personalities.
Now observe a slight spark of their mutual
informalities. All three saints were friends from
childhood. The bond which had been established
when they were children and the informalities which
they had for each other did not change even after
they took the positions of spiritual guidance and
instruction.
639
Note: After this, the biographer provides details
about Thānah Bhawan, the jihād in Shāmlī, and
other aspects. These have been left out for the sake
of brevity.
Period of hiding
We could not find any verbal traditions nor written
testimonies with regard to the extent of Hadrat
Maulānā Shaykh Muhammad’s participation in this
jihād. Nonetheless, when the British forces took
control of Thānah Bhawan, he – like others – had to
leave.
He had some relatives in Rāmpūr. He remained
there in hiding for a few years. He lived in a cottage
which was popularly referred to as Mahal. According
to him, it was a house which was originally
inhabited by Shaykh Sālār Sāhib Chishtī
rahimahullāh.
Hadrat Maulānā rahimahullāh remained in Rāmpūr
until 1277 A.H./1861. From there he went to
Mīruth on several occasions. However, probably
because he was afraid of being apprehended, he did
not go to Thānah Bhawan even once. He refers to
the era of his separation from Thānah Bhawan as a
period of banishment. Nonetheless, this period of
banishment and concealment proved to be most
suitable for his academic activities. It was during
this period that he completed Mathnawī-e-Ma‛nawī
(register number seven). Also during this period he
wrote the commentary to Hizb al-Bahr and another
book titled Irshād-e-Muhammadī. He had compiled it
after it was suggested to him by Maulānā Fidā ‛Alī
rahimahullāh and Munshī Mihrāb ‛Alī Anaupshahrī.
640
Stay in Tonk
In 1278 A.H./1861, Hadrat Maulānā rahimahullāh
went to Tonk when Nawāb Wazīr ad-Daulah invited
him there. While there, he was appointed as the
teacher and tutor of Nawāb Muhammad ‛Alī who
was the heir apparent. In the course of his stay,
Nawāb Wazīr ad-Daulah passed away and Nawāb
Muhammad ‛Alī took his place. For as long as
Hadrat Maulānā rahimahullāh remained in Tonk, he
was hosted with much respect and honour by
Nawāb Wazīr ad-Daulah, and then Nawāb
Muhammad ‛Alī. He received a monthly salary of
100 rupees.
A Hindu Rajah was a friend of the Nawāb of Tonk.
He used to study the different religions. After
undertaking a considerable study of Islam, he
acknowledged its genuineness, but he had a
whispering about something which prevented him
from entering the fold of Islam. He said that the
Qur’ān is really the speech of Allāh ta‛ālā, so it
ought to have an effect on the person who reads it
and listens to its recitation. Despite this, Muslims
read it by night and day but it has no effect at all on
them. The verses of grief, happiness, warnings, glad
tidings, etc. do not have any effect on them. How,
then, can it be referred to as a divine book?
On one occasion, he mentioned this whispering to
the Nawāb Sāhib who then conveyed it to Hadrat
Maulānā rahimahullāh. He did not give an answer
immediately. He asked the Rajah to take a bath on a
Friday, to wear clean clothes and come to him. The
Rajah did as he was told and presented himself
before Hadrat Maulānā rahimahullāh on a Friday.
641
He seated him in front of him and began reading
Sūrah Qāf. The Rajah began trembling and shaking
when he heard the recitation. When Hadrat
rahimahullāh completed the recitation, the Rajah
rushed towards him, fell at his feet and became a
Muslim there and then.
In reply to the Rajah’s question, Hadrat
rahimahullāh said: “The Qur’ān is certainly Allāh’s
speech, but it only affects the hearts of those who
have piety and purity. Nowadays, the hearts of the
Muslims have become so tainted and adulterated by
worldly filth that the light of guidance cannot
penetrate their hearts.”
Return from Tonk
Hadrat Maulānā rahimahullāh left Tonk towards the
end of 1282 A.H. or beginning of 1283 A.H. and
returned to Thānah Bhawan. The government of
India had decided to auction certain lands and
properties of Thānah Bhawan, and Hadrat’s
properties were also to be auctioned. Hadrat
rahimahullāh opened a case against the auction and
therefore had to suffer various trials and
tribulations. He remained firm in their face. He did
not bother about money and riches, did not grieve
over his properties, and did not resort to bribes, etc.
to sort out his problems.
Demise
It was 1pm when Hadrat Maulānā rahimahullāh was
engrossed in the remembrance of Allāh ta‛ālā. The
word “Allāh” was emanating clearly from his mouth
with each breath that he was taking. A large
number of the town people assembled for Hadrat’s
evening assembly. The effect of the dhikr on him
642
had increased to such an extent that it became clear
to one and all. ‛Abd ar-Rahmān Thānwī
rahimahullāh said in a sorrow-filled tone: “How sad!
This sun of the world is slipping away from us
today.”
Hakīm Muhammad ‛Umar Sāhib rahimahullāh
related that at the time, we felt as if there is a huge
and wide field which is filled with countless Auliyā’
of Allāh ta‛ālā, thousands of genuine Sufis are
engaged in the loud dhikr of Allāh ta‛ālā, and that
the name of Allāh is echoing from all sides. This
condition continued until about 11pm. When it was
midnight, a sudden gush of wind approached from
the west and clouds covered the sky. Exactly at that
time Hadrat’s soul left his body and ascended to the
heavens. To Allāh we belong and to Him is our
return.
The moment he passed away, an earthquake was
experienced. This was followed by cloud bursts and
lightning. The ground was trembling over his death,
and the sky was crying. The hearts of those who
were present were stupefied. That very night, many
people began reciting the Qur’ān and the kalimah
tauhīd as a way of conveying rewards to the
deceased. The next morning, many of those who
could read the Qur’ān and huffāz assembled.
Everyone took part in the burial arrangements, and
they were reading the Qur’ān and the kalimah
tauhīd. The janāzah salāh was performed near the
‛īd gāh on 7 Rabī‛ ath-Thānī 1296 A.H. on Tuesday
at about 10am. Apart from Muslims, people from
distant areas attended the janāzah. There was no
railway line running through the town as yet.
Despite this, many people came on foot and other
conveyances to attend the janāzah in Thānah
643
Bhawan. Incidentally, the gravediggers made a
mistake in the preparation of the grave, and this
resulted in a two-hour delay. In the meantime,
Hadrat’s khalīfah, Hadrat Qādī Sayyid Muhammad
Ismā‛īl Manglorī rahimahullāh arrived. This sun of
knowledge and Allāh-recognition was conveyed to
his resting place before the afternoon. To Allāh we
1 Sawānih ‛Ulamā’-e-Deoband, p. 295.
644
Hadrat Maulānā Shāh ‛Abd al-Ghanī
Mujaddidī Dehlawī (d. 1296 A.H.)
Name and lineage
His name is Shāh ‛Abd al-Ghanī Mujaddidī. His
father’s name is Hadrat Shāh Abū Sa‛īd Mujaddidī.
His lineage goes up to Mujaddid Alf-e-Thānī Hadrat
Shaykh Ahmad Sarhindī rahimahullāh.
Birth
He was born on a Monday night on 25 Sha‛bān
1234 A.H./19 June 1819 in Delhi.
He memorized the Qur’ān under Maulānā
Habībullāh Dehlawī rahimahullāh and studied
Arabic grammar. He paid particular attention to
Hadīth and fiqh. He studied Hadīth under Hadrat
Shāh Muhammad Is-hāq Dehlawī rahimahullāh. He
studied Muwattā Imām Mālik under his father and
Mishkāt under Maulānā Makhsūsullāh
rahimahullāh.
When he was 14 years old, he accompanied his
father, Abū Sa‛īd Mujaddidī, to the Haramayn
Sharīfayn. He received Hadīth certificates from
Shaykh ‛Ābid Sindhī rahimahullāh and Shaykh
Ismā‛īl Rūmī rahimahullāh. Shāh Abū Sa‛īd
rahimahullāh fell ill after the hajj. He left for India
and reached Tonk on 22 Ramadān 1250 A.H. He
departed from this world on the day of ‛īd. His body
was brought to Delhi. Even after 40 days, it seemed
as though his body was bathed just now. That is the
bounty of Allāh which He confers on whomever He
wills.
645
After the death of his father, Shāh ‛Abd al-Ghanī
Sāhib rahimahullāh remained for a few months in
Tonk. He then came to Delhi and conducted lessons
for many years, and saw to the training of disciples.
His father had conferred permission to him on the
day of his demise and gave him a few words of
advice. One of them was: “If you go to the door of
worldly people, you will have to suffer humiliation. If
you do not go to them, they will come to your door
and rub their noses [humble themselves] before
you.”
Note: Those ‛ulamā’ and Sufis who practised on this
became honoured and revered in the sight of even
worldly people. (compiler)
Practices
Muhammad Husayn Murādābādī rahimahullāh
writes: I stayed in the service of Shāh ‛Abd al-Ghanī
Sāhib rahimahullāh for a few days in his khānqāh. I
found him fully occupied in teaching the internal
and external sciences. He would go into meditation
after the fajr salāh. After the ishrāq salāh he would
turn his attention to his disciples. He would then
conduct Hadīth lessons. After a siesta and the zuhr
salāh, he would conduct fiqh lessons. After the ‛asr
salāh he would focus on spiritual education and
training. He abstained from talking about the world
and worldly people. He would not accept the gifts
and invitations of those who were working for the
British. Due to his precaution, he abstained from
eating mangoes from the markets. He used to say:
“These people who sell mangoes bought them from
the owners through corrupt transactions.”
Note: Glory to Allāh! This was the level of his piety
as regards food. Consequently, Allāh ta‛ālā
646
conferred him with external and internal knowledge.
May Allāh ta‛ālā inspire us as well. Āmīn. (compiler)
Journey to the Hijāz
In 1273 A.H./1857 – at the time of the jihād against
the British, he emigrated with his family and
children to the Hijāz. The Sharīf gave him a room in
front of Masjid-e-Nabawī. He settled down there and
for as long as he was living, he conducted lessons in
front of the grave of Rasūlullāh sallallāhu ‛alayhi wa
sallam.
When he was in India, Hadrat Maulānā Rashīd
Ahmad Gangohī rahimahullāh and Hadrat Maulānā
Muhammad Qāsim Sāhib Nānautwī rahimahullāh
used to attend his Hadīth lessons. While in the
Hijāz, personalities like Maulānā ‛Abd al-Hayy
Lucknowī rahimahullāh and Maulānā ‛Abdullāh
Mau’ī rahimahullāh received Hadīth certificates from
him.1
While in the Hijāz, scholars from distant lands used
to come to attend his classes. He became widely
popular and he was addressed as “masnad-e-waqt”.
The ‛ulamā’ compiled his Hadīth chain in a book
form. Shaykh Muhsin Tarhatī rahimahullāh
(Muhammad ibn Yahyā at-Taymī) compiled a book
by the title al-Yāni‛ al-Janīy Fī Asānīd ash-Shaykh
‛Abd al-Ghanī.
Written works
He wrote several books. For example, Injāh al-Hājjah
(marginal notes of Sunan Ibn Mājah), Tabrīz al-
Maknūnāt Fī Takhrīj Ahādīth al-Maktūbāt
1 A‛yān al-Hujjāj, vol. 2, p. 243.
647
(referencing of the Maktūbāt of Mujaddid Alf-e-
Thānī), Tuhfah Taymūrīyyah, Shifā’ as-Sā’il, an
Urdu translation of al-Ihtisāb and an addendum to
Maqāmat-e- Mazharī.
Demise
Hadrat rahimahullāh passed away in Madīnah
Munawwarah on a Tuesday, 7 Muharram 1296
A.H./3 December 1878 and was buried there. May
Allāh ta‛ālā illuminate his resting place. Āmīn.1
1 Maqāmāt-e-Mazharī, p. 511.
648
Hadrat Maulānā Sayyid Muhammad
Ma‛sūm Naqshbandī Bālāpūrī (d. 1297
A.H.)
Birth and early education
He is the son of Maulānā Khalīlullāh Sāhib. He was
born in Bālāpūr, Barār, and was brought up there.
He received his education from his father and from
Maulānā Mujāhid ad-Dīn Sāhib. He completed most
of the texts and had a special interest in Hadīth and
fiqh. He was not too interested in teaching, but
would deliver Hadīth lessons occasionally.
Spending in Allāh’s cause
He was a pious, righteous and religious man. He
had a dervish temperament, but outwardly lived a
life of beautification and magnificence. He was very
hospitable and showed concern for his extended
family. He used to be kind and affectionate to
countless relatives and close ones. About 10-20
people would join him in meals daily. All his income
used to be spent in hosting guests and seeing to the
needs of relatives. He was so generous that all his
income was not enough for him. He would take
loans to spend on others. He was very particular
about his appearance and would adhere strictly to
the ways and mannerisms of his ancestors. He lived
a life of grandeur. He was extremely independent,
placed his trust in Allāh ta‛ālā, and never asked any
wealthy person for anything.
Dār al-Qadā
He was not only a leader of the people of Barār, but
their judge. He used to pass Sharī‛ah decisions as
regards the affairs of Muslims. He was a man of
649
fatwā. He would take an appropriate amount from
each person – whether a disciple, one seeking
assistance or one asking for a fatwā. The people
would pay him happily without offering any excuse.
If any person lagged in his payment, he would be
boycotted. No one would invite the person to their
occasions of joy [e.g. marriages] or grief, nor would
anyone attend his occasions. This seems to be the
Maulānā’s strictness. We do not know with what
intention he did it. It was probably done as a threat
and an admonishment to others. Allāh ta‛ālā knows
best. However, the people of Barār were not
unhappy with his strictness, nor would anyone
complain. The happiness of the public and their
approval shows that whatever he did was valid and
correct. He had thousands of murīds in Barār. He
had an interest in guiding and steering people.
Although he was not too enthusiastic about
teaching, he was always at the forefront in serving
Islam and Muslims.
Defence of Islam
He was intensely defensive of Islam. Like his
forefathers, he never hesitated in spending of his life
and wealth for religious matters. Whenever there
was a conflict between Muslims and idol-
worshippers on religious issues, he would take part
with the Muslims and support them.
Note: May Allāh ta‛ālā bless us with these qualities.
Āmīn. (compiler)
Stay in Hyderabad
In 1277 A.H. the government arranged to have his
properties to remain in his family from one
generation to the next. However, acting under the
650
advice of his son-in-law, Maulānā Sayyid Nūr al-
Atqiyā Sāhib, he requested the government to give
him lands in the Āsfīyyah region in exchange for
what he presently owned. This was agreed upon,
and he received lands in Wāgraul and other near
areas. These are in his family to this day.
In the meantime, Maulānā rahimahullāh left
Bālūpūr in 1284 A.H. and went to Aurangābād and
from there to Hyderabad. He stayed over at the
house of Hadrat Nūr al-Asfiyā’ Sāhib rahimahullāh.
The ‛ulamā’ and Sufis of Hyderabad honoured him.
Most of the seniors of the city would come to meet
him.
Nawāb Mukhtār al-Mulk Sālār Jang Awwal
expressed his interest in employing Hadrat
rahimahullāh via Zaur Āwar Jang Kautwāl. Hadrat
rahimahullāh left in that same year of 14 Ramadān
with his grandson Maulwī Nūr al-Haramayn Sāhib
rahimahullāh, Maulwī Fakhr ad-Dīn Tirmidhī
rahimahullāh, Maulwī Nūr al-Muqtadā Sāhib
rahimahullāh, his uncle and a few others and
reached the court of Madār al-Mahām. The Nawāb
Sāhib welcomed them. He kissed Maulānā’s hand
with utmost respect and lowered his head. He
placed his hand on his back and made du‛ā’ for the
Nawāb. He then sat in the place which was reserved
for him. He left after engaging in a conversation for
some time. The Nawāb Sāhib walked with him to a
certain distance and then bid him farewell. At the
time of iftār (breaking fast), the Nawāb Sāhib sent
17 trays of food.
In 1286 A.H. Maulānā rahimahullāh got his
grandson, Maulānā Nūr al-Haramayn Sāhib,
married to the daughter of Maulwī Habīb Yār Khān
who was the brother of Muhīyy ad-Daulah. Nawāb
651
Mukhtār al-Mulk Bahādur Awwal came to the house
of Nawāb Qādir ad-Daulah to complete the custom
of congratulations. Maulānā rahimahullāh welcomed
him, the Nawāb Sāhib sat and they spoke for quite
some time. Nawāb Sāhib asked Maulānā
rahimahullāh: “For how long did your ancestor live
in Hyderabad?” He replied: “Your grandfather,
Munīr al-Mulk, had kept him for one year. May
Allāh ta‛ālā keep you hale and hearty for you have
kept me here for two years.”
When the Nawāb Sāhib was about to leave, Maulānā
rahimahullāh gave him a betel-leaf container,
necklace and bouquet. He also gave him a turban, a
quiver handle and a bow. The Nawāb Sāhib placed
the turban on his head and left. He then sent 2 000
rupees from his house.
The Maulānā rahimahullāh lived an honourable life
here.
Return to his hometown
After some time, Maulānā rahimahullāh left
Hyderabad in 1287 A.H. and returned to his beloved
hometown, Barār. He reached safely, met his family,
relatives, friends, associates and seekers. The
people of Barār were overjoyed by his return.
Demise
Hadrat Maulānā rahimahullāh passed away in 1297
A.H. To Allāh we belong and to Him is our return.
He was buried in the Bālāpūr khānqāh near the
graves of his ancestors.1
652
Hadrat Maulānā Ahmad ‛Alī
Sahāranpūrī (d. 1297 A.H.)
Merits and virtues
Hadrat Maulānā Ahmad ‛Alī Muhaddith
Sahāranpūrī rahimahullāh was an eminent scholar
and Hadīth expert of his time. He had distinguished
scholars such as Hadrat Maulānā Muhammad
Qāsim Sāhib Nānautwī rahimahullāh, Hadrat
Maulānā Sayyid Muhammad ‛Alī Sāhib Maungerī
rahimahullāh and ‛Allāmah Shiblī rahimahullāh who
were his students.
Birth, lineage and education
He was born in 1225 A.H./1810 to an Ansārī family
in Sahāranpūr. In the beginning, he was not too
interested in studying. He showed an interest when
he turned 18. He memorized the Qur’ān in Mīruth
and then studied a few books under Maulānā
Sa‛ādat ‛Alī Sahāranpūrī rahimahullāh in
Sahāranpūr. Finally, he proceeded to Delhi and
studied under Hadrat Maulānā Mamlūk al-‛Alī
Nānautwī rahimahullāh. He had studied a major
section of Sahīh Bukhārī under Shaykh Wajīh ad-
Dīn Siddīqī rahimahullāh in Sahāranpūr. Shaykh
Wajīh ad-Dīn rahimahullāh was included in the
Hadīth chain of Shāh ‛Abd al-Qādir Dehlawī
rahimahullāh via Maulānā ‛Abd al-Hayy Sāhib
rahimahullāh.
Hadrat rahimahullāh completed the Hadīth texts in
Makkah Mukarramah in 1261 A.H./1845 under
Hadrat Shāh Muhammad Is-hāq Dehlawī
rahimahullāh. His method of studying Hadīth was to
sit in the Harām Sharīf after fajr salāh and
transcribe Ahādīth until zuhr time. After zuhr he
653
would read the Ahādīth which he had transcribed to
Hadrat Shāh Sāhib rahimahullāh. This is how he
studied all the Hadīth collections. He had very clear
and beautiful handwriting. A complete copy of
Sunan Abī Dāwūd which was written by Hadrat
Muhaddith Sahāranpūrī rahimahullāh was in the
possession of Hadrat Maulānā Khalīl Ahmad
Ambhetwī [Sahāranpūrī] rahimahullāh. The latter
had it before him when he was writing Badhl al-
Majhūd.1
Shaykh al-Hadīth Maulānā Muhammad Zakarīyyā
Sāhib rahimahullāh writes in the introduction to
Aujaz al-Masālik:
When he completed his studies, he
became occupied in teaching. He
initiated the Matba‛ Ahmadī in Delhi
from where he printed Hadīth books
and wrote most useful marginal notes
to them. He wrote excellent marginal
notes to Sahīh Bukhārī. Acting under
his suggestion, Hadrat Maulānā
Muhammad Qāsim Nānautwī
rahimahullāh wrote marginal notes to
the last five pārās of Sahīh Bukhārī.
Maulānā Hakīm ‛Abd al-Hayy Lucknowī
rahimahullāh writes in Nuzhatul Khawātir:
He became occupied in teaching and
lecturing after his return from Makkah
Mukarramah. He had a business
which was his means of livelihood. He
1 Tārīkh Mazāhir.
654
had insightful knowledge of Hadīth.
He spent his entire life in teaching
Hadīth, especially Sahīh Bukhārī. He
spent ten years in making corrections
to it and he wrote a detailed marginal
note to it.1
Trade and generosity
Hadrat Muhaddith Sahāranpūrī’s means of
livelihood was trade and business. He had
established Matba‛ Ahmadī from which he received a
lot of income. He lived a very comfortable life. He
would wear new clothes daily, and give the clothes
which he removed to the poor. It was his practice at
the beginning of Ramadān to have pants and topīs
sewn – equal to the number of days for the rest of
the year. Thereafter, the first beggar to come by will
receive three sets.
When his printing press Matba‛ Ahmadī - was
destroyed in 1857, he lived in Sahāranpūr for some
time, and then re-established his printing press in
Mīruth. Subsequently, he moved to Calcutta but he
used to visit Sahāranpūr regularly.
Stay in Sahāranpūr
Hadrat Muhaddith Sahāranpūrī rahimahullāh
returned from Calcutta in 1291 A.H./1874 and
settled down in Sahāranpūr permanently and
helped the Madrasah tremendously. Ever since the
demise of Hadrat Maulānā Sa‛ādat ‛Alī Sāhib
rahimahullāh, no one was put in charge of the
Madrasah. When Hadrat rahimahullāh returned
655
from Calcutta, his name was written as the person
in charge.
The foundation of Naudarah in Dār al-‛Ulūm
The first building in Dār al-‛Ulūm Deoband was
given the name of Naudarah. It was built in 1292
A.H./1875. The honour of placing the foundation
stone was given to Hadrat Muhaddith Sahāranpūrī
rahimahullāh.
The 1292 A.H./1875 diary of Dār al-‛Ulūm Deoband
contains the following:
The first foundation stone was placed
by the blessed hand of Hadrat
Maulānā Maulwī Ahmad ‛Alī Sāhib
rahimahullāh. Thereafter, one brick
each was placed by Janāb Maulānā
Maulwī Muhammad Qāsim Sāhib
rahimahullāh, Maulānā Maulwī Rashīd
Ahmad Sāhib rahimahullāh and
Maulānā Maulwī Muhammad Mazhar
Students
Hadrat Muhaddith Sahāranpūrī rahimahullāh had a
very wide circle of students. His list of students is
headed by Hadrat Maulānā Muhammad Qāsim
Sāhib Nānautwī rahimahullāh. The following are
also his students: Hadrat Maulānā Sayyid
Muhammad ‛Alī Maungerī rahimahullāh, ‛Allāmah
Shiblī rahimahullāh and Maulānā Muhammad
Siddīq Deobandī rahimahullāh (d. 1361 A.H.).
Maulānā Sayyid Sulaymān Nadwī rahimahullāh
writes:
656
Allāh ta‛ālā placed a lot of blessings in
his lessons. Thousands of ‛ulamā’
benefited from him. At the time, there
was no greater scholar of Hadīth in
India than him. The majority of Hanafī
‛ulamā’ of the time were his students.
Together with knowledge, Allāh ta‛ālā
blessed him with practice. And
together with practice, Allāh ta‛ālā
blessed him with wealth.1
Note: When a teacher couples his knowledge with
practice, it will certainly have an effect on his
students. They too will become practising scholars.
Students of teachers of the past used to be
practising scholars. Unfortunately this is not the
case today. We seek refuge in Allāh ta‛ālā. (compiler)
Humility
‛Allāmah Shiblī rahimahullāh relates that Hadrat
Muhaddith Sahāranpūrī rahimahullāh had an
intensely unassuming disposition. He was humble
and pious. He never made imāmat in a masjid. He
would enter the masjid anonymously, join the
congregation, and leave once the salāh was over. He
would go personally to the shops to purchase goods.
Maulānā Shiblī rahimahullāh relates: I saw Maulānā
in the bazaar one day so I joined him and began
walking behind him so that I could carry the goods
for him. He refused to give me the goods to carry. He
carried them by himself until he reached his house.2
1 Hayāt-e-Shiblī, p. 85.
2 Ibid.
657
Hadrat Muhaddith Sahāranpūrī’s humility was of
such a level that he would show respect to his
students as though they were his teachers. Maulānā
Sayyid Muhammad ‛Alī Maungerī rahimahullāh
relates:
After the class, Hadrat would proceed
to his house and lie down. When I
used to present myself, he would sit
up. I said to him one day: “I am your
lowly student. You have thousands of
‛ulamā’ who are your students. Even
in age you are older than my father.
Despite your old age, you teach the
entire day. You have now come to take
a rest. Why do you sit up when I come
to you?” He did not answer my
question.1
Demise
Hadrat Muhaddith Sahāranpūrī rahimahullāh
suffered a stroke towards the latter part of his life.
He subsequently passed away on a Monday, 6
Jumādā al-Ūlā 1297 A.H./17 April 1880 at the age
of 72. He is buried near the Sahāranpūr ‛īd gāh in
his ancestral graveyard. May Allāh ta‛ālā illuminate
his resting place.2
1 Sīrat-e-Maulānā Maungerī.
2 From the periodical Burhān, 1394 A.H.
658
Hadrat Maulānā Sayyid Shāh ‛Abd as-
Salām Fatahpūrī1 (d. 1299 A.H.)
Name and lineage
His name is Maulānā ‛Abd as-Salām Hasanī
Husaynī. He was given the title of Marajal Bahrayn
ash-Sharī‛ah Wa at-Tarīqah (the confluence of the
Sharī‛ah and Tarīqat oceans). His father’s name was
Maulānā Shāh Abū al-Qāsim Sāhib who was a Sufi
shaykh of his time and a distinguished religious
personality among the Sayyids of Hansauh. His
grandfather, Maulwī Sayyid Mahdī ibn Husayn, was
an eminent shaykh of the Chishtī order.
Birth
He was born in the Dargāh Mahallah of Hansauh,
district Fatahpūr in 1234 A.H./1818.
Education
Shāh ‛Abd as-Salām Sāhib rahimahullāh
commenced studying some of the primary sciences
under his uncle, Maulānā Sayyid Sirāj ad-Dīn
Ahmad Sāhib rahimahullāh. He then proceeded to
Lucknow where he studied under Maulānā
Muhammad Mu‛īn Lucknowī rahimahullāh,
Maulānā Muhammad Mu‛īn ad-Dīn Karhwī
rahimahullāh and Maulānā Muhammad Shakūr
Machlī Shahrī rahimahullāh. He then returned to
his hometown. Some time after his father passed
away, he went to Delhi in 1859 where he completed
1 Extracts quoted from ‛Ahd Raftah Ke Chand Mash-hūr

‛Ulamā’ Wa Mashā’ikh of Professor Muhammad ‛Abd al-
Hayy Fārūqī, pp. 61-78.
659
his Hadīth and tafsīr studies under Hadrat Maulānā
Shāh ‛Abd al-Ghanī Sāhib Mujaddidī Dehlawī
Madanī (d. 1878). When he went for hajj in 1864, he
received a Hadīth certificate from the famous Hadīth
expert, Shaykh Ahmad Dahlān Makkī Shāfi‛ī
rahimahullāh. During the same journey he received
permission and a certificate for Dalā’il al-Khayrāt
from Shaykh ‛Alī ibn Yūsuf Malik Bāshilī Harīrī
rahimahullāh.
Sufism
Shāh ‛Abd as-Salām Sāhib rahimahullāh first
commenced his education in sulūk under his father,
Maulānā Shāh Abū al-Qāsim rahimahullāh. He
remained under his supervision for some time.
However, when he came to Delhi to complete his
Hadīth and tafsīr studies under Hadrat Maulānā
Shāh ‛Abd al-Ghanī Sāhib Muhaddith Dehlawī
rahimahullāh, he pledged bay‛at at the hands of
Hadrat Shāh Ahmad Sa‛īd Sāhib Naqshbandī
Mujaddidī Dehlawī rahimahullāh. He then
completed his sulūk education and training under
him. After spending three years with him, he was
conferred with the mantle of khilāfat. He returned to
his hometown and commenced a programme of
teaching and lecturing. In the course of his visit to
the Haramayn Sharīfayn, then in addition to
acquiring spiritual benefits from Shāh ‛Abd al-Ghanī
Muhaddith Dehlawī Madanī rahimahullāh, he
benefited from luminaries like Hadrat Shāh ‛Abd ar-
Rashīd Sāhib Mujaddidī Dehlawī rahimahullāh (d.
1870), Shāh Muhammad Mazhar Mujaddidī
rahimahullāh (d. 1883.), Shāh Muhammad ‛Umar
Mujaddidī rahimahullāh (d. 1880) and Maulānā
Muhammad Ya‛qūb Sāhib Nānautwī rahimahullāh
(d. 1302 A.H.). He made his hometown, Hansauh,
660
the centre of guidance and rectitude. He did not like
leaving his hometown unless out of absolute
necessity.
Spiritual practices
He used to wake up daily after midnight and occupy
himself in optional salāh, remembrance of Allāh
ta‛ālā and meditation. At the approach of dawn, he
would proceed to the jāmi‛ masjid and become
occupied in meditation until the salāh time.
Note: Māshā Allāh! He adhered to many more
spiritual practices. I am leaving them out for the
sake of brevity. May Allāh ta‛ālā pardon me and
may He inspire me to engage in spiritual practices
like these seniors. Āmīn. (compiler)
He was certainly particular about the major
Sunnats. In addition to this, his fastidiousness in
adhering to the additional Sunnats is a karāmat in
itself. Whether it was his manner of walking, sitting
down, conversing, smiling, or speaking – he was an
example of the Sahābah radiyallāhu ‛anhum. He
always had a smiling mien. He spoke in a soft and
sweet manner, and had a pleasant temperament.
Even when angry, he would neither raise his voice
nor utter harsh words.
He was extremely forbearing and humble. A person
came to him and asked: “Miyā! Has my fatwā been
written?” He replied: “Yes.” He then produced the
fatwā and gave it to the man. The man said: “Miyā!
Read what is written.” Hadrat rahimahullāh read it
to him. The man asked: “Did you check before
writing or did you write it just like that?” Hadrat
rahimahullāh replied: “I checked a book before
661
writing it.” The man said: “It seems to me that you
wrote it without checking any book.” The moment
the man said this, Hadrat got up, took out a book
and began reading it for quite some time. He then
said: “The ruling is exactly as I wrote it.”
Just imagine! He neither exhibited his academic
acumen nor did he perceive any defect in his rank.
There was no superficiality and ostentation in his
temperament. If he was asked a ruling and he knew
its answer, he would inform the person. If he did not
know, he would clearly say that he did not know.
Note: This is how we ought to be, and this was the
way of our seniors. This is why they used to refer to
Lā Adrī (I do not know) as knowledge. Unfortunately,
today, even those who are unqualified and defective
make claims to knowing it all. They think it is
necessary to answer every question without
checking and researching. We seek refuge in Allāh
ta‛ālā. (compiler)
Enjoining good and forbidding evil
Hadrat rahimahullāh adhered strictly to enjoining
good and forbidding evil. If he saw or heard a person
doing some evil, he would certainly stop him, no
matter who he was. At the same time, his manner of
prohibiting was most pleasant and agreeable. He
would prohibit a person in privacy or public,
verbally or in writing, in an affectionate manner or
in an angry tone - depending on what was most
suited to the situation and need.
Note: Glory to Allāh! What an excellent approach
which we all ought to emulate. (compiler)
662
Adherence to good deeds
Hadrat Shāh Sāhib rahimahullāh was most
particular about salāh. He used to perform each
salāh at its time with congregation in a masjid.
There were two masājid near his house. He used to
perform two salāhs in one masjid, and the other
three in the other masjid. He would go to a third
masjid for the jumu‛ah salāh. He used to observe
i‛tikāf every year in the last ten days of Ramadān.
Even in the last year of his life when he was gone
quite old and weak, he did not miss the i‛tikāf. He
used to read the Qur’ān with tajwīd in a most
beautiful Arab style.
He used to read the Qur’ān daily after the fajr salāh.
He would always open the Qur’ān with his right
hand and close it with his left hand. He was never
heard speaking ill of anyone, nor was any evil of any
person mentioned in his assembly. He was so
particular about concealing faults that even when
he knew of the faults of certain people and certain
worldly reasons demanded that they be exposed, he
would not mention them.
In the words of Hakīm Sayyid ‛Abd al-Hayy
Hasanī
Maulānā Hakīm Sayyid ‛Abd al-Hayy Hasanī
rahimahullāh (d. 1923) the former Nāzim of
Nadwatul ‛Ulamā’ Lucknow describes Hadrat Shāh
Sāhib rahimahullāh as follows in his magnum opus,
al-I‛lām Bi Man Fī Tārīkh al-Hind Min al-A‛lām
(Nuzhatul Khawātir):
He was a very pious and righteous
man who was disinclined from the
world. He combined the qualities of
663
knowledge, practice and obedience. He
was cautious about saying anything,
and would abstain from futile talks.
He rarely differed with his
companions. He safeguarded his
tongue from every type of exaggerated
opinion. He possessed qualities such
as moderation, contentment, purity,
independence, and giving preference
to others over himself. Allāh ta‛ālā
opened the doors of knowledge and
sciences to him. Consequently, he
used to be listed among those ‛ulamā’
who were firmly embedded in
knowledge. It was part of his excellent
character that he would not exact
revenge from even his enemies. He
would not have wrong opinions about
anyone who loved him. When anything
was given to him, it will never be lost.
He abstained from jealousy, cursing
and criticizing; and was quick to
accept the truth even if there was no
testimony in its favour. He would not
address anyone with evil words and
never lost control of himself when
angry. If he decided on doing a good
act, no type of miserliness or greed
could prevent him from carrying it out.
He never shied from acknowledging
the truth. If he had no knowledge of
something, he did not hesitate in
expressing his ignorance about it.
664
Khulafā’
rahimahullāh notes the names of four of Hadrat
Shāh Sāhib’s khulafā’ in Hayāt-e-‛Abd al-Hayy:
1. Maulānā Hakīm Amīn ad-Dīn Ahmad
rahimahullāh, a resident of Kanthwā, Kirā
Mānikpūr. According to the author of
Ma’āthir al-Islam, he was initially a student
and murīd of Hadrat Shāh ‛Abd al-Ghanī
Mujaddidī Madanī rahimahullāh.
2. Maulānā Shāh Muhammad Najm ad-Dīn
Akbarābādī rahimahullāh, a resident of
Takiyah Mahbūb Shāh, Fatahpūr,
Hansauh, U.P.
3. Hājī Sayyid Shāh Qudrat ‛Alī, Chīt ‛Isāpūr,
district Fatahpūr.
4. Maulānā Hāfiz Muhammad Nāzir ‛Alī
Kākaurwī rahimahullāh.
Demise
Hadrat Maulānā Sayyid Shāh Muhammad ‛Abd as-
Salām Sāhib Hasanī Husaynī quddisa sirruhu lived
a pure life of about 65-66 years and then departed
from this world. To Allāh we belong and to Him is
our return. He placed countless people onto the
path of Allāh ta‛ālā and eventually fell ill. He
developed an abscess on his back which was in line
with his heart. Every type of treatment was tried
and he even underwent an operation but nothing
was successful. He passed away in Hansauh on 4
Shawwāl 1299 A.H./20 August 1882. His janāzah
salāh was led by Maulānā Sayyid Shāh Muhammad
‛Abd al-‛Azīz Hansauwī rahimahullāh (d. 1307 A.H.)
665
which was attended by a large crowd. He was buried
at the head side of his father’s grave in an orchard
outside the town. May Allāh ta‛ālā illuminate his
resting place.1
*****
All praise is due to Allāh ta‛ālā on 29 Rajab 1439
A.H./8 April 2018, I had the opportunity of going to
Jāmi‛ah Tajwīd al-Qur’ān, Hansauh, of Hadrat
Maulānā Qārī Muhammad Ahsan Sāhib to attend
the graduation jalsah. I had the honour of visiting
the grave of Hadrat Maulānā Sayyid ‛Abd as-Salām
Husaynī rahimahullāh after the ‛asr salāh. Maulānā
Maqsūd Ahmad Sāhib and Maulānā Abul Hasan
Sāhib accompanied me. May Allāh ta‛ālā shower us
with His blessings. Āmīn.
After visiting his grave, we performed the maghrib
salāh at the masjid of Jāmi‛ah ash-Shaykh ‛Abd as-
Salām al-Islāmīyyah. The administrators requested
me to address the students. I considered it to be my
honour, so I addressed them. May Allāh ta‛ālā
accept. Āmīn.
1‛Ahd Raftah Ke Chand Mash-hūr ‛Ulamā’ Wa Mashā’ikh,

pp. 61-78.
666
CONCLUSION
Māshā Allāh, this – the seventh volume – has
concluded with Hadrat Maulānā ‛Abd as-Salām
Sāhib Fatahpūrī rahimahullāh. May Allāh ta‛ālā –
through His pure name “Salām” and through His
special grace – bless us with good health and peace.
May He – through the blessings of Fatahpūr – open
His gates of knowledge and spiritual sciences. Āmīn.
Māshā Allāh, the seventh volume of the series
Aqwāl-e-Salaf has been completed. In it, Allāh ta‛ālā
enabled us to record the statements and life
conditions of Rasūlullāh sallallāhu ‛alayhi wa
sallam, the Sahābah radiyallāhu ‛anhum, the
Tābi‛ūn and the Auliyā’.
Inshā Allāh, I will make efforts to record the
sayings, teachings and guidelines of the ‛ulamā’ and
Sufis of the 14th century Hijrī in the eighth and
ninth volumes. At the top of the list of personalities
will be Hadrat Maulānā Shāh Fadl ar-Rahmān
Sāhib Ganj Murādābādī rahimahullāh, Hadrat
Shaykh al-‛Ulamā’ Hājī Imdādullāh Sāhib Muhājir
Makkī rahimahullāh, Hadrat Hujjatul Islam
Maulānā Muhammad Qāsim Sāhib Nānautwī
rahimahullāh, ‛Ālim-e-Rabbānī Hadrat Maulānā
Rashīd Ahmad Sāhib Gangohī rahimahullāh, Hadrat
Hakīmul Ummat Maulānā Shāh Ashraf ‛Alī Thānwī
rahimahullāh and Hadrat Muslihul Ummat Maulānā
Shāh Wasīyyullāh Sāhib Allāhābādī rahimahullāh.
May Allāh ta‛ālā enable me to render this beneficial
service with sincerity and devotion. And may He
accept it. Āmīn.
Muhammad Qamar az-Zamān Allāhābādī
667
Madrasah ‛Arabīyyah Bayt al-Ma‛ārif, Bakhshī
Bāzār, Allāhābād
26 Rajab al-Murajjab 1439 A.H.
14 April 2018
668
TRANSLATOR’S NOTE
Al-hamdu lillāh, thumma al-hamdu lillāh – all thanks
are due solely to Allāh ta‛ālā for having enabled me
to complete the English translation of this blessed
and inspiring book. I make an earnest du‛ā’ to Allāh
ta‛ālā to accept this translation, to make it a means
for my salvation in this world and the Hereafter, and
to include me among His righteous servants by
virtue of this humble contribution.
As with all human endeavours, there are bound to
be errors, mistakes and slip-ups in the translation. I
humbly request the reader to inform me of them so
that they could be corrected in future editions.
Constructive criticism and suggestions will be
highly appreciated. I can be contacted via e-mail:
maulanamahomedy@gmail.com
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،‫اﻟﻌﻠﻴﻢ‬ َ ْ َ ‫إﻧﻚ‬
ُ ْ « ‫أﻧﺖ ا‬ َ « « ْ«ََ َ«َ
ِ ِ ِ ‫ﻨﺎ ¿ﻘﺒﻞ ِﻣﻨﺎ‬t‫ر‬
ُ ْ « ‫ا§ﻮاب ا‬ َ
َ ْ ‫إﻧﻚ‬
ُ « « ‫أﻧﺖ‬ َ « ََْ َ ْ َُ
‫ﺮﺣﻴﻢ‬ ِ ِ ‫وﺗﺐ ﻋﻠﻴﻨﺎ‬
Was salām
Mahomed Mahomedy
11 Rabī‛ ath-Thānī 1440 A.H./18 December 2018
Durban, South Africa.
669

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َْ َٰ

ْ ّ ّ ‫اﻷﻧْ َﻴﺎء َوا‬

HADRAT MAULĀNĀ MUHAMMAD QAMAR AZ-

‫ﺪه ﺳﺒﺤﺎﻧﻪ‬-‫ أ‬،‫ﺘﺎر‬6‫ﺸﺎء و‬7 ‫ ﻣﻦ‬8‫ا@ﻤﺪ ﷲ ا>ﺘﻔﺮد ﺑﺎ;ﻠﻖ ﻳﺼﻄ‬

‫ﻢ‬P‫ ا ﻜﺮ‬،‫ف ا ﺮﺳﺎﻻت‬Q‫ف ﺑﺄ‬Z>‫ﻒ ا‬PZ ‫وا ﺼﻠﻮة وا ﺴﻼم [ ا‬

،‫ ا>ﺨﺘﺎر‬r‫ ا>ﺼﻄ‬r‫ﺎرك وأﻧﻌﻢ [ ﺻﻔﻴﻚ ا>ﺼ‬t‫ ﺻﻞ وﺳﻠﻢ و‬q‫ا‬

‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬h‫ﺮة ر} اﷲ ﻋﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل اﷲ ﺻ‬P‫ﻋﻦ أ| ﻫﺮ‬

.™Ÿ ¡ ‫ ص‬،› ‫ ج‬،š›œ• ‫ رﻗﻢ‬،‫ﺨﺎري‬M‫ا‬1

.•ŸŸ ‫ ص‬،™™ ‫ ج‬،‫ﺎري‬M‫ﻓﺘﺢ ا‬1

.™š© ‫ ص‬،¦‫ اﺳﻘﺎط ا§ﺪﺑ‬g ‫ﺮ‬P‫ا§ﻨﻮ‬2

1 Miftāh al-‛Ulūm, register one, part 3, p. 12.

1 Maktūbāt, register three.

، ‫ وا ﺼﻠﻮة وا ﺴﻼم [ ﺳﻴﺪ اﻷﻧ ﻴﺎء وا>ﺮﺳﻠ‬، >‫ا@ﻤﺪ ﷲ رب اﻟﻌﺎ‬

‫اﻟﻌﻠﻤﺎء ورﺛﺔ اﻷﺑﻴﺎء‬

1 Sūrah Āl ‛Imrān, 3: 164.

1 This letter is not to be found in the original Urdu of

1 Tārīkh Da‛wat Wa ‛Azīmat, vol. 5, p. 350.

1 Tārīkh Da‛wat Wa ‛Azīmat, vol. 5, p. 346.

.‫ ﻛﺘﺎب اﻟﻌﻠﻢ‬،• :‫ﺸﻜﻮة ا>ﺼﺎﺑﻴﺢ‬#1

1 Condensed from Arwāh-e-Thalāthah.

1 ‛Ulamā’-e-Hind Kā Shāndār Mādī, vol. 2, p. 41.

1 I have commenced translating this most beneficial tafsīr

1 Tārīkh Da‛wat Wa ‛Azīmat, vol. 5, p. 354.

‫ﺎ ﻓﻘﺪ آذﻧﺘﻪ ﺑﺎ@ﺮب‬ƒ‫ و‬i ‫ﻣﻦ ~دى‬

1 ‛Ulamā’-e-Hind Kā Shāndār Mādī, vol. 2, p. 47.

1 Tārīkh Da‛wat Wa ‛Azīmat, vol. 5, p. 382.

1 Tārīkh Da‛wat Wa ‛Azīmat, vol. 5, p. 382.

1Risālah-e-Bay‛at, p. 27 as quoted from Ta’līfāt Muslihul

1Alwāh as-Sanādīd, vol. 1, p. 176 as quoted from Tārīkh

1 Tadhkirah Hadrat Shāh Walī Allāh, p. 283.

1 Tārīkh Da‛wat Wa ‛Azīmat, vol. 5, p. 386.

1 Tārīkh Da‛wat Wa ‛Azīmat, vol. 5, p. 149.

1 Maqālāt-e-Professor Khalīq Ahmad Nizāmī.

1 Amīr ar-Riwāyāt, p. 105.

1 Āthār as-Sanādīd, p. 574; Alwāh as-Sanādīd, vol. 1, p.

1 Tārīkh Da‛wat Wa ‛Azīmat, vol. 5, p. 387.

1 Shāh Walī Allāh Ke Ajdād-e-Girāmī, p. 130.

‫ ﺣﺪﺛﻨﺎ‬،‫ وﻫﻮ أول ﻣﺎ ﺳﻤﻌﺘﻪ ﻣﻦ ا@ﺪﻳﺚ‬:‫ﺔ‬ƒ‫ﺴﻠﺴﻞ ﺑﺎﻷو‬# ‫ﺣﺪﻳﺚ‬

1 Nuzhatul Khawātir, vol. 7, p. 125.

1 Sūrah an-Nahl, 16: 125.

1 Gifts or left over items which are given to pious people.

1 A meal which is cooked in the name of a pious

‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻛﺬا‬h‫ ﻛﺬا وﻗﺎل رﺳﻮل اﷲ ﺻ‬x‫ﻗﺎل اﷲ ﺗﻌﺎ‬

1 Sīrat Sayyid Ahmad Shahīd, vol. 2, p. 451.

1 Sūrah al-Ahzāb, 33: 23.

1 Hadrat Maulānā Abul Hasan ‛Alī Nadwī: In his

introduction to Taqwīyyatul Īmān, p. 9.

1 Tārīkh Da‛wat Wa ‛Azīmat, vol. 5, p. 380.

1 A descendant of Hadrat ‛Umar ibn al-Khattāb

1 Tārīkh-e-Da‛wat Wa ‛Azīmat, vol. 5, p. 380.

1 Mahbūb at-Tawārīkh, vol. 1, p. 99.

1 He is the author of Tāj al-‛Arūs, and Ittihāf as-Sādah al-

Muttaqīn which is a commentary of Ihyā’ ‛Ulūm ad-Dīn of

‫ وأﻏﻠﻖ‬،‫ﻢ‬P‫ واﻋﺘﻜﻒ ﺑﺪاﺧﻞ ا@ﺮ‬،‫ﺰم داره واﺣﺘﺠﺐ ﻋﻦ أﺻﺤﺎﺑﻪ‬

1Extracts from Sayyid Murtadā Bulgrāmī Zabīdī of Dr.

1 Professor Khalīq Ahmad Nizāmī: Tārīkh Mashā’ikh

1 Mahbūb at-Tawārīkh, vol. 1, p. 549.

1 Sirāj ad-Daulah, p. 440.

1 Sirāj ad-Daulah, p. 83.

1 Sūrah al-Baqarah, 2: 154.

1 Sīrat-e-Sultān Tīpū Shahīd, p. 86.

1 Sīrat-e-Sultān Tīpū Shahīd, p. 146.

1 Sūrah al-An‛ām, 6: 108.