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Apr 30, 2014

Virtues of Sayyiduna Abu Bakr, The Truthful (Radi Allahu Anhu)

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All praise belongs to Allah, Who blessed us with His Noble Apostle (countless salutations of peace and blessings be upon him), and Who made our Master Abu Bakr, the truthful, the best of this nation and raised his rank above all ranks lofty by certainty and truthfulness. I praise Him with the praise of creation. I testify that there is no deity except Allah, the One, He has no partner, speech that widens every restriction, I testify that Muhammad is his servant, his messenger, the Prophet of mercy (may Allah bestow peace and blessings upon him), his family, his companions, his partners, his offspring and those worthy of guidance and success.

Following are Twenty Two (22) Ahadith (Sacred Traditions) out of many, in accordance to the 22nd Jumada al-Aakhir, the date of his Wisaal (passing away), chosen to be read, memorized and shared for whoever desires piety. I ask Allah to benefit us by connection to him and to gather us and you in the Dar Al-Zalafa (the house of proximity) with him, with Muhammad (may Allah bestow peace and blessings be upon him and his family) O Allah accept, O Allah accept, O Allah accept.


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1. Shaykh Ibn ‘Abdi Rabbihi narrates in his book Bahjat al-Majaalis that the Messenger of Allah (Peace and Blessings of Allah be upon Him) has said:


“A throne will be placed near the siraat (bridge) on the Day of Judgement. An Angel will appear and will stand on its first step. The Angel will announce, “O Muslims! Those who have recognized me have indeed recognized me, and those who have not then they should know that I am the Maalik of the hellfire. I have been ordered by Allah to hand over the keys of hell to Muhammad and Muhammad has ordered me to hand over the keys to Abu Bakr. Yes! Yes! Bear witness! Bear Witness!”

Then a second Angel will come and will stand on the second step of the throne and will say, “O Muslims! Those who have recognized me have indeed recognized me, and those who have not then they should know that I am Ridwan of Jannah . I have been ordered by Allah to hand over the keys of paradise to Muhammad and it is the order of Muhammad that I hand over the keys to Abu Bakr. Yes! Yes! Bear witness! Bear Witness!”

(This hadith has also been mentioned by Allama Ibrahim bin Abdullah al-Madani al-Shafi’i in the seventh chapter, Al-Tahqiq fi Fadli Al-Siddiq, in his book, Al-Iktifa Fi Fadli al-Arba’ati al-Khulafa.)

2. Ameer al-Mu’mineen Umar al-Farooq Radi Allahu Anhu narrated that


When the Prophet of Allah asked us to give Sadaqah, I had much wealth that day. I said to myself that if I was to surpass  Abu Bakr Siddiq, then this is the day. I brought half of my wealth to the Prophet. The Prophet asked, “What have you left for you family?” I said, “I have left some for them.” “But how much?” the Prophet asked. I replied, “The same amount.”

Then Sayyiduna Abu Bakr Siddiq Radi Allahu Anhu came with all of his wealth. The Prophet asked, “What have you left for your family?” He replied, “I have kept for them (the support of) Allah and His Prophet.”

Sayyiduna Umar Radi Allahu Anhu said, “I will never compete with Abu Bakr.”


(Narrated by Darimi, Abu Da’ud, Tirmidhi and said that this is a Hasan and Sahih Hadith. Also narrated by Nasa’i, ibn Abi ‘Asim, ibn Shahin in his Sunnan, Hakim in Mustadrik, Abu Nu’aym in al-Hilya, Baihaqi in Sunan and Diya in al-Mukhtar. All narrated from Ameer al-Mu’mineen Umar Radi Allahu Anhu.)

3. The Messenger of Allah (Peace and Blessings of Allah be upon Him) said:


“No wealth has benefited me much like the wealth of Abu Bakr.” Hearing this Sayyiduna Abu Bakr Siddiq RadiAllahu Anhu cried and said: “No one owns my life or my wealth except you O Messenger of Allah!” (Narrated by Ahmad in his Musnad, through a Sahih chain, from Abu Hurairah RadiAllahu Anhu). [Musnad Ahmad bin Hanbal, narrated from Abu Hurairah Radi Allahu Anhu, (Al-Maktab al-Islamiy, Beirut), Vol. 2, Page 253, Hadith 7264]

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4. Sayyidah Aa'isha (may Allah be pleased with her) narrates that the Messenger of Allah (may Allah bestow peace and blessings upon him) said,


“Allah and the believers reject those who dispute regarding you, O Abu Bakr.” [Musnad Imam Ahmad, Vol. 40, Page 236, Hadith 24199]

5. Sayyiduna ‘Ikramah ibn ‘Amar reports from Iyas ibn Salamah ibn Al-Ikawa’ from his father that the Messenger of Allah (may Allah bestow peace and blessings upon him) said,


“Abu Bakr is the best of my nation after me, except if there would be a prophet.” [Kanz al-Ummal, Vol. 11, Page 549, Hadith 32578]

6. Sayyiduna Ibn ‘Abbas (may Allah be pleased with him) reports that the Messenger of Allah (may Allah bestow peace and blessings upon him) said,


“Abu Bakr is my companion, my friend in the cave, so know him for this. If I were to take a bosom friend I would have taken Abu Bakr.” [Kanz al-Ummal, Vol. 11, Page 551, Hadith 32589]

7. Sayyidah Aa'isha (may Allah be pleased with her) reports that the Messenger of Allah (may Allah bestow peace and blessings upon him) said,


“Abu Bakr is from me and I am from him. Abu Bakr is my brother in the world and the afterlife.”
[Kanz al-Ummal, Vol. 11, Page 544, Hadith 32550]

8. Sayyidah Aa'isha (may Allah be pleased with her) reports that the Messenger of Allah (may Allah bestow peace and blessings upon him) said,


“Allah has given salvation to Abu Bakr from the fire.” [Ma'rifati as-Sahaba li Abi Nu’aym, Hadith 54]

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9. Sayyiduna Abu Hurayrah (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah bestow peace and blessings upon him) said,


“Jibrael came to me and took me by the hand then showed me the door of paradise from which my nation will enter.” Abu Bakr said, “I would love to be with you when you see it.” He replied, “As for you O Abu Bakr you shall be the first of my nation to enter paradise.” [Sunan Abi Dawood, Vol. 4, Page 213, Hadith 4652]

10. Sayyiduna Ali (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah bestow peace and blessings upon him) said,


“Jibrael came to me I asked, “Who shall I emigrate with?” He said, “Abu Bakr he will lead your nation after you and he is the best of your nation.” [Kanz al-Ummal, Vol. 11, Page 551, Hadith 32588]

11. Sayyiduna Ibn ‘Umar (may Allah be pleased with them) narrates that the Messenger of Allah (may Allah bestow peace and blessings upon him) said,


“Jibrael came to me and said, “O Muhammad, Allah has ordered you to consult Abu Bakr.” [Fawa'id Tamam al-Razi, Vol. 2, Page 183, Hadith 1478]

12. Sayyiduna Abu Al-Darda (may Allah be pleased with him) said,


“The Holy Prophet (may Allah bestow peace and blessings upon him) saw a man walking in front of Abu Bakr, so he said to him, "Do you walk ahead of a man, and he is better than you? Indeed Abu Bakr is better than anything what the sun has risen or set upon.” [Fada'il as-Sahaba li Ahmad ibn Hanbal, Vol. 1, Page 154, Hadith 137]

Taken from Abu Nu’aym, on the virtue of the companions, who narrates as follows,


“Do you walk ahead of him and he is better than you?” “Do you not know that the sun has not risen or set upon anyone better than Abu Bakr except the Prophets and the Messengers?” [Hilyat al-Awliya, Vol. 2, Page 325, Hadith 4421]

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13. Sayyiduna Amr ibn Al-‘Aas (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah bestow peace and blessings upon him) said,


“The woman I love the most is Aa'isha and from the men is Abu Bakr.” [Kanz al-Ummal, Vol. 12, Page 133, Hadith 34350]

14. Sayyidah Aa'isha (may Allah be pleased with her) narrates that the Messenger of Allah (may Allah bestow peace and blessings upon him) said,


Call Abu Bakr (your father) and your brother so I can dictate a letter - as I fear the claim of one who says, “I am first.” Allah and the believers do not accept (for Caliphate) anyone, except Abu Bakr.” [Sahih Muslim, Vol. 4, Page 1857, Hadith 2387]

15. Sayyiduna Samarah narrates that the Messenger of Allah (may Allah bestow peace and blessings upon him) said,


“I was instructed to consult Abu Bakr first.” [Fada'il as-Sahaba li Ahmad ibn Hanbal, Vol. 1, Page 404, Hadith 623]

16. Sayyiduna Abu Sa’eed (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah bestow peace and blessings upon him) said,


“Allah gave a servant the choice between the world and what is with him, so the servant chose what Allah has.” Abu Bakr wept, he said, “O Abu Bakr do not weep you are the most faithful of the people in your companionship and your wealth. If I were to take a bosom friend other than my Lord I would have taken Abu Bakr as a friend and moreover the brotherhood of Islam is friendship. Do not leave an open door in the masjid except for the door of Abu Bakr.” [Sahih Bukhari, Vol. 1, Page 100, Hadith 466]

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17. Sayyiduna Mu’adh (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah bestow peace and blessings upon him) said,


“Allah the Exalted dislikes, in heaven, that Abu Bakr is offended.” [Fada'il as-Sahaba li Ahmad ibn Hanbal, Vol. 1, Page 421, Hadith 659]

18. Sayyiduna Samarah narrates that the Messenger of Allah (may Allah bestow peace and blessings upon him) said,


“Abu Bakr has the first opinion and his sound opinion is a share of Prophethood.” [Tabarani, Mu'jam al-Kabeer, Vol. 7, Page 260, Hadith 7057]

19. Sayyiduna Anas (Radi Allahu Anhu) narrates that the Messenger of Allah (may Allah bestow peace and blessings upon him) said to Sayyiduna Hassan ibn Thabit (Radi Allahu Anhu),


“Do you have anything on Abu Bakr?” He said, “Yes.” He replies, “Speak so I can hear.” He replies,

“The second of two in the lofty cave, the enemy encircle when they climbed the mountain,
the love of the Messenger of Allah was known by creation that cannot be equal to this man.”

The Messenger of Allah (may Allah bestow peace and blessings upon him) smiled until his molars showed then said, “O Hassan! He is as you said.” [Tabaqat al-Kubra li Ibn Sa'ad, Vol. 3, Page 129, Hadith 3252]

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20. It is narrated by Hibr-ul-Ummah, Sayyiduna ‘Abdullah Ibn ‘Abbas (Radi Allahu Anhu) that,


‘Once the Holy Prophet (Peace and Blessings of Allah be upon Him) and his companions went into a pond. The Holy Prophet (Peace and Blessings of Allah be upon Him) said, ‘Everybody swim to his closest friend.’ So they all did and then only the Holy Prophet (Peace and Blessings of Allah be upon Him) and Sayyiduna Abu Bakr (Radi Allahu Anhu) were left. Rasulullah moved towards Sayyiduna Abu Bakr embraced him and said, ‘If I were to make anyone my Khalil it would be Abu Bakr however he is my closest friend.’ [Al-Mu’jam al-Kabir, Vol. 11, Page 621, Hadith 11676]

21. Sayyiduna Jabir ibn ‘Abdullah (Radi Allahu Anhu) has narrated,


‘Once we were present in the service of the Holy Prophet (Peace and Blessings of Allah be upon Him) when he said, ‘Right now, a person is about to appear in front of you who has been made the best and most noble after me and his intercession will be like the intercession of the Prophets. We were present and then we saw that Sayyiduna Abu Bakr Siddiq (Radi Allahu Anhu) appeared. The Prophet of Allah (Peace and Blessings of Allah be upon Him) stood up, kissed him and then embraced him.’ [Tarikh-e-Baghdad, Vol. 3, Page 124, Hadith 1141]

22. Sayyiduna ‘Abdullah Ibn ‘Abbas (Radi Allahu Anhu) narrates,


‘I saw the Holy Prophet (Peace and Blessings of Allah be upon Him) standing with the Leader of the Believers, Sayyiduna Ali, when Sayyiduna Abu Bakr arrived. The Beloved Prophet (Peace and Blessings of Allah be upon Him) greeted him, embraced him and kissed him on the face. Sayyiduna ‘Ali said, ‘The Holy Prophet (Peace and Blessings of Allah be upon Him) kissed the face of Abu Bakr’ The Blessed Prophet (Peace and Blessings of Allah be upon Him) replied, ‘O Abul Hasan The status of Abu Bakr in my court is similar to my status in the court of Allah.’ [Ar-Riyad an-Nadra fi Manaqib al-'Ashara, Vol. 1, Page 76]

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— — —
Countless salutations be upon the eye and ear of the Ministry;
The most truthful and the chief of the pious (Abu Bakr).

Apr 29, 2014

Sayyidina AbuBakr Siddiq - PT 4 (MWISHO)‏ (Kiswahili)

Assalaamu alaikum,

Natumai hamjambo.
Namilizia risala ya Sayyidina AbuBakr Siddiq RadwiyAllahu Anhu.



Baada ya kumshukuru Allah na kumtakia Rahma Mtume Muhammad Swallallahu Alaihi wasallam, aya hapo juu ya 40 kutoka Sura Tawba inayoelezea fadhila mmojawapo ya Khalifa wa 1 wa Kiislam, Sayyidina AbuBakr Siddiq.
TAFSIRI: Wakati wawili (Mtume Swallallahu Alaihi Wasallam na Sy AbuBakr) walipokuwa ndani ya pango, mmoja alimuambia mwenzake usihuzunike, hakika Allah yuko pamoja nasi.
Kuhusu fadhila za Sayyidina Abu Bakr Siddiq Radwiyallahu Anhu, kuna aya nyingi za Quran Tukufu na Hadithi pia; kati ya hizo Hadithi 181 zimepokelewa katika fadhila zake tu, Hadithi 88 zimepokelewa na Sayyidina Abu Bakr & Sayyidina Umar bin Khattab Radwiyallahu Anhuma, 17 zimepokelewa na Abu Bakr, Umar & Uthman bin Affan Radwiyallahu Anhum, 14 zimepokelewa na Makhalifa wote wanne, 16 zimepokelewa na Makhalifa wote wane pamoja na Masahaba wengine. Hivyo, katika jumla ya Hadithi 316, Mtume Swall-Allahu Alaihi Wasallam ametuthibitishia fadhila ya sahiba wake wa pango, Sayyidina Abu Bakr Siddiq Radwiyallahu Anhu.
Matukio matatu muhimu sana yalitokea wakati wa Ukahlifa wake:
1)    Mtume Swall-Allahu Alaihi Wasallam aliipeleka jeshi la Masahaba shupavu na wakati bado ilikuwa katika kitongoji cha mji wa Madina, Mtume Swall-Allahu Alaihi Wasallam aliiaga dunia. Baadhi ya Masahaba walimshauri Sy AbuBakr kuirejesha jeshi hilo ili kama kukitokea mchafuko wowote, basi watasaidia. Sy AbuBakr alisema hawezi kuirudisha jeshi ambalo Mtume Swall-Allahu Alaihi Wasallam alishaituma.
2)    Alijitokeza Musailmah bin Kazzaab aliyedai utume, akawa na wafuasi laki moja. Sy AbuBakr aliituma jeshi ya Masahaba shupavu 10,000 kukabiliana nae huko Yamama. Waislamu hao wachache walishinda ila wale waliohifadhi Quran wapatao 700 waliuawa mashahidi. Baada ya hapo ndipo Sy AbuBakr alianza kazi ya kuikusanya Quran iwe msahafu.
3)    Kundi la Masahaba walimjia Sy AbuBakr wakidai kuwa kwa kuwa Mtume Swall-Allahu Alaihi Wasallam ameshaiaga dunia, basi na wao hawatatoa zaka. Sy AbuBakr alisimama kwa ujasiri na kutangaza jihad dhidi yao na kusema kuwa kila yule aliyetoa japo mbuzi, atahakikisha anafanya hivyo.
Imani ina matawi 360 na Sy AbuBakr alijaaliwa matawi yote. Siku ya Qiyama, kila atakaeingia Peponi, ataitwa kupitia mlango maalumu kutokana na alivyo kithirisha ibada fulani; mfano kama mtu alikithirisha sana saumu, basi ataitwa kupitia mlango wa wenye kufunga saum. Sy AbuBakr ataitwa kupitia milango yote, inamaanisha alikuwa mkamilifu wa kila ibada.
Maswali / maoni yanakaribishwa.
JazakAllah,
Muhammad KHATRI 

Apr 28, 2014

The Fire Worshipper Meets Hazrat Junaid e Baghdadi Radi Allahu Anhu)

Once a Majoosi (fire worshipper) put on a Zanaar (a so-called sacred thread worn by fire worshippers), and then disguised himself as a Muslim, by putting on the Arabian garb. He then presented himself before Hazrat Junaid-e-Baghdadi and said, "I have come to ask the meaning of a Hadith Shareef, which says, "Itaqu bi firaasatil Mo'min Fa In'nahu yanzuroo bi Nooril'laahi" (Fear of the sight of a true believer, for he sees with the Noori of Allah). "Could you explain the meaning of this Hadith?" Hazrat Junaid-e-Baghdadi heard his questioned and smiled. He said, "It means that you should break your zanaar, leave kufr and accept Islam." When he heard Hazrat's reply, he was astonished, and immediately recited the Kalima Shareef and accepted Islam. 
(Radi Allahu Anhu)
[Tazkiratul Awliyah pg.233] 

Apr 26, 2014

Superiority of Sayyiduna Abu Bakr as-Siddiq (Radi Allahu Ta'ala Anhu)

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The Ahl-e-Sunnat wa Jama'at has reached the consensus (Ijma') that after Prophets (Alaihim as-Salam) the best of creation are the four rightly guided Khalifas (Khulafa-e-Arba'a i.e. Hadrat Abu Bakr, Hadrat Umar, Hadrat Uthman and Hadrat Ali Radi Allahu Ta'ala Anhum Ajma'een).

Their sequence of excellence is that Sayyiduna Abu Bakr as-Siddique is the most excellent, then Sayyiduna Umar, thereafter followed by the excellence of Sayyiduna Uthman and Sayyiduna Ali (Ridwanullahi Ta'ala Alaihim Ajma'een).
Here I present few proclamations of the Classical Scholars and Jurists in this regard.

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Proclamations of the Classical Scholars and Jurists

1. Imam al-Aazam Abu Hanifa gave one of the pithiest definitions of Sunnism in Islam:
 

"The doctrine of Ahl al-Sunna wal-Jama'a consists in preferring the Two Shaykhs (tafdil al-shaykhayn) [i.e. Abu Bakr and 'Umar over the rest], loving the Two Sons-in-law (hubb al-khatanayn) [i.e. 'Ali and 'Uthman], and wiping on leather socks (al-mas-h 'alal-khuffayn) [i.e. all three contrary to Shi'is]." [Khulasat al-Fatawa, Vol. 2, Page 381]

Narrated by Ibn 'Abd al-Barr in al-Intiqa' bi-Manaqib al-A'immat al-Thalathati al-Fuqaha' through several different chains. The same is also related from Sufyan al-Thawri by al-La'laka'i in his I'tiqad Ahl al-Sunna, Vol. 1, Page 152.

2. Imam al-Aazam Abu Hanifah in Fiqh Al-Akbar:
 

"The most superior and the best of all men after prophets – blessings and peace upon them – is Abu Bakr as-Siddiq. And then, Umar ibn al-Khattab al-Faruq. And then Uthman ibn Affan Dhu’n Nurayn. And then ali ibn Abu talib al-Murtada. May Allah be well pleased with them all; they were worshippers and steadfast on Truth and sided with Truth. We love all of them." [Fiqh Al-Akbar]

3. Imam al-Nawawi said in his Fatawa:
 

"Know that each of Abu Bakr and 'Umar is better than 'Ali according to the Consensus (ijma') of Ahl al-Sunna. The proofs for this in well-known sound hadiths are too famous and countless to be listed." [Fatawa Imam Nawawi, Page 264]

4. Imam al-Haytami said in his Fatawa Hadithiyya:
 

"The preferability of Abu Bakr over the other three and that of 'Umar over the  ther two is agreed upon by Consensus (mujma' 'alayh) of Ahl al-Sunna and there is no disagreement among them concerning this." [Fatawa Hadithiyya, Page 155]

5. Ali al-Qari in MinaH ar-Rawd al-Az’har, SharH Fiqh al-Akbar:
 

"The best of humans after prophets is Abu Bakr Radi Allahu Ta'ala Anhu"... "The superiority of Abu Bakr and Umar is an unanimous agreement in the Ahl as-Sunnah." [Sharh Fiqh al-Akbar]

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6. Mulla 'Ali al-Qari said in Sharh al-Fiqh al-Akbar:
 

"It is patent that to prefer 'Ali to the Two Shaykhs contravenes the doctrine of Ahl al-Sunna wal-Jama'a according to what the totality of the Salaf follow." [Sharh al-Fiqh al-Akbar, Page 140]

7. Imam al-Daraqutni was once asked to arbitrate between two groups in Baghdad who differed whether 'Uthman was preferable to 'Ali or vice-versa. He relates:
 
"At first I withheld from taking any position and considered reserve best. But then I reached the conclusion that Religion dictated other than silence. So I said: 'Uthman is better than 'Ali with the agreement of the assembly of the Companions. This is the position of Ahl al-Sunnah, and it is the first knot of the Rafida one cuts loose." [Siyar A'lam al-Nubala', Dar al-Fikr Edition. Vol. 12, Page 483]

8. Al-Dhahabi quotes the above in his chapter on al-Daraqutni in Siyar A'lam al-Nubala' then comments:
 
"...Both 'Uthman and 'Ali possess great merits and precedence and are among the foremost shuhada'. However, the vast majority of the Community agree to give precedence to 'Uthman, and this is our position also; and better than both of them without doubt are Abu Bakr and 'Umar. Whoever differs with this is a hardened Shi'i." [Siyar A'lam al-Nubala', Dar al-Fikr Edition. Vol. 12, Page 483-492]

9. Imam Abu Jaafar Al-taHawi in Al-aqidah at-taHawiyyah:
 
"We affirm the succession after RasulAllah SallAllahu Alaihi wa Sallam first for Abu Bakr Radi Allahu Ta'ala Anhu – on account of his superiority upon the entire ummah and being paramount among them. Then, Umar ibn al-Khattab Radi Allahu Ta'ala Anhu. Then, Uthman ibn affan Radi Allahu Ta'ala Anhu. Then, ali ibn Abu talib Radi Allahu Ta'ala Anhu. For they are the Rightly Guided Successors [khulafa ar-rashidun] and The Guiding Leaders [ayimmah al-muhtadun - in another version ayimmah al-mahdiyyun]." [al-Aqida at-Tahawiyyah]

10. Saad ad-Din Taftazani in his SharH al-MaqaSid, In the Fifth Discussion:
 

"The Imam (leader of Muslims) after RasulAllah SallAllahu Alaihi wa Sallam is Abu Bakr Radi Allahu Ta'ala Anhu. The Shiah say: ali. And we say: There is a unanimous agreement (ijmaa) of every person of importance (the ahl al-Hill wa’l aqd – from the council, prominent ones, nobles etc.) on this matter." [SharH al-MaqaSid]

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11. In the Sixth Discussion, Saad ad-Din Taftazani says:
 

"Superiority, according to us [ahl as-sunnah] is according to the order of succession (of Khalifahs)." [SharH al-MaqaSid]

12. Ali al-ushi in Bad-yi’l Amali and ali al-Qari in its commentary: daw al-Maali
 

وللصديق رجحان جلي ... على الصحاب من غير احتمال
And Siddiq has a prominence and superiority
Upon all companions without any doubt

وللفاروق رجحان وفضل ... على عثمان ذي النورين عالي
And Faruq has prominence and superiority
Upon Uthman – he of the two lights, the lofty

وذو النورين حقا كان خيرا .... من الكرار في صف القتال
And Dhu’n Nurayn has the right, that he is superior to
al-Karrar, the brave and unflinching in the face of battle

وللكرار فضل بعد هذا .... على الأغيار طرا لا تبال
And superiority is due to ali the brave, after this
Upon everybody else without any hesitation

13. Jawharah at-TawHid, Ibrahim al-Laqqani and its commentary TuHfatu’l Murid, Ibrahim al-Bajuri.
 

وخيرهم من ولي الخلافة .... وأمرهم في الفضلك الخلافة
And the best of them are the successors to khilafah
And the order of their superiority is like the khilafah.

14. Ibn al-Jawzi in Manaqib Ahmad relatedly said:
 

"Whoever prefers 'Ali to Abu Bakr maligns the Prophet; whoever gives 'Ali preference over 'Umar maligns the Prophet and Abu Bakr; and whoever gives 'Ali preference over 'Uthman maligns the Prophet, Abu Bakr, 'Umar, and the Emigrants. Nor do I believe that the deeds of such a person are accepted." [Manaqib Ahmad, Page. 162]

15. In the very beginning of his Kashf Mushkil Hadith al-Sahihayn in four volumes, in print, Ibn al-Jawzi mentions the anecdote of a Rafidi asking a Sunni:
 

"Who is nobler than five under a cloak, the sixth of whom is Gibril?" (in reference to the established hadith wherein the Prophet, upon him blessings and peace, gathered Sayyida Fatima, her two sons and her husband under his cloak) whereupon the Sunni replied: "Two in the cave, the third of whom is Allah" (in reference to the verse of Qur'an and hadith of the Prophet and Abu Bakr in the cave on the way to Madina).

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16. In Nazm al-Mutanathir min al-Hadith al-Mutawatir, al-Alim al-Rabbani, al-Sayyid Muhammad Jafar al-Idrisi al-Kattani (d. 1927) mentioned:
 

"The Ahadith on the Afdhaliyya of Abu Bakr over the Sahaba are mutawatir by meaning." [Nazm al-Mutanathir min al-Hadith al-Mutawatir Page 202]

He quotes Qastallani's Irshad al-Saari Baab Tafadhul Ahl al-Iman fi al-A'man from the Book of Imaan who quotes Ijma' of Ahl al-Sunnah on this. He also quotes Ibn Hajar from al-Sawa'i al-Muhriqa and Ibn Taymiyya from al-Wassiyyat al-Kubra who mention that it the reports are mutawatir.

17. al-Sayyid Yusuf al-Nabhani quotes Fatawa Ibn Hajar, in his al-Sharaf al-Mu'abbad, who says in its khatima:
 

"It has been soundly narrated from Ali himself: the best of people after the Prophet is Abu Bakr then Umar and then someone else... it is from this that the Ahl al-Sunnah from the Sahabah and Tabiun and those after them agree (ijma) that Abu Bakr is absolutely excellent among all Sahabah and then Umar (may Allah be pleased with them both)." [al-Sharaf al-Mu'abbad, Page 207]

18. Imam Yusuf bin Ismail an-Nabhani mentions that Ibn Hajar was questioned on another occasion whether the excellence of one over the other among the four was qat'iyya or Ijtihadiyya to which he replied that
 

"The excellence of Abu Bakr over all is Mujma' alayh among Ahl al-Sunnah and there is no dispute in this, and consensus implies qata'." [al-Sharaf al-Mu'abbad, Page 208]

19. Imam Sha'rani quotes Abu Bakr al-Ayyash in his Minan who said:
 

"If Abu Bakr, Umar and Ali ever came to me for something, I would attend Ali first for his close relation with the Messenger of Allah, and I would prefer falling from the sky to the earth over giving Ali preference (in fadhila) over the two". [al-Sharaf al-Mu'abbad, Page 209]

20. Shaykh Nabhani quotes a hadith from Musnad al-Bazzar from Usayd bin Safwan in which the demise of Sayyiduna Abu Bakr may Allah be pleased with him and Ali's words in his manaqib are narrated. Sayyiduna Ali directly speaking to the former on his deathbed after his demise calls him
 

"most excellent of the Sahabah in his Manaqib",
"greatest of them in his rank",
"most noble of them in his station", and
"most honoured among them in the Messenger's court"!! [al-Sharaf al-Mu'abbad, Page 193]

http://fbcdn-sphotos-c-a.akamaihd.net/hphotos-ak-snc6/247940_10150190517205334_672380333_7553376_3194798_n.jpg
 
21. It is written in renowned Islamic Fiqh books, Fatawa Khulasa and Khazanat al-Musannifin, that:
 

“Anyone, who claims that Hadrat Mawla Ali (Karam Allahu wajh al-Karim) is superior to all companions, is a heretic, and a wrongdoer.”

a. Fatawa Khulasa, in ‘Kitab al-Salat’ (chapter of Salah) Section: 15
b. Khazanat al-Musannifeen, in the chapter of ‘Kitab al-Salat’ (Book of Salah) in the section ‘To follow a Rafidhi in Salat, is it right or wrong’?

22. It is stated in Fateh al-Qadeer, Sharah “Hidaya” and Hashiyyah on “Tabi’een al-Salamah” that:
 

“Anyone, who prefers Mawla Ali above the other three rightly guided Caliphs, is a misled.”

a. Fateh al-Qadeer, Sharah (a commentary) on the most renowned and reliable Fiqh book “Hidaya”, Printed in Egypt, Vol 1, Page 248
b. Hashiyyah (a commentary) on the Fiqh book “Tabi’een al-Salamah”, by Allama Ahmad as-Salabi, Printed in Egypt, Vol 1, Page 135

23. It is also written in the following Fiqh books “Bada’eh”, “Bazaziyyah”, “Asabah”, “Fan al-Sa’ani”, “al-Haf al-Abrar wal-Basair”, “Fatawa Qurwiyyah” and “Waqiat al-Muftiyyin”, and all these books have quoted references from another most authentic and renowned Fiqh book “Fatawa Khulasa”, that:
 
“Anyone, who prefers Hadrat Mawla Ali (Karam Allahu wajh al-Karim) over them (Shaykhain) is a misled and heretic.”

a. Bada’eh, Vol 3, Page 264
b. Bazaziyyah, Vol 3, Page 319
c. Asabah - Printed in Egypt, Page 187
d. Fatawa Qurwiyyah - Printed in Egypt, Vol 1, Page 25
e. Waqiat al-Muftiyyin - Printed in Egypt, Page 13

24. It is mentioned in another authentic and most renowned Fiqh book “Majma al-Anhar”, Sharah (a commentary) on the book “Multaqi al-Abhar”, that:
 

“Tafdhili, those who prefer Hadrat Mawla Ali Radi Allahu Anhu above the other three Caliphs are misled. [Majma' al Anhar - Printed in Istanbul, Vol 1, Page 105]

25. Sayyiduna Meer Abdul Wahid Hussayni Zaidi Wasti Bilgraami has written in his ‘Sabaa Sanabil Sharif’:
 

After Hadrat Abu Bakr comes the excellence of Hadrat Umar, then Hadrat Uthman and then Hadrat Ali. He who does not accept Hadrat Ali as the Khalifa is from the Kharijees and he who regards him (Hadrat Ali) to be more excellent than Hadrat Abu Bakr and Umar is from the Raafdhis. [Sab'a Sanabil, Page 10]

http://fbcdn-sphotos-c-a.akamaihd.net/hphotos-ak-ash4/225245_10150188658765334_672380333_7535975_4520639_n.jpg
 
Conclusion

There is an Ijma' of the Ahl al-Sunnah wa al-Jama’ah on the fact that Sayyiduna Abu Bak Al-Siddiq is the most superior amongst the companions of our beloved Prophet (Peace be upon Him and Allah is pleased with them all). After him comes the excellence of Hadrat Umar, then Hadrat Uthman and then Hadrat Ali (Ridwanullahi Ta'ala Alaihim Ajma'een). They all were pious worshippers and steadfast on Truth and sided with Truth and we love all of them.

He, who believes that Sayyiduna Ali or any other companion is more superior above Sayyiduna Abu Bakr, is misguided from the Ahl al-Sunnah wa al-Jama'ah. The true Love for Sayyiduna Ali Radi Allahu Ta'ala Anhu will only and only be valid and beneficial when his teachings, Aqida and Iman is also followed. The Ahl al-Bayt should themselves talk more often about the tafdil of Sayyiduna Abu Bakr  as-Siddiq Radi Allahu Ta'ala Anhu as this is mass-narrated from Sayyiduna Ali Karram Allahu Wajh al-Kareem himslef, and a sunnah of his.


And Allah Most high alone gives guidance!!


Apr 24, 2014

Short Ahadeeth Collection - 24 April 2014

#Allah and the #believers reject those who dispute regarding you, O #AbuBakr. [#Musnad #Imam #Ahmad, Vol. 40, Page 236, #Hadith 24199]

#AbuBakr is the #best of my nation after me, except if there would be a #Prophet.” [Kanz al-Ummal, Vol. 11, Page 549, #Hadith 32578]

#AbuBakr is from me and I am from him. AbuBakr is my brother in the world and the afterlife. [#KanzulUmmal, Vol. 11, Page 544, Hadith 32550]

#Jibrael came to me and said, “O #Muhammad, #Allah has ordered you to consult #AbuBakr.” [Al-Fawa'id, Vol. 2, Page 183, #Hadith 1478]

Indeed #AbuBakr is better than anything what the sun has risen or set upon. [#Imam #Ahmad, Fadail as-Sahaba, Vol. 1, Page 154, #Hadith 137]

#Allah and the #believers do not accept (for #Caliphate) anyone, except #AbuBakr. [#Sahih #Muslim, Vol. 4, Page 1857, #Hadith 2387]

#AbuBakr has the first opinion and his sound opinion is a share of #Prophethood. [#Tabarani, Mu'jam Kabeer, Vol. 7, Page 260, #Hadith 7057]

O #AbuBakr! You are the most #faithful of the people in your #companionship and your #wealth. [#Bukhari, Vol. 1, Page 100, #Hadith 466]

Apr 22, 2014

Sayyidina AbuBakr Siddiq - PT 3‏ (KISWAHILI)


Assalaamu alaikum,
Natumai hamjambo.
Tunaendelea na risala ya Sayyidina AbuBakr Siddiq RadwiyAllahu Anhu, na siku ya yeye alipoiaga dunia ni kesho, Jumatano mwezi 22 Jamadi-ul-Akhar (Mfungo Tisa).

Baada ya kumshukuru Allah na kumtakia Rahma Mtume Muhammad Swallallahu Alaihi wasallam, aya hapo juu ya 40 kutoka Sura Tawba inayoelezea fadhila mmojawapo ya Khalifa wa 1 wa Kiislam, Sayyidina AbuBakr Siddiq na ndiye tutakaemzungumzia kwani tarehe 22 ya mfungo huu 9 aliiaga dunia.
TAFSIRI: Wakati wawili (Mtume Swallallahu Alaihi Wasallam na Sy AbuBakr) walipokuwa ndani ya pango, mmoja alimuambia mwenzake usihuzunike, hakika Allah yuko pamoja nasi.
Sayyidina AbuBakr alikuwa mjasiri na shupavu sana kiasi cha kwamba wakati wa Mtume Swall-Allahu Alaihi Wasallam kuiaga dunia, baadhi ya mambo magumu yalijitokeza lakini aliyatatua kwa ujasiri mkubwa. Mmojawapo ikiwa: Mtume Swall-Allahu Alaihi Wasallam alituma jeshi la Masahaba shupavu na bado walikuwa ndani ya kitongoji cha mji wa Madina wakati Mtume Swall-Allahu Alaihi Wasallam alipoiaga dunia. Baadhi ya Masahaba walipomuomba Sayyidina AbuBakr kurejesha jeshi hilo ili kukabiliana na vurugu ikiwa zitatokea, alikataa kwa madai kuwa Mtume Swall-Allahu Alaihi Wasallam alishaituma jeshi hilo na hivyo yeye hawezi kuirejesha.
Pia baadhi ya Masahaba walikataa kutoa zaka baada ya Mtume Swall-Allahu Alaihi Wasallam kuiaga dunia, lakini Sayyidina AbuBakr kwa ujasiri wake alihakikisha kila mstahiki wa kutoa zaka anatekeleza amri hiyo hata kama ikibidi kukabiliana nao kwa jihad.
Bado hali ilikuwa haijatulia vizuri, mara akajitokeza Musailm bin Kazzaab aliyedai utume. Wafuasi wake walifikia 100,000 dhidi ya jeshi la Waislam kiasi cha 10,000; Waislam walishinda vita hivyo.
FADHILA: Ingawa Sayyidina Abu Bakr Siddiq Radwiyallahu Anhu alikuwa mtu mwenye fadhila nyingi, lakini pamoja na yote hayo, kubwa zaidi ni kuwa vizazi vyake vinne (4) walikuwa Masahaba.  1 – Yeye mwenyewe Radwiyallahu Anhu.   2 – Baba yake, Abu Quhafa Radwiyallahu Anhu.    3 – Mwanae, AbdulRahman Radwiyallahu Anhu     4 – Mjukue, Abu Atiq Muhammad Radwiyallahu Anhu.
Baadhi ya mambo muhimu ya Sayyidina Abu Bakr Siddiq Radwiyallahu Anhu alikuwa wa kwanza:
1 – Kusilimu.
2 – Kukiita Quran Tukufu “MSAHAFU” (Kitabu).
3 – Kuikusanya Quran Tukufu baada ya Mtume Sall-Allahu Alaihi Wa Sallam.
4 – Kupigana na makafiri
5 – Kuwa Khalifa
6 – Khalifa aliyeanza ukhalifa katika uhai wa baba yake.
7 – Kumchagua Khalifa atakaemfuata.
8 – Kujenga hazina.
9 – Kuitwa Khalifa.
10 – Kujenga Msikitimiongoni mwa Waislamu
11 – Miongoni mwa wafuasi wa Mtume Swall-Allahu Alaihi Wasallam kuingia Peponi.
Maswali / maoni yanakaribishwa.
JazakAllah,
Muhammad KHATRI

Apr 21, 2014

Malik al-Ulama, Hadrat Allamah Sayyid Zafar al-Din Qadri Jilani Razawi Bihari


Malik al-Ulama, Hadrat Allamah Sayyid Zafar al-Din
Qadri Jilani Razawi Bihari (1303-1382 A.H / 1886-1962 C.E)
 
Malik al-Ulama (King of Scholars), the major Faqih and the most erudite Muhaddith of his time and declared by Imam al Huda Ahmad Rida Khan Muhaddith Qadri (d.1340 A.H / 1921 C.E) as the Lone Master of Ilm al-Tauqeet among his contemporary scholars. ‘Ilm al-Tauqeet’ is an Islamic science that deals with the extraction and determination of Salah timings for various places. Imam Ibn Hajr Makki Shafai mentioned this Science as ‘Farz al Kifaya’ in his book "Zawajir”.
 

Birth

Sayyid Muhammad Zafaruddin bin Abdur Razakh Ashrafi Hanafi Bihari was born on 10th Muharram al Haram 1303 A.H corresponding to 19th October 1886 C.E at Patna, the northern Capital city of Bihar state in India. His genealogy reaches Ghawth al A'zam Muhiyuddin Abdul Qadir Jilani in Six (6) generations through his ancestor Sayyid Ibrahim bin Sayyid Abu Bakr Ghaznavi bin Sayyid Abul Qasim Abdullah bin Sayyid Mohammed Faruq bin Sayyid Abul Mansur Abdus Salam bin Sayyid Abdul Wahhab bin Shaykh Sayyid Abdul Qadir al Jilani. Sayyid Ibrahim migrated to India during the reign of Sultan Feroz Shah Tughlaq (752-790 A.H / 1351-1389 C.E) and joined the imperial army and was martyred at the Battle of Rahtas fort at Shahabad in 753 A.H / 1352 C.E.

Primary Religious Education

Shaykh Zafaruddin studied elementary Arabic and Persian books under his scholarly father Shaykh Abdur Razakh Ashrafi. Shaykh Hafiz Makhdum Ashraf, Shaykh Kabiruddin and Shaykh Abdul Latif taught him the Glorious Quran, along with other famous Arabic and Persian works. In 1316 A.H / 1898 C.E Shaykh Zafaruddin joined Madrasa Ghawsiya Hanafiya where he completed Tafsir al Jalalayn in addition to other various Islamic Sciences under eight prominent scholars.

The Foundation of Madrasa Hanafiya

In 1318 A.H / 1900 C.E, Shaykh Qazi Abdul Waheed Siddiqui Firdawsi (1289-1326 A.H), the respected father of Shaykh Qazi Abdul Wadud Siddiqui (1896-1984 C.E) and the Khalifa of Imam al Huda Ahmad Rida Khan summoned the grand meeting of Ahl us Sunnah scholars of the Indian subcontinent at Patna, Bihar against the Nadwat al-Ulama Movement. This is the same conference in which Imam Ahmad Rida Khan was bestowed and awarded with the title of Mujaddid (Revivalist) of 14th Islamic Century by more than 300 scholars.

Shaykh Qazi Abdul Waheed Siddiqui laid the foundation of Madrasa Hanafiya in 1318 A.H / 1900 C.E. at Patna for the dissemination of classical Islamic Sciences. Many excellent scholars were selected and appointed for the Divine purpose among whom included Shaykh al Muhaddithin Wasi Ahmad Muhaddith Naqshbandi Surati (d.1334 A.H / 1915 C.E). Within a short time, Madrasa Hanafiya made a remarkable progress in achieving its objectives and goals and reached the height of fame in 1320 A.H / 1902 C.E. 

Madrasa Hanafiya, under the able guidance of Shaykh Qazi Abdul Waheed Firdawsi also used to publish an Islamic Journal named “Tuhfa e Hanafiya bi Mukhzin e Tahqiq” for many years. This Journal also published many of Imam Ahmad Rida’s works and served Islam and Ahlus Sunnah immensely.

Shaykh al-Muhaddithin Wasi Ahmad Muhaddith Surati

On 25th Jamad al Akhir 1320 A.H / 1902 C.E Malik al-Ulama Zafaruddin Bihari joined Madrasa Hanafiya and studied under the famous Hadith Master Shaykh Wasi Ahmad Muhaddith Surati the following Hadith books: Musnad Imam al A’zam, Mishkat al Masabih and Mulla Jalal. After serving the Madrasa for two long years Shaykh al Muhaddithin took leave and left for his hometown Pili Bhit due to old age and failing health. Here, he founded Madrasa Dar al Hadith.

During this period Malik al-Ulama left for Kanpur where he had classical Islamic knowledge simultaneously at three local Madaris, the most prominent being Dar al Ulum where he had the opportunity to study Mantiq under the famous scholar Shaykh Ahmad Hasan Kanpuri (d.1322 A.H / 1904 C.E) and it was here that he also completed studying Hidayah under Shaykh Ubaidullah Punjabi (d.1343 A.H / 1925 C.E). The other schools from which Malik al-Ulama benefited were Madrasa Imdad al Ulum where he studied under Shaykh Qazi Abdur Razzak (d.1946 C.E), who was the Murid (disciple) and Khalifa of Haji Imdadullah Muhajir Makki Chishti and Madrasa Ahsan al Madaris. The zeal for acquiring Religious Knowledge once again forced Malik al-Ulama to go to Pili Bhit at the doorstep of his dear Hadith teacher Shaykh al Muhaddithin for further spiritual guidance and benefit.

In 1321 A.H / 1903 C.E Malik al-Ulama joined the study circle of Shaykh Ghulam Yasin Deobandi at Madrasa Misbah al Tahzib but left shortly after he came to know Shaykh Ghulam’s Doctrinal differences with Ahl us Sunnah wal Jamah.

Imam al-Akbar Ahmad Rida Khan Muhaddith Bareilvi

After completing his studies under Shaykh al Muhaddithin Wasi Ahmad Surati Malik al-Ulama visited Bareily in 1321 A.H / 1903 C.E and gave the Pledge of Allegiance (Baiyah) to Imam Ahmad Rida Khan in the Qadriya Barkatiya tariqah of Tasawwuf. Malik al-Ulama’s chief efforts along with Shaykh Hasan Raza Khan (younger brother of Imam Ahmad Rida), Hujjat al Islam Shaykh Hamid Raza Khan (elder son of Imam Ahmad Rida), and Shaykh Sayyid Muhammad Ameerullah Shah led to the establishment of Madrasa Manzar al Islam under the patronage of Imam Ahmad Rida Khan in 1322 A.H / 1904 C.E at Bareily. Malik al-Ulama and Shaykh Sayyid Abdur Rasheed Azimabadi were the first students of Manzar al Islam.

Malik al-Ulama studied the following books under Imam Ahmad Rida at Manzar al Islam: Sahih al Bukhari, the Six principles of Euclid, Tashrih al Aflak, Sharh Chughmini and Risalah Qushayriya and Awarif al Ma’arif in Tasawwuf. 

Among his other teachers at Manzar al Islam were Shaykh Sayyid Basheer Ahmad Aligarhi, Shaykh Sayyid Ameerullah Shah Bareilvi, Shaykh Hamid Hasan Rampuri and Shaykh Hasan Raza Khan Bareilvi. In 1325 A.H / 1907 C.E, in the presence of a large number of scholars Malik al-Ulama was awarded the Certificates of Specialisation (Sanad) and Authorization (Ijazah) at the hands of Shaykh Makhdum Shah Hayat Ahmad Qadri.

Malik al-Ulama commanded unique capabilities of learning intricate and complex sciences due to which he held an esteemed position among contemporary scholars. He further studied Ilm al Hayyat, Ilm al Tauqeet, Ilm al Jafr, Ilm al Taksir and Ilm al Riyazi under Imam Ahmad Rida. 

Imam al-Huda Ahmad Rida was impressed by Malik al-Ulama’s strong and distinguished acumen to serve Islam and Ahl us Sunnah. In 1325 A.H / 1907 C.E Sayyidi Imam Ahmad Rida gave him the Khilafa and Ijazah in the Qadriya Barkatiya tariqah of Tasawwuf and Hadith and awarded the titles of Fazil e Bihar and Malik al-Ulama.

Imam Ahmad Rida Khan used to love Malik al-Ulama dearly and considered him as his own son. He wrote some 43 letters exclusively to Malik al-Ulama + 2 letters to Shaykh Khalifa Tajuddin Lahori and Shaykh Haji Muhammad Layal Khan Qadri Razvi Madrasi in which Malik al-Ulama finds special mention. This is the highest number of letters ever written to any one by Imam Ahmad Rida Khan and in these letters he sometimes addresses Malik al-Ulama as “Habibi wa Waladi wa Qurrat al Ayni (My Beloved Son and Coolness of my Eyes)” and some times as “Waladi al A’az Hami us Sunan wa Mahi al Fitan (My Son who Protects the Sunnah and Fights the Heresies)”. In another letter Sayyidi Imam Ahmad addresses him as “Jaan e Padar” and “Jaan e Bahtar”. 

Imam Ahmad Rida Khan wrote Qasida 'Zikr al Ashab wa Dua al Ahbab' better known as 'Qasida al Istimdad' in 1337 A.H / 1919 C.E. This Qasida contains 360 lines in Urdu in which some 132 rhyming words are repeated only once in the poem and those rhyming words which are repeated occur only 9 lines after its initial rendering! This Qasida is a glowing proof of the Imam’s mastery in the sciences of ‘Qasaid’. In this very Qasida, Imam Ahmad Rida Khan after mentioning his son Hujjat al Islam Hamid Raza Khan Qadri and his closest Khalifa Eid al Islam Abdus Salam Qadri Jabalpuri mentions Malik al-Ulama as follows:

Merey Zafar ko Apni Zafar Dey
Is Sey Shikastayn Khatey ye Hain!


After mentioning Malik al-Ulama’s name Imam Ahmad mentions Sadr al Shariyah Mufti Amjad Ali Qadri Razvi A’zami, Sadr al Afazil Sayyid al-Ulama Sayyid Nayimuddin Ashrafi Muradabadi, Alim al Rabbani Way’iz e LaSaani Sayyid Ahmad Ashraf Ashrafi Jilani Kichochavi, Sayyid al Muhaddithin Sayyid Didar Ali Shah Muhaddith Naqshbandi Alipuri, Shaykh Ahmad Mukhtar Qadri Meruthi, Muballigh al A'zam Abdul Aleem Siddiqui Qadri Meruthi, Sultan al Wayizin Abdul Ahad Qadri PiliBhiti, Shaykh Rahim Bakhsh Qadri, Shaykh Haji La’al Ali Khan Qadri, Mufti al A'zam Hind Mustafa Raza Khan Qadri Bareilvi, Burhan al Sunnah Mufti Abdul Baqi Burhan al Haq Qadri Jabalpuri, Shaykh Shafi Ahmad Qadri Bisalpuri, Sadr al-Ulama Hasnayn Raza Khan Qadri Bareilvi, etc. The Qasida contains the names of the most prominent of all the Khulafa and Students of Imam Ahmad Rida Khan with Blessings and Supplications for all of them. Malik al-Ulama’s name occurs third in this blessed list from which his excellence in the sight of Imam al-Akbar Mujaddid al A’zam can be judged.

Malik al-Ulama had very close ties with all the Sufi Khanqaahs of India especially the Khanqah and family of Makhdum Ashraf Jahangir Simnani Kichochavi. He also received Khilafah in the Qadriya Chishtiya Ashrafiya tariqah from Muhaddith al Azam Sayyid Muhammad Ashrafi Jilani Kichochavi.


Scholarly Career

Until 1329 A.H / 1911 C.E Malik al-Ulama served at Madrasa Manzar al Islam, Bareily. From 1329 A.H / 1911 C.E to 1330 A.H / 1912 C.E he taught at Madrasa Hanafiya, Arah, Allahabad. Then from 1330 A.H / 1912 C.E to 1334 A.H / 1916 C.E he was appointed as Shaykh al Fiqh and subsequently Shaykh al Tafsir at Madrasa Islamiya Shams al Huda, Patna which was founded in 1331 A.H / 1913 C.E. Shaykh Sayyid Shah Malihuddin requested Malik al-Ulama to teach at Madrasa Khanqah al Kabiriya, Sahsharam from 1331 A.H / 1913 C.E to 1338 A.H / 1920 C.E. He returned to Madrasa Islamiya Shams al Huda at Patna the same year and taught there till 1369 A.H / 1951 C.E. In 1365 A.H / 1947 C.E he was appointed principal (Shaykh al Kulliya) of Shams al Huda. 

At the request and instance of Shaykh Sayyid Shah Shahid Husayn, he inaugurated Jami'ah Latifiya Bahr al Ulum on 21st Shawwal al Mukarram 1371 A.H / 1953 C.E at Kathyar, Bihar and until 1378 A.H / 1960 C.E he was the chief patron of this Jami'ah.

Students of Malik al-Ulama

The famous student of Malik al-Ulama from Jami'ah Latifiya is Shaykh Khwaja Muzaffar Husayn Razvi Purnavi and among other students are Shaykh Abdur Rauf Qadri Balyavi, Shams al-Ulama Sayyid Shamsuddin Ja'fari Qadri Razvi Jaunpuri, Shaykh Muhammad Zahur Ahmad Nayimi Muradabadi, Shaykh Nizamuddin Balyavi Allahabadi, Shaykh Yahya Balyavi and his son Shaykh Dr. Sayyid Mukhtaruddin Ahmad Arzu Qadri.

Debates

Malik al-Ulama was engaged in Debates with all the major and leading sub sects of Wahhabiya in India. He also debated the Non Muslim organisations like Arya Samaj and other Christian Missionary groups.

Imam al Huda Ahmad Rida Khan deputised Malik al-Ulama to Ferozpur, Mewat to have a debate with some miscreants and when Malik al-Ulama returned victorious Imam al Huda Ahmad Rida presented him with a Madinian Jhubba (Islamic over coat) which Malik al-Ulama accepted by placing it over his head and by kissing it. There are some 9 books of Malik al-Ulama which deal with Debates and related topics.


Main Works on Malik al-Ulama

1: “Hayat e Malik al-Ulama”: Written by his son - Shaykh Dr Sayyid Mukhtaruddin Ahmad Arzu, Former Dean of Arabic Department, Aligarh Muslim University, Aligarh, India. It was Published by Idara Anjum e Numaniya, Lahore, Pakistan. 

2: “Malik al-Ulama Number” will be published shortly. This will span more than 500 pages and will be edited by Shaykh Allama Malik uz Zafar Sahsarami, Editor of the monthly - Al Kawthar.

3:“Jahan e Malik al-Ulama”: Published by Raza Academy, Mumbai. This Encyclopaedia on Malik al-Ulama’s life and works is recommended for reading to know his status among the Muhaddithin of his time, as he stands next only to Imam Ahmad Rida Khan in this numerous fields. This compendium contains excellent and research articles penned by the leading scholars spanning over a 1000 pages.

4:“Malik al-Ulama aur Ilm e Hadith” by Shaykh Muhammad Mahmud Qadri Ashrafi Rifaqati, Published in 4 parts by Mahnama Ashrafia, Mubarakpur, India.

Shaykh Mahmud Ahmad Qadri, the author of the famous Biographical Compendium 'Tazkirah Ulama e Ahlus Sunnah' wrote a Monologue on the contribution of Malik al-Ulama in the field of Hadith Sciences which was published in 4 parts by the monthly Journal 'Mahnama Ashrafiya', Mubarakpur, India in 1979 C.E. Shaykh Mahmud Ahmad writes that Malik al-Ulama wrote no less than 160 books in different branches of Islamic Sciences.

But unfortunately, many of Malik al-Ulama's works have been lost due to the negligence of Ahl us Sunnah in its publication drive. Here we present a list and introduction of 60+ books of Malik al-Ulama which provides sufficient proof of his intellect and proficiency in Islamic Sciences.


BIBLIOGRAPHY OF MALIK AL-ULAMA'S WORKS

1. “Nafi al Bashar fi Fatawa al Zafar” (1349 A.H / 1930 C.E) 

Shaykh Zafaruddin gave his first Fatwa on 8th Ramadhan al Mubarak 1322 A.H / 1904 C.E and received the general permission for issuing Fatwa from Sayyidi Imam Ahmad Rida Khan Muhaddith Bareilvi. This is a Compendium of 124 Fatawa (Judicial Verdicts) researched and edited by Shaykh Muhammad Irshad Ahmad Sahil Razvi Sahsarami and published from Bareily. The Fatawa also includes 6 other major monologues. In Print.

Shaykh Sayyid Mukhtaruddin Ahmad in the biography of Malik al-Ulama writes that the total Fatawa in 'Nafi al Bashar' were 1573 Fatawa (Kitab al Taharah= 90 +, Kitab al Salat= 431+, Kitab al Zakat= 45 +, Kitab al Sawm= 7 + etcetera). It is important to note that there are two different Fatawa Collections of Malik al-Ulama with two different names i.e. 'Nafi al Bashar' and 'Majmu al Fatawa'. Most probably the second collection i.e. 'Majmu al Fatawa' which had 124 Fatawa was published recently under the name of ‘Nafi al Bashar fi Fatawa al Zafar' instead of its former name.

2. “Jami al Razvi al Ma’ruf bi Sahih al Bihari” 

Amir al Mu'minin fil Hadith Shaykh Abdul Haq Muhaddith Qadri Dahlavi (958-1052 A.H) was the first major Indian scholar who wrote a Hadith work in the support and defence of Fiqh al Hanafi titled "Fath al Mannan fi Tayid al Nu'man". The famous "Uqud al Jawahir al Munifah fi Addalah Abu Hanifa" by Shaykh Sayyid Murtuza Zubaydi Husayni Bilgrami (1145-1205 A.H) comes next in importance.

The first major collection of Hadith in the Indian subcontinent in accordance with the Hanafi 'Usul al Hadith' (Principles of Hadith) was "Athar al Sunan" by Shaykh Zaheer Ahsan Shawq Bihari (1278-1322 A.H), but the work abruptly ends at 'Bab fi Ziyarah al Qubur al Nabi(SallAllahu Alayhi wa Sallam)', as the compiler could not collect Hadith after 1318 A.H as he seriously became ill and passed away in 1322 A.H. Athar al Sunan spans 311 pages and was published for the first time from 'Qawmi Press, Lukhnow', it was welcomed and appreciated by the leading Ahl us Sunnah Hanafiya scholars which led it to be included in the syllabus of Madaris that were in Bihar. Though Athar al Sunan proofed itself as an important and excellent approach towards Hadith and Athar which are important according to the Hanafiya’s Usul al Fiqh and Usul al Hadith, it was incomplete and had very few Hadiths. This was the reason that it could not in any way silence the Wahhabiya La Madhabiya (Ahle Hadith) in maligning and degrading Siraj al Umm
ah Imam al A'zam Abu Hanifa Nu'man bin Sabit (80-150 A.H) and his Mastery in Ilm al Hadith (Hadith Sciences) and Fiqh (Jurisprudence).

Among others, the contemporary Ahlus Sunnah Hanafi scholars who refuted the Wahhabiya menace and expounded the status of Imam al A'zam in Hadith and Fiqh were Shaykh al Muhaddithin Wasi Ahmad Muhaddith Naqshbandi Surati, Amir al Mu'minin fil Hadith Imam al Akbar Ahmad Rida Khan Muhaddith Bareilvi and Shaykh Abdul Hayy Muhaddith Farangi Mahali Lukhnavi in their numerous works devoted in the field of Hadith and Fiqh Sciences, which they wrote in retaliation and refutation of the Wahhabiyan works which were directed towards the Hanafi Fiqh and its founder.

These Hanafi Hadith Stalwarts were succeeded by the students of Shaykh al Muhaddithin and Imam al Akbar Ahmad Rida Khan. Prominent among whom were the below:

1. Taj al Muhaddithin Sadr al Shariyah Amjad Ali Qadri A'zami who authored "Bahar al Shariyat" which contains over 3,500 Hadiths in proof and evidence of Fiqh al Hanafi.

2. Faqih al A'zam Abu Yusuf Muhammad Sharif Muhaddith Kotlavi who authored numerous research Articles (Maqalat) and published them under the titles "Fiqh al Faqih", "Dalail al Masail" and in the monthly Journal 'Al Faqih', Amritsar.

3. Muhaddith al Azam Hind Sayyid Muhammad Ashrafi Jilani Kichochavi who mainly refuted the Ghayr Muqalldin Wahhabiya through his numerous debates and speeches and by authoring books like ‘Taqwal Qulub’.

4. Malik al Muhaddithin Fazil e Bihar Sayyid Muhammad Zafaruddin Muhaddith Bihari in " Jami al Razvi al Ma'ruf bi Sahih al Bihari " in which he compiled thousands of Hadiths and Athar.

Malik al-Ulama started writing and compiling his Magnum Opus Jami al Razvi in 1337 A.H / 1919 C.E and planned to finish it in 24 parts in 6 Volumes and with each volume spanning approximately 1000 pages in accordance with the Hanafi Usul al Fiqh and Hadith. He initially named this compendium as "Sunan al Razvi" but later on as the collection of Hadith grew voluminous; he named it “Jami al Razvi”. 

The Muqaddamah of Jami al Razvi on Usul al Hadith in 32 sections spanning 25 pages is a revised edition of his "Al Ifadat al Razviya" (1344 A.H / 1925 C.E> which he learnt and studied under Imam al Muhaddithin Ahmad Rida Khan Bareilvi on Usul al Hadith.

The First (1) volume entirely deals with 'Kitab al Aqaid', this volume was hard for the general-Ulama and Ummah to understand and derive rulings without its commentary and explanation while the Hadiths contained in other volumes were comparatively more important as regards to their general need, easiness in understanding, apart from being beneficial in day to day Fiqhi issues. Therefore, the first volume was not published. 

The Second (2) volume deals with 'Kitab al Taharah' and 'Kitab al Salat' and was published in four (4) parts.

The first (i) part Kitab al Taharah itself contains a whooping 2234 Hadiths and spans 220 pages. This was published from the city of Agra in 1931 C.E. The next three parts comprised of Kitab al Salat and were published from 1932 C.E to 1937 C.E from Patna.

The second (ii) part contains 3068 Hadiths spanning on 288 pages, the third (iii) part contains 2136 Hadiths spanning 216 pages, the fourth (iv) part contains 1849 Hadiths spanning 239 pages.

Thus the Second (2) volume alone contains a total of 9,286 Hadiths spanning 960 pages! This volume alone buries the myth of Ghayr Muqallidin and other distracters of Hanafiya that Fiqh al Hanafi is a mere collections of opinions of Imam al azam and his students and is not based on the Hadith of RasulAllah (SallAllahu Alayhi wa Sallam) and Athaar of Sahaba. This Volume was reprinted in 1992 C.E from Mumbai, India.

The Third (3) volume consists of 'Kitab al Zakah', 'Kitab al Hajj' and 'Kitab al Sawm'. The Fourth (4) volume consists of 'Kitab al Nikah' to 'Kitab al Waqf'. The Fifth (5) volume 'Kitab al Buyu', to 'Kitab al Ghasab'. The Sixth (6) volume contains 'Kitab al Shifa' to 'Kitab al Faraiz'. The Raza Foundation, Jami'ah Nizamiya Razviya based in Lahore is editing and working on the Volumes 1, 3, 4, 5 and 6. 

Jami al Razvi took the scholarly circles of the Indian subcontinent by storm especially the Hanafiya Scholars. Critical and Favourable Reviews by almost all the leading scholars of Ahl us Sunnah appeared in the Journals and Newspapers. Among the Ahl us Sunnah who hailed the work as Magnum Opus Hadith collection of Hanafiya were: (i). Shaykh Saeed al Rahman Khan, (ii). Bahr al Ulum Shaykh Abdul Qadeer Siddiqui Qadri Hyderabadi, the author of 'Tafsir al Siddiqui' and Former Professor and Dean of Faculty of Islamic Studies, Osmania University, Hyderabad, India. (iii). Shaykh Sayyid Hyder Waliullah Qadri of Jami'ah Latifiya, Vellore, Tamil Nadu, India. (iv). Shaykh Sayyid Shah Muhyuddin Bihari, (v). Shaykh Hyder Sharif of Madrasa Nizamiya Imdad al Ma'arif, Hyderabad. (vi).Hakeem al Ummah Mufti Ahmad Yaar Khan Ashrafi Nayimi Badayuni, the author of 'Tafsir al Nayimi' and 'Mirat al Manajih fi Sharh Mishkat al Masabih'. (vii) Sayyid al Mutakallimin Sayyid Sulayman Ashraf Qadri Bihari, the author of 'Al Mubin' and Former Professor and Dean of Islamic Studies, Aligarh Muslim University, Aligarh, India. (viii). Hafiz al Millah Hafiz Abdul Aziz Qadri Ashrafi Muhaddith Mubarakpuri, the founder of 'Jami'ah al Ashrafiya', Mubarakpur, India. (ix). Faqih al A'zam Muhammad Sharif Muhaddith Qadri Kotlavi in the monthly Journal 'Al Faqih'. (x). Shaykh Shah Habib al Haq, Patna and (xi). Shaykh Ali Asghar Ja'fari of Madrasa Islah al Muslimin, Patna.

Jami al Razvi was also praised by the Wahhabiya Deobandiya scholars (i).Mawlana Syed Sulaiman Nadvi of Nadwat al-Ulama, Lukhnow, India. (ii).Mawlana Abdul Majid Daryabadi. The above two are the famous Khulafa of Wahhabi Supremo Mawlvi Ashraf Ali Thanvi. (iii). Mawlana Saeed Ahmad Akbarabadi, the chief student and khalifa of Shaykh al Hadith of Wahhabiya Mawlana Anwar Shah Kashmiri. (iv) The chief of the Wahhabiya La Madhabiya (Salafiya /Ahle Hadith) in the subcontinent Mawlana Sanaullah Amritsari also praised Malik al-Ulama in his monthly Journal 'Ahle Hadith', Amritsar, India and (v). Shaykh Shah Izzuddin Nadvi of Nadwat al-Ulama, Lukhnow, India. 


3. “Tanvir al Misbah lil Qiyam Inda Hayya alal Falah” (1330 A.H / 1912 C.E) 

Written in Urdu, this book contains the verifications and endorsements of 181 Hanafi scholars of the Indian subcontinent and spans 74 pages dealing with the appropriate time for standing for Salah during Iqamah (second call for prayer) according to Hanafi Jurisprudence. In print. This book is also included in the new edition of Fatawa al Zafar.

4. “Eid ka Chand” (1370 A.H / 1951 C.E) 

This book is in Urdu regarding the Ruyat e Hilal (moon sighting) and its different Masail.

5. “Tuhfat al Ahbab fi Fath al Kawat wal Bab” (1337 A.H / 1919 C.E) 

6. “A’lam al Sajid bi Sarf Jilud al Azhiyat fil Masajid” (1325 A.H / 1907 C.E) 

Written in Urdu, this book deals with Sharai’ commandments regarding the construction of Masjid with the sale of sacrificed animal skins.

7. “Nusrat al Ashab bi Aqsam Isaal al Sawab” (1354 A.H / 1935 C.E) 

One of the most authoritative and extensive works on the subject of ‘Isaal al Sawab’ (conveying the reward to the Dead). This book was written in response to the questions forwarded by the famous Heretical Ahle Quran Scholar Mawlana Sayyid Muhiuddin Tamanna Bhawalpuri (1888-1974 C.E). Spanning 198 pages in Urdu, it was published in India in the new edition of Fatawa al Zafr from Bareily and in Pakistan by Maktaba Jamal e Karam, Lahore.

Malik al-Ulama stated the facts and proofs clearly in his unique style and adduced the permissibility of this virtuous act from the Holy Quran, the authentic Hadith of the Beloved Muhammad ~sal AllahuAlayhiwaSallam~ and the practice of the Salaf along with the position of Imam al A’zam Abu Hanifa Nu’man bin Sabit (80-150 A.H) and his noble student Imam Abu Yusuf in the light of Imam Abu Hanifa’s Wasiya (will) to his son Imam Hammad bin Abu Hanifa.

Malik al-Ulama describes some 25 distinct methods of ‘Isaal al Sawab’ which is an indication of his mastery in the field of Religious Sciences.

8. “Mawahib Arwah al Quds al Kashf Hukm al Urs” (1323-4 A.H / 1905 C.E) 

Spanning 74 pages in Urdu, Shaykh Zafaruddin presents powerful proofs on the justification of Urs i.e. celebrating the Death Anniversary of AwliyaAllah. This is the best of all books available on this topic.


Madrisa Islamiya Shamsul Huda (Patna) where Malik al-Ulama served for almost 30 years.
9. “Al Qawl al Azhar fil Azan bain Yadi al Mimbar” (1333 A.H / 1915 C.E) 

This book was in Urdu written in response to a question, unfortunately now lost.

10. “Al Hussam al Maslul ala Munkir Ilm al Rasul” (1323 A.H / 1905 C.E) 

11. “Zafaruddin al Jayyid” (1323 A.H / 1905 C.E) 

12. “Sharh Kitab al Shifa bi Tareef Huquq al Mustafa” (1324 A.H / 1906 C.E) 

Shaykh Zafaruddin started this work in 1324 A.H but it was left incomplete due to his untimely death in 1382 A.H / 1962 C.E. Had it been completed it would have been the master ‘Sharh’ (explanation) of Kitab al Shifa surpassing all previous ‘Shuruhat’ (Explanations and Annotations).

13. “Mubin al Huda fi Nafi Imkan Misl al Mustafa” (1324 A.H / 1906 C.E) 

14. “At Ta’liq alal Quduri” (1325 A.H / 1907 C.E) 

15. “Bist al Rahata fil Hizr wal Ibahata” (1326 A.H / 1908 C.E) [Fiqh / Usul al Fiqh]

16. “Al Fayz al Razvi fi Takmil al Hamvi” (1326 A.H / 1908 C.E) [Fiqh / Usul al Fiqh]

17. “Shikast Safahat” (1326 A.H / 1908 C.E) 

This book was written in Urdu by Malik ul Ulama after coming back victorious from the Debates held at Ferozpur, Mewat, India. This book deals with the proceedings that took place during the debate.

18. “Al Mujammal al Mua’did li Talifat al Mujaddid” (1327 A.H / 1909 C.E) 

Malik al-Ulama compiled the Chronological Bibliography of the 350 books written by the Sayyidi Shaykh Imam Ahmad Rida Khan Muhaddith Hanafi Qadri Bareilvi (May Allah sanctify his secrets) on more than fifty branches of knowledge which shows the encyclopaedic knowledge of the erudite Imam pertaining to ancient, modern and current sciences along with oriental learning. This book was written during the lifetime of Sayyidi Imam Ahmad Rida some 13 years before his demise.

Imam Ahmad Rida was a genius author having started writing from a very young age. His first book was the Arabic commentary (sharh) of Hidaya al Nahv, which he wrote at the age of 10 years. The second book was “Zau’ al Nihaya fi A’lam al Humaddid al Hidaya” in Arabic which he wrote in 1285 A.H / 1868 C.E at the age of 13 years. In 1303 A.H / 1887 C.E at the age of 30 years he had completed 75 books and treatises. In 1327 A.H / 1909 C.E this number increased to 500 major works. Apart from these extraordinary contributions, the Imam had written annotations and commentaries on more than 150 Hadith books.


Noori Masjid at Madrisa Islamiya Shamsul Huda (Patna) where Malik al-Ulama used to offer Salah (Prayers).
19. “Zafaruddin al Tayyib” (1327 A.H / 1909 C.E) 

20. “Sijim al Kanzah alal Kalab al Mumtarah” (1328 A.H / 1910 C.E) 

21. “An Nabras li Dafa’a Zalam al Minhas” (1329 A.H / 1911 C.E) 

22. “Al Jawahir wa al Yawaqeet fi Ilm al Tauqeet” (1330 A.H / 1912 C.E) 

23. “At Tahqiq al Mubin li Kalimat al Tauhin” (1330 A.H / 1912 C.E) 

24. “Ateeb al Aksir fi Ilm al Taksir” (1330 A.H / 1912 C.E) 

25. “At Ta’liq ala Shuruh al Mughni” (1331 A.H / 1913 C.E) 

26. “Dafa’a al Khilaf min Bayn al Ahnaf” (1332 A.H / 1914 C.E) 

27. “Khair al Suluk fi Nasab al Maluk” (1333 A.H / 1915 C.E) 

28. “Nuzul al Sakinata bi Asanid wa Ijazat al Mutayyana” (1333 A.H / 1915 C.E>

29. “Jawahir al Bayan fi Tarjumah Khayrat al Hisan” (1333 A.H / 1915 C.E> 

30. “Kashf al Sutur an Manazirah Rampur” (1334 A.H / 1916 C.E) 

About the Debates that were held at Rampur with the Wahhabiya, India.

31. “Ganjinai’ Manazirah” (1334 A.H / 1916 C.E) 

This book is regarding the Debate with the Wahhabiya held at Calcutta, India.

32. “Taqrib” (1335 A.H / 1917 C.E) 

33. “Tahzib” (1335 A.H / 1917 C.E) [Falsafa / Philosophy]

34. “Wafiya” (1335 A.H / 1917 C.E) 

35. “Badr al Islam li Miqat Kulli as Salat wal Siyam” (1335 A.H / 1917 C.E)

36. “Mua’zin al Awqat” (1335 A.H / 1917 C.E) 

This book contains Takhrij (sourcing) of Time for Salah for 10 cities.

37. “A’afiya” (1335 A.H / 1917 C.E) 

38. “Nazm al Mabani fi Huruf al Ma’ani” (1337 A.H / 1919 C.E) 

39. “Tuhfat al Ahbar fi Akhbar al Akhyar” (1337 A.H / 1919 C.E) 

This book was his compilation of biographical notes on the Awliya and Ulama of India, expanding an earlier work on this theme by Shaykh Abdul Haq Muhaddith Dahlavi.

40. “Al Aksir fi Ilm al Taksir” (1337 A.H / 1919 C.E) 

41. “Surur al Qalb al Mahzun fi al Sabr an Nur al Uyun” (1338 A.H / 1920 C.E) 

42. “Nadwat al-Ulama” (1338 A.H / 1920 C.E) 

43. “Hadi al Hidayatah li Tark al Mawalatah” (1339 A.H / 1921 C.E) 

44. “Tauzih al Falak Ma’ruf bi Sallim al Sama’a” (1340 A.H / 1921 C.E) 

45. “A’lam al A’lam bi Ahwal al Arab Qabl al Islam” (1341 A.H / 1922 C.E) 

46. “Nihayat al Muntaha fi Sharh Hidayat al Mubtada” (1343 A.H / 1924 C.E) 

47. “Al Ifadat al Razvia” (1344 A.H / 1925 C.E) 

48. “Dilchasp Mukalma” (1347 A.H / 1928 C.E) 

49. “Tahsil al Usul ila Ilm al Usul” (1348 A.H / 1929 C.E) [Fiqh / Usul al Fiqh]

50. “Tanvir al Siraj fi Zikr al Mairaj” (1353 A.H / 1934 C.E) 


This is one of the greatest works of Tafsir on a single Ayah of the Holy Quran i.e. The Ayah of Mairaj al Nabi (SallAllahu Alayhi wa Sallam) in Surah Bani Israil (#17), Part # 15, Verse # 1." Glory be to Him who took His bondman (Muhammad ) for Isra (the exalted night visit to the Heavens) by night from the Sacred Mosque (Masjid al Haram) to the Mosque of Aqsa (Masjid al Aqsa), the surroundings of which We have blessed that We might show him some of Our grand Signs. Surely, He alone is the All Hearing, the All Knowing".

Malik al-Ulama every year on the occasion of Mairaj al Nabi (SallAllahu Alayhi wa Sallam) used to give sermon on a part of Ayah of Mairaj on the invitation of Shaykh Sayyid Hameeduddin (d.1364 A.H), the Sajjadah Nashin of Khanqah Shaykh Shah Sayyid Ruknuddin Ishq (d.1203 A.H) at their Khanqah. Malik al-Ulama's sermons used to be written down by his students and afterwards he used to recheck and approve them. First year Malik al-Ulama gave sermon on "Bismillah hir Rahman nir Rahim" only, the Second (2) year he gave sermon only on the word "Subhan", the Third (3) year on the word "Al Lazee", the Fourth (4) year on the word "Isra", the Fifth (5), Sixth (6) and Seventh (7) year (all three years) he gave sermon only on the word "Bi Abdihi"! The Eight (8) and Ninth (9) year on the word "Laylan", the Tenth (10) and Eleventh (11) year on the word "Min" and its relation with Prophet Muhammad (SallAllahu Alayhi wa Sallam)!

The manuscript of the sermon given in the Twelfth (12) year is not available. Most probably the following years he gave lectures on the words "Masjid il Haram" and "Masjid il Aqsa". Each sermon used to last 2-3 hours attended by leading Mufassirin and Muhaddithin of India.

Malik al-Ulama each year with the permission of Shaykh Sayyid Hameeduddin used to invite other leading scholars of the subcontinent to this noble gathering on the occasion of Mairaj. Thus Shaykh Sayyid Shah Qamar al Huda Mongeri; Shaykh Mushtaq Ahmad Kanpuri (d.1385 A.H / 1963 C.E) of Madrasa al Aliya, Kolkata; Shaykh Abdul Wahid Badayuni Qadri; Muhaddith al A'zam Hind Sayyid Muhammad Ashrafi Jilani Kichochavi (d.1383 A.H / 1963 C.E); Shaykh Abdul Hamid Qadri Badayuni (d.1390 A.H /1970 C.E); Shaykh Abdul Majeed Bareilvi (d.1362 A.H /1943 C.E); Shaykh Sayyid Wasi Ahmad Nayimi Sahsarami of Jami'ah Nayimiya, Muradabad; Sadr al Afazil Sayyid Nayimuddin Qadri Ashrafi Muradabadi (d.1367 A.H / 1948 C.E) and; Shaykh Qazi Shah Muhammad Ahsan al Haq Nayimi Ashrafi were invited respectively.

The manuscripts of all the Sermons are present except the Twelfth Sermon. This series of sermons started in 1353 A.H / 1934 C.E and ended in 1365 A.H / 1946 C.E. Only the sermon of Eleventh (11) year i.e. 1365 A.H / 1946 C.E was first published from Razvi Dar al Kutub, Lahore and was reprinted in 1978 C.E. Unfortunately, the rest of the series is still un-published.

51. “Anwar al Alama’ Min ash Shams al Bazagha”(1357 A.H / 1938 C.E)[Falsafa / Philosophy]

52. “Al Fawaid al Tamma fi Ajubat al Umur al Amma”(1357 A.H / 1938 C.E)[Aqaid / Kalam]

53. “Jami’ al Aqwal fi Ruwiyat al Hilal” (1357 A.H / 1938 C.E) 

54. “Mashriqi Oor Simt e Qibla” (1358 A.H / 1939 C.E) 

55. “Mawlud al Razvi” (1360 A.H / 1941 C.E) 

56. “Tuhfat al Azma fi Fazl al-Ulama” (1365 A.H / 1946 C.E) 

57. “Sidd al Farar li Muhajiril Bihar” (1366 A.H / 1947 C.E) 

58. “Chawdhviyn Sadi key Mujaddid” (1367 A.H / 1948 C.E) 

59. “Hayat A’la Hazrat” (1369 A.H / 1950 C.E) 

60.”An Nur wa Ziya fi Salasil al Awliya” (1382 A.H / 1962 C.E)


Demise of Malik al-Muhaddithin

Malik al-Ulama Mufti Sayyid Zafaruddin Jilani Qadri Bihari passed away on 19th Jamad al Akhir 1382 A.H corresponding to 18th November 1962 C.E at his Residence – ‘Zafar Manzil’, Patna while engrossed in Loud Zikr (Zikr e Jahri) – ‘Allah-Allah-Allah’. May Allah Sanctify his noble Soul, Ameen! His funeral prayer was led by Hazrat Allama Shah Ayyub Abdali Shahidi Rashidi Islampuri and he was laid to rest in a nearby graveyard. He was succeeded by his son – Allama Dr Sayyid Mukhtaruddin Qadri ‘Arzu’, the former head and dean of Arabic Dept at Aligarh Muslim University, India.

Scholars like Allama Mufti Mahmud Ahmad Qadri Ashrafi Rifaqati, Allama Mufti Irshad Ahmad Sahil Sahsarami Razvi Misbahi and Allama Dr Ghulam Jabir Shams Misbahi Qadri are known experts on Malik al-Ulama and hsi works.


Mazar Sharif of Malik al-Ulama and His Wife (may Allah be pleased with them) at Shah Ganj Cemetery, Patna.

— — —

Compiled & Edited by
Basharat Ali Siddiqui Ashrafi
Ashrafiya Islamic Foundation Hyderabad, India.
 

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