The Importance Of Studying Hadith

Shaykh al-Islam Mawlana Husayn Ahmad Madani (may Allah shower His mercy upon him) related: 

‘‘Shah Wali Allah (may Allah shower His mercy upon him) has written in Fuyud al-Haramayn, ‘I have witnessed that there is only one spiritual link between the Noble Messenger of Allah (may Allah bless him and grant him peace) and those who are occupied with hadith.’ Therefore, he has advised (and stressed) that one should remain occupied with hadith, either by way of teaching, studying, writing or by other means. This should remain one’s continuous practice, and one should be mindful of following the pious predecessors in this occupation and maintaining respect for them. Study the commentaries and annotations [of hadith]. Be diligent in following the sunnah in every word and deed.’’ 

Shaykh al-‘Arab wa ‘l-‘Ajam Hadrat Mawlana Sayyid Husayn Ahmad Madani ki Iman Afroz Batein, p.149-150 (Karachi: Majlis-e-Yadgar-e-Shaykh al-Islam, 1413/1993 ed.) by Mawlana Abu ‘l-Hasan Barabankwi

 

Mawlana Muzaffar Husayn Khandhlawi (may Allah shower His mercy upon him)

Mawlana Muzaffar Husayn Kandhlawi (may Allah shower His mercy upon him) has been mentioned several times on the blog. I recently came across some more biographical information about the mawlana which readers may find interesting. 

The mawlana’s biographers write that he was of an extremely pious disposition from a young age and an ardent follower of the sunnah. His condition, later in life, became such that his body would not accept even a morsel of food procured from doubtful sources. Once, when mawlana was involved in the construction of a mosque in Kandhla, Sir Sayyid Ahmad Khan — on account of close family ties — donated some money. Mawlana Muzaffar Husayn’s taqwa was such that he refused the cash saying, “Your income is haram and cannot be used for a mosque.’’ 

Mawlana Muzaffar Husayn Kandhlawi was among the trusted colleagues and students of Shah Muhammad Ishaq Dehlawi[1] and his brother Shah Muhammad Ya‘qub (may Allah shower His mercy upon them). He was among those who were named by these two savants as their successors in India when they migrated to the Hijaz.[2] 

Mawlana Muzaffar Husayn was also from among the leaders of the 1857 War of Independence against Colonialism. The mawlana strove greatly and rendered remarkable services during the war. Mawlana Rashid al-Hasan Kandhlawi notes that it is regretful that much has not been written regarding the services of Mawlana Muzaffar Husayn and the zeal and fervour of the people of Kandhla and its surrounding areas during the 1857 jihad. 

As a shaykh of the Naqshbandi tariqah, Mawlana Muzaffar Husayn had thousands of disciples, a number of whom received ijazah from him, including Mawlana Rafi‘ al-Din Deobandi (d. 1309 AH), Mawlana Isma‘il Kandhlawi (d. 1315 AH),[3] Mawlana Muhammad Husayn Faqir Dehlawi (d. 1324 AH) and Hafiz Tafaddul Husayn Baghrawi (may Allah shower His mercy upon them all). 

It was Mawlana Muzaffar Husayn’s practice to visit and reside in the mosques of neighbouring towns and villages for three to four days at a time. During his stay he would explain the method of offering salah to the people, teach them the rulings of religion, and encourage them to bring them into practise. Mawlana Muhammad Isma‘il Kandhlawi (may Allah shower His mercy upon him) inherited this practise from Mawlana Muzaffar Husayn. This method of preaching was later popularised by his son Mawlana Muhammad Ilyas (may Allah shower His mercy upon him) and is now prevalent throughout the world in the form of the Tablighi Jama‘ah movement. 

Mawlana Muzaffar Husayn also authored a treatise — Radd-e-Rusum (Refutation of Customs) — in refutation of innovations and the practise of not marrying widows, something that was prevalent in India at that time.[4] Mawlana Rashid al-Hasan Kandhlawi writes that he is in possession of a manuscript of this treatise in Hafiz Damin Shahid’s (may Allah shower His mercy upon him)[5] handwriting. 

Adapted from Makatib-e-Rashidiah (Lahore: Idara Islamiat, August 1996/Rabi‘ al-Awwal 1417 ed.) p.195-196[6]

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[1] Grandson and successor of Shah ‘Abd al-‘Aziz Dehlawi (may Allah shower His mercy upon him)

[2] See Mawlana ‘Ubayd Allah Sindhi’s (may Allah shower His mercy upon him) ‘‘Shah Wali Allah Awr Unki Siyasi Tahrik’’.

[3] He was the father of Mawlana Muhammad Ilyas Kandhlawi and Mawlana Muhammad Yahya Kandhlawi (may Allah shower His mercy upon them).

[4] The notion of considering the marrying of widows shameful is something that had become prominent in India owing to local Hindu culture. The practise was also strongly opposed by Sayyid Ahmad Shahid and his followers (may Allah shower His mercy upon them all).

[5] He was a senior khalifah of Shaykh Mianji Nur Muhammad Jhinjhanawi and a close companion of Haji Imdad Allah Muhajir Makki. He was martyred in the Battle of Shamli in 1857. He left this temporal world in a mosque with his head resting in the lap of Mawlana Rashid Ahmad Gangohi (may Allah shower His mercy upon them all).

[6] This section of the book comprises footnotes by Mawlana Rashid al-Hasan Kandhlawi. The book itself was compiled by Mawlana Mahmud Ashraf Usmani.

 

A Wondrous Miracle

The well-known scholar and saint, Mawlana Mushtaq Ahmad Anbethwi relates: 

“I once presented myself at the Prophet’s grave (may Allah bless him and grant him peace) after visiting the House of Allah (the Haram in Makkah). During my stay in Madinah I heard from the mashayikh of the time that a wondrous miracle had recently occurred at the blessed grave of the Prophet (may Allah bless him and grant him peace). When a young Indian man presented himself at the Prophet’s grave (may Allah bless him and grant him peace) and recited salat and salam, he was given a response with the loving words, ‘And upon you be peace, my son’. On hearing this, I felt something special in my heart. I was even more pleased that this good fortune had befallen a young Indian man. Feeling overwhelmed, I began searching for him, so that I may see this beloved of the Prophet (may Allah bless him and grant him peace) and confirm the story for myself. After investigating, I came to know that this young man was the dear son of Sayyid Habib Allah Muhajir Madani. I went to his home and met him. When we were alone, I disclosed my quest to him. At first he remained silent. However, after I insisted he said, ‘Indeed, what you have heard is correct.’ This young man was Mawlana Husayn Ahmad Madani (may Allah shower His mercy upon him).” 

(Al-Jam’iyyat, Shaykh al-Islam Edition, p.49) 

Akabir-e-Deoband Awr ‘Ishq-e-Rasul (sallallahu ‘alayhi wa sallam) (Karachi: Maktabah Arsalan, May 2003) p.220-221

 

Mawlana Ahmad ‘Ali Saharanpuri’s Hadith Studies

Mawlana Sayyid Mahbub Ridwi writes concerning the renowned scholar of hadith, Mawlana Ahmad ‘Ali Saharanpuri: 

”He completed his hadith studies in 1261 AH, in the blessed company of Shah Muhammad Ishaq Dehlawi in Makkah al-Mukarramah. The way in which he studied hadith was that Shah Muhammad Ishaq would narrate hadiths to him between Fajr and Zuhr prayers in the [Masjid] al-Haram in Makkah. Mawlana Ahmad ‘Ali would then recite the very same hadiths to Shah Muhammad Ishaq between Zuhr and ‘Asr prayers. He studied all the hadith books in this same manner …” [1] 

Quoting Sir Sayyid Ahmad Khan, Mawlana Sayyid Mahbub Ridwi writes: 

”Mawlana Ahmad ‘Ali [Saharanpuri] studied all the sihah sittah (six sound collections of hadith) and other books of hadith, from beginning to end, lesson by lesson, under the tutelage of Mawlana Shah Muhammad Ishaq [Dehlawi]. When Mawlana Muhammad Ishaq migrated away from Delhi [to Makkah], Mawlana Ahmad ‘Ali travelled to Makkah and specially completed his hadith studies in the Masjid al-Haram under the tutelage of Mawlana Muhammad Ishaq and then returned to India [...] In the final part of his life, Mawlana Ahmad ‘Ali Saharanpuri had given up whatever of his time he was able to in the service of Madrasah Islamiah (Mazahir-e-’Ulum) Saharanpur.[2] He passed away whilst in this occupation. May Allah shower him with His mercy…”  [3] 

The books that Muhaddith [Ahmad 'Ali] Saharanpuri taught at Mazahir-e-’Ulum Saharanpur are as follows: 

Sahih al-Bukhari, Sahih Muslim, Sunan Abi Dawud, Jami’ al-Tirmidhi, Sunan al-Nasa’i, Sunan Ibn Majah, Shama’il al-Tirmidhi, Mishkat al-Masabih, Mu’atta Imam Malik, Mu’atta Imam Muhammad, Jami‘ al-Saghir, Tafsir al-Jalalayn, the translation of the Qur’an, Ihya’ al-’Ulum al-Din, Durr al-Mukhtar, Siraji, Mukhtasar al-Quduri and Sharh Jami. [4]

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 [1] Sawanih ‘Ulama’ -e-Deoband (Deoband: Nawaz Publications) Vol 1, p. 243-244, compiled by Dr. Nawaz Deobandi

 [2] He would teach fi sabil Allah, without receiving a wage.

 [3] Sawanih ‘Ulama’ -e-Deoband (Deoband: Nawaz Publications) Vol 1, p. 252, compiled by Dr. Nawaz Deobandi

 [4] Sawanih ‘Ulama’ -e-Deoband (Deoband: Nawaz Publications) Vol 1, p. 249-250, compiled by Dr. Nawaz Deobandi

 

The Nights of Mawlana Muzaffar Husayn Kandhlawi

Mawlana Muhammad Ihtisham al-Hasan Kandhlawi writes:

 

‘‘Hadrat Mawlana Muzaffar Husayn Kandhlawi[1] would divide the night into three parts. In the first part of the night he would teach the translation of the Qur’an to his second wife, who had previously been widowed. In the second part of the night, he would teach his daughters the translation of the Qur’an. The third part of the night was reserved for his wife from Kirana at whose house he would offer tahajjud prayer.’’[2]

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[1] Mawlana Muzaffar Husayn Kandhlawi [1220-1283] was a wali of Allah who was renowned for his simplicity, humility, piety, ascetism, abundant worship, fear of and love for Allah, and adherence to the sunnah. His teachers and shaykhs include his uncle Mufti Ilahi Bakhsh Kandhlawi, Mawlana Shah Kamal al-Din and the beloved grandsons of Shah ‘Abd al-‘Aziz Dehlawi — Shah Muhammad Ishaq Dehlawi and Shah Muhammad Ya‘qub Dehlawi. He was also blessed with the company (suhbah) of Sayyid Ahmad Shahid, from whom he benefited greatly.

 

His shaykh Shah Muhammad Ya‘qub Dehlawi once said that whoever desires to see the conduct, clothing, appearance and lifestyle of the Companions (may Allah be pleased with them all) should look at Mawlana Muzaffar Husayn. His speeches were simple, yet heart-penetrating; they would remove doubts and cleanse hearts. It would seem as if the mercy of Allah was descending like rain from the heavens, causing dead hearts to flourish. He strove hard throughout his life to revive the sunnah. He was among those scholars who strongly advocated the marrying of widows, something that was taboo owing to local Hindu culture. Many people from all over India would come to him for spiritual guidance. His disciples were known for their love of and adherence to the Qur’an and sunnah. Hafiz Muhammad Yusuf, the maternal grandfather of Shaykh al-Hadith Mawlana Muhammad Zakariyya, and his brother Hafiz Muhammad Yunus would say that one of the miracles and blessings of Mawlana Muzaffar Husayn was that his disciples would never miss their tahajjud prayer.

 

Senior scholars such as Mawlana Rashid Ahmad Gangohi, Mawlana Qasim Nanautwi and Mawlana Ya‘qub Nanautwi loved and revered him, and considered him their senior. In fact, it was under Mawlana Muzaffar Husayn Kandhlawi’s guidance and encouragement that Mawlana Qasim Nanautwi delivered his first public speech.

 

He performed Hajj on foot on several occasions. At the end of his life, upon his shaykh’s instruction, he migrated to the Hijaz and passed away on reaching the illuminated city of Madinah on 10 Muharram 1283/25 May 1866. He lays buried in Jannat al-Baqi‘ near the resting place of Sayyiduna ‘Uthman ibn ‘Affan (may Allah be pleased with him).

 

May Allah enlighten his resting place, shower His mercy on him and grant him, his teachers, students, and all those mentioned above the highest stations in Paradise. Amin.  (Adapted by the translator from Nuzhat al-Khawatir and an article by Mawlana Muhammad Ihtisham al-Hasan Kandhlawi).

 

[2] Sawanih ‘Ulama’-e-Deoband (Deoband: Nawaz publications) Vol. 1, p. 238, compiled by Dr. Nawaz Deobandi.

 

Those Were Our Forefathers

In the name of Allah, the Compassionate, the Merciful 

As-salamu ‘alaykum,   

Below is a link to a wonderful talk given by Mawlana Nabeel Khan (of www.annoor.wordpress.com) regarding the ‘Ulama and Masha’ikh of Deoband, entitled, ‘Those were our Forefathers’.  The Shaykh gives us a glimpse into the lives of various Masha’ikh affiliated to Dar al-’Ulum Deoband. 

 

Recommended listening for anyone who has a nisbat to this noble group of ‘Ulama and for those who wish to know more about them.   Click here to listen to the talk.

 

 

 

‘Allamah Shaykh ‘Abd al-Fattah Abu Ghuddah On Dar al-’Ulum Deoband

The renowned Hadith scholar of the last century, ‘Allamah Shaykh ‘Abd al-Fattah Abu Ghuddah (rahimahullah) wrote the following regarding Dar al-’Ulum Deoband: 

“The great madrasah of Deoband is [like] a radiant sun that has illuminated various parts of India. It revived the Prophetic way (sunnah) academically, practically and in terms of suluk, and it removed the darkness of innovation (bid’ah), which had amassed in those lands for a lengthy time. It stripped the pools of knowledge and shari’ah from all that was alien to them in the same way that it stripped the suluk of the Sufis from new customs — such as sama’ and stringed instruments and their like from the gatherings of bid’ ah that were prevalent in India in those days. It replaced those innovations with clear and radiant sunnah — in terms of teaching and studying, suluk and propagation — until it (the madrasah) became a powerful, great and authentic source of light from which came droves of god-fearing (rabbaniyyin) ulama, who combined the excellence of knowledge and action (‘amal), while adhering to the sunnah and eliminating bid’ah.” 

Quoted in Tarajim Sittah min Fuqaha al-A’lam al-Islami (Six Biographies of Jurists of the Islamic World) by Shaykh Abd al-Fattah Abu Ghuddah, page 15, published in Dirasah Hadithiyyah Fiqhiyyah ‘an Ma’arif al-Sunan Sharh Sunan al-Tirmidhi by Shaykh Muhammad Yahya Bilal Manyar.

 

Imam Hakim al-Ummah Thanwi (1863–1943 CE): The link between the Juniors and Seniors

Imam Hakim al-Ummah Thanwi (1863–1943 CE): The link between the Juniors and Seniors 

Translated by Abu ‘Asim Badrul Islam 

Shaykh al-Hadith Imam Muhammad Zakariyya Kandhlawi (1898-1982 CE) writes: 

”I had been acquainted with Mulhiq al-Asaghir bi’l-Akabir Hadhrat Hakim al-Ummah Mujaddid al-Millah[1] [Mawlana Ashraf ‘Ali] Thanwi – may Allah enlighten his resting place – for a long time. He passed away on the sixteenth night of the month of Rajab 1362 AH (1943 CE).

 I write the title of Mulhiq al-Asaghir bi’l-Akabir before his name because [his direct] spiritual relationship was with Sayyid al-Ta’ifah[2] Hadrat Haji Imdadullah Saheb who honoured him with ijazah in tasawwuf. Therefore, all of those who had a formal spiritual relationship with Hadhrat Hakim al-Ummah and/or were honoured with ijazah by him have just one link between Hadhrat Sayyid al-Ta’ifah and themselves. This was in Tariqah.  

As for Shari’ah, Hadhrat Hakim al-Ummah had ijazah in the science of Hadith from Hadhrat Mawlana Fadhl al-Rahman Ganj-Muradabadi. Hadhrat Shah Ganj-Muradabadi had studied under Hadhrat [Imam] Shah ‘Abd al-‘Aziz [Muhaddith-e-Dehlawi] Saheb. It is mentioned in the book Arwah-e-Thalathah (p.347)[3] that: 

 ‘Hakim Ni’matullah Saheb once asked Hadhrat Mawlana [Fadhl al-Rahman Ganj-Muradabadi], “I have heard that your eminence has studied under Hadhrat [Imam] Shah ‘Abd al-‘Aziz [Muhaddith-e-Dehlawi] Saheb?” He replied, “Yes.” I requested that he listen to some Hadith from me and grant me ijazah [in Hadith] so that I may gain some barakah. He listened to [me read] a few Ahadith from Mishkat, and said, “I grant you ijazah”, and impressed upon me to act [upon the hadith][4].’ 

This useless one has always had an immense desire to obtain an ijazah [in Hadith] from Hadhrat Hakim al-Ummah as the sanad was very high. To this end I had visited Thana Bhavan [where Hadhrat Hakim al-Ummah resided] a few times, intending to seek ijazah. However, on each visit embarrassment prevented me from doing so. How could I say “Please grant me ijazah in Hadith” when I knew that I did not possess any knowledge? This was despite the fact that many of those who had studied under me had obtained ijazah [in Hadith] from him. In this respect, these students have a higher sanad in hadith than me. ”

Shari’at wa Tariqat ka Talazum (The interdependence of Shari’ah and Tariqah), Karachi: Maktabah al-Shaykh, 1993, p.5-6) by Shaykh al-Hadith Imam Muhammad Zakariyya Kandhlawi (1898-1982 CE)

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[1] This lengthy title could be translated as: The one who acted as a linkage between the young/juniors and the elders/seniors, the spiritual physician of the Ummah, the renovator of the Islamic community. (translator)

[2] ‘The Master of the community of Sufiyyah’. (translator) 

[3] Also known as Hikayat-e-Awliya, this is a work of Hakim al-Ummah Mawlana Ashraf ‘Ali Thanwi containing anecdotes from the lives of some of the greatest ‘Ulama and Awliya of India. (translator)

[4] It has been mentioned in Ma’arif al-Akabir (Karachi: Idarah Islamiyyat, p.452) that Mawlana Fadhl al-Rahman Ganj-Muradabadi remained in the company of Shah ‘Abd al-‘Aziz [Muhaddith-e-Dehlawi] for two months before returning home. The Mawlana travelled to Delhi again after the demise of Shah ‘Abd al-‘Aziz [Muhaddith-e-Dehlawi] and completed his study of hadith at the feet of [Imam] Shah Muhammad Ishaq Dehlawi, the grandson and successor of Shah ‘Abd al-‘Aziz [Muhaddith-e-Dehlawi]. At the time the Mawlana was only sixteen to seventeen years of age but was already considered among the most learned scholars. He had produced many erudite scholars of the Qur’an and hadith and Mashayikh of tasawwuf, amongst whom was Hadhrat Mawlana Muhammad ‘Ali Mongeri, founder of the prestigious Dar al-‘Ulum Nadwat al-‘Ulama in Lucknow (India). 

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The famous historian, biographer and scholar of Islam, Mawlana ‘Abd al-Hayy al-Hasani al-Lucknowi (who was the father of the legendary Imam Abu’l Hasan ‘Ali al-Nadwi) states in his unparalleled work al-I’lam  bi man fi  Tarikh al-Hind min al-A’laam that Mawlana Fadhl al-Rahman Ganj-Muradabadi took from Shah ‘Abd al-‘Aziz Muhaddith-e-Dehlawi the Hadith known as the al-Musalsal bi’l-Awwaliyyah and the al-Musalsal bi’l-Mahabbah. He also heard a portion of Sahih al-Bukhari  from Shah ‘Abd al-‘Aziz Muhaddith-e-Dehlawi. The biographer states “He was the greatest [person] I have seen and the most knowledgeable of the Sunnah and ways of the Prophet (may the peace and blessings of AllÁh be upon him) [...] I have not seen anyone more knowledgeable than him of the Book of Allah and the Sunnah of His Messenger.” 

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 For a brief biography of Mawlana Fadhl al-Rahman Ganj-Muradabadi the reader may consult the aforementioned outstanding al-I’lam  bi man fi  Tarikh al-Hind min al-A’laam (previously entitled Nuzhat al-Khawatir), 8:1326, entry: 390 (Beirut: Dar Ibn Hazm, 1999) or, for a detailed biography, Imam Abu’l Hasan ‘Ali al-Nadwi’s Urdu Tadhkira-e-Fadhl al-Rahman Ganj-Muradabadi, (Karachi: Majlis-e-Nashriyyat-e-Islam). (translator)      

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An earnest request from the translator:

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There should remain no need to point out to the reader that Shaykh al-Hadith Imam Muhammad Zakariyya Kandhlawi’s words regarding himself, “This useless one” and “I did not possess any knowledge”, are not to be understood in their apparent meanings. These words emanate from his sublime and sincere humbleness and selflessness. Indeed, this was, and still remains, one of the prime characteristics of the true ‘Ulama and Mashayikh. Those who knew this great Imam of the Qur’an and hadith or have studied his works (which, according to his own account in his excellent autobiography, number to no less than 110) would testify to the fact that he was an unparalleled master of all the sciences of Islam. In recognition of his incomparable knowledge of, and insight into, the sciences of Hadith, he was known across the globe with the noble title of ‘Shaykh al-Hadith’. Even today, twenty-five years after his demise, he is known in ‘Ulama circles as the Shaykh al-Hadith. In tasawwuf, he was one of the greatest masters of the last century. Toward the end of his blessed life, when his own Noble Masters had left this world, he was considered the greatest master. His contemporaries gave him the title of ‘Barakat al-‘Asr’ (the blessing of the era).  May Allah ta’ala reward him and all the Great Masters whose names have been mentioned in this brief article with the best of rewards.  

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The above excerpt has been translated from Shaykh al-Hadith Imam Muhammad Zakariyya Kandhlawi’s work Shari’at wa Tariqat ka Talazum. This excerpt is less than a page of a book consisting of 250 pages. The book was written approximately 3 years prior to the author’s demise and, in my humble view, is a ‘must have’ for all Muslims, particularly those treading the noble path of Suluk (tasawwuf). With references from the Qur’an, Hadith, lives of the Noble Companions and the Great ‘Ulama and Mashayikh, it very beautifully explains the essence, purpose and necessity of tasawwuf. It proves in an indisputable manner that the Shari’ah and Tariqah are part and parcel of the same whole – Islam; they are interdependent. If the Shari’ah deals with the outer body, then Tariqah deals with the inner spirit and essence. Authored by one who had mastered both, the book calls out to the ‘Ulama of the Western Muslim Ummah to be translated and made accessible to the English readership. This is especially so when one finds in the modern age of severe depravity and spiritual voidness hitherto unprecedented numbers of Muslims turning to tasawwuf. In their desperation for spiritual purification and solace, many sadly fall prey to human imposters and satanic traps. This book, without doubt, would serve as a beacon of guidance for the true seeker of the spiritual path and would answer many questions that constantly arise in his inquisitive mind. It would clarify many misconceptions and misinterpretations of tasawwuf that have become common in Muslim communities. Likewise, it would serve to identify the abuse of tasawwuf that has become all too widespread amongst the masses.  

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The book has been translated and made accessible to the Arabic readership by the author’s student and successor, Shaykh Mawlana ‘Abd al-Hafiz Makki.  It has seen several editions in various Arab countries. The English readership awaits a satisfactory English translation from one who is versed in both Shari’ah and Tariqah or, at least, treading this noble path.     

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Shaykh Mawlana ‘Abd al-Hafiz Makki’s Arabic translaton of Shari’at Wa Tariqat Ka Talazum, entitled Talazum al-Shari’ah Wa ‘l-Tariqah, was first published in the early 1980’s. It has since seen multiple re-prints in several Arab countries, including Egypt. It’s most recent edition, with a new introduction written by the Shaykh, was published last year by Maktabah al-Haramayn in Dubai. It also contains additional biographical footnotes from Mawlana ‘Abd al-Hayy al-Hasani al-Lucknowi’s al-I’lam  bi man fi  Tarikh al-Hind min al-A’laam (previously entitled Nuzhat al-Khawatir) (Blog Administrator)

  

 

Mawlana Shah ‘Abd al-Qadir Raipuri (may Allah shower him with mercy)

(From www.attalib.blogspot.com) 

Every Shaikh of Tariqat envies a disciple like him
Very rarely Allah blesses humanity with people like him 

Introduction 

The life of Hazrat Maulana Abdul Qadir Saheb Raipuri (Nawwarallahu Marqadahu) yields many precious lessons for the Muslim Ummah. Some insight into his life can be gained through reading Hazrat Maulana Abul Hasan Ali Nadwi’s “Savanih-e-Maulana Abdul Qadir Raipuri”. Hazrat Raipuri’s life can be looked at in three different stages: First, his childhood and education. Second, his search for Shaikh-e-Kaamil and acquiring training from him. Third, after the demise of his Shaikh, how he benefited thousands with the nur of Ma’arifate Ilahi (Divine recognition) of Allah. 

Childhood and Education 

Hazrat Maulana Abdul Qadir Saheb was born in the house of Hazrat Hafiz Ahmad Saheb in 1295 Hijri in district of Sarghoda (present day Pakistan). The father of Hazrat Raipuri belonged to a religious and knowledgeable family. Hazrat Raipuri became a hafiz of the Quran under the supervision of his uncle, Maulana Kaleemullah Saheb. He learned Arabic grammar from Maulana Muhammad Rafiq Saheb, who was a student of Qutbul Arshad Maulana Rashid Ahmad Gangohi (Rahmatullahi Ala’ih). Thereafter, he left his home town for acquisition of higher Islamic studies. Hazrat Maulana Abdul Qadir Saheb went through great sacrifices and hardships in the pursuit of knowledge. He used to go from city to city on foot and had a very simple and content childhood. Never did he look towards any creation or ask from any person for help or dependency, because Allah alone was sufficient for him. He studied in Saharanpur, Panipat and Delhi. In Delhi, Maulana Abdul Qadir Saheb studied the books of Hadith in Madrasa Abdur Rabb under Maulana Abd al-A’li (Rahmatullahi Ala’ih), who was a student of Hujjatul Islam Hazrat Maulana Muhammad Qasim Saheb Nanotawi (Rahmatullahi Ala’ih). Maulana Abdul Qadir Saheb also had the honor of attending some lectures on Tirmizhi Sharif by Imamul Asr Hazrat Maulana Anwar Shah Saheb Kashmiri (Rahmatullahi Ala’ih). 

After completing his studies in Quran, Hadith, Arabic, Farsi, Fiqh and Muntaq, Hazrat Maulana also studied Greek Medicine and likewise excelled in that as well. Thereafter, for some time he gave lectures relating to Quran and Hadith in Bareily and some other places. The knowledge of Quran and Hadith had ignited the fire of Ma’arifate Ilahi inside his heart. Hazrat left all his engagements and set out to find the Shaikh-e-Kaamil that could ingrain the recognition and love of Allah and Rasulullah (Salallahu Alayhi Wa Sallam) in the depths of his heart. 

Search for Shaikh-e-Kaamil

Hazrat Maulana Abdul Qadir Saheb searched for a Shaikh-e-Kaamil very intensively. He had a strong urge in him for finding a guide that could connect his soul with the Creator of the universe. Somebody that could teach him how to suppress the nafs, desires and the whisperings of shaytan, the evil devil. Somebody that could quench the thirst of love in his heart. After his long and diligent search for Shaikh-e-Kaamil, he finally reached the Khanqah of Hazrat-e-Aqqadus Maulana Abdur Raheem Saheb Raipuri in Raipur (Utter Pardesh, India). In the very first meeting, he was overwhelmingly impressed and affected from Hazrat-e-Aqqadus Maulana Abdur Raheem Saheb. He requested Hazrat to take him under his bayat and become his pir. Hazrat Maulana Abdur Raheem Saheb gave him the suggestion to go to his Shaikh, Qutbul Arshad Hazrat Maulana Rasheed Ahmad Saheb Gangohi (Rahmatullahi Ala’ih). But, Maulana Abdul Qadir Saheb said: “I am totally related to you.” Thereafter, Hazrat-e-Aqqadus Maulana Abdur Raheem Saheb gave him some azkaar and said: “What is the hurry?” and then sent Maulana Abdul Qadir Saheb back to his native land of Sarghoda. After a short span of time, Maulana Abdul Qadir Saheb returned to Raipur and took bayat on the hand of Hazrat Maulana Abdur Raheem Saheb Raipuri. From then on, he remained busy in Zikrullah (remembrance of Allah), Mujahidaat (sacrifices) and Khidmat-e-Shaikh (service of his spiritual guide). Hazrat-e-Aqqadus Maulana Abdur Raheem Saheb remained pleased with him until his last breath and upon his demise, he made Maulana Abdul Qadir Saheb his chief successor and Khalifa and commanded Maulana Abdul Qadir Saheb to remain in his khanqah and continue his efforts in reformation of people. 

While in the Khanqah, Maulana Abdul Qadir Saheb was always consistent in his spiritual practices and became determined in achieving his purpose. He had the highest Adab (respect) for his Shaikh, who became the most dear to him after Allah and Rasulullah (Salallahu Alayhi Wa Sallam). His character was beautifully built to such an extent that all sorts of people flocked towards him for their spiritual rectification. Hazrat was very simple and self-less. He had used Tassawwuf as it was meant to be used to gain the recognition of Allah and please Allah through following Rasulullah (Salallahu Alayhi Wa Sallam). But, this condition of fana’iyat (absorption) in Allah which he had achieved was the result of his companionship with his Shaikh, who had been trained under the auspicious Maulana Rasheed Ahmad Saheb Gangohi himself, whose illuminated personality and attributes can not be explained in words. It was also the result of his consistency in his azkaar and other spiritual practices. If somebody wants to see what can be achieved through Tassawwuf, the life of Hazrat Maulana Abdul Qadir Saheb is enough as a proof of the benefits of Tassawwuf. 

Benefiting Humanity 

Once a person is trained to benefit humanity, he is called “Khalifa”. Hazrat Maulana Abdul Qadir Saheb was the Khalifa and successor of his Shaikh. After the demise of his Shaikh, for forty-five long years, he remained benefiting people by connecting them to Allah and ingraining the love of Allah in their hearts. Hundreds of Ulama (scholars) achieved ma’arifate Ilahi under his supervision and thousands of common people came on the true teachings of Allah and Rasulullah (Alayhi Salatu wat-Tasleemat) through their connection with him. He reformed people from all branches of life, including farmers, businessmen, traders, politicians, lawyers, etc., A large number of Ulama benefited from their roohani nisbat (spiritual relationship) with him. Some of them are: Hazrat Shaikhul Hadith Maulana Muhammad Zakariya Kandhalvi, Hazrat Ji Maulana Muhammad Yusuf Saheb Kandhalvi, Mufakkire Islam Hazrat Maulana Abul Hasan Ali Nadwi, Hazrat Maulana Muhammad Manzoor Saheb Nomani, Ameer-e-Shariat Hazrat Maulana Syed Ata’ullah Shah Bukhari, Maulana Shah Abdul Aziz Saheb of Sargodha, Maulana Syed Anwar Hussein Nafees of Lahore, Maulana Syed Abdul Mun’im Abu Zar Bukhari of Multan, and many others.

This lamp of guidance and source of enlightenment finally met the Lord of the universe and Creator of the heavens and the earth on 14th of Rabiul Awwal 1382 Hijri. May Allah elevate his status in the hereafter and give us all the ability to follow the footsteps of such illustrious and sincere followers of Syedul Bashr (Salallahu Alayhi Wa Sallam). Ameen. 

(from alashrafia.com) 

 

The Humility of Hadhrat Haji Imdadullah (may Allah shower him with mercy)

Hadhrat Hakim al-Ummat [Mawlana Ashraf ‘Ali Thanawi], may Allah shower him with mercy, relates that a person once came to Hadhrat Haji [Imdadullah] sahib, may Allah shower him with mercy, and asked to be taught a wazifah (litany) by which he would be blessed with seeing the Prophet, peace and blessings upon him, in his dreams. 

Hadhrat [Haji sahib] replied, 

“You have great ambitions. We are not even worthy of being blessed with the vision of the dome of the blessed Rawdha (the resting place of the Prophet (peace and blessings upon him)).” 

Akabir Ka Maqam-e-Tawadhu’, pages 107-108  (Idara Islamiat)