Books


After making mention of Hadrat [Mawlana Ashraf ‘Ali Thanawi]’s (may Allah shower His mercy upon him) written works, which number almost a thousand, a person asked him, ‘‘you have authored these many works; you’ve probably studied thousands of books?’’ Mawlana replied, ‘‘Yes, I have read a few books, the names of which are:

  • Haji Imdad Allah (may Allah shower His mercy upon him)
  • Hadrat Mawlana Ya‘qub Nanautwi (may Allah shower His mercy upon him)
  • Hadrat Mawlana Rashid Ahmad Gangohi (may Allah shower His mercy upon him)

These books have made me independent of all other books.’’

Majalis-e-Hakim al-Ummat, pp. 103-104 (Karachi: Darul Isha‘at) compiled by Mawlana Mufti Muhammad Shafi‘ Usmani

Advertisements

By Zameelur Rahman

This link is to the fourth edition of Shaykh Muhammad ‘Awwama’s brilliant book Athar al-Hadith al-Sharif fi Khtilaf al-A’immat al-Fuqaha which describes how the science of hadith impacts on the disagreements between the Fuqaha. Muhammad ‘Awwama (b. 1940), a resident of Medina of a Halabi background, is a contemporary hadith scholar and one of the major students of two important Halabi scholars of the last century, Shaykh ‘Abd al-Fattah Abu Ghudda and Shaykh ‘Abd Allah Siraj al-Din. In this book, he has some interesting discussions, particularly on the statement of the Imams “When a hadith is sahih that is my madhhab” and how it should be understood; that some hadiths despite being sahih is not fit for practice; how often weak hadiths can inform certain rulings if not actually establish them; how variations in wordings of hadith can influence differences in rulings; the superiority of understanding over narration of hadiths and Abu Hanifa’s excellence in this; the dangers of taking shadh (isolated) opinions; the important differences between the Imams in reconciling between conflicting reports (there is a useful summary of the book on pages 193-8).

In the substance of the book, he refers to several Deobandi authors and their works, in particular Habib Kiranawi’s al-Qawa‘id fi ‘Ulum al-Fiqh, Yusuf Binnori’s Ma‘arif al-Sunan (a commentary on Jami‘ al-Tirmidhi), Zafar Ahmad al-Uthmani’s I‘la al-Sunan, al-Qawa‘id fi ‘Ulum al-Hadith and Abu Hanifa wa Ashabuhu l-Muhaddithun (which Awwama says “includes transmissions not found together anywhere else”), Anwar Shah Kashmiri’s footnotes to Nasb al-Rayah and he refers to Habib al-Rahman al-A‘zami’s help in offering some examples for one of the principles he cites which he included in this later edition of his work. He regards all of these authors and the works he mentions in high regard, designating them with superlative titles (like “Imam al-‘Asr” – the Imam of the time – for Anwar Shah Kashmiri and “Shaykhu Shuyukhina” – teacher of our teachers – for Zafar Ahmad al-‘Uthmani) and describing their books as “nafisa” (valuable) or “mawsu‘i” (encyclopaedic). In fact it might be said, from modern scholars, these Deobandi authors are his major sources in this book, with the exceptions of Allama al-Kawthari whom he cites frequently, and al-Ghumari and Muhammad Bakhit al-Muti‘i.

In the foreword to his book, while discussing endorsements, he writes:

“These short pages have received acceptance and approval from the leaders of the people of knowledge and virtue. From the most prominent of these and one whose acceptance and approval I treasure is our teacher, the great scholar, an authority of the people of knowledge, virtue, opinion and nobility in the Indian subcontinent, in particular, and among all who know him, in general, the master of hadith, Shaykh Muhammad Zakariyya al-Kandehlewi (d. 1402), Allah Almighty have mercy on him. For he was so kind as to listen to its contents page from one of his students while I was sitting in his presence [in Medina] and he became delighted thereby and said to his student “it requires reading in its entirety”. He was then so kind as to hear it completely while on his sickbed (Allah substitute the Garden for him). He then graciously provided me a dictated statement, which the reader will find shortly.” (Athar al-Hadith al-Sharif fi Khtilaf al-A’immat al-Fuqaha, 4th Edition, Muhammad Awwama, pp. 6-7)

Shaykh al-Kandehlewi’s statement is as follows:

“In Allah’s Name, Most Merciful, the Beneficent

All praise to Allah who showered us with His blessings and connected us with His favours. And prayers and peace on the chief of His creation, Muhammad, whose beauty and splendour is perfect, and whose effort and struggles is enough to admonish creation, and (prayers and peace) on his family, his companions who derived light from his speech and obtained its rays, and on those who follow them in goodness to the Day of Recompense.

To proceed:

Indeed Allah Almighty has placed in this Umma memorisers of the Clear Book and of the traditions of the chief of the first and the last, and He elected by His special grace from them the people of Hadith and fiqh who distinguished between the strong and weak (narrations), deduced (evidence) from the hasan and sahih (hadiths) and extracted rulings on that which they did not find a clear text by selecting what is weightier (in evidence) according to them. (This they did) after following the reports, busying the minds and spending lifetimes in understanding the nasikh (canceller) and the mansukh (cancelled) reports, and delved into the depths of language and the understanding of meanings so they were adept (in formulating) chapters and subchapters and deriving peripheral (matters) from the principle (ones). May Allah Almighty rain upon them the showers of mercy and approval and let them live a life of ease in the Gardens (of Paradise).

They had an immense rank in the application of what (apparently) contradicted, assessing what (actually) conflicted, clarifying what was unclear and expanding on what was summarised, but despite their unity in purpose and conciliation of hearts, they differed in many of the issues and rulings due to the difference in the approaches to assessing (the conflicting reports) and the methods of deducing (evidence). This difference was a natural and necessary result devoid of any reprehensibility or repulsiveness; rather it is a mercy for the Umma, as was agreed by the notable ‘ulama’. And since men are enemies of what they don’t know, those who had no feel for knowledge and understanding began to criticise the juristic Imams and spoke against them with a sharp tongue. For this reason the early and late (scholars) of (this Umma) penned books and epistles on the (underlying) causes of (these) disagreements, like Raf‘ al-Malam ‘an A’immat al-A‘lam by the great Hafiz, the insightful and critical scholar Ahmad ibn ‘Abd al-Halim ibn Taymiyya al-Harrani, and like Bidayat al-Mujtahid by Abu Walid ibn Rushd al-Qurtubi, Allah Almighty have mercy on them. I have an epistle on this subject in Urdu which I authored at the prime of my youth and I called it Ikhtilaf al-A’imma[1] and people have attained great benefit from it, and praise is due to Allah for that.

The merit in this age (however) goes to our honourable brother the scholar Shaykh Muhammad ‘Awwamah, for he delivered a valuable lecture on this subject three years ago at the Rawda University in Halab, then he made it into an independent epistle after editing (it) and concluding (it) and he called it Athar al-Hadith al-Sharif fi Khtilaf al-A’immat al-Fuqaha. And since I was unable to read it myself due to the weakness in my vision – and diseases betake humanity in old age – I heard it from one of my beloveds and found it to be very beneficial, and it, despite its brevity, contains lofty benefits and (coherently) arranges precious gems. I sought benefit in it (being read to me) and my soul was uplifted and my heart was delighted by it. It is worthy of being read by every teacher and student, for it is devoid of deviance and embellishment, and delivers (the Imams) from what (has been said) disparagingly about the rank of the Imams from the people of enmity and of deprivation.

I ask Allah Almighty to enable us and all Muslims to (do) all that He loves and pleases, and keep us alive on the religion of the one who came with light and guidance, and cause us to die on his religion which illuminates the darkness. And Allah Almighty bless the best of His creation Muhammad, his family and all his companions.

I am the needy servant,

Muhammad Zakariyya ibn Muhammad Yahya al-Kandehlewi

Medina, 1401 H”

(Athar al-Hadith al-Sharif fi Khtilaf al-A’immat al-Fuqaha, pp. 12-14)


[1]               The English rendering of this work, Differences of The Imams, has been published by White Thread Press. (blog administrator)

………………………………

Related entry:  Shaykh Muhammad ‘Awwamah on Contemporary Scholars Of the Indian Subcontinent

From http://www.deoband.org/2010/12/general/book-reviews/intikhabe-bukhari-sharif-book-review/

Intikhabe Bukhari Sharif: Book review 

By Mufti Muhammad Taqi Usmani 

Translated by Muhammad Habib

Author: Abu Muhammad ‘Abd’Allah ibn Abi Jamrah al-Maliki al-Andalusi,translation and explanatory notes: ‘Allamah Zafar Ahmad ‘Uthmani, publisher: Idara-e-Islamiyyat (Lahore), 2 Volumes, 656 pages.   

‘Allamah Muhammad ibn Abi Jamrah (may Allah shower His mercy upon him) is from amongst the renowned scholars and sufis of seventh century (Hijri) Spain who adhered to the sunnah. He authored a commentary of Sahih al-Bukhari, entitled, Bahjat al-Nufus,[1] which was written in a completely unique and rare style. In this commentary, the ‘Allamah has derived rulings of tasawwuf and ihsan in a wonderfully in-depth manner, from which it is made clear that tasawwuf is not a separate entity to the Shari‘ah, but is an important part of the religion (din), and is essentially derived from the Qur’an and sunnah. The subtleties, inner dimensions, delicate academic points of the hadiths and, in particular, the guidance given to the one traversing the path of tasawwuf, in this book by ‘Allamah Ibn Abi Jamrah (may Allah shower His mercy upon him) are so great and valuable that at times during the read the soul becomes ecstatic. The beauty of it is that these subtleties and inner dimensions are not expounded by the author with any formality or special preparation but are derived from the hadiths in a spontaneous and informal manner.  

In this era, Allah had chosen Hakim al-Ummat Mawlana Ashraf ‘Ali Thanwi (may Allah sanctify his secret) for the tajdid (revival and reformation) of all the fields of religion, especially the science of tasawwuf and spiritual nurturing. Due to the specialities of ‘Allamah Ibn Abi Jamrah’s (may Allah shower His mercy upon him) book, Hakim al-Ummat Mawlana Ashraf ‘Ali Thanwi was greatly fond it.[2] Therefore, it was his desire that it be rendered to Urdu. The good fortune of fulfilling this desire had been decreed by Allah to be the lot of ‘Allamah Zafar Ahmad ‘Uthmani (may Allah sanctify his secret). Accordingly, he translated this book, naming it Rahmat al-Quddus, and added his own explanatory notes to the translation throughout, which comprise valuable academic and reformatory discussions.[3] It is difficult to find an equal in this era to the rank in knowledge and virtue that Allah had granted ‘Allamah Zafar Ahmad ‘Uthmani (may Allah sanctify his secret), and this book truly reflects this.   

After being published in India once, this book had been out of print. Idara-e-Islamiyyat has now done a great favour to those who are thirsty for knowledge by diligently publishing it once again.[4] It is hoped that it will be valued by the people of knowledge and tasawwuf 

(Rajab al-Murajjab, 1401 AH) 

Tabsiray,(Karachi: Maktabah Ma‘arif al-Qur’an, Rabi‘ al-Awwal 1426/April 2005 ed.) p. 89-90

 


 

[1]           The leader of the ‘ulama’ of his era, Shah ‘Abd al-‘Aziz Dahlawi, writes: ‘‘He selected about 300 hadith in it from Sahih al-Bukhari and did a commentary on them. It consists of two volumes. He included obscure sciences and hidden truths. He was one of the great awliya’ and gnostics of Allah. He manifested many miracles, and among them the greatest of them was that he said, ‘Praise be to Allah Almighty, I have never disobeyed Allah.’ ’’ (The Garden of Hadith Scholars – Bustan al-Muhaddithin, p.306 (Turath Publishing, 1428/2007 ed.)) 

[2]           Hakim al-Ummat Mawlana Ashraf ‘Ali Thanawi wrote: ‘‘I have come across a book, Bahjat al-Nufus, which is a commentary of an abridgement of [Sahih al-]Bukhari by the same author. The text is an abridgement of [Sahih al-]Bukhari without the chain of narrations and repetitions therein. In its commentary the author has, from the hadiths and at times from the verses of the Qur’an, derived many rulings concerning the esoteric sciences just as he has done regarding the exoteric sciences. Its being referred to, on occasion, in Fath al-Bari is proof enough of its reliability. As the subject matter of ‘Unwanat al-Tasawwuf and a part of this book is the same, it has been made known to aspirants of this science. – Ashraf ‘Ali, 8th Rabi‘ al-Awwal, 1353 AH. ’’ (Reproduced in Intikhabe Bukhari Sharif, p. 3-4) 

[3]           It should be noted that ‘Allamah Zafar Ahmad ‘Uthmani translated the commentary of only the first hundred hadiths from Bahjat al-Nufus. Also, he translated only those parts of the commentary in which issues relating to tasawwuf have been discussed. More details on ‘Allamah Zafar Ahmad ‘Uthmani’s ‘approach to the translation can be found in his introduction. (Translator)

[4]           Idara Islamiyyat published it as Intikhab-e-Bukhari Sharif. (Translator)

Al-I‘tidal fi Maratib al-Rijal

 by Shaykh al-Hadith Mawlana Muhammad Zakariyya

 

Book Review by Mufti Muhammad Taqi Usmani

 

This is actually a letter that Shaykh al-Hadith wrote in reply to seven questions posed by one of his students. The letter was written when the political fall out between the Muslim League and Congress was at its peak in pre-partition India, and a difference of opinion arose between Mawlana [Ashraf ‘Ali] Thanawi and Mawlana [Husayn Ahmad] Madani. Some Muslims were concerned about which path to choose in this difference between the seniors. Shaykh al-Hadith has explained the legislative (shar‘i) viewpoint of the difference in this letter, and detailed what the general masses should do in such circumstances. Apart from this, the general poor state of Muslims in the political and social arenas, and the issue of the ‘ulama differing has also been included [in this letter]. Shaykh al-Hadith has explained these issues in detail in his special style, which refreshes one’s faith and conviction. The book is actually a review of a temporary political issue. However, due to its encompassing discussions, it is a specific work that is beneficial in all ages.

 

(Rabi‘ al-Thani, 1392 AH)

 

Tabseray, (Karachi: Maktabah Ma‘arif al-Qur’an, Rabi‘ al-Awwal 1426/April 2005 ed.) p. 76

Mawlana Sayyid Mahbub Ridwi writes:

 

His (Mawlana Ahmad ‘Ali Saharanpuri’s) handwriting was very clear. Mawlana Khalil Ahmad Anbethwi (Saharanpuri) was in possession of a complete manuscript of [Sunan] Abi Dawud which was handwritten by Muhaddith [Ahmad ‘Ali] Saharanpuri. This is the very same manuscript that Mawlana Khalil Ahmad Saharanpuri would keep in front of him whilst writing Badhl al-Majhud[1].

 

Sawanih ‘Ulama’-e-Deoband (Nawaz publications Deoband) Vol. 1, p. 244, by Dr. Nawaz Deobandi.


[1] Mawlana Khalil Ahmad Saharanpuri’s multi-voluminous commentary of Imam Abu Dawud al-Sijistani’s Sunan. 

A Brief Biography Of Shaykh al-Hadith Fazlur Rahman Azmi

Book Cover: A Brief Biography Of Shaykh al-Hadith Fazlur Rahman Azmi

 

A Brief Biography Of Shaykh al-Hadith Fazlur Rahman Azmi

Biographies tend to surface after the death of a notable individual. The mere fact that this biography is before you in the lifetime of its subject- Shaykh Fazlur Rahman Azmi, is an indication of the acceptance with which he has been bestowed. This book will provide the reader with a glimpse of one of the great contemporary scholars of Islam and a leading authority of hadith. Furthermore, it is hoped that this brief work will serve as an inspiration to all: with effort, sacrifice and devotion to Allah, a great deal can be achieved.

Shaykh al-Hadith Fazlur Rahman Azmi was born in 1356/1946 in Maunath Bhanjan (Mau), Uttar Pradesh, India. After memorizing the Qur’an at an early age by his father, Shaykh Hafiz al-Rahman Azmi, Shaykh al-Hadith embarked on an intensive period of studying during which he mastered Arabic, Persian and Urdu. Upon completion of the rigorous Shari’ah program (‘alim course) at Madrasah Miftah al-‘Ulum, Mau in the traditional Islamic sciences, he studied the various modes of Qur’anic recitation (qira’ah), thereafter specializing in hadith and answering legal questions (ifta) under the great scholar of hadith, Shaykh Habib al-Rahman Azmi.

Shaykh al-Hadith’s illustrious teaching career began in his home town of Mau. On the advice of his teacher he moved to Madrasah Mazhar al-‘Ulum, Varanasi where he taught for four years. In 1395/1975 he moved to the renowned seminary, Jami’ah Islamiyyah Dabhel, Gujarat where he taught the major books of tafsir (Qur’anic exegesis), hadith, fiqh (Islamic law) and qira’ah. In 1406/1986 he was invited to Madrasah Arabia Islamia, Azaadville, South Africa and was offered the post of Shaykh al-Hadith (‘Senior Lecturer of hadith’). To date he has been teaching Sahih al-Bukhari, Sunan al-Tirmidhi, Mishkat al-Masabih and other major books at this institute.

Shaykh al-Hadith is a prolific writer and has authored over forty books. His most famous works include introductions to Sahih al-Bukhari and Sunan al-Tirmidhi. He has also been active in the field of da’wah and tabligh and has benefited many as a distinguished disciple (khalifah) of Shah Hakim Muhammad Akhtar in the field of spiritual reformation (tazkiyah). Shaykh al-Hadith currently resides in Azaadville with his family.

Praise of Shaykh al-Hadith from distinguished scholars …

‘His mere presence is a great bounty for the people of South Africa.’ – Shaykh Marghub Ahmad Lajpuri

‘Hold firmly to him … firstly, because of his faith (iman), then because of his love of the Prophet (peace and blessings upon him), then because of his knowledge.’ – Shaykh Zuhayr Ibn Nasir al-Nasir (al-Madinah al-Munawwarah, Saudi Arabia)

‘…of whom the term ”mountain of knowledge” is most appropriate.’ – Mufti Muhammad Faruq Mirathi

………………..

Cover: Paperback

Author: Mufti Atiqur Rahman Azmi

Translator: Muhammad Abdul Khaliq Yusuf

Editor: Mufti Abdur-Rahman Mangera

Publisher: Madrasah Da’watul Haq (Azaadville South Africa)

Pages: 130

……………….

This book is available from: http://www.azharacademy.com/scripts/prodView.asp?idProduct=1978 and other Islamic bookshops.