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Fatawa al-Haramayn

Fatāwā al-Ĥaramayn bi Rajafi Nadwatu’l Mayn
Rulings of the Two Sanctuaries Quaking the Foundations of Deceptive Assembly

 
A collection of fatāwā refuting the Nadwah and its conglomerate of assorted heretics: Wahabīs, Rāfīđīs and Naturalists. This association was formed to unify Sunni scholars, but instead turned out to be a quasi-perennialist128 society. Alahazrat and many Sunni scholars distanced themselves after the first conference, and refuted the Nadwah. This is a fatwā answering 28 questions and Alahazrat wrote it in merely twenty hours; this was sent to prominent scholars in the Ĥaramayn who attested it and praised the author.

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128 Where perennialists argue that “all religions lead to truth,” Nadwa claimed to unify all who say lā ilāha illā Allāh, irrespective of their orientations, aberrations or heresies.

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Fatawa al-Afriqah

Fatāwā al-Āfriqah 126
The African Rulings

 
This is a collection of answers to 111 questions on various topics sent by Hājī Ismāýīl from South Africa 127 in three dispatches. The person requested Alahazrat to translate citations into Urdu and publish it in the form of a book for common benefit. This was published in 1336.

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126 Al-Saniyyatu’l Anīqah fī Fatāwā Afrīqah

 
127 In Butha-Buthe, Basutoland, a former British colony. Basutoland gained independence from the United Kingdom in 1966 and was renamed Kingdom of Lesotho, which is now a sovereign country as an enclave within the Republic of South Africa.

 

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Hadayiq e Bakh’shish

Ĥadāyiq e Bakh’shish
Gardens of Salvation

 
A two-volume collection of the Imām’s devotional poetry in the praise of the Prophet şallAllāhu álayhi wa sallam and other hymns. The first volume contains 80 poems and 8 quatrains; the second volume contains 39 poems and 13 quatrains. It is beautiful, sublime and a most eloquent anthology of the Prophet’s şallAllāhu álayhi wa sallam praise in Urdu. This is a showcase of the Imāms poetical talent and his command of Arabic, Persian and Urdu. It includes the famous Ode of Salutation or the Salām; Its popularity in the Subcontinent and the diaspora is no less than that of Qaşīdah Burdah. Every religious meeting of Sunnis ends with this beautiful Salām, whose opening lines are:

 
               muşţafā jān e raĥmat pey lākhoñ salām
               shamá e bazm e hidāyat pey lākhoñ salām

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Amn wa’l Ula

Al-Amn wa’l Úlā li Nāýiti’l Muşţafā bi Dāfiý al-Balā’a
Safety and Sublimity for praising Muşţafā as the Remover of Affliction
Deobandis present one face to Arab Sunni scholars and another face to the public in the subcontinent. A specific salawat known as the Durūd Tāj is widely recited in litanies. Rashid Gangohi and other Deobandis 125 claimed that it contained statements of polytheism because it includes the phrase ‘Remover of Affliction’ referring to RasūlAllāh şallAllāhu álayhi wa sallam. Alahazrat refuted this by quoting approximately 60 verses and more than 200 ĥadīth and opinions of scholars, proving that Muşţafā şallAllāhu álayhi wa sallam is indeed a remover of affliction.

 

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 125 See Fatāwā Rashidiyyah and Bihishti Zeywar.

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Fuyudat al-Malikiyyah

Al-Fuyūđāt al-Malikiyyah li Muĥibbi’d Dawlati’l Makkiyyah
The Royal Effluence for the Admirer of the Meccan Dominion
These are extensive footnotes and annotations to the book Dawlatu’l Makkiyyah. He expanded it further and refuted objections in the book Ghayatu’l Ma-mūl of Mawlānā Barzanjī, and a refutation of those who deceived the sayyid by accusing Alahazrat that he believed that the knowledge of Allāh táālā and of RasūlAllāh sallallahualayhiwasallam were the same and the only difference being pre-eternal and accident.123  Deobandis repeat this lie often; and this is what Abu’l Ĥasan Nadawi also wrote in Nuz’hatu’l Khawāţir.124  Alahazrat wrote two more annotations named Inbā’a al-Ĥayy anna Kalāmahu’l Maşūnu Tibyānan Li Kullī Shayy and Ĥāsim al-Muftarīy ála’s Sayyidi’l Barīy.

 

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123 Alahazrat’s clarification is mentioned in a footnote of Preamble to Faith (2011).
124 Abu’l Ĥasan al-Nadawi, Nuz’hatu’l Khawāţir, 8/1180:“..and he believed that RasulAllah sallallahualayhiwasallam had complete knowledge of the unseen.”

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Dawlah al-Makkiyyah

Al-Dawlah al-Makkiyyah bi’l Māddah al-Ghaybiyyah
The Meccan Jubilation of Unseen Aid 1

 

A treatise on the extensiveness of the knowledge of the Prophet sallallahualayhiwasallam which he wrote in Makkah in merely eight hours and within two days upon the request of prominent Makkan scholars, Shaykh Ismāýīl Khalīl and Shaykh Muĥammad Saýīd Bābuşayl and as a response to objections raised by Wahabis in the assembly of the Sharīf 2 of Makkah. The scholars of Ĥaramayn and those who visited Ĥaramayn in the following years, have written glittering recommendations which include prominent scholars like Imām Yusuf al-Nab’hānī. Incidentally, the book was delayed by a day because of his meeting with the great Moroccon ĥadīth scholar, Sayyid Ábd al-Hayy al-Kattanī (which is also mentioned in the latter’s Fahras al-Fahāris).

 

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1.There is an interesting background to this name which I have explained in another paper. The name can also mean: Meccan Jubilation concerning the issue of (knowledge of) the unseen.

2 The Sharīf of Mecca was the title of the former governors of Hejaz and a traditional steward of the holy cities of Mecca and Medina. The Sharīf was a descendant of the Prophet  sallallahualayihiwasallam. In those days Álī Pāshā was the Sharīf [1905 CE].

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