biographical

degree of authorization in hanafi fiqh

The degree of authorization of this supplicant in his asking of the lightsome alms; whose chain of authorization traverses the honorable Hanafi scholars – the Muftis the writers and the knowledgeable elders among them.1

Praise be to Allāh that I have authorizations from many chains,2 and the most outstanding amongst them is the one I narrate from:3

 

1. The light of the two sanctuaries, the [chief] Muftī of Ĥanafiyyah in Makkah, Mawlānā Shaykh Ábd ar-Raĥmān as-Sirāj the son of the prominent Muftī Ábdullāh as-Sirāj who narrates from

2. Muftī of Makkah Sayyidi Jamāl ibn Ábdullāh ibn Úmar who narrates from

3. The illustrious shaykh, Muĥammad Áābid al-Anśārī al-Madanī who narrates from

4. Shaykh Yūsuf ibn Muĥammad ibn Alāuddīn Mizjāji who narrates from

5. Shaykh Ábd al-Qādir ibn Khalīl who narrates from

6. Shaykh Ismāýīl ibn Ábdullāh, famously known as Álī Zādah al-Bukhārī who narrates from

7. The Gnostic4 Shaykh Ábd al-Ghanī ibn Ismāýīl ibn Ábd al-Ghanī an-Nablūsī (the author of Al-Hadiqatu’n Nadiyyah, Al-Maţālib al-Áliyyah and other pure and lightsome works) who narrates from

8. His father Shaykh Ismāýīl, the author of Sharĥ Durar wa Ghurar who narrates from5

9. The two prominent Shaykhs

a. Ahmed ash-Shūbari

AND

b. Hasan Sharnblāli, the author of Ĥāshiyah Durar wa Ghurar, Nūr al-Īđāĥ and its explanation: Marāqi’l Falāĥ bi Imdād al-Fattāĥ among other glorious works;

both of them narrate from:6

10. Two routes:

First chain:

i)   Shaykh Úmar ibn Nujaym the author of Nahr al-Fāyiq

AND

ii)  Shaykh Shams [al-Ayimmah] al-Hānūtī, author of Fatāwā

AND

iii) Shaykh Áli al-Maqdisi the author of Sharĥ Nažm al-Kanz

Second chain:

iv)  Shaykh Ábdullāh an-Nahrīrī

AND

v)  Shaykh Muhammad ibn Ábd ar-Raĥmān al-Masīrī

AND

vi)  Shaykh Muhammad ibn Ahmed al-Ĥamawī

AND

vii)  Ahmed al-Muĥibbi

and all the seven7 narrate from

11. Shaykh Ahmed ibn Yūnus ash-Shalbī, author of Fatāwā who narrates from

12. Shaykh Ábd al-Barr ibn Shaĥnah author of Sharĥ al-Wahbāniyyah who narrates from

13. Kamāl ibn Humām, the researcher par excellence8 and author of Fatĥ al-Qadīr who narrates from

14. Shaykh As-Siraj Qārī al-Hidāyah, who narrates from

15. Shaykh Alāuddīn Sīyrāfī9 who narrates from

16. Sayyid Jalāluddīn al-Khabbāzi,10 the exegete of Al-Hidāyah who narrates from

17. Shaykh Ábd al-Azīz al-Bukhārī, author of Al-Kashf wa’t Taĥqīq, who narrates from

18. Jalāluddīn Kabīr who narrates from

19. Imām Ábd as-Sattār ibn Muhammad al-Kardari who narrates from

20. Imām Burhānuddīn [al-Mirghīnānī] author of Al-Hidāyah who narrates from

21. Imām Fakhr al-Islām al-Pazdawi who narrates from11

22. Shams al-Aimmah al-Halwāni who narrates from

23. Qāđī Abū Álī an-Nasafī who narrates from

24. Abū Bakr Muhammad ibn Fađl al-Bukhārī who narrates from

25. Imām Abū Ábdullāh12 as-Sabzmūnī who narrates from

26. Ábdullāh ibn Abū Hafś al-Bukhārī who narrates from his father,

27. Ahmed Abū Hafś (famously known as Abū Hafś al-Kabīr) who narrates from

28. Imām Abū Ábdullāh Muhammad ibn al-Ĥasan al-Shaybāni who narrates from

29. Imām al-Aážam Abū Ĥanīfah who narrates from

 

1. Ĥammād who narrates from

2. Ibrāhīm [an-Nakhaýī] who narrates from

3. Álqamah AND Aswad both of them narrate from

4. Ábdullāh ibn Masúūd rađiyallāhu ánhū who narrates from

the Prophet Sayyidunā Muĥammad şallAllāhu álayhi wa sallam.

—-
Footnotes:

1.In the beginning of Fatāwā ar-Riđawiyyah, Volume 1 thusly: sanadu’l faqīr fi’l faqri’l munīr musalsilan bi’l ĥanafiyyati’l kirāmi wa’l muftiyyīn wa’l muśannifīn wa’l mashāyikhi’l aálām

2. ţuruq

3. Alahazrat: My Lord accept this degree of mine in the subject of the radiant subject of fiqh which is handed down by the respectable Hanafi scholars, and famous muftis, imāms and authors. Allāh be praised, there are many routes of transmission, but this one is the most prominent among them. Here I narrate fiqh from the Light of the Sanctuary, the Mufti of Makkah, Mawlānā Ábd ar-Raĥmān as-Sirāj, the son of the outstanding mufti, Mawlānā Ábdullāh as-Sirāj al-Makki who narrates from Imām al-Aázam through 27 links and he, from our Radiant Master, the Prince of all Messengers śallAllāhu álayhi wa sallam through four links.

4. al-áārifu bi’llāh

5. Shaykh Ismāýīl narrates through two routes.

6. both of these shuyūkh narrate from seven shuyūkh through two routes; the first chain from three, and the second from four.

7. and all the seven shuyūkh from these two chains narrate from Al-Shalbi

8. Alahazrat uses the title, muĥaqqiq ĥaythu aţlaq which translates to a literal ‘unfettered researcher’ and an idiomatic ‘absolute researcher.’  Actually, he means a mujtahid of a certain rank, but saying so would confuse the uninitiated who would oversimplify this to mean absolute ijtihad.

9. Alahazrat: Thus it is in my chain of transmission by the letter faa [Al-Sīyrāfī] and this is the well-known spelling. It is also spelt with meem as Al-Sayrāmī as mentioned in Fat’ĥ al-Qadīr, [commentary of]Al-Ţaĥţāwī and Radd al-Muĥtār.  Sīyrāf is pronounced like Shīrāz, a coastal city in Persia close to Kirmān; the famous grammarian Abū Saýīd was also from this city. Sayrām with a mīm is a city in Turkey [mentioned as Rome in Arabic]; the grammarian Nižāmuddin ibn Yūsuf ibn Fahd, a student of at-Taftāzāni was from this city.

10. Alahazrat: Thus it is in this chain of transmission; but in my other chain, it is from the route of Al-Sirāj al-Ĥānūti narrating from Ibrāhīm al-Karki, the author of Al-Fayđ narrating from Shaykh Muĥibbuddīn al-Aqśar known as Qāri al-Hidayah who narrates from Al-Sīrāfī in these words: ‘Narrating from Sayyid Jalāluddin ibn Shamsuddin al-Karlātī from Ábd al-Azīz bin Muhammad ibn Aĥmed al-Bukhārī…’.

Sayyid Jalāluddin is the author of Al-Kifāyah, an exegesis of Al-Hidāyah and is the student of Ĥusāmuddin al-Saghnāqī, the author of An-Nihāyah, which is among the earliest explanations of Al-Hidayah. Al-Khabbāzi is the author of Al-Mughnī fi’l Usūl.  Úmar ibn Muhammad ibn Ámr is also an exegete of Al-Hidāyah and both of them are students of Ábd al-Azīz al-Bukhārī the author of Al-Kashf wa’t Taĥqīq.  Allāh táāla knows best.

11. Alahazrat: Thus it is in my chain; whereas in the chains of [both] Sayyid Al-Ţaĥţāwī and Sayyid Al-Shāmī [Ibn Áābīdin] it is: ‘….Fakhr al-Islām narrates from Shams al-Ayimmah as-Sarkhasī who narrates from Shams al-Ayimmah al-Ĥalwānī…’

I must point out that this is an additional blessing since this chain is a closer one [than that mentioned by Al-Ţaĥţāwī and Al-Shāmī]. This is because Fakhr al-Islām narrates from Shams al-Ayimmah al-Ĥalwānī directly as well. Imām Al-Dhahabī says in his Siyar al-Aálām an-Nubalā’a in the biography of Imām al-Ĥalwānī: ‘among his students were Shams al-Ayimmah as-Sarakhsī, Fakhr al-Islām al-Pazdawī and his brother Śadr al-Islām..’  Imām Al-Ĥalwānī passed away in Bukhāra in 456AH, whereas Fakhr al-Islām passed away in Kish in the Rajab of 482 AH; he was born around 400AH. Thus, when Imām Al-Ĥalwānī passed away, Fakhr al-Islām was about 56 years old. [it is not surprising that he might have studied under him directly]

12. Alahazrat: Thus it is in my chain of narration as well as that of Al-Ţaĥţāwī and Al-Shāmī and the latter has affirmed this. It is popularly known that his kunyah is Abū Muhammad and his name is Ábdullāh ibn Muhammad, as mentioned in my other chain of transmission coming from the route of Ízz ad-Dīn Ahmed ibn al-Mužaffar and Ábd al-Azīz al-Bukhāri, and both of them narrate from Ĥāfižuddīn al-Bukhārī who narrates from Shams al-Ayimmah al-Kardarī who narrates from Badr al-Ayimmah Úmar al-Warsaki who narrates from Imām Rukn ad-Dīn Ábd ar-Raĥmān al-Kahānī who narrates from Fakhr al-Quđāt al-Arsābandī who narrates from Ímād al-Islām Ábd ar-Raĥīm az-Zawzanī who narrates from Abū Zayd ad-Dabbūsī who narrates from Imām Abū Jaáfar al-Ustrūshīnī who narrates from Abu’l Ĥasan Áli an-Nasafi who narrates from Imām al-Fađalī who says: ‘narrated to us, Imām Abū Muhammad Ábdullāh ibn Muhammad ibn Yáqūb as-Sabzmūnī al-Hārithi..’. It is possible that he had two kunyas, Abū Muhammad and Abū Ábdullāh”

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the qadri chain

Alahazrat narrates in verse, the chain of scholars reaching to RasūlAllāh şallAllāhu álayhi wa sallam through Ghaws al-Aážam Ábd al-Qādir al-Jīlānī rađiyAllāhu ánhū.

silsilah e áāliyyah qādriyah barakatiyah rizwiyyah

yā Ilāhi raĥm farmā Muşţafā ke wāstey
yā RasūlAllāh karam kījey Khudā ke wāstey

mushkileñ ĥall kar shah e mushkil kushā ke wāstey
kar balāyeñ radd shahīd e karbalā ke wāstey

sayyid e sajjād ke şadqey meiń sājid rakh hameñ
ílm e ĥaqq dey bāqir e ílm e hudā ke wāstey

şidq e şādiq kā taşadduq şādiqu’l islām kar
bey ghazab rāzī ho kāzim aur razā ke wāstey

baĥr e maárūf o sarī maárūf dey bey khud sarī
jund e ĥaqq meiñ gin junayd e bā safā ke wāstey

baĥr e shibli sheyr e ĥaqq dunyā ke kuttoñ se bachā
ek kā rakh ábd e Wāĥid be-riyā ke wāstey

bu’l faraĥ kā şadqah kar gham ko faraĥ dey ĥusn o saád
bu’l ĥasan aur bū saýid e saád zā ke wāstey

qādrī kar qādrī rakh qadriyoñ meiñ uţhā
qadr e ábdu’l Qādir e qudrat numā ke wāstey

aĥsanAllāhu lahum rizqan sey dey rizq e ĥasan
bandah e Razzāq tāju’l asfiyā ke wāstey

naşr abī sāliĥ ka şadqah, şāliĥ o manşūr rakh
dey ĥayāt e dīñ muhiyy e jāñ fazā ke wāstey

ţūr e írfān o úluw o ĥamd o ĥusnā o bahā
dey áli, mūsā, ĥasan, aĥmed, bahā ke wāstey

baĥr e ibrāhīm mujh par nār e gham gulzār kar
bhīk dey dātā bhikāri bādshā ke wāstey

khāna e dil ko ziyā dey rūu e īmāñ ko jamāl
shāh ziyā mawlā jamālu’l awliyā ke wāstey

dey muĥammad ke liye, rozī kar aĥmed ke liye
khwān e fazlullāh se ĥissah gadā ke wāstey

dīn o dunyā ke mujhe barkāt dey barkāt sey
íshq e ĥaqq dey íshqī e íshq antumā ke wāstey

ĥubb e ahl e bayt dey aāl e muĥammad ke liye
kar shahīd e íshq ĥamzah peshwā ke wāstey

dil ko achcha tan ko suthrā jān ko pur nūr kar
achchey pyāre shams e dīñ badru’l úlā ke wāstey

do jahāñ meiñ khādim e aāl e Rasūlullāh kar
ĥazrat e aāl e Rasūl e muqtadā ke wāstey

şadqah in aáyāñ kā dey che áyn: ízz, ílm o ámal
áfw o írfāñ áāfiyat aĥmed razā ke wāstey
 

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mawlana naqi ali khan

Mawlānā Naqi Álī Khān al-Baraylawī was born in either Jumādā al-Ākhirah or Rajab of the year 1246 AH /1830 AD in Zakhīrah area in Bareilly.1 His father, Mawlānā Riđā Álī Khān raĥimahullāh was a prominent scholar of his time and a gnostic.2

Mawlānā Riđā Álī was born in 1224 AH. He completed his studies in Tonk under Mawlānā Khalīl ar-Raĥmān ibn Mullā Írfān Rāmpūri.3 He received the degree of authorization at the age of 23, and again in the year 1247 AH.  He was a master of Fiqh and Tasawwuf.  He was also a very able orator. He passed away on the 6th of Jumādā al-Ūlā, 1286 AH.4  He was also was a patron of literature – thus, in poetry he was a student of Sadruddīn Āzurdah.5  He has compiled a dīwān.6  A couplet penned by him:7

āah hum par huwā musallaţ wabāl e farangiyāñ
humīñ haiñ mālik aur hameñ ānkheñ dikhāyī jātī haiñ?

Alas, we are subject to the misery of [being under] the British;
Though we are the masters, yet they threaten us!

Mawlānā Naqī Álī studied under his illustrious father and learnt all the Islamic sciences from him.8  He was pious and virtuous from a very young age and he soon became a mufti in his father’s instruction. He was very intelligent and had a deep knowledge of Islamic sciences. He kept aloof from rulers and wealthy folk. He was generous, kind, honorable, contented, well-respected and awe-inspiring.  In the year 1294AH/1879CE, he was initiated in the Qādri path by Mawlānā Sayyid Aāl e Rasūl Aĥmadi al-Marahrawī.

His mastery of sciences included Hanafī fiqh and the fiqh of other madh’habs; Qur’ānic sciences, Qur’ānic exegesis, Hadīth, Principles of Hadīth, theology, grammar, morphology, logic, philosophy, rhetoric, polemics, arithmetic, geometry, taşawwuf, biographies, history, literature and Islamic inheritance.  Imām Aĥmed Riđā adds:9

yīñ na baĥr yīst ke dar kūzah e taĥrīr āmad
this is an ocean that cannot be contained in a cup

Imām Naqī Álī Khan passed away in Dhu’l Qaádah at the age of 51 in the year 1297AH / 1880AH.  Among his disciples and students is his eldest son, Imām Aĥmed Riđā Khān Baraylawi.

His works:
1. Al-Kalām al-Awđah fī Tafsīri A-Lam Nashraĥ
2. Wasīlatu’n Najāt
3. Surūr al-Qulūb fī Dhikri’l Maĥbūb
4. Jawāhiru’l Bayān fī Asrāri’l Arkān
5. Usūl ar-Rashād li Qamýi Mabānī al-Fasād
6. Hidāyatu’l Bariyyah ilā’sh Sharīáti’l Aĥmadiyyah
7. Idhāqatu’l Āthām li Māniýi Ámal al-Mawlidi wa’l Qiyām
8. Fađl al-Ílm wa’l Úlamā
9. Izālatu’l Awhām
10. Tazkiyatul Īqān [Radd Taqwiyatu’l Īmān]
11. Al-Kawkab az-Zahrā fī Fađāyil al-Ílmi wa Ādāb al-Úlamā
12. Ar-Riwāyatu’r Rawiyyah fi’l Akhlāqi’n Nabawiyyah
13. An-Naqādatu’n Naqawiyyah fi’l Khaşāyişi’n Nabawiyyah
14. Lamátu’n Nibrās fī Ādāb al-Akli wa’l Libās
15. At-Tamakkun fī Taĥqīqi Masāyil at-Tazayyun
16. Aĥsanu’l Wiáā li Ādāb ad-Duáā
17. Khayru’l Mukhāţabah fi’l Muĥāsabati wa’l Murāqabah
18. Hidāyatu’l Mushtāq ilā Sayri’l Anfusi wa’l Āfāq
19. Irshād al-Aĥbāb ilā Ādāb al-Iĥtisāb
20. Ajmal al-Fikr fī Mabāĥith adh-Dhikr
21. Áyn al-Mushāhadah li Husni’l Mujahadah
22. Nihāyatus Sáādah fī Taĥqīqi’l Himmati wa’l Irādah
23. Aqwā adh-Dharīáh ilā Taĥqīqi at-Ţarīqati wa’sh Sharīáh
24. Tarwīj al-Arwāĥ fī Tafsīri Sūrat al-Inshirāh


Footnotes:  
1. . From the preface of Jawāhir al-Bayān fī Asrāri’l Arkān by Imām Aĥmed Riđā.

2. áārif billāh

3. Mawlānā Khalīl ar-Raĥmān Rampūrī was the son of Mullā Muĥammad Írfān. He studied fiqh, medicine, literature and mathematics under Mawlānā Ghulām Jīlānī. In his final days he had settled in the town of Tonk. There, he used to debate with a notorious Salafī by name Haydar Áli. The latter was supported by the ruler hence Mawlānā Khalīl returned to Rampur. Later he went to Jawrah and died there. [Tazkirah e Úlama e Ahl e Sunnat]

4. Ábd ar-Raĥmān Áli Khān: Tazkirah e Úlama e Hind; p.243

5. Mufti Muĥammad Şadr ad-Dīn Khān. His nom de plume was Āzurdah. He was born in Delhi in 1204 AH / 1789 AD. His father’s name was Shaykh Luţfullāh. His ancestors were from Kashmir. He was a student of Mawlānā Fađl Imām Khayrabādi (the father of Fađl al-Ĥaqq Khayrābādī) and Shāh Ábd al-Ázīz Muĥaddith al-Dihlawī; and a classmate of Imām Fađl al-Ĥaqq Khayrābādī.  He was the grand mufti in the early times of British Rāj and remained in that post for 35 years.  He played an important role in the first war of independence in 1857 AD.  He passed away on the 25th of Rabi`y al-Awwal 1285 AH / 1868 AD. He was 81 years old. [cited in the monthly Tarjuman from Karachi pages 58-66; July 1975]

6. Asad Nizami in the monthly Tarjuman from Karachi; pg.213 dated July 1975.

7. collection of verse

8. Ábd al-Waĥīd Baig, Hayāt e Mufti Āzam vol.1/pg.347.

9. In the preface to his father’s book: Al-Kalām al-Awđaĥ.

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alahazrat imam ahmed rida khan

Imām Aĥmed Riđā Khān al-Baraylawī was born in 1272 AH / 1856 CE in Bareilly, a city in North India in a family of scholars; his father Mawlānā Naqī Áli Khān was a prominent scholar of Ahl as-Sunnah in his time. He studied Islamic sciences in the tutelage of his erudite father. He was a master of many sciences and particularly in Hanafī fiqh, he was head and shoulders above all his contemporaries. Even his adversaries have acknowledged that he was peerless in this discipline.
 

He has many ijāzahs or degrees of authorization in Hanafī fiqh, and by his own affirmation, the most important one is from the Muftī of Makkah, Shaykh Ábd ar-Raĥmān as-Sirāj ibn Ábdullāh as-Sirāj. This chain of transmission reaches Imām Abū Ĥanifah through twenty seven links and in further four to the Master of all creation, Muĥammad RasūlAllāh şallAllāhu álayhi wa sallam. He has an authorization of ĥadīth transmission from the great Meccan scholar, Malik al-Úlamā, Sayyid Aĥmed Zaynī Daĥlān al-Shāfiýī. Imām Aĥmed Riđā is widely known for his refutation of Wahābīs, innovators and libertarian religion-reformers of the early 20th century.

 

Alahazrat, meaning the ‘Grand Master’ was a common title of respect in the 19th/20th century.1 Imām Aĥmed Riđā was called as Alahazrat by his followers as he was the major force against innovators and the leader of Sunni scholars of his time. This title became so popular that eventually, it became the de facto apellation of Imām Aĥmed Riđā Khān. Upon his second and eventful visit to Arabia in 1334 AH, the scholars of the two sanctuaries – Makkah and Madinah – were so impressed by his erudition and his efforts to safeguard Ahlu’s Sunnah, that prominent ones among them hailed him as the Reviver of the Religion.2 Furthermore, major scholars in (pre-partition) India agreed that all the qualities that are required in a Reviver were found in him and thus, he is considered as the Mujaddid of the 14th century after the blessed Migration of the Prophet şallAllāhu álayhi wa sallam. Imām Aĥmed Riđā referred to himself as ‘the slave of the Prophet şallAllāhu álayhi wa sallam or Ábd al-Muşţafā in Arabic.

 

His skill as a jurist3 outshone his other abilities and even the corpus of his work is mainly fatāwā. Many lengthy books that he has written are actually in response to questions. Many of his rulings (and more than 200 fatāwā as monographs) were collected, indexed and ordered by the Imām himself and named Al-Áţāyā an-Nabawiyyah fi’l Fatāwā ar-Riđāwiyyah, popularly known in the subcontinent as Fatāwā e Razaviyyah and has been recently published in 30 volumes.4 Apart from commentaries and glosses on various texts, the following are among his important works:
 

  • Kanz al-Īmān: An explanatory translation of the Qur’ān in Urdu.
     
  • Al-Mustanad al-Mútamad: A marginalia/commentary on the Arabic work Al-Mútaqad al-Muntaqad by Imām Fađl ar-Rasūl al-Badāyūnī.5

  • Jadd al-Mumtār: a five volume supercommentary on Radd al-Muĥtār of Imām Sayyid Muĥammad Amīn Ibn Áābidīn al-Shāmī,6 which is arguably, the most widely used Ĥanafī text in latter times.
     
  • Al-Dawlatu’l Makkiyyah bi’l Māddati’l Ghaybiyyah

  • Al-Amn wa’l Úlā li Nāýiti’l Muşţafā bi Dāfiýi’l Balā’a

  • Tamhīd e Īmān

  • Aĥsanu’l Wiáā li Ādāb ad-Duáā

  • Al-Fađl al-Mawhibī fī Máana: idhā şaĥĥa’l ĥadīthu fa huwa madh’habī

  • Fatāwā al-Ĥaramayn bi Rajafi Nadwatu’l Mayn

  • Fatāwā al-Āfriqah

  • Sub’ĥān as-Subbūĥ án Kadhibi Áybun Maqbūĥ

  • Radd ar-Rifđah

  • Qahru’d Dayyān álā Murtadd bi-Qādiyān

  • Niýmu’z Zād li Rawmi’d Đād

  • Az-Zubdatu’z Zakiyyah fī Taĥrīmi Sajdati’t Taĥiyyah

 

He took the Qādirī path and was initiated in that Sūfī order by Sayyid Aal e Rasūl al-Aĥmadī7 of Mārahra in 1294 AH.8 Alahazrat was an ardent lover of the Prophet şallAllāhu álayhi wa sallam as is evident from his works. He was also a great poet and has written sublime verse in Arabic, Persian and Urdu. His verse in Urdu and Persian is collected as a slim volume in two parts and named: Ĥadāyiq e Bakh’shish meaning ‘Gardens of Salvation’.  Many of his eulogies and odes are recited, and in particular, the Ode of Salutation or the Salām has achieved unparalleled fame and acceptance among the Muslims from the subcontinent.

 

The Imām passed away at the age of 63 in the year, 1340AH / 1921CE.  Raĥimahullāh wa rađiya ánhuMay Allah taala have mercy on him and be well pleased with him. 

—–
Footnotes:
1. Similar to "His Highness," "His Majesty," "His Holiness," etc.

2. Mujaddid.  It is related from tradition, that an erudite scholar will appear at the head of every century and revive the religion and clarify doubts and fight innovation.

3. Faqih, Mufti.

4. Initially, it was published in 12 volumes of approximately 800 pages each in quarto size and small text-size; however, recently it has been republished with bibliographic indexes in 30 volumes in Pakistan.  Many senior scholars participated in this project.

5. Passed away in 1289AH / 1872CE

6. Passed away in 1252AH / 1836CE

7. Passed away in 1296AH / 1879CE.  The shaykh was a prominent student of the famous scholar and Mujaddid of his age Shah Ábd al-Ázīz Muĥaddith al-Dihlawī.

8. Alahazrat himself points this out in a biographical note on his father Mawlana Naqī Álī Khān, in the preface of his father’s book Sharĥ A-lam Nashraĥ, that he (Alahazrat) received bay'ah and khilafah on the 5th of Jumādā al-Ūlā 1294AH / 1877CE along with his father.

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the lonely nook

This autobiographical quatrain was penned by Alahazrat Imām Aĥmed Riđā Khan raĥimahullāh:
na marā nosh zeh taĥsīN; na marā nīsh zeh ţaán
na marā gosh ba mad’ĥay; na marā hosh zamay
manam o kunj khumūli ke naganjad dar way
juz man o chand kitābay o dawāt o qalamay

 

Urdu translation:*
na mujhe mad’ĥ ki khwahish, na mujhe khaţra e zam
na kisī wāh kī parwāh, na kisī āh kā gham
maiN huN us gosha e tanhāyī ka rahne wāla
key jahāN chand kitābeN haiN dawāt aur qalam

 

English translation
I flatter none, nor others deride –
No praise i heed; no curse, no chide.
The lonely nook has, where i dwell,
A few books, inkpot; and a quill.

 

The quatrain calligraphed in Alahazrat’s own hand:

* Probably by Shaykh Sayyid Muĥammad Kichauchawi (Muĥaddis Azam e Hind) raĥimahullāh as it appears from the biographical note in his diwan: Farsh pe Arsh.

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