HAZRAT SADRUS SHARIAH ALLAMA MUFTI MOHAMMAD AMJAD ALI AAZMI
( ALEHOR REHMAN)
Khalifa-e-Majaz
(Accredited Successor) of AlaHadrat
Sadr
al-Sharia Allama Maulana Mufti Hakim Abu al-Ula Amjad Ali Aazmi
BIRTH
Sadr-e-Shariat
(Chief of the Islamic Law), Badr-e-Tariqat (Shining
Moon of the Spiritual Mythology or Tariqah), Hadrat Allama
Mowlana Shah Amjad Ali Aazmi the son of Hakim Jamal al-din,
son of Maulana Khuda Bakhsh, son of Moulana Khairuddin (1299
AH 1878-9) was born in the district of Ghosi in India,
Mohalla Karimuddin, district Azamgarh.
His father
and grandfather both were renowned scholars in religious theology
and expert specialists in the Unani (Greek) system
of medicine.
When his
grandfather, Hadrat Maulana Khudabakhsh went to perform Hajj,
then on his return from Makkah al-Mukarramah to Madinah al-Munawwarah,
he received the permission (ijazah) for the recitation of Dalail
al-Khayrat.
EDUCATION
He received
his elementary education from his grandfather. After that he
studied books in general education for the beginners from his
elder brother, Maulana Muhammad Siddique. At the end of the
elementary course and on the advice of his elder brother, he
was admitted to the Madrasa-e-Hanfiyya in Jaunpur,
for further education under the supervision and guidance of
Jami Maqulat wa Manqulat, Hadrat Allama Moulana
Hidayatullah Khan Rampuri, Jaunpuri (d. 1326 ah 1908
AD student of Imam al-Falsafa, Mujahid-e-Jalil, Hadrat
Allama Fadhl-e-Haqq Khayrabadi). At that time, there was
no proper rail system and it was also quite difficult
to get hold of any transport by which Sadr al-Shariah
could easily travel from Azamgarh to Jaunpur and vice versa.
Hence, he would travel from Ghausi to Azamgarh by foot.
Then from there, he would reach Madrasa-e-Hanfiyya, Jaunpur,
via a camel-driven carriage.
On completion
of the prescribed course (Dars-e-Nizami) at the Madrasa-e-Hanfia
Jaunpur, he presented himself before the great scholar, Shiekhul
Muhadditheen (the Master of the people who are elite in the
subject field of Hadith), Allama Maulana Wasi Ahmed Surti (d.1334
AH 1916 AD) for higher education in Ahadeeth and with
that end in view, he joined Madrasat-ul-Hadeeth, in PiliBhît
and received the Sanad (authenticated certificate or degree)
from that Madressa in 1320 AH 1902 AD.
AS A
TEACHER
During this
time, AlaHadrat, the Great Reviver of Islam, Maulana Shah Ahmed
Raza Khan fadhile-e-Bareilly needed the services of a teacher
at the Darul-Uloom, Manzar-e-Islam, which he founded.
Maulana
Amjad Ali then left his clinic and proceeded to Bareilly. At
Bareilly, he first worked as a teacher. Later on he was also
entrusted with the supervision of the Matbah-e-Ahle Sunnah (Printing
Press), and was also given presidency of the Education branch
of Tehreek Jamat-e-Raza-e-Mustafa, in Bareilly. These
responsibilities he conducted with great endeavour, devotion,
in addition to this was the issuance of Fatawas (Juridical Opinions),
which he continued as his newly acquired mission.
He took
oath of allegiance (Baiyat) on the hands of the great
eminent scholar, faqih, Imam, Muhaddith, Mufakkir, Musannif,
Mudabbir, al-Sheikh Mufti Hafiz-o-Qari Imam Ahmed Rida Khan
Bareilly and was soon honoured with the bestowment of Khilafat
(headship of the various mystical paths, e.g Silsila Qadriya,
Chistiya, Soharwardiya, Naqshbandiya, Barkatiya, and so on).
He derived affectionate blessings and guidance from his Chief
Mentor (shaykh), and quickly rose to the heights and ranks of
perfection.
In the matters
concerning fatawa, Imam Ahmed Rida Khan had complete reliance
and full confidence in Allama Amjad Ali Khan on account
of his diligence and competence in the Mission entrusted to
him. Paying tributes to his capabilities Imam Ahmed Rida on
one occasion stated:
You will
find the quality of understanding the religion (tafaqquh) to
a greater degree in Maulvi Amjad Ali (Sadr al-Shariah)
incomparable to others present here (in the field of learning).
The reason being that he is adept in announcing, writing and
examining the various fatawa. He writes down what I say in response
to the inquiries sought in this behalf. He has the adoptive
nature; he grasps the point of issue without much effort. He
has acquired familiarity with methods and procedures (which
is an asset for him in this profession)
During the
stay of Hadrat Sadr al-Shariah at Bareilly, the work-load demanding
immediate attention had increased tremendously, even to the
extent of wonderment and amazement because of the multi-dimensional
varieties of the work involved, such as the supervision of the
publishing press, proof reading, guidance (briefing) to the
pressmen, despatch of parcels and letters, writing/dictating
of the Islamic Juridical fatawas, and so on. Each of which demanded
uninterrupted attention. On top of all this, he had to conduct
all these work almost single-handedly. The blessings and supplications
of Imam Ahmed Rida had revitalised and rejuvenated his spirit
of work for the sake of the religion (deen) to such an unbelievable
degree that he did not feel any kind of tiredness, mental exhaustion
or even any physical disindination, for the work at hand. People
often in amazement of this phenomenon, would quite truly exclaim:
Maulana
Amjad Ali Sahib is a work machine
Maulana
Amjad Ali saheb contributed and rendered enormous and uncountable
services in the initiation and finalisation of the grandiose,
matchless and unique translation of the Holy Quran, by
Imam Ahmed Rida, entitled Kanz al-Iman, under the chronological
title Kanz al-Iman fi Tarjamah al-Quran (1330A.H., coinciding
1911A.D.)
He adopted
teaching as a professional career at his early youth and continued
to serve as such till the end of his life. He produced such
unique, matchless, peerless and illustrious students/disciples
who left an indelible and ever shining marks in the annals of
proficient crusaders and research scholars which even the sublime
erudition and meteoric learning itself shall be proud of (as
achievement by disciples/students) which in fact will itself
be a praiseworthy and a pride worthy tribute to the learning
and its potentials to attain the high mark of proficiency. For
a considerable length of time, he served as a teacher in the
renowned centre of knowledge, Madrasah Manzar al-Islam, in Bareilly
Shareef.
In the year
1924 A.D./1343 A.H., he went to Ajmer Sharif to join as the
Head teacher (Sadr al-Mudarrisin) for Dar al-Ulûm
Muiniyah Uthmaniyah.
In 1933
A.D./1351 A.H., he returned back to Bareilly, and stayed here
for a continuous 3 years. After that he joined as the Sadr al-Mudarrisin
of Dar al-Ulum Hafiziah Shervani, in response to an invitation
of Nawab Haji Ghulam Muhammad Khan Shervan ruler Dadun (Ali
Garh), and stayed there in that capacity for a full seven years,
rendering yeoman service, for the cause of learning and for
the uplifting of the institution. The great scholar and administrator
Maulana Habib al-Rehman Shervani while delivering a presidential
speech on the occasion of the Annual function of the school,
in 1937A.D./1356 A.H., paid glorious tributes to the personal
and professional qualification of Moulana Amjad Ali in the following
words:
Maulana
Amjad Ali is one of the four or five teachers in the whole sub-continent
whom I recognise as having been appointed on merits.
At that
time, Maulana Abd al-Mushahid Khan was working as an assistant
teacher in the same school. He has also expressed his impression
in these words:
Maulana
Amjad Ali was the Chief teacher (Sadr al-Mudarris) in this institution
for more than seven years. He had also worked as a Head Master
in various schools at Bareilly, Ajmer, and many other places
all around the sub-continent of India. Being an experienced
teacher for quite a number of years, he has full command over
the profession of teaching.
Up to 1943
A.D./1327A.H. He stayed at Dadun, then he remain at Banaras
for a year; thereafter, till 1945 AD/1364 A.H., he taught at
Dar al- Ulum Manzar al-Islam, in Bareilly.
In the vicinity
of the Ajmer shrines, the descendants and offspring of Prithvi
Raj had settled as permanent inhabitants. Though these settlers
were converts to Islam, they retained and followed practices,
which were openly contrary to Islam, and its teachings, and
at times bordering the fringes of atheism, and cults of idolatry.
They were also deficient and negligent about the fundamental
modes of worship, and their fulfilment with due regard to the
Faraidh (compulsory), and Wajibat.
At the advice
and guidance of Hadrat Sadr al-Shariah, his students and
disciples chalked a programme of Tabligh (conveying the message
of Islam, especially its fundamentals, and basic principles),
amongst these nominal Muslims. The programme was religiously
implemented. It had pleasant effects. The visits and preaching
of young students under the command of the religious leaders
worked magic on those eager and God-fearing minds, because their
Islamic nomenclature was at stake, unless it was corrected in
time and tuned to Islamic Ideology. The verve and zest displayed
by these people soon transformed their entire outlook and they
clustered around these enthusiastic preachers and they open-heartedly
and whole-heartedly welcomed their Iman arousing sermons and
resolved to act upon them.
AS A
LEADER
Hadrat Sadr
al-Shariah was basically and mentally tuned as a religious
scholar, but he was also at home and conversant with the politics
of the day (which was raging throughout the length and breadth
of the sub-continent). And whenever and wherever necessity chose,
he defended and extolled the Islamic nation, even as a political
entity with sound reasoning and in political parlance. His murshid-e-tariqat
(mystic leader), Imam Ahmed Rida Bareilly was a staunch supporter
of the Two Nation Theory, which was based on the
fundamental issue that the nations of idol worshippers (but
parast) and idol breaker (but shikan), cannot be joined into
a single nation. This was the basic foundation of the demand
for Pakistan.
Hadrat Sadr
al-Shariah was a true believer of the Muslim nationhood
as a separate entity, and so was Sadr al-Afadhil Sayyid Naeemuddin
Muraadabadi, and many of our great and eminent scholars, and
he spread no endeavours for the cause of Muslim entity. He preached
this theory with full force of his command on the 14th of Rajab
1339, corresponding 24th March 1921, Jamiah al-Ulema
al-Hind (which consisted mostly of the Nationalist Muslims)
held their convention, at Bareilly in which Maulana Abu al-Kalam
Azad and other leaders participated.
The leaders
of the Jamiat had come fully prepared, and confident that they
will outwit and defeat the opponents of Muslim-Hindu unity.
Maulana Amjad Ali, being the president of the Academic branch
of Jamah al-Raza-e-Mustafa accepted the challenge and
presented to the leaders of the Jamiah Ulema-e-Hind
a comprehensive questionnaire based on 70 questions related
to the so-called Hindu-Muslim unity, and demanded their reply
to the said-questionnaire. But the pro-Hindu Ulema
of the Jamiah Ulema-e-Hind failed to send even one
reply to the questions posed, in spite of repeated reminders
which were sent to them.
The great
learned scholar, Maulana Sayyid Naim al-Din al-Muradabadi,
expressed the under-noted opinion of the said questionnaire
in a letter addressed to Imam Ahmed Rida Khan:
Our
Master! Your blessings abound
After presenting
my greeting of salaam, I beg to submit that after taking the
leave of yours, I reached my residence and studied the comprehensive
questionnaire. Really these questions are based on Divine
Dispensation. Surely these questions do not provide the
opponents any room for a convincing reply (and definitely they
are defenceless at the moment)
At the
time of departure, Abu al-Kalam Azad said at the Bareilly-Ry
Station: All the various objections raised in the questionnaire
are real and correct. Why should people commit errors, which
cannot be (adequately) replied and defended. Such errors (falsehoods)
provide the other party an opportunity to seize upon it
On 19-20
Shaban corresponding 3/4th October 1350 A.H./1939 A.D.,
a meeting was held in Muradabad, under the chairmanship of the
Khalifa al-Awwal of Imam Ahmed Rida, al-Sheikh, al-Allama
Mufti Hujjah al-Islam, Hamid Rida Khan. In this meeting, Hadrat
Sadr al-Shariah was prominent by his august presence.
All this jamiat later became popular with the name of All
India Sunni Conference
In April
1946, a convention on a grand scale was held at Banaras, under
the auspices of Sunni Conference. The session so held was unique
and unparalleled as a very large number of Scholars and Saints,
to the tune of over 5, 000 in number participated. This convention
had assumed the fundamental significance for the establishment
and consolidation of Pakistan. In that session, a committee
was set up, comprising of prominent Ulema and Mashaikh
to suggest ways, and also to give their views and opinions for
a means for the smooth running of an Islamic Government body.
Among the distinguished participants, was none other than the
name of Hadrat Sadr al-Shariah.
ISLAMIC
JURIST
ALLAH, blessed
Mawlana Amjad Ali with the bestowment of many different sciences
and branches of knowledge and craft to perfection, but he had
an intrinsic inclination towards the knowledge, which is regarded
as sacred, as Imam Shafi once stated:
Every kind
of knowledge except for that related to the Holy Quran
is just a pastime
and except for Hadith, and Fiqh in the
religion (Islamic Jurisprudence)
He had a
great inclination towards Tafseer, Hadith and Fiqh (Islamic
Jurisprudence). He had the detailed, but complex Islamic rulings
of many different topics, of the Fiqh on the top of his tongue.
In recognition of his multi dimensional acquisition of the various
branches and sciences of knowledge , Imam Ahmed Rida, the Great
Reviver of Islam, has conferred the title Sadr al-Shariah
to him during his stay at Dadun (District of Aligarh).
GENIOUS
WRITER
Hadrat Sadr
al-Shariah started writing marginal notes (annotations
or hawashi) on the voluminous book of Imam Abu Jafar Tahawi
(d. 321A.H./933A.D.) on hadith, entitled Sharh Maan
al-athar, and in the short period of seven months,
he completed a comprehensive annotation. The special feature
and note of surprise is that the annotation was hand-written
with a fine-pointed pen, and that too with one pen; it comprised
450 pages, each page consisting of 35-36 lines! It means that
having retired after each days arduous preoccupation,
which consumed and enormous time and energy he found the time
to write about 2 ½ pages each day. The heart rendering
tragedy in this connection is that that composition of the marginal
notes (Annotation) could not remain preserved (if this masterpiece
had survived, it would have surely revolutionised the word of
Islamic erudition as a monument of universal acclaim. It is
really unfortunate that the Muslim ummah has been deprived of
an ever-lasting source of learning and guidance) .
His second
masterpiece is Fatawa Amjadia, which is a unique 4-volumed book,
comprising of the various fatawa enquired in his service, as
regards to many Islamic topics. One must note that these were
only a few of the many questions that were asked to him, and
most have not been recorded till date. Nonetheless, it is still
quite a unique book of Academic Researches. Then he turned to
writing books for the children, when the illustrated book of
Primary education (in Urdu) was introduced, which contained
pen-drawn pictures and drawings to illustrate the various letters
of the Urdu alphabet.
Hadrat Amjad
Ali wrote a primer (Urdu Qaidah), containing pictures
of lifeless objects. the Qaidah had the blessing that
the child experienced no difficulty in recognising and getting
familiar with the alphabets. He could read the book of his standard
in a much shorter time than through other methods.
He had the
proficiency and skill of explaining very complex, and difficult
passages in a simple and easy to understand language.
Bahâr-e-Sharîat
is that universally acclaimed book of Hadrat Sadr al-Shariah
which can be justifiably called the Encyclopedia of the Hanafi
Islamic Jurisprudence . Hadrat Sadr al-Shariah wrote 17
parts of the 20-chaptered book, and the other remaining 3 parts
he could not write due to great subsequent sorrows of the death
of members of his blessed family.
Nevertheless,
to complete this great service he gave counsel that, due to
his persistent illness, any of his students or family members
should complete. Hence, the 3 parts were completed by his great
students.
The renowned
book of fatawa, entitled Fatawa-e-Alamgiri
or Hindiyya was compiled by the efforts of more
than 500 outstanding scholars at that time. Despite this, there
is not much written as regards to which proposition (masalah)
is the most authentic and which one is weak. The respect that
Alamgir showed and had for these great Ulema who compiled
Fatawa-e-Alamgiri was that whenever they entered his court,
Alamgir would immediately stand up in respect for them.
On the other
hand, Sadr al-Shariah wrote the famous Hanafi Encyclopaedia
of Fiqh on his own, and in addition to this, he also made it
clear and mentioned which proposition were authentic so that
it is easier for the reader to learn and memorise the authentic
propositions, without having to refer to books in languages
which one could not understand. Furthermore, this book has been
written in such a beautiful, but simple manner that not only
can the Ulema (scholars) use it, but also the public in
general can gain much benefit from it.
If we look
at it in this manner, then Bahar-e-Shariat is a much more
beneficial and advantageous service for Islam and the Muslim
ummah, in comparison to Fatawa-e-Alamgiri compiled by
more than 500 outstanding scholars.
This book
is said to have been started in writing, sometime in 1915 AD/1334
A.H., and was complete (up to the seventeen parts, then written
in 1943 A.D./1362 A.H.). he had the desire to write the remaining
3 more parts, but circumstances did not permit. Within a short
span of four years, eleven dear members of his family breathed
their last. These bereavements took such a heavy toll of his
mental and physical capability that he lost his sight and all
the work of writing and completing anything came to a sudden
halt.
The initial
six parts of Bahâr-e-Sharîat were personally
heard (the author, Sadr al-Shariah, reciting them) by
al-Sheikh Imâm Ahmed Ridâ Khan. He corrected or
modified at carious places and embellished them with his introductory
notes. The significant aspect of the Bahâr-e-Sharîat
is that each chapter begins with the verses of the Holy Quran,
then the various ahâdîth as related to the topic,
then an introductory note, followed by a detailed and concise
annunciation of the jurisprudential problems and their answers
according to the Qurân, Hadîth, Sunnah and
the aqwal of the Ulema.
EMINENT
STUDENTS:
Below we
note the names of all the great students of Hadrat Sadr al-Shariah,
Hakim Abu al-Ula Amjad Ali Aazmi:
* Sher
Besha-e-Sunnat, Munadhir al-Aazam, Moulana Hashmat
Ali of Lackhnaw
* Muhaddith al-Aazam Pakistan, Maulana Abu
al-Fadhl Sardar Ahmed of Layal Pura, now Faisalabad
* Mujahid-e-Millat, al-Sheikh al-Allama Maulana
Habib al-Rehman, President of the All India Tabligh-e-Sirat
(Orissa India)
* Imam al-Nahw, Sadr al-Ulema Sayyid Ghulam Jilani Merthi
(author of Bashir al-Kamil, Bashir al-Najiyah, Bashir al-Qari,
and many more works)
* Hafiz-e-Millat al-Shah, Allama Hafiz Abd
al-Aziz Muhaddith-e-Muradabadi thumma Mubarakpuri, Principal
of the renowned Islamic University, al-Jamiâ
Ashrafia, Misbah al-Ul?m in Mubarakpur, Azamgarh,
India
* Amin-e-Shariat, Munadhir-e-Ahl-e-Sunnat,
Mufti-e-Azam Kanpur, Maulana Rifaqat Husain Muzaffarpuri
* Shams al-Ulema, Qadi Shams al-Din Jaunpuri
(author of Qanun-e-Shariat)
* Khayr al-Adhkiya Hadrat Mawlana Ghulam Yazdani
Aazmi, former Head teacher (Sadr al-Mudarris) of Jamia
Razviyya, Mazhar-e-Islam, in Bareilly Sharif.
* Sayyid al-Ulema, Sayyid Al-e-Mustafa
Marehra Sharif
* Fakhr al-Amathil Jami Maqulat
wa Manqulat, Allama Muhammad Sulaiman Bhaghalpuri
* Sheikh al-Hadith Hadrat Allama Abd
al-Mustafa Aazmi
* Hadrat Allama Abd al-Mustafa Azhari (son of Hadrat
Sadr al-Shariah)
* Khalil al-Ulema Hadrat Maulana Mufti Khalil
Khan Barkati
* Sheikh al-Ulema, Hadrat Allama Ghulam
Jilani Ghausvi
* Rais al-Muhaddithin Hadrat Allama
Mubin al-Din Amrohwi
* Abu al-Mahasin Hadrat Maulana Mohammad Mohsin
Sahib Faqih al-Shafi Lahore, Pakistan
* Faqih-e-Azam Naib-e-Mufti-e-Azam,
al-Sheikh al-Allama Mufti Sharif al-Haq Amjadi
* Hadrat Maulana Mohammed Ilyas Siyalkoti
* Hadrat Maulana Mufti Mohammed Ajaz Radhwi
* Hadrat Maulana Waqar al-Din, Dar al-Ulum Amjadiya
Karachi Pakistan
* Hadrat Maulana Taqaddus Ali Khan, Sheikh al-Jamiah
Rashidiyah, Pir Gauth (Sindh Pakistan)
* Hadrat Maulana Mukhtar al-Haq Bikiturdir Sharif
* Hadrat Maulana Israr al-Haq Indori
* Hadrat Maulana Mukhtar al-Haq Khatib-e-Aazam
Dar al-Salam
* Hadrat Maulana Khalil Ahmed Sahib Kichaucha Sharif
* Hadrat allama Sayyid Zahir Ahmed Aligarh
* Hadrat Maulana Mujib al-Islam saheb Adrawi
* Hadrat Maulana Afdhal al-Din M.P.
* Hadrat Maulana Mufti Atfullah Aligarh
* Hadrat Maulana Mehbub Rida Khan Sahib Karachi
* Hadrat Maulana Sadiqullah sahib Banaras
* Hadrat Allama Ghulam Asi saheb Balya
* Hadrat Maulana Qari Asad al-Haq Muradabadi
* Hadrat Maulana Atiq al-Rehman tilshepuri
* Muhaddith al-Kabîr, al-Sheikh Dia al-Mustafa
(son of Sadr al-Shariah)
* Hadrat Allama Qari Raza al-Mustafa (son of Sadr al-Shariah)
* Hadrat Maulana Hakim Shams al-Huda sahibzadah
* Hadrat Maulana Mohammad Yahya Ghausi
And many
more great students upon whom, not only the ahle Sunnah, but
also the entire Islamic nation looks with pride and honour.
CONTEMPORARY
SCHOLARS:
* Sadr
al-Afadhil Allama Sayyid Naim al-Din Muradabadi
* Hujjah al-Islam, Allama Hamid Rida Khan (son of Imam
Ahmed Rida)
* Mufti-e-Azam-e-Hind, Allama Mustafa Rida Khan
(son of Imam Ahmed Rida)
* Malik al-Ulema Allama Zafr al-Din Bihari
* Umdah al-Mutakallimin Sayyid Sulaiman Ashraf Bihari
* Hadrat Allama Sayyid Ahmed Ashraf ibn Ashrafi Miya
Kichaucha sharif
* Muhaddith-e-Azam-e-Hind Sayyid Muhammed Kichauchavi
* Hadrat Maulana Hakim Barakat Tonki
* Hadrat Allama Wakil Ahmed Sikandarpuri
* Hadrat Allama Maulana Fadhl-e-Haqq Rampuri
* Hadrat Allama Muin al-Din Ajmeri
* Hadrat Maulana Nur al-Hasan Rampuri
* Maulana Qadi Abd al-Wahid sahib Patna
* Hadrat Allama Dia al-Din Pilibhiti
* Muballigh-e-Islam, Hadrat Allama Abd al-Alim
Siddiqi Merthi
* Hadrat Maulana Sayyid Misbah al-Hasan
BLESSED
KHULAFA (Accredited Successors)
Here are
the names of his famous Khulafa:
* Sher
Besha-e-Sunnat, Mazhar-e-Alahadrat, al-Sheikh Allama Hashmat
Ali Khan
* Muhaddith-e-azam Pakistan, Maulana Sardar Ahmed Khan
* Hafiz-e-Din-o-Millat, Hadrat Allama Abd al-Aziz
Muhaddith-e-Muradabadi
* Sheikh al-Ulema Hadrat Allama Ghulam
Jilani Aazmi
* Mufti-e-Azam Kanpur, al-Sheikh Mufti Rifaqat Husain Kanpuri
* Hadrat Allama Hafiz Qari MuHammad Musleh al-Din Siddiqui
* Sharih Bukhari, Faqih-e-Azam, al-Sheikh Mufti Sharif al-Haqq
Amjadi
* Allama Ghulam Yazdani Ghausvi
* Hadrat Maulana Abd al-Haq Mubarakpuri
CHILDREN
1st wife:
Mohtarama Karima Khatun Sahiba:
* Hakim
Shams al-Huda Marhum
* Zubeda Khatun marhuma
* Maulana Mohammed Yahya Marhum
* Allama Abd al-Mustafa Azhari Marhum
* Allama Ata al-Mustafa Marhum
2nd wife:
Mohtaramah Safiyy al-Nisa Sahiba
* Raisa
Khatun Marhuma
3rd wife:
Mohtarama Rabia Khatun Sahiba
* Muhammad
Ahmed Marhum
* Qari Raza al-Mustafa Sahib
4th wife:
Mohtarama Hajra Bibi Sahiba
* Mohtarama
Saida Khatun Marhuma
* Mohtarama Aisha Khatun
* Muhaddith-e-Kabir, Hadrat Allama Maulana Dia al-Mustafa
Qadri
* Muhammad Marhum
* Maulana Thana al-Mustafa Sahib
* Maulana Baha al-Mustafa Sahib
* Maulana Fida al-Mustafa Sahib
JOURNEY
TO THE HEREAFTER
Hadrat Sadr
al-Shariah had already been blessed by performing his
first Hajj ritual in 1337/1922. For the second time, he accompanied
his spouse, and set off from Ghosi on the 26th of Shawwal 1367
A.H. the events, which occurred before and also after the event
are quite astonishing.
The candle
of the love of the Holy Prophet which Hadrat Sadr al-Shariah
had in his heart illuminated and burnt even more brightly in
this particular journey to Haramain Sharifain (but, actually,
the journey to the hereafter). He would ask people to recite
the naat sharif, and would feel emotional after hearing
the beautiful verses of the naat.
As scheduled,
in the masses of hundreds of people waiting patiently to see
Hadrat Sadr al-Shariah he came to the railway station.
At the station in front of the masses of people, he delivered
an inspirational speech. Then the car arrived, and Hadrat Sadr
al-Shariah departed. From the very beginning of his departure
from his house, he felt ill, and in addition to this fact was
that rain fell immensely during this journey, which made him
deteriorate in health even more. This was why he had a fever,
to the extent that on reaching Bombay, he had pneumonia. At
the Bombay station, his treatment started. Even after so many
days of treatment, he would still be in the state of unconciousness.
Hudur Mufti-e-Aazam
was also accompanying him on this journey, and because of his
regular visit to meet Hadrat Sadr al-Shariah to ask as
to how he was, mass of people always came with him.
Once during
his visits, a person recited a naat written by Imam Ahmed
Rida, immediately hearing this, Hadrat Sadr al-Shariah
opened his eyes, and stated to give him a pillow so that he
could sit up. Throughout the time that the naat was read,
Hadrat Sadr al-Shariah sat there, in that position, as
though he was meditating.
Hudur Mufti-e-Aazam-e-Hind
and Hadrat Sadr al-Shariah both were going to depart in
the same plane.
However,
due to Hadrat Sadr al-Shariahs illness, Hadrat Mufti-e-e-Aazam-e-Hind,
after the Maghrib (Sunset) prayers came to pay his final visit
and to meet Hadrat Sadr al-Shariah for his last time.
With eyes full of sorrowful tears for this great personality,
Hadrat Mufti-e-Aazam-e-Hind stated:
Go
on (Carry on the final stages of your spiritual journey), I
shall follow behind you
And then
Hadrat Mufti-e-Aazam-e-Hind departed for his journey to
Hajj, and after his departure, Hadrat Sadr al-Shariahs
health became even worse.
Finally,
on the 2nd of Dhil Qadah 1367 A.H, coinciding Monday the
2nd of September 1949, at 12:26 P.M, this great scholar departed
to a celestial journey; instead of the intended pilgrimage,
upward to the heaven and as a prelude thereof.
We are belongings
of ALLAH and we are to return to Him
Whatever He takes
is His, whatever He gives is His, and there is a fixed period
for everything.
The following
verse: Indeed the righteous will be in the Gardens and Springs
(of paradise in the Hereafter), solemnises the death of Hadrat
Sadr al-Shariah, Badr al-Tariqah, Allama Hakim Abu
al-Ula Amjad Ali Aazmi Radi Allahu Taala
Anho.
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