APPENDIX G
ABOUT THE AUTHOR
Sadru’sh Sharīáh Mawlānā Muĥammad Amjad Álī Aáżamī was born in 1296 (1878) in Ghosi town, Azamgarh District, in North India. He was the son of Mawlānā Ĥakīm Jamāluddīn ibn Mawlānā Khudā Bakhsh ibn Mawlānā Khayruddīn. Both his father and grandfather were prominent scholars and expert physicians. Mawlānā Amjad Álī received his primary education from his grandfather.
He then studied books in primary classes under Mawlānā Muĥammad Şiddīq and thereafter, tutored by his teacher Mawlānā Hidāyatullāh Khān Jaunpūrī. After graduating from the Jaunpur school, he went to Pīlībhīt and became a pupil of the great ĥadīth scholar, Mawlānā Waşīy Aĥmed Muĥaddith Sūratī. He graduated with ĥadīth authorisations in 1320 (1902) at the age of twenty four. Thereafter, in 1323, he studied medicine under Ĥakīm Ábdu’l Walīy.
From 1324 to 1327, he worked as a teacher in Muĥaddith Sūratī’s school and for about an year afterward, he practiced medicine in Patna. Around this time, Alahazrat Imām Aĥmed Riđā Khān was looking for a teacher for his school, Manżar e Islām, in Bareilly; Muĥaddith Sūratī proposed Mawlānā Amjad’s name and Alahazrat gladly accepted him.
Mawlānā Amjad left his medical practice and went to Bareilly following his teacher’s instructions. Initially, he was tasked with only teaching; by and by, he was given the responsibility of the Ahl alSunnah Press, in addition to inscribing fatwā. During his stay in Bareilly, he saw Alahazrat upclose, and was impressed by his strict adherence to the sharīáh and his immense love for RasūlAllāh ﷺ.
He was Alahazrat’s disciple in the Qādirī path and also one of his prominent successors. Even though he did not study any book as a student, he still considered Alahazrat as his teacher; Alahazrat also appreciated his disciple and praised him:
Mawlawi Amjad Álī is outstanding amongst you in his understanding and perception of religious knowledge (tafaqquh).
This is because he reads out questions and writes down my answers; he has a receptive nature and he is [now] well acquainted with the technique of issuing fatāwā. He has himself mentioned his becoming a disciple in the following words: Alahazrat was visiting Patna (Bihar) and I had the opportunity to read about him. I was drawn towards him.
I sought the advice of Mawlānā Muĥaddith (Sūratī) and upon his recommendation, I became a disciple of Imām Aĥmad Riđā Khān in the exalted Qādirī order.
Alahazrat has mentioned his prominent successors [khulafā] in a poem titled AlIstimdād, and he describes Mawlānā Amjad Álī thus: merā amjad, majd ka pakkā is sey bahut kachiyatey ye haiñ My Amjad inherits magnificence and his diligence is formidable; They lose heart, and shrink in fear – scared of him.
Mawlānā Amjad had a hectic schedule in Bareilly – he would teach in the morning and supervise the press in the afternoon, which included proof-reading, guiding pressmen and shipping parcels; later in the afternoon he would teach another session; after evening [áşr] prayer, he would assist Alahazrat in inscribing fatāwā; after íshā and dinner, he would read and work at the press until one in the morning and during Qur’ān translation project, he would not sleep until two; it is said that Mawlānā Amjad Raza Khān remarked: “Mawlānā Amjad Álī works like a machine”. This was his routine until 1343, when he went to Ajmer as the Principal of Dar al-Úlūm Muýīniyyah Úthmāniyyah.
A Momentous Feat The translation of the Qur’ān by Imām Aĥmad Riđā Khān in Urdu, named Kanz al-Īymān fī Tarjamati’l Qur’ān (1330/1911) and its accuracy, importance and superiority to other translations does not require any introduction. Yet, this was possible only by the untiring efforts of Sadru’sh Sharīáh.
While Imām Aĥmad Riđā was himself aware of the pressing need for a good translation of the Qur’ān, he kept postponing the task as he was busy with other activities such as writing books, fatāwā and teaching. Until one fine day, Sadru’sh Sharīáh went to him with paper and a pen in hand; Alahazrat accepted his request and began the translation right away.
In the beginning, only a single verse would be translated in a sitting – and it was realised that it would take a very long time; so the translation of one rukūú would be done in each sitting.
Mawlānā Amjad and other scholars would compare the translation with well-known commentaries and would be astonished to find that the translation was compatible with commentaries, even though Alahazrat dictated the translation extempore without referring to texts or preparing for it beforehand. His Physical Appearance Mawlānā Amjad Álī was of medium build and height, had a wheatish complexion and a thick beard.
He would walk slowly and his manner of sitting and sleeping was according to the sunnah. He was a quiet man and spoke little as a habit, but would speak fluently when he had to explain something or during teaching.
He had an amiable disposition. His Life as a Teacher Mawlānā Sayyid Sulaymān Ashraf invited Mawlānā Amjad Álī to head the Muýīniyyah College in Ajmer, on behalf of Mīr Nisār Aĥmed, the convenor of the college. Initially, Mawlānā Amjad declined, as he did not want to leave Bareilly, but later accepted the post after the intervention of Mawlānā Ĥāmid Razā Khān. He stayed there for eight years.
Later, after a disagreement with Mīr Nisār Aĥmed on certain issues, he left Ajmer and returned to Bareilly in 1351 AH (1932) and remained as a teacher at Manżar e Islām for three more years.
He served as the Principal of the Ĥāfiżiyyah Saýīdiyyah College in Dādūñ for seven years from 1354-1362 AH (1935-1943) upon the invitation of Ĥājī Ghulām Muĥammad Khān Sherwānī. The next year, he went to Banaras and once again came back to Bareilly as a teacher at Manżar e Islām until 1364 AH (1945).
Mawlānā Amjad Álī was an accomplished teacher and also an able leader, who contributed to various initiatives aimed at the welfare of Muslims prior to the independence of India from the British rule. He was also an orator and a prolific author.
During his stay in Ajmer, a few of his colleagues spread a rumour that Mawlānā Amjad was only proficient in Qur’ān, Ĥadīth and Fiqh, but could not match them in rational sciences; so he began to teach advanced texts of logic and philosophy.
His Method of Teaching He would start his class by asking one of the students to read the text (in Arabic) aloud, and translate that passage. The student would also have to pay attention to grammar, morphology and take care to translate it in correct and proper Urdu. He would then explain the text, the context and implications of the passage.
In higher classes, when discussing advanced books, he would mention differences of opinion and at times, state his own choice in the matter with proper justification. Seminars and debates would be conducted among students on Fridays; Mawlānā Amjad would give them feedback by a critical appraisal of their speeches and arguments.
Preaching and Speaking Some of the Rajputs living around Ajmer, claiming descent from the king Prithvi Raj, had accepted Islām, but polytheistic rituals were prevalent among them and they had very little awareness about the obligations of Muslims. Mawlānā Amjad Álī made a program to educate them about the Islamic way of life and to forsake the rituals and practices of idolators.
He also conducted campaigns to educate the people and refute Wahābī and Qādiyānī heresies in various towns and cities around Ajmer, such as Naşīrābād, Beawar, Ladnu, Jaipur, Jodhpur, Pali (Marwar), Chittor and others. His speeches were scholarly, based on tafsīr and ĥadīth; in addition to his speeches on presenting the correct creed of Ahl al-Sunnah, he also made speeches for the betterment of society and character.
Politics Mawlānā Amjad was a religious figure – a scholar and teacher – but when the need arose, he participated in political activities to guide Muslims on the right path and choose the course of action that was closely aligned with Muslim interests and in line with our faith. A committee of scholars, Mútamar al-Úlamā, was announced in the Moradabad conference held during 19-20th of Shábān (3-4 October, 1939).
Mawlānā Ĥāmid Riđā Khān presided in this conference and Mawlānā Sayyid Naýīmuddīn Murādābādi was unanimously elected as the chief of the committee.
The following were the objectives of this committee: • Address the present and forthcoming dangers faced by Muslims • Strengthen the bonds of Sunni organisations • Defend Islām against the attacks of the enemies of Islām • Refute false propaganda against Islām • Exhort Muslims to seek advice from scholars in religious matters • Address economic issues within the framework of Islām • Education of Muslim children Mawlānā Amjad Álī took a prominent part in these activities.
This committee was later renamed as All India Sunni Conference in a huge rally in April 1946. It is said that more than 5,000 scholars and religious leaders attended the rally.
Personal Tragedies Mawlānā Amjad suffered a number of personal tragedies which kept interrupting his work and finally stopped him from writing, as he notes in the preface to the seventeenth volume: One of my daughters passed away on the 7th of Shábān 1358 (1939); my son Maulavi Muĥammad Yaĥyā passed away on 25th Rabīý al-Awwal 1359 (1940) and in the same year, on the night of 10th Ramađān, 1359 (1940), my eldest son Maulavi Ĥakīm Shamsul Hudā passed away.
On the 20th of Ramađān, 1362 (1943) my fourth son, Áţā’a al-Muşţafā passed away in Dadun (Aligarh). During this period, three young daughters of my eldest son, the late Maulvi Shamsul Hudā and his wife passed away; one of the sons of late Maulvi Muĥammad Yaĥyā passed away; the daughter and wife of the late Maulavi Áţā’a al-Muşţafā also passed away.
In a short span of four years, he lost eleven members of his family (children, their wives and grandchildren). This took a toll on his health and he lost his eyesight. The grand work of Bahar e Sharīát came to a complete standstill. Apart from three final volumes of Bahār e Sharīát, the companion volume on Taşawwuf that he had envisaged did not see the light of the day.
He said: I was thinking of completing this work (Bahār e Sharīát) and then compile a work on taşawwuf and sulūk in a style similar to Bahār e Sharīát, which I have not mentioned earlier... and only that which Allāh Wills happens. He made an appeal to his children, students, or any other sunni scholar who could complete the last three volumes as a service to the Ahl al-Sunnah.
His students—one of his sons among them—undertook this task and fulfilled his wish by completing the remaining volumes. They also compiled these volumes to match their teacher’s style. The details of the additional volumes are as follows:
Volume Topics Author(s)
Jināyāt, Qişāş, Diyah Mawlānā Ábdu’l Muşţafā al-Az’harī
(Crime, Penal Punishment Mawlānā Muftī Waqāruddīn
Blood Money Compensations) Mawlānā Maĥbūb Riđā Khān
Completed: 1977 Mawlānā Riđā al-Muşţafā
Waşiyyah
19 (Bequests & Wills) Mawlānā Sayyid Żahīr Aĥmad Zaydī
Completed: 1980
Uşūl al-Fiqh
Rasm al-Muftī
19 A Mawlānā Sayyid Żahīr Aĥmad Zaydī
(Principles of Fiqh)
Completed: 1991
Mīrāth, Farā’iđ
20 (Inheritance) Mawlānā Muftī Waqāruddīn
Completed: 1985
Note: The 19th volume has a lengthy “appendix”, a complete volume in itself, covering the topics of principles of jurisprudence. Mawlānā Amjad’s students began working on the remaining three volumes. Mawlānā Żahīr notes that he wanted to include the topics of principles of fiqh within Bahār e Sharīát after completing the 19th volume. However, the 20th volume had already been completed and published in 1985 CE.
Therefore, this was presented as an appendix to the 19th volume to accommodate it in the middle of the two (19-20) volumes.
His Students Mawlānā Amjad Ali was the teacher of many prominent scholars, authors and teachers. His students became notable teachers themselves and served in well-known institutions, or established new schools. Some of his students had come from far away places such as Balkh, Bukhārā, Samarqand, Afghanistan, Turkey, Africa, Iran.
In one instance, a student from Bukhārā had purchased Sharĥ al-Maţāliý in Istanbul and could not find anyone who could teach him because of its being an advanced work and also because the student could not understand Urdu. Mawlānā Amjad would teach him in Persian, in the time between other classes. Some of his famous students are: 1. Mawlānā Ábdu’l Karīm Chithori 2. Mawlānā Ábdu’l Ĥayy 3.
Mawlānā Yaĥyā Balyāwī 4. Mawlānā Ábdu’l Ażīm Balyāwī 5. Mawlānā Nūr Muĥammad Aáżamī 6. Muĥaddith Aáżam Pakistan Mawlānā Sardār Aĥmad Laylpūrī 7. Mawlānā Sayyid Aāl e Muşţafā, Marahrah (Sayyid al-Úlamā’a) 8. Mawlānā Sayyid Ghulām Jīlānī Meeruti, (Şadr al-Úlamā) 9. Mawlānā Ábdu’l Ázīz Mubarakpūrī, (Ĥāfiż e Millat), the principal of Madrasah Ashrafiyyah (Mişbāh al-Úlūm) 10.
Mujāhid e Millat Mawlānā Ĥabību’r Raĥmān, President, All India Tabligh e Sīrat 11. Mawlānā Ghulām Yazdānī Aáżamī (Khayr al-Adhkiyā’a) 12. Mawlānā Rifāqat Ĥusayn Mużżafarpūrī, Muftī Aáżam Kanpur, (Amīn e Sharīát) 13. Mawlānā Ghulām Yāsīn Pūrnavī 14. Muftī Ghulām Qadīr Pūrnavī 15. Mawlānā Shamsuddīn Jaunpuri (Shams al-Úlamā) 16. Shaykh al-Ĥadīth Mawlānā Ábdu’l Muşţafā Aáżamī 17.
Mawlānā Muftī Waqāruddīn, Dār al-Úlūm Amjadiyyah, Karachi 18. Mawlānā Muĥammad Muĥsin Abu’l Maĥāsin, Lahore 19. Mawlānā Waliyu’n Nabiy 20. Mawlānā Nūr Muĥammad Chithori 21. Mawlānā Taqaddus Álī Khān 22. Mawlānā Abrār Ĥasan 23. Mawlānā Iýjāz Walī Khān 24. Mawlānā Qāđī Shamsuddīn 25. Mawlānā Sulaymān Bhāgalpūrī (Fakhr al-Amāthil).
26. Shaykh Asrār al-Ĥaqq Indorī 27. Mawlānā Mukhtār al-Haq (Khaţīb e Aáżam), Dār al-Salām 28. Mawlānā Ĥāmid Faqīh (Bhiwandi, Maharashtra) 29. Mawlānā Ábdu’l Ázīz, Dera Ismāýīl 30. Mawlānā Nūr al-Ĥaqq Pūrnavī 31. Mawlānā Qārī Ábdu’l Jalīl Ilāhabādī 32. Mawlānā Miĥrābuddīn Peshāwarī-Makkī 33. Munażir Aáżam Mawlānā Hashmat Álī Khān Lucknawi 34. Mawlānā Muĥammad Ilyās Siyalkūtī 35. Mawlānā Ábdu’l Ĥalīm Bukhārī 36.
Mawlānā Sayyid Żahīr Aĥmad Zaydī, Aligarh 37. Mawlānā Muĥammad Mubīn Amrohi (Rayīs al-Muhaddithīn)
38. Mawlānā Fayz al-Ĥasan Phapondwi 39. Mawlānā Muĥammad Sulaymān Sylhetti 40. Mawlānā Muĥammad Álī Ajmeri Azharī 41. Mawlānā Muĥammad Yaĥyā (son) 42. Mawlānā Ghulām Aāsī, Ballia 43. Mawlānā Ghulām Muĥiyuddīn Balyāwī 44. Mawlānā Muşţafā Álī Sambhalī 45. Mawlānā Áţā’a al-Muşţafā (son) 46.
Mawlānā Ĥākim Shams al-Hudā (eldest son) In addition to the above, the following names are listed in Sadrush Sharīáh Number, a special issue of the periodical Ashrafiyyah. 47. Mawlānā Ghulām Jilānī Ghoswi Aáżamī (Shaykh al-Úlamā) 48. Muftī Khalīl Aĥmad Khān Barkātī (Khalīl al-Úlamā’a) 49. Mawlānā Ábdu’l Muşţafā Az’harī (son) 50. Muftī Muĥammad Sharīf al-Haq Amjadi 51.
Mawlānā Qārī Maĥbūb Raza Khān Baraylawī 52. Mawlānā Ibrāhīm Raza Baraylawī 53. Mawlānā Fayzu’l Hudā Gayāwī 54. Mawlānā Muĥammad Úmar Madrāsī 55. Mawlānā Ulfat Álī Gorakhpurī 56. Mawlānā Khalīl Aĥmad, Kichauchawi 57. Mawlānā Qārī Asad al-Ĥaqq, Bhopali 58. Mawlānā Mujīb al-Islām Adrawi 59. Muftī Luţfullāh, Aligarh 60. Muĥaddith e Kabīr Mawlānā Điyā’a al-Muşţafā (son)
61. Állāmah Qārī Riđā al-Muşţafā (son)
His Children Mawlānā Amjad had nine sons and two daughters. The names of his sons are as follows: 1. Mawlānā Ĥākim Shams al-Hudā 2. Mawlānā Muĥammad Yaĥyā 3. Mawlānā Ábdu’l Muşţafā Az’harī 4. Mawlānā Áţā’a al-Muşţafā 5. Állāmah Qārī Riđā al-Muşţafā 6. Muĥaddith e Kabīr Mawlānā Điyā’a al-Muşţafā (Ziau’l Muşţafā) 7. Állāmah Thanā’a al-Muşţafā 8. Mawlānā Bahā’a al-Muşţafā 9.
Mawlānā Fidā al-Muşţafā Mawlānā Amjad imparted a sound [Islamic] education to his children. His sons became outstanding scholars and community leaders of their time. Three of his sons passed away in his lifetime as has been mentioned earlier and at the time of this writing (in 2021), three are still with us, among whom is Muĥaddith e Kabīr, Mawlānā Điyā’a al-Muşţafā (Pronounced ‘Ziau’l Muşţafā’ in the subcontinent).
May Allāh give all of them a healthy life and allow them to continue to contribute to the Ahl al-Sunnah and further the mission of their noble father.
Many of his grandsons are also scholars, authors and founders of educational institutions in India and the rest of the world. Impressions of Teachers and Contemporaries The ĥadīth master, Imām Wasīy Aĥmad Sūratī is reported to have said: “If anyone has truly learned from me, then it is Amjad Álī”. Muĥaddith Sūratī had more than a thousand well known students, but he singled out Mawlānā Amjad as the best of them all.
This is no exaggeration as one can easily witness his ability as a ĥadīth master in Bahār e Sharīát, with a topic-wise listing of ĥadīth, which could have been a separate work in itself!
Mawlānā Ĥāmid Riđā Khān once overheard Mawlānā Amjad answering the queries and objections of students on a particularly difficult book and he is reported to have said: The manner in which Mawlānā Amjad Álī was answering was similar to the swift waves of an overflowing river crashing on the river bank.. Ĥabīb al-Raĥmān Sherwānī, in his annual day address in 1937 said: Mawlānā Amjad Álī is among the top four or five teachers in the country.
Another notable scholar, Mawlānā Ábdu’l Shāhid Khān Sherwānī, who was also a colleague in the same college has described him thus: Mawlānā Amjad Álī Aáżamī was the headmaster for seven years; he has previously been the headmaster in Bareilly, Ajmer and other schools. He was an expert in teaching and was an erudite scholar.
He was the student of Mawlānā Hidāyatullāh Jaunpūrī, a student of Állāmah Fađl al-Ĥaqq Khayrābādī.
Mawlānā Amjad was also a classmate of Mawlānā Sayyid Sulaymān Ashraf Bihārī, the former Head of the Department of Religious Studies in Aligarh Muslim University. Muftī Aáżam Mawlānā Muşţafā Raza Khān once said: Sadru’sh Sharīáh [may Allāh’s mercy be upon him] did not build a house for himself; for him, Bareilly was his home. He had an influential persona and he was the teacher of numerous students.
If he so wished, he could have built an institution in which he would be the sole decision maker as the founder – but his sincerity [and devotion to teaching] did not permit him to do so. Pilgrimage and Visit to Madīnah He went on Ĥajj in 1337 AH (1918), and visited Madīnah after the pilgrimage. He longed to return to Madīnah after his return, but he did not get an opportunity, until the year he passed away.
On the way to his second Ĥajj, in 1367 (1948), he fell ill and passed away before embarking on his second trip to Madīnah.
His Final Journey He started on his journey to Makkah for his second Ĥajj in the month of Shawwāl 1467 (August 1948). A very big crowd of admirers and students had assembled on the railway platform to bid him bon voyage. He made a moving speech before his departure, concluding which he said: “If I have violated the rights of any of you, I request you to please forgive me.
I have forgiven all my rights upon others.” On the way to Bombay, he became ill and contracted a high fever. His companions advised him to postpone the journey, but he refused. “If I am destined to complete the pilgrimage and visit my Master ﷺ, I will get well by the time of departure.
If my time in this world has come to an end, one cannot hope for a better end – when one dies on the way to his beloved’s abode.” On Friday, the 3rd of September, he was diagnosed with pneumonia; three days later, on 2nd of Dhu’l Qaádah (6th September, 1948), the throes of death set in.
He tried to raise his hands for prayer but he was unable to lift one of his hands; he started the prayer as best as he could in that state – in the middle of his prayer, he hiccuped one last time and his soul left this mundane world. May Allāh táālā have mercy upon him and be pleased with him. The chronogram of the date of his passing is:
إِنَّ ٱلْمُتَّقِينَ فِى جَنَّـٰتٍۢ وَعُيُونٍIndeed, the pious are in gardens and springs (1367).
The following famous lines have been said about his passing:
madīnah kā musafir hind say pahunchā madinay mein qadam rakhnay ki naubat bhi na aayī thi safinay mein
The pilgrim to Madīnah passed from India to Madīnah
Without having set foot in the ship that sailed [to Madīnah]
His Works He was an expert in many Islamic sciences, and took an immense interest in tafsīr, ĥadīth and fiqh. Imām Aĥmad Riđā Khān – a peerless Ĥanafī jurist of his time – has praised Mawlānā Amjad’s juridical abilities; it was he who gave him the title Şadrush Sharīáh.
1. Bahar e Shariat: An encyclopedia of Ĥanafī fiqh in Urdu and his magnum opus. He had envisaged this work to be an authoritative reference of Ĥanafī fiqh in 20 volumes. He could only complete the first 17 volumes. The remaining two or three volumes did not materialise due to many personal tragedies and his eventual loss of sight.
The last 3 volumes have been compiled by his students (and one of his sons is also among the authors). This work is modelled on standard Ĥanafī texts, but has some unique features. He started working on the first volume in 1334 and completed the 17th volume in 1362 (1916-1943) in approximately twenty eight years.
Even though, Mawlānā Amjad was a quick writer, this protracted period was due to various preoccupations, as he has himself mentioned: This book was mainly written in the time I could eke out, apart from other activities, in the annual Ramađān holidays. Alahazrat Imām Aĥmad Riđā Khān reviewed the first few volumes and also wrote commendations praising the quality of the work and the calibre of the author.
One of the distinguishing features of Bahār e Sharīát is that juridical (fiqh) rulings are preceded by a compilation of Qur’ānic verses and ĥadīth relevant to the topic. Thereafter, rulings have been mentioned from the authoritative texts of Ĥanafī fiqh and a cross-reference provided for every ruling. 2. Fatāwā Amjadiyyah A collection of his juridical rulings, published posthumously by his students in four volumes.
The first covers topics until Ĥajj in 418 pages; the second from Kitāb al-Nikāĥ to Punishments [ĥudūd] in about 400 pages; the third from Trusts [waqf] to Inheritance [farā’iđ] in 439 pages and the fourth, The Book of Permissibility in 542 pages.
3. Kanz al-Īmān: A masterpiece and the finest translation of the Holy Qur’ān in Urdu, compiled by Alahazrat. But if it were not for Mawlānā Amjad Álī, the translation would have probably never seen the light of day.
The story behind the translation is quite interesting, in Mawlānā Amjad Álī’s own words: In those turbulent days, the situation was changing for the worse, as the means to mislead Sunnis were multiplying. I thought that one of the major means to misguide people was through the translations of the Glorious Qur’ān.
In some places, they would peddle their heresies by distorting the meanings, and by choosing words in favour of their position; where they could not take advantage of possible ambiguity, they would add notes or marginalia, ‘explaining’ the verse according to their world view and adducing proof for their heresies.
Among the Urdu translations available at that time, the one by Shāh Ábdu’l Qādir Dihlawī could be termed as a good one. Except for his translation, all others have mistakes and many other flaws. However, the translation of Shāh Ábdu’l Qādir is in archaic Urdu; people have stopped using these words and idioms for a long time and hence this was not of much use to common people.
This gap gave an opportunity to heretics to push their own translations. There was a pressing need for an accurate translation, free from mistakes and errors that plagued existing ones. Also, the language had to be contemporary and such that common people could read and benefit from it. Therefore, I presented this request to Alahazrat Imām Aĥmad Riđā Khān. He had his reservations.
He was apprehensive because of the enormous responsibility of the task. He said, “Of course, a translation is certainly necessary; but who will have it printed? How will it be printed? The scribe should be in the state of ablution (wuđū), and so also those who proof it. Immense care needs to be taken to ensure that not a single diacritic or dot is missed or misplaced.
Pressmen and scribes/engravers should be in the state of wuđū all the time and should be careful while engraving on the stone. The discarded prints (due to imperfections, mistakes in inking etc.) should be handled carefully (and disposed appropriately). It is very difficult to observe all these conditions and precautions.
When its printing appears such a remote possibility, what is the point in doing a translation? The purpose of translation is to benefit common folk – not just to adorn bookshelves.”
I told him: ‘Allāh-willing, I will fulfill all these conditions and take care of having it printed with all the precautions you have outlined. I will ensure that the Qur’ān and its translation will be printed in a manner that will not be in breach of sharīáh.
Suppose we are unable to do this, it is still possible for someone in the future to carry out the printing (according to your conditions) in an attempt to benefit commonfolk. If you do not undertake this task, we will rue it in the future, and at that time our lament will be futile’. (He accepted in principle) but the actual process of translation was postponed for the time being.
Alahazrat then asked us to obtain available translations, so that their errors could be identified and warned against. This was also an important task. Alahazrat was against ordering the Qur’ān by post as it would not be handled with due respect. Therefore these translations had to be obtained by going to the place where it was available.
I was extremely busy and I did not get time for months to obtain the translations in this fashion. Anyway, I somehow managed to obtain all the available and published translations according to the conditions prescribed by Alahazrat. By the Grace of Allāh táālā, the process of translation had now begun.
Initially, the manner of translation was thus: One verse of the Qur’ān would be recited and Alahazrat would dictate the translation. Thereafter, we would examine the translations of Shaykh Saádī, Shāh Waliyullāh, Shāh Ábdu’l Qadir, Shāh Rafīýuddīn, Deputy Nazir Aĥmad, Mirza Hayrat Dihlawī, Maulavi Ashraf Álī Thānawī and others.
If any of these translations contained errors or inaccuracies, Alahazrat would point them out (explaining why they were wrong). After a few days, we realised that it would take a very long time if we continued in this manner and the task of identifying mistakes in translations of others was a separate project in itself.
So it was decided that we drop this task for now, and after the (new) translation would be complete, we would then revisit this project of critical appraisal of other translations, if we could make time to do so. Hence, we stopped reading out the translations. However, Shaykh Saádī’s translation in Persian and the Urdu translation of Shāh Ábdu’l Qadir would be examined – and this continued until the last.
The former translation is accurate and immaculate, except for one reservation. The author (Shaykh Saádī) is a Shāfiýī and there are certain verses of the Qur’ān which the Shāfiýīs interpret differently than the Ĥanafīs. In such places, his translation was against our madh’hab; barring this, there is nothing to fault in his translation.
A page from the manuscript of Kanzu’l Īymān in the hand of Sadru’sh Sharīáh
As for the Urdu translation of Shāh Ábdu’l Qadir, there are some superficial defects. The work of translation continued thus for sometime and then I had to come back home, and the project was interrupted. After my return, we wanted to start it, but we could not due to other obligations. Come winter, we restarted the project.
It would be raining outside and the lantern would have to be kept very close, and the moths were teeming – they would be on my hand, in my sleeves, on my trousers. Often, they would settle on the paper and pen making it difficult to write. Yet, I would write for hours in this state – until we eventually completed the translation.
The manner of dictation (by Alahazrat) and my writing it down was thus: I would recite the complete āyah (verse), even if it were a lengthy one. Alahazrat would dictate the translation. Sometimes, he would dictate two or three lines without a pause. Yet, I would write it down without missing a single word. The date of translation would also be noted upon completion of that portion.
The manuscript of the translation in my handwriting is in the possession of Mawlānā Naýīmuddīn (Murādābādī) until this day, who had it taken out from Alahazrat’s bookshelves, for the purpose of having it printed, with the permission of Mawlānā Muşţafā Raza Khān. Even though the manuscript is in my own handwriting, I never intended to make it my property nor have I ever claim ownership [of the manuscript].
However, looking at the manuscript, one can gauge the speed with which the translation progressed. You will also notice that in spite of the various impediments, the manuscript is free from mistakes. I hope that this service of having the Qur’ān translated and writing down the translation will be a very big means for my salvation in the Hereafter.
I do not think anyone else would have put up with such difficulties and obstacles that I faced in the course of the translation; others would have probably given up and the project would have been an idea that would never have materialised. The translation was finally completed [after such effort] and I now wanted Alahazrat to review it and add helpful annotations, where required.
After repeated requests and much insistence, this task was also started and I wrote down a number of annotations in a two or three days. Going by what was written [in that short period], we were staring at a volumnious tafsīr spanning 10-12 volumes [if completed]. It was then decided that such an extensive commentary was not required and some annotations on each page would suffice.
Thus, we discontinued the first approach – and we never got around to work on the second approach. Alas! If we had simply continued with the extensive commentary that Alahazrat had started – even if it were incomplete and would have reached a few parts, even then it would have been a wonderful gift for seekers of knowledge.
Unfortunately, we deprived ourselves and others of [what could have been] a wonderful gift [to Muslims]. 4. Kashf al-Astār, a commentary on Máānī al-Aāthār:
He began writing a commentary on Imām Ţaĥāwī’s work in 1362, during his stay in Dādūn and completed the first half of the first volume in seven months.
The illness and subsequent death of his son, Mawlānā Áţā’a al-Muşţafā, prevented him from completing the work, describing which he says: In the month of Muĥarram in 1362 (1943), I started compiling a commentary on Sharĥ Máānī al-Aāthār, upon the insistence of some of my students.
This is a path-breaking work by Imām Ţaĥāwī, a fusion of fiqh and ĥadīth, which has not received a gloss until now. There are sporadic annotations by my teacher Mawlānā Waşīy Aĥmad Sūratī, but it is certainly insufficient for students. The first half of the first volume spanned 450 pages in small writing and 35-36 lines on each page.
Initially it was thought that the manuscript was lost, but this volume has recently been published. 5. Qāmiý al-Wāhiyāt min Jāmiý al-Juzyiyyāt 6. Al-Taĥqīq al-Kāmil fī Ĥukmi Qunūţ al-Nawāzil 7. Itmām Ĥujjat Nāmah 8. Islāmī Akhlāq o Aādāb 9. Islāmī Qāýidah His Legacy Mawlānā Amjad taught numerous students for more than half a century.
His students established universities and mentored many others who went on to become prominent achievers and significant contributors of their time.
Thousands of Ĥanafī schools in the subcontinent and the diaspora in the west, teachers in those schools and their students, their contributions to Ĥanafī fiqh, all owe a debt of gratitude to Şadru’sh Sharīáh, who planted the seeds, and nurtured the first plants which grew into huge, fruit bearing trees.
KEY EVENTS IN THE LIFE OF SADRU’S SHARĪÁH
A.H. C.E. AGE EVENT 1296 1878 * Birth of Mawlānā Amjad Álī in Ghosi, Azamgarh, UP
Leaves for Jaunpur to attend school and to study under Állāmah Hidayatullah
1314 1896 18
Jaunpuri, a prominent student of Imām Fađl al-Ĥaqq Khayrābādī
1319 1901 23 Goes to Pilibhit for completion of studies 1320 1902 24 Graduates from the Pilibhit College of Hadith 1323 1905 27 Goes to Lucknow to learn medicine
In Patna (Bihar), he becomes a spiritual disciple and swears allegiance [bayáh] to
Alahazrat Imām Aĥmad Riđā Khān.
1328 1910 32
Joins Madrasah Ahl e Sunnat, Patna as a Ĥadīth teacher [Shaykh al-Ĥadīth]
Begins practicing medicine
Resigns from the School in Patna
Goes to Bareilly to visit Alahazrat
1329 1911 33
Joins the school at Bareilly – Manzar e Islām – as a ĥadīth master [Shaykh al- Ĥadīth]
Works with Alahazrat to complete Kanz al-Iyman, the Urdu translation of the
Qur’ān, as a scribe, editor and in-charge of the Printing Press.
1330 1912 34
Father passes away
On the occasion of the úrs of Mawlā Aāl RasūlAllāh Marahrawi, Alahazrat appoints 1333 1914 37 him as one of his spiritual heirs and grants him permission in all the four ţarīqahs:
Qādirī, Chishti, Suhrawardi and Naqshbandi.
1334 1915 38 Commencement of Bahar e Shariat
Bahar e Sharīát – Volume 2 Completed
1335 1916 39
Bahar e Sharīát – Volume 1 Completed
Travels to Rangoon, for what later became a historical debate
1336 1917 40
Birth of his son: Állāmah Ábdu’l Muşţafā al-Azhari
First Ĥajj
1337 1918 41 Bahar e Sharīát – Volume 3 Completed
Bahar e Sharīát – Volume 4 Completed
A.H. C.E. AGE EVENT
Alahazrat goes to receive Mawlānā Amjad upon his arrival from Ĥarāmayn after his Ĥajj.
1338 1919 42
Bahar e Sharīát – Volume 8 Completed
1339 1920 43 Alahazrat appoints him as the Qāđī of the country. 1342 1924 46 Joins Moiniyyah Osmania University in Ajmer as the Principal
Board Member of the committee that formulated the syllabi from tenth standard
1344 1926 48 until M.A. in Aligarh Muslim University.
1348 1929 52 Bahar e Sharīát – Volume 9 Completed
Provides advisory and support to the establishment of the Ashrafia College in
1351 1932 55
Mubarakpur, which has now become the foremost Sunni-Ĥanafī university in India
Returns to Bareilly and takes up the position of Shaykh al-Ĥadīth in Manzar e
1352 1933 56
Islām University.
Attends the inauguration of Mişbāĥ al-Úlūm [Ashrafiyyah] College in Gola Bazaar,
Mubarakpur, U.P.
1353 1935 57
Bahar e Sharīát – Volume 10 Completed
1356 1937 60 Joins Hafiziyyah College in Aligarh as a Principal
Commences his commentary on Ţaĥāwī: Sharĥ Máānī al-Aāthār upon request of his prominent students.
1362 1943 66
Bahar e Sharīát – Volume 17 Completed
Goes to Maz’haru’l Úlūm in Benaras as a Principal
1363 1945 67 Additional responsibility as a Ĥadīth master in Maz’haru’l Úlūm
Bahar e Shariat volume 17 completed
1366 1947 70 Lays the foundation stone of Shams al-Úlūm college at Ghosi [his birthplace].
His last fatwā, 24 days before his demise.
Embarks on his second Ĥajj, and en route to Makkah, falls ill with pneumonia in
1367 1948 71
Bombay
Passes away from this temporal world
Footnotes
Ghosi is approximately 550 km from Bareilly and 870 km from Delhi to its south-east, and close to the states of Bihar and Jharkhand.
Ĥakīm: physician, doctor of medicine; until the mid 20th century, doctors of Greek (Unani) and Indian (Ayurveda) medicine were prevalent in India. Though modern medicine has completely replaced this discipline, ĥakīm and vaid – of Unani medicine and Ayurveda – still thrive as providers of alternative medicine.
He was Mawlānā Amjad’s paternal cousin and older to him. He was among the prominent students of Mawlānā Hidāyatullāh Rāmpūrī (originally from Jaunpūr). He was the founder of the school Mişbāĥ al-Úlūm in Mubārakpūr, which later became the prominent Sunni university, Al-Jamiáh al-Ashrafiyyah.
Passed away in 1326/1908; originally, he was from Rāmpūr. He was a student of Mawlānā Fađl al-Ĥaqq Khayrābādī – freedom fighter and among the leaders of the first war of Indian independence, who was exiled to the Andaman islands; famous scholar of philosophy and the first to refute Wahābīsm in India.
Mawlānā Waşīy Aĥmed (d.1334/1916) although senior to Alahazrat, respected him immensely and was his close friend. The respect and admiration was mutual as Alahazrat also praised him and would refer to him as: Asadd al-Ashadd. He worked towards publication of Sharĥ Máānī al-Aāthār of Imām Ţaĥāwīy.
Tazkirah e Úlamā e Ahl e Sunnat, p. 52; Maĥmūd Aĥmad Qādirī. 282
Maţbá Ahl al-Sunnah.
He also wrote fatāwā himself, which were reviewed and endorsed by Alahazrat; he also inscribed fatāwā that Alahazrat would dictate.
Khilāfah; In Sufi tradition, a Master accepts a disciple (bay’áh) and those whom he deems mature and worthy to be masters themselves are granted authorisation – and made successors (khalīfah) and thus the golden chain continues.
Al-Malfūż, 1/93.
Risālah al-Istimdād, p31.
Kachiyānā: to be timid, to be frightened, to draw back, to shrink (from fear), to feel ashamed or abashed.
This is another good example of sahl mumtaniý: it is not easy to emulate it as the apparently simple words spawn multiple meanings, as below: Majd means glory, magnificence, splendour or honour on account of ancestors; Majīd and its superlative form Amjad, means glorious, splendid, noble. It can also be read as mujd, meaning hardworking, diligent. Pakka has many meanings and in context, it means fearless, intrepid, experienced, astute, well-versed (rasikh), steadfast, solid (mazbut, mustaĥkam), sterling. 283
That is, usually until 1 AM, but until 2 AM during the translation project.
Alahazrat’s brother-in-law.
Imām Aĥmad Razā Number (special issue) of the monthly Pasbān, p 65.
This section break is found in the copies of the Qur’ān in the subcontinent. It is roughly about two pages except in the 30th part. There are 566-568 such markings or rukūú in the Indian copies of the Qur’ān meant to facilitate completion of the Qur’ān on the 27th night of Ramađān, deemed by many to be the Laylatu’l Qadr. It is not known who really started this practice, but upon a quick analysis, it appears that the marking was arbitrary and was not based on measurement (i.e. number of pages, verses, etc). This practice was carried over by copyists and continues until this day. The section markings outside the subcontinent is via the ĥizb categorisation; in this method, 30 parts are divided into 60 sections (aĥzāb) and each ĥizb is subdivided into four sub-sections.
Read more about the Qur’ān translation project in the words of Sadru’sh Sharīáh himself further below. 284
Ĥayāt o Khidmāt, p.12.
Aligarh.
Ĥājī Ghulām Muĥammad Khān Sherwānī [d. 1362AH/1943 CE] was the Chief (ra’īs) of Dādūn principality (Aligarh District); not to be confused with Sir Muĥammad Muzammilullāh Khān Sherwānī [1865-1935], the Nawab of Aligarh, also known as Ra’īs of Bhikampūr. 285
The capital of the state of Rajasthan in today’s India. The mausoleum of Shaykh Ĥasan Sanjarī, better known as Sultān al-Hind, Gharīb Nawāz, Khwājā Muýīnuddīn Chishtī رضي الله عنه is situated in this city.
All of these cities are in Rajasthan. 286
Ábdu’l Ĥakīm Sharaf Qadri mentions an abridged list citing the periodical Pasban, special issue: Imām Aĥmad Raza Number, pp72-74. I have reproduced the full list as found in the reprinted edition of the periodical, (Raza Academy, Lahore, 2001) on pp.159-160.
Shaykhu’l Ĥadīth and founder of Jāmiáh Razawiyyah Lāylpūr, who had also served previously as a professor in Jāmiáh Razawiyyah, Bareilly and the Headmaster at Ashrafiyyah, Mubārakpūr.
Author of Bashīr al-Kāmil Sharĥ Miat Áāmil and Bashīr al-Qārī Sharĥ Bukhārī.
He was an aristocrat from Cuttack (Odisha state in today’s India).
Former principal of Jāmiáh Razawiyyah - Mażhar e Islām, Bareilly.
Author of Qānūn e Sharīát. 289
Author of Waqāru’l Fatāwā. He had previously served as a senior faculty member in Mażhar e Islām, Bareilly. He also authored the 20th volume of Bahār e Sharīát.
Teacher in Anwār al-Úlūm, Multan.
Maternal grandson of Imām Aĥmad Riđā Khān.
Headmaster, Madrasah Ahl e Sunnat, Tānda, Faizabad District, U.P.
Author of the 19th Volume of Bahār e Sharīát. 290
He was among the senior students of Şadru’sh Sharīáh and also his nephew.
Author of Hamārā Islām, Sharĥ Faislah Haft Mas’alah, Fatāwā Khaliliyyah and many other beneficial works. 291
Tazkirah, Ghulām Jilani, p.45. 292
Swiftly, with force, ease and copiousness.
Notable scholar from the Sherwānī clan, who was elected as a trustee of Aligarh College in 1897. He is known for his works Tazkirah Shāh Bābar Ghāzī, Abū Bakr Şiddīq, Khalīfah e Awwal, Úlamā e Salaf.
Tazkirah Sadru’sh Sharīáh, Ghulām Jilani, p.53 293
From where ships and airplanes would leave for Ĥajj in those days.
The opening takbir.
Sūrah Al-Dhāriyāt, 51:15. 294
See the next appendix for a detailed review of Bahār e Sharīát.
Mawlānā Amjad Álī, Preface to the Seventeenth volume of Bahār e Sharīát. 295
See Ĥayāt e Şadrush Sharīáh by Muftī Ábdu’l Mannān Aáżamī, pp. 40-44.
He is the son of the famous imām Shāh Walīyullāh Dihlawī and brother of the ĥadīth scholar and imām, Shāh Ábd al-Ázīz Dihlawī.
Kilkash; this was the era of lithography and print terminology is in that context. Wikipedia: Lithography (from Ancient Greek λίθος, lithos, meaning 'stone', and γράφειν, graphein, meaning 'to write') is a method of printing originally based on the immiscibility of oil and water. The printing is from a stone (lithographic limestone) or a metal plate with a smooth surface. It was invented in 1796 by German author and actor Alois Senefelder as a cheap method of publishing theatrical works. Lithography can be used to print text or artwork onto paper or other suitable material. For a video demonstration of the process see Khan Academy: Introduction to Lithography, in addition to other instructional videos on YouTube. 296
In the past, concerning disposal of unusable scraps or books with Qur’ānic verses or religious writings with hallowed names of Allāh and His messengers, the ruling was that they should be buried; or the paper could be burned if the names had been erased.
The post office would be usually manned by non-Muslims. And even if it were managed by Muslims, throwing packages on the floor was unavoidable. 297
Alahazrat was in Bareilly and the hometown of Mawlānā Amjad is Ghosi in Azamgarh, which is approximately 550-570 km from Bareilly (depending on the route) and a 12-hour journey by road on the National Highway, NH30 in our time. A hundred years ago, it would have been longer and more arduous.
Kanz al-Īymān was completed in 1912; this was an age of lanterns, lamps and candles.
In that age, people would write with reed pens, dipped in an inkpot.
Mawlānā Naýīmuddīn later added his commentary to the translation, titled Khazā’in al-Írfān.
Alahazrat’s younger son, Muftī Aáżam e Hind [d. 1402/1981].
As he had marked the date at the end of each day’s translation.
The page size in their time was extra large and this would be approximately 25-30 volumes of 1000 pages each in A4 size in our time. 299
Sadru’sh Sharīáh laments that if they had continued the first approach, they would have compiled a valuable resource even if incomplete.
The name of the book was chosen by the son of Sadrush Sharīáh.
Şadru’sh Sharīáh was probably talking of a commentary for student; Some commentaries have existed for centuries, such as the Mabānī al-Akhbār of Imām Badruddin al-Áynī [d. 855 AH], who also wrote a supercommentary named Nukhab al-Afkār fī Tanqīĥi Mabānī al-Akhbār Sharĥ Máānī al-Aāthār, which was published recently in 19 volumes by the Ministry of Awqaf of Qatar.
Imām Áynī also wrote a separate work on the narrators of Máānī al-Aāthār, named: Maghānī al-Akhyār fī Sharĥ Asāmī Rijāli Máānī al-Aāthār, published in 2006 in 3 volumes by Dar al-Kotob al-Ílmiyyah, Lebanon. Another work on narrators of Máānī al-Aāthār is Al-Yīthār bi Rijāli Máānī al-Aāthār by Imām Qāsim Quţlūbughā al-Ĥanafī [d. 879 AH].
Shaykh Ábdu’l Ĥakīm Sharaf, in biography of Şadru’sh Sharīáh.
Edited and published by Mawlānā Faizān al-Muşţafā, who also happens to be a grandson of the author. The first volume (501 pages) was published in 1429 AH; the second volume (532 pages) published in 1430 AH by Dā’iratu’l Máārif al-Amjadiyyah, UP, India. 300