Hazrat Shams Tabrazi (R.A)

   

Hazrat Shams-e-Tabrizi(raz)

AD 1248 was an Iranian Sufi mystic born in the city of Tabriz in Iranian Azerbaijan. He is responsible for initiating Mawlana Jalal ad-Din Muhammad Rumi(rah), usually known as Rumi in the West, into Islamic mysticism, and is immortalized by Rumi's poetry collection Diwan-e Shams-e Tabriz-i ("The Works of Shams of Tabriz")(raz). Hazrat Shams-e-Tabrizi(raz) lived together with Rumi in Koyna in present-day Turkey, for several years, and is also known to have travelled to Damascus in present-day Syria.

After several years with Rumi, Hazrat Shams-e-Tabrizi(raz) vanished from the pages of history quite suddenly. It is not known what became of him after his departure from Rumi, and there are several locations that lay claim to his gravesite; one is in a remote region of the Karakorams in Northern Pakistan at a place called Ziarat not far from the village of Shimshall, and another is in the same town that Rumi is buried in: Konya, Turkey. Rumi's love for Hazrat Shams-e-Tabrizi(raz), and his bereavement at his death, found expression in an outpouring of music, dance, and lyric poems. Rumi himself left Konya and went out searching for Hazrat Shams-e-Tabrizi(raz), journeying as far as Damascus before realizing that Hazrat Shams-e-Tabrizi(raz) and himself were, in fact, "one and the same"
As the years passed, Rumi attributed more and more of his own poetry to Hazrat Shams-e-Tabrizi(raz), as a sign of love for his departed friend and master. Indeed, it quickly becomes clear in reading Rumi that Hazrat Shams-e-Tabrizi(raz), was elevated to a symbol of God's love for mankind, and that Hazrat Shams-e-Tabrizi(raz), was a sun ("Shams" is Arabic for "sun") shining the Light of God on Rumi.
The image of Hazrat Shams-e-Tabrizi(raz), that is transmitted in the later Sufi tradition is that of an ecstatic wandering mystic who becomes the theophanic teacher for Rumi. While the relationship between Rumi and Hazrat Shams-e-Tabrizi(raz), is certainly among the most refined in the history of Islamic mysticism, the person of Shams differs from the image that is projected on him. In the Maqalat of Shams (oral discourses) which have now been transmitted, Hazrat Shams-e-Tabrizi(raz), comes across as a learned scholar who was particularly interested in demonstrating his devotion to the Prophet Muhammad (S). He repeatedly criticizes philosophers and other mystics who sought to elevate themselves over the Prophet of Islam.
In the comtemporary period of Shams Tabrezi, there is a confusion on the name "Shams" as there were three personalities existing at the same time. These was Shams Tabrezi, Ismaili Pir (Dai )Shams Sabzwari and Ismaili Imam Shamsuddin.
Miracles Performed By Hazrat Shams Tabrez(raz) :Maulana (religious teacher) Rumi could never have become Maula Rumi
Without submitting to Spiritual Guide Hazrat Shams-e-Tabrizi(raz),
1) Once while Maulana Jalalluddin Rumi (rah) was teaching his pupils in the open courtyard, next to a fountain, a shabbily externally dressed but perfectly internally adorned Sufi, Hazrat Shams-e-Tabrizi(raz), came to their assembly and watched them. He saw Maulana Rumi referring to numerous handwritten books in the course of his teaching. Hazrat Shams-e-Tabrizi(raz), asked Maulana Jalalluddin Rumi (rah) as to what was in the books. Maulana Jalalluddin Rumi (rah) replied, "O! Sufi. This contains knowledge that is beyond your understanding so you continue to read your rosary (tasbih)." Unnoticed by Rumi, Hazrath Shams Tabrez (raz) threw all the books into the pond of water. When Maulana Rumi's(rah) students saw what occurred they began beating Hazrath Shams Tabrez (raz). This and the screams of Shams Tabrez (raz) alerted Maulana Rumi(rah) as to what occurred. He complained that all his valuable knowledge had been destroyed. Hazrat Shams Tabrez (raz) said; "Tell your pupils to leave me alone and I will give back your books." A visibly dejected Rumi conceded to the request thinking that this was impossible. He was surprised to see Shams Tabrez (May Allah be well pleased with him), recite bismillah, lift the drenched books from the pond, blew dust of them and returned them to him intact. He asked Shams Tabrez (raz) as to how he did this. Hazrat Shams Tabrez (raz) replied, "This knowledge is beyond your understanding so you continue to teach your pupils." Maulana Jalalluddin Rumi (rah) fell at his feet and was swept into the currents of love. The presence of this ragged Sufi, Hazrat Shams Tabrez (raz), changed Maulana Jalalluddin Rumi (rah) from a respected professor of theology into a lover of God, one who summed up his whole life with the phrase, "I burnt, and I burnt, and I burnt."
Ilme Baatin Hamchu masqa, Ilme zaahir hamchu sheer
Ke Buwad sheer masqa, ke buwad be Pir, Pir
Internal Knowledge (ilme baatin) is like butter and External Knowledge (ilme zaahir) is like milk
Like butter cannot be acquired without milk, so to recognition of Allah (ilme baatin) cannot be obtained without a Spiritual Guide.
2) Once there was a king who was non muslim his child died due to some illness, the king felt very unable on seeing the death of his child he told his handeler that how to get the life of his child back, the handler told the king that it is only possible by a muslim man with the Aayats(holy versues) of the Holy Quran they can bring back the dead ones, on hearing this the king announced in the whole kingdom to gather all the great muslims people having knowledge of the Holy Quran, as said by the king the Scholars were gathered Maulna Rumi(rah) was also there he was the head of all Islamic scholars, when the king told the matter to Maulna Rumi(rah) about giving life to his child who was dead by reading the aayats( holy verses) from the Holy Quran, on hearing this Maulna Rumi(rah) was completely shock how could he give life to his son who is already dead, life and death is in the hands of Allah, on this note the king enquired that whether there are aayats(holy verses) in the Holy Quran which can bring back the dead ones, Maulna Rumi(rah) replied yes there are but we are not that people who are blessed with that knowledge we only have the zahari (external) knowledge of the holy Quran but the Baatani (Internal) Knowledge are with very special servant of Allah, if they want they can bring back the life of his son, on hearing this the king told to hunt for the man posseing this knowledge otherwise all the scholars will be killed, on hearing this all the scholars were shocked and they were thinking from where they will get this type of man.
All the scholars started searching for the right man Maulna Rumi(rah) with some people were traveling through jungle all of a sudden they heard the voice "Allah Hu" coming from somewhere Maulna Rumi(rah) follwed the direction from where the voice was coming when they reached there they found Hazrat Shams-e-Tabrizi(raz), was sitting under a tree with his mouth closed and the voice was coming from his heart, on seeing this Maulna Rumi(rah) and his companion smiled, they knew that they will be saved by
Hazrat Shams-e-Tabrizi(raz), Maulna Rumi(rah) told the matter to Hazrat Shams-e-Tabrizi(raz), on hearing this Hazrat Shams-e-Tabrizi(raz), replied that he is a ordinary fakir how could he give life to the son of the king but Maulna Rumi(rah) requested him once again, this time Hazrat Shams-e-Tabrizi(raz), agreed and told Maulna Rumi(rah) that due to him he has to take off all his skin, Maulna Rumi(rah) could not understand what Hazrat Shams-e-Tabrizi(raz) meant to say, when they reached the court of the king Hazrat Shams-e-Tabrizi(raz), saw the dead child and recited these words
Kumbe- iznil-lah which means come to life by the order of Allah but the child was unable to come to life he once again repeated Kumbe- iznil-laah which means come to life by the order of Allah but the same thing happened the child was unable to move, then in anger Hazrat Shams-e-Tabrizi(raz), said Kumbe-izni which means come to life by my order, as soon as he said these verses the boy came to life, every body was shocked to se this miracle, the king felt very happy and converted to islam, but the scholars of islam could not withstand this, how can a man can compare himself with Allah, and use this type of words this is complete against the law of sharah(Shariyat), due to which Hazrat Shams-e-Tabrizi(raz) has to shed his skin completely the executor could not do it, Hazrat Shams-e-Tabrizi(raz) himself just by a pinch removed his skin and gave to the scholars, and told Maulna Rumi(rah) that see what he said to him in the jungle is done know, on hearing this Maulna Rumi(rah) felt very ashamed. Hazrat Shams-e-Tabrizi(raz) left the place trusting in Allah, Hazrat Shams-e-Tabrizi(raz) was on Bakabillaah stage this is a place where you are directly connected to Allah and the noor-e-ilahi totally gets submerged into you, this is the time when Allah becomes your hands, your ears, yours eyes, yours legs, each and every part of the body becomes Allah. When this time come the tounge is yours but the words are of Allah. This was the stage which Hazrat Shams-e-Tabrizi(raz) was given by Allah.
After the removal of the skin Hazrat Shams-e-Tabrizi(raz) started looking very ugly, once he felt very hungry so he went outside asking for food, but nobody gave any thing to him he was feeling very hungry and the thurst for food was unbarable, after trying for a while a man gave him a loaf of un cooked meat some peole also says fish Allah knows the best, but as the food was not cooked how can he eat he requested many people to roast his meat or fish but due to his ugly look no one wanted to see him how can any one cook the meat or fish for him, after stiving here and there he was un able to cook the meat or fish, then in anger he looked up and told the sun to come down so that he can cook his meat or fish, and as he said this the sun realy came down, and people says that it was as if qayamat(the day of judgement) has come, the temperature was highly raised making the people totally unconfartable.
There are many more miracles performed by Hazrat Shams-e-Tabrizi(raz), I can get much of this bakamaal buzurg the little which I can gather is in front of you people.

More information...

Shah Shams Tabrez
Also located in the mytsic city of Multan is the famous shrine of Shah Shams Tabrez. The saint came from Baghdad and died in 1276 AD. The shrine was built in 1330 AD. The Tomb is square, 30 feet in height, surrounded by a hemispherical dome. Some other shrines of noticable importanc eint he city of Multan are:
Shrine- Jamal-ud-Din Syed "Shah Yousaf Gardez"
Shrine-Bibi Pak Daman
Shrine-Hameed-ud-Din Hakim
Shrine-Qutab-al-qutaab "Moj Dariya"
Shrine-Qazi Qutab-ud-Din Kashani
Shrine-Syed Hasan Khanjzee
Shrine-Abu Hassan Hafiz Jamal-ud-din "Musa Pak Shaheed"
Shrine-Hafiz Muhammad Jamal Chisti Nazami
Shrine-Pir Chup Wardi Waly
Shrine-Allama Syed Ahmad Saeed Kazmi
Shrine-Pir Syed Wali Muhammad Shah(Chadar Wali Sarkar)
Shrine-Hazrat Gul Shah
Tuesday, August 02, 2005
Shams and Rumi
By Nasir Shamsi
Shams-i Tabriz was, without doubt, a no ordinary person. He had studied Quran and jurisprudence with his father and uncle, both accomplished Jurists, very early in life. He was sent to Tabriz to seek further knowledge. He studied various sciences with Abubakar Sanjasi Tabrizi, a reknown mystic teacher of Najmuddin Kubra order. When Shams-i Tabriz demonstrated his interest in learning the esoteric and the metaphysical, he recommended that he would go to a master teacher, Kamal Jundi. Shams Tabriz who had an innate and inborn gift for the metaphysical accomplished himself as a master within a relatively short period. He was certified by Kamal Jundi as a master himself and was cautioned that he would stay away from the odinary and the mundane and that one day he will meet with someone who will act as his mouthpiece and speak to the world on his behalf. He was however told that he had to wait until his future student was ready to receive from him the promised gift. He was also advised by his master to stay away from the sufis as well as the faqihs (religious scholars) which he did. Always traveling from place to place (he was called parinda or flying bird for hat reason), Shams would show up at times at the seminaries and madrisas, however, without revealing his credentials. He disliked the mystics because they had given up the Shari'a (practice). He detested faqihs (scholars) because they indulged in useless polemics and diatribes. He avoided staying at the seminaries and khankahs. Instead he stayed at the Traders inns, showing himself as a traveling salesman. He ate very little. An occasional meal (bread and soup) would be enough for days. He virtually starved his body, as if saying no to his self. In return, he received the uncanny gift of knowing the other person's mind, predicting the events, even transferring himself from one place to another (ta'y ardh ). He was capable of doing things that seemed extra-ordinary, uncanny or supernatural to an undiscerning eye. He kept it however from the ordinary people. Rumi saw it when Shams threw his hand-written manuscripts in the water, then taking them out, dry and intact, with no sign of water on the pages. This was no magic or illusion; this was a God-given gift. In Quran, God says " Kun Fa ya Koon ".(We say, Be and it is).
It is said that God lends His power or phenomenon of immediate Being to his chosen people, such as Prohets or Saints. Some people are born with these gifts, in varying degrees ( they may not even be aware of their hidden potential) while others can get there through personal struggle to get close to God ( taqarrub or salook). It is the human journey from fana to baqa. You give up your ' self ' to be one with the Ultimate. Shams-I Tabriz was born with the gift and he perfected it through suffering his self. He recognized it early on in his childhod, according to his own admission in the Maqalat ( an authentic record of his conversation with Rumi, recoded in Sultan Vald's hand. He did not lose any time to perfect the gift of the esoteric in him. Finally, as predicted by his teacher Kamal Jundi, the flowering of Sham's gift took place and manifested itself in his counterpart, Jalal uddin Rumi. Shams was able to transfer, his knowledge and wisdom onto Rumi in a rather mysterious manner.
Rumi has repeatedly said in his Mathnavi and Divan that it was not him but Shams talking through him. That is why he did not use his name in any of the verses out of more than 50,000 verses that he left behind. Rumi ends most of his poems with the name of Shams of Tabriz. In so long as this phenomenon of transfer of souls had never been witnessed before nor did it happen again in the annals of history, it makes the story of these two oceans unique and one of its own kind.

Hazrat Khuwaja Mohin Udin Chishti (R.A)

Hazrat Khwaja Moinuddin Hasan Chishti (R.A.) 

Hazrat Khwaja Moinuddin Hasan Chishti (R.A.)Popularly known as Hazrat Khwaja Gharib Nawaz, (R.A.), Khwaja Baba, was born in 1142 A.D. in Sijistan (Iran). His paternal genealogy is related to Hazrat Imam Hussain (A.S.) and that of his maternal to Hazrat Imam Hassan (A.S.) and thus he was a direct descendant of Prophet Hazrat Mohammad (S.A.W.).
Hazrat Khwaja Moinuddin Chisty,Ajmer,(R.A) occupies a prominent place among the spiritual Healers of the world. In his temperament as in the circumstance of his life Khwaja Sahib was destined for an extra ordinary career. Into a tottering civilization, fraught with material acquisition, which guaranteed no safety to human life and which conferred no spiritual freedom on human beings he burst forth all the masterful force of his personality, There is a complete blending of greatness and grace, mediation and action precept, practice, indifference of the mystic and idealism of a Saint. He stands for all that is true, Beautiful and Noble..

He is a SYMBOL OF LOVE, HARMONY AND TRUTH.
The sources of this power may be traced to his own exceptional endowments. Throughout his life, he exhibited the noble traits of character so peculiar to the house of Prophet Mohammed (S.A.W) to which he belonged.

His father, Sayyid Ghiyas-u’d-din, a pious man of some means, died when his son was in his teens. He left as legacy an orchard and a grinding mill. Once Khwaja Muinuddin Hassan was looking after the plants in his garden that a mystic, Shaikh Ibrahim Qanduzi, happened to pass by. Shaikh Mu’in-u’d-din entertained him in his garden. Hagiologists trace the germination of mystic attitude in him to the blessings of this Saint. In fact, the most powerful factor in giving a mystic touch to his personality at this early stage was the condition of Sijistan which had suffered terribly at the hands of the Qara Khita and the Ghuzz Turks. It drove the Khwaja’s mind inwards and he realized the futility of hankering after worldly glory or looking after worldly goods. He sold all his assets, gave the proceeds in charity and took to itineracy. He visited the eminent scholars of his age. While on his way to Iraq, he passed through Harvan, in the district of Naishapur.
 Here he met Khwaja ‘Usman Harwani’ and was so deeply impressed by his spiritual eminence that he decided to join the circle of his disciples. For twenty years he accompanied him on his arduous mystic journeys and performed all sorts of personal services to him. Shaikh Mu’in’d-din once told his disciples. “I did not give myself a moment’s rest from the service of my Peer-o-Murshid, and carried about his night clothes during his journeys and stoppages”.
Khwaja Garib Nawaj Haj and Prophet’s command
 As the great Khwaja become accomplished and perfect in every respect, the divine tutor (Hazrat Khwaja Usman Harwani (R.A.) honored him with his robe and took him to Haj. Both then proceeded to Makkah and performed the Haj, and then went to Madina and stayed there for sometime, to get the blessings of Prophet Hazrat Mohammad (S.A.W.)

One night in a trance he was ordered by the Holy Prophet Hazrat Muhammad (S.A.W.)

“O Moinuddin! You are a prop of our faith. Proceed to India and show the path of truth to the people there. That is why he is known as Ataye Rasul/Naib-e-Rasul.” (Lieutenant of  Prophet Hazrat Muhammad (S.A.W.)

Later he undertook independent journeys and came into contact with eminent Saints and scholars like Shaikh Najm-u’d-din Kubra, Shaikh Najib-u’d-din ‘Abdul Qahir Suhrawardi, Shaikh Abu Sa’id Tabrizi, Shaikh Mahmud Ispahani, Shaikh Nasir-u’d-din Astarabadi and Shaikh ‘Abdul Wahid – all of whom were destined to exercise great influence on contemporary religious life and thought. He visited nearly all the great centers of learning in those days – Samarqand, Bukhara, Baghdad, Naishapur, Tabriz, Aush, Ispahan, Sabzawar, Mihna, Khirqan, Astarabd, Balkh and Ghaznin and aquainted himself with almost every important trend in Muslim religious life in the middle ages. His moral and spiritual qualities attracted many people to his fold and he appointed his Khalifas in Sabzwar and Balkh. Shaikh Auhad-u’d-din Kirmani, Shaikh Shihab-u’d-din Suhrawardi and many other eminent mystics benefited by his company. Having thus roamed all over the Muslim lands which had not yet recovered from the terrible shocks of Qara Khitai and Ghuzz invasions and were to be ravaged very soon by the Mongols, he turned towards India. After a brief stay at Lahore, where he meditated at the Shrine of one of the prominent Sufi, Shaikh Ali Hajweri, he proceeded to Ajmer. Hazrat Khwaja Garib Nawaz composed a couplet paying a glowing tribute to Shaikh Hajweri :



 (Ganj Bakhsh-e-Har Do Alam Mazhar-e-Noor-e-Khuda, Na Qisan Ra Peer-e-Kamil, Kamilan Ra Peshwa)

  He is a wealth bestowing Saint in this world and hereafter and an embodiment of divine light.

A complete spiritual guide for the imperfect disciples and a leader of the perfect Saints.
He adopted the Indian tradition and culture, seeing the inclination of Indians towards Music and singing he introduced Qawwali (Sama) to convey his message.

Huzoor Gharib Nawaz (R.A.) breathed his last; after achieving the command given to him by the Holy Prophet (S.A.W.). His noble soul left the corporeal body on the 6th of Rajab 633 A.H./ 16th March 1236 at the age of 97. He was buried in the same prayer room (Hujra)which was the center of his divine activities, throughout his stay at  .  Ajmer Today his Shrine is popularly known as “Dargah Sharif of Huzoor Khwaj Gharib Nawaj (R.A.)”. People of all walks of life and faith from all over the world, irrespective of their caste, creed and beliefs visit this great Shrine to offer flowers, Chaddar and Itar of their esteem and devotion. The rich and the poor stand side by side to pay their homage and respect to the divine soul and to acquire the peace of mind & soul to get the blessings of Huzoor Gharib Nawaz (R.A.)

 Ajmeri was not merely the seat of Chauhan power ; it was a religious center also where thousands of pilgrims assembled from far and near Shaikh Mu’in-u’d-din’s determination to work out the principles of Islamic mysticism at a place of such political and religious significance shows great self-confidence.

Gharib Nawaz was the exponent of the true spirit of Islam. Like orthodox and static theologians he did not engage himself in vain metaphysics but rigorously strove to save human sympathy from running into narrow grooves and struck at the very root of parochialism, casteism and religious exclusiveness which are being propagated by some vested interests. According to Khwaja Gharieb Nawaz the religion is not merely based on rituals and ecclesiastical formalities but “service of humanity” is its sole raison d’etre.
 Describing the qualities which endear a man to God, Khwaja Ghareb Nawaz referred to the following attributes : AWWAL SAKHAWATE CHUN SAKHAWATE DARIYA, DOM SHAFQAT-E-CHUN SHAFQAT-E-AFTAB, SIWAM TAWAZO-E-CHUN TAWAZO-E-ZAMEEN. (First, river like generosity; second, sun-like affection, and third earth like hospitality.) When once asked about the highest devotion of God, Gharib Nawaz remarked that it was nothing but

“Dar mandgaan ra fariyad raseedan wa haajat-e-baichaargaan ra rawa kardan wa gursingaan ra sair gardaneedan”

i.e. to redress the misery of those in distress, to fulfil the needs of the helpless and to feed the hungry.

Khwaja Gareb Nawaz loved humanity in general and the Indians in particular. Indeed he had a mission to bring a social and spiritual revolution.

He ruled over the hearts. The concepts of national integration, composite culture (Ganga-Jamni Tehzeeb) originated from his life style and teachings and thereafter were spread by his representative disciples.

Perhaps in no other country were the effects of this social and cultural revolution so marked and so far reaching as in India. Sufism (Islamic mysticism) reached India when it had entered the last and the most important phase of its history the organisation of Sufistic structure of Islam having various denominations, especially Naqshbandia, Qadriya, Suharwardia and Chishtiya Among these denominations the Chishtiya order has been supremely successful on all levels of pluralistic society of India based on cultural, religious, and social differences.                                            

Hazrat Imam Ahmeed Raza Khan Berali

NEGLECTED GENIUS OF THE EAST

ALLA HAZRAT IMAM AHMAD RIZA KHAN BAREILVI An Introduction to the life and the works

(1272/1856 ------1340/I921)

PARENTAGE

Mawlana Ahmad Rida Khan was born at Bareilly (India) in 1272/1856. His father Mawlana Naqi Ali Khan (d. 1297/1880) and grandfather Mawlana Rida Ali Khan (d. 1282/1866) were celebrated theologians recognized as such by academic circles of the entire subcontinent.1



EDUCATIONAL CAREER

Mawlana Ahmad Rida Khan completed his educational career under his fathers as well under famous scholars like:

1. Shaykh Ahmad Bin Zayn Dahlan Makki (d. 1299/1881)

2. Shah Al-i-Rasul (d. 1297/1879).

3. Shaykh and ‘Abd al-Rahman Makki (d. 1301/1883).

4. Shaykh Husayn bin Saleh. (d. 1302/1884).

5. Shah Abu al-Hasan Ahmad (d. 1324/1906)

Scholarship

Mawlana Ahmad Rida Khan was astonishingly well versed in more than fifty branches of learning pertaining to Ancient Sciences 4, Modern Sciences, 5 Current Sciences and Oriental Learnings and left contributions in all these academic disciplines. His caliph Mawlana Muhammad Zafar al-Din (d. 1382/1962) had compiled his chronological bibliography al-Mudjmal al-Mu‘ddid in 1327-1909 i.e. 12 years before the death of Ahmad Rida Khan. In this bibliography he has mentioned about 350 books and treatises on more than fifty branches of knowledge. His knowledge was indeed encyclopaedic.7



Sufism

In 1294/1827 he went with his father to visit Shah Al-i-Rasul (d. 1297/1879). He was admitted to the Qadiriyya Order and was permitted to enroll and train neophytes. He had similar authority in thirteen other orders.8



Pilgrimage

In 1295/1878 he went with his father for the first pilgrimage and got diplomas from famous Arab scholars at Mecca.9. In 1323/1905 he proceeded for his second pilgrimage. During his stay at Mecca and Madina he won the respect of noted scholars who visited him and received from him diplomas and Fatawa.10



Master Jurist

On 14th Sha‘ban 1286/1869 he started issuing Fatawa and gave verdicts on Muslim jurisprodence.11. At that time he was only a boy of less than 14 years old.12. Afterwards he attained such eminence in this field that the scholars of the Indo-Pak subcontinent and also of the Islamic World acknowledged him as a great jurist.13. He had full command over Muslim Jurisprudence so much so that he differed in certain verdicts with the great Islamic savants like Allama Shami, Allama Tahtawi and Shah Wali Allah etc.14. He had great insight in Fiqh. The following Savants, Scholars, Philosophers and Journalists highly praised his scholarship and command over Muslim Jurisprudence.

The poet of the East Dr. Muhammad lqbal remarked: -

“Such a genius and intelligent jurist did not emerge.”15

The Great Mufti of India Shah Muhammad Mazhar Allah, Commanding Ahmad Rida Khan writes: -



“I do think Mawlana Ahmad Rida Khan was the genius and a great scholar of Ahl-i-Sunnat wa Djamat.” 16



The renowned Theologian-cum-politician figure of Pakistan Mawlana Abu al-Ala Mawdudi writes in his letter (dated 12 February 1974 addressed to the editor of The Monthly Tardjuman-i-Ahl-I-Sunnat, Karachi):



In my eyes the late Mawlana Ahmad Rida Khan was the bearer of religious knowledge and insight and was a respectable leader of the majority of Muslims. 17



(4) Dr. Abd Allah (the Chairman, Department of Encyclopedia of Islam, University of the Punjab, Lahore) writes: -



A scholar is the mind and tongue of his nation. And a Muslim Scholar whose axis or thought is the Quran and the Prophetic Tradition; is the interpreter of science and learning; the proclaimer of truth and righteousness and the benefactor of humanity. It will be no exaggeration if I say that Mawlana Ahmad Rida Khan was a scholar of the same kind.18



(5) Mr. Khurshid Ahmad while discussing the scholarship of Ahmad Rida Khan remarks:



“Mawlana Ahmad Rida Khan is the founder of Bareilvi school of thought and one of the most important scholars of this era.



He had started writing in the last quarter of nineteenth century A.D. and this continued till his death in 1921. Apart from jurisprudence and Tafsir (commentry of Holy Quran) he was master in Philosophy and Mathematics. The standard of his writings is very high. Besides the translation of Holy Quran in idiomatic Urdu he had contributed several books in Arabic language on pure scholastic topics. He had also written books in refutation of Ahl-i-Hadith and Ulama-i-Deoband.19



(6) The editor of the monthly Maarif (a leading journal of India) observes: -



The late Mawalana Ahmad Rida Khan R.A. was a great scholar, writer and a jurist of his time. He wrote treatises pertaining to hundreds and thousands of minor and major problems concerning jurisprudence.20



The editor of “Les Nouvellous” (Prort Louis/Mauritius) writes: Mawlana Ahmad Rida Khan (R.A.) is a renowned writer of Islam. Among his literary works of about 700 books, he wrote the famous Fattawa-i-Ridawiyya in twelve volumes, each consisting of about 850 pages. He had a profound knowledge of science too, for he was a Master of Mathematics and Astronomy. He dedicated his whole life to the religion of Allah and acted as a shield against those who wanted to assault the principles of the Ahl-i-snnnat wa Jamaat, for he was truly a great defender of the Faith. On his visit to Mecca and Madina, he was greeted with great dignity and was conferred upon the title of “Imam-i-Ahl-i-Sunnat” by eminent theologians. They hailed him as a “Reformer of this Century”, and adopted him as their Spiritual Guide. 21



(7) A well-known author and critic of Indo-Pak Sub-continent Mr. Niyaz Fath Puri expressed his impressions regarding Ahmad Rida Khan as under:-



“I had the good opportunity to meet Ahmad Rida Khan, who was an exceptionally gifted person. His study was both varied and intensive and reflected itself in his demeanour. In spite of humility and good-naturedness, he had a strange air of awe over his face”



(Quoted in “Tarjuman-i-Ahl-i-Sunnat”, Karachi, December, 1975 : p. 27).



Lean and thin yet he possessed a gigantic personality. He left a profound issuance over his epoch. None among his contemporaries was as powerful as to influence the majority of Muslim population of Indo-Pak Sub-continent all alone from East to West and from North to South.



Dr. S.M. Ikram, a renowned Pakistani scholar spotlights this influence as under:



…but it is popular among the masses, and in West Pakistan especially in South West Parts of Punjab its hold is strong. 22



RELIGIOUS SERVICES



The religious turn of mind of Ahmad Rida Khan was in creed and law unalterably determined by the old traditional views.



Though he was well versed in scores of branches of knowledge yet in the later years he restricted his interest in the following branches of religious learnings:



i. To support and defend the Holy Prophet (S. A. w)



ii. To uproot the innovations prevalent in Muslim society.



iii. To issue Fatawa according to the Hanaifi school of jurisprudence 23



He hit the targets in these fields with unshakable confidence and accuracy that none among his contemporary scholars could claim to be his equal. This is not an exaggeration. His voluminous works, a hidden treasure to be explored by the orientalists of the world, will bear the testimony to this fact. He reviewed and revolutionized the Muslim Society, especially the Muslims of Indo-Pak Sub-continent, that is why the Arab scholars like Shaykh Ismail bin Khalil and Shaykh Musa Ali Shami commended him as the Revivalist of the 14th Century A.H.



If he is called the Revivalist of this Century it will be right and true. 24



The Muslim Savants and saints all over the world appreciated his services to Islam and bore testimony to his extraordinary scholarship. 25



In 1322/1904 he founded Dar-al-Ulum Manzar-i-lslam at Bareilly (U.P. India), which played an important role, but the fame and prestige of Ahmad Rida Khan was not indebted to this Dar al-Ulum like others. Scores of Dar-al-Ulum in India and especially in Pakistan are under his influence.



Ahmad Rida Khan infused the zeal of preaching and missionary work to his Caliphs, desciples, and pupils. Some of them rendered great services to Islam which must be recorded in the history, 26 His renowned Caliph Mawlana Muhammad Abd al-Alim Siddiqi (d.1374/1954) toured all over the world, propagated Islam and made hundreds and thousands non-Muslims embraced Islam. He met the world-renowned Irish dramatist and philosopher George Bernard Shaw on 17th of April 1935, during his Visit to Mombassa and discussed the religious problems with him. After the discussion when they parted Shaw expressed his feelings as under: -



“have been very pleased to make acquaintance and it will be the most precious of all memories of this trip of mine ”. 27



Abd al-Alim son Mawlana Shah Ahmad Nurani 28 and son-in-law Dr. Fadl al-Rahman Ansari (d. 1394/1974) also rendered great services to Islam. The latter compiled a unique book in English with the title: -



“The Quranic Foundations and Structure of Muslim Society”. (Karachi, 1973).30



POLITICAL SERVICES



Mawlana Ahmad Rida Khan, as stated earlier, was the grandson of Mawlana Rida Ali Khan (d. 1282/1866), the great theologian and warrior who fought with General Bakht khan against English invaders in 1250/1834. General Hudson announced a reward of Rs. 500.00 for the one who could behead him. An English historian writes that Rida Ali Khan did his best against English domination and supported the freedom fighters with horses and weapons. 31



Being the grandson of such a warrior he could not remain aloof from Freedom Movement. Although he did not take any active part yet he paved the way for freedom with his brilliant philosophy based on the Holy Quran and Hadith. It is his love of freedom that the personalities like Mawlana Fadl-I-Haq (d. 1278/1861) 32 and the Martyr peot Mawlana Kifayat Ali Kafi (d.1275/1858) 33 had been his favourite models.



He was against Hindu-Muslim Unity. This was the basic idea which can rightly be called the foundation of Pakistan.



In 1920, when the Islamic College, Lahore, was entangled in a non-co-operation movement, with the suggestion of Dr. Muhammad Iqbal (the Poet of the East) and the Members of Anjuman-i-Himayat al-lslam, Prof. Hakim Ali the Vice Principal of Islamia College, presented an Istifta before Ahmad Rida Khan. He was seriously ill at that critical juncture but he gave his verdict un-dauntedly which was published as a treatise with the title of: -



“AL-MUHADJDJA- AL-MU’TAMINA 34.”



This treatise can be called a precious and valuable document for freedom fighters. It paved the way and changed the ideas of the great politicians like Dr. Muhammad Iqbal and Qa‘id-i-Azam M.A. Jinnah.His caliphs, desciples and pupils took active part in freedom movement. They had discussion with Abu al-Kalam Azad and Ali Brothers (i.e. Mawlana Muhammad Ali and Mawlana Shaukat Ali).On 13th Radjab 1339/1920 a public meeting was held at Bareilly under the auspices of Djam‘yyat-t-Ulama-i-Hind. Maulana Abu Al-Kalam Azad the first Minister of Education of Bharat (India), was on the stage. Ahmad Rida Khan’s Caliphs Mawlana Sayyid Sulayman Ashraf, Mawlana Muhammad Zafar Al-Din, Mawlana Hamid Rida Khan (the elder son of Ahmad Rida Khan) Mawlana Burhan al-Haq, etc., were also invited. They had open and free discussions on political issues publicly with Mawlana Abu al-Kalam Azad and refuted Hindu-Muslim Unity. 35



In 1946/1366 an ideal conference was held at Benares (India) Hundreds and thousands Ulamas (followers of Ahmad Rida Khan) from all over Indo-Pak Sub-continent attended this conference. A resolution was unanimously passed in favour of Pakistan and thenceforward his caliphs and desciple and followers expanded and enhanced their political activities all over Indo-Pak Sub-continent. 36 Among them the following were prominent: -1. Mawlana Sayyid Muhammad Muhaddith (d. 1383/1963).



2. Mawlana Muhammad Naim al-Din (d. 1367/1948). 36



3. Mawlana Sayyid Muhammad Ahmad (d. 1380/1961).



4. Mufti Muhammad Umar (d. 1385/1966).



5. Mawlana Muhammad Abd al-Alim (d. 1374/1954). 37



6. Mawlana Muhammad Sharif (d. 1371/1951).



7. Mawlana Abd al-Hamid Badyuni (d. 1390/1970).Ahmad Rida Khan had strong hold on Muslim masses and it was masses that made the movement of Pakistan a success. The majority of the Muslim voters was under the influence of him, his caliphs, desciples and pupils. So the credit should go to him and his followers. Historians of the world especially of Indo-Pak Sub-continent should draw their attention to this most significant aspect of freedom movement. 38



The love of Holy Prophet (S.A.W.) is the summum bonum of Islamic politics and has played important role in the history of Muslim World. Ahmad Rida Khan was the Torch Bearer of this love in the Indo-Pak Sub-continent. The only Motto of his life was the “ love of the Holy Prophet ” (S.A.W.) and he could leave no stone unturned in defending this love. Throughout his life and in all his works he maintained this Motto and in this respect he could not compromise with any.His poetry totally depended on this love. Hence it has great religio-political importance. He awakened the Muslim Nation from a sound sleep, purified their hearts and kindled the fire of love in an atmosphere where the people tried their best to extinguish it.



LITERARY SERVICES



Ahmad Rida Khan was a poet of high caliber. He adopted Na‘at 39 the most difficult of all the branches of poetry, but all the same he reached at the highest pinnacles. He was an unrivalled lover of the Holy Prophet (S.A.S.), a great scholar and a great saint. These mental and spiritual qualities elevated his poetry and made it highly ecstatic, lucid and profusely rich with rhetorics. 40 It is regretted that the Urdu literature has been the target of sectarianism that is why he was deliberately neglected in Urdu literature by the latter historians and biographers. And even today the scholars hesitate to appreciate his poetry with open heart due to sectarian bias.For the first time, after half a century, Mawlana Kauthar Niyazi the Minister of Religious Affairs, Government of Pakistan, and himself a brilliant poet, publicly paid homage to Ahmad Raza Khan which is most daring and highly appreciable. In a gathering at Karachi on 13 April, 1975/1395 he expressed his feelings in his presidential address as under: - There born a person in Bareilly who was the imam (Guide) of Na‘at writers and whose name is Ahmad Raza Khan Bareilvi. It is possible that some might differ from him on some points or the difference may be on some dogmas, but there is no doubt that his Na‘ats are completely full with the love of Holy Prophet (S.A.S.). 41How astonishing it is that from 1920 to 1970 A.D. he remained in darkness as a poet in literary circles. But since 1970 the sincere efforts of some workers like Hakim Muhammad Musa (Lahore) etc, have turned the tables. And it is mainly due to his efforts that scholars of Pakistan have made the facts come to light. A few facts about the poetry of Ahmad Rida Khan are presented here, from which one can easily judge his rank among the poets of an Urdu.Mirza Dagh of Delhi (d. 1323/1905) was the teacher of Hasan Rida Khan, the younger brother of Ahmad Rida Khan. One day he enjoyed a verse of Ahmad Rida Khan by the lips of his younger brother. Being intoxicated he remarked: -“Lo, a Mawlavi 42 and such a fine verse!” 43The Qasida-i-Na‘tiyya (encomium in Praise of the Ho1y Prophet S.A.S.) of Mohsin Kakorvi (d. 1323/1905) is considered to be the best in Urdu literature. But When Mohsin himself called on Ahmwd Rida Khan to recite this Qasida before him and listened his Qasida M‘radjiyya (encomium in praise of the Holy Prophet's Ascension), 44 Mohsin had been so impressed that he folded his own Qasida and put it in his pocket. 45 Commenting on this Qasida-i-M‘radjiyya the eminent poets of Lucknow expressed their view unanimously: -“ Its language has been washed in Kauthar ” (name of a river in Paradise). 46The well-known commentator of Dr. Muhammad Iqbal, the Poet of the East, Professor Yusuf Salim Chishti commending the SALAM 47 of Ahmad Raza Khan says: -There is hardly any person who does not remember two or four lines of his SALAM by heart. 48The most eminent scholar of Pakistan Dr. Ghulam Mustafa Khan, (Head of the Department of Urdu, University of Sindh, Hyderabad, Pakistan) discussing the poetry of Ahmad Raza Khan explained his view about one of his Qasidas as unparalleled in the history of Urdu literature ”. He gave an extension lecture at the University of Karachi on:“Urdu Shaie Aur Tasawwuf ”In this lecture he highly praised the poetry of Ahmad Rida Khan especially a poem from his Diwan “Hadaq-I-Bakhshish” (1325/1907).49 He expressed:-It will be advisable to refer to a Devotee of the Holy Prophet (S.A.S.) viz. Mawlana Ahmad Rida Khan (d. 1340/1921) from whom our writers continued to turn a deaf ear but perhaps he was the only Muslim Theologian who used countless Urdu idioms in his prose and poetry and made Urdu poetry sublime by this scholarship----------and for whom the love of the Holy Prophet (S.A.S.) was the main stay of Sufism. (Photostate, p. 9).Dr. Farman Fathpuri a leading writer of Pakistan writes in his book “Urdu Ki Na‘tiyya Shari” (Lahore: 1394/1974, P. 86): -“The name of Ahmad Rida Khan Bareilvi is most prominent among Muslim Theologians as Na‘at writer.” Niyaz Fathpuri a renowned poet and critic of both India and Pakistan ‘comments on the poetic art or Mawlana Ahmad Rida Khan as: -“Poetry and literature are my domains in particular. I have gone through nation poetry of Ahmad Raza Khan with interest and attention. The first impression which one gathers from his poetry is that of his devout love for the Holy Prophet of Islam and secondly one is struck by his vastness of knowledge, sub-limity of thought and excellence of expression. His individuality is also rejected but simply as a foil to his love for the prophet in his Na‘ats. This note of individuality sounds like poetic exaggeration to those who are unaware of his poetic art.In fact his Ideas are full of realism--------Mawlana Hasrat Mohani(a poet and freedom-fighter) was also highly appreciative of Ahmad Rida Rhan . . . Ahmad Rida Khan was also well-versed in Arabic idiom and the art of scansion. ”(Quoted in “Tardjuman-i-Ahl-i-Sunnat, Karachi, December, 1975: p.28.)Recently Shafiq Bareilvi has published a beautiful collection of selected Na‘at with the title of “Armughan-i-Na‘at (Karachi, 1975). In this collection he has included the Na‘at of Ahmad Rida Khan. 50



Demise



Ahmad Rida Khan gave verdicts (Fatwas) for more than half a century (from 1286/1896------1339/1921) fortified the faith of Muslim masses and showed right path to the Muslim Politicians at that critical juncture of 1920. Thus he completed his mission and now he was preparing for his last journey. On Friday 25th Safar l340/ 1921, he left this mundane world for heaven. 51 His mausoleum is situated at Bareilly (U.P., India). His death anniversary is commemorated all over Indo-Pakistan Sub-continent on 24th and 25th Safar, and special issues of newspapers and periodicals


Holy Shrine of Aala Hazrat Ahmend Rada Khan Barailvi

Descendants



Ahmad Rida Khan had two sons and five daughters. His son’s Mawlana Hamid Rida Khan (d. 1362/1934) and Mawlana Mustafa Raza Khan (b. 1310/1892) are celebrated savants of Islam. They rendered great services to Islam and the Muslim Nation In India.



Caliphs



Ahmad Raza Khan's Caliphs are spreading far and wide all over India and Pakistan and also in the Islamic World. Nearly 35 in Islamic World and 30 in Indo-Pak Sub-continent. 53 These are the leading ones: -



Muslim World



Ø Shaykh Multammad Abd al-Hayy.



Ø Shaykh Ahmad Khalil.



Ø Shaykh Ahmad Khudravi.



Ø Shaykh Muhammad Bin Abi Bakr.



Ø Shaykh Muhammad Sa‘id, etc. etc.



India and Pakistan



Ø Mawlana Hamid Rida Khan (d. 1362/1943).



Ø Mawlana Muhammad Zafar al-Din (d. 1382/1962).



Ø Mawlana Didar Ali (d. 1354/1935).



Ø Mawlana Amdjad Ali 54 (d. 1367/1948).



Ø Mawlana Muhammad Na‘im al-Din 55 (d. 1367/1948).



Ø Mawlana Shah Sulayman Ashraf (d. 1352/1933).



Ø Mawlana Sayyid Ahmad Ashraf (d. 1344/1925).



Ø Mawlana Muhammad Abd al-Alim Siddiqi 56. etc. etc.The following caliphs are still alive and are source of knowledge and spiritualism for posterity:



I. Mawlana Mustafa Rida Khan (Bareilly, lndia).



II. Mufti Diya al-Din (Madina, Saudi Arabia).



III. Mawlana Burhan al-Haq (Jabalpur, India).



IV. Mawlana Sayyid Ahmad (Lahore, Pakistan).



V. Abu al-Barakat.WorksAhmad Rida Khan was a genius writer. He started writing from his early age. His first book was the Arabic commentary of Hidaya al-Nahv which he wrote at the age of ten years. The second book was Dau al-Nihaya in Arabic, which he wrote in 1285/1868 at the age of thirteen. He wrote numerous books and treatises in Arabic, Persian, and Urdu on diversified topics. These are estimated more than 1000 on more than 50 branches of knowledge 57 In 1305/1887 at the age of 30 years he had completed 75 books and treatises. 58 In 1327/1909 this number increased up to 500. 59 Apart from these contributions he had written annotation 60 and Commentator on more than 150 books pertaining to various branches of learning. 61. But it is deplorable that even scholar like Dr. S. M. Ikram was unaware of the correct number of Ahmad Raza Khan writings, and their real value that is why he writes: -Mawlana Ahmad Raza Khan wrote some fifty pamphlets on controversial subject. 62 But in this special branch the correct number is more than 500. I have gone throught some pamphlets and I can dare to say that each pamphlet is a research paper of high degree whose bibliography consists of books innumerable. His books and treatises are lying un published at Bareilly., Murad Abad, Lahore, Karachi, etc., so far.



Mr. Shams al-Din a contributor to the voluminous history of literature of the Muslims of Indo-Pakistan confesses that Ahmad Raza Khan:



Wrote hundreds and thousands book on various controversial and scientific topics. 63



The most voluminous work is the collection of Verdicts i.e. Fatawa-i-Ridawiyya. In 1324/1904, he had completed its 7 volumes, which afterwards increased upto 12 volumes of 26” x 20” / 8” size each volume containing more than 1000 pages.



When Shaykh Ismail Khalil, the Curator of Library at Mecca read the specimen of these Fatawa (Verdicts) he was puffed up with joy and wrote to Ahmad Rida Khan:By God if Abu Hanifa Nu‘man would have gone through these Fatawa undoubtedly it could have been his heart's delight and granted its writer among his pupils. 64 A prominent figure from the opposition camp and a famous writer Hakim Abd al-Hayy of Lucknow (d. 1341/1923) admits: -During his stay at Mecca and Madina (1324/1906) he wrote several treatises and gave verdicts to some questions received from the scholars. They were dumb strikes to see his vast informations on the text of books on Muslim Jurisprudence and disputed dogmas; his rapid writing and intelligences. 65A renowned theologian and a great saint of Delhi, Hadrat Mawlana Zayd Abu l-Hassan Faruqi (who completed his education at Al-Azhar, Cairo) acknowledged the unrivalled mastery of Mawlana Ahmad Raza Khan over jurisprudence and other branches of learning in the following words: -“ None can deny the erudition of Mawlana Ahmad Raza Khan in the field of Fiqh. He was, no doubt the greatest Faqih (Jurist) of his time.”He added: -Kifayat al-Mufti of Mawlana Kifayat Allah (compiled and published by Mawalana Hafiz al-Rahman Wasif at Delhi) is simply of little value to me, as it provides no reference or citation. Hence its validity is questionable. On the contrary the Fatawa of Ahmad Raza are not only argumentatively convincing and rational but are supported by authentic references. They are unique in depth and magnitude and broaden ones horizons of vision. They are an assest to know and remember scores of references. One should not, however, look to that image of Ahmad Raza which the pseudo-scholars have envisaged. There was no equal to him in scholarship and the profound knowledge of jurisprudence among his contemporaries.

(Quoted from a despatch of Mawlana Muhammad Mukkarrum, Fathpuri Mosque Delhi, dated December 18, 1975).Even the antagonists of Ahmad Raza Khan referred to these Fatawa. For instance, the great Mufti of his opposite camp Mawlana Kifayat Allah (d. 1372/1952), consulted and ratiocinated these Fatawa and admitted that Mawlana Ahmad Raza Khan had full command over the subtleties of Muslim Jurisprudence as stated by Allama Mufti Muhammad Mahmud of Alwar (Hyderabad--- Pakistan).



The second important work which Ahmad Raza Khan contributed towards religious knowledge is the translation of the Holy Quran in Urdu language. It has its own characteristics.



This translation was published under the title of Kanz al-Iman with marginal notes by his Caliph Mawlana Muhammad Na‘im al-Din under the title Khaza’n al-Irfan in 1330/1911.



There are many complete and incomplete translations of the Holy Quran in Urdu language. More than 25 translations had been compiled before Kanz al-Iman while more than 50 have been compiled after its publication. But in all these translations, Kanz-al-Iman seems to stand first. The translator passed smoothly from such delicate places where it was impossible.