Life of Sheikhul Hadith Moulana Muhammad Ayyub

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Published by: Madrasa Ashraful Uloom (Ashrafi Publications) P.O. Box 2, Bakerton 1578 Springs, South Africa

CONTENTS Foreword Birth and lineage Education Darul Uloom Deoband Logic and philosophy Return to Darul Uloom Deoband A brief history of a few of his teachers Hadhrat Shaykhul Hind Allaamah Anwar Shaah Kashmiri Allaamah Shabbeer Ahmad Uthmaani Allaamah Ebrahim Balyaawi Teaching – Madrasa Aaliya Anjuman Islaamiyah – Dewriya Madrasa Miftaahul Uloom Tafseer of the Qur’aan The Tableegh Jamaat Nadwatul Ulama – Lucknow Dabhel Spiritual links Hadhrat Moulana Shaah Wasiyyullah Saheb Shaykh Saheb’s final sickness and demise Death on a Friday Burial A blessed graveyard Dabhel receives the news Qualities and character Hifz of the Qur’aan Writings Shaykh Saheb and Hadhrat Thanwi Concern for the Aakhirah An incident of humility Offspring

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03 05 06 06 07 07 08 08 09 10 10 11 11 12 13 14 14 15 15 16 17 19 19 20 20 21 22 22 23 23 23 24

Hadhrat Moulana Hakeem Azeezur Rahmaan Sb Hadhrat Moulana Sa’eedur Rahmaan Saheb Janaab Doctor Maseehur Rahmaan Saheb Students of Shaykh Saheb Comments by students Moulana Aminurrashid Saheb Dammani Mufti Mohammed Sa’eed Saheb Motara Moulana Ayyub Saheb Mangera Speech of the best of mankind Letter from Shaykh Saheb to the compiler Photos of Jaami’ah Islaamiyah Dabhel

FOREWORD

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24 25 26 26 27 27 28 33 35 41 42

: " # ! Hadhrat Moulana Shaah Mohammed Ayyub Saheb A’azimi (Rahmatullaahi Alayh) needs no introduction to those who studied or visited Madrasa Jaami’ah Islaamiyah in Dabhel, India during the period 1964 – 1984. Fondly known as ‘Shaykh Saheb’ to one and all, Hadhrat served as Shaykhul Hadeeth in Dabhel for twenty years. His students are spread throughout the world serving the Deen. Hadhrat was an Aalim of a very high calibre, an excellent teacher, a master in the science of Hadeeth and a Sufi. For a very long time it has been my desire to write on the life of this great Wali. I finally mustered the courage and started in the Name of Allah Ta’aala. Information has been taken from the Kitaab: ‘Taareekh Jaami’ah Islaamiyah Dabhel’, written on the history of the Jaami’ah of Dabhel by Shaykhul Hadeeth Hadhrat Moulana Fadhlur Rahmaan Saheb A’azimi (Mudda Zilluh), former Ustaadh at Dabhel and currently Shaykhul Hadeeth at Darul Uloom Azaadville, South Africa. I have also received information via email from Shaykh Saheb’s son Hadhrat Moulana Sa’eedur Rahmaan Saheb (Mudda Zilluh), Ustaadh and currently chancellor at Nadwatul Ulama, Lucknow, India, and from Shaykh Saheb’s eldest son Hadhrat Moulana Hakeem Azeezur Rahmaan Saheb (Mudda Zilluh).

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May Allah Ta’aala reward the two brothers for taking out time from their extremely busy schedules to supply me with information. May Allah Ta’aala also reward Hadhrat Moulana Fadhlur Rahmaan Saheb in abundance. Aameen. Finally, some points recorded in this biography are those remembered by students during their stay in Dabhel. It is hoped that by reading this book, the love for Allah Ta’aala and his pious servants will be increased. May Allah Ta’aala fill Shaykh Saheb’s Qabr with Noor and grant him a lofty stage in the hereafter. Aameen. May He also accept this compilation. Aameen.

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0 ( *1 2 3 4 " I love the Saaliheen (pious) but I am not from among them Perhaps Allah will bestow me with piety (because of my love for the pious ones). May Haq Ta’aala accept this Du’aa on behalf of us all. Aameen. Compiler

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SHAYKHUL HADEETH HADHRAT MOULANA SHAAH MOHAMMED AYYUB SAHEB A’AZIMI

9 1 3 + 6 7 85 BIRTH AND LINEAGE Shaykh Saheb was born in the month of Shawwaal 1319H (1902) at Mau Naat Bhanjan in the district of Azamgarh, U.P., India. His lineage is as follows: Mohammed Ayyub bin Mohammed Saabir bin Ahmad bin Jeewan bin Raushan Ali. This family previously resided in a place called Bakhtiyaar Ganj, which was approximately one and a half miles from Mau. Shaykh Saheb’s father moved to Ilaah Daad Pura, Mau, by his in-laws and remained here. Shaykh Saheb was born here. There were many Aalims and Sufis in this family; Moulana Ismatullah, Abdul Hakeem, Moulana Safiyyullah, Moulana Mohammed Zaheer. These great personalities are mentioned in the books ‘Nuzhatul Khawaatir’ and ‘Tadhkirah Ulama Haadhaz Zamaan’, written by Yunus Bilgiraami. There were also other great personalities; Moulana Mohammed Saleem, Moulana Salaamatullah, Moulana Ataa’ullah, etc. (Rahmatullaahi Alayhim). The family kept a spiritual link with Hadhrat Sufi Wali Mohammed Ghoswi (Rahmatullaahi Alayh). Ghosi is a small town in the district of Azamgarh. EDUCATION

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Elementary education, learning to recite Qur’aan and Urdu was learnt at home. Thereafter for Farsi (Persian) and basic Arabic he went to Mehella Aurangabaad in Mau. There was a small Madrasa in the compound of Hakeem Moulana Shaah Mohammed Umar Saheb Marhoom. The teacher was Moulana Abdur Rahmaan Saheb Aurangabaadi. Thereafter he went to study under Hadhrat Moulana Abdul Ghaffaar Saheb Mauwi in the district of Balyaa where the Madrasa was. He studied here for approximately a year. Moulana Abdul Ghaffaar Saheb was a prominent student of Hadhrat Moulana Rasheed Ahmad Saheb Gangohi. Allaamah Balyaawi and Hadhrat Moulana Habeebur Rahmaan Saheb A’azimi were also from among his students. (Rahmatullaahi Alayhim). Moulana wrote approximately forty Kitaabs. Ten have been published and the rest have been lost. He passed away in 1351H (1933) and is buried near the Eidgah of Mau. He then proceeded to Madrasa Mazharul Uloom in Benares under the tutorship of Moulana Amaanullah Saheb. Moulana Amaanullah Saheb was one of the high-ranking students of Moulana Abdul Hayy Saheb Farangi Mahalli Lucknowi. Shaykh Saheb stayed here for about two years. He studied Kaafiyah, Sharh Jaami, Kubraa, Sughraa, Meezaan, Mantiq, Sharh Tahzeeb, etc. here under Moulana (Rahmatullaahi Alayh). DARUL ULOOM DEOBAND After going through so many stages, his father now sent him to Darul Uloom Deoband at a tender age and he stayed here many years. He studied the various sciences and textbooks under the teachers of Darul Uloom Deoband; Allaamah Balyaawi, Moulana

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A’azaaz Ali, Moulana Abdus Samee’, Moulana Rasool Khan Saheb, etc. (Rahmatullaahi Alayhim). While studying Sharh Jaami he attended the lessons with other students of Hadhrat Shaykhul Hind (Rahmatullaahi Alayh) on Tirmidhi Shareef. Hadhrat Shaykhul Hind was about to embark on his journey to the Hejaz and commenced the teaching of this Kitaab for the sake of Barkat. He studied up to the second last year and returned later for the final year studies. LOGIC AND PHILOSOPHY The subjects of Logic and Ancient Philosophy were already on the decline but still sought by a few. Shaykh Saheb now had the desire to study these. The famous teacher of the time of these subjects was Hadhrat Moulana Maajid Ali Jaunpuri who was in a place called Meindh in the district of Aligarh. His place was a refuge for those interested in these subjects. Shaykh Saheb also came here and stayed four years studying the famous and current Kitaabs on these two subjects. He also studied a few rare Kitaabs such as Sharh Ishaaraat of Muhaqqiq Toosi, Muhaakamaat, a few parts of Ufuqil Mubeen Meer Baaqir and a few parts of the Shifaa of Abu Ali Seena. (The Book of Healing by Avicenna). (This book is based on logic, metaphysics, psychology, natural sciences, and a few other subjects.) At that time, the latter two Kitaabs were not available in printed book form. The teacher had a few parts and the students would copy it (write it) from the teacher’s copy. He also studied here under Moulana Lutfullah Saheb Aligarhi. RETURN TO DARUL ULOOM DEOBAND After completing the study of Logic and Philosophy, he returned to Deoband. He now entered the final year (Daurah Hadeeth). Hadhrat Shaykhul Hind had not as yet returned from his imprisonment in

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Malta. Subsequently Allaamah Anwar Shaah Kashmiri (Rahmatullaahi Alayh) filled his place. Shaykh Saheb studied Bukhaari Shareef under this great Personality. He studied Nisai Shareef and Muslim Shareef under Allaamah Shabbeer Ahmad Uthmaani and Abu Dawood Shareef by Hadhrat Moulana Sayyid Asghar Husayn Saheb. Mu’atta Imam Mohammed and Mu’atta Imam Maalik were taught by Mufti A’azam Moulana Azeezur Rahmaan Saheb (Rahmatullaahi Alayhim). This was in the Islamic year 1338 (1920). After completing Daurah Hadeeth at Deoband, he now began preparations for Faadhil Lahore, which was considered with high regard at that time. (This was a special course followed by an exam written by scholars during that era.) Meanwhile Hadhrat Shaykhul Hind was freed and returned from Malta in 1338H (1920). The proposal of ‘Khilaafat’ was at its peak. A Jalsa of the Jam’iyyatul Ulama took place in Delhi under the chairmanship of Hadhrat Shaykhul Hind. Five hundred Ulama attended. Resolutions were passed in this Jalsa to cut ties with the British and also to totally boycott all British and foreign goods. Due to the importance of this Jalsa, Shaykh Saheb abandoned the idea of taking part in the Faadhil Lahore exam and joined the Movement. A BRIEF HISTORY OF A FEW OF HIS TEACHERS HADHRAT SHAYKHUL HIND Hadhrat Moulana Mahmoodul Hasan Saheb, popularly known as Shaykhul Hind. He was born in 1268H (1851). His home is Deoband and he is from the lineage of Sayyidina Uthmaan . He was the first student of Darul Uloom Deoband. He started teaching at Darul Uloom Deoband and later on was appointed as Shaykhul Hadeeth. He taught for forty-four years.

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Luminaries like Hadhrat Thanwi, Hadhrat Moulana Husayn Ahmad Madani, Allaamah Shabbeer Ahmad Uthmaani, Allaamah Anwar Shaah Kashmiri, etc. studied under him. He received Khilaafat from Hadhrat Haji Imdaadullah Saheb and Hadhrat Gangohi. He played a major role in expelling the British from India. He was imprisoned by the British at Malta. During his imprisonment, he wrote a translation of the Qur’aan Shareef, which he completed in a year. He passed away in 1339H (1921) and is buried in Deoband. ALLAAMAH ANWAR SHAAH KASHMIRI His family originally hailed from Baghdad and eventually they settled in Kashmir. He studied at home, thereafter in Hazaarah and then Darul Uloom Deoband. His spiritual link was with Hadhrat Gangohi. He taught for a while at Madrasa Ameeniyah in Delhi. He established Madrasa Fayze Aam in Kashmir where he taught for three years. Thereafter he taught at Darul Uloom Deoband. He taught Abu Dawood Shareef and Muslim Shareef for many years without remuneration. When Hadhrat Shaykhul Hind left for Makkah Shareef, he was appointed as Shaykhul Hadeeth. He was known for his phenomenal memory. Hadhrat Moulana Idrees Saheb Kandhelwi said that Shaah Saheb’s memory was so unique that whatever he heard or read once was forever etched in his memory. He was also known as a ‘mobile library’. Indian and Arab Ulama were in awe of him. He had many students. Among them; Hadhrat Abdul Qaadir Raipuri, Mufti Mohammed Shafee’ Saheb, Moulana Badre Aalam Saheb, Allaamah Yusuf Binnori, Qaari Tayyib Saheb, etc.

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He has written many books; the most famous is Faydhul Baari’, a commentary on Bukhaari Shareef. He also taught at Jaami’ah Dabhel for a while. He passed away in 1352H (1934) and is buried in Deoband. ALLAAMAH SHABBEER AHMAD UTHMAANI ‘Shaykhul Islam’ Moulana Shabbeer Ahmad Saheb was born in Bijnor in 1305H (1888). He is a student of Shaykhul Hind. He taught in Deoband, Madrasa Fatehpur in Delhi and Dabhel. He was known for his eloquent speech and in-depth knowledge. He played a major role in the formation of Pakistan. He later immigrated to Karachi. He has written many books. The famous two are the Tafseer Uthmaani and ‘Fat'hul Mulhim’, a commentary on Muslim Shareef. He passed away in 1369H (December 1949) and is buried in Karachi More than two hundred thousand people attended the Janaazah. He was accepted as an authority on the Deen by Indian and Arab Ulama alike. His brother Hadhrat Mufti Azeezur Rahmaan Uthmaani was also among the teachers of Shaykh Saheb and the Mufti of Darul Uloom Deoband. ALLAAMAH EBRAHIM BALYAAWI He was born in 1304H (1886). He began studies at home under his father, Moulana Abdur Raheem Saheb. Thereafter he went to Jaunpur for further studies. Later on, he took admission at Darul Uloom Deoband. He was very attached to Shaykhul Hind and also became Bay’at to him.

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He taught at Madrasa Aaliyah in Fatehpur, in Azamgarh, at Jaami’ah Dabhel, in Bengal, and Darul Uloom Deoband. Shaykh Saheb was very attached to him. Shaykh Saheb’s son, Moulana Azeezur Rahmaan Saheb also enjoyed a close proximity with Allaamah Balyaawi. He taught for sixty years, passed away in Ramadhaan 1387H (December 1967), and is buried in Deoband.

<0 (6 /):; < (6 <0 " TEACHING MADRASA AALIYA When the drive of the Movement subsided and conditions normalized, Shaykh Saheb now had the desire to teach. Coincidentally, there was a vacancy for a chief teacher (Sadar Mudarris) at Madrasa Aaliya near Calcutta. Shaykh Saheb was appointed in this position. He started teaching the major Kitaabs of the Sciences. He was still young at this time and his beard and moustache were just starting to grow. This Madrasa had teachers with white beards teaching for many years. Therefore, for him to fulfil the post of chief teacher (at such a young age, with older teachers present) was not easy. He became uneasy and agitated, but he made Du’aa unto Allah Ta’aala and worked hard. In a short time, they placed their trust in him and both teachers and students expressed their love and respect for him. He stayed here for five years and two groups of students qualified in this time. Through Divine Aid, he was granted acceptance and recognition. Due to unsuitable climatic conditions, he became ill and had to leave the Madrasa. He returned home. ANJUMAN ISLAMIYYAH – DEWRIYA

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Not long after that (a few months), the Principal of Anjuman Islamiyyah, Hakeem Aleemullah Saheb and Moulana Abu Bakr Saheb Ghazipuri visited him at home and urged him to accept the post of chief teacher (Sadr Mudarris) at the Madrasa. He served here for three years and taught Bukhaari Shareef to a huge class. Among this class were Hakeem Mustafa Saheb Ghazipuri and Moulana Hidaayatullah Saheb Ma’roofi. MADRASA MIFTAAHUL ULOOM During this period, Madrasa Miftaahul Uloom was established in Mau, Azamgarh. Moulana Imaamud Deen Saheb Punjabi who was a Khaleefah of Hadhrat Moulana Fazle Rahmaan Saheb Ganj Muradabadi established it. This Madrasa was situated in Ilaah Daad Pura, the locality of Shaykh Saheb. Due to the major influx of students, the Madrasa was moved to a Masjid at the ‘Royal Market Area’. Jehanaara, the daughter of King Shaah Jehaan, constructed this marketplace and Masjid. The great Muhaddith Hadhrat Moulana Habeebur Rahmaan Saheb A’azimi and Moulana Abdul Lateef Saheb Nu’maani were teaching here. When departing for Dewriya, the people lied down in front of the horse-cart and said that we cannot allow you to leave us and go to Dewriya! Also, on the insistence of Moulana Habeebur Rahmaan Saheb and Moulana Abdul Lateef Saheb, Shaykh Saheb left Dewriya and joined them at Miftaahul Uloom. The trustees of the Madrasa compelled him to take over the running and administration of the Madrasa. Against his will, he was forced to accept this position. He served Miftaahul Uloom in this position for thirty- four years.

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During his period of administration, the Madrasa progressed greatly. The roll of the Madrasa increased rapidly to four thousand. No other Madrasa had such a huge roll at that time. This was the fruit of his effort and sincerity. During this period, he travelled to many places for the purpose of soliciting funds for the Madrasa. During this period, he also delivered lectures inviting the people towards Deen. He also wrote articles and essays. An essay titled ‘Falsafa Maut’ was well received. Later it was published by ‘Al Jam’iyyat’ and ‘Molwi Monthly’. He also taught during the administration period. The Kitaab ‘Mukhtasarul Ma’aani’ was stipulated for his teaching. At times, he would also teach Hidaayah Awwalayn, Hidaayah Aakhirayn, Mishkaat Shareef and Jalaalayn Shareef. TAFSEER OF THE QUR’AAN He delivered Tafseer of the Qur’aan lessons in the Jaami’ Masjid of Mau. It took him nineteen years to complete it. At the completion of the Tafseer, to express his happiness, he invited people for a meal. Shaykh Saheb possessed a beautiful voice and a unique style of lecturing and teaching. Once he was invited to lecture at a Madrasa in Yusufpur, Mohammedabad. Due to his melodious voice, the audience insisted that he first recite a Ruku from the Qur’aan Shareef before lecturing. His melodious voice remained with him till the end. After being relieved of the responsibility of administration, he remained seven more years at Miftaahul Uloom and served as chief teacher (Sadar Mudarris) and Shaykhul Hadeeth.

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During this period, Moulana Habeebur Rahmaan Saheb and Moulana Abdul Lateef Saheb left Miftaahul Uloom to study the MLA course. During their absence, Shaykh Saheb had to fill in and taught Bukhaari Shareef and Tirmidhi Shareef for seven years (as mentioned above). A difference of opinion developed with the administration during this period. During this very period, Hadhrat Shaah Wasiyyullah Saheb visited Mau and although Shaykh Saheb was a Khaleefah of the Naqshbandi Silsilah, he became Bay’at to Hadhrat Shaah Saheb in the Chishti Silsilah. He sought advice from Hadhrat Shaah Saheb regarding the situation at the Madrasa. Hadhrat Shaah Saheb advised him to resign from the Madrasa and maintain silence. By doing this, “your income will not be decreased, nor your dignity and honour.” Shaykh Saheb practiced on this advice and returned home. Shaykh Saheb was also approached and offered the position of Sadar Mudarris at Darul Uloom Deoband, but he did not accept this position. THE TABLEEGH JAMAAT He was also linked to the Tableegh movement of Nizamuddeen. Holding the position of Ameer of the Jamaat in his area, he enlightened people of this work of Tableegh. These were the initial years of the Tableegh Jamaat and people were not acquainted with the work. NADWATUL ULAMA - LUCKNOW After leaving Miftaahul Uloom, he taught at Nadwatul Ulama Lucknow as Shaykhul Hadeeth for approximately two years.

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During this period, Shaykh Saheb went for Haj. During Haj, he met the Principal of Jaami’ah Dabhel and Hadhrat Moulana Qaari Mohammed Tayyib Saheb in Makkah Shareef. Hadhrat Qaari Saheb said to him: “Ta’leemud Deen (Jaami’ah Dabhel) is our Madrasa. If you go there and accept the post of Sadr Mudarris, it will please me greatly.” Shaykh Saheb accepted immediately in Makkah Shareef, and after his return, proceeded to Dabhel. DABHEL He started at Dabhel in 1384H (1964) and remained as Shaykhul Hadeeth and Sadr Mudarris here till the end of his life. His teachers; Allaamah Kashmiri, Allaamah Shabbeer Ahmad Uthmaani. Mufti Azeezur Rahmaan, Allaamah Ebrahim Balyaawi, etc. also taught here. Hundreds of students qualified under Shaykh Saheb during his twenty years in Dabhel and they are spread throughout the world serving the Deen. SPIRITUAL LINKS Shaykh Saheb’s father Hadhrat Moulana Sufi Mohammed Saabir Saheb was the Khaleefah of Moulana Shaah Wali Saheb Ghoswi (Rahmatullaahi Alayh). He initiated Mureeds in the Naqshbandi Silsilah. His Mureeds were from far and wide; Rangoon, Burma, Gujerat. Sindh, etc. His paternal cousin, Moulana Ismatullah Abdul Hakeem was the Khaleefah of the great Naqshbandi Shaykh, Hadhrat Moulana Fazle Rahmaan Saheb Ganj Muradabadi. (Hadhrat Thanwi made a special trip to Ganj Muradabad to meet Hadhrat Moulana Fazle Rahmaan Saheb and thereafter wrote a booklet regarding his meeting with Hadhrat. Hadhrat Moulana Fazle Rahmaan Saheb was quite old at this time and Hadhrat Thanwi was still young).

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Another paternal cousin Hafiz Ghayathullah was also a Khaleefah. This family was linked to the Naqshbandi Silsilah and Shaykh Saheb also received Khilaafat from home in this Silsilah. (Rahmatullaahi Alayhim) Later on, Shaykh Saheb developed a spiritual relationship with Muslihul Ummat Hadhrat Moulana Shaah Wasiyyullah Saheb, a senior Khaleefah of Hadhrat Thanwi (Rahmatullaahi Alayhim). He also received Khilaafat from Hadhrat Shaah Saheb. Shaykh Saheb never made anyone Bay’at. MUSLIHUL UMMAT HADHRAT MOULANA SHAAH WASIYYULLAH SAHEB Hadhrat Moulana Shaah Wasiyyullah Saheb (Rahmatullaahi Alayh) was born in Fatehpur, India in 1314H (1897). By the age of twelve, he completed Hifz of the Qur’aan Kareem and began elementary Arabic and Persian at home. He took admission at Darul Uloom Deoband in 1328H (1910) and qualified in 1335H (1917). Among his teachers were Allaamah Anwar Shaah Kashmiri, Allaamah Shabbeer Ahmad Uthmaani, Moulana Sayyid Asghar Husayn Saheb, etc. (Rahmatullaahi Alayhim). He developed a spiritual link with Hadhrat Thanwi during his student days and very swiftly passed through the stages of Sulook. In a short while, he received Khilaafat from Hadhrat Thanwi and became one of the senior Khaleefas. Many turned to him for spiritual reformation after the demise of Hadhrat Thanwi. From Fatehpur he moved to Gaurakhpur and from there to Ilahabad. He became very famous during his stay in Ilahabad. Many turned towards him, including the Ulama, barristers, lawyers, judges, the rich, and the poor. His Khaanqah became a haven for

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those seeking proximity unto Allah Ta’aala. He would deal with each person according to the persons understanding and capability. Hadhrat Mufti Mohammed Shafee’ Saheb (Rahmatullaahi Alayh) has the following to say regarding Shaah Wasiyyullah Saheb: “Hadhrat Moulana Shaah Wasiyyullah Saheb is considered to be among the senior Khulafaa of Hadhrat Thanwi. Hadhrat Thanwi granted him (Shaah Saheb) his special attention. From 1346H he regularly attended both the general Majlis (Majlis Aam) and the special Majlis (Majlis Khaas). One day while speaking very affectionately and lovingly about Shaah Saheb, Hadhrat Thanwi asked me “Do you know him?” This stay in Thanabawan made me realize that my colleague Moulana Shaah Wasiyyullah had excelled and surpassed me and it became a point of aspiration. At the same time, it made me remorseful over my procrastination. Thereafter I always held this friend who was also a classmate of mine in high esteem.” Shaah Saheb passed away on 25 November 1967 while travelling by ship during a Haj trip. He was buried at sea. (Rahmatullaahi Alayh). SHAYKH SAHEB’S FINAL SICKNESS AND DEMISE Piles had developed a few months prior to the end of the academic year, which ends in the month of Sha’baan. Different cures were adopted but the blood did not stop. Many times due to excessive loss of blood, physical strength decreased. At times, some strength would return. Shaykh Saheb returned home (Azamgarh) on the 11th of Sha’baan after the annual Jalsa. There also, the piles were treated but to no avail. He developed a fever just prior to the month of Ramadhaan, which resulted in even more weakness. He was now hardly eating. Due to excessive weakness, he had to forego a few fasts of Ramadhaan. Finally, towards the end of Ramadhaan he underwent

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a piles operation. Although after the operation he did experience relief, but the blood did not stop completely. He was now considered to be out of a critical condition. On the day of Eid, he was preparing to leave the house for the Eid Salaah when all of a sudden he experienced a severe pain in his chest. Because of this pain, he could not attend the Eid Salaah. A doctor was summoned who attributed this pain to a gastric disorder and began treating Shaykh Saheb. Discussions were on regarding his return to Dabhel. The opinion was that as soon as he felt better, train reservations would be made for the return to Dabhel. Shaykh Saheb called his sons to him and expressed his desire to return to Dabhel. He also told them that he would now only teach the first volume of Bukhaari Shareef and would not accept a salary anymore. The sons seconded his opinion and expressed their happiness at his decisions. The chest pain did not cease completely but still recurred occasionally. For two days, the pain would begin at 3.30am but would dissipate after taking an injection and medication. The pain again started at the same time on Friday the 6th of Shawwaal. Medicine was administered but he spewed out the medicine. He was also given an injection but his condition did not improve. His final time was drawing close and without being prompted, started the Zikr of the Kalimah Tayyibah. At approximately 4.45am (which was the time of congregational Salaah in the Masjid), this servant of Allah who had served The Deen for approximately sixtyfive years left this worldly abode. His Shahaadat finger was attached to his thumb in a pointing position. This was Friday 6th Shawwaal 1404 (6th July 1984).

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6 @ : A 8 8 , >7 " ? He lived for approximately eighty-five years. DEATH ON A FRIDAY Allah Ta’aala blessed Hadhrat Shaykh Saheb with death on a Friday. This is a great favour of Allah. The following Hadeeth Shareef explains this great gift:

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Sayyidina Jaabir narrates that Rasulullah said: “Whoever dies Thursday night or Friday will be freed from punishment of the grave and will appear on the Day of Qiyaamat with the stamp of the martyrs on him.� (Sharhus Sudoor p 136) BURIAL The demise of Shaykh Saheb was announced over the loudspeakers in Azamgarh. In a short while, this news spread to the surrounding areas too. The city came to a standstill and shops remained closed. The time for the Janaazah Salaah was fixed at 1.45pm, after the Jumu’ah Salaah. People converged from all areas after completing their Jumu’ah Salaah to the vast open field of the Shaahi Jaami’ Masjid for the Janaazah Salaah. This field was packed and to get place became

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difficult. His old friend and colleague Hadhrat Moulana Habeebur Rahmaan Saheb performed the Salaah. Thereafter he was put to rest at the local graveyard. May Allah grant him Maghfirat and special mercies. Aameen. A BLESSED GRAVEYARD This graveyard is considered to be a very blessed graveyard. Shaykh Saheb’s son Hadhrat Moulana Azeezur Rahmaan Saheb saw a dream. He saw that Rasulullah was present in this graveyard near the graves of the ancestors of Shaykh Saheb. Rasulullah was sitting on a chair under a tree. People were rushing to meet and shake hands with Rasulullah . Moulana Azeezur Rahmaan Saheb also shook the Mubaarak hands of Rasulullah . Therefore, Moulana says that he considers this graveyard to be a blessed place. DABHEL RECEIVES THE NEWS This tragic news reached Jaami’ah Islaamiyah Dabhel by telegram on Saturday 7th Shawwaal. Many hearts were saddened and many became unsettled. This news spread throughout the surrounding areas of Dabhel. Recitation of the Qur’aan Shareef took place in many Masjids for the Eesaal Thawaab of Shaykh Saheb. The Jaami’ah was still closed at this time. It opened on 14th Shawwaal. After admission formalities, lessons commenced and on the 19th of Shawwaal the students also recited Qur’aan Shareef for Eesaal Thawaab. Du'aa of Maghfirat was made and grief and sorrow was expressed at the passing of Shaykh Saheb. His life and virtues were enumerated and encouragement was given to follow in his footsteps. Du’aa was made that Allah Ta’aala grant the deceased a high stage in Jannatul Firdous. Du’aa was also made that the grief incurred by the people of Islam, especially the Jaami’ah, at the loss of Shaykh

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Saheb be compensated by Allah Ta’aala in a most appropriate manner. Thereafter, classes were suspended for the day.

QUALITIES AND CHARACTER Shaykh Saheb’s spiritual link was with Hadhrat Moulana Shaah Wasiyyullah Saheb, the Khaleefah of Hadhrat Thanwi (Rahmatullaahi Alayhim). He was very punctual on his daily practices. He had the habit of sleeping immediately after Eshaa. He regularly awakened before dawn and performed Tahajjud Salaah. Even during sickness, he would try to upkeep his practices. He would always perform Salaah with Jamaa’at. Although he used to experience pain in the knees and found it difficult to sit and get up, he would proceed to the Masjid for Salaah with Jamaa’at. He would perform the Fardh Salaah standing. So much so that when he was ill in Ramadhaan and when he felt that he could proceed to the Masjid, he would go with the help of two people on his sides. He regularly made Zikr loudly after Tahajjud till Fajr. This was the same time while making Zikr he left this world. He was also regular in reciting ‘Dalaa’ilul Khayraat’ and other Wazeefas. He was always friendly, smiling and extremely humble. Anyone, big or small, could meet him freely and attend his Majlis. He was also humorous. He was neither temperamental nor ill mannered. He would also speak to his juniors with respect. His lessons were pleasant and students were drawn towards his teaching style and manner. He would explain the opinions of Allaamah Anwar Shaah Kashmiri with love and affection. His explanations were so simplified that the bright and weak students

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would benefit equally. In Masaa’il where there were differences of opinion, he would explain the Hanafi opinion in detail. He possessed Noor on his face coupled with awe. He was extremely kind to the students. He would correspond by letter with his students and advise them in matters. He performed Haj twice. He also performed Haj a year before his demise. May the infinite mercies of Allah Ta’aala be perpetually on him. Aameen. HIFZ OF THE QUR’AAN Once when returning from Calcutta in Ramadhaan, there was no one to perform the Taraweeh Salaah at the local Masjid. He was not a Hafiz at that time. His maternal cousin Hafiz Mohammed Hasan memorized one Para (Juz) daily and performed the first fifteen nights! Shaykh Saheb memorized one Para per day and performed Taraweeh for the second fifteen nights! Thereafter he completed the Hifz of the Qur’aan Shareef and performed Taraweeh for thirty-three years. WRITINGS Shaykh Saheb wrote a translation and commentary on the Kitaab ‘At Targheeb Wat Tarheeb’ by Allaamah ibni Hajar. He also wrote a commentary on Tirmidhi Shareef in Arabic based on the lessons of Shaah Anwar Kashmiri. He wrote a lengthy article on the topic of Ramadhaan for the periodical ‘Al Adl’, which was published. He also wrote on the Fitnah during the time of Fatima Jinah in 1956, which was also published. He had also prepared a book exposing the beliefs of the Bareili sect. He had all these manuscripts with him in a bag while travelling to Dabhel. Unfortunately, this bag got stolen while on journey and these manuscripts were never published.

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He also had a beautiful and clear script. It was said that every letter in his writing would shine like a pearl.

SHAYKH SAHEB AND HADHRAT THANWI Shaykh Saheb met Hadhrat Thanwi on many occasions. Once Hadhrat Thanwi delivered a lecture in the Masjid where Shaykh Saheb was teaching. Hadhrat Thanwi also led the Salaah on that occasion. Shaykh Saheb’s father also visited Hadhrat Thanwi and held him in high esteem. CONCERN FOR THE AAKHIRAH Once just prior to the Jaami’ah closing at the end of the year, Shaykh Saheb was busy packing his bag in preparation for going home (Azamgarh) and was extremely happy. (Azamgarh is approximately two thousand kilometres from Dabhel). A student of the Jaami’ah who was very free and close to Shaykh Saheb walked in the room. Shaykh Saheb, while expressing joy and laughing, said to the student that he was preparing to go home. All of a sudden, Shaykh Saheb started crying. The student was surprised at this sudden change and inquired from him the reason for suddenly crying. Due to excessive sobbing, Shaykh Saheb could not speak for a while. The student kept on asking until finally Shaykh Saheb said to him: “A thought suddenly struck me that you are preparing to go home and you are so happy, but what preparations have you made for the Aakhirah? I realise that I have made no preparations. This sudden thought made me cry.” (A person whose entire life was involved in studying and teaching Deen is saying this! It should make us ponder.) AN INCIDENT OF HUMILITY Once while Shaykh Saheb was preparing a lesson in Bukhaari Shareef (Mutaala’ah), the same student entered his room and asked

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Shaykh Saheb as to what he was doing. He answered that he was preparing a lesson. The student said to him that a person teaching Bukhaari Shareef for over thirty years does not have to prepare a lesson. Everything is embedded in the mind. Shaykh Saheb replied: “don’t be absurd! My mind is as small as the mind of a mouse and I cannot remember anything. I have to prepare.” (This statement adequately expresses his humility.) Then the student said to him that “Hadhrat! You are refuting a favour of Allah, which He has granted you!” Shaykh Saheb lowered his head for a while and then said: “Yes, it is true that I don’t have to prepare the lesson, but I cannot show Allah independence from effort. I must show my effort to Allah Ta’aala.” OFFSPRING Shaykh Saheb married twice. The first wife was the daughter of his cousin Moulana Safiyyullah Saheb and she bore two sons and one daughter; Mas’ood Begum, Hadhrat Moulana Azeezur Rahmaan Saheb and Mahboobur Rahmaan. Mahboobur Rahmaan passed away in infancy. The second marriage was to the granddaughter of Hafiz Abdullah Ghazipuri. She bore four sons and four daughters. Two of the sons have passed away and two sons and the four daughters are alive. The two sons who are alive are Hadhrat Moulana Sa’eedur Rahmaan Saheb and Janaab Maseehur Rahmaan Saheb. HADHRAT MOULANA HAKEEM AZEEZUR RAHMAAN SAHEB He is Shaykh Saheb’s eldest son from the first marriage. A highranking Aalim and Hakeem. In the words of Hadhrat Moulana Fadhlur Rahmaan Saheb “a very great Aalim.” He was extremely close to Hadhrat Shaah Wasiyyullah Saheb. He received Khilaafat from Hadhrat Shaah Saheb, and also from Moulana As’adullah

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Saheb Rampuri and Qaari Mubeen Saheb. On the instructions of Hadhrat Shaah Saheb, he left business and involved himself fully in studying and teaching. Ten of his books have been published, which consists of approximately eight thousand pages. Approximately twelve thousand pages are due for printing. Currently he is writing a lexicon on the words found in the Ahaadeeth. Thus far, two thousand one hundred pages have been written on this lexicon. A dictionary from Arabic to Urdu to English consisting of three volumes has also been published. A few of his books that have been published: * Sangam Arabic – Urdu – English dictionary. Three volumes, 2378 pages. * Urdu to English dictionary. 1554 pages. * Abu Hurayrah. 202 pages. * Khaatamun Nabiyyeen. 216 pages. * Amraadhe Sadr. 370 pages. * Tibbe Nabawi. 749 pages. * Imaam A’azam. 745 pages. * Lughaat Tibbi (Medical dictionary) 720 pages. (The state published this book) * Tadweene Sunnat. 300 pages. * Khitaamuhu Misk. 254 pages. He served as Sadr Mudarris at Madrasa Rahmaaniyah. He was appointed as a lecturer in Farsi (Persian) for six years at a college. He then taught for twenty-six years at Jaami’ah Tibbiyyah (Medical College) at Darul Uloom Deoband. (Previously the Jaami’ah Tibbiyyah was a part of Darul Uloom). He has written nine books on medicine, out of which four have been published. HADHRAT MOULANA SA’EEDUR RAHMAAN SAHEB

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Hadhrat Moulana is from the second wife and possesses abundant knowledge, virtue, and excellence. He is the high-ranking linguist (Adeeb) of the Arabic language in India. He is currently the chancellor of Nadwatul Ulama, Lucknow. Moulana has also authored many books. He has two sons. Lutfur Rahmaan; he is a Hafiz and an expert in many fields. He studied for a while at Dabhel and resided with Shaykh Saheb. Moulana Ataa'ur Rahmaan; he is a graduate of Nadwatul Ulama and completed his Ph.D. at Jaami’ah Milliyyah. He completed Hifz of the Qur’aan in six months. JANAAB DOCTOR MASEEHUR RAHMAAN SAHEB Also from the second wife and well versed in secular sciences. He studied at Aligarh University. He was the head of department at the Shibli National College until retirement. He retired four years ago. Currently he is serving at a university in Lucknow as professor. He has two sons and four daughters. One of his sons Moulana Wasiyyur Rahmaan is teaching at Darul Uloom Mau. The other son is an engineer based at Bangalore. May Allah Ta’aala bless them all with long life, excellent health, and prosperity. Aameen. STUDENTS OF SHAYKH SAHEB There are hundreds who qualified under him and benefited from his knowledge and spirituality. A few names are mentioned here. * Hadhrat Moulana Sayyid Abraar Ahmad Saheb Dhulyawi (Rahmatullaahi Alayh). He obtained Khilaafat from Shaah Wasiyyullah Saheb, thereafter from Hadhrat Qaari Mohammed Tayyib Saheb. He taught for a while in Dabhel and thereafter at Madrasa Falaah Daarayn, Tadkeshwar. Moulana passed away on 17th Dhul Hijjah 1415. (18th May 1995).

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* Hadhrat Moulana Mohammed Ayyub Saheb (son of Qaari Bande Ilaahi Saheb), Khaleefah of Hadhrat Moulana Abraarul Haq Saheb Hirdoi. He taught Hadeeth for a while in Tadkeshwar He is now residing in Britain. * Hadhrat Moulana Abdul Awwal Saheb Saamrodi. He taught for a few years at Jaami’ah Dabhel. He is now residing in Britain. * Moulana Sulayman Saheb Choksi. Currently an Ustaadh at Madrasa Zakariyya, South Africa. * Mufti Mohammed Sa’eed Saheb Motara. Currently an Ustaadh and Mufti at Darul Uloom Azaadville, South Africa. * Moulana Mohammed Saheb Qazi. He is originally from the West Indies and is currently residing in South Africa. * Moulana Qaari Ismail Saheb Is’haaq. Currently teaching at Darul Uloom Azaadville, South Africa. * Moulana Abdur Rahmaan Saheb, son of Hadhrat Moulana Sa’eed Saheb Buzurg (Rahmatullaahi Alayh), late Principal of Jaami’ah Dabhel. Currently teaching at Jaami’ah Dabhel. * Moulana Qaari Mohammed Sa’eed Saheb Noorgate from Reunion. * Moulana Aminurrashid Saheb. Currently teaching at Port Shepstone, South Africa. * Moulana Abdullah Saheb Pandor, Johannesburg, South Africa. Moulana was foremost in serving Shaykh Saheb during his student days in Dabhel. COMMENTS BY STUDENTS MOULANA AMINURRASHID SAHEB DAMMANI: ‘My Ustaadh Shaykhul Hadeeth Hadhrat Moulana Ayyub Saheb

<" < (6 @:; < (6Z Hadhrat Moulana was from those students of Shaah Kashmiri (Rahmatullaahi Alayh) whom he was proud of. Hadhrat Moulana would repeatedly mention the comments of Hadhrat Shaah Saheb

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during Bukhaari Shareef and Tirmidhi Shareef lessons and would also imitate the voice of Hadhrat Shaah Saheb. Allah had blessed Hadhrat Moulana Ayyub Saheb with unique qualities. He was extremely regular with his daily rituals, whether it was extremely cold, hot, or raining. Hadhrat expressed his extreme love for me and also for Hadhrat Moulana Abraar Ahmad Saheb Dhulyawi (Rahmatullaahi Alayh). Often After the Asr Salaah, he would invite the two of us for tea. During my teaching days (in Dabhel), the door between our two rooms (where they were staying) would remain open. In every season without fail, Hadhrat would awaken approximately one and a half hours before Fajr, engaging himself in Tahajjud and Zikr. Hadhrat Moulana was spiritually linked to Hadhrat Moulana Shaah Wasiyyullah Saheb Ilahabadi (Rahmatullaahi Alayh). Hadhrat Shaah Saheb had a lot of trust on Hadhrat Moulana. Once when Hadhrat Shaah Wasiyyullah Saheb travelled to Gujarat, he told Haji Dawood Saheb Abwat Baleshwari: “Dawood! Even if the entire world opposes him (Moulana Ayyub Saheb), you must never oppose him.” May Allah Rabbul Izzat grant him Maghfirat in abundance and grant him a lofty station in Jannatul Firdous. Aameen.’ MUFTI MOHAMMED SA’EED SAHEB MOTARA: Mufti and lecturer at Darul Uloom Azaadville. He is one of Shaykh Saheb’s prominent students. He writes: I have been requested by my friend and colleague, Moulana __________ Sahib (the compiler of this booklet) to pen down a few impressions with regard to our Ustaazh, Hadhrat Moulana Muhammcd Ayyoob Saheb A’azimi (Rahmatullaahi Alayh).

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Initially I was reluctant to comply with his request, on the basis that a sinner like me is not fit enough to write about such a noble and pious personality. But then, upon second thought, I felt that by my humble contribution, I can perhaps be fortunate enough to be listed amongst those students and Khuddaam (servants) of Hadhrat Moulana (Rahmatullaahi Alayh), who can keep his memory alive by penning down some fond recollections of his life; with the view that his life and works can be a source of inspiration for us as well as future generations. As this would then be a way of serving Hadhrat after his demise, I plucked up the courage to put some words to paper. HADHRAT SHAIKH'S PERSONALITY Hadhrat Moulana (Rahmatullaahi Alayh) possessed a unique personality and we students used to affectionately refer to him as ‘Shaikh Sahib’ or ‘Hadhrat Shaikh’. These titles were accorded to him due to him being the Shaikhul-Hadeeth (teacher of Sahih Bukhaari) at Jami'ah Islamiyya Talimuddeen, a Darul-UIoom based in Dabhel, India. Hadhrat Shaikh (Rahmatullaahi Alayh) was an amazing person who was surrounded by such a spiritual aura that would leave an observer in total awe. He was among those Buzrugs (pious persons) who are referred to as ‘hidden’ or ‘reclusive’ Buzrugs. Many readers of this booklet may not even have heard of him, yet he was such an ascetic and austere personality that those who came into contact with him would not want to part from his company. He was perhaps the epitome of a Hadeeth of Rasulullah which states: “Fortunate is that person who does not own a prosperous business, does not mix with many people, lives a judicious life of solitude and is at all times engaged in the Ibaadat of Allah Ta'aala and (when the time comes for him to meet his Creator), he leaves in

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such a manner that there are few people to mourn him and his estate is also of a minute quantity.” (Mishkaat Vol.2 Pg. 442) The above Hadeeth sums up Hadhrat's life in that he was not a wealthy person in the material sense but he possessed great spiritual wealth and many sublime qualities. Who can forget his nightly habit of remaining seated in the Masjid after Maghrib Salaah engaged in Zhikr and Muraqabah right up close to Eshaa Salaah time? While he was in this state, one could actually perceive Noor emanating from his face and it would not be far fetched for a stranger to assume that this was an honourable angel seated rather than a human. A GLIMPSE OF HADHRAT SHAIKH'S DARS (LESSONS) Sitting in Hadhrat's Dars (lessons) of Sahih Bukhaari and Jami’ Tirmizhi was a remarkable experience of its own. Here we were sitting and deriving lessons of Qaalar-Rasul from a personality who was directly a distinguished student of none other than Hadhrat Moulana Anwar Shah Kashmiri (Rahmatullaahi Alayh), the eminent Deobandi scholar who was referred to as the ‘walking library’. Hadhrat Shaikh (Rahmatullaahi Alayh) had a unique way of teaching, in that we, as students, would be so much drawn into the lesson and would become so riveted to his voice, latching onto every word of his, that it appeared as if we were teleported into the Majlis of Rasulullah . This would give us an idea of how absolutely still the Sahaabah used to sit in the Majlis of Rasulullah , that if birds were to be perched on their heads, the birds would not take flight, because there was no sudden movement to scare them away. Hadhrat (Rahmatullaahi Alayh's) humility in the classroom whilst teaching the lesson was such that sometimes he would exclaim with

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a sigh of regret: “what are you people going to benefit from an old man like me who has no teeth left in his mouth and no intestines left in his stomach!” At the beginning of the year, the Dars (lessons) would commence at a casual pace and, as the year progressed, the momentum would increase. Hadhrat used to give a beautiful example to describe this approach of his by explaining that if a horse is locked up in its stable for a couple of months and then released outdoors after a long rest, it would not bolt and rush immediately into a gallop. Rather it would first saunter along at a casual pace in order to loosen its stiff joints before it can start sprinting. Similarly, Hadhrat would say this ‘old horse’ has also been on vacation for 2 months (referring to the Sha'baan/Ramadhaan holidays) so the lessons will also commence at a steady pace before they begin to pick up in the latter part of the academic year. HIS LOVE FOR THE SUNNAH The scene is still vivid before my eyes of Hadhrat Shaikh (Rahmatullaahi Alayh) explaining the meaning and significance of the Hadeeth wherein Rasulullah instructed that “Straighten your Sufoof (rows), because the beauty of Salaah lies in the straightening of the Sufoof.” When this Hadeeth was discussed in class, Hadhrat lamented the fact that this noble Sunnah of the Masjid Imaam urging his congregation to straighten their Sufoof has been discarded in many of our Masaajid. However, his face would then brighten up as he related with great relish his experience during one of his travels to Calcutta, that an Imaam of a certain Masjid in that sprawling city had brought this Sunnah alive. That particular Imaam would regularly announce to his congregation the importance of straightening the Sufoof before commencement of Salaah. (Note to the reader: Inshaa Allah, by virtue of bringing Sunnats such as these alive, especially during these critical times of

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corruption, one would, according to a Hadeeth, get the reward of martyrdom.) SERVING HADHRAT Alhamdulillah, Allah Ta'aala blessed this writer (together with some other students) with the good fortune of making Hadhrat's khidmat (i.e. serving him) almost daily after lunch. While he would lie down on his bed preparing for his Qayloolah (afternoon nap), we would press his body and massage oil into his scalp, in order to provide relaxation for him after an exhausting morning session of teaching. During this time, he would relate interesting anecdotes, some of which were so humorous that we would go into spasms of laughter. These humorous and light moments too, were in emulation of the Sunnah of Rasulullah . In this manner, Hadhrat would subtly conceal his elevated spiritual rank and at the same time, make us feel part of his extended spiritual family, thereby allowing us to bask in his affection and good nature. This joviality would sometimes continue until Hadhrat would fall asleep for his afternoon nap (Qayloolah). I firmly believe that it is with the Barakah of Hadhrat's Du'aas and also the Du'aas of my other Asaatizha and Mashaaikh that Allah Ta'aala is, through His Divine Grace, taking some work from me in the Khidmat (service) of His Deen. HADHRAT'S CONCERN FOR HIS FAMILY Hadhrat used to entrust some of his money to me at the end of each month and assign to me the task of sending it by means of money order to his family. I used to attend to this duty at the local Post Office and return with the receipt and confirmation of the money having been dispatched. Hadhrat used to be very cautious in these matters and would make a note of exactly how much money was sent on which date. He would then carefully file away the receipt for record purposes.

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HIS HOSPITALITY AND HIS LOVE FOR STUDENTS OF DEEN Hadhrat had immense love and affection for his students and treated them truly like the guests of Rasulullah . At the end of the final year of our curriculum (the Dowrah year), when our graduation day was approaching, Hadhrat invited the entire class to a sumptuous lunch and his hospitality was such that he did not sit down to partake of the meal until he was satisfied that we were served properly by the attending waiters and had eaten to our fill. As we ate, he paced up and down the rows of the seated students and if he found any student's platter to be empty, he would immediately summon an attendant to refill the platter with more food! INPUT FROM MOULANA AYYUB MANGERA SAHEB: I was reminiscing with a colleague and friend, Moulana Ayyoob Mangera Saheb (also a student of Hadhrat Shaikh) about some salient points of Hadhrat Shaikh's life when he reminded me of something that is very relevant to the topic: It was Hadhrat (Rahmatullaahi Alayh's) habit to sit after Asr Salaah on a bench in a little garden area outside his room, in order to enjoy the fresh and cool outdoor air of the evening. Students and other visitors used to come and sit in his company. While listening to the visitors, Hadhrat would be constantly engaged in the Zhikr of Allah Ta'aala. His humility was such that the Tasbeeh beads utilised by him for his Zhikr would be tucked away out of sight under the lower flap of his Kurta. This obviously was first of all based on his sincerity that he did not wish to publicise that he was busy, engaged in Zhikr. (Only those students who used to come daily into his company and sit close to his bench would notice that he was engaged in Zhikr), Secondly, he wished to put the visitors at ease

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that they were welcome to ask any question and that they need not feel that due to Hadhrat being engaged in Zhikr, the session was closed to dialogue and interaction. If a visitor posed any question, Hadhrat would put his Zhikr on hold for a while, respond to the question and then resume his Zhikr. If Hadhrat had just returned from home at the end of a Madrasah vacation, he would relate his experiences of the journey. As Hadhrat's home town of Mau-Nath Bhanjan (in the district of Azamgarh, UP Province) was more than thousand kilometres away from Dabhel, he had to change trains at a place called Bhusaval. Due to the long and arduous journey, there always tended to be some interesting incidents that took place at either Bhusaval, or somewhere else during the course of the journey. Hadhrat would relate that incident in vivid and graphic detail to the audience seated around the bench. The audience would sit captivated and entranced at Hadhrat's description of the incident, literally latching onto every word. While describing such an event he would focus upon every individual seated there in such a manner that each individual would be made to feel special as if only he was the focus of Hadhrat's attention. The astonishing part was that if some visitor would turn up late after Hadhrat had already related the incident and the visitor happened to ask how his journey was, Hadhrat would repeat the entire incident for the newcomer with the same relish and vigour as he had related it to the rest of the audience. He would not at all feel it cumbersome to relate the entire incident again for the benefit of the newcomer. These are a few events and experiences regarding our Hadhrat Shaikh (Rahmatullaahi Alayh) put onto paper by this humble servant. May Allah Ta'aala make me and Hadhrat's students continue to benefit from his discourses and spiritual effulgence. Aameen. (Muhammed Saeed Azaadville)

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A brief history of Shaykh Saheb has also been recorded by Hadhrat Moulana Qamruz Zamaan Saheb (Daamat Barakaatuhum) in his book ‘Aqwaale Salaf’. Hadhrat Moulana is also the Khaleefah of Shaah Wasiyullah Saheb. Hadhrat Moulana had requested Hadhrat Moulana Sa’eedur Rahmaan Saheb (Shaykh Saheb’s son) for any written advices of Shaykh Saheb. Nothing could be found except for one article written by Shaykh Saheb which is an explanation of a Hadeeth regarding asking and begging. This article contains beautiful and pertinent advices. This article is as follows:

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Sayyidina Abu Umaamah narrates that Rasulullah said: “Who will take the Bay’at (pledge)?� Sayyidina Thaubaan the freed slave of Rasulullah said: “On which matter should we take Bay’at? You did take the Bay’at from us once before, O Rasool of Allah!� He said: “On this that you will not ask anyone for anything.� Sayyidina Thaubaan said: “What is there (in reward) for such a person, O Rasool of Allah?� He said: “Jannah (paradise).� Thereafter Sayyidina Thaubaan took the Bay’at. Sayyidina Abu Umaamah says: “Thereafter I saw him (Sayyidina Thaubaan) in Makkah among crowds of people. His whip fell while he was mounted (on an animal). Sometimes it would fall on the shoulder of a person. That person would grab hold of it and return it to him, but he (Sayyidina Thaubaan) would not take it from him. He would dismount from the animal and take it himself.� There is a narration recorded in Musnad Ahmad, Abu Dawood and Nasa’i wherein Sayyidina Thaubaan himself says that Rasulullah said: that person who gives me a guarantee that he will not ask anything from anyone, then I guarantee such a person Jannah. Sayyidina Thaubaan (on hearing this) said: I am prepared for it. Thereafter Sayyidina Thaubaan never asked anyone for anything. So much so, that even if his whip fell down while being mounted, he would never tell someone to retrieve it for him, but would dismount and pick it up himself. In this Hadeeth, there is a glad tiding of dying with Imaan for that person who does not ask anything from anyone. This Hadeeth implies that such a person will enter Jannah without any punishment and will be among the successful first entrees of Jannah. Keep in mind that if by not asking, life is endangered, then it will be compulsory to ask. If in such a case the person did not ask and he died, he will be a sinner. The principle in such matters is:

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Necessity makes forbidden things legal. This law is unanimous among all (the jurists). A point proven from this Hadeeth is that those devoted to Rasulullah (the Sahaabah ), were ever ready and prepared to practice on his teachings. Even if they had the slightest doubt in any matter that maybe it was not in accordance to his teachings, they would consider it compulsory to refrain from it. Thus, Sayyidina Thaubaan not asking someone to retrieve the whip was because he had the misgiving that maybe it was against the teaching of Rasulullah . In reality, it is quite obvious that this (asking someone to pick up the whip), is not in conflict with that on which he took the Bay’at on the hands of Rasulullah . The Islamic Shari’ah has accentuated that no one should unnecessarily ask anything from anyone. The Ulama have written that it is Haraam to ask and beg if that person has food for at least one day and sufficient clothes to cover his Satr (those parts of the body which has to be covered). Also, if he truly does not possess even that much, but is healthy and is able to earn, then according to the correct view, it is also Haraam for such a person to ask. Although such people are legible for Zakaat, but still it is not permissible for them to ask and beg. Being legible for Zakaat is one matter and begging is another matter. Although a person may be legible for Zakaat, he still cannot ask or beg. There are severe warnings in the Ahaadeeth regarding those who beg. It is mentioned in a Hadeeth that a person who opens the doors of begging (upon himself) although not struck by hunger, Allah Ta’aala will open many doors of need upon him. It means that his needs will never come to an end. Rasulullah also said that if a person realises how much disgrace and harms there are in asking, no one will ever ask from anyone.

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The person who practices on the teachings of Rasulullah will always remain safe from the evil of begging, in every era. The practice of Sayyidina Thaubaan is sufficient to illustrate this.

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Sayyidina Abdullah ibni Umar said that he heard Sayyidina Umar say: “Rasulullah was giving me something (paying me for certain services rendered by me). I said: Give it to someone who is more in need than me. He said: Take it because you were not desirous of it nor were you expecting it. So take it and become self sufficient. Thereafter, if you wish, use it, or if you wish, give it in charity. Wealth that you do not receive in this manner (without asking), do not run behind it.� Sayyidina Saalim (Rahmatullaahi Alayh) says that the practice of Sayyidina ibni Umar was never to ask anyone for anything. Yes, he would accept if someone gave him something without him asking. The message of this Hadeeth is that if someone receives something without asking, he should accept it. On the other hand, if he does not receive it in this manner (without asking), he should not hanker after it. He should not strive and struggle for its acquisition.

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It is mentioned in some narrations that a person should accept if it is given without asking, otherwise it will be a rejection of a Divine Favour. A famous story regarding Imam Ahmad ibni Hambal (Rahmatullaahi Alayh): One day he went to the bazaar to purchase some goods and hired a labourer to carry it home. At that moment there were some Rotis (bread) kept at home. Imam Ahmad told his son to give the labourer a Roti. The son presented the Roti to the labourer but he refused to accept it. As the labourer was on his way out, again Imam Ahmad told his son to again present the Roti to him. The son done as he was told and now the labourer accepted the Roti. The son was surprised and asked the Imam the reason for this (the refusal at first and the acceptance later). Imam Ahmad explains: When the labourer arrived with the goods, he saw the Rotis and desired and coveted them (Ishraaf), therefore he refused to accept the Roti. But as he was leaving, he had lost hope of acquiring it and the coveting of the Nafs came to an end. Thus, he then accepted the gift of the Roti. (Ishraaf means to covet and desire something in the possession of another, hoping that the owner will give it to him. This is from among the Akhlaaq Razeelah – undesirable and lowly attributes.) This is something to ponder about. There was an era that this was the condition of an ordinary labourer among the laymen. Nowadays even the elite are not conscious of this (i.e. the elite nowadays are involved in Ishraaf ). The current condition is that we do not even consider asking and coveting (Ishraaf) as maladies. Among the many benefits and wisdoms for Rasulullah forbidding asking are inter-alia; he wanted to form such an Islamic society which would be free from the lowly habit of asking and begging, because this can lead to many maladies in society, e.g. suffering from an inferiority complex, society classification, lack of effort to earn, etc. (End of the article)

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After this article, Hadhrat Moulana Qamruz Zamaan Saheb writes: What a beautiful explanation. The advices in this article should be written in gold! This is all the information that could be found regarding Shaykh Saheb. May Allah Ta’aala fill his grave with Noor and grant him lofty stages in the hereafter. Aameen. May Allah Ta’aala grant us all true love for His friends and make this love our means of salvation. Aameen. May Allah Ta’aala, through His grace and mercy, raise us with the Auliyaa on the Day of Qiyaamah. Aameen. Shawwaal 1430 October 2009

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