Naqshe Hayat

Chapter 19: Separation of Our Cooking and Eating Arrangements

2021-12-20T09:15:00.007+00:00

After we had moved to Madeenah Munawwarah, all our trade and household management was a joint arrangement between our families. Our mother had distributed household duties to each of her three daughters-in-law. All the meals would be prepared and cooked in one place and then our mother would distribute to all our families. Each of the family women would fulfil their individual roles and then would work together to complete any additional tasks. Naturally, two out of the three daughters in law began to feel a little discomfort with this arrangement. The main reason was because Saeed Ahmad bhais’s wife was the niece of our mother marhoom and the others were from non-related backgrounds. They preferred that every family prepared their own meals, however, this was not possible at the time as there were little or insufficient groceries, and it became a necessity to remain patient or to teach yourself patience in these matters. When I had travelled to Gangoh shareef with my elder brother, our mother had a dream; In the hujrae mutahhara nabwiyyah (ala sahibihas salat wassalam) a wooden bed was laid out over the qabar shareef and Janab Rasul sallallahu alayhi wasallam was lying down taking rest. Our mother marhooma was sitting behind pressing his blessed back. Suddenly, my elder brother’s wife (the mother of Waheed marhoom) appeared. Thereafter, Janab Rasul sallallahu alayhi wasallam addressed our mother and said, ’why don’t you keep them separate?’ The next morning our mother marhoom related this dream to our father sahib and on that very day our father separated the arrangements for all our families. Saeed Ahmad’s wife, however, still chose to remain with our mother as she felt there were no issues and because of close family ties. All the grains that were purchased, including meat and greens and other relevant purchases were all equally distributed within each family. Even after the income gained from the stipends, this arrangement continued for a good while. Much later this arrangement changed as our father sahib told us all to spend our own income upon our own family needs.

Chapter 18: The Fixing of Our Stipends

2021-12-19T23:17:00.015+00:00

I have mentioned before that the monetary needs of the people Madeenah Munawwarah were generally met through monthly and yearly stipends provided by the Ottomon Empire, other Islamic governments and wealthy people. They were distributed through different channels. Masjide Nabwi (ala sahibihasalat- wassalam) had appointed at least one hundred and fifty or more Muaddhin and two hundred or more imams. From amongst these imams, seventy were selected as Khateebs and each one was given the opportunity to fulfil this duty at least once in the year. Khazeena Jaleeliyah (Muhkama-awqafe-Haram Muhtarame Nabwi- Endowment organisation) would distribute the wages of the large numbers of workers, such as the sweepers of the masjid, the lamplighters, those that did Khidmah of the hujra mutahharah Nabwiyyah and those involved in building work etc. These stipends came from the Ottoman Sultaans and wealthy individuals of Muslim cities; under the supervision of the Turkish government, the stipends were distributed to the countries within the Turkish rule and Arab countries. There were many ‘Khasfe’ here on behalf of Muslim rulers/leaders. ‘Khasfe’ referred to the people that would gather at fixed times in Masjide Nabwi sallahu alayhi wasallam and read the Qur’an, Bukhari shareef, Dalailul Khayraat or Hizbul Aazam and would make dua for those charitable individuals. They were given a monthly wage and a large group of these Khasfe always presided there. Madeenah Munawwara was also populated with many traders and farmers. At that time, farming and different trades were not very profitable, and it wasn’t enough to alleviate the poverty that prevailed. Neither did it meet the expectations of those who aspired for a better lifestyle- a trait that had become common place amongst the people there. People would be seen begging when Hajjis would visit because of these reasons. Their income could not sustain their want of an elaborate lifestyle and it is the reason why many of the ehle-Madeenah would fall into debts and would then travel to other Muslim countries to request support and assistance. In the previous era, the expectations of lifestyle were much simpler, and their expenditure was characteristic of the Bedouins. They chose not to take up embarrassing actions, lived a life of contentment and patience and worked effortfully and laboriously to meet their needs.

The only individuals that were able to become successful in farming were those who already had capital, and unitedly with their family had committed all their time to farming. It was a time of sadness to see the stipends, donations, financial support and charitable endowments from the Turkish authorities come to an end following the General War. The relationship between the Turkish authorities and Hijaz, Shaam, Palestine and Iraq had ended, and the treachery of Shareef Hussain and the Arabs put the Islamic world, and moreover, the Arab countries, into the iron clasps of the enemies of Islam. The endowments of Istanbul and the Roman province of Asiana were taken over by a new Turkish authority that focussed on meeting the needs of their own people and country.

Due to their loss of power, the stipends that the Ottoman Sultans gifted to the people of Haramain from their own personal funds, including a large portion that was given to the people of Madeenah Munawwarah, had stopped . Likewise, the endowments of Shaam were taken over by France, and it seems that there was a similar occurrence in Iraq and Palestine etc. This is the reason the people of Haramain had become in a dire state.

There were khasfe present in Haramain on behalf of Bhopal and Hayderabaad. During the time of Bhopal Nawab Sultaan Jahan Begum Marhooma, the support increased. In Makkah Muazzamah, this generous chain of giving had begun by the state of Bhopal, namely Nawab Sikandar Jahan Begum Marhooma, the mother of Nawab Shah Jahan Begum Marhooma. Her daughter, Nawab Sultaan Jahan Begum Marhooma had apportioned a significantly smaller amount to Madeenah Munawwarah in her time. The state of Hyderabad and some of their own govenors would also provide substantial monetary support that was distributed in different areas such as the ribaat, musafir khanas, hospitals etc. The livelihood of the Hindustani muhajireen and the residents of Haramain in those difficult times were reliant on the wazaif (stipends) since the period of Sultan Abdul Majeed Khan (I) marhoom. So much so that even people of higher status would not seek alternate sources of support.

Before this time period, a comparatively smaller population existed and the sponsorship of Hijaz was entrusted to the authorities of Egypt and the Turkish governors would use large amounts of the endowments to look after Hijaz. From the endowed (waqfi) lands they would distribute the weighed-out grain to each family on a yearly basis. The Irdabb, a large weight used to measure dry foods was used (one Irdabb was equivalent to twenty-four mudd and one mudd was the equivalent of a six seer pukhta weighting). A local official register recorded the distribution i.e. one for this family, two or more for that family etc. Every year this food supply would arrive from Egypt and would be stored in a makhzen (warehouse) known as a ‘shuna’ and, in accordance to the official records, it was distributed to the inhabitants of Madeenah Munawwarah and Makkah Mukarramah. There was a similar formal food distribution plan and an additional monetary stipend for the Bedouins tribes. It would arrive with the muhmil (caravan) of Shaam that transported the endowments of Istanbul, Shaam amd Ruum and also with the Egyptian muhmil that carried the Misri endowments. At each destination the food and money would be allocated to the Shuyookh of the Bedouoin tribes and some of it in Makkah Mukarramah. The main purpose of giving these distributions was not only to fulfil their needs, but a greater purpose was to deter the Bedouins from causing problem to the Hujjaj and the Zawwar (pilgrims), and for them to alternately become responsible for the safety of these individuals. The Bedouin tribes that looted and violated travellers, would blame their poverty as a cause for their actions. It was for this reason, previous sultaans had fixed these stipends for the Bedouins as form of livelihood, and as a result they stopped troubling the Hujjaj. In Hijaaz, all the issues with Bedouins that occurred was because of similar reasons. The Egyptian authorities, and thereafter the Turkish authorities had assigned notable people of Makkah with the responsibility of distribution, to the tribes of Arbaan and the people of Hijaaz. For different reasons, the stipends would not reach the tribes on time and so the tribes would loot the Hujjaj. If stipends had been fixed like the in the time of previous sultaans or had reached the people on time on a regular basis then this difficulty would be no more.

When Uthmaan Pasha became the governor of Hijaz, he intervened and paralysed the authority of the Makkan leaders and made a permanent arrangement for the distribution and everyone’s receipt of the regular fixed stipends. This arrangement had a profound impact; all the looting and plundering completely stopped and security spread everywhere to the extent that Hujjaj and pilgrims could travel alone by camel or in pairs, unharmed. The Turkish and Egyptian Islamic authorities had given the freedom of the use of weapons within all their territories causing frequent confrontations between the Bedouin tribes and the authorities and gave rise to many killings. In present day, the Saudi authorities have managed to attain a similar level of security and peace that was commonplace in Uthmaan Pasha’s time, however, it was brought about with fear and force and was not practice of the Turkish governorship in Islamic countries. In helpless situations there may have been the presence of fear, yet it was minimalistic and even in those cases there remained a degree of kindness and mercy. The ill-willed people and their protégé were killed by the Saudi authorities, weapons were taken away from all the tribes and there was a very strong police and army watch put in place. This resulted in a radical change in Hijaz and complete peace and security prevailed and these principles are still abided by the current Bedouin tribes and Arab people.

The Egyptian authorities had also built purpose-built public kitchens, in both Makkah Munawwarah and Madinah Munawwarah, that are still present today and serve roti and shurba to the poor and needy every morning. This public kitchen was known as the ‘Takiya Misriyyah (Egyptian poor house) and its expansive and elaborate building is situated near Bab-ul Ambariyya gate (built by the Ottoman caliphs and served as the largest entrance into Madeenah Munawwarah) and faces the Qashla (fortress). A similar building was also present in Makkah to serve the same purpose. For many poor and needy people, this was the only source of food.

The conclusion of this discussion is that in 1320 Hijri (1902- 1903), owing to the gifts and kindly consideration of some well-wishers, my father was given a monthly stipend of between fifteen to twenty rupees from Bhopal in request for duas, which brought about much consolation for us.

Following the arrival of Nawaab Sultaan Jahan Begum, people encouraged her to create some Khasfe, so she fixed ten to twelve people to recite Bukhari shareef daily and to make dua. From amongst them some were ehle-Madeenah and some were Hindustani people. From amongst the Hindustani people, my eldest brother’s name and my name were included and later my other brother Saeed Ahmad’s name was added aswell. Each person was given a monthly stipend of ten rupees. Some individuals were given special stipends and she also saw to the creation of cold-water channels into Masjide Nabwi. The supervisor of the donations and the stipends, Shaikh Hasan Abdul Jawwad sahib, couldn’t fulfill all the tasks; copying documents, letter writing and correspondence and was not knowledgeable in Urdu writing and literacy and accounts and needed a clerk, therefore, this role was handed over to me and my wage was increased to fifteen rupees. I would complete these tasks over the weekly holidays- on Friday and Saturday as these two days were a public holiday and teaching would not generally take place over these two days in the Haram shareef. In the end, my name was no longer part of the khasfe and instead I was given a monthly stipend of twenty-four rupees to complete my role as a clerk. Later, during Nawaab Bhawalpur marhoom’s regular visits for the ziyarat of Haramain Hajj and Umrah, with *Molana sahib marhoom and wazeer Aazam’s effort, ten rupees were additionally fixed for me on a monthly basis and was paid to me annually.

(*Molana Raheem Baksh marhoom was very involved in estate matters, aswell as office and agriculture. He was from amongst the connections of Hadhrat Molana Gangoh Quddis sirruhu Azeez. He had already arrived before the coming of Nawaab sahib and that is why there was already some acquaintance with him)

Like this, the whole family very slowly gained a permanent source of income. So much so that we could now become absorbed in our ilmi and deeni practices with peace and contentment. Although we experienced difficulties in meeting our needs of food and drink, by the mercy of Allah T’aala it never became a situation that any of our family members were forced to extend our hand and ask others or look for employment or take such action that would blur the lines of halal and haram- Alhumdulillah. We have seen many muhajireen become embroiled in these improper practices. Whatever income we received was presented to our father and he used it as he decided best.

Chapter 17: My Brother Saeed Ahmad sahib marhoom’s Travel to Gangoh Shareef

2020-12-20T18:38:00.008+00:00

My Brother Saeed Ahmad sahib marhoom’s travel to Gangoh Shareef

Prior to our travel to Madeena Munawwarah, my respected brother Saeed Ahmad sahib marhoom had also taken bay’at with Hadhrat Qutube Alam Gangohi RA (in India). It so happened (during our stay in Madinah Munawwarah) that I was asked to return to Gangoh shareef and during that time period my elder brother had already quietly departed for his journey to India. I also began my journey soon after and caught up with him in Makkah Mukarrramah - we travelled together to India and arrived in Gangoh Shareef (The details will later follow). Following our return to Madeenah Munawwarah, our brother Saeed Ahmad sahib also felt a need and sought permission to travel to bariga’e (court of) Rasheediyah and master the stages of sulook. Our beloved parents (Rahmatullah alayhuma) displayed a great deal of warmth towards maqaside jaleeliya (pious intentions) and whole heartedly gave their blessings. Towards the end of 1320H (1903), he left for Gangoh Shareef and was honoured to serve in this honourable court for three continuous years. Hadhrat Qutube Alam rahamatullah ilayh’s death took place during his stay there and my brother returned to Madeenah Munawwarah a few years after his death. He did not receive ijazate bay’at and khilafat at the blessed hands of Hadhrat Qaddasallah sirruhul Azeez, but was later honoured with with ijazat at the blessed hands of Hadhrat Shaykhul Hind and Hadhrat Molana Khaleel Ahmad sahib Rahmatullah alayhuma. As far as I am aware, my brother had not started the silsila-e-irshad and talqeen at the time (Allah knows best).

Yes, it was due to my brother’s deep courage and selfless effort and sacrifice that Madrasah Shareeya Madeenah Munawwarah was founded. With the praise of Allah, the honourable tradition of Uloome deeniyah, Hifdh and Qiratul Quraan began and is continuing untill today. This type of sadaqah-e-jariyyah is an extremely blessed and highly esteemed favour of Allah Ta’ala. May Allah Ta’ala accept it and make it a means of eternal success and deliverance for the founder (marhoom), its helpers and its supporters. (Ameen)

Chapter 16B - Life in Madeenah Munawwarah

2019-12-25T11:29:00.000+00:00

Chapter 16B

Purchase of our own land

Observing the difficulties, our father decided that it was important that we build our own house. He began his search for land, as without it we could not settle. It was expensive to build a house in Madeenah Munawwarah and we did not have any funds, yet he did not allow anything to hinder his extraordinary courage. He found of a plot of land for sale, which was once a date orchard. This land was endowed at one time to the special servants of the hujra-e mutaharah Nabwiyyah within Haram’s vicinity. When such land was abandoned and fell into disuse, it would be sold on by the order of a Qadhi (judge); its content would be sold and the land itself would remain as an endowment. The buyer would have to pay yearly rent for the land according to an amount agreed with the administrator of the endowment. The rent for this type of land was a small amount. The land was sold according to the measurement of makhazin; each makhzan was eleven yards in length and five yards in width. A price was decided per makhzan and the land was very cheap in that time. The buildings here were not spread out and single storey like the ones in India, rather they had three to four storeys like in Bombay and Calcutta, therefore, whoever wished to build a single storey building had to spend much more money. Secondly, purdah was difficult because of the higher storey buildings surrounding and overlooking the property. It became necessary for my father marhoom to purchase a very large plot to build six buildings for five sons and daughter. He drew up a plan and purchased an expansive plot of land containing the orchard’s original well and a large mound of soil containing the rubble of the previously demolished building walls of the old orchard. My father had no money, so he purchased the land by taking a loan from my sister Riyadh Fatimas’s share of money that was set aside for her marriage (we had all received our share of money when we had moved to Madeenah Munawwarah which was used towards the daily needs). Five hundred rupees were taken as a loan from her money and the payment for the land was made.

Another we difficulty we encountered was that according to the Turkish laws, non-citizens were not permitted to purchase property in their name, and it would take some time to be granted citizenship. Therefore, as an immediate strategy, the land was purchased under the name of Doctor Rafaqat Ali Sahib (the father of Molana Abdul Haq Sahib Madni, Muhtamim of Madrasah Shahi Masjid Moradabad; he was from Deoband but had lived for a long time in Madeenah Munawwarah and held the position as a doctor for the army and the status of a Major in the Turkish government. The sale deed was also registered under his name and at the same time my father made a written request for citizenship. As a procedure, a citizenship request made by a British citizen or a citizen of any other country would only be granted if their natural country’s authorities gave permission and raised no objection. Therefore, a citizenship request was regularly sent to the British Vice Council in Jeddah and following their communication with the Indian authorities, we received a written confirmation of citizenship. After six months or more, my father was granted citizenship, and thereafter Doctor Rafaqat Ali Sahib transferred the sale deed to my father’s name.

During this time period, our father received the money that his peerbhais and close acquaintances had given to us while we were visiting India. He was able to pay off the loan taken from my sister marhooma and the building work commenced and they laid out unbaked bricks made with the soil heaps. Within these soil heaps, they found many bricks of the old building which were very useful for our building and additional bricks were purchased. Initially, it was a necessary task to build the outer wall of the entire premises. Before we had returned from India, the outer wall was already built surrounding all four sides. Firstly, bricks were laid down as part of the foundation and then unbaked bricks were used to build high walls which reached the height of twelve or thirteen feet or more, allowing for the protection and privacy of the entire premises.

When my brother and myself returned to Madeenah Munawwarah from Gangoh Shareef in 1320 Hijri ( 1902 ) after we had completed Hajje badal and Umrah, the outer walls had already been built .We did not have many provisions or money for our return journey, so we undertook Hajje Badal on our return from India; Hadhrat Gangohi Quddus sirruhul Aziz instructed us to complete two Hajje badal on behalf of his relatives which included our expenditure to journey to Madeenah Munawwarah aswell. At the time, our family was still residing in the house belonging to a Hyderabadi businessman.

My teaching challenges

After reaching Madeenah Munawarah, I found employment at the Shamsiyyah Baag Madrasah otherwise known as the Tawtiyya Madrasah (this was a new madrasah that was founded at this time) and was given a monthly salary of twenty-five Rupees. My brother also found a teaching post at the house of a Surti Businessman to teach his children. I gave up scribing kitabs as there was a growth in the number of students, so out of my madrasah teaching hours I would teach kitabs in the respected Harame Nabwi sallallahu alayhi wasallam. I began to teach different uloom of the different disciplines (funoon) after fajr, asr, maghrib salah and even after esha salah. My vast student numbers caught the attention of many people and gave rise to objections. I had become fluent in my spoken Arabic, mastered all the foundational kitaabs and used the methodology of the Ulema of Khayrabaad to strengthen my capability of memorisation. I would teach without the kitab, sharah or hashiya in front of me; rather, I would give commentary and explain in depth the masail following the students’ own reading of the ibarat (original text). At home, I would make sure I read the kitab, shuruh (written commentaries) and hawashi (footnotes) thoroughly so that I had a strong understanding of the masail (discussions and rulings) before my lessons: It was the common tradition amongst the ulema of Madeenah and others to have the kitab and the sharah in front of them to teach, and most of the ibarat of its sharah and hashiya would be read out. There was also some specific Ulema from other parts that would teach without kitabs, however, they did not have access to all the kitaabs of the different uloom or disciplines and spent limited time on them. Therefore, in general, the students and Ulema came to acknowledge that not only did I have mastery in all the darsi disciplines but had also memorised them and as a result I had a vast following of intellectual and diligent students. However, it caused jealousy and competitiveness within many teachers at the respected Haram.

Likewise, the supervisor of Madrasah Shamsiyyah Baag insisted that my students who came to me to study in Haram should attend Madrasah Shamsiyyah Baag for lessons with me instead. However, the students were not happy with this arrangement. Apart from my students who were from the locality of Madeenah Munawwarah, I had students from Turkey, Bukhara, Kazan (in Russia), Kazakh, Turkistan, Kahil and Misr (Egypt) and so forth. Another condition the supervisor of Madrasah Shamsiyyah Baag placed on me was that I should not teach anywhere outside the Madrasah hours. A few issues like these presented themselves, so I was pressed to hand in my resignation to the management of the Madrasah and I made an intention to teach kitabs in the respected Haram liwajhillah (for Allah), without a wage; I left my provision in the hands of its Guardian and Respected Creator, Most honourable is His Name. I was obliged to hand in my resignation and thereafter, expanded in the field of kutube darsiyyah. I wrote to Hadhrat Gangohi Quddus sirruhul Aziz and presented him with details of all my teaching and my mashagil (spiritual practices); I explained how I would become overwhelmed with sleep when I would carry out the revered practices that he had given me as lessons in Tareeqat. I explained how ill thoughts (khatraat) and whisperings (wasawis) were becoming overwhelming and distressing. Furthermore, I explained how the students demands were growing and how I had become obliged to teach them for most part of the day and night. Hadhrat RA replied; ‘teach as much as you can, your confidence will grow with this.’ I would teach fourteen lessons a day- five lessons in the morning, three to four lessons after Zohar , two lessons after asr, one lesson after maghrib and one lesson after esha; Zohar salah would be prayed straight after zawal start time and asr time would be read after mithlayn which meant there was a lot of time to teach between these two salah times.

Our building work within fifteen days

Owing to my resignation and not complying to the conditions resulted in a difference with Doctor Mohammad Khwaja sahib Marhoom, the supervisor of Madrasah Shamsiyyah; he gave us notice to vacate the property stating that they wanted to resume its building work. We were given a month’s notice and so my father decided to build a few rooms suitable for living in, on the premises we had purchased. We did not have the funds to permanently rent another property or to build a complete building. We did not have the means, and even if we did, it was better that we spent it on our own property than on other buildings. The unbaked bricks had been laid out as flooring, so we would take our women and children there everyday and would build the walls with our own hands; We, three men, would wash the bricks whilst the women would bring the clay/slurry. In conclusion, with our own hand and as a united effort, we built five rooms, a bathing area, a toilet area and a wall for purdah purposes. The walls of the rooms were made from unbaked bricks and the roof and ceiling was built so that if someone was to stand on the bed the head would not touch the ceiling. For the roof, in place of rafters we used thick branches of Acacia that Bedouins would bring into the town to sell. These branches were placed far apart, and date palm stalks were positioned closely next to them and covered over with date palm mats. This was then plastered over with wet clay and then with a layer of dry soil. The roof was not so strong that someone could walk over it and it was not so thick that it would protect from heavy rain. It was like a sloping thatched roof that would protect us from extreme heat, cold and from light showers. However, when it rained heavily (which was rare in Madeenah Munawwarah), all the water seeped into the rooms. In this manner we had the tawfeeq of attaining a similarity to our beloved Prophet sallallahu alahiwasallam’s hujjraat (rooms). Within fifteen days of hard work and sacrifice, the building work was complete and I gave up teaching completely in those days. Most of the hard work was that of our father’s although he was aged and he would never sit idle., his courage and endurance was more than that of the youth.

I cannot begin to express the height of happiness we felt when the building work was ready- it was as though we had been released from an imprisonment. In our home, we could sit where we wanted, sleep where we wanted and spill water where we wanted. Natural light openly shone in from everywhere and wind would blow all around like it would do in houses with courtyards. There was no one to taunt us or say anything to us, and there was no worry of giving rent or fear of other needs. The water of the well was also fairly sweet; we would only need to purchase one mashq of water (costing one sikka) for drinking and cooking. In conclusion, it was a great source of contentment for us and we left our former home before the one-month notice was complete. We lived in these rooms for many years with much freedom, laughter and cheer; thereafter the south and west rooms were also ready to use. Many people saw our building and took interest, and over a short period many other buildings were built in the surrounding area. The number of people increased in our vicinity and the land became more expensive and thereafter, when the rail system was introduced, it became even more populated. Later, however, because of corruption of Shareef Hussain, it was sad to see this whole area become deserted; a deep level of insecurity spread there, so much so that it became difficult to remain there.

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Chapter 16A: Life in Madeenah Munawarrah

2019-01-05T22:43:00.000+00:00

Blessings of Madeenah Munawwarah and Difficulties Faced by Newcomers

Madeenah Munawwarah is a city that significantly blessed with resources as a result of the supplications by Prophet sallallahu alayhi wasallam; many blessings can be witnessed in the units of measurement for food: the mudd, the saa and other weights that were used. In comparison, not even a half or even a third of this blessing can be found in any other place; not even in Makkah Mukarramah - and why not? A hadeeth states; Allhummajal bil madeenati dhuafin ma bimakkati minal barkat. Another narration states dhuafi ma bi makkati minal barakah; "O Allah! Bestow on Madeenah twice the blessings You bestowed on Makkah.” Even so, newcomers from other countries would face many hardships staying there because of unfamiliarity, costliness and limited means of livelihood -or none.

Generally, the residents of Madeenah Munawwarah were soft natured and pleasant people. However, they regarded themselves as the best of all Muslims and the progeny of the pious; and would not view non-natives as their equals in status . Yet, they were themselves the second, third or even fourth generations of non-natives that had over the years become the residents of Madeenah Munawwarah. At present, there are no generations remaining from the time of Sa’adaat sallallahu alayhi wasallam. Some say that one Ansaar household still resides there, yet, in reality, two to three generations of that family have moved on to settle in other places. The people born in Madeenah Munawwarah, considered non-natives as inferior, even though they came to Madeenah from the very same native-country as their forefathers and no matter if they were relatives. If the non-native did not know Arabic, the opinion of them was further reduced. Naturally, in every country and nation, non-natives are generally looked down upon as inferior, regardless of how much respect they may hold in their own country. Saying that, the honour of ahle - Madeenah (residents of Madinah) as the neighbours of Rasul Sallalahu alayhi wasalaam, is an extremely rare privilege, therefore, the distinction and status they receive in that respect is never enough. Rasulullah sallalahu alayhi wasallam has stated; "Madeenah is my place of Hijrat, and my resting place on earth. It is compulsory on my Ummah that they honour my neighbours, if they stay away from major sins. Whosoever refrains from this, Allah will make him drink from teenatul khabal - the pus of the people of Hell," (Qat fil ifrad an Jabir) (Tib an Maqal ibn Yassar). Apart from the above, there are many ahadeeth regarding the honour of Madeenah and the neighbours of Madeenah in Kanzul Amaal Volume 6 and many other hadeeth books.

Furthermore, when newcomers relocate to a new country they are separated from their family and close connections (those whom they were attached to and lived with in their homeland) and they are obliged to interact within a community that is completely unknown and new to them. The residents and likewise, the newcomers are therefore, unaware of each other’s status or stature. In summary, newcomers tended to face difficulties residing in Madeenah because of various reasons. Most likely, this is the reason why Rasul Sallalahu - alayhi-wasallam has stated; ‘Whosoever remains patient upon the difficulties they face in Madinah, I will be an intercessor, or a witness, for them on the Day of Judgment.” [Muslim). In another narration it is stated; ‘Whoever has the means to die in Madinah, let him die there for I shall intercede on behalf of everyone who dies there.’ (Ahmad, Tirmidhi)

Household Chores

As a similar case, my family also faced many difficulties, especially the womenfolk. They had already separated from their family and hometown; If that wasn’t difficult enough, the change of residence meant they had to endure additional new challenges: adapting to the change in culture and weather, and factors such as poverty and so forth. In India, although our family was poor, female servants would be employed to fulfil tasks such as; shopping, domestic chores, scrubbing and washing pots, and sweeping. Yet here, the womenfolk themselves had to undertake these tasks too. Apart from the habitual cooking chores they were accustomed to because of our previous poor living conditions, they had to hand grind the flour - something they had never experienced before. My elderly mother was extremely diligent and worked strenuously; even though each daughter in law was assigned a rota, she would help each one with hand grinding the flour and various shopping chores.

The womenfolk had to also handwash all the family laundry, which was never the case in our home country. In Madeenah Munawwarah, everyone would wash their own laundry in their own homes. In the poor and moderately well households the wives would wash the laundry, and in the wealthier households it was assigned to slave women. In general, each household would own an iron and store starch. The people of Madeenah took great interest in their clothes and were fond of their food, yet there was not a tradition of employing washerwomen. This was a difficult task for the women at first, however, there was no choice and it eventually became a habit. We, the menfolk, would also frequently wash clothes, and carry home mashqs (traditional water-carrying bags) full of sweet water on our shoulders; We would fulfil this task in the nights when the storehouse of the canal water was less busy. My brother Saeed Ahmad marhoom and I would regularly bring home water because the mashq of water we would purchase daily from the water-carrier was insufficient for cooking and drinking needs of twelve people.

Our Diet

Our diet was very basic because of our limited means and profit. Our father marhoom was well organised in matters. He would mainly purchase the cheapest greens. Sometimes we would have meat to eat, but mostly we ate lentils, and according to our cultural habit, we would have roti and rice. We would also have plentiful dates as part of our diet, despite only making only making a small profit selling them at our shop.

Our second move to a larger property and our circumstances

In Muharram 1318 Hijri (May 1900), we rented a different property which was larger and cleaner than our first property. Due to our daily living expenses, our funds continued decreasing because only a small profit was made from selling goods at our shop and secondly, because many customers would take goods on a pay later basis and had not come forward to repay us- so we lost money. We did not have the strength to argue with the Arabs and other people. In short, if this had not been the case, it would have been at a level of sufficiency.

Later, following some experiences, we decided it was better to close the shop down. My brother, Saeed Ahmad sahib marhoom found employment at the homes of some businessmen (who were newcomers) teaching children, whilst my eldest brother and I went to India in Dhil-Qa’dah 1318 Hijri (February /March 1901): Each of us had sixty rupees each for our travel (its details will follow later) and this period was very difficult for our family. Brother Saeed Ahmad sahib marhoom’s monthly wage was only twenty rupees and so no savings were made. In addition, two of us were away so, our father was obliged to take a loan of fifty rupees from an acquaintance, who was a businessman, to buy lentils and rice. For many months our family sustained themselves with rice for one meal and rice water /rice gruel for the second meal. When we reached India, my father’s peerbhais (spiritual brothers), whom were very closely acquainted with him, raised money between themselves for our father marhoom. We sent this money to our father marhoom via a bank draft and he was able to clear his debt and gained the means to buy food and drink. These were the most difficult months for my family in Madeenah Munawwarah and, thereafter, matters gradually began to get easier. Other people suffered from starvation for many months but bihamdillah, none of us ever suffered to that extent.

Trials Faced by Some of the Elders

I myself have heard Qutube Alam Hadhrat Haji Imdadullah sahib Qaddas-allahu sirruhul Azeez expressing how he survived on zamzam water for one whole week. During this period, he asked someone he considered an earnest friend, who was strong advocator of sincerity, for a small loan of a few coins. He made an excuse of his own neediness and inability to help – yet in reality, he wasn’t destitute. Hadhrat Qaddas allahu sirruhul Azeez explained; ’from the refusal of help, I realised that this was the wish of Allah (mansha-ulwahiyyat) so remained patient and silent. After one week had passed by, when weakness and debility became overbearing, I saw Khwaja Mueen ud-deeen Chisti Qaddas-allahu sirruhul Azeez in a dream who said to me; ‘we have made you the Muhtamin (Administrator) and Nazim (manager) of our kitchen’. In the morning, whilst it was still dark, somebody knocked at my door and when I opened it, a man gave me a bag containing one hundred riyals and left. After this day I never suffered from poverty.’ In the same manner, Hadhrat Shah Abdul Ghani sahib Mujaddidi Dehelwi and Hadhrat Shah Ahmad Saeed sahib Mujaddidi Qaddas-allahu israruhuma and their families suffered from hunger for a period of time. However, our family remained safe from this extreme test and this was expected: one’s trials are according ones strength of one’s faith: ‘The most severely tested of the people are the prophets, then the next best, then the next best’ (Al Hadeeth).

Qutube Alam Hadhrat Haji Imdadullah sahib Quddus allahu sirruhul Azeez made a dua for our family when he was bidding us farewell; ‘Oh Allah do not test this family with extreme trials’ - it would not be surprising if it was because of the effect of his dua (that we were protected).

Notice to move from our third property and our move to our fourth property outside Bab Al-Majidi

Towards the end of 1318 Hijri, (March/April 1901) whilst we were still on our travels in India and our family were putting up with their most difficult of trials, a problem arose regarding the house our family were residing in. The landlord served us a notice that the year was nearly up and either we gave the rent for the whole year and more, or we should move out. This situation was problematic. We could manage the daily expenses which around two to four Anna (one Anna is equal to 1/16 of a rupee), however, it was not possible for us pay off a year’s rent beyond 150-200. If relocating only involved menfolk, we could easily find shelter in an alley, narrow street, madrasah or a musafir khana - But where could you take women in purdah and children? We asked the landlord for an extension, but he refused. In Madeenah Munawwarah, there were some musafir khanas that were given as an endowment (waqf) for families that required purdah - but there were no vacant rooms. After much effort, we found a building that was partially constructed outside Bab Al-Majidi belonging to a rich Hyderabadi Nawaab Jaani Miah saab. The building construction work had stopped as they had run out of money. It had many rooms that catered for purdah needs. The trustee of the property, Doctor Muhammad Khwaja Hyderabadi marhoom, allowed us the free use of this house until there was further authorisation of its construction. This house did not have doors, windows or small wall recesses, it only had a main door made of pinewood. Our Hadhrat father favoured this building and arrangement that was put forward. The owner of the building was still in Hyderabad. Our whole family moved there. We used drapes made of sackcloth to protect us from the hot and cold weather, and to provide us with privacy.

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The next chapter (16B) to be uploaded will continue to discuss life and challenges whilst living in Madeenah Munawwarah inshaAllah.

A request for duas

Chapter 15: Starting to Teach in Madeenah Munawwarah

2018-12-17T10:18:00.000+00:00

Chapter 15: Starting to Teach in Madeenah Munawwarah

At the end of Shabaan 1316 Hijri (January 1899) when I was leaving Deoband with my brothers for the final time, Hadhrat Shaykhul Hind RA joined others to bid us farewell and walked with us to Deoband Station – strongly advising us to never give up teaching under any circumstance, even if it was only one or two students. Bearing his advice in mind, I became deeply concerned about how to occupy myself with teaching. When we had reached Madeenah Munawwarah, a few Hindustani and Arab students had requested to be taught a few kitabs. I had ample opportunity to study Arabic books but had not developed my spoken Arabic and therefore, I faced a few difficulties. However, in accordance with the advice of Hadhrat Shaykhul Hind RA, I began teaching outside my allocated time working as a scribe. At the time, many ulama would teach in the respected Harame Nabwi (Masjide Nabwi alayhis salam) as a form of honour. One benefit I reaped from this was that I was able to memorise the foundational books of sarf, nahw, and fiqh etc and secondly, I was able to perfect my spoken Arabic.

Generally, amongst the ahle-ilm and particularly, within the ulema of Hijaz there was much jealousy and rivalry. Therefore, whenever an alim would make his presence, many eyebrows would be raised, and he would be subjected to criticism. As the ulema of Hind were not articulate with spoken Arabic, they would frequently suffer setbacks. Despite this, many highly revered ulema of Hind had become renowned in Madeenah Munawwarah; their profound knowledge and high level of aptitude and capability were well recognised by everyone. These individuals included; Hadhrat Shaykh Mohammad Abid Ansari Sindi RA,thereafter Hadhrat Shah Abd al-Ghani Naqshbandi Dehelvi RA, followed by Hadhrat Molana Habibur Rahman Sahib Raudaulvi RA and Molana Mohammad Is-haq sahib Amritsari RA. Many of their books and students are still present there today and the latter two scholars were still alive at the time. Even though people were generally unable to take benefit from Hadhrat Molana Habibur Rahman sahib because of his stern personality and ascetic nature, his high level of aptitude and capability were given the mark of excellence.

Furthermore, it was challenging for menial traders like us to establish and develop credibility in the fields that the Arab ulema held distinction and excellence.This is the reason why teaching only one or two students and focusing on the foundational books of nahw, sarf, fiqh proved very beneficial. Until Shawwal 1318 Hijri (February 1901), I continued to teach groups of two to four students without attracting anyone's criticism as my teaching had not developed. Thereafter, in Dhil-Qadah 1318 Hijri (March 1901), I visited Gangoh shareef on the instruction of Hadhrat Molana Gangohi Quddus sirruhu and following my return to Madeenah Munawwarah in Muharram 1320 (April 1902), my teaching made great progression -the details will follow later.

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The next chapter to be uploaded will be based on Shaykhul Islam's (Quddus sirruhu) life and challenges whilst living in Madeenah Munawwarah inshaAllah.

A request for duas

Chapter 14: A Brief History of the Zarqa Canal ( & Earning a Living Selling Dates and as a Scribe)

2018-12-09T19:47:00.001+00:00

Chapter 14: A Brief History of the Zarqa Canal

(& Earning a Living by Selling Dates and as a Scribe)

The Zarqa Canal has been around since the time of Banu Umayyah (Umayyad Caliphate) and was dugout and created in the mountainous region of Quba. Marwan ibn Hakam had arranged for it to formed when he was sent there as a Governor by Hadhrat Ameer Muawiyyah RA. They named the canal ‘Zarqa’ (blue) because of his blue eyes. Others have mentioned that it was named Zarqa because it was the name or appellation of Marwan ibn Hakam’s mother or paternal grandmother. Whilst some are of the view that it earned its name because the water of this particular canal was very clean and pure, and from a distance it looked blue. Even now the water source flows from its elevated mountainous region down into the Mujma-ul ma (the well in which two water sources meet) and is very clean and clear, and on surface looks blue. In summary, this ancient canal’s water was the only water used by the people of Madinah Munawwarah. It was channelled through underground canals and brought down from the elevated areas towards the lower surfaces, and storage tanks (reservoirs) were built at different locations in the city. Steps were added around their expansive stone walls so that people could climb down and draw out water. The water would continually pour out of the iron spouts from within the tank and it would be collected in mashqs (waterskins) and pots. At some locations, wells were created within the canal itself and buckets and ropes were used to draw out the water. Later, the water of this ancient canal became an insufficient source to meet the needs of the population, so the water from a few different wells in Quba was combined and used. This included Bir Uways (Well of Uways), also known as Bir Khatim in which Hadhrat Uthman RA or his slave accidentally dropped the Prophet sallahu alyhi wasallam’s blessed ring and it was never found.

Outside Quba, there was a mujma-ul maa (meeting point) in the shape of a very large well into which two water sources flowed and although its water was muddy it was sweet. The soil and well water of Quba was sweet and this was the same case in Qurban and Al-Awali. Some additional underground canals were also created in the elevated areas of Quba which flowed around the outskirts of the city. This water was not as sweet as the other water sources. These canals were created to meet agricultural needs; they would flow down into lower surface areas of northern and western Madina Munawwarah and were used to irrigate the cultivated land and orchards and were referred to as Uyoon (canals). They would as run through the orchards and finish course at the westerns and northern areas of Mount Uhud where many other orchards stood.

Hadhrat Ameer Muawiya’s time saw a substantial increase in newly created canals and cultivation because of his efforts. So much so, that the surplus produce – weighing thousands of maund (measure of weight) was sent to be traded off in Syria etc. Later, the canals were closed down owing to the inqalabaat (revolutions) that took place. During the Turkish rule, Sultan Abdul Majeed Khan (marhoom) turned his attention towards this issue and following his reconstruction of the respected Haram-e-Nabwi alayhis-salam, he ordered the cleaning out of the canals’ channels that could be found (it should be known that the current structure of Masjide Nabwi is the work of the Sultan that he excessively spent on this project). The cultivated lands and the canals helped to yield produce, but they were insufficient for everyone’s needs.

Note: many people began to settle within the distance of elevated areas of southern and eastern Madina Munawwara. They cultivated many orchards of date palms, pomegranates, grape vines, fig trees and peach trees etc. These places are well known today as Al-Awali , Qurban and also Quba. At the time of the Prophet (sallahualayhi wasallam) and the era of caliphate, a good number of people resided in those areas, but this later decreased.

Thereafter, the Turkish government used machinery and mechanical means to install a pipe system to provide water form Canal Zarqa to the city creating ease for the inhabitants. The older water tanks remained as they were.

Owing to our circumstance, we made an intention to break the lease and search for new property following the difficulties that we encountered at the property in Zaqaqul Budur. The houses in Madinah Munawwarah would generally have an annual lease and not on a monthly basis. The leasing usually began in Muharram. Hujjaj were either charged daily or per caravan /group and it worked out to be very costly. Instead, we found a large house in Harat Al-Akhawat that cost us around 120 rupees.

Our father distributed our shar-ee shares from what remained after all the expenditure after we had reached Madina Munawwarah. He expressed: ‘I have made intention of doing hijrat so I will remain here. Each of you has a choice, whether you want to remain here or move back to Hindustan. These rupees will be enough to support your return there.’ We had not made an intention of migration as we had been firstly advised by Hadhrat Gangohi Quddus sirruhul Aziz, and then by Hadhrat Haji Imdadullah Sahib Quddus sirruhul Aziz to avoid making an intention of hijrat. He explained,‘it has been the case of many individuals, that they encountered hardships and became dissatisfied; as a result they abandoned the migration and returned to their native land, consequently incurring a sin upon themselves. Rather, you should make the intention of residence (indefinitely) and only when you feel the situation is favourable for yourselves, then make the intention for migration. Alternately, you should return to your native home whenever you desire.’ He further stated, ’I, myself, made the intention for migration when I fell ill and had become hopeless about my life. Whosoever’s purpose is dunya should stay in Jeddah, whosoever’s purpose is deen and dunya should stay in Makkah Mukarramah and whosoever’s purpose is soley deen should stay in Madeenah.’ In Jeddah, there were many amenities and goods available especially for the migrant Indians and generally for others too. In Madeenah Munawwarah, however, there were very few amenities and it was extremely costly to live. Apart from my father, we all had made the intention of indefinite stay. Evenso, our mother and we siblings thought it disagreeable to leave him on his own; unanimously, we remained as one voice – we would all stay with our father during his lifetime.

Our father explained to us that our money would not be enough to sustain us in the long-term and we could not always rely on receiving an income from India. Generally, the inhabitants of Madeenadh Munawara would rely on wages and stipends that they received from the Turkish government or other countries, and therefore we needed to find means for earning money. We decided to try our hand at trade as it was not possible for us to find employment or work in the field of handcraftsmanship or farming. We went on to rent a shop between Babur-rahmah and Babus-salam and stocked it with tea, sugar, soap, rice, lentils and so forth. We would purchase the goods from wholesalers and sell it in smaller portions. We decided to also buy freshly cut dates when they were in season from Neelam Bazaar, to store them in secure storehouses and then sell them during the Hajj season. Within Madeenah, there were rental storehouses which housed very large north African earthenware jars: these sturdy clay earthenware jars were made in northern and western Africa, they had small mouths and were very strong. They were transported via ships and boats to the Arabian ports and then loaded onto camels and brought to Madeenah. The storehouses served as revenue for the Madeenah people and were usually rented out on an annual basis. Although there were very many large mouthed earthenware pots readily available in different sizes made in Arabia and Madeenah, they were not as strong or worthwhile. Those dates which we feared could become infested with eels would be filled and deeply pressed into these pots. The Um-jardan (Haliyya) dates would then be placed over them, followed by salt, and lastly the mouths of the pots would be sealed with clay. In this manner these dates would remain fresh for up to one or two years at a time.

Many types of dates were grown in Madina Munawwarah.‘Khulasatul Wafa’ and many other historical texts record around one hundred and thirty types of dates. Each date type has its own taste, colour and texture. Over forty types were commonly grown at the time. Each type was sold separately. Um-jurdaan was one type of date known as Haliyyah in those days. In the Rotab (fresh dates) season, these were the first to ripen and were consumed in great numbers. In characteristic; they would become hard and black after they were dried; they contained small date stones; they tasted of burnt raw sugar (jala huwa gur); and they yielded an ample produce. When the Messenger sallalahu alayhi wasallam did hijrah, on his first visit to Quba, Kulthoom ibn ul-Hadam presented a date branch of this type and Rasul sallahu alayhi wasallam made dua for it - There was no need to store this type in clay pots to preserve them.

In summary, many hundreds of dates were purchased and stored in clay storage pots in a leased storage room in Ribaatul Ajam. The few varieties such as Um-Jurdaan, Lubana and sakhal (without stones) that did not require storage for their preservation were openly heaped at our home. Our elder Brother Molana Mohammad Siddique (marhoom) would make the wholesale purchases because of his keen interest in this field and very quickly became skilled. My brother Saeed Ahmad sahib (marhoom) and myself took turns to mind the shop and sometimes our eldest brother would do shifts. After a short while, when we reviewed the costs of renting the shop and other outgoings, we realised that although this was a form of income it was insufficient for our daily needs.

This is when I became a scribe and would copy books in the Arabic naskh script to earn a wage. At the time, there were two libraries operating in Madinah Munawwarah. One was called Kutub Khana Shaykhul Islam and the other was called Mahmudiya (Kutub Khana Shaykhul Islam is still operating today and Mahmudiya is no longer operating. They both had sponsors in Istanbul that supported most of the running costs of the libraries, however the present Turkish government stopped this arrangement). The two libraries housed many rare manuscripts. The residents of Madinah Munawwarah and visitors would often require a book, and have it copied. Sometimes, people from Egypt or western Africa wanted books copied and would send their representatives. None of the libraries allowed for the books to be taken off their premises. There was a system in place; the person who wanted to copy a book or to read a book would need to do to this on the library premises. The libraries would open at 3 o’clock until 10 o’clock. No copying could take place out of these hours which meant it was not very profitable for me. There were other individuals who also worked as scribes as a source of income. Out of these working hours, I involved myself with sulook practices, as well as teaching. My two brothers and myself would also study (some incomplete) adaab books by the well-known elderly Adab teacher, Molana Shaykh Afendi Abdul Jaleel Barawah RA in the evenings. My suluk practices will be discussed separately later.

Please subscribe to this blog for updates and share this translation with others to maximise its benefit. Jazakumullah Khayr

The next chapter to be uploaded will be based on Shaykhul Islam's (Quddus sirruhu) teaching in the blessed city of Madeenah Munawwarah inshaAllah.

Chapter 13: Journey from India to Madeenah Munawwarah

2018-02-02T22:01:00.000+00:00

Journey from India to Madinah Munawwarah

In 1316 Hijri (1898), at the time I had completed the majority of my studies, my father had completed his provisions and arrangements for our travel to Hijaz and Arabia. The texts I had remaining to study were: Ilmul Hay’at (Astronomy) - Sharh Chaghmini, Sab-al Shidad; Adab (Logic) - Himasa, Tarikh Yamini; Tibb (Medicine) - Mujaz, Qanuncha, Sharah Asbaab, Nafisi; Urooz (Prosody) - the standard texts; Fiqh - Durre Mukhtar etc. All the cultivated land my father owned in Al-Hadadpur and Jurawanpur was purchased by a wealthy individual in Tanda. However, the land which we lived on was not put up for sale so that there was a place for family members to live in should they return; and additionally, our home would only fetch a very small price. From the income of the land and his own salary he was able to make savings of around five thousand rupees. He made the necessary preparations for the journey including necessities such as clothing and bedding and then announced that we were to depart in Sha’baan 1316 Hijri (1898/1899). I made a request to my father to allow me to stay on for another year so that I may complete my studies and then join the family. My father refused my request and told me to complete my studies in Madeenah Munawwarah. In summary, a small group of twelve individuals prepared for this journey: My Parents (marhoomain), my brother Siddique Ahmad (marhoom) with his wife and son, Waheed Ahmad, my brother Saeed Ahmad sahib (marhoom) with his wife, Hussayn Ahmad with his wife, beloved brother Mahmood Ahmad sallamahu, beloved sister Riyadh Fatima (marhooma) and beloved brother Jameel Ahmad marhoom.

During this year, in Bombay and on the coastal areas of India there was a spread of cholera epidemic and so all the coastal ports in western India were closed. Hujjaj (pilgirms) were not permitted to leave from any of these ports. In the Bay of Bengal, in eastern India, there was permission given to the residents of the eastern and northern parts to leave from Chatgham (Chittagong). There were quarantines and a camp set up for the hujjaj that were allocated in: Ambala, Punjab; Allahabad, UP; and Chatgham, Bengal. Our group reached the Allahabad camp in the latter days of Sha’baan This camp was set up outside the city, in an old warehouse located near the coast and the meeting point of the River Ganges and River Jumna (River Yumana). We remained there for ten to twelve days and underwent medical examinations. No one from the city was permitted to meet or permitted to enter the camp apart from the appointed personnel. Molana Mohammad Hussayn sahib Marhoom Allahabadi visited us but was refused entry. The most we could do was to speak to him at a very far distance from the doors of the camp.

During our stay, all our worn and unworn clothes were boiled with medicine in a large pot. This ruined all our silken and woollen clothes, aswell as our new rolls of cloth (whereas, in other large places of quarantine such as such as Kamaran (Yemen), Bombay, Karachi etc only the worn clothes would be disinfected with steam vapour machines). Although we only stayed in quarantine for ten days, transport arrangements lengthened our stay there and we left the camp on the 10^th or 12^th of Ramadhan (January 1899). As for our rail travel arrangements, we were given a carriage containing a room with iron bars, usually used for transferring dangerous criminals. We had to sit in this room which was kept completely separate from the carriages of the general public. A supervisor was assigned to us to ensure we did not physically meet anyone at any of the stations. We arrived at Chatgham, via Allahabad, Bandel, Naihati, Goalundo and Chandpur. We were continually supervised whilst travelling with EIR (East Indian Railway). Whenever our express train would make a stop at a station, a telegram would reach them and a police officer would come and stand guard at our carriage doors. After reaching Bandel, all these arrangements ended and only our camp supervisor remained, who was sympathetic towards the Muslims. We had prepaid the trainfare and shipfare in Allahabad. One or two stops before Chatgham, near Pahartali Station, a camp was set up for the hujjaj by the border of the railway line nearing the sandy mountains. A British officer and a few constables supervised the entire camp. We were also sent to stay at some bamboo thatched barracks in this camp, which allowed for some privacy. There were already hujjaj present within the camp, prior to our arrival, from different provinces in Bengal and from UP, there was only our family. Later, some people joined us from Sialkot in Punjab, including people from Turkey, China and Sarhad. We waited for our ship at the camp for just over a month and in the latter part of Shawwal, Haji Qasim Company’s Ship Zubaida reached Chatgam. Our waiting time had now come to an end. Ship Mirzapur was the only other ship to leave that year from Chatghamit, within the same year,.

The camp’s superintendent became compassionate towards us; and he made arrangements with the Captain of the ship to allow us to stay in a large room located in the upper deck towards the middle part of the ship. This room was at one time used for mail storage (this ship was purchased by The Haji Qasim Company from the PO Company). We had a peaceful stay in this secure and private room as a family. After seventeen to eighteen days, the ship reached Kamaran (Yemen) via Aden (Yemen). After disembarking, all the hujjaj were taken to another camp for a further ten days stay in Kamaran and were made to pay a fixed ten rupees for the quarantine arrangements. (Now this rule has changed - the ten rupees fee is collected earlier on with the ship fare. Upon reaching Kamaran, the quarantine officers and doctor come onboard, collect the fees and then give permission for departure. Both the captain’s report and the onboard doctor’s report about the health of the passengers was regarded as trustworthy. Yes, if there was illness such as cholera and the doctor reported it then it was deemed necessary to make that passenger leave the ship.)

After a further three days of travel, we reached Jeddah. At the port of Jeddah, we paid the fixed fees of seven and half rupees or more, including the ship fare to Jeddah. We were then handed over to the Mutawwif’s representative. (The rules for port fees have now changed; when we paid for the ship’s ticket we also paid the port fees and it was the role of the Captain of the ship to pay a fixed sum to the government of Hijaz or the government itself would collect the fees from the company’s representative. There is now fixed fee of twenty-five rupees along with the ship fare that is paid by the passengers which is still collected by the Port. Upon exiting the port, all luggage is inspected and payment has to be made for any chargeable items.)

Finally, we reached Makkah Mukarramah on the 24^rd/25^th Dhil Qa’da (April 1899) and Syed Abu Bakr Rasheedi marhoom was allocated as our Mutawwaf (Hajj Guide appointed by the government). We stayed at a building called Mehela Jiyyad belonging to his Bengali representative; we remained oblivious to its very small size and made no complaint as it sufficed our short stay. Each of us faced up to many kinds of difficulties. Following the completion of tawafe qudoom, we had the honour of presenting ourselves in honourable gathering of Hadhrat Qutube Alam Molana Alhaaj Imdadullah sahib Thaanwi Quddus sirruhuhul Azeez. Thereafter, every day we would attend his gathering except a few days when I had a fever and I couldn’t make a presence. After completing the rites of hajj and umrah, we departed for Madinah Munawwarah on approximately 25/26^th Dhil Hijjah (April 1899) and we gained the honour of reaching Madinah Munawwarah after twelve days, in the early days of Muharram. We started renting a house near Harame Nabwi (sallahu-alayhi-wasallam) toward the Baab-un-Nisa side, on the border of Zaqaqul Badur (Badur Alley). The house was very small with only a few rooms, and it was difficult to create four separate living quarters within it for purdah requirements. Neither did the house come with a well, and so we faced many difficulties.

Note: in Madeenah Munawwarah it was essential for every home to have a well. Houses without wells were rented out very cheaply as people would generally reject them. Water was a necessity for ghusl, washing pots, wudhu, istinja and so forth. Paying a water-carrier was very costly as they would charge two and a half rupees (one majeedi) for bringing one mashq of water. Generally, water-carriers would bring water for cooking and drinking purposes from Canal Zarqa (in the city there were a few water storage tanks containing water from this canal). This water used to be very sweet and light while the water in the wells at homes was not so sweet rather, it was a little salty and was used for different purposes.

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Chapter 12 : Examinations in Darul-Uloom Deoband.

2018-01-28T01:57:00.000+00:00

Examinations in Darul-Uloom Deoband.

From its initiation, the examination system in Deoband was rigorous for both written and oral examinations. In the oral examinations, students were not given any prior information about possible topics and the examiner’s questions required immediate responses, allowing no time for the student to think or reflect – however, entrance examinations were made easier in some respects. Written examination questions, like the oral examinations, were not consigned to specific sections of the book and the only information that was announced was the date and time of the examination.

The question papers were securely printed and all information remained strictly confidential from students. The students would be given three questions based on what they had covered in the text. There were no hypothetical questions set, and neither was there a selection of ten or twelve questions that a student could choose from to secure a high mark for even a third of the paper. Only if this examining style was possible (like the practice of colleges and universities), then there would probably be no student left unsuccessful. In the examination hall there was a strict invigilation process to ensure the students could not receive any help or support. It is a shame that other madaris-e arabia are not so vigilant and strict, and for that reason there are many shortcomings in the Arabic education. The teachers and examiners of Darul-Uloom Deoband would also participate in oral and written examinations at other madraris and they were given guidelines not to use any strict practice that they used in Darul-Uloom Deoband. As a result, when students of Darul-Uloom Deoband enrolled into any institute (for Molvi Fadhil or Molvi Alim courses) or took examinations in their English language studies, they would receive outstanding results in comparison to their peers and there are many examples of this.

When I enrolled into Darul-Uloom, Janab Haji Aabid Hussayn sahib marhoom was the Mohtamim (Principal). After some time, Janab Munshi Fadhl Haq Sahib Marhoom was appointed the Mohtamim and the above mentioned Hadhrat Haji Sahib was given the responsibility as the Sadr Mohtamim (Chief Principal) and member of Majilise Shu’ra (consultative council). Thereafter, Molana Mohammad Muneer Sahib Nanowtwi RA became the Mohtamim, followed by Molana Hafiz Ahmad Sahib (guided son of Hadhrat Molana Mohammad Qasim Sahib Nanowtwi RA in approximately 1317 Hijri (1928). He became the Mohtamim because of some events that took place and he remained in that role during his lifetime until 1347 Hijri (1928), and Darul-Uloom Deoband made exceptional advancements during his leadership.

In the year I started Deoband, the residents of Deoband would support students with food provisions. Some residents arranged for two daily meals for up to one, two or more students. This was the arrangement in the early years and very few cash stipends were given for meals. Later however, some problems arose so Darul-Uloom saw it necessary to give out cash stipends for meals to all students. Later provisions were made for a kitchen in Darul-Uloom and this new arrangement meant there no longer remained a need for residents to provide meals or the necessity to give cash stipends to students.

During the early period, Darul-Uloom also arranged our meals; my provision came from Molana Hafiz Ahmad Sahib’s home (guided son of Hadhrat Molana Mohammad Qasim Sahib Nanowtwi RA), my elder brother’s provision was from Shaykhul Hind RA’s home and my brother Saeed Ahmad’s was from another home. During the majority of my stay in Deoband, my meal provision remained under the charge of Molana Hafiz Ahmad Sahib (guided Son of Hadhrat Molana Mohammad Qasim Sahib Nanowtwi RA). Jazahumullah Khayral jaza.

The meal allocation system allowed the student to be completely free to absorb himself in his studies. In contrast, the cash stipends for meals or own food arrangements wasted a great deal of time. I was dispassionate and inattentive towards my studies in the early days, however, as time passed and the more my studies progressed, alhumdulillah my natural inclination towards it increased and my devotion for knowledge deepened. There were no longer any harsh restrictions placed upon me, yet I personally began to dislike play and pastimes and found little time for it.

At first, my main interest was in mantiq (logic) and philosophy and thereafter in ilmul-adab (The science of philology). I memorised qasaid upon qasaid (poems) and passages upon passages of Muqamaat Hareeri (The Assemblies of Al-Hariri), Diwane Mutanabbi and Sab’a Muallaqa (The Seven Suspended Odes). Thereafter, my interest and devotion for ilmul-Hadaeeth deepened and the prior two interests lessened. The remaining duration of my student days were spent absorbed in ilmul-Hadeeth.

Since the early days, there were three pass grades: eighteen, nineteen and twenty. A high-level pass mark was twenty, the average level pass mark was nineteen and a low-level pass mark was eighteen. Any student who scored lower than eighteen fell below the awarding pass mark boundaries had failed their examination. On the other hand, a student of exceptional ability could receive marks above twenty and was classed as outstanding. In those days, I would score twenty-one, twenty-two and twenty-three marks in my kitabs- ahumdulillah. Later the madrasah committee changed this ruling regarding pass marks because of educational and examination requirements: the changes meant that the lower level pass mark was now forty, the average level pass mark was forty-five marks and a high-level pass mark was fifty. Following this change, I would score fifty-one, fifty-two and fifty-three marks and in Sadra I achieved up to seventy-five marks walhumduliah.

Please subscribe to this blog for updates and share this translation with others to maximise its benefit. Jazakumullah Khayr

The next chapter to be uploaded will be based on Shaykhul Islam's (Quddus sirruhu) journey to Madinah Munawwarah inshaAllah.

Chapter 11: My Education in Darul-Uloom Deoband

2018-01-19T11:34:00.000+00:00

My Education at Darul-Uloom Deoband

As far as I can remember, my dear brother (marhoom) taught me a few lessons of Gulistan, and the text of Meezane Munshaib with much attention. When I was well versed with these books, I was taught Panj Gunj and Sarf Meer one after another by Hadhrat Hakim Mohammed Hasan sb marhoom. These lessons and likewise many other additional lessons took place took place outside madrasah hours in my free time after asr, maghrib and esha salah. These additional study sessions allowed me to excel very quickly in my studies and surpass my fellow classmates in the lower years; they enabled me to move onto study higher level texts in the higher classes. Observing my diligence and commitment, my teachers also began to give me much more attention.

In summary, from Safar 1309 Hijri (1891) uptil Shabaan 1316 Hijri (1899), I stayed in Deoband and studied the following books by the following teachers:

1. Shaykhul Hind (Quddus sirruhu)	Dustoorul Mubtadi, Zarawi, Zanjani, Mirahul Arwah, Qala Aqool, Mirqaat,Tahzeeb, Qutbi Tasdeeqat, Qutbi Taswwwurat, Meer Qutbi, Mufeedut-Talibeen, Nafahatul Yaman, Mutawwal, Hidaya Akhirayn,Tirmidhi shareef, Bukhari Shareef,Abu Dawud,Tafseere Baydhawi,Nukhbatul Fikr,Sharah Aqaid Nasafi, Hashiya Khayali, Mawta Imam Malik and Mawta Imam Muhammad (Rahimhuma AllahTala)
2. Molana Zulfiqar Ali sahib (Father of Shaykhul Hind RA)	Fusool-e-Akbari
3. Molana Abdul Ali Sahib RA -Teacher at Darul Uloom	Muslim Shareef, Nasai Shareef, Ibn Majah, Sab’a Mualliqat,Hamdullah, Shamsul Bazighah, Sadra, Tawzeeh at-talweeh, Tasreeh.
4. Molana Khaleel Ahmad Marhoom: Teacher at Darul uloom Deoband	Talkheesul Miftah
5. Molana Al-Hakeem Mohammed Hasan sahib: Teacher at Darul uloom Deoband	Panj Gunj, Sarfe Meer, Nahwmeer, Mukhtasir Ma’ani, Sullamul Uloom -Mulla Hasan, Jalalayn Shareef, Hidayah Awwalayn
6. Molana Mufti Azeezur -Rahman: Teacher at Darul Uloom Deoband	Sharah Jami,Bahath fa’l, Kafiyah, Hidayatun Nahwa, Munyatul Musalli, Kanzul Daqaiq, Sharah Wiqahya, Sharah Mi’ata Aamil, Usoole Shashi
7. Molana Gulam Rasul sahib Bafwi: Teacher at Darul Uloom Deoband	Noorul Anwar, Husami, Qazi Mubarak, Shumaile Tirmidhi
8. Molana Munfa’at Ali sahib marhoom	Meer Zahid Risala, Meer Zahid Mulla Jalal, Mebzi, Khulasatul Hisaab, Rasheediya, Siraaji
9. Molana Hafiz Ahmad marhoom	Sharah Mulla Jami, Beheth-Ism.
10. Molana Habeebur Rahman Sahib	Muqamaate Hareeri, Deewane al-Mutanabbi
11. My Elder Brother marhoom	Meezanus-Sarf, Munsha’ab, Esa Ghooji (logic)

In summary, within six and a half years I was given the opportunity to study sixty-seven books that covered seventeen different sciences. These texts were generally taught as part of the darse nizaami (study curriculum used in Madrasahs) and the nisaabe-dares walie-ilahi in the Arabic educational centres in India. However, I could not complete other books relating to adab (literature), hay’at (astronomy), urooz (prosody), tibb (medicine) etc that formed part of the curriculum because of our travel to Hijaz.

Shaykhul Hind RA, only taught the prominent text books of the higher classes, yet he was my first teacher in Deoband. Though he was not formally assigned to teach the introductory texts, he taught us because his own nephew - Munshi Habeeb Hasan Sahib was a student in our class. Owing to the death of Munshi Habeeb Hasan Sahib’s mother and their mutual kinship, Shaykhul Hind RA always displayed deep love towards him. Another reason I was taught by Shaykhul Hind RA was because he was deeply compassionate towards my brothers and myself, and took special care of us because my eldest brother would present himself excessively for his khidmah and fulfilled the given tasks. Thus, I was taught the above mentioned foundational texts and most of them were taught outside the madrasah hours. I lacked passion in my study of the kitabs and I made meagre effort with motala (pre-reading and researching the lesson ahead) and takrar (revisiting and revising) of the lessons after they were taught. However, I would make sure that I punctually attended all the sessions and put my utmost effort into understanding the lessons during classtime.

I was able to pass all the examinations of the introductory texts with excellent results as they were all oral examinations in nature. However, when I began taking written exams (in the middle and higher classes), in the first year I failed three textbook examinations out of six. This was because students were only given three questions in the written papers and no prior information about which specific chapters or topics would be tested. If students didn’t revise all the chapters of the text and had not formed a solid understanding of all the topics, it became extremely difficult to pass the examinations. Furthermore, the marking strategy used was to add together the scores of each of three individual question and divide them by three to form an average score which was used as the overall result of that paper. Consequently, if the results for two questions were very good and one was poor, you still would not be successful. You had to work extremely hard otherwise it became very difficult to pass your exams. To help myself during the examination period, my strategy was to stay awake most of the night and do motala of the full kitab from beginning till the end and I would only sleep for one hour or even less. To keep myself awake, I would prepare salty tea and would drink it throughout the course of the night when sleep would overpower me. I was then able to stay awake for a further one to two hours each time. I had a problem with sleepiness, which worsened during my study time, so this tea drinking practice allowed me to overcome the difficulties I encountered in the preparation of my written exams. Thereafter, I never failed any of my written exams ahumdulillah. Rather I, almost always, managed to achieve outstanding results in my class.

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Chapter 10: My Education, Upbringing and Childhood

2016-12-17T16:56:00.001+00:00

Chapter 10: My Education, Upbringing and Childhood

My earliest memories are of living in Tanda, however, I have no recollection of our time in Bangermau. My parents (marhoom) were very concerned about our education and upbringing. We began our education at the age of four and my father would strictly discipline us if we fell short of our commitment. My routine was to sit with my mother until 9.30am every morning and study the Qaidah-e-Baghdadi followed by the Sipara. Thereafter, I ate and made preparations to attend school, which was approximately one mile away from Alhadadpur, with my father. The teachers at school also adopted very strict discipline methods. I was put into Grade eight (in the school system used at the time - the middle class was referred to as Grade one and the lowest level was Grade eight). I used to stay at school untill four o'clock and then return home with my father. For the rest of the day I was not permitted to go out and play with the village boys and was confined to our home. Sometimes, I would leave the house by avoiding my father’s notice or during his absence and if he found out i was severely punished. On our journey to school and back, we would take along with us our home-reared goat (of good breed) and its young. The school grounds were expansive and so the goat would be tied to a very long rope, and allowed to graze on the grounds all day. In our free time and during vacations, we would specially travel to the jungle that surrounded the school grounds so that the goat and its young could graze there(in this the way we had to fulfil the Sunnah of Rasulullah sallallahu alayhi wasallam).

In terms of my engagement in play, I had a cousin of a similar age to me called Jawwad Hussain (marhoom) who lived in the same village. He was my maternal uncle’s son whom I used to play marbles with when I had free time. There were only two homes we were allowed to visit: one was that of my paternal uncle, and secondly was the home of My maternal uncle, Tafadhul Hussain (marhoom). Even so, my father was not happy that spent my time playing at his house. As for my paternal uncle, he had no son of similar age to myself, so I found it pointless visiting his house. In essence, during my childhood I only played with marbles and only in secrecy, as it was otherwise restricted. Whilst we lived Tanda, I never had the opportunity to fly a kite, play ball or gilli danda. In the village there were some other similar aged boys, but I was not permitted to go to their homes. My brother Saeed Ahmed sahib (marhoom) and myself were of similar age and he would always telltales about me (like how brothers of very close age naturally have that habit). My brother was a person of a mild nature; he never took much interest in playing and complied to all my parents’ wishes. If I ever ventured out to play, he was sent to search for me - he would scold me and take me directly to my father to face the consequences.

My lifestyle continued in this manner for eight years, and during this time I did Nadhira of the Qur’an upto para five with my mother (marhoom) and then with my father I went onto completing para five till the end of the Qur’aan. I went on to study Aa-mad Naama, Dastoorul Sibyan and part of Gulistan at home. Simultaneously, at school I had moved upto Grade two. At school we were taught many subjects: All areas of mathematics, including algebra, Geometry and Euclid Volume One, all aspects of general and regional geography, general and regional history, practical geometry, (use of land measurement tools and scale drawings), writing skills and dictation skills. In addition, I also fully completed the Urdu language course. I had mastered all my subjects and my memory was a testimony of this.

When I turned thirteen years old, my second eldest brother Saeed Ahmad sahib (marhoom) had completed Urdu Middle Class and was sent to Deoband in Dhul Qa’da 1308 Hijri (1890 CE). My eldest brother was already there studying his final books. When he got married, Saeed Ahmad (marhoom) was also sent along with him to Deoband. It was then that we had some freedom at home, as there was no one to come searching for us outside and no one to take us to my father to be disciplined. My natural inclination towards play and games persisted; whenever my father sent me on an errand or to call someone to him, I would use it as an opportunity to run to my maternal uncle’s house and play with Jawwad Hussain (marhoom). My uncle’s household showed us great love and affection; they felt sorry for us because of the way we had to continually study night and day. My father, on the other hand, was very troubled that his strict methods of discipline had no bearing on me: He saw how my desire for play and games would resurface after a few days of compliance.

Three months after my two brothers had moved to Deoband, my father decided that I should also move there. He sent me there in the company of Munshi Ferozuddin sahib batalvi (marhoom) who was my father’s close friend. He was a citizen of the city of Batala in the Gurdaspur District of Punjab and he worked as a clerk in Faizabaad. A strong friendship and kinship existed between them because they were peer bhais (both students-mureeds of the same spiritual mentor). Munshi sahib was returning to Batala for some reason and so my father asked him to take me to Deoband. Munshi saab (marhoom) agreed to this arrangement as he was intending to travel past Saharanpur. I was taken to Deoband in the early part of Safar 1309 Hijri (1891 CE) and I resided with my brothers in their room that was part of building that was situated opposite the masjid of Shaykhul Hind RA and near the home of Shaykhul Hind (RA). When I started my study of Gulistan and Meezan, my elder brother made a personal request to Shaykhul Hind (RA) to teach me the preliminary pages of both books for the purpose of barakah. Shaykhul Hind asked Molana Kahalil Ahmad Sahranpuri (marhoom) to teach me the preliminary lessons in a gathering where other ulema were also present. My brother himself taught me Meezan and Munshaab.

Everybody would show me a great deal of compassion as I was short in stature and underweight and looked around eleven years old, despite being thirteen years old. Secondly, I was one of the youngest students there because minors who lived at a distance would not generally attend the madrasah. Owing to my proficiency in literacy and numeracy, good writing skills, and as it presented no purdah concerns, I would regularly visit my teachers’ houses to help them with their personal letters and accounts. The respected wife (RA) of Shaykhul Hind (RA) was particularly considerate towards me. I was known as the 'mastoorati munshi’ (women's clerk). During this stay with my brothers, I lost the little freedom I once had at home in Tanda. Both my elder brothers were extremely strict-especially the eldest. My father would at least show some compassion whilst he was disciplining me or after disciplining me, but this was not the case with my brothers. As a result of the confinement and strict monitoring that I underwent in their care, my ilmi pursuits and engagements increased and my playful inclinations subsided. Farhamhumullah wa jazahum Ahsanal jaza - May Allah swt have mercy upon them and reward them with the best reward. Ameen

Chapter 11: http://qalamee.blogspot.co.uk/2018/01/chapter-11-my-education-in-darul-uloom.html

Chapter 9: My Father’s Life ; A Brief Insight

2013-09-15T16:02:00.003+01:00

Chapter 9: My Father’s life; A Brief Insight

As I have already mentioned, my father was blessed with the endless bounties of the Almighty. His heart and mind were of an incomparable nature. If conditions had been more favourable, his astuteness would have allowed him to become an exemplary scholar of deep learning and research and achieve a prominent status in Ilm e maarifat and tasawwuf. Equally, if he had been able to gain secular knowledge, he would have acquired a senior position because of his intellectual capacity. Despite all the challenges and difficulties he faced, as well as the poverty stricken conditions since his childhood, he made remarkable progress. Not only did he manage to overcome these difficulties, he persevered in the development of his dhikr, fikr and muraqabah by remaining in the close company of Moulana Fadhlur-Rahman Ganj Muraadabadi quddus sirruhul Azeez and attained a high spiritual status and used to experience strong kashf frequently. Many of his Mukashifaat (pl. of Kashf) were proved to be correct. One of these occurrences took place in Madeenah; He once stated, ‘From amongst you, one of you will have to go to India.’ I wasn’t aware that I, a madman would be drawn from the lots (to make this journey).

He disliked the world and people attached to the World. He had not received khilafat and Ijazah from Moulana Fadhlur-Rahman Ganj Muraadabadi during his lifetime. However, after Hadhrat Molana rahmatullah alayhi’s death, my father saw him in a dream in which he said; ‘I grant you ijazah of bayt’. This is the reason why he accepted the bayt of two people in Tanda and the very reason why he encouraged his children to attain Deeni knowledge. This was despite the fact that they had displayed the capacity to achieve an eminent status in worldly knowledge; both my eldest brother marhoom and Brother Saeed Ahmad marhoom had achieved the first position in their Middle School Class Examinations held throughout the province of Oudh. His over-riding concern remained that his children receive an exemplary status in uloome arabiyyah.

Once, he gathered us when we were adults and expressed, ‘I have brought you up so that you strive in Allah’s path.’ It was because of his desire and encouragement that we all had become passionate about tareeqat and received the honour of sweeping the dust in Hadhrat Gangohi Quddus sirruhul Azeez’s court. we benefited from staying in Hadhrat’s company and received tawassul during our residence in India solely because of his kind attention. Thereafter, following our migration to Madeena Munawwarah and despite many hardships, he made us journey to (the same) pearl of all courts. He decided to write a letter to Hadhrat Gangohi rahmatullah ilayhi after Bhai Saeed Ahmad had spent quite some years in Gangoh Shareef and expressed;

‘If Saeed Ahmad has reached a capable level then grant him ijazah and send him back to me as I have need of him. However, if he has not yet become qabil then it is better that he remains with you, continues to make strenuous effort and meets his death there.’

Hadhrat Gangohi rahmatullah ilayhi read the letter and expressed his deep happiness and stated, ‘Molvi Saeed Ahmad’s father is very familiar with sulook and tareeqat and thus, is aware of its worth and all its levels’. He thereafter laid a very strong emphasis on dhikr etc. upon my brother and increased his husn tawajjuh –kind attention towards him.

During his stay in Madeenah, despite his weak and old age, he remained constant in practicing the sunnah and committed to reading the five daily prayers with jamaat etc; Regardless of extreme cold and hot weather, he kept punctual with the timings, something that we as youth were incapable of managing. Till his death, He diligently completed all his waraid, wazaif and muraqabah.

He diligently managed both domestic affairs and the needs of the construction work etc: the construction work entailed; clay kneading, transferring the kneaded clay and stones to the builders, gathering broken bricks and stones etc and likewise, out construction hours; moulding bricks, visiting the bazaar daily to buy necessary building material, making pegs and bed posts (whilst residing in India he never needed to undertake such tasks).Whenever anyone of us would explain to him that these were his days of old age and rest, and question him about why he chose to endure these difficulties day and night, he would remark, ‘I cannot remain lying around and being useless’.

Furthermore, he had sound skills and expertise in curing illness and Naqsh-bandiya amaliyaat. It was for this very reason his health once became critical in Tanda where he undertook the practise of trying to cure an illness; the patient recovered, but he in turn became so ill that people doubted his recovery and life. This was because his practise of curing the illness was first to draw the illness towards himself and then to expel it from himself. On this occasion, the illness was of a severe nature and his body was not able to tolerate its effects, so he consequently was afflicted with the same illness (of the patient).

Within the field of taweez and amaliyaat he had notable skill and complete expertise. He used to mention, ‘There was a time when I had become so proficient that I used to write naqsh myself for curing illnesses and benefits were derived from them.’ At the time when my father granted me verbal ijazah to practice amaliyat and nukoosh, he added, ‘I have fulfilled the zakaah required for all the amaal within this common place book (his own hand-written compilation). There is no need for you to fulfil the zakah. I present you with ijazah; however, it will be better for you to carry out all the amaal in my presence once. Unfortunately, owing to my insolence and idleness I avoided this opportunity because I considered it an exertion and gave precedence to my Ilmi commitments. I was left regretting my decision thereafter.

Apart from the amaliyaat passed down within the family, my father acquired many amaliyaat from renowned people during his stay in Lucknow and Safipur etc. To add to that, when Molvi Muhammad Ramzan sahib Marhoom Bawryuwi had made a printed copy of Risalah Ma’dan-ul-amal wal-masail and sent it to Moulana Fazlur-Rahman Muradad-aabadi quddus sirruhul Azeez , he called my father and gave it to him and stated ,’I grant you permission of all the amaal that have been mentioned in here.’

In 1327 Hijri (1909 CE), when I was in India, my father marhoom wrote the following words across the top of the Risalah Ma’dan-ul-amal wal-masail;

Bismillah-hirRahmanir-Raheem

Alhumdu lillahi Rabbil –alimeen-wassalatu wassalam ala sayyidil-mursileen

I, weak servant Habeebullah, grant permission to my son Hussayn Ahmad to practice, to write and to gift it to anyone (but family) all this book’s amaliyaat and taweezat in the same way Hadhrat Murshiduna Moulana Fadhlur-Rahman Rahmatullah ilayhi gifted and presented it to me without amal (practise) or the fulfilment of its zakah. He has also similarly received it without amal and the fulfilment of zakah. Insha Allah Ta’ala, he will benefit Allah’s creation. In the same way I have given him permission of another handwritten book. Thus, may Allah Ta’ala, the Omnipotent, allow people to take benefit from him, ameen. If my son, Saeed Ahmad is desirous and would like permission then this note of permission is sufficient.

Merely

Habeebullah (written by my own hand)

20 Jamadil Thani 1327 Hijri (8th July 1909 C.E.)

He distributed all his remaining provisions and assets upon reaching Madinah Munawwarah, in accordance to the compulsory Islamic laws of inheritance. He used to say, ‘I have made the intention of hijrah and I have come to die only here. I will not be moving from here. I give all of you my permission should you decide to remain here or return to India.’ It was inconsiderate to leave alone a doting parent in his elderly age and so neither our mother nor anyone amongst us children was happy to separate. Our father marhoom was the only one who had made an intention of hijrah, therefore we had made an intention to remain with him during his lifetime. It was intended that the assets (mentioned earlier) would be used for business- the details be will explained later.

My Father had a natural passion for poetry and in particular, those Qasaid that were composed in the Hindi language were deeply intriguing and powerful; they were rich in their theme of tasawwuf. Apart from these, he also has many verses written in Urdu and Persian. He has written many heartfelt poems about his separation from Moulana Fazlur-Rahman Muradad-aabadi quddus sirruhul Azeez, and some Qasaid have also been printed in Bar-fugan dile Hashmi (Bearer of lamentations of the Hashimi Heart). If it had not been a lengthy process, I would have included them in their full form here. However, as an example, I will write a few poems here so that my father’s qabiliyat and the nature of grief can be understood:

Urdu Verse (Separation from Prophet sallahu alayhi wasallam)

Willing or not, those that leave your gathering,

Take with them, sorrow, grief and regret.

To depart from life; is the departure of a beloved from thee,

Living life yet dying a death.

I now only remain in this gathering oh Saqi.

People have drank their fill and left.

Oh Rasule Arabi (SAW), those killed by your separation,

Swift footed, ascend Hereafter’s bridge.

Remain my head or not, in within it may passion remain.

The love of Ahmad, Oh Allah, is our only desire.

Upon Habeeb’s wounded heart, may your eyes fall,

The remedy of the pained hearts; is only in your care.

A Naat in Bahaka and Urdu (love of Prophet sallahu alayhi asallam)

What plague have I? My heart’s allure where can I find?

The guise of the beloved, to behold in my eyes.

Search where? Go where? My endeavours make no pathways,

So I wander in my thoughts, this is my coming and going.

Sometimes In the desert, I am a whirlwind billowing dust

Sometimes, I am the plunging of a pearl diver at sea.

My eyes have roamed gardens and orchards, persistent to relinquish its lover

Oh morning breeze, you then tell me where is this blossoming flower?

What can I say about where the fire of separation and pain within the heart is heading?

In the footprints of my beloved I have set out, to foreign lands I must venture.

Many days have passed, oh comforts, measure the lessons of the beloved;

the comitment of a sin has created a mound of the lover’s heart.

Madinah, be it on the earth or the heights of the divine throne

That is where evening lives; I need to traverse that land.

*I have no guise of Agar and no manners I know.

….To be translated.*

I am more belittled than a helpless and destitute slave child,

Yet i carry in my heart and mind, a love for you .

My entire family, my being, my heart and soul are for you

Sacrificed. Oh Nabi Ullah (SAW), you are an exemplar beloved.

The eyes gain strength by the mud stricken alleyways, Oh Habeeb.

Heart, life, belongings, trade all! Apply the surma of that soil you must.

(Three additional poems have been presently omitted: ‘Separation from Murshid’ written Bahaka, ‘Munaajaat’ written in Bahaka and an Urdu/Persian poem)

In his youth and madrasah days, he was very apt with mathematics and calculation. He was able to instantaneously solve the most difficult of questions. In later years, he became so deeply impassioned by tasawwuf that he forgot everything. If anyone would present a question him on that topic he would tell them ‘I have now forgotten everything’. He was also very hard working; within the enclosure where our buildings were being constructed he dug six seven wells and post holes etc. with his own hands. He managed the tasks although it was hardened ground that was full of stones and presented many difficulties. It was only possible to dig approximately one and half to two hand spans within an hour.

Whilst residing in Madinah, he busied his time in dhikr wa fikr (remembrance and reflection), awraad wa wazaif (regular invocations) and Salatus salaam (Blessing and Salutations) and sometimes he would sit with other muhajireen from India and ahle islah wa taqwa to appease his heart. He socialised very little with the general public and neither did he waste time in useless and unnecessary talk. He had a habit to smoke hookah; Hadhrat Moulana Fadhlur Rahman sahib marhoom smoked hookah and all his Mureeds did likewise. In Arabia, hookah tobacco was not available so we used to take tobacco there or asked someone to bring it. The Turkish authorities had very strict customs and it presented problems at times. My father also had a habit of chewing tobacco leaves and betel leaves.

In 1333-34 Hijri, at the time of the World War and when Turkish authorities had also become involved, Hadhrat Moulana Shaykhul Hind quddus sirruhul Azeez and Moulana Khaleel Ahmad Sahranpuri quddus sirruhul Azeez had come to Hijaz . For different reasons, the police of Madinah Munawwarah had become suspicious of our family, especially of those who had lived in India. Following Shaykhul Hind quddus sirruhul Azeez’s return to Makkah from Madeenah , my father and two brothers; Saeed Ahmad Marhoom and beloved Mahmoon sallamahu were arrested without any prior knowledge and were taken to Adrianople. The women and children were left behind in Madeenah. Despite providing the army with many explanations, but they remained unresponsive.At the time, a daughter of Moulana Abdul Haq sahib Madni: Muhtamim of Madrasahh Shahi Masjid Muradabaad, was married to Bhai Saeed Ahmad and he (Bhai Saeed Mahmood) had been acquainted with him since many years. He displayed great affection and was considerate in looking after all the children and the women (during the absence of the menfolk). Jazahullahahu Khayrul Jaza (May Allah reward him with a good return).

At the time, amongst these women and children was my wife, daughter Zahra aged ten-eleven, son Ashfaq around one and half years old, Bhai Saeed Ahmad’s wife, Mahmood’s wife and my father’s wife who was elderly. It was only natural that he would become greatly affected by the oppression and difficulty encountered. His heart and mind were deeply affected by his separation from the weaker members of our family and by his lifelong burning desire to meet his death in the courtyard of the Prophet sallallahu alayhi Wasallam. He was reluctant to travel to any other town, to the extent that he did not want to leave Madinah to go on a pilgrimage to Makkah Muazzamah as he sincerely wished to be buried in Madinah.

The climate in Adrianople was extremely cold. All three of them were taken there and held in detention. They were not allowed to make any journey beyond one mile of the city. Each of them was issued with three Ashrafi (notes) on a monthly basis. At the time, the value of the Turkish note had considerably dropped. My father’s body was not able to tolerate the extreme cold weather and consequently he became affected with pleurisy. After spending a month in Adrianople he passed away. Innalillahi wa inna ilahi rajioon. He was buried in Adrianople.

My father marhoom was extremely gifted with the quality of being a mastujab ud-dawaat (One whose all duas are readily granted). There were many incidents where it was seen that the one who troubled him or whom he cursed did not prosper. Rahima –hullahu –wa-raziya anhu- warzaahu (may Allah have mercy on him and be pleased with him, and he be pleased with Him). In truth, the qualities that Allah Ta’ala had placed in both my parents combined can be scarcely be found in a group of people.

Our father, A father-if there was for all the people

A father like him, he would still be richer in qualities than all.

In the latter part of his life, especially after my mother’s death he remained uneasy and grieved. From amongst his family, his children and grandchildren, around forty individuals had passed away one after the other. He, himself exclaimed, ‘with my own hands I have buried up to forty individuals from our family’. Regardless of these hardships, He remained in control, patient and steadfast. It was extremely difficult, that his hopes and desires met their end in this manner and that his death and burial took in a place away from Madeenah. Thalika taqdeerul azeezil Aleem (This is the Decree of the Almighty the All-Knowing). At the time of his demise, I was in the company of Shaykhul Hind Rahmatullah ilayh in captivity in Malta. When I received the news of his death, I was deeply saddened, but there was nothing that could be done except to be patient and grateful. Fa lil-Lahil hamd wa shukr- alaa ma qaddara wa qadha (For Allah is praise and gratitude for what He has decreed)

Chapter 10: http://qalamee.blogspot.co.uk/2016_12_17_archive.html

Chapter 8: My Father’s Migration to Madeenah

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Chapter 8: My Father’s Migration to Madeenah

My father’s effective management skills, when residing in Tanda, allowed our land to be released from its mortgage and to be then divided amongst the shared owners. There was a profitable income from our share of land. It also meant that different family celebrations such as the aqeeqas, circumcisions and weddings were catered for without the need to borrow money. The basic salary and the ownership of a small amount of land enabled him to meet the daily expenses, educational fees and celebrations of our large family. My father’s management skills also meant that we sufficed without the need to seek external financial aid. In any case, in his role as a school headmaster, the opportunity did not arise to seek external aid; and secondly my father was very religious and was completely opposed to prohibited forms of income outlined by shari’at. Under closer observation; his circumstances were nothing short of being miraculous. The continued savings from his income made it viable to finance and host large family celebrations.

The Nikah of my eldest brother and also that of my second brother took place in 1305 Hijri (188/1888 C.E) -The baraat (wedding procession) of the eldest brother travelled the distance of six kaws (a measure of distance variously from 1.25 to 3 miles) to the village of Shehzadpur and my second brother was married into the family of my maternal uncle Tafaddhul Hussayn Sahib Marhoom. A large amount of money was spent on jewellery, clothing, the guests and the waleemah etc. The cost was covered by the money that had been saved over time. Thereafter, in 1312 Hijri (1894/1895 C.E.), my marriage took place in Katalpur (which situated in Atraulia in the Azamgarh District) and many expenses had to be borne. Although the conditions of the time seem basic by the standards of income we have today; it was considered a comfortable and a blissful lifestyle compared to the conditions my parents (marhoom) had faced in their early childhood and in their youth.

My eldest brother (marhoom) began his employment in teaching in Sahawar and Bulandshahr and my second brother, Saeed Ahmad’s (marhoom) and my expenditure was covered by Darul-Uloom Deoband, yet my father sent one rupee to help cover our additional expenses on a monthly basis . Sometimes we found ourselves in a situation of debt largely because of our own foolishness and we were severely reproached for it. Furthermore, we had to cover the cost of travel for our annual holidays from Deoband to our home and this is the reason why we went home only after a two year period had passed.

At the time, my father’s future vision was to develop plantations for all the children and extend our house, but it was fated that in on the 22^nd of Rabiul Awwal; 1313 Hijri (August/ September 1895 C.E.), my parents’ peer and murshid; Hadhrat Moulana Fadhlur Rahman Ganj Muradabadi (Quddus Sirruhul Azeez) passed away at the age 105 years. It is true that every Mureed will have formed a connection and developed love to some degree for his murshid, however my parents, and in particular, my father had an extremely deep love for his murshid. My father had remained in his khidmat for a very long time and was blessed with dhikr-wa-shugal, istifada-e-batini (spiritual benefits) and the completion of the manazile-sulook. Moulana’s (marhoom) special favour and attention had always remained on him. For a long while he remained grief-stricken; he wrote very many Qasa’id (poems) expressing his separation from his murshid and many of them were written in powerful words in the language of bahakha (referred to in Hindi as birog: separation or separated lover). During the prevailing period, my brother Sayyed Ahmad wrote a letter to my father stating: ’Miah, (that is what we used to call our father) India has no longer become a place for living and we should move to Madinah Munawwarah. The concern of developing the plantations is a waste.’

My brother’s words greatly affected my father like a burning match in liquid spirit: His reading of the letter, enflamed the fire of love for the beloved Prophet Sallahu Alayhi Wasallam. Thereafter he constantly remained in deep thought and developed the idea that he should migrate to Madinah with the whole family. He started thinking about strategies of how it could be achieved; it was not a simple task for a family of eleven or twelve to relocate to Madinah. People explained to my father that he should go himself and perform Hajj and Ziyyarah, yet he was persistent in his viewpoint. The in-laws of his sons placed a lot of pressure on him and then he replied,’ Take with you the divorce of your daughters if you want as I will be taking my sons with me’. He told his daughter-in-laws; ‘Whoever does not want to relocate should request for a divorce from their husbands, yet all of you should know and should be reminded how it is considered a detested practice in the Indian tradition and within our society.’

I expressed to my father that I had still to complete some books on Adab (Arabic literature) and Hay’at (Astronomy) and that he should commence his migration and that I would join him after one or two years. He replied, ‘Complete them in Madinah Munawwarah’. My wife was brought up by her maternal uncle, Shaykh Kifayatullah Marhoom Katalpuri because her father had passed away much earlier on. Shaykh Kifayatullah was her guardian at the time of marriage and had worked for the Government in Balrampur. He was residing in Lucknow at the time and was working for the Lucknow Government. He tried to prevent me from leaving and he spoke to my father himself and said, ‘I am present in Lucknow, I will keep Husayn Ahmad here with me and I will send him to Hakeem Abdul Azeez Sahib (marhoom) to study medicine. Leave him here.’ My father replied, ‘Should I mount Husayn Ahmad on a donkey after having mounted him on a horse? He has been given an education in Uloome Deeniyah and what education can there be more worthy than that?’

Friends, relatives and others tried to explain matters to him but in the words of the poet;

The one who is sick with love, May Allah’s mercy be,

The sickness only grew worse with every attempted medicine.

His passion and love was further heightened nearing the time of his migration to Hijaz. It was known that there were many difficulties meted out by the Government at the time (which will be discussed later).Someone mentioned the difficulties sustained because of the quarantines placed in Allahabad and advised him not to make intention to go that year. He replied, ‘If it was said unto me that you will be mounted at the mouth of the cannon and it will be blasted so that you will reach Madinah Munawwarah. I’m ready for that as well’. In our household, apart from my brother Saeed Ahmad Sahib (marhoom), no one was of the same thinking as my father on this matter. My eldest brother observed my father’s strong will and complained to Hadhrat Gangohi (Quddus Sirruhu); he replied, ’It is not a problem, you take leave as well.’ My brother then added ’Hadhrat, I have not yet completed my spiritual education and I want to pursue it.’ Hadhrat replied, ‘Go for now and then later on take leave from them and return here.’

Consequently, my father’s passion and yearning kept growing and he started thinking of how to sell the land he had owned so he could leave. This process took a long-time and it was only after much effort, a rich man from Tanda called Rajah Ali Hussayn purchased all the owned plantations in Al-Haddadpur and Jarawanpur at the price of approximately three thousand rupees. He also wanted to sell our homeland but he could not find anyone who was ready to pay even half or a third of its price and thus it was not sold. We finally left India during the end days of Shabaan 1316 Hijri (1898/1899 C.E.).

Chapter 9: http://qalamee.blogspot.co.uk/2013/09/chapter-9-brief-insight-into-my-fathers.html

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Chapter 7 : My Father’s Property in India

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During my father’s stay in Bangarmau, he decided to invest most of his wages into laying a foundation of a separate house (in Tanda) because he had many children and his elder brother also had many children; in addition, relatives also owned a share in our ancestral home. Thus, my father lived his life in very strained conditions; to the extent that he survived for months in extreme difficulty. Alhumdulillah, he was able to build a large and comfortable house, even though it was only made of unbaked bricks and tiles. When my father actually moved to Tanda he made a further extension to the house.

Next: Chapter 8- My Father's Migration To Madeenah

Chapter 6 : My Father’s Children

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My Father had five sons and three daughters:

Moulana Mohammad Siddique (marhoom), the eldest son, was born in Al-Haddadpur in 1288 Hijri and passed away in 1331 Hijri. He was buried in Jannatul Baqee. Moulana Mohammed Siddique had many sons and daughters through many marriages. However, only one son, Molvi Waheed Ahmad (marhoom) survived him. Molvi Waheed passed away in Tanda, Al-Haddadpur; he had three sons and two daughters, by Allah’s Grace, they are still alive today; their names are Fareed Ahmad, Rasheed Ahmad, Saeed Ahmad, Safiyyah (well known as Nayyirah) and Radhiyyah (May Allah grant them peace).

Saeed Ahmad Sahib (marhoom) was born in 1293 Hijri in Bangarmau and most probably passed away in Madinah Munawwarah in Shawwal 1359 Hijri. He was buried in Jannatul Baqee. He married many times and had many sons and daughters, but only one daughter survived him. He founded a Madrasah e Shar’iyyah called Madarasa-tul Uloom ash-Shar’iyyah li-Yatamaa al-Madinah an-Nabawiyyah. Following the War, The government founded many Madaris (schools) focussing on modern sciences, with limited provision of the Islamic sciences. During the Turkish Rule, even the limited provision of Islamic Sciences came to an end; the children of Madinah Munawwarah were left without direction and were becoming estranged to the knowledge of Islamic Sciences. Realising this concern, Saeed Ahmad Sahib established the Madrasah and some committed and good-willed people from India offered help and support; this is why many benefits were reaped from this Madrasah.

The two elder brothers (may Allah have mercy on them both) were graduates from Darul Uloom Deoband. Prior to attending Darul Uloom, they passed their studies at the Urdu Middle School with exemplary results and completed their Quran and Persian studies with our parents. My eldest brother, Moulana Mohammad Siddique received Khilafat and Ijazah from Moulana Rasheed Ahmad Gangohi (Quddus sirruhul Azeez), yet my second eldest brother stayed at his Khanqah for many years, was honoured with the opportunity of khidmat and the practice of dhikr and ashgal, but did not receive the honour of ijazah from him. Thereafter, Hadhrat Shaykhul Hind and Moulana Khaleel Ahmad (May Allah have mercy on them both) granted him ijazah. Both of my brothers taught the Islamic Sciences in Madina Munawwarah.

Jameel Ahmad (Marhoom), was born Al-Haddadpur in Dhil Qa’dah, 1302 Hijri. He was studying the middle level of Arabic studies at the time my father decided to migrate. He was enrolled at the Turkish Madarasah Rushdiyya in Madina Munawwarah. Owing to his deep intelligence and his previously developed competence in his Arabic studies; within a small period of time he made considerable progression and achieved first position at each level. He was given a medal for achievement in the highest category and received special attention from his teachers. When he graduated from all the stages of Madarasah Rushdiyya, the Turkish authorities sent him to Istanbul along with all the other graduates. From amongst the graduates he was the only one that had achieved at the highest category. The Governor of Madinah was Uthman Pasha and the Sultan of the era was Abdul Hameed Khan; Uthmaan Pashaa arranged a celebratory parade for their departure from Madinah to Istanbul and communicated their arrival via a telegram to the royal court. As the graduates were from the city of Madinah, Sultaan Abdul Hameed Khan (May Allah have mercy on him) ordered that they receive a special welcome when they reached Istanbul; much pomp and parade awaited them and were given special treatment when they were enrolled into Madrasah Edaadiyah.

Within his first year of study there, my brother managed to achieve first position from amongst 150 students approximately. In effect, he gained the special attention of his teachers and the authorities. However, it was destined that he would become ill with tuberculosis. He remained ill for many months and underwent many different treatments but they were to no avail. Consequently, he returned to Madinah Munawwarah, only to remain alive for some days; he passed way in his youth and was buried in Jannatul Baqee. It was only natural that my father severely mourned the death of his son.

Mahmood Ahmad was born in Shawwal 1308 Hijri, in Al-Haddadpur. At the time of migration he was eight years old and was studying basic Urdu. He was also enrolled in a Turkish Madrasah. Following the completion of all the levels, my brother and all the other graduating students at the highest level were admitted to different institutes as apprentices. Mahmood Ahmad was admitted into the Department of Justice, where he very quickly made progress and within a very short period of time he was given a paid role as an employee within its legal writing department. Following the War, during the authority of Shareef Hussayn he was made he was Chief Scribe/Head Clerk and during the rule of Saudi he became a Judge/Magistrate in Jeddah. He lived in Jeddah for many years, yet was unsettled there, so he requested a transfer to Madinah Munawwarah. His request was declined, so he resigned and returned to Madinah Munawwarah and took up trade; which he had simultaneously begun whilst working as an employee in the Department of Justice. He imported water irrigation machinery from Germany which he sold to orchard/plantation owners and he also opened a workshop for repairs and equipment which were profitable for him. The authorities of Madinah continued to include his presence in important courts /departments because they were highly assured by his capabilities and capacities; and no form of complaint was ever received from the public. He has since been retained as a member in both a paid and unpaid capacity. Alhumdulillah he is successfully spending his time. He has one son called Habeebullah who is in his youth and a few daughters. Habeebullah is presently the supervisor and Principal of Madrasah Shar’iyyah.

My Father had three daughters; one daughter was called Zaynab who was born in Al-Haddadpur in 1299 Hijri and passed away when she was three to four years old. The second daughter was called Naseem Zahra who was born in 1311 Hijri and she passed away at the tender age of one to one and a half years old. The third daughter, Riyadh Fatema was born in 1305 or 1306 Hijri and passed away in 1330 Hijri leaving behind a daughter; who also passed away a few days after her mother. Both mother and daughter were buried in Jannatul Baqee.

During my father’s (marhoom) lifetime, thirty three to thirty five members of our family (May Allah have mercy on them) passed away in the city of Madinah Munawwarah and were buried there.

Chapter 5 : My Father’s Marriage

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My Father’s Marriage

When my father was 18 years of age and in employment at Iltifatganj, Teeg Ali’s wife (my paternal grandfather’s brother’s wife who had adopted him) strongly expressed that he should get married. As I have mentioned earlier, my maternal grandfather Akbar Ali Sahib (May Allah have mercy on him) was the administrator and manager of all the land owned by the family. He died by drowning in River Ghagra in 1857 and had left behind three young sons and one daughter (my respected mother). My mother was six months old at the time of her father’s death. The income from their remaining land was minimal and neither was there another earning adult in the family. Therefore, raising these orphaned children took place in poverty stricken conditions. My maternal grandmother was well educated and good at managing the household affairs. She taught the children Urdu and Persian etc. according to the standard of the time. My paternal grandmother made a specific effort to ensure my father was married within the family and succeeded in doing so; when my mother was fourteen years old she was married to my father and my eldest brother was born in 1288 Hijri.

My maternal grandmother was from the saadaat family from Nandroli situated in Bikapur in the Faizabaad District. Her maternal Uncle was a Kaamil Walliyullah and Sahibe Ilm and he had undertaken the upbringing of my maternal grandmother. Apart from being able to write Hindi and Urdu, she was competent in shariat wa tareeqat, and had mastery in kashfe quboor etc. She put an utmost level of effort and self-sacrifice into riyazate shaqah and dhikr wa adhkar . She had also taught my mother how to speak and write Hindi, as well as teaching her literature in Hindi such as Padmavat and Hans Jawahir. She instigated within her a passion for Tasawwuf which deepened after she took bay’at with Hadrat Molana Fadhlul-Rahman Gunj-Muradabadi. Although she had many children, my mother used to regularly wake-up in the night and perform tahajjud prayers and engage in dhikr and munajaat until morning. It was her practice until the latter part of her life to recite Surah Ikhlas two hundred times daily and gift it to the beloved Prophet Sallahu alayhi wasallam. Throughout her lifetime, she worked diligently at her housekeeping as well.

When my mother moved to Madinah Munawwarah, she had to grind flour with her own hands owing to the poverty that befell them: it was something she never had to undertake whilst living in India. Even at this old age she used to grind flour daily with one of her three daughter- in-laws. She showed wisdom in her love for the children and never complained about having to separate them for their educational development. She took great concern in the education and upbringing of the children. From a young age, she displayed a passion for deenand she took care that stories and parables contained elements of spiritual and moral development for the children.

My mother's genealogy is as follows: Binte Akbar Ali bin Makhdoom bin Toorab Ali bin Shah Madan (May Allah be pleased with them). Shah Madan had three sons; Toorab Ali, Hidayatullah and Noor Ashraf. My father was from the children of Noor Ashraf and my mother was from the children of Toorab Ali and had three brothers called Tasdeeq Hussain, Tafaddhul Hussain and Abdul Gafoor (who had no children). Shah Madan’s third son also had no children. My mother passed away in 1322 Hijri and was buried in Jannatul Baqee. Thereafter my father married several times but did not attain the contentment that he hoped to achieve by remarriage. My mother was very fortunate; from the moment she married many blessings were witnessed in the wealth and number of children in our family. Although she encountered the death of some of her children during infancy, she never had to face the death of any children during their youth.

My father, intentionally, transferred his employment from Bangarmau (to Tanda) on a lower wage scale, as their remaining landownership was at risk. My paternal uncle was unable to release it from the existing mortgage and he was not safe from the violence and aggression of the affected shared owners. My father reached Tanda and took a loan out on cottonseed oil and had the mortgaged land released. Within six to seven years they were able to repay the new loan because of the income of the land, and thereafter, the land was mutually divided between them. My paternal uncle and his children were able to live with ease, my father was also able to gain benefit from the landownership and they were both able to conduct their children’s marriages etc. without incurring any loans.

Chapter 4 : My Father’s Birth and Upbringing

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My Father’s Birth and Upbringing

My father was born four or five years prior to 1857 in Al-Haddadpur; I make this judgement because he was able to recollect the 1857 period and memories of a more affluent lifestyle, for example; earthenware pots used to be filled with Ladoo (sweatmeats). My Paternal grandfather was called Peer Ali and he had two brothers called Nawazish Ali and Teeg Ali.

From amongst the three brothers, only Peer Ali (my grandfather) had children. His brother Teeg Ali and his wife were very passionate about having children; when my grandfather Peer Ali was blessed with a child named Najeeb-Ullah, Teeg Ali and his wife ( May Allah be pleased with them) took him into their care and regarded him as their own son. Sadly, it was Allah’s will that Najeeb-Ullah passed away in childhood which deeply affected everyone. Thereafter ,when my father was born, my grandfather persuaded his brother Teeg Ali to take him in to his care which he declined. However, following much persuasion Teeg Ali and his wife took my father into their care and looked after him with much love and tenderness. It was to be Allah’s Will that all three brothers (my grandfather and his two brothers) passed away by the end of 1857. There was no male provider left in the household; only women and children remained. The land and wealth were snatched away from them. Poverty and affliction had enveloped them all. My paternal grandmother took care of my father in these difficult impoverished times. I have memories of my paternal grandmother from my own childhood; she used to say, ‘I have brought Habeeb-Ullah up by spinning cotton.’

My father was highly intelligent and possessed an excellent memory by the mercy and blessings of Allah. He was both mature and perceptive; he attended educational institutes in Tanda during his orphaned and poverty stricken state. He passed his Quran, Persian and Urdu schooling in Middle Class. In his youth, he became a teacher with a monthly wage of eight Rupees at a school near Tanda in Iltifatganj. This employment created ease in their living conditions. At that time if there had been another provider in the household he would have advanced much further in his education. Whilst in Iltifatganj, the thought crossed his mind about promotion. In those days it was difficult to progress in one’s employment or climb the salary scale without passing Normal School, therefore he moved to Lucknow. The only Normal School in the province was in Lucknow. He succeeded very quickly in Lucknow because of his intelligence and upon completing he was given the position of Headmaster at Safipur in the Unao District. Thereafter, he transferred to Bangarmau where he remained continuously for many years.

He had been unable to gain knowledge of the Arabic sciences because of poverty and concern about providing for the family. Although people called him a Molvi, he was illiterate in the Arabic sciences. He only knew Urdu, Persian and Hindi and spent his time teaching; it was usual to refer to teachers as Molvis in those days .

Chapter 3 : Family Livelihood

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Chapter 3 : Family Livelihood

Leading up to the 1857 Revolution my family was in charge of thirteen to fourteen villages. Other families also resided in these villages in peace and comfort. The Delhi Authority distributed seventy two villages amongst three families; our family in Al-Haddadpur were gifted land-ownership of twenty four villages. The loss of family documents made it difficult to ascertain the era in which these villages were gifted or why they were gifted. However, my father has mentioned that a document that was seen in the possession of the Delhi Ruler, suggested that the village land was gifted to them so that the village land could be utilised as khanqahs aswell. (Allah knows Best)

During 1857, no trace of the Khanqahs remained, maintenance costs of the villages were ongoing and eleven villages had already left the family ownership because of unrecorded occurences. It was during the British rule that the value of property and land had risen considerably to unprecedented levels. It had become increasingly easy for Muslims, especially for the richer Muslims; to sell off their property for basic needs, to mortgage their lands or gift it to others. Many villages were given away as gifts in exchange for basic services. Consequently, only thirteen villages remained in our family ownership; Al-Haddadpur, Jarawanpur, Chandpur, Gawbhardinpur, Mehripur, Fareedpur, Rasulpur, Beheknapur and so forth.

Furthermore, during the time period, the administration of the villages was under my real maternal grandfather Akbar Ali Sahib (Marhoom). In the latter days of 1857, he was returning, by boat across the River Ghagra, from some villages in the district areas having already sent ahead his associates in an earlier boat. A strong storm capsized his boat in midstream, forcing him to jump overboard and attemp to swim to safety. The strong water current caused his drowning and all efforts made to save him were unsuccessful. His body was also never recovered.

The Raja of Beti had deep enmity and hatred towards my grandfather and he used this occurrence as an opportunity to surround his property and take posession of it. He threatened that he would kill the son of Akbar Ali Sahib. My grandfather had three sons named; Tasadduq Hussain, Tafaddhul Husain and Abdul Gafoor and one daughter (who was my respected mother). The womenfolk took the decision to leave the property in the night dressed as servants and travelled to the nearby village in the city of Tanda. The women of the household realised that these enemies were intent on killing the children who were still of tender age and there was insufficient security - no authoritative figure was present in the neighbourhood, powerful enough to confront the Raja and his soldiers in the circumstances. The women of the household had long established relations in Tanda and the Raja of Beti was incapable of carrying out an attack there.

The Raja realised the property was empty, so for a whole month he looted and transported all its possessions and goods. He assumed power over the villages that were in my grandfather’s possession. Al-Haddadpur and Jarawanpur were the only two villages that had remained safe from his aggression, and these were distributed amongst different inheritors within our family. When my maternal uncles grew up, they put forward a claim at the civil court for the villages that were taken from them. However, their limited funds and the excessive fees of the civil court were no match against the rich Landowner Raja Beti. In order to raise the fees for the court case, they had also pledged their existing land as mortgage, hoping that they would win their case and regain their assets. Instead, they lost everything and there was no escape from the interest-based loan; and it resulted in poverty and a life of continued hardship.

My paternal grandfather was the inheritor of two annas and eight (land measurement) within the two afore mentioned villages. When my Father left Bangarmau and came to Tanda, this inheritance was also seized by the bank as part of the mortgage repayment. What only remained was one seer (measurement) of land, which my Father’s eldest brother used for cultivation.

Chapter 2: My Geneaology

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a.My Genealogy until Shah Noorul Haq Tandwi Rahmat Ullah Alaih

My genealogy is as follows: Hussain Ahmad, son of Sayyed Habeebullah, son of Sayyed Peer Ali, son of Sayyed Jahangeer Baksh, son of Shah Noor Ashraf, son of Shah Madan, son of Shah Muhammad Mahe Shahi, son of Shah Khayrullah, son of Shah Siffatullah, son of Shah Muhibbullah, son of Shah Mahmood, son of Shah Ludhan, son of Shah Qalandar, son of Shah Munawwar, son of Shah Raju, son of Shah Abdul Wahid, son of Shah Muhammad Zahidi, son of Shah Noorul Haq (May Allah T’aala have mercy on them).

Shah Noorul Haq was the first person from our distant ancestors to come and settle in Tanda. In that period, the Rajbhar Tribe had the ownership and control of all the areas surrounding Tanda and caused trouble to the Muslim residents. When Hadhrat Shah Noorul Haq Sahib arrived in Tanda, he invited them towards Islam; however, the Rajah and the people became confrontational. Shah Noorul Haq’s heavy force made them retreat and the Rajah left his fort. Shah Noorul Haq Sahib resided there and named it Alhadadpur, shedding light on its etymology. Relics of the fort still remain: bricks of the Northern wall and Eastern pillars are evident today and continue to house the graves of Shah Noorul Haq Sahib and all his progeny.

Currently, our family does not have any form of written evidence about the genealogical chain before Shah Noorul Haq, or information which could explain when Shah Noorul Haq arrived in Tanda and where he migrated from. However, the Shajra-e-tareeqat (spiritual chain) which remains preserved highlights that he was the Khaleefa of Shah Dawood Chisti; who was the khaleefa of Shah Qutubuddeen Chisti; who was the khaleefa of Shah Najmuddeen Chisti; who was the Khaleefa of Shah Rumi Chisti; who was the Khaleefa of Hadhrat Khwaja Qutubuddeen Bukhtayaar (May Allah have Mercy on them).

This Shajra-e-Tareeqat has been preserved on ancient paper and the author of it was the son or mureed (seeker of the path) of my father’s great-grand father Shah Noor Ashraf (Quddus sirruhu).

b. The Shajrae Tareeqat leading to Shah Noorul Haq Tandwi (RA)

Shajrae Tareeqat(Persian): to be added

Footnotes of the Shajrae Tareeqat:

Shah Dawud Chisti: His name was Shah Dawud Sarmast and he was the khaleefa and son-in-law of Shah Qutub Beena-Dil Qalandar Sarandaz. He was authorised in the Chistiya, Qalandariya ,Qadriya Suharwardiya silsilas. He was the inhabitant of Sarharpur and he had two Khaleefas: Shah Noorul Haq Sarharpuri and Shah Noorul Haq Tandwi. I could not locate the date of birth or death of either our distant ancestor Shah Noorul Haq or that of Shah Dawud Sarmast Rahmat Ullah alayhum.

In Miratul Asrar it states: Persian text to be added

Shah Qutubuddeen Chisti: His name was Shah Qutub Beena-Dil Qalandar Faruqi Sarandaz. He was born blind; however, his vision through his spiritual heart’s eyes was superior to one with perfect vision, so he was given the title ‘Beena-Dil’(one able to see with his spiritual heart). During Dhikr, the rest of his body would separate from his head and that is why he was given the title ’Sarandaz’. He was born on the 25^thof Shabaan 776 Hijri in Sarharpur and passed away in Sha’baan 924 Hijri. His grave is in the Allanpur vicinity and he lived for 149 years. Allahu A’alam.

Shah Najamuddeen Chisti: His name was Shah Najmuddeen, son of Nizamuddeen, son of Nuruddeen Mubarak Husaini Ghaznawi Dehalwi (of Ghazna and then of Delhi). He was born in 637 Hijri and he became bayt (took the oath of allegiance) with Hadhrat Nizamuddeen Muhammad Badayuni and he stayed in his khidmat (servitude) for a long period. During his stay with Shah Chisti, the doors of kashf (spiritual unveiling) and shuhood() did not open for him, so Hadhrat Nizamuddeen (May Allah have mercy on him) told him to go to Rum.

He, therefore, went to Rum and met Hadhrat Khidhr Rumi Hussaini Qalandar and stayed in his khidmat and became authorised with the Qalandariya Tareeqa. He then returned to India and resided in Mandu. Amongst his Khulafa are Shaykh Hussain Sarharpuri and Shaykh Qutubudeen Jaunpuri etc. He passed away in 837 Hijri in the month of Zil Hijjah. He lived for two hundred years: spending his time in both Arab and non-Arab lands and the latter twenty-five years with family in Mandu where he passed away.

Shah Rumi: His name was Shah Khidhr Hussaini Qalandar Rumi. It was from him that Shah Najmuddeen, son of Nizamuddeen, son of Mujaduddeen Mubarak Hussaini Ghaznawi Dehalwi acquired the tareeqa. Shah Khidhr Rumi’s (May Allah Have mercy on him) was born in 500 Hijri and he passed away in 750 Hijri: he lived for two hundred and fifty years. During the rule of Sultan-ut-Tamash in India, he entered the silsila (spiritual chain) of propagating Deen. He received the Qalandariya ijazahfrom Sayyed Abdul Azeez Makki and thereafter, receiveved ijazah (permission) in the Chistiya silsila from Khwaja Qutubuddeen Bukhtayar Kaki (may Allah have mercy on him) as an exchange. He then went on to introduce the Qalandariya Chistiya silsila. His grave is situated on the outskirts of the city of Khandesh, in Bawan-Berar.

The above mentioned genealogy represents, in duality, both a genealogical and spiritual tree leading to Shah Noorul Haq sahib and thereafter, the family genealogy stems away. I am extremely grateful to have found the details of our genealogical tree (mentioned below) and the insight into the many historical accounts in Hadhrat Shah Wilayat Ahmad Sahib Laherpuri’s work ‘Masaa’ee Jameela’. May Allah reward him with goodness.

c. References to the genealogical chain leading to the Prophet Sallallahu Aalaihi Wasallam in Shah Wilayat Laheri’s work Masaa’ee Jameela.

During the short reign of Sultan Mubarak Shah Jaunpuri (the second ruler of Jaunpur) between 802 Hijri and 804 Hijri, Saadaat (descendants of Muhammad Sallallahu Alaihi Wasallam through his daughter Hadhrat Fatema RA) came to Jaunpur and settled there in different villages. The honourable Ruler gave them paid work and land.

The ancestral Saadaat settlers in different villages were the; Saadaat of Tanda (District of Faizabad), Saadaat of Mawsawi, Saadaat of Bichukar, Saadaat of Malupur and Kadipur (in the district of Sultanpur), Saadaat of Wardhapur, Saadaat of Kamalpur and Takhni, the Saadaat of Mandya and Hawpur, the Saadaat of Dev Gaon (Zikre Saadate Tanda). However, Ah-Basyar Najeeb-Und and most of the ancestral tribes of Isha Sahib Jah-wa-Jalal Budha-Und roots leading to the Siyadat (decendancy to the prophet) is most likely non-existent.

Additionally, the Saadaat of Bavi and Khursawan also form a reliable lineage: they join upto, and have marital ties with, the Saadaat of Tanda who are from the progeny of Hadhrat Sayyed Tawkhta Tamthale Rasul Sallahu Alahi Wasallam. This can be gleaned from the following chain: Sayyed Shah Zayd, Son of Sayyed Shah Ahmad Zahid, son of Sayyid Hamza, son of Sayyed Shah Abu Bakr, son of Sayyed Shah Umar, son of Sayyed Shah Muhammad,son of Hadhrat Makhdoom Sayyed Shah Ahmad Tawkhta Tamthale Rasul Sallahu Alahi Wasallam, son of Sayyed Ali, son of Sayyed Husain, son of Sayyed Muhammad Madni (this was the title of Sayyed Nasir Tirmidhi), son of Hussain , son of Sayyed Musa Humsa, son of Sayyed Ali, son of Sayyed Hussain Asgar, son of Hadhrat Imam Ali Zainul Abideen.

Sayyed Muhammad Madni (real name - Sayyed Nasir Timidh) arrived and from his children Hadhrat Makhdoom Sayyed Ahmad Sawkhta Tamthale Rasul Sallahu Alahi Wasallam went to Lahore and passed away in 602 Hijri where he is also buried. From amongst Sayed Muhammad Madni’s children; Sayyed Shah Zayd, son of Sayyed Shah Ahmad Zahid belong to the ancestral Saadaat of Tanda etc. The grave of a saint, who was from Sayyed Shah Zayd’s progeny, named Sayyed Shah Abdul Wahab Quddus Sirruhu is located in a place called Shah Dahurah which is adjoining to Jaunpur.

The miracle about Sayyed Shah Abdul Wahab was that whenever a non-muslim’s coffin was carried passed by his house, it would not burn during cremation. He was a Chisti saint and was the Khaleefa of Hadhrat Sultanut-Taifa Junaid Baghdadi Quddus sirruhu who was from the distant ancestors of Hadhrat Sayyed Ahmad Tawkhta Tamthale Rasul Sallalahu Alahi Wasallam. Hadhrat Baghdadi had given him a dua that within his progeny there would be many Awliya Ullah (Friends of Allah) and one Qutub (the highest station in the Sufi hierarchy of saints) will always remain in every generation.

Note: Tawkhta is a Turkish word and it means to stand for a very long time. Sayyed Ahmad Tawkhta’s spiritual leader and guide called him to his room and thereafter, became busy with dhikr and other practices. When Sayyed Ahmad tried to enter the room, he found the door was locked from inside so he stood outside on the porch all night. In the morning when his Shaykh opened the door and saw him standing there, he gave Sayyed Ahmad the title of 'Tawhkhta'.

Secondly, the reason why he is referred to as 'Tamthale Rasul' is because his contemporary, a Saint, actually asked the Prophet Sallahu Alahi Wasallam: ’If I wanted to see somebody from your descendants in this era that has your resemblance who would you say it was?’ The Prophet Sallalahu Alahi Wasallam replied, ‘Visit Sayyed Ahmad Tawkhta as he resembles me; looking at him will be as though you have looked at me’. This is the reason why he is given the title ‘Tamthale Rasul’ Sallalahu Alaihi Wasallam.

Hadhrat Makhdoom Sayyed Noorul Haq Chisti Tandwi Quddus Sirruhul Azeez is from the progeny of Hadhrat Sayyed Ahmad Tawkhta Tamthale Rasul, from the progeny of Sayyed Muhammad Madni (appellation of Sayyed Nasir Tirmidhi), from the progeny of Hadhrat Sayyed Hussain Asghar, son of Hadhrat Ali Zaynul Abideen, son of the Martyr of Karbala; Hadhrat Imam Hussain Ali.

(Consensus formed upon amongst the Authors of the genealogy: Umdat-Talib, Munbi-ul-Ansaab Kanzul Ansaab, Aymatul-Huda, Tareekhee Ainae Uodh)

In his works, Shah Wilayat Ahmad Sahib also writes:

‘Following much effort and research, the history of the genealogical family tree of Shaykhul Islam that could be ascertained, has been stated here. It is a shame that the chain that followed after Sayyed Shah Zayd, son of Sayyed Shah Ahmad Zaahid could not be found out. I have already previously mentioned earlier details about the sisilae Tareeqat and how Hadhrat Makhdoom Sayyed Shah Noorul Haq Chisti Tandwi (Qudduss sirruhul Azeez) and Shah Noorul Haq, son of Shah Naseerul Haq Qalandar (Qudduss sirruhul Azeez) were both the Mureed and Khulafas of Hadhrat Shah Dawud Chisti Qalandar (Qudduss sirruhul Azeez).

The latter of the two Saints passed away in 962 Hijri and his grave is in Sarharpur. On the other hand, the year of death for Shah Dawud could not be located; yet his Shaykh and father-in-law Hadhrat Shah Qutubuddeen Beenadil Qalandar passed away in 925 Hijri. According to Akhbarul Akhyaar – in the section Adhkarul Abrar (pages 92-93) Hadhrat Shah Qutubuddeen’s distant ancestors link to my respected Murshidaan (Spiritual Guides) within the Chisti order (May Allah have mercy on them all) and he was known as a Saint of a very high calibre and excellence.’

d. Dreams related to our lineage

My father used to say the following about himself; ‘When I was a Headmaster at Safipur and Bangarmau, some people would exclaim that I belonged to the Saadaat (descendants of Muhammad Sallallahu Alaihi Wasallam through his daughter Hadhrat Fatema RA) and that I was the progeny of a Saint. However, others would not believe it to be true because Tanda (Oudh) was renowned for its' Cloth Weavers and the majority of Tanda’s population were of this profession. This is why many people presumed that our family also belonged to that group.

However, Moulana Fadhlul-Rahman Sahib Ganj Muraadabaadi Quddus sirruhu once stated in a full audience: 'Mudarris* is a Sayyed and from the progeny of a Saint. His distant ancestor was Shah Noorul Haq (RA) who was from amongst the very prominent Awliy-Ullah;He came to me in a dream at night and said, 'Look after my son Habeebullah, he is from the progeny of a prominent Saint.’ Following this proclamation, Moulana Fadhlul Rahman’s (Quddus Sirruh) kind attention was very heavily upon me. the people’s thoughts about my lineage then changed and the statement that he made became famous.

My father also related about himself, 'In my younger years, I used to see a dream that Hadhrat Fatima Radhi Allahu Anha was sitting at the edge of a large lake under a tree working at a spinning wheel. In the dream I was a child and was standing on the edge of the opposite side of the lake. I then saw that I was swimming in the lake and going towards Hadhrat Fatimah Radhi Allahu Anha, like a child would go to his mother. In my dream, I thought she was my mother and I have reached her.’ Following his migration to Madina Munawwarah, my father Rahmat Ullah Alaih mentioned how he could not understand the meaning of the dream so I explained, ‘The meaning is clear; You were on the other side of the sea and now you have made hijrah (migration) and come to Hadhrat Fatimah Radhi Allahu Anha - in respect of the genealogy, she is our mother.’

Once he also told me, 'I was searching for our genealogy and thereafter, I saw a dream that I was standing next to Imam Hussain Radhi Allahu Anhu who was seated on a horse ready for Jihaad. He said to me,’ you are from my progeny.’ Although these dreams cannot be presented as categorical proof about our genealogy, they surely shed some light upon it.

*This is what Moulana Fadhlul Rahman Quddus Sirruh used to call my late father.

e. Our ancestral family ties and status

Our ancestral family ties in this region are rooted in well-known and preserved Saadaat Families, aswell as being rooted in generations of those Shuyookh that were considered as the most pre-eminent in terms of their lineage. Marriages in the family were not performed with families who fell short of this nobility. In line with tradition, the people of India would look in to the lineage of families and would not go ahead with a marriage if any short-fall was found within the lineage of the prospective bride or groom. (However, this is a completely wrong practice.) A genealogy is usually formed from forefathers and male relations and not from the female relations.

All the Saadaate Hussainiya are from the progeny of Zainul Abideen’s mother, namely Hadhrat Sheher Banu Radhi Allahu Anhawho was from the progeny of the Shahs of Persia and was previously a captive. Likewise, these forms of lineage can be found in many of the Ai’immae (leaders) Saadaat and amongst the Siddiqiya and Farouqiya Shuyookh. Similarly, Hadhrat Isma’eel Alayhis Salam, from whom all the lineages of Arabia take root, is the son of Hajrah RadhiAllahu Anha and it is well known that she was a slave-woman.

There have also been many offspring born to slave-women in the lineage of nobles and saadaat of Hijaaz, yet they continue to be haughty and arrogant about their own lineage. The Shahs of Turkey have continued to be excessive in their respect towards them as well. Similarly, this was a misguided practice amongst the Indian nobles, which in most probability, originated from the practices of their Hindu neighbours. In India it was common for Muslims migrants to established lineages through marriage with Indian women or by Milke-yameen (marrying a female slave). Therefore, how can the limitations and criteria set for marriage partners be deemed correct?

Amongst our ancestral family relations, there were roots with Saadaat and Shuyookh who were affiliated with Shia’ism and this plague spread throughout Uttar Pardesh and particularly concentrated in Oudh because of the Shi’ite authority in Oudh. If a few Awliya-ullah did not exist within our family at the time, then most likely our family would have been unprotected from this curse. Nevertheless, there was no clear escape for us: our late Nana Hasan Ali Shah (who was the trustee and had power over the family estates), started a new tradition amongst our families. He built an imambarah, held a mehndi (henna) ceremony on the night of the sixth of Muharram and led a procession through the whole city with great pomposity, lights and the playing of bajas(musical instruments).

The effects of some of these innovations remained; until our childhood days, we witnessed the housing of a ta’ziyah (a commemorative model of the tomb of Imam Hussain) within all our family households. All praise is to Allah T’aala as this affliction was gradually lifted from our family; and whilst the curse of the Mehndi ceremony still remains, most relationships with the Shi’ites have ended and remain only in a small minority.

Pride and arrogance regarding one's lineage is a vile illness that Islam has endeavoured to eliminate. It is only one’s effortful deeds that will hold importance in the court of Allah. Noble Lineage without amale saleh (virtuous deeds), akhlaqe kaamilah (perfect character) and aqaaide sadiqa (true beliefs) hold no worth. The prominent lineage of Abu Lahb, Abu Jahl, Ummaya (Bin Khalaf) and Waleed (Bin Mughyrah) prevented them from attaining even a millionth share of the status and prominence that Hadhrat Bilal (Habshi), Hadhrat Salman (Farsi) and Hadhrat Suhayb (ar-Rumi) Radhi Allahu Anhum achieved during Islam’s establishment. The arrogance of the Quraishi leaders led them to become the fuel for the hell fire.

Despite his distant lineage, Hadhrat Abu Bakr Radhi Allahu Anhu became the first Caliph, received the title Siddique Akbar and was buried alongside Hadhrat Khatumun Nabiyyeen Alaihis Salatu Wassalam because of his sincerity and true sacrifices. Even though Hadhrat Abbas and Hadhrat Ali Radhi Allahu Anhum are of closer lineage to the Prophet Sallalahu Alaihi Wasallam they did not receive this honour that Hadhrat Abu Bakr Radhi Allahu Anha received. ‘This is the bounty of Allah that He bestows upon whom He wishes’.

It is very sad that the Muslims of India, until today, hold onto this false arrogance and wrong vanity in relation to their lineage which should be completely removed from hearts and minds.

f. The destructive nature of arrogance about one’s lineage

Hadhrat Qutubul Aarifeen Sayyed Ahmad Sahib Shaheed Rahmat Ullaha Alahi states in ‘Siraatul Mustaqeem:

(Persian text to be added….)

Hadhrat Sayyed Sahib Shaheed Rahmat Ullaha Alahi was from amongst the Saadaat and the progeny of a very prominent saint. He had ties with the well-known and distinguished families amongst the prominent people of Takia, Rae Bareli. Many great Awlia-Ullah have passed in his ancestral chain. Regardless of his own lineage, his words (Persian text above) effectively express the negativity of pride about one’s lineage. It is extremely important that this baseless pride is removed from the mind and instead effort is made to improve and rectify one’s deeds, character and beliefs; this is the only way one can achieve perfection and the closeness of Allah and its innumerable blessings. Not only will this lead to salvation, it will be a source of respect and honour, both in the world and in religion, for the whole family. Allah T’aala will adorn them with His pleasure and His happiness.

Those that have pride about their lineage are both crippled and have become idle in their deeds and therefore, their character and beliefs have become ruined. The ghost of ignorance and imperfection and the devil of wordly-worship and self-worship has got a hold over them. They have become so intoxicated with nonsensical and baseless visions that they look down at all the Muslims, including the people of knowledge and the God-fearing (ahlul Ilm wat-taqwa). Furthermore, they confront others with impolite words and offensive practices; with utter boldness, they continue to practically disgrace and humiliate those people who are less noble or of a lower class in terms of their lineage, regardless of those that God-fearing individuals, scholars and have qualities of forbearance.

This practice is completely against Islamic teachings and the practices of previous predecessors (Aslaaf). Ahadeeth have strongly discouraged that a Muslim looks disdainfully at another Muslim. Instead Islam actively orders that other Muslims are shown respect and compassion and the Ahle Tasawwuf are very conscious about this matter.

g. Respect for others and the Ahle Tasawwuf

Hadhrat Sayyed Saahib Shaheed states in Siratul Mustaqeem:

(Persian text to be added..)

Hadhrat Sayyed Saahib Shaheed’s statement addresses those who have climbed the different levels of Sulook and attained the level of perfection in Tasawwuf and Roohaniyat (spirituality) or have reached a high level in llmi kamalat (Perfection in Knowledge). These individuals, having attained perfection, need to ensure that they do not fall short in respecting and revering all Muslims and show courtesy to them according to their different statuses and positions because:

1. If a Muslim said the word Allah with his tongue without any defect even once or twice, it will give the reciter status and respect as this word holds a very high status, and that the reward for saying it is immeasurable and unparalleled.

2. Regardless of the superior status a man achieves, he was once; a Nutfa (sperm), then an alaqa (clot of blood), then amudagha (piece of flesh), then a lifeless human form and then a living body. At first, he did not understand anything and was unable to walk or talk, fulfil his own needs and was helpless in gaining his own honour and respect. All humans are the same in this matter. Every human should reflect upon his origin and initial phases of development and ponder whether he can have pride and haughtiness and whether he can look at anyone with disdain.

3. A person should think about his final outcome: Spiritually, one’s Khaatima (end) is a very important matter and it is the basis for one’s whole life, deeds, character, respect and honour etc. If ones khaatima is good then his life will be considered respectful and honourable and his deeds profitable. If Allah forbid, ones khaatima was bad then all his deeds have been in vain and let alone his noble lineage, his nobility as a human is also turned to dust. Upon entering asfalus safileen (The lowest of the low), they will have fallen in lower status than the most disliked animals such as dogs and pigs and will become the fuel for the Hellfire.

No one knows about how someone’s Khaatima is going to be. Let it not be, May Allah forbid, that there is a bad khaatima for a man of noble lineage who was arrogant and ignorant and that he is even more degraded than an animal. On the other hand, by Allah’s Mercy, the person that he used to once call degraded and debased has a good end and becomes from Allah Ta’aala’s close ones and amongst those who have been granted salvation.

In terms of the human body itself, there is no honour left when death is near and all the functions of the senses, mind and strength lose capability. Furthermore, everyone knows the condition of a person when the ruh (soul) has been extracted, whether the body was of a King or one who was debased, poor, strong or weak; He becomes inorganic matter; that bloats, bursts, rots, causes the infestation of eels, creates a strong pungent smell, gorges with pus and blood, disintegrates into the earth and becomes part of it. Noble lineage does not make a difference at this time and neither does wealth, riches, authority or strength.

4. Allah’s absolute and limitless mercy and blessings are so abundant that it would not be surprising if in a single moment he was to turn a particle into a mountain or a drop of water into an ocean. Likewise, it is not difficult for Him to turn a common person into a Qutub ul-Aqtaab, an ignorant man into a Scholar or a madman into Plato (Greek philosopher). If an ignorant herdsman started proclaiming,‘I spent the night as a Kurdiya and in the morning I awoke as as an Arab scholar’ then is it not possible that an eighty year old fire worshipper and idol worshipper is blessed with imaan and is made the Qutub uz-zaman and the Gawth e-Dawrah. To give someone capacity that has no capacity and someone status who has no status, is the play of His Left Hand.(Urdu phrase i.e. very easy for Him)

Persian verse to be added...

The conclusion is that pride in lineage that is found in Muslims everywhere and particularly in India and specifically amongst the Saadaat, the children of prominent saints and Shuyookh is a false pride and is the cause of much corruption and ruination. Despite Islam’s relentless efforts to remove its roots, unfortunately, its full removal did not occur. Instead, when these people came to India, they began to emulate their fellow countrymen and the problem grew worse.

In reality, the perfection of knowledge and deeds lies in good character and in attaining Allah T’aala’s pleasure. It is the reason why the respected Aslaaf (May Allah have mercy upon them) received prominence and honour over their contemporaries and their own progeny. Nevertheless, if their children or grandchildren followed in the footsteps of the Aslaaf and were to attain similar deeds and character then they too would be eligible to be called khalfe sadq (truthful progeny) and sapoot (dutiful sons). Otherwise, they will be similar to Prophet Nuh Alayhis Salam’s disobedient son and will be counted amongst the disobedient sons. These disobedient and ill-mannered people should always be fearful lest the lineage of the respected Aslaaf and its nobility is cut off like what happened to the son of Nuh Alayhis Salam. The Qur'aan proclaims; ‘Surely he is not of your family; verily his work is unrighteous’, and expresses how these people are made to taste the ‘great punishment’ as part of the deprivation from the blessings endowed upon the respected Aslaaf.

Instead, these people have become absorbed in pride and arrogance, and to a greater extent, in humiliating, debasing and disgracing others. These forms of impolite actions cause distress to minds and heart rending blows to the poorer Muslims, Muslim labourers and reverted families. Additionally, it creates a negative impact on the propagating of Islam and its all embracing nature and crumbles Islamic principles and its high status. They become a veil over Rasullullah Sallahu Alaihi Wasalam’s guidance and leadership and are obstacles in the growth of the Ummat which has been severely warned against within Islamic Teachings.( We seek refuge with Allah)

The above mentioned reasons, are the very reasons, I feel fearful and ashamed to call myself or refer to myself in writing as a Sayyed or the son of a prominent Saint; and express pride in my lineage, when I only have my existing impoverished deeds and character. However, there remains no doubt that the bounties of Allah upon all humans - without anyone’s choosing, are also significant blessings. For example; the birth of a human and all the correctly formed and healthy bodily parts, beauty and bodily proportion, acumen and memory etc. are from those blessings of Allah in which a human has no say.

A person should remain forever grateful to Allah T’aala ; ‘proclaim’ the blessings bestowed upon him and contemplate and make Allah T’aala happy through the expression of gratitude. In the same way, nobility of lineage is a blessing and gift from Allah, without anyone’s choosing. Thus, it is important to show thankfulness for it, and in accordance with Quranic Ayah ‘But the bounty of the Lord - rehearse and proclaim’, it is essential that a proclamation is made. Therefore the following extract has been included in this book:

Hadhrat ShaheedRahmat Ullaha Alahi writes in Siraatul Mustaqeem:

(Persian text to be added...)

In conclusion, the progeny of the Ahlul Kamal (people of perfection) possess many qualities. If those qualities and capabilities are utilised by them, there is an opportunity for them to make a considerable attainment and very quickly make achievements. In contrast, if there is a failure in putting these qualities and capabilities to use, then consequently the bad deeds and the lack of knowledge of the progeny of the Arbabe Kamal (men of perfection) will lead them to becoming deprived of Kamal and at times, human respect itself. They will have become like a paralysed pair of hands or feet that have lost the capacity to support a person in walking or using their hands to hold anything. Another example of them is a rusting iron sword that begins to deteriorate and become useless. It was the compulsory duty upon the honourable families to put a lot effort into acquiring knowledge and practicing good deeds so that their own qualities did not begin to rust and become completely ruined.

In accordance with the undoubted promise; ‘And those who believe and whose offspring follow them in faith’, May they journey on the same route and live a similar existence. May Allah grant them the opportunity to follow in the footsteps of their Aslaaf and allow it to become a means of reaching the eminent status of the Aslaaf, regardless of their limited deeds.

Wallahi Wa-littawfeeq

Chapter 1 : My Birth

2012-03-11T18:34:00.000+00:00

Birth

I was born on Tuesday night* on the 19^th of Shawwal 1296 Hijri at 11.00 pm in the town of Bangarmau in the Unnao District. At birth, I was named Chirage Muhammad (Lamp of Muhammd Sallalahu-alaihi-wasallam): this was the only name my late father had written for me in his commonplace book and no corresponding English date was recorded-it equates to 1879.

In those days my late father was the Head Teacher at The Urdu Middle School and he lived in the town of Bangarmau for many years with his dependants. My middle brother, the late Moulana Sayyed Ahmad Sahib was also born there before me in 1293 Hijri. There was a viscous outbreak of Malaria during the time period I was born and resulted in many deaths. My late mother used to say that it was common occurrence that mothers that gave birth during that time and their new-born did not survive. In the whole town, only she managed to survive along with another mother with children.

My early upbringing took place in Bangarmau and I was quite young when my father left Bangarmau and settled in our ancestral town of Tanda, in the District of Faizabad. He chose to relocate to Tanda and made effort to be transferred there; as it was difficult for him have ownership of land in Bangarmau because of his roots in another area. The higher authorities, however, were evasive towards his request; as the Head Teacher’s monthly wage in Tanda was 20 Rupees and they could not offer him the 30 Rupees that he received monthly in the same post in Bangarmau. The need of the time left him with no choice but to transfer to Tanda, regardless of his reduction of his wages. At the time, I was three years old at the most so I have no memory of our relocation. Thereafter, we remained in Tanda until I was twelve years old and it is where I started my early year’s education.

* According to Islamic tradition the new day begins after sunset, therefore, Tuesday’s night would follow after sunset on Monday.

Author's Preface

2012-03-09T17:00:00.000+00:00

Bimillahir-Rahmanir-Raheem

All praise is due to Allah. We praise Him, we beseech help from Him and ask His protection. We confide in Him, we trust Him alone and we seek protection against the evils and mischief of our souls and from our bad deeds. Whomsoever He guides on the right path, none can misguide him; and whosoever He declares misled, none can guide him onto the right path. We bear witness that none deserves to be worshipped except Allah. He is alone and has no partner. We bear witness that our leader and patron Muhammad is His servant and Messenger. May Allah send salutations upon him, his family, his companions. May He bless and grant them all peace.

For a long period of time, friends have consistently asked me about different aspects of my life and I have, from time to time, fulfilled their requests. Some friends have quoted my words in newspapers and other publications, yet these articles have not been free from exaggeration, additions and omissions. When the published material was reviewed, it became apparent that some details had been misprinted and therefore, emphasis was laid upon the need to write accurate narrations.

My extensive commitments and busy schedule had not allowed me the possibilty to even write a short summary about events in my life. Nevertheless, in 1914, when I was held in detention at Neeni Jail, Alabaad, a strong inclination arose within me and I thought to myself, 'at this time you are liberated from many engagements, so why not see this as a valuable opportunity and complete this important task; because apart from being able to provide accounts of a historical nature, there will be hidayat (guidance) and light within it for generations to come.’ Furthermore, I found that it would be a befitting way to relay the blessings of Allah T'aala.

After contemplating, I realised that just like the showering of rain, the blessings and mercy that Allah had bestowed on me both spiritually and in terms of physical health were gifts that I was neither worthy of nor could ever lay personal claim to. Following the absolute destitute condition of our family, as a result of the revolutionary times, the way our family were raised again in status is only owing to the deep kindness of Allah T’aala and we are indebted to Him.

It was a family tradition that in every era, at least one or two sahih majzoob and many ahle salook remained. However, just before 1857, the family became empty of ahle and irfan-e Sulook and eveyone became engrossed in the world. Ignorance and the pursuit of desires replaced knowledge and ma’arifat. Later, the events of 1857 completely destroyed all forms of livelihood; all wealth and valuables were stolen and most of the property was lost, and therefore, the extreme poverty from all four sides left us crippled. The elders of our family had travelled to their eternal abode and any provisions that could have helped us to rise again had been destroyed.

The continuous famine that manifested itself towards the end of the 19^thCentury, left all of India, especially thousands of people in UP and Eastern Oudh in death’s valley. Complete households and lineages were wiped out. Sir William Digby has also stated that between 1875 and 1900 India suffered eighteen droughts and three million lives were lost. At such a time, was it not the matchless blessings of Allah T’aala that He took care of the needs and welfare of these destitute families and orphaned children and showered them with unlimited blessings? We are surely, forever indebted to Him.

(Persian verse to be added)

As a proclamation of Allah T’aala’s blessings, in conformity to the words of the Qur’aan: ’But the bounty of the Lord -rehearse and proclaim,’ I find it essential to mention His Grace and Favour that enveloped my parents, my family and myself, and that still remains present over us. I want to sing verses of gratitude to Him, and make fragrant the minds and hearts of the onlookers.

(Persian verse to be added)

I have observed how pious predecessors in previous generations have written their autobiographies, such as the writings of Hadhrat Shah Waliyullah Rahmatullah Alaih and others. Likewise, there are many present examples written by Muslims and non-Muslims alike. An individual knows his own life’s events and accounts like no other would, so there remains no reason for me to refrain from writing my autobiography. It is written specifically because there is hope that people will benefit from learning about the accurate nature of events, or at least be able refrain from those who were slanderous and distrustful and took to propaganda for their own personal objectives; and I say this even though it seems, or rather is a certainty, that these distrustful and abusive people are the reason for the atonement of my sins and have been a source for others to gather good deeds.

To conclude my explanation, I want to present the following words, and raise my hands to Him because of His many favours and pray that He protects me from 'who He is not pleased with’ and gives me the ability to do and say all that is pleasing to Him.

‘And it is not hard for Allah and there is no success but from Allah. In Him I trust and I turn to in repentance: My Lord! Grant me the power and ability that I may be grateful for your favour which You have bestowed upon me and upon my parents, and that I may do righteous good deeds, such as please You, and make my offspring good. Truly, I have turned to You in repentance, and truly, I am one of the Muslimeen (submitting to Your Will).’

Introductory Note

2012-03-08T22:36:00.001+00:00

Assalumu-alaykum warahma-tullahu wa barakatuh,

This Blog has been created to insha'Allah share the progressive translation of Naqshe Hayat, the renowned autobiography of the highly revered and pious predecessor Shaykhul Islam Sayyed Hadhrat Moulana Hussain Ahmad Madni. May Allah T’aala enlighten his grave and accept his sacrifices. Ameen.

The present aim is to translate the first part of Naqshe Hayat.

Please subscribe or revisit this blog to keep updated about forthcoming chapters Insha' Allah and benefit from learning about his exemplary life. At the request of readers, a PDF will be made available again of the completed chapters in the near future. Your constructive feedback is always welcome.

A sincere request for your duas.

Jazakumullah khayrun

Written under the instruction of
Hadhrat Moulana Muhammad Hasan Saheb Bodhanwi(RA) Walsall UK and the duas of Hadhrat Molana Arshad Madni sahib DB

Hadhrat Molana Muhammad Hasan Saheb RA was blessed with a close relationship with Shaykhul Islam Sayyed Hadhrat Moulana Hussain Ahmad Madni (RA) and became his mureed and student. He learnt Adhkar and Muraqaba from Shaykhul Islam Sayyed Hadhrat Moulana Hussain Ahmad Madni (RA) and spent time in his khidmat. He is a senior Khaleefa of Shaykhul Islam's late son Syed Hadhrat Moulana Asad Madni RA (He received Khilafat in 1961). It is with his blessings, duas and mashwera that this translation has been initiated.

Hadhrat Molana Mohammed Hasan (RA) passed away on 28th December 2017.
(May Allah swt grant him jannatul firdaws and enlighten his grave. May Allah swt grant him acceptance and raise him amongst the saliheen and siddiqeen. May he be granted close companionship of our beloved Prophet sallallahu-alayhi wasallam. Ameen)

Page updated 19/01/18