11th Safar al-Muzaffar | Mufassir al-Aazam Shaykh Muhammad Ibrahim Rida Jilani Miyan Alaihir raHmah

Mufassir al-Aa'zam Hadrat Allama Jilani Miyan
Muhammad Ibrahim Rida al-Qadiri Alaihir raHmah


 

Grand Son of AlaHadrat, Qamr al-Aarifeen, Umdat al-Mufasireen, Mufassir al-Azam Hind Jilani Mia Hadrat Allama Mawlana Muhammad Ibrahim Rida Khan was born on the 10th of Rabi ul Aakhir 1325 Hijri (1907) in Bareilly Shareef. His birth pleased his grandfather AlaHadrat Alaihir RaHma dearly. Ala Hadrat Alaihir RaHma called the Azaan and Iqaamah in his ears and chewed a date and placed it in his mouth. AlaHadrat's Alaihir RaHma brother Ustaz-e-Zaman Hadrat Hassan Raza Khan Alaihir RaHma was also very pleased when he heard of his birth.
 
AQEEQA:
 
AlaHadrat Alaihir RaHma prepared a great feast for his Aqeeqah. All the students of the madrassa were fed according to their taste. In other words, those from Africa were fed according to their taste and those from India were fed according to their taste. AlaHadrat Alaihir RaHma made sure that all the students were very happy during this invitation.
 
NAME:
 
According to the family tradition, he was named Muhammad. His father then added the name Ibrahim. His mother always called him Jilani Mia, and his title was Mufassir-e-Azam Hind Alaihir RaHma.
 
HIS POSITION IN THE SILSILA:
 
Umdatul Mufassireen Hadrat Jilani Mia Alaihir RaHma is the forty second Imam and Sheikh of the Silsila Aaliyah Qaaderiyah Barakaatiyah Razviyah Nooriyah.
 
EDUCATION:
 
When he was four years, four months and four days old, then on a Thursday, the 14th of Shabaan 1329, AlaHadrat Alaihir RaHma held a programme for his Bismillah Khwaani (commencement of Islamic studies). AlaHadrat Alaihir RaHma also invited many people and Niyaz was distributed. He studied the Holy Quran and the Urdu language under the care of his beloved mother. When he was 7 years old, he was enrolled into the world renowned Darul Uloom Manzar-e-Islam in Bareilly Shareef. He studied under great Ulama such as Maulana Ahsaan Ali Saahib Muhadith Faizpuri, his father Hujjatul Islam Maulana Haamid Raza Khan and Hadrat Maulana Sardaar Ahmed Muhadith-e-Pakistan (Ridwanullahi Ta'ala Alaihim Ajmaeen). He qualified as an Aalim and Faadil at the age of 19 years and four months, in the year 1344 and Huzoor Hujjatul Islam Alaihir RaHma tied the turban on his head and blessed him with the Khilafat.

 

HIS HABITS & CHARACTER:
 
Hadrat was very kind and generous. His life was an example of the great Masha'ikh. He always oiled his hair and beard after taking a bath. He wore a loose Punjabi kurta. He sometimes wore a badami colored Kurta, but usually he wore white. His diet was roti, braised meat, Kalabash, herbs and Bhindi. He loved to use itar and if anyone gave him itar, he made sure that it was not some kind of contaminated perfume. He always used both his hands to apply the itar onto his chest and under his arms. He always slept on his right hand side. He never preferred anyone to lie flat on his or her face when sleeping.
 
HIS NIKAH:
 
Hadrat Mufassir-e-Azam Alaihir RaHma married the daughter of his uncle, Huzoor Mufti-e-Azam Hind Alaihir RaHma. AlaHadrat Imam Ahmed Raza Khan Alaihir RaHma arranged this marriage.
 
IJAAZAT AND KHILAFAT:
 
Once Huzoor Mufti-e-Azam Hind Alaihir RaHma said,
 
"When Huzoor Hujjatul Islam Alaihir RaHma passed away, then Jilani Mia Alaihir RaHma was not here. When he returned, then some people had reservations about his Khilafat, so I said, that if some of them have reservations concerning wheter his blessed father gave him the Khilafat, and I too hereby bestow the Khilafat upon him. Now, none should have any objections. Because of my support for him, many people now supported him and the Madrassa was given into his control."
 
ZIYAARAT OF HARAMAIN SHARIFAIN:
 
In 1372, he made Ziyaarat of Haramain Sharifain. The Ulama of Makkah al-Mukarrama and Madinah al-Munawwarah showed great respect to him, due to his relationship to AlaHadrat Alaihir RaHma and he was blessed with various Ijaazats, for Hadith, Dalaail-e-Khairaat and Hizbul Bahr etc.

 

 

AS A TEACHER:
 
He was a very well qualified and experienced teacher. After Fajr Salaah, he would spend some time reading his wazeefas etc. He would then take breakfast and go directly to his classroom. He always entered the Darul Uloom before the students prayed the Salaami to commence classes and he would join them in sending salaams to the Prophet ù. He would then make dua with great sincerity. He used to teach Muslim Shareef, Tirmizi Shareef and Mishkaat Shareef. He also presented the false beliefs of the Najdis and then refuted them with very bright proofs. When teaching Muslim Shareef, he often entered a very highly spiritual state. He used to speak most often in Arabic, and he encouraged the students to do the same.
 
A DYNAMIC ORATOR:
 
Hadrat was also a very dynamic orator. Once, there was a two-day programme. He delivered a very dynamic lecture on the first day, and then left. The next day, was the lecture of Hadrat Muhadith-e-Azam Kichauchwi Alaihir RaHma. He says, "In the morning, 20 wahabis, came to me and said that the lecture which was delivered the night before inspired them so much that they realized their beliefs were corrupt, so they made tauba and accepted the (true) Islam."
 
MONTHLY ALAHADRAT MAGAZINE:
 
He started the monthly AlaHadrat Magazine for the propagation of the teachings of the Ahle Sunnat. This magazine gained great success. Alhumdulillah, this magazine is still in circulation even today.
 
HIS KARAAMATS:
 
Hadrat Mufassir-e-Azam Alaihir RaHma was also a very powerful Saahib-e-Karaamat. A few Karaamats are being presented for Barkat. Once a man was bought to Hadrat who was dumb since birth. Hadrat made dua for him, and he began to speak immediately. Many of the tableeghis in that town saw Hadrat's karaamat and made tauba from their false beliefs.
 
Once, a couple came to Hadrat and said that their brother-in-law had been false accused of murder and that he was the breadwinner of the family. They requested Hadrat to make dua for his release. Hadrat asked if he was Sunni and they answered in the positive. Hadrat took a piece of paper and wrote the following on it: "Allahu Rabbu Muhammadin Sal'laa alaihi wa sal'lama Nahnu Ibaadu Muhammadin Sal'laa alaihi wa sal'lama" Hadrat said that the prisoner should learn this Durood and recite it in abundance. Hadrat then said that he should tie the taweez with the Durood on his right arm and if Allah Wills, then he will be released. Ten days later, both of them returned with sweets and Niyaz. They also brought a third person with them. They told Hadrat that he was their brother-in-law and that he had been released as he was found not guilty, but the two others who were with him have been given the life sentence. Hadrat entered them both into the Silsila and then advised them to continue with their Salaah and Durood Shareef.
 
BOOKS AND TREATIES:
 
Some of the books written by him are:

• Zikrullah
• Nematullah
• Hujjatullah
• Fazaail-e-Durood Shareef
• Tafseer Surah Balad
• Tashreeh Qasida Nau'mania

 

 

HIS CHILDREN:
 
Almighty Allah blessed him with five sons and three daughters.
 
Hadrat Allama Rehan Raza Khan (Rahmatullah Alaih): Born on the 18th Zilhajj in Bareilly Shareef. He is the Mureed and Khalifa of Huzoor Mufti-e-Azam Hind Alaihir RaHma. He was a great teacher, and a very powerful personality. He passed away on the 18th of Ramadaan 1405 (1985). And his Mazaar Shareef is in Bareilly Shareef.
 
Hadrat Allama Mufti Mohammed Akhtar Raza Khan Hafidhahullah: Taajush Shariah Allama Akhtar Raza Khan Qibla is the present Torch bearer of the Khandaan-e-AlaHadrat Alaihir RaHma. Huzoor Mufti-e-Azam Hind Alaihir RaHma appointed him as his successor during his lifetime. Hadrat still lives in Bareilly Shareef (India).
 
Dr. Qamar Raza Khan: He lives in Bareilly Shareef and is a very kind and loving personality. He resembles Taajush Shariah Allama Akhtar Raza Khan very closely.
 
Mawlana Mannan Raza Khan Manaani Mia: He is a very well read personality and is the founder of Jamia Nooria, a Darul Uloom constructed in memory of Huzoor Mufti-e-Azam Hind Alaihir RaHma.
 
Hadrat Tanweer Raza Khan: He was older than Hadrat Akhtar Raza Khan, and was always in a very highly spiritual state even as a child. He disappeared (Mafqood-ul-Khabr) as a child and has never be seen or heard from since.
 
GEMS OF WISDOM:
 
His words were always full of knowledge and wisdom. Mufassir-e-Azam Alaihir RaHma always said:

• My own faults stop me from finding faults in others
• Slight Absence makes the heart grow fonder and an extensive absence kills the love.
• The respect of every nation depends on its Ulama
• Allah gave us two ears and one tongue, so that we listen more and speak less
• Piety is through good character and not through family ties
• One who is not the beloved of Allah cannot be your beloved
• Sabr (patience) is more bitter than poison and sweeter than honey
• Knowledge without practice is a burden to ones soul
• Allah gives comfort in the world, to one who does deeds for the hereafter
• When you have done everything, then you should still think that you have done nothing

WISAAL:
 
He passed from this world on a Monday, the 11th of Safar 1385 Hijri (12 June 1965). The next day, his Janaaza Salaah was prayed at the Islamia Inter College. Mufti Sayyid Muhammad Afzal Hussain performed the Janaaza Salaah Mufti Muhammad Afzal Hussain, Maulana Muhammad Ahsaan Ali, Maulana Sayyid Aarif Ali, Janaab Sayyid Ijaaz Hussain and Janaab Muhammad Ghaus Khan lowered Hadrat into his Mazaar.
 
MAZAAR SHAREEF:
 
His Mazaar Shareef is in the Dargah of AlaHadrat Alaihi raHma wa ar-Ridwan in Bareilly Shareef.

— — —
Extracted from
Tadhkira Mashaikh-e-Qadiriyah Barakatiya Ridawiyah
Urdu: Mawlana Abdul Mujtaba Ridawi | English: Mawlana Aftab Qasim

 

6th Safar al-Muzaffar | The Rumi of Punjab -- Hadrat Baba Bulleh Shah Alaihir raHmah

Hadrat Sayyid Abdullah Shah Qadiri
Baba Bulleh Shah Alaihir raHmah

Hadrat Sayyid Abdullah Shah Qadiri also known as Hadrat Baba Bulleh Shah Alaihir raHma is universally admitted to have been the greatest of the Panjabi mystics. No Panjabi mystic poet enjoys a wider celebrity and a greater reputation. His kafis have gained unique popularity. In truth he is one of the greatest Sufis of the world and his thought equals that of Jalal al-Din Rumi and Shams Tabriz of Persia. As a poet Bulleh Shah is different from the other Sufi poets of the Panjab, and represents that strong and living pious nature of Panjabi character which is more reasonable than emotional or passionate. As he was an outcome of the traditional mystic thought we can trace some amount of mystic phraseology and sentiment in his poetry but, in the main, intellectual vedantic thought is its chief characteristic.

He was born in a Saiyyid family residing at, the village Pandoki of Kasur in the Lahore district, in the year A.D. 1680. This was during the twenty-first year of Emperor Aurangzeb's reign. According to C. F. Usborne he passed away in A.H. 1171 or A.D. 1785 (i.e. in the short reign of Alamgir the Second) at the ripe old age of 78.

A large amount of what is known about Bulleh Shah comes through legends, and is subjective; to the point that there isn't even agreement among historians concerning his precise date and place of birth. Some "facts" about his life have been pieced together from his own writings. Other "facts" seem to have been passed down through oral traditions.

Baba Bulleh Shah practiced the Sufi tradition of Punjabi poetry established by poets like Shah Hussain (1538 – 1599), Sultan Bahu (1629 – 1691), and Shah Sharaf (1640 – 1724) Alaihim ar-RaHmah.

Baba Bulleh Shah lived in the same period as the famous Sindhi Sufi poet , Shah Abdul Latif Bhittai (1689 – 1752). His life also overlapped with the legendary Punjabi poet Waris Shah (1722 – 1798), and the famous Sindhi Sufi poet Abdul Wahad (1739 – 1829), better known by his pen-name, Sachal Sarmast ("truth seeking leader of the intoxicated ones").

After completing his education, it is said that Baba Bulleh Shah went to Lahore. Of the two traditions, one says that, as was customary in those days, he came to Lahore in search of a spiritual teacher, while the other relates that he went there on a visit. Each of these two contradictory traditions has a legend to support it. The first relates that while he was busy searching the intellectual circles of Lahore to find out a competent master he heard of Shah Inayat's greatness and decided to make him his Murshid. He turned his steps towards the house of the Shah, and found him engrossed in his work in the garden. Having introduced himself, Baba Bulleh Shah requested that he might be accepted a disciple and taught the secret of Lord Almighty. Thereupon Hadrat Shah lnayat Alaihir raHmah said:

Bullhia rabb da pan ai
edharo puttan odharo lan hai.

O Bulleh! the secret of Almighty Allah is this; on this side He uproots, on the other side He creates.

'This', says the tradition. 'so impressed Baba Bulleh Shah that, forgetting his family and its status, he became Inyat Shah's disciple.'

The second tradition says that Shah Inayat was the head gardener of the Shalimar gardens of Lahore. When in Lahore, Baba Bulleh Shah visited them, and as it was summer, he roamed in the mango-groves. Desirous of tasting the fruit he looked round for the guardian but, not finding him there, he decided to help himself. To avoid the sin of stealing, he looked at the ripe fruit and said; 'ALLAHu Ghani'. On the utterance of these magic words a mango fell into his hands. He repeated them several times, and thus collected a few mangoes. Tying them up in his scarf he moved on to find a comfortable place where he could eat them. At this time he met the head gardener, who accused him of stealing the fruit from the royal gardens. Considering him to be a man of low origin and desirous of demonstrating to him his occult powers, Baba Bulleh Shah said ironically: 'I have not stolen the mangoes but they have fallen into my hands as you will presently see.' He uttered 'ALLAHu Ghani' and the fruit came into his hand. But to his great surprise the young Saiyyid found that Inayat Shah was not at all impressed but was smiling innocently. The great embarrassment of Bullhe Shah inspired pity in the gardener's heart and he said: 'You do not know how to pronounce properly the holy words and so you reduce their power.' So saying, he uttered 'ALLAHu Ghani', and all the fruits in the gardens fell on the lovely lawns. Once again he repeated the same and the fruit went back on to the trees. This defeat inflicted by the guardian, whom the young Saiyyid Bullhe Shah considered ignorant and low, revolutionized his whole thought. Falling at the feet of Inayat Shah he asked to be classed as his disciple and his request was immediately granted.

 

The above two traditions, though different in detail, come to the same conclusion, that Baba Bulleh Shah, impressed by the greatness of Inayat, became his disciple. Bullhe Shah in his verse often speaks of his master Inayat Shah and thanks his good luck for having met such a murshid.

Bulleh Shah ve nic kamini
Shah inayat tari.

 Says Bulleh Shah, O Almighty the Lord Inayat has saved me, low and mean.

And:

Bullhe Shah di suno hakait
hadi pakria hog hadait
mera murshid Shah Inayat
Uh langhaai par.

Listen to the story of Bullhe Shah, he has got hold of the peer and shall have salvation. My teacher, Shah Inayat, he will take me across.

In an account of the Panjabi poets it would perhaps be out of place to speak at great length of Shah Inayat who wrote in Persian. But the influence exerted by him through his teachings and writings has linked him with Panjabi literature. Baba Bulleh Shah the Rumi of the Panjab, came most directly under his influence and, having learnt from him, was inspired to write his remarkable poetry. It will therefore, be proper to give a short account of this wonderful man.

Hadrat Shah Inayat Qadiri and his School

Hazrat Shaykh Muhammad Inayatullah, generally known as Shah Inayat Qadiri, was born at Kasur in the Lahore district, of Arais parents. The arias in the Panjab were gardeners or petty cultivators. They are known to be Hindu converts to Islam and are therefore considered inferior.

He was educated after the manner of his time and gained a good knowledge of Persian and Arabic. As he was born with a mystic disposition he became a disciple of the famous Sufi scholar and saint Muhammad Ali Raza Shattari. After he had finished his studies he was created a khalifa. Later on he received the khilafat of seven other sub-sects of the Sufi Qadiri. Soon after this event he left Kasur and migrated to Lahore .The author of Bagh-i-Awliya-e-Hind says that the great enmity of the Hakim Hussain Khan compelled him to migrate, but his descendants assert that it was the order of his teacher that brought him to Lahore. Here after having quelled the jealousy of his famous contemporaries, he established a college of his own. To this college came men of education for further studies in philosophy and other spiritual sciences of the time.

Inayat Shah was a well-known Qadiri Sufi of his time. From the historical point of view the Qadiri Sufis can be traced back to the Sufi Saint Abdul Qadri Jilani of Bagdad. Jilani is also known by the names Peer Dastgeer and Peeran-e-Peer. Bulleh Shah himself has also given a hint that his "Master of Masters" was born in Bagdad but his own Master belonged to Lahore:

My Master of Masters hailed from Baghdad,
but my Master belongs to the throne of Lahore.
It is all the same. For He himself is the kite
and He himself is the string.

Such was the man whom Baba Bulleh Shah made his Murshid. This action of Baba Bulleh Shah, however, was highly displeasing to his family. His relatives tried to induce him to give up Inayat and find another murshid. But Baba Bulleh Shah was firm and paid no attention to them or to their wailings. The following will sufficiently demonstrate the indignation of the family:

Bulleh nu samjhawan aiyaan bhena te bharjhaiyaan
Aal nabi ullad Nabi nu tu kyun leekaan laaiyaan
Manlay Bulleya sada kehna chad de palla raiyaan

To Bulleh sisters and sisters-in-law came to explain (advise). Why, O Bulleh, have you blackened the family of the Prophet and the descendants of Ali? Listen to our advice, Bulleh, and leave the skirt of the aria.

To this reproach Baba Bulleh Shah firmly but indifferently replies:

Jehra sanu saiyad akkhe dozakh miln sazaiya
Jehra sanu rai akkhe bahishti piga paiya
Je tu lore bag bahara Bullhia Talib ho ja raiya.

He who calls me a Saiyyid, shall receive punishments in Hell, he who calls me an arai shall in heaven have swings; O Bulleh, if you want pleasures of the garden become a disciple of the aria.

Raeen saain sabhan thaain rab diyaan be parwaiyaan
Sohniyaan pare hataiyaan te khoojiyaan lay gall laiyaan

Arain and masters are born at every place, Lord Almighty does not discriminate against anyone.
Wise people don't care for such differences, only the ugly ones do

Je tu loorain baag baharaan chaakar hoo ja raiyaan
Bulleh Shah di zaat ki puchni shakar ho razaiyaan

If you seek to the gardens of heaven, become a servant to the 'Arains'. Why ask about the caste of Bulleh Shah? Instead be grateful in Allah's will.

Baba Bulleh Shah seems to have suffered at the hands of his family, as he has once or twice mentioned in his poetry. In the end, being convinced of the sincere love and regard of their child for Inayat Shah, the family left him alone. It is said that one of his sisters, who understood her brother, gave him her support and encouraged him in his search for truth.

After the demise of Hadrat Shah Inayat, Baba Bullhe Shah returned to Kasur. He remained faithful to his Beloved and to himself by not marrying. The sister who understood him also remained single and kept him company in his last years. He died in A.D. 1758 and was buried in Kasur, where his tomb still exists.

May Allah SubHanuhu wa Ta'ala elevate his Status and bless with a part from the Divine Love of Hadrat Sayyid Abdullah Shah Qadiri that he had for HIM (Almighty) and accept our remembrance of the Great Wali and the Sufi Master and make it a medium for us to receive his divine mercy and blessings… Aameen!!

5th Safar al-Muzaffar | Umm al-Mu'mineen Sayyidah Maymoonah bint al-Harith Radi Allahu Ta'ala Anha

Umm al-Mo'mineen Hadrat Sayyidah
Maymoonah bint al-Harith Radi Allahu Anha

Hadrat Umm al-Mo'mineen Sayyidatuna Maimoona Radi Allahu Ta'ala Anha was the last wife of the Holy Prophet (Sallallaho Alaihi wa Aalihi wa Sallam). She was the daughter of Harith bin Huzn and Hind bint Awf. She belonged to the tribe of Banu-Hilala. The Holy Prophet (Sallallaho Alaihi wa Aalihi wa Sallam) had another wife from the same tribe. The other wife's name was Sayyidah Zainab Radi Allahu Ta'ala Anha, commonly known as Ummul-Masakeen (Mother of the needy and poor). Maimoona was her second adopted name. Her first name Barra was changed by the Holy Prophet (Sallallaho Alaihi wa Aalihi wa Sallam) and the new name Maimoona was given. Her father Harith bin Hazam was one of the respected chief of tribe Banu-Hilala and he had sixteen daughters. One of his daughters namely Umm al-Fadhl was the wife of Hadrat Abbas Radi Allahu Ta'ala Anhu, who was the Holy Prophet's uncle. His another daughter namely Umm-e-Salma was married to Hadrat Hamzah Radi Allahu Ta'ala Anhu, another uncle of the Holy Prophet (Sallallaho Alaihi wa Aalihi wa Sallam). Another daughter Lubaba was the mother of Hadrat Khalid bin Walid Radi Allahu Ta'ala Anhu (A renowned General of Muslims who fought against Iranians and was given the title of 'Sword of Allah' by the Holy Prophet Sallallaho Alaihi wa Aalihi wa Sallam). Harith's some other daughters were later married to Hadrat Umar Radi Allahu Ta'ala Anhu, the second Caliph and Hadrat Ali Radi Allahu Ta'ala Anhu, the fourth Caliph. Another daughter Asma was married to Hadrat Jafar Radi Allahu Ta'ala Anhu. Thus most of Hadrat Maimoona's sisters were married to the pioneering revolutionary leaders of Islam.

Mazar Shairf of Hadrat Maimoona Radi Allahu Ta'ala Anha in 1901 before Demolition.
Pilgrims would gather here on their way to perform Hajj and then to Madinah al-Munawwarah.

The Prophet (Sallallaho Alaihi wa Aalihi wa Sallam) was about sixty years old at the time of his marriage with Hadrat Maimoona. She lived three years' married life with the Holy Prophet (Sallallaho Alaihi wa Aalihi wa Sallam). Prior to her marriage twice. Her first marriage took place with Masood bin Amr. Masood divorced her and then she was married to Abu Rahim bin Abdul Aza. Abu Rahim died in the seventh year of Hijra. After Abu Rahim's death the Holy Prophet's Uncle Hadrat Abbas persuaded the Holy Prophet Mohammad (Sallallaho Alaihi wa Aalihi wa Sallam) to marry Sayyidah Maimoona.

Maymuna or Barra as she was then called, yearned to marry the Prophet. She went to her sister, Umm al-Fadhl to talk to her about that and she, in turn, spoke to her husband, Sayyiduna Abbas Radi Allahu Ta'ala Anhu. Hadrat Abbas immediately went to the Messenger (peace and blessings of Allah be upon him) with Maymuna's offer of marriage to him and her proposal was accepted. When the good news reached her, she was on a camel, and she immediately got off the camel and said,

"The camel and what is on it is for the Messenger of Allah (peace and blessings of Allah be upon him)."

They were married in the month of Shawwal in 7 AH just after the Muslims of Madinah al-Munawwarah were permitted to visit Makkah Sharif under the terms of the treaty of Hudaybiyya to perform Umrah. Allah Almighty sent the following ayah about this:

وامراة مومنة ان وهبت نفسها للنبي ان اراد النبي ان يستنكحها خالصة لك من دون المومنين
...Any believing woman who dedicates herself to the Prophet if the Prophet wishes to wed her, that is only for thee and not for the believers... [Surah al-Ahzab, Verse 50]

The Holy Prophet (Sallallaho Alaihi wa Aalihi wa Sallam) was wearing Ihram (Ihram is the dress for performing Hajj or Umrah comprised of two sheets of cloth, one wrapped around the waist and the other around the shoulder. After putting on Ihram, one can not trim his hair, cut his nails, abuse or have intercourse etc.). In the same condition he sent five hundred Dirhams as Mehr to Hadrat Maimoona and the Nikah ceremony was Performed While on return after Umrah from Makkah Mukarramah to Madina Munawwarah, he stayed at a place called Saraf. This place is ten miles away from Makkah Sharif on way to Madina Munawwarah. At Saraf, the feast of Walima ( The feast, i.e. lunch or dinner offered to friends and guests on the next day of the marriage) was held.

A great event followed the marriage of Hadrat Maimoona's to the Holy Prophet (Sallallaho Alaihi wa Aalihi wa Sallam). Hadrat Maimoona's nephew Hadrat Khalid bin Walid embraced Islam. He was a very talented and brave man from the Quraysh tribe. He was also a great warrior and renowned soldier. After her marriage when Hadrat Maimoona went to Madina Munawwarah with the Holy Prophet (Sallallaho Alaihi wa Aalihi wa Sallam), Hadrat Khalid bin Walid addressed his tribe and declared, "I can no longer remain in your fold". Thus a great force in the shape of Hadrat Khalid came to Islam's side.

The Prophet gave her the name, Maimoona, meaning "blessed", and Sayyidah Maimoona lived with the Prophet for just over three years, until his death. She was obviously very good natured and got on well with everyone, and no quarrel or disagreement with any of the Prophet's other wives has been related about her. Hadrat Sayyidah 'A'isha said about her,

"Among us, she had the most fear of Allah and did the most to maintain ties of kinship."

It was in her room that the Prophet first began to feel the effects of what became his final illness and asked the permission of his wives to stay in Sayyidah Ayesha's room while it lasted.

Hadrat Maimoona had a great love for teaching and preaching of Islam. She has narrated forty-six traditions and according to some, seventy-six traditions. People used to come to her for the solution of their various religious problems and she always guided them with intelligent replies to their questions.

She was a kind and very pious lady. During her life, she set many slaves free. Once during the life of the Holy Prophet Sallallaho Alaihi wa Sallam, she set a slave free to enjoy the rights of a free citizen, the Holy Prophet (Sallallaho Alaihi wa Aalihi wa Sallam) praised her saying,

"Maimoona, Allah will reward you for this act".

She was also a great scholar of religion. Even her nephew Ibn Abbas who later became a great scholar interpreter and commentator of the Holy Quran, was her pupil.

After the beloved Prophet's passing away, (peace and blessings of Allah be upon him) Sayyidah Maimoona continued to live in Madina Munawwarah for another forty years, passing away at the age of eighty, in 51 A.H., (may Allah be pleased with her), and according to Ibn Ishaq, She passed away in 63 A.H. being the last of the Prophet's wives to pass away. She asked to be buried where had married the Prophet at Saraf and her request was carried out.

Hadrat Ibn-e-Abbas Radi Allahu Ta'ala Anha led her funeral prayers. When her coffin was lifted and was carried towards the grave, Hadrat Ibn Abbas Radi Allahu Ta'ala Anha said:

"Don't shake her bed. Be respectful and carry her with ease. She is the wife of the Holy Prophet (Sallallaho Alaihi wa Aalihi wa Sallam)".

Qabr Sharif of Sayyida Maimoona Radi ALLAHu Ta'ala Anha after Demolition. The Tomb over the Blessed Grave of Sayyida was demolished and it was even planned to remove the Qabr Sharif as well to make the road over it but the Bulldozers went off whenever they try to bulldoze the Blessed Qabr Sharif of Sayyida Maimoona Radi Allahu Anha

2nd Month of Islamic Calendar... Safar al-Muzaffar [English]

Safar al-Muzaffar is the second month of the Islamic calendar. Literal meaning of Safar is empty. During this month the houses used to be empty and deserted because the ban on going to war in the month of Muharram came to an end and everyone proceeded towards the battlefield.

Safar also means to be yellow. When the names of the months were being given it was the season of autumn and the leaves of the trees were yellow.

Many people have erroneous beliefs regarding this month i.e. it is a month of misfortune and calamities. The teachings of Allah Ta'ala and His Most Beloved Rasool (SallAllahu Alaihi wa Sallam) gives us clear guidelines on such incorrect beliefs.

Allah (Subhanahu wa Ta'ala) says in the Qur'an al-Kareem:

ما أصاب من مصيبة إلا بإذن الله
"No misfortune befalls except by Allah's command..." [Surah Tagabun, Verse 11]

These erroneous beliefs have also been condemned in the context of the following Ahadith:

لا عدوى ولا طيرة ولا هامة ولاصفر
There is no superstitious owl, bird, no star-promising rain, no bad omen in the month of Safar. [Sahih Bukhari, Hadith 5707]

لا عدوى ولا صفر ولا غول
There is no bad omen in the month of Safar and no Ghouls (evil spirits). [Sahih Muslim, Hadith 2222]

The above Ahadith clearly refutes all incorrect beliefs and superstitions regarding the month of Safar. These incorrect beliefs flow from the pre-Islamic period of Jahiliyyah .

The Month of Safar during the Days of Ignorance

The Muhaddithin have recorded many of the superstitions harboured by the Arabs during the Days of Ignorance. A few are mentioned below:

1. The pre-Islamic Arabs believed Safar to be a snake which lives in the stomach of a human being and when hungry, bites the person. This is the discomfort one experiences when gripped by the pangs of hunger.

2. Some said Safar are worms which originate in the liver and ribs due to which the colour of the person becomes yellow, a condition we know today as jaundice.

3. According to some, the month of Safar flanked by Muharram and Rabi al Awwal is full of calamities and misfortune.

With the advent of Islam and the teachings of Sayyadina Rasoolullah (SallAllaho Alaihi wa Sallam), all evil and incorrect beliefs common in pre-Islamic times were discarded.

Incorrect Beliefs:

Today too, there are some Muslims who hold incorrect beliefs regarding the month of Safar.

1. A nikah performed in this month would not be successful.
2. This month is full of misfortune and calamities.
3. To commence any important venture, business etc. during this month will bring bad luck.
4. The first to the thirteenth of Safar is ill-fortune and evil.
5. The person who distributes food or money on the 13th of Safar will be saved from its ill-fortune.
6. To celebrate the last Wednesday of Safar and regard it as a holiday.

What to do:

1. To shun all types of erroneous beliefs regarding the blessed month of Safar.

2. To understand that the most unfortunate person is he who disobeys Allah Ta'ala's commandments e.g. does not perform the five daily salaah etc. It is narrated in a hadith that Rasoolullah (SallAllaho Alaihi wa Sallam) said: "Pray, 0 Allah! Cause not anyone of us to be a wretched destitute." He then asked: "Do you know who is a wretched destitute?" Upon the request of the Sahabah (Radi Allahu Ta'ala Anhum) he replied, "A wretched destitute is he who neglects his salaat."

3. We should understand that all conditions which befalls us, good or bad, favourable, or unfavourable are from Allah Ta'ala, (as a result of our actions). Allah Ta'ala says: " Whatever misfortune befalls you, it is due to the things your hands have wrought, and He forgives many a sin." (Surah 42 - Verse 30).

This can also be confirmed by the following Hadith:

Sayyadina Jabir (Radi Allahu Ta'ala Anhu) has said that, "I have heard Sayyadina Rasoolullah (SallAllaho Alaihi wa Sallam) saying, the descending of illness and evil superstition befalling in the month of Safar is untrue."

Important dates and Anniversaries in the month of Safar

1st	Hadrat Haji Waris Ali Shah
1st	Hadrat Abul Qasim Shah Ismail Hasan Marehrawi
1st	Hadrat Khwaja Shah Muhammad Suleman Tonswi
3rd	Khalifa-e-AlaHadrat, Mufti Mehmood Jaan Qadiri
5th	Umm al-Mu'mineen Sayyidah Maymoonah
6th	Hadrat Sayyid Abdullah Shah Qadiri (Baba Bulleh Shah)
7th	Sayyiduna Baha al-Din Zakariya Multani Suharwardi
9th	Sayyiduna Imam Ali Moosa
9th	Sayyiduna Imam Ali Rida
10th	Umm al-Mu'mineen Sayyidah Juwairiyah bint al-Harith
11th	Mufassir al-Aazam Shaykh Muhammad Ibrahim Rida Jilani Miyan
11th	Shaykh al-Quran Allama Gulam Ali Ashrafi Okarvi
12th	Sayyidatuna Ruqaiyyah bint Rasoolullah SallAllaho Alaihi wa Sallam
12th	Hadrat Mawlana Fadl al-Haq Khayrabadi
12th	Hadrat Shah Abd al-Latif Bhittai
13th	Hadrat Abu Abd ar-RaHman Ahmad Nisai (Compiler Sunan al-Nasai)
14th	Hadrat Sayyiduna Maalik Ibn Dinar
16th	Raees al-Qalam Allama Arshadul Qadiri
19th	Hadrat Sayyid Ahmed Kalpawi
20th	Hadrat Sayyiduna Yahya Ibn Bukayr
23rd	Hadrat Sayyiduna Imam Baqir
23rd	Hadrat Sayyiduna Sultan Mehmood Ghaznavi
23rd	Mawlana Muhammad Saleem Qadiri Shaheed
25th	Mujaddid al Aa'zam AlaHadrat ash-Shah Imam Ahmad Rida Khan
26th	Hadrat Sayyiduna Hasan Jilani al-Baghadi
27th	Hadrat Imam Badr al-Din Al-Ayni [Shaarih al-Bukhari]
27th	Hijrat from Makkah of the Beloved Prophet (SallAllaho Alaihi wa Sallam)
27th	Mujahid al-Kabeer Sultan Salah al-Din al-Ayyubi
27th	Birth Hadrat Khawaja Nizamuddin Awliya
28th	Martyrdom of Hadrat Sayyiduna Imam Hasan Ibn Sayyiduna Ali
29th	Hadrat Imam ar-Rabbani Mujaddid Alf Thaani Shaykh Ahamd Sarhindi
29th	Hadrat Sayyiduna Pir Mahr Ali Shah Gilani Golarrwi
30th	Hafidh al-Hadith Imam Muhammad Haakim Nishapuri

Radi Allahu Ta'ala Anhum Ajma'een (May Allah be well please with them All)

A Man Among the Men of Allah | Mufti Akhtar Rida al-Qadiri [may Allah preserve him]

A Man Among the Men of Allah
Shaykh Akhtar Rida al-Qadiri
[may Allah preserve him]

Shaykh al-Islam wa al-Muslimeen, Sultan al-Fuqaha, Faqeeh al-Asr, Taaj al-Shari'ah Mufti Muhammad Akhtar Rida Khan (may Allah preserve him) has produced a number of first-rate works/translations in various Islamic disciplines. Among them are (non-exhaustive list):

1) Mufti Akhtar Rida translated "al-Zulal al-Anqa Min Bahr Sabaqat al-Atqa" into Urdu which was written by Imam Ahmad Rida Khan in Arabic on the commentary of the verse "those who are most God-fearing will be far removed from it" (92:17). This scholarly commentary argues to establish that Sayyiduna Abu Bakr al-Siddique is the most virtuous companion. It contains arguments against Tafdhili Shi'ites and requires an in-depth understanding of Usul al-Tafsir and Usul al-Din.

2) Mufti Akhtar Rida wrote an Arabic commentary to a selection of Hadiths to Sahih al-Bukhari which is titled "Namudhaj Hashiyat al-Bukhari". His strength and authenticity of arguments is very clear in the way he rebuts Ahmad Ali Saharanpuri in a number of Fiqh related issues.
 
3) He also wrote and excellent Usuli commentary to the Hadith of the intention "Actions are based upon intentions" which he called "Sharh Hadith al-Niyyah".

4) [Fiqh/Hadith] The Shaykh dictated the translation to Imam Ahmad Riza Khan's magnum opus work on the issue of combining prayers titled "Haajiz al-Bahrayn al-Waaqi an al-Jam bayn al-Salatayn" into Arabic. The work combines Fiqh with Hadith and perfectly illustrates how a faqih analyses Hadith evidences.

5) [Usul al-Hadith] Mufti Akhtar Rida fully dictated the Arabic translation to Imam Ahmad Rida Khan's "al-Haad al-Kaaf Fi Hukm al-Di'aaf" (The Sufficient Guide on Weak Hadiths). It was published by Dar al-Sananbil of Damascus and Dar al-Hawi of Beirut in 2009. The work uniquely examines the definitions of weak Hadith, and their application and usage in areas of Fiqh uncovering Wahhabi fallacies in their understanding of their acceptance and rejection. It is ample with scholarly discussions and is an outstanding gift for the student and teacher as its signatory Sayyid Yusuf al-Hashimi al-Beiruti (p. 139) clearly points in his endorsement,

فوجدته فريدا في بابه، يغني عن تطلابه، ثقيل المضمون، منكوز العلم،  مرصوص العبارة، دقيق المباحث، طويل النقول، يتعرض للعويصات والمشكلات. فبالجملة: إن الكتاب له قيمة علمية راقية

This book can be obtained from Dar al-Faqih in Abu Dhabi, Dar al-Dhiya lil-Nashr in Kuwait, Maktabah Tarim al-Hadithah in Tarim, Dar al-Salam in Cairo, Maktabah al-Tamam in Beirut and Dar al-Ulum al-Islamiyya in Indonesia. Six Ulama endorsed it with their remarks. They are: Abu Muhammad Musa Abduh Yusuf al-Is'haqi (from the Is'haqiyya Ashraf of Somali-Jeddah), Muhammad Anas Muhammad Saleem Murad who wrote the endorsement on behalf of his Shaykh Sa'd al-Din al-Murad (Jeddah), Sayyid Yusuf Muhammad Idris al-Hasani al-Husaini al-Hashimi (Beirut), Sayyid Yusuf Hashim Rifa'i (Kuwait), Shaykh Mahmud al-Huwt al-Nabhani (Halab, Syria) and Muhammad Nazim Ali Misbahi (Mubarakpur, India).
 
Sayyid Yusuf al-Rifa'i (p. 240-1) thanks the Shaykh for producing the translation of a work that was much needed in the Arabic language such that it now "fills an empty area in the library of the Ah al-Sunnah wa al-Jama'ah" and addressed him saying "al-Allamah al-Mukarram al-Akh al-Shaykh al-Mubajjal al-Shaykh Akhtar Ridha" and "al-Allamah al-Hafid al-Da'iyah".

Shaykh Mahmud al-Huwt (p. 244-5) refers to the Shaykh as "al-Imam" and "Taaj al-Shari'ah" and claims that "he has never seen a work of its kind" saying,

فما أن أحظيت بهذا الكنز، وبصرت في عنوانه، وتمنعت في مقدمته، حتى أسلمني أوله إلى اخره، فقرأته في رحلته هذه، والحق أقول: إنني ما رأيت مؤلفا نسج على منواله، ولا كتابا حوى بديع خصاله

Shaykh Musa Abduh Yusuf al-Is'haqi (p. 236) calls the Shaykh "Mawlana wa-Ustadhuna al-Fadhil" among other revering names. Here is the Arabic,

ولقد قام مولانا وأستاذنا الفاضل وسليل السادة الأفاضل، شيخنا الأكبر ومرشدنا الأنور، تاج الشريعة سماحة المفتي محمد أختر خريج الجامع الأزهر بترجمة "الهاد الكاف في حكم الضعاف" من اللغة الأردية إلى اللغة العربية، وأضاف إليها إضافات سنية ومرضية من معلومات فائقة وشائقة، مما كسا الكتاب رونقا وجمالا، وزاده روعة وكمال، فلله دره، وأطال الله عمره، ويسر الله أمره، ورفع الله قدره، وأجزل الله أجره، ونفع بعلومه الخاص والعام من أهل الإسلام

 
6) Mufti Akhtar Rida dictated the complete Arabic translation of Imam Ahmad Rida Khan's "al-Amnu wa al-Ula li-Naa'iti al-Mustafa bi-Daafi al-Bala" (Protection and Eminence for the Person who Praises the Chosen One as an Eliminator of Calamity) which was published Dar al-Nu'man, Damascus, 2009. This work is a scholarly refutation of Muftis that considered the "Salat Taajiyah" shirk on the basis that is impermissible to call anyone other than Allah "Daafi al-Balaa". It categorically refutes the Wahhabi stance using numerous verses of al-Qur'an al-Karim and its commentaries and two hundred and eighteen Hadiths of the Noble Prophet (may Allah bless him and give him peace) with their sources on the topic making it an encyclopaedic work. The muqaddima contains an excellent explanation to the types of Isnad and Nisbah highlighting the correct usage of this title for the Noble Prophet (may Allah bless him ad give him peace). The Shaykh put excellent Hadith notes to this work and his student created its bibliographical references.

It contains a three page endorsement by the great fadhil and adeeb, Abdul Jaleel Ata in which he addresses the Shaykh with titles such as "Fadilat al-Allamah al-Jalil al-Shaykh Muhammad Akhtar Rida Khan", "Taaj al-Shari'ah", "Fadilat al-Shaykh al-Jalil al-Murabbi al-Fadil" and praises the scholarly activities of the Shaykh saying,

فاهنأ يا فضيلة الشيخ الجليل المربي الفاضل وأنت تنعش اثارا جليلة تحيي به وفاء واداء بعض ما أنت به قمين لنشر العلوم الغزيرة التي أنبتها روضكم العامر، وأثمرتها أشجاركم الباسقة. يناعة وغذاء للألباب والعقول   والأفكار! ولا زلت كما مرّ أسلافك الكرام منارات  اهتداء وأسنة مشرعة في الدفاع عن حصن الشريعة الغراء بكل عزة وشموخ وكبرياء. ولا زالت جهودنا الوضيعة في خدمة علومكم الغزيرة فتوة، وتمكّنا بفضل ما طوقتمونا به من ثقة وحسن ظن! فلنكن عند حسن ظنكم، ودام ظلكم الوارف لمزيد من إحياء اثار الجد الجليل، ولتدم منكم الهمة القعساء للنهوض بالأجيال القادمة تربية وتعليما وإرشادا، وحلما وتسديدا. وفقكم الله للمزيد، وفر أعينكم بكل محب مريد، وأدام عطاءكم بلا تحديد

7) Mufti Akhtar Rida Khan dictated the full translation of Shah Fazl al-Rasul Badayouni's "al-Mu'taqad al-Muntaqad" from the Arabic into Urdu, and its commentary "al-Mu'tamad al-Mustanad" by Imam Ahmad Rida Khan. Those teaching Aqidah know how difficult of a text this work is. It contains many intricate discussions on Asma wa-Sifaat yet the Shaykh has effectively translated the work which when read in Urdu seems as though it was originally written in Urdu! The Shaykh translated this work throughout the car and aeroplane journey to Sri Lanka in 2003 and completed it within six months. This single example is sufficient to establish to our readers the immensity of the Shaykh's knowledge and determined efforts to teach.

8) [Asma wa-Sifat] The Shaykh has dictated the translation to Imam Ahmad Riza Khan's "Subhan al-Subbuh an Ayb Kadhib Maqbuh" into Arabic. I sat in one of awe-filling majalis to listen to the Shaykh's mastery in the subject and translation of the text. This will be the largest known work on establishing the sifah of truth (sidq) for Allah Most Sublime and refuting the view of Imkan al-Kadhib. It shall shatter - by the aid of the Most Truthful - the Deobandi stance in Arabic when released. The work is a masterpiece in Asma wa-Sifat containing a wealth of rational and transmitted proofs. The translation is near completion, wal-hamdulillah. None other than an expert can embark such a task.

9) [Hadith/Aqidah] The Shaykh dictated the translation of "Shumul al-Islam li-Usul al-Rasul al-Kiram" by Imam Ahmad Rida Khan into Arabic on the Iman of the parents of our Noble Prophet (upon him peace and blessings). This was published along with the Shaykh's study on the Father of Sayyiduna Ibrahim in Arabic titled "Tahqiq Anna Aba Ibrahim Tarih wa-laysa Azar". These works were endorsed by the following Ulama:

Sayyid Abdullah Fad'aq Hashimi (Da'iyah of Makkah and student of the late Sayyid Muhammad Alawi Maliki), who referred to the Shaykh as "Fadilat al-Imam al-Shaykh Muhammad Akhtar Ridha Khan al-Azhari al-Mufti al-Azam fi al-Hind"

Shaykh Isa Mani al-Himyari (Muhadith of Dubai) who referred to the Shaykh as "al-Shaykh al-Aarif billah al-Muhadith Muhammad Akhtar Ridha al-Hanafi al-Qadiri al-Azhari"

Shaykh Waathiq Fu'ad Ubaydi (Baghdad) who called him "Shaykhuna al-Jalil, Sahib al-Radd al-Qati, Murshid al-Saalikeen, al-Mahfouz bi-Rabb al-alameen, al-Aalim al-Fadhil" and "Taaj al-Shari'ah"

Mufti Jamal Abdul Kareem al-Dabban (Baghdad) who referred to him as "al-Imam al-Allamah al-Qudwah Sahib al-Fadhilat al-Shaykh"

10) [Qasaid/Madih] During my stay in Jeddah in Dhul Hijjah (2009) after the completion of Haj, I visited Mufti Akhtar Rida Khan in Jeddah and witnessed his knowledge and piety. He gave his daily commentary on Qasidah Burdah (verses 90-91) fluently in Arabic which was being recorded (I personally possess 3 unedited audio cds).
 
The Shaykh has memorised the entire Qasidah Burdah and Dalai'il al-Khayrat by heart. Every morning after Fajr, he recites the entire Burdah till sunrise. After every Asr prayer, he recites a section from Dala'il al-Khayrat. This has been his wird-occupation since teenage years. I witnessed this on the 13th morning of Dhul Hijjah in Mina and after Asr in Jeddah. The Shaykh has a Diwan to his name titled "Safinah-e-Bakhshish" which contains several qasaid and mada'ih on the Noble Prophet (upon him peace and blessings) and the chosen people, some of which are in Arabic too. One of his famous Qasidahs is which he recited in his majlis with the Ulama of Damascus in August 2008 and in Jeddah 2009 (partial):

الله الله الله ۔۔۔ ما لي رب إلا هو
يفنى الكل ويبقى هو ۔۔۔ ليس الباقي إلا هو
من كان دعاه أن يا هو ۔۔۔ ذاك حميد عقباه
من كان لربي دنياه ۔۔۔ ذاك سعيد اخراه
من كنت الهي مولاه ۔۔۔ كل الناس تولاه
تنسى ربك يا فاني ۔۔۔ دم إن شئت بذكراه
ترجو الناس لجدواهم ۔۔۔ إن الحدوى جدواه
ربي رب الأرباب ۔۔۔ ليس يضاهى حاشاه
كن لنبي الله رضى ۔۔۔ تحظ لديه بزلفاه
وهذا أختر أدناكم ۔۔۔ ربي أحسن مثواه

When the Shaykh recited the last verse, Sayyid Abdul Aziz Khatib (Damascus) began profoundly saying (as heard from students that were present):

أختر سيدنا وابن سيدنا

 
Expressing his yearning for the Noble Habib (may Allah give him peace and blessing) Mufti Akhtar Rida writes (partial):

رسول الله يا كنز الأماني
على أعتابكم وقف المعاني
بهذا الباب يعتز الذليل
لهذا الباب يأتي كل عان
لهذا الباب انتدب الرحيم
ذوي الأوزار من قاص ودان
رسول الله إني مستجير
لدى أعتابكم من كل جان
لكم جاءت رواحلنا حفافأ
وكم صدرت محملة عواني
فداكم مهجتي أنتم عمادي
مرادي بغيتي كنزي أماني
ألا تحيون من قلبي مواتا
ألا تأتون مندرس المكان
ولا زالت بحارك تفيض
وأمطار الندى مر الأوان
اما للشمس في ليلي شروق

ألا ما يجلو محياكم كياني

A Notice: The reader must keep in mind that Mufti Akhtar Rida Khan is visually impaired and cannot read or write. He listens to a text and dictates the translation and those occupied in translating know how difficult of a task this is especially when translating difficult texts in Islamic disciplines!

Acclaim Among Contemporary Arab Ulama:

1) Shaykh Abdul Jaleel Ata (Damascus) recited the following qasidah in praise of the Shaykh in Damascus in the presence of numerous scholars and students who gathered to join the Shaykh, every letter of which lustres with love and truth,

یا کوکب من بھاء الدین ذاألق ۔۔۔ ومنھا من دقیق العلم متسق
اقدام قولک في التحقیق مصدرہ ۔۔۔ اھل التمکن في النبراس کالشفق
 
ولو تباھی رسول اللہ في أحد ۔۔۔ مثل طلعتکم یا فاتح العبق
محمد أختر جاء الرضا به ۔۔۔ فمر حبافي منبع الحصن الدرق

This majlis was attended by Shaykh Abdur-Razzaq Halabi, Shaykh Hussam al-Din Farfour, Shaykh Abdul Aziz Khateeb, Shaykh Hisham Burhani, Shaykh Abdul Hadi Kharsah and many others.

2) In his first-rate work on the defining the manhaj of Imam Ahmad Rida Khan titled "Insaf al-Imam", the Egyptian author Shaykh Muhammad Khalid Thabit (p. 114-5) speaks of his encounter with Mufti Akhtar Rida Khan in Egypt in the following words,

منذ أيام – وأنا أكتب هذه السطور- استنارت مصر بزيارة الشيخ الكبير محمد أختر رضا القادري الأزهري المعروف بتاج الشريعة المفتي الأعظم بالهند، حفيد الإمام أحمد رضا خان البريلوي والقائم على جماعته، ورأيت حديثه عن جده الإمام اكثر من حديثه عن نفسه، واعتزازه بجده الإمام الأعظم من اعتزاز بنفسه، ورأيت تمسكه بما أرساه جده من القواعد ومن الثبات على الحق مما يثير الإعجاب حقا...نظرت إلى وجه الشيخ الكبير محمد أختر والبهاء يكسوه، والسكينة والوقار يجللانه، واستمعت إلى كلماته –بلغة عربية صحيحة-تخرج من فمه في قوة وثقة تصدق بالحق المبين فوجدتني أقول: سبحان الله...ذرية بعضها من بعض

3) The Azhar Journal titled "Sawt al-Azhar" (May Issue 2009) referred to the Shaykh as "Mufti al-Hind". In this visit, the Shaykh met with Shaykh al-Azhar in his office for an hour and who presented him an Azhar award for his scholarly achievements and activities.

Among Those Who Visited Mufti Akhtar Rida Khan in Bareilly:

1) The late Muhadith of Makkah, Sayyid Muhammad Alawi al-Maliki (may Allah have mercy on him) travelled to Bareilly in April 2004 during Rabi' al-Awwal. They engaged in a number of scholarly discussions with Shaykh Akhtar and in his talk addressed Shaykh Akhtar with the title "al-Mufti al-A'zam bil-alam". When he studied the Shaykh's Arabic Hashiya on Sahih al-Bukhari titled "Namudhaj Hashiyat al-Azhari" he regarded the Shaykh as "Muhadith Hanafi" before those that were present.

2) Sayyid Muhammad Umar ibn Saleem al-Mahdi al-Dabbagh of Baghdad was appointed as the Head of Arabic literature at Jamiat al-Ridha in Bareilly in 2007. He showed immense love for the Shaykh and wrote a qasidah in his praise which he publicly recited on the Imam Ahmad Rida Conference in Bareilly on the 24th Safar, 2007.

3) The Mufti of Damascus, Shaykh Abdul Fattah Bizm visited Mufti Akhtar Rida at his residence twice during the last Hajj season (2009) in Jeddah and in Madinah Tayyibah. I personally witnessed the amount of love these Shuyukh had for one another on both occasions. In his talk in Jeddah, Mufti Abdul Fattah expressed his feelings about the Shaykh and spoke of his previous meetings with him in Syria and Bareilly. He said, "When the Shaykh came to Damascus the first time round, I heard about him and wanted to visit him. Some people prevented me but I went to meet him and at the first sight Allah made me realise that he is from the people of Allah (Ahlullah)".

He then added, speaking of a miracle he experienced, that when the Shaykh invited him to Bareilly he was in two minds about travelling even to the moment of submitting his passport. For some reason, the visa was not issued. Upon collecting the passport, he mentioned that Shaykh Akhtar rang him and said, "If you make a firm intention, Allah will make the means easy". Mufti Abdul Fattah said, "This struck my heart and I came to realise that the Shaykh is aware of the state of my heart". Thereafter, I made a firm intention and re-submitted my passport and received the visa".

He also said, "When I travelled to Bareilly and saw the thousands of people that are attached to Shaykh Akhtar, it brought joy to my heart that the people of India are still connected with their shuyukh and illustrate immense love and respect for them". This is what I remember from his comments. If anyone requires an audio recording of this talk, Insha Allah, I can try to facilitate it and perhaps others too.

Acclaim in Indo-Pakistan:

Bareilly, as all of us know, has a massive Sunni following in and around the world. Mufti Akhtar Rida Khan has been the Shaykh of the silsilah and head Mufti there for many years. The claim that he is not known among India's people is clearly a lie intended to discredit the Shaykh. A 700 page book has been compiled on the life, works and activities of the Shaykh titled "Tajalliyaat Taaj al-Shariah" containing the comments, letters, articles of hundreds of ulama from around the world to the Shaykh and their views about him. Majority of these articles, letters, qasa'id are in Urdu by scholars of India and Pakistan. It includes articles on the Shaykh's travels within India and meetings with its people that shatter the false notion. Mufti Abdul Fattah Bizm has witnessed the annual urs event at Bareilly in the month of Safar whose remarks I presented above

The Manhaj of Mufti Akhtar Rida Khan in Love and Hate:

It would be not be a hyperbolic comment if I were to assert that Mufti Akhtar Rida is an embodiment of the Hadith "Love for the sake of Allah and Hate for the sake Allah". He loves the awliya of the entire world and hates the enemies of Allah and His Messenger (upon him peace and blessings). He does not unite with those who "offend" Allah and His Messenger with comments that are by nature "repulsive", "repugnant", "below the standards of scholarly discourse", "indefensible breaches of proper respect" and thus "unacceptable to Muslims around the world" and neither does he have compassion for those who shamelessly destroy the graves of the companions and Ahlul Bayt, demolish Muslim sites and heritage whilst preserving Jewish landmarks and relics of their Kings in their museums, and speak with minimal respect about the Noble Habib (may Allah bless him and give him peace), his companions, kin, and the majority of the Ummah whom they consider misguided. He has no love for those who consider it permissible to shout out Shirk and kufr slogans to those who recite the Burdah and Dalai'il. He has written and spoken against such people and their beliefs as this is the duty (wajib dini) of every upright scholar from Ahlus-Sunnah wa al-Jama'ah, and is not a hobby as some may assert, to warn people from wavering and falling into the trap of the Shaytan.

As for the claim that the Shaykh makes takfir of everyone other than himself and those affiliated with him is another exaggeration, rather, a lie that stems from animosity. The Shaykh has replied to this accusation in Arabic in his "Mira'at al-Najdiyyah" published by the name "Haqiqat al-Barelwiyyah", which is the reply to Qadhi Atiyyah's endorsement to Ihasan Ali Zahir's "al-Barelwiyyah" (Published in Egypt by Dar al-Muqattam, 2009) asking him to produce a single nas of our ulama in which they have made takfir of Ibn Taymiyya, Ibn Abdul Wahhab and their followers. Rather, it is these people who make takfir and tadlil of the entire ummah. This accusation is the popular one found in "Nuzhat al-Khawatir" and "al-Barelwiyyah" about Barelwis and is false.
 
Conclusions:

On these premise, our conclusions therefore are that Shaykh Akhtar Rida Khan

a) is a scholar, a Mufti and one who possesses immense knowledge "Allamah" of the Shari'ah.
b) is a tireless teacher of the Islamic sciences, valuing time and teaching throughout his travels.
c) has excellent command on the Arabic language and translation skills.
d) is beloved to the Ulama of the Arab world and has been received with warm hearts and love.
e) produces works in various scholarly disciplines which have brought immense benefit to the Ahlus-Sunnah.
f) is not just a scholar of the outward sciences but a man of Allah whose presence is awe-filling and a person of karaamat.
g) is on the manhaj of the Ahlus-Sunnah Wa al-Jama'ah.
h) is well-known in India and its people of the Ahlus-Sunnah.

And to hold otherwise leads to the falsification of popular accounts by ulama and awliya on the basis of a solitary report lacking proper adab of discourse which appears biased to anyone who reads it with a sound mind. Supporting false notions attributed to the Shaykh such that he is not an "alim", he is "unknown" and that he makes "takfir of everyone" is unlawful when there are clear signs to the contrary. Beware too of having animosity towards the awliya as its consequence from Allah is devastating! And alone gives guidance.

 
———
Penned by
Shaykh Munawwar Ateeq
[Birmingham - United Kingdom]