20 ZilHajj | Hazrat Sayyiduna Abdullah Shah Ghazi Alaihir RaHma [URDU]

حضرت سید ابو محمد عبد اللہ الاشتر
(المعروف) عبد اللہ شاہ غازی رحمتہ اللہ علیہ

 

98ھ میں حضرت سید محمد نفس ذکیہ کے ہاں اسلام کے ایک درخشاں ستاری نے مدینہ منورہ میں آنکھ کھولی۔ یہ تھے حضرت عبد اللہ شاہ غازی رحمتہ اللہ علیہ۔ آپ حسنی حسینی سید ہیں۔ یہ بات آپ کے شجرہ مبارک سے ثابت ہے۔

شجرہ نسب:

آپ کے شجرہ مبارک پر نظر ڈالنے سے معلوم ہوتا ہے کہ حضرت عبداللہ شاہ غازی رحمتہ اللہ علیہ کتنی قدیم ہستیوں میں سے ہیں۔ آپ ہیں سید ابو محمد عبداللہ الاشتر (عبداللہ شاہ غازی رحمتہ اللہ علیہ) بن سید محمد ذوالنفس الزکیہ بن سید عبداللہ المحض بن سید مثنیٰ بن سیدنا حضرت امام حسن رضی اللہ تعالیٰ عنہ بن حضرت سیدنا امیر المومنین علی ابن ابی طالب کرم اللہ وجہہ الکریم۔ حضرت سیدنا حسن مثنیٰ کی شادی حضرت سیدہ فاطمہ صغریٰ بنت سیدنا حضرت امام حسین سے ہوئی اسی وجہ سے آپ حسنی حسینی سید ہیں۔

تعلیم:

تحقیقات سے پتہ چلا ہے کہ آپ کی تعلیم و تربیت آپ کے والد صاحب کے زیر سایہ مدینہ منورہ میں ہی ہوئی۔ آپ علم حدیث پر عبور رکھتے تھے۔ اور کچھ مورخین نے تو آپ کو محدث تک بھی لکھا ہے۔

سندھ آمد:

بنو امیہ کی حکومت زوال پذیر ہوچکی تھی جب 138ھ میں آپ کے والد صاحب نے مدینہ منورہ سے علوی خلافت کی تحریک شروع کی اور اپنے بھائی حضرت ابراہیم بن عبداللہ کو اس ضمن میں بصرہ روانہ کیا اس زمانے میں سادات کے ساتھ انتہائی ظلم کا رویہ روا رکھا گیا تھا۔ اس ظلم کے کئی ایک واقعات معروف ہیں جن میں حضر ت بن ابراہیم کا واقعہ خاص طور پر مشہور ہے۔ جب آپ کو انتہائی بے دردی کے ساتھ دیوار میں زندہ چن دیا گیا۔ یہ دیوار آج بھی بغداد میں مشہور ہے۔ حضرت بن ابراہیم انتہائی وجیہ اور حسین و جمیل تھے جس کی وجہ سے آپ کا لقب دیباج مشہور ہوا۔ عبداللہ شاہ غازی رحمتہ اللہ علیہ کے والد صاحب نے آپ کو اپنے بھائی حضرت ابراہیم کے پاس بصرہ بھیجا اور آپ وہاں سے ہوتے ہوئے سندھ کی جانب روانہ ہوئے۔ تاریخ الکامل' جلد پنجم میں لکھا ہے کہ آپ خلیفہ منصور کے دور میں سندھ تشریف لائے۔ تحفتہ الکریم کے مصنف شیخ ابو تراب نے آپ کی سندھ میں موجودگی خلیفہ ہارون رشید کے دور سے منسوب کی ہے۔

آپ کی سندھ آمد کے ضمن میں دو قسم کے بیان تاریخ سے ثابت ہیں۔ ایک یہ کہ آپ تبلیغ اسلام کیلئے تشریف لائے تھے اور دوسرے یہ کہ آپ علوم خلافت کے نقیب کی حیثیت سے (ملاحظہ ہو تاریخ الکامل لا بن الشت' ابن خلدون' طبری اور میاں شاہ مانا قادری کی تحریریں) تاجر کے روپ میں آئے تھے۔ تاجر اس لئے کہا گیا کہ آپ جب سندھ آئے تو اپنے ساتھ بہت سے گھوڑے بھی لائے تھے۔ آپ نے یہ گھوڑے اپنے کم و بیش بیس مریدوں کے ہمراہ کوفہ سے خریدے تھے۔ آپ کی آمد پر یہاں کے مقامی لوگوں نے آپ کو خوش آمدید کہا اور سادات کی ایک شخصیت کواپنے درمیان پاکر بہت عزت اور احترام کا اظہار کیا۔ آپ بارہ برس تک اسلام کی تبلیغ میں سرگرداں رہے اور مقامی آبادی کے سینکڑوں لوگوں کو مشرف با اسلام کیا۔

یہ تو ہے کہانی ظاہری حالات کی جن کو تاریخ الکامل لابن الشتر اور ابن خلدون' طبری وغیرہ میں قلمبند کیا ہوا ہے لیکن ایک عظیم ہستی جو حسنی حسینی سید ہے۔ حضرت علی کرم اللہ وجہہ کی اولاد ہے باطنی شاہسواری سے کیسے خالی ہوسکتی تھی۔ ایک زمانہ کب سے ان کے فیض سے سیراب ہورہا ہے۔ ان کی باطنی زندگی پر ابھی کسی نے کچھ نہیں لکھا شاید اس وجہ سے کہ ان کی اپنی تحریریں یا ان کے کسی ہم عصر کی ان کے بارے میں کوئی تحریریں دستیاب نہیں ہیں اور شاید اس وجہ سے کہ وہ بہت پہلے کے اولیائے کرام میں سے ہیں اور دوسرے اس وجہ سے بھی کہ اس زمانے میں سلسلہ ہائے تصوف آج کی طرح نہیں تھی۔ تصوف کے سلسلوں کی زیادہ شہرت اور تشہیر حضرت عبدالقادر جیلانی رحمتہ اللہ علیہ اور حضرت معین الدین چشتی رحمتہ اللہ علیہ اور دیگر بزرگوں کے آنے کے بعد ہوئی۔ ان کا مزار پر انوار مرجع خلائق بنا ہوا ہے یہ ویسے تو نہیں ہے ولایت تو حضرت علی کرم اللہ وجہہ کی مرہون منت ہے۔ وہی اس کا منبع ہیں یہ کسی نے نہیں لکھا اور نہ کہا کہ وہ جو امانت حضرت علی کرم اللہ وجہہ سے سینہ بسینہ چلی وہ ان کے حصہ میں نہیں آئی۔ شہادت ان کے آباؤ اجداد میں چلی آرہی ہے ۔ حضرت علی کرم اللہ وجہہ الکریم سے لے کر غازی شاہ رحمتہ اللہ علیہ صاحب کے والد اور چچا شہید ہوئے۔ خود آپ نے بھی شہادت کا رتبہ پایا اپنی جان سے زیادہ کیا چیز ہے جو اللہ تعالیٰ کی راہ میں قربان کی جاسکتی ہے یہ تو شہادت جلی ہے مگر کیا کسی نے لکھا ہے کہ وہ شہید خفی بھی ہیں؟ جب وہ حق ہوچکے تو راہ حق میں شہید ہوئے دولت سرمدی کا متحمل وہی ہوسکتا ہے جس کو فطرت اس کا اہل سمجھتی ہے۔

والد کی شہادت:

حضرت عبداللہ شاہ غازی رحمتہ اللہ علیہ کے سندھ قیام کے دوران گورنر سندھ کو خبر آئی کہ آپ رحمتہ اللہ علیہ کے والد صاحب نے مدینہ منورہ میں اور ان کے بھائی حضرت ابراہیم نے بصرہ میں عباسی خلافت کے خلاف بغاوت کردی ہے۔ 145ھ میں یہ اطلاع آئی کہ آپ کے والد حصرت سید محمد نفس ذکیہ مدینہ منورہ میں 15 رمضان المبارک کو اور اسی سال آپ کے چچا حضرت ابراہیم بن عبداللہ 25 ذیقعد (14فروری 763ء) کو بصرہ میں شہید کردیئے گئے۔

گورنر سندھ کی بیعت اور آپ کی تعظیم:

حضرت عبداللہ شاہ غازی رحمتہ اللہ علیہ کے والد صاحب اور چچا کی شہادت کے بعد عباسی خلافت کے مرکز (خلیفہ منصور) سے آپ کی گرفتاری کے احکامات بھی صادر ہوئے۔ مگر چونکہ آپ کے حصے میں میدان جنگ میں شہادت لکھی گئی تھی لہذا آپ کی گرفتاری تو عمل میں نہیں آسکی۔ حضرت حفص بن عمر گورنر سندھ آپ کی گرفتاری کے معاملے کو مسلسل ٹالتے رہے۔ ان کا خیال تھا کہ اس طرح کچھ وقت گزر جائے گا اور خلیفہ منصور غازی شاہ رحمتہ اللہ علیہ کی گرفتاری کے معاملے کو بھول جائے گا مگر جو لوگ اقتدار سے لگاؤ رکھتے ہیں وہ کسی طرح کا خطرہ مول نہیں لیتے بلکہ چھوٹے سے چھوٹے خطرے کو بھی برداشت کرسکتے۔ چنانچہ خلیفہ منصور کے دل سے ہرگز بھی عبداللہ شاہ غازی رحمتہ اللہ علیہ کی گرفتاری کا خیال ماند نہیں پڑا۔ حالانکہ گورنر سندھ حضرت حفص بن عمر نے اہل بیت سے محبت کے جذبے کے تحت یہ بھی خلیفہ کو کہا کہ حضرت عبداللہ شاہ غازی رحمتہ اللہ علیہ میری مملکت کی حدود میں نہیں ہیں لیکن خلیفہ کو اس پر بھی اطمینان نہیں ہوا۔

ساحلی ریاست آمد:

گورنر سندھ حضرت حفص نے اپنی محبت' عقیدت اور سادات سے لگاؤ اور بیعت کرلینے کے بعد آپ کو بحفاظت ایک ساحلی ریاست میں بھیج کر وہاں کے راجہ کا مہمان بنایا۔ یہ راجہ اسلامی حکومت کا اطاعت گزار تھا۔ اس نے آپ کی آمد پر آپ کو خوش آمدید کہا اور انتہائی عزت اور قدر و منزلت سے دیکھا۔ آپ کو چار سال یہاں ان کے مہمان رہے۔ اس عرصہ میں آپ نے پہلے کی طرح اسلام کی تبلیغ جاری رکھی اور سینکڑوں لوگوں کو اسلام سے روشناس کرایا۔ لاتعداد لوگ آپ کے مریدین بن کر آپ کے ساتھ ہوگئے۔

سندھ میں اسلام کی تبلیغ:

کہاں سندھ کہاں سعودی عرب ۔ کتنی مسافت ہے۔ کتنا لمبا سفر ہے۔ صحابہ کرام کے بعد کوئی اسلام کی تعلیم دینے یا تبلیغ کرنے کیلئے سندھ نہیں آیا تھا۔ یہ بات بھی تاریخ ہی سے ثابت ہوتی ہے کہ اس کے بعد سندھیوں کے بنجر دل کی زمین میں سب سے پہلے حضرت عبداللہ شاہ غازی رحمتہ اللہ علیہ نے ہی اسلامی بیج بویا پھر اس کی آبیاری کی اور محبت' اخوت اور بردباری سے دلوں کو گرمایا اور ایمان کی زرخیزی سے روشناس کروایا۔ اس لئے کہ جو کام ان کے ذمہ تھا وہ صرف ظاہر سے نہیں ہوسکتا تھا۔ تاریخ کو رخ عطا کرنے والے ظاہر کے ساتھ باطن کی دنیا کے شاہسوار بھی ہوتے ہیں۔ جن کا ظاہر پر کم اور باطن پر زیادہ زور اور توجہ ہوتی ہے۔

 

 

اسباب غیب:

دراصل ان ہستیوں کیلئے اس دارلعمل میں جس جگہ کا انتخاب کیا ہوتا ہے وہاں ان کیلئے اسباب بھی مہیا ہوتے ہیں۔ (گورنر سندھ حضرت عمر بن حفص کا مطیع ہونا۔ اور آپ رحمتہ اللہ علیہ کی گرفتاری کے خلیفہ منصور کے احکامات ٹالنا۔ آپ کو بحفاظت دوسری ریاست میں بھیجنا یہ سب غیبی اعانت تھی اور آپ کے عمل کی تائید تھی) اگرچہ عباسی خلیفہ منصور آپ سمیت تمام سادات کے قتل کے در پہ تھا اس نے اطلاع ملنے پر بارہا حضرت عبداللہ شاہ غازی رحمتہ اللہ علیہ کو گرفتار کرنے کے احکامات دیئے لیکن قدرت نے جو کام آپ سے لینا تھا اس کیلئے پورا پورا اہتمام کیا ہوا تھا۔ ایک ایسا گورنر سندھ میں متعین تھا جو آپ کی تعظیم اور خیال کرتا تھا اور کسی قیمت پر آپ کو تکلیف نہ پہنچانا چاہتا تھا بلکہ ان نیک بخت گورنر یعنی عمر بن حفص نے آپ کے ہاتھ پر بیعت بھی کرلی تھی اور در پردہ آپ کی حمایت کرتا تھا۔

سیر و شکار:

تاریخ سے ثابت ہے کہ اس زمانے میں جب آپ سیر اور شکار کی غرض سے کہیں جاتے تھے تو شان و شوکت اور کروفر سے اور سازو سامان بھی ساتھ ہوتا تھا جس سے آپ کی شان و شوکت کا اظہار ہوتا تھا۔ کیوں نہ ہو حضرت عبداللہ شاہ غازی رحمتہ اللہ علیہ کس نسب کے چشم و چراغ تھے۔ یہ غالباً اس لئے بھی تھا کہ آپ کی درویشی پر امارت کا پردہ بھی پڑا رہے۔ اورجو امانت آپ کے سپرد تھی آ پ کے سینے میں محفوظ و مخفی رہے۔

بھائی:

یہ بھی باور کرانا ضروری ہے کہ آپ کے علاوہ آپ کے ایک دوسرے بھائی بھی ہیں وہ بھی بہت بڑے ولی تھے۔ انہوں نے بھی اسلام کی گراں قدر خدمات انجام دیں ہیں۔ آپ کا مزار مراکش میں ہے اور وہاں کا سب سے معروف مزار ہے۔ اور وہاں مرجمع' خلائق بنا ہوا ہے۔ اس کا تذکرہ بھی تاریخ اسلام میں موجود ہے۔

حکمرانی:

حکومت دو قسم کی ہوتی ہے ایک خطہ پر اور دوسری حکومت جو حقیقی حکومت ہے وہ قلوب پر ہوتی ہے عبداللہ شاہ غازی رحمتہ اللہ علیہ کی حکومت ظاہر و باطن دونوں پر قائم ہے۔ سارے دفتر ان کے ہیں جہاں تمام زائرین کی مرادوں اور دعاؤں کی عرضیاں موصول کی جاتی ہیں اور پھر ان پر احکامات صادر ہوتے ہیں۔ ثبوت یہ ہے کہ اگر زائرین کی مرادیں پوری نہ ہورہی ہوں تو پھر یہ جم غفیر کیسا۔ جوہر آنے والے دن کے ساتھ بڑھ رہا ہے۔ جمعرات کو تو آپ رحمتہ اللہ علیہ کے مزار کی سیڑھیاں بھی چڑھنا دشوار ہوتا ہے۔ عام ایام میں بھی زائرین کا تانتا بندھا رہتا ہے ۔ عبداللہ شاہ غازی رحمتہ اللہ علیہ کی باطنی حکومت کا حال کہاں سے معلوم ہوگا کس نے اس پر لکھا ہے کس لائبریری اور دفتر سے یہ تفصیل موصول ہوگی سرکار دو عالم صلی اللہ علیہ وآلہ وسلم کی حدیث مبارک ہے آپ صلی اللہ علیہ وآلہ وسلم نے فرمایا کہ میرے امتی بنی اسرائیل کے نبیوں کے ہم مرتبہ ہونگے۔

یہ وہی ہیں جنہوں نے اپنی زندگی امت محمدی صلی اللہ علیہ وآلہ وسلم کیلئے وقف کی ہوگی۔ یہ وہی ہیں جن کو غم امت لاحق ہوگا۔ نبی صلی اللہ علیہ وآلہ وسلم کی پیروی میں انہوں نے وہی کچھ کیا ہوگا جو نبیوں نے کیا۔

وفات:

۲۰ ذی الحج ١٥١ھ میں آپ علیہ الرحمہ پردہ فرما کر اپنے خالق حقیقی سے جا ملے۔ انا للہ وانا الیہ راجعون۔ کراچی کے ساحلی علاقے کلفٹن میں آپ علیہ الرحمہ کا مزار پر انوار مرجع ہر خاص و عام ہے اور اپنی نورانیت اور برکت سے اس شہر کو خصوصا اور پورے پاکستان کو عموما اپنی رحمت میں لیے ہوئے ہے۔

 

———
مأخذ: ماہنامہ تحفظ ، ستمبر ۲۰۰۵
تحریر: علامہ محمد شہزاد ترابی قادری

19 Dhul Hijjah | Sayyiduna Shaykh Abu al-Hussain Ahmad Ibn Muhammad al-Noori Alaihir raHmah

Shaykh Abu al-Hussain Ahmad
Ibn Muhammad al-Noori Alaihir raHmah
 

Sayyiduna Shaykh Abul Hasan Ahmad ibn Mohammad al-Noori Alaihir raHma, a native of Baghdad of a family from Khorasan, was a pupil of Sirri al-Saqati and a faithful companion of Sayyiduna Junaid al-Baghdadi. A leading figure of the Baghdad circle, he composed some fine mystical poetry. He passed away in 295 (908).

The self-discipline of Abul Hussain Noori

Sayyiduna Abul Hussain, who followed the same rules of conduct as Sayyiduna Junaid, was called Noori ("the Man of Light") because whenever he spoke and the night was dark, a light would issue from his mouth so that the whole house became bright. Another explanation of his nick-name is that he declared inmost secrets by the light of intuition. Yet a third version is that he had a retreat in the desert where he used to worship all the night through. People would go out to watch, and would see a light mounting from his cell and gleaming through the night.

When he first embarked on his mystical career, every morning early he would set out from his house for the shop, and pick up a few loaves. These he would distribute as alms, afterwards proceeding to mosque where he worshiped till the noon prayers, only then going on to his shop. His household imagined that he had eaten something in the shop, whilst the people in the shop supposed that he had eaten at home. He continued this practice for twenty years without anyone being aware of the true facts of his case.

Sayyiduna Abul Hussain al-Noori gave the following account of himself:

For years I struggled, restraining myself in prison and turning my back on other men. Despite all my austerities, the way did not become open to me.

"I must do something to mend my affairs," I said to myself. "Otherwise let me die and escape from this carnal soul."

"Body," I then said, "for many years you have followed your own lust and desire, eating and seeing and hearing, going and taking, sleeping and enjoying yourself and gratifying your passion. All this has been most harmful to you. Now enter the chamber, that I may fetter you and put as a collar round your neck all your dues to Almighty Allah. If you remain steadfast so, you will attain felicity; if not, at least you will die on the path of Allah Almighty!" So I acted on the path of Allah. Now I had heard that the hearts of the mystics were delicate organs, knowing the secret of whatever they saw and heard. Not finding this in myself, I said, "The pronouncements of the prophets and the saints are true. Perhaps I have played the hypocrite in my striving, and the defect is due to myself. Here there is no room for difference of opinion. Now," I went on, "I will go around myself and see what it is."

I gazed into myself, and the fault was this, that my carnal soul and my heart were united. When the carnal soul is one with the heart, that is disastrous; for whatever shines upon the heart, the carnal soul seizes its portion of it. So I realized that this was the cause of my dilemma; all that entered my heart from the Court of Allah Almighty, my carnal soul seized its part of it.

Thenceforward, whatever gratified my carnal soul, that I went not about, but clutched something other. For instance, if prayer or fasting or alms-giving was agreeable to my carnal soul, or solitude or associating with my fellows, I proceeded to do the contrary, till I had cast out all those things and all gratification had been cut away. Then mystic secrets began to manifest in me.

"Who are you?" I asked.

"I am the pearl of the mine of undesire," came the answer. "Now tell the disciples, My mine is the mine of undesire, and my pearl is the pearl of the mine of unpurpose."

Then I walked down to the Tigris and stood between two skiffs.

"I will not go," I said, "until a fish falls into my net." At last a fish fell into my net. When I drew it up I cried, "Praise be to Allah that my affairs have turned out well!"

I went to Junaid and told him, "A grace has been vouchsafed to me!"

"Abul Hussain," Junaid replied, "if it had been a snake and not a fish that fell into your net, that would truly have been a sign of grace. But since you yourself intervened, it is a deception, not a grace. For the mark of a grace is that you cease to be there at all."

Noori before the Caliph

When Ghulam Khalil declared hostilities against the Sufis, he went to the caliph and denounced them.

"A group have appeared on the scene," he announced, "who sing songs and dance and utter blasphemies. They parade about all day, and hide themselves in catacombs, and preach. These men are heretics. If the Prince of the Believers will issue the command for them to be slain, the doctrine of heresy will be exterminated, for they are the chief of the heretics. If this thing is done by the hand of the Prince of the Believers, I guarantee him an ample reward."

The caliph immediately ordered that they — Abu Hamza, Raqqam, Shibli, Noori, and Junaid — should be brought before him. This done, he commanded them to be slain. The executioner first made to slay Raqqam; Noori sprang up and thrust himself forward fearlessly and took Raqqam's place.

"First kill me, laughing for joy," he cried.

"Sir, this is not your time yet," the executioner said to him. "The sword is not a thing wielded in haste."

"My way is based upon preference," Noori explained. "I prefer my comrades above myself. The most precious thing in this world is life. I wish to devote these few remaining moments to serving my brethren, that I may have sacrificed life itself. This I do, albeit to my view one moment in this world is dearer than a thousand years in the next. For this world is an abode of service, and the other world is an abode of propinquity; and propinquity for me is in service."

They reported these words of Noori's to the caliph, who marveled at his sincerity and equitableness. He ordered the execution to be stayed and referred their case to the Qadhi to examine.

"They cannot be proscribed without proof," said the Qadhi. Now he knew that Sayyiduna Junaid was supreme in many sciences and had heard Noori speak. So he said, referring to Sayyiduna Shibli, "I will question this madman on a point of law which he will never be able to answer."

"How much is to be paid in poor-tax on twenty dinars?" he asked.

"Twenty and a half dinars," Shibli replied. "Whoever instituted that kind of poor-tax?" demanded the Qadhi.

"Abu Bakr the Great," Shibli answered. "He gave forty thousand dinars and kept nothing back."

"Yes, but what is this half-dinar you spoke about?" "That is a fine," replied Shibli. "The man kept the twenty dinars to himself, so he must pay half a dinar in addition."

The Qadhi then questioned Noori on a point of law. Noori replied instantly, and the Qadhi was reduced to confusion. Noori then spoke.

"Qadhi, you have asked all these questions, and you have asked nothing at all relevant. For Allah has servants who stand through Him, and move and rest through Him, who live all through Him and abide in contemplation of Him. If for a single instant they held back from contemplating Him, their souls would go out of them. Through Him they sleep, through Him they eat, through Him they take, through Him they go, through Him they see, through Him they hear and through Him they are. This is the true science, not that on which you put questions."

Bewildered, the Qadhi sent a message to the caliph. "If these men are atheists and heretics, than I give judgment that on the whole face of the earth not one Unitarian exists."

The caliph summoned the prisoners.

"Is there anything you want?" he asked them. "Yes," they replied. "We want you to forget us. We want you neither to honour us with your approval nor to banish us with your rejection. For us your rejection is the same as your approval, your approval as your rejection."

The caliph wept bitterly and dismissed them with all honour.

Anecdotes of al-Noori

One day Sayyiduna Junaid went to visit Shaykh Abul Hussain Noori. Noori fell to the ground before Junaid complaining of injustice.

"My battle has waxed fierce, and I have no more strength to fight," he said. "For thirty years, whenever He has appeared I have vanished, and whenever I appear He is absent. His presence is in my absence. For all that I supplicate Him, His answer is 'Either I am to be, or you.' "

"Look upon a man," said Junaid to his companions, "who has been sorely tried and bewildered by Almighty Allah. Such must be the state of affairs," he added, turning to Noori, "that whether He is veiled by you or revealed through you, you shall no more be you, and all shall be He."

— — —

A party of men went to Junaid and said, "For a number of days and nights now Noori has been going around with a brick in his hand, saying 'Allah, Allah' He eats nothing and drinks nothing and does not sleep. Yet he performs the prayers at the proper times and observes all the ritual of the prayers."

"He is sober. He is not in a state of having passed away," Junaid's companions said. "That is proved by the fact that he observes the times of prayer and knows to perform the ritual. That is a mark of conscious effort, not of passing away. One who has passed away is aware of nothing."

"That is not the case," replied Junaid. "What you say is not true. Men in ecstasy are 'preserved'; Allah Almighty watches over them, lest they be excluded from service at the time of service."

Junaid then went to call on Noori. "Abul Hussain," he addressed him, "if you know that shouting is of profit with Him, tell me and I will also shout. If you know that satisfaction with Him is better, then practice resignation, that your heart may be at rest.' Noori ceased his shouting forthwith. "What an excellent teacher you are for us!" he exclaimed.

— — —

Shaykh Abu Bakr al-Shibli was preaching, and Noori entered the hall and stood on one side. "Peace be upon you, Abu Bakr," he called out. "And upon you be peace, Prince of the Hearts," Shibli replied.

"Almighty Allah," Noori went on, "would not be well pleased with a man of learning imparting his learning when he does not put it into practice. If you practice what you preach, keep your high station. If not, then come down!"

Shibli considered, and finding himself not true to his preaching he came down. For four months he kept to his house and did not venture out. Then a crowd of men came and brought him out and put him in the pulpit. Noori heard of this and came to the hall.

"Abu Bakr," he cried, "you concealed the truth from them, so of course they set you in the pulpit. I counseled them sincerely, and they drove me away with stones and flung me on the dunghill."

"Prince of the Hearts, what was your good counselling, and what was my concealing?" asked Shibli.

"My good counseling," Noori replied, "was that I let men go to their Almighty Lord. Your concealing was that you became a veil between Allah Almighty and men. Who are you, to be an intermediary between Allah Almighty and men? In my view, you are irrelevant."

— — —

Ja'far Kholdi relates that Noori was praying in seclusion, and I was listening to what he would say.

"Lord Almight," he said, "Thou punish-est the denizens of Hell. They are all Thy creation, by virtue of Thy omniscience and omnipotence and pre-eternal will. If Thou wilt assuredly fill Hell with men, Thou hast the power to fill Hell with men and to transport them to Paradise."

I was amazed at his words. Then I saw in a dream one who came to me and said, "Allah Almighty has said, Tell Abul Hussain, I have honored and had compassion on thee for that prayer."

— — —

"One night," Noori recalled, "I found the area about the Kaaba empty and proceeded to circumambulate. Each time I reached the Black Stone I prayed and said, 'O Allah, accord to me a state and an attribute from which I shall not change.' One day I heard a voice proceeding from the midst of the Kaaba and saying, 'Abul Hussain, you would make yourself equal to Me. I change not from My attribute, but I keep My servants turning about and changing. This I do, in order that Lordship may become clear from servant-hood. It is I who continue in one attribute; man's attribute changes.'"

— — —

Shibli reports: I visited Noori and saw him seated in meditation, not a hair of his body moving. "From whom did you learn such excellent meditation?" I asked. "From a cat crouching over a mouse-hole," he replied. "He was much stiller than I am."

— — —

One night report was brought to the people of Qadesiya. "A friend of Lord Almighty has confined himself in the Valley of Lions. Go and recover him."

All the people went out to the Valley of Lions. There they found that Noori had dug a grave and was sitting there, surrounded by crouching lions. They interceded with him, and conducted him back to Qadesiya, where they asked him his story.

"For a while I had eaten nothing," he told them. "I was traversing this desert when I espied a date-tree. I had a longing for fresh dates. Then I said, 'There is still room left for desire. I will go down into this valley, that the lions may rend you, my appetite, then you will no longer desire dates.'"

— — —

"One day," Noori recalled, "I was washing myself in a pool when a thief came and stole my clothes. I had not yet emerged from the water when he brought them back, and his hand had become withered. I cried, 'O Allah, since he has brought back my clothes, give him back his hand!' At once his hand was healed."

— — —

Fire broke out in the Bazaar of Slavers in Baghdad, and many people were burnt to death. In one shop were two young Greek slaves, very handsome youths; the flames were lapping round them.

"Anyone who will fetch them out," cried their owner, "I will give a thousand gold dinars."

No one dared to attempt the rescue. All at once Noori arrived on the scene. He saw the two young slaves, shouting for help.

"Allah! In the Name of the Merciful, the Compassionate." So saying, he plunged in and brought them both to safety. The owner of the slaves offered Noori the thousand gold dinars.

"Keep your gold," Noori told him. "And give thanks to Allah. For this dignity that has been conferred on me has been conferred because of not accepting gold, exchanging this world for the next."

— — —

One day a blind man was crying, "Allah, Allah!" Noori went up to him and said, "What do you know of Him? And if you know, yet you still live?"

So saying, he lost his senses, and was so filled with mystic yearning that he went out into the desert, to freshly-harvested reed-beds. The reeds pierced his feet and sides, and the blood gushed forth. Every drop that fell, the words "Allah, Allah" appeared.

Abu Nasr Sarraj states that when they brought him from that place to his home, they said to him, "Say, There is no Lord but Allah Almighty." "Why, I am on my way There," he replied. And thereupon he died.

— — —
Extracted From:
Tadhkirat al-Auliya (Memorial of the Saints)
by Sayyiduna Shaykh Farid al-Din al-'Attar Alaihir raHmah

18 Dhul-Hijjah | Khatim al-Akaabir Hadrat Sayyid Shah Aal-e-Rasool Marehrwi Alaihir raHmah

Murshid-e-AlaHadrat; Khaatim al-Akaabir;
Hadrat Shah Aal-e-Rasool Marehrwi Alaihir raHmah

دو جہاں میں خادم آل رسول اللہ کر ۔ ۔ ۔ حضرت آل رسول مقتدا کے واسطے

تاجدار حضرت مارہریہ یا آل رسول ۔ ۔ ۔ اے خدا خواہ وجد از ما عدا امداد کن

 

HIS POSITION IN THE SILSILA:

Murshid-e-AlaHadrat, Khaatim al-Akaabir Hadrat Makhdoom Shah Aal-e-Rasool Marehrwi (Radi Allahu Ta'ala Anho) is the thirty seventh Imam and Sheikh of the Silsila Aaliyah Qaadiriyah Barakaatiyah Razviyah Nooriyah.

BIRTH:

He was born in the month of Rajab 1209 Hijri, in Marehrah Shareef.

NAME:

His name is Aale Rasool (Radi Allahu Ta'ala Anho) and his title is Khaatim al-Akaabir.

HIS FATHER:

His father was Hadrat Sayyid Shah Aale Barkaat Suthre Mia (Radi Allahu Ta'ala Anho).

EDUCATION:

He attained his education from his father and various other great Ulama such as Hadrat Ainul Haq Shah Abdul Majid Badayouni (Radi Allahu Ta'ala Anho), Hadrat Maulana Shah Salaamatullah Kashfi (Radi Allahu Ta'ala Anho), Maulana Anwaar Saahib Farangmahali (Radi Allahu Ta'ala Anho), Hadrat Maulana Abdul Waasi Sayyidunpuri (Radi Allahu Ta'ala Anho), Hadrat Maulana Shah Noorul Haq Zaraaqi Lucknowi (Radi Allahu Ta'ala Anho)

In 1226, he attained the Khilafat of the Zaraaqiya Silsila and on the request of Hadrat Ache Mia (Radi Allahu Ta'ala Anho) he was enrolled to study Hadith under Hadrat Shah Abdul Aziz Muhadith-e-Delhwi (Radi Allahu Ta'ala Anho). He also studied Tib (medicine) under the guidance of his father, Hadrat Suthre Mia (Radi Allahu Ta'ala Anho).

 

 

SHEIKH-E-TARIQAT:

He was mureed of Hadrat Ache Mia (Radi Allahu Ta'ala Anho) and attained Khilafat from him and from his beloved father Hadrat Suthre Mia (Radi Allahu Ta'ala Anho).

HIS EXCELLENCE:

Hadrat Aale Rasool Marehrwi (Radi Allahu Ta'ala Anho) is from amongst the great Mashaikh of the 13th Century. He served the Ahle Sunnat Wa Jamaat with great sincerity and dedication. His was very kind and generous and always showed love towards the needy and the orphans.His character and habits were a beautiful example of the Sunnat of the Prophet (Sall Allaho alaihi wasallam). He always performed his Namaaz in congregation at the Musjid and not a single Tahajjud Salaah of his was ever made Qaza. He was always willing to help others and never revealed the wrongs of people in the presence of others. He would only prescribe those duas, which are from the Hadith of the Prophet (Sall Allaho alaihi wasallam). He always dressed in the garb of Ulama. He always presented himself in the Mehfil-e-Meelad, Naat Mehfil, lectures, Qira'at Mehfils etc. He never compromised the Shariah.

He was so kind, that whenever anyone asked for money, he would never refuse them. He never performed Imaamat. He always remained a muqtadi. One Maulana Ainul Hassan Saahib, who was a Saahib-e-Kashf, arrived in Marehrah Shareef. He joined the Namaaz and then left in between Salaah, breaking his Namaaz. After Namaaz, he looked at the Haafiz Saahib who was the Imam and said, "Haafiz Saahib, there is no need to go to the market place and buy groceries whilst in Namaaz. How far do you expect us to go with you?"

In other words, he knew of what the Imam was thinking during Salaah. When Hadrat heard Mufti Saahibs, question to the Imam, he became very upset and said, "It is better you lead the Namaaz, rather than following Haafiz Saahib everywhere. You yourself are not fully in Salaah, otherwise how would you be able to know what is in the hearts of other."

 

 

HIS KARAAMATS:

There are various karaamats of Hadrat, but only a few are being quoted.

Philosophy of Me'raj: Once, one of Hadrat's mureeds began to wonder how Rasoolullah (Sall Allaho alaihi wasallam) went for Meraj in such a short space of time. During this time, Hadrat was performing wudhu. Hadrat asked him to go into his room and bring him a towel.

The man went into the room. He saw a beautiful orchard outside the house. He could not help but to go into the orchard. Whilst walking in the garden, he found himself in a huge city. In the city, he decided to start a business. He married in the same city, and even had children. He lived there for twenty years.

Suddenly, he heard the voice of Hadrat Aale Rasool Marehrwi (Radi Allahu Ta'ala Anho), he found himself at the window once again. He rushed in and took the towel to Hadrat. When he went to Hadrat, he saw that he had just made wudhu and the water was still on his blessed face and his hands were still wet.

The mureed was astonished by what had happened to him. Hadrat smiled at him and said, "Mia, You went there and lived for twenty years and even married, and here, the water of my wudhu has not dried up as yet. I am sure that you now understand the Me'raj of the Prophet (Sall Allaho alaihi wasallam)." SubhaanALLAH!

Present during Hajj: Once Haji Raza Khan Saahib Marehrwi went for Hajj, and after Hajj, he presented himself before Maulana Muhammad Ismail Saahib Muhajir, so that he may become his mureed.

The respected Maulana said, "Why did you not take bai'at from Hadrat Shah Aale Rasool (Radi Allahu Ta'ala Anho). He was with me a little while ago."

When Haji Sahib returned to Marehrah Shareef, he narrated this incident to Hadrat Aale Rasool (Radi Allahu Ta'ala Anho). Hadrat said, "He must have been mistaken. I did not even leave the Khanqah to go anywhere."

 

 

HIS FAMILY:

He married Nisaar Faatima (Radi Allahu Ta'ala Anho), the daughter of Sayyid Muntakhib Hussain Bilgiraami. Almighty Allah blessed him with two sons and three daughters. Their names were, Sayyid Shah Zahoor Hussain Bare Mia, Sayyid Shah Zahoor Hussain Chotay Mia, Ansaar Faatima, Zahoor Faatima and Rahmat Faatima (Ridwaanullahi Ta'ala Alaihim Ajmaeen).

HIS KHULAFA:

Hadrat's Khulafa were all great Giants of their Era. Some of their names are:

• Hadrat Sayyid Shah Zahoor Hussain,
• Hadrat Sayyid Shah Mahdi Hassan Marehrwi,
• Hadrat Sayyid Shah Zahoor Hassan Marehrwi,
• Hadrat Sayyid Shah Abul Hussain Ahmed-e-Noori,
• Hadrat Sayyid Shah Abul Hassan Khirqani,
• Hadrat Sayyid Shah Muhammad Saadiq,
• Hadrat Sayyid Shah Ameer Haidar,
• Hadrat Sayyid Shah Hussain Haidar,
• Aala Hadrat Mujaddid-e-Azam Ash Shah Imam Ahmed Raza Khan Qaaderi Barelvi,
• Hadrat Sayyid Shah Ali Hussain Ashrafi Kichawchwi,
• Hadrat Qaazi Abdus Salaam Abbasi,
• Hadrat Shah Ahsaanullah,
• Hadrat Shukrullah Khan,
• Hadrat Haji Haafiz Muhammad Ahmed Badayouni,
• Hadrat Haji Fazl Razaaq Badayouni,
• Hadrat Haafiz Mazhar Hussain Badayouni,
• Hadrat Haafiz Mujahidudeen Siddiqi,
• Hadrat Mufti Muhammad Shareef Ali Siddiqi,
• Hadrat Sheikh Munawwar Ali,
• Hadrat Mufti Muhammad Hassan Khan Barelvi,
• Hadrat Sayyid Shah Tajammul Hussain Qaaderi,
• Hadrat Molvi Abdur Rahmaan Saahib,
• Hadrat Qaazi Molvi Shamsul Islam Abbasi badayouni and
• Hadrat Molvi Ziaullah Khan Abbasi badayouni Barelvi (Ridwaanullahi Ta'ala Alaihim Ajma'een).

 

 

GEMS OF WISDOM:

Some of Hadrat's words of wisdom are being presented for the saked of spiritual inspiration:

1. Always respect the Ulama Fuqara and the Masakeen with love an honor. Present whatever you have before them. If they accept it, then all is well, and if they do not accept it, then there is no liability on your behalf.

2. The outer appearance of a Darvesh should be that of Hadrat Imam Azam Abu Hanifa (Radi Allahu Ta'ala Anho) and his inner appearance should be like that of Hadrat Hussain bin Mansoor Hallaaj (Radi Allahu Ta'ala Anho).

3. Before his wisaal, people asked for his final advise, and he said, "Obey Allah and Obey His Rasool (Peace and Blessings be with Him) This is all you need and the salvation for this world and the hereafter is present in it.

WISAAL SHARIF:

He passed from this world on a Thursday, the 18th of Zulhijjah 1296 Hijri in Marehrah Shareef.

MAZAAR SHARIF:

His Mazaar Shareef is in the Khanqah Barkaatiyah in Marehrah Shareef (India).

 

 

 

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

Pearls of Wisdom by Dhun-Noorain Sayyiduna Uthman Ibn Affan Radi Allahu Ta'ala Anho

..:: Gems of Wisdom ::..
— by —
Ameer al-Mo'mineen Sayyiduna
Uthman al-Ghani Radi Allahu Ta'ala Anho

• Astonishing is he who finds death a reality, yet continues to laugh.
• Astonishing is he who knows this World will soon perish yet keeps close association with it.
• Astonishing is he who knows about fate yet mourns the loss of a thing.
• The slip of the tongue is more dangerous than the slip of the feet.
• If the eyes are bright and shining daily then it is a Day of Resurrection.
• To stop sinning is easier than to seek forgiveness.
• Make a purpose for life, then utilize all your strength to achieve it, you would definitely be successful.
• I am astonished with that person who recognizes this World as perishable and understands all about fate yet mourns the loss of things. I am astonished with that person who believes in Rewards, Punishment of Hell and Paradise, yet he still commits sins. I am astonished at that person who knows that Allah exists yet remembers others and seeks there assistance.
• A family man's actions are presented together with that of a Mujahid (Muslim soldier) in the court of Allah SubHanuhu wa Ta'ala.
• I am astonished with him who regards the reality of the existence of Allah SubHanuhu wa Ta'ala yet remembers others and asks for there assistance.
• I am astonished by that person who believes in Hell yet continues to sin.
• I am astonished at that person who brings Faith in Paradise yet associates himself to the pleasures of this World.
• I am astonished at that person who regards Iblees (Satan) as his enemy yet continues to follow him.
• Squandered is that 'Aalim (Learned man) to whom a person cannot ask a question. He is likened to that weapon which is not put to use - that wealth which is not utilized in good work - that knowledge without application - that Mosque which Salaah is not read - that Salaah that is not performed in a Mosque - that good advise which is not accepted - that book which is not read - that worshiper who keeps in his heart the pleasures of the World and that long life which had not stocked on provisions for the Hereafter.
• At times, to forgive or pardon a criminal makes the criminal more dangerous.
• O Mankind! Allah SubHanuhu wa Ta'ala has created you so that you may please him, yet you choose to please others.
• 9/10 of the shares belonging to Peace and Safety are in isolating oneself from the people and the remaining one share lies in meeting with the people.
• A person in times of difficulty acts upon his own devices thus depriving himself of the help of Allah SubHanuhu wa Ta'ala. He turns himself away from Allah SubHanuhu wa Ta'ala, therefore Allah SubHanuhu wa Ta'ala turns His Attention of Divine Grace from him too.
• Isolation is most beloved to the beloved of Allah SubHanuhu wa Ta'ala.
• Excessive politeness is a sign of Malice.
• Do not rely on anyone except Allah SubHanuhu wa Ta'ala and do not fear anything except your sins.
• In whichever manner a person recognizes the World, so too, did his inclination occur towards it.

• To knowingly partake of the pleasure offered by this material World is to reduce the remaining rewards and good deeds.
• Test the worldly people in any matter you wish to and you would find them to be no less than snakes and scorpions.
• The existence of good things and wealth in abundance is also a medical complaint. (meaning unhealthy)
• Knowledge combined with action is profitable and action without knowledge does not benefit anything.
• Do not place your burdens on anyone, although it is few or many.
• A pious and practicing Muslim Jurist (Faqeeh) is Superior than thousand worshipers.
• "World" is that work which does not serve the purpose of acquiring the Hereafter.
• Silence is the best treatment for anger.
• To carry the burden of others concludes the respect of a worshiper.
• This World has been created a temporary abode by the Almighty Allah SubHanuhu wa Ta'ala, and placed in trust to the travellers of the Hereafter. Take only those provisions which are beneficial and do not lust after that which you are going to leave behind.
• The slippery tongue is much more dangerous than the slippery feet.
• The one dirham charity of a poor person is better than 10,000 dirham charity given by the rich.
• If you are prepared to commit a sin, then search for a place where Almighty Allah SubHanuhu wa Ta'ala does not exist.
• O People! If you do not want to worship the one true Lord, then do not utilize that which He has created. It is better that the World regard you as a criminal in relations to Almighty Allah SubHanuhu wa Ta'ala thereby regarding you as a hypocrite.
• To see the learned ('Aalim) and pious keeping the company of the rich and wealthy is a testimony of hypocrisy.
• Do not trade or deal with an oppressor or his associates.
• To cry in Paradise is surprising, yet more astonishing is to laugh in the World.
• When you have no rights on the perfume, you should close your noses to it, for even its scent is forbidden to you.
• Save oneself for praising the corrupt wealthy, for the praise of an oppressor reveals the Wrath of Allah SubHanuhu wa Ta'ala.
• To publicly give charity with an intention to entice people to be charitable is better than giving charity secretly.
• To think that Allah SubHanuhu wa Ta'ala Almighty is present with you at every given moment is the most excellent form of Faith.
• A Polite person who wishes for anything in this World or in the Hereafter will definitely get his wishes granted.

• Those that deal with Almighty Allah SubHanuhu wa Ta'ala with sincerity and honesty hate to deal in any other affairs without sincerity and honesty.
• A beast of burden recognizes his master yet people do not recognise their Master (Allah SubHanuhu wa Ta'ala).
• Once in the reign (Khilafat) of Sayyidun 'Uthman Radi Allahu Ta'ala Anho, there was a great drought. People began to sell their valuables and possessions cheaply to supplement their necessities. Sayyiduna 'Uthman Radi Allahu Ta'ala Anho was informed that a certain orchard was being sold at a very cheap price and he should buy it. So he decided to buy it. On his way to purchase the orchard, he came across many people who were poverty stricken, starving and distressed. On seeing the condition of these people, he became very perturbed and unhappy. He distributed the entire money he had with him amongst the people. When he returned to his home, he was asked if he had purchased the orchard. He answered, "Yes! I have bought an orchard in Paradise for you all."
• All good deeds are associated with Modesty and all bad deeds are with Immodesty.
• Backbiting and malice causes injury to three people. Firstly to oneself, secondly towards whom it is directed to and thirdly to the person who is listening.
• To desire the administration of justice, is Paradise of the World.
• Whosoever repairs his own shoes, visits an ailing servant, washes his own clothes and also patches it, then that person is free from pride and boastfulness.
• People are spies of your vices.
• The sword wounds the body while insults hurt the soul.
• A person does not become a Faithful servant, until and unless he distances himself from sin and those that praise and respect him (because of his status) become his equal.
• The best sanctity for a Muslim male is, when he guards his tongue, his sexual organ and his gaze.
• Amongst the sinners, the gravest is he who finds the time, to discuss the faults of others.
• The disgrace and disrespect shown to a Muslim is due to him straying from his religion and is not due to lack of gold (wealth).
• For a needy and poor person to come to you, is a gift to you from Allah SubHanuhu wa Ta'ala.
• The skin of a beloved or favorite person becomes soft just like his heart. His dedication is prominent. The softness of his skin and heart is noticeable and he finds peace only in the Remembrance of his Creator.
• To find a person steadfast on Truth are far and few, but many are those with status, dignity and high moral values.
• No matter how destitute a person is, he should never feel subjugated.
• When a person's tongue becomes quiet and friendly then his heart becomes pious and clean.
• If I sleep at night and awake in the morning repentful, then I find this better in comparison to staying awake the whole night and rising up in confusion.
• To do the most disliked of occupations is better than begging.
• Sin in any manner would at some time, make ones heart restless.
• Remember your kafan (shroud for covering the dead) instead of beautiful clothes, remember the grave instead of the luxuries of lavish mansions and remember all that delicious foods you feast on shall one day make you a delicious feast for the worms.

— — —
Benediction be upon the ascetic of Mosque of Ahmad
Countless salutations be upon the wealth of army of poverty
Countless salutations be upon the bride groom of two lights of chasisty
who was indeed the excellent chain of the scattered pearls of the Holy Quran

 

18 Dhul Hijjah | Sadr al-Afadhil Mawlana Sayyid Muhammad Na'eem al-Din Muradabadi Alaihir RaHma

Sadr al-Afadhil Allama Mawlana Sayyid
Muhammad Na'eem al-Din Muradabadi Alaihir RaHma

A renowned and famous scholar of philosophy, geometry, logic, hadith, and a poet of the Beloved Messenger of Allah Salla Allahu ta'ala 'alayhi wa Sallam, namely Sayyad Muhammad Na'imuddin, titled as 'Sadr-al-Afadhil', the son of Mawlana Mu'in al-Din Rahmatullahi alayh, who was born on 21st of Safar-ul-Muzaffar 1300H, on 1st January 1887, in Muradabad, India.

He became a memoriser (hafiz) of the Ennobled Qur'an, at the age of 8. He studied the Urdu, and Persian literature from his father, as the 'Dars-e-Nizamiyyah' was studied under Shah Fadl Ahmad Rahmatullahi 'alayh. He further obtained a degree in granting legal juristic opinion (ifta') from Shah Muhammad Gul Rahmatullahi 'alayh, and had also sworn allegiance (bay'ah) to him.

His forefathers were the inhabitants of 'Mash'had'. At the time of King Aurangzeb, they travelled from there to India. The king gave them great esteem, and granted them with entitlement to land. They travelled many cities when they reached Lahore, and there they stayed near 'Abul-Hasanat'.

He took part vigorously, in many Islamic Movements, as he was also a part (rukn) of the 'Khilafat Committee' which was to establish a Sultanate in Turkey. At this stage, he had made some sensational lectures.

He made 'impacting' tours of Agra, Jaipur, Kishan Garh, Gobind Garh, Hawali'-e-Ajmer, Mithar, and Bharatpur against the 'Show 'Ali Movement' whose aim was to destroy Islam, and also sent his delegates there.

In 1343H [1924], he issued the Monthly 'As-Sawad-al-A'zam' and by doing so, vigourously supported the 'View of the Two nations'.

In gaining the independance for Pakistan, on the 18th September 1918, he delivered an oratory masterpiece, at the opening ceremony at the 'All India Sunni Conference'. He took great part in the passing of the resolutions for a Pakistan at Minto-Park. He was the Chief Organiser (Nazim-e-A'ala), at the Banaras Conference held in 1942.

He fell ill while he was still preparing an Islamic constitution. Life spared him no deferment, and on 18th Dhul Hijjah 1367H [13th October 1948], on a Friday, the world became deprived of him. His sanctuary stands at the left of the Jami'ah Masjid, at Muradabad.

He left 14 works, and lots of treatises including 'Khaza'in-al-Irfan' the tafsir of Kanz al-Iman: Ala Hadrat Shah Ahmad Raza Khan alayhir rahman's Qur'an tranlsation in urdu.

Amongst the most famous works are:

• Tafsir Khaza'in-al-Irfan, [Download]
• Kitab-ul-'Aqa'id, [Download]
• Deewan-e-Urdu,
• Sirat-e-Sihabah,
• Sawaneh Karbala,
• Adab-ul-Akhya,
• al-kalimatu'l 'ulya li iylayi 'ilm al-mustafa,
• aTyab al-bayan radd e tafwiyatu'l iman,
• and at-taHqiqat li daf' al-talbisat.
  

He was a khalifa of Imam al-Ahl as-Sunnat A'la Hadrat Shah Imam Ahmad Raza Khan al-Barelwi and of 'Ashrafi miya' Shaykh Allama Sayyad Muhammad Ali Hussain Shah al-Kicchochawi 'Alayhir rahmah w'al ridwan

Some of his students included:

• Mufti Ahmad Yaar Khan Na'imi
• Sarkar-e-Kalan Sayyad Mukhtar Ashraf

Riyaz-e-Na'eem (Poetry Collection):

Sadr al-Afadil, the teacher of teachers in the last century, Mawlana Muhammad Na'eemuddin Muradaabadi is a jurist, scholar, mufti, Quranic Exegete and an Educator. He was also an excellent poet; a collection of his poems is named as 'Riyaz e Na'eem' / the 'Garden of Na'eem' or the 'Garden of Comfort.'