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

Springs, South Africa

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CONTENTS

Foreword 03

Birth and lineage 05

Education 06

Darul Uloom Deoband 06

Logic and philosophy 07

Return to Darul Uloom Deoband 07

A brief history of a few of his teachers 08

Hadhrat Shaykhul Hind 08

Allaamah Anwar Shaah Kashmiri 09

Allaamah Shabbeer Ahmad Uthmaani 10

Allaamah Ebrahim Balyaawi 10

Teaching – Madrasa Aaliya 11

Anjuman Islaamiyah – Dewriya 11

Madrasa Miftaahul Uloom 12

Tafseer of the Qur’aan 13

The Tableegh Jamaat 14

Nadwatul Ulama – Lucknow 14

Dabhel 15

Spiritual links 15

Hadhrat Moulana Shaah Wasiyyullah Saheb 16

Shaykh Saheb’s final sickness and demise 17

Death on a Friday 19

Burial 19

A blessed graveyard 20

Dabhel receives the news 20

Qualities and character 21

Hifz of the Qur’aan 22

Writings 22

Shaykh Saheb and Hadhrat Thanwi 23

Concern for the Aakhirah 23

An incident of humility 23

Offspring 24

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Hadhrat Moulana Hakeem Azeezur Rahmaan Sb 24

Hadhrat Moulana Sa’eedur Rahmaan Saheb 25

Janaab Doctor Maseehur Rahmaan Saheb 26

Students of Shaykh Saheb 26

Comments by students 27

Moulana Aminurrashid Saheb Dammani 27

Mufti Mohammed Sa’eed Saheb Motara 28

Moulana Ayyub Saheb Mangera 33

Speech of the best of mankind � 35

Letter from Shaykh Saheb to the compiler 41

Photos of Jaami’ah Islaamiyah Dabhel 42

FOREWORD

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Hadhrat Moulana Shaah Mohammed Ayyub Saheb A’azimi

(Rahmatullaahi Alayh) needs no introduction to those who studied

or visited Madrasa Jaami’ah Islaamiyah in Dabhel, India during the

period 1964 – 1984.

Fondly known as ‘Shaykh Saheb’ to one and all, Hadhrat served as

Shaykhul Hadeeth in Dabhel for twenty years. His students are

spread throughout the world serving the Deen. Hadhrat was an

Aalim of a very high calibre, an excellent teacher, a master in the

science of Hadeeth and a Sufi.

For a very long time it has been my desire to write on the life of

this great Wali. I finally mustered the courage and started in the

Name of Allah Ta’aala.

Information has been taken from the Kitaab: ‘Taareekh Jaami’ah

Islaamiyah Dabhel’, written on the history of the Jaami’ah of

Dabhel by Shaykhul Hadeeth Hadhrat Moulana Fadhlur Rahmaan

Saheb A’azimi (Mudda Zilluh), former Ustaadh at Dabhel and

currently Shaykhul Hadeeth at Darul Uloom Azaadville, South

Africa.

I have also received information via email from Shaykh Saheb’s

son Hadhrat Moulana Sa’eedur Rahmaan Saheb (Mudda Zilluh),

Ustaadh and currently chancellor at Nadwatul Ulama, Lucknow,

India, and from Shaykh Saheb’s eldest son Hadhrat Moulana

Hakeem Azeezur Rahmaan Saheb (Mudda Zilluh).

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May Allah Ta’aala reward the two brothers for taking out time

from their extremely busy schedules to supply me with

information. May Allah Ta’aala also reward Hadhrat Moulana

Fadhlur Rahmaan Saheb in abundance. Aameen.

Finally, some points recorded in this biography are those

remembered by students during their stay in Dabhel.

It is hoped that by reading this book, the love for Allah Ta’aala and

his pious servants will be increased.

May Allah Ta’aala fill Shaykh Saheb’s Qabr with Noor and grant

him a lofty stage in the hereafter. Aameen.

May He also accept this compilation. Aameen.

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I love the Saaliheen (pious) but I am not from among them

Perhaps Allah will bestow me with piety

(because of my love for the pious ones).

May Haq Ta’aala accept this Du’aa on behalf of us all. Aameen.

Compiler

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SHAYKHUL HADEETH HADHRAT MOULANA

SHAAH MOHAMMED AYYUB SAHEB A’AZIMI

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BIRTH AND LINEAGE

Shaykh Saheb was born in the month of Shawwaal 1319H (1902)

at Mau Naat Bhanjan in the district of Azamgarh, U.P., India.

His lineage is as follows: Mohammed Ayyub bin Mohammed

Saabir bin Ahmad bin Jeewan bin Raushan Ali.

This family previously resided in a place called Bakhtiyaar Ganj,

which was approximately one and a half miles from Mau. Shaykh

Saheb’s father moved to Ilaah Daad Pura, Mau, by his in-laws and

remained here. Shaykh Saheb was born here.

There were many Aalims and Sufis in this family; Moulana

Ismatullah, Abdul Hakeem, Moulana Safiyyullah, Moulana

Mohammed Zaheer. These great personalities are mentioned in the

books ‘Nuzhatul Khawaatir’ and ‘Tadhkirah Ulama Haadhaz

Zamaan’, written by Yunus Bilgiraami. There were also other great

personalities; Moulana Mohammed Saleem, Moulana

Salaamatullah, Moulana Ataa’ullah, etc. (Rahmatullaahi Alayhim).

The family kept a spiritual link with Hadhrat Sufi Wali Mohammed

Ghoswi (Rahmatullaahi Alayh). Ghosi is a small town in the

district of Azamgarh.

EDUCATION

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Elementary education, learning to recite Qur’aan and Urdu was

learnt at home. Thereafter for Farsi (Persian) and basic Arabic he

went to Mehella Aurangabaad in Mau. There was a small Madrasa

in the compound of Hakeem Moulana Shaah Mohammed Umar

Saheb Marhoom. The teacher was Moulana Abdur Rahmaan Saheb

Aurangabaadi.

Thereafter he went to study under Hadhrat Moulana Abdul

Ghaffaar Saheb Mauwi in the district of Balyaa where the Madrasa

was. He studied here for approximately a year.

Moulana Abdul Ghaffaar Saheb was a prominent student of

Hadhrat Moulana Rasheed Ahmad Saheb Gangohi. Allaamah

Balyaawi and Hadhrat Moulana Habeebur Rahmaan Saheb A’azimi

were also from among his students. (Rahmatullaahi Alayhim).

Moulana wrote approximately forty Kitaabs. Ten have been

published and the rest have been lost. He passed away in 1351H

(1933) and is buried near the Eidgah of Mau.

He then proceeded to Madrasa Mazharul Uloom in Benares under

the tutorship of Moulana Amaanullah Saheb. Moulana Amaanullah

Saheb was one of the high-ranking students of Moulana Abdul

Hayy Saheb Farangi Mahalli Lucknowi. Shaykh Saheb stayed here

for about two years. He studied Kaafiyah, Sharh Jaami, Kubraa,

Sughraa, Meezaan, Mantiq, Sharh Tahzeeb, etc. here under

Moulana (Rahmatullaahi Alayh).

DARUL ULOOM DEOBAND

After going through so many stages, his father now sent him to

Darul Uloom Deoband at a tender age and he stayed here many

years. He studied the various sciences and textbooks under the

teachers of Darul Uloom Deoband; Allaamah Balyaawi, Moulana

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A’azaaz Ali, Moulana Abdus Samee’, Moulana Rasool Khan

Saheb, etc. (Rahmatullaahi Alayhim).

While studying Sharh Jaami he attended the lessons with other

students of Hadhrat Shaykhul Hind (Rahmatullaahi Alayh) on

Tirmidhi Shareef. Hadhrat Shaykhul Hind was about to embark on

his journey to the Hejaz and commenced the teaching of this Kitaab

for the sake of Barkat.

He studied up to the second last year and returned later for the final

year studies.

LOGIC AND PHILOSOPHY

The subjects of Logic and Ancient Philosophy were already on the

decline but still sought by a few. Shaykh Saheb now had the desire

to study these. The famous teacher of the time of these subjects was

Hadhrat Moulana Maajid Ali Jaunpuri who was in a place called

Meindh in the district of Aligarh. His place was a refuge for those

interested in these subjects. Shaykh Saheb also came here and

stayed four years studying the famous and current Kitaabs on these

two subjects. He also studied a few rare Kitaabs such as Sharh

Ishaaraat of Muhaqqiq Toosi, Muhaakamaat, a few parts of Ufuqil

Mubeen Meer Baaqir and a few parts of the Shifaa of Abu Ali

Seena. (The Book of Healing by Avicenna). (This book is based on

logic, metaphysics, psychology, natural sciences, and a few other

subjects.) At that time, the latter two Kitaabs were not available in

printed book form. The teacher had a few parts and the students

would copy it (write it) from the teacher’s copy.

He also studied here under Moulana Lutfullah Saheb Aligarhi.

RETURN TO DARUL ULOOM DEOBAND

After completing the study of Logic and Philosophy, he returned to

Deoband. He now entered the final year (Daurah Hadeeth). Hadhrat

Shaykhul Hind had not as yet returned from his imprisonment in

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Malta. Subsequently Allaamah Anwar Shaah Kashmiri

(Rahmatullaahi Alayh) filled his place. Shaykh Saheb studied

Bukhaari Shareef under this great Personality.

He studied Nisai Shareef and Muslim Shareef under Allaamah

Shabbeer Ahmad Uthmaani and Abu Dawood Shareef by Hadhrat

Moulana Sayyid Asghar Husayn Saheb. Mu’atta Imam Mohammed

and Mu’atta Imam Maalik were taught by Mufti A’azam Moulana

Azeezur Rahmaan Saheb (Rahmatullaahi Alayhim). This was in the

Islamic year 1338 (1920).

After completing Daurah Hadeeth at Deoband, he now began

preparations for Faadhil Lahore, which was considered with high

regard at that time. (This was a special course followed by an exam

written by scholars during that era.) Meanwhile Hadhrat Shaykhul

Hind was freed and returned from Malta in 1338H (1920). The

proposal of ‘Khilaafat’ was at its peak. A Jalsa of the Jam’iyyatul

Ulama took place in Delhi under the chairmanship of Hadhrat

Shaykhul Hind. Five hundred Ulama attended. Resolutions were

passed in this Jalsa to cut ties with the British and also to totally

boycott all British and foreign goods. Due to the importance of this

Jalsa, Shaykh Saheb abandoned the idea of taking part in the

Faadhil Lahore exam and joined the Movement.

A BRIEF HISTORY OF A FEW OF HIS TEACHERS

HADHRAT SHAYKHUL HIND

Hadhrat Moulana Mahmoodul Hasan Saheb, popularly known as

Shaykhul Hind. He was born in 1268H (1851). His home is

Deoband and he is from the lineage of Sayyidina Uthmaan �. He

was the first student of Darul Uloom Deoband. He started teaching

at Darul Uloom Deoband and later on was appointed as Shaykhul

Hadeeth. He taught for forty-four years.

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Luminaries like Hadhrat Thanwi, Hadhrat Moulana Husayn Ahmad

Madani, Allaamah Shabbeer Ahmad Uthmaani, Allaamah Anwar

Shaah Kashmiri, etc. studied under him.

He received Khilaafat from Hadhrat Haji Imdaadullah Saheb and

Hadhrat Gangohi. He played a major role in expelling the British

from India. He was imprisoned by the British at Malta. During his

imprisonment, he wrote a translation of the Qur’aan Shareef, which

he completed in a year. He passed away in 1339H (1921) and is

buried in Deoband.

ALLAAMAH ANWAR SHAAH KASHMIRI

His family originally hailed from Baghdad and eventually they

settled in Kashmir. He studied at home, thereafter in Hazaarah and

then Darul Uloom Deoband.

His spiritual link was with Hadhrat Gangohi. He taught for a while

at Madrasa Ameeniyah in Delhi. He established Madrasa Fayze

Aam in Kashmir where he taught for three years.

Thereafter he taught at Darul Uloom Deoband. He taught Abu

Dawood Shareef and Muslim Shareef for many years without

remuneration. When Hadhrat Shaykhul Hind left for Makkah

Shareef, he was appointed as Shaykhul Hadeeth.

He was known for his phenomenal memory. Hadhrat Moulana

Idrees Saheb Kandhelwi said that Shaah Saheb’s memory was so

unique that whatever he heard or read once was forever etched in

his memory. He was also known as a ‘mobile library’. Indian and

Arab Ulama were in awe of him.

He had many students. Among them; Hadhrat Abdul Qaadir

Raipuri, Mufti Mohammed Shafee’ Saheb, Moulana Badre Aalam

Saheb, Allaamah Yusuf Binnori, Qaari Tayyib Saheb, etc.

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He has written many books; the most famous is Faydhul Baari’, a

commentary on Bukhaari Shareef. He also taught at Jaami’ah

Dabhel for a while. He passed away in 1352H (1934) and is buried

in Deoband.

ALLAAMAH SHABBEER AHMAD UTHMAANI

‘Shaykhul Islam’ Moulana Shabbeer Ahmad Saheb was born in

Bijnor in 1305H (1888).

He is a student of Shaykhul Hind. He taught in Deoband, Madrasa

Fatehpur in Delhi and Dabhel. He was known for his eloquent

speech and in-depth knowledge. He played a major role in the

formation of Pakistan. He later immigrated to Karachi.

He has written many books. The famous two are the Tafseer

Uthmaani and ‘Fat'hul Mulhim’, a commentary on Muslim Shareef.

He passed away in 1369H (December 1949) and is buried in

Karachi More than two hundred thousand people attended the

Janaazah. He was accepted as an authority on the Deen by Indian

and Arab Ulama alike. His brother Hadhrat Mufti Azeezur

Rahmaan Uthmaani was also among the teachers of Shaykh Saheb

and the Mufti of Darul Uloom Deoband.

ALLAAMAH EBRAHIM BALYAAWI

He was born in 1304H (1886). He began studies at home under his

father, Moulana Abdur Raheem Saheb. Thereafter he went to

Jaunpur for further studies. Later on, he took admission at Darul

Uloom Deoband. He was very attached to Shaykhul Hind and also

became Bay’at to him.

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He taught at Madrasa Aaliyah in Fatehpur, in Azamgarh, at

Jaami’ah Dabhel, in Bengal, and Darul Uloom Deoband. Shaykh

Saheb was very attached to him.

Shaykh Saheb’s son, Moulana Azeezur Rahmaan Saheb also

enjoyed a close proximity with Allaamah Balyaawi. He taught for

sixty years, passed away in Ramadhaan 1387H (December 1967),

and is buried in Deoband.

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TEACHING

MADRASA AALIYA

When the drive of the Movement subsided and conditions

normalized, Shaykh Saheb now had the desire to teach.

Coincidentally, there was a vacancy for a chief teacher (Sadar

Mudarris) at Madrasa Aaliya near Calcutta. Shaykh Saheb was

appointed in this position. He started teaching the major Kitaabs of

the Sciences. He was still young at this time and his beard and

moustache were just starting to grow. This Madrasa had teachers

with white beards teaching for many years. Therefore, for him to

fulfil the post of chief teacher (at such a young age, with older

teachers present) was not easy. He became uneasy and agitated, but

he made Du’aa unto Allah Ta’aala and worked hard. In a short

time, they placed their trust in him and both teachers and students

expressed their love and respect for him.

He stayed here for five years and two groups of students qualified

in this time. Through Divine Aid, he was granted acceptance and

recognition. Due to unsuitable climatic conditions, he became ill

and had to leave the Madrasa. He returned home.

ANJUMAN ISLAMIYYAH – DEWRIYA

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Not long after that (a few months), the Principal of Anjuman

Islamiyyah, Hakeem Aleemullah Saheb and Moulana Abu Bakr

Saheb Ghazipuri visited him at home and urged him to accept the

post of chief teacher (Sadr Mudarris) at the Madrasa. He served

here for three years and taught Bukhaari Shareef to a huge class.

Among this class were Hakeem Mustafa Saheb Ghazipuri and

Moulana Hidaayatullah Saheb Ma’roofi.

MADRASA MIFTAAHUL ULOOM

During this period, Madrasa Miftaahul Uloom was established in

Mau, Azamgarh. Moulana Imaamud Deen Saheb Punjabi who was

a Khaleefah of Hadhrat Moulana Fazle Rahmaan Saheb Ganj

Muradabadi established it. This Madrasa was situated in Ilaah Daad

Pura, the locality of Shaykh Saheb.

Due to the major influx of students, the Madrasa was moved to a

Masjid at the ‘Royal Market Area’. Jehanaara, the daughter of King

Shaah Jehaan, constructed this marketplace and Masjid.

The great Muhaddith Hadhrat Moulana Habeebur Rahmaan Saheb

A’azimi and Moulana Abdul Lateef Saheb Nu’maani were teaching

here.

When departing for Dewriya, the people lied down in front of the

horse-cart and said that we cannot allow you to leave us and go to

Dewriya!

Also, on the insistence of Moulana Habeebur Rahmaan Saheb and

Moulana Abdul Lateef Saheb, Shaykh Saheb left Dewriya and

joined them at Miftaahul Uloom.

The trustees of the Madrasa compelled him to take over the running

and administration of the Madrasa. Against his will, he was forced

to accept this position. He served Miftaahul Uloom in this position

for thirty- four years.

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During his period of administration, the Madrasa progressed

greatly. The roll of the Madrasa increased rapidly to four thousand.

No other Madrasa had such a huge roll at that time. This was the

fruit of his effort and sincerity.

During this period, he travelled to many places for the purpose of

soliciting funds for the Madrasa. During this period, he also

delivered lectures inviting the people towards Deen. He also wrote

articles and essays. An essay titled ‘Falsafa Maut’ was well

received. Later it was published by ‘Al Jam’iyyat’ and ‘Molwi

Monthly’.

He also taught during the administration period. The Kitaab

‘Mukhtasarul Ma’aani’ was stipulated for his teaching. At times, he

would also teach Hidaayah Awwalayn, Hidaayah Aakhirayn,

Mishkaat Shareef and Jalaalayn Shareef.

TAFSEER OF THE QUR’AAN

He delivered Tafseer of the Qur’aan lessons in the Jaami’ Masjid of

Mau. It took him nineteen years to complete it. At the completion

of the Tafseer, to express his happiness, he invited people for a

meal.

Shaykh Saheb possessed a beautiful voice and a unique style of

lecturing and teaching. Once he was invited to lecture at a Madrasa

in Yusufpur, Mohammedabad. Due to his melodious voice, the

audience insisted that he first recite a Ruku from the Qur’aan

Shareef before lecturing. His melodious voice remained with him

till the end.

After being relieved of the responsibility of administration, he

remained seven more years at Miftaahul Uloom and served as chief

teacher (Sadar Mudarris) and Shaykhul Hadeeth.

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During this period, Moulana Habeebur Rahmaan Saheb and

Moulana Abdul Lateef Saheb left Miftaahul Uloom to study the

MLA course. During their absence, Shaykh Saheb had to fill in and

taught Bukhaari Shareef and Tirmidhi Shareef for seven years (as

mentioned above).

A difference of opinion developed with the administration during

this period.

During this very period, Hadhrat Shaah Wasiyyullah Saheb visited

Mau and although Shaykh Saheb was a Khaleefah of the

Naqshbandi Silsilah, he became Bay’at to Hadhrat Shaah Saheb in

the Chishti Silsilah. He sought advice from Hadhrat Shaah Saheb

regarding the situation at the Madrasa. Hadhrat Shaah Saheb

advised him to resign from the Madrasa and maintain silence. By

doing this, “your income will not be decreased, nor your dignity

and honour.”

Shaykh Saheb practiced on this advice and returned home.

Shaykh Saheb was also approached and offered the position of

Sadar Mudarris at Darul Uloom Deoband, but he did not accept this

position.

THE TABLEEGH JAMAAT

He was also linked to the Tableegh movement of Nizamuddeen.

Holding the position of Ameer of the Jamaat in his area, he

enlightened people of this work of Tableegh. These were the initial

years of the Tableegh Jamaat and people were not acquainted with

the work.

NADWATUL ULAMA - LUCKNOW

After leaving Miftaahul Uloom, he taught at Nadwatul Ulama

Lucknow as Shaykhul Hadeeth for approximately two years.

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During this period, Shaykh Saheb went for Haj. During Haj, he met

the Principal of Jaami’ah Dabhel and Hadhrat Moulana Qaari

Mohammed Tayyib Saheb in Makkah Shareef. Hadhrat Qaari

Saheb said to him: “Ta’leemud Deen (Jaami’ah Dabhel) is our

Madrasa. If you go there and accept the post of Sadr Mudarris, it

will please me greatly.” Shaykh Saheb accepted immediately in

Makkah Shareef, and after his return, proceeded to Dabhel.

DABHEL

He started at Dabhel in 1384H (1964) and remained as Shaykhul

Hadeeth and Sadr Mudarris here till the end of his life. His

teachers; Allaamah Kashmiri, Allaamah Shabbeer Ahmad

Uthmaani. Mufti Azeezur Rahmaan, Allaamah Ebrahim Balyaawi,

etc. also taught here.

Hundreds of students qualified under Shaykh Saheb during his

twenty years in Dabhel and they are spread throughout the world

serving the Deen.

SPIRITUAL LINKS

Shaykh Saheb’s father Hadhrat Moulana Sufi Mohammed Saabir

Saheb was the Khaleefah of Moulana Shaah Wali Saheb Ghoswi

(Rahmatullaahi Alayh).

He initiated Mureeds in the Naqshbandi Silsilah. His Mureeds were

from far and wide; Rangoon, Burma, Gujerat. Sindh, etc.

His paternal cousin, Moulana Ismatullah Abdul Hakeem was the

Khaleefah of the great Naqshbandi Shaykh, Hadhrat Moulana Fazle

Rahmaan Saheb Ganj Muradabadi. (Hadhrat Thanwi made a

special trip to Ganj Muradabad to meet Hadhrat Moulana Fazle

Rahmaan Saheb and thereafter wrote a booklet regarding his

meeting with Hadhrat. Hadhrat Moulana Fazle Rahmaan Saheb

was quite old at this time and Hadhrat Thanwi was still young).

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Another paternal cousin Hafiz Ghayathullah was also a Khaleefah.

This family was linked to the Naqshbandi Silsilah and Shaykh

Saheb also received Khilaafat from home in this Silsilah.

(Rahmatullaahi Alayhim)

Later on, Shaykh Saheb developed a spiritual relationship with

Muslihul Ummat Hadhrat Moulana Shaah Wasiyyullah Saheb, a

senior Khaleefah of Hadhrat Thanwi (Rahmatullaahi Alayhim). He

also received Khilaafat from Hadhrat Shaah Saheb. Shaykh Saheb

never made anyone Bay’at.

MUSLIHUL UMMAT HADHRAT MOULANA SHAAH

WASIYYULLAH SAHEB

Hadhrat Moulana Shaah Wasiyyullah Saheb (Rahmatullaahi Alayh)

was born in Fatehpur, India in 1314H (1897). By the age of twelve,

he completed Hifz of the Qur’aan Kareem and began elementary

Arabic and Persian at home. He took admission at Darul Uloom

Deoband in 1328H (1910) and qualified in 1335H (1917). Among

his teachers were Allaamah Anwar Shaah Kashmiri, Allaamah

Shabbeer Ahmad Uthmaani, Moulana Sayyid Asghar Husayn

Saheb, etc. (Rahmatullaahi Alayhim).

He developed a spiritual link with Hadhrat Thanwi during his

student days and very swiftly passed through the stages of Sulook.

In a short while, he received Khilaafat from Hadhrat Thanwi and

became one of the senior Khaleefas. Many turned to him for

spiritual reformation after the demise of Hadhrat Thanwi.

From Fatehpur he moved to Gaurakhpur and from there to

Ilahabad. He became very famous during his stay in Ilahabad.

Many turned towards him, including the Ulama, barristers, lawyers,

judges, the rich, and the poor. His Khaanqah became a haven for

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those seeking proximity unto Allah Ta’aala. He would deal with

each person according to the persons understanding and capability.

Hadhrat Mufti Mohammed Shafee’ Saheb (Rahmatullaahi Alayh)

has the following to say regarding Shaah Wasiyyullah Saheb:

“Hadhrat Moulana Shaah Wasiyyullah Saheb is considered to be

among the senior Khulafaa of Hadhrat Thanwi. Hadhrat Thanwi

granted him (Shaah Saheb) his special attention. From 1346H he

regularly attended both the general Majlis (Majlis Aam) and the

special Majlis (Majlis Khaas). One day while speaking very

affectionately and lovingly about Shaah Saheb, Hadhrat Thanwi

asked me “Do you know him?” This stay in Thanabawan made me

realize that my colleague Moulana Shaah Wasiyyullah had excelled

and surpassed me and it became a point of aspiration. At the same

time, it made me remorseful over my procrastination. Thereafter I

always held this friend who was also a classmate of mine in high

esteem.”

Shaah Saheb passed away on 25 November 1967 while travelling

by ship during a Haj trip. He was buried at sea.

(Rahmatullaahi Alayh).

SHAYKH SAHEB’S FINAL SICKNESS AND DEMISE

Piles had developed a few months prior to the end of the academic

year, which ends in the month of Sha’baan. Different cures were

adopted but the blood did not stop. Many times due to excessive

loss of blood, physical strength decreased. At times, some strength

would return.

Shaykh Saheb returned home (Azamgarh) on the 11th

of Sha’baan

after the annual Jalsa. There also, the piles were treated but to no

avail. He developed a fever just prior to the month of Ramadhaan,

which resulted in even more weakness. He was now hardly eating.

Due to excessive weakness, he had to forego a few fasts of

Ramadhaan. Finally, towards the end of Ramadhaan he underwent

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a piles operation. Although after the operation he did experience

relief, but the blood did not stop completely. He was now

considered to be out of a critical condition.

On the day of Eid, he was preparing to leave the house for the Eid

Salaah when all of a sudden he experienced a severe pain in his

chest. Because of this pain, he could not attend the Eid Salaah. A

doctor was summoned who attributed this pain to a gastric disorder

and began treating Shaykh Saheb.

Discussions were on regarding his return to Dabhel. The opinion

was that as soon as he felt better, train reservations would be made

for the return to Dabhel.

Shaykh Saheb called his sons to him and expressed his desire to

return to Dabhel. He also told them that he would now only teach

the first volume of Bukhaari Shareef and would not accept a salary

anymore. The sons seconded his opinion and expressed their

happiness at his decisions.

The chest pain did not cease completely but still recurred

occasionally. For two days, the pain would begin at 3.30am but

would dissipate after taking an injection and medication.

The pain again started at the same time on Friday the 6th

of

Shawwaal. Medicine was administered but he spewed out the

medicine. He was also given an injection but his condition did not

improve.

His final time was drawing close and without being prompted,

started the Zikr of the Kalimah Tayyibah. At approximately 4.45am

(which was the time of congregational Salaah in the Masjid), this

servant of Allah who had served The Deen for approximately sixty-

five years left this worldly abode. His Shahaadat finger was

attached to his thumb in a pointing position.

This was Friday 6th

Shawwaal 1404 (6th

July 1984).

19

, > �7 �" �?� �6 �@�: ���A �8�� � �� �8�� He lived for approximately eighty-five years.

DEATH ON A FRIDAY

Allah Ta’aala blessed Hadhrat Shaykh Saheb with death on a

Friday. This is a great favour of Allah. The following Hadeeth

Shareef explains this great gift:

B �1 3# �? �� �� /�:"8 7#C �D �3 �EC � : �/�; �� � �@�:; �� �� ��� �� �B7� �6 �B �1 : ��� <;�: �� �F �+ � �+� ��� �7�� �C �<" �� �G� �� �7 �� �HI �? � � �JK��� �L� �� �� �� �+ �M �?C �<" �� �G

, H� � �) &N�� O�# �P @�: �; �� � �<+ �: �K ��� 5� QR�� B ( QS# 6 %��� �TU� V �P7:-;� 67!K��� �136 9

Sayyidina Jaabir � narrates that Rasulullah � said: “Whoever dies

Thursday night or Friday will be freed from punishment of the

grave and will appear on the Day of Qiyaamat with the stamp of

the martyrs on him.” (Sharhus Sudoor p 136)

BURIAL

The demise of Shaykh Saheb was announced over the loudspeakers

in Azamgarh. In a short while, this news spread to the surrounding

areas too. The city came to a standstill and shops remained closed.

The time for the Janaazah Salaah was fixed at 1.45pm, after the

Jumu’ah Salaah.

People converged from all areas after completing their Jumu’ah

Salaah to the vast open field of the Shaahi Jaami’ Masjid for the

Janaazah Salaah. This field was packed and to get place became

20

difficult. His old friend and colleague Hadhrat Moulana Habeebur

Rahmaan Saheb performed the Salaah. Thereafter he was put to

rest at the local graveyard.

May Allah grant him Maghfirat and special mercies. Aameen.

A BLESSED GRAVEYARD

This graveyard is considered to be a very blessed graveyard.

Shaykh Saheb’s son Hadhrat Moulana Azeezur Rahmaan Saheb

saw a dream. He saw that Rasulullah � was present in this

graveyard near the graves of the ancestors of Shaykh Saheb.

Rasulullah � was sitting on a chair under a tree. People were

rushing to meet and shake hands with Rasulullah �. Moulana

Azeezur Rahmaan Saheb also shook the Mubaarak hands of

Rasulullah �. Therefore, Moulana says that he considers this

graveyard to be a blessed place.

DABHEL RECEIVES THE NEWS

This tragic news reached Jaami’ah Islaamiyah Dabhel by telegram

on Saturday 7th

Shawwaal. Many hearts were saddened and many

became unsettled. This news spread throughout the surrounding

areas of Dabhel. Recitation of the Qur’aan Shareef took place in

many Masjids for the Eesaal Thawaab of Shaykh Saheb.

The Jaami’ah was still closed at this time. It opened on 14th

Shawwaal. After admission formalities, lessons commenced and on

the 19th

of Shawwaal the students also recited Qur’aan Shareef for

Eesaal Thawaab. Du'aa of Maghfirat was made and grief and

sorrow was expressed at the passing of Shaykh Saheb. His life and

virtues were enumerated and encouragement was given to follow in

his footsteps.

Du’aa was made that Allah Ta’aala grant the deceased a high stage

in Jannatul Firdous. Du’aa was also made that the grief incurred by

the people of Islam, especially the Jaami’ah, at the loss of Shaykh

21

Saheb be compensated by Allah Ta’aala in a most appropriate

manner. Thereafter, classes were suspended for the day.

QUALITIES AND CHARACTER

Shaykh Saheb’s spiritual link was with Hadhrat Moulana Shaah

Wasiyyullah Saheb, the Khaleefah of Hadhrat Thanwi

(Rahmatullaahi Alayhim).

He was very punctual on his daily practices. He had the habit of

sleeping immediately after Eshaa. He regularly awakened before

dawn and performed Tahajjud Salaah.

Even during sickness, he would try to upkeep his practices. He

would always perform Salaah with Jamaa’at. Although he used to

experience pain in the knees and found it difficult to sit and get up,

he would proceed to the Masjid for Salaah with Jamaa’at. He

would perform the Fardh Salaah standing. So much so that when he

was ill in Ramadhaan and when he felt that he could proceed to the

Masjid, he would go with the help of two people on his sides.

He regularly made Zikr loudly after Tahajjud till Fajr. This was the

same time while making Zikr he left this world.

He was also regular in reciting ‘Dalaa’ilul Khayraat’ and other

Wazeefas.

He was always friendly, smiling and extremely humble. Anyone,

big or small, could meet him freely and attend his Majlis. He was

also humorous. He was neither temperamental nor ill mannered. He

would also speak to his juniors with respect.

His lessons were pleasant and students were drawn towards his

teaching style and manner. He would explain the opinions of

Allaamah Anwar Shaah Kashmiri with love and affection. His

explanations were so simplified that the bright and weak students

22

would benefit equally. In Masaa’il where there were differences of

opinion, he would explain the Hanafi opinion in detail.

He possessed Noor on his face coupled with awe. He was

extremely kind to the students. He would correspond by letter with

his students and advise them in matters.

He performed Haj twice. He also performed Haj a year before his

demise.

May the infinite mercies of Allah Ta’aala be perpetually on him.

Aameen.

HIFZ OF THE QUR’AAN

Once when returning from Calcutta in Ramadhaan, there was no

one to perform the Taraweeh Salaah at the local Masjid. He was

not a Hafiz at that time. His maternal cousin Hafiz Mohammed

Hasan memorized one Para (Juz) daily and performed the first

fifteen nights! Shaykh Saheb memorized one Para per day and

performed Taraweeh for the second fifteen nights! Thereafter he

completed the Hifz of the Qur’aan Shareef and performed

Taraweeh for thirty-three years.

WRITINGS

Shaykh Saheb wrote a translation and commentary on the Kitaab

‘At Targheeb Wat Tarheeb’ by Allaamah ibni Hajar. He also wrote

a commentary on Tirmidhi Shareef in Arabic based on the lessons

of Shaah Anwar Kashmiri. He wrote a lengthy article on the topic

of Ramadhaan for the periodical ‘Al Adl’, which was published. He

also wrote on the Fitnah during the time of Fatima Jinah in 1956,

which was also published. He had also prepared a book exposing

the beliefs of the Bareili sect.

He had all these manuscripts with him in a bag while travelling to

Dabhel. Unfortunately, this bag got stolen while on journey and

these manuscripts were never published.

23

He also had a beautiful and clear script. It was said that every letter

in his writing would shine like a pearl.

SHAYKH SAHEB AND HADHRAT THANWI

Shaykh Saheb met Hadhrat Thanwi on many occasions. Once

Hadhrat Thanwi delivered a lecture in the Masjid where Shaykh

Saheb was teaching. Hadhrat Thanwi also led the Salaah on that

occasion. Shaykh Saheb’s father also visited Hadhrat Thanwi and

held him in high esteem.

CONCERN FOR THE AAKHIRAH

Once just prior to the Jaami’ah closing at the end of the year,

Shaykh Saheb was busy packing his bag in preparation for going

home (Azamgarh) and was extremely happy. (Azamgarh is

approximately two thousand kilometres from Dabhel). A student of

the Jaami’ah who was very free and close to Shaykh Saheb walked

in the room. Shaykh Saheb, while expressing joy and laughing, said

to the student that he was preparing to go home. All of a sudden,

Shaykh Saheb started crying. The student was surprised at this

sudden change and inquired from him the reason for suddenly

crying. Due to excessive sobbing, Shaykh Saheb could not speak

for a while. The student kept on asking until finally Shaykh Saheb

said to him: “A thought suddenly struck me that you are preparing

to go home and you are so happy, but what preparations have you

made for the Aakhirah? I realise that I have made no preparations.

This sudden thought made me cry.”

(A person whose entire life was involved in studying and teaching

Deen is saying this! It should make us ponder.)

AN INCIDENT OF HUMILITY

Once while Shaykh Saheb was preparing a lesson in Bukhaari

Shareef (Mutaala’ah), the same student entered his room and asked

24

Shaykh Saheb as to what he was doing. He answered that he was

preparing a lesson. The student said to him that a person teaching

Bukhaari Shareef for over thirty years does not have to prepare a

lesson. Everything is embedded in the mind. Shaykh Saheb replied:

“don’t be absurd! My mind is as small as the mind of a mouse and I

cannot remember anything. I have to prepare.” (This statement

adequately expresses his humility.) Then the student said to him

that “Hadhrat! You are refuting a favour of Allah, which He has

granted you!” Shaykh Saheb lowered his head for a while and then

said: “Yes, it is true that I don’t have to prepare the lesson, but I

cannot show Allah independence from effort. I must show my

effort to Allah Ta’aala.”

OFFSPRING

Shaykh Saheb married twice. The first wife was the daughter of his

cousin Moulana Safiyyullah Saheb and she bore two sons and one

daughter; Mas’ood Begum, Hadhrat Moulana Azeezur Rahmaan

Saheb and Mahboobur Rahmaan. Mahboobur Rahmaan passed

away in infancy.

The second marriage was to the granddaughter of Hafiz Abdullah

Ghazipuri. She bore four sons and four daughters. Two of the sons

have passed away and two sons and the four daughters are alive.

The two sons who are alive are Hadhrat Moulana Sa’eedur

Rahmaan Saheb and Janaab Maseehur Rahmaan Saheb.

HADHRAT MOULANA HAKEEM AZEEZUR RAHMAAN

SAHEB

He is Shaykh Saheb’s eldest son from the first marriage. A high-

ranking Aalim and Hakeem. In the words of Hadhrat Moulana

Fadhlur Rahmaan Saheb “a very great Aalim.” He was extremely

close to Hadhrat Shaah Wasiyyullah Saheb. He received Khilaafat

from Hadhrat Shaah Saheb, and also from Moulana As’adullah

25

Saheb Rampuri and Qaari Mubeen Saheb. On the instructions of

Hadhrat Shaah Saheb, he left business and involved himself fully in

studying and teaching. Ten of his books have been published,

which consists of approximately eight thousand pages.

Approximately twelve thousand pages are due for printing.

Currently he is writing a lexicon on the words found in the

Ahaadeeth. Thus far, two thousand one hundred pages have been

written on this lexicon. A dictionary from Arabic to Urdu to

English consisting of three volumes has also been published. A few

of his books that have been published:

* Sangam Arabic – Urdu – English dictionary. Three volumes,

2378 pages.

* Urdu to English dictionary. 1554 pages.

* Abu Hurayrah. 202 pages.

* Khaatamun Nabiyyeen. 216 pages.

* Amraadhe Sadr. 370 pages.

* Tibbe Nabawi. 749 pages.

* Imaam A’azam. 745 pages.

* Lughaat Tibbi (Medical dictionary) 720 pages. (The state

published this book)

* Tadweene Sunnat. 300 pages.

* Khitaamuhu Misk. 254 pages.

He served as Sadr Mudarris at Madrasa Rahmaaniyah. He was

appointed as a lecturer in Farsi (Persian) for six years at a college.

He then taught for twenty-six years at Jaami’ah Tibbiyyah

(Medical College) at Darul Uloom Deoband. (Previously the

Jaami’ah Tibbiyyah was a part of Darul Uloom). He has written

nine books on medicine, out of which four have been published.

HADHRAT MOULANA SA’EEDUR RAHMAAN SAHEB

26

Hadhrat Moulana is from the second wife and possesses abundant

knowledge, virtue, and excellence. He is the high-ranking linguist

(Adeeb) of the Arabic language in India.

He is currently the chancellor of Nadwatul Ulama, Lucknow.

Moulana has also authored many books. He has two sons. Lutfur

Rahmaan; he is a Hafiz and an expert in many fields. He studied for

a while at Dabhel and resided with Shaykh Saheb. Moulana Ataa'ur

Rahmaan; he is a graduate of Nadwatul Ulama and completed his

Ph.D. at Jaami’ah Milliyyah. He completed Hifz of the Qur’aan in

six months.

JANAAB DOCTOR MASEEHUR RAHMAAN SAHEB

Also from the second wife and well versed in secular sciences. He

studied at Aligarh University. He was the head of department at the

Shibli National College until retirement. He retired four years ago.

Currently he is serving at a university in Lucknow as professor. He

has two sons and four daughters. One of his sons Moulana

Wasiyyur Rahmaan is teaching at Darul Uloom Mau. The other son

is an engineer based at Bangalore.

May Allah Ta’aala bless them all with long life, excellent health,

and prosperity. Aameen.

STUDENTS OF SHAYKH SAHEB

There are hundreds who qualified under him and benefited from his

knowledge and spirituality. A few names are mentioned here.

* Hadhrat Moulana Sayyid Abraar Ahmad Saheb Dhulyawi

(Rahmatullaahi Alayh). He obtained Khilaafat from Shaah

Wasiyyullah Saheb, thereafter from Hadhrat Qaari Mohammed

Tayyib Saheb. He taught for a while in Dabhel and thereafter at

Madrasa Falaah Daarayn, Tadkeshwar. Moulana passed away on

17th

Dhul Hijjah 1415. (18th

May 1995).

27

* Hadhrat Moulana Mohammed Ayyub Saheb (son of Qaari Bande

Ilaahi Saheb), Khaleefah of Hadhrat Moulana Abraarul Haq Saheb

Hirdoi. He taught Hadeeth for a while in Tadkeshwar He is now

residing in Britain.

* Hadhrat Moulana Abdul Awwal Saheb Saamrodi. He taught for a

few years at Jaami’ah Dabhel. He is now residing in Britain.

* Moulana Sulayman Saheb Choksi. Currently an Ustaadh at

Madrasa Zakariyya, South Africa.

* Mufti Mohammed Sa’eed Saheb Motara. Currently an Ustaadh

and Mufti at Darul Uloom Azaadville, South Africa.

* Moulana Mohammed Saheb Qazi. He is originally from the West

Indies and is currently residing in South Africa.

* Moulana Qaari Ismail Saheb Is’haaq. Currently teaching at Darul

Uloom Azaadville, South Africa.

* Moulana Abdur Rahmaan Saheb, son of Hadhrat Moulana Sa’eed

Saheb Buzurg (Rahmatullaahi Alayh), late Principal of Jaami’ah

Dabhel. Currently teaching at Jaami’ah Dabhel.

* Moulana Qaari Mohammed Sa’eed Saheb Noorgate from

Reunion.

* Moulana Aminurrashid Saheb. Currently teaching at Port

Shepstone, South Africa.

* Moulana Abdullah Saheb Pandor, Johannesburg, South Africa.

Moulana was foremost in serving Shaykh Saheb during his student

days in Dabhel.

COMMENTS BY STUDENTS

MOULANA AMINURRASHID SAHEB DAMMANI:

‘My Ustaadh Shaykhul Hadeeth Hadhrat Moulana Ayyub Saheb

(6��(6 @:;� �� <� ��<"�� <� Z Hadhrat Moulana was from those students of Shaah Kashmiri

(Rahmatullaahi Alayh) whom he was proud of. Hadhrat Moulana

would repeatedly mention the comments of Hadhrat Shaah Saheb

28

during Bukhaari Shareef and Tirmidhi Shareef lessons and would

also imitate the voice of Hadhrat Shaah Saheb.

Allah had blessed Hadhrat Moulana Ayyub Saheb with unique

qualities. He was extremely regular with his daily rituals, whether it

was extremely cold, hot, or raining.

Hadhrat expressed his extreme love for me and also for Hadhrat

Moulana Abraar Ahmad Saheb Dhulyawi (Rahmatullaahi Alayh).

Often After the Asr Salaah, he would invite the two of us for tea.

During my teaching days (in Dabhel), the door between our two

rooms (where they were staying) would remain open.

In every season without fail, Hadhrat would awaken approximately

one and a half hours before Fajr, engaging himself in Tahajjud and

Zikr.

Hadhrat Moulana was spiritually linked to Hadhrat Moulana Shaah

Wasiyyullah Saheb Ilahabadi (Rahmatullaahi Alayh). Hadhrat

Shaah Saheb had a lot of trust on Hadhrat Moulana. Once when

Hadhrat Shaah Wasiyyullah Saheb travelled to Gujarat, he told Haji

Dawood Saheb Abwat Baleshwari: “Dawood! Even if the entire

world opposes him (Moulana Ayyub Saheb), you must never

oppose him.”

May Allah Rabbul Izzat grant him Maghfirat in abundance and

grant him a lofty station in Jannatul Firdous. Aameen.’

MUFTI MOHAMMED SA’EED SAHEB MOTARA:

Mufti and lecturer at Darul Uloom Azaadville. He is one of

Shaykh Saheb’s prominent students.

He writes:

I have been requested by my friend and colleague, Moulana

__________ Sahib (the compiler of this booklet) to pen down a few

impressions with regard to our Ustaazh, Hadhrat Moulana

Muhammcd Ayyoob Saheb A’azimi (Rahmatullaahi Alayh).

29

Initially I was reluctant to comply with his request, on the basis that

a sinner like me is not fit enough to write about such a noble and

pious personality. But then, upon second thought, I felt that by my

humble contribution, I can perhaps be fortunate enough to be listed

amongst those students and Khuddaam (servants) of Hadhrat

Moulana (Rahmatullaahi Alayh), who can keep his memory alive

by penning down some fond recollections of his life; with the view

that his life and works can be a source of inspiration for us as well

as future generations. As this would then be a way of serving

Hadhrat after his demise, I plucked up the courage to put some

words to paper.

HADHRAT SHAIKH'S PERSONALITY

Hadhrat Moulana (Rahmatullaahi Alayh) possessed a unique

personality and we students used to affectionately refer to him as

‘Shaikh Sahib’ or ‘Hadhrat Shaikh’. These titles were accorded to

him due to him being the Shaikhul-Hadeeth (teacher of Sahih

Bukhaari) at Jami'ah Islamiyya Talimuddeen, a Darul-UIoom based

in Dabhel, India.

Hadhrat Shaikh (Rahmatullaahi Alayh) was an amazing person

who was surrounded by such a spiritual aura that would leave an

observer in total awe. He was among those Buzrugs (pious persons)

who are referred to as ‘hidden’ or ‘reclusive’ Buzrugs. Many

readers of this booklet may not even have heard of him, yet he was

such an ascetic and austere personality that those who came into

contact with him would not want to part from his company.

He was perhaps the epitome of a Hadeeth of Rasulullah � which

states: “Fortunate is that person who does not own a prosperous

business, does not mix with many people, lives a judicious life of

solitude and is at all times engaged in the Ibaadat of Allah Ta'aala

and (when the time comes for him to meet his Creator), he leaves in

30

such a manner that there are few people to mourn him and his

estate is also of a minute quantity.” (Mishkaat Vol.2 Pg. 442)

The above Hadeeth sums up Hadhrat's life in that he was not a

wealthy person in the material sense but he possessed great

spiritual wealth and many sublime qualities. Who can forget his

nightly habit of remaining seated in the Masjid after Maghrib

Salaah engaged in Zhikr and Muraqabah right up close to Eshaa

Salaah time? While he was in this state, one could actually perceive

Noor emanating from his face and it would not be far fetched for a

stranger to assume that this was an honourable angel seated rather

than a human.

A GLIMPSE OF HADHRAT SHAIKH'S DARS (LESSONS)

Sitting in Hadhrat's Dars (lessons) of Sahih Bukhaari and Jami’

Tirmizhi was a remarkable experience of its own. Here we were

sitting and deriving lessons of Qaalar-Rasul from a personality who

was directly a distinguished student of none other than Hadhrat

Moulana Anwar Shah Kashmiri (Rahmatullaahi Alayh), the

eminent Deobandi scholar who was referred to as the ‘walking

library’.

Hadhrat Shaikh (Rahmatullaahi Alayh) had a unique way of

teaching, in that we, as students, would be so much drawn into the

lesson and would become so riveted to his voice, latching onto

every word of his, that it appeared as if we were teleported into the

Majlis of Rasulullah�. This would give us an idea of how

absolutely still the Sahaabah � used to sit in the Majlis of

Rasulullah �, that if birds were to be perched on their heads, the

birds would not take flight, because there was no sudden movement

to scare them away.

Hadhrat (Rahmatullaahi Alayh's) humility in the classroom whilst

teaching the lesson was such that sometimes he would exclaim with

31

a sigh of regret: “what are you people going to benefit from an old

man like me who has no teeth left in his mouth and no intestines

left in his stomach!” At the beginning of the year, the Dars

(lessons) would commence at a casual pace and, as the year

progressed, the momentum would increase. Hadhrat used to give a

beautiful example to describe this approach of his by explaining

that if a horse is locked up in its stable for a couple of months and

then released outdoors after a long rest, it would not bolt and rush

immediately into a gallop. Rather it would first saunter along at a

casual pace in order to loosen its stiff joints before it can start

sprinting. Similarly, Hadhrat would say this ‘old horse’ has also

been on vacation for 2 months (referring to the

Sha'baan/Ramadhaan holidays) so the lessons will also commence

at a steady pace before they begin to pick up in the latter part of the

academic year.

HIS LOVE FOR THE SUNNAH

The scene is still vivid before my eyes of Hadhrat Shaikh

(Rahmatullaahi Alayh) explaining the meaning and significance of

the Hadeeth wherein Rasulullah � instructed that “Straighten your

Sufoof (rows), because the beauty of Salaah lies in the

straightening of the Sufoof.” When this Hadeeth was discussed in

class, Hadhrat lamented the fact that this noble Sunnah of the

Masjid Imaam urging his congregation to straighten their Sufoof

has been discarded in many of our Masaajid. However, his face

would then brighten up as he related with great relish his

experience during one of his travels to Calcutta, that an Imaam of a

certain Masjid in that sprawling city had brought this Sunnah alive.

That particular Imaam would regularly announce to his

congregation the importance of straightening the Sufoof before

commencement of Salaah.

(Note to the reader: Inshaa Allah, by virtue of bringing Sunnats

such as these alive, especially during these critical times of

32

corruption, one would, according to a Hadeeth, get the reward of

martyrdom.)

SERVING HADHRAT

Alhamdulillah, Allah Ta'aala blessed this writer (together with

some other students) with the good fortune of making Hadhrat's

khidmat (i.e. serving him) almost daily after lunch. While he would

lie down on his bed preparing for his Qayloolah (afternoon nap),

we would press his body and massage oil into his scalp, in order to

provide relaxation for him after an exhausting morning session of

teaching. During this time, he would relate interesting anecdotes,

some of which were so humorous that we would go into spasms of

laughter. These humorous and light moments too, were in

emulation of the Sunnah of Rasulullah �. In this manner, Hadhrat

would subtly conceal his elevated spiritual rank and at the same

time, make us feel part of his extended spiritual family, thereby

allowing us to bask in his affection and good nature. This joviality

would sometimes continue until Hadhrat would fall asleep for his

afternoon nap (Qayloolah). I firmly believe that it is with the

Barakah of Hadhrat's Du'aas and also the Du'aas of my other

Asaatizha and Mashaaikh that Allah Ta'aala is, through His Divine

Grace, taking some work from me in the Khidmat (service) of His

Deen.

HADHRAT'S CONCERN FOR HIS FAMILY

Hadhrat used to entrust some of his money to me at the end of each

month and assign to me the task of sending it by means of money

order to his family. I used to attend to this duty at the local Post

Office and return with the receipt and confirmation of the money

having been dispatched. Hadhrat used to be very cautious in these

matters and would make a note of exactly how much money was

sent on which date. He would then carefully file away the receipt

for record purposes.

33

HIS HOSPITALITY AND HIS LOVE FOR STUDENTS OF

DEEN

Hadhrat had immense love and affection for his students and

treated them truly like the guests of Rasulullah �. At the end of the

final year of our curriculum (the Dowrah year), when our

graduation day was approaching, Hadhrat invited the entire class to

a sumptuous lunch and his hospitality was such that he did not sit

down to partake of the meal until he was satisfied that we were

served properly by the attending waiters and had eaten to our fill.

As we ate, he paced up and down the rows of the seated students

and if he found any student's platter to be empty, he would

immediately summon an attendant to refill the platter with more

food!

INPUT FROM MOULANA AYYUB MANGERA SAHEB:

I was reminiscing with a colleague and friend, Moulana Ayyoob

Mangera Saheb (also a student of Hadhrat Shaikh) about some

salient points of Hadhrat Shaikh's life when he reminded me of

something that is very relevant to the topic:

It was Hadhrat (Rahmatullaahi Alayh's) habit to sit after Asr Salaah

on a bench in a little garden area outside his room, in order to enjoy

the fresh and cool outdoor air of the evening. Students and other

visitors used to come and sit in his company. While listening to the

visitors, Hadhrat would be constantly engaged in the Zhikr of Allah

Ta'aala. His humility was such that the Tasbeeh beads utilised by

him for his Zhikr would be tucked away out of sight under the

lower flap of his Kurta. This obviously was first of all based on his

sincerity that he did not wish to publicise that he was busy,

engaged in Zhikr. (Only those students who used to come daily into

his company and sit close to his bench would notice that he was

engaged in Zhikr), Secondly, he wished to put the visitors at ease

34

that they were welcome to ask any question and that they need not

feel that due to Hadhrat being engaged in Zhikr, the session was

closed to dialogue and interaction. If a visitor posed any question,

Hadhrat would put his Zhikr on hold for a while, respond to the

question and then resume his Zhikr. If Hadhrat had just returned

from home at the end of a Madrasah vacation, he would relate his

experiences of the journey.

As Hadhrat's home town of Mau-Nath Bhanjan (in the district of

Azamgarh, UP Province) was more than thousand kilometres away

from Dabhel, he had to change trains at a place called Bhusaval.

Due to the long and arduous journey, there always tended to be

some interesting incidents that took place at either Bhusaval, or

somewhere else during the course of the journey. Hadhrat would

relate that incident in vivid and graphic detail to the audience

seated around the bench. The audience would sit captivated and

entranced at Hadhrat's description of the incident, literally latching

onto every word. While describing such an event he would focus

upon every individual seated there in such a manner that each

individual would be made to feel special as if only he was the focus

of Hadhrat's attention. The astonishing part was that if some visitor

would turn up late after Hadhrat had already related the incident

and the visitor happened to ask how his journey was, Hadhrat

would repeat the entire incident for the newcomer with the same

relish and vigour as he had related it to the rest of the audience. He

would not at all feel it cumbersome to relate the entire incident

again for the benefit of the newcomer.

These are a few events and experiences regarding our Hadhrat

Shaikh (Rahmatullaahi Alayh) put onto paper by this humble

servant. May Allah Ta'aala make me and Hadhrat's students

continue to benefit from his discourses and spiritual effulgence.

Aameen.

(Muhammed Saeed

Azaadville)

35

A brief history of Shaykh Saheb has also been recorded by Hadhrat

Moulana Qamruz Zamaan Saheb (Daamat Barakaatuhum) in his

book ‘Aqwaale Salaf’. Hadhrat Moulana is also the Khaleefah of

Shaah Wasiyullah Saheb. Hadhrat Moulana had requested Hadhrat

Moulana Sa’eedur Rahmaan Saheb (Shaykh Saheb’s son) for any

written advices of Shaykh Saheb. Nothing could be found except

for one article written by Shaykh Saheb which is an explanation of

a Hadeeth regarding asking and begging. This article contains

beautiful and pertinent advices. This article is as follows:

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Sayyidina Abu Umaamah � narrates that Rasulullah � said: “Who

will take the Bay’at (pledge)?” Sayyidina Thaubaan � the freed

slave of Rasulullah � said: “On which matter should we take

Bay’at? You did take the Bay’at from us once before, O Rasool of

Allah!” He � said: “On this that you will not ask anyone for

anything.” Sayyidina Thaubaan said: “What is there (in reward) for

such a person, O Rasool of Allah?” He � said: “Jannah (paradise).”

Thereafter Sayyidina Thaubaan took the Bay’at. Sayyidina Abu

Umaamah says: “Thereafter I saw him (Sayyidina Thaubaan) in

Makkah among crowds of people. His whip fell while he was

mounted (on an animal). Sometimes it would fall on the shoulder of

a person. That person would grab hold of it and return it to him, but

he (Sayyidina Thaubaan) would not take it from him. He would

dismount from the animal and take it himself.”

There is a narration recorded in Musnad Ahmad, Abu Dawood and

Nasa’i wherein Sayyidina Thaubaan himself says that Rasulullah �

said: that person who gives me a guarantee that he will not ask

anything from anyone, then I guarantee such a person Jannah.

Sayyidina Thaubaan (on hearing this) said: I am prepared for it.

Thereafter Sayyidina Thaubaan never asked anyone for anything.

So much so, that even if his whip fell down while being mounted,

he would never tell someone to retrieve it for him, but would

dismount and pick it up himself.

In this Hadeeth, there is a glad tiding of dying with Imaan for that

person who does not ask anything from anyone. This Hadeeth

implies that such a person will enter Jannah without any

punishment and will be among the successful first entrees of

Jannah.

Keep in mind that if by not asking, life is endangered, then it will

be compulsory to ask. If in such a case the person did not ask and

he died, he will be a sinner. The principle in such matters is:

, F�67�|� ������ }�:�! �T �F�6 � �~��

37

Necessity makes forbidden things legal.

This law is unanimous among all (the jurists).

A point proven from this Hadeeth is that those devoted to

Rasulullah � (the Sahaabah �), were ever ready and prepared to

practice on his teachings.

Even if they had the slightest doubt in any matter that maybe it was

not in accordance to his teachings, they would consider it

compulsory to refrain from it.

Thus, Sayyidina Thaubaan � not asking someone to retrieve the

whip was because he had the misgiving that maybe it was against

the teaching of Rasulullah �. In reality, it is quite obvious that this

(asking someone to pick up the whip), is not in conflict with that on

which he took the Bay’at on the hands of Rasulullah �.

The Islamic Shari’ah has accentuated that no one should

unnecessarily ask anything from anyone.

The Ulama have written that it is Haraam to ask and beg if that

person has food for at least one day and sufficient clothes to cover

his Satr (those parts of the body which has to be covered). Also, if

he truly does not possess even that much, but is healthy and is able

to earn, then according to the correct view, it is also Haraam for

such a person to ask. Although such people are legible for Zakaat,

but still it is not permissible for them to ask and beg. Being legible

for Zakaat is one matter and begging is another matter. Although a

person may be legible for Zakaat, he still cannot ask or beg.

There are severe warnings in the Ahaadeeth regarding those who

beg. It is mentioned in a Hadeeth that a person who opens the doors

of begging (upon himself) although not struck by hunger, Allah

Ta’aala will open many doors of need upon him. It means that his

needs will never come to an end. Rasulullah � also said that if a

person realises how much disgrace and harms there are in asking,

no one will ever ask from anyone.

38

The person who practices on the teachings of Rasulullah � will

always remain safe from the evil of begging, in every era.

The practice of Sayyidina Thaubaan � is sufficient to illustrate

this.

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Sayyidina Abdullah ibni Umar � said that he heard Sayyidina

Umar � say: “Rasulullah � was giving me something (paying me

for certain services rendered by me). I said: Give it to someone

who is more in need than me. He � said: Take it because you were

not desirous of it nor were you expecting it. So take it and become

self sufficient. Thereafter, if you wish, use it, or if you wish, give it

in charity. Wealth that you do not receive in this manner (without

asking), do not run behind it.”

Sayyidina Saalim (Rahmatullaahi Alayh) says that the practice of

Sayyidina ibni Umar � was never to ask anyone for anything. Yes,

he would accept if someone gave him something without him

asking.

The message of this Hadeeth is that if someone receives something

without asking, he should accept it. On the other hand, if he does

not receive it in this manner (without asking), he should not hanker

after it. He should not strive and struggle for its acquisition.

39

It is mentioned in some narrations that a person should accept if it

is given without asking, otherwise it will be a rejection of a Divine

Favour.

A famous story regarding Imam Ahmad ibni Hambal

(Rahmatullaahi Alayh):

One day he went to the bazaar to purchase some goods and hired a

labourer to carry it home. At that moment there were some Rotis

(bread) kept at home. Imam Ahmad told his son to give the

labourer a Roti. The son presented the Roti to the labourer but he

refused to accept it. As the labourer was on his way out, again

Imam Ahmad told his son to again present the Roti to him. The son

done as he was told and now the labourer accepted the Roti. The

son was surprised and asked the Imam the reason for this (the

refusal at first and the acceptance later). Imam Ahmad explains:

When the labourer arrived with the goods, he saw the Rotis and

desired and coveted them (Ishraaf), therefore he refused to accept

the Roti. But as he was leaving, he had lost hope of acquiring it and

the coveting of the Nafs came to an end. Thus, he then accepted the

gift of the Roti. (Ishraaf means to covet and desire something in the

possession of another, hoping that the owner will give it to him.

This is from among the Akhlaaq Razeelah – undesirable and lowly

attributes.)

This is something to ponder about. There was an era that this was

the condition of an ordinary labourer among the laymen. Nowadays

even the elite are not conscious of this (i.e. the elite nowadays are

involved in Ishraaf ). The current condition is that we do not even

consider asking and coveting (Ishraaf) as maladies.

Among the many benefits and wisdoms for Rasulullah �

forbidding asking are inter-alia; he wanted to form such an Islamic

society which would be free from the lowly habit of asking and

begging, because this can lead to many maladies in society, e.g.

suffering from an inferiority complex, society classification, lack of

effort to earn, etc. (End of the article)

40

After this article, Hadhrat Moulana Qamruz Zamaan Saheb writes:

What a beautiful explanation. The advices in this article should be

written in gold!

This is all the information that could be found regarding Shaykh

Saheb.

May Allah Ta’aala fill his grave with Noor and grant him lofty

stages in the hereafter. Aameen.

May Allah Ta’aala grant us all true love for His friends and make

this love our means of salvation. Aameen.

May Allah Ta’aala, through His grace and mercy, raise us with the

Auliyaa on the Day of Qiyaamah. Aameen.

Shawwaal 1430 October 2009

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