imam mawlana muhamma sarfaraz khan safdar - deoband

8/8/2019 Imam Mawlana Muhamma Sarfaraz Khan Safdar - Deoband

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Imm Ahl al-SunnahMawln Muammad Sarfarz Khn afdar(1332-1430 AH/1914-2009 CE)

Foreword by Shaykh Mawln Muammad Saleem Dhorat

Abu im Badrul Islm


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Badrul Islam 1431/2010First edition July 2010

2,500 copies (for free distribution only)

All rights reserved. With the exception of a few pages or less for non-profiteducational purposes, review, or scholarly citation, no part of this publicationmay be reproduced, stored in a retrieval system, or transmitted in any form orby any means, electronic, mechanical, photocopying, recording, or otherwise,without the prior written permission of the author at [email protected].

Published by:Fig & Olive Press112-116 Abington AvenueNORTHAMPTONNN1 4PDENGLAND
mailto:[email protected]:[email protected]


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ForAllmah Shaykh al-adth Mufti Muammad Taqi Usmnand

Shaykh Mawln Muammad Saleem Dhorat

With special thanks toMawln Ibrhm Muammad Amn


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CONTENTS

Foreword 1 5Foreword 2 7Childhood and education 9Humble possessor of a mighty pen 12Exegete of the Book of Allh 15Absolute trust in theAkbir 17Immaculate self-discipline of an incomparable master 17Unparalleled works 20Upholder of the Dn and perfect spiritual mentor 29Exemplar of sincerity and humbleness 30From the cradle to the grave-

Unquenchable thirst for knowledge 31Father of servants of the Book of Allh 36 Journey to the Most Gracious 36

BIOGRAPHICAL FOOTNOTES

Shaykh al-Islm Mawln Sayyid usayn Amad Madani 10

Allmah MuftMuammad TaqUsmn 12Imm MuftMuammad Shaf 14Imm Mawln Sayyid Muammad Ysuf Binnor 23Shaykh Mawlnusayn Al 29


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Foreword 1Shaykh Mawln Muammad Saleem Dhorat1

My first acquaintance with arat Mawln Muammad Sarfarz Khn afdarsahib (may Allh sanctify his soul) was when arat had come to the UK toattend a conference as the chief guest and also visited Leicester during thattrip. It was the sheer grace of Allh that arats host called me and requestedthat I should make all necessary arrangements whilst arat was in Leicester. Itook this opportunity as an honour for myself and made arrangements for hisstay at my late fathers residence.

This was my first meeting with the honourable arat Mawln Muammad

Sarfarz Khn afdar sahib and thereafter my love and respect for thisluminary only increased as I continuously learnt of his academic statusthrough his works, publications and other leading luminaries.

The honourable arat has been amongst those great scholars from whom Ihave longed to seek ijzah in adth, but have been unfortunate and this griefand sorrow will always remain with me.

Mawln Badrul Islam sahib, who has authored this short biography, is a

graduate of Jmiah Dr al-Ulm at Karachi and a murd of the honourablearat. Mawln is a young academic lim who has much love for our piouspredecessors and elders and also has much love and respect for me. Due to thislove, after the honourable arats demise, I requested Mawln to write anarticle for our monthly Magazine, Riyul Jannah, which would concisely

1 Khalfah of Shaykh Mawln Muammad Ysuf LudhynwShahd; founder and Shaykh al-adth,Jamiah Riy al-Ulm; founder, Islmic Dawah Academy (Leicester, England); editor, Riyul JannahMagazine.


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highlight the life of the honourable arat.

It has always been my endeavour and desire that the biographies of theeminent ulam of the Indian subcontinent be written in English for the benefit

of the English speaking masses who would otherwise be unable to realise thelofty status of these eminent scholars directly from their Urdu and Arabicworks. I was pleased that Mawln took up this request and now this shortarticle has taken the form of a very informative yet concise booklet.

My knowledge and vision of the honourable arat was that of an Islmicacademic and a man of spirituality and piety. Despite having only one occasionof meeting him, my admiration and respect for the honourable arat everremained. Nevertheless, having read this book, many other aspects of the

honourable arat have now come to light and the sorrow of not having theopportunity of benefiting from his company only remains.

I pray that Allh tal accepts this endeavour of Mawln Badrul Islam sahib,makes it beneficial for the readers and a means of salvation for him and grantsthe honourable arat a place in theAlIlliyyn. mn.

Muammad Saleem DhoratIslmic Dawah AcademyLeicester, UK.


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Foreword 2Mawln Ismaeel Nakhuda

It was during a lesson on Imm al-Bukhrs a that the renowned ustdh ofadth at the Dr al-Ulm at Deoband and freedom fighter Shaykh al-IslmMawln Sayyid usayn Amad Madani (1879-1957) saw a student, late for thelecture, crossing the rows at which he said, afdaris coming. This is the afdarwho will, insh Allh, separate the aff(row) of [the people of] truth from thatof [the people of] falsehood. It was a foretelling that came true this Pathanstudent later became Imm Ahl al-Sunnah Mawln Muammad Sarfarz Khn

afdar(1914-2009).

Reading the life of Allmah Muammad Sarfarz Khn afdarreminds one ofthose ulam of a bygone era. As a meticulous researcher, expert in adth andtafsr, prolific writer and fshaykh in the Naqshbandtarqah, Allmah afdarwas at the forefront of serving Islm, piety, research and defending the Ahl al-Sunnah. Living up to the ripe-old age of 95, Allmah afdar authoredapproximately 50 books. His writings have enjoyed widespread acceptanceamong leading scholars of South Asia, so much so that even learned men of

knowledge such as MuftMuammad TaqUsmntake pride in possessing allhis works.

A close confidant of many leading ulam in Pakistan, Allmah afdarwas theembodiment of a rare breed of scholar-cum-f a notable trait among thoseaffiliated with the Deoband maslak and was bayah to Shaykh al-QurnMawln Husayn Al, a student of Imm Rabbn Mawln Rashd AmadGangoh.


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This biography is a rare treat for those wanting to read about a genre ofIslmic scholars whose life stories are still largely untold in the Englishmedium. Mawln Abu im Badrul Islm, himself a murd of the late Allmah,has taken the time to write this beautiful and heartwarming short biography

that readers will, insh Allh,take delight to absorb themselves in.

Ismaeel NakhudaJeddah, Saudi Arabia.


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This is theafdar who will, insh Allh, separate theaff (row) of [the people of] truth(aqq) from that of [the people of] falsehood (bil).

(Shaykh al-Islm Mawln Sayyid usayn Amad Madani, 1296-1377 AH/1879-1957 CE)

Childhood and educationSometime in 1332 AH (1914 CE) in a little known village within the Mansehradistrict of the North-West Frontier Province of Pakistan was born a child who

would grow up to be the unparalleled master of the Ahl al-Sunnah wa l-Jamah and an iconic figure in combating bidah and misguidance in all itsguises within the Muslim Ummah; a child in front of whom, during the latterpart of his almost century-long life, the most eminent of ulamwould humblethemselves and would consider it a great honour to have their names includedin the list of his thousands of students who would be flocking toward him fromall parts of the globe.

Born in a family known for its strict adherence to Islm and exceptional

hospitality, Imm Mawln Muammad Sarfarz Khn afdar began hisprimary Islmic education in his locality before travelling to the Punjab forfurther education. After completing his primary and intermediate leveleducation in 1939 CE, he and his younger brother, Abd al-amd, who, later inlife, would come to be known as Shaykh fi Abd al-amd Sawti, set off forthe prestigious al-Azharof the East, the Dr al-Ulm at Deoband (India). He


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excelled in his studies, surpassing all his fellow students and, thus, winning theattention and affection of his legendary teachers at the Dr al-Ulm.2

Imm Mawln Muammad Sarfarz Khn afdarwould himself later explain

how he was given the title afdar. During his student days at the Dr al-Ulm,he was once late for a adth lecture. Upon arrival at the lecture hall, he madehis way to his usual place at the front by skipping the rows of fellow students.He says, Seeing this, my revered teacher Shaykh al-Arab wa l-Ajam3Mawln

2 Mawln Dr. Abd al-Razzq Iskandar, Imm Ahl al-Sunnah, al-Muaddith al-Kabr - Muammad SarfarzKhn afdar(Arabic), in the Monthly al-Sharah, special edition (Gujrnwla, 2009).3 Meaning the shaykh of the Arab and the non-Arab world, this is a title that was given to Shaykh al-Islm Mawln Sayyid usayn Amad Madani by the leading ulam of undivided India.

Born in Bngar, Mao, the Indian district of Annow on 19 Shawwl 1296 AH (5 October 1879 CE), theShaykh al-Islm began his primary Islmic education in Faizbd. At the age of twelve he travelled to theDr al-Ulm at Deoband where he studied the intermediate and higher level books of the traditionalDars-e-Nimcourse. During his seven and a half years at the Dr al-Ulm the Shaykh al-Islm studiedabout sixty books, twenty four of which were taught by the legendary imm of undivided India, Shaykhal-Hind Mawln Mamd al-asan Deoband (1268-1339 AH/1851-1920 CE). He describes in his two-volume Urdu autobiography (Naqsh-e-ayt A Sketch of My Life) how, as a young student at the Dr al-Ulm, he was very close to Imm Shaykh al-Hind and had free access to the latters home. Similaraffection was shown by all his illustrious teachers at the Dr al-Ulm.

As a young lim, the Shaykh al-Islm offered his allegiance oftaawwuf (bayah) at the blessed hands ofthe imm of his age, dubbed the Abanfah of the era, Shaykh al-Mashyikh Mawln Rashd AmadGangoh(1244-1323 AH/1829-1905 CE). In 1316 AH (1898 CE) he travelled with his parents and siblingsto the radiant city of Madnah al-Munawwarah, where his father, Sayyid abbullh, settledpermanently in fulfilment of his yearning to undertake hijrah. On their way to Madnah al-Munawwarah, the family spent some days in the blessed company of the master of all the Indianmashyikh of his age, the shaykh of Shaykh al-Mashyikh Mawln Rashd Amad Gangoh, jImddullh Muh jir Makk (1233-1317 AH/1817-1899 CE) in the Holy city of Makkah al-Mukarramah,who prescribed the litany (wird/wafah) of P s anfs to the Shaykh al-Islm. In 1318 AH (1900 CE) theShaykh al-Islm and his eldest brother, Mawln Sayyid Muammad iddq (1288-1331 AH/1871-1913CE), were summoned to India by Shaykh al-Mashyikh Mawln Rashd Amad Gangoh. Shortly afterarrival, Imm Gangoh wrapped immahs (turbans) around their heads and granted them formal

khilfah (or ijzah) in taawwuf. They both remained in India for two years before returning to Madnahal-Munawwarah with a group ofjis.

When the Shaykh al-Islm and his family embarked on their very long and perilous journey to Madnahal-Munawwarah, his beloved teacher, Shaykh al-Hind Mawln Mamd al-asan, walked with them tothe train station. He advised the Shaykh al-Islm never to give up teaching the Islmic sciences,wherever he may be and whatever the circumstances. He held fast to this advice. Once settled inMadnah al-Munawwarah, despite the severe tribulations that he and his family underwent, the Shaykhal-Islm began teaching some books of the Islmic sciences in the Masjid of the Beloved Messenger ofAllh (may the peace and blessings of Allh be upon him). In the sections of his autobiography detailinghis academic pursuits in Madnah al-Munawwarah, he describes his surprise at the relatively pooracademic abilities of those who were lecturing in the Holy Masjid at the time, compared with what he


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had been accustomed to in India. No sooner had he commenced his lectures on the various Islmicsciences that his fame spread far and wide. Students began to desert the other lecturers and flocked tohis lectures. They would marvel at the depth and richness of his oceanic knowledge of all the Islmicsciences and his grounding in the fiqh of all four schools of sacred law. Consequently, he found himself

the target of much envy and malice. Students many of them of Madnan, Turkish, Bukhr, Qzn,Kazakh, Egyptian and Afghnorigins - would find themselves mesmerized by his lectures on a widespectrum of texts, many of which he himself had not studied previously, including in ilm al-Naw(grammar) the jrmiyyah, alln, Kafrw, Alfiyyah, Shar Ibn Aql, Shar Alfiyyah Ibn Hishm; in ilm al-Man wal-Bayn (the science of Arabic eloquence) Shar Uqd al-Jumn, Rislah Istirt, RislahWaiyyah li l-Q, Aud etc; in ilm al-Bad(another branch of Arabic eloquence) Badyyat Ibn ajar; inanaffiqh Nr al-, Multaqa l-Abur, Duraretc; in the jurisprudence of the Shfiand MlikschoolsShar Jam al-Jawmi li l-Subk, Shar Muaf l-Ul, Waraqt, Shar Muntah l-Ul etc; in aqid (Islmiccreed) Musmarah Shar Musyarah, Sharawli al-Anwr,Jawharah etc; in muala al-adth (principlesand technicalities ofadth)Alfiyyah Ulal-adth, Bayqniyyah etc and many other texts in the sciencesoffari (law of inheritance), mantiq (logic), tafsr (exegesis of the Holy Qurn), adth (Prophetictraditions) and kalm (theology). Due to the ever increasing insistence of students, he would deliverfourteen lectures a day five in the morning, three or four after uhr prayers, two after Ar prayers,two after Maghrib prayers and one after Ish prayers. He would only sleep for three to three and a halfhours, sometimes suspending all lectures and sleeping for six to seven hours, thereby refreshinghimself for a full week. All this he did without any form of remuneration, upon the guidance of hisspiritual mentor, Shaykh al-Mashyikh Mawln Rashd Amad Gangoh.

Circumstances of the Muslims of India compelled the Shaykh al-Islm to return to India. There, underthe leadership of his illustrious teacher, Shaykh al-Hind Mawln Mamd al-asan, he dedicatedhimself to the nationwide movement for freedom from the British Raj. In 1335 AH (1917 CE) he andShaykh al-Hind were arrested in the ijz (in modern day Saudi Arabia) and incarcerated by the Britishin Malta. After his release in 1338 AH (1920 CE), he became even more dedicated to the fight for Indias

freedom from colonialism. When Shaykh al-Hind passed away that same year, the Shaykh al-Islmcontinued his illustrious teachers struggle for Indias independence and in 1360 AH (1941 CE) wasappointed president of the Jamiyyat al-Ulam of India, a role in which he served until his demise in1377 AH (1957 CE).

Upon the final instruction of his beloved teacher, Shaykh al-Hind, the Shaykh al-Islm taught adth at amadrasah in Calcutta for a short period before moving to Sylhet (in modern day Bangladesh), where,during the six years that he lived there, he taught adth, served as the prime and unparalleled spiritualmentor of the Muslims of the region and carried on his mission to see an independent India. In 1346 AH(1927 CE), he accepted the post of grand shaykh of the Dr al-Ulm at Deoband Shaykh al-adth. Anestimated 3,856 students studied adth under him. Many thousands of Muslims pledged the allegianceoftaawwuf (bayah) at his hands, from whom a total of 166 were granted formal khilfah (or ijzah) intaawwufby the Shaykh al-Islm.

After the independence of India, the Shaykh al-Islm distanced himself from politics and devoted all histime and energy on the teaching ofadth, spiritually reforming the Muslims and dawah. In recognitionof his sacrifices for India, in 1373 AH (1954 CE) the government wished to confer the Shaykh al-Islm anhonorary official title. He declined, saying that the acceptance of such an award was contrary to theway of his pious predecessors (the Salaf and Akbir). His sacrifices and selflessness for the people ofIndia generally, and for the Muslims of India specifically, remain till this day unparalleled. His legacyremains alive today throughout the breadth and width of not just south Asia, but the world.


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Sayyid usayn Amad Madani exclaimed, afdar4 is coming. All my fellowstudents smiled at this. Shaykh al-Arab wa l-Ajam continued, This is theafdarwho will, insh Allh, separate the aff (row) of [the people of] truth (aqq)from that of [the people of] falsehood (bil).5 A statement that had been

made by the blessed tongue of a walof Allh, Most Majestic, later proved itsacceptance by the Divine Grace before the eyes of the entire world. Such is Histreatment of His awliy.

Humble possessor of a mighty penDescribing Imm Mawln afdar, Allmah Muft Muammad Taq Usmn6writes:

This legendary master passed away in 1377 AH (1957 CE) at his home in Deoband. His funeral prayerwas led by the great Shaykh al-adth Mawln Muammad Zakariyy Kndhlaw (1315-1402 AH/1898-1982 CE). He was laid to rest beside his teacher Shaykh al-Hind Mawln Mamd al-asan and Immujjat al-Islm Mawln Muammad Qsim Nnotw (1248-1297 AH/1833-1880 CE), the founder of theDr al-Ulm, within its precincts in Deoband.

(References: Shaykh al-Islm Mawln Sayyid usayn Amad Madan, Naqsh-e-aytA Sketch of my Life;Allmah Abd al-ayy ibn Fakhr al-Dn al-asanand Imm Sayyid Abu l-asan Alal-Nadw,Al-Ilm biman fTrkh al-Hind min al-Alm; MawlnByazd Mamd Shahd,Akhlq-e-usayn.)

4 A Persian word meaning the one who cuts through, or separates, rows.5 Mawln M Ysuf, Wildat se takml-e-talm tak, in the Weekly Wazrat(Lahore, 5-12 May 2009).6 Born in the town of Deoband (U.P., India) in 1362 AH (1943 CE), Allmah Muft Muammad TaqUsmnis one of the most eminent scholars of Islm alive today. He was brought up and trained over aperiod of thirty years by his illustrious father, the legendary ImmAllmah MuftMuammad Shaf,the grand muftof India and Pakistan consecutively, and the renowned author ofTafsr Marif al-Qurn(see: Lamt min ayt al-Qi Muammad Taqal-Uthmn, Karachi: Maktabah al-ikmah, 1420 AH, pp.11). MuftMuammad TaqUsmnstudied under some of the greatest ulam and mashyikh of the lastcentury, all of whom granted him formal ijztin the sciences of Islm. The depth of his knowledge offiqh and its application can be gauged from the fact that one of his first formal published fatwwasissued whilst he was still a student of the Dars-e-Nimi course (before commencing the final Dawra-e-

adth year) during 1378 AH (1959 CE) at the astonishing age of sixteen, which was checked andendorsed by his illustrious father who expressed his surprise and satisfaction at this in a written noteadded to thefatw (see: FiqhMaqlt, Karachi: Memon Islmic Publishers, 1994, 2:33). Since then, he hasbeen writing and lecturing extensively in Arabic, Urdu, [Persian] and English. His currently publishedworks number to more than sixty, the largest and most splendid being his Takmilah Fat al-Mulhim biShara al-Imm Muslim in six large volumes, written over a period of eighteen years.

Beside his unparalleled grounding in the exoteric sciences of Islm, he is a leading master in theesoteric science oftaawwuf, in which he has ijzah from two of the leading masters of the last century,Shaykh Mawln Muammad Masullh Khn Sherwni (Jallbd, India) and Dr. Abd al-ayy rifi(Karch, Pakistan), both of whom were khulaf of the legendary Imm akm al-Ummah Mawln AshrafAli Thnw(see: Lamt min ayt al-Qi Muammad Taqal-Uthmn, pp. 22-23, pp.53).


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Some personalities are endowed by Allh, Most High and Glorious, with suchlove in the hearts of others and common acceptance that just the thought ofthem brings tranquillity to the heart. Even if personal interaction with thembe scarce, their mere existence is a means of great comfort. Our revered elder,

the teacher of all, arat Mawln Muammad Sarfarz Khn afdar sahib(may Allh sanctify his soul) was such a personality, whom we have now lost.Indeed we are for Allh, and to Him is our return.He had been bedridden for a long time and this had effectively restrained himfrom an active life. Opportunities to visit him and benefit from his companyhad been rare for distant ones like us, but his mere existence felt like a coolshade upon me in a very unique way; I knew that whenever the hustle andbustle of life would allow the opportunity, this blessed tree was there,extending its cool shade. Now, this shade is no longer upon us.

There now remain very few individuals in the world who had directlybenefited from, and were honoured with, the blessed company of the greatulam of Deoband and then spread their blessed legacies throughout theworld. arat Mawln Muammad Sarfarz Khn afdar sahib (may Allhsanctify his soul) was from amongst those fortunate men of learning who hadgained the blessings ofShaykh al-Islm Mawln Sayyid usayn Amad Madani,Shaykh al-Adab Mawln Izz Ali sahib and other great ulam of that period(may Allh sanctify their souls).

He has given accounts in his autobiography of the hardship he and his parentsendured in gaining his primary [Islmic] education, and how, after seekingknowledge in various parts of the Punjab, he set off for the Dr al-Ulm atDeoband (India). Once there, he enrolled in the final year (Dawra-e-adth)classand was honoured to be taught by Shaykh al-Islm Mawln Sayyid usaynAmad Madan(may Allh sanctify his soul). However, the Shaykh al-Islm wasarrested and incarcerated later during that year for his role in the Indian

liberation movement against British colonialism. In his absence, Shaykh al-AdabMawln Izz Ali sahib (may Allh sanctify his soul) taught the remainder ofa al-Bukhri.7

Recalling how, as a young boy, he first became acquainted with the name ofImm Mawlnafdar, Allmah MuftMuammad TaqUsmnwrites:

7 Allmah MuftMuammad TaqUsmn, Shaykh al-Kull arat Mawln Sarfar z sahib afdar, in themonthlyAl-Balgh (Karachi: Dr al-Ulm Karachi, 2009).


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I first came across the name ofarat Mawln Muammad Sarfarz Khnafdarsahib (may Allh sanctify his soul) when I was a student of the final twovolumes ofal-Hidyah8and other books at the Dr al-Ulm in Karachi. During

those days, the Dr al-Ulm had been relocated from the city to a location inthe desert near a village called Sharfi Got.9 We resided in the Dr al-Ulmthroughout the week and would return to our homes in the city [for theIslmic weekend] on Thursday evenings. My revered father, arat MawlnMuftMuammad Shaf sahib10 (may Allh sanctify his soul), had his personal

8 Written by Imm Burhn al-Dn Alibn AbBakr al-Marghnn(d. 593 AH/1197 CE), this is the mostadvanced text in anaf fiqh taught in the traditional Dars-e-Nim course. The handwrittenlithographic edition of the book taught in Islmic madris throughout the world is split into four very

large volumes. In most institutions, the first two volumes are taught separately in two years while thethird and fourth volumes are taught in a single year. Modern computer typed editions of the book havebeen published in many volumes, the edition containing the splendid commentary of Imm Kaml al-Dn Muammad ibn Abd al-Wid, better known as Ibn al-Humm, (d. 861 AH/1457 CE) being in tenlarge volumes.9 Later, when the city of Karachi expanded, this and far more remote areas became part of the city.Covering approximately fifty-six acres of land within its boundary walls, the Dr al-Ulm is withoutdoubt one of the most splendid and exemplary completely independent Islmic institutions in theworld today. It was founded by Imm Allmah MuftMuammad Shaf (d. 1396 AH/1976 CE) and overthe decades it has seen great imms of knowledge and piety teach there, including the likes of ShaykhMuft Wal asan Tonk, Shaykh Muft Rashd Amad Ludhynw, Shaykh Muft shiq-e-IlhBulandshehrMadan, Shaykh al-adth Mawln Salmullh Khn, rif billh Dr. Abd al-ayy rifi (aspresident and mentor), Shaykh al-adth Mawln Sabn Mamd and Shaykh Mawln Shams al-aqq (may Allh grant them all the highest Paradise). Today the president and chief muftof the Dr al-Ulm is Shaykh MuftMuammad Raf Usmn (grand muftof Pakistan) and the vice-president andShaykh al-adith is Allmah Muft Muammad Taq Usmn, both illustrious sons of Imm AllmahMuft Muammad Shaf. The deputy mufts are Shaykh Muft Mamd Ashraf Usmn (grandson ofImm Allmah MuftMuammad Shaf), Shaykh Muft Abd al-Raf Sakhkharwand Mawln MuftAbd al-Mannn Sylhet.

10 The first grand muft of Pakistan and a khalfah of Imm akm al-Ummah Mawln Ashraf AliThnwi, Imm MuftMuammad Shaf was one of the most eminent scholars who lectured and servedas grand muftat the Dr al-Ulm in Deoband (India).

Born in Deoband in 1314 AH (1897 CE), he commenced Qurnic studies at the age of five. He studiedPersian under his father, Mawln Muammad Ysn Deoband (1282-1355AH/1865-1936 CE), andsecular subjects under his uncle. He graduated at the age of twenty-two and was appointed to teach thelower levels of the Dars-e-Nimcourse at the Dr al-Ulm, soon progressing to the higher levels. Hetaught at Deoband for twenty-seven years and served as the grand muftof India prior to partition.

In 1943 CE, Imm MuftMuammad Shaf resigned from the Dr al-Ulm due to his involvement in thePakistan movement. When Pakistan came into existence, he migrated to Karachi, where in 1951 CE heestablished Dr al-Ulm Karachi on the pattern of the Dr al-Ulm at Deoband. The Dr al-Ulm atKarachi is regarded today as the largest private institute of higher Islmic education in Pakistan. Histwo sons, Shaykh Muft Muammad Raf Usmn and Allmah Muft Muammad Taq Usmn are


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library at home and it was my custom during the Friday weekend to browsethrough every book in the library. I would at least endeavour to look at thesubject matter, details of the author and the literary style of each book. Duringone of these perusals, I came across three new books, the name of whose

author was Mawln Muammad Sarfarz Khn afdar. These books werewritten as refutation of various customary practices of bidah and heresy. Ifound the pages of these books replete with references from the books oftafsr,fiqh, adth and aqid. Many references were from books that I had neverheard of before. I instantly knew that this was a highly proficient researchscholar who did not write anything without proper evidence and reference. This was the beginning of my love, reverence and admiration for [aratMawln Muammad Sarfarz Khn afdarsahib].11

Exegete of the Book of AllhDuring his annual Dawra-e-tafsr, which would take place during the annualRaman Shawwl holidays of the Islmic madris, and which would be

currently rectors, chief mufts and senior professors ofadth and anaffiqh at the institute.

A prolific writer, Imm Muft Muammad Shaf authored approximately three hundred books onvarious Islmic and literary subjects, his last being the immensely popular Urdu exegesis of the HolyQurn entitled Marif al-Qurn, which was completed four years before his demise and subsequentlytranslated fully into Bengali and English. Besides his literary masterpieces, Imm Muft MuammadShaf broadcasted the exegesis of the Holy Qurn on Radio Pakistan for a number of years.

Imm Muft Muammad Shaf attained a high rank in the science of taawwuf. He initially took thebayah at the hands of Imm Shaykh al-Hind Mawln Mamd al-asan in 1920 CE. After Imm Shaykhal-Hinds demise, Imm MuftMuammad Shaf continued the spiritual path for twenty-years underthe latters famous student, Imm akm al-Ummah Mawln Ashraf Ali Thnw, who granted himijzah. Under Imm akm al-Ummahs supervision, he produced a number of outstanding works.Mawln Jaml Amad Thnwi states that Imm akm al-Ummah had such reliance on Imm MuftMuammad Shafs juristic acumen that he would even consult him in his personal matters. Imm

akm al-Ummah once said, May Allh lengthen the life of Muft sahib, for, I achieve two joys due tohim. Firstly, I acquire knowledge from him and, secondly, I have the satisfaction of knowing that afterme there are people who will continue my work.

Imm Muft Muammad Shaf died in 1396 AH (1976 CE). It is estimated that over 100,000 peopleattended his funeral, which was led by Dr. Abd al-ayy rifi, also a senior khalfah of Imm akm al-Ummah.

(Mawln Ismaeel Nakhuda)

11 Allmah MuftMuammad TaqUsmn, Shaykh al-Kull arat Mawln Sarfarz sahib afdar, in themonthlyAl-Balgh (Karachi: Dr al-Ulm Karachi, 2009).


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attended exclusively by ulam (many of them from rn, Afghnistn, China,India, Bangladesh and other countries), Imm Mawlnafdarwould often sayto his ulam students, I do not say anything without reference. His lecturesin this Dawra-e-tafsrwould be replete with references from the books oftafsr,

adth, fiqh, aqid, kalm, adab, lughah and trkh. Addressing his ulamstudents, he once said, By the grace of Allh, there is perhaps no one moreread and researched than I in Pakistan today12 and indeed this was the case.The depth of his reading and research was absolutely astounding. Inexplaining verses of the Holy Qurn, he would always cite the major books oftafsr. In particular, he would mention Tafsr Ibn Jarr al-abar, Tafsr Ibn Kathr,Tafsr al-Qurub, R al-Man,Al-Durr al-Manthr, Tafsr Bayn al-Qurn (Urdu),Tafsr Abi l-ad, Al-Tafsr al-Kabr (Maft al-Ghayb), Al-Tafsr al-Kashshf,Malim al-Tanzl, Tafsr al-Madrik, Tafsr al-Khzin, Sabq al-Ghyt, Bulghat al-

ayarn,Al-Bar al-Mu, Tafsr al-Bayw, Tafsr-e-Uthmn(Fawid-e-Uthmn- Urdu), shiyat al-Jamal al l-Jallayn, shiyat al-wal l-Jallayn, shiyatal-Kamlayn al l-Jallayn, Mawhib al-Ramn, Tafsr-e-aqqn(Urdu), Al-Tafsral-Maharand Akm al-Qurn li l-Ja. He would sometimes quote from thefamous tafsr of Imms Jall al-Dn al-Suyti and Jall al-Dn al-Maalli, Tafsral-Jallayn, verbatim from memory. He would then ask any student who had acopy ofTafsr al-Jallayn to check whether what he had cited was correct. Thestudent would refer to the book and confirm that it was indeed correct. Hewould often say to the ulam, What I am teaching you now is all frommemory. I do not have the time or the health nowadays to study the books oftafsras I used to. Insh Allh, if you were to refer to the books oftafsr, you willfind very little discrepancy in what I am saying to you. During my youth days, Iwould spend entire days and nights studying all the major books of tafsr.13Similar was the case with his lectures on the major books of adth, a al-Bukhri being his speciality during the latter part of his life. Transcripts of hisinvaluable lectures in Urdu on the major books of adth have seen repeatedpublications during his lifetime and serve as treasure-troves for students of

adth. His academic exegesis of the Holy Qurn, taken from the annual Dawra-e-tafsr, which used to be delivered in Urdu, is currently being prepared forpublication. His exegesis of the Holy Qurn to laymen, which used to bedelivered in Punjabi at his masjid in Gakhar, are currently undergoing

12 Audio recording of the annual Dawra-e-tafsr.13 Audio recordings of the annual Dawra-e-tafsr.


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publication, entitled Dhakhrat al-Jinn.14 When completed, it is anticipated tobe in some twenty-five to thirty-five volumes.

Absolute trust in the AkbirDespite his oceanic knowledge of all the Islmic sciences, he always adheredto, and fully relied upon, the opinions of the great ulam of Deoband and theirpredecessors the Akbir. He always gave preference to the opinions of theAkbirover his own. He often said, I have studied and engaged in research forsixty five years. There is hardly a matter or masalah that has escaped myresearch and study, but I have always given preference to the opinions of theAkbir over my own knowledge and opinion.15 He once said, I have neverissued a fatw based on my own opinion. In whatever I have ever stated or

written, I have always followed the research and opinions of the Akbir.16Once, advising his students, he said, Never leave the way of the Akbir. I havestudied for sixteen years and taught for fifty two years, but never have Idesired to leave the way of the Akbir. Whenever questions have arisenregarding any matter, I have referred to the works of the Akbir. By the graceof Allh, I have spent more than half a century in teaching tafsr, adth, fiqhand other sciences. Not once have I given preference to my own research andfindings; I have always given preference to the opinions of the Akbir. Dearstudents, do not attempt your own ijtihd in matters; rely upon the opinions oftheAkbir. Do not leave their way.17Immaculate self-discipline of an incomparable masterImm Mawln afdars respect toward knowledge, the books of knowledgeand the imparting of knowledge was absolutely profound. During the annualDawra-e-tafsr, the session would begin at precisely eight oclock each morningand end at twelve noon. During these four hours, he would lecture on

approximately a juz (one thirtieth) of the Holy Qurn without interruption.

14 At the time of typing this (March 2010), I am informed by Imm afdars grandson, MawlnAmmrKhn Nir, that so far work on nine volumes has been completed, covering the tafsrofsrah al-Ftiahto al-Tawbah.15 Mawln Muammad Ayyb afdar, Shaykh-e-Kmil, in the Monthly al-Sharah, special edition(Gujrnwla, 2009).16 Mawln fi Gulzr Amad zd, D mithli bhai, in the Monthly al-Sharah, special edition(Gujrnwla, 2009).17 fi Nisr Amad al-usayni, Imm-e-Ahl-e-Sunnat: chand ydn, chand taaththurt, in the Monthly al-Sharah, special edition (Gujrnwla, 2009).


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He would not even change his posture during this time, let alone get up andleave the room. As for the students, mesmerised by the eloquent, in-depth,thoroughly referenced lecture of Imm afdar, they would not notice howthese four hours flew by.18

Allmah MuftMuammad TaqUsmncontinues:

Works of [arat Mawln Muammad Sarfarz Khn afdarsahib] continuedto arrive regularly. The deep insight and thorough research of the author weremanifest in each one of them. Whichever subject he wrote on, aratpresented to the reader satisfying and thorough research, which left no stoneunturned. These works were mainly on contentious issues that have for longbeen the cause of serious tensions between the Deobandi and Barelwi19ulam,

or between the Deobandi and Ahl-e-adth20 ulam. The entire society hadbeen engulfed in these tensions, and many a scholar had adopted anunpleasant and hostile style in these debates and refutations. The works ofarat Mawln generally remained free of such unpleasantness and hostilityand his style was highly academic. May Allh reward him well.

Although I was familiar with arat Mawln through his works and hadmuch love and reverence for him, it was not until 1968 CE, when I had visitedGujrnwla for the very first time, that I had the honour of actually meetinghim. The Institute of Islmic Research (Idrah-e-Taqqt-e-Islm) inRwalpind had organised an international conference, which my reveredfather was also to attend. I went with him. After the conference, foreign guestswere taken to Lahore by road. I was included in the entourage as aninterpreter for some of the notables. This entourage stopped on the way atGujrnwla. In the honour of these guests, a conference was held by aratMawln in Madrasah Nurat al-Ulm. It was on this occasion that I first hadthe honour of seeing him. I found him to be completely different to the image

that I had sketched in my mind from reading his works. He was extremely

18 Ibid.19 Referred to as the Barelwis and very misleadingly Sunnis in India and Pakistan, and the variantsfound in Bangladesh as Rezvis and Fultolis, these are Muslims who follow mainly the anafi school ofsacred law but engage in acts of deviancy and heresy on certain matters and hold such beliefs,primarily on the issue of how a Muslim should love and venerate the blessed Messenger of Allh (maythe infinite peace and blessings of Allh be upon him).20 Usually referred to as the Salafis here in the West, these are Muslims who do not follow, or usuallydeem unlawful, the exclusive following of any of the established schools of sacred law, namely, theanafi, Mliki, Shfii and anbali schools of the Ahl al-Sunnah wa l-Jamah.


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simple, humble and spoke little. arat Mawln presented certificates ofgratitude to all the honourable guests. I was a twenty five year old student atthe time21, but due to my revered father (may Allh sanctify his soul) hetreated me with tremendous affection.

Thereafter, by the grace of Allh, I was able to satisfy myself by meetingarat and expressing my love and reverence on many occasions. I even hadthe opportunity to visit him at his home. arat visited Dr al-Ulm [Karachi]and granted its teachers ijzah in adth22. When arats health deteriorated,Mawln MuftMuammad Jaml Khn Shahd sahib brought him to Karachifor treatment and earned the good fortune of serving him. On this occasiontoo, I visited him and he showered his affection upon me.

With regard to his children too, Allh, Most Majestic, had blessed him to anenviable degree. His sons are worthy inheritors of his knowledge, particularlyMawln Zhid al-Rshidi (may Allh protect him) who, beside knowledge andvirtue, has been gifted with an immense fervour to serve Islm, possessingdeep and meaningful thought, a serious and perceptive approach to matters.He is well-read on Western thoughts and ideologies. His fervent analysis onthis is a guiding torch for the younger generations.

By his temperament, arat Mawln Muammad Sarfarz Khn afdarsahib(may Allh sanctify his soul) was a man of study, research and teaching, but

21 Needless to point out, Allmah MuftMuammad TaqUsmnis referring to himself as a studentonly out of humility and practice of true Islmic adab, for, he is a recognised master in the Islmicsciences who had issued his first written fatwat the tender age of sixteen (see footnote 5).22 One such visit was on 24 afar 1423 AH (8 May 2002 CE) when Imm Mawln Muammad SarfarzKhn afdar paid what was to us an unannounced visit to the Dr al-Ulm. We were students in theseventh year of the Dars-e-Nimi course, studying the Mishkt al-Maband other books. All classes inthe Dr al-Ulm were suspended and all students and staff congregated in the old masjid. The Shaykh

was requested to deliver a short lecture on a al-Bukhri as way of blessing for the final year studentsof the Dawra-e-adth class. The Shaykh was very frail and ill at the time. He was seated at the front ofthe masjid and to the amazement of all present, instead of one of the students of the Dawra-e-adthclass reading the text of a al-Bukhri to the Shaykh (as is the norm on such occasions), the grand

shaykh of the Dr al-Ulm, Allmah MuftMuammad TaqUsmn, humbled himself in front of theShaykh and asked if he could read the text! To this the Shaykh smiled and said Jazkallh. AllmahMuftMuammad TaqUsmnread a portion of the text which was then explained by the Shaykh. Thiswas an excellent illustration of the extraordinary adab and humility of the noble ulam of Islm. TheShaykh then granted ijzah in adth to all the teachers and students of the Dawra-e-adth class. One ofour teachers who taught us Mishkt al-Mab repeatedly asked that the Shaykh also grant us, thestudents of the Mishkt al-Mab, ijzah in adth, but he refused, saying that this would be against hisprinciple.


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whenever the need arose for the [Islmic] nation to engage in physicalstruggle, he sacrificed this academic temperament and was at the forefront.Thus, during the Khatm-e-Nubuwwat23 campaign of 1953 CE, he took a veryactive role, bearing the hardship of imprisonment. Even in prison, his dawah

and tablgh activities continued unhampered.24

Unparalleled worksAuthor of tens of highly academic works, Imm afdaris considered one of themost prolific research scholars of the last century. A striking feature of all hisworks is the originality and in-depth analysis that is absent in the works ofmany a scholar today. MawlnAbd al-aqq Khn Bashr25 lists forty-six suchworks of Imm afdarwith brief synopses. They include:

Al-Kalm al-w f Taqq Ibrat al-aw(first impression: 1364 AH/1944 CE):This is Imm afdars very first work. Some eminent ulam had misunderstoodcertain texts in Imm Ab Jafar al-aws famous Shar Man al-thr toimply that the acceptance of zakh by those belonging to the sdt (sayyids)and Ban Hshim is permissible. Such a ruling would be in opposition to theopinion held by the ulam of the Ahl al-Sunnah wa l-Jamah. In this work,Imm afdar establishes with many evidences that such an implication wasnever the intention of Imm al-aw, and to infer such an opinion from hiswork is incorrect. In fact, Imm al-awheld exactly the same view as thatof the rest of the Ahl al-Sunnah wa l-Jamah that of impermissibility. This

23 Meaning the finality of prophethood of the last Messenger of Allh, our most noble masterMuammad ibn Abdillh of the Quraysh of Makkah (d. 11 AH/632 CE may the peace and blessings ofAllh be upon him). Whoever believes in any prophet to come after our master Muammad (may thepeace and blessings of Allh be upon him) is, by consensus of the entire Muslim Ummah, a non-Muslim.The campaign being referred to by Allmah Muft Muammad Taq Usmn here is the nationwide

campaign by the Muslims of Pakistan, pioneered by some of the greatest ulam ever born in south Asia,to successfully lobby the then government of the Islamic Republic of Pakistan to officially declare thefollowers of Mirza Ghulm Amad Qdiyni (d. 1908 CE), varyingly known as the Qadiyanis, Ahmadis,Mirzais and Ahmadiyyah Muslim Community/Jamat (depending on which part of the world theyare operating in). After much sacrifice by the Muslims of Pakistan and their illustrious ulam, followersof the Qdiyni religion were eventually declared a non-Muslim minority in Pakistan. Other majorMuslim countries of the world followed suit, including Saudi Arabia, where they remain banned fromentering the sacred cities of Makkah and Madnah, just like all other non-Muslims.24 Allmah MuftMuammad TaqUsmn, Shaykh al-Kull arat Mawln Sarfarz sahib afdar, in themonthlyAl-Balgh (Karachi: Dr al-Ulm Karachi, 2009).25 MawlnAbd al-aqq Khn Bashr, Imm-e-Ahl-e-Sunnat ki Tanf: k IjmlTaruf, in the Monthly al-Sharah, special edition (Gujrnwla, 2009).


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work received the praise and comments of some of the Akbir ulam ofDeoband.

aw al-Sirj f Taqq al-Mirj (first impression: 1368 AH/1948 CE): In this 48-page treatise, citing the Holy Qurn, adth and sayings of the Salaf, Immafdar establishes that the Beloved Messenger of Allh (may the peace andblessings of Allh be upon him) had physically ascended the heavens duringthe Mirj and not just a spiritual journey, as is claimed by some.

Tabrd al-Nawr f Taqq al-ir wa l-Nir (also known asnkhon ki Thandak first impression: 1368 AH/1949 CE): Omnipresence is an attribute of onlyAllh, Most Magnificent, and none share in this attribute. This is afundamental belief of the Ahl al-Sunnah wa l-Jamah. However, certain

heretic groups believe that the Noble Prophets and awliy of Allh enjoy ashare of this Divine attribute. In its most recent edition, comprising 200 pages,Imm afdar proves with irrefutable evidences from the Holy Qurn andadth that such a belief is fundamentally contrary to Islm.

Dil ka Surr (first impression: 1370 AH/1951 CE): In this work, citing evidencesfrom the Holy Qurn, adth, the creed of the noble Companions and theimams of this Ummah, Imm afdar proves that only Allh has absolutesovereignty and control over all things. It is only He who has the right tolegislate (the Sharah). No creation shares in this Divine attribute nor is thesame conferred upon any creation by Allh, Most Magnificent.

Masala-e-Qurbn(first impression: 1374 AH/1954 CE): This work was written inresponse to the heretic rejecters of adth (the self-labelled Ahl al-Qurn)who maintain that the sacrificing of animals during the tenth, eleventh andtwelfth day of the month of Dhu l-ijjah is unislmic and a wastage. Usingirrefutable evidences, Imm afdaralso rebuts the claim by the so-called Ahl

al-adth that the days of this sacrifice extend to the thirteenth day of themonth of Dhu l-ijjah.

Asan al-Kalm f Tark al-Qirat Khalf al-Imm (first impression: 1375 AH/1955CE): The issue of whether one who prays behind an imm ought to recite Sratal-Ftia has always been one based on sound ijtihd, with both sides (thoseschools of sacred law that maintain the recitation ofSrat al-Ftia by even theone who prays behind an imm is a requirement for the validity of his prayerand those that oppose this view) producing valid evidences. However, due to


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its ijtihdi nature the issue has never been treated as a divisive contention.Indeed this is the case with all the legal differences that exist within, andbetween, the four established schools of sacred law. Sadly, some quarters ofthe Indian Ahl al-adth (or Salafs) launched a campaign, publishing and

distributing literature condemning all those Muslims who do not recite Sratal-Ftia when praying behind an imm and claiming that the prayers of suchMuslims were invalid. This implied that the prayers of all those great imms ofthe Holy Qurn and Sunnah, who have passed in the history of Islm, and whowere of the opinion that the one who prays behind an imm must not (or maynot) recite Srat al-Ftia were null. Tens of books were written by the leadinganaf ulam of the Indian subcontinent in response to this. Imm afdarwrote this unparalleled two-volume rebuttal of the false Ahl al-adthpropagandists. In the first volume he establishes the firm evidences of the

anafschool of sacred law and in the second volume he rebuts the deceptionof the propagandists one by one.

irf k Islm - ba Jawb-e-D Islm (first impression: 1375 AH/1955 CE): Dr.Ghulm JlnBarq had joined the heretic movement of the rejecters ofadthand had written two books entitled D Islm and D Qurn. The former bookwas received by Imm afdarduring his incarceration in Multan Central Jail forhis involvement in the Khatm-e-Nubuwwat campaign. He read the book andwrote this rebuttal in prison, which was published upon his release. Afterreading this book Dr. Ghulm JlnBarq realised the fallacy of his views andrepented. He later wrote a book exposing the heresy of those who reject theauthority ofadth.

Al-Minhj al-Wi (Rh-e-Sunnat - first impression: 1377 AH/1957 CE): Aftershirk (associating partners with Allh) the greatest sin in Islm is bidah(innovation in matters of the Dn in contravention of the Holy Qurn, Sunnah,ijm of the Imms ofijtihd and qiys based on the Holy Qurn and Sunnah

see Allmah Sayyid Murta al-Zabds T j al-Ars, 20:309). Considered bymany ulam as one the best books ever written on the topic, this workparallels Imm Ab Isq al-Shibs monumental al-Itim. In the 311 pagesof this work Imm afdar has explained the concept of bidah in light of theHoly Qurn and adth in an excellent and highly comprehensive style. Afterestablishing the principles of the Holy Qurn and Sunnah in this regard, hehas critically analysed some prevalent practices of bidah in the Indiansubcontinent. In his highly powerful style Imm afdar mentions thearguments of some of the leading promoters and preachers of bidah in the


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Indian subcontinent, namely MuftAmad Yr Khn and his followers of theBarelw sect, before exposing their misguidance and opposition to theprinciples of the Holy Qurn and Sunnah.

Izlat al-Rayb an Aqdat Ilm al-Ghayb (first impression: 1379 AH/1959 CE): Justas omnipresence is an attribute of only Allh, omniscience and possession ofknowledge of the unseen is an attribute of only Allh, Most Magnificent.Comprising 536 pages this work is another unparalleled masterpiece of Immafdarin which he has refuted the evidences of those who are astray and seekto lead others astray on this issue, particularly, in relation to the knowledgethat was possessed by the Noble Messenger of Allh (may the peace andblessings of Allh be upon him).

Maqm-e-Ab anfah (first impression: 1381 AH/1962 CE): The imm of anestimated two thirds of the Muslim Ummah, Imm Abanfah has been thetarget of envy, malice, hatred, false propaganda and shameless characterassassinations throughout the centuries. However, the so-called Ahl al-adth(or Salafs) of this age seem to have surpassed all limits in this regard. In fullyorchestrated and concerted ways they have spread their venom against al-Imm al-Aam (the greatest imm) Abanfah to all parts of the world. Usingirrefutable historic evidences, Imm afdarhas established the sublime statusof Imm Abanfah in the sciences ofadth and fiqh. He has rebutted themalicious allegations of the enemies of Imm Abanfah one by one. In hisforeword to the book, the great muaddith of India, Allmah abb al-RamnAam, has described it as a monumental work. Imm MuftMuammad Shaf,in his foreword to the book, states that he had been so disturbed by the falsepropaganda and malice against Imm Abanfah that he had been preparingmaterial to author such a book himself. When Imm afdars work, Maqm-e-

Ab anfah, arrived and he read it, his wish to present such a work to theMuslim Ummah was fulfilled. He states, Without any exaggeration, I can say

that had I attempted myself, I would not have been able to produce such acomprehensive work. This book is absolutely sufficient in this topic. ImmAllmah Sayyid Muammad Ysuf Binnor26, in his foreword, after praising

26 Imm Mawln Sayyid Muammad Ysuf Binnor(1326-1397 AH/1906-1977 CE), a descendant of theBlessed Prophet of Allh (may the peace and blessings of Allh be upon him), was born in the village ofMahabatabad near Peshwar. An authority in adth, Imm Binnor studied at the Dr al-Ulm atDeoband and graduated from Madrasah Talm al-Dn at Dabhel (India), where he studied adth underthe phenomenal Imm Allmah Sayyid Anwar Shh Kashmr, becoming one of his most famousstudents.


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the book, says regarding the author, I have been hearing the good name of

He received his primary education from his father, Mawln Muammad Zakariyya Binnor, andmaternal uncle. He studied in Peshwar and then traveled to Kbul. In 1927 CE he enrolled at the Dr al-Ulm at Deoband where he studied for two years before moving to Dabhel, where he completed thefinal year dawra-e-adth under Imm Kashmrand Shaykh al-Islm Mawln Shabbr Amad Uthmn,the author ofFat al-Mulhim bi Shara al-Imm Muslim.

After graduation, Imm Binnor remained in the service of Imm Kashmr. He then lived for a few years (1930-1934 CE) in his hometown of Peshwar until requested to teach adth at Dabhel. Heremainedshaykh al-adth at Dabhel until the creation of Pakistan. He then went to the Dr al-Ulm atTando Allh Yr and then came to Karchi where he founded the prestigious Madrasah ArabiyyahIslmiyyah at what was later named BinnorTown.

During his first ajj, he offered bayah to Mawln Shaf al-Dn Nagnw Makk (the khalfah ofjImddullh Muh jir Makk). After ajj, Imm Binnor traveled to Cairo to supervise the publication of

Imm Kashmrs commentary on Imm al-Bukhrs a, Fay al-Br, and Imm al-Zaylas Nab al-Ryah. During his stay there, Imm Binnorcontributed articles about the Dr al-Ulm at Deoband andits elders to Egyptian journals. It was during his stay there that Imm Binnordeveloped close contactswith leading ulam in Egypt, including Imm Muammad Zhid al-Kawthar.

On his return to India, Imm Binnorvisited Imm akm al-Ummah Mawln Ashraf Ali Thnw, whobecame very impressed by him and later included him among his mujz-e-ubah.

Allmah MuftMuammad TaqUsmnwrites:

Mawln Binnors (may Allh have mercy upon him) personage was so heart soothing, enlightening,and full of beauty and solemnity that mentioning all his particulars in a short article is difficult. Hisfigure was the bodily memory of his shaykh, Allmah Sayyid Anwar Shh Kashmr. The science ofadth was his speciality in which it is difficult to find his comparison. Like his shaykh, he was a treasureof information in every knowledge and science.

His most popular work is the splendid six-volume Arabic commentary on the ibdtportion of theJmiof Imm Abu s al-Tirmidh entitled Marif al-Sunan. Allh Most High took great work from theMawln in refuting false (bil) sects, and he was fully committed to the Khatm al-Nubuwwah movement.It was through his work and the work of a few other leading ulam that the Pakistani government wasobliged to declare the Qdins a non-Muslim minority.

Allmah Muft Muammad Taq Usmn writes that Imm Binnor would never remain silent from

commenting on the views of those who, in interpreting the Holy Qur n and adth, adopted anunderstanding that was different from that of the majority of the Ummah. The Mawln would remainparticularly worried that the maslak (school of thought or way) of the ulam of Deoband did notbecome contaminated by erroneous views and that in matters of politics the ulam of Deobandssolidarity and cooperation with any individual is not taken to mean they are [necessarily] in agreementwith [all] the views of that individual.

This pillar of sacred knowledge died of a heart attack while attending an Islmic Sharah conference inPakistan on 3 Dhu l-Qadah 1397 AH.

(Mawln Ismaeel Nakhuda)


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the Mawln (Imm afdar) for a long time now, but this book gave me theopportunity to understand [and appreciate] him. Indeed, this is one of themany unparalleled works of Imm afdar.

Umdat al-Athth fukm al-alaqt al-Thalth (first impression: 1387 AH/1968CE): In this work Imm afdar has established through conclusive evidencesfrom the Holy Qurn, adth and verdicts of the majority of the great immsof this Ummah that three alqs pronounced by a husband in one go (immediatetriple alq) or without the proper interruption between each of the three doesindeed effect three alqs, resulting in the absolute severance of the bond ofmarriage (nik). Imm afdarlists all the erroneous arguments of the so-calledAhl al-adth (or Salafs) who, in opposition to the entire Muslim Ummahmaintain that such a alq will only count as a single alq, and highlights the

grave error of this.

Taskn al-udr f Taqq Awl al-Mawt fi l-Barzakh wa l-Qubr (firstimpression: 1388 AH/1968 CE): In 1958 CE Mawln Sayyid Inyetullh ShhBukhar launched his well-known campaign in which he sought to reject thebelief of the Ahl al-Sunnah wa l-Jamah on the life of the Noble Prophets ofAllh (may the peace and blessings of Allh be upon them) in their graves.Despite many reconciliatory attempts by the ulam, he refused to accept thefact that all the Noble Prophets of Allh are alive in their graves. In a meetingof the Council of the Jamiyyat Ulam al-Islm in 1382 AH (1962 CE) Immafdarwas tasked with preparing a comprehensive book outlining the creed ofthe Ahl al-Sunnah wa l-Jamah and the noble ulam of Deoband in thisregard. Over a period of five years he prepared this work comprising 439pages. Through conclusive evidences from the Holy Qurn, adth andverdicts of the great imms of this Ummah he has established that the belovedProphet of Allh (may the peace and blessings of Allh be upon him) is alive inhis grave and replies to salutations (alt wa salm) made near his blessed

grave. This is the belief of the vast majority of the ulam of the Ahl al-Sunnahwa l-Jamah and this is the belief of the noble ulam of Deoband. In hisforeword to the book, Allmah QrMuammad ayyib, the legendary rectorof the Dr al-Ulm in Deoband, states, The reality is that Taskn al-udr istaskn al-udr (tranquillity for bosoms) on this topic. It has broughttranquillity to my heart and soul. Similar words of praise, specifically for thiswork and generally for Imm afdar, have been used by the great ulam of thetime in the other eighteen forewords contained in the book.


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Yanb - Tarjama-e-Rislah-e-Tarw(first impression: 1388 AH/1969 CE): Sincethe time of Sayyiduna Umar ibn al-Khab (may Allh be pleased with him),the tarw prayer that is prayed during the holy month of Raman hasalways been prayed as twenty rakat. This has been the unanimous fatwof all

four schools in sacred law the anaf, Mlik, Shfiand anbalschools. Intheir campaign of deception and confusion the so-called Ahl al-adth (orSalafs) had rejected this consensus of the great imms of this Ummah. Using afew ambiguous evidences, they had disregarded the overwhelming evidencesfrom adth that prove twenty rakat is the established sunnah in the tarwprayer, and argued for just eight rakat. Primarily an Urdu translation ofMawln Ghulm Rasls Persian work with a 16-page introduction by Immafdar, this book proves that twenty rakatis the sunnah in the tarwprayerand not eight.

Al-Kalm al-Mufd f Ithbt al-Taqld (first impression: 1406 AH/1985 CE): Taqld orfollowing an imm of ijtihd (that is, a fully qualified imm who has all therelevant knowledge and skills with which to derive commandments from theHoly Qurn and adth of the Noble Messenger of Allh) has always been thenorm for the Muslim Ummah. Since the early centuries of Islm, with theexception of perhaps a tiny minority, most of whom are unworthy of mention,Muslims have strictly followed the interpretation of any one of the fourestablished schools of sacred law (the Sharah) in matters of their Dn. Theseestablished and highly sophisticated legal schools are known as madhhib (ormadhhabs). They are the anaf, Shfi, Mlik and anbal madhhib, namedafter their respective founders Imm Abanfah Numn ibn Thbit al-Kf(80-150 AH/699-767 CE), Imm Muammad ibn Idrs al-Shfial-Qurash(150-204 AH/767-819 CE), Imm Mlik ibn Anas al-Aba al-Madan (93-179AH/712-795 CE), Imm Amad ibn anbal al-Shaybn al-Baghdd (164-241AH/781-855 CE) (may Allh be pleased with all of them).

Although admittedly there have always been (usually lone) callers to thediscarding of adherence to madhhib, in recent times due to a number ofreasons the movement has gained popularity in various communities ofMuslims, especially amongst the more energetic and inexperienced youngergenerations. In reminiscence of the deceptive call of In al-ukm ill lillh(Sovereignty is for only Allh) by the Khawrij rebels who had rejected theauthority ofAmr al-Muminn Sayyiduna Alibn Ablib (may Allh be pleasedwith him), the callers to non-madhhabism use appealing slogans like Let usfollow the Messenger of Allh and not Abanfah. In response, one can only


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say what Sayyiduna Alibn Ablib said when he came to hear of the slogan ofthe heretic Khawrij Kalimatu aqq, urda bih l-bil (A word of truth, but theintention is foul). Indeed, in order to expose this foul and poisonous motive ofthe callers to non-madhhabism,highly regarded scholars like the contemporary

Shaykh Dr. Sad Raman al-B of Damascus have authored books withchallenging titles such as his Al-Salafiyyah: Maralah Zamaniyyah, L MadhhabIslmiyy (Salafism: A Phase in History, not a school in Islmic Law), Al-LMadhhabiyyah: Akharu Bidah Tuhaddidu al-Sharah al-Islmiyyah (Non-Madhhabism: The Most Dangerous Bidah that Threatens the Islmic Sharah) andAl-L Madhhabiyyah: Qinarat al-L Dniyyah (Non-Madhhabism: The Bridge to Atheism).

A ludicrous irony of the call to non-madhhabism is that all the great masters ofadth to whom the entire Muslim Ummah is indebted, and without whose

great works the library ofadth literature would be left empty, and whom thepioneers of the non-madhhabism movement also hold as the greatestauthorities in adth, were all strict adherents and promoters of theirrespective madhhib. This is a fact not hidden to even the least knowledgeablestudent of adth and fiqh. Upon closer inspection and scrutiny it becomesevident that the callers to non-madhhabism are in reality practising taqldthemselves. The only difference between their taqld and that of other Muslimsis that they are following the verdicts of contemporary, or often medieval,ulam while the anaf, Shfi, Mlikand anbalMuslims follow the verdictsof Imm Abanfah, Imm al-Shfi, Imm Mlik, Imm Amad ibn anbaland their closest students who helped develop their respective madhhib (mayAllh be pleased with all of them).

Comprising 341 pages, this work of Imm afdar is probably the mostcomprehensive critique and expos of the non-madhhabism movement in anylanguage. In his powerful style, using clear evidences from the Holy Qurn,adth, verdicts of the great imms of this Ummah, works of the legendary

masters in the sciences of Islm and history, Imm afdar unmasks thedeception of the seemingly sincere call to the Sunnahby the non-madhhabists.

Isn al-Br li Fahm al-Bukhr (first impression: 1408 AH/1988 CE): This is anedited transcript of some of the extremely rich lectures of Imm afdaron theaof Imm al-Bukhr.


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Khazin al-Sunan (first impression: 1412 AH/1992 CE): This is an editedtranscript of some of the extremely rich lectures of Imm afdaron the Sunanof Imm al-Tirmidh.

Taw al-Marm f Nuzl al-Mas Alayhi l-Salm (first impression: 1417AH/1996 CE): In this final work of his, Imm afdar has established throughirrefutable and authentic adth that the noble Prophet of Allh, Sayyidunasibn Maryam (may the peace and blessings of Allh be upon them both), waslifted alive to the heavens and will return to the world before the end of time.He will kill Dajjl (the Anti-Christ) and will rule in accordance to the SharahofSayyiduna Muammad (may the peace and blessings of Allh be upon themboth) for forty years. This is the unanimously agreed belief of the Ahl al-Sunnah wa l-Jamah. In this work Imm afdarhas also rebutted and exposed

the severe misguidance of those heretic sects that reject the life and descent ofSayyidunas ibn Maryam (may the peace and blessings of Allh be upon themboth).

Apart from the above, Imm afdars published works include yina-e-Muammad (first impression: 1365 AH/1945 CE), Guldasta-e-Tawd (firstimpression: 1370 AH/1950 CE), ilyat al-Muslimn (al-Liya fNaar al-Dn - firstimpression: 1371 AH/1951 CE), Chl s Duyn (first impression: 1374 AH/1954CE), Hid yat al-Murtb farq al-awb (Rh-e-Hidyat - first impression: 1378AH/1957 CE), Inkr-e-adth ke Natij (first impression: 1379 AH/1960 CE),Mirzk Janzah aur Musalmn (first impression: 1966 CE), Tablgh-e-Islm (firstimpression: 1382 AH/1962 CE), ifah-e-Manrah (first impression: 1382AH/1962 CE), siyyat ka Pas Manar(first impression: 1384 AH/1962 CE), Bni-e-Dr al-Ulm Deoband (first impression: 1382 AH/1962 CE), Bb-e-Jannat baJawb-e-Rh-e-Jannat (first impression: 1383 AH/1962 CE), Shauq-e-Jihd (firstimpression: 1385 AH/1965 CE), Tanqd-e-Matn bar Tafsr-e-Nam al-Dn (firstimpression: 1387 AH/1967 CE) and Ibrt-e-Akbir (seventh impression: 1422

AH/2001 CE).

MawlnAbd al-aqq Khn Bashrs Urdu treatise may be consulted for a fulllist of the works of Imm afdar. In view of brevity, just the above synopseshave been mentioned here in the hope that this will sufficiently serve as asample.


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Upholder of the Dn and perfect spiritual mentorThroughout his life, Imm afdardefended the Muslim Ummah and Islm on allfronts. In his autobiography, he gives an account of how when his beloved

teacher Shaykh al-Islm Mawln Sayyid usayn Amad Madani was arrestedfor a speech he gave in Murdbd, the students of the Dr al-Ulm atDeoband had organised several mass protest rallies, which had to be controlledby the army and police. In one of the last such rallies, the students appointedhim as their protest leader.27 During the struggle for freedom from Britishcolonialism, he was an active member of the Jamiyyat al-Ulamof India. Afterthe formation of Pakistan, he vigorously campaigned for the implementationof the Sharah within its realm. For his role in the campaign to officiallydeclare the followers of Mirz Ghulm Amad Qdiynis faith a non-Muslim

minority in Pakistan, he was incarcerated for many months twice - in 1953 andthen again in 1973 CE.28 On an individual level, he mentored thousands ofpeople who took the formal bayah oftaawwufat his blessed hands and guidedthem through the various stages of spiritual purification. He was a khalfah ofthe great Shaykh Mawlnusayn Ali.29

27 Mawln Muammad Sarfarz Khn afdar, Autobiography: Hum ne tamm umr guzri hay is arah, inthe Monthly al-Sharah, special edition (Gujrnwla, 2009).28 Mawln Dr. Abd al-Razzq Iskandar, Imm Ahl al-Sunnah, al-Muaddith al-Kabr - Muammad SarfarzKhn afdar (Arabic); Mawln Abu Ammr Zhid al-Rshidi, Harat Wlid-e-Mutaram se wbista chand

ydn, in the Monthly al-Sharah, special edition (Gujrnwla, 2009).29 Born in the Minwli district of the Punjab province in 1283 AH (1866 CE), Shaykh MawlnusaynAlibn fi Min Muammad ibn Abdillh al-anafal-Naqshbandstudied the major books ofadthunder the great Imm Shaykh al-Mashyikh Mawln Rashd Amad Gangoh in 1302 AH (1884 CE). He

then studied tafsr under Imm Mawln Mahar Nnotw and philosophy and logic under ShaykhMawln Amad asan Knpr. He took the bayah of taawwuf at the hands of Shaykh KhwjaMuammad Uthmn ibn Abdillh al-Naqshband. After the demise of the Shaykh, he turned to ShaykhKhwja Sirj al-Dn for continuation of his spiritual training in the Naqshbandorder, who granted himkhilfah. According to Shaykh MawlnAbd al-ayy ibn Fakhr al-Dn al-asan, he was granted khilfahby the formershaykh. Beside his mastery oftaawwuf, Shaykh Mawlnusayn Alwas also a master inthe science oftafsr al-Qurn. In his lectures, Imm afdarwould often quote from his shaykh. He diedduring the month of Rajab in 1363 AH (1944 CE). (Allmah Abd al-ayy ibn Fakhr al-Dn al-asani, al-Ilm bi man fi trkh al-Hind min al-Alm (Beirut: Dr Ibn azm, 1999) 8:1217, entry: 119; fiMuammad Akbar Shh Bukhri, Akbir Ulam-e-Deoband (Lahore: Idrah-e-Islmiyyt, 1999), pp. 148;Mawlnfi Muammad Ysuf, arat Shaykh al-adth ke astidhah ka ijmli taruf, in the Monthly al-Sharah, special edition (Gujrnwla, 2009).


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Exemplar of sincerity and humblenessDespite being the ocean of knowledge and tower of piety that he was, ImmMawln Muammad Sarfarz Khn afdar was an exemplar of sincerity and

humbleness. I can recall how, on a late afternoon during his visit to Karachi formedical treatment during afar 1423 AH (May 2002 CE), while we were seatedin his blessed company in the front garden of Mawln Muft Muammad

Jaml Khn Shahds residence, Imm afdar had given all Madrasah studentspresent in this exclusive majlis the opportunity to ask questions. One of myclass fellows, a very promising student, asked a question about an oftenmisunderstood and misinterpreted subtle practice of the fis, to which Immafdarreplied, The people of Allh (ahl Allh) know the answer to this. It wasas if he was saying that this is a question the answer to which only those close

to Allh know. I am not one of them.

In recognition of his sublime status in the Muslim Ummah, he was given thegrand title of Imm Ahl al-Sunnah(the Imm of the people ofSunnah) by theulamof his time. He would often comment on this, saying, I am the imm ofa masjid in Gakhar Mand(Gujrnwla), which is called Masjid-e-Ahl-e-Sunnatwa l-Jamat, that is why I am called Imm Ahl al-Sunnah.30

He had spent his entire life serving the Dn of Allh and the creation of Allh,but when toward the end of his almost century-long life, he himself wasdesperately in need of service, he would dislike and refrain from accepting anyform of service from others. Mawln Sad Amad Jallprrecalls how he andothers would witness Imm afdar, when he was so ill that he could barely risewithout assistance, getting up during the night to go to the lavatory. He wouldnot wake anyone from their sleep and would attempt to make his way to thelavatory with the support of the walls. He would dislike any stranger pressingor massaging his feet. He would not accept gifts except from those whom he

knew well and regarding whose income he knew there was no doubt of it beingacquired through unlawful means.31

Professor Dr. Al Aghar Chisht recalls how once, when Imm afdar wasvisiting their offices in Karachi, he and others tried to assist him in climbing

30 Ibid; Mawln Muammad Aslam Shaykhpr, Chand muntashir ydn; Mawln Abd al-Qayymaqqn, Wa m kna Qaysun hulkuh, in the Monthly al-Sharah, special edition (Gujrnwla, 2009).31 Mawln Sad Amad Jallpri, Imm-e-Ahl-e-Sunnat ke ghayr mamli awf wa kamlt, in the Monthlyal-Sharah, special edition (Gujrnwla, 2009).


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the stairs. Imm afdar declined, saying, Please do not be inconveniencedbecause of me. I can climb the stairs by myself. When he had sat down in theupstairs office, he said, I am not as old as you people think I am. They said,arat, When Muft sahib comes here, he has difficulty in climbing these

stairs. He replied, MuftMamd is old, I am not.32

Like many others in high office, during his time in office as President ofPakistan, Rafq Trar was also an admirer of Imm afdar. He once soughtpermission to come and visit Imm afdar, but the latter asked him not to,explaining that if the President visited him, people would know that thePresident was an admirer of Imm afdar. They would then come to him withall forms of matters, good and bad, seeking his recommendation and goodword to the President.33

From the cradle to the grave - Unquenchable thirst for knowledgeWriting whilst the funeral arrangements were being made, Shaykh al-adthMawln Zhid al-Rshidwrites about the inspirational academic aspect of hisillustrious fathers personality:

My revered father Mawln Muammad Sarfarz Khn afdar had beenbedridden for the last eight or nine years. Despite this, by the grace of Allh,his memory did not fail him and his academic interests remained the same tillthe end. His eyesight had deteriorated severely and he had trouble inrecognising people, but if a person was introduced, he would recall everythingregarding that person. He would then ask that person even the most minorthings. I would generally have the opportunity to visit him for a brief while onFriday evenings. Whenever he felt better, he would ask for a book to be read tohim. I would read any book of adth to him. I would always fear reading tohim, as the slightest of errors would not pass unnoticed or unchecked. A few

months prior to his demise he asked, Would you happen to have a reliable[Arabic] dictionary? I asked, What will you do with a dictionary in thiscondition? He replied, Sometimes the need for a dictionary arises. Ipurchased a dictionary and presented it to him and he was very pleased withit. On another occasion he asked, Will Al-Lulu wa l-Marjn be available in thebookshops? I replied in the affirmative. I then purchased it for him.

32 AlAghar Chisht, Chand ydgr mulqtn, in the Monthly al-Sharah, special edition (Gujrnwla,2009).33 Ibid.


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Last month when I was setting off for my trip to the United Kingdom, Iinformed him that I intended to perform umrah on the way back. He waspleased at hearing this, prayed for me and said, I have heard that Musnad Ab

Yalhas now been published. If you are able to, could you get me a copy of it?I searched for it in several bookshops in Makkah Mukarramah and MadnahMunawwarah, but could not find it. On my way back I said to my host in

Jeddah, Qri Muammad Aslam Shehzd, my wifes brother-in-law, I do notfeel like returning home without the book. We both then visited thebookshops in Jeddah together. After visiting two or three bookshops, wemanaged to find it. I was overjoyed by this find, but Qri sahib was happierthan me. He prevented me from paying for it and asked that I present it to myrevered father as a gift from him.

I returned home on Thursday and as per my weekly routine I visited my fatheron Friday. He was feeling very unwell []. When I showed him the book, hegestured that I place it where he had asked me to.

Only a few days ago, as per our routine, I and my brothers were by his bedsideon Friday. He was feeling somewhat better. He asked me where such and sucha verse was in the Holy Qurn. I told him where it was. I thought he would beenquiring about an issue related to that verse, but when he asked me a secondquestion regarding it, I realised he was testing me. My younger brother, QrinAzz al-Ramn, who resides in Jeddah, was also there. I pushed him in frontof me and hid myself. He then underwent a test. He was asked about severalverses and the verses preceding them. We were extremely happy seeing ourfather so well and in such a good mood.

During my visits, he would usually ask about the state of the nation. In recentdays, he had been very concerned about the state of Swt [in the Afghan-Pak

frontier province]. He stayed abreast of newspapers, and he would often askquestions relating to news items. He would read my regular newspapercolumns and would comment on some of their contents. I once wrote in one ofmy columns that the Noble Messenger of Allh (may the peace and blessings ofAllh be upon him) is an ideal for his Ummah. The next time I visited him, heasked me what the word ideal meant. I replied that this was an approximatetranslation of the Arabic term uswah asanah.


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Once, while reading a adth to him, I got stuck on a word. I was surprisedmyself that this had happened when I had in fact previously read and taughtthe adth several times. When this happened, he told me what the word wasand also explained the adth to me. Many a time, I have struggled to recall the

precise wording of a adth and could not locate it in the books, but when Iasked him he would tell me in which chapter of which book to look. I wouldthen find it in that precise location. This is not from the days when he was welland healthy, but rather during the days when he was so ill that he could notturn on his side in bed himself. In such a condition, his memory remained sosharp that we would be left amazed by it.34

Despite his immaculate and unparalleled proficiency in all the sciences ofIslm, and despite having spent more than half a century teaching and serving

Islm and the Muslims, Imm Mawln Muammad Sarfarz Khn afdarwould often express his sorrow at not having been able to teach to his heartscontent. Mawln Muammad Aslam Shaykhpr writes of how when hevisited Imm afdara year prior to his demise, he asked whether he had anyunfulfilled wishes. Imm afdar replied that there were many such wishes.Upon Mawln Shaykhprs request to mention one such wish, Imm afdarstated that he had not had the opportunity to teach the primary level [small]books of the Dars-e-Nimcourse35. This was the unfulfilled wish and desire ofa man who had spent half a century lecturing on the major books of adth,including the Sunan of Imm Abu s al-Tirmidh and the Jmi of ImmMuammad ibn Isml al-Bukhr, and the text and tafsrof the Holy Qurn tothe ulam tens of times. He was, without an iota of doubt, an embodiment ofthe adth of the blessed Messenger of Allh (may the peace and blessings ofAllh be upon him) narrated by Sayyidun Ab Sad al-Khudr (may Allh bepleased with him) and reported by Imm Abu s al-Tirmidh, in which theblessed Messenger of Allh (may the peace and blessings of Allh be upon him)said:

:2881. ()

34 Mawln Zhid al-Rshid, Mere wlid, mere murabb HaratMawln Muammad Sarfarz Khn afdar,in the Weekly Wazrat(Lahore, 5-12 May 2009).35 Mawln Muammad Aslam Shaykhpr, Chand muntashir ydn, in the Monthly al-Sharah, specialedition (Gujrnwla, 2009).


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A believer will never be content with [any amount of] good36 that he hears until hereaches his goal and final destination of Paradise.37

This unquenchable thirst for knowledge and desire to serve Islm and the

Muslims in such a selfless manner is only the lot of the true ulam of thekhirah, the men of Allh, described by the blessed Messenger of Allh (maythe peace and blessings of Allh be upon him) as the heirs of the Prophets,when he said:

, , ,.

)8828773641( Indeed the ulam are the heirs of the Prophets, and indeed the Prophets do not leavebehind a legacy of dnrs and dirhams,38 but they leave behind a legacy of knowledge.He who acquires it has indeed acquired a complete39 portion.40

36 Allmah Muammad ibn Abd al-Ramn al-Mubrakpr (d. 1353 AH/1934 CE), in his Tu fat al-Awadhbi shar Jmi al-Tirmidh, interprets the word good in this adth as knowledge. Explaining thisadth,Imm Ab Bakr Muammad ibn Abdillh al-Ishbl(Ibn al-Arabal-Mlik d. 543 AH/1148 CE)says in his riat al-Awadhibi shar Jmi al-Tirmidh(Beirut: Dr al-Kutub al-Ilmiyyah, no date) 10:157,It has been reported in wisdom that there are two greedy ones who are never satiated the seeker ofknowledge and the seeker of this [material] world.37 Imm Ab s Muammad ibn s ibn al-Sawrah al-Tirmidh (d. 279 AH/892 CE), al-Jmi al-Kabr(Sunan al-Tirmidh), ed. Shuayb al-Arna and Haytham Abd al-Ghafr (Damascus: Dr al-Rislat al-lamiyyah, 2009), 4:620, adth 2881.38 That is, money or material wealth.39 The actual Arabic word used here by the blessed Messenger of Allh (may the peace and blessings ofAllh be upon him) is wfir, from the root wafr,firah or wufr. It means abundance and plenty (see Lisn

al-Arab and al-Mu jam al-Was). I have chosen to translate the word as complete, following theinterpretation given by Imm Allmah Khall Amad Sahranpr(d. 1346 AH/1927 CE) in his Badhl al-Majhd fi all Sunan Ab Dwd, Allmah Muammad ibn Abd al-Ramn al-Mubrakpr (d. 1353AH/1934 CE) in his Tu fat al-Awadh bi shar Jmi al-Tirmidh, Imm Allmah Al ibn SulnMuammad al-Qri (d. 1014 AH/1605 CE) in his Mirqt al-Maft shar Mishkt al-Maband Shaykh al-adth Mawln Nar Amad Khn (d. afar 1431 AH/Feb 2010 CE) of the Dr al-Ulm at Deoband(India) in his dars ofa al-Bukhri.40 Imm Ab Dwd Sulaymn ibn al-Ashath ibn Isq ibn Bashr al-Azdal-Sijistn (d. 275 AH/888CE), Sunan AbDwd with Badhl al-Majhd fi all Sunan AbDwd, ed. Taqi al-Dn al-Nadw(Beirut: Dral-Bashir al-Islmiyyah, 2006), 11:373, adth 3641; Imm Abs Muammad ibn s ibn al-Sawrah al-Tirmidh (d. 279 AH/892 CE), al-Jmi al-Kabr (Sunan al-Tirmidh), ed. Shuayb al-Arna and HaythamAbd al-Ghafr (Damascus: Dr al-Rislat al-lamiyyah, 2009), 4:617, adth 2877.


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After describing the condition of Imm afdars thirst for knowledge, MawlnMuammad Aslam Shaykhpr relates an incident that occurred only a fewweeks prior to his demise. He says, Shaykh MuftMuammad Raf Usmn41had come to visit Imm afdar. After greeting him, the first thing Imm afdar

asked him was, The shaykh al-adth of Jmiah Ashrafiyyah (Lahore), fMuammad Sarwar sahib has related such and such a adth from your reveredfather (Imm Allmah MuftMuammad Shaf). I am looking for its reference.Could you please identify its source?42

The condition of Imm afdarduring his final days, described by his son Shaykhal-adth Mawln Zhid al-Rshid and Mawln Muammad AslamShaykhpr, is reminiscent of the condition of the pious ulam of the earlycenturies such as Imm Ab Ysuf Yaqb al-Anr, the senior student of

Imm Ab anfah al-Numn al-Kf, and that of Imm Ibn Mlik, thegrammarian (naw) on their death beds.

A student of Imm Ab Ysuf, al-Q Ibrhm ibn al-Jarr al-Kf al-Mir,says:

[Imm] Ab Ysuf was ill. I went to visit him and found him unconscious.When he regained consciousness, he asked me, O Ibrhm, What do you sayregarding a certain issue in fiqh? I said, Even in such a condition?! Hereplied, That is not a problem at all. Let us discuss a matter of knowledge,perhaps someone will be relieved by it. He then asked, O Ibrhm, What isbetter when pelting the pillars [ofjamart]in ajj to pelt on foot or mountedon a beast? I replied, Mounted on a beast. He said, Incorrect. I then said,On foot. He again replied, Incorrect. I said, Please tell me. May Allh bepleased with you. He said, The pillar, after the pelting of which, one shouldstop and supplicate (say a du) it is best to pelt it on foot. As for the pillar,after the pelting of which, one should not supplicate it is best to pelt it

mounted on a beast. I then took leave from him. I had not even reached thedoor of his house when I heard the sound of people crying over him. He haddied. May Allh have mercy upon him.43

41 President of the Jmiah Dr al-Ulm in Karachi and grand muftof Pakistan (see footnote 8).42 Mawln Muammad Aslam Shaykhpr, Chand muntashir ydn, in the Monthly al-Sharah, specialedition (Gujrnwla, 2009).43 Allmah Abd al-Fatt Ab Ghuddah, Qmat al-Zaman inda l-Ulam, 8th edn (Beirut: Dr al-Bashiral-Islmiyyah, 1998), pp. 29.


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It is said regarding Imm Ibn Mlik, the grammarian (naw), author of theAlfiyyah in the science ofnaw, that he committed to memory several verses ofpoetry on the day he died. Some have specified that they were eight verses,communicated to him by his son.44

Father of servants of the Book of AllhAllh had blessed Imm Mawln Muammad Sarfarz Khn afdarwith manychildren, all of whom are uff45of the Holy Qurn. Most of his children arealso gifted ulam, serving the Dn in various capacities.46 One of his daughterscommitted the Holy Qurn to memory at the age of forty.47 Imm afdarwasnot himself a fi of the Holy Qurn, but his recollection of passages andverses, particularly those pertaining to any aspect of the Sharah, was

incredible. Shaykh al-adth Mawln Zhid al-Rshidrecalls how once, duringthe early days of his career, his father, Imm afdar,had to painfully explain tohis congregation on the first night of Raman that due to not being able tofind a fi of the Holy Qurn he would have to lead the tarw prayer withthe shorter srats of the Holy Qurn. He says that later, there came a timeduring the life of his father when he and his brothers once counted thenumber ofuff amongst the offspring of Imm Mawlnafdar. They came toa total of more than forty.48

As for his students, it is estimated that Imm Mawln afdar had taughtapproximately 30,000 students either directly or indirectly throughout hisacademic life.49

Journey to the Most GraciousOn the night of 9th Jumd l-l 1430 AH, corresponding to 5th May 2009, atapproximately 1 oclock in the morning50 the great imm, the remnant of the

44 Ibid, pp. 71.45 Plural offi.46 Dr. fi Mamd Akhtar, k ahd s z shakhsiyyat, in the Monthly al-Sharah, special edition(Gujrnwla, 2009).47 Mawln Muammad Aslam Shaykhpr, Chand muntashir ydn, in the Monthly al-Sharah, specialedition (Gujrnwla, 2009).48 Mawln Abu Ammr Zhid al-Rshidi, Harat Wlid-e-Mutaram se wbista chand ydn, in theMonthly al-Sharah, special edition (Gujrnwla, 2009).49 Mawln Muammad s Manr, Imm-e-Ahl-e-Sunnat ki Rilat, in the Monthly al-Sharah, specialedition (Gujrnwla, 2009).


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Salaf, Imm Mawln Muammad Sarfarz Khn afdar departed from thisworld. It was not merely the departure of a man, but the departure of a trueexemplar of piety, fear of Allh, sincerity, steadfastness, contentment,simplicity, humbleness, affection, compassion, sympathy, empathy, service to

the Dn of Allh and service to the creation of Allh. It was the departure of aman the likes of whom the world seldom witnesses - one who will, perhaps,never be replaced. In the words of Shaykh Muft Muammad Raf Usmn,The passing of our revered teacher, the imm of the Ahl al-Sunnah, aratMawln Muammad Sarfarz Khn afdar(may Allh have mercy upon him),is indeed a great tragedy for the world of Islmic academia. The departure ofthis sign of the great ulamof Deoband (Akbir) is indeed a terrible loss.51

The bier carrying Imm Mawln Muammad Sarfarz Khn afdar was

brought to the D.C. High School of Gakhar (Gujrnwla) in the morning. Thearea was covered by a sea of people. According to some reports, no less than ahundred thousand people participated in his funeral prayer.52

May Allh, Most Gracious, have mercy on his soul, reward him with the best ofrewards and grant him entrance to the most magnificent garden of Paradise,for, indeed, he lived a life of abstinence, shunning all worldly comforts andpleasures, sacrificing his almost century-long life for Islm and the Muslims.

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Among the Believers are men who have been true to their covenant with Allh; of themsome have completed their vow (by sacrificing their lives in the way of Allh), and some(still) wait, but they have never changed (their determination) in the least. (al-Qurn33:23)

50 Mawln Ab Ammr Zhid al-Rshid, Harat Wlid-e-Mutaram se wbista chand ydn, in theMonthly al-Sharah, special edition (Gujrnwla, 2009).51 Shaykh MuftMuammad Raf Usmn, letter of condolence published in the Monthly al-Sharah,special edition (Gujrnwla, 2009).52 Mawln Abd al-Qayym aqqn, Wa m kna Qaysun hulkuh, in the Monthly al-Sharah, specialedition (Gujrnwla, 2009).

imam mawlana muhamma sarfaraz khan safdar - deoband

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