علماء الهندScholars of India

Scholars of India

It was stated in the first section of this book that most of the scholars of the Islamic community in the religious and rational sciences are non-Arabs, while only a few are Arabs. The non-Arabs have been the foremost racers in the arena of the sciences and the knights of the battle of expressed wording and intended meaning. They drank the purest wine from the vessels of wisdom and reached into the mysteries of the sciences what was as high as the Pleiades. Yet God Most High sent among the unlettered a messenger who was Arab; he abrogated all books and religions, brought people felicity and faith, seized the forelocks of all nations, and imposed obedience to him upon the necks of Arabs and non-Arabs alike. This glory is sufficient for the true Arabs and ample in the realm of distinction: no non-Arab can rival them in it, nor can any eminent person reach its height.

When Islam reached India by way of Iran and Turan, and its perfect light uncovered the veils of darkness from those lands, the Islamic sciences had already arisen in those countries, and the branches of this spreading tree had grown there.

As for India, it was conquered during the reign of al-Waleed ibn 'Abd al-Malik by Muhammad ibn al-Qaasim al-Thaqafee in the year 92 AH. By the year 95, his banners had spread over the regions from the borders of Sind to the farthest reaches of Qannauj. After the governors of India returned to their posts, rulers from the Marwaanid and 'Abbaasid caliphs remained in Sind. Near the end of the fourth century, Sultan Mahmood of Ghazna set out to invade India; he came repeatedly, prevailed, took booty, and wrested Sind from the rulers who had formerly been appointed by al-Qaadir bi-Allaah ibn al-Muqtadir the 'Abbaasid. Sultan Mahmood, however, did not settle in India. His sons governed from Ghazna to Lahore until the sultan Mu'izz al-Deen Saam al-Ghooree seized Ghazna and came to

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Lahore, captured Khusraw Malik, the last of the Ghaznavid kings, took control of India, and made Delhi the royal seat in the year 589 AH. From that date until the end of the twelfth century, the kingdoms of India were in the hands of Islamic sultans.

When Islam spread through these lands, its radiant suns rose over the lowlands and highlands, and the good word was raised in this dusty land, joining it to a goodly tree whose root is firm and whose branch is in heaven. A group of Islamic scholars and men of letters then appeared, scattering across the carpets of the ages pearls from the clouds of their pens. Yet none of them undertook to record their biographies, and no gatherer harvested from their gardens more than a very small amount. Therefore, among the earlier and later generations, one finds no independent book on this subject, whether concise or expansive. Consider, for example, that 'Ayn al-'Ilm is a beneficial book whose author was, according to the sounder view, from India, as 'Alee al-Qaaree mentioned in his commentary on it, citing the explicit statement of the haafidh Ibn Hajar al-'Asqalaanee—may God have mercy on him. Yet despite the existence of such a book, none of the historians of India knew of it. Time, the unjust, left the book's trace while erasing the traces of a great multitude of eminent scholars and obliterating landmarks that had been the choicest parts of the land:

As though no companion had ever been

Between al-Hajoon and al-Safaa,

And no reveller had ever spent the night

In Mecca, conversing.

Indeed, we were its people; then the turns of the nights

And the stern calamities destroyed us.

In sum, a large group of virtuous scholars emerged from the soil of India, and a company of noble men of letters arose from its lands, in ancient and recent times, even if travelers did not hasten to spread their fame. It had long occurred to me to gather a separate book of their biographies, leaving out neither the small nor the great, and to arrange a distinct volume commemorating them with a beautiful mention and abundant merit. But numerous occupations and the distraction caused by changing circumstances hindered me, so that this wish has not yet become possible. I have therefore limited their commemoration in this book to what I found in the book Subhat al-Marjaan, with a small addition of biographies of later figures who hold a firm place in knowledge and virtue. I say, and through God I act and prevail:

Aboo Hafs Rabee' ibn Sabeeh al-Sa'dee al-Basree: He was among the Followers of the Followers and one of the leading scholars of hadeeth. He was truthful, devout, and a mujahid, and was the first to compile a book in Islam.

He transmitted from al-Hasan al-Basree and 'Ataa'.

Those who transmitted from him include Sufyaan al-Thawree, Wakee', and Ibn Mahdee.

The author of al-Mughnee said: “He died in the land of Sind in the year 160.” For that reason I have mentioned him among the scholars of India, seeking blessing through his mention. God is the One who grants success.

Mas'ood ibn Sa'd ibn Salmaan al-Laahooree: His origin was Hamadan. His father, Sa'd, left it for India and came to Lahore during the rule of the Ghaznavid sultans. He attached himself to Sultan Ibraaheem, who entrusted him with several offices. He settled in Lahore, married there, and had many children, among them the aforementioned Mas'ood. Mas'ood grew up under his father's care and acquired both ancient and recent forms of knowledge and excellence, until the sultan entrusted him with governing some of the provinces. He was an accomplished poet who loved poets and gave them great gifts for even the slightest verse. He was a companion of Sayf al-Deen Mahmood, son of Sultan Ibraaheem.

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He died in the year 515 AH while imprisoned in the fortress of Naay. He remained in prison for twenty years, where he memorized the Qur'aan and composed poetry. He knew the three languages—Arabic, Persian, and Hindi—and possessed a deewaan in each. His Persian deewaan circulated in India and Iran, and no Persian poet equaled him in this art, either in the beauty of his meanings or the delicacy of his words and constructions. Nidhaamee al-'Aroodhee stated this in his treatise Chahaar Maqaala. He also had fine poetry, including the following lines cited by al-Rasheed al-Watwaat in Hadaa'iq al-Sihr:

Trust in the sword, for its covenant is blessed;

Mount, and tell victory: “Be,” and it comes to be.

Among his poems is this passage containing a double meaning:

A night as though the sun had lost its road,

With no return for it toward the rising places;

I looked at it, and darkness seemed like crows

Fallen from the air upon the eye.

I said to my heart: “My night has grown long;

From grief I have no escape, while patience is my refuge.

I see the gazelle's tail rising in the sky;

Can it be that the gazelle itself will rise?”

The man of letters Saabir, the sage al-Nasaa'ee, and Jamaal al-Deen 'Abd al-Razzaaq mentioned him in their poetry and praised him lavishly.

Hasan ibn Muhammad ibn Hasan ibn Haydar al-'Adawee al-'Umaree al-Saghaanee al-Hanafee, Ridhaa' al-Deen, author of Mashaariq al-Anwaar: His origin was Saghaan, a town beyond the Oxus.

He was born in Lahore in the year 577 AH. He was descended from 'Umar ibn al-Khattaab—may God be pleased with him—and was a scholar of hadeeth, language, and jurisprudence.

He learned from his father, then traveled to Baghdad and remained there for some time. He participated in the sciences and produced many useful compilations.

Among them were al-Shawaarid fee al-Lughaat, Kitaab al-Ifti'aal, Kitaab al-'Aroodh, Misbaah al-Dujaa wa-al-Shams al-Muneera, a commentary on al-Bukhaaree, and al-'Ubaab, a dictionary of the language.

He died in Baghdad in the year 650 AH. He instructed that his body be transferred to Mecca, and he was buried there. He had lived for a time as a resident of Mecca, then returned to Iraq and sent a letter to India.

He heard hadeeth in Mecca, Aden, and India from many shaykhs. He was a devout imam, learned and precise. He had prayed that he would die and be buried in Mecca, at the beginning of Mashaariq al-Anwaar, saying: “He caused him to die there praised, so bury him there; then, when He wills, He will resurrect him.” God Most High heard his call.

Shams al-Deen Yahyaa al-Awdee: Awadh is an ancient town in India. It is said that Seth, son of Adam—peace be upon them both—built it, and it was the seat of government for some leaders.

He learned from Dhaheer al-Deen al-Bakree and Fareed al-Deen al-Shaafi'ee, the shaykh al-Islaam of Awadh. He pledged allegiance to Shaykh Nidhaam al-Deen al-Dihlawee al-Badayoonee. Badayun is a town belonging to the province of Delhi—its daal is pronounced with fatha and its haa' is quiescent—and is the seat of the caliphate of the sultans of India. al-Majd mentioned it in al-Qaamoos. He was a great scholar and a noble man of excellence. His student Shaykh Naseer al-Deen praised him, saying:

I asked knowledge: “Who truly brought you to life?”

And knowledge replied: “Shams al-Deen Yahyaa.”

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He taught in Delhi, and the leadership of knowledge there came to him. He died several years after his shaykh Nidhaam—may God have mercy on him. His shaykh had died in the year 725 AH.

Shaykh Hameed al-Deen al-Dihlawee: He was a great scholar, a devout jurist, and the author of a commentary on the jurisprudential Hidaaya. He did not fall short in it; it is mentioned in Kashf al-Dhunoon, and the learned Ibn Kamaal praised him. He died in the year 764 AH.

Qaadhee 'Abd al-Muqtadir ibn Qaadhee Rukn al-Deen al-Shareehee al-Kindee al-Dihlawee: He was accomplished in many sciences. He pledged allegiance to Shaykh Naseer al-Deen al-Dihlawee and received the Sufi path from him. He established a flourishing school of knowledge and teaching and poured the lights of sanctity upon his students. His way, and that of most of his successors, was to preserve the Sunnah of the sacred law and devote themselves to studying the religious sciences. He used to say: “Reflection on one question of the sacred law is better than a thousand prayer cycles mixed with self-admiration and ostentation.”

The qaadhee died in 791 AH, at the age of eighty-eight, and was buried near the Solar Pool in Delhi. He had a long laamiyya ode beginning:

O driver of the caravans in the early dawn,

Greet Salmaa's abode, weep, then ask its news.

al-Azaadee included most of it and omitted a small portion in Subhat al-Marjaan and elsewhere. Some scholars have commented on it. It praises the Prophet—peace and blessings be upon him.

Shaykh Mu'een al-Deen al-'Umaraanee al-Dihlawee: He was an eminent scholar, pointed out by the fingers of recognition. He taught in Delhi. Sultan Muhammad ibn Tughluq Shaah, who died in 752 AH, sent him to Qaadhee 'Adhud al-Eejee in Shiraz and requested that he come to India. Sultan Aboo Ishaaq detained him, then honored the shaykh greatly. The signs of learning and excellence appeared through him among its people and scholars. His works include commentaries on al-Kanz, al-Husaamee, and Miftaah al-'Uloom.

Shaykh Ahmad al-Taaneesaree: Taaneesar is a town between Delhi and Lahore. He was a scholar and poet, one of Shaykh Naseer al-Deen al-Dihlawee's disciples. When Teemoor the Lame took Delhi, he desired to meet him and chose him for companionship while traveling from India to Rum, but the shaykh fell behind his retinue. Teemoor conquered Delhi in 801 AH and Rum in 805 AH. A historian marked the first conquest with “A near victory,” and the second with “The Romans have been defeated in the nearest land.” The shaykh then emigrated from Delhi to Kalpi, settled there, and devoted himself to teaching until he died within its fortress. He had fine poetry and a beautiful ode praising the Prophet—peace and blessings be upon him—beginning:

The singing bird has made my reason fly,

And stirred the anguish of my wandering, sorrowful heart;

It reminded me of vows once made in the sanctuary,

When a dove sang from a heart consumed with longing.

It is mentioned in Subha and elsewhere.

Qaadhee Shihaab al-Deen ibn Shams al-Deen ibn 'Umar al-Zaawulee: He was born in Dawlataabaad, Delhi. He studied under Qaadhee 'Abd al-Muqtadir and Mawlaanaa Khwaajakee al-Dihlawee, who was a student of Mawlaanaa Mu'een al-Deen al-'Umaraanee. He surpassed his peers and preceded his companions. His teacher, the qaadhee, used to say of him: “A student has come to me whose skin is knowledge, whose flesh is knowledge, and whose bones are knowledge.” When Teemoor's retinue went toward India, Shihaab accompanied his teacher Khwaajakee to Kalpi, where the teacher remained, while Shihaab went to Jaunpur, a town in the province of Allahabad that had been the seat of the eastern sultans. A great number of scholars and shaykhs came from it. Sultan Ibraaheem al-Sharqee welcomed his arrival and gave him the title “King of the Scholars.” He taught there, composed works, benefited others, edited, and excelled.

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Among his works are al-Bahr al-Mawwaaj, a Persian Qur'aan commentary; commentaries on the Kaafiya of grammar and al-Irshaad, a text in which he represented the question within its definition; Badee' al-Meezaan on rhetoric; a commentary on al-Bazdawee in legal theory; a commentary on the ode Baanat Su'aad; a treatise on the classification of the sciences; Manaaqib al-Saadaat; and others.

He died in 849 AH and was buried in Jaunpur, on the southern side of the mosque of Sultan Ibraaheem al-Sharqee.

Shaykh 'Alee ibn Ahmad al-Mahaa'imee: He belonged to the Nawaa'it, a people of the Deccan. Mahaa'im is a port in Baandar Kōkan, a coastal district of the Deccan. The shaykh was one of its Sufi scholars, affirming unity of being and following Shaykh Ibn 'Arabee. He died in 835 AH and was buried there.

He left works showing the abundance of his knowledge and his complete mastery of the sciences, including al-Tafseer al-Rahmaanee, al-Zawaarif (a commentary on al-'Awaarif), commentaries on Fusoos al-Hikam and on al-Nusoos of Sadr al-Deen al-Qoonawee, Adillat al-Tawheed, and an extraordinary treatise in which he extracted from the grammatical possibilities of God's saying, “Alif Laam Meem. That is the Book; there is no doubt in it, a guidance for the Godfearing,” a total of 128,344,524 possibilities, written in Indian numerals as 128344524. Subhat al-Marjaan in Aathaar Hindoostaan gives a substantial account of this; let the reader consult it.

Shaykh Sa'd al-Deen Khayraabaadee: Khayraabaad is a town in the province of Awadh. The shaykh's father was its qaadhee; when he died, he left the boy young. He memorized the Noble Qur'aan in childhood. When he reached maturity, he studied under Mawlaanaa A'dham al-Lakhnawee—Lucknow being a town in the eastern lands—and received the Sufi cloak from Shaykh Meenaa, who died in 874 AH. He took up teaching and spiritual guidance, benefiting others, excelling, and bringing disciples to their goal. He wrote lucid commentaries on the standard books, such as commentaries on al-Bazdawee, al-Husaamee, the Kaafiya, al-Misbaah, and his teacher Meenaa's treatise. Whenever he transmitted a statement from his teacher, he said: “My shaykh Shaykh Meenaa—may God preserve him among us—said.” He lived as a celibate according to the way of his noble teacher until he met Him who neither begets nor is begotten. He was buried at Khayraabaad, and his grave is visited.

Shaykh 'Abd Allaah ibn Ilaah Daad al-'Uthmaanee al-Tilhanbee: Tilhanb, with fatha on the taa', is a town near Multan. He was a leading authority in the transmitted and rational sciences. He taught in his homeland for a long time, then emigrated to Delhi and sought refuge with Sultan Sikandar Lodee. His star rose to its zenith; the sultan honored him, and God benefited the people of the age through him, until in 922 AH he journeyed to the Garden of Refuge. The chronogram for his death was: “For them are the highest degrees.” His grave is in Delhi. Among his works is a commentary on Meezaan al-Mantiq.

[Edition footnote 1] al-Tabaree said: “The Naati'a were a group of Quraysh who left Medina in fear of al-Hajjaaj ibn Yoosuf al-Thaqafee, who unjustly killed fifty thousand scholars. They reached the coast of the Indian Ocean and settled there.” End. Meer 'Abd al-Hayy Khaan, may his Lord protect him.

[Edition footnote 2] Some men of excellence derived 24,570 possibilities from it, and the researcher Khusraw al-Roomee added to this until the total reached 279,000 possibilities. Some of those possibilities, however, are not sound in themselves and some are not connected with one another. Shaykh 'Alee added to them what is mentioned here. Let this be known. Sayyid Noor al-Hasan Khaan, the author's son, may his eminence and good fortune endure.

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Shaykh al-Haddaad al-Jawnpooree: His name means “God's gift.” He studied under the virtuous Shaykh 'Abd Allaah al-Tilhanbee and pledged allegiance to Raajee Haamid Shaah al-Maanikpooree, Maanikpur being a town in the province of Allahabad. He spent his life benefiting others and wrote commentaries on texts and commentaries, including a multi-volume commentary on the Hidaaya of jurisprudence, a commentary on al-Bazdawee, marginalia on the Indian marginalia, and a marginal commentary on Tafseer al-Madaarik.

Shaykh 'Alee al-Muttaqee ibn Husaam al-Deen 'Abd al-Malik ibn Qaadhee Khaan al-Qaadiree al-Shaadhilee al-Madanee al-Jishtee.

His origin was Jaunpur.

He was born in Burhanpur, in the Deccan.

He studied under Shaykh Hassaan al-Deen al-Multaanee and other scholars. In 953 AH he traveled to the Two Holy Sanctuaries, accompanied Shaykh Aboo al-Hasan al-Bakree, and became his student.

Al-Bakree said: “Suyootee has from him over all people,” while al-Muttaqee had from him over al-Bakree. He devoted himself to teaching and composition, arranging al-Suyootee's Jam' al-Jawaami' by the chapters of jurisprudence. His works number more than one hundred. Shaykh Ibn Hajar al-Makkee, the Shaafi'ee jurist and author of al-Sawaa'iq al-Muhriqa, was his teacher; later he studied under al-Muttaqee and received the Sufi cloak from him.

He died—may God have mercy on him—in 975 AH. Shaykh 'Abd al-Haqq al-Dihlawee devoted a substantial biography to him in the first section of his Zaad al-Muttaqeen fee Sulook Tareeq al-Yaqeen, praised him greatly, and set out his noble life in five chapters with complete clarity.

Shaykh 'Abd al-Wahhaab al-Muttaqee wrote a book entitled Ithaaf al-Taqee fee Fadhl al-Shaykh 'Alee al-Muttaqee, in which he set forth his many virtues; he was worthy of that praise. I examined his works and found them beneficial, useful, enjoyable, and complete.

Shaykh Muhammad Taahir al-Fattanee, author of Majma' al-Bihaar fee Ghareeb al-Hadeeth. Fattan is a town in Gujarat.

He studied under the scholars of his homeland and became a leading authority in the sciences of hadeeth and literature. He traveled to the Two Holy Sanctuaries and met their scholars and shaykhs, especially Shaykh 'Alee al-Muttaqee, whom he mentioned at the beginning of his book Majma' al-Bihaar and praised with excellent praise. He returned to his homeland and devoted his efforts to teaching the sciences. His practice was to engage in the work of preparing ink and to aid the scribes of the sciences with this supply; even during lessons, he would busy himself with grinding it.

His works include al-Mughnee fee Asmaa' al-Rijaal and Tadhkirat al-Mawdhoo'aat. He resolved to break the power of the Baawahiree Mahdawees, who were his own people, and vowed not to tie a turban on his head until he had removed that innovation. When Sultan Akbar, governor of Delhi, took Gujarat in 940 AH and met the shaykh, he tied the turban with his own hand on the shaykh's head and said: “Upon the guarantee of my justice is the support of religion and the breaking of the innovators' faction, in accordance with your wish.” He had entrusted the government of Gujarat to his milk-brother Meerzaa 'Azeez Kōka, known as Khaan-i A'dham, who assisted the shaykh and removed the practices of the innovation as far as possible. Then Khaan-i A'dham was dismissed and 'Abd al-Raheem Khaan-i Khaanaan, who was a Shi'i, was appointed in his place. The Mahdawees gained support through him, came out of their retreats, and shot arrows

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at the hidden places. The shaykh removed the turban from his head and set out for Akbar Baadshaah, who was residing in the seat of the caliphate at Agra. A group of Mahdawees secretly followed him and attacked him near Ajmer, killing him in 986 AH. He died a martyr, and his body was carried to Fattan and buried in the cemetery of his forefathers. He was related to me through my mother, and his origin was among the Baawahirees, whose forefathers had recently embraced Islam.[Edition footnote 1]

In Hindi, biyohaar means “trade,” and bohra means “merchant.”

Shaykh 'Abd al-Haqq al-Dihlawee mentioned his biography in Akhbaar al-Akhyaar, and I mentioned it in Ithaaf al-Nubalaa'. I also devoted a separate biography to him in an independent treatise that I appended to the beginning of Majma' al-Bihaar.

Shaykh 'Abd al-Wahhaab al-Muttaqee said: “I saw the Messenger of God—God bless him and his family and grant them peace—in a dream, and I said: 'Who is the best of people in this age, O Messenger of God?' He replied: 'Your shaykh, then Muhammad Taahir.' What a dream, superior to wakefulness!”[Edition footnote 2]

His book Majma' al-Bihaar has recently been printed in India and has become as famous as the sun in the middle of the day. It is a book that gathers everything rare in hadeeth and everything written about it; it is thus like a commentary on the six canonical books. If anyone does not possess a commentary on one of the six foundational books, this work suffices him to resolve the meanings and disclose the constructions. It is a book whose acceptance has been agreed upon and which has circulated among the people of knowledge since it came into existence. With God is success.

Shaykh Wajeeh al-Deen al-'Alawee al-Gujaraatee: He was distinguished in this world and the next, and a learned, realized man possessed of noble virtues.

He was born in 911 AH in Jaabaneer of Gujarat, grew up there, and traveled in pursuit of knowledge. He studied under Mullaa 'Imaad al-Taaramee, one of the foremost scholars of the age; received the Sufi cloak from Shaykh Qaadhin; and benefited from Shaykh Muhammad Ghawth Gwalioree, author of al-Jawaahir al-Khamsa, when he came to Gujarat. He died in 998 AH and was buried there.

The chronogram for his death is: “For them are the Gardens of Paradise as a lodging.”

He wrote many works, including a gloss on al-Baydhaawee's Qur'aan commentary; a commentary on al-Nukhba in the principles of hadeeth; glosses on al-'Adhudee, al-Talweeh, al-Bazdawee, Hidaaya, Sharh al-Wiqaaya, al-Mutawwal, al-Mukhtasar, Sharh al-Tajreed, al-Isfahaanee, and Sharh al-'Aqaa'id by al-Taftaazaanee; a gloss on the old gloss of the verifier al-Dawaanee; glosses on Sharh al-Mawaaqif, Sharh Hikmat al-'Ayn,

1 [Edition footnote 1] Shaykh Meer Noor Allaah al-Tustaree, who died in the second decade after the year 1000 AH, said in one of his works: “The Baawahirees are a group settled in Gujarat. Their forefathers embraced Islam at the hands of Mullaa 'Alee, whose grave is in Cambay, a town near Gujarat. Their forefathers lived approximately three hundred years ago, and most of them earn their livelihood through trade and various crafts, as indicated by the word Baawahiree, which means 'merchant' in Hindi.” End. I say: In matters of belief they are Qarmatees, as al-Maqreezee explicitly stated in al-Khitat wa-al-Aathaar, where he discussed their circumstances and religion at length. Haajj Rafee' al-Deen Khaan Muraadaabaadee likewise mentioned them in his book Haalaat al-Haramayn. Let this be known. Sayyid Noor al-Hasan Khaan, the author's son—may his exalted shadow endure.

2 [Edition footnote 2] He was Shaykh 'Alee al-Muttaqee's successor. His successor, Shaykh 'Abd al-Haqq al-Dihlawee, gave his biography in the second section of Zaad al-Muttaqeen and elaborated on his noble circumstances in five chapters. He was among the venerable saints whose excellence and sainthood were universally acknowledged. Sayyid 'Alee Hasan Khaan, the author's son—may God perpetuate his gifts and increase his honor.

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glosses on Sharh al-Jaghameenee, glosses on Sharh al-Haamee, and a commentary on al-Irshaad by al-Shihaab in grammar, among many others that cannot be counted.

Shaykh Aboo al-Faydh, known by the pen name Faydhee al-Akbaraabaadee: He was an excellent scholar, a masterful and accomplished poet, and outstanding in the rational and literary sciences.

He was born in Agra in 954 AH and studied under his father, Shaykh Mubaarak, author of the commentary entitled Manba' 'Uyoon al-Ma'aanee, who died in 1001 AH.

He learned the established disciplines from him and completed his studies at the age of fourteen. He delved deeply into philosophy and Arabic and attained exceptional closeness to Sultan Akbar, king of India, who gave him the title King of Poets. He composed odes in his praise, and his Persian deewaan contains fifteen thousand lines of poetry. He wrote works demonstrating his mastery of the Arabic language, including Mawaarid al-Kalim fee al-Akhlaaq and a translation of Leelaavatee.[Edition footnote 1] His greatest work is Sawaati' al-Ilhaam, an unpointed commentary on the Noble Qur'aan, which he composed in two years and completed in 1002 AH. It demonstrates the breadth of his command of linguistics. I examined it, and it is mentioned in Kashf al-Dhunoon. Faydhee followed the way of the philosophers, as did his brothers, Aboo al-Fadhl and others. They were known for the dissolution of their beliefs, poor religiosity, atheism, and heresy—we seek refuge in God from them. He died in 1004 AH and was buried beside his father's grave in Agra.

Sayyid Sibghat Allaah al-Buroojee: Burooj is a town in Gujarat. He learned the sciences from Shaykh Wajeeh al-Deen al-Gujaraatee and spent some time teaching and guiding. Then he traveled to Mecca, Medina, and elsewhere, returned to Burooj, and then traveled to Maalwaa. He settled in Ahmadnagar, in the Deccan, under its ruler Burhaan al-Mulk. He then traveled to the Two Holy Sanctuaries and entered Bijapur, where Sultan Ibraaheem served him and prepared the means for his journey. He reached Medina and settled at Mount Uhud, translated al-Jawaahir al-Khamsa into Arabic, and his student Shaykh Ahmad al-Shinaawee prepared a gloss on it. Shaykh Muhammad 'Aqabala al-Makkee gave him a fine biography in his book Lisaan al-Zamaan. He wrote Kitaab al-Wahda, Risaalat Iraa'at al-Daqaa'iq fee Sharh Mir'aat al-Haqaa'iq, and Maa Laa Yasa' al-Mureed Tarkuhu Kulla Yawm min Sunan al-Qawm.

He died in Medina in 1015 AH, and his grave is there.

Shaykh Ahmad ibn 'Abd al-Ahad ibn Zayn al-'Aabideen al-Faarooqee al-Sirhindee. Sirhind is a great town between Delhi and Lahore. He is known as the Renewer of the Second Millennium.

He was a learned, practicing, realized, and complete man whose lineage reached al-Faarooq.

He was born in 971 AH, memorized the Qur'aan, and first studied under his father, benefiting from him in a number of sciences. Then he traveled to Sialkot and studied some of the rational disciplines with the verifier Kamaal al-Deen al-Kashmeeree, with the utmost precision, and received hadeeth

[Edition footnote 1] Leelaavatee, with kasra on the laam, is a book on arithmetic and surveying composed by Baaskara the Bidaree, one of the Indian scholars. Bidar, with kasra on the baa' and sukoon on the yaa', is a great town in the Deccan. Baaskara was skilled in mathematics. Leelaavatee does not state the date of its composition, but he has another book whose date is recorded according to the calendar used in the Deccan and corresponds to 622 AH. This is stated in Subhat al-Marjaan. Sayyid 'Alee Hasan Khaan—may God, the Merciful, protect him.

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الجزء: 1 ¦ الصفحة: 698

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from Shaykh Ya'qoob al-Muhaddith al-Kashmeeree, who was associated with the leading traditionists of the Two Holy Sanctuaries and received hadeeth from them. Through a single intermediary, he transmitted the musalsal report of mercy from Shaykh 'Abd al-Rahmaan ibn Fahd, one of the leading traditionists of his time in India, and received from him authorization for the books of Qur'aan commentary, the six canonical books, and all his other readings.

He transmitted the musalsal report of precedence from the qaadhee Bahlool al-Badakhshaanee, from Ibn Fahd just mentioned; perhaps he was the intermediary in the authorization between them. He completed his studies at the age of seventeen and took up teaching.

He wrote fine treatises in Arabic and Persian.

He came to Delhi in 1002 AH and received the Naqshbandee path from Khwaaja 'Abd al-Baaqee, from Khwaaja Imkanakee, from his father Mawlaanaa Darweesh Muhammad, from his maternal uncle Mawlaanaa Muhammad Zaahid, from Khwaaja 'Ubayd Allaah Ahraar. He also received the other paths from other shaykhs. His chain extended from India to Transoxiana, Rum, Syria, the Arab lands, and the farthest Maghrib, such as Fez and elsewhere.

He wrote three volumes of letters that are decisive proofs of his mastery. I heard that some scholars translated them into Arabic, but I have not seen the Arabic translation. Sultan Jahaangeer imprisoned him in the fort of Gwalior because he would not prostrate before him in a gesture of veneration. Aazaad alluded to this in his ghazal:

He surpassed his peers in India, singing like a nightingale;

He renewed the art of love—O singer, how wondrous!

It is no wonder that a hunter captured him;

Have you not seen the renewer bound among the forefathers?

When he was imprisoned, he remained in confinement for three years, then was released. He stayed with the army, traveling with it, then returned to Sirhind—and a return is the best of things. He died in 1034 AH at the age of sixty-three and was buried in Sirhind.

His works include al-Risaala al-Tahleeliyya, Risaalat Ithbaat al-Nubuwwa, Risaalat al-Mabda' wa-al-Ma'aad, Risaalat al-Mukaashafaat al-Ghaybiyya, Risaalat Aadaab al-Mureedeen, Risaalat al-Ma'aarif al-Ladunniyya, Risaalat Radd al-Shee'a, glosses on al-'Awaarif, and others.

Among his contributions was his clarification of the difference between the unity of being and the unity of witnessing. He explained that the unity of being occurs to the wayfarer during his journey, whereas when he rises to a station above that, the reality of the unity of witnessing is unveiled to him. In this way he closed the path of heresy for many who had concealed themselves in the guise of Sufis. He also debated the heretics of his time, argued with them by pen and tongue, refuted the Raafidhees, and established the distinction between innovation and Sunnah, the analogies of independent jurists, the preferences of later scholars, the practices transmitted from the generations attested to as good, and what people introduced and adopted among themselves in later generations. He thereby rejected a number of positions preferred by later jurists of his school. He was a Maatureedee jurist, eager to follow the Sunnah, a diligent interpreter of the law, and rarely mistaken in reaching his conclusions. As for the few matters for which some scholars strongly condemned him, the correct view is that they admit of interpretation. Others too shared these positions in numbers beyond counting, so condemnation cannot be directed at him alone.

Among his sons were Shaykh Muhammad Sa'eed, known as Khaazin al-Rahma, who wrote a gloss on al-Mishkaat and died in 1020 AH, and Shaykh Muhammad Ma'soom, known as al-'Urwa al-Wuthqaa, who left a useful collection of his letters and died in 1077 AH.

They had a third brother, called Shaah Muhammad Yahyaa, who studied under his two brothers and was the one who differed from them on the matter of pointing with the index finger. He died in 1098 AH.

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Among his later eminent companions was Shaykh Shams al-Deen al-'Alawee, a descendant of Muhammad ibn al-Hanafiyya, known as Meerzaa Madhhar Jaanjaanaan. He possessed many virtues, studied hadeeth under al-Haajj Sialkōtee, and received the Mujaddidee path from its leading authorities. He had a remarkable standing in following the Sunnah and in spiritual unveiling.

He wrote fine poetry and useful letters. He held that one should point with the rosary finger, placed his right hand over his left below his chest, and strongly supported reciting the Faatiha behind the imam. The year of his death was:

He lived praised and died martyred.

Among Jaanjaanaan's eminent companions was the qaadhee Thanaa' Allaah al-Umawee al-'Uthmaanee, from the town of Panipat near Delhi. He was an ascetic, independent jurist, and scholar of jurisprudential principles. He had opinions of his own within the school and wrote works on jurisprudence and Qur'aan commentary. His shaykh Madhhar took pride in him. I have seen works of his in the school of al-Nu'maan, in Persian and Arabic, and some of them are in my possession. May God Most High have mercy on him.

Mullaa 'Ismat Allaah al-Sihaaraanfooree: Sihaaraanfoor is a town in the province of Delhi. He was blind in sight but clear-sighted in insight. He spent his life serving knowledge and teaching and was one of the renowned scholars.

His useful works include a gloss on Sharh al-Jaamee. He died in 1039 AH.

Shaykh 'Abd al-Haqq al-Dihlawee: He possessed abundant outward and inward perfection and was granted a considerable share of renown. Historians recorded his life both concisely and in detail. He memorized the Qur'aan and took his seat for teaching at the age of twenty-two. He traveled to the Two Holy Sanctuaries, kept the company of Shaykh 'Abd al-Wahhaab al-Muttaqee, successor to Shaykh 'Alee al-Muttaqee, and acquired knowledge of hadeeth. He returned to his homeland and remained there for fifty-two years, combining outward and inward practice, spreading the sciences, translating the book al-Mishkaat into Persian, and writing a commentary on Safar al-Sa'aada. His works reached one hundred volumes.

He was born in Muharram in 958 AH and died in 1052 AH. He received the Qaadiree cloak from Shaykh Moosaa al-Qaadiree, a descendant of Shaykh 'Abd al-Qaadir al-Jeelaanee. He was partisan toward the Hanafee school, and his words were criticized in parts of his works. He spoke against Shaykh Ahmad al-Sirhindee, then repented and sought forgiveness. When I came to Delhi, I visited his shrine and found the grave a comforting place. May God pardon what arose from his excessive partisanship, interpreting hadeeths solely by opinion, defending the school, and exaggerating in his belief in the saints. He did not know the science of hadeeth in its proper form, but only through authorization and transmission, as appears from his works. Rather, his great mastery lay in the Hanafee jurisprudence in which he was raised and trained—every excellent horse may stumble, and God's pardon encompasses every error.

Shaykh Noor al-Haqq ibn Shaykh 'Abd al-Haqq al-Dihlawee, the aforementioned: He studied under his father. Sultan Shaahjahaan appointed him qaadhee of Agra, and he fulfilled this office with the utmost piety and integrity. He wrote many works, including a Persian translation of al-Bukhaaree's Saheeh.

He lived for ninety years and died in 1073 AH.

Mullaa Mahmood al-Faariqee al-Jawnpooree: He was the author of Shams al-Baazigha fee al-Hikma and was a master of the sciences of illumination and the Peripatetics.

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Jawnpur is in the east of Delhi and is a vast kingdom comprising three provinces: Awadh, Allahabad, and Azimabad.[Edition footnote 1] Mullaa studied under his grandfather, Shaykh Shaah Muhammad, who died in 1032 AH, and under the king's teacher, Shaykh Muhammad Afdhal al-Jawnpooree. He completed his studies at the age of seventeen.

His renowned works include al-Faraa'id, a commentary on al-Fawaa'id,[Edition footnote 2] on which he wrote a gloss that he perfected. It is said that throughout his life he never uttered a statement from which he later withdrew. He would answer a questioner if his mind was present, or say: “My mind is not present for this at this time.”

The author of al-Subh al-Saadiq—one of his students—said: “The shaykh traveled to Agra and met Aasaf Khaan, one of the greatest commanders of Sultan Shaahjahaan. I was with him on that journey. Then he returned to Jawnpur and took up teaching.” End.

He wrote a four-page Persian treatise on the categories of women, free of examples, because the Persians' love poetry concerns beardless youths, not maidens.

He died in 1062 AH. His teacher grieved for him deeply, did not smile for forty days, and then followed the student.

Sayyid Aazaad said: “There is no doubt that India produced no one like the two Faarooqees: one in the science of spiritual realities, namely Shaykh Ahmad al-Sirhindee, and the other in the philosophical and literary sciences, namely Mullaa Mahmood, the subject of this biography.” End.

He then quoted his discussion of the question of eternal origination, which Meer Muhammad Baaqir al-Astaraabaadee invented in Shams al-Baazigha.

Shaykh Muhammad Afdhal al-Jawnpooree: He was the finest of the eminent men of his age and the most accomplished of the scholars of his time in the rational and transmitted sciences. He was celibate, devout, good-natured, sound in temperament, and devoted—together with his students in Jawnpur—to strengthening the realm of knowledge and teaching. The foremost and noblest of them was the aforementioned Mullaa Mahmood. He died from grief over the death of the student mentioned above in 1062 AH, as stated previously.

Mullaa 'Abd al-Hakeem al-Siyaalkōtee al-Panjaabee: Panjab is an Arabized form of Banjaab. It is a vast province west of Delhi comprising two provinces: Lahore and Multan.

He was born in Sialkot, a town belonging to Lahore. As soon as he reached the age of discernment, he devoted himself to seeking knowledge and studied under Mullaa Kamaal al-Deen al-Kashmeeree, who lived there and had been Shaykh Ahmad al-Sirhindee's teacher. He taught the sciences during the reign of Sultan Jahaangeer. When his son Shaahjahaan ascended the throne and undertook to promote knowledge and its scholars, Mullaa came before him several times. The sultan weighed him twice on the scales and gave him six thousand rupees each time,[Edition footnote 3] and bestowed upon him

1 [Edition footnote 1] A sooba is a defined expanse of land containing the seat of government and other towns under its jurisdiction. Each town has smaller towns attached to it, and each smaller town has villages attached to it. The smaller towns of the eastern region are treated as towns because they contain substantial buildings and elevated quarters for nobles, notables, commanders, scholars, people of different groups, and artisans of various crafts, as well as mosques, schools, and hermitages. Their mosques are maintained for Friday and congregational prayer, so it is permissible to call a smaller town a town. This is stated in Subhat al-Marjaan. Sayyid 'Alee Hasan Khaan—may his Lord protect him.

2 [Edition footnote 2] That is, al-Fawaa'id al-Ghiyaathiyya of Qaadhee 'Adhud al-Deen al-Eejee, on eloquence, rhetoric, and rhetorical figures. It is a highly esteemed commentary that demonstrates its author's mastery of the sciences of eloquence. Meer 'Abd al-Hayy Khaan—may his Lord protect him.

3 [Edition footnote 3] The plural of reeba, an Arabized form of rupee, the silver coin in circulation in India.

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several villages from which he lived, taught, and composed works until he died in 1097 AH. He was buried in his hometown.

His works include glosses on al-Baydhaawee's Qur'aan commentary; introductions to al-Talweeh, al-Mutawwal, and al-Shareefiyya; a commentary on al-Taftaazaanee's 'Aqaa'id and al-Dawaanee's 'Aqaa'id; glosses on al-Khayaalee, Sharh al-Shamsiyya, 'Abd al-Ghafoor, and Sharh al-Mataali'; al-Durra al-Thameena fee Ithbaat al-Waajib Most High; glosses in the margins of Sharh Hikmat al-'Ayn, Sharh Hidaayat al-Hikma by al-Mibdhee, and Maraah al-Arwaah.

Shaykh 'Abd al-Rasheed al-Jawnpooree, known as Shams al-Haqq: He studied under Shaykh Fadhl Allaah and then took up teaching. Thereafter he turned to the books of spiritual realities, especially the works of Ibn 'Arabee. He interpreted his initial statements favorably and kept away from association with rulers and wealthy men. Sultan Shaahjahaan sought him and sent him a letter with a courteous messenger. He responded, but did not leave his retreat until he met God Most High at the opening takbeer of the dawn prayer.

He was born in 1083 AH. His useful works include al-Rasheediyya on disputation, Zaad al-Saalikeen, a commentary on Ibn 'Arabee's Asraar al-Khalwa, scattered glosses on Mukhtasar al-'Adhudee and al-Kaafiya, Maqsood al-Taalibeen on litanies, and a Persian deewaan of poetry. May God pardon him.

Meer Zaahid ibn Qaadhee Muhammad Aslam al-Harawee al-Kaabulee: He was born and raised in India and studied under his father and other Indian scholars. He possessed a penetrating mind and sound judgment, surpassed those who came before him in precision, and stood apart among his contemporaries. He entered the service of Sultan Shaahjahaan, who appointed him recorder of Kabul's affairs in 1062 AH. When Sultan 'Aalamgeer assumed power, he traveled to his camp, and the sultan appointed him supervisor of the army's market in 1077 AH. He then requested that he be given the chief judgeship of Kabul. The sultan granted it to him, so he returned to Kabul, adorned the seat of teaching there, and benefited the students with generosity and more.

His works include a gloss on Sharh al-Mawaaqif, a commentary on al-Tahdheeb by al-Dawaanee, a gloss on al-Tasawwur wa-al-Tasdeeq by al-Qutb al-Raazee, and a gloss on Sharh al-Hayaakil. Aazaad said: “I asked Aslam Khaan, the grandson of Meer Muhammad Zaahid's son, about the year of his death. He replied: 1101 AH.” He then mentioned some of his investigations in knowledge and the category to which he belonged.

Qaadhee Muhammad Aslam, the father of Meer Zaahid: He was born in Herat and was a descendant of Khwaaja Koohee, one of the shaykhs of Khurasan. The qaadhee entered Lahore to seek knowledge and studied under Shaykh Bahlool, one of its eminent scholars. Then he went to Sultan Jahaangeer in Agra. The sultan took an interest in him because he was related to Mawlaanaa Kilaan the traditionist, the sultan's teacher, and appointed him qaadhee of Kabul. He became renowned for his piety in judicial matters. Then the sultan appointed him qaadhee of his army. When Shaahjahaan ascended the throne, he confirmed him in the judgeship and added the rank of hazaaree.[Edition footnote 1] He remained a judge for thirty years with the utmost piety and trustworthiness and was the recipient of exceptional royal favor, until the sultan weighed him on the scales and his pan contained six thousand five hundred rupees. He died in 1061 AH and was buried in Lahore.

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1 [Edition footnote 1] Derived from hazaar, the Persian word for “thousand,” it was a technical term used by the Indian sultans for ranks among the degrees of royal office. It is explained in Aboo al-Fadhl's Aa'een-i Akbaree. Sayyid 'Alee Hasan Khaan—may God Most High protect him.

Mawlaanaa Kilaan was the grandson of Khwaaja Koohee. He acquired all the instructional sciences in their entirety and received hadeeth from Meerak Shaah al-Sheeraazee. He kept the company of many shaykhs, performed the pilgrimage, entered India, and died there in 983 AH at the age of one hundred. He was buried in Agra. He was the teacher of Jahaangeer, son of Akbar Shaah, and many people of India received hadeeth from him. He was one of 'Alee al-Qaaree's shaykhs.

He said in al-Mirqaat, the commentary on al-Mishkaat: “I read some of the hadeeths of al-Mishkaat with the renowned Mawlaanaa Meer Kilaan. He read with the foremost of verifiers, Meerak Shaah, who read with his father, the master Sayyid Jamaal al-Deen al-Muhaddith, author of Rawdhat al-Ahbaab, who read with his paternal uncle, Sayyid Aseel al-Deen al-Sheeraazee.” End.

Mullaa Qutb al-Deen al-Sahaalawee, the martyr: He was from the smaller town of Sahaalee in the district of Lucknow. Its shaykhs belonged to two groups: one Ansaaree and one 'Uthmaanee, and its leadership was shared by both. Mullaa, who was an Ansaaree, studied under Mullaa Daaniyaal al-Jawraasee—Jowras is a smaller town in the eastern region—who was a student of Mullaa 'Abd al-Salaam al-Diyoowee—Diwa is another smaller town in the eastern region—and under Qaadhee Kaashee, who was a student of Muhibb Allaah al-Ilaahaabaadee, author of Risaalat al-Taswiya fee al-Tasawwuf and commentator on the Fusoos in Persian. Shaykh Qutb al-Deen was bold in the rational and transmitted sciences. The leadership of knowledge and teaching in the eastern region came to him, and the chain of studentship of most scholars of the eastern region and elsewhere reached him. The 'Uthmaanees attacked his house one night, killed him, and burned his house. He died in 1103 AH. He wrote a highly precise gloss on Sharh al-'Aqaa'id al-Dawaanee.

Sayyid Qutb al-Deen Shamsaabaadee: His origin was among the sayyids of Ameethee, a smaller town in the eastern region. He left it for Shamsaabaad, a smaller town belonging to Qannauj, and settled there. He was the pole of the scholars and the one upon whom the men of excellence relied.

He studied under the aforementioned Mullaa Qutb al-Deen and other scholars of the age, and taught in Shamsaabaad until the end of his life.

Many people studied under him. He was content with little: days would pass without a fire being lit in his house, and he endured privation without displaying his needs. In such circumstances he taught with an open face and fluent tongue. This is a station that only one granted strength by God Most High can maintain.

May God have mercy on him. He died in 1121 AH at the age of seventy.

Qaadhee Muhibb Allaah al-Bihaaree: He was from Bihar, with fatha on the baa', a great town in the east of the eastern region. In ancient times the name referred to a province, then it was applied to Beehna; the two towns are contiguous.

The qaadhee was born in Karah, a dependency of Mubaarakpoor, a settled place among the districts of Bihaar. The qaadhee's clan was known as Malik. He traveled through the towns of Awadh and obtained the beginnings of the instructional books from various places, then devoted himself entirely to the circle of instruction of al-Qutb al-Shams Aabaadee. He became an ocean of knowledge and a full moon among the stars. He traveled to the Deccan and attached himself to Sultan 'Aalamgeer, who appointed him qaadhee of Lucknow, then after some time qaadhee of Hyderabad—the seat of government for the eastern lands of the Deccan—before dismissing him. The sultan then ordered him to teach his grandson, Rafee' al-Qadr ibn Muhammad Mu'adhdham. When, at the end of his life, 'Aalamgeer entrusted the government of Kabul to his son Muhammad Mu'adhdham, known as Shaah 'Aalam, the latter traveled with his son Rafee' al-Qadr from the Deccan to Kabul, and the qaadhee accompanied them. When 'Aalamgeer died in the Deccan in 1118 AH and Shaah 'Aalam set out from Kabul for the Indian lands, he gave the qaadhee an eminent office, appointed him chief of all the realms of India, and bestowed on him the title Faadhil Khaan in 1119 AH. He died that same year.

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Among his works are the Ladder of the Sciences on logic, Muslim al-Thuboot in the principles of jurisprudence, and al-Jawhar al-Fard on the question of the indivisible part. These three works are accepted and widely circulated in the schools of the scholars.

The haafidh Amaan Allaah ibn Noor Allaah ibn Husayn al-Banaarasee: Banaaras is a town in the lands of Awadh and a place of worship for the Hindus. He memorized the Qur'aan and excelled in the rational and transmitted sciences. He became deeply learned in the branches and principles of jurisprudence. He wrote al-Mufassir on the principles of jurisprudence and composed a commentary on it entitled Muhkam al-Usool. He also wrote marginalia on the Tafseer of al-Baydhaawee, al-'Adhudee, al-Talweeh, al-Haashiya al-Qadeema, Sharh al-Mawaaqif, Hikmat al-'Ayn, Sharh 'Aqaa'id al-Dawwaanee, and al-Rasheediyya on disputation.

He also wrote a judgment between Meer Baaqir al-Astaraabaadee and Mullaa Mahmood al-Jawnpooree concerning the question of temporal origination. He held the chiefship of Lucknow on behalf of Sultan 'Aalamgeer, while Muhibb Allaah al-Bihaaree was its qaadhee. The two men would meet and engage in scholarly discussions. He died in Banaaras in 1133 AH and was buried there.

Shaykh Ghulaam Naqshband ibn Shaykh 'Ataa' Allaah al-Lakhnawee: He studied under Meer Muhammad Shafee' al-Dihlawee, who had studied under Shaykh 'Ataa' Allaah, the father of Ghulaam Naqshband. He completed his studies under his teacher's own shaykh, Peer Muhammad al-Lakhnawee, and became his successor. Through teaching and spiritual instruction he benefited many people. Shaah 'Aalam ibn 'Aalamgeer met him and honored him. He was a protector of the inviolable precinct of the noble sacred law and a guardian of the integrity of the radiant community.

He died at the end of Rajab in 1126 AH and was buried in Lucknow.

His works include a commentary on one-quarter of the Qur'aan and marginalia on it, commentaries on some Qur'aanic soorahs, Furqaan al-Anwaar, al-Laami'a al-'Arshiyya on the unity of being, and a commentary on the Kharazjiyya ode on prosody, among others. He was the teacher of Sayyid 'Abd al-Jaleel al-Balkraamee, the maternal grandfather of Meer Aazaad. God knows best.

Shaykh Ahmad, known as Mullaa Jeewon al-Siddeeqee al-Ameethawee: Jeewon means “life” in Hindi. He memorized the Qur'aan, traveled among the towns of Awadh, and acquired the instructional sciences from their scholars. He completed his studies under Mullaa Lutf Allaah al-Korawee—Korah, with the kaaf pronounced with dhamma, is a town in the districts of Awadh. He then traveled to Sultan 'Aalamgeer, who honored him and showed him the utmost respect. Shaah 'Aalam and the other sons of the sultan likewise revered him. He had a powerful memory: he could read the passages of the instructional books page by page and folio by folio without looking at the book, and he could memorize a long ode after hearing it once. He performed the pilgrimage, returned to India, taught, and wrote. He died in the imperial capital, Delhi, in 1130 AH; his body was carried to Ameethee and buried there.

His works include al-Tafseer al-Ahmadee, devoted to the verses of jurisprudential rulings, and Noor al-Anwaar, a commentary on al-Manaar in the principles of jurisprudence according to the Hanafee method. Both contain the fresh and the dry alike.

Sayyid 'Abd al-Jaleel ibn Sayyid Ahmad al-Husaynee al-Waasitee al-Balkraamee: He was born in Balkraam, a great town near Qannauj, a well-known place mentioned in al-Qaamoos. His lineage goes back to 'Alee al-'Iraaqee, a descendant of Zayd the Martyr.

He was a brilliant authority and a shining star. He joined knowledge to purity and fashioned asceticism into sovereignty.

He was born in 1071 AH in his quarter, Maydaan Foora, and grew up in this settled land.

He acquired the sciences and met their great masters.

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He heard hadeeth from Sayyid Mubaarak, the hadeeth scholar, al-Waasitee al-Husaynee al-Balkraamee, who died in 1105 AH. He had received it from Shaykh Noor al-Haqq, who had received it from his father, Shaykh 'Abd al-Haqq.

He studied proper conduct under Shaykh Ghulaam Naqshband al-Lakhnawee and mastered the higher disciplines, especially Qur'aanic exegesis, hadeeth, prophetic biography, the names of transmitters, and the history of the Arabs and non-Arabs.

As for language, its reckoning was at his fingertips, and al-Qaamoos was on his tongue.

As for literature, he was its mine of jewels and its sea of ambergris. He knew Arabic, Persian, Turkish, and Hindi, spoke all four with the greatest fluency, and composed poetry in each of them with consummate elegance.

He met Sayyid 'Alee Ma'soom, the author of Salaafat al-'Asr, in Aurangabad, who said: “I have never seen his equal in India.” He attached himself to Sultan 'Aalamgeer, who gave him the offices of bakhsheekaaree and record-keeping, first in Bakar, a town of Gujarat in the land of Punjab, then in Bakar and Seewistaan in Sind. He conducted himself well in these posts, and they remained assigned to him under the rulers who followed 'Aalamgeer. In 1126 AH he returned from Bakar to Shaahjahaanaabaad and attached himself to Sultan Farrukh Seer. He then resigned from government service and transferred his duties to his son, Sayyid Muhammad. He came to Balkraam, where his grandson, Sayyid Aazaad, studied under him, then returned after a year to Delhi and settled there.

He died in 1138 AH. His body was carried to Balkraam and buried there in Boostaan Mahmood. It emerged from the coffin unharmed. Aazaad gave the chronogram for his death with the verses: “For those who do good is the best reward and more,” and also: “For them is the good outcome of the abode.” Among his singular achievements was a geometrical proof disproving the indivisible part, which he mentioned in Subhat al-Marjaan. Among his eloquent and accomplished poems are these lines:

Friend, do not blame the one enamored in love—he is a lover

Who will not turn away from his beloved.

His illness rejects the remedy, as do his eyes;

So, physician, leave nature to my beloved.

My beloved's eyebrow is a bow, its curve a noon;

The eyes of Ibn Muqla's calligraphy form its shape.

By my life, it is a clear text proving

That archery is truly the work of his eyes.

His grandson, Sayyid Aazaad, gave him an extensive biography in Sarguzasht-i Aazaad, Tasliyat al-Fu'aad, and other works, and mentioned much of his poetry and virtues; we shall not lengthen the discussion by reporting it all. He composed great odes in his praise, including his celebrated ode beginning:

Bring a meeting with you to the ailing one; it is enough to heal him,

And your languid, afflicted glance cures him.

Sayyid 'Alee ibn Sayyid Ahmad ibn Sayyid al-Ma'soom al-Dashtakee: He was one of the most renowned men of letters and foremost poets. His family home in Shiraz was a house of knowledge and excellence, and its Nidhaamiyya school was attributed to the grandfather of Meer Ghiyaath al-Deen Mansoor. The sayyid became known as 'Alee al-Ma'soom. He married the sister of Shaah 'Abbaas II the Safavid, settled in Mecca, and had by her Sayyid Ahmad, who grew up in Mecca, acquired knowledge, and surpassed his peers.

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Then Meer Muhammad Sa'eed, known as Meer Jumla, the minister of Sultan 'Abd Allaah Qutb Shaah, governor of Hyderabad in the Deccan, summoned him to Hyderabad. Qutb Shaah married his daughter to Sayyid Ahmad, but no child was born to them. Before leaving Mecca for the Deccan, he had married there, and Sayyid 'Alee was born in Medina. When Qutb Shaah died and Aboo al-Hasan took power, he sought to destroy the descendants of Sayyid Ahmad. Sayyid 'Alee escaped captivity and came to Sultan 'Aalamgeer at Burhanpur. The sultan gave him the rank of hazaaree and baansadee, with three hundred horsemen, each of whom owned two horses, and bestowed on him the title Sayyid 'Alee Khaan.

When the sultan set out for Ahmadnagar, he appointed the sayyid as guard of Aurangabad for a time. The sultan then gave him the government of Mahur, a famous fortress in the lands of Berar. He resigned from it and accepted the deewaanee of Burhanpur. He then traveled to the Two Holy Sanctuaries, Baghdad, Saamarraa', Karbala, Najaf, and Toos, and then to Isfahan, where he encountered Sultan Husayn the Safavid. He went to Shiraz, settled in the Mansooriyya school, and spent his life benefiting students of knowledge.

He died in 1117 AH. He was not originally from India, but entered India and lived there for a long period.

His works include Anwaar al-Rabee' on the types of rhetorical embellishment, Salaafat al-'Asr, and a commentary on al-Saheefa al-Kaamila.

Sayyid Muhammad ibn Sayyid 'Abd al-Jaleel al-Balkraamee: He was accomplished in every branch of knowledge and inherited the virtues of his late father. He was born in 1101 AH in the protected town of Balkraam. He studied under Sayyid Muhammad al-Atroolee and recorded the events of Sultan Farrukh Seer. He held the office of bakhsheekaaree in Bakar and Seewistaan. His fine poetry includes:

I guarded my eyes from his cheeks,

And abandoned love without regret.

He said to me, “Do not reject a sweet basil;

It has come forth from Paradise.”

He wrote an abridgment of al-Mustatraf in 1155 AH, calling it al-Juz' al-Ashraf min al-Mustatraf. Sayyid Aazaad composed noble odes in his praise.

He died in 1188 AH. He also wrote Tabsirat al-Naadhireen, a Persian work on history.

Sayyid Sa'd Allaah al-Saloonee: He was the learned man who renewed the saying, “Ask me,” and the statement of the imam, “I am the one who ascends the mountain passes; recognize me.”

He was born in Saloon, a town in the province of Allahabad. He was the grandson of Shaykh Peer Muhammad al-Saloonee, one of the famous shaykhs. While still young, he succeeded in acquiring knowledge, traversed the distance of study in a short time, took his seat on the teaching dais, and set his pen loose in the fields of composition. He performed the pilgrimage, stayed for a time in Mecca, and was held in high regard by the people of the Two Holy Sanctuaries, who studied under him and received the spiritual path from him.

Among them was Shaykh 'Abd Allaah al-Basree al-Makkee, author of Dhiyaa' al-Saaree, a commentary on Saheeh al-Bukhaaree. He then returned to India, married in the blessed port of Surat, became a point of reference for the people, and died in Surat in the year 1038 AH. May God Most High have mercy on him.

Sayyid Tufayl Muhammad ibn Sayyid Shukr Allaah al-Husaynee al-Atroolee al-Balkraamee: He was virtuous, spiritually realized, perfected, and learned in the instructional sciences, both rational and transmitted.

He was born in Atroolee in 1073 AH, a town belonging to Agra. He traveled with his uncle, Sayyid Ahsan Allaah, to Delhi and studied the first lesson of Meezaan al-Sarf with Sayyid Husayn, known as Rasool Numaa. He then studied Sharh al-Jaamee with the same uncle and came to Balkraam in search of knowledge. He studied under Sayyid al-Murabbee, who died in 1117 AH, and under Haajj Sayyid Sa'd Allaah, who died in 1119 AH. Sa'd Allaah was a student of Mullaa 'Abd al-Raheem, qaadhee of Moradabad, a dependency of Shaahjahaanaabaad; 'Abd al-Raheem had studied under 'Abd al-Hakeem al-Siyaalkootee, Qaadhee 'Aleem Allaah al-Kajandawee, who died in 1115 AH, and Sayyid Qutb al-Deen al-Shams Aabaadee. He revived the sciences for seventy years, accompanied Sayyid 'Abd al-Jaleel al-Balkraamee on his journey to Agra, and never married.

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He died in 1151 AH. His fine poetry includes:

My delight—a young woman—said to her neighbor:

“I see a man who is frivolous and carefree.

He circles my drinking place at every moment;

I shall kill him in the quickest manner.”

Sayyid Aazaad praised him in a beautiful ode beginning:

O beloved ones, they have departed in the early brightness,

So my day has darkened like the eyes of hyenas.

Shaykh Noor al-Deen ibn Muhammad Saalih al-Ahmadaabaadee: He was the unique man of his age and the unmatched one of his time.

He studied under Mullaa Ahmad al-Sulaymaanee and Mullaa Fareed al-Deen al-Ahmadaabaadee.

He acquired a generous share of every discipline and an abundant portion of them all. He performed the pilgrimage, returned to Ahmadabad, and received the Sufi cloak from Sayyid Mahboob 'Aalam, known as Shaah 'Aalam II. He built an eminent school there and devoted himself to teaching and composition. His works number more than one hundred and fifty books.

Among them are a concise Qur'aan commentary; marginalia on al-Baydhaawee; Noor al-Qaaree, a commentary on Saheeh al-Bukhaaree; al-Haashiya al-Qaweema on al-Haashiya al-Qadeema; marginalia on Sharh al-Mawaaqif; Hall al-Ma'aaqid, marginalia on Sharh al-Maqaasid; marginalia on Sharh al-Mataali'; marginalia on al-Talweeh; marginalia on al-'Adhudee; al-Mu'awwal, marginalia on al-Mutawwal; marginalia on Sharh al-Wiqaaya, on Sharh al-Jaamee of the Kaafiya, and on al-Manhal; al-Shamsiyya on logic; Sharh Tahdheeb al-Mantiq, his most precise composition; and al-Tareeq al-Anamm, a commentary on Fusoos al-Hikam.

He was born in Ahmadabad in 1064 AH and died there in 1155 AH, at the age of ninety-one. The chronogram for his death was: “The greatest of the poles.”

Mullaa Nidhaam al-Deen ibn Mullaa Qutb al-Deen al-Sahaalawee:

He was an excellent and virtuous man, learned in the instructional disciplines and in the rational and transmitted sciences. He studied under Shaykh Ghulaam Naqshband al-Lakhnawee, settled in Lucknow, and occupied himself with teaching and composition. The leadership of knowledge in Awadh came to him. He pledged allegiance to Shaykh 'Abd al-Razzaaq al-Baansawee, who died in 1136 AH, and received many texts from Sayyid Ismaa'eel al-Balkraamee, who died in 1164 AH.

Sayyid Aazaad said: “I met him and found him following the way of the righteous predecessors; the light of sanctity shone from his forehead.” He died in 1161 AH.

His works include marginalia on Sadr al-Deen al-Sheeraazee's commentary on Hidaayat al-Hikma and a commentary on Muslim al-Thuboot in the principles of jurisprudence. May God Most High have mercy on him.

The foremost authority of his time, the eminent shaykh, Shaah Walee Allaah Ahmad ibn 'Abd al-Raheem al-Muhaddith al-Dihlawee:

He wrote a treatise entitled al-Juz' al-Lateef fee Tarjamat al-'Abd al-Dha'eef, in which he gave a detailed account of his life in Persian.

Its substance is that he was born on Wednesday, the fourth of Shawwaal, at sunrise in the year 1110 AH. Its chronogram is “Great is the religion.” A group of righteous men, including his illustrious father, saw glad tidings before his birth; these are recorded in al-Qawl al-Jalee fee Dhikr Aathaar al-Walee by Shaykh Muhammad 'Aashiq ibn 'Ubayd Allaah al-Baarahoowee al-Bahltee, known as 'Alee. In childhood he acquired Persian books and Arabic abridgments and began reading Sharh al-Jaamee at the age of eleven.

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He married at fourteen and was blessed with his father's initiation at fifteen. He occupied himself with the practices of the Naqshbandee shaykhs, donned the Sufi cloak, studied al-Baydhaawee, received authorization to teach, completed his acquisition of knowledge, and read portions of Mishkaat al-Anwaar, Saheeh al-Bukhaaree, al-Shamaa'il of al-Tirmidhee, and al-Madaarik.

In jurisprudence, he studied Sharh al-Wiqaaya and al-Hidaaya in full, except for a very small portion.

In the principles of jurisprudence, he studied al-Husaamee and a substantial portion of al-Tawdheeh and al-Talweeh.

In logic, he studied Sharh al-Shamsiyya and part of Sharh al-Mataali'.

In theology, he studied Sharh al-'Aqaa'id, a portion of al-Khayaalee, Sharh al-Mawaaqif, and part of al-'Awaarif.

In medicine, he studied the Moojaz of the Qaanoon.

In philosophy, he studied Sharh Hidaayat al-Hikma.

In the sciences of meanings, he studied al-Mukhtasar and al-Mutawwal, as well as some treatises on astronomy and arithmetic, among other works. He excelled in all of these, and his father authorized him to accept the oath of allegiance from anyone who sought it, saying: “His hand is like my hand.”

He then taught for approximately twelve years. A great opening came to him in divine unity and a broad way in spiritual practice; experiential knowledge descended upon his heart in successive waves. He traversed deeply the seas of the four legal schools and their principles of jurisprudence, examined the hadeeths on which they relied in legal rulings, and, through the support of the unseen light, found satisfactory the way of the jurist-traditionists. He longed to visit the Two Holy Sanctuaries and traveled there in 1143 AH. He remained for two full years, studied under Shaykh Aboo al-Taahir al-Madanee and other shaykhs of the Two Holy Sanctuaries, traveled to Medina, received an abundant spiritual outpouring, and kept honorable company with the scholars of the Two Holy Sanctuaries. He returned to India in 1145 AH.

Among God Most High's gifts to him was that He vested him with the robe of fathiyya and inspired him to unite jurisprudence, hadeeth, the secrets of the Sunnah, the wisdoms of legal rulings, and all that the Prophet—peace and blessings be upon him—brought from his Lord, Mighty and Majestic. Thus he established the doctrines of the People of the Sunnah with proofs and arguments, purified them of the blemishes of the old rational sciences, and was given knowledge of origination, creation, governance, and descent, in their length and breadth, together with knowledge of the preparedness of human souls for all of them. Practical wisdom was poured upon him, along with the ability to build it upon the Book and the Sunnah, distinguish transmitted knowledge from what had been corrupted and introduced into it, and separate the radiant Sunnah from unacceptable innovation. This is the end of the account.

He died in the year 1176 AH. He left magnificent and enjoyable works, too numerous to count.

Among them are Fath al-Rahmaan, a translation of the Qur'aan; al-Fawz al-Kabeer on the principles of Qur'aanic exegesis; al-Musawwaa and al-Musaffaa, commentaries on al-Muwatta'; al-Qawl al-Jameel; al-Khayr al-Katheer; al-Intibaah; al-Durr al-Thameen; Hujjat Allaah al-Baaligha; Izaalat al-Khafaa' 'an Khilaafat al-Khulafaa'; the treatises of al-Tafheemaat; and other works.

I gave him an extensive biography in my book Ithaaf al-Nubalaa' al-Muttaqeen bi-Ihyaa' Ma'aathir al-Fuqahaa' al-Muhadditheen. Our contemporary, the late Mawlawee Muhammad Muhsin ibn Yahyaa al-Bakree al-Taymee al-Tarhatee—may God have mercy on him—also gave him an eloquent biography in his treatise al-Yaani' al-Janee. He praised him at length, used a very precious expression, and prolonged his account of his earlier and later circumstances, doing so beautifully. If you wish to learn more, consult both works.

His book al-Hujja has recently been printed in Egypt, as has al-Izaala in India, at the expense of Shaykh al-Wazeer Muhammad Jamaal al-Deen Khaan,

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the director of presidential affairs—may God Most High preserve him. He had righteous sons: Shaykh 'Abd al-'Azeez, Shaykh Rafee' al-Deen, Shaykh 'Abd al-Qaadir, and Shaykh 'Abd al-Ghanee, the father of Shaykh Muhammad Ismaa'eel the martyr al-Dihlawee. All of them were learned, intelligent, wise, and juristic, like their forebears and uncles. How could they be otherwise, being from a house of noble knowledge and exalted Farooqee lineage? Time has now announced the dissolution of that house and its people. Surely we belong to God and to Him we return.

Their house in India was a house of the knowledge of religion. They were the shaykhs of India in the transmitted sciences and even in the rational sciences, people of righteous works and possessors of abiding virtues. No single Muslim family in any region of India was known to possess knowledge of religion like theirs. Although some of them knew something of the rational sciences and some men of distinction counted them without sound understanding, the knowledge of hadeeth, exegesis, jurisprudence, legal principles, and the related disciplines belonged only to this house. No one, whether friend or opponent, disputes this except one whom God has blinded to fairness and whom partisan zeal and injustice have touched. How far is earth from the Pleiades, and wine from pure old wine! God singles out for His mercy whom He wills.

Each of their descendants—may God have mercy on them—left enjoyable and beneficial works, such as Fath al-'Azeez in exegesis, al-Tuhfa al-Ithnaa 'Ashariyya in refutation of the Raafidha, Sirr al-Shahaadatayn, and others by Shaykh 'Abd al-'Azeez al-Dihlawee;

Muqaddimat al-'Ilm, the treatise on prosody, and al-Takmeel by Shaykh Rafee' al-Deen;

Moodhih al-Qur'aan by Shaykh 'Abd al-Qaadir; and a treatise on the principles of jurisprudence, a treatise on the imamate, and Radd al-Ishraak by Shaykh Muhammad Ismaa'eel al-Dihlawee, among others. These works are enjoyable, beneficial, and widely circulated among the people, and their virtues are famous, having been received with acceptance by intelligent scholars.

The rain-bringing describer cannot encompass their qualities,

Even if he has not reached the limit of all that he described.

Shaykh 'Abd al-'Azeez al-'Umaree was Farooqee in lineage. His forebears were descendants of Sayyid Naasir al-Deen the martyr, and his highest ancestor, Wajeeh al-Deen the martyr, was a grandson of Sayyid Noor al-Jabbaar al-Mashhadee. His lineage reaches the Imam Moosaa al-Kaadhim.

He was born in the year 1159 AH, as indicated by his title Ghulaam Haleem. The author of al-Yaani' al-Janee said: “Among his works is Bustaan al-Muhadditheen, in which he gathered the sciences of hadeeth, refined and abridged them, and presented them in an edited form, although I have not yet seen it.” This is the end of the quotation.

I say: It does not contain the sciences of hadeeth; rather, it is an index of their books and biographies of some of their people, without order or refinement. I included it within my book Ithaaf al-Nubalaa'; let the reader consult it.

Among Shaykh 'Abd al-'Azeez's companions was his brother 'Abd al-Qaadir. He was a learned, ascetic, virtuous, devout man, possessed of scrupulousness in religion and a noble bearing—indeed, what a bearing among the Godfearing! He was truthful in insight and perceptive in recognizing character. A group studied under him, the foremost being Shaykh Aboo al-'Alaa' Fadhl al-Haqq al-'Umaree al-Khayraabaadee, the most skillful of the people of learning and literature in his time. He said in al-Yaani' al-Janee: “He told us this himself; I heard him more than once praise him and relate to us some of his miracles.” This is the end of the quotation.

Among them was his brother Shaykh Rafee' al-Deen, the exacting and accomplished scholar. He had expertise in the sciences of the ancients and good works in which he often used subtle symbols that are difficult to understand. He gathered many questions into a few words. His book Damgh al-Baatil, on some obscure questions of the science of spiritual realities, is well known; its specialists praised him for it. He also wrote an abridgment in which he explained the permeation of love through all things and clarified its stages for people. It is called Asraar al-Mahabba.

Among his foremost students was my venerable father, the learned Hasan ibn 'Alee ibn Lutf Allaah al-Muhaddith al-Husaynee al-Qanoojee al-Bukhaaree—may his secret be sanctified. While seeking knowledge in Delhi, he extracted many books from Rafee' al-Deen's treatises in his own noble hand, including al-Takmeel, the treatise on prosody and rhyme, and the treatise Muqaddimat al-'Ilm, among others. The two brothers died before Shaykh 'Abd al-'Azeez, as did their brother 'Abd al-Ghanee, the father of Aboo Ismaa'eel the martyr.

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Among his companions also was his brother-in-law, Shaykh 'Abd al-Hayy al-Bakree of Baraana, a town in the Delhi district. He was among them the most knowledgeable in Hanafee jurisprudence and the most practiced in the instructional books.

He said in al-Yaani' al-Janee: “I saw a treatise of his urging people to marry their unmarried women and restraining them from considering that disgraceful.” He died in the well-known campaign in the land of the Afghans. This is the end of the quotation.

I say: He was among the companions of my venerable father. He left no independent work except these legal opinions that he wrote and which are cited when needs arise. He received an ijaaza by correspondence from our shaykh and source of blessing, al-Shawkaanee. He was the first to bring al-Shawkaanee's works to India and disseminate them; the people then followed one another in doing so.

Among them was his nephew, Ismaa'eel ibn 'Abd al-Ghanee. He was among the most intelligent people of his time, the most zealous in God's religion, and the strongest preserver of the Sunnah. He became angry on its behalf, called people to it, and denounced innovations and their proponents. His works include al-Siraat al-Mustaqeem on Sufism, al-Eedhaah fee Bayaan Haqeeqat al-Sunna wa-al-Bid'a, an abridgment on the principles of jurisprudence, and Tanweer al-'Aynayn.

The author of al-Yaani' al-Janee said: “In it he was singular in matters that differed from the majority of his companions, and people from the East, Bengal, and elsewhere followed him in them, more numerous than the pebbles of al-Bathaa'.” This is the end of the quotation.

He had another book on divine unity and associating partners with God. In it are matters of the sweetness of divine unity and honey, and others of the bitterness of colocynth. Some say that these passages were inserted into it, while others say that he inserted them deliberately. God knows the inner realities. This is the end of the quotation.

I say: In the book to which he refers—entitled Radd al-Ishraak in Arabic and Taqwiyat al-Eemaan in Hindi—there is nothing that could blemish its author's high honor or diminish his evident excellence. Rather, this claim by the author of al-Yaani' al-Janee arose from his study under Shaykh Fadhl al-Haqq al-Khayraabaadee, who was the first to oppose him and undertake his refutation in treatises that show no trace of knowledge of the Book and the Sunnah. If you wish to learn more about his condition and final outcome, consult our book Ithaaf al-Nubalaa'; there you will see what—God willing—removes rancor from your heart.

Among them was his grandson through his daughter, Shaykh Muhammad Ishaaq al-Muhaajir. It is said that he was born in piety. His biography of Mishkaat is well known and sought after, despite the faults it contains; some Persian treatises are likewise attributed to him. He was indeed devoted to worship, limited in knowledge, abundant in piety, and had little acquaintance with the disciplines.

Among them was Shaykh Jamaal al-Deen, known as Hasan 'Alee al-Haashimee al-Lakhnawee. He had expertise in hadeeth and paid careful attention to its sciences.

It became well known that he followed the Shaafi'ee school. I saw Persian legal opinions by him written in the manner of the jurists, but he possessed no distinctive resolve by which he stood apart from others.

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He was among the beloved companions of my master, the honored father—may God have mercy on him—and my father criticized him in some of his matters.

Among them was Shaykh Rasheed al-Deen Khaan al-Dihlawee. He was virtuous, combining many of the scholastic sciences, and possessed fine expression. His practice was to defend the sanctuary of the People of the Sunnah and the Community and to assail the wretched Raafidhees. He composed against them his book al-Shawka al-'Umariyya, as well as other works of great importance to dialecticians and students of speculative inquiry. His lineage was Kashmiri.

From his circle was my teacher, the muftee Sadr al-Deen Khaan Bahaadur. He held the office of chief minister in Delhi on behalf of the British—the rulers of India today—and remained in it until the upheaval. He received hadeeth from al-Shaykh al-Muhaajir. He has a treatise, Muntahaa al-Maqaal fee Shadd al-Rihaal. In al-Yaani' al-Jannee it says: “He polished it finely, may God Most High preserve him.” End quote. That is, he brought forth excellent investigations.

I say: This is pure error. Rather, he made a grave slip in it, indicating his scant acquaintance with the proofs of the question and its ramifications. Some of the scholars of India refuted him concerning it, and the book al-Saarim al-Munkee on this subject makes all of that unnecessary.

Among them was Sayyid Haydar 'Alee al-Raampooree, resident of Tonk. [Edition footnote 1]—may God have mercy on him. He studied under Shaykh 'Abd al-'Azeez al-Muhaddith. He was a distinguished man of virtue who joined the science of medicine to his other sciences and defended Ismaa'eel the Martyr.

It says in al-Yaani' al-Jannee: “He held debates with our shaykh Aboo al-'Alaa' Fadhl ibn Fadhl Khayraabaadee concerning Ismaa'eel, contained in the bodies of their works. During the discussion, flashes issued from him, and the scholars condemned them. He died at the beginning of Muharram in the year al-Qirtaas.” End quote.

I say: The truth in those debates was with the sayyid, not with the shaykh, as becomes clear when their books are consulted with fairness. I saw most of them. I did not see the sayyid as I saw the shaykh. He wrote fine commendations on some of my books and went to excess in praising me with what I was not worthy of.

Among them was the virtuous Shaykh Salaamat Allaah al-Badayoonee, later al-Kaanpooree, descended from 'Abd al-Rahmaan ibn Abee Bakr al-Siddeeq. He was a jurist, Sufi, poet, and preacher. He received an ijaaza from Shaykh 'Abd al-'Azeez, met him at the end of his life, and Shaykh Rafee' al-Deen also wrote him an ijaaza in his own hand on behalf of his brother.

It says in al-Yaani' al-Jannee: “He was among the foremost of my shaykhs in India.” End quote. It then praised him and mentioned works by him on Sufism, poetry, and refutation of the Raafidhees.

I say: In our view, he is counted among the innovating scholars and the virtuous men who desire this world and prefer it to the Hereafter. And God knows best.

Sayyid Muhammad Yoosuf ibn Sayyid Muhammad Ashraf al-Waasitee al-Balkraamee: He was the standard of the rational sciences and the beacon of the transmitted sciences. He was born in the year 1116 AH. He was the maternal grandson of Sayyid 'Abd al-Jaleel and the maternal cousin of Sayyid Aazaad. The two acquired knowledge in harmony and traveled the road of learning together. He studied the scholastic books and sciences—from beginning to end—with the previously mentioned Sayyid Tufayl Muhammad; language and biographies with their grandfather, Sayyid 'Abd al-Jaleel; and prosody and rhyme with Sayyid Muhammad. He then acquired astronomy and geometry from the scholars of Delhi when Aazaad journeyed to the Two Holy Sanctuaries and pledged allegiance to Sayyid

[Edition footnote 1] The remainder of his biography will appear under the biography of the late Muftee Sa'd Allaah, God willing. From him—may his protection endure.

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Lutf Allaah al-Husaynee al-Waasitee al-Balkraamee. He adhered steadfastly to the sacred laws and remained in his homeland, while fate cast Aazaad toward the Deccan. He died in the year 1173 AH and was buried at the feet of his aforementioned grandfather. He had fine poetry in both languages, Arabic and Persian, including:

A garden appeared to us, whose blossoms smiled in delight,

And rivaled in radiance the lightning of the rain-clouds.

Do not suppose those flowers of jasmine therein are mere flowers;

They are lamps within the crimson lanterns.

He has a book, al-Far' al-Naabit min al-Asl al-Thaabit, on witnessed unity. I examined it and found it beneficial in its field, eloquent in its niche. Sayyid Aazaad commemorated him in Arabic verses, which he mentioned in Subhat al-Marjaan fee Aathaar Hindoostaan.

Sayyid Qamar al-Deen al-Husaynee al-Awrangaabaadee

He was a moon rising in the balance of the clear sacred law and a shining star at the summit of firm nobility. His forefathers were among the sayyids of Khujand. Sayyid Dhaheer al-Deen, one of them, emigrated from there to India and settled in Aaminaabaad, one of the dependencies of Lahore. His son, Sayyid Muhammad, journeyed to the Deccan. His son, Sayyid 'Inaayat Allaah, was among the mystics. He took the Naqshbandee path from Shaykh Aboo al-Mudhaffar al-Burhaanfooree, from Shaykh Muhammad Ma'soom, from his father Shaykh Ahmad al-Suhrawardee. He settled in the town of Baalaapoor, four stages from Burhaanpoor, and died there in the year 1117 AH.

His son, Sayyid Muneeb Allaah, who died in 1161 AH, was also among the mystics. The subject of this biography was his eldest son. He was born in 1123 AH and traveled through the paths of the sciences, excelling in the rational and transmitted sciences, until he became a masterful imam in the transmitted sciences and a radiant proof in the rational sciences. He memorized the Qur'aan and adorned knowledge with practice. He went to Delhi and Sirhind, visited the grave of the Renewer, journeyed to Lahore, and met a group of scholars and mystics in those lands. He then returned to Baalaapoor and came to Awrangaabaad, where affection formed between him and Sayyid Aazaad; they were two stars in the sphere of union. He then journeyed to the Two Holy Sanctuaries with his two noble sons, Meer Noor al-Hudaa and Meer Noor al-'Alee, returned to India, and then set out with his household for Awrangaabaad.

He has a book on the question of existence, which he called Madhhar al-Noor. In it he explained the doctrines of the scholars and the paths of the theologians and philosophers. Sayyid Aazaad mentioned part of it in al-Subha and commemorated him in Arabic verses beginning:

The fragrance of the breeze wafted at dawn,

And brought me the sweetest tidings.

He died in Awrangaabaad in the year 1193 AH and was buried within the town. Aazaad said in the chronogram for his death: “The death of scholars is a breach.”

Meer Noor al-Hudaa ibn Sayyid Qamar al-Deen: The light of this blazing moon and the fruit of this swaying tree. He was born in Awrang in the year 1153 AH. He studied with his father from beginning to end and excelled in the scholastic sciences at the age of sixteen. He then memorized the Noble Qur'aan, performed the pilgrimage, and returned with his father. He devoted himself to teaching and composition and prepared a commentary on his father's Madhhar al-Noor. Aazaad quoted some of this commentary in Subhat al-Marjaan and praised him generously.

Sayyid Ghulaam 'Alee Aazaad ibn Sayyid Nooh, al-Husaynee by lineage, al-Waasitee by descent, al-Balkraamee by birth and upbringing, Hanafee in school, and Chishtee in path, known as Hassaan of India: He gave a substantial biography of himself in Arabic and Persian in most of his books.

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This is its summary: He was born on Sunday, the twenty-fifth of Safar, in the year 1116 AH, in the protected city of Balkraam. He completed the study of the scholastic books from beginning to end with Sayyid Tufayl Muhammad. He received language, biographies, the chain of transmission for the musalsal hadeeth beginning with the first, the hadeeth of the two black things, authorization for most hadeeth books, and Arabic and Persian poetry from his maternal grandfather, Sayyid 'Abd al-Jaleel al-Balkraamee. He studied prosody and rhyme with his maternal uncle, Sayyid Muhammad, pledged allegiance to Sayyid Lutf Allaah al-Balkraamee, who died in 1143 AH, and journeyed to the Ancient House. That journey has a long and extensive story, which he mentioned in Subhat al-Marjaan, Tasliyat al-Fu'aad, and other works, in language sweeter than refined honey. During this journey he passed through the protected town of Bhopal and, in Medina, read Saheeh al-Bukhaaree with Shaykh Muhammad Hayaat al-Sindee. He received from him an ijaaza for the Six Sound Books and all his other readings. He kept company with Shaykh 'Abd al-Wahhaab al-Tantaawee al-Misree, who died in 1157 AH, and gained abundant benefits from him. He showed him his pen name, Aazaad, and he said: “You are among those whom God Most High has set free.” He rejoiced at these words and commemorated his pilgrimage with the phrase: “He performed the greatest deed.”

He journeyed to al-Taa'if and there visited the grave of our master 'Abd Allaah ibn 'Abbaas—may God be pleased with him. Then he returned to India, and the phrase “A journey in well-being” was used as a chronogram for it. He laid down the staff of travel in Awrangaabaad and stayed for seven years in the lodge of Shaah Musaafir al-Gajwaanee, who died in 1126 AH, under Shaah Mahmood, who died in 1175 AH. A close accord arose between him and the nawaab Nidhaam al-Dawla, Naasir Jang, successor to Nidhaam al-Mulk, Aasaf Jaah. The nawaab loved him intensely, raised him to a lofty station, and would not let him out of his sight whether traveling or settled, until he attained the rank of martyrdom in the year 1164 AH. One day he was riding an elephant, and Aazaad was also on another elephant, when he recited:

He is the defender of Islam, the sultan of humankind;

May his Lord preserve him in everlasting life.

He has won all distinctions and noble deeds,

A mountain of dignity who loves us, and whom we love.

He never composed a verse in praise of a wealthy man except these two. He was a resident of Awrangaabaad, firmly established in the station of poverty and annihilation, gathered like the center of a circle of seclusion. When Nidhaam al-Mulk died in the year 1161 AH and Nidhaam al-Dawla assumed the leadership of the Deccan, he pressed him to accept an office among the ranks of the emirate, but he refused and shook the hem free of the dust. He said: [Edition footnote 1]

This world is like the river of Taaloot: a cup from it is lawful, but anything more is forbidden. And he recited:

A band has given sultanate to those who forgive;

If they hand me back to myself, that is a prize.

He has excellent, delightful, well-received works, including:

Dhaw' al-Daraaree, a commentary on Saheeh al-Bukhaaree through the end of the Book of Zakaat. I examined it and mentioned its beginning in my books al-Hitta bi-Dhikr al-Sihaah al-Sitta, Tasliyat al-Fu'aad, and Subhat al-Marjaan; Shifaa' al-'Aleelee fee al-Mu'aakhadhaat 'alaa al-Mutanabbee fee Deewaanih; Ghazlaan al-Hind; Sanad al-Sa'aada; Sarw Aazaad; Khazaa'inuhu 'Aamira wa-Yaduhu Baydhaa'; Rawdhat al-Awliyaa'; Ma'aathir al-Kiraam; Taareekh Balkraam; other epistles; and two deewaans. Before him, no one had appeared in India who possessed an Arabic deewaan or who had ten Arabic poems in this manner.

[Edition footnote 1] He means: “The river of Taaloot is the river of Daayaab, the water of which is lawful to drink, while more than that is forbidden: in this land, where they give kingship to every beggar, it is a gain if they give us only that.” From him—may his protection endure.

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He set the standard for the ode at between twenty-one and thirty-one verses, the middle degree that refreshes the ears without tiring the dispositions. The total of his poetry in the deewaans was three thousand verses. He sent them to one of the virtuous men in Medina, who presented them to the Green Rawdha and conveyed them inside the lattice of the noble dome. The examples flowing from his pen in Subhat al-Marjaan number more than thirty thousand.

This is the end of what I summarized from his aforementioned book. He has seven deewaans in Arabic, in which he wrote love poetry and greatly increased his praise of the Prophet—peace and blessings be upon him. They are in my possession.

He also has Madhhar al-Barakaat, in Persian prose and the Arabic language, composed in the meter of the mathnawee. He excelled in it completely. I also mentioned his biography in Ithaaf al-Nubalaa' and included a substantial selection from his exquisite poetry.

He has three other deewaans, most of whose contents praise the Prophet—peace and blessings be upon him. No one among the scholars of India is known to have possessed Arabic poetry in such abundance and of such stature. He was given the title Hassaan of India by his teacher. [Edition footnote 1]

He died in the year 1194 AH in the town of Awrangaabaad and was buried in the place known as al-Rawdha—may God settle him in the garden of Paradise and single him out for the bliss of fragrance and repose.

Sayyid Jaan Muhammad al-Balkraamee: He was the paternal cousin of the learned Sayyid 'Abd al-Jaleel al-Waasitee.

He was born in the year 1083 AH. His father, Sayyid Mu'een al-Deen, was the head of the court of justice in Multan. Its founder, the nawaab Mukarram Khaan, successor to Nawaab Shaykhmeer during the reign of 'Aalamgeer, confirmed him in that position. He memorized the Qur'aan and learned its recitation. Then he grazed in the gardens of knowledge and climbed to their highest branches, taking a substantial share from every science and a worthy portion from every discipline. He acquired the naskh hand in the utmost elegance and spoke Persian with the greatest eloquence. Then, longing for pilgrimage, he left his homeland and went to Baghdad, Surr man ra'aa, Najaf, Karbalaa', and Toos, and from there to the Sacred House. He performed the rites of the Sanctuary and the Station, traveled to Medina, and remained there longing for death. He would sit in the Prophet's Mosque correcting copies of the Qur'aan until he died in the year 1149 AH. He was buried in al-Baqee'. Sayyid Aazaad praised him in a splendid ode in Tasliyat al-Fu'aad beginning:

Greet the clouds with their pouring rain,

And a land there, or the gazelles' familiar haunt.

Among its verses:

Blessed are the people who emigrated and settled

In those lands, the sources of faith.

In it he mentioned the story of his emigration to the Two Holy Sanctuaries and what happened to him along the way.

Mawlaawee Fadhl al-Haqq al-'Umaree al-Hanafee al-Maatureedee al-Chishtee al-Khayraabaadee: He was born there in the year 1212 AH. His lineage goes back to our master 'Umar ibn al-Khattaab—may God be pleased with him.

He studied under his virtuous father, Fadhl Imaam, and heard hadeeth from the eminent Shaykh 'Abd al-Qaadir, the son of the leading authority of his time, Shaah Walee Allaah al-Muhaddith al-Dihlawee. He memorized the book in four months and completed his acquisition of knowledge at the age of thirteen.

[Edition footnote 1] The chronogram for his death is the word “'Allaam,” by Aazaad.

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He took the spiritual path from Shaah Daahoo al-Dihlawee and became outstanding in logic, philosophy, wisdom, Arabic, theology, legal theory, and poetry. His verse exceeds four thousand lines, and most of his odes praise the Prophet—peace and blessings be upon him.

Some of it satirizes unbelievers and profligates. Students came to study with him from distant lands, and he taught, benefited others, composed, and excelled until the Franks imprisoned him and sent him to the island of Rangoon, where he died on the twelfth of Safar in the year 1278 AH.

He was the unrivaled imam of his time in the philosophical and wisdom sciences. Yet he fell upon the People of Truth and attacked them out of partisanship. The reason was his scant familiarity with the sciences of the early generations and their way in religion, their adherence to the proofs transmitted from the master of the messengers, together with an inclination toward innovations that the imitators deemed attractive. For this reason, a group of the scholars of truth criticized him in works devoted to the matter.

Among his works are the treatise al-Jins al-Ghaalee fee Sharh al-Jawhar al-'Aalee; a marginal commentary on al-Qaadhee Mubaarak's commentary on al-Sullam; a marginal commentary on al-Ufuq al-Mubeen by Baaqir Daamaad; a marginal commentary on Ibn Seenaa's Talkhees al-Shifaa'; al-Hidaaya al-Sa'eediyya on natural philosophy; a treatise on verifying knowledge and the known; al-Rawdh al-Mujawwad fee Tahqeeq Haqeeqat al-Wujood; a treatise on verifying bodies; a treatise on verifying the natural universal, on equivocation, and on essences; Taareekh Fitnat al-Hind; and other works.

He also had graceful verse and excellent poetry, were it not that he used so much paronomasia, which hearing rejects and natural dispositions dislike. He had odes, love poems, commendations, and literary pieces, collected by the late literary shaykh Jameel Ahmad al-Balkraamee in a compilation, with an explanation of their meanings. During my student days I saw Shaykh Fadhl al-Haqq in Delhi, an older man in the congregational mosque who had come there for the Friday prayer. His dress was that of the emirs, not the scholars. There was firm affection and strong love between him and my teacher, the learned Shaykh Muhammad Sadr al-Deen Khaan al-Dihlawee, chief minister there, because they had studied with the same teacher and with his virtuous father, Fadhl Imaam. Even so, my teacher was displeased with him in some of his affairs.

Among these was his refutation of the shaykh, the haafidh, preacher, muhaddith, legal theorist, and pilgrim, the martyr Muhammad Ismaa'eel al-Dihlawee. He would say: “I do not approve of that from you; this is not your nest.” Then, during my journey to Delhi in the year 1294 AH, I saw his son, the virtuous philosophical Mawlaawee Shaykh 'Abd al-Haqq ibn Fadhl al-Haqq. He too was advanced in age, outstanding in knowledge, and refined in character. He had written a booklet explaining my treatise on the principles of jurisprudence, entitled Husool al-Ma'mool min 'Ilm al-Usool, which demonstrated his breadth of knowledge in this field. May God preserve and honor him. What the scholars of the Book and Sunnah do not approve of in him is his following the path of his forebears: immersion in philosophy and what follows it, and indifference toward the Islamic sciences and what resembles them. And God guides whomsoever He wills to a straight path.

I had long considered writing an independent book on the biographies of the scholars and virtuous men of India, until I had blackened pages in that regard. Then the obstacles of time distracted me from it, and I have not yet been able to refine it. Perhaps God will bring about something after this. For the moment, therefore, I have limited this book to mentioning a particular and well-known group among them, and have omitted the rest—especially those who are contemporary—for reasons whose mention does not belong here. Indeed, who among the contemporaries is of the rank of the firmly grounded scholars?

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Mawlaawee Muhammad Baaqir al-Naa'itee al-Madraasee, whose pen name was Baakaah: His origin was Bijapur, and he was born in Dailoor in the year 1158 AH. He was a learned poet acquainted with remarkable sciences and unusual disciplines. No one from Karnataka equaled him in noble virtues, nor did Madras produce another man of such beautiful excellences. He possessed great command of literature and complete mastery of the Arabic tongue. I came across some verses of his refuting the Shiites. He followed the Shaafi'ee school. He died—may God have mercy on him—in the year 1220 AH.

Shaah 'Abd al-Qaadir, whose pen names were Mihrbaan and al-Fakhree: His origin was among the Naqawee sayyids residing in Nishapur. Some of his forefathers moved to the town of Kintoor, one of the dependencies of Lucknow. His father, Sayyid Sharaf al-Deen Khaan, settled in Aurangabad and took up the judgeship of Rawdha. There al-Fakhree was born in the year 1143 AH. He memorized the Qur'aan, acquired the rational and transmitted sciences, and studied and examined books of Qur'aanic exegesis, hadeeth, and Sufism until he became accomplished in all of them. He donned the cloak of the Qaadiree order. At times he used the pen name al-Fakhree and at others Mihrbaan. He had a collected body of poetry. His teacher, Aazaad, gave an account of him in his biographical anthology and praised his intelligence and discernment greatly. He sat in the chair of instruction and the seat of spiritual guidance, spending his life guiding people and perfecting the ascetics.

At the end of the twelfth century he traveled to Madras and remained there teaching and benefiting others. The Nawaab Waalaajaah honored him greatly and held a good opinion of him until he died—may God have mercy on him—in the year 1204 AH. He was buried in the khaanqaah located in Meelaapoor, one of the dependencies of Madras.

The virtuous and beneficial shaykh, the qaadhee and muftee Muhammad Sa'd Allaah al-Muraadaabaadee—may God have mercy on him: I did not meet him, but there was correspondence between us. He sent us letters from his works, and I presented him with books from my own compositions. He admired them greatly and praised him with high praise. I asked him for an account of his life, and he wrote to us, the meaning of which is:

“I was born in Moradabad in the year 1219 AH. Its chronogram is 'The appearance of truth,' and also 'Awake fortune.' In my youth I acquired Persian books from my teachers at the elementary school. As an adolescent I traveled to Rampur and Najibabad, where I read abridgments of morphology and grammar with Mawlaawee 'Abd al-Rahmaan al-Qahistaanee, a student of the Ocean of Knowledge, Mullaa 'Abd al-'Alee al-Laknawee. In the year 1239 AH I reached Delhi and attended the preaching gatherings of Shaah 'Abd al-'Azeez and other leading men of the city. He clarified the obscure matters about which people asked through verbal instruction. I acquired some of the standard scholarly books from Mawlaawee Muhammad Hayaat al-Laaree al-Fanjaanee, Aakhoond Sheer Muhammad Khaan the learned, and the accomplished muftee Muhammad Sadr al-Deen Khaan.

“Then, in the year 1243 AH, I traveled to Lucknow and completed my studies under Mawlaawee Muhammad Ashraf, Mawlaawee Muhammad Dhuhoor Allaah, Mawlaawee Muhammad Ismaa'eel al-Muraadaabaadee, and Mawlaawee Hasan 'Alee al-Muhaddith. I remained there for twenty-two years. In the year 20 AH I traveled to the Two Holy Sanctuaries and returned to Lucknow. After the sovereignty of Awadh was overturned and the Christians took control of it, I came to Rampur before the disorder that occurred in the kingdom of India, and I remain its resident to this day.

“Among my works are al-Qawl al-Ma'noos fee Sifaat al-Qaamoos, Meezaan al-Afkaar, a commentary on Mi'yaar al-Ash'aar, Nawaadir al-Wusool, a commentary on al-Fusool, a marginal commentary on Hamd Allaah's commentary on al-Sullam, a marginal commentary on al-Jaghmeenee's commentary, Zaad al-Labeeb ilaa Daar al-Habeeb, and Muhassil al-'Aroodh with its commentary, besides other works that remain unfinished.” End of his exact words.

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I had requested him to accept the judgeship of the protected city of Bhopal, and he intended to travel there, but destiny overtook him, and he died—may God have mercy on him—in the year 1293 AH.

I asked him for biographies of the scholars of Rampur, and he wrote some of them, mentioning among them:

Mawlaawee Muhammad Hasan al-Sahaalawee al-Laknawee. He wrote that he was among the most renowned scholars of this city. He came to Rampur during the time of Nawaab Faydh Allaah Khaan and settled in the quarter known as the Madrasa. He had sons:

Mawlaawee Muhammad Ishaaq;

Mawlaawee Moosaa;

and Mawlaawee 'Abd Allaah. These three were here, and I saw two sons of his in Lucknow: Mawlaawee Ghulaam Yahyaa and Mawlaawee Ghulaam Zakariyyaa.

His works include commentaries on al-Sullam and al-Musallam, marginalia on al-Zawaahid, a marginal commentary on the commentary on Hidaayat al-Hikma, al-Shams al-Baazigha, Ma'aarij al-'Uloom, and others. They are well known.

Among his most accomplished students were Mawlaawee Muhammad Mubeen al-Laknawee and Mawlaawee 'Imaad al-Deen al-Lakhnawee. He died—may God have mercy on him—in Rampur and was buried in the cemetery of Nawaab Muhammad 'Alee Khaan, the father of Nawaab Ahmad 'Alee Khaan. I was honored to visit him while he was alive.

Among them was Mullaa 'Abd al-'Alee Bahr al-'Uloom. He came to Rampur during the time of Nawaab Faydh Allaah Khaan and was appointed to a position with a salary of one hundred rupees per month. After a year he traveled to Madras, and Nawaab Muhammad 'Alee Khaan, governor of the province of Arcot, greatly honored his arrival. He wrote marginalia, annotations, and commentaries on most of the standard scholarly books, and he intensely detested the doctrine of rejectionism. He died in Madras—may God have mercy on him.

At that time, the following were in Rampur: Mullaa 'Imraan, the father of Mawlaawee Khaleel al-Rahmaan, author of Haashiyat al-Dawaar on al-Daa'ir; Mawlaawee Rustam 'Alee; and Mawlaawee Ghulaam Banee al-Shaahjahaanpooree. The latter two had marginalia on Meer Zaahid's treatise. Also present was Mawlaawee Muhammad Jeelaanee, author of Jang-naama. All of them studied under Bahr al-'Uloom.[Edition footnote 1]

Then Mullaa Ahmad al-Wilaayatee, a student of Mawlaawee Barakat, became renowned in the standard and philosophical sciences. The chain of scholars of this city reaches him. The muftee Sharaf al-Deen Khattaan had studied under Ahmad, and Ahmad had a number of learned men among his students, including:

Mawlaawee Rustam 'Alee, Mawlaawee Hidaayat 'Alee, and others. Among the leading scholars of this city was Mawlaawee Salaam Allaah, one of the descendants of Shaykh 'Abd al-Haqq al-Dihlawee. He combined the rational and transmitted sciences and was known for his knowledge of hadeeth. He wrote al-Kamaalayn, a marginal commentary on al-Jalaalayn; al-Muhallaa, a commentary on the Muwatta'; a Persian translation of Saheeh al-Bukhaaree; and a translation of al-Tirmidhee's Shamaa'il as well. A son was born to him, Mawlaawee Noor al-Islaam, who excelled in the rational and transmitted sciences, especially mathematics.

Among them was Sayyid Mawlaawee Haydar 'Alee. He came while young and first studied under Mawlaawee 'Abd al-Rahmaan al-Qahistaanee al-Dakanee, then under Mawlaawee Muhammad Jeelaanee. He completed his studies, married his daughter, and became closely attached to his father-in-law. He was accomplished in medicine and had great command of it. At the end of Nawaab Ahmad 'Alee Khaan's rule he left for Tonk, where his standing and influence rose, and he died there.

[Edition footnote 1] He wrote it for Nawaab Ghulaam Muhammad Khaan.

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I say: He wrote an encomium for our treatise entitled Kalimat al-Haqq fee Radd 'Ilm al-Mawlid. He was among the friends of our late father, and there was correspondence between us. He was short in stature and thin in body. Among his works are Siyaanat al-Anaas 'an Waswasa al-Khannaas in Hindi and a Persian treatise on establishing the raising of the hands at the four places in the prayer, which he composed in refutation of Mawlaawee Mahboob 'Alee al-Dihlawee. He taught, practiced medicine, and benefited people. This is the end of my account.

As for the other mawaalee who gathered in Rampur, they were: Mullaa Mahmood al-Wilaayatee; Mullaa Kamaal, the father of Mawlaawee Jalaal al-Deen; Mullaa 'Abd al-Lateef the jurist; Mullaa Naseem al-Mantiqee; Mullaa Jamaal al-Sayrafee; Mullaa 'Abd al-Raheem; Mullaa 'Abd Allaah al-Baklawee; Mullaa Ghufraan, known as Baraawayt Kash; Mawlaawee Muhammad Hayaat; Mawlaawee Muhammad 'Alee, the nephew of the wife of the muftee Muhammad Sharaf al-Deen; and Mawlaawee Ishaaq, the son of the aforementioned Mullaa Ahmad; besides others. No trace of their writings remained. Mullaa 'Iyaadh, a student of the muftee Muhammad Sharaf al-Deen, was a disputatious man who debated and argued with everyone. He had a book entitled Dustoor al-Muntahaa fee al-Sarf, written in opposition to Dustoor al-Mubtadee. In it he chose the terms “doubt” and “untying” in place of “question” and “answer,” and established these as technical terms.

Among the works of the muftee Sharaf al-Deen were Siraaj al-Meezaan on logic, a commentary on al-Sullam extending to a point that cannot be delimited or conceived, and some juridical fatwas.

I say: He was evil in religion, not “the honor of religion,” as my master, my father—may his secret be sanctified—called him.

He was the farthest of God's creatures from the Sunnah, despite having memorized the many marginalia and commentaries on the standard scholarly books. He championed innovation, refuted the people of truth with his fables, and loved the world. May God pardon him for what he perpetrated.

As for the scholars of this period, among them were Mawlaawee 'Abd al-Haqq, son of Mawlaawee Fadhl Haqq; the learned Mawlaawee Haydar 'Alee al-Faydhaabaadee, author of Muntahaa al-Kalaam; Mawlaawee Sadeed al-Deen Khaan, son of Mawlaawee Rasheed al-Deen Khaan al-Dihlawee; Mawlaawee 'Abd al-'Alee al-Mantiqee; Mawlaawee Hasan Shaah al-Muhaddith; Mawlaawee Mahmood 'Aalam; and our son, the haafidh Mawlaawee Lutf Allaah. This is the end of the words of the muftee Muhammad Sa'd Allaah—may God have mercy on him—with a slight addition from me.

I met the first and second of this group in Delhi, and their letters continue to reach us.

Among those counted among the scholars of Rampur is Irshaad Husayn. But he is neither rightly guided nor a guide; rather, he is an imitating, philosophical Sufi—and what an imitator! The guided one is he whom God guides.

Mawlaawee Lutf Allaah, son of the mawlawee and muftee Muhammad Sa'd Allaah, came to Bhopal and became attached to the ruling establishment. I found him to be a righteous scholar of firm resolve and piety, following in the footsteps of his late father. When his father died, he abandoned that attachment and traveled to Rampur, where he became his father's deputy. Lutf Allaah treated him well, and he helped us by lending us some books we needed. May God reward him with good.

Shaykh 'Abd al-Ghanee ibn Abee Sa'eed al-'Umaree, presently residing in Medina: He was born in Sha'baan of the year 1235 AH in Delhi, the royal capital of India. He memorized the Qur'aan, acquired jurisprudence according to the school of al-Nu'maan, and received authorizations from the scholars of India and the Hijaz. He then occupied himself with teaching hadeeth and transmitting reports in his native city. He wrote a supplement to Ibn Maajah's Sunan entitled Injaah al-Haaja, which was printed in the margins of that work in Delhi, as well as other works.

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Then, when the upheaval occurred in India and the foreign barbarians took control of Delhi, he traveled with his group to the Arab lands. He first arrived in Mecca and then traveled to Medina, where he now resides, faithfully maintaining the devotions to which he had become accustomed. I saw him several times in Delhi, then met him finally in the radiant and excellent city in the year 1285 AH. May God preserve him.

His teachers, from whom he acquired knowledge and benefited, included a number of eminent men:

His father:[Edition footnote 1] Shaykh Aboo Sa'eed. He read with him the Muwatta' of Muhammad ibn al-Hasan al-Shaybaanee and received from him the Sufi path. He was authorized in it and in all that he had received from his teachers. He accompanied him on his pilgrimage and obtained the blessing of his supplication.

Among them was Shaykh Makhsoos Allaah ibn Mawlaanaa Rafee' al-Deen al-Dihlawee. He read with him al-Mishkaat of al-Khateeb al-Tibreezee. He taught recitation in his uncle Shaykh 'Abd al-'Azeez's lessons after his father died. I saw him at his home in Delhi and found in him a partisan spirit against some of the Hanafee jurists. He was known for righteousness and died in the year 1273 AH.

Among them was Shaykh Aboo Sulaymaan Ishaaq, the son of Shaykh 'Abd al-'Azeez's daughter. He learned from the aforementioned grandfather, took his place after him, and was known for asceticism and righteousness. He had Persian works used by the common people of India. He emigrated to Mecca, lived there for years, and died there in the year 1262 AH.

Among them was Shaykh Muhammad 'Aabid al-Sindee al-Ansaaree, residing in Medina. He read with him part of Saheeh al-Bukhaaree, received authorization for the remainder, and was given a general authorization to transmit the canonical books, which he listed in his book Hasr al-Shaarid.

Among them was Shaykh Aboo Zaahid Ismaa'eel ibn Idrees, first al-Roomee and then al-Madanee. He likewise gave him a general written authorization. God knows best what is correct. He died—may God have mercy on him—in Medina in the year 1296 AH.

[Edition footnote 1] He studied the books with the muftee Sharaf al-Deen al-Raampooree and some of them with Shaykh Rafee' al-Deen. He received a general authorization from Shaykh 'Abd al-'Azeez al-Dihlawee al-Muhaddith and the Naqshbandee path from Shaykh Ghulaam 'Alee al-'Alawee—may God have mercy on him—in the town of Tonk, on the morning of Eid al-Fitr in the year 1249 AH. Sayyid Dhoo al-Fiqaar Ahmad, may God preserve him.

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