علماء قنوجQannauj Bhopal the Author and Closing Material

Scholars of Qannauj

The eminent shaykh 'Alee Asghar ibn Shaykh 'Abd al-Samad al-Qannoojee al-Bakree al-Kirmaanee, a descendant of Shaykh 'Imaad al-Deen al-Kirmaanee, author of al-Fusool al-'Imaadiyya, was among Qannauj's leading and most distinguished scholars.

He was born in 1051 AH. He acquired the commonly taught instructional sciences from the eminent Sayyid Muhammad al-Qannoojee, completed the intermediate and advanced texts in the circle of Sayyid 'Ismat Allaah al-Sahaaranpooree, and read the concluding curriculum with the accomplished Mullaa Muhammad Zamaan al-Kaakoorawee. He became proficient in all the transmitted and rational sciences and an imam in Sufism and spiritual discipline, and he authored several works.

Among them is al-Lataa'if al-'Aliyya fee al-Ma'aarif al-Ilaahiyya, following the method of Ibn 'Arabee al-Taa'ee's Fusoos al-Hikam.

Another is Tabsirat al-Madaarij fee 'Ilm al-Sulook, in which he collected what he learned from his shaykh, Peer Muhammad al-Jaunpooree by birth and Lucknowee by descent.

Another is al-Qaseeda al-Muhayminiyya fee al-Nafha al-Muhammadiyya, together with its commentary, entitled al-Nafaa'is al-'Aliyya fee Kashf Asraar al-Muhayminiyya.

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Another is his Qur'aan commentary, entitled Thawaaqib al-Tanzeel, an abridgement arranged in the form of al-Jalaalayn, though superior to it in eloquence and solidity.

He also wrote a commentary on Fusoos al-Hikam and an abridgement of it. His lineage reaches Aboo Bakr al-Siddeeq, may God be pleased with him.

Sayyid Ghulaam 'Alee Aazaad al-Balkraamee, may God have mercy on him, said in Ma'aathir al-Kiraam: One of his forefathers left the Noble Medina through the vicissitudes of time and settled in Kirmaan. Shaykh Mubaarak ibn 'Imaad al-Deen al-Kirmaanee travelled from Kirmaan to India, settled in Qannauj, and left descendants there who remain to this day. Shaykh 'Alee Asghar studied with Shaykh Ahmad Mullaa Jeewaan, author of Noor al-Anwaar; received the Sufi cloak from Peer Muhammad al-Lucknowee, sought authorization from him and received it, and pledged allegiance to him. He entered retreat in his forties, returned to Qannauj, chose seclusion until the end of his life, and taught for sixty years. Many people attained the highest degree of learning in his teaching circle. I met him repeatedly and found him a sacred and blessed person. He died in 1140 AH.

I composed his chronogram in Persian:

Mawlawi Zamaan, 'Alee Asghar ... the deceased has become absent.

I wrote the date: “The sun of the dawn of knowledge has become hidden.”

His words, translated, end with the year 1140 AH.

Sayyid Imaam, Sayyid Hasan, and Sayyid Sadr al-Deen al-Qannoojee were among the renowned scholars of this town in the reign of Sultan Sikandar Lodee, in 604 AH. Sayyid Sadr al-Deen constantly attended the sultan's presence.

Khwaaja Muhammad ibn 'Abd al-Rahmaan al-Qannoojee was a great, learned sayyid and a practising gnostic, one of the sayyids of the Prophet's household. He possessed sound knowledge, spiritual realities, and celebrated virtues.

He travelled to the Two Holy Sanctuaries, met their shaykhs, and benefited from them. He then returned to Qannauj, where he died and where his shrine is visited. He wrote a book entitled Hidaayat al-Saalikeen ilaa Siraat Rabb al-'Aalameen for the sultan's son, Shaah 'Aalam Bahaadur. It treats Sufism and spiritual discipline according to Aboo Taalib al-Makkee's Qoot al-Quloob and al-Ghazaalee's Ihyaa' 'Uloom al-Deen. I have not found the date of his death; may God have mercy on him.

Shaykh Yaaseen al-Qannoojee was one of the teachers of his age, a leading figure of his time, and one of the accomplished scholars who perfected others. Many people studied under him and attained the highest degree of learning.

Among them were Sayyid Murabbee ibn Sayyid 'Abd al-Nabee ibn Sayyid al-Tayyib al-Balkraamee and Mullaa Faydhee al-Amrawhee. Sayyid Aazaad al-Bakree, may God have mercy on him, recorded biographies of both in his Ma'aathir al-Kiraam, a history of Balkraam.

Mullaa Muhammad Faseeh al-Deen was one of Qannauj's shaykhs and accomplished scholars. He occupied himself with teaching and worship, extending instruction and benefit, until certainty came to him and he met God, the Lord of the worlds.

Mullaa 'Aleem al-Deen, son of the aforementioned Shaykh Faseeh al-Deen, was, in virtue, a model of the righteous early generations and, in Arabic sciences, a memorial of the eloquent Arabs. He studied with the eminent shaykh 'Abd al-Baasit al-Qannoojee, completed the instructional books from beginning to end in his circle, taught for many years, and wrote works including 'Ayn al-Hudaa, a commentary on Qatr al-Nadaa.

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'Ayn al-Hudaa is a work on grammar; he also wrote Durar al-Fadhaa'il, a commentary on al-Shamaa'il, and treatises on logic. The year of composition of 'Ayn al-Hudaa was 1311 AH.

Mullaa Na'eem al-Deen was the brother of Shaykh 'Aleem al-Deen and the younger son of Shaykh Faseeh al-Deen. In acquiring the sciences and attaining scholarly perfection, he followed his elder brother. He studied with the eminent 'Abd al-Baasit al-Qannoojee.

Among his works are a commentary on the propositions of Sullam al-'Uloom and a marginal commentary on Sadraa in philosophy.

Mullaa Rustam 'Alee ibn the eminent 'Alee Asghar al-Qannoojee was a scholar son of a scholar and a virtuous son of a virtuous man, from a famous house of learning known for its virtues.

He was born in 1115 AH. He acquired the commonly taught sciences and studied the advanced texts with his learned father, then completed them after his father's death in the teaching circle of Mullaa Nidhaam al-Deen al-Lucknowee in 1240 AH. He occupied his father's teaching seat, instructed and taught, and wrote works.

Among them are his Qur'aan commentary entitled al-Sagheer and an extremely concise commentary on al-Manaar.

Mullaa Muhammad 'Abd al-'Alee al-Qannoojee, brother of the aforementioned Shaykh Rustam 'Alee, acquired the sciences from his brother and became proficient in every noble discipline. He wrote a marginal commentary on the commentary of al-Manaar in legal theory. He died in the town of Bandakee, one of the dependencies of Koorah Jahaanaabaad.

Mullaa Husayn 'Alee ibn the eminent scholar of the age, 'Abd al-Baasit al-Qannoojee, acquired the sciences from his noble father and undertook teaching during his lifetime, benefiting and instructing the students.

Among his works is Tamheen al-Muta'allim fee al-Siyagh al-Mushkila wa-al-Ta'leelaat al-Sa'ba. He died five months after his father, at the age of twenty-four, in 1223 AH, and was buried beside his father. May God have mercy on his youth, place him in the abode of bliss, and single him out for His reward.

Mullaa Ghulaam Hasanayn ibn Mullaa Husayn 'Alee ibn the eminent shaykh 'Abd al-Baasit al-Qannoojee.

He was born in 1221 AH; his chronogrammatic name was Ghulaam 'Aleem. He studied with the learned Shaykh Muhammad Sa'aadat Khaan al-Farrukhaabaadee al-Mutawakkil and with the eminent Muhammad Walee Allaah al-muftee al-Farrukhaabaadee, from whom he learned hadeeth and tafseer in 1336 AH. He travelled to the Two Holy Sanctuaries, stayed in Baroda in Gujarat, and performed the pilgrimage in 1255 AH. There he kept company with Shaykh 'Abd Allaah Siraaj, Shaykh Shams al-Deen Shaatee, Sayyid 'Umar Afandee, and others among the people of Mecca. In the Prophetic City he sought authorization from Shaykh Muhammad 'Aabid al-Sindee, who authorized him in the well-known Saheeh and Sunan collections. He visited the Ottoman Qur'aan and occupied himself with Sufi works and their study.

Among his writings is a supplement to his grandfather's al-Manaazil al-Ithnaa 'Ashara. He endured great effort in completing it. I met him repeatedly and kept his company in my youth in Qannauj. He travelled to Baroda and, late in life, journeyed to the Two Holy Sanctuaries, performed the pilgrimage, and visited them. When he reached the port of Bombay on his return, he fell ill and died in the twelfth century AH. May God have mercy on him.

Mullaa Muhammad Amjad al-Qannoojee was among Qannauj's major men of virtue and greatest scholars. He studied with Shaykh 'Alee Asghar al-Qannoojee and attained the utmost perfection. He taught and wrote, including a widely circulated marginal commentary on Sadraa in philosophy. I have not found the date of his death.

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Shaykh Mullaa Fath 'Alee al-Qannoojee had been a judge there for generations. He studied with Mullaa 'Alee Asghar al-Qannoojee, attained a recognized scholarly standing, surpassed his peers, and had a thorough acquaintance with every science. His works include a marginal commentary on the commentary of al-Tahdheeb al-Jalaalee and a commentary on the Maqaamaat of Aboo al-Qaasim al-Hareeree.

Sayyid Muhammad al-Qannoojee was one of the sayyids of the Prophet's household. He was a teacher of Sultan 'Aalamgeer Aurangzeb. Among his lasting good works was the construction of a travellers' lodge such as had never been seen in that region. He had a garden containing a large cemetery and his grave. He possessed great mastery of the mathematical and Arabic sciences and wrote a marginal commentary on al-Mutawwal. He was honoured, influential, wealthy, and powerful, combining the leadership of learning with government and noble descent. He left descendants in the town, but all of them were ignorant adherents of Shi'ism.

Shaykh 'Abd al-Wahhaab al-Raajakeeree, addressed as Nawwaab Mun'im Khaan Bahaadur, was from Raajakeer, a quarter of Qannauj. He was an excellent jurist and noble scholar with great mastery of the instructional sciences and useful works in the commonly taught disciplines. These included Miftaah al-Sarf, Bahr al-Madhaahib on theology, and al-Sadra on the science of creeds. I possess a small portion of them.

The gnostic Shaykh Habeeb Allaah al-Qannoojee was one of Qannauj's shaykhs. He acquired the instructional sciences and excelled in them, then immersed himself in spiritual discipline and Sufism, becoming a leader in that knowledge and practice. He devoted himself to guiding creation to God Most High and remembering Him. He was a contemporary of Mullaa 'Alee Asghar al-Qannoojee.

Among his works are al-Jawaahir al-Khamsa, Tadhkirat al-Awliyaa', Rawdhat al-Nabee fee al-Siyar, Anees al-'Aarifeen, and al-Faadhil fee al-Fiqh.

Among his surviving works are a mosque, a khaanqaah, and a garden containing his grave. Sayyid Ghulaam 'Alee Aazaad said in Ma'aathir al-Kiraam that he died in 1140 AH. His chronogram is: “Death is a bridge joining the beloved to the beloved.” His grave is in Qannauj. His shaykh was Shaah 'Abd al-Jaleel al-Ilaahaabaadee, who received the path from Shaah Muhammad Saadiq, who received it from Shaykh Aboo Sa'eed, one of the descendants of Shaykh 'Abd al-Quddoos al-Kankōhee, may God have mercy on him.

My noble late father, Hasan ibn 'Alee ibn Lutf Allaah al-Husaynee al-Bukhaaree al-Qannoojee—may God sanctify his secret and illumine his resting place—I gave an extensive biography of him in Ithaaf al-Nubalaa' al-Muttaqeen, so there is no need to repeat it; yet what cannot be wholly attained should not wholly be abandoned.

He was the son of the great sayyid, Nawwaab Awlaad 'Alee Khaan Bahaadur Anwar Jang, who died in the land of Hyderabad in the Deccan. His near ancestor was Sayyid Aboo 'Abd Allaah Jalaal al-Deen Husayn, known as Makh­doom Jahaaniyaan Jahaan-Gasht; his remote lineage reaches our master Zayn al-'Aabideen 'Alee Asghar ibn al-Husayn, martyred at Karbalaa', may God be pleased with him, in 1210 AH.

He acquired the beginnings of the instructional sciences from the eminent Shaykh 'Abd al-Baasit al-Qannoojee and, after his death, travelled to Lucknow.

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There he learned from the learned gnostic Muhammad Noor and other scholars of his age. In 1233 AH he travelled to Delhi and studied with Shaykh 'Abd al-'Azeez and Shaykh Rafee' al-Deen, sons of the eminent Shaah Walee Allaah al-Muhaddith al-Dihlawee. He received authorization in tafseer, hadeeth, and other books, and kept company with the great sayyid and renowned gnostic Ahmad al-Barelwee, the renewer of the thirteenth century. He pledged allegiance to him, received abundant spiritual gifts, strove with him in God's path, and became his successor in calling people to the truth and the religion of God Most High. He returned home and continued teaching, benefiting others, and preaching until the end of his life. In piety, religion, adherence to truth, following evidence, and rejection of polytheism and innovations, he was a manifest sign, a complete capacity, and an evident grace from God Most High.

He wrote in the three languages: Hindee, Persian, and Arabic.

His works include Raah-i Sunnat; Hidaayat al-Mu'mineen; Noor al-Wafaa' min Mir'aat al-Safaa'; a treatise on the meaning of the good word; a treatise refuting condolence rites and shrine-veneration; a treatise on the etiquette of admonition; a treatise on the etiquette of allegiance; a book on legal punishments and retaliation, entitled al-Ikhtisaas; and Taqwiyat al-Yaqeen in refutation of the creeds of polytheists, besides other works too numerous to count.

He died in 1253 AH. His death was dated by the verse:

The death of the pious is a life without cessation;

some people have died while alive among mankind.

The eminent scholar Ahmad ibn Hasan ibn 'Alee al-'Arshee al-Qannoojee, our elder brother, was a firm foundation for the highest ranks and a productive measure of supreme virtue, a scale for examining rational matters and a just proof for transmitted ones. He was born on 19 Ramadhaan, a Saturday at sunrise, in 1246 AH. He acquired the prevalent sciences and instructional disciplines from numerous teachers in various lands, including Delhi. He travelled through the country, met many learned teachers, excelled in the virtues, and combined many accomplishments, such as shooting with a firearm, riding horses, and composing fine Persian and Arabic odes. He surpassed his peers in intelligence, perception, strength of memory, and soundness of mind.

He studied with Mullaa 'Abd al-Jaleel al-Koolee. The gnostic Shaykh 'Abd al-Ghanee al-Mujaddidee al-Dihlawee—now resident in Medina and a recipient of hadeeth from Shaykh Muhammad 'Aabid al-Sindee, who narrated from the imam of the hadeeth scholars and final independent jurist, Saalih ibn Muhammad al-'Umaree al-Mas'oodee, known as al-Fullaanee—authorized him. He heard the musalsal al-awwaliyya hadeeth in 1271 AH.

In 1276 AH he left home intending to visit the House of God. He reached Baroda in Gujarat, where he stayed briefly with Mullaa Ghulaam Hasanayn al-Qannoojee. He then fell ill with fever, which intensified and led to dysentery. An epidemic was present there, and he died, may God Most High have mercy on him, on Friday, 9 Jumaadaa al-Awwal in 1277 AH. He was buried after the Friday prayer in the Maatureedee hospice near the shrine of Sayyid Yahyaa al-Tirmidhee, one of the successors of Makh­doom Akhee Jamsheed al-Raajakeeree. He was thirty years, seven months, and twenty days old. When the news reached Qannauj, all the household and townspeople grieved, especially his noble mother. I was then in protected Bhopal; God knows what calamities, griefs, and trials descended upon me. No one can escape the decree of the Mighty, All-Knowing.

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After hardship there is no relief except patient endurance, as the Powerful, Wise One has commanded. May God have mercy on him and on us through His vast mercy and forgive us both through His abundant generosity. God Most High said: “Whoever leaves his home emigrating to God and His Messenger and is then overtaken by death, his reward has fallen upon God.”

We narrated from 'Amr ibn al-'Aas that he said: A man who had been born in Medina died there, and the Messenger of God, peace and blessings be upon him, prayed over him and then said, “Would that he had died away from his birthplace.” They asked, “Why is that?” He said, “When a servant dies away from his birthplace, the distance between his birthplace and the furthest point of his trace is measured for him in Paradise.” al-Nasaa'ee recorded it.

In the hadeeth of Ibn 'Umar, the Messenger of God, peace be upon him, said: “No Muslim dies on Friday or on the night of Friday without God protecting him from the trial of the grave.” Ahmad and al-Bayhaqee narrated it.

This hadeeth has supporting reports. How fine was what 'Aa'isha, may God be pleased with her, recited when she came to the grave of her brother 'Abd al-Rahmaan and visited him in Mecca:

For an age we were like the two drinking companions of Judhayma,

until it was said that we would never part.

We lived well in life, and before us

the fates struck the people of Kisraa and Tubba'.

When we parted, it was as though Maalik and I,

because of the length of our separation, had not spent a night together.

The poet Hasan al-Yamanee then elegized him in an ode beginning:

A grievous affair has come, a calamity that causes pain,

with the loss of the pillar of religion when it split apart.

I included this ode in his noble biography in my Ithaaf al-Nubalaa'; consult it there. I also found in his own handwriting:

To proceed: I saw the Messenger of God, peace and blessings be upon him and his family, in protected Qannauj in a glad vision shown to me on 8 Ramadhaan 1265 AH. He was handsome, and his complexion was the colour of wheat. His hand showed no defect of shortness or length. I saw myself eating with him. He extended his blessed hand to my bowl, so I brought the relish near him; he took it with his noble hand as though he were eating from my bowl, and nothing remained. I said, “O noble presence, whoever sees you in this age and accompanies you in a dream—is he counted among your companions?” He answered in words whose meaning was:

“He is not counted among them,” and he gave me some coins.

I asked him, peace be upon him: Why do people abandon hadeeth for the analogical reasoning of independent jurists, when they only reasoned by analogy because they had not found a report from the Messenger of God, and instructed their companions to act upon hadeeth? In this age people have gone to excess in this matter and declared an advocate of following the Sunnah—when it conflicts with their school—to be an unbeliever. I saw the marks of weariness on his blessed face because of what people had done.

Whenever I asked him about something, I felt as though my body touched the body of the Messenger of God, peace be upon him. He showed tenderness toward me and turned toward me. After this vision I felt immense love for him, wishing that God would make me his ransom and let me die in jihaad while protecting him. I saw that he approved acting upon hadeeth. End.

In sum, he possessed great strength in refuting blind imitators, as is evident from his book Hadeeth al-Adhkiyaa', entitled al-Shihaab al-Thaaqib, and others. He had graceful verse and excellent Persian and Arabic poetry, surpassing the verse of earlier men of letters and later eloquent writers. I recorded a substantial portion of it in my Ithaaf al-Nubalaa' and in my anthology Shama'-i Anjuman; consult both. He resembled the eminent hadeeth scholar Shaykh Muhammad Faakhir, who used the pen name al-Zaa'ir al-Ilaahaabaadee, a student of Shaykh Muhammad Hayaat al-Sindee al-Madanee in preferring adherence to transmitted proof, rejecting innovation, clinging to evidence, and avoiding misleading opinions.

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This poor servant also saw the Messenger of God in a dream in Qannauj. I saw him seated upon a couch, with clear water flowing beneath it. I greeted him and sat at the edge of the couch, at the marginal place, out of respect, facing him. He said something whose meaning I did not fully understand, but I replied, “What standing have I in relation to this rank?”

Behind him I saw a structure resembling a bathhouse and a small number of pomegranates. He took two pomegranates from it, came to me, and gave them to me with his blessed hand. I took them, and during that state I became unaware; then I recovered and saw the buildings of Medina as though they were ancient constructions, ruined houses, and empty lanes. I awoke with tears flowing from my eyes and a comfort and tranquillity in my heart known only to God. I then reflected on the interpretation and found that the two pomegranates signified acting upon the Book and Sunnah or travelling to the Two Holy Sanctuaries. What I interpreted came to pass—praise belongs to God. I versified this vision in lines beginning:

I saw the Messenger of God in sleep one night,

though I had been yearning for him, utterly enamoured.

The remainder of the verses follows.

The poor servant, in what his Generous Lord has sent down to him:

Aboo al-Tayyib Siddeeq ibn Hasan ibn 'Alee al-Hasanayn al-Qannoojee al-Bukhaaree—may God be with him in this world and the next, and favour him in both with His abundant, excellent gifts.

He was born in 1248 AH and grew up in his native Qannauj and the surrounding Indian lands. It was his birthplace, residence, upbringing, origin, home, and resting place.

His lineage returns to the master of masters and exemplar of leaders, Zayn al-'Aabideen 'Alee ibn al-Husayn, grandson of 'Alee ibn Abee Taalib—may God ennoble his face.

He studied the instructional sciences in the established manner with the shaykhs of his age.

Among them was the virtuous jurist Muhammad Sadr al-Deen Khaan al-Dihlawee, a student of the accomplished 'Abd al-'Azeez and his active brother Rafee' al-Deen, sons of the eminent authority of the age, Ahmad Shaah Walee Allaah al-Muhaddith al-Dihlawee, may God Most High have mercy on them.

He acquired the religious sciences—tafseer, hadeeth, and related disciplines—from the shaykhs of blessed Yemen and India.

Among them was Shaykh Qaadhee Hasan ibn Muhsin al-Sub'ee al-Ansaaree, a student of the accomplished Muhammad ibn Naasir al-Haazimee, a student of the imam, eminent scholar, and absolute independent jurist, Muhammad ibn 'Alee ibn Muhammad al-Yamanee al-Shawkaanee.

He also studied with the long-lived, righteous Shaykh 'Abd al-Haqq ibn Fadhl Allaah al-Hindee.

He studied with the pious Muhammad Ya'qoob, who emigrated to Mecca, brother of Shaykh Muhammad Ishaaq and grandson of the hadeeth scholar 'Abd al-'Azeez al-Dihlawee, may God have mercy on them.

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All of them authorized him orally and in writing with a complete, general, inherited authorization.

Among those from whom he sought authorization were the accomplished scholar and distinguished hadeeth specialist Shaykh Yahyaa ibn Muhammad ibn Ahmad ibn Hasan al-Haazimee, presently judge of Aden, who authorized him at his request in Dhoo al-Hijja 1295 AH; and the eminent scholar, ornament of the people of uprightness, Sayyid Nu'maan Khayr al-Deen al-Aalooseezaada, presently mufti of Baghdad, who authorized him in the current year, 1296 AH.

Then, with intense longing and sound taste, he studied many books and diverse collections in numerous sciences and disciplines. He examined them deeply in their various forms and approached them with the utmost resolve and tremendous eagerness, gaining abundant benefits and precious returns that made him independent of the sons of his age and content without disputation with the learned men of the lands.

With God's aid, good success, and gentle facilitation, he gathered treasures of knowledge and books, the materials of tafseer and hadeeth and their supporting sciences, too numerous to count and too extensive to describe.

He absorbed forms of scholarly virtue and penetrating investigations beyond the reach of the men of his age. The pen's interpreter is unable to disclose the full extent of this achievement. Praise belongs to God for what is and what was.

He then cast down the staff of travel and settled in protected Bhopal, in the lands of Malwa in the Deccan. He descended upon it like rain upon barren ground, remained there, made it his home, acquired property, had children, became a minister and deputy, wrote and composed, and restored prosperity after ruin. God's favour upon him was great and abundant.

Praise belongs to God, who favoured him over many of those He created.

He was then singled out, through God's aid and protection, to compile the sciences of the Mighty Book and the rulings of the pure, radiant Sunnah, and to summarize them and their rulings free from the mixture of opinions and the corruptions of passions.

This—God willing—is unique to him in this later age. God singles out for His mercy whom He wills. Although some scholars of the Indian lands went to great lengths to call people to adherence to the Sunnah and established and clarified this in their works, and although some exerted themselves in calling people to belief in divine unity and in rejecting polytheism and imitation by speech and exposition—even by sword and spear—none of them compiled the rulings and sciences of the Mighty Book and the pure Sunnah, in worship, transactions, and other matters, purified from men's opinions and cleansed of scholars' statements in the manner evident in his concise and extensive books:

al-Rawdha al-Nadiyya;

Misk al-Khitaam, a commentary on Buloogh al-Maraam;

'Awn al-Baaree;

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Fath al-Bayaan; treatises on judging, issuing legal opinions, the imamate, warfare, tribulations, and the Fire; and other works that were printed, became famous, circulated, and were carried by travellers to the lands of the Arabs and non-Arabs, including the Hijaz, Yemen and its surroundings, Egypt, Iraq, Jerusalem, Tripoli, Tunis, Algeria, the cities of India and Sind, Bulgaria, Malabar, and Persia.

This is a favour from God Most High to His believing servants. Scholars and editors from the horizons, and the hadeeth scholars and exegetes of the lands, wrote him many letters praising these works and praying for him with sincere hearts for the good of this world and the next. May God accept these prayers, grant him a good end, and make the means of salvation easy for him.

These letters and documents were appended to the conclusions of his works. Look at them throughout his writings; the true statement and truthful speech will become clear to you, God willing.

God then granted him abundant wealth, great authority, blessed children, righteous successors, an honourable lineage, and increased nobility—things whose disclosure exceeds the pen's capacity. Even if the veil were lifted, one who saw them would only gain certainty, though some temperaments might reject them.

By conduct and speech he tells his successors, following his predecessors:

“Work, family of David, in gratitude; and few of My servants are grateful.” “If you tried to enumerate God's blessing, you could not count it. Indeed, man is truly unjust and ungrateful.” He has now entered the tenth year of his sixth decade of borrowed life, despite being tested by the governance of leadership, limited opportunity for scholarship and study, the loss of loved ones and supporters, and the domination of ignorant enemies who are blind to circumstances and decrees.

It is hoped that the Lord of the worlds will make him among those of whom He said: “We gave him good in this world, and in the Hereafter he is surely among the righteous.” Praise belongs to God, who made him envied and did not make him envious, and created him patient and grateful rather than harsh, hard-hearted, and obstinate. How fine is the justest envy: it began with its companion and killed him.

These are the names of his authored books, arranged according to the letters of the alphabet and printed in the presses of protected Bhopal, Egypt, Constantinople, Syria, and other great lands. God increases creation as He wills; He is the possessor of bounty and giving.

Alif:

Abjad al-'Uloom; Ithaaf al-Nubalaa' al-Muttaqeen bi-Ihyaa' Ma'aathir al-Fuqahaa' al-Muhadditheen; al-Ihtiwaa' 'alaa Mas'alat al-Istiwaa'; al-Idraak li-Takhreej Ahaadeeth Radd al-Ishraak; al-Idhaa'a limaa Kaana wa-maa Yakoon bayna Yaday al-Saa'a; Forty Hadeeths on the Virtues of Pilgrimage and 'Umra; Ifaadat al-Shuyookh bi-Miqdaar al-Naasikh wa-al-Mansookh; al-Ikseer fee Usool al-Tafseer; Ikleel al-Karaama fee Tabyeen Maqaasid al-Imaama; and al-Intiqaad al-Rajeeh fee Sharh al-I'tiqaad al-Saheeh.

Baa':

Budoor al-Ahilla min Rabt al-Masaa'il bi-al-Adilla; Bughyat al-Raa'id fee Sharh al-'Aqaa'id; al-Bulgha ilaa Usool al-Lugha; and Buloogh al-Sool min Aqdhiyat al-Rasool.

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Taa':

Tameemat al-Sabee fee Tarjamat al-Arba'een min Ahaadeeth al-Nabee, peace and blessings be upon him.

Thaa':

Thimaar al-Tankeet fee Sharh Abyaat al-Tathbeet.

Jeem:

al-Janna fee al-Uswa al-Hasana bi-al-Sunna.

Haa':

Hujaj al-Karaama fee Aathaar al-Qiyaama; al-Hirz al-Maknoon min Lafdh al-Ma'soom al-Ma'moon; Husool al-Ma'mool min 'Ilm al-Usool; al-Hitta bi-Dhikr al-Sihaah al-Sitta; and Hall al-As'ila al-Mushkila.

Khaa':

Khibyat al-Akwaan fee Iftiraaq al-Umam 'alaa al-Madhaahib wa-al-Adyaan.

Daal:

Daleel al-Taalib ilaa Arjah al-Mataalib.

Dhaal:

Dhukhr al-Muhtee min Aadaab al-Muftee.

Raa':

Rihlat al-Siddeeq ilaa al-Bayt al-'Ateeq; al-Rawdha al-Nadiyya Sharh al-Durar al-Bahiyya; and Riyaadh al-Janna fee Taraajim Ahl al-Sunna.

Seen:

al-Sahaab al-Markoom al-Mumtir bi-Anwaa' al-Funoon wa-Asnaaf al-'Uloom, the second section of this book, Silsilat al-'Asjad fee Dhikr Mashaa'ikh al-Sanad.

Sheen:

Shama'-i Anjuman dar Dhikr Shu'araa'-i Zaman.

Saad:

al-Saafiya fee Sharh al-Shaafiya, on the science of morphology.

Dhaad:

Dhaallat al-Naashid al-Ghareeb min Bushraa al-Ka'eeb, a commentary on the versified work entitled Ta'nees al-Ghareeb.

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Dhaa':

Dhafar al-Laadhee bi-maa Yajib fee al-Qadhaa' 'alaa al-Qaadhee.

'Ayn:

al-'Ibra mimmaa Jaa'a fee al-Ghazw wa-al-Shahaada wa-al-Hijra; al-'Ilm al-Khaffaaq min 'Ilm al-Ishtiqaaq; and 'Awn al-Baaree bi-Hall Adillat al-Bukhaaree, in four volumes.

Ghayn:

Ghusn al-Baan al-Muwarriq bi-Muhassinaat al-Bayaan; and Ghunyat al-Qaaree fee Tarjamat Thulaathiyyaat al-Bukhaaree.

Faa':

Fath al-Bayaan fee Maqaasid al-Qur'aan, in four volumes; Fath al-Mugheeth bi-Fiqh al-Hadeeth; and al-Far' al-Naamee min al-Asl al-Saamee.

Qaaf:

Qasd al-Sabeel ilaa Dhamm al-Kalaam wa-al-Ta'weel; Qadhaa' al-Arab min Mas'alat al-Nasab; and Qatf al-Thamar min 'Aqaa'id Ahl al-Athar.

Kaaf:

Kashf al-Iltibaas 'ammaa Waswasa bihi al-Khannaas fee Radd al-Shee'a bi-al-Hindiyya.

Laam:

Laff al-Qimaat 'alaa Tasheeh Ba'dh maa Ista'malat al-'Aamma min al-Aghlaat; and Luqtat al-'Ajlaan mimmaa Tamass ilaa Ma'rifatihi Haajat al-Insaan.

Meem:

Mutheer Saakin al-Gharaam ilaa Rawdhaat Daar al-Salaam; Maraati' al-Ghizlaan min Tadhkaar Udabaa' al-Zamaan; Misk al-Khitaam min Sharh Buloogh al-Maraam, in two large volumes; Minhaaj al-Wusool ilaa Istilaah Ahaadeeth al-Rasool; and al-Maw'idha al-Hasana feemaa Yukhattab bihi fee Shuhoor al-Sana.

Noon:

Nashwat al-Sukraan min Sahbaa' Tadhkaar al-Ghizlaan; and Nayl al-Maraam min Tafseer Aayaat al-Ahkaam.

Waaw:

al-Washee al-Murqoom fee Bayaan Ahwaal al-'Uloom al-Manthoor minhaa wa-al-Mandhoom, the first section of this book.

Haa':

Hidaayat al-Saa'il ilaa Adillat al-Masaa'il.

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Yaa':

Yaqdhat Oolee al-I'tibaar mimmaa Warada fee Dhikr al-Naar wa-Ashaab al-Naar.

This concludes the listing of the authored books up to this date.

The editor says: The letter 'ayn indicates that the author wrote the work in Arabic, faa' that he wrote it in Persian, and haa' that he wrote it in Hindee. It happened that he presented to the exalted Sultan 'Abd al-Hameed Khaan, ruler of the Ottoman state, his Tafseer Fath al-Bayaan fee Maqaasid al-Qur'aan and wrote to him about it. A splendid imperial rescript came from the Sublime Porte in reply, together with the second-rank insignia called Majeediyya, known in Turkish as “Erinci.”

A letter also arrived from Sayyid Khayr al-Deen Paashaa, the grand vizier, with his book Aqwam al-Masaalik fee Ahwaal al-Mamaalik as a gift. These are the texts of the two documents:

“Pride of the highest and greatest, possessor of every excellence and distinction, Siddeeq Hasan Khaan—may his elevation endure—the husband of the veiled lady, the crown of chaste women, Shaahjahaan Beegum—may her honour endure—ruler of protected Bhopal and head of its province. His noble person possesses praiseworthy and acceptable qualities. To honour his distinction, we have sent him, from our sublime side, the imperial response and a distinguished insignia of the second rank, and issued this high and splendid patent. Written on 20 Rabee' al-Awwal 1296 AH.” End.

A great number of scholars congratulated him on this, and historians among the poets of the court dated it. Among them was the ode of the literary scholar and discerning ambassador Muhammad Hasan ibn Muhammad Ismaa'eel al-Dihlawee, who used the pen name al-Faqeer, beginning:

The light of joy has appeared for us, and gladness is fulfilled;

from the flowering branches of creation, fragrant perfume has spread.

The nightingale of companionship sings in the garden of hope

upon a branch of joy, and the breast has opened.

This ode in full, together with the inscription written in the name of the Sultan, is recorded in the history of protected Bhopal. May God preserve it and us from every calamity and affliction, through the rank of His chosen Prophet, the best of creation, peace and blessings be upon him, his family, and his companions, morning and evening.

[Edition footnote 1] Persian translation of the imperial text by Afandee Muhammad Najeeb, the Turkish scholar and corrector of the Khedivial Press. It addresses Shaahjahaan Beegum, ruler of Bhopal, praises Siddeeq Hasan Khaan's qualities, and records the second-rank Majeediyya insignia, issued on 20 Rabee' al-Awwal 1296 AH.

The righteous sayyid Aboo al-Khayr Meer Noor al-Hasan Khaan, the elder son of the author—may his continuance beautify existence and his praise perfume the worlds—was born in protected Bhopal on Wednesday, shortly before sunrise on 21 Rajab 1278 AH. This birth coincided with the birth of Yoonus ibn Mattaa, peace be upon him, and the conquest in the Battle of the Confederates by our Prophet, peace and blessings be upon him and his family. At his birth the learned wrote many congratulations, including those of our shaykh and teacher.

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The judge Husayn ibn Muhsin al-Yamanee said: “May God bless you in the fortunate child and make him among the bearers of the Qur'aan and the glorious hadeeth.” Among them was Shaykh Zayn al-'Aabideen al-Ansaaree, judge of Bhopal, who wrote and opened his letter with these lines:

Glad tidings: the sun of eminence has risen,

and the moon of nobility has appeared in the horizon of honour.

A pearl from the sea, a sea of knowledge, has appeared;

a light has opened from the garden of felicity.

May the Lord of creation preserve him in righteousness,

and may God grow his good fortune in the finest growth.

He said: When this blessing came, I offered the words the Arabs use when congratulating a person on a child's birth:

May God extend your life abundantly,

until you see this son of yours grown.

As though he were you when he appears,

with praiseworthy traits and promises fulfilled.

May God bless his birth, join his arrival to goodness, lengthen his life, make him happy, bring him near to Him, and raise him in the shade of the nobles who follow His Book. The literary shaykh 'Alee 'Abbaas al-Jarbaakoonee wrote a letter containing:

We send you this written word of congratulation and glad tidings for a righteous son without equal. I hope God will make him an accomplished scholar, a beneficial imam, a just amir, and a generous giver. I found two names that indicate the date of his birth: Dhaheer al-Islaam and Nadheer Hasan. I also said:

May he love me with pure affection and its manifestation;

may he continue to hunt hearts, and may I be his prey.

The God worshipped in heaven and earth has given him

a radiant son, whose light has appeared and shone.

He said, “Date it and gladden hearts,” and I dated it:

“O generosity, how fortunate is his lot!”

Many people of learning and affection offered other congratulations. Praise be to God, it happened as they had foretold: he grew in righteousness and obedience, developed in learning as far as ability allowed, surpassed his peers in intelligence and discernment, and attained, despite his youth, a degree of piety and virtue beyond the capacity of eminent men.

He studied with a number of the scholars resident in protected Bhopal and attached to its exalted court.

Among them were the learned mufti Muhammad Ayyoob; the virtuous Mullaa Anwar 'Alee al-Muraadaabaadee; Mullaa Ilaahee Bakhsh al-Faydhaabaadee; the accomplished judge Muhammad Basheer al-Deen al-'Uthmaanee al-Qannoojee; the learned Muhammad Basheer al-Sahsawaanee; our eminent shaykh, the hadeeth scholar Husayn ibn Muhsin al-Ansaaree al-Yamanee; and this lowly, sinful servant. He is presently acquiring the explicit and inferred sciences and has some precious compositions.

Among them are al-Nahj al-Maqbool min Sharaa'i' al-Rasool and 'Arf al-Jaadee min Jinaan Hudaa al-Haadee, both thoroughly edited works on the jurisprudence of the Sunnah; a biographical anthology of Persian poets entitled Nakaaristaan-i Sukhan; another anthology of Indian poets; and notes on some instrumental sciences. He is the primary subject and second existence of the author of this book. I first recorded his biography in Ithaaf al-Nubalaa' and secondly in my poets' anthology, Shama'-i Anjuman; it is also recorded in Subh-i Gulshan and elsewhere. I gathered for him a treasury of precious, rare books and lawful wealth sufficient for a comfortable life, God willing. He is addressed by the exalted queen as Khaan and regarded with exceptional compassion. He has fine Persian poetry and eloquent prose in literary expression. May God perpetuate his good fortune and lengthen his life and glory.

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The noble sayyid Aboo al-Nasr Meer 'Alee Hasan Khaan, the younger son of the author—may he remain pure—was born in protected Bhopal and raised there amid the most prosperous blessings and happiest hopes. His birth was on Thursday, 4 Rabee' al-Thaanee 1283 AH. I recorded his biography in Ithaaf al-Nubalaa', and it is also written in Shama'-i Anjuman, the anthology of poets.

He studied Persian with the learned Mullaa Muhammad Ahsan al-Balkraamee, author of Aartaṅg Farhang, and learned morphology and grammar. He is now acquiring the remaining sciences. He has intelligence, discernment, great aspiration, and abundant good fortune, and is training himself in poetry. He compiled an anthology of Persian poets entitled Subh-i Gulshan. He is credited with a commentary on al-Mirqaat in logic, which he learned from Mullaa Ilaahee Bakhsh al-Faydhaabaadee. He memorizes a considerable amount of Arabic and Persian verse, has marginalia on our works, and a treatise on the ruling of imitation, as his brother does on independent reasoning. Both were printed in this age at the Jawaa'ib Press in Constantinople. The exalted queen shows him great compassion, addresses him as Khaan, and granted him a livelihood sufficient for his needs. He is also the dearest of my children, although he pays little attention to learning and to what I possess. I hope my Lord will make him among the learned and sincere servants, and single him out for acting according to His pleasure and will. That is not difficult for Him. I have often prayed for him, his brother, and his sister in the Two Holy Sanctuaries and places where prayers are answered. I believe my prayers have, God willing, found acceptance. The movements of youth have no weight; what matters is the state in which a person settles at the end. May God improve all of us; He is Seeing and Hearing.

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Scholars of protected Bhopal

That is, those who came to it and remained attached to the exalted court. They are numerous, though strangers from many lands. The History of Bhopal, compiled by some of its excellent scholars, contains their biographies; their present condition and standing make it unnecessary to mention them in this book, and their works, existing among the students, testify to their rank. Excellence is not hidden from the excellent, and an obligation is not confused with a supererogatory act. Yet it is necessary here to give the biography of the queen of this sovereignty, for she gathered these men, and they gathered at her lofty threshold seeking gifts. Here is her biography; may God Most High perpetuate her elevation and lengthen her protection.

The crowned Taj of India, Her Highness Nawwaab Shaahjahaan Beegum, queen of protected Bhopal and ruler of its exalted state—may existence be beautified by her continuance—was addressed as the supreme heroic ruler of the highest rank among the stars of India. She was born at the fort of Islaamnagar, three farsakhs from Bhopal, in 1254 AH. At nine years of age, on 15 Muharram 1263 AH, she rightfully occupied her father's seat without dispute. The Queen of Britain, ruler of India and England, sent her a splendid robe of honour. She was raised in the care of her mother, Nawwaab Sikandar Beegum, learned Persian arts, calligraphy, and writing, and acquired the instinct of rule and policy, surpassing her peers in these matters. She excelled in translating the Qur'aan, composing religious correspondence, and managing international affairs. She combined worldly and religious virtues and was proverbial for intelligence, memory, generosity, mercy, and liberality.

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When she reached the age of twenty-two, she entrusted the reins of rule to her mother's capable hand and retained for herself the position of heir apparent. This was the utmost generosity, for only a rare few permit such a thing. When her noble mother died in Rajab 1285 AH, she occupied the seat of sovereignty and entered the station of governance through both parents. She then married me in 1288 AH, after the British government, under Lord Mayo, governor of India and resident at Calcutta, granted permission. The date of this marriage was expressed through a chronogram alluding to one good and another that you love—an excellent date, indicating the benefits of both abodes.

The first was the good of this world: the general benefit whose streams flowed through this cause.

The second was love of the everlasting abode. In such a place one says: “Our Lord, give us good in this world and good in the Hereafter, and protect us from the punishment of the Fire.”

She travelled in Ramadhaan 1289 AH to the port of Bombay. There she received the high address of the first rank and the imperial insignia bearing the title written by the grand vizier, called the “Viceroy and Emperor of India,” and returned to her kingdom joyful, specially honoured, and generally distinguished.

After that, in late Dhoo al-Qa'da 1292 AH, she travelled to Calcutta and met the Prince of Wales, the eldest son and heir apparent of the Queen of England.

He honoured her greatly and gave her noble gifts and valuable presents manufactured in the lands of the Franks.

Before that she had also met his brother, the Prince of Edinburgh, and received great honour from him. He sent her precious objects from London. I accompanied her on these journeys, as was customary.

She travelled again to Delhi in 1294 AH and received the magnificent imperial insignia bearing the words “Glory from God.” The governor-general gave her a European sword with a gilded belt and an ornamented case, all of which remain with us and are worn on ceremonial occasions. She returned full of great joy and advanced to an honoured rank. At this grand celebration, attended by all India's rulers, near and far—a gathering without equal in former times—the Queen of England ordered seventeen guns to be fired throughout the territories under her authority when we arrived and departed. Another address then came to her, its wording “Crown of India.” In the current year, 1296 AH, two great rescripts arrived in her noble name with the highest-rank insignia called Shafqat, from the exalted Sultan, ruler of nations, 'Abd al-Hameed Khaan, sovereign of the Ottoman state. May his sovereignty endure and the whole world become his kingdom. This is its translated wording.

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In sum, this age of the queen of protected Bhopal is an age of happiness, the season of learning's advancement, and the time of joy and elevation for every servant and master. How could it be otherwise, when she is the Taj of India and the head of heads? It is said in the familiar proverb: “There is no perfume after the bride.” She rebuilt the lands after their ruin, revived the scholarly schools after their obliteration and decay, built great mosques, established splendid stipends, dug wells, planted gardens and trees, raised great buildings, honoured the young and the small, revived the Sunnah, extinguished innovations, and uprooted the causes of immorality.

She eliminated debauchery and licentiousness, extinguished the fires of morning and evening drinking, and purified the lands from the filth of polytheism and innovations.

She spread the skirts of grants and gifts over people of merit, collected rare books of varying kinds and disciplines whose worth is immense and whose description is lofty, and gave students thousands of copies of the Qur'aan and religious epistles free of charge. She withheld neither gift nor generosity from anyone. She endowed abundant provisions for the poor and needy and established numerous stipends for them in money and produce. She continues to give the pilgrims, warriors, travellers, students, and poor who arrive in her kingdom money, clothing, and houses, in quantities difficult to delimit and lengthy to enumerate. The floods of her beneficence have flowed to every resident and visitor; the steeds of her generosity have traversed every wilderness and valley. In her broad shade people are secure from every old and new fear. She seeks truth and right in every coming and going, observes prayer and fasting in every waking and sleeping, has a working hand in Persian and Hindee verse, a dexterous hand in sound literary prose, and her verse is preserved in the poetry collection and the poets' anthology. A great number of men of letters have written her biography.

In short, in this late age and impoverished time she combined virtues that rarely gather in a man, let alone in women, and contained excellences that the tongue of the interpreter falls short of explaining. This is but a mote from the field of her lofty merits and a drop from the seas of her evident generosity.

Let us limit ourselves here to this small amount, for the occasion cannot accommodate a complete account. May God perpetuate her days, subject the whole world to her, make her latter life better than her first, and make the former a cultivation for the latter. He has power over whatever He wills and is worthy of having prayers answered.

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