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Sadrush Shariah Mufti Amjad Ali Aazami (English)

Khalifa-e-Majaz (Accredited Successor) of AlaHadrat

Sadr al-Sharia Allama Maulana Mufti Hakim Abu al-Ula Amjad Ali Aazmi

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BIRTH

ISLAMI

Sadr-e-Shariat (Chief of the Islamic Law), Badr-e-Tariqat (Shining Moon of the Spiritual Mythology or
Tariqah), Hadrat Allama Mowlana Shah Amjad Ali Aazmi the son of Hakim Jamal al-din, son of Maulana Khuda
Bakhsh, son of Moulana Khairuddin (1299 AH 1878-9) was born in the district of Ghosi in India, Mohalla
Karimuddin, district Azamgarh.
His faher and grandfather both were renowned scholars in religious theology and expert specialists in the
Unani (Greek) system of medicine.
When his grandfather, Hadrat Maulana Khudabakhsh went to perform Hajj, then on his return from Makkah alMukarramah to Madinah al-Munawwarah, he received the permission (ijazah) for the recitation of Dalail alKhayrat.

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EDUCATION
He received his elementary education from his grandfather. After that he studied books in general education for
the beginners from his elder brother, Maulana Muhammad Siddique. At the end of the elementary course and on
the advice of his elder brother, he was admitted to the Madrasa-e-Hanfiyya in Jaunpur, for further education
under the supervision and guidance of Jami Maqulat wa Manqulat, Hadrat Allama Moulana Hidayatullah Khan
Rampuri, Jaunpuri (d. 1326 ah 1908 AD student of Imam al-Falsafa, Mujahid-e-Jalil, Hadrat Allama Fadhle-Haqq Khayrabadi). At that time, there was no proper rail system and it was also quite difficult to get hold of
any transport by which Sadr al-Shariah could easily travel from Azamgarh to Jaunpur and vice versa. Hence, he
would travel from Ghausi to Azamgarh by foot. Then from there, he would reach Madrasa-e-Hanfiyya, Jaunpur,
via a camel-driven carriage.
On completion of the prescribed course (Dars-e-Nizami) at the Madrasa-e-Hanfia Jaunpur, he presented himself
before the great scholar, Shiekhul Muhadditheen (the Master of the people who are elite in the subject field of
Hadith), Allama Maulana Wasi Ahmed Surti (d.1334 AH 1916 AD) for higher education in Ahadeeth and with

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that end in view, he joined Madrasat-ul-Hadeeth, in PiliBht and received the Sanad (authenticated certificate or
degree) from that Madressa in 1320 AH 1902 AD.

AS A TEACHER
During this time, AlaHadrat, the Great Reviver of Islam, Maulana Shah Ahmed Raza Khan fadhile-e-Bareilly
needed the services of a teacher at the Darul-Uloom, Manzar-e-Islam, which he founded.
Maulana Amjad Ali then left his clinic and proceeded to Bareilly. At Bareilly, he first worked as a teacher. Later
on he was also entrusted with the supervision of the Matbah-e-Ahle Sunnah (Printing Press), and was also given
presidency of the Education branch of Tehreek Jamat-e-Raza-e-Mustafa, in Bareilly. These responsibilities he
conducted with great endeavour, devotion, in addition to this was the issuance of Fatawas (Juridical Opinions),
which he continued as his newly acquired mission.
He took oath of allegiance (Baiyat) on the hands of the great eminent scholar, faqih, Imam, Muhaddith,
Mufakkir, Musannif, Mudabbir, al-Sheikh Mufti Hafiz-o-Qari Imam Ahmed Rida Khan Bareilly and was soon
honoured with the bestowment of Khilafat (headship of the various mystical paths, e.g Silsila Qadriya, Chistiya,
Soharwardiya, Naqshbandiya, Barkatiya, and so on). He derived affectionate blessings and guidance from his
Chief Mentor (shaykh), and quickly rose to the heights and ranks of perfection.
In the matters concerning fatawa, Imam Ahmed Rida Khan had complete reliance and full confidence in Allama
Amjad Ali Khan on account of his diligence and competence in the Mission entrusted to him. Paying tributes to
his capabilities Imam Ahmed Rida on one occasion stated:
You will find the quality of understanding the religion (tafaqquh) to a greater degree in Maulvi Amjad Ali (Sadr
al-Shariah) incomparable to others present here (in the field of learning). The reason being that he is adept in
announcing, writing and examining the various fatawa. He writes down what I say in response to the inquiries
sought in this behalf. He has the adoptive nature; he grasps the point of issue without much effort. He has
acquired familiarity with methods and procedures (which is an asset for him in this profession)
During the stay of Hadrat Sadr al-Shariah at Bareilly, the work-load demanding immediate attention had
increased tremendously, even to the extent of wonderment and amazement because of the multi-dimensional
varieties of the work involved, such as the supervision of the publishing press, proof reading, guidance (briefing)
to the pressmen, despatch of parcels and letters, writing/dictating of the Islamic Juridical fatawas, and so on.
Each of which demanded uninterrupted attention. On top of all this, he had to conduct all these work almost
single-handedly. The blessings and supplications of Imam Ahmed Rida had revitalised and rejuvenated his spirit
of work for the sake of the religion (deen) to such an unbelievable degree that he did not feel any kind of
tiredness, mental exhaustion or even any physical disindination, for the work at hand. People often in amazement
of this phenomenon, would quite truly exclaim:
Maulana Amjad Ali Sahib is a work machine
Maulana Amjad Ali saheb contributed and rendered enormous and uncountable services in the initiation and
finalisation of the grandiose, matchless and unique translation of the Holy Quran, by Imam Ahmed Rida,
entitled Kanz al-Iman, under the chronological title Kanz al-Iman fi Tarjamah al-Quran (1330A.H., coinciding
1911A.D.)
He adopted teaching as a professional career at his early youth and continued to serve as such till the end of his
life. He produced such unique, matchless, peerless and illustrious students/disciples who left an indelible and
ever shining marks in the annals of proficient crusaders and research scholars which even the sublime erudition
and meteoric learning itself shall be proud of (as achievement by disciples/students) which in fact will itself be a

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praiseworthy and a pride worthy tribute to the learning and its potentials to attain the high mark of proficiency.
For a considerable length of time, he served as a teacher in the renowned centre of knowledge, Madrasah Manzar
al-Islam, in Bareilly Shareef.
In the year 1924 A.D./1343 A.H., he went to Ajmer Sharif to join as the Head teacher (Sadr al-Mudarrisin) for Dar
al-Ulm Muiniyah Uthmaniyah.
In 1933 A.D./1351 A.H., he returned back to Bareilly, and stayed here for a continuous 3 years. After that he
joined as the Sadr al-Mudarrisin of Dar al-Ulum Hafiziah Shervani, in response to an invitation of Nawab Haji
Ghulam Muhammad Khan Shervan ruler Dadun (Ali Garh), and stayed there in that capacity for a full seven
years, rendering yeoman service, for the cause of learning and for the uplifting of the institution. The great
scholar and administrator Maulana Habib al-Rehman Shervani while delivering a presidential speech on the
occasion of the Annual function of the school, in 1937A.D./1356 A.H., paid glorious tributes to the personal and
professional qualification of Moulana Amjad Ali in the following words:
Maulana Amjad Ali is one of the four or five teachers in the whole sub-continent whom I recognise as having been
appointed on merits.
At that time, Maulana Abd al-Mushahid Khan was working as an assistant teacher in the same school. He has
also expressed his impression in these words:
Maulana Amjad Ali was the Chief teacher (Sadr al-Mudarris) in this institution for more than seven years. He had
also worked as a Head Master in various schools at Bareilly, Ajmer, and many other places all around the subcontinent of India. Being an experienced teacher for quite a number of years, he has full command over the
profession of teaching.
Up to 1943 A.D./1327A.H. He stayed at Dadun, then he remain at Banaras for a year; thereafter, till 1945
AD/1364 A.H., he taught at Dar al- Ulum Manzar al-Islam, in Bareilly.
In the vicinity of the Ajmer shrines, the descendants and offspring of Prithvi Raj had settled as permanent
inhabitants. Though these settlers were converts to Islam, they retained and followed practices, which were
openly contrary to Islam, and its teachings, and at times bordering the fringes of atheism, and cults of idolatry.
They were also deficient and negligent about the fundamental modes of worship, and their fulfilment with due
regard to the Faraidh (compulsory), and Wajibat.
At the advice and guidance of Hadrat Sadr al-Shariah, his students and disciples chalked a programme of Tabligh
(conveying the message of Islam, especially its fundamentals, and basic principles), amongst these nominal
Muslims. The programme was religiously implemented. It had pleasant effects. The visits and preaching of young
students under the command of the religious leaders worked magic on those eager and God-fearing minds,
because their Islamic nomenclature was at stake, unless it was corrected in time and tuned to Islamic Ideology.
The verve and zest displayed by these people soon transformed their entire outlook and they clustered around
these enthusiastic preachers and they open-heartedly and whole-heartedly welcomed their Iman arousing
sermons and resolved to act upon them.

AS A LEADER
Hadrat Sadr al-Shariah was basically and mentally tuned as a religious scholar, but he was also at home and
conversant with the politics of the day (which was raging throughout the length and breadth of the subcontinent). And whenever and wherever necessity chose, he defended and extolled the Islamic nation, even as a
political entity with sound reasoning and in political parlance. His murshid-e-tariqat (mystic leader), Imam
Ahmed Rida Bareilly was a staunch supporter of the Two Nation Theory, which was based on the fundamental

issue that the nations of idol worshippers (but parast) and idol breaker (but shikan), cannot be joined into a
single nation. This was the basic foundation of the demand for Pakistan.
Hadrat Sadr al-Shariah was a true believer of the Muslim nationhood as a separate entity, and so was Sadr alAfadhil Sayyid Naeemuddin Muraadabadi, and many of our great and eminent scholars, and he spread no
endeavours for the cause of Muslim entity. He preached this theory with full force of his command on the 14th of
Rajab 1339, corresponding 24th March 1921, Jamiah al-Ulema al-Hind (which consisted mostly of the
Nationalist Muslims) held their convention, at Bareilly in which Maulana Abu al-Kalam Azad and other leaders
participated.
The leaders of the Jamiat had come fully prepared, and confident that they will outwit and defeat the opponents
of Muslim-Hindu unity. Maulana Amjad Ali, being the president of the Academic branch of Jamah al-Raza-eMustafa accepted the challenge and presented to the leaders of the Jamiah Ulema-e-Hind a comprehensive
questionnaire based on 70 questions related to the so-called Hindu-Muslim unity, and demanded their reply to
the said-questionnaire. But the pro-Hindu Ulema of the Jamiah Ulema-e-Hind failed to send even one reply to
the questions posed, in spite of repeated reminders which were sent to them.
The great learned scholar, Maulana Sayyid Naim al-Din al-Muradabadi, expressed the under-noted opinion of
the said questionnaire in a letter addressed to Imam Ahmed Rida Khan:
Our Master! Your blessings abound
After presenting my greeting of salaam, I beg to submit that after taking the leave of yours, I reached my
residence and studied the comprehensive questionnaire. Really these questions are based on Divine
Dispensation. Surely these questions do not provide the opponents any room for a convincing reply (and
definitely they are defenceless at the moment)
At the time of departure, Abu al-Kalam Azad said at the Bareilly-Ry Station: All the various objections raised in
the questionnaire are real and correct. Why should people commit errors, which cannot be (adequately) replied
and defended. Such errors (falsehoods) provide the other party an opportunity to seize upon it
On 19-20 Shaban corresponding 3/4th October 1350 A.H./1939 A.D., a meeting was held in Muradabad, under
the chairmanship of the Khalifa al-Awwal of Imam Ahmed Rida, al-Sheikh, al-Allama Mufti Hujjah al-Islam,
Hamid Rida Khan. In this meeting, Hadrat Sadr al-Shariah was prominent by his august presence. All this jamiat
later became popular with the name of All India Sunni Conference
In April 1946, a convention on a grand scale was held at Banaras, under the auspices of Sunni Conference. The
session so held was unique and unparalleled as a very large number of Scholars and Saints, to the tune of over 5,
000 in number participated. This convention had assumed the fundamental significance for the establishment
and consolidation of Pakistan. In that session, a committee was set up, comprising of prominent Ulema and
Mashaikh to suggest ways, and also to give their views and opinions for a means for the smooth running of an
Islamic Government body. Among the distinguished participants, was none other than the name of Hadrat Sadr
al-Shariah.

ISLAMIC JURIST
ALLAH, blessed Mawlana Amjad Ali with the bestowment of many different sciences and branches of knowledge
and craft to perfection, but he had an intrinsic inclination towards the knowledge, which is regarded as sacred, as
Imam Shafi once stated:

Every kind of knowledge except for that related to the Holy Quran is just a pastime... and except for Hadith, and
Fiqh in the religion (Islamic Jurisprudence)
He had a great inclination towards Tafseer, Hadith and Fiqh (Islamic Jurisprudence). He had the detailed, but
complex Islamic rulings of many different topics, of the Fiqh on the top of his tongue. In recognition of his multi
dimensional acquisition of the various branches and sciences of knowledge , Imam Ahmed Rida, the Great
Reviver of Islam, has conferred the title Sadr al-Shariah to him during his stay at Dadun (District of Aligarh).

GENIOUS WRITER
Hadrat Sadr al-Shariah started writing marginal notes (annotations or hawashi) on the voluminous book of
Imam Abu Jafar Tahawi (d. 321A.H./933A.D.) on hadith, entitled Sharh Maan al-athar, and in the short
period of seven months, he completed a comprehensive annotation. The special feature and note of surprise is
that the annotation was hand-written with a fine-pointed pen, and that too with one pen; it comprised 450 pages,
each page consisting of 35-36 lines! It means that having retired after each days arduous preoccupation, which
consumed and enormous time and energy he found the time to write about 2 pages each day. The heart
rendering tragedy in this connection is that that composition of the marginal notes (Annotation) could not
remain preserved (if this masterpiece had survived, it would have surely revolutionised the word of Islamic
erudition as a monument of universal acclaim. It is really unfortunate that the Muslim ummah has been deprived
of an ever-lasting source of learning and guidance) .
His second masterpiece is Fatawa Amjadia, which is a unique 4-volumed book, comprising of the various fatawa
enquired in his service, as regards to many Islamic topics. One must note that these were only a few of the many
questions that were asked to him, and most have not been recorded till date. Nonetheless, it is still quite a unique
book of Academic Researches. Then he turned to writing books for the children, when the illustrated book of
Primary education (in Urdu) was introduced, which contained pen-drawn pictures and drawings to illustrate the
various letters of the Urdu alphabet.
Hadrat Amjad Ali wrote a primer (Urdu Qaidah), containing pictures of lifeless objects. the Qaidah had the
blessing that the child experienced no difficulty in recognising and getting familiar with the alphabets. He could
read the book of his standard in a much shorter time than through other methods.
He had the proficiency and skill of explaining very complex, and difficult passages in a simple and easy to
understand language.
Bahr-e-Sharat is that universally acclaimed book of Hadrat Sadr al-Shariah which can be justifiably called the
Encyclopedia of the Hanafi Islamic Jurisprudence . Hadrat Sadr al-Shariah wrote 17 parts of the 20-chaptered
book, and the other remaining 3 parts he could not write due to great subsequent sorrows of the death of
members of his blessed family.
Nevertheless, to complete this great service he gave counsel that, due to his persistent illness, any of his students
or family members should complete. Hence, the 3 parts were completed by his great students.
The renowned book of fatawa, entitled Fatawa-e-Alamgiri or Hindiyya was compiled by the efforts of more
than 500 outstanding scholars at that time. Despite this, there is not much written as regards to which
proposition (masalah) is the most authentic and which one is weak. The respect that Alamgir showed and had for
these great Ulema who compiled Fatawa-e-Alamgiri was that whenever they entered his court, Alamgir would
immediately stand up in respect for them.
On the other hand, Sadr al-Shariah wrote the famous Hanafi Encyclopaedia of Fiqh on his own, and in addition
to this, he also made it clear and mentioned which proposition were authentic so that it is easier for the reader to

learn and memorise the authentic propositions, without having to refer to books in languages which one could
not understand. Furthermore, this book has been written in such a beautiful, but simple manner that not only can
the Ulema (scholars) use it, but also the public in general can gain much benefit from it.
If we look at it in this manner, then Bahar-e-Shariat is a much more beneficial and advantageous service for
Islam and the Muslim ummah, in comparison to Fatawa-e-Alamgiri compiled by more than 500 outstanding
scholars.
This book is said to have been started in writing, sometime in 1915 AD/1334 A.H., and was complete (up to the
seventeen parts, then written in 1943 A.D./1362 A.H.). he had the desire to write the remaining 3 more parts, but
circumstances did not permit. Within a short span of four years, eleven dear members of his family breathed their
last. These bereavements took such a heavy toll of his mental and physical capability that he lost his sight and all
the work of writing and completing anything came to a sudden halt.
The initial six parts of Bahr-e-Sharat were personally heard (the author, Sadr al-Shariah, reciting them) by alSheikh Imm Ahmed Rid Khan. He corrected or modified at carious places and embellished them with his
introductory notes. The significant aspect of the Bahr-e-Sharat is that each chapter begins with the verses of
the Holy Quran, then the various ahdth as related to the topic, then an introductory note, followed by a detailed
and concise annunciation of the jurisprudential problems and their answers according to the Qurn, Hadth,
Sunnah and the aqwal of the Ulema.

EMINENT STUDENTS:
Below we note the names of all the great students of Hadrat Sadr al-Shariah, Hakim Abu al-Ula Amjad Ali
Aazmi:

Sher Besha-e-Sunnat, Munadhir al-Aazam, Moulana Hashmat Ali of Lackhnaw

Muhaddith al-Aazam Pakistan, Maulana Abu al-Fadhl Sardar Ahmed of Layal Pura, now Faisalabad

Mujahid-e-Millat, al-Sheikh al-Allama Maulana Habib al-Rehman, President of the All India Tablighe-Sirat (Orissa India)

Imam al-Nahw, Sadr al-Ulema Sayyid Ghulam Jilani Merthi (author of Bashir al-Kamil, Bashir alNajiyah, Bashir al-Qari, and many more works)

Hafiz-e-Millat al-Shah, Allama Hafiz Abd al-Aziz Muhaddith-e-Muradabadi thumma Mubarakpuri,

Principal of the renowned Islamic University, al-Jami Ashrafia, Misbah al-Ul?m in Mubarakpur,
Azamgarh, India

Amin-e-Shariat, Munadhir-e-Ahl-e-Sunnat, Mufti-e-Azam Kanpur, Maulana Rifaqat Husain

Muzaffarpuri

Shams al-Ulema, Qadi Shams al-Din Jaunpuri (author of Qanun-e-Shariat)

Khayr al-Adhkiya Hadrat Mawlana Ghulam Yazdani Aazmi, former Head teacher (Sadr al-Mudarris) of
Jamia Razviyya, Mazhar-e-Islam, in Bareilly Sharif.

Sayyid al-Ulema, Sayyid Al-e-Mustafa Marehra Sharif

Fakhr al-Amathil Jami Maqulat wa Manqulat, Allama Muhammad Sulaiman Bhaghalpuri

Sheikh al-Hadith Hadrat Allama Abd al-Mustafa Aazmi

Hadrat Allama Abd al-Mustafa Azhari (son of Hadrat Sadr al-Shariah)

Khalil al-Ulema Hadrat Maulana Mufti Khalil Khan Barkati

Sheikh al-Ulema, Hadrat Allama Ghulam Jilani Ghausvi

Rais al-Muhaddithin Hadrat Allama Mubin al-Din Amrohwi

Abu al-Mahasin Hadrat Maulana Mohammad Mohsin Sahib Faqih al-Shafi Lahore, Pakistan

Faqih-e-Azam Naib-e-Mufti-e-Azam, al-Sheikh al-Allama Mufti Sharif al-Haq Amjadi

Hadrat Maulana Mohammed Ilyas Siyalkoti

Hadrat Maulana Mufti Mohammed Ajaz Radhwi

Hadrat Maulana Waqar al-Din, Dar al-Ulum Amjadiya Karachi - Pakistan

Hadrat Maulana Taqaddus Ali Khan, Sheikh al-Jamiah Rashidiyah, Pir Gauth (Sindh Pakistan)

Hadrat Maulana Mukhtar al-Haq Bikiturdir Sharif

Hadrat Maulana Israr al-Haq Indori

Hadrat Maulana Mukhtar al-Haq Khatib-e-Aazam Dar al-Salam

Hadrat Maulana Khalil Ahmed Sahib Kichaucha Sharif

Hadrat allama Sayyid Zahir Ahmed Aligarh

Hadrat Maulana Mujib al-Islam saheb Adrawi

Hadrat Maulana Afdhal al-Din M.P.

Hadrat Maulana Mufti Atfullah Aligarh

Hadrat Maulana Mehbub Rida Khan Sahib Karachi

Hadrat Maulana Sadiqullah sahib Banaras

Hadrat Allama Ghulam Asi saheb Balya

Hadrat Maulana Qari Asad al-Haq Muradabadi

Hadrat Maulana Atiq al-Rehman tilshepuri

Muhaddith al-Kabr, al-Sheikh Dia al-Mustafa (son of Sadr al-Shariah)

Hadrat Allama Qari Raza al-Mustafa (son of Sadr al-Shariah)

Hadrat Maulana Hakim Shams al-Huda sahibzadah

Hadrat Maulana Mohammad Yahya Ghausi

And many more great students upon whom, not only the ahle Sunnah, but also the entire Islamic nation looks
with pride and honour.
CONTEMPORARY SCHOLARS:

Sadr al-Afadhil Allama Sayyid Naim al-Din Muradabadi

Hujjah al-Islam, Allama Hamid Rida Khan (son of Imam Ahmed Rida)

Mufti-e-Azam-e-Hind, Allama Mustafa Rida Khan (son of Imam Ahmed Rida)

Malik al-Ulema Allama Zafr al-Din Bihari

Umdah al-Mutakallimin Sayyid Sulaiman Ashraf Bihari

Hadrat Allama Sayyid Ahmed Ashraf ibn Ashrafi Miya Kichaucha sharif

Muhaddith-e-Azam-e-Hind Sayyid Muhammed Kichauchavi

Hadrat Maulana Hakim Barakat Tonki

Hadrat Allama Wakil Ahmed Sikandarpuri

Hadrat Allama Maulana Fadhl-e-Haqq Rampuri

Hadrat Allama Muin al-Din Ajmeri

Hadrat Maulana Nur al-Hasan Rampuri

Maulana Qadi Abd al-Wahid sahib Patna

Hadrat Allama Dia al-Din Pilibhiti

Muballigh-e-Islam, Hadrat Allama Abd al-Alim Siddiqi Merthi

Hadrat Maulana Sayyid Misbah al-Hasan

BLESSED KHULAFA (Accredited Successors)

Here are the names of his famous Khulafa:

Sher Besha-e-Sunnat, Mazhar-e-Alahadrat, al-Sheikh Allama Hashmat Ali Khan

Muhaddith-e-azam Pakistan, Maulana Sardar Ahmed Khan

Hafiz-e-Din-o-Millat, Hadrat Allama Abd al-Aziz Muhaddith-e-Muradabadi

Sheikh al-Ulema Hadrat Allama Ghulam Jilani Aazmi

Mufti-e-Azam Kanpur, al-Sheikh Mufti Rifaqat Husain Kanpuri

Hadrat Allama Hafiz Qari MuHammad Musleh al-Din Siddiqui

Sharih Bukhari, Faqih-e-Azam, al-Sheikh Mufti Sharif al-Haqq Amjadi

Allama Ghulam Yazdani Ghausvi

Hadrat Maulana Abd al-Haq Mubarakpuri

CHILDREN
1st wife: Mohtarama Karima Khatun Sahiba:

Hakim Shams al-Huda Marhum

Zubeda Khatun marhuma

Maulana Mohammed Yahya Marhum

Allama Abd al-Mustafa Azhari Marhum

Allama Ata al-Mustafa Marhum

2nd wife: Mohtaramah Safiyy al-Nisa Sahiba

Raisa Khatun Marhuma

3rd wife: Mohtarama Rabia Khatun Sahiba

Muhammad Ahmed Marhum

Qari Raza al-Mustafa Sahib

4th wife: Mohtarama Hajra Bibi Sahiba

Mohtarama Saida Khatun Marhuma

Mohtarama Aisha Khatun

Muhaddith-e-Kabir, Hadrat Allama Maulana Dia al-Mustafa Qadri

Muhammad Marhum

Maulana Thana al-Mustafa Sahib

Maulana Baha al-Mustafa Sahib

Maulana Fida al-Mustafa Sahib

JOURNEY TO THE HEREAFTER

Hadrat Sadr al-Shariah had already been blessed by performing his first Hajj ritual in 1337/1922. For the
second time, he accompanied his spouse, and set off from Ghosi on the 26th of Shawwal 1367 A.H. the
events, which occurred before and also after the event are quite astonishing.
The candle of the love of the Holy Prophet which Hadrat Sadr al-Shariah had in his heart illuminated
and burnt even more brightly in this particular journey to Haramain Sharifain (but, actually, the journey
to the hereafter). He would ask people to recite the naat sharif, and would feel emotional after hearing
the beautiful verses of the naat.
As scheduled, in the masses of hundreds of people waiting patiently to see Hadrat Sadr al-Shariah he
came to the railway station. At the station in front of the masses of people, he delivered an inspirational
speech. Then the car arrived, and Hadrat Sadr al-Shariah departed. From the very beginning of his
departure from his house, he felt ill, and in addition to this fact was that rain fell immensely during this
journey, which made him deteriorate in health even more. This was why he had a fever, to the extent that
on reaching Bombay, he had pneumonia. At the Bombay station, his treatment started. Even after so
many days of treatment, he would still be in the state of unconciousness.
Hudur Mufti-e-Aazam was also accompanying him on this journey, and because of his regular visit to
meet Hadrat Sadr al-Shariah to ask as to how he was, mass of people always came with him.
Once during his visits, a person recited a naat written by Imam Ahmed Rida, immediately hearing this,
Hadrat Sadr al-Shariah opened his eyes, and stated to give him a pillow so that he could sit up.
Throughout the time that the naat was read, Hadrat Sadr al-Shariah sat there, in that position, as
though he was meditating.
Hudur Mufti-e-Aazam-e-Hind and Hadrat Sadr al-Shariah both were going to depart in the same plane.
However, due to Hadrat Sadr al-Shariahs illness, Hadrat Mufti-e-e-Aazam-e-Hind, after the Maghrib
(Sunset) prayers came to pay his final visit and to meet Hadrat Sadr al-Shariah for his last time. With
eyes full of sorrowful tears for this great personality, Hadrat Mufti-e-Aazam-e-Hind stated:
Go on (Carry on the final stages of your spiritual journey), I shall follow behind you

And then Hadrat Mufti-e-Aazam-e-Hind departed for his journey to Hajj, and after his departure,
Hadrat Sadr al-Shariahs health became even worse.
Finally, on the 2nd of Dhil Qadah 1367 A.H, coinciding Monday the 2nd of September 1949, at 12:26
P.M, this great scholar departed to a celestial journey; instead of the intended pilgrimage, upward to the
heaven and as a prelude thereof.
We are belongings of ALLAH and we are to return to Him... Whatever He takes is His, whatever He
gives is His, and there is a fixed period for everything.
The following verse: Indeed the righteous will be in the Gardens and Springs (of paradise in the
Hereafter), solemnises the death of Hadrat Sadr al-Shariah, Badr al-Tariqah, Allama Hakim Abu al-Ula
Amjad Ali A'azmi Radi Allahu Ta'ala Anho.
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