Spiritual Luminaries

Huzoor Mufti-e-Azam Hind 

Scholar - Sufi - Saint

By Allamah Yaseen Akhtar Misbahi

Darul Qalam, New Delhi, India

Translated by
Moulana Mohamed Saleh Joosab Arbee

An Islāmic Lifestyle Solutions Publication

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First Edition -

Compiler – Allāmah Yāseen Akhtar Misbāhī

Translation – Moulana Mohamad Saleh Joosab Arbee
Preface – Mufti Omar Dawood Moīnī
Proofreading – Mufti Moin Moīnī
Typestting – Shaykh Faheem

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 Dedication 1
Huzoor Taajush Shariah Hazrat Allamah Mufti Muhammad
Akhtar Raza Khan Azhari Qaadri Barkaati Razvi Noori
(Jaamiatur Raza, Bareilly Sharif)
who is the tranlator's spiritual link to the Mashaaikh of the
Qaadri Barkaati Razvi Noori Silsilah.

Dedication 2
Hazrat Moulana Abdul Hamid Palmer Qaadri Barkaati Razvi
Noori
(Sunni Ulama council, Durban)
Who played a key role in motivating the translator to persue his
studies of the Deen

Dedication 3
Hazrat Moulana Sayyid Aleemudeen Asdaque Misbahi Qaadri
Chishti
(Darul Uloom Qadria Gharib Nawaaz Ladysmith)
Who made available an institute with facilities for the translator
to be a student of Deen

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Contents
Dua by his Eminence, Hazrath Professor Sayyid Amin Mia
Barkaati ................................................................................................. 10

Pearls from the tongue of a Wali Moulana Ahmed

Mukadam............................................................................................. 14

Preface by Mufti Omar Dawood ................................................. 17

Publisher’s Note................................................................................. 23

Huzoor Mufti Azam Hind  Scholar – Sufi - Saint .............. 25

Birth and Early years ........................................................................ 26

Name ..................................................................................................... 27

Prediction of his birth and sainthood ......................................... 28

Birth according to Quranic numerology ................................... 29

Teachers and Tutors ......................................................................... 30

Graduation........................................................................................... 31

An interesting interview ................................................................. 31

Ijaazaat and Khilaafat....................................................................... 36

The Ijaazah of Farangi Mahal........................................................ 37

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The Ijaazah of A’la Hazrat ........................................................ 38

As a Mufti............................................................................................. 41

The title of ‘Mufti-e-A’zam Hind’ ................................................ 42

Ustaaz-e-Zaman Moulana Hasan Raza Khan  ................... 44

Assistant Mufti to his father at the Darul Iftaa ........................ 47

Various sciences that he Mastered in.......................................... 47

As a teacher.......................................................................................... 49

Famous students................................................................................ 49

Those who benefited from him especially in Fiqh................. 51

Mufti Shareef ul Haq Amjadi’s  experience with Huzoor

Mufti-e-A’zam Hind . .................................................................. 53

The ruling on injections while fasting ........................................ 57

Mufti Mutee’ur Rahman Muztar describes his experiences

.................................................................................................................. 59

Practicing the Sunnah ...................................................................... 60

The etiquette of correction .............................................................. 61

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Enjoining good and prohibiting evil........................................... 64

Views of Mashaaikh and Ulama.................................................. 65

Selflessness and sincerity ................................................................ 90

An incident mentioned to the compiler..................................... 95

Caution in accepting donations for religious institutions.... 96

Debt to keep the Madressa Running .......................................... 98

Muhadith-e-A’zam Pakistan Moulana Sardaar Ahmad

Razvi Laailpuri  .............................................................................. 99

The love between Muhadith-e-A’zam Pakistan  and

Huzoor Mufti-e-A’zam Hind ................................................101

Relationship between Huzoor Mufti-e-A’zam Hind  and

Huzoor Haafiz-e-Millat ............................................................103

Huzoor Sayyid ul Ulama  and Huzoor Haafiz-e-Millat 

................................................................................................................106

The history of Sunni Darul Isha’at that first published

Fataawa Razviyyah ........................................................................111

Madrassah Ashrafiyyah to Al Jamiatul Ashrafiyyah Arabic

University Mubarakpur................................................................112

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A historical gathering of Scholars ..............................................115

Comments on whether it was possible for a human to reach

the moon.............................................................................................116

Ruling on injections for a fasting person .................................119

Important points by Mufti Nizaamudeen Misbahi on how

rulings change with the passage of time .................................121

The ruling of a woman whose husband is missing.............123

The Faraai’dh (Duties) and Masaail of Dar ul Qudhaat (a

council of Ulama to issue verdicts)............................................126

Adaab ul Ikhtilaaf- Etiquette of disagreement in secondary

Fiqhi Masaail .....................................................................................129

The use of the Microphone in Salaah .......................................130

Photographs required for passports and visa .......................130

Huzoor Mufti-e-A’zam Hind’s  response to mischief

makers .................................................................................................131

His relationship with the Ulama who differed with him..132

The stance in the political uprising and partition of India

and Pakistan ......................................................................................133

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Fatwa regarding Jihaad at the time ...........................................138

Always mindful of his associates...............................................147

Standing up for the truth and denouncing falsehood

fearlessly .............................................................................................153

Demolishing of Musjid Shaheed Ganj, Lahore .....................154

A non-Muslim replacing a part of the Masjid land with

alternative land.................................................................................157

Nasbandi - sterilization..................................................................159

The Shudhi movement and conspiracy against Islam .......165

Sunni Ulama unite against the Movement.............................165

Tour to different states to survey the situation......................168

Training in comparative religion at Sunni institutes ...........173

The actual confrontation with the leader of the Shudhi

movement ..........................................................................................177

All India Sunni conference, Banaaras (1946) ..........................179

Sunni Awqaaf conference, Delhi, 1961 ....................................180

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An Important letter to Malikul Ulama regarding the first
elections in 1951................................................................................181

Muslim personal law convention, Mumbai, 1972 ...............182

Huzoor Mufti-e-A’zam Hind  emphasizes that Burhaan-

e-Millat  should attend the convention for the greater
benefit ..................................................................................................183

Demise and Janazah .......................................................................185

Publications by the Islamic Lifestyle Solutions .....................187

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 Dua by his Eminence, Hazrath Professor Sayyid
Amin Mia Barkaati
It gives me immense pleasure to know that the translated
version of a life sketch of the great spiritual icon, Huzoor
Mufti-e-A’zam Hind, Maulana Shah Mustafa Raza Khan ,
the worthy son of A’la Hazrat Imam Ahmad Raza Bareilvi
 is going to be published.

Maulana Mohamed Saleh Joosab Arbee Sahib, a young and

growing scholar of the Ahl-e-Sunnah wal Jamaat has
rendered this great service. He has successfully translated a
book compiled by Ra’ees ut Tahreer 1 Maulana Yaseen
Akhtar Misbahi Sahib who has highlighted the
achievements of Huzoor Mufti-e-A’zam Hind in serving
Islam and Sunniyyat.

this book contains not only the biography of Mufti-e-A’zam

Hind , but also highlights the intimate relationship of
Mufti-e-A’zam Hind  with his master, spiritual guide, and
my great grandfather, Qutub2-e-Marehrah Sayyiduna Shah
Abul Husain Ahmad-e-Noori  known to us as “Miyan

1
A leader in literary services
2
Qutub- Cardinal Pole (of Spirituality). He is known to be one
of the seven Qutubs who was laid to rest in Marehra Sharif

10
Sahab Qiblah”, who bestowed upon him many spiritual
blessings.

Sarkaar Noori Miyan  conferred Bai’at and Khilaafat to

Huzoor Mufti-e-A’zam Hind  in infancy and declared
him his spiritual son and predicted that one day he will be a
renowned Sufi and Saint. He further added that a huge part
of the spiritual world will benefit from his contributions.

Alhamdulillah! Huzoor Mufti-e-A’zam Hind  proved to

be a true reflection of his Murshid-e-Barhaq3.

In today’s times, the need of the hour is to highlight the

contributions of great personalities of the Sawaad-e-A’zam
4 Ahl-e-Sunnat wal Jamaa’ah. Our youth have to realise their
duties and responsibilities towards the propogation of
Islam. We need to have a sound knowledge and
understanding of Islam, Tariqat and Ma’rifat5. We should
reap maximum benefit from the literature of A’la Hazrat
Faazil-e-Bareilvi and other great scholars of the Sunni
Spiritual world.

3
His true spiritual guide and mentor
4
The great majority, referring to the Ahlus Sunnah Wal
Jamaa’ah
5
Two of the four faculties of spiritual excellence.

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Faqir-e-Barkaati6 has a very special association and spiritual
link with Huzoor Mufti-e-A’zam Hind  as my Murshid-
e-Ijaazat7.

It is amongst the objectives of Khaandaan-e-Barkaat 8 to

promote young writers, Islamic Scholars for their
commendable services to the Muslim world, and to
motivate them to explore their hidden talents.

6
Barkaati Beggar, a term he uses for himself in humility
7
Murshid e Bai’at is a Spiritual guide who has initiated the
seeker in to a specific Tariqah by virtue of Bai’ah (an oath of
allegiance) and Murshid e Ijaazat is the spiritual mentor, who
even though a person may have not taken Bai’ah at his hands he
bestows upon the person spiritual blessings like Khilaafat and
Ijaazaat, (Permission to recite the Awraad of the Spiritual chain,
in the specific method as well as to transmit the blessings to
others and to initiate people in to the Tariqah.

Ameen e Millat Professor Sayed Muhammad Amin Miyan

Barkaati was given Khilaafat by Huzoor Mufti e A’zam Hind 
in the most unique manner. Qari Amaanat Rasool of Philibhit
states that Professor Sayed Amin Miyan sahib was given
Khilaafat by Huzoor Mufti e A’zam Hind  thrice in one day.
Once at his home, then in the veranda and then on the stage of
Urs e Razvi in the year 1975, Qari Amaanat Rasool says that he
witnessed this himself, Huzoor Mufti e A’zam Hind  started
mentioning the greatness of his Murshid Hazrat Sayyid Shah
Abul Hussain Ahmad e Noori  in front of thousands of people
who were present at the Urs, thereafter he said “Whatever I
received from the king of Marehera (Referring to his Murshid) I
offer it to the prince of Marehra, Sayyid Amin Miyan”
(Tajalliyaat e Ahsan ul Mashaaikh Pg 14)
8
The family of the Mashaaikh of the Barkaati Silsilah

12
I congratulate the compiler and translator of this book and
pray to Almighty Allah for their well being and success in
their future endeavours.

May Allah accept our good deeds.

Ameen.

Professor Sayed Mohammad Amin Mia Barkaati

Khaadim-e-Sajjaadah, Khanqah-e-Barkaatiya Marehra

Shareef. (Sajjaadah Nasheen, Aastaana Aaliyah Qadriyah
Barkaatiyah, Marehra Sharif, U.P India)

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 Pearls from the tongue of a Wali
By Hazrath Moulana Ahmed Mukadam

Any good word or person needs to be celebrated. In a time

when even world leaders simply cannot speak truths, at
such a time we must necessarily publically praise truths and
persons of truth.

Sarkar Huzur Mufti-e-Azam Hind (RA) was one such

person whose private and public life was a living truth.
Maulana Mohamed Saleh Joosab Arbee has joined a long
unending list of authors who recognize the need for the
constant recovery of the lives of Allahs elect.
Here we share some of the simple but powerful usages of
the experienced truths of Huzur Mufti-e-Azam Hind.

Huzoor Mufti Azam’s rickshaw driver’s name was

Mehboob.
Hazrat once said about him: “Mehboob is Marghoob.”
Meaning that: “Mehboob is liked”.

Perhaps we can understand that when anybody of any

standing or status becomes a beloved of Allah’s Wali, then
everybody else too prefers and likes that person.

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“You will find many who resemble Adam (A.S) (meaning
that they are created in the likeness of the original human
being), but a person of balanced humanity is rarely found.”
Perhaps Hazrat meant that a person of balanced and noble
qualities who has feeling, love and excellent conduct is rare,
because in fact these are the qualities of the Awliya.

Hazrat used to pronounce the words “Ifriqah” and “Ifriqi”

with a ‘kasrah’ below the alif. Unlike the rest of us who say
“Afriqah” and “Afriqi”.

By the weight of one diacritical mark (kasrah), Hazrat

displayed his knowledge and awareness, sitting in
Mohallah Saudagran, not only of the proper pronounciation
of this great continent of Africa, but also indicated the
perpetual strife and divisions that has plagued the continent
of Africa in the distant past and during the pre and post-
colonial periods up to the present.

The friends of Allah are informed of conditions of afar as

well as of the hearts of their attendees.

When Hazrat was address directly, we would use the term

“Huzoor” and when we referred to him we would use the
term “Hazrat”. At home and amongst his relatives he was
also referred to as “Mayyaa”, a short usage for love and
respect. Some people addressed Hazrat as “Sarkaar”,

15
meaning Leader, Master, Head, person in charge. The
elders of the family would also refer to Hazrat as ‘Chhotê
Miyaa’ in reference to his elder brother Hazrat Hamid Raza
as ‘Barê Miyaa’.

On many occasions Hazrat would warn against the usage,

‘Badd Naseeb’ bad destiny, (completely bereft of good
fortune). He would say: ‘No muslim can have a bad destiny
because one has Imaan ‘(faith). However, one can say ‘Kam
Naseeb’ meaning sometimes one can be misfortunate.

Hazrat would display visible dislike at the usage of the

word “Sarkaar” to refer to the government. Possibly
because one can only use such a well-meaning word when
one intends a very honorable person or entity.

Moulana Ahmed Mukadam

Al-Ghazali Islamic College Pretoria

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 Preface

By Mufti Omar Dawood

Much has been written about Huzoor Mufti-e-Azam-e-

Hind Sha Mustapha Raza Khan  by writers who in their
own right are celebrated saints, scholars and flag-bearers of
the Muslim Ummah. They have showered him with much
praise and rightfully accorded him titles of honour and
respect. Therefore, it is safe to conclude from their writings
that Huzoor Mufti-e-Azam  was the heart-beat of not just
the Indo-Pak Subcontinent but the global community of the
Ahle Sunnat wa Jamaat.

I was informed by my respected brother, Hazrat Moulana

Muhammed Saleh Joosub Arbee Qadri Razvi Moeeni of his
intention to translate a book concerning Huzoor Mufti-e-
Azam-e-Hind , originally written by the erudite scholar of
Islam, Allama Yaseen Akhtar Misbahi. Even though a
sinful and ignorant individual like myself does not have the
aptitude to compile anything about this great savant of
Islam, I humbly requested Moulana Saleh permission to
compile a few words as a preface for this book.

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Alhamdulillah, it was his kindness to allow me the
opportunity to do so. My Mashrab is Qadri Chishti Asdaqi
but indeed, my heart loves and respects the Mashaaikh of
Bareilly Shareef as much as or even more than those who
belong to the Razvi Tareeqah. Every Wali of Allah 
belongs to all adherents of the Ahle Sunnat, not just those
who share their Silsila of Sulook. However, I do have an
ulterior motive – it is to be included in the list of those who
have paid homage to this beloved of Allah  so that on the
day of Judgement, my Lord  showers me with mercy.

Being the son of Aala Hazrat Imaam Ahmed Raza  is a

great distinction but comes with much responsibility as
well. Both the elder and younger son of Aala Hazrat 
Huzoor Hujjatul Islam Moulana Haamid Raza Khan  and
Huzoor Mufti-e-Azam-e-Hind  respectively were the true
reflection of their illustrious father. Huzoor Hujjatul Islam’s
 excellence and service to Deen is a topic by itself which
requires much more than a single book. A roving
ambassador of Sunniyat busy in the upliftment of Deen,
Hujjatul Islam  trusted his younger brother as the deputy
of their father in the field of Iftaa. Hence he used to pass on
queries he received to Huzoor Mufti Azam  to answer
even though Hujjatul Islam  was his teacher and a Mufti

18
himself. Such was the trust he had in him. They were after
all, fruits of the same magnificent tree whose branches and
shade is mercy and only mercy for the Muslim populace.

A prolific scholar and eminent saint, Huzoor Mufti-e-

Azam  exemplified Ilm and Taqwa and occurrences
highlighting this fact are innumerable to list in this brief
document. He projected Bukhari, Suyuti, Raazi and Raza in
Ilm and was the Ghous of his era, the Mazhar
(manifestation) of Ghous-e-Azam Sayyidunna Shaikh
Abdul Qaadir Jilani  in piety. His personality and being
was solace for the grieved, his Fataawa, validation for
Ulema and Taqwa, hope for the sinful. Never was a day in
his life wasted in frivolous activities and discussions
detrimental to the Ahle Sunnat wa Jamaat. He stressed
unity amongst those who have true love for Allah , His
Rasool  and the pious servants of Allah  i.e. the Auliya.
That is what is needed, or rather Mufti-e-Azam-e-Hind  is
who we need in this trying time of disunity.

Aala Hazrat Imam Ahmed Raza Khan  had many

Khulafa and students who all served the Deen exceptionally
and outstandingly. Sadrush Shariah, Burhaan-e-Millat,
Sadrul Afaadil, Malikul Ulema, Qutbe Madina, Muballigh-
e-Azam, Muhadith-e-Azam-e-Hind and many, many more

19
were the fragrant roses of Aala Hazrat . But the fragrance
emitted by Huzoor Mufti-e-Azam , Allahu Akbar!

Thousands of Mureeds of Mufti Azam-e-Hind  always

stood up in honour of Saadaat and other Ulema. Never did
he allow his Nafs to get the better of him. He performed his
Salaah with congregation in the Musjid, adorning himself
with all that is required when a humble servant stands in
the court of his Lord. Sunniyat is practicing the Sunnah of
Rasoolullah , having love for everything and everyone
related to him and understanding that no matter how
celebrated we may become in this world, it is all his
blessings. Baghdaad, Ajmer, Kalyar, Marehra, Kichocha,
Badaayoun and all centres of Sunniyat had consensus on
Huzoor Mufti Azam  being the Taajdaar (crown-bearer) of
the Ahle Sunnat but Mufti Azam  knew he was granted
this honour by being the Abd (slave) of Muhammed
Mustapha .

Huzoor Mufti-e-Azam-e-Hind  knew that hurting the

hearts of Sunnis is a sin very grave in the sight of Allah .
Fataawa Mustaphawiya is a collection of Fataawa issued by
Mufti-e-Azam , in it his scholarship, Irfaan and foresight is
evident. Even in matters of difference amongst Sunnis, he
maintained the correct mode of discussion to objectors. Ilm

20
is rampant in today’s time but the Adab Ilm instils within a
person is rare. Mufti Azam-e-Hind  had a profuse amount
of Ilm and Adab proportional to it.

Allama Yaseen Akhtar Misbahi is currently one of the

leading senior Ulema of India, he is the student and Mureed
of Huzoor Haafiz-e-Millat  and Huzoor Mufti-e-Azam-e-
Hind  respectively. After Allama Arshadul Qadri , I
personally believe he is Raeesul Qalam. This book is a tribute
to his master, Mufti Azam-e-Hind  and we are definitely
grateful he penned it. Following his example, Moulana
Muhammed Saleh has also paid tribute to his Dada Peer
being the Mureed of Hazrat Mufti Akhtar Raza Khan. May
Allah  grant both the author and translator due reward to
this service of Deen, Ameen. Islamic Lifestyle Solutions is
an Islamic organisation involved in the dissemination of
true Islamic knowledge and beliefs. Our mission is always
to uphold the flag of Sunniyat by our efforts, services and
literature. Shaykh Faheem and Mufti Moin Moeeni have
also worked in the preparation of this book, may they also
be rewarded for their service, Ameen.

In conclusion, I humbly appeal to the Ulema of the Ahle

Sunnat to always present our Akaabireen in a positive light

21
so that the younger generation becomes familiar with the
giants who have impacted on our lives.

Mufti Omar Dawood

Co-founder of the Islamic Lifestyle Solutions

Muharram 1438 / October 2016

22
 Publisher’s Note

The book ‘Spiritual Luminaries – Huzoor Mufti Azam Hind

 - Scholar – Sufi – Saint’ is a translation of the book
‘Aaftaab-o-Maahtaab’ complied by Hadhrath Allāmah
Yāsīn Akhtar Misbahī. Whilst the original work was to
display Sayyidi Ala Hazrath  as the ‘Aaftaab’, and his
beloved son Huzoor Mufti Azam Hind  as the
‘Maahtaab’, the I.L.S. chose to publish only the version
depicting the life of the latter, as there is insufficient
referenced data regarding his life in the english language.

Furthermore, regarding his erudite scholarship, Allāmah

Yasīn Akhtar Misbahi left no stone unturned in his
portrayal of Huzoor Mufti Azam Hind’s  authority in the
science of Islamic jurisprudence better known to the general
Muslim populace as the subject of fiqh. It will become clear
to the reader that even high ranking scholars turned to him
for guidance in matters pertaining to the faith.

His contribution to the realm of spitrituality was

unrivalled in his era, and the book establishes his superior
understanding of tasawwuf as a practical implementation
as opposed to a mere theoretical display.

23
 His sainthood becomes as crystal clear to anyone who is
literate on the intimate details pertaining to the
characteristics of the men of Allāh .

This translation is the property of the Islamic Lifestyle

Solutions and no part of this publication may be reproduced
in any manner whatsoever without written permission of
the publisher except in the case of brief referenced
quotations.

This translation consists of the majority of the original

work and certain sections / paragraphs have been truncated
at the discretion of the publisher.

In the case of any queries arising from the translation,

readers are requested to kindly contact the Islamic Lifestyle
Solutions for clarity.

Shaykh Faheem
Head of Publications Department
Islamic Lifestyle Solutions
Durban, South Africa

24
 Spiritual Luminaries

Huzoor Mufti-e-Azam Hind 

Scholar – Sufi - Saint

25
Birth and Early years
Huzoor Mufti-e-Azam Hind Moulana Shah Mustafa Raza
Qadri Barkaati Noori Bareilvi  was born at the time of
Subah Saadiq9 on a Friday the 22nd of Zul Hijjah 1310 Hijri10
corresponding to the 7th of July 1893.

He passed away at 1:40 am on the 14th of Muharram 1402

Hijri corresponding with the 12th of November 1981. He was
the younger son of Imam-e-Ahl-e-Sunnat, Faqeeh-e-Islam
Moulana Shah Muhammad Ahmad Raza Hanafi Qadri
Barkaati Bareilvi 11.

Possessing a high level of piety, he was a brilliant scholar of

Deen, an experienced Mufti12 and a well versed poet. Being
a Shaykh-e-Tariqat 13 ,who inherited the traits of his

9
Break of Dawn
10
The Hijri year refers to the year according to the Islamic lunar
calendar that commenced upon the migration of the Holy
Prophet from Makkatul Mukarramah to Madinatul
Munawwarah
11
Born on Saturday at the time of Zohr 10 th Shawaal 1272 Hijri
corresponding with the 14th June 1856 and passed away on the
25th of Safar 1340 Hijri corresponding with Friday the 28 th of
October 1921
12
A scholar qualified in the field of issuing Islamic verdicts
13
A leader and a representative of a spiritual chain with reaches
the Prophet 

26
predecessors, he was loved by both Ulama and the general
public.

Name
His original name was Muhammad upon which his
Aqeeqah14 was made. He was also named Aalur Rahman15.
His Peer-o-Murshid16

Hazrat Sayyid Shah Abul Husain Ahmed-e-Noori Barkaati

Marehrawi17 

Son of Sayyid Shah Zuhoor Hassan Marehrawi18 

Son of Hazrat Sayyid Shah Aal-e-Rasool Ahmadi Qadri

Barkaati Marehrawi19  had named him Abul Barakaat
Muhiyudeen Jilaani.

14
The Sunnah of slaughtering animals and shaving of the
child’s hair seven days after birth.
15
Huzoor Mufti e Azam Hind  has answered the possible
objection regarding this name of his, Aal means family and
Rahman refers to Allah , how can one be called the family of
Allah? He states that Aal also means an obedient servant so the
name means an obedient servant of Allah 
16
Spiritual Master
17
Demise- 11th Rajab 1324 Hijri / 31 August 1906
18
Demise- 1266 Hijri
19
Demise- Zul Qa’dah 1296 Hijri/ December 1879

27
His father A’la-Hazrat Imam Ahmad Raza Khan  also
called him Mustafa Raza and his pen name was Noori. He
became famous amongst Ulama and laymen alike as Mufti-
e-Azam Hind.

Prediction of his birth and sainthood

A’la-Hazrat  was not at home in Bareilly Sharif when his
son was born, rather he was at his Peer Khana20, Marehrah
Sharif21. On the 22nd of Zul Hijjah, Hazrat Sayyid Shah Abul
Husain Ahmad-e-Noori  gave Sayyidi A’la-Hazrat  the
good news that his son had been born.

His Aqeeqah was made on the 7th day and on the 25th of
Jumaadul Aakhirah 1311 Hijri, Hazrat Sayyid Abul Husain
Ahmad-e-Noori  came to Bareilly Sharif and put his
Shahadah finger22 in the baby’s mouth. The baby began
suckling on the finger.

Sayyiduna Abul Husain  initiated him into the silsila23 and

at that very moment granted him all the ijaazaat 24 and

20
Abode of his spiritual masters
21
A village located north of Dehli at a distance of 200km found
in the Etah district of the Uttar Pardesh (U.P) province in India
22
Index finger
23
Spiritual chain
24
Permission of transmission

28
khilaafat25 that he had of the various salaasil26. He then
declared:

“Humanity will reap a lot of blessings from this child.”

Sayyidi A’la-Hazrat  had also given this son of his all the
Ijaazaat and khilaafat of all the Silsilas as well as of the
Awraad and Wazaaif27

Birth according to Quranic numerology28

The Hijri year of Huzoor Mufti-e-Azam Hind’s  birth is
extracted from the verse;

َ
َ ‫َامعَل َ ٰى ِع َبا ِدهِالَ ِذي َنا ْص َطف َ ٰىُآللَـه َخ ْي ٌرأمَاي ْش ِرك‬
‫ون‬ ٌ ‫ُق ِلال َْح ْمدلِلَـ ِه َو َسل‬

Say (O dear Prophet Muhammad – peace and

blessings be upon him), “All praise is to Allah, and

25
Successorship and declaring one as a representative of a
Spiritual order
26
Plural of Silsila, Chains
27
Litanies and instructions to recite certain verses in a specific
manner that is advised to be carried out with permission and
guidance of a spiritual master
28
This is based on the science of Ilm ul Jafar or Ilmul A’daad
where a certain date or year is extracted from a certain verse
when it is discovered that the numerical value of each word in
the verse when added, equals to a figure that is the same as the
year being extracted, eg the numerical value of this verse is
1310 and so is the Hijri year he was born in.

29
 peace upon His chosen bondmen; is Allah better or
what you ascribe as His partners?”29

Teachers and Tutors

Huzoor Mufti-e-Azam Hind’s  Tasmiya Khaani 30 was
conducted by his esteemed father, who also taught him the
basics in Islamic studies. He also learnt from his elder
brother Hujjat-ul-Islam Moulana Haamid Raza Qadri
Barkaati Bareilvi .31

Another sincere Ustaaz of his was Hazrat Moulana Shah

Raham Ilaahi Manglori Muzaffarnagari32 , the student of
Moulana Sayyid Abdul Azeez Ambethwi Saharanpuri, the
student of Moulana Abdul Haq Khairabaadi33.

Some of his other teachers were Moulana Zuhoor-ul-

Hussain Farooqi Rampuri 34 , the student of Moulana
Abdul Haq Khairabaadi  who was the student of

29
Surah An-Naml, 27:59
30
A tradition to initiate a child into Islamic learning at an age
varying to the abilities of the child by calling the family to
observe a pious person make the child read the first few verses
of the Holy Quran.
31
Demise- 1362 Hijri/ 1943
32
Demise.1361 Hijri
33
The son of the famous, Hazrat Allama Shah Fazl e Haq
Khairabaadi 
34
Demise- 1342 Hijri

30
Moulana Shah Fazl-e-Rahman Ganj Muraadabaadi  who
was the student of Shah Abdul Azeez Muhadith-e-Dehlwi
.

Another teacher of his was Moulana Sayyid Bashir Ahmad

Aligarhi  the student of Mufti Lutfullah Aligarhi  the
student of Mufti Inaayat Ahmad Kaakoorvi .

Moulana Raham Ilaahi Manglori , Moulana Zuhoor-ul-

Husain Faarooqi Rampuri  and Moulana Sayyid Bashir
Ahmad Aligarhi  were all teachers at Darul Uloom
Manzar-e-Islam Bareilly Sharif.35

Graduation
Huzoor Mufti-e-A’zam Hind  graduated from Darul
Uloom Manzar-e-Islam after studying all classical texts at
the age of 18 in the year 1328 Hijri/ 1910.

An interesting interview
On the blessed journey of Hajj in the year 1971, the compiler
of “Tazkirah-e-Ulama-e- Ahl-e-Sunnat, Moulana Mahmood
Ahmad Qadri Rifaaqati Muzaffarpoori, interviewed

35
The world famous educational institute founded by Sayyidi
A’la Hazrat  in 1322 Hijri /1904

31
Huzoor Mufti-e-Azam Hind  in Makkatul Mukarramah.
He quotes Huzoor Mufti-e- Azam Hind  describing his
early stages himself.

“After Moulana Haamid Raza  , A’la-Hazrat  didn’t

have a son, A’la-Hazrat  was in Marehrah Sharif, and
after the Zohr Salah in Jamaat36 he was coming down the
Musjid-e-Barkaati stairs walking behind Hazrat Sayyid
Shah Abul Husain Ahmad-e-Noori , requesting him to
make Dua37 that Allah blesses him with a son.

Hazrat Sayyid Abul Hussain Ahmad-e-Noori  made Dua

and later on gave him the good news that a son will be
born. The day I was born A’la-Hazrat  was in Marehrah
Sharif again. This time, Hazrat Sayyid Abul Hussain  had
already performed the Zohr Salah and was coming down
the stairs while A’la-Hazrat  was climbing up the stairs38.
He addressed Sayidi A’la-Hazrat “Molvi Sahib! Your son
has been born”.

36
Congregation
37
Supplication in the court of Allah 
38
It is also mentioned that Sayyidi A’la Hazrat  received
inspiration that his son was born and so did Hazrat Noorul
Aarifeen  hence they both went to give each other the good
news that they both had received.

32
He then gave the name “Abul Barakaat Muhiyudeen Jilani.
The Aqeeqah was made with the name as Muhammad, he
became known as “Mustafa Raza” amongst his family.
Sayyidi A’la-Hazrat  had also included “Aalur Rahman to
his name”

Hazrat Sayyid Abul Hussain  thereafter said to A’la-

Hazrat , “I will come to Bareilly to see your son.”

I was six months old when Hazrat Sayyid Abul Hussain 

came to Bareilly, and stayed at my uncle’s house. Sayyidi
A’la-Hazrat  took me and placed me in his lap, he put his
Shahaadah finger in my mouth, I began to suck his finger,
Sayyidi A’la-Hazrat  came forward and requested
“Huzoor! Please make him your slave.”

The interviewer says: “I then asked Huzoor Mufti-e-Azam

Hind  to tell us about his studies, to which he replied”

“I learned Quran Sharif from A’la-Hazrat , and I learned

Arabic and Farsi (Persian) from two of my uncles as well as
Moulana Haamid Raza Bareilvi  39.

39
Huzoor Mufti e A’zam’s  elder brother and the elder son of
Sayyidi A’la Hazrat 

33
When Madrassa-e-Ahle Sunnat Manzar-e-Islam was
established, I learned under it’s teachers, i.e. Moulana
Sayyid Basheer Ahmad Aligarhi  and Moulana Zuhoor-
ul- Husain Faarooqi Rampuri . Then Moulana Raham
Ilaahi Manglori Muzaffarnagari joined the staff, I then
studied mainly under him. After I completed my
intermediate studies, I spent most of my time in the
company of Sayyidi A’la-Hazrat  from whom I benefited
tremendously.”

Huzoor Mufti-e-Azam Hind  was asked about his

classmates.

He said “The son of my uncle, Moulana Hasnain Raza Khan

as well as Molvi Hashmat Ali  of Bareilly”.

Then he was asked about his Iftaa training.

He said, “At Darul iftaa Ahl-e-Sunnat Darul Uloom

Manzar-e-Islam, graduates of Manzar-e -Islam itself,
particularly Moulana Zafarudeen Sahib ,, Moulana
Abdur Rashid Azeemabaadi  and Moulana Ghulam
Muhammad sahib  were handling the Iftaa department
under the guidance of A’la-Hazrat , Moulana Nawaab
Mirza also used to write Fataawa.

34
So one day I went to the Darul Iftaa, I saw Moulana
Zafarudeen busy writing a fatwa. He kept on opening
different volumes of Fataawa Razviya for reference.”

I said “Why do you keep looking at Fatawa Razviya when

writing the fatwa”? He said “Well! If you can write the
Fatwa without looking, then take a try!” He picked up a
query and gave it to me. I immediately wrote the answer
and returned it to him. My Fatwa was presented to A’la-
Hazrat  for verification and approval. Alhamdulillah the
answer was correct. A’la- Hazrat  approved the Fatwa
and gave me one rupee as a prize.”

Huzoor Mufti-e-Azam Hind  was asked what the query

was about.

He said “It was regarding breastfeeding. The first Fatwa

that A’la-Hazrat  ever wrote was also on breastfeeding,
and he also achieved one rupee from his father as a prize.
Moulana Zafarudeen’s  first Fatwa was also on
breastfeeding and he also got some prize.”40

40
Pages 1083-1084 “Jahaan e Mufti e Azam, Article by
Moulana Mahmood Ahmad Qadri Rifaaqati, compilation of
articles by Moulana Muhammad Ahmad Misbahi, Moulana
Abdul Mubeen No’maani Misbahi and Moulana Maqbool

35
Ijaazaat and Khilaafat

Huzoor Mufti-e-A’zam Hind  had received all the Ijaazaat

and Khilaafat from his father A’la-Hazrat  and his Murshid
Noor-ul-Aarifeen Sayyid Shah Abul Husain Ahmad -e-
Noori  that are mentioned in:

➢ An Noor Al Bahaa fi Asaaneedil Hadeeth wa

Salaasilil Awliyaa41

➢ Al Ijaazaatul Mateenah li Ulamaa-i-Bakkata wal

Madinah42

➢ Hayaat-e-A’la-hazrat43

Apart from having the special Ijaazaat and permission of

transmission from his blessed Shaykh, Sayyiduna Abul
Husain Ahmad-e- Noori  and his honorable father A’la-
Hazrat Imam Ahmad Raza Khan , he also had Ijaazah in
Hadith that was linked to the leader of hadith masters

Ahmad Misbahi. Published by Raza Academy Mumbai 1428

Hijri/ 2007
41
Compiled in 1307 Hijri by Sayiduna Abul Husain Ahmad-e-
Noori 
42
Compiled in 1323 Hijri by A’la Hazrat Imam Ahmad Raza
Bareilvi 
43
Vol 3 compiled by Moulana Zafaruddeen Qadri Razvi
Azeemabaadi 

36
Shaykh Abdul Haq Muhadith-e-Dehlwi , Shah Abdul
Azeez Muhadith-e-Dehlwi  son of Shah Waliyullah
Muhadith-e-Dehlwi .

Also Ijaazah linked to the ocean of knowledge, Moulana

Abdul Ali Farangi Mahali Lucknowi  and from them to
the top of the chain.

Listed below are some of the Ijaazaat that Huzoor Mufti-e-

Azam Hind  had in Hadith:

The Ijaazah of Farangi Mahal

➢ Huzoor Mufti-e-Azam Hind Moulana Shah Mustafa
Raza  from Imam Ahmad Raza  from Sayyid Shah
Aal-e-Rasool Ahmadi Marehrawi  from Moulana
Noorul Haq Farangi Mahali  son of Moulana
Anwaarul Haq Farangi Mahali , from Bahrul uloom
Moulana Abdul Ali Farangi Mahali Lucknowi  until
the end of the chain.

➢ Huzoor Mufti-e-Azam Hind  from A’la- Hazrat

Imam Ahmad Raza  from Moulana Naqi Ali Bareilvi
 from Moulana Raza Ali Bareilvi  from Moulana
Khaleelur Rahman Muhammadabaadi Rampuri 

37
 from Moulana Muhammad A’lam Sandelwi  from
Moulana Abdul Aliyy Farangi Mahali Lucknowi 
until the end of the chain.

The Ijaazah of A’la Hazrat 

When giving the Ulama and Mashaaikh of the Haramain
Shareefayn Ijaazah this is what Sayyidi A’la-Hazrat  wrote
on their certificates,

“I, on the blessing of Allah give them Ijaazah of the following books
and sciences that I have been given Ijaazah for:
1. The Holy Quran
2. The Blessed Hadith of Rasoolullah , All books of Hadith
like the Sihaah Sittah, Sunan, Masaaneed, Jawaami’
Ma’aajim, Ajzaa’, Shurooh,
3. Books of Usool ul Hadith (principles of Hadith)
4. Books of Asmaa ur Rijaal (Science of encyclopedia of
narrators of Hadith)
5. Fiqh (Jurisprudence)
6. Tafseer (science of commentary)
7. Qiraath (science of laws of reciting the Quran)
8. Tajweed (science of melodious recitation of the Quran)
9. Kalaam (science of dialects)
10. Usool ul Fiqh (principles of jurisprudence)

38
 11. Siyar (science of scholastic theology)
12. Tawaareekh (science of chronology)
13. Adab (science of literature)
14. Nahw (Arabic Syntax)
15. Sarf (morphology)
16. Lughat (Science of Lexicon)
17. Ma’aani (rhetoric)
18. Bayaan (science of eloquence)
19. Badee’ (science of command of language)
20. Mantiq (science of Logic)
21. Hikmat (philosophy)
22. Hindasa (geometry)
23. Hai’at (astronomy)
24. Zeejaat (ephemeris)

“As well as all other books that I narrate from, as I have been given
Ijaazah to do so by my immensely honored Mashaaikh.

1. I narrate from my Master and Murshid who is my hope

and treasure, the one who possesses both Shariah and
Tariqah and the leader of both groups, i.e. Ulama and
Aarifeen, whose gaze transforms juniors into seniors,
SAYYID SHAH AALE RASOOL AHMADI  (May
Allah grant him his eternal pleasure), he narrates from
his blessed Mashaaikh amongst who is Shah Abdul

39
 Azeez Muhadith-e-Dehlwi  , who narrates from his
father Shah Waliyullah Muhadith-e-Dehlwi  .

2. I narrate from my father, (who is Allah’s mercy to me),

and my Blessed Master, Muhammad Naqi Ali Qadri
Barkaati Bareilvi  , he narrates from his blessed father
Moulana Muhammad Raza Ali  , he narrates from
Moulana Khaleelur Rahman Muhammadabadi
Rampuri  , he narrates from Faadhil Muhammad
A’lam Sandelwi  , he narrates from Moulana Abdul
Ali Farangi Mahali Lucknowi 

3. In Makkatul Mukarramah I narrate from Shaykhul

Ulama Al-Imaam Al-Muhadith As-Sayid Ahmad ibn
Zain Dahlaan Makki  . He narrates from Shaykh
Uthman Damyaati  and others,

4. I narrate from the learned and shining star of guidance

in Makkatul Mukarramah Moulana Shaykh Abdur
Rahman  the son of the Hanafi Mufti of Makkah
Shaykh Abdullah Siraaji , he narrates from Moulana
Ash-Shaykh Jamaal Ibn Abdullah  son of Umar the
Hanafi Mufti-e- A’zam of Makkah , he narrates from
Moulana Ash-Shaykh Muhammad Aabid Sindhi
Madani .

40
5. I narrate from Shaykh Sayyid Hussain Ibn Saalih
Jamalul Layl Makki . He narrates from Shaykh Aabid
Sindhi Madani 

6. I narrate from the grandson and successor of My

Murshid (Hazrat Shah Aal-e-Rasool Ahmadi
Marehrawi ) the inheritor of his knowledge and
blessings, Sayyid Shah Abul Husain Ahmad Noori
Marehrawi .

7. “Other than them, I narrate from other Mahsaaikh; May

Allah shower his mercy on them at all times”.44

As a Mufti
In 1328 Hijri / 1910, when Huzoor Mufti-e- Azam Hind 
wrote his first Fatwa on the issue of breastfeeding, A’la
Hazrat Imam Ahmad Raza Khan  approved of the fatwa
and endorsed it in the following words.

“‫”صحالجواببعونالملكالعزيزالوهاب‬45

44
Al Ijaazaatul Mateenah li Ulamaa-i-Bakkata wal Madinah, by
A’la Hazrat Imam Ahmad Raza Khan Bareilvi published in
Bareilly, Lahore, Mumbai etc.

41
Expressing his joy, he gifted Huzoor Mufti-e-Azam Hind 
a prize. He then had an official stamp made through
Moulana Haafiz Yaqeenudeen Bareilvi .

His official stamp read,

“Abul Barakaat Muhiyudeen Jilani Aalur Rahman Muhammad

known as (Urf) Mustafa Raza”

The title of ‘Mufti-e-A’zam Hind’

Moulana Muhammad Hassan Ali Razvi46  the student of
Muhadith-e-A’zam Pakistan Moulana Sardaar Ahmad
Razvi Laail puri  writes in one of his articles:

“On the 25th of Safar 1347 Hijri/ August 1928 at the Aastaana
Aaliyah Razviya Bareilly Sharif, there was a mass gathering that
took place. Ulama, Mashaaikh and religious leaders from Lanka,
Bihaar, Bengal, Punjab, Mumbai, Gujraat, Kaathiyaawaar,
Gondal, Madras, U.P, C.P, Rajpootana, Sindh and Sarhad were in
attendance in great numbers.

It was in this gathering that Moulana Mufti Ash Shah

Muhammad Mustafa Raza  was given the titles of MUFTI-e-

45
The answer is correct through the help of the supreme
sovereign, the gracious and generous
46
Punjab Pakistan

42
A’ZAM 47 and SADRUL ULAMA 48 both in speech and in
writing. From the resolutions that were passed at this gathering by
Hujjatul Islam Moulana Shah Muhammad Haamid Raza Sahib
Qiblah , the third resolution was that Huzoor Mustafa Miyan
Noori should be addressed as Sadrul Ulama and Mufti-e-Azam.”49

Huzoor Sayyiduna Hujjatul Islam Moulana Shah Haamid

Raza Sahib  himself was an accomplished Faqeeh,
Muhadith and a great Mufti, and the Ustaaz of Huzoor
Mufti-e- A’zam Hind . However due to his excessive
religious and spiritual commitments he would forward all
the questions that came, to his younger brother for him to
answer. This is evident from many sources. 50

47
The Grand Mufti of India
48
The Head of the Ulama of the time
49
Referenced from an article of the Dabdaba e Sikandari
newspaper Rampur edition 9 volume 66 page 6 issued on 20 th
August 1928
50
Jahaan e Mufti e Azam published Raza Academy Mumbai
1428hijri/ 2007

43
Ustaaz51-e-Zaman Moulana Hasan Raza Khan 
Moulana Hasan Raza Khan Bareilvi 52 was a great Scholar
of the Deen and an excellent poet of the Urdu language. A
disciple of Hazrat Sayyid Shah Abul Husain Ahmad-e-
Noori , and was the first rector of Darul Uloom Manzar-e-
Islam.

Moulana Hasan Raza’s  poetry in Naath was free from

extremism and was in total accordance to the Shariah, this is
the reason A’la Hazrat Imam Ahmad Raza Bareilvi 
comments on his poetry:

“I explained the principles of writing Naath to him, his natural

ability was so good that his Kalaams would always maintain the
same standard. Wherever he sensed some doubt he would consult
with me.”53

51
The word Ustaaz which generally refers to a teacher has a
different application in Urdu art and poetry, when a person
reaches a certain level and standard of poetry he is given the
title of Ustaaz by a consensus of his contemprories. Based on
this application of the word, Ustaaz e Zaman would then mean
the Ustaaz of the Era, he is also called ‘Shahenshah e Sukhan’
the emperor of eloquence.
52
Born 1276 Hijri/ 19 October 1859 and Passed away 22
Ramadaan 1326 Hijri/1908
53
Al Malfooz volume 2 pg 41 Maktaba-e-Raza Bareilly

44
Based on the various styles of Urdu poetry, Moulana used
to write in the style of Daagh Dehlwi. The obvious reason is
that he was Daagh Dehlwi’s student as it is evident in the
books of Urdu Adab.

A very senior Urdu poet, Laala Shri Ram writes:

“At a time when Daagh Dehlwi used to live in Rampur, Moulana

Hassan Bareilvi  became his student, every year he would spend
a month or two in his company and benefit from him.”54

Moulana Hassan Raza Khan Sahib’s  services in Urdu

Adab are:

➢ Nigaaristaan-e-Lataafat

➢ Deen-e-Hasan

➢ Zauq-e-Naath

➢ Wasaail-e-Bakhshish

➢ Thamar-e-Fasaahat.

Raeesul Mutaghazileen55 Moulana Hasrat Mauhaani wrote

a precise yet informative article in Urdu-e-Mu’alla (June
1912) on the life of Hazrat Ustaaz-e-Zaman .

54
Kham Khaana e Jaaved Published in Dehli 1911

45
Moulana Mauhaani writes:

“Hazrat-e-Hasan had an interest in poetry from the

beginning. For a period of time, he practiced writing on his
own, there after he began showing his kalaams to Mirza
Daagh Dehlwi for some time, he then picked roses from the
garden of Ustaaz Daagh Dehlwi until such a time came that
he was recognized as a reliable Ustaaz of the field.”56

“From amongst the students of Mirza Daagh Dehlwi,

Hasan Marhoom Bareilvi’s poetry was of a very high
standard. Even though he was an Ustaaz himself, he was so
successful in adapting to the style of writing of Ustaaz
Daagh, that it was difficult to differentiate between the
couplets of Daagh and Hasan”57

After Moulana Hasan Raza Khan’s  demise in 1326 Hijri/

1908, Hujjatul Islam Moulana Haamid Raza Bareilvi 58
was officially appointed as the rector of Darul Uloom
Manzar-e-Islam.

55
The leader of mutaghazils, which means masters in Ghazal
(poems dedicated to the emotion of love)
56
Urdu-e-Mu’allah Aligarh June 1912
57
Urdu-e-Mu’allah Aligarh June 1912
58
Demise- 1362Hijri/1943

46
Assistant Mufti to his father at the Darul Iftaa59
After issuing the Fatwa on Breastfeeding60 Huzoor Mufti-e-
Azam Hind  took on the task of permanently issuing
Fatwas under the tutelage and training of his father and
became his father’s assistant in the Darul Iftaa.

Various sciences that he Mastered in

After extensive research, it has been discovered by the
Ulama that the subjects and sciences that Huzoor Mufti-e-
Azam Hind  mastered in were as follows:

1. Uloom ul Quraan (science of Quran)

2. Uloom ul Hadith (science of Hadith)
3. Usool ul Hadith (principles of Hadith)
4. Fiqh (Islamic Jurisprudence)
5. Usool ul Fiqh (principles of Islamic Jurisprudence)
6. Ilm ul Aqaaid wal Kalaam (Science of Belief and scholastic
theology)
7. Ilm ul Faraaidh (science of inheritance)
8. Nahw (Arabic Syntax)
9. Sarf (Morphology)
10. Ma’aani (science of Rhetoric)

59
Centre for answering Islamic queries
60
1328 Hijri/ 1910

47
11. Bayaan (science of Eloquence)
12. Badee’ (science of command of language)
13. Mantiq (science of Logic)
14. Falsafa (philosophy)
15. Munaazirah (Science of Debate)
16. Takseer (science of Letters and Numbers)
17. Hai’at (science of Astronomy)
18. Hisaab (Science of Arithmetic)
19. Hindasa (science of Geometry)
20. Qira’at (science of recitation of the Quran)
21. Tajweed (science of the laws of the recitation of the Quran)
22. Tasawuf (Science of Mysticism)
23. Sulook (science of the Spiritual Path)
24. Akhlaaq (Science of Moral Philosophy)
25. Asmaa ur Rijaal (Science of encyclopedias regarding narrators
of Hadith)
26. Siyar (science of biography)
27. At Taareekh (Science of Chronology)
28. Lughat (Science of Lexicon)
29. Adab (science of Literature)
30. Urooz o Qawaafi (Science of Poetry)
31. Tawqeet (Timings)
32. Awfaaq (Science of Squares)
33. Ilm ul A’daad (Numerology)

48
34. Ilm ul Jafar (Mysterious Esoteric Science)
35. Riyaadhi (Mathematics)

As a teacher
After graduating from Darul Uloom Manzar-e-Islam
Bareilly, Huzoor Mufti-e-Azam Hind  taught at the Darul
Uloom, he taught at his Darul Iftaa, even when he would go
out on trips he used to teach his students wherever he was
staying. In this manner he produced hundreds of capable
students from all over India.

Famous students
A few of his famous students are:

➢ Moulana Sardaar Ahmad Razvi Laail Puri (Huzoor

Muhadith-e-A’zam Pakistan) 
➢ Mufti Ai’jaaz Wali Razvi Bareilvi/ Lahori 
➢ Moulana Hashmat Ali Khan Razvi Philibhiti (Huzoor
Sher Ba Shae Ahle Sunnat.) 
➢ Moulana Mubeen-ud-Deen Razvi Amrohawai 
➢ Moulana Muhammad Tahseen Raza Bareilvi (Huzoor
Muhadith-e-Bareilly) 

49
➢ Mufti Muhammad Shareef-ul-Haq Amjadi (Huzoor
Shaarih-e-Bukhari) 
➢ Mufti Muhammad Akhtar Raza Qadri Razvi Azhari

➢ Allamah Ziyaa-ul-Mustafa Qadri Amjadi 
➢ Mufti Muhammad A’zam Taandawi
➢ Moulana Sayyid Muhammad Aarif Razvi Bahraichi
➢ Moulana Muhammad Ibraheem Khushtar Siddiqi
Razvi 
➢ Moulana Moeenudeen Shaf’i Qadri Faisalabaadi 
➢ Moulana Ghulaam Jilaani A’zami 
➢ Qadhi Abdur Raheem Bastawi
➢ Mufti Muhammad Jalaal-ud-deen Ahmad Amjadi 
➢ Moulana Badr-ud-deen Ahmad Razvi Gorakhpuri
➢ Moulana Muhammad Yunus Na’eemi
➢ Mufti Muhammad Mutee’ur Rahman Muztar Razvi
Purnawi
➢ And many others.

(besides the students that have been mentioned above, there

are definitely other students, Mureeds and Khulafaa of the
great master Huzoor Mufti-e-A’zam Hind  who studied
under him and served him, who deserve to be mentioned,
like Shaykh Abu Muhammad Abd al-Hadi al-Qadri

50
Barkaati Razvi Noori61, Hazrat Moulana Ahmad Mukadam
Qadri Barkaati Razvi Noori 62 , Hazrat Moulana Abd ul
Hamid Palmer Qadri Barkaati Razvi Noori63. Many others
who also spent time in his company like Mufti Mohamad
Liyaaqat Sahib Ziya’ee64. Translator)

Those who benefited from him especially in

Fiqh
In the field of Iftaa and Fiqh, some of those Ulama who took
special benefit from Huzoor Mufti-e-A’zam Hind  and
sat in his company and learned the art of Fataawa under his
supervision are:

➢ Mufti Sardaar Ahmad Laailpuri 

➢ Abul Barakaat Moulana Sayid Ahmad Qadri Lahori 
➢ Mufti Sayid Afzal Husain Razvi Mongeri 
➢ Moulana Mufti Mubeen-ud-deen Razvi Amrohawi 

61
The founder and president of Imam Ahmad Raza Academy,
Durban, South Africa, the director of Barkaatur Raza
Publications and Sufi Pages.
62
Founding member of Islamic Peace college South Africa and
currently the head of the Islamic studies department at Al-
Ghazali Islamic college, Pretoria, South Africa
63
President of the Sunni Ulama council K.Z.N., chairman of
Jamaat -e-Raza-e-Mustafa, as well as the chief Editor of the
monthly newsletter ‘Raza-e-Mustafa’.
64
Head Mufti Sunni Jami’at ul Ulama South Africa

51
➢ Moulana Muhammad Tehseen Raza Bareilvi 
➢ Moulana Ghulaam Yazdaani Azmi 
➢ Moulana Ghulam Jilani A’zmi 
➢ Mufti Muhammad Shareef-ul-Haq Amjadi 
➢ Mufti Abdul Manaan Azmi (Bahr-ul- Uloom) 
➢ Mufti Muhamad Ahmad Jahaangir Khan Razvi Azmi
➢ Mufti Mujeeb-ul-Islam Naseem Azmi 
➢ Mufti Muhammad Akhtar Raza Qadri Razvi Azhari
➢ Allamah Ziyaa-ul-Mustafa Qadri Razvi Amjadi
➢ Qadhi Abdur Raheem Bastawi
➢ Mufti Muhammad A’zam Razvi Taandwi 
➢ Mufti Rajab Ali Razvi Naanpaarawi 
➢ Mufti Abraar Husain Sidiqi Razvi Talahri 
➢ Khwaja Muzafar Husain Razvi Purnawi 
➢ Moulana Ghulam Yaseen Rasheedi Purnawi 
➢ Mufti Mutee’ur Rahman Muztar Razvi Purnawi
➢ Moulana Hassan Manzar Qadeeri
➢ Mufti Muhamad Saleh Razvi

(These are just some of the noteworthy mentions,

though there many more. Translator)

52
Mufti Shareef ul Haq Amjadi’s  experience
with Huzoor Mufti-e-A’zam Hind .
The Naai’b (Deputy) of Huzoor Mufti-e- A’zam Hind, The
Shaarih65 of Bukhari Sharif, Mufti Muhammad Shareef-ul-
Haq Amjadi66  reached Bareilly Sharif on Monday the 24th
of Shawaal 1375 Hijri / 4th of June 1956 after the sad demise
of Huzoor Sadrush Shariah 67 and stayed there for eleven
years under the spiritual and scholarly training of Huzoor
Mufti-e-A’zam Hind . He taught together with his Iftaa
duties.

He encapsulates his memories:

“After the demise of Sayyidi A’la Hazrat , there were only two
people who used to answer the thousands of questions that came to
his court.

One was Huzoor Mufti-e-A’zam Hind  and the second was

Huzoor Sadrush Shariah . Even though Huzoor Hujatul Islam
 was the Ustaaz of Huzoor Mufti-e-Azam Hind  and he was
also an accomplished Mufti, he would always send the questions to
those two. It was very rare that he answered the questions himself.

65
commentator
66
Ex- Head of Iftaa Al Jamiatul Ashrafiyyah Mubarakpur
67
1367 Hijri/ 1948

53
Huzoor Sadrush Shariah  then moved to Ajmer Sharif and then
it was just Huzoor Mufti- e-Azam Hind  to answer all the
questions himself.

I was at his service for eleven years and three months in which we
wrote twenty-four thousand Fataawa, from them at least ten
thousand Fataawa were those that Huzoor Mufti-e-Azam Hind 
checked, corrected and then approved of. Huzoor Mufti-e-Azam
Hind  used to spend the entire day, including two hours after
the Maghrib Salaah, seeing to the needs of people. None of them
came with good news. All of them had sad stories, mentioning their
hardships and problems. After spending the entire day listening to
so many negative stories and people’s difficulties, a person
naturally tends to get a bit disturbed, but with all of that, after
Esha Huzoor  would sit again, and I would then read out to him
the answers that I wrote for the day.

I never used to write answers carelessly, but I was rather very

particular and cautious, and always tried to answer the questions
to the best of my ability. May I be sacrificed at the feet of my master
Mufti-e-A’zam Hind! If there was a slight mistake, even
something that was out of line or incorrect grammatically, the
sentence was not structured well enough, something that could
have been improved or something that may have been

54
misunderstood by the questioner, he would stop me immediately,
point out the mistake and then would suggest ways to rectify it.

To criticize an answer is relatively easy. What is difficult is to

provide a replacement in order to correct the answer. It is easy for
someone to say it should not have been written in this way, but to
change it himself and say “write it like this”, that is something
different all together. The mind of the seventy-year-old Huzoor
Mufti-e-A’zam Hind  was so sharp that he would stop me,
correct it, and provide its replacement instantly, and his correction
would be of such a high standard that it barely left room for anyone
to further correct it.”68

Mufti Muhamad Shareef-ul-Haq Amjadi  further

expounds on the manner in which Huzoor Mufti-e-A’zam
Hind  would correct him:

“These gatherings of ours would never end before midnight. Many

a time it would go on until 2am. In the month of Ramadan, it
would go on until Sehri69 every morning.

68
Jahaan e Mufti e Azam, Pages 252- 253 published by Raza
Academy Mumbai
69
Term referring to the meal consumed early in the morning by
Muslims before fasting

55
Often, when I was unable to find a relevant text to support a
certain Hukm70, I would write from my mind. At times I would
bring relevance from a far- fetched text, but Huzoor Mufti- e-
A’zam Hind  would dictate to me texts from books that we
didn’t even have at our Darul Iftaa71 , reading the texts from
memory.

I would be awestruck- Huzoor was never seen going through

books, how did he remember such long texts by heart. He would
present explanations on the most intricate of issues so easily that it
would seem as if he spent a lot of time preparing for such a
discussion. Everyone knew that he was a man of very few words
but when it was necessary he would speak in such a way that great
Ulama would be astonishingly silenced. If ever there was an issue
in which the Ai’immah72 had differing views he would know both
views, he would know the proof behind both views and the reason
of preference for either one of the two. He would be firm on the text
by which the Fatwa was issued and would know all the reasons
behind it being given priority.

Once there was a Mas’ala related to Baab-un- Nikaah. The

Masa’ala had seventy-two possible scenarios, and the question

70
Ruling
71
Centre of answering Islamic queries
72
Scholars of the religion

56
wasn’t clear. I broke it down in to passages and wrote the Fatwa
over four full scrap pages, when I sat to read it to him, he said:

“Who is going to read or understand such a lengthy answer with

so many parts to it? And if someone is not God-fearing, he may
just take the parts that suite him and misinterpret your answer. In
present times this is the scenario in India, answer the question
based on this scenario”. When I answered the question based on
that scenario he mentioned, it didn’t even fill up half a full scrap
page with proofs and supporting evidences. This incident really
demonstrated to me that aqcuiring knowledge from books and the
skill of issuing Fatwa are two different things.

The ruling on injections while fasting

Will an injection nullify one’s fast? Some Ulama are of the
opinion that every injection nullifies the fast. Some Ulama
are of the opinion that it doesn’t nullify the fast. It doesn’t
even make it Makrooh. Huzoor Mufti-e-A’zam Hind’s 
research was it does not nullify the fast but it is Makrooh.”73

Shaarih-e-Bukhari Mufti Shareef-ul-Haq Amjadi  writes

in one of his other articles:

Jahaan e Mufti e A’zam pages 253-254 Raza Academy

73

Mumbai

57
“Alhamdulillah I have had the honor of staying at the house of
Huzoor Mufti-e-Azam Hind  for eleven years and some
months. These were those years of my life that are considered to be
the most important in one’s life, meaning from the age of 35 to the
age of 46. I stayed with him in such a way that whether he was at
home or travelling through the length and breadth of India, from
Porbandar, Gujrat to the western border of current day
Bangladesh, Deenajpur. From Katak Orrisa to Najeebabaad, I
accompanied him to almost every city that he traveled to.”74

“During my stay at Bareilly Sharif, I wrote twenty-five thousand

Masaail75, from amongst which approximately ten thousand were
corrected by Huzoor Mufti-e-A’zam Hind .

How I wish we kept records of all those fataawa, for if we did, we

would have had a treasure of knowledge compiled in a book form.
Then the world would have seen the level of knowledge and
academic expertise and scholarship of Huzoor Mufti-e-Azam Hind
.”76

74
Jahaan e Mufti e Azam Page 322 Raza Academy Mumbai
75
Rulings
76
Jahaan e Mufti e Azam page 327

58
Mufti Mutee’ur Rahman Muztar describes his
experiences
A Mufti who trained under Huzoor Mufti-e-A’zam Hind 
towards his latter stages, Mufti Mutee ‘ur Rahman Muztar
Razvi Purnawi speaks about his manner of teaching and
training:

“Huzoor Mufti-e-Azam Hind  used to make sure of the

following when it came to Dars77 and Iftaa:

“One should not only have a vague knowledge of the Hukm

(command) itself, but one should rather know all related texts and
angles of the issue in question.

He would always begin his sequence of proof from Quranic verses

and Ahaadith78, then he would support his stance from books of
Usool-ul-Fiqh79 , therafter he would evaluate it on the scale of
inclusive principles and finally he would quote extracts, from books
of Fiqh. Subsequently, for further satisfaction, he would conclude
with a quote from Fatawa Razviyyah or from any statement of
Imam Ahmad Raza .

77
Classes
78
Sayings of the Prophet 
79
Principles of Islamic Jurisprudence

59
If there was a disagreement in something he would determine the
more preferred view from proofs, and he would point out all the
criteria based on which the fatwa was passed, based on the
principles of Iftaa. He would then quote Fataawa Razviyyah or any
other statement of Imam Ahmad Raza . All of which were from
his memory.

He would always emphasize on writing short, precise and simple

answers. However, if the question came from an Aalim who
required the detail and in depth explanations, then he would
instruct for the answer to be in that manner”.80

Practicing the Sunnah

Mufti Abdul Haleem Razvi Naagpuri, speaks about
Huzoor Mufti-e-Azam Hind’s  compliance to the Sunnah
based on the experience he gained from staying in Bareilly
Sharif for eight years.81

“Alhamdulillah! I was blessed to be in the company of Huzoor

Mufti-e-A’zam Hind  as a student, and after graduating I
would visit occasionally. I had seen Huzoor Mufti-e-A’zam Hind’s
 mornings, evenings, days, nights, journeys, gatherings, solitude

80
Jahaan e Mufti e A’zam Page 112 Raza Academy Mumbai
81
1952 to 1960

60
and from various angles very closely. Allah is the witness that I
have never seen him take a single step contrary to the Sunnah.

Those who were fortunate enough to see Huzoor Mufti-e-A’zam

Hind  themselves, will testify that Huzoor Mufti-e-A’zam 
was unique from his contemporaries in his Ibaadat82, Riyaadhat83,
Piety, knowledge and excellence and his character and conduct”.84

The etiquette of correction

Mufti Abdul Haleem Razvi recalls two incidents of making
mistakes in the presence of Huzoor Mufti-e-A’zam Hind 
and his manner of correcting him.

“It was probably the year 1971 or 1972 when Huzoor Mufti-e-
A’zam Hind returned from Haj and stopped at Jabalpur85, and
various reception programs were held in honor of Huzoor Mufti-e-
A’zam Hind. In most of those programs Huzoor Mufti-e-A’zam
Hind  would be the chief guest, Huzoor Burhaan-e-Millat86
would preside over the gathering and I would deliver the discourse.
In one particular program, both personalities were on stage, and in

82
Worship
83
Spiritual struggle
84
Jahaan e Mufti E A’zam pages257 Raza Academy Mumbai
85
A City in Madhyapardesh
86
Mufti Muhammad Abdul Baaqi Razvi Jabalpuri  khalifa of
Huzoor Mufti-e-A’zam 

61
my lecture I was refuting the book Siraat-e-Mustaqeem authored
by Muhammad Ismaeel Dehlwi.

During my lecture I said “You say that Namaaz is nullified if you

think of Huzoor  , and Namaz is valid if you think of a donkey or
bull. Is this the language of love? How dare you say such a thing
and still claim to be an Ummati of the Prophet ?”

After the program Huzoor Mufti-e-A’zam Hind called me and

asked:

“Where did he say that Salah is nullified if one thinks of The

Prophet ? He wrote ‘It is worse to think of The Prophet than to
think of a donkey or bull.’

I respectfully said “My master! What is the ruling?”

He Said “Be careful in future, you should not ascribe something to

someone that he did not say, even if he is an enemy.”87

In the Zakheera area of Bareilly Sharif there was a Jalsa, Huzoor

Mufti-e-A’zam Hind  was on stage and a certain Shaykh-ul-
Hadith was lecturing. He was mentioning the narration of Kaaf
haa Yaa Ain Saawd. He said “Jibraeel  said Kaaf, the Prophet 
said: “I understood”, he said “Haa”, He  said: “I understood”,

87
Jahaan e Mufti e A’zam page 258

62
he said “Ain”, He  said: “I understood”, he said “Saawd” He 
said: “I understood”. Jibraeel  then said “Huzoor! This is
between the lover and the beloved. The lover sent it and the beloved
understood it, I didn’t understand anything at all.” In expressing
how Jibraeel must have said, he didn’t understand anything, he
used a phrase that could have been interpreted as being
disrespectful in a way. The manner in which he described Jibreel
 not understanding, became humorous to the audience. The
crowd was enthralled and began shouting slogans. Huzoor Mufti-
e-A’zam Hind  stopped the lecture there and then, and said
“Moulana! The narration is that Jibraeel  said that he didn’t
understand anything, he didn’t say what you have attributed to
him. However, what you have said is disrespectful to Jibraeel .”

He then said “I repent” he addressed the audience and said “you

all should also repent,” he addressed the lecturer and said
“Moulana! You should also make Taubah88; the entire gathering
engaged in Taubah”89

88
Repentance
Jahaan e Mufti e A’zam pages 258-259 Raza Academy
89

Mumbai

63
Enjoining good and prohibiting evil
Regarding the duty of enjoining good and forbidding evil 90

Huzoor Haafiz-e-Millat Moulana Ash Shah Abdul Azeez

Muraadabaadi Muhadith-e- Mubarakpuri  91Says: “The Son of
A’la Hazrat Imam Ahmad Raza Hazrat Mufti-e-A’zam Hind
Allama Ash Shah Muhammad Mustafa Raza Sahib Bareilvi is a
living example ‫امر بالمعروف و نهى عن المنكر‬. His quality of bravery and
being bold when it comes to standing up to speak the truth is a
quality unique to him in this era. He is fearless when it comes to
reprimanding someone on any action that goes against the
Shariah”. 92

Jaanasheen-e-Huzoor 93 Mufti-e-A’zam, Huzoor Taajush

Shariah Hazrat Moulana Mufti Muhammad Akhtar Raza
Qadri Razvi Azhari writes:

“Sayyidi Mufti-e-A’zam Hind’s  level of caution (in reagrds to

enjoining good and forbidding evil) was of a level that was not
found in others, he stopped people from evil at every step,
encouraged them to try and fulfill every good action, and without

90
Enjoining good and prohibiting evil known as “Al-Amr bil
Ma’roof wan-Nahyi anil Munkar”
91
d. 1396 Hijri/ 1976 founder of the world famous Jamia
Ashrafia Mubarakpur
92
Mufti e A’zam Number Istiqaamat digest Kanpur May 1983
93
True successor

64
hesitating he would correct any person for any action that went
against the Shariah94”.

Views of Mashaaikh and Ulama

1. Qutb-e-Madina Shaykh Ziaa ud Deen Al

Madani 

The Hujjaaj95 of Indo-Pak would often visit Hazrat Moulana

Ziaa-ud-Deen Ahmad Qadri Al-Madani96 , and he would
always enlighten them regarding Huzoor Mufti-e-A’zam
Hind  with much passion and enthusiasm.

He says:

“Ziyaa-ud-Deen Ahmad saw with his own eyes, By Allah the

greatest, Mufti-e-A’zam Hind  was an embodiment of
Knowledge that he practiced, and he possessed immense piety since
childhood. What must be his level of knowledge, excellence, piety,
thinking and intelligence now? Even though I may be elder than
him in age, he is much greater than me in status”.

94
Mufti-e-A’zam Number Istiqaamat digest Kanpur May 1983
95
Plural of Haji referring to those who make Haj
96
d. 1401 hijri/ 1981 Buried in Jannatul Baqee’ Madina
Munawwarah

65
Qari Muhammad Amaanat Rasool Razvi Pilibhiti relates
the comments of Hazrat Moulana Ziyaaud deen Ahmad
Qadri Razvi Madani regarding Huzoor Mufti-e-A’zam
Hind from their meeting during his (Qari Amaanat Rasool)
Haj trip in the year 1396 Hijri:

“Huzoor Mufti-e-A’zam Hind had sent a letter with me for

Qutb-e-Madina Moulana Shaykh Ziyaaud deen Ahmad
Madani, which I presented to him. Hazrat Moulana
Ziyaauddeen took the letter and immediately stood up and
went in to a state of ecstasy, he began placing the letter on
his head, sometimes on his eyes and continued saying,
“Subhanallah wa bihamdihi, Marhaba Marhaba! this letter is
written by my Mufti-e-A’zam Hind.”97

In one gathering he said to me “Qari Sahib! Your Murshid,

Hazrat Mufti-e-A’zam Hind Qiblah was born in 1310 Hijri and I
was born in 1294 Hijri. I was sixteen years old at the time of
Huzoor Mufti-e-A’zam Hind’s birth. In 1313 Hijri I was a
student of Huzoor Muhadith-e-Surti Moulana Wasi Ahmad at his
Madrastul Hadith in Philibhit 98 . Every Thursday I would
accompany Huzoor Muhadith-e-Surti to visit A’la Hazrat. At that
time Huzoor Mufti-e-A’zam Hind was 3 years old.

97
Glory and praise be to Allah
98
Town close to Bareilly Sharif

66
I carried Huzoor Mufti-e-Azam Hind at that age. Nobody knows
Huzoor Mufti-e- Azam Hind the way I know him, as I have seen
his childhood, his youth and now I am seeing him in old age.
People usually tend to become inclined towards good actions in old
age. There is nothing great about such inclinations. Greatness is
when one stays away from wrong, and practices the Shariah in his
Youth. I have seen for myself that Huzoor Mufti-e-A’zam Hind
was an absolutely pious since childhood. What may be said about
his piety now?

A’la Hazrat himself was very proud of him. He resembled A’la

Hazrat externally and internally. I call him A’la Hazrat the
second. Indeed, Huzoor Mufti-e-A’zam Hind is a great personality
of the Muslim world”.

2. Allamah Hasnain Raza Khan Bareilvi99 

Allamah Hasnain Raza Sahib Bareilvi said to me:

“Qari Sahib! I am speaking the truth; Huzoor Mufti-e-
A’zam Hind is Qutb-ul-Irshaad. I am his first cousin, his
contemporary, his family member and we are from the
same house. We spent our childhood together. Even

99
Hazrat Moulana Hasnain Raza Khan is the Student and
Khalifa of Sayyidi Ala Hazrat as well as his nephew and son in
law and the father of Muhadith e Bareilly Hazrat Moulana
Tahseen Raza Khan Sahib

67
during childhood, he would never join other kids in
playing and other futile activities. I saw all of that myself,
at home, outside and wherever we went. Qari Sahib!
Make a note of what I am saying, you may take a torch
and go out looking, you will never find a Shaykh like
Mufti-e-A’zam Hind.”

3. Huzoor Muhadith-e-A’zam Hind Ashrafi 

Kichaucha Sharif

The pride of the Ashrafi Silsila, Huzoor Muhadith-e-A’zam

Hind  comments on Huzoor Mufti-e-A’zam Hind  by
saying: “Presently, Huzoor Mufti-e-A’zam Hind is the
personality whose Taqwa (piety) is greater than his Fatwa.”100

4. Views of Mufti Shareeful Haq Amjadi 

regarding punctuality in Salaah

With regards to punctuality in Salah with Jamaat, Naaib-e-

Mufti-e-A’zam Hind Shaarih-e- Bukhari Mufti Muhammad
Shareeful Haq Amjadi  explains his experiences in this
regard from the eleven years that he was with Huzoor
Mufti-e-A’zam Hind .

Jahaan e Mufti e A’zam pages 276-277 Raza Academy

100

Mubai

68
“Hazrat Mufti-e-Azam Hind’s  habit was to go to the masjid
and make a fresh Wudu for every Salah. However difficult the
journey may have been, the train may have been crowded, but
Salah was never missed. He never read any Fard or Sunnah
sitting.

There were many challenges that came forth in order to maintain

this but never did he allow any challenge to stop him.101

5. Huzoor Taaj ush Shariah Hazrat Allama

Akhtar Raza Khan Qadri Barkaati Azhari

Jaanasheen 102
-e-Huzoor Mufti-e-A’zam Hind Huzoor
Taajush Shariah Hazrat Mufti Akhtar Raza Qadri Razvi
Azhari says:

Huzoor Mufti-e-A’zam Hind  was a vast ocean of knowledge

and excellence. He would mention texts from memory. He would
write Fataawa that were difficult to disagree with. His actions were
a reflection of his knowledge, if one had to refer to books after seeing

101
Article: “Mufti e A’zam apne fazl o kamaal ke aaine main”
by Mufti Shareef ul Haq Amjadi, including “Anwaar e Mufti e
A’zam”, Al Majma’ul Islami Mubarakpur, published by Raza
Academy Mumbai Rabi’ul Awwal 1413 Hijri/ October 1992
102
Successor

69
his actions, they would find his actions based on knowledge that
one would acquire from books.”103

6. Mufti Waajid Qadri Bhangwi (Holland)

Mufti Abdul Waajid Qadri Bhangwi (Holland) mentions in

his article an incident of the year 1965. They were on a trip
returning from Bihar to Bareilly Sharif.

“Huzoor Mufti-e-A’zam Hind  had performed his Zohr Salah as

soon as the time of Zohr began and we immediately left for Bareilly
Sharif. It took us about 3 hours to cover a distance of only 8 to 10
kilometers. There were still 10 kilometers to cover before reaching
Seeta Marhi. He said: “I have not yet prayed my Asar Salah”. The
driver said “we will reach Seeta Marhi in the last portion of Asr
time” after one kilometer he said again “I am saying that I didn’t
read my Asar Salah” the driver repeated his response.

The third time Huzoor Mufti-e- A’zam Hind  became upset,

and said “Why will you not listen to me? I have not read Asar
Salah” and he hit the body of the jeep they were traveling in. It felt
as if the Jeep stopped on its own. The driver got off opened the
bonnet trying to figure out what went wrong. Hazrat said
“Come! Let us perform our Asar Salah” there was an orchard of

Mufti e A’zam Number Mothly Hijaaz e Jadeed Delhi

103

September/October edition 1990

70
mango trees, and there were some people staying at the side of the
orchard. I gave the Azaan. People staying there heard Hazrat’s
voice and two men came out of the house, one with a bucket to take
out water from the well.

He brought water, made Wudu and then poured water for Hazrat
Saajid Ali Khan to make Wudu. The three of us had Wudu.
Huzoor Haafiz-e-Millat  performed the Asr Salah and after
Salah we all sat waiting for the vehicle to be fixed.

In that time, we began discussing an interesting issue that had

become a serious subject among the Ulama, the issue of reading
Salah with the microphone. I asked the question and Huzoor
Mufti-e- A’zam Hind began explaining the entire mas’ala in great
detail very calmly. Huzoor Haafiz-e- Millat sat very respectfully in
the Tashahud position, listening the way a respectful student sits
in front of his teacher. Huzoor Mufti-e-A’zam Hind continued his
explanation until the time of Maghrib Salah came, we read
Maghrib at the same place, and no sooner we were done with
Maghrib the driver called us saying the vehicle was fixed.”104

Jahaan e Mufti e A’zam Pages 955-956 Raza Academy

104

Mumbai

71
7. Shaykh ul Islam, Ra’ees ul Muhaqiqeen
Moulana Sayyid Muhammad Madani
Miyan Ashrafi, Kichaucha Sharif

Shaykh-ul-Islam Moulana Sayyid Muhammad Madani

Ashrafi Kichauchawi, is the son of Muhadith-e-A’zam Hind
Sayyid Muhammad Muhadith-e-Ashrafi  writes:

“Just like how a person who listens to the ahadith of Bukhari and
Muslim can strongly say that he has heard the sayings of the Holy
Prophet , people who saw Huzoor Mufti-e-A’zam Hind  have
every right to claim that they saw a true image and demonstration
of the teachings of the Holy Prophet .”105

8. Allamah Qamruz Zamaan Azmi106

Moulana Qamruz Zaman A’zmi describes the sincerity and

the fervor in the Salah of Huzoor Mufti-e-A’zam Hind .

“Imam Ahmad Raza didn’t just write books. Rather he

followed the trend of Huzoor Ghauth-ul-A’zam  and
Khwaja-e- Khwajegaan  in leaving behind a group of able
students. Each of them was an Imam in every field from the

105
Mufti e A’zam number, Istiqaamat digest page 126 Kanpur
May edition 1983
106
Secretary general world Islamic Mission, Manchester U.K

72
sciences of the era. From amongst them Imam-ul-Aarifeen,
Ra’eesul Atqiyaa, Mufti-e-A’zam Hind Hazrat Moulana
Mustafa Raza was the most outstanding.

Not only was he just the son of Sayyidi A’la Hazrat, but he
was also the true reflection of his father’s Knowledge, piety,
honor, dignity and love of the Rasool  .

He was a great Faqeeh 107 , Muhadith 108 , Mutakallim 109 ,

Aashiq-e-Rasool 110 , Wali-e- Kaamil 111 and a great
Murshid 112 . A’la Hazrat, Imam-e-Ahle Sunnat Imam
Ahmad Raza Qadri Barkaati  tried to hide his Wilaayah113
in the veil of his Tafaquh114, otherwise together with being
the Mujaddid that he was, he was Fana-fir-Rasool115 and a
Kaamil Wali, who disclosed some of his secretive
observations in his Ash’aar.

107
Jurist
108
Hadith Master
109
An objective speaker who uses logic to prove his beliefs
110
Lover of the Holy Prophet 
111
A true believer on the station of sainthood
112
Spiritual guide
113
Sainthood
114
Understanding of Jurisprudential intricacies
115
One annihilated in the love of the Holy Prophet 

73
 ‫شیپرظنوہوناہبردجسےوکدلےہےبقرار‬

‫روےیکرسوکروےیکاہںیہیااحتمںےہ‬

(The beauty of the new spring is before me, my head is eager to

prostrate, stop your heart! Oh stop your heart! Yes! This is the
challenge.)

But this side of A’la Hazrat  became very apparent in the

form of Huzoor Mufti-e- A’zam Hind .

For him Tauheed was not just a spoken word. It was a state
that used to make him oblivious of everything other than
his Rabb. When he used to go to perform Salah he would
enter into this special state, that was witnessed by people
that were present. When he used to perform Wudu it used
to be as if he is adorning himself to go and really present
himself in the court of his creator. He would cater for every
Sunnah, Mustahab 116 and every action that is usually
neglected. He used to place his Ammamah117 Sharif on his
head and wear the jubbah118 as if he is dressing up for the
special meeting with his sublime Lord . No button should
be left open, no sleeve should be folded. He would be most

116
Preferable
117
Turban
118
Islamic cloak for men

74
presentable, aware and cautious, mindful of the one he is
about to stand in front of. These were all the requirements of
his true love and Imaan in Allah .

In Salah his state used to be as if he is seeing Allah  as

mentioned in the Hadith:

‫كأنكتراه‬

“As if you are seeing him”

‫بجعزیچےہذلتا انشئ‬ ‫دواعملےسرکیتےہاگیبہندلوک‬

(The sweetness of acquaintance with the beloved is something

strange, it makes one oblivious of both worlds)

A certain Khaadim119 started fanning him in severe heat

whilst he was in Salah, after completing the Salah Huzoor
became very angry and said “A Humble servant was in the
court of his master and you were making my Khidmah?
Does a slave present himself in front of his master with
someone serving him? People know Allah to be the witness
and the one seeing everything, but Huzoor Mufti-e-A’zam
Hind  lived every moment remembering that he was

119
Servant

75
always seen by Allah, he did not take a single step without
the thought of being watched.

Someone asked him a question “In this modern age, some

people feel strange to eat on the floor or according to the
Sunnah?” He said “You feel strange because of what people
think of you, but you don’t remember that you are eating
Rizq120 that Allah has provided, can a servant eat food in
front of the master that has provided the food in the first
place with pride?

Once whilst making Wudu someone noticed his hands

shaking due to weakness and tried to help him pour water
on his hand, he refused, and said,

“Wudu is part of the process of preparing for Salaah, it is an

Ibaadah. As far as possible one shouldn’t take help from someone
else in acts of Ibaadah”.

Huzoor Mufti-e-A’zam Hind  always made sure that he

himself as well as all those that were with him whether at
home or on a journey, even the Khaadims that used to be
with him, all perform Salah in its preferred time.

120
Sustenance

76
If someone from the people missed their Salah even at
home, when they met Huzoor Mufti-e-A’zam Hind  he
would sense it, and you could see the signs of
disappointment on his face.

This is a reality that when a person makes the effort to never

miss his Salaah, he reaches a stage when he is then divinely
protected from missing his Salaah, hence it has been seen,
that if Huzoor Mufti-e-A’zam Hind  is reading Salaah on
the platform of a train station and the train begins to leave,
he would continue totally engrossed in his Salaah. And
before the train would leave the station it would stop due to
some technical problem, he would complete his Salaah
without any rush and would sit on the train and then only
would it move.

Huzoor Mufti-e-A’zam Hind  was almost bed ridden

during the last two years of his physical life. During this
time, he went into a special state that many Awliyaa Allah
enter into before passing away to unite with their beloved, it
is a state when one experiences the radiance and Anwaar-e-
Ilaahi121 . This state makes them totally independent and
carefree of everything else around them. His state was such

121
Manifestation of the blessings of the Creator

77
that people used to come to meet him and he would not
recognize them, at times he would ask the same person over
and over “When did you come?” Yet may I be sacrificed!
When the time of Salaah came he would rise in total
awareness fully aware of everything, make proper Wudu
and with utmost humility and sincerity he would perform
his Salaah, people would wait for him, he would make
them Mureed, return to his bed and re- enter in to this
state.122

9. Bahrul Uloom Mufti Abdul Manaan Azmi



Ustaaz-ul-Ulama Bahrul Uloom (ocean of knowledge)

Mufti Abdul Manaan A’zmi 123 writes:

“Huzoor Mufti-e-A’zam Hind  used to appear at the front

yard of his house, and people would surround him from all
sides, the masjid was about fifty steps from his house, while
covering that short distance you would find people shaking
his hands, kissing his hands and he would reply to their
greetings until he would enter the masjid. He would read

122
Jahaan-e-Mufti E A’zam pages 269-270, Raza Academy
Mumbai
123
Former Shaykhul Hadeeth of Al Jamiatul Ashrafiyyah
Mubarakpur

78
the Dua for entering the masjid then he would remove his
Amaamah Sharif and sit down for Wudu. A person whose
head is never exposed in front of people, who is always seen
with either the Amaamah Shareef or a Hat is now seen with
his head open just the way a slave enters his master’s court.
This sight use to instill in others the quest of devotion.

The khaadim would bring a big jug half filled with water,
he would sit at the place where the taps were but would
make Wudu from the jug. At first I found this to be
unnecessary, but after much deliberation I realized that
there is more wastage in using water from the taps, hence
the usage of a jug.

Then I inquired as to why half the jug is filled with water

instead of the full jug and realized that if the jug is filled
Hazrat will not manage to pick it up. Then I thought why
doesn’t he get someone to help him to make Wudu and
realized that to make Wudu on your own is Mustahab.

He would wash all the body parts of wudu according to the

Sunnah, however he would sprinkle water in his eyes many
times, one may have thought that on one hand he is trying
to save water by using a jug and then he wastes water by
constantly throwing water on his eyes, to alleviate this

79
thought he would say himself, that my eyes keep on
sticking together, and the fluid that comes from the eyes
because of a sickness breaks the wudu. He would recite the
Sunnah Duas softly whilst washing his body parts. He
would perform the actions of Salah properly with total
humility and sincerity. A person would be able to see him
from a distance and ascertain that a humble servant of Allah
 is standing before his Lord in total submission
surrendering to Him, engrossed in a special conversation. In
his last stages, when he became quite weak, while sitting in
the masjid, it would be visible that he is going through pain,
people had to hold him to make him stand and sit but the
moment he read the Takbeer-e- Tahreemah124 you would
see him stand upright without the need for anyone to hold
him or give him support.

It would seem as if all his pain was absolved in the fear for
Allah .

‫وإنهالكبيرةالاعلىالخاشعين‬

124
The first Takbeer when commencing Salah

80
 “…and truly it is hard except for those who prostrate before Me
with sincerity”125

Or you may say that all the pain would be converted to

comfort and ease.

‫قرةعينىفيالصلوة‬

“Salah is the coolness of my eyes”126

In following the Sunnah and the Shariah, Huzoor Bahrul

Uloom Moulana Abdul Manaan A’zmi  describes
Huzoor Mufti-e-A’zam Hind :

1. The Prophet  has given a warning to those who walk

over the shoulders of fellow Musallees127 to get to the
front of the masjid during Juma

‫منتخطيرقابالناسيومالجمعةاتخذجسرا اليجهنم‬

“One who climbs over the shoulders of people on the day of Jumua
builds a bridge to Hell”128

125
Quran 2:45
126
Jahaan-e-Mufti E A’zam pages 245-246 Raza Academy
Mumbai
127
One performing Salah or waiting for Salah

81
According to this hadith, to walk over the shoulders of
Musallees is not permissible and is a sin. If the people in the
first Saff129 have kept space empty, then you may do so in
order to fill the empty spaces. Those who sat in the back Saff
without filling the first ones would be in the wrong.

Based on this Shar’ee ruling, about 30 – 35 years before 1983,

the son of the first Naazim 130
of Ashrafiyya Haji
Muhammad Umar’s Moulana Nisaar Ahmad brought
Huzoor Mufti-e-A’zam Hind  to Al Jamiatul Ashrafiyyah
for the first time. It was a totally private invitation, and no
one had any news of Huzoor Mufti-e-A’zam Hind’s 
coming. Even the teachers and staff of Ashrafiyyah did not
know Hazrat was coming. It was a Friday and Moulana
Nisaar Ahmad brought Huzoor Mufti-e-Azam Hind  to
the masjid at a time when the masjid was already full. It was
peak summer. The last rows of musallees sat in the shade of
a wall in order to be saved from the blazing sunshine.
Hazrat Mufti-e-A’zam Hind was wearing a Kurta and
Pants and probably a yellow waistcoat and a simple Do-
Palli 131 hat. He had a towel on his head due to the heat. The

128
Hadith 1392, Mishakat-ul-Masabeeh, Darul Fikr Beirut
129
Row
130
Caretaker
131
A simple hat with 2 pieces of cloth stitched together

82
level of respect for Ulama and Mashaaikh in the hearts of
the people of Mubarakpur 30 years ago, and over and
above that, Hazrat’s radiant and attractive face and seeing
Moulana Nisaar Ahmad, people understood that this is a
very high profile Aalim-e-Deen. They began giving way for
Hazrat to go forward, but Hazrat kept the towel on his head
and insisted to remain seated right at the back in the
burning sun. People begged him to go forward but he
refused. This entire incident was happening where I was
seated. After Jum’ah I inquired as to who the personality
was and discovered that it was Huzoor Mufti -e-A’zam
Hind , my heart said Subhaanallah! We people study
these laws for the sake of studying but these true people of
Allah study these laws to practice them.”

This action of his was not just following the Shariah, rather it
was reviving the Sunnah as well.

2. Based on the famous hadith that “The Masjid is not for

worldly affairs.” Ulama have ruled that eating,
drinking, sleeping, doing business and other worldly
tasks are not allowed in the masjid for anyone except
one who has made the intention of I’tikaaf132, but even

132
Seclusion in the masjid

83
 he is allowed on condition that he maintains the
cleanliness and tidiness of the masjid.

That is why “It is Mustahab for a person who enters the

masjid to make intention of I’tikaaf and should engage in
some Zikrullah133, thereafter based on being a Mu’takif134 if
he needs to eat something he may do so.”

Once I was in Bareilly Sharif and I ended up spending the

night. There was a Mehfil135 of Meelaad136 Sharif at some
part of Bareilly. I joined Huzoor Mufti-e-A’zam Hind  in
attending this Mehfil. The gathering was in a small masjid
with a few people. I have always observed that whether
there were many people in a gathering or just a few, if
Huzoor Mufti-e-A’zam Hind  or Huzoor Haafiz-e-Millat
 would attend any gathering it would be very spiritual
and enjoyable. Both the lecturer and the audience would
enjoy themselves thoroughly. After the recitation of the
Mawlid I commenced with my lecture. Even though the
audience consisted of just a few people, the lecture was a
great success. Huzoor Mufti-e-A’zam Hind  as usual sat

133
Remembrance of Allah 
134
One who sits for I’tikaaf
135
Gathering
136
Birth of the Prophet 

84
with his eyes closed. If something that he enjoyed was said
he opened his eyes and looked at the lecturer, and if he was
really moved by something he would weep, and with
tearing eyes he would stare at the lecturer for some time. As
the Mehfil ended people presented tea as Niyaz137. Huzoor
Mufti-e-A’zam Hind  took his cup of tea and announced:

“I had made the intention of I’tikaaf when I was entering the

masjid, whoever did not, should do so now, as it is not allowed for
one to eat or drink in the masjid unless he has made intention of
I’tikaaf.”

It may seem like an insignificant etiquette, however if one

has to ponder, a person who does not even leave out the
simplest of things and is so strict in every little detail of the
Shariah, what must his level be on the major facets of the
Shari’ah. We also have an idea of how important it is for a
person to use his position correctly in order to benefit,
educate and guide mankind.

3. There is a Hadith of Rasoolullah 

137
Food prepared with the intention of attaining blessing which
is presented at certain Islamic gatherings.

85
 ‫ فإن‬،‫ فإن لم يستطع فبلسانه‬، ‫منكرا فليغيره بيده‬
ً ‫من رأى منكم‬
‫لم يستطع فبقلبه وذلك أضعف الإيمان‬

“whichever one of you sees an evil, he should stop it with his

hand, if he is unable to he should stop it with his tongue (by
speaking against it) and if he is even unable to do that then he
should at least understand it to be evil, and this is the lowest
level of Imaan.”138

With regard to quality of Imaan mentioned in the Hadith

above, Huzoor Mufti-e-A’zam Hind  surpassed his
contemporaries by far. Hence it was impossible for
something evil to happen in front of Hazrat and for it not to
be corrected. If a lecturer would make any mistake due to
being overwhelmed by emotion, by the slip of tongue or
due to mere ignorance (as some lecturers do not maintain
the level of scholarship any more) and Huzoor Mufti-e-
A’zam Hind  would be on the stage, it would be
impossible for the lecturer to make such a mistake and get
away with it without Hazrat correcting him there and then.
There were many great speakers who even had to make
Taubah for certain mistakes that they committed. I myself
138
Hadith 5524, Kanz-ul-Ummaal, baitul Ifkaar Riyadh

86
had the experience of being corrected twice, however it did
not reach a stage where I had to make Taubah.

I attended a Jalsa with Huzoor Mufti-e-A’zam Hind  in

Gayaa139. During my lecture I said “In the Holy Qur’an,
Allah has USED the word NOOR.” My lecture ended, and
as I have mentioned before, gatherings that had him as the
guest would always be very outstanding.

The next day we returned for Ghosi, Azamgarh. On the

way he was in a very good mood and we were talking. He
said to me “Last night, during your lecture you said that
Allah Used (as an action), if there is a Quranic verse or
Hadith that suggests so, then you may say that, if there isn’t
then it would not be correct. Kindly research this matter.” It
has been 15- 20 years since this incident and up until this
day, whenever I think of it, I still cannot find any verse that
justifies what I said.

The second incident was somewhere in western U.P, and

during my lecture I said “The unfortunate Muslim!
Nowadays is at the cinemas till 12 o clock at night and then
they sleep till 12 o clock in the day” Immediately he drew
my attention by grabbing my arm and in a very audible and

139
Town in the province of Bihaar

87
disappointed tone, as if he was scolding me said “Moulana!
I cannot accept you saying that the Ummah of Rasoolallah
 is unfortunate. Do not call them unfortunate. Call them
anything else but not unfortunate.” And if one actually
ponders, how can people who belong to the Ummah of
such a great Rasool ever be unfortunate?

‫ہچباکارومجرحبا ںراہکداردیتشکباں‬ ‫ہچدويارامتراہکدارادوچںوتیتشپباں‬

“What grief does the wall of this Ummah have when it

has its foundation lying on you? Why will this ship ever
fear even the storm of Nooh  when it is being steered
by you?140

Another unique quality of Huzoor Mufti-e- A’zam Hind 

was that if he accepted an invitation and gave someone his
word to attend a function, he would attend under any
circumstance. He would be very enthusiastic when
attending Jalsas141 hosted by Isalmic institutes, Madaaris142
and Darul Ulooms, and he would not accept any gifts of
envelopes with money from them. If they insisted, he

140
Ref. Jahaan e Mufti e A’zam pages 246- 249 Raza Academy
Mumbai 2007, Mufti e A’zam Number Monthly Istiqaamat
Kanpur May 1983 edition
141
Gatherings
142
Schools

88
would accept it and then donate the amount back to the
Madressa or Darul Uloom.

10. Ra’ees ul Qalam Allamah Arshad ul Qadri

Allamah Arshadul Qadri143  mentions the following

incident took place when Huzoor Mufti-e- A’zam Hind 
was leaving after attending the “Ta’leemi conference
Mubarakpur in 1972”:

“As Hazrat began to leave I attempted to present to him,

some money as a gift on behalf of the Jaamiah. Hazrat asked
“What is this?” and by the slip of the tongue I said “It is
your travelling expenses.” Hazrat replied “I am not a Molvi
that goes places for traveling expenses”
I began to sweat and kept on regretting why did I say such a
thing; I should have said something else.”144

143
d.2002
144
Rifaaqat Patna Edition 15 December 1981

89
Selflessness and sincerity
Huzoor Mufti-e-Azam Hind  enjoyed attending the Jalsas
of Madaaris, especially those Madaaris that were carrying
out some construction work, expansion or laying of
foundation. When the organizers would go around for
donations, the first donation would come from Huzoor
Mufti-e-A’zam Hind  himself. It was a norm for him to
not accept any money as a gift from these Madaaris, not
even traveling expenses.

An incident of a graduation ceremony at Jamia

Hameediyya Razviyya Banaaras is quite popular. He
travelled from Jabalpur to Banaras by car. The committee of
the Jamia thought that Hazrat has traveled such a long
distance by car it must have costed a lot for fuel and other
expenses so they decided to offer some money as re-
compensation. Hazrat did not accept it, so they decided to
break the amount and each member of the committee came
individually and gave Hazrat small amounts, Hazrat
accepted it but to their amazement he donated the entire
amount back to the Jaamia, and he said “I am donating this
Nazraana to Jamia Hamidiyyah.”

Manzar Badayuni relates an incident:

90
“There was a person from Kashmir, who loved Huzoor
Mufti-e-A’zam Hind , he travelled all the way from
Kashmir and came to Bareilly Sharif to meet Hazrat. He
brought an expensive omega watch as a gift for Huzoor
Mufti-e- A’zam Hind , but he understood Hazrat’s nature,
ultimately he could not hold himself back any longer and
said

“Huzoor! I brought a watch for you so you may see the

time”

“This Faqeer is not in need of it” replied Huzoor Mufti-e-

A’zam Hind .

The person then insisted saying he brought it with so many

hopes and desires that Huzoor will wear it. Just to keep his
heart Huzoor Mufti-e-A’zam Hind  accepted, he put it on
and after a few moments took it off and said to the person
“It was your wish for me to wear this watch. I have worn it
already, now you wear it.”145

Moulana Chiragh Aalam Haamidi Razvi146 writes:

145
Mufti-e-A’zam Number, Monthly Hijaaz e Jadeed Dehli,
Edition May-June 1991
146
Former Shaykh ul Hadeeth Madrasa Ajmal ul Uloom,
Sambhal, Muradabaad

91
“Huzoor Mufti-e-A’zam Hind  came for the annual Jalsa
at Madrasa Ajmal-ul-Uloom, he started taking Bay’ah147 in
the Silsilah and people became Mureeds. There were two
men who were already Mureeds, they came and each one
of them presented five rupees each as a gift. He did not take
it and the two of them began insisting and people of the
gathering also joined in convincing Hazrat. Ultimately
Huzoor Mufti-e-A’zam Hind  accepted it and they went
away. Thereafter Huzoor Mufti-e-A’zam Hind  said “The
reason I was not accepting it from them is because the two
of them cannot afford to give the amount they were giving
me as gifts, they are in a dire financial situation. One of them
only earns 10 rupees a month and the other is a sword
bearer, and hardly gets jobs. Hazrat accepted it from them
based on their clean intentions and love and then sent it
back to them as financial assistance.

I (Moulana Chiraagh Aalam) mentioned the above incident

to Hazrat Al Haaj Qadhi Abdur Raheem Bastawi.

Qadhi Sahib narrated “I once went with Huzoor Mufti-e-

A’zam Hind  to Gujrat, Hazrat must have returned about
five thousand rupees to people who tried giving him gifts in

147
Pledge of Allegiance

92
the form of money. People would come and give money
with utmost love and Hazrat through his Kashf148 would
ascertain the person’s financial position and would return it
back. At times he wouldn’t return the same money but
would return the same amount as a gift to the person so he
does not feel hurt. He never accepted Nazraana149 from the
hands of a Naa Baaligh150 child, some people would bring
their children and make the children give gifts, Hazrat
would never accept, even though he would give them
Ta’weez151 upon Ta’weez.”

Hazrat Moulana Aal-e-Hasan Sambhali Sahib Marhoom

informed us about an incident at Nagpur.

“Hazrat Mufti-e-A’zam Hind  came to Nagpur, it was the

time when people from the Kutchi Memon community
were having their account books changed. They all invited
Hazrat to their homes and requested him to write on their
new account books for Barakah and they all offered gifts in
the form of large amounts of money, Hazrat did not accept
the gift from anyone, in this manner Hazrat may have

148
Spiritual insight
149
Gifts
150
Immature
151
Amulet

93
returned gifts worth thousands of Rupees. He would attend
Madressa Jalsas and never would accept money from the
hosts, and this I have seen for myself in Sambhal.

I can also personally verify regarding Hazrat Moulana

Muhammad Ashfaaq Hussain Na’eemi Sahib’s 152 Darul
Uloom Ishaaqiya as well. I have verified verbally that
Hazrat did not accept any Nazraana. I have mentioned this
incident to my Ustaaz, Moulana Al-Haj Muhammad
Mubeenud Deen Amrohawi who said “Hazrat Mufti-e-
A’zam  once said to me “people in charge of Madressas
are not careful enough in the funds that they receive, they
receive Zakaat, Fitrah, Sadqah etc and they gather all
donations in one account, without differentiating or
separating them.”153

Mufti Inaayat Ahmad Na’eemi154 mentions that when he

was the deputy head of teachers at Darul Uloom Tanweerul
Islam, Amardobha, Basti, U.P in the year 1970, Hazrat
Mufti-e-A’zam Hind  did a tour of the region of Basti, and
during that tour he visited Madrasah Tanweer-ul-Islam.

152
Mufti-e-A’zam Rajasthan
153
Jahaan e Mufti E A’zam pages 281-282 Raza Academy
Mumbai 2007
154
Former principle Al Jami’atul Ghauthiyya, Utrola, Gonda
U.P

94
The person in charge of the Madressa at that time, Seth155
Muhammad Hassan attempted to present some money as a
gift to Hazrat, Moulana Na’eemi describes the incident:
“When Hazrat was leaving, Seth Muhammad Hassan came
with some money from his personal capacity. Hazrat Mufti-
e-A’zam Hind  asked me “Who is he?” I replied “Huzoor!
This is the Naazim 156 of the Madressah, Muhammad
Hassan Sahib.” Hazrat Mufti-e-A’zam Hind  said “I do
not take Nazraana from Madressas” I said “Huzoor! The
money that the Naazim is gifting to you is not from the
Madressa fund, it is his own money” after much convincing
Hazrat accepted it and then said to me “Tell the Naazim to
reform his face and dress code to the Islamic one, that will
be a better Nazrana for me”157

An incident mentioned to the compiler

Some 15-20 years ago I (Yaseen Akhtar Misbahi) was at the
Raza Academy Mumbai office which at the time was
situated in Kambekar street. An old man whose name was
probably Abdul Qadir Shareef, and was a resident of

155
A word generally used for a wealthy person
156
Person in charge
157
Jahaan-e-Mufti e A’zam page 293 Raza Academy Mumbai

95
Mumbai. He was a Mureed of Huzoor Mufti-e-A’zam Hind
, whilst talking he mentioned the following incident:

“Once Huzoor Mufti-e-A’zam Hind  came to Mumbai

and was present at a certain place that was crowded with
his Mureeds and devotees. A person came and presented
five thousand rupees as a gift. Hazrat asked the person
“what is this” he said “Huzoor it is a gift for you” Hazrat
Mufti-e-A’zam Hind  refused to accept it no matter how
much he insisted. Thereafter a laborer came and presented
two rupees, Hazrat asked “What is this?” he said “It is a gift
for you”. Hazrat asked “What do you do?” he said “I fix
roads” he accepted the gift from the poor man who earned
Halaal Rizq.

Caution in accepting donations for religious

institutions
It has reached us via authentic sources that whenever a
person offered money saying that it was for the Madressa,
Hazrat would write the person’s name and address and
attach it to the amount and keep it in a different pocket in
his waistcoat, from the pocket he kept his own money in. As
soon as he would reach Bareilly Sharif he would give it to
the Madressa with the donor’s details.

96
Mufti Muhammad Ikhtisaasud Deen Ajmali 158 son of
Ajmal-ul-Ulama Mufti Ash Shah Muhammad Ajmal
Na’eemi Sambhali  shares an incident that he witnessed
himself. “Once I was with Huzoor Mufti-e-A’zam Hind 
in Bareilly Sharif. A person came and donated some money
towards the construction of the Masjid in Bareilly Sharif,
Hazrat kept it in his pocket. Moulana Saajid Ali Khan was
not present at the time, when he returned Hazrat said to
him “Someone gave some money towards the masjid, keep
it with you” The person who gave the money had already
gone. When he put his hand in the pocket that he usually
kept the donations in, the money was not there. Hazrat had
mistakenly put the donation money in the pocket that had
his own personal money. He asked those present how
much or how many notes did the person give, but no one
could remember. He took out all the money that he had in
the pocket and said “The donation is among this money” he
gave all the money he had in his pocket as a donation to the
Masjid as he could not remember how much the donation
was, he gave the entire amount to Moulana Saajid Ali
Khan.”

158
Madrassa Ajmalul Uloom Sambhal

97
Debt to keep the Madressa Running
Huzoor Mufti-e-A’zam Hind  did not go out for collection
all his life, even though he was the founder and responsible
for the expenses of Darul Uloom Mazhar-e-Islam that he
established, at times he would even be under debt due to
exorbitant amounts that were required to run the Madressa.

Moulana Hassan Ali Razvi of Melsi, Punjab, Pakistan

writes:

“Huzoor Sayyidi wa Sanadi Muhadith-e-A’zam Pakistan

Moulana Sardaar Ahmad Razvi Laail Puri  was the
Sadrul Mudariseen and Shaykh-ul-Hadith at Darul uloom
Mazhar-e-Islam, Huzoor Mufti-e-A’zam Hind  was so
inspired by his dedication and sincerity that he took on the
responsibility of all the running expenses and all the
expenses of the students and teachers as well. In doing so he
was under debt of thousands of rupees. The shops that he
owned were mortgaged. Huzoor Sadrush Shariah Moulana
Muhammad Amjad Ali A’zmi Razvi  attended the Urs of
A’la Hazrat  at Aastana Aaliya Razviya (Bareilly Sharif)
with some of his wealthy Memon Mureeds of Kathyawar.
They presented themselves at the Mazaar Sharif of Sayyidi
A’la Hazrat  under the leadership of Huzoor Mufti-e-
A’zam Hind  and after the Haaziri, Hazrat Sadrush

98
Shariah told his Memon Mureeds to offer Nazraana to
Huzoor Mufti-e-A’zam. All of them gave money to Huzoor
Mufti-e-A’zam Hind and then with those monies he was
freed from the debt.159

Muhadith-e-A’zam Pakistan Moulana Sardaar

Ahmad Razvi Laailpuri 
Muhadith-e-A’zam Pakistan Moulana Sardaar Ahmad
Razvi Laailpuri  was born in 1322 Hijri/1904 in Diyaal
Garh, Gurdaas Pur, Punjab. He passed away on the 1st of
Sha’baan 1382 Hijri/ 29 December 1962 in Karachi but was
buried in Laail Pur, Punjab. He was the student of Sadrush
Shariah Moulana Muhammad Amjad Ali A’zmi Razvi 
and the Khalifa of Hujjatul Islam Moulana Haamid Raza
Bareilvi . He was the founder and Shaykh-ul-Hadith at
Darul Uloom Mazhar-e-Islam that he established in his
hometown Laail Pur Punjab. He was absolutely close and
beloved to Huzoor Mufti-e-A’zam Hind .

159
Jahaan e Mufti E A’zam Page 385 Raza Academy Mumbai

99
When he passed away Huzoor Mufti-e-A’zam Hind 
composed a very heart touching Nazam160 as a tribute to
him.

A few couplets are:

‫ایکوہکںںیماہۓایکاجباراہ ا ہ!دلاکوحہلصاجباراہ‬

What must I say, oh what has gone? Oh the encouragement to my

heart has gone,

‫زوز ان ےک بلق اک اجتا زاہ‬ ‫وینسںاکدلہنےھٹیبسکرطح؟‬

How can the hearts of Sunnis not be sad, the power of their hearts
has gone.

‫اسرامےناکدحمثےبمثال سجاکباینیہہناھتاجباراہ‬

The outstanding Muhadith of this Era, who had no match has

gone.

‫فطلسارادرساکاجباراہ‬ ‫ومولیرسدارادمحاھٹ گۓ‬

Molvi Sardaar Ahmad has been lifted to the heavens, all enjoyment
of teaching and learning has gone.

160
Poem

100
 ‫بائبساہراضاجباراہ‬ ‫وغثامظعبطقاعملاکغالم‬

The Slave of Ghauth ul A’zam, Qutb-e-Aalam, and the deputy of

Shah Ahmad Raza has gone.

‫ریمارہمرپایضاجباراہ‬ ‫رضحثدصرارشلہعیاکوہاچدن‬

The radiant moon of Sadrush Shariah, and my bright shining star

has gone.

‫ا ہ !دل اک وحہلص اجتا زاہ‬ ‫ایکوہکںںیماہۓایکاجباراہ‬

How should I describe what has gone, Alas! The encouragement of

the heart is gone.

The love between Muhadith-e-A’zam Pakistan

 and Huzoor Mufti-e-A’zam Hind 
Moulana Muhamad Hassan Ali Razvi describes the love
that Hazrat Muhadith-e- A’zam Pakistan  had for
Huzoor Mufti-e-A’zam Hind .

“Once a letter came from Bareilly Sharif written by Huzoor

Mufti-e-A’zam Hind , in which he blessed Muhadith-e-
A’zam Pakistan  with many Duas and kind words.

101
Huzoor Muhadith-e-A’zam Pakistan  was seen sitting all
alone discreetly in his library and reading the letter very
secretively, the way a lover reads the beloved’s letter, with
much excitement, ecstatic joy and in a special spiritual state.

He took the letter and placed it on his Amaamah Sharif, at

times he opens his Kurta buttons and places it on his chest,
at times he Kisses it and places it on his eyes crying
profusely.

With immense fear I asked “Huzoor! What is this?”

In an ecstatic tone he says “This is the letter of my Huzoor

Mufti-e-A’zam Hind Qiblah, this is the letter of the son of
my A’la Hazrat.”161

Such was the kindness and love of Huzoor Mufti-e-A’zam

Hind had for Huzoor Muhadith-e- A’zam Pakistan and that
was the honor and reverence of Huzoor Muhadith-e-A’zam
Hind  had for Huzoor Mufti-e-A’zam Hind .

161
Jahaan e Mufti e A’zam page 383 Raza Academy Mumbai

102
Relationship between Huzoor Mufti-e-A’zam
Hind  and Huzoor Haafiz-e-Millat 162
A very similar relationship was shared by Ustaaz-ul-Ulama
Haafiz-e-Millat Moulana Ash Shah Abdul Azeez
Muraadabaadi Muhadith-e-Mubarakpuri 163 who was a
colleague of Muhadith-e-A’zam Pakistan  and was also a
student of Huzoor Sadrush Shariah .

Mufti Mehboob Raza Roshan al Qadri164 says:

“In 1965, I hosted a conference at Madrasa Raza-ul-Uloom,

Kanhwaan, Seetaamarhi, Bihar, in which Huzoor Mufti-e-A’zam
Hind  and Huzoor Haafiz-e-Millat  were both invited and
both attended as guests of honor.

Huzoor Haafiz-e-Millat’s  entire lecture was on the greatness,

piety, miracles and Knowledge of Huzoor Mufti-e-A’zam Hind 
”165

Moulana Mufti Abdul Waajid Qadri Bhangwi (Holland)

writes:

162
Founder of Al Jamiatul Ashrafia mubarakpur
163
d. 1396 Hijri/ 1976 AD
164
Graduate of Darul Uloom Manzar-e-Islam Bareilly Sharif,
graduated in 1962
165
Jahaan-e-Mufti-e-A’zam Page 961

103
“During the same tour of 1965 I insisted that Hazrat comes
for a little while to visit Madrasah Anwaar-ul-Uloom
Kammaan Seetamarhi, when they arrived people flocked in
from all neighboring towns as they were informed of their
arrival. Huzoor Haafiz-e-Millat  performed Wudu and
without any program, he just stood up and began lecturing
on Huzoor Mufti-e-A’zam Hind . The entire lecture was
on Huzoor Mufti-e-A’zam Hind . In that area people were
not actually aware of the status of both personalities hence
the lecture had a huge impact. Many people had the honor
of taking Bay’ah at Hazrat’s blessed hands in the Qadri
Barkaati Noori Tariqah.166

In the year 1396 Hijri/ 1976 Huzoor Mufti-e- A’zam Hind 

received a telegram with the sad news of the passing away
of Huzoor Haafiz-e-Millat .

Moulana Mufti Abdul Waajid Qadri describes the emotions

at the time they received the sad news.

“It was before the Zohr Salah when many people were seated in the
lounge of Huzoor Mufti-e-A’zam Hind , during that gathering a
postman came with a telegram which Hazrat received himself. He

166
Jahaan-e-Mufti-e-A’zam Page 900, Raza Academy Mumbai

104
gave the envelope to Saajid Miyan167. Hazrat Saajid Miyan read
the telegram and said “Huzoor Haafiz-e-Millat  has passed
away, this is what the telegram says” instantly the color on
Hazrat’s face changed with grief, his eyes immediately filled with
tears. Hazrat was holding a cup of tea in his hands at that time
which he placed on the desk in front of him and lifted both his
hands for Dua. He continued making Dua for Maghfirah168 and
elevation of rank with tearful eyes for a long while. After Dua he
began speaking on the life, achievements, hard work and sincerity
of Huzoor Haafiz-e- Millat .

I respectfully said “Huzoor! I have seen the humbleness

and sincerity of Huzoor Haafiz-e-Millat  on many
occasions, but there is one incident that I still cannot get over
with regards to his humbleness and him lowering himself
in honor of his Mashaaikh. Huzoor Mufti-e- A’zam Hind 
turned his attention towards me and I began relating the
incident:

167
Moulana Saajid Ali Khan Bareilvi, The son in law of Huzoor
Mufti e A’zam Hind
168
Forgiveness

105
Huzoor Sayyid ul Ulama  and Huzoor
Haafiz-e-Millat 
“Janakpur is amongst the famous cities of Nepal situated on
its border. There is an institute of Ahlus Sunnah there,
running under Moulana Jaish Muhammad Sidiqi
Barkaati169. There were many Jalsas that took place at this
place, however in one particular Jalsa Huzoor Sayyid-ul-
Ulama Sayyid Shah Aal-e-Mustafa Qadri Barkaati
Marehrawi , Huzoor Haafiz-e-Millat Moulana Shah
Abdul Azeez Muraadabaadi Muhadith-e-Mubarakpuri 
and Moulana Sayyid Muzaffar Husain Kichauchawi 
were present. I was the M.C and based on my duty I was
introducing the honored guests to the audience. Huzoor
Haafiz-e- Millat  was already on stage so I announced his
lecture first. The audience consisted of about a hundred
and fifty to two hundred thousand people. Huzoor Haafiz-
e-Millat  commenced with his lecture and started reading
the Khutbah Masnoonah170 and whilst he was doing so
Huzoor Sayyid-ul-Ulama  walked on to the stage and
said to Huzoor Haafiz-e-Millat  “Huzoor you are bigger,
allow me as the smaller one to lecture first and then you

169
Graduate of Ashrafiyyah Mubarakpur
170
Arabic discourse as per the prophetic tradition delivered
before the commencement of a lecture

106
may deliver the final lecture. I would like to reap the
blessings of your lecture until the end” upon hearing what
Huzoor Sayyid-ul-Ulama  said, Huzoor Haafiz-e-Millat
 stopped his Khutbah, addressed Huzoor Sayyid-ul-
Ulama and Said “Huzoor! I am among your humble
servants, and based on my service to you, your command is
on my eyes and head. Please come and bless this sinner
with your enlightening discourse.”

Moulana Hafiz Jaish Muhammad Siddiqi and Moulana

Mehboob Raza Roshan Al Qadri assisted Huzoor Sayyid-
ul-Ulama  in getting to a chair and for the microphone to
be placed before him. Huzoor Haafiz-e-Millat  sat at the
leg of the chair that Huzoor Sayyid-ul-Ulama  was sitting
on with such respect, as if a humble student was seated in
front of his teacher with his legs folded. Everything Huzoor
Sayyid-ul-Ulama  said, Huzoor Haafiz-e-Millat  kept
on saying “Jee Huzoor! Jee Huzoor!171”

After the Khutbah, as an introduction Huzoor Sayyid-ul-

Ulama  began speaking about the time he and Huzoor
Haafiz-e- Millat  spent together in Ajmer Sharif when
they were both studying under Huzoor Sadrush Shariah

171
Yes, sir!

107
Moulana Muhammad Amjad Ali A’zmi Razvi  at Darul
Uloom Moeeniyyah Uthmaniyyah, Dargah Ajmer Sharif.

He Said “This is the same Haafiz-e-Millat  , who whilst

we were students at Ajmer Sharif, not only did he do
revision of the books with me after class but he also trained
me and nurtured me into the framework of knowledge and
excellence.”

These words of Huzoor Sayyid-ul-Ulama  had such an

impact on the Ulama and Mashaaikh on stage that some of
them began to weep. Huzoor Hafiz-e-Millat  himself cried
so much that his scarf was wet with tears. He sat up on his
knees with his both hands together and kept on apologizing
to Huzoor Sayyid-ul- Ulama  while he was saying those
words.”

Thousands of people who were sitting within close range of

the stage witnessed this and were taken aback by the
sincerity and love that both these great personalities had for
each other.

May Allah make it such, that from the vast clouds of love,
respect, mutual honor, character, and unity that our
predecessors shared, may a single drop fall on people like

108
us who always look for an opportunity to be regarded as
greater than the next and are engrossed in self- praise”

‫بجاهطهويسصلىاهللتباركوتعالىعليهوعلىآلهوصحبهاجمعين‬.--‫آمينياربالعالمين‬.172

Presented below are a few passages from an article titled

“Mufti-e-A’zam aur Haafiz-e- Millat” written by Doctor
Abdun Na’eem Azeezi former chief editor of the Monthly
‘Sunni Duniya’ Bareilly Sharif.

“I (Muhammad Aslam Azeezi Misbahi Gorakhpuri)

presented myself in the court of Huzoor Haafiz-e-Millat 
with Moulana Munawar Husain Gorakhpuri and
requested him to make me his Mureed. Huzoor Haafiz-e-
Millat  said to us “Huzoor Mufti-e-A’zam Hind  is the
crown of Wilaayah173, you should go to him, I am just an
ordinary sinful person.” And he continued with whatever
he was doing. When he saw that we were not going to
budge, he eventually made us Mureed. He gave us all the

172
Jahaan-e-Mufti-e-A’zam page 953 Raza Academy Mumbai.
Article written by Moulana Mufti Muhammad Abdul Waajid
Qadri Bhangwi
173
Sainthood

109
instructions of Bay’ah and instructed us to “establish Salaah
and refrain from telling lies.”174

When the famous Naath reciter and poet Raaz Ilaahabaadi

became Mureed of Huzoor Mufti-e- A’zam Hind ,
Huzoor Haafiz-e-Millat  congratulated him and said
“You are now attached to a very great Murshid”

Moulana Muhammad Abdul Mubeen No’maani Qadri

Misbahi recalls a certain meeting of Huzoor Mufti-e-A’zam
Hind  and Huzoor Haafiz-e-Millat  as follows:

“The first time I had the honor of seeing Huzoor Mufti-e-

A’zam Hind  was in 1388 or 1389 Hijri, when we were
students and Huzoor Mufti-e-A’zam Hind  came to
Darul Uloom Ashrafiyyah Mubarakpur. Sarkaar Mufti-e-
A’zam Hind  was staying in the classroom of Huzoor
Haafiz-e-Millat , and once Huzoor Haafiz-e-Millat 
came to see Huzoor Mufti-e-A’zam Hind . Huzoor Mufti-
e-A’zam  noticed that Huzoor Haafiz-e-Millat  was
coming and he stood up, when Huzoor Haafiz-e-Millat 
came to Hazrat he fell at his feet and kissed them. Huzoor
Mufti-e-A’zam Hind  tried to stop Huzoor Haafiz-e-Millat

Ma’aarif e Haafiz e Millat page 110 compiled by Moulana

174

Muhammad Aslam Azeezi Misbahi Gorakhpuri)

110
 but he was unable to do so and he kissed Hazrat’s feet.
Indeed, that was a very unique and outstanding sight to see.
Huzoor Haafiz-e-Millat’s  utmost respect for Huzoor
Mufti-e-A’zam Hind  and vice versa. This demonstration
of love and respect put such love for Huzoor Mufti-e-A’zam
Hind  in our hearts that even lengthy lectures and long
phrases of praise would have not had such impact, and
Huzoor Mufti-e-A’zam Hind  honoring our Ustaaz
strengthened our respect and honor for him.175

The history of Sunni Darul Isha’at that first

published Fataawa Razviyyah
The background behind Sunni Darul Ishaa’at-that had the
honor of printing and publishing Fataawa Razviyya from
volume 3 to volume 8 from its original manuscripts- coming
into existence is as follows:

“Huzoor Mufti-e-A’zam Hind  came to Al Jamiatul

Ashrafiyya Mubarakpur in 1959 and the incident is related

Foreword by Moulana Abdul Mubeen No’maani on the book

175

Malfoozaat e Haafiz e Millat compiled by Moulana Akhtar

Hussain Faizi Misbahi

111
by my Ustaaz Hazratz Moulana Haafiz Abdur Raoof
Balyaawi176

“Huzoor Mufti-e-A’zam Hind Moulana Shah Mustafa Raza

Khan Sahib  came to Darul Uloom Ashrafiyyah. He was asked
“What is the progress on the publication of Fataawa Razviyya?”
he said “There is no hope from anyone to carry out this task other
than you people.” This statement was so inspiring that Sunni
Darul Ishaa’at was formed, the foundation was laid and work
started under the supervision of Ashrafiyyah.”177

Madrassah Ashrafiyyah to Al Jamiatul

Ashrafiyyah Arabic University Mubarakpur
In 1392 hijri/1972 when the great proposal of transforming
Ashrafiyyah into an Arabic university and to build a huge
structure on a vast land just outside Mubarakpur was
presented to the community by Huzoor Haafiz-e-Millat ,
Huzoor Mufti-e-A’zam Hind  sent a letter of support,
endorsement and acceptance to patronize the institute and
also appealed to the community to take part in the initiative.
The success of the institute to this day remains as a result of

176
Deputy Shaykhul Hadeeth Darul Uloom Ashrafiyya
Mubarakpur d. 1391 Hijri/ 1971
177
Preface Fataawa Razviyya volume 3 published by Sunni
Darul Ishaa’at Mubarakpur

112
the fulfillment of the Dua made by Huzoor Mufti-e-A’zam
Hind .

“I welcome the positive and good intentions of transforming Darul

Uloom Ashrafiyyah Mubarakpur into a great Arabic university
and I make Dua for Haafiz-e-Millat Hazrat Moulana Abdul Azeez
Saahib that may Allah  grant him success in his great initiatives
and may Allah  grant people of the Ahlus Sunnah the ability to
partake in this much needed initiative of Ashrafiyyah in whichever
way possible and fulfill a much needed and a foundational
requirement of our community. “

Faqeer Mustafa Raza Qadri (may he be forgiven)

26 Ramadaan ul Mubarak 1392 Hijri178

At the end of his article Doctor Abdun Na’eem Azeezi

writes

“One night (14 July 1976) Huzoor Mufti-e- A’zam Hind 

was in his room resting. There was a veil that was placed to
prevent Mureedeen from meeting him. Molvi Muhammad
Sufyaan A’zmi was massaging Hazrat’s head, and there
was a copy of the monthly Istiqaamat digest Kanpur.
Instantly he got up and started flipping through the pages

178
Haafiz-e-Millat! Afkaar aur Kaarnaame Page 35

113
of the digest, and co-incidentaly the page that had the news
of Huzoor Haafiz-e- Millat’s  passing away opened. He
began to read the article carefully.

I have described the state that he entered upon reading the

article in my compilation ‘Mufti-e-A’zam’ (Published in
Bareilly Sharif):

“His shining face lost its glow, and the one who would improve
the fortune of the unfortunate began to weep, he cried profusely, the
hearts of the people present were shattered, together with Hazrat’s
greatness and kindness, devotion and love for Huzoor Haafiz-e-
Millat  increased in their hearts, after crying for a long while
when he finally got control of himself he began telling us about
Huzoor Haafiz-e- Millat . He spoke on Haafiz-e-Millat’s 
knowledge, piety and greatness, and at the end he said “When
people leave this world, they leave their places empty, especially
Huzoor Haafiz-e-Millat , to find someone like the Great Aalim,
True Mu’min, Mujaahid and great personality of Molvi Hafiz
Abdul Azeez Sahib is impossible. This gap cannot be filled”179

Mufti-e-A’zam was Mufti-e-A’zam (The greatest Mufti of

the time) in its true sense. He was matchless and

Mufti-e-A’zam Page 38 compiled by Abdun Naeem Azeezi,

179

Published in Bareilly Sharif

114
unparalleled in Hanafi Fiqh. Together with having vast
oceans of knowledge, he had the understanding of current
affairs and the changing times. Even with contemporary
issues, he had the skill of reaching the bottom of an issue
through his research and then he would form a ruling
regarding the issue.

A historical gathering of Scholars

Hazrat Mufti Muhammad A’zam Taandwi180 describes a
historical scholarly gathering.

“Once in the year 1969, the year American astronauts went

to the moon for the first time, they went all out publicizing
this achievement of theirs via the media. Huzoor Mufti-e-
A’zam Hind  was sitting in the balcony of his Darul Iftaa
and Shams-ul-Ulama Hazrat Qazi Shamsuddeen Ahmad
Sahib Ja’fari Jonpuri-Author of Qanoon-e-Shariat- and Sadr-
ul-Ulama Moulana Sayid Ghulaam Jilani Merthi  were
also with him, and there was a scholarly discussion going
on.

180
Shaykh ul Hadeeth Darul Uloom Mazhar e Islam Bareilly
Sharif

115
I was also part of the gathering, and during the discussion
the question of whether it is possible or not for an ordinary
human being to reach the moon.

Comments on whether it was possible for a

human to reach the moon
Huzoor Mufti-e-A’zam Hind  was asked “Is it possible for
a human to reach the moon?” He said “It is possible,
because the sun and the moon and the stars are below the
sky, they have been placed between the skies and the earth.
It is stated in Tafseer Madaarik under the verse:

‫كلفيفلكيسبحون‬181

‫عنابنعباسانالمرادبالفلكالسماءوالجمهورعلىانالفلكموجمكفوفتحتالسماء‬

‫تجرىفيهالشمسوالقمروالنجوم‬.182

The stance of Hadhrat Ibn Abbas  is the word Falak used in

the verse refers to the sky. According to the Majority of the scholars
the sun, moon and all stars and planets are floating between the
sky and the earth.

181
Quran 21:33
182
Para 16 page 715 Darul Ma’rifah, Beirut

116
Then Hazrat Mufti-e-A’zam Hind  said “Now that we
know that the sun, moon, and stars are beneath the sky, it is
possible for one to reach there, although it is difficult.”

Then I think Moulana Ghulaam Meeruti Sahib  asked

“Huzoor! What is the meaning of the verse?

‫كلفيفلكيسبحون‬183

“Each one is floating in a Falak184”

Because from this verse it may seem that the sun and moon
are in the sky instead of beneath the sky”.

Hazrat Mufti-e-A’zam Hind  replied “In that verse the word

Falak means circle of movement, and this circle of movement is
beneath the sky. Similarly, wherever in the Quran we find verses
that may suggest that they are in the sky, the same is understood, it
is figurative. Like we say the light, chandelier or the bulb is in the
ceiling, that doesn’t mean it is actually in the ceiling or above the
ceiling but rather beneath the ceiling. Likewise, the sky is the
natural ceiling of the earth, hence the sun and moon are beneath
it.”

183
Quran 21:33
184
Circle of movement

117
Thereafter Hazrat Moulana Qazi Shamsudeen Sahib  said
“Huzoor! In the verse:

185
‫والشمستجرىلمستقرلها‬

The word ‘Tajri’ indicates that it is moving and the phrase

‘Li Mustaqaril Laha’ indicates that there is a station where the
sun is stationed. How can it be moving and stationery at the
same time, these are two contradictory actions?”

Hazrat Mufti-e-A’zam Hind  replied “The Quran does not

say that the sun is moving in its station. It says the sun is moving
towards its station. Other than this Hazrat Adam  was
instructed to come towards the earth from Jannah. The verse is:

‫ولكمفيالأرضمستقر‬

Which means Allah has made the earth a station for Adam  and
his children in which they are stationed. So the Humans that are
stationed on earth, do they not move? In order for them to be
stationed do they have to be stationary in one position all the time,
are they always standing, sitting or lying down? So just like how
the earth is the station of humans in which they are stationed but
are not stationary, they move about and change their positions,

185
Quran 36:38

118
likewise the sun and moon have a station in which they are
stationed but they do not have to be stationary in order to be
stationed there, they also move about. So in conclusion, them being
stationed, does not denounce their movement”186

An in depth understanding of Fiqh

Mufti Mutee’ur Rahman Muztar Razvi Purnawi, in his

article “Mufti-e-A’zam, Mufti-e-A’zam Kyu187 demonstrates
Huzoor Mufti-e-A’zam Hind’s  intense Tafaqquh188.

Ruling on injections for a fasting person

“When the Mas’ala of whether or not an injection would
invalidate a person’s fast was first presented to the
respected Muftis, they were hesitant and uncertain.

Some of them issued the Fatwa that: “The injection will

invalidate the fast as the liquid that enters the body from the
injection reaches the stomach. And for something from
outside the body to enter the body and reach the stomach is
something that nullifies the fast”.

186
Jahaan-e-Mufti-e-A’zam Pages 1052-1053 Raza Academy
Mumbai. This incident was detailed as well in Jahaan-e-Mufti e
A’zam Pages 459-460 Raza Academy
187
Why is Mufti-e-A’zam, Mufti-e-A’zam?
188
Jurisprudential intricacies

119
Some issued the Fatwa that: “The injection will not nullify
the fast if the person is injected in his flesh. If he is injected in
his vein then it would break the fast, because injections in
the flesh do not reach the stomach, and injections in the vein
do.”

Huzoor Mufti-e-A’zam Hind  said: “Whether the injection is

in flesh or in a vein, under any circumstance it will not break the
fast at all. Medication neither reaches the stomach from injecting
the flesh nor does it reach via the veins. If something reaches the
stomach, it would via the pores. Therefore, it will not break the fast.
Just like how when a person takes a bath with cold water, the
coolness of the water reaches in his stomach through his pores, but
does not break the fast. Likewise, a person who applies medicine in
his eyes or even Surma189 and can taste it in his throat or can
notice its color in his saliva but it does not break his fast.”

In the fatwa above not only did he use the principle of Fiqh
that the fast does not break by something reaching the
stomach via an unusual means, but also used examples like
applying medicine or Surmah to the eyes and taking a bath
and clarified that if a certain law of the Shariah is based on
medical research then that requirement must be fulfilled

189
Kohl

120
before issuing a fatwa, or else it can lead a Mufti to issuing a
fatwa that is incorrect. Had the other Muftis also researched
from a medical point of view that medication does not reach
the stomach neither through the flesh nor vein they would
have not made the mistake they did. We also notice the
exceptional skill that Hazrat Mufti-e-A’zam Hind  had in
understanding the various types of questions.”

Important points by Mufti Nizaamudeen

Misbahi on how rulings change with the
passage of time190
Mufti Mohammad Nizaamud Deen Razvi Barkaati Misbahi
 writes in his crucial work on jurisprudential research:

“According to the Imams of Hanafi fiqh as well as majority

of the other Imams, it is Fard on a woman whose husband
is missing to wait until such time that naturally one would
think that the missing husband has died. Its indication from
a Hadith that is used as supporting evidence when issuing a
Fatwa in this regard is to count seventy years from the time
the missing husband was born.

190
Principal and head Mufti of Al Jamiatul Ashrafiyyah
Mubarakpur

121
Imam Maalik  applies the same rule with regards to
missing goods but has a different ruling regarding the
missing husband.”191

A’la Hazrat  maintained the same ruling and continued to

issue Fataawa based on this ruling, and sometime after his
demise, when the Idaara-e-Shar’ia was formed in Patna,
Ra’ees-ul-Qalam Allama Arshad ul Qadri  raised this
issue with the Fuqaha of the time, who revisited it and
discussed it in great detail, and after a lot of substantiated
arguments, the Fuqaha issued a ruling that it is allowed to
adopt the stance of Imam Maalik  in this matter, based on
Shar’i necessity192.

“When there is a dire need, a Hanafi Qadhi can change his

ruling and issue a judgment according to the stance of
Imam Maalik , like Allama Shaami  did so in the
Mas’ala of ‘Mumtada-tut-Tuhr’”.193

191
Fataawa Razviyyah Vol 6 Page 319 Sunni Darul Ishaa’at
Mubarakpur
192
Dharoorat-e-Shar’i
193
Dar ul Qudhaat ke Faraaid o Masaail, Page 4 compiled by
Mufti Ubaidur Rahman Rasheedi Purnawi, Head Teacher
Madrasa Faiz ul Uloom Jamshedpur Bihar

122
The ruling of a woman whose husband is
missing
Hazrat Mufti Ubaidur Rahman Rasheedi194 mentions, that
when Malik-ul-Ulama Hazrat Moulana Zafruddeen Razvi
retired from Shams-ul-Huda Patna and was appointed as
the Head teacher at Jamia Lateefiyyah Bahr-ul-Uloom,
Amlatola Katehaar (Bihar), a lady whose husband was
missing came to him and made an appeal. After much
research, he gave a ruling according to the stance of Imaam
Maalik . At that time Mufti Ubaidur Rahman was a
student and studying Hidaayatun Nahw.

A’la Hazrat  has quoted the standpoint of Imam Maalik 

in a certain Fatwa of his and then writes “when a necessity
is well established and valid, a Hanafi may practice on it.”195

However, it is not found in any Fatwa of A’la Hazrat  that

he found the necessity to be established and valid in his
time. Contrarily, his son Hibrul Ummah Mufti-e- A’zam
Hind Hazrat Moulana Shah Mustafa Raza Bareilvi 
accepted the establishment and validity of the necessity in

194
Sajjadah Nasheen Khanqah-e-Rasheediyya Jonpur, and
former Head teacher Madressa Faizul Uloom Jamshedpur
195
Fataawa Razviyyah Vol 6 Page 320 Sunni Darul Ishaa’at
Mubarakpur

123
his time, and as the head of all the Fuqaha of the Ahlus
Sunnat (of the Indo-Pak), gave them permission, and
allowed the Qadhis of the time to rule according to Imaam
Maalik’s  Mazhab. From that time till now Fuqaha and
Qadhis are ruling according to Imam Maalik’s  Mazhab
on the same basis.

The Fasakh196 of the Nikah of a woman who is deprived

of her expenses.

A woman who does not get any basic provisions from her
husband is called ‘Ma’doomatun Nafqah’.

In Hanafi Fiqh, a husband not providing basics for his wife

is not a reason that is valid enough for the Nikah to be
dissolved (Fasakh). So unless the husband dies or gives her
Talaaq, there is no separation.

A’la Hazrat Imam Ahmad Raza Khan’s  Fatwa is the

same as mentioned above.

He writes in one of his Fatwa’s: “Until they are separated by death

or Talaaq the woman cannot re-marry. According to me ‘Ghaybat’
(The husband going missing) or even ‘Usrath’ (for a person to be
so poor and helpless that he cannot afford to provide for his wife) or

196
Dissolution

124
for a woman to be deprived of her basic expenses, are not reasons
valid enough for a judgement of separation to be issued.” 197
Differently again, our Akaabir198 Ulama of Ahlus Sunnah
that came after have adopted the stance that in both cases
Fasakh of Nikah and separation is allowed.

Ma’doomatun Nafqah - A woman that does not receive

even the basic provisions from her husband. There are two
scenarios.

1. The husband is present but due to immense poverty

and helplessness he is unable to provide for his wife. In
this case if a woman goes to a Qadhi and asks for
separation, the Qadhi confirms his poverty and inability
to provide her needs and issues the ruling of separation.

2. The husband is able to provide for his wife, but due to

the husband being missing the wife is not getting her
basic provisions and the wife is not able to take her
expenses from the husband’s wealth, in this case a
woman goes to the Qadhi and appeals for separation,

197
Fataawa Razviyyah Vol 5 Page 501 Kitaab ut Talaaq Sunni
Dar ul Ishaa’at Mubarakpur
198
Senior

125
 after her claim is proven the Qadhi issues the ruling of
separation (divorce) between the husband and wife.

Both these rulings are according to the Mazhab of Imaam

Shaf’i , but based on valid necessity and reasons some of
our Ulama have given the Fatwa based on his Mazhab.
(Like it is in Majma’ul Anhar)”199

The Faraai’dh (Duties) and Masaail of Dar ul

Qudhaat (a council of Ulama to issue verdicts)
A question was posed to the great and famous Ulama of
Ahlus Sunnah regarding the establishment and formation
of a Darul Qudhaat. The summary of the answer to the
question is as follows:

199
The Fatwah was signed off and endorsed by the following
ulama. a) Muhammad Ubaidur Rahman who stated, “The
answer is correct through the help of Allah our master and
helper, and the answerer is correct and on the right path.”
b) Abdul Azeez (Huzoor Haafiz e Millat) of Darul Uloom
Ashrafiyyah Mubarakpur who stated, “The answer is correct
and Allah Ta’ala knows best.”
c) Muhammad Shareef ul Haq Amjadi, Jamiah Arabiyyah
Anwaar ul Quran Balrampur Gonda.
“Faqeer approves and endorses this Fatwa and makes special
Dua for its writer and compiler that Allah grants him great
reward”.

126
1. “In present times in Hindustan, with regards to those
matters that require a Muslim judge to issue a ruling,
majority of the Muslims have every right to get together
and appoint any Aalim as their Qadhi. The decision of
that Qadhi will apply on those who appointed him as
the Qadhi as well as for the people of the jurisdiction
that he was appointed as the Qadhi of.

2. With regards to the Masaail of ‫( مفقود الخبر‬A missing

husband), ‫( معدومة النفقة‬A woman deprived of basic

provisions), impotency, mental instability or a
person who separates from a woman but does not
want to free her by Talaaq, the Qadhi appointed by
the Muslims of the region has the right to dissolve
the nikah upon the woman’s appeal, and in the
worst case scenario the Qadhi may issue a ruling
that would be applicable on a person even in his
absence.200

3. The Qadhi appointed by the Muslims, should consider

the special and promised conditions and listen to both
sides and after doing so may issue judgments based on

200
Fath ul Qadeer, Shaami, Jaami’ ur Rumooz, Majma’ul Anhur

127
 his discretion and his decision will be applicable
according to the Shari’ah. (Shaami etc.)

The names of the Ulama who endorse the answers

above are as follows:

➢ Taajdaar-e-Ahl-e-Sunnat Huzoor Mufti-e-A’zam Hind


➢ Sayyid-ul-Ulama Hazrat Moulana Sayyid Shah Aal-e-
Mustafa Sahib 
➢ Ustaaz-ul-Ulama Hazrat Moulana Abdul Azeez Sahib

➢ Ameen-e-Shariat Hazrat Moulana Rifaaqat Hussain
Sahib 
➢ Mujaahid-e-Millat Hazrat Moulana Habeeb ur
Rahman sahib 
➢ Hazrat Allama Qadhi Shamsudeen Sahib Jonpuri 
➢ Hazrat Allama Al Haj Abdur Rasheed Khan Sahib 
(Mufti-e- Nagpur)
➢ Hazrat Allama Mufti Shareef-ul- Haq Sahib Amjadi 
(The Mufti of Ashrafiyyah)
➢ The Ulama of Faiz ur Rasool Braaon Sharif201

201
Dar-ul-Qudhaat ke Faraaiz-o-Masaail Page 1

128
These historical decisions cannot be called or even thought
of as disagreements with Imam Abu Hanifa , other
Hanafi Fuqahaa or even A’la Hazrat Imam Ahmad Raza .
So if today one follows in the footsteps of those predecessors
in issuing a ruling that may seem slightly different but is
according to the requirement of the time, it should not be
deemed as disagreement but rather as obedience and
emulation of the legacy of scholarship that they left for us.202

Adaab ul Ikhtilaaf- Etiquette of disagreement

in secondary Fiqhi Masaail
With regards to Fiqhi secondary disagreements Huzoor
Mufti-e-A’zam Hind’s  approach was always moderate
and one of tolerance. If ever any Sunni Faqeeh’s research
was different from his research, he would never write or say
anything negative or insulting about that Faqeeh. He never
ever made the differences of opinion in research a personal
issue, neither did he suggest doing so to anyone.

Fiqh e Hanafi Main Halaat e Zamaana Ki Ri’aayat, Fataawa

202

Razviyyah ke Hawale se, researched and compiled by Mufti

Muhammad Nizaam ud Deen Razvi Barkaati Misbahi,
published by Majlis e Shar’i Al Jaami’atul Ashrafiyyah
Mubarakpur, Azamgarh, U.P 1434Hijri/2013

129
The use of the Microphone in Salaah
Hence, when the issue of reading salah using the
microphone came about, Huzoor Mufti-e-A’zam Hind’s 
stance was that Salaah on a microphone is not allowed, and
in Bareilly Sharif itself, Hazrat Mufti Sayyid Muhammad
Afzal Hussain Mongeri 203 differed, and said that it is
allowed. In this issue there were many debates and
arguments among the Ulama orally and in writing, but
there is no record or evidence according to what I (the
compiler) know, that Huzoor Mufti-e-A’zam Hind  ever
said anything negative or attacked the personality of Hazrat
Mufti Afzal Hussain Mongeri based on him differing in
research and Fatwa.

Photographs required for passports and visa

When the Indian government made photographs a rule in
order to travel to the holy lands for Haj and Umrah, Huzoor
Mufti-e-A’zam Hind  issued a Fatwa that even for Haj
and Umrah taking photos is not allowed. Ajmal-ul-Ulama
Hazrat Mufti Shah Muhammad Ajmal Na’eemi Sambhali
issued a fatwa that it is allowed to take photos for the Fard

203
Sadrul Mudariseen Darul Uloom Manzar-e-Islam Bareilly
Sharif

130
Haj and wrote an article on this subject called ‘Photo ka
Jawaaz Dar Haq-e-Aazimaan-e-Hijaaz’.

Huzoor Mufti-e-A’zam Hind’s  response to

mischief makers
“When the Fatwa of Huzoor Mufti Ajmal-ul- Ulama  was
publicized, a few mischief makers went to Huzoor Mufti-e-
A’zam Hind  and said “Huzoor! Look! Hazrat Mufti
Muhammad Ajmal Shah Sahib Sambhali has gone against
you and has given a Fatwa that contradicts your Fatwa
whilst you are his Murshid’s son, you should respond to
this.

Huzoor Mufti-e-A’zam Hind  said “Hazrat Mufti

Muhammad Ajmal Shah Sahib Sambhali is a Faqeeh (Jurist). He
issued a fatwa saying it is permissible, that is his research. I
maintain it is not permissible this is my research.”204

Huzoor Mufti-e-A’zam Hind  maintained his stance on

the matter but I have not come across any narration where
he said or wrote anything against Mufti Muhammad Ajmal
Sahib or made this difference in research a personal matter.

204
Mufti e A’zam Sambhal page 196 Published in October 2011

131
His relationship with the Ulama who differed
with him
Hazrat Mufti Mutee’ ur Rahman comments on the reality
that has been disclosed above, regarding the differences
with the two Ulama mentioned, Mufti Sayed Muammad
Afzal Hussain Mongeri and Mufti Muhammad Ajmal Shah
Na’eemi Sambhali.

“Even though they had these Fiqhi differences, their

relationship with Huzoor Mufti-e-A’zam Hind  never
changed even in the slightest way. They still had the same
level of sincere love for each other. None from among them
ever pointed a finger at the next or even made a comment to
undermine the scholarship of the next.

Hazrat Mufti Sayyid Muhammad Afzal Hussain Mongeri

was the Mureed and Khalifa of Huzoor Mufti-e-A’zam
Hind , whenever he met Huzoor Mufti-e-A’zam Hind 
he did so like a devout Mureed, he would kiss his
Murshid’s hands and would show utmost respect and
reverence. Likewise, Mufti Muhammad Ajmal Shah
Na’eemi Sambhali continued to consider Huzoor Mufti-e-
A’zam Hind  as his senior and showed the same love and
respect that he would previously, and Huzoor Mufti-e-

132
A’zam Hind  also continued to bless both of them with
his kindness, good character and hospitality.205

The stance in the political uprising and

partition of India and Pakistan
In the second half of the 20th century when the state of affairs
of the Indo-Pak subcontinent were very disturbing, certain
Ulama were in doubt regarding certain Shar’i rulings and
some of the Ulama and Muslim leaders began breaking the
laws of Shariah for political gain. Even in those trying and
delicate times Huzoor Mufti-e- A’zam Hind  stood up
and fearlessly expressed his stance on matters and brought
the transgressions of these leaders to the attention of the
masses.

Dr.H.B. Khan describes some of the situations and mentions

some of the Masaa’il the community was faced with.

“Moulana Mohammad Ali Johar wrote a letter to the

viceroy of India at the time.

Faqeer Muhammad Mutee’ur Rahman Razvi 15 Zil Q’adah

205

1434Hijri/ 21 September 2013.”

133
“Muslims that live in a land that is no longer safe for them are left
with two options

1. Jihad,

2. for them to migrate and leave their land.

Therefore, it is very important now for the Indian Muslims to

migrate as we now consider Hindustan206 to be Dar-ul-Harb207.”

Then there was a Jalsa that took place with regards to

breaking ties on the 18th of July 1920 and in that gathering
the proposal of migration was placed and looked in to.

Thereafter at another Jalsa in Allahabad208 in November

1920 the issue of migration was brought up again and
Moulana Muhammad Ali Johar209 expressed his views as to
why he strongly feels Muslims should migrate, so Fatawa
were acquired from various Ulama who declared
Hindustan as Dar-ul-Harb based on the situation at the
time.

206
The initial name of the undivided Indo-Pak Subcontinent
207
Non-Muslim state
208
A popular city in the Northern Indian region, U.P situated at
a distance of 700 km from the country’s capital, New Delhi
209
Born in Rampur on 10th of December 1878 and passed away
on the 4th of January 1931, an Indian Muslim activist

134
According to Professor Azeez Ahmad, the head Mufti of
this Fatwa was Moulana Azaad.

Moulana Abdul Baari (Farangi Mahalli) had also supported

the migration in hidden words.

The editorial of the Aligarh gazette stated

“The central Khilaafat committee started forcing people to migrate

on Mr Gandhi’s instructions.

Simple and naive Muslims considered it to be their religious

duty and a noble task and decided to migrate to
Afghanistan. People from the Sindh province and people of
the north-west regions migrated in large numbers. They
helplessly sold their assets, land, jewelry and goods at
unreasonably cheap prices in the urgency of selling up and
leaving. People who sincerely bought into the idea of
khilaafat sold their homes and properties and in August
1920 they left for Afghanistan”

The Afghanistan government saw the huge group of

refugees approaching and closed their borders, and began
sending the Indian immigrants back from the border, which
after a few days led to the migration being abolished. Not
only did this unwise step result in the instability and

135
financial regression of the Muslim community, but also to
the loss of many Muslim lives in the process.210

The people to lead the migration movement were Abul

Kalaam Azaad and Mohammad Ali Johar, neither of whom
migrated themselves, for reasons that are unknown to date,
perhaps the change in intentions after seeing the behavior of
the Afghani government. It is apparent that the people who
supported the migration only used the emotions of people
to sway them in the direction they wanted to and did not
understand the situation politically.”211

Further describing the political state at the time Moulana

Abdul Maajid Daryabaadi212 writes:

“The era of 1920 and 1921 was one of decline for the Indian
Muslims. The storm of Khilaafat and breaking ties was
fierce. The representatives of the Muslim Majority were
Mahmood Hassan Deobandi, Moulana Abdul Baari
Farangi Mahalli, the Ali brothers and Abul Kalaam Azaad.

210
Aligarh Gazette 16th May 1921
211
Pages 164-165 Barr e Sagheer Paak o Hind ki Siyaasat me
Ulama ka kirdaar by Dr H.B Khan, Qaumi Idaara e Tahqeeq e
Taareekh o Thaqaafat, Islamabad Pakistan 1985
212
d.1977

136
Nadwa and Aligarh were both targets, Nadwa to some
extent, but the actual battle field was Aligarh. Shirwani
Sahib and a few of his followers were in the other camp. It is
difficult to precisely explain the level of pain and agony that
people had to endure. Nobody could keep control of their
pens and tongues.”213

Nawab Mushtaq Ahmad Hyderabadi the son of Nawab

Wazir Yaar Jang (Finance mister of Riyasat Hyderabad
Deccan) describes his experiences.

“After three consecutive disasters Muslims realized that

they only caused harm to themselves by getting carried
away with emotions, they caused harm to education in
Aligarh, its system was affected, and if any institute was
safe and sound from any effect what so ever, it was Banaras
Hindu University, Aligarh was made the animal of
sacrifice.214

213
Ma’aarif Azamgarh U.P September 1950 edition article by
Abdul Maajid Daryabaadi
214
Page 88 Kaarwaan e Hayaat Published in Lahore 1974,
article by Nawab Mushtaq Ahmad Hyderabaadi

137
Fatwa regarding Jihaad at the time
It was a time when people were making comments about
Jihad, and a question was received by Huzoor Mufti-e-
A’zam Hind  from Khalifa Shahaabudeen Mouchi
Darwaaza Lahore on the 21st of Muharram 1341Hijri/1922.

Huzoor Mufti-e-A’zam Hind  ‘s response was:

“‫( فاقول وعلى اهلل اعول‬Hence I say in total reliance on Allah) that it
has become apparent from the passages that were
presented, that a law that is beyond the ability of a human
to follow can never be the law of Shari’ah. A law that has no
base nor benefit, and absolutely futile is definitely not one
from the Shariah. A law that results in the unnecessary loss
of innocent lives can never be one of this beautiful and clear
Shariah.

Similarly, a law that causes unrest and commotion on an

issue that has already been resolved is never a law of the
Shariah. It is well noticed that this law of Jihad that people
are passing has unbearable inconvenience to all ‫تكليف ما لا يطاق‬.
Is there any benefit in it or is it just loss? Is it a means of
safety or is it the cause of the loss of innocent lives? In it is
there honor for the Muslims or humiliation? Is the ruling
being passed before time or is it timed appropriately? If one
138
has to ponder over the above aspects the matter will
become absolutely clear to him.

Is it fair to instruct unarmed, inexperienced civilians of the

street to go and fight against well trained and heavily armed
forces? Is it not an extreme injustice for people, who let
alone operating weapons, have never carried weapons
before, who have never experienced a battle perhaps they
have never even dreamt of being part of a war on a battle
field, to be placed in front of tanks and canons?

Is it not wasting the lives of Muslims? And is wasting the

precious lives of Muslims not the biggest corruption of the
time?

A Muslim is greater than not just one Ka’bah, but thousands

of Ka’bahs.

‫دل دبست ا وز ہک جح اربک ست ازہزازان ہبعک تک دل رتہب ست‬

To keep someone’s heart is like Haj-e-Akbar, one heart is greater

than a thousand Ka’bas

(Rumi)

In Ghuniyatul Mustamli, Allamah Ibraheem Halabi  says:

139
 ‫حرمةالمسلمالواحدأرجحمنحرمةالكعبة‬

“The honor of the life of one Muslim is greater than the honor of
the Ka’bah.”

The Holy Prophet  said:

‫لزوالالدنيا اهونعلىاهللمنقتلرجلمسلم‬

“According to Allah the whole world coming to an end is lighter

than taking the life of an innocent Muslim”215

Considering all of the above, this insistence on Jihad, will

only open us up to criticism from the opposition and give
them an opportunity to mock us:

‫ڑلےت ںیہ اوز اہھت ںیم ولتاز یھب ںیہن‬ ‫اسسادیگہپوکںہنرماجۓ‬

“Who will be saved from dying when they are so unprepared that
they fight without swords in their hands?”

When fighting is based on such irregularities it is Haram. It

is most definitely not the Law of Shari’ah, and saying that it
is, is an accusation and false allegation on the Deen.

215
This Hadith has been narrated by Imam Tirmidhi and Imam
Nasaa’i  on the authority of Hazrat Abdullah ibn Al Amr ibn
Al Aas 

140
Those who are promoting this fight as a command from
Allah  and His Rasool  are indeed the enemies of Islam
and the Muslims. It is a major accusation on Allah  and
His Rasool  and doing so is of disastrous consequences.

Allah  says:

‫قلإنالذينيفترونعلىاهللالكذبلايفلحون‬

Say indeed those who attribute lies to Allah they are forever
unsuccessful

Allah  also says:

‫انمايفترىالكذبالذينلايؤمنونبآياتاهللوأولئكهمالكاذبون‬

Those who attribute lies to Allah, do not believe in His signs and
they are the liars

He also says:

‫ويلكملاتفترواعلىاهللكذبافيسحتكمبعذابوقدخابمنافترى‬

Woe unto you! Do not attribute lie to Allah, or he will exterminate

you with a punishment, and He has failed who has done so

And:

141
 ‫لعنةاهللعلىالكاذبين‬

The curse of Allah is on the liars

Let alone unarmed Muslims clueless of the etiquette of war,

even if the Sultan (ruler) of the Muslims who has armies
and equipment for war but feels that the disbelievers are
more in number or the weapons and army that he has are
inadequate to fight with such a large opposing army, it is
not allowed for him to partake in such a battle.

It is a very clear ruling as mentioned in Raddul Muhtaar:

‫هذا اذاغلبعلىظنهانهيكافئهموالافلايباحقتالهم‬

“This is when he is sure that they will be enough for them in

numbers and equipment and if not then fighting is not allowed”

He (Moulana Abdul Baari Farangi Mahalli (writes in his

article ‘Hijrat’:

“I understand bloodshed (especially in the form of forces attacking

each other) to be irrelevant and non-beneficial as the reasons for it
are not found”

In the same article he writes:

142
“Undoubtedly, the unnecessary loss of Muslim lives is not
allowed. We are exempted from not complying with commands of
prohibition from the law.”

Jihad is of three types. This law of the prohibition of Jihad is unique

to this condition that leaders of today are deeming as obligatory.

As far as verbal Jihad goes, Alhamdulillah the Ulama of Ahl-Us-

Sunnah and the entire Ahl-Us-Sunnah have been, and will
continue the practice of verbal jihad. Leaders on the contrary (to
Ahlus Sunnah) have made something Haram to be Fard and that
which was Fard they have made it Haram with their favorite and
beloved Hindus.

The fact of the matter is they consider Gandhi to be their leader,

guide and dictator. They give preference to what Gandhi says over
what the Quran and Sunnah says and some even present his Anti-
Islamic statements to be in accordance to the Quran and Sunnah.
They say as he says, and they do as he does. They die pleasing their
whims and desires. (to initiate rational thinking, He further
rhetorically inquired) Have the verses of Jihad and cutting ties not
been revealed in the Holy Quran?216

216
Page 29-33 Turuq ul Huda war Rashaad Ilaa Hukmil
imaarati wal Jihaad 1341 Hijri, by Mufti e A’zam Hind

143
At first they were slaves of the British and now they die for
Gandhi.

At this time the command of Jihad is from none other than

Gandhi, like how Muslims lost all their wealth and goods
because of the migration, he made them sell their properties
at ridiculously low prices so that they lose their financial
stature, where did Hindus have money? By doing this to
Muslims, Hindus became rich instantly.

He also brought up this Jihad idea and wanted to even

destroy whatever little life was left in the Muslims after all
the atrocities they had to endure, even though on the
apparent Gandhi seemed to promote passive resistance and
an anti-violence policy; one does not need to be a scientist to
understand his ulterior motives. Why would people who
do not even eat without consulting with Gandhi, all of a
sudden start encouraging Jihad if it is not his instructions? It
is known that he has instructed them to continue shouting
slogans of Jihad and scare the British away whilst I use the
passive resistance policy. If they had intellect they would

Moulana Ash Shah Muhammad Mustafa Raza Barkaati Noori

Barelvi, published by Hasani press Bareilly 1341 Hijri/1922

144
 understand the conspiracy, why would they? when Mr.
Gandhi has snatched their intellect from them.217

The rulings that have been mentioned in Turuq-Ul-Huda

war Rashaad regarding Shar’i Khilaafat, cutting of ties,
Jihad and migration are those that have been agreed upon
by the Ulama of Ahl-Us-Sunnah wal Jamaa’ah.

The Ulama-e-Ahl-e-Sunnat that have signed, approved and

endorsed Turuq-ul- Huda war Rashaad are as follows:

➢ Moulana Sayyid Shah Aulaad-e- Rasool Muhammad Miya

Qadri Barkaati Marehrawi
➢ Moulana Abdus Salaam Razvi Jabalpuri
➢ Moulana Sayed Muhammad Na’eemuddeen Muraadabaadi
➢ Moulana Muhammad Amjad Ali Razvi A’zami
➢ Mufti Muhammad Abdul Baaqi’ Burhaan-ul-Haq Razvi
Jabalpuri
➢ Moulana Hahsmat Ali Razvi Lucknowi Philibhiti
➢ Moulana Hasnain Raza Bareilvi
➢ Mufti Muhammad Umar Na’eemi Muraadabaadi
➢ Moulana Abdur Rahman Razvi
➢ Abu Siraaj Moulana Abdul Haq Razvi

217
Page 41-42 Turuq ul Huda War Rashaad published in
Bareilly 1922

145
➢ Moulana Muhammad Ismaa’eel Tilahri Shahjahaanpuri
➢ Moulana Hashmat Ali Bareilvi
➢ Moulana Muhammad Taahir Razvi Shahsaraami

The lack of religious knowledge and political foresight of

the leaders of this movement is also demonstrated by the
statement of an active promoter of the Khilaafat and cutting
off ties movement, and an Urdu journalist Mr. Zafar Ali
Khan218 who stood before the court hearing for a case that
was filed against him in September 1920 and said:

“I have declared Hindustan as Darul Harb and I am correct in

saying so. Our freedom of religion has been snatched away from
us. Therefore, people who ascribe to the belief of Tauheed are
migrating in thousands.”219

The daily newspaper ‘Paisa Akhbaar’ (Lahore) published

an editorial titled “Muaamla-e-Hijrat Main Sareeh
Naakaami” (Total defeat with regards to migration), a great
lesson is to be learned from this passage of the article.

218
1873-1956, editor of the daily ‘Zameendaar’, Lahore
219
Page 172 ‘Moulana Zafar Ali Khan Hayaat o Khidmaat,
compiled by Professor Ghulaam Hussain Zulfiqaar, Published
by Sange Mail publications, Majlis e Taraqi e Adab, Lahore,
1993

146
“The flag bearers of the Hijrah committee were the first ones
to declare that Muslims should migrate, thousands of
simple, naive yet strong in faith Muslims sold their
properties and estates, they divorced their wives and left
little children crying. Many lost their lives on the way to
Peshawar and Kabul. Many lost their lives upon reaching
their destination and some lost their lives on the way back,
most of their money was looted, those people who survived
came back and were forced to become beggars, in this
manner the Khilaafat committee got the reward of many
Muslim’s destruction,

‫ایکدنی بر قح وک دب تام انہون ےن‬ ‫ایللقعودںیےسہنھچکاکمانہوںےن‬

“They did whatever they did without using their intellect and
Deen. They have defamed this religion of ours.”220

Always mindful of his associates

Huzoor Mufti-e-A’zam Hind  was never neglectful of his
duties to inquire about his associates, the current affairs of
Muslims and cautioning them upon uprising threats.
Hazrat Moulana Zafruddeen Qadri Razvi Azeemabaadi
(Khalifa Imam Ahmad Raza)’s son Professor

220
Daily ‘Paisa Akhbaar, Lahore, Edition 8 April 1921

147
Mukhtaaruddeen Ahmad 221 writes about his journey to
Bareilly in December 1939.

“I have had the honor of seeing Huzoor Mufti-e-A’zam

Hind  on three occasions. First in Bareilly Shareef, then in
Muraadabaad, and then I had the opportunity to travel
with Hazrat from Muraadabaad to Bareilly.

When I reached Bareilly, Hazrat Hujjat-ul-Islam  was out

of town on some travel. I went to the house of Huzoor
Mufti-e-A’zam Hind  in order to attain the blessings of
kissing his feet. He was very pleased to see me and blessed
me with many Duas. For about an hour to an hour and a
half, I was present in his company for as long as he sat.
Mufti-e-A’zam Hind  continued meeting with people,
doing their work and at the same time gave me attention.
Thereafter I asked to leave. He said “I am going to
Muraadabaad to meet with Moulana Muhammad
Na’eemudeen Muraadabaadi for some religious work. I
will return in two to three days, please have tonight’s meal
here.”

221
Aligarh Muslim University d. 16 Rajab 1431 Hijri/30 June
2010

148
The few days that I spent in Bareilly Sharif were very
enjoyable. Thereafter I went to Muraadabaad to meet with
Sadrul Afaadil Moulana Muhammad Na’eemudeen
Muraadabaadi 222.

After having reached Muraadabaad, I rested through the

night and in the morning, I entered the large courtyard of
Jaami’ah Na’eemiyya. I saw that there were many benches,
and Huzoor Mufti-e-A’zam Hind  had just completed his
Awraad and Wazaai’f and was seated with his devotees. He
was talking to someone, explaining a Mas’ala to another,
giving T’aweez to one and giving Nasiha to others.

A joke was heard afterwards that there was a person who

came and had been ill for quite some time, he had become
weak due to his ailment. Huzoor Mufti-e-A’zam Hind 
gave him the appropriate Ta’weez for his sickness and said
“Do not pick up anything heavy like a bench or a bed.”
Whilst giving him the Ta’weez he saw that the person was
clean shaven, he said “Which heavy thing will you be able
to pick up when you are not even able to carry the weight of
a beard?”

222
d. 1367 Hijri/1948

149
Thereafter he turned his attention to me and inquired about
the progress of Moulana Zafarudeen’s literary services.
“How many volumes of Saheeh-ul-Bihari have been
completed? How many students are there at Madrasa
Shamsul Huda (Patna)? How many teachers are there?
Who teaches Fiqh there? Which school of thought do
majority of the teachers belong to? Who is in control of the
Madrassa? Has any property been donated to generate an
income or does the government cover the expenses?”

I began mentioning the teachers “One teacher is a Ghair

Muqallid, three teachers are graduates of Madrasa-e-
Deoband, and two teachers are students and Khalifas of
A’la Hazrat. There is also one teacher who teaches Tafseer
and also has great interest in Tasawwuf, he is a pure Sunni
and follows the Qadri order, another teacher teaches Mantiq
(logic) and philosophy and is a master in Kalaam. He is the
student of Moulana Fazl-e-Haq Rampuri (d. 1940) and is
connected to Madrasa-e-Khairabaad and has a spiritual link
to Khanqaah-e- Phulwaari shareef (Patna). A’la Hazrat 
knew him very well, A’la Hazrat mentioned him twice in
his letters to Malik-ul-Ulama. A’la Hazrat  also wanted
him to stamp and endorse the Fataawa that he would send.

150
Moulana Muhammad Umar Na’eemi (d.1966) was also
present and asked “What is this teacher’s name”?

I said “Sayyid Dayaanat Hussain (d.1370 Hijri)”

Whilst mentioning the teachers, I also mentioned Moulana

Sayyid Abdur Rashid Sahib Azeemabaadi (d. Shawaal 1357
Hijri/ December 1938), who was from amongst the senior
students of A’la Hazrat . Initially Madrasa Manzar-e-
Islam was established for Malik-ul-Ulama and Moulana
Sayyid Abdur Rasheed to study in.”

Huzoor Mufti-e-A’zam Hind  said “I remember that very

well”, I said “He is also from amongst my teachers” he said
“Convey my Salaam to him”.

Hazrat Mufti-e-A’zam Hind  then inquired about Sayyid

Shah Ghulam Muhammad Bihari and Sayyid Abdur
Rahman Bethwi, as both of them came from Bihar to
Bareilly to study upon the encouragement of Malik- ul-
Ulama, I said “I don’t know them, they are definitely not in
Patna”.

Thereafter Ustaaz-ul-Ulama Moulana Muhammad

Na’eemuddeen Muraadabaadi’s son came, he and
Moulana Muhammad Umar Na’eemi engaged Huzoor

151
Mufti-e-A’zam Hind  in a discussion regarding the
Madrassa.

My father (Malik-ul-Ulama Moulana Zafaruddeen Qadri

Razvi Azeemabaadi) had also instructed me to stop in Agra
and meet Mufti Abdul Hafeez Sahib (d. 1958) who was the
Imam and Mufti of the Shahi Mosque in Agra. I followed
the instruction and went to the Shahi Mosque to meet him.
Mufti Sahib was very pleased to know that Malik-ul-Ulama
insisted that I meet him and take his Dua. He also inquired
about Malik ul Ulama’s scholarly work.

He also invited me for supper and wrote his address and

even drew a sketch with directions and emphasized to be
punctual as he needed to go for a lecture after supper. When
I reached his home that night for supper, I had also met his
father, Hazrat Moulana Abdul Majeed Aanolwi (d.1943)
who was a very bold and attractive person. He spoke very
uniquely with a lot of sweetness. Malik-ul-Ulama had a lot
of respect for him, as he was one of the students of Taaj-ul-
Fuhool Moulana Shah Abdul Qadir Badayuni  (d.1319
Hijri) via a chain223.

223
He was not a direct student, rather a student of his student

152
Malik-ul-Ulama had also invited him on one occasion, for
an annual Jalsa that used to take place in the month of
Rajab224 , hosted by Sayyid Shah Hameeduddeen225 . He
accepted, and really enlightened the hearts of people with
his beautiful discourse.”226

Standing up for the truth and denouncing

falsehood fearlessly
Huzoor Mufti-e-A’zam Hind  was an embodiment of
steadfastness, religious insight and being outspoken. His
feet never swayed off the path of Shari’ah even in the most
dangerous and delicate situations. He always said and
wrote what he needed to, in keeping with the requirements
of the laws of Shari’ah.

A few examples of this unique quality are mentioned

below:

224
7th month of the Islamic lunar calender
225
(d.1363 Hijri) (Sajjada Nasheen of the Musnad of Hazrat
Shah Ruknud Deen Ishq (d.1203 Hijri)
226
Jahaan e Mufti e A’zam Page 1093-1095 Published by Raza
Academy Mumbai 2007

153
Demolishing of Musjid Shaheed Ganj, Lahore
The demolishing of Masjid Shaheedganj, Lahore, had an
impact on the entire sub-continent in 1934-1935, sparking
outrage and sadness in the Muslim community.

In response to a question that came in this regard, Huzoor

Mufti-e-A’zam Hind  wrote:

“Whether it is Lahore’s Shaheedganj Masjid or any other

Masjid, a Masjid will always remain a masjid. Its sanctity as
a house of worship is never invalidated.

Whether the Sikhs, or anyone else demolished it, it was, it is,

and will remain a masjid until the last day. Even if a masjid
comes under the control of a Kaafir it still remains a masjid.
The Ka’bah was under the control of the Kuffaar for
centuries, idol worshippers had placed 360 idols around the
Ka’bah and they would worship a different idol each day of
the year, all of this did not change its status of being the
Ka’bah.

Idols being placed or worshipped there, did not convert the

Ka’bah into a temple. Just like how it was solely to attain the
closeness of Allah  by means of worship, it is still and will
always remain for that purpose. and will remain for that
purpose forever.

154
Likewise, the piece of land that was donated (made Waqf)
solely for the worship of Allah  will remain the same
whether it is in the control of the Muslims or Sikhs, even
after the structure has been demolished.

In actual fact a masjid is a place of Salah, whether there is a

structure or not, if the land is a masjid it will always remain
so.

‫وهذهليستمنها‬-‫الاعندمحمدفيبعضصور‬

Except for Imam Muhammad , the law is different in

certain instances and this is not from them.227

After proving his stance from fundamental books of Fiqh

Huzoor Mufti-e-A’zam Hind  writes:

“From the above quoted texts, it is as apparent as the

midday sun that masjid Shaheedganj is still a masjid. The
people of a certain town cannot sell the masjid property
even if the masjid is old, dilapidated or even if everyone
from the town moves out.

Fataawa Mustafawiyyah by Mufti e A’zam Moulan Ash

227

Shah Mustafa Raza Noori Bareilvi, Published by Raza

Academy Mumbai

155
If Masjid Shaheedganj was sold to another Muslim or to a
Sikh that transaction was not valid, even if they sell it a
thousand times it will remain Waqf (donated property that
cannot be sold)

‫ہزاز تاز وج ویفس ےکب غالم ںیہن‬

“Even if Yusuf is sold a thousand times he is still not a

slave.”

Masaajid are the houses of Allah  and signs of Allah’s

Deen and Muslims can never tolerate the slightest
interference with the signs of Deen.

This is definitely an attack on the signs of the Deen, it is not

an attack on the personal dignity of the Muslims but on
their religious dignity.

A Muslim is always prepared to sacrifice his dignity,

wealth, assets, all he owns and if need be even his life, and is
prepared to go to any extent in protecting the signs of his
religion. Masjid Shaheedganj is a sign of the Deen,
protecting this masjid is a great obligation on Muslims of

156
the area and it is essential for them to use every possible
means to protect it”228

A non-Muslim replacing a part of the Masjid

land with alternative land
There was a question that came regarding a masjid in Jaipur
(Rajpootana, Rajisthan), where there was a violent protest
against expanding the masjid entrance, The Raja229 of Jaipur
had offered a large piece of land and one hundred thousand
(1 Lac) Rupees in place of that masjid and wants to build a
new masjid, is it permissible for Muslims to accept the
Raja’s offer?

The question was dated 22nd Muharram 1358 Hijri.

Huzoor Mufti-e-A’zam Hind  issued the following

Fatwa;

“A masjid will always remain a masjid until the day of

Qiyamah. A masjid is not something for sale or to exchange.
Even if all the Muslims in the world get together in selling
or changing the masjid it will not change.

228
Page 246-247 Fataawa Mustawiyyah by Huzoor Mufti E
A’zam Hind, Published by Raza Academy Mumbai
229
Chief

157
Let alone 1 lac, even if the Raja gives his entire kingdom and
just asks for one meter of the masjid in return, Muslims do
not have the authority to accept his offer. Whoever agrees to
the offer is a severe sinner, whoever buys or sells it is an
oppressor and deviant and no one else besides Muslims are
allowed to establish a masjid.

Yes! This is possible that a non- Muslim gives the money to

the Muslims, A Muslim becomes the owner of that money
and then with that money he may build a masjid.

Alternatively, a Non-Muslim may give a certain piece of

land or a certain building to the Muslims, and after the
Muslim becomes the owner, he may declare it as Waqf. In
both of these situations it would become a masjid.

However, in the case where a Non- Muslims builds a

masjid and remains the owner of the property, or wants to
declare it as Waqf in his own capacity, it will not be a
masjid.

Namaz will be valid but the reward of reading in a masjid

will not be attained, neither will the laws of a masjid apply.

158
If there is a Jaami’ Musjid230 , and the offer is made to
Muslims to be given another masjid for them to regard as
the Jaami’ Musjid, and the masjid that was the Jaami’
Musjid will still remain a masjid, just not the Jaami’ masjid
then this is allowed.

But the issue of Muslims being given a new masjid in place

of the old one, where the old one will no longer be a masjid
as it has been replaced with the new one, this is definitely
not allowed. Whoever agrees to this has earned a severe
punishment and that masjid will remain a masjid forever.

A masjid belongs to Allah  only and nobody can sell or

change it, even if it is old, dilapidated, deserted, even if no
body lives in that area anymore, even then, the masjid
cannot be sold. One is not even allowed to take out bricks,
cement and stones to use in another masjid.”231

Nasbandi - sterilization
The Era of 1975-1977 was a very trying one for the Muslims
of India. The enforcement of the sterilization (Nasbandi)

230
A Musjid that is regarded as the central point for Muslims to
gather on major occasions like Jum’uah
231
Page 267-269 Fataawa Mustafiyyah Published by Raza
Academy Mumbai

159
scheme was one that shook people in every corner of the
country, and was a religious test for the Muslims. At such a
time, there was a voice that emerged from Bareilly which
echoed in all corners of the country. It was made clear
verbally and in writing that “Nasbandi is absolutely
Haram”.

At a time when it was a criminal offense to comment on

Nasbandi, issuing a Fatwa against it could have only been
accomplished by a true soldier of Islam.

It was Huzoor Mufti-e-A’zam Hind that carried out this

task of issuing this Fatwa, which reached many people by
means of cyclo-style duplication232.

The law enforcers thought of taking action, but were left

with no option but to let it pass as taking any action against
Huzoor Mufti-e- A’zam Hind  would lead to a very big
uprising in the country; people would come out in

232
The cyclo style duplicating process is a form of stencil
copying. A stencil is cut by small toothed wheels on waxed or
glazed paper. A large number of small dots are cut out in the
glazed paper, removing the glaze at the dots, and then ink is
applied. It was invented in the later 19th century by David
Gestetner, who named it “Cyclostyle” after a drawing tool he
used. – Wikipedia.org

160
thousands to support of Huzoor Mufti-e- A’zam Hind 
and to protest against the government.

Presented below is the question and the answer,

Question:

From Mirza Mumtaaz Baig Razvi Chatrpur (M.P.)

My master and spiritual guide, Huzoor Mufti-e- A’zam

Hind!

As salaam u alaikum wa rahmatullahi wa barakaatuhu

What do the Ulama-e-Deen say?

“Regarding family planning and especially those who undergo the

operation of sterilization for both males and females?

Nowadays the government has passed certain laws in this regard.

Those government workers who do not have this operation done
will not be given promotions, etc.

It would be much appreciated if Huzoor could take the trouble of

solving this issue, and give a response that may be forwarded to the
government. I occupy a government post in employment and they
are expecting me to come back to them with a response. The Fatwa
should have quotes from the Quran and Hadith.

161
Answer:

In order to prevent pregnancy, the sterilization of a man or

woman is not allowed and is Haram due to many reasons.
In it is changing something that Allah  has created, which
has been declared Haram from Quranic texts.

The Quran says:

‫ولامرنهمفليغيرنخلقاهلل‬

Shaytaan Said “I will mislead them, and they will change things
that have been created by Allah”

Tafseer Saawi states:

‫ذالكمنتغييرالجسم‬

Making changes to the body is from among it.

Tafseer Kabeer states:

‫انمعنىتغييرخلقاهللههناهوالاخصاء‬

The meaning of making changes to creation is sterilization or

amputation of the nerve or the penis, etc.

162
A Hadith in Bukhari and Muslim mentions:

‫ملخصا‬-‫لعناهللالمغيراتخلقا‬

Allah’s curse is on women who change the creation of Allah .

What can be then said about amputating an organ or

cutting a nerve from the body without a Shar’i reason, and
that too, such an organ that is responsible for human
reproduction?

In the process of doing so, the Satr233 is exposed, the person

conducting such a procedure touches the organ and all
three are Haram. (As mentioned in the books of Fiqh).

Because of trying to terminate the possibility of bearing

children, it falls under the meaning of Khasaa234, and for a
person to be a Khasi or to make someone a Khasi are both
Haram according to the Quran (as above), and Hadith as
follows.

The Holy Prophet  said:

‫ليسمنامنخصىاواختصى‬

233
Body parts which are deemed necessary to cover by the
Shariah
234
For a person to terminate the ability to have children

163
 Whoever became a Khasi or made someone else one is not from
amongst us.

It is totally wrong to think that having many children is a

cause of poverty, rather the causes of poverty are
disobedience to Allah , and shameless acts.

Allah  says:

‫لاتقتلوااولادكمخشيةإملاقنحننرزقكموإياهمولاتقربواالفواحشماظهرومابطن‬

“Do not kill your children out of fear for poverty, we provide for
you and them, and do not go near acts of immodesty, those that are
apparent and those that are discreet.”

In conclusion sterilization or the operation to prevent

pregnancy is not allowed in the Shari’ah, therefore to stay
away and to abhor such ideas is necessary.235

‫واهللالمولىتعالىاعلم‬

This written Fatwa of Huzoor Mufti-e- A’zam Hind  was

issued in the period of emergency (1975-1977)236 and was

235
Page 13-14 Monthly A’la Hazrat Bareilly Sharif edition
September 1404 Hijri/ 1984
236
In India, “The Emergency” refers to a 21month period in
1975-77 when Prime Minister Indira Gandhi unilaterally had a

164
printed through the cyclo style duplication process in
Bareilly Sharif and distributed throughout various cities and
provinces.

The Shudhi movement and conspiracy against

Islam
Huzoor Mufti-e-A’zam Hind  in his prime, had also
fought against a huge conspiracy against Muslims called the
Shudhi movement (A movement formed to oppose
Muslims).

This movement was formed in 1923 in areas like Agra,

Mathura and Alwar and thousands of poor and ignorant
Muslims had left Islam due to its influence.

Sunni Ulama unite against the Movement

Huzoor Mufti-e-A’zam Hind  together with the other
Ulama and Mashaaikh of Ahl-e-Sunnat stood up and took a
firm stance against this movement using the platform of
Jamaat-e-Raza-e-Mustafa which was established by A’la
Hazrat Imam Ahmad Raza Qadri Barkaati  (formed in

state of emergency declared across the country. Officially

issued by President Fakhrudeen Ali Ahmed under article 352(1)
of the constitution for “internal disturbance”. – Wikipedia.org

165
1339 Hijri/1920). They had the blessed Duas and support of
great Mashaaikh and elders of the Jamaat to lead this task:

➢ Hazrat Sayyid Shah Abul Qasim Ismail Hassan Shah

Jee Miyan Qadri Barkaati Marehrawi 

➢ Hazrat Sayid Shah Ali Hussain Ashrafi Kichauchwi



➢ Hazrat Sayyid Jamaa’at Ali Shah Muhadith-e-Alipuri

 of Siyalkot.

Swami Shirdh Anand (killed on the 23rd December 1926)

was the one who started this movement. The word Shudhi
means to purify something, hence the intended meaning
was to purify Muslims by converting them into Hindus.

Some interesting passages from articles by Ulama-e-Ahl-e-

Sunat regarding the Shudhi Movement and Huzoor Mufti-
e-A’zam Hind  are being presented below for the benefit
of the reader.

Moulana Muhammad Aarifullah Misbahi237 writes:

“A huge gathering was held under the patronage of Raja

Dhan Raaj Naahar Singh, and was hosted by ‘Maha Sabha’

237
Ustaaz, Madrasa Faizul Uloom, Muhammadabaad, Mau,U.P

166
(which is the executive committee of the Aariya Samaaj). It
was in this gathering that Shudhi (To make sure all Non-
Hindus enter into Hinduism) was approved. Based on this
approved resolution, the movement began with Hindu
preachers and the first targets were Raajpoot238 Muslims. Its
framework also included U.P, Rajesthan, Gujrat, Punjab and
Bihar. In order to ensure its success almost all affluent
Hindus and Rajas had invested their funds and assisted in
every way.

Hindu preachers used the following strategies.

➢ To threaten people and make famous that it is the

instructions of the government or a certain Raja for
everyone to accept this religion, otherwise they will be
prosecuted.
➢ Offering wealth in cash or kind to attract people to leave
their religions and become Hindus.
➢ In some cases, they would use force.
➢ Among Hindus the caste system is very rife and they
have lower castes called Achoots (Untouchables). Many
of them had accepted Islam due to the principles of
equality, however they were bribed to change their

238
Indians who originate from the Rajashthan region originally
also known as Rajpootana

167
 minds and each Murtad239 was given money to try and
end cast-related injustices.
➢ Encourage disputes based on family prestige or tribal
grievances.
➢ They fabricated false stories to try and defame Islam.
➢ They tried to aggravate the Raajpoots by promoting
false propaganda regarding the personality of Hazrat
Aurangzeb Aalamgeer .

It seemed as if Huzoor Mufti-e-A’zam Hind  was aware

of their plot from the very first day. He had already sensed
the outcome and the success rate that they could have
achieved had nothing been done.

Tour to different states to survey the situation

Without the slightest delay Huzoor Mufti-e-A’zam Hind 
set out on tours of various states and cities to survey the
reasons and possibilities of Aariya Samaaj attacking the area
to target Raajpoot Muslims and convince them to leave
Islam.

Huzoor Mufti-e-A’zam Hind’s  observations were as

follows

239
A person who reneged on his Islam

168
➢ Raajpoot Muslims had accepted Islam centuries ago,
but due to ignorance they did not have Muslim names
and neither did they live their lives according to Islamic
teachings and conduct.
➢ They hated each other based on caste and family
prestige. They gave preference to Hindus who
belonged to their caste over fellow Muslims who
belonged to another caste.
➢ To keep their bloodline pure, they married within their
families, as long as the person was a Rajpoot his religion
did not matter.
➢ They were a very poor community.

The Aariya Samaaj paid the most amount of attention on

their hatred for each other based on caste and their poverty.
This is a natural reality that every person takes to his own
caste and forefathers, so it was drilled into the Raajpoot’s
head that their forefathers were Hindus, and they should
return to their religion.

The ignorance of the Raajpoots with regards to Islamic

teachings made the Hindu Preacher’s job very simple.
Poverty forces a person to make decisions that he would
have never made had he not been in that situation, so taking
full advantage of their poverty, the Arya Samaaj bought

169
their Imaan and replaced it with Kufr and Shirk at small
prices.

After observing all of the above, Huzoor Mufti-e-A’zam

Hind  had come up with the following solutions and took
the following steps to alleviate the problem:

➢ He established Madrassas in the various Raajpoot

territories and Islamic education was offered free of
cost.
➢ Huzoor Mufti-e-A’zam Hind  had made Jamaat-e-
Raza-e- Mustafa responsible for the salaries of the
teachers and to make available syllabus content free to
students.
➢ He started a Salaah Movement which had a very
positive impact, as there is a unique enjoyment in
bowing down before your creator. Once a person
experiences the sweetness of a proper Sajdah in the
court of his Lord, no storm of Shirk and Kufr is strong
enough from swaying him away from his Lord.
➢ Various gatherings were hosted in which Ulama gave
silencing responses to the allegations that were made by
the opposition.
➢ In order to prove Islam to be the true religion,
challenges to debate were made to Hindu preachers

170
 and they did not have the courage to accept the
challenges which had a positive impact on the masses.
➢ Delegations were sent to interact with people and
display the image of brotherhood, and to propagate the
message of equality. Islam is the way of life that not
only preaches equality but implements it and its
followers have demonstrated it in such a way that other
nations were inspired.
➢ They encouraged Muslim Rajpoots to do a comparative
study of the two religions so that they may reach the
correct conclusion for themselves.
➢ To encourage poor Muslims to maintain the Islamic
dress code, free clothes were distributed.

This movement of Huzoor Mufti-e-A’zam Hind  and his

companions to protect the Imaan and Islam of people
encouraged thousands of them to stay firm on their Deen
and prevented them from accepting Hinduism and also
brought back thousands of people who had lost their Iman
and had become Hind.240

Hazrat Moulana Qamruz Zaman Azmi writes:

Page 299 – 301 Jahaan e Mufti e A’zam Published by Raza

240

Academy Mumbai

171
“In the early 1900s the Fitna of Irtidaad (People leaving
Islam) was at full force.

Hindus began propagating that Muslims living in

Hindustan were all Hindus originally, and the Mughals
had forced them by the sword to enter Islam, and since the
rule of the Mughals is over, they should return to their
forefather’s religion. Thousands of Muslims became Hindus
in places like Agra and Mathura etc. They shaved off their
beards and grew tails on their heads. This Fitna had every
possible support and aid from all Pandits 241 , affluent
Hindus and Rajas. Their plan was to convert all Muslims
into Hindus within a few years and their far-fetched dream
was to have Hindustan with only Hindus.

Rich Hindus opened their treasuries and used the greed for
wealth as a draw card to attract people to Hinduism. In
areas where Muslims would not accept Hinduism at any
cost, those Muslims had to face atrocities and oppression.
The government supported the initiative discreetly, the
agenda behind their support was to sway the attention from

241
Hindu priest

172
the mission of fighting for freedom, and the united force of
Muslims will also break due to this.”242

The article concludes as follows.

“Huzoor Mufti-e-A’zam Hind’s  personality served as a

great adviser and leader for other Ulama and Mashaaikh of
the Ahl-us-Sunnah. It was the norm for all Ulama and
Mashaaikh to obey and follow any resolution or task that he
suggested. He is a great Wali, leader, Mujaahid and
someone who is relied upon. His entire life is a great
example and an exemplary model for people of all
times.”243

Training in comparative religion at Sunni

institutes
Hazrat Moulana Mahmood Ahmad Qadri Rifaaqati
Muzaffarpuri states:

My Ustaz, Ustaaz-ul-Ulama Hazrat Moulana Mufti

Muhammad Abdul Azeez Khan Sahib Na’eemi Ashrafi 
was the student of Sadr-ul-Afaadil Moulana Muhammad
Na’eemudeen Muraadabaadi . He was a great scholar

242
Page 274 Jahaan e Mufti e A’zam Raza Academy Mumbai
243
Page 275 Jahaan e Mufti e A’zam Raza Academy Mumbai

173
well versed in Islamic sciences as well as in Sanskrit and the
Vedas. He had already taken part in the mission to defend
Islam during the major Fitna of Irtidaad, and Jaami’ah
Na’eemiyyah (Muraadabaad) became the center point
where Mubaligheen (Islamic propagators) were training
under him in Vedic studies and comparative religion.

When he (Ustaaz-ul-Ulama Fatehpuri ) used to discuss

the Shudhi Fitna in his discourses he would break down
crying and its impact used to make the audience cry as well.
In the peak summer, when there would be heat waves in
the May-June of 1923, he would walk through dusty roads
for 10-15 miles at a time, from village to village, he would tie
Chana (chickpeas) in the corner of a big cloth. At times he
would stop, sit beneath a tree, eat Chana, drink some water
and then continue.

During Haj whilst in the company of Huzoor Mufti-e-Azam

Hind , I remembered all of those sincere efforts of my
Ustaaz here in Makkatul Mukarramah and I began
mentioning them to him .

Hazrat sat upright and began relating the entire incident of

hardship and sacrifices of the Ulama Kiraam, it was the
mercy of Allah  that on that day no one came before the

174
Zohr Salah. At intervals Hazrat  stopped for a few
moments but was so engrossed in what he was saying that
he did not even eat Paan once, which was something he
would occasionally do.

He remembered the efforts of great Ulama and Mashaaikh

especially:

➢ Hazrat Sadr-ul-Afaadil Allama Na’eemudeen

Muraadabaadi 

➢ Mufti-e-A’zam Pakistan Hazrat Sayid Abul Barakaat



➢ his father Hazrat Sayyid Deedaar Ali Shah Alwari 

➢ Hazrat Sayyid Jamaa’at Ali Shah 

➢ Qutb-e-Aalam Hazrat Shah Ali Hussain Ashrafi Miyan



➢ Meer Sayyid Ghulam Bhaig 

➢ Hazrat Faqeerullah Shah 

➢ Moulana Sayyid Ghulaam Qutbudeen Ashrafi Chishti

Nizami

175
➢ Hazrat Moulana Sayyid Shah Sulaymaan Ashraf Sahib
Ashrafi Jilani Chishti Nizami Fakhri  (Professor and
head of Islamic studies Aligarh Muslim University).

I recorded (in writing) whatever was said by the master in

that meeting and then remembered things that were said in
our previous meetings.244

Naaib (deputy) of Mufti-e-A’zam Hind Shaarih-e-Bukhari

Mufti Muhammad Shareef ul Haq Amjadi 245 describes
the corruption of the Shudhi movement as follows:

“The true successor of the knowledge and excellence of the

great Mujadid (A’la Hazrat) could not bear it any longer, he
stood up and with the exception of a few of his close
companions, went alone to face this enormous storm. Agra
was highly infested with this problem so he made Agra his
base and walked to neighboring towns. Whenever he
received information that the leader of the movement
(Swami Shirdhanand) has gone to a certain town, he would
immediately go there, he would actually trace him and go
to the places he intended on going to.

Page 1086 Jahaan e Mufti e A’zam Raza Academy Mumbai

244
245
Passed away 2002, former Head Mufti Al Jamiatul
Ashrafiyyah Mubarakpur

176
A person who grew up in comfort and luxury and
belonged to a wealthy family who was not inconvenienced
with walking many meters was now walking for miles.

The actual confrontation with the leader of the

Shudhi movement
Huzoor Mufti-e-A’zam Hind  told me the following
incident himself

“He received news that in a certain village about 20km from

Agra, Swami Shirdanand had a stronghold. Muslims of the
village were willing to leave Islam, some due to greed and
others due to fear.

Immediately upon receiving this news, he took Sher-ba-

shae-Ahle Sunnat Hazrat Moulana Hashmat Ali Philibhiti
 and a few other associates with him and headed off to
this village by train, for as far as they could. The village was
five miles away from the last train station, there was no
means of transport available so they walked. When they
reached there they saw a group of people who had
gathered, there was a fire burning, lots of music, sweets
were being fried in big pots by many sweet makers and

177
there were many barbers seated with scissors in their hands,
and the corrupt Swami was sitting on a bench.

It was then noticed that the gathering consisted of Muslims

who were convinced to leave Islam and the opposition had
hosted a celebration in this regard.

Huzoor Mufti-e-A’zam Hind  and his companions

fearlessly cut through the gathering and went straight up to
the Swami and said “Come! Let’s debate.” He blatantly
refused and said “There is no need to debate, these people
are already prepared to become Hindus.”

Hazrat Sher-Ba-Shae-Ahle Sunnat  began addressing the

audience in favor of Islam and against idol worship but it
had no effect on the audience.

Huzoor Mufti-e-A’zam Hind  said to Sher Bashah-e-Ahle

Sunnat  “Say to them, that this Pandit is not prepared to debate
with me, you people are not prepared to listen to what we are
saying, hence all of you should say to this Pandit that he should
jump with me into this blazing fire and you should accept the
religion of whoever from the two of us comes out alive.”

Hazrat Sher-ba-Shahe Ahl-e-Sunnat  delivered this

message to the audience very boldly, thereafter Huzoor

178
Mufti-e-A’zam Hind  grabbed the hand of the Swami
and said “Come let us jump in the fire” and started pulling
him, the swami started shivering and was bewildered by
the power of truth. The Swami did not move and Huzoor
Mufti -e-A’zam Hind  was not able to move him as he
was quiet fat and hefty in physique.

This continued for some time, and then the chiefs and
seniors of the village came forward and said “Molvi Sahib!
We now understand, that your religion is true and his is
false, or else he would have not feared jumping into the fire.
After this they all repented at the hands of Huzoor Mufti-e-
A’zam Hind , recited the Kalima and became strong
practicing Muslims.246

All India Sunni conference, Banaaras (1946)

Huzoor Mufti-e-A’zam Hind  had dedicated a lot of his
time and focus towards movements and administrative
work, therefore his role was pivotal in the ‘All India Sunni
Conference’ that took place at Banaaras247 in 1946.

246
Page 279-281 Anwaar e Mufti e A’zam Published by Raza
Academy Mumbai. Printed first in 1413 Hijri/ 1992
247
Current day Varanasi. A city in the northern Indian state of
Uttar Pardesh dating back to the 11th century B.C

179
Thousands of Ulama and Mashaaikh and millions of
members of the public of the Sub-continent gathered for the
All Sunni Conference that took place on the 24-27 Jumaad-
ul-Oola 1365 Hijri corresponding to the 27-30 April 1946.
The conference made history and had a huge impact on the
political affairs of the time.

Sunni Awqaaf conference, Delhi, 1961

Huzoor Mufti-e-A’zam Hind  also presided over the
Sunni Awqaaf conference held in Delhi in 1961. This
conference was held through the joint efforts of Allama
Arshad ul Qadri , Moulana Sayyid Muzaffar Hussain
Kichauchwi , Moulana Sayyid Israarul Haq , Mufti
Ghulaam Muhammad Razvi  and others. It was in this
conference that resolutions regarding the protection of
Awqaaf properties and the rights of Muslims post Indo-Pak
partition 1947.

Professor Mukhtaar ud Deen Ahmad248 has copied and

compiled 19 letters sent by Huzoor Mufti-e-A’zam Hind 

248
Former Dean, faculty of arts, Aligarh Muslim University

180
to his father Malik-ul-Ulama Moulana Muhammad
Zafaruddeen Qadri Razvi Azeemabaadi 249 into an article.

An Important letter to Malikul Ulama

regarding the first elections in 1951
The following letter of Huzoor Mufti-e- A’zam Hind 
regarding the first election after the partition that was
written on 17th Rabi-ul-Awwal 1371 Hijri/ 18th December
1951 is a very important one.

Respected sir! ‫السلامعليكمورحمةاهلل وبركاته‬

The upcoming elections are soon approaching. You are well aware
of how this election is happening, and in what a delicate time.
There is a major need for us to all get together, ponder and come up
with a plan of action, through which Muslims may be safe from
any type of corruption as well as religious and worldly harm.

On the 29th December 1951 I will be in Bareilly, but there is a need

for us to meet before that, hence you are requested to attend this
essential meeting at my home on Sunday the 23rd Rabi-ul-Awwal
1371/ 23rd December 1951 at 11am in Saudagran Bareilly.

249
Passed away, 19th Jumaad ul Ukhra 1382 Hijri/18th
November 1962, Khalifa of Imam Ahmad Raza Qadri Barkaati
Bareilvi

181
Allah Forbid! But for some reason if you are unable to attend the
meeting then kindly respond to this letter by 20-21 December 1951
with your thoughts on the following:

1. According to you, which party should we vote for?

2. Or should we not vote for any party at all?
3. Which candidate should we choose based on both political and
religious criteria?

Kindly respond to the above questions in detail, it should not be

just opinions in short.

Faqeer Mustafa Raza Qadri Noori

Mohalla Saudagraan Bareilly

Muslim personal law convention, Mumbai,

1972
In December 1972, in Mumbai, All India representatives
Muslim Personal Law convention took place. Which
Burhaan-e- Millat, Mufti Abdul Baaqi Burhaan-ul-Haq 250
attended upon the instruction of Huzoor Mufti-e-A’zam
Hind .

250
Khalifa of A’la Hazrat Imam Ahmad Raza Bareilvi 

182
Hazrat Burhaan-e-Millat  mentions in this regard, in his
detailed article.251

Huzoor Mufti-e-A’zam Hind  emphasizes

that Burhaan-e-Millat  should attend the
convention for the greater benefit

Hazrat Burhaan-e-Millat , mentions his son, Moulana

Mehmood Miyan’s meeting and discussion with Huzoor
Mufti-e-A’zam Hind  in Baala ghaat (Madhya Pradesh).

“Huzoor had heard whatever was said and then said “Go
and tell Burhaan Miyan that he should under no circumstance
refuse to attend that Jalsa, the uprising was started by him and it is
a very strong uprising he should continue with his work and
expand.

251
The article written by Burhaan-e-Millat Mufti
Muhammad Abdul Baaqi Burhaan-ul- Haq Razvi Jabalpur
regarding the Muslim Personal law convention, Mumbai,
1972 was first published in Mufti-e-A’zam Number, Istiqaamat
digest, Kanpur, in the May 1983 edition

183
He should cancel his decision of not attending the event because of
it being a joint platform or because of it being hosted by the
opposition. He should definitely attend the event.”

The hosts on the other side kept on contacting me insisting

that I attend the event. However, when my son Mehmood
Miyan returned from Baala ghaat and gave me Hazrat’s
message, I immediately changed my decision and agreed to
attend, following his instruction. I reached Mumbai to
attend the event, but did not stay with the organizers, I
stayed with one of my brothers of the Silsilah (Tariqah),
Khalil Ahmad Sahib. There was a huge turnout at the Jalsa,
approximately 200 thousand (2 Lac) people that had
gathered.”252

After giving some detail of the Muslim Personal law

convention, Mumbai 1972, and of his lecture etc., Hazrat
Burhaan-e-Millat  writes:

“When Huzoor Mufti-e-A’zam Hind  received the

complete report of the event, he congratulated me on my
success of the Jalsa, with kind words of Dua, and when I
came to Bareilly Sharif then Huzoor Mufti A’zam Hind 
expressed his immense joy and said to me “If you did not

252
Page 219 Jahaan e Mufti e A’zam, Raza Academy Mumbai

184
attend the Jalsa and clarify our stance and speak out what is Haq, it
would have been a major loss on our path.

In support of the uprising that you had started in this

regard, this Jalsa was a huge success.

By you attending the Jalsa, you made it yours. 253

‫فالحمدعلىاحسانهونوالهوافضاله‬

Huzoor Mufti-e- A’zam Hind  has served the needs of the

community in all aspects, be it their religious and scholarly
needs, propagating Islam to others, or rectifying Muslims.
His life was an ideal model of the lives of the Mashaaikh
and pious predecessors. He had Mureedeen, lovers and
followers in the millions.

Demise and Janazah

He passed away on the 14th of Muharram 1404 Hijri/ 12
November 1981. His Janazah Salah took place in the
massive ground space of the Islamia College in Bareilly.

253
Page 220 article penned himself by Mufti Muhammad Abdul
Baaqi Burhaan ul Haq Razvi Jabal puri, Published in Jahaan e
Mufti e A’zam, Raza Academy Mumbai

185
The Janaazah salaah was led by Sarkaar-e- Kalaan Hazrat
Moulana Sayyid Muhammad Mukhtaar Ashraf
Kichauchwi . People were as far as the eye could see. The
huge crowd was broken in spirit and shattered with grief. It
is not possible to put an exact number to the people that
attended the Janazah, waves of people just flowed in every
street of Bareilly.

I (Yaseen Akhtar Misbahi), also had the honor and privilege

of being present at the Janazah of my Murshid-e-Kaamil.

May Allah shower his blessed grave with rains of mercy,

and may he grant us all the ability to follow in the footsteps
of Huzoor Mufti-e-A’zam Hind  as well as in the
footsteps of the Mashaaikh and predecessors of the Ahlus
Sunnah wal Jamaa’ah.

Ameen!



186
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188