Zer-e-Sarparasti: Nashir-e-Maslake A'alahazrat, Khalifa-e-Huzur Mufti-e-A'azam, Huzur SirajeMillat, Hazrat Allama Syed Siraj Azhar Qadri Razvi (Maddazillahul A'ali)

Malik-ul-ulama : King of Scholars

Malik al Ulama Malik al Muhaddithin Sayyid Zafaruddin Quadri Razvi Bihari (1303-1382 A.H / 1886-1962 C.E )
Malik al Ulama (King of Scholars), the major Faqih and the most erudite Muhaddith of his time and declared by Imam al Huda Ahmad Raza Khan Muhaddith Quadri (d.1340 A.H / 1921 C.E) as the Lone Master of Ilm al Tauqeet among contemporary scholars which Imam Ibn Hajr Makki al Shafai mentioned as Farz al Kifaya in his book "Zawajir”.

Sayyid Muhammad Zafaruddin bin Abdur Razakh Hanafi Bihari was born on 10th Muharram al Haram 1303 A.H corresponding to 19th October 1886 C.E at Patna, the northern Capital city of Bihar state in India.

His geneology reaches Ghawth al A'zam Muhiyuddin Abdul Quadir Jilani in Six (6) generations through his ancestor Sayyid Ibrahim bin Sayyid Abu Bakr Ghaznavi bin Sayyid Abul Qasim Abdullah bin Sayyid Mohammed Faruq bin Sayyid Abul Mansur Abdus Salam bin Sayyid Abdul Wahhab bin Shaykh Sayyid Abdul Qadir al Jilani. Sayyid Ibrahim migrated to India during the reign of Sultan Feroz Shah Tughlaq (752-790 A.H / 1351-1389 C.E) and joined the imperial army and was martryed at the Battle of Rahtas fort at Shahabad in 753 A.H / 1352 C.E.

Primary Religious Education

Shaykh Zafaruddin studied elementary Arabic and Persian books under his scholarly father Shaykh Abdur Razakh Ashrafi. Shaykh Hafiz Makhdum Ashraf, Shaykh Kabiruddin and Shaykh Abdul Latif taught him the Glorious Quran, along with other famous Arabic and Persian works.

In 1316 A.H / 1898 C.E Shaykh Zafaruddin joined Madrasa Ghawsiya Hanafiya where he completed Tafsir al Jalalayn in addition to other various Islamic Sciences under eight prominent scholars.

The Foundation of Madrasa Hanafiya

In 1318 A.H / 1900 C.E, Shaykh Qazi Abdul Waheed Siddiqui Firdausi (1289-1326 A.H), the respected father of Shaykh Qazi Abdul Wadud Siddiqui (1896-1984 C.E) and the Khalifa of Imam ul Huda Ahmad Raza Khan summoned the Grand Meeting of Ahlus Sunnah Scholars of the Indian subcontinent at Patna, Bihar against the Nadwat al Ulama Movement. This is the same conference in which Imam Ahmad Raza Khan was bestowed and awarded with the title of Mujaddid (Revivalist) of 14th Islamic Century by more than 300 scholars.

Shaykh Qazi Abdul Waheed Siddiqui laid the foundation of Madrasa Hanafiya in 1318 A.H / 1900 C.E. at Patna for the dissemination of classical Islamic Sciences. Many excellent scholars were selected and appointed for the Divine purpose among whom included Shaykh ul Muhaddithin Wasi Ahmad Muhaddith Surati (d.1334 A.H / 1915 C.E). Within a short time, Madrasa Hanafiya made a remarkable progress in achieving its objectives and goals and reached the height of fame in 1320 A.H / 1902 C.E.

Madrasa Hanafiya, under the able guidance of Shaykh Qazi Abdul Waheed Firdausi also used to publish an Islamic Journal named “Tuhfa e Hanafiya bi Mukhzin e Tahqiq” for many years. This Journal also published many of Imam Ahmad Raza’s works and served Islam and Ahlus Sunnah immensely.

Shaykh al Muhaddithin Wasi Ahmad Muhaddith Surati

On 25th Jamad ul Akhir 1320 A.H / 1902 C.E Malik al Ulama Zafaruddin Bihari joined Madrasa Hanafiya and studied under the famous Hadith Master Shaykh Wasi Ahmad Muhaddith Surati, the following Hadith books: Musnad Imam al A’zam, Mishkat ul Masabih and Mulla Jalal.

After serving the Madrasa for two long years Shaykh al Muhaddithin took leave and left for his hometown Pili Bhit due to old age and failing health. Here, he founded Madrasa Dar al Hadith.

During this period Malik al Ulama left for Kanpur where he had classical Islamic knowledge simultaneously at three local Madrasas, the most prominent being Dar al Ulum where he had the opportunity to study Mantiq under the famous scholar Shaykh Ahmad Hasan Kanpuri (d.1322 A.H / 1904 C.E) and studied Hidayah under Shaykh Ubaidullah Punjabi (d.1343 A.H / 1925 C.E). The other schools from which Malik al Ulama benefited were Madrasa Imdad al Ulum where he studied under Shaykh Qazi Abdur Razzak (d.1946 C.E), the Murid (disciple) and Khalifa of Haji Imdadullah Muhajir Makki Chishti and Madrasa Ahsan ul Madaris. The zeal for acquiring Religious Knowledge once again forced Malik al Ulama to go to Pili Bhit at the doorstep of his dear Hadith teacher Shaykh al Muhaddithin for further spiritual guidance and benefit.

In 1321 A.H / 1903 C.E Malik al Ulama joined the study circle of Shaykh Ghulam Yasin Deobandi at Madrasa Misbah al Tahzib but left shortly after he came to know Shaykh Ghulam’s Doctrinal differences with Ahlus Sunnah wal Jamah.

Imam al Akbar Ahmad Raza Khan Muhaddith Bareilvi

After completing his studies under Shaykh al Muhaddithin Wasi Ahmad Surati Malik al Ulama visited Bareily in 1321 A.H / 1903 C.E and gave the Pledge of Allegiance (Baiyah) to Imam Ahmad Raza Khan in the Quadriya Barkatiya tariqah of Tasawwuf.

Malik al Ulama’s chief efforts along with Shaykh Hasan Raza Khan (younger brother of Imam Ahmad Raza), Hujjat al Islam Shaykh Hamid Raza Khan (elder son of Imam Ahmad Raza), and Shaykh Sayyid Muhammad Ameerullah Shah led to the establishment of Madrasa Manzar al Islam under the patronage of Imam Ahmad Raza Khan in 1322 A.H / 1904 C.E at Bareily.

Malik ul Ulama and Shaykh Sayyid Abdur Rasheed Azimabadi were the first students of Manzar al Islam.

Malik al Ulama studied the following books under Imam Ahmad Raza at Manzar al Islam: Sahih al Bukhari,The Six principles of Euclid, Tashrih ul Aflak, Sharh Chughmini and Risalah Qushayriyaand Awarif ul Ma’arif in Tasawwuf.

Among his other teachers at Manzar al Islam were Shaykh Sayyid Basheer Ahmad Aligarhi, Shaykh Sayyid Ameerullah Shah Bareilvi, Shaykh Hamid Hasan Rampuri and Shaykh Hasan Raza Khan Bareilvi. In 1325 A.H / 1907 C.E, in the presence of a large number of scholars Malik al Ulama was awarded the Certificates of Specialisation (Sanad) and Authorization (Ijazah) at the hands of Shaykh Makhdum Shah Hayat Ahmad Quadri.

Malik al Ulama commanded unique capabilities of learning intricate and complex sciences due to which he held an esteemed position among contemporary scholars. He further studied Ilm al Hayyat, Ilm al Tauqeet, Ilm al Jafr, Ilm al Taksir and Ilm al Riyazi under Imam Ahmad Raza.

Imam ul Huda Ahmad Raza was impressed by Malik al Ulama’s strong and distinguished acumen to serve Islam and Ahlus Sunnah. In 1325 A.H / 1907 C.E Sayyidi Imam Ahmad Raza gave him the Khilafa and Ijazah in the Quadriya Barkatiya tariqah of Taswwuf and Hadith and awarded the titles of Fazil al Bihar and Malik al Ulama.

Imam Ahmad Raza Khan used to love Malik al Ulama dearly as his own son. He wrote some 43 letters exclusively to Malik al Ulama + 2 letters to Shaykh Khalifa Tajuddin Lahori and Shaykh Haji Muhammad Layal Khan Quadri Razvi Madrasi in which Malik al Ulama finds special mention. This is the highest number of letters ever written to any one by Imam Ahmad Raza Khan and in these letters he sometimes addresses Malik ul Ulama as Habibi wa Waladi wa Qurrat ul Ayni (My Beloved Son and Coolness of my Eyes) and some times as Waladi al A’az Hami us Sunan wa Mahi ul Fitan (My Son who Protects the Sunnah and Fights the Heresies). In another letter Sayyidi Imam Ahmad addresses him asJaan e Padar and Jaan e Bahtar.

In his Qasida 'Zikr ul Ashab wa Dua ul Ahbab' better known as 'Qasida al Istimdad' written in 1337 A.H / 1919 C.E which contains 360 lines in Urdu, in which some 132 rhyming words are repeated only once in the poem and those rhyming words which are repeated occur only 9 lines after its initial rendering, Imam al Akbar Ahmad Raza Khan after mentioning his son Hujjat al Islam Hamid Raza Khan and his closest Khalifa Eid al Islam Abdus Salam Jabalpuri mentions Malik al Ulama as follows: Merey Zafar ko Apni Zafar Dey Is Sey Shikastayn Khatey ye Hain.

After mentioning Malik al Ulama’s name Imam Ahmad mentions Sadr al Shariyah Taj al Muhaddithin Amjad Ali A’zami, Sadr al Afazil Sayyid al Ulama Sayyid Nayimuddin Ashrafi Muradabadi, Muhaddith al A'zam Hind Sayyid Muhammad Ashraf Quadri Ashrafi Kichochavi, Sayyid al Muhaddithin Sayyid Didar Ali Shah Muhaddith Naqshbandi Alipuri, Shaykh Ahmad Mukhtar Quadri, Muballigh al A'zam Abdul Aleem Siddiqui Quadri Meruthi, Sultan al Wayizin Abdul Ahad Quadri PiliBhiti, Shaykh Rahim Bakhsh Quadri, Shaykh Haji La’al Ali Khan Quadri, Mufti al A'zam Hind Mustafa Raza Khan Quadri Bareilvi, Burhan al Sunnah Mufti Abdul Baqui Burhan al Haq Quadri Jabalpuri, Shaykh Shafi Ahmad Quadri Bisalpuri, Sadr al Ulama Hasnayn Raza Khan Quadri Bareilvi, etc. The Qasida contains the names of all the Khulafa and Students of Imam Ahmad Raza Khan with Blessings and Supplications for all of them.

Malik al Ulama also received Khilafah in the Quadriya Chishtiya Ashrafiya tariqah from Muhaddith al Azam Sayyid Muhammad Ashrafi al Jilani Kichochavi.

Scholarly Career

Until 1329 A.H / 1911 C.E Malik al Ulama served at Madrasa Manzar al Islam, Bareily. From 1329 A.H / 1911 C.E to 1330 A.H / 1912 C.E taught at Madrasa Hanafiya, Arah, Allahabad. Then from 1330 A.H / 1912 C.E to 1334 A.H / 1916 C.E was appointed as Shaykh al Fiqh and subsequently Shaykh al Tafsir at Madrasa Islamiya Shams al Huda, Patna which was founded in 1331 A.H / 1913 C.E. Shaykh Sayyid Shah Malihuddin requested Malik al Ulama to teach at Madrasa Khanqah al Kabiriya, Sahsharam from 1331 A.H / 1913 C.E to 1338 A.H / 1920 C.E. He returned to Madrasa Islamiya Shams al Huda at Patna the same year and taught there till 1369 A.H / 1951 C.E. In 1365 A.H / 1947 C.E was appointed principal (Shaykh al Kulliya) of Shams al Huda.

At the request and instance of Shaykh Sayyid Shah Shahid Husayn inaugurated Jamiya Latifiya Bahr al Ulum on 21st Shawwal al Mukarram 1371 A.H / 1953 C.E at Kathyar and until 1378 A.H / 1960 C.E was the chief patron of this Jamiya.

Students of Malik al Ulama

The famous student of Malik al Ulama from Jamiya Latifiya is Shaykh Khwaja Muzaffar Husayn Purnavi and among other students are Shaykh Abdur Rauf Quadri Balyavi, Shams al Ulama Sayyid Shamsuddin Ja'fari Quadri Razvi Jaunpuri, Shaykh Muhammad Zahur Ahmad Nayimi Muradabadi, Shaykh Nizamuddin Balyavi Allahabadi, Shaykh Yahya Balyavi and his son Shaykh Dr. Sayyid Mukhtaruddin Ahmad Arzu Quadri.


Malik al Ulama was engaged in Debates with all the major and leading sub sects of Wahhabiya in India along with Non Muslim organisations like Arya Samaj and other Christian Missionary groups.

Imam al Huda Ahmad Raza Khan deputised Malik al Ulama to Ferozpur, Mewat to have a debate with some miscreants and when Malik al Ulama returned victorious Imam al Huda Ahmad Raza presented him with a Madinian Jhubba (Islamic over coat) which Malik al Ulama accepted by placing it over his head and by kissing it. There are some 9 books of Malik al Ulama which deal with Debates and related topics.

Main Works on Malik al Ulama

1 : Jahaan e Malik al Ulama

2 : Hayat e Malik al Ulama By Shaykh Dr Sayyid Mukhtaruddin Ahmad Arzu, Former Dean of Arabic Department, Aligarh Muslim University, Aligarh, India. Published by Idara Anjum e Numaniya, Lahore, Pakistan.

3 : Malik al Ulama aur Ilm e Hadith By Shaykh Muhammad Mahmud Rifaqati, Published in 3 parts byMahnama Ashrafia, Mubarakpur, India.

4 : Malik al Ulama Number will be published shortly. This will span more than 500 pages by Shaykh Malik uz Zafar Shahsarami , Editor of Al Kauthar.

5 : Shaykh Mahmud Ahmad Quadri, the author of the famous Biographical Compendium ' Tazkirah Ulama e Ahlus Sunnah' wrote a Monologue on the contribution of Malik al Ulama in the field of Hadith Sciences which was published in 4 parts by the monthly Journal 'Mahnama Ashrafiya', Mubarakpur, India in 1979 C.E. Shaykh Mahmud Ahmad writes that Malik al Ulama wrote no less than 160 books in different branches of Islamic Sciences. Many of Malik al Ulama's works have been lost due to the Negligence of Ahlus Sunnah in its publication drive. Here we present a list and introduction of 60+ books of Malik al Ulama which provides sufficient proof of his Intellect and Proficiency in Islamic Sciences.


1. “Nafi al Bashar fi Fatawa al Zafar” < 1349 A.H / 1930 C.E > * Fiqh *

Shaykh Zafaruddin gave his first Fatwa on 8th Ramadhan ul Mubarak 1322 A.H / 1904 C.E and received the general permission for issuing Fatwa from Sayyidi Imam Ahmad Raza Khan Muhaddith Bareilvi. Compendium of 124 Fatawa (Judicial Verdicts) thematized and edited by Shaykh Mohammed Irshad Ahmad Sahil Razvi and published from Bareily, the Fatawa also include 6 other major monologues . In Print.

Shaykh Sayyid Mukhtaruddin Ahmad in the Biography of Malik ul Ulama writes that the total Fatawa in'Nafi al Bashar' were 1573 Fatawa (Kitab ul Taharah= 90 +, Kitab us Salat= 431+, Kitab ul Zakat= 45 +, Kitab us Saum= 7 + etcetera). It is important to note that there are two different Fatawa Collections of Malik al Ulama with two different names i.e. 'Nafi al Bashar' and 'Majmu al Fatawa'. Most probably the second collection i.e 'Majmu al Fatawa' which had 124 Fatawa was published recently with the name 'Nafi al Bashar fi Fatawa al Zafar' instead of its former name.

2. “Jami al Razvi al Ma’ruf bi Sahih al Bihari” * Hadith *

Amir al Mu'minin fil Hadith Shaykh Abdul Haq Muhaddith Quadri Dehlavi ( 958-1052 A.H ) was the first major Indian scholar who wrote in the support and defence of Hanfiya a work titled " Fath al Mannan fi Tayid al Nu'man ". The famous "Uqud al Jawahir al Munifah fi Addalah Abu Hanifa " by Shaykh Sayyid Murtuza Zubaydi Bilgrami ( 1145-1205 A.H ) comes next in importance.

The first major collection of Hadith in the Indian subcontinent in accordance with the Hanafi 'Usul ul Hadith' (Principles of Hadith) was "Athar ul Sunan" by Shaykh Zaheer Ahsan Shawq Bihari ( 1278-1322 A.H ), but the work abruptly ends at 'Bab fi Ziyarah al Qubur al Nabi' , as the compiler could not collect Hadith after 1318 A.H as he seriously became ill and passed away in 1322 A.H. Athar ul Sunan spans 311 pages and was published for the first time from 'Qaumi Press, Lukhnow' , it was welcomed and appreciated by the leading Ahlus Sunnah Hanafiya scholars which led it to be included in the syllabus of Madrasas that were in Bihar. Though Athar ul Sunan proofed itself as an important and excellent approach towards Hadith and Athar which are important according to the Hanafiya Usul al Fiqh and Usul al Hadith, it was incomplete and had very few Hadiths which could not in any way silence the Wahhabiya La Madhabiya (Ahle Hadith) in maligning and degrading Siraj al Ummah Imam al A'zam Abu Hanifa Nu'man bin Sabit (80-150 A.H) and his Mastery in Ilm al Hadith (Hadith Sciences) and Fiqh (Jurisprudence).

Among the contemporary Ahlus Sunnah Hanafi scholars who refuted the Wahhabiya menace and expounded the status of Imam al A'zam in Hadith and Fiqh were Shaykh al Muhaddithin Wasi Ahmad Muhaddith Surati, Amir al Mu'minin fil Hadith Imam ul Akbar Ahmad Raza Khan Muhaddith Bareilvi and Shaykh Abdul Hayy Muhaddith Farangi Mahali Lukhnavi in their numerous works devoted in the field of Hadith and Fiqh Sciences, which they wrote in retaliation and refutation of the Wahhabiya works which were directed towards the Hanafi Fiqh and its founder. These Hanafi Hadith Stalwartswere succeded among their many other students by Taj al Muhaddithin Sadr al Shariyah Amjad Ali Quadri A'zami in " Bahar al Shariyat", Faqih al A'zam Abu Yusuf Muhammad Sharif Muhaddith Kotlavi in his Maqalat " Fiqh al Faqih", "Dalail al Masail " and in the monthly Journal 'Al Faqih', Amritsar and Malik al Muhaddithin Fazil al Bihar Sayyid Muhammad Zafaruddin Muhaddith Bihari in " Jami al Razvi al Ma'ruf bi Sahih al Bihari " in which he compiled thousands of Hadiths and Athar.

Malik al Ulama started writing and compiling his Magnum Opus Jami al Razvi in 1337 A.H / 1919 C.E and planned to finish it in 24 parts in 6 Volumes and each volume spanning approximately 1000 pages in accordance with the Hanafi Usul ul Fiqh and Hadith. He initially named this compendium as "Sunan al Razvi" but later on as the collection of Hadith grew voluminous, he named it Jami al Razvi.

The Muqaddamah of Jami al Razvi on Usul al Hadith in 32 sections spanning 25 pages is a revised edition of his "Al Ifadat al Razviya" <1344 A.H / 1925 C.E> whish he learnt and studied under Imam al Muhaddithin Ahmad Raza Khan Bareilvi on Usul al Hadith.

The First (1) volume entirely deals with 'Kitab al Aqaid' , this volume was hard for the general Ulama and Ummah to understand and derive rulings without its commentary and explanation while the Hadiths contained in other volumes were comparatively more important as regards to their general need, easiness in understanding, apart from being beneficial, so the first volume was not published.

The Second (2) volume deals with 'Kitab al Taharah' and 'Kitab al Salat' and was published in four (4) parts. The first (i) part Kitab al Taharah containing 2234 Hadiths and spanning 220 pages was published from the city of Agra in 1931 C.E. The next three parts comprised of Kitab ul Salat and were published from 1932 C.E to 1937 C.E from Patna, the second (ii) part contains 3068 Hadiths spanning on 288 pages, the third (iii) part contains 2136 Hadiths spanning 216 pages, the fourth (iv) part contains 1849 Hadiths spanning 239 pages. Thus the Second (2) volume alone contains a total of 9,286 Hadiths spanning 960 pages! This volume was reprinted in 1992 C.E.

The Third (3) volume consists of 'Kitab al Zakah', 'Kitab al Hajj' and 'Kitab al Saum'. The Fourth (4) volume consists of 'Kitab al Nikah' to 'Kitab al Waqf'. The Fifth (5) volume 'Kitab al Buyu', to 'Kitab al Ghasab'. The Sixth (6) volume contains 'Kitab al Shifa' to 'Kitab al Faraiz'. The Raza Foundation, Lahore is editing and working on the Volumes 1, 3, 4, 5 and 6.

Jami al Razvi took the scholarly circles of the Indian subcontinent by storm especially the Hanafiya Scholars. Critical and Favourable Reviews by almost all the leading scholars of Ahlus Sunnah appeared in the Journals and Newspapers. Among the Ahlus Sunnah who hailed the work as Magnum Opus Hadith collection of Hanafiya were: (i). Shaykh Saeed al Rahman Khan, (ii). Bahr al Ulum Shaykh Abdul Qadeer Siddiqui Quadri Hyderabadi, the author of 'Tafsir al Siddiqui' and Former Professor and Dean of Faculty of Islamic Studies, Osmania University, Hyderabad, India. (iii). Shaykh Sayyid Hyder Waliullah Quadri of Jamiya Latifiya,Vellore, Tamil Nadu, India. (iv). Shaykh Sayyid Shah Muhyuddin Bihari, (v). Shaykh Hyder Sharif of Madrasa Nizamiya Imdad ul Ma'rif, Hyderabad. (vi).Hakeem al Ummah Mufti Ahmad Yaar Khan Ashrafi Nayimi, the author of 'Tafsir al Nayimi' and 'Mirat ul Manajih fi Sharh Mishkat ul Masabih'. (vii) Sayyid al Mutakallimin Sayyid Sulayman Ashraf Quadri Razvi Bihari, the author of 'Al Mubin' and Former Professor and Dean of Islamic Studies, Aligarh Muslim University, Aligarh, India. (viii). Hafiz al Millah Hafiz Abdul Aziz Quadri Ashrafi Muhaddith Mubarakpuri, the founder of 'Jamiya al Ashrafiya Misbah al Ulum', Mubarakpur, India. (ix). Faqih al A'zam Muhammad Sharif Muhaddith Quadri Kotlavi in the monthly Journal ' Al Faqih' .(x). Shaykh Shah Habib al Haq, Patna. and (xi). Shaykh Ali Asghar Ja'fari of Madrasa Islah al Muslimin, Patna.

Jami al Razvi was also praised by the Wahhabiya Deobandiya scholars (i).Mawlana Syed Sulaiman Nadvi of Nadwat al Ulama, Lukhnow, India. (ii).Mawlana Abdul Majid Daryabadi. The above two are the famous Khulafa of Wahhabi Supremo Mawlana Ashraf Ali Thanvi. (iii). Mawlana Saeed Ahmad Akbarabadi, the chief student of Shaykh al Hadith of Wahhabiya Mawlana Anwar Shah Kashmiri and (iv).the chief of the Wahhabiya La Madhabiya (Salafiya /Ahle Hadith) in the subcontinent Mawlana Sanaullah Amritsari in his monthly Journal ' Ahle Hadith', Amritsar, India and (v). Shaykh Shah Izzuddin Nadvi of Nadwat ul Ulama, Lukhnow, India.

3. “Tanvir al Misbah lil Qiyam Inda Hayya alal Falah” < 1330 A.H / 1912 C.E > * Fiqh*

Written in Urdu, this book contains the verifications and endorsements of 181 Hanafi scholars of the Indian subcontinent and spans 74 pages dealing with the appropriate time for standing for Salah during Iqamah (second call for prayer) according to Hanafi Jurisprudence. In print. This book is also included in the new edition of Fatawa al Zafar.

4. “Eid ka Chand” < 1370 A.H / 1951 C.E > * Fiqh *

This book is in Urdu regarding the Rauyat e Hilal (moon sighting) and its different Masail.

5. “ Tuhfat al Ahbab fi Fath al Kawat wal Bab” < 1337 A.H / 1919 C.E > * Fiqh *

6. “ A’lam al Sajid bi Sarf Jilud al Azhiyat fil Masajid” < 1325 A.H / 1907 C.E > * Fiqh *

Written in Urdu , this book deals with Sharai’ commandments regarding the construction of Masjid with the sale of sacrificed animal skins.

7. “ Nusrat al Ashab bi Aqsam Isaal al Sawab” < 1354 A.H / 1935 C.E > * Fiqh *

One of the most authoriative and extensive work on the subject of Isaal al Sawab (conveying the reward to the Dead). Written in response to the questions forwarded by the famous Heretical Ahle Quran Scholar Mawlana Sayyid Muhiuddin Tamanna Bhawalpuri (1888-1974 C.E). Spanning 198 pages in Urdu, published in India in the new edition of Fatawa ul Zafr from Bareily and in Pakistan by Maktaba Jamal e Karam, Lahore.

Malik al Ulama stated the facts and proofs clearly in his unique style and adduced the permissibility of this virtuous act from the Holy Quran, the authentic Hadith of the Beloved Muhammad (sal Allahu alayhi wa sallam) and the practice of the Salaf along with the position of Imam al A’zam Abu Hanifa Nu’man bin Sabit (80-150 A.H) and his noble student Imam Abu Yusuf in the light of Imam Abu Hanifa’s Wasiya (will) to his son Imam Hammad bin Abu Hanifa.

Malik al Ulama describes some 25 distinct methods of Isaal al Sawab which is an indication of his mastery in the field of Religious Sciences.

8. “Mawahib Arwah al Quds al Kashf Hukm ul Urs” < 1323-4 A.H / 1905 C.E > * Fiqh *

Spanning 74 pages in Urdu, Shaykh Zafaruddin presents powerful proofs on the justification of Urs i.e. celebrating the Death Anniversary of Awliya Allah.

9. “Al Qawl al Azhar fil Azan bain Yadi al Mimbar” <1333 A.H / 1915 C.E > * Fiqh *

This book was in Urdu written in response to a question, unfortunately now lost.

10. “Al Hussam al Maslul ala Munkir Ilm al Rasul” <1323 A.H / 1905 C.E > * Aqidah *

11. “Zafaruddin al Jayyid” < 1323 A.H / 1905 C.E > * Manazirah *

12. “Sharh Kitab al Shifa bi Tareef Huquq al Mustafa” <1324 A.H / 1906 C.E > * Sirah *

Shaykh Zafaruddin started this work in I324 A.H but it was left incomplete due to his untimely death in 1382 A.H / 1962 C.E.

13. “Mubin al Huda fi Nafi Imkan Misl al Mustafa” < 1324 A.H / 1906 C.E > * Aqidah *

14. “At Ta’liq alal Quduri” < 1325 A.H / 1907 C.E > * Fiqh *

15. “Bist al Rahata fil Hizr wal Ibahata” < 1326 A.H / 1908 C.E > * Fiqh / Usul ul Fiqh *

16. “Al Fayz al Razvi fi Takmil al Hamvi” < 1326 A.H / 1908 C.E > * Fiqh / Usul ul Fiqh *

17. “Shikast Safahat” < 1326 A.H / 1908 C.E > * Manazirah *

This book was written in Urdu by Malik ul Ulama after coming back victorious from the Debates held at Ferozpur, Mewat , India. This book deals with the proceedings that took place during the debate.

18. “Al Mujammal al Mua’did li Talif al Mujaddid” < 1327 A.H / 1909 C.E > * Tarikh *

Malik al Ulama compiled the Chronological Bibliography of the 350 books written by the Sayyidi Shaykh Imam Ahmad Raza Khan Muhaddith al Hanafi al Quadri al Bareilvi (May Allah sanctify his secrets) on more than fifty branches of knowledge which shows the Encyclopaedic Knowledge of the erudite Imam pertaining to ancient , modern and current sciences along with oriental learning. This book was written the during the lifetime of Sayyidi Imam Ahmad Raza and some 13 years before his demise.

Imam Ahmad Raza was a genius author having started writing from a very young age. His first book was the Arabic commentary (sharh) of Hidaya al Nahv, which he wrote at the age of 10 years. The second book was “Zau’ al Nihaya fi A’lam al Humaddid al Hidaya” in Arabic which he wrote in 1285 A.H / 1868 C.E at the age of 13 years. In 1303 A.H / 1887 C.E at the age of 30 years he had completed 75 books and treatises. In 1327 A.H / 1909 C.E this number increased to 500 major works. Apart from these extraordinary contributions, the Imam had written annotations and commentaries on more than 150 books.

19. “Zafaruddin al Tayyib” < 1327 A.H / 1909 C.E > * Manazirah *

20. “Sijim al Kanzah alal Kalab al Mumtarah” < 1328 A.H / 1910 C.E > * Manazirah *

21. “An Nabras li Dafa’a Zalam al Minhas” < 1329 A.H / 1911 C.E > * Manazirah *

22. “Al Jawahir wa al Yawaqeet fi Ilm al Tauqeet” < 1330 A.H / 1912 C.E > * Ilm ut Tauqeet *

23. “At Tahqiq al Mubin li Kalimat al Tauhin” < 1330 A.H / 1912 C.E > * Aqidah *

24. “Ateeb al Aksir fi Ilm al Taksir” < 1330 A.H / 1912 C.E > * Ilm ut Taksir *

25. “At Ta’liq ala Shuruh al Mughni” < 1331 A.H / 1913 C.E > * Nahv *

26. “Dafa’a al Khilaf min Bayn al Ahnaf” < 1332 A.H / 1914 C.E > * Fiqh *

27. “Khair al Suluk fi Nasab al Maluk” < 1333 A.H / 1915 C.E > * Tarikh *

28. “Nuzul al Sakinata bi Asanid wa Ijazat al Mutayyana” < 1333 A.H / 1915 C.E > * Hadith *

29. “Jawahir al Bayan fi Tarjumah Khayrat al Hisan” < 1333 A.H / 1915 C.E > * Manaquib *

30. “Kashf al Sutur an Manazirah Rampur” < 1334 A.H / 1916 C.E > * Manazirah *

About the Debates that were held at Rampur, India.

31. “Ganjinai’ Manazirah” < 1334 A.H / 1916 C.E > * Manazirah *

This book is regarding the Debate held at Calcutta, India.

32. “Taqrib” < 1335 A.H / 1917 C.E > * Mantiq *

33. “Tahzib” < 1335 A.H / 1917 C.E > * Falsafa / Philosophy *

34. “Wafiya” < 1335 A.H / 1917 C.E > * Nahv *

35. “Badr al Islam li Miqat Kulli as Salat wal Siyam” < 1335 A.H / 1917 C.E >* Ilm al Tauqeet *

36. “Mua’zin al Awqat” < 1335 A.H / 1917 C.E > * Ilm al Tauqeet *

This book contains Takhrij (sourcing) of Time for Salah for 10 cities.

37. “A’afiya” < 1335 A.H / 1917 C.E > * Sarf *

38. “Nazm al Mabani fi Huruf al Ma’ani” < 1337 A.H / 1919 C.E > * Nahv *

39. “Tuhfat al Ahbar fi Akhbar al Akhyar” < 1337 A.H / 1919 C.E > * Manaquib *

40. “Al Aksir fi Ilm al Taksir” < 1337 A.H / 1919 C.E > * Ilm al Taksir *

41. “Surur al Qalb al Mahzun fi al Sabr an Nur al Uyun” < 1338 A.H / 1920 C.E > * Akhlaq *

42. “Nadwat al Ulama” < 1338 A.H / 1920 C.E > * Manazirah *

43. “Hadi al Hidayatah li Tark al Mawalatah” < 1339 A.H / 1921 C.E > * Siasat *

44. “Tauzih al Falak Ma’ruf bi Sallim al Sama’a” < 1340 A.H / 1921 C.E > * Hayyat *

45. “A’lam al A’lam bi Ahwal al Arab Qabl al Islam” < 1341 A.H / 1922 C.E > * Tarikh *

46. “Nihayat al Muntaha fi Sharh Hidayat al Mubtada” < 1343 A.H / 1924 C.E > * Fiqh *

47. “Al Ifadat al Razvia” < 1344 A.H / 1925 C.E > * Usul ul Hadith *

48. “Dilchasp Mukalma” < 1347 A.H / 1928 C.E > * Nasiyah *

49. “Tahsil al Usul ila Ilm al Usul” < 1348 A.H / 1929 C.E > * Fiqh / Usul ul Fiqh *

50. “Tanvir al Siraj fi Zikr al Mairaj” < 1353 A.H / 1934 C.E > * Sirah *

One of the greatest works of Tafsir on a single Ayah of the Holy Quran i.e. The Ayah of Mairaj un Nabi in Surah al Bani Israil (#17), Part # 15, Verse # 1." Glory be to Him who took His bondman (Muhammad ) for Isra (the exalted night visit to the Heavens) by night from the Sacred Mosque (Masjid al Haram) to the Mosque of Aqsa (Masjid al Aqsa), the surroundings of which We have blessed that We might show him some of Our grand Signs. Surely, He alone is the All Hearing, the All Knowing".

Malik al Ulama every year on the occasion of Mairaj un Nabi used to give sermon on a part of Ayah of Mairaj on the invitation of Shaykh Sayyid Hameeduddin (d.1364 A.H), the Sajjadah Nashin ofKhanqah Shaykh Shah Sayyid Ruknuddin Ishq (d.1203 A.H) at their Khanqah. Malik al Ulama's sermons used to be written down by his students and afterwards he used to recheck and approve them. The First (1)year Malik al Ulama gave sermon only on " Bismillah hir Rahman nir Rahim ", the Second (2) year he gave sermon only on the word " Subhan ", the Third (3) year on the word " Al Lazee ", the Fourth (4) year on the word " Isra ", the Fifth (5), Sixth (6) and Seventh (7) year (all three years) he gave sermon only on the word " Bi Abdihi " !!. The Eight ( and Ninth (9) year on the word " Laylan ", the Tenth (10) and Eleventh (11)year on the word " Min " and its relation with Prophet Muhammad ,the manuscript of the sermon given in the Twelveth (12) year is not available. Most probably the following years he gave lectures on the words " Masjid il Haram " and " Masjid il Aqsa ". Each sermon used to last 2-3 hours.

Malik al Ulama each year with the permission of Shaykh Sayyid Hameeduddin used to invite other leading scholars of the subcontinent. Thus Shaykh Sayyid Shah Qamar ul Huda Mongeri, Shaykh Mushtaq Ahmad Kanpuri (d.1385 A.H / 1963 C.E) of Madrasa al Aliya, Kolkota, Shaykh Abdul Wahid Badayuni Quadri, Muhaddith al A'zam Hind Sayyid Muhammad Ashrafi Kichochavi (d.1383 A.H / 1963 C.E), Shaykh Abdul Hamid Quadri Badayuni (d.1390 A.H /1970 C.E), Shaykh Abdul Majeed Bareilvi (d.1362 A.H /1943 C.E), Shaykh Sayyid Wasi Ahmad Nayimi Sahsarami of Jamiya Nayimiya, Muradabad, Sadr al Afazail Sayyid Nayimuddin Quadri Ashrafi Muradabadi (d.1367 A.H / 1948 C.E), Shaykh Qazi Shah Muhammad Ahsan al Haq Nayimi Ashrafi were subsequently invited.

The manuscripts of all the Sermons are present except the Twelfth Sermon. This series of sermons started in 1353 A.H / 1934 C.E and ended in 1365 A.H / 1946 C.E. Only the sermon of Eleventh (11) year i.e.1365 A.H / 1946 C.E was first published from Razvi Dar ul Kutub, Lahore and was reprinted in 1978 C.E.

51. “Anwar al Alama’ Min ash Shams al Bazagha”< 1357 A.H / 1938 C.E >* Falsafa / Philosophy *

52. “Al Fawaid al Tamma fi Ajubat al Umur al Amma”< 1357 A.H / 1938 C.E >* Aqaid / Kalam *

53. “Jami’ al Aqwal fi Ruwiyat al Hilal” < 1357 A.H / 1938 C.E > * Fiqh *

54. “Mashriqi oor Simt e Qibla” < 1358 A.H / 1939 C.E > * Hayyat *

55. “Mawlud al Razvi” < 1360 A.H / 1941 C.E > * Sirah *

56. “Tuhfat al Azma fi Fazl al Ulama” < 1365 A.H / 1946 C.E > * Fazail *

57. “Sidd al Farar li Muhajiril Bihar” < 1366 A.H / 1947 C.E > * Siasat *

58. “Chawdhviyn Sadi key Mujaddid” < 1367 A.H / 1948 C.E > * Manaquib *

59. “Hayat A’la Hazrat” < 1369 A.H / 1950 C.E > * Manaquib *

60.”An Nur wa Ziya fi Salasil al Awliya” < 1382 A.H / 1962 C.E >

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