Saturday, 7 April 2012

4th Safar al-Muzaffar | Hadrat Sultan Salah ad-Din al-Ayyubi Radi Allahu Ta'ala Anho

Hadrat Sultan Salah ad-Din Abu al-Afdal
Yusuf ibn al-Ayyub Radi Allahu Ta'ala Anho

Sultan SalāH ad-Dīn Yūsuf ibn Ayyūb was a Kurdish Muslim who became the Sultan of Egypt and Syria. He led Islamic opposition to the Franks and other European Crusaders in the Levant. At the height of his power, he ruled over Egypt, Syria, Mesopotamia, Hijaz, and Yemen. He led the Muslims against the Crusaders and eventually recaptured Palestine from the Kingdom of Jerusalem after his victory in the Battle of Hattin. As such, he is a notable figure in Kurdish, Arab, Persian, Turkish and Muslim culture. Hadrat Sultan Salahuddin Ayyubi was a strict practitioner of Islam. His chivalrous behavior was noted by Christian chroniclers, especially in the accounts of the siege of Kerak in Moab, and despite being the nemesis of the Crusaders he won the respect of many of them, including Richard the Lionheart; rather than becoming a hated figure in Europe, he became a celebrated example of the principles of chivalry.

Sultan Salahuddin Ayyubi was born in the year 532 AH/1137 CE in Tekrit on the West Bank of the Tigris between Mosul and Baghdad, loved dearly by his father, Ayyub. His family was of Kurdish background and ancestry, and had originated from the city of Dvin, in medieval Armenia. His father, Najm ad-Din Ayyub, was banished from Tikrit and in 1139, he and his brother Asad al-Din Shirkuh, moved to Mosul. He later joined the service of Imad ad-Din Zangi who made him commander of his fortress in Baalbek. After the death of Zangi in 1146, his son, Nur ad-Din, became the regent of Aleppo and the leader of the Zengids.

Salahuddin Ayyubi, who now lived in Damascus, was reported to have a particular fondness of the city, but information on his early childhood is scarce. About education, Salahuddin Ayyubi wrote

"Children are brought up in the way in which their elders were brought up."

According to one of his biographers, al-Wahrani, Salahuddin Ayyubi was able to answer questions on Euclid, the Almagest, arithmetic, and law, but this was an academic ideal and it was study of the Qur'an and the "Sciences of Religion" that linked him to his contemporaries. Several sources claim that during his studies he was more interested in religion than joining the military. Another factor which may have affected his interest in religion was that during the First Crusade, Jerusalem was taken in a surprise attack by the Christians. In addition to Islam, Salahuddin Ayyubi had a knowledge of the genealogies, biographies, and histories of the Arabs, as well as the bloodlines of Arabian horses. More significantly, he knew the Hamasah of Abu Tammam by heart.

According to Imad al-Din, Salahuddin Ayyubi had fathered five sons before he left Egypt in 1174. There are no known details about most of the wives and slaves who bore him children. Salahuddin Ayyubi's eldest son, al-Afdal was born in 1170 and Uthman was born in 1172 to Shamsa who accompanied Salahuddin Ayyubi to Syria. Al-Afdal's mother bore Salahuddin Ayyubi another child in 1177. A letter preserved by Qalqashandi records that a twelfth son was born in May 1178, while on Imad al-Din's list, he appears as Salahuddin Ayyubi's seventh son. Mas'ud was born in 1175 and Yaq'ub in 1176, the latter to Shamsa. Nur al-Din's widow, Ismat al-Din Khatun, remarried to Salahuddin Ayyubi in September 1176. Ghazi and Da'ud were born to the same mother in 1173 and 1178, respectively, and the mother of Ishaq who was born in 1174 also gave birth to another son in July 1182.

“No sooner did he assume the overlordship of Egypt the world and its pleasures lost all significance in his eyes”, says ibn Shaddad the Qadi of his army. He renounced the temptations of pleasure and took to a life of sweat and toil, which increased day by day until Allah summoned him to his Mercy. Such are the words of Allah:

“Perhaps you hate a thing while it is good for you and you may love a thing while it is bad for you.”

“When Allah gave me the land of Egypt with so little trouble, I knew that he meant for me the blessed land also, for He Himself implanted the thought in my heart”, said Salahuddin. He soon had the satisfaction of seeing his administration respected and order established in all aspects. He generously spent on the people from the money the Fatimids had been storing up in the palace walls, won the hearts of his people, and brought the faction-ridden country under obedience and his rule. He took great pains to establish the Sunnah more firmly in Egypt with the aid of the 'Ulama.

People came to visit him from every walk of life and flocked to his court from all parts. He never disappointed the hopes of visitors nor allowed them to depart with empty hands. When the crusaders heard that Salahuddin was ruling successfully they were convinced that he would soon overtake them, lay waste their usurped dwellings and wipe away all traces of their rule. This would most probably have happened but Salahuddin had one substantial obstacle - the disunity of the Muslims. They had immense riches and natural strength in the region and spent most of their time fighting each other rather than the real enemy. It took Salahuddin 18 years to get the attention of the Muslims in order to liberate Muslim lands. During that time Muslims were barely holding out in Egypt and Syria. Yet slowly, Salahuddin as example through persuasion, teaching, time and understanding worked to unite the Muslims. Kurds, Turks, Arabs and Egyptians - they were all Muslims and his servants when he called, Lane writes. “In spite of their differences of race, their national jealousies he had kept them together”

When Salahuddin had finally united the hearts in the core lands of Islam, virtually all the blessed lands returned to Muslim hands within five months. By Friday 27th Rajab/2nd October 1187 C.E. the Muslims were knocking on the door of al-Aqsa Masjid. Allah allowed the Muslims to take the city as a celebration on the anniversary of the Me'raj Sharif, the Prophet Ascension into heaven. Truly, this was a sign that this deed was pleasing to Almighty Allah. “It was a victory of victories, recalls ibn Shaddad. “A testimony of faith to a multitude of people, scholars, noblemen, merchants and masses who were brought there by the news of Salahuddins victories and success in the lands of the Mediterranean coast. All the Ulama came to join Salahuddin, both from Egypt and Syria. There was not a single well-known dignitary but he had come. The joyful shouts of “Allahu Akbar” and “La Ilaha Illallah” reached to the skies. After 90 years Friday prayers were again held in Jerusalem. A huge cross that glittered on the Dome of the Rock was thrown down. It was an indescribable event, the joy of the blessings and the victory of Allah were to be witnessed everywhere on that day.

The non-Muslims of Jerusalem asked for mercy and he gave it. Every man, woman and child was allowed to ransom themselves for a paltry price. He kept order in every street and refused to allow the People of the Book to be verbally abused, much less molested. What a far cry from the victorious Christians of 1099 (and the 1980s) who killed, tortured, shot in cold blood and burnt defenseless Muslims in the streets of Al-Aqsa. “Fortunate were the merciless because they obtained mercy at the hands of the Muslim Sultan”, said Lane. Salahuddin said: “Well, when by Allahs help not one crusader is left on this coast, I intend to divide my territories and to change the successors with my last commands, then, having taken leave from them, I will sail on this sea to its lands across the water until there shall not remain on the face of this earth one unbeliever in Allah or I will die in this attempt”

Letter from Sultan Salah ad-Din to the Muslim Ummah

Following is a letter written by Sultan Salah ad-Din Ayyubi when he started his Jihad against the crusaders more than 9 centuries ago:

"We hope in Allah most high, to whom be praise, who leads the hearts of Muslims to calm what torments them and ruins their prosperity.

Where is the sense of honor of Muslims? The pride of Believers? The Zeal of the Faithful?

We shall never cease to be amazed at how the disbelievers for their part have shown trusts, and it is the Muslims who have been lacking in zeal. Not one of them has responded to the call. Not one intervenes to straighten what is distorted; but observe how far the Franks have gone what unity they have achieved. What aims they pursue. What help they have given. What sums of money they have borrowed and spent. What wealth they have collected and distributed and divided amongst them. There is not a King left in their lands or islands, not a lord or a rich man who has not competed with his neighbors to produce more support and rival his peers in strenuous military efforts. In defense of their religion they consider it a small thing to spend life and soul; and they have kept their infidel brothers supplied with arms and champions of war; and all they have done and all their generosity has been purely out of zeal for him they worship in jealous defense of their faith.

The Muslims on the other hand are weak and demoralized; they have become negligent and lazy, the victims of unproductive stupefaction and completely lacking in enthusiasm. If , Allah forbid, Islam should draw rein, obscure her splendor, blunt her sword, there would be no one, east or west, far or near who would blaze the zeal for Allah's religion, or choose to come to the aid of truth against error.

This is the moment to cast off laziness, to summon from far and near all those men who have blood in their veins; but we are confident (he speaks about himself and the small party of believers who began with him and then became a large party); but we are confident, thanks to Allah -Alhamdulillah- in the Help that will come from him and entrust ourselves to him in sincerity of purpose and deepest devotion.

In sha Allah, the disbelievers shall perish and the faithful have a sure deliverance."

— Salahuddin Ayyubi 12 CE

“After I die, you will see these Muslims fall apart in disunity, and you will see the Europeans grow strong. The best thing to do for now is to continue the fight until we drive them from the Coast (of Palestine) or die.”

These are the Ominous words of Sultan Salah ad-Din about our Ummah. Salahuddin Ayyubi stated this after King Richard of England proposed that Salahuddin Ayyubi's brother, Sayf ad-Dîn (popularly known as “Safadin” in the West), should marry his siter Joanna. So admirable was Salahuddin Ayyubi’s character that his worst enemy who had traveled over 2000 miles to eliminate him, ended up offering his own sister to his family. This is the result of Perfect Islâmic “Ikhlâq” and “’Adab”.

Also, Salahuddin Ayyubi stated in regards to the troubles he endured uniting the entire Muslim world under one banner:

“I do not know what will happen to me, if Allâh wills that the enemy should grow strong. They have established a base from which they can retrieve other lands. you will see these Muslim leaders sitting at the tops of their grandiose towers saying, ‘I shall not come down,’ until the Muslim world will be destroyed.”

How did Salahuddin Ayyubi destroy his enemies, drive the Franks from Jerusalem and most of Palestine, and be written of so well by the European historians whose people he defeated? This is how:

“On July 3 Salâh ad-Dîn performed the Friday prayer in the Mosque of al-Aqsa, He was seen prostrating and repeating his prayers over and over again as his tears soaked the prayer mat.”

On February 20, 1193, Salahuddin Ayyubi rode out to meet the Pilgrims returning from the Hajj in Makkah al-Mukarrama. He had longed to perform the Hajj his entire life, but the constant Jihâd did not allow such. That night he fell ill and broke out into a tempestuous fever. On the fourth day of his illness they had him bled, which was a tradition of the Prophet (Peace and Blessings of Allah be Upon him). Salahuddin Ayyubi would not stop sweating. On the ninth day of his illness he stopped taking liquids. By March 3 on the eleventh day of his illness, Salahuddin Ayyubi had sweat so much that the bed was soaked and the floor stained. The scholars who witnessed this testified to it being a match to the description of a good death in the Sunnah.

On the morning of March 4, 1193, the Imâm Abû Ja’far was reciting from the Qur’ân as Salahuddin Ayyubi’s son al-Afdal, and his friend and administrator al-Fâdil, as well as others looked on. As the Imâm reached following verse of Sûrat at-Tawbah, the Qur’ânic chapter most associated with Jihâd:

حسبي الله لا إله إلا هو عليه توكلت وهو رب العرش العظيم
“Allah suffices me; there is no worship except for Him; only Him have I trusted, and He is the Lord Of The Great Throne.”

Hadrat Salahuddin Ayyubi smiled from ear to ear, and breathed his last. Since Salahuddin Ayyubi had given most of his money away for charity when they opened his treasury, they found there was not enough money to pay for his funeral. And so Salahuddin Ayyubi was buried in a magnificent mausoleum in the garden outside the Umayyad Mosque in Damascus, Syria.

For those who understand Urdu, Kindly listen to the Speech by Hadrat Allama Naseem Ahmad Siddiqui over the Seerah of Hadrat Sultan Salahuddin Ayyubi Radi Allahu Ta'ala Anho... Click Here

6th Safar al-Muzaffar | Hadrat Sayyid Abdullah Shah Qadiri (Baba Bulleh Shah) Alaihir raHmah

Hadrat Sayyid Abdullah Shah Qadiri
Baba Bulleh Shah Alaihir raHmah

Hadrat Sayyid Abdullah Shah Qadiri also known as Hadrat Baba Bulleh Shah Alaihir raHma is universally admitted to have been the greatest of the Panjabi mystics. No Panjabi mystic poet enjoys a wider celebrity and a greater reputation. His kafis have gained unique popularity. In truth he is one of the greatest Sufis of the world and his thought equals that of Jalal al-Din Rumi and Shams Tabriz of Persia. As a poet Bulleh Shah is different from the other Sufi poets of the Panjab, and represents that strong and living pious nature of Panjabi character which is more reasonable than emotional or passionate. As he was an outcome of the traditional mystic thought we can trace some amount of mystic phraseology and sentiment in his poetry but, in the main, intellectual vedantic thought is its chief characteristic.

He was born in a Saiyyid family residing at, the village Pandoki of Kasur in the Lahore district, in the year A.D. 1680. This was during the twenty-first year of Emperor Aurangzeb’s reign. According to C. F. Usborne he passed away in A.H. 1171 or A.D. 1785 (i.e. in the short reign of Alamgir the Second) at the ripe old age of 78.

A large amount of what is known about Bulleh Shah comes through legends, and is subjective; to the point that there isn’t even agreement among historians concerning his precise date and place of birth. Some "facts" about his life have been pieced together from his own writings. Other "facts" seem to have been passed down through oral traditions.

Baba Bulleh Shah practiced the Sufi tradition of Punjabi poetry established by poets like Shah Hussain (1538 – 1599), Sultan Bahu (1629 – 1691), and Shah Sharaf (1640 – 1724) Alaihim ar-RaHmah.

Baba Bulleh Shah lived in the same period as the famous Sindhi Sufi poet , Shah Abdul Latif Bhittai (1689 – 1752). His life also overlapped with the legendary Punjabi poet Waris Shah (1722 – 1798), and the famous Sindhi Sufi poet Abdul Wahad (1739 – 1829), better known by his pen-name, Sachal Sarmast (“truth seeking leader of the intoxicated ones”).
After completing his education, it is said that Baba Bulleh Shah went to Lahore. Of the two traditions, one says that, as was customary in those days, he came to Lahore in search of a spiritual teacher, while the other relates that he went there on a visit. Each of these two contradictory traditions has a legend to support it. The first relates that while he was busy searching the intellectual circles of Lahore to find out a competent master he heard of Shah Inayat’s greatness and decided to make him his Murshid. He turned his steps towards the house of the Shah, and found him engrossed in his work in the garden. Having introduced himself, Baba Bulleh Shah requested that he might be accepted a disciple and taught the secret of God. Thereupon Hadrat Shah lnayat Alaihir raHmah said:

Bullhia rabb da pan ai
edharo puttan odharo lan hai.

O Bulleh! the secret of Almighty Allah is this; on this side He uproots, on the other side He creates.

‘This’, says the tradition. ‘so impressed Baba Bulleh Shah that, forgetting his family and its status, he became Inyat Shah’s disciple.
The second tradition says that Shah Inayat was the head gardener of the Shalimar gardens of Lahore. When in Lahore, Baba Bulleh Shah visited them, and as it was summer, he roamed in the mango-groves. Desirous of tasting the fruit he looked round for the guardian but, not finding him there, he decided to help himself. To avoid the sin of stealing, he looked at the ripe fruit and said; ‘ALLAHu Ghani’. On the utterance of these magic words a mango fell into his hands. He repeated them several times, and thus collected a few mangoes. Tying them up in his scarf he moved on to find a comfortable place where he could eat them. At this time he met the head gardener, who accused him of stealing the fruit from the royal gardens. Considering him to be a man of low origin and desirous of demonstrating to him his occult powers, Baba Bulleh Shah said ironically: ‘I have not stolen the mangoes but they have fallen into my hands as you will presently see.’ He uttered ‘ALLAHu Ghani’ and the fruit came into his hand. But to his great surprise the young Saiyyid found that Inayat Shah was not at all impressed but was smiling innocently. The great embarrassment of Bullhe Shah inspired pity in the gardener’s heart and he said: ‘You do not know how to pronounce properly the holy words and so you reduce their power.’ So saying, he uttered ‘ALLAHu Ghani’, and all the fruits in the gardens fell on the lovely lawns. Once again he repeated the same and the fruit went back on to the trees. This defeat inflicted by the guardian, whom the young Saiyyid Bullhe Shah considered ignorant and low, revolutionized his whole thought. Falling at the feet of Inayat Shah he asked to be classed as his disciple and his request was immediately granted.

The above two traditions, though different in detail, come to the same conclusion, that Baba Bulleh Shah, impressed by the greatness of Inayat, became his disciple. Bullhe Shah in his verse often speaks of his master Inayat Shah and thanks his good luck for having met such a murshid.

Bulleh Shah ve nic kamini
Shah inayat tari.

 Says Bulleh Shah, O Almighty the Lord Inayat has saved me, low and mean.


Bullhe Shah di suno hakait
hadi pakria hog hadait
mera murshid Shah Inayat
Uh langhaai par.

Listen to the story of Bullhe Shah, he has got hold of the peer and shall have salvation. My teacher, Shah Inayat, he will take me across.

In an account of the Panjabi poets it would perhaps be out of place to speak at great length of Shah Inayat who wrote in Persian. But the influence exerted by him through his teachings and writings has linked him with Panjabi literature. Baba Bulleh Shah the Rumi of the Panjab, came most directly under his influence and, having learnt from him, was inspired to write his remarkable poetry. It will therefore, be proper to give a short account of this wonderful man.
Hadrat Shah Inayat Qadiri and his School

Hazrat Shaykh Muhammad Inayatullah, generally known as Shah Inayat Qadiri, was born at Kasur in the Lahore district, of Arais parents. The arias in the Panjab were gardeners or petty cultivators. They are known to be Hindu converts to Islam and are therefore considered inferior.

He was educated after the manner of his time and gained a good knowledge of Persian and Arabic. As he was born with a mystic disposition he became a disciple of the famous Sufi scholar and saint Muhammad Ali Raza Shattari. After he had finished his studies he was created a khalifa. Later on he received the khilafat of seven other sub-sects of the Sufi Qadiri. Soon after this event he left Kasur and migrated to Lahore .The author of Bagh-i-Awliya-e-Hind says that the great enmity of the Hakim Hussain Khan compelled him to migrate, but his descendants assert that it was the order of his teacher that brought him to Lahore. Here after having quelled the jealousy of his famous contemporaries, he established a college of his own. To this college came men of education for further studies in philosophy and other spiritual sciences of the time.

Inayat Shah was a well-known Qadiri Sufi of his time. From the historical point of view the Qadiri Sufis can be traced back to the Sufi Saint Abdul Qadri Jilani of Bagdad. Jilani is also known by the names Peer Dastgeer and Peeran-e-Peer. Bulleh Shah himself has also given a hint that his "Master of Masters" was born in Bagdad but his own Master belonged to Lahore:

My Master of Masters hailed from Baghdad,
but my Master belongs to the throne of Lahore.
It is all the same. For He himself is the kite
and He himself is the string.

Such was the man whom Baba Bulleh Shah made his Murshid. This action of Baba Bulleh Shah, however, was highly displeasing to his family. His relatives tried to induce him to give up Inayat and find another murshid. But Baba Bulleh Shah was firm and paid no attention to them or to their wailings. The following will sufficiently demonstrate the indignation of the family:

Bulleh nu samjhawan aiyaan bhena te bharjhaiyaan
Aal nabi ullad Nabi nu tu kyun leekaan laaiyaan
Manlay Bulleya sada kehna chad de palla raiyaan

To Bulleh sisters and sisters-in-law came to explain (advise). Why, O Bulleh, have you blackened the family of the Prophet and the descendants of Ali? Listen to our advice, Bulleh, and leave the skirt of the aria.

To this reproach Baba Bulleh Shah firmly but indifferently replies:

Jehra sanu saiyad akkhe dozakh miln sazaiya
Jehra sanu rai akkhe bahishti piga paiya
Je tu lore bag bahara Bullhia Talib ho ja raiya.

He who calls me a Saiyyid, shall receive punishments in Hell, he who calls me an arai shall in heaven have swings; O Bulleh, if you want pleasures of the garden become a disciple of the aria.

Raeen saain sabhan thaain rab diyaan be parwaiyaan
Sohniyaan pare hataiyaan te khoojiyaan lay gall laiyaan

Arain and masters are born at every place, God does not discriminate against anyone.
Wise people don't care for such differences, only the ugly ones do

Je tu loorain baag baharaan chaakar hoo ja raiyaan
Bulleh Shah di zaat ki puchni shakar ho razaiyaan

If you seek to the gardens of heaven, become a servant to the ‘Arains’. Why ask about the caste of Bulleh Shah? Instead be grateful in the God's will.

Baba Bulleh Shah seems to have suffered at the hands of his family, as he has once or twice mentioned in his poetry. In the end, being convinced of the sincere love and regard of their child for Inayat Shah, the family left him alone. It is said that one of his sisters, who understood her brother, gave him her support and encouraged him in his search for truth.

After the demise of Hadrat Shah Inayat, Baba Bullhe Shah returned to Kasur. He remained faithful to his Beloved and to himself by not marrying. The sister who understood him also remained single and kept him company in his last years. He died in A.D. 1758 and was buried in Kasur, where his tomb still exists.

May Allah SubHanuhu wa Ta'ala elevate his Status and bless with a part from the Divine Love of Hadrat Sayyid Abdullah Shah Qadiri that he had for HIM (Almighty) and accept our remembrance of the Great Wali and the Sufi Master and make it a medium for us to receive his divine mercy and blessings… Aameen!!

The Sacred Knowledge of AlaHadrat Imam Ahmad Rida Khan al-Baraylawi Radi Allahu Ta'ala Anhu

The Great Imaam and Mujaddid, Sayyiduna AlaHadrat Imam Ahmad Rida al-Qadiri (Radi Allahu Ta’ala Anhu) was only 4 years old when he completed the recitation of the Holy Qur'an. Due to the extraordinary intelligence bestowed upon him by Almighty ALLAH, AlaHadrat Radi Allahu Ta’ala Anhu completed his Islamic Education at the very young age of 13 years, 10 months and 5 days.

The Illustrious Teachers of Imaam Ahmad Rida
AlaHadrat (Radi Allahu Anhu) gained his basic knowledge at home. He later continued his studies under the guidance of certain noted teachers. He studied under his father, Hadrat Allama Mawlana Naqi Ali Khan (Radi Allahu Ta'ala Anhu). He completed his primary education by Janab Mirza Ghulam Qadir Baig, by whom he studied the book, "Mizaan-e-Munsha'ab." AlaHadrat (Radi Allahu Ta'ala Anhu) also studied under the guidance of the following luminous personalities:

1. Hadrat Mawlana Abdul Ali Rampuri (Radi Allahu Anhu)
2. Shaykh al-Kabeer, Hadrat Allama Syed Shah Abul Hussain Ahmad Noori (Radi Allahu Anhu)
3. Shaykh al-Tariqah, Hadrat Allama Shah Ale Rasool Mahrahrwi (Radi Allahu Anhu)
4. Shaykh Ahmad bin Zain Dahlaan al-Makki (Radi Allahu Anhu)
5. Shaykh Abdur Rahman Makki (Radi Allahu Anhu), and
6. Shaykh Hussain bin Saleh Makki (Radi Allahu Anhu)

AlaHadrat and the Ulama of Haramain

When AlaHadrat went to perform his first HAJJ and Zyarah on the 26th of Shawwal 1295 A.H. (1876). He was only 20 years old at that time. One day, after completing his Hajj, he went to perform his Maghrib Salaah before the Maqaam-e-Ibrahim (Alaihis Salam). Having completed his Salaah, the Imam of the Shafi'ee order of Makkatul Mukarramah, Allama Hussain bin Saleh Kamaal (Radi Allahu Ta'ala Anhu), approached him. He clutched AlaHadrat (Radi Allahu Ta'ala Anhu) by his hand and led him to his house. The great Imam then placed his hand on the blessed forehead of AlaHadrat (Radi Allahu Ta'ala Anhu) and said:

"Verily, I am observing the Noor of Almighty Allah on this forehead."

Without hesitation, he blessed AlaHadrat (Radi Allahu Anhu) with the Sanad (Certificate) of Sihah Sitta (Six Compilers of Hadith: Bukhari, Muslim, Ibn Majah, Abu Dawood, Tirmizi and Nisa'i). He also began addressing AlaHadrat (Radi Allahu Anhu) by the title of "Dia al-Din" or "The Light or Splendour of Deen." The speciality of this Sanad is that it has only Eleven (11) levels to Imam Bukhari.

AlaHadrat (Radi Allahu Anhu) was also blessed with the Asnaad (Certificates) of Hadees o Fiqah, Usool o Tafseer and etc. from the Mufti of the Hanafi order in Makkatul Mukarramah, Sayyiduna Allama Abdur Rahmaan Siraaj Hanafi and Mufti of the Shafi'ee order in Makkatul Mukarramah, Mufti Shaykh Sayyad Ahmad Dahlaan Shafi'ee (Radi Allahu Anhuma).

When he went for his Second Hajj in 1323/1905, he stayed for three months in the Holy Land and constantly searched for anyone who had higher-ranking Sanad of Hadith then His Sanad of Hadith. He wanted to take it from him and elevate His existing Sanad of Hadith. But Alhamdulillah! His Sanad was the highest and everyone took Sanads from him. Shaykh Abd al-Rahmaan Dah’laan, the youngest son of Shaykh Ahmed Dah’laan and his elder brother, Shaykh Asad Dah’laan (Qaadi of Makkah at that time) both took Sanad of Hadith from him too. And Shaikh Saaleh Kamal, the most Knowledgable Scholar of Makkah at that time, though he was a senior Aalim, but he insisted in taking Sanad-e-Hadith and other Ijazah from AlaHadrat. AlaHadrat tried to evade this for a few days in respect but it was in vain. Shaikh Saaleh Kamal constantly insisted and forced AlaHadrat to issue them to him.
The Ulama of Arab who praised Imam Ahmad Rida

Following is the list of some of the Giants and Celebrated ‘Ulama and Imams of the Arab World who highly praised Imam Ahmad Rida and acknowledged his books and teaching as strictly in accordance to the Shariah and the tenants of the Ahlus-Sunnah wa Jama‘ah:

1. Shaykh Muhammad Sa’eed bin Muhammad Salam Ba Busail
2. Shaykh Ahmad bin Abdullah Abu al Khair Mirdad
3. Shaykh Muhammad Saleh bin Sadiq Kamal
4. Shaykh ‘Ali bin Sadiq Kamal
5. Maulana Shah Muhammad Abdul Haq Alahabadi Muhajar Makki
6. Shaykh Sayyid Muhammad Marzooqi Abu-Hussain bin Abdur Rehman Hussaini
7. Shaykh Umer bin abuBakr ba Junaid
8. Shaykh Muhammad ‘Abid bin Husain Maliki
9. Shaykh Muhammad ‘Ali bin Hussain Maliki
10. Shaykh Muhammad Jamal bin Muhammad Amir bin Hussain Maliki
11. Shaykh As’ad bin Ahmad Dahlaan
12. Shaykh Abdur Rehman bin Ahmad Dahlaan
13. Maulana Ahmad bin Muhammad Ziaudin Bengali Qadri Chishti
14. Shaykh Muhammad bin Yusaf Khiat
15. Shaykh Muhammad Saleh bin Muhammad ba Fazl
16. Shaykh Abdulkarim bin Hamza Daghastani Hashmi Naji
17. Shaykh Muhammad Sa’id bin Muhammad Yamani
18. Shaykh Muhammad Hamid bin Ahmad bin ‘Auz Jadawi
19. Shaykh Uthman bin Abdus Salam Daghastani
20. Shaykh Sayyid Muhammad Sa’eed bin Muhammad Maghrabi
21. Shaykh Muhammad bin Ahmad Umeri Wasti
22. Shaykh Sayyid Abbas bin Muhammad Ridwan
23. Shaykh Umer bin Hamdan Mahrasi
24. Shaykh Sayyid Ahmad bin Isma‘il Barzanji
25. Shaykh Abdul Qadir Taufiq Shalabi
26. Shaykh Sayyid Isma‘il bin Khalil
27. Shaykh Muhammad Yusuf Afghani
28. Shaykh Muhammad Tajuddin bin Mustafa Ilyas
29. Shaykh Sayyid Ahmad al Jazairi
30. Shaykh Khalil bin Ibrahim Kharbuti
31. Shaykh Sayyid Muhammad bin Muhammad Habib Didawi
32. Shaykh Muhammad bin Muhammad Sosi Khiari
33. Shaykh Muhammad Uzayr Wazir [Alaihim ar-raHma wa ar-Ridwan]

Branches of Knowledge
Imam Ahmad Rida studied under various teachers but with personal study, he perfected himself in more than 54 different disciplines of knowledge. The following 21 branches of Knowledge he learnt from his father:-

1. Ilm-al-Quran (Knowledge of the Quran)
2. Ilm-al-Hadith (Knowledge of Traditions)
3. Usul-e-Hadith (Principle of Traditions)
4. Fiqh-e-Hanafi (Hanfi Jurisprudence)
5. Kutub-e-Fiqh Jumla (All Books of Jurisprudence)
6. Usul-e-Fiqh (Principle of Jurisprudence)
7. Jadl-e-Muhazab.
8. Ilm-e-Tafseer (Knowledge of Exegesis of the Holy Quran)
9. Ilm-al Kalam (Scholastic theology)
10. Ilm-e-Nahav (Syntax)
11. Ilm-e-Sarf (Grammar, Accidence and Etymology)
12. Ilm-e-Maani (Elocution)
13. Ilm-e-Badi (Style)
14. Ilm-e-Bayan (Rhetoric)
15. Ilm-e-Mantique (Logic)
16. Ilm-e-Munazara (Dialectic)
17. Ilm-e-Takseer (Carrying figures)
18. Ilm-e-Falsafa (Philosophy)
19. Ilm-e-Hay’at (Astronomy)
20. Ilm-e-Hisab (Arithmetic)
21. Ilm-e-Hindasa (Geometry)

Following are the 10 disciplines of knowledge, which AlaHadrat haven't studied under any teacher but he had the Ijazat in these from discerning Ulama and He use to give Ijaza in these disciplines too.

22. Qirat (Recitation of the Quran)
23. Tajwid (Knowledge of Right pronunciation of the Quran.
24. Tasauwuf (Mysticism)
25. Suluk (Knowledge of manner in mystic)
26. Akhlaque (Ethics)
27. Asma-ul-Rajaal (Encyclopaedia of Narrators of Traditions)
28. Siyar (Biography)
29. Tawarikh (Chronology)
30. Loghat (Lexicon)
31. Adab-Ma-Jumla Funoon (Literature with all Arts)

Following are the 14 disciplines of Knowledge that Imam Ahmad Rida haven't learnt by any teachers:-

32. Arsamatiqi (Arithmetic)
33. Jabr-o-Muqabilah (Algebra)
34. Ilm-e-Tauqeet (Timings)
35. Logharsimat (Logarithms)
36. Hisab-e-Satini
37. Manazir-o-Maraya (sense & sight)
38. Ilm-ul-Ukur (spheres)
39. Zijaat (Astronomical tables)
40. Muthallath Kurvi (Spherical Trigonometry)
41. Muthallath Musattah (Plane Trigonometry)
42. Haiyate Jadeedah (Modern Astronomy)
43. Jafr (Numerology & Literology)
44. Murabba'at (Quadrangular)
45. Za'icha (Horoscopes)

Following are the 10 branches of learning that he has received by the Heavenly Blessing inspired directly into his heart:

46. Nazm-e-Arabi (Arabic Poetry)
47. Nazm-e-Farsi (Persian Poetry)
48. Nazm-e-Hindi (Hindi Poetry)
49. Nathr-e-Urdu (Urdu Prose)
50. Nathre-Farsi (Persian Prose)
51. Nathre Arabi (Arabic Prose)
52. Khat-e-Naskh (Arabic Calligraphy)
53. Khat-e-Nastalique (Persian Calligraphy)
54. Tilawat ma'a Tajwid (Recitation of the Holy Quran with right pronunciation)
55. Ilm-e-Meeras (Knowledge of Inheritance)

Note:- Sayyidi AlaHadrat learnt Ilm-e-Takseer and Ilm-e-Jafr from Hadrat Abul Hussain Ahmed-e-Noori too but it was just to an extant not in depth as such.

The branches of knowledge of Imam Ahmad Rida, are more than 60. Here they are arranged according to the syllabus of Jamias & Universities written as under :-

1. Jurisprudence
2. Principle of Jurisprudence.
3. Lexicon of jurisprudence
4. Hadith
5. Principle of Hadith
7. Encyclopaedia of Hadith
7. Critical examination of Hadith.
8. Exegesis
9. Principle of Exegesis.
10. Scholastic theology
11. Islameology
12. Recitation of the Quran with right pronunciation.
13. Knowledge of the Quran & art of its translation
14. Dialectic.
15. Syntax & Etymology
16. Rhetoric and style & elocution
17. Linguistic and lexicon
18. Phonetic
19. Urdu prose
20. Arabic Prose
21. Persian Prose
22. Arabic poetry
23. Persian Poetry
24. Urdu poetry
25. Hindi poetry.
26. Explanation, criticism & appreciation
27. Prosody
28. Mysticism
29. Metaphysics
30. Incantation & Invocation
31. Jafr (Literology & Numerology)
32. Carrying the figures (Takseer)
33. Ethics
34. Logic
35. Philosophy
36. Psychology
37. Chronology & Biography
38. Sociology
39. Economics
40. Education
41. Political Science
42. Commerce
43. Banking
44. Arithmetic & Computation
45. Algebra (Factorization, equation of any degree, exponential series, Binomial theorem, set theory, Topology, Tensorial Algebra)
46. Plane Trigonometry Euclidean logarithms
47. Spherical Trigonometry.
48. Euclidean Geometry
49. Coordinate Geometry
50. Timings
51. Horoscopes
52. Astronomy & Astronomical Tables
53. Hisab e Satini
54. Statistics
55. Dynamics
56. Statics
57. Hydro Dynamics
58. Hydrostatics
59. Zoology
60. Botany
61. Geology
62. Geography
63. Horticultise
64. Unani (Greek) Medicine
65. Physiology
66. Inorganic Chemistry
67. Organic Chemistry
68. Physical Chemistry
69. Bio Chemistry etc.

A List of the names of 228 books of AlaHadrat Imam Ahmad Rida al-Qadiri Radi Allahu Ta'ala Anho

It is an established fact that AlaHadrat (Alaihir RaHma) gained proficiency in more that fifty branches of knowledge. With this, AlaHadrat (Alaihir RaHma) wrote many books on various aspects of Islam. AlaHadrat (Alaihir RaHma) was a genius writer. He wrote numerous books and treatises in Arabic, Persian, and Urdu on diversified topics.

To date, it has not been fully ascertained as to exactly how many books he wrote, for in doing so, requires research and many personnel. There has risen, over the past years, many Islamic Scholars in the Indo-Pak Sub-Continent and in other parts of the world, who are making serious attempts in studying or translating the works of this great Mujaddid of Islam.

In 1887, at the age of 30 years, he had completed 75 books and treatises. In 1909, at the age of 43 years, this number increased up to 500. However, It has been estimated that the number of books written by AlaHadrat Imam Ahmad Rida Khan Alaihir raHmah exceed 1000 on more than 50 branches of Knowledge. Apart from these contributions, he had written annotations and commentaries on more than 150 books pertaining to various branches of learning.

Professor Dr Muhammad Hassan, Shaikh-ul-Adab, Islamia University, Bhawalpur, said:

"Mawlana was a prolific writer. He wrote a large number of treatises. It is due to the fact that his head and heart had surging waves of knowledge which were hard to restrain."

From the many books that were written by him, a table of 549 have been classified. The table is as follows:

Tafseer of the Quran -- 11
Aqaa'id (Belief) -- 54
Hadith and Principles of Ahadith -- 53
Fiqh, Principles of Fiqh, Dictionary of Fiqh, Faraa'idh and Tajweed -- 214
Tassawwuf, Wazifas, Morals -- 19
Reviews of Books -- 40
Language, Arabic Grammar, Dictionaries, History, Poetry and Special Benefits, Traveling -- 55
Inspired Knowledge (Jafar) -- 11
Logarithms -- 8
Astronomy, Astrology -- 22
Mathematics, Geometry -- 31
Philosophy, Sciences, Logistics -- 7
Algebra -- 4


Professor Abdul Shakoor Shad, Kabul University, Afghanistan, said:

"The research works of Imam Ahmed Raza Khan are worth presenting. There is due need that Historical and Cultural Societies of India, Pakistan, Afghanistan and Iran together with other such institutions keep all his writings duly cataloged in their libraries."

His Divinely bestowed intelligence was such, that when AlaHadrat (Alaihir RaHma) completed a quarter of any given book at the feet of a teacher, he used to study and memorize the remainder of the book by himself. It is recorded that he completed an Arabic commentary on the book, "Hidaayatun Nahw", on Arabic Syntax, when he was only 8 years old!

The names of a 228 books written by AlaHadrat (Alaihir RaHma) have been listed below and all of these books are available for download at (alHamduLILLAH)

1. Ajallā al-Iýlām anna’l Fatwā Muţlaqan álā Qawl al-Imām
2. At-Ţirs al-Muáddal fī Ĥaddi Mā al-Mustaámal
3. Jumān at-Tāj fī Bayāni’s Şalāti Qabl al-Miýrāj
4. Nahju’s Salāmah fi Ĥukmi Taqbīli’l Ibhāmayni fi’l Iqāmah
5. Īdhānu’l Ajr fī ِِِAdhāni’l Qabr
6. Ijtināb al-Úmmāl án Fatāwā al-Juhhāl
7. Awfa’l Lumáh fī Ādhāni Yawm al-Jumuáh
8. Surūru’l Ýīd as-Saýīd fī Ĥilli’d Duáa Baáda Şalāti’l Ýīd
9. Wishāĥu’l Jīd fī Taĥlīl Muáānaqati’l Ýīd
10. Al-Ĥarfu’l Ĥasan fi’l Kitābati ála’l Kafan
11. Al-Minnatu’l Mumtāzah fī Dáwāti’l Janāzah
12. Badhlu’l Jawāyiz ála’d Duáāyi Baáda Şalāti’l Janāyiz
13. An-Nahy al-Ĥājiz án Takrāri Şalāti’l Janāyiz
14. Ihlāku’l Wahabiyyīn álā Tawhīni Qubūri’l Muslimīn
15. Barīqu’l Manār bi Shumūýi’l Mazār
16. Jumal an-Nūr fī Nahyi’n Nisā’a án Ziyārati’l Qubūr
17. Ityān al-Arwāĥ li Diyārihim baád ar-Rawāĥ
18. Jalī as-Şawt li Nahyi’d Dáwati Amām al-Mawt
19. Ţuruq e Isbāt e Hilāl
20. Dar’a al-Qubĥ án Darki Waqti’s Şub’ĥ
21. Al-Árūs al-Miýtār fi Zamani Dáwati’l Iftār
22. Şayqalu’r Rayn án Aĥkāmi Mujāwarati’l Ĥaramayn
23. Anwāru’l Bishārah fī Masāyil al-Ĥajji wa’z Ziyārah
24. An-Nayyiratu’l Wađiyyah Sharĥ al-Jawharatu’l Muđiyyah
25. Izālatu’l Áār bi Ĥijri’l Karāyim án Kilābi’n Nār
26. Iýlām al-Aálām bi anna Hindustān Dār al-Islām
27. Dawāmu’l Áysh min al-Ayimmah mina’l Quraysh
28. Radd ar-Rafađah
29. Al Mubīnu Khatam an-Nabiyyīn
30. Al-Jabal at-Thānawi álā Kulliyati’t Tahānawi
31. Sub’ĥān as-Subbūĥ án Kadhibi Áybin Maqbūĥ
32. Damān e Sub’ĥān as-Subbūĥ
33. Qahru’d Dayyān álā Murtadd bi-Qādiyān
34. Al-Jurāz ad-Dayyānī ála’l Murtadd al-Qādiyānī
35. Al-Kawkabatu’sh Shihābiyyah fī Kufriyyāti Abi’l Wahābiyyah
36. Sall as-Suyūf al-Hindiyyah álā Kufriyyāti Bābā an-Najdiyyah
37. Kifl al-Faqīh al-Fāhim fī Aĥkāmi Qirţās ad-Darāhim
38. Ad-Dhayl al-Manūţ li Risālatu’n Nūţ
39. Kāsiru’s Safīh al-Wāhim fī Ibdāli Qirţāsi’d Darāhim
40. Subul al-Aşfiyā’a fī Ĥukmi’dh Dhabĥ li’l Awliyā’a
41. As-Şāfiyah al-Mūĥiyah li-Ĥukmi Julūdi’l Uđĥiyyah
42. Jalī an-Naşş fī Amākin ar-Rukhaş
43. Barakātu’l Imdād li Ahli’l Istimdād
44. Fiqh e Shahinshāh wa anna Al-Qulūb bi Yadi’l Maĥbūb bi Áţā’yillāh
45. Badru’l Anwār fī Ādāb al-Āthār
46. Shifā al-Wālih fi Şuwar al-Ĥabīb wa Mazārihi wa Niáālih
47. Maqāl al-Úrafā bi Iýzāzi Shar’ýin wa Úlamā
48. Al-Yāqūtatu’l Wāsiţah fī Qalbi Íqd ar-Rābiţah
49. Murūju’n Najā li Khurūji’n Nisā’a
50. Şafāyiĥ al-Lujayn fi Kawni’t Taşāfuĥ bi Kaffay al-Yadayn
51. Az-Zubdatu’z Zakiyyah li Taĥrīmi Sujūd at-Taĥiyyah
52. Lamátu’d Đuĥā fī Iýfā’yi’l Liĥā
53. Radd al-Qahţ wa’l Wabā’a bi Dáwati’l Jīrāni wa Muwāsāti’l Fuqarā’a
54. Irā’atu’l Adab Li Fāđili’n Nasab
55. Hādiyi’n Nās fī Rusūmi’l A’árās
56. Al-Adillatu’t Ţāýinah fī Adhāni’l Malāyinah
57. Ĥakku’l Áyb fi Ĥurmati Taswīdi’sh Shayb
58. Khayru’l Āmāl fī Ĥukmi’l Kasabi wa’s Su’āl
59. Masayil e Samāá
60. Al-Ĥaqq al-Mujtalā fi Ĥukmi’l Mubtalā
61. Taysīri’l Māúūn fī Ĥukmi’t Tāúūn
62. Al-Ĥuqūq li Ţarĥi’l Úqūq
63. Mashálatu’l Irshād fi Ĥuqūqi’l Awlād
64. Aájabu’l Imdād fi Mukaffarāti Huqūqi’l Íbād
65. A’áālī al-Ifādah fī Táziyati’l Hindi wa Bayāni’sh Shahādah
66. Al-Áţāyā al-Qadīr fī Hukmi’t Taşwīr
67. An-Nūr wa’d Điyā’a fī Aĥkāmi Báađ al-Asmā’a
68. Ĥaqqatu’l Marjān li Muhimmi Hukmi’d Dukhān
69. Ash-Sharīátu’l Bahiyyah fī Taĥdīdi’l Waşiyyah
70. As-Şamşām álā Mushakkiki fī Āyāti Úlūmi’l Arĥām
71. Al-Fađl al-Mawhibī fī Mána idhā şaĥĥa’l ĥadīthu fa huwa madh’habī
72. Nuzūl e Āyāt e Furqān ba Sukūn e Zamīn O Āsmān
73. Muýin e Mubīn Bahr e Daur e Shams o Sukūn e ZamīN
74. Fauz e Mubīn dar Radd e Ĥarkat e Zamīn
75. An-Nayyiratu’sh Shihābī álā Tadlīsi’l Wahābī
76. As-Sahmu’sh Shihābī álā Khadāýi’l Wahābī
77. Daf’áy e Zaygh e Zāgh
78. Al-Ĥujjatu’l Fāyiĥah li Ţībi’t Ta-áyyuni wa’l Fātiĥah
79. Aţāyibu’t Tahānī fi’n Nikāĥi’t Thānī
80. Izākhatu’l Áyb bi Sayfi’l Ghayb
81. At-Taĥbīr bi Bābi’t Tadbīr
82. Thalju’s Şadr bi Īmāni’l Qadr
83. Tajallī al-Yaqīn bi anna Nabiyyanā Sayyida’l Mursalīn
84. Shumūl al-Islām li Usūli’r Rasūli’l Kirām
85. Tamhīd e Īmān ba Āyāt e Qur’ān
86. Al-Amn wa’l Úlā li Nāáti’l Muşţafā bi Dāfiýi’l Balā’a
87. Nafyu’l Fayy Ámman Istanāra bi Nūrihi Kulla Shayy
88. Al-Hidāyatu’l Mubārakah fī Khalqi’l Malāyikah
89. Ismā’a al-Arbaýīn fī Shafāáti Sayyidi’l Maĥbūbīn
90. Al-Qawl al-Masúūd al-Maĥmūd fī Mas’alati Waĥdati’l Wujūd
91. Ad-Dawlatu’l Makkiyah bi’l Māddati’l Ghaybiyyah
92. Al-Wažīfatu’l Karīmah
93. Al-Mīlād an-Nabawiyyah fi’l Alfāž ar-Riđawiyyah
94. Ĥaqīqat e Bay’át
95. At-Tabşīr al-Munjid bi anna Şaĥna’l Masjid Masjid
96. Mirqātu’l Jumān fi’l Hubūţi án Minbari li Mad’ĥi’s Şulţān
97. Riáāyatu’l Madh’habayn fi’d Duáāyi bayna’l Khuţbatayn
98. Al-Hādi al-Ĥājib án Janāzati’l Ghāyib
99. Ĥāyatu’l Mawāt fī Bayāni Samā’áyi'l Amwāt
100. Al-Wifāqu’l Matīn bayna Samāáyi’d Dafīn wa Jawābi’l Mubīn
101. Tajallī al-Mishkāh li Ināri As’yilati’z Zakāh
102. A-ázz al-Iktināh fī Raddi Şadaqatin Māniý az-Zakāh
103. Rādiýu’t Ta-ássuf áni’l Imām Abī Yūsuf
104. Afşaĥu’l Bayān fī Mazāriý Hindustān
105. Az-Zahr al-Bāsim fī Ĥurmati’z Zakāti álā Banī Hāshim
106. Azkā al-Ihlāl bi Ibţāli mā Aĥdatha’n Nāsa bi Amri’l Hilāl
107. Al-Budūr al-Ajillah fī Umūr al-Ahillah
108. Al-Iýlām bi Ĥāli’l Bukhūri fi’s Şiyām
109. Tafāsīru’l Aĥkām bi Fidyati’s Şālāti wa’s Şiyām
110. Hidāyatu’l Jinān bi Aĥkāmi Ramađān
111. Úbāb al-Anwār an Lā Nikāĥa bi Mujarradi’l Iqrār
112. Māĥī ad-Đalālah fī Ankiĥati’l Hindi wa’l Bangālah
113. Hibatu’n Nisā’a fī Taĥqīqi’l Muşāharati bi’z Zinā
114. Al-Jalī al-Ĥasan fī Ĥurmati Waladi Akhi’l Laban
115. Tajwīz ar-Radd án Tazwīj al-Ab’ád
116. Al-Basţ al-Musajjal fī Imtināýī’z Zawjati Baád al-Waţyi li’l Muájjal
117. Raĥīq al-Iĥqāq fī Kalimāti’t Ţalāq
118. Ākidu’t Taĥqīq bi Bābi’t Tálīq
119. Al-Jawhar ath-Thamīn fī Ílali Nāzilati’l Yamīn
120. Nābighu’n Nūr álā Su’ālāti Jabalfūr
121. Al-Maĥajjah al-Mu’taminah fī Āyāti’l Mumtaĥinah
122. Anfasu’l Fikar fī Qurbāni’l Baqar
123. Abĥās e Akhīrah
124. Ad-Dalāyil al-Qāhirah ála Al-Kafarah an-Nayāshirah
125. Tadbīr e Falāĥ o Najāt o Işlāĥ
126. Al-Qamú’l Mubīn li Āmāli’l Mukadh’dhibīn
127. Bāb al-Áqāyid wa’l Kalām
128. As-Sū’u wa’l Íqāb álā Al-Masīĥ al-Kadh’dhāb
129. Ĥajb al-Úwār án Makhdūmi Bihār
130. Jazā’a Allāh Áduwwah bi Ibānati Khatmi’n Nubuwwah
131. Jawwāl al-Úluww li Tabyīn al-Khuluww
132. At-Taĥrīr al-Jayyid fi Ĥaqqi’l Masjid
133. Ibānatu’l Mutawārī fi Muşālaĥati Ábd al-Bārī
134. Anşaĥu’l Ĥukūmah fī Faşli’l Khuşūmah
135. Al-Hibatu’l Aĥmadiyyah fi’l Wilāyati’s Sharýiyyah wa’l Úrfiyyah
136. Fat’ĥ al-Malīk fī Ĥukmi’t Tamlīk
137. Ajwadu’l Qirā Li Ţālibi’s Şiĥĥati fī Ijārati’l Qurā
138. Kitābu’l Munā wa’d Durar liman Ámada Money Order
139. Hādī al-Uđĥiyyah bi’sh Shāt al-Hindiyyah
140. Ar-Ramz al-Muraşşaf álā Suāli Mawlānā As-Sayyid Āşīf
141. Naqā’a as-Sulāfah fī Aĥkām al-Bayáti wa’l Khilāfah
142. An-Namīqatu’l Anqā fī Farqi’l Mulāqī wa’l Mulqā
143. Al-Hanī’i al-Namīr fi’l Mā’a al-Mustadīr
144. Ruĥb as-Sāĥah fī Miyahin lā Yastawī Wajhuhā wa Jawfuhā fi’l Misāĥah
145. Hibatu’l Ĥabīr fī Úmqi Mā’ayin Kathīr
146. An-Nūr wa’r Rawnaq li Isfāri’l Mā’a al-Muţlaq
147. Áţā’a an-Nabiyy li Ifāđati Aĥkāmi Mā’a as-Şabiyy
148. Ad-Diqqati wa’t Tibyān li Ílmi’r Riqqati wa’s Saylān
149. Ĥusn at-Támmum li Bayāni Ĥadd at-Tayammum
150. Samĥu’n Nudarā fīmā Yūrithu’l Ájza Mina’l Mā’a
151. Až-Žafar li Qawli Zufar
152. Al-Maţar as-Saýīd álā Nabati Jins as-Şaýīd
153. Al-Jidd as-Sadīd fī Nafyi’l Istiýmāl áni’s Şaýīd
154. Qawānīn al-Úlamā’a fī Mutayammimin Álima índa Zaydin Mā’a
155. At-Ţalabatu’l Badīáh fī Qawli Şadru’sh Sharīáh
156. Mujalli’sh Shamáh li Jāmiýi Ĥadathin wa Lumáh
157. Salabu’th Thalb áni’l Qāyilīna bi Ţahārati’l Kalb
158. Al-Aĥlā mina’s Sukkar li Ţalabati’s Sukkari Rūsar
159. Ĥājizu’l Baĥrayn al-Wāqī án Jāmiýi’s Şalātayn
160. Munīr al-Áyn fī Ĥukmi Taqbīl al-Ibhāmayn
161. Al-Hādi’l Kāf fī Ĥukmi’đ Điáāf
162. Hidāyatu’l Mutáāl fi Ĥaddi’l Istiqbāl
163. Niýmu’z Zād li Rawmi’d Đād
164. Iljām as-Şādd án Sunani’d Đād
165. An-Nahyi’l Akīd áni’s Şalāti Warā’a Ádda’t Taqlīd
166. Al-Qilādatu’l Murassa-áh fī Naĥri’l Ajwibatu’l Arba-áh
167. Al-Quţūf ad-Dāniyah liman Aĥsana’l Jamāáh ath-Thāniyah
168. Tījān as-Şawāb fī Qiyāmi’l Imām fi’l Miĥrāb
169. Anhāru’l Anwār min Yammi Şalāti’l Asrār
170. Az’hāru’l Anwār min Şabā Şalāti’l Anwār
171. Waşşāfu’r Rajīĥ fī Basmalati’t Tarāwīĥ
172. Al-Jūd al-Ĥuluww fī Arkān al-Wuđū’u
173. Tanwīr al-Qindīl fī Awşāf al-Mindīl
174. Lumaá al-Aĥkām án lā Wuđū’u Mina’z Zukām
175. At-Ţirāzu’l Málam fīmā huwa Ĥadathun min Aĥwāli’d Dam
176. Nab’hu’l Qawm Anna’l Wuđū’u Min Ayyi Nawm
177. Khulāşah Tibyān al-Wuđū’u
178. Al-Aĥkām wa’l Ílal fī Ishkāl al-Iĥtilāmi wa’l Balal
179. Bāriqu’n Nūr fī Maqādīri Mā’a at-Ţuhūr
180. Barakātu’s Samā’a fī Ĥukmi Isrāfi’l Mā’a
181. Irtifāá al-Ĥujub án Wujūhi Qirā’ati’l Junub
182. At-Ţayyib al-Wajīz fi’l Amtiáti’l Waraqi wa’l Ibrīz
183. Abarr al-Maqāl fī Istiĥsāni Qiblati’l Ijlāl
184. Al-Kashfu Shāfiyā Ĥukmi Fūnūjrāfiya (phonograph)
185. Al-Fiqhu’t Tasjīlī fī Ájīni’n Nārjīlī
186. Al-Maqşadu’n Nāfiý fī Úşūbati’s Sinf ar-Rābiý
187. Ţayyibu’l Imáān fī Táddudi’l Jihāti wa’l Abdān
188. Tajliyatu’s Silm fī Masāyilin min Nişfi’l Ílm
189. Nuţq al-Hilāl bi-Arkhi Wilād al-Ĥabīb wa’l Wişāl
190. Jam-úl Qur’ān wa bima Ázzūhu li Úthmān
191. Iqāmatu’l Qiyāmah ála Ţāyini’l Qiyāmi li Nabiyyi’t Tihāmah
192. Kashf e Ĥaqāyiq o Asrār e Daqāyiq
193. Maqāmiý al-Ĥadīd álā Khaddi’l Manţiq al-Jadīd
194. Al-Kalimatu’l Mulhamah fi’l Ĥikmati’l Muĥkamah li Wihā’yi’l Falsafati’l Mash’amah
195. Ĥusām al-Ĥaramayn álā Manĥari’l Kufri wa’l Mayn
196. Waşāyā Sharīf
197. Aĥkām e Sharīát
198. Írfān e Sharīát
199. Malfūzāt e Ālāĥazrat
200. Shamāyim al-Ánbar fi Adabi’n Nidā’a Amām al-Minbar
201. Fatāwā Karāmāt e Ghawsiyah
202. Az-Zulāl al-Anqā min Baĥri Sabqati’l Atqā
203. Ţard al-Afāýī án Ĥimā Hādi Rafá’r Rifāýī
204. Tanzīhu’l Makānatu’l Ĥaydariyyah án Wasmati Áhdi’l Jāhiliyyah
205. Ghāyatu’t Taĥqīq fī Imāmati’l Áliyy wa’s Şiddīq
206. Qawāriýu’l Qahhār ála’l Mujassamati’l Fujjār
207. Khālişu’l Iýtiqād
208. Inbā’a al-Muşţafā bi Ĥāli Sirrin wa Akhfā
209. Anwāru’l Intibāh fi Ĥilli Nidā’yi Yā RasūlAllāh
210. Sharĥ al-Maţālib fī Mabĥathi Abī Ţālib
211. Iýtiqād al-Aĥbāb fī Al-Jamīl wa’l Muşţafā wa’l Āli wa’l Aş’ĥāb
212. Umūr e Íshrīn [Dar Imtiyāz e Áqāyid e Sunniyyīn]
213. Rimāĥu’l Qahhār álā Kufri’l Kuffār
214. Munyatu’l Labīb Anna’t Tashrīý Bi Yadi’l Ĥabīb
215. Munabbih al-Munyah Bi Wuşūl al-Ĥabīb ila’l Árshi wa’r Ru’yah
216. Şallāt as-Şafā’a fī Nūri’l Muşţafā
217. Qamru’t Tamām fī Nafyi’z Žilli án Sayyidi’l Anām
218. Hadyu’l Ĥayrān fī Nafyi’l Fayy án Sayyidi’l Akwān
219. Al-Ijāzātu’l Matīnah li Úlamāyi Bakkah wa’l Madīnah
220. Aţāyib as-Sayyib álā Arđ at-Ţayyib
221. Sayf al-Muşţafā álā al-Adyān al-Iftarā
222. An-Nuktah álā Mirāyi Kalkatta
223. Charāgh e Uns
224. Qaşīdatān Rāyiyatān
225. Zikr-e-Aĥbāb O Duáā-e-Aĥbāb
226. Ižhār al-Ĥaqq al-Jaliyy
227. Masāyil e Miýrāj
228. Fatāwā Āfrīqah
Some people object that these 228 books are already included in Fatawa ar-Ridawiyyah published in 30 volumes by the year 2007. Some others gripe that these are small 'booklets' which consists of only a few pages. here is the retort:

Ali al-qari in his sharH of fiqh al-akbar who noted that our elders were 'qaleel al-kalam katheer al-barakah' / spoke less, yet told more. and we are 'katheer al-kalam qaleel al-barakah' / we tell less even though we talk a lot more. he was alluding to the relatively small size of fiqh al-akbar which is no more than eight or ten pages. consider the following:

  • 37 of ibn abidin's 'books' which are rasayil are collected in two average sized volumes named rasayil ibn abidin.
  • A number of rasayil are collected in fatawa imam as-subki
  • More than 70 rasayil are collected in imam suyuTi's al-hawi li'l fatawi.
  • Recently some 60 different books of imam al-ghazali were printed in two large volumes named as 'rasayil al-ghazali'
  • Ditto with 'rasayil ibn arabi'
  • Fatawa al-fiqhiyyah of ibn Hajar al-haytami contains many of his epistles
  • There is a volume printed by dar kutub al-ilmiyyah which has 94+ 'books' on various topics titled: 'al majmu'u al-kamil li'l mutun': fiqh, usul al-fiqh, hadith, aqidah, poetry, naHw, prosody, etc. and many of these 'books' are no more than four or five pages. for example, 'Aqayid an-Nasafi' is a mere three pages.
  • Even novelists and poets have their own collections; check collected works of any major author: wells, twain, Iqbal's kulliyat and not to mention [the person/s writing as] Shakespeare. Almost all of Shakespeare's works are found - including his sonnets and poems - in one volume.
When a prolific author writes many books, it makes sense to put them in one volume as a collection. it is easy for readers and researchers to find all or most of them in one place. for a bibliophile/librarian, easy to store and retrieve. this does not mean that one volume is ONE book. only a fool would suggest that.

Yet, these rasayil have been referred by scholars as 'books' without vehement hair-splitting.

Coming back to the rant of some folk who cannot probably even pronounce the names of AlaHadrat's books who attempt to downplay them as 'small' booklets. I would challenge them in a confrontationist tone to try and read these small booklets if they can; because if they have, they wouldn't talk so naively. Only the ignorant shrugs away the diamond in comparison with a rock; just because it is big does not make it valuable - just as the diamond's small size does not make it insignificant.

AlaHadrat's fatawa - legal rulings are collected in one place. some legal rulings require lengthy explanations and in my humble opinion anything more than five-ten pages can be classified as a booklet as opposed to 'an essay' or an article.

Those unaquainted with fatawa ar-ridawiyyah might think that AlaHadrat started writing fatawa from Vol. 1 and ended with Vol. 30 [one can quibble that the original fatawa was only 12 volumes - and takhrij made it double the size]

In reality, AlaHadrat issued fatawa from a young age, many of which were never recovered. he also issued lengthy rulings/fatawa and published in the form of booklets giving them exquisite names instead of simply numbering them. in the later part of his life, his students and associates suggested that his fatawa being so insightful and valuable ought to be preserved; it was only then people began to collect the fatawa. when fatawa razwiyah was being edited by AlaHadrat himself, it was only fitting that lengthy fatawa issued as epistles be included under appropriate sections.

Even in today's world these epistles are self-contained and are convenient to be published as separate works. for example take the issue of moon-sighting. how many people will buy thirty volumes, each of about 800 pages each to read those two or three epistles? naturally, it makes sense to print them separately and more so for online reading, where flipping pages to browse is not possible.

Even the names of his books impart knowledge. Try reading them in the arabic script and if you don't understand the meaning, look it up in a dictionary. in the process, you will learn a lot of other words along with etymology and usage. I am sure there are not many - if there are any - who can understand all the words used in these names without a dictionary.