For lack of proper translations, certain terms are used in their original forms. The rich and proper meanings of many words used in Urdu and Arabic cannot be conveyed by a straight-forward translated or literal version. It is, therefore, considered advisable to present here some explanation of certain Urdu terms which will be recurring throughout this treatise.

Mushaahadah: Literally mushaahadah means: observation, vision, to view, to behold. In the context of Tasawwuf it means: To see Allah Ta'ala with the eyes of the heart; spiritual vision; being in close communion with Allah Ta'ala, which is the spiritual (roohaani) experience which produces greater conviction in the heart than the vision of the physical eyes.

Sulook: Literally it means: road, path, way. In the language of the Auliya it refers to Tasawwuf or the Path of moral reformation and spiritual elevation leading to Allah Ta'ala.

Saalik: The devotee in Sulook; the Sufi.

Ma-aarif: Literally it means: knowledges, sciences. In Sufi terminology it refers to spiritual knowledge acquired by the process of Divine Intuition.

Asraar: This term has two different meanings.

(1) Spiritual mysteries acquired from Allah Ta'ala by way of Divine Illumination.

(2) The spiritual faculties within the human body. There are six such faculties, viz., Aql (intelligence), Rooh (soul), Qalb (spiritual heart), Nafs (the ego or carnal-self), Khafi and Akhfaa. There are no English terms for the latter two faculties.

Khaaliq: The Creator, Allah Ta'ala.

Makhluqaat: Literally it refers to all creation. Sometimes it refers to only mankind.

Ghairullah: All things besides Allah Ta'ala.

Bandah: Slave of Allah.

Bandagi: Worship, service, being a slave.

Wusool: Literally it means: union, arrival. In Tasawwuf it means the meeting of the Saalik with Allah. It signifies the end of the spiritual sojourn, the Saalik having reached his goal — Allah Ta'ala.

Ruboobiyat: Being the Rabb; Providence ; Divinity.

Uboodiyat: Devotion to Allah; Being a true slave of Allah.

Taa-at: Acts of obedience.

Jazb: Literally it means: to be absorbed. In Tasawwuf it means: to be absorbed in Divine Love to the degree of the intellect being incapacitated by Allah's Love.

Ghaflat: Carelessness, unmindfulness. To be unmindful of Allah and His Commands, obliviousness.

Fikr: To be concerned, to behave responsibly.

Kashf: Information which Allah Ta'ala reveals to the Wali (Saint) by way of inspiration cast into his heart.

Ilhaam: Same as Kashf, but of a lower class.

Thaat: The Very Being of Allah Ta'ala.

Sifaat: The Attributes of Allah Ta'ala.

Karaamat: Miracles demonstrated by the Auliya.

Nafs: The faculty in man, which leads him to evil. Its propensity is nothing other than evil.

Anwaar: This is the plural of noor. It refers to spiritual rays of light which the Saalik perceives. Such radiance emanates from a variety of sources, both good and bad..

This humble one has mentioned in the introduction of Irshaadul Mulook last Ramadhaan that the two books, viz. Irshaadul Mulook and Ikmalush Shiyam have been prescribed for the numerous sincere friends who pass the holy month of Ramadhaan here (in the khaanqah).

An explanation regarding Irshaadul Mulook was presented in the introduction of the book. Ikmalush Shiyam is a commentary and explanation prepared by Hadhrat Maulana Abdullah Gangohi (rahmatullah alayh), which he wrote on the instruction of his Shaikh and Murshid Hadhrat Maulana Khalil Ahmad (rahmatullah alayh). It is the sharah (commentary and explanation) of Itmamun Ni'am which is the work of Hadhrat Maulana Khalil Ahmad (rahmatullah alayh). Itmamun Ni'am is the Urdu translation of Tabweebul Hikam.

Hadhrat Maulana Abdullah Gangohi (rahmatullah alayh) was among the selected students of my father, Hadhrat Maulana Yahya (rahmatullah alayh). From the beginning to end he acquired all his knowledge from my father.

When in Shawwaal 1311 Hijri, my father came to Gangoh in the service of Hadhrat Qutb-e-alam Gangohi (rahmatullah alayh) to pursue Dorah Hadith (the final year in the alim Fadhil academic course of study), there was in the eastern part of the town, a famous Musjid known by the name Lal Musjid. Even today it is known by this name. Many new buildings have now been added to the Musjid. But at that time it was a simple structure. In one of its rooms my father, my uncle Maulana Ridhaul-Hasan and some other students were staying. These students would attend the khaanqah of Qutb-e-alam for lessons. After acquiring the lesson, they would return to their Musjid. Maulana Abdullah lived near to this Musjid.

At the time, Maulana Abdullah was about 10 years old. Despite his tender age, he was regular with his Salaat. He would perform the five daily Salaat punctually at the Musjid. This action of the lad appealed greatly to my father. He, therefore, encouraged him to pursue Arabic (i.e. higher Islamic education). He told the lad to study Arabic during the school holidays so that he becomes a Molvi along with his acquisition of secular education. At that time the lad was attending an English medium secular school.

For some time the lad studied Arabic while continuing with his secular studies. Finally Allah Ta'ala aided him and he abandoned his secular studies. He succeeded in becoming a perfect alim of the first degree. After obtaining khilaafat from Hadhrat Aqdas Saharanp م ri (Maulana Khalil Ahmad - rahmatullah alayh), he became a Shaikh-e-Tariqat.

In Tadhkiratul Khalil, Maulana ashiq Ilahi (rahmatullah alayh) gives the following account of his (Maulana Abdullah's) early period:

“Molvi Abdullah Sahib Gangohi was the Majaaz-e-Tariqat (Khalifah) of Hadhrat (i.e. Maulana Khalil Ahmad). He is the student of Maulana Muhammad Yahya Sahib. He studied in an English medium school. He frequented the neighbourhood Musjid for Namaaz. Maulana Muhammad Yahya Sahib who had his living quarters in a room at the Musjid, observed the enthusiasm of the lad for Namaaz. He thus concluded that it would not be remote if the lad becomes inclined towards Deeni education. He, therefore, encouraged and induced the lad to study Arabic in his free time. Molvi Abdullah complied and commenced the study of Mizaan (an elementary Arabic grammar text book). He had some difficulty in learning Arabic. Once, after being unable to memorise a section, Maulana Yahya Sahib commented:

‘O Servant of Allah! What injustice is this? You have spent the entire day until evening memorising one gardaan (a string of 14 verbs which are the scales of all other similar verbs).”

The lad dejectedly responded:

“No, Molvi Sahib! It were two gardaan.”

So saying , he began to cry.

In short, encouraging him, Maulana Sahib managed to induce the lad to progress in his studies. As a result of this encouragement, the lad abandoned the study of English and applied himself fully in the pursuit of Arabic.

Allah Ta'ala had blessed him with good fortune. He, thus, first became an alim ba Amal (an alim who gives practical expression to his knowledge), then he progressed to become a Saalik (in the Path of Tasawwuf) and attained the rank of Majaaz-e-Tariqat. Viewing it from this perspective, the righteousness of Maulana Abdullah (rahmatullah alayh) will also constitute capital in the Book of Deeds of Maulana Yahya (rahmatullah alayh). If it was not for the good and wise counsel of Maulana Yahya Sahib, Allah alone knows in which deviation he (Maulana Abdullah) would have ended up in his pursuit of western education.

After the demise of Maulana Muhammad Yahya (rahmatullah alayh), he (Maulana Abdullah) developed a bond of love for Maulana Muhammad Zakariyya Sahib, the son of his Ustaad. Inspite of being older, he (Maulana Abdullah) adopted a relationship of respect and honour with Maulana Zakariyya Sahib. Once he said:

“Molvi Zakariyya, I saw a dream. Explain its interpretation. The dream goes thus: From the heaven a huge pomegranate dropped. As it struck the earth all the seeds scattered. Maulana Muhammad Sahib who was sitting nearby, said: ‘Brother, in this pomegranate one seed belongs to me.”

After narrating this dream, he insisted that Maulana Zakariyya Sahib presents an interpretation. When he repeatedly said that he was not versed in the interpretation of dreams, Maulana Abdullah said:

“Alright, I shall explain its interpretation. The one seed refers to me. I, in fact, belong to Molvi Sahib (i.e. Maulana Yahya Sahib). This is the glad tidings of my maut and then of my maghfirat (forgiveness).”

A few months thereafter, Maulana Abdullah passed away. While afflicted with tuberculosis he would laugh and speak. He departed from this world in this condition. Inna lillahi wa inna ilayhi raaji-oon.

Hadhrat Maulana Abdullah (rahmatullah alayh) was among the very special and close students of my father – may Allah sanctify his soul. The Ustaad was proud of his student and vice versa. He was among the senior khulafaa of my Shaikh, Hadhrat Saharanp م ri. Hadhrat Maulana ashiq Ilahi has recorded in Tadhkiratul Khalil that he (Maulana Abdullah) obtained the khilaafat in about 1327 Hijri. Maulana Shabbir Ali confirms this in his Maktab.

This was the year when Maulana Marhoom (i.e. Maulana Abdullah) was a mudarris (teacher) at Madrasah Mazahirul Uloom. In the month of Shawwaal 1333 Hijri when Hadhrat Saharanpuri was proceeding to Hijaz, Maulana Abdullah requested renewal of Bay't. Coincidentally, I (Maulana Zakariyya) too had requested Bay't the very same day. Hadhrat instructed us to come (for bay't) on that day after Maghrib when he had completed his nafl Salaat.

I remained seated at a distance behind Hadhrat immediately after Maghrib. After the Nawaafil, when Hadhrat lifted his hands for duaa, I went nearby. Maulana Abdullah (rahmatullah alayh) who was sitting further away in the old section of the Madrasah, also came forward. Hadhrat took hold of our hands and started the recitation of the khutbah. Maulana Abdullah was overwhelmed by emotion so much that he sobbed loudly. He continued sobbing until the end of the proceedings. The tremble in the voice of Hadhrat Aqdas (Maulana Saharanp م ri) indicated the profound effect which Maulana Abdullah's emotional state had exercised.

In view of the fact that I am unaware of the initial life period of Maulana Abdullah – May Allah brighten his resting place – I referred to Hadhrat Maulana Al-Haj Zafar Ahmad Thanvi Shaikhul Islam of Pakistan and Al-Haj Maulana Shabbir Ali Thanvi (the cousin of Hakimul Ummat Thanvi – rahmatullah alayh). Both were among the special students of Maulana Abdullah (rahmatullah alayh). I reproduce here the replywhich I received from them.

Maulana Shabbir Ali's Letter

“Respected Brother, Assalaamu Alaikum wa rahmatullah wa barakatuhu.

May Allah keep you safe.

I am in receipt of your letter. The great effort which you have expended in the acquisition of Knowledge, as well as the effort you are presently applying in the dissemination of knowledge, are bound to have an effect on your physical health. Insha'Allah, Allah Ta'ala will reward you in full measure. Since your rest and peace are interwoven with the acquisition and dissemination of knowledge, it will be sheer ignorance to advise you now to take rest. However, I do make fervent duaa that Allah Ta'ala bestows safety and complete health to you so that you are blessed with comfort and rest along with easy acquisition and dissemination of knowledge. ameen.

On this occasion the meeting (i.e. with Maulana Zakariyya) was fleeting and I was left yearning. If it was not for my indisposition, I would certainly have come as far as the airport to gain some extra time with you, but I was helpless. May Allah Ta'ala once again grant us the fortune of meeting in health and safety, ameen.

Regarding my honourable Ustaad, Maulana Abdullah Sahib (rahmatullah alayh) about whose life you have requested information, at the time when I was in his service I lacked the understanding and it did not occur to me to keep note of the different years. In fact, even now I lack such perception, but at that time I was a minor.

Anyhow, on the basis of my age, I shall give approximate dates of events. I hope that your questions will be answered in this way.

Question 1: When was Maulana Abdullah Sahib (rahmatullah alayh) first appointed in Thanabovan? What were the special reasons for his appointment?

Answer: I was born on 8th Ramadhaan 1312 Hijri. At the age of 6, Hadhrat Hakimul Ummat and his wife, taking me from my parents, adopted me. They returned to Thanabovan with me. Hadhrat Hakimul Ummat became concerned with my education. I now write what I had repeatedly heard from my honourable Ustaad (Maulana Abdullah).

He would say:

“Hadhrat Maulana Thanvi (rahmatullah alayh) came to Hadhrat Gangohi (rahmatullah alayh) where he met Maulana Muhammad Yahya (rahmatullah alayh). Hadhrat Maulana Thanvi said to him: ‘I require an able student for the education of my child. If you have any such student, do assign him to me.'

Maulana Muhammad Yahya Sahib then assigned me (i.e. Maulana Abdullah) to Hadhrat Maulana Thanvi and said: ‘Insha'Allah he will teach to your satisfaction. I have confidence in him.' ”

Subsequently, Hadhrat Hakimul Ummat brought my honourable Ustaad along with him to Thanabovan. It is obvious from my age of 6 years, that it was the year 1318 Hijri. Hence, the coming of my honourable Ustaad to Thanabovan was in 1318 Hijri or at the latest in the beginning of 1319 Hijri.

The speciality of my honourable Ustaad was that his ability and qualification were attested by the Ustaad of our Ustaads (viz. by Maulana Muhammad Yahya).

Question 2: The reason for his appointment as a Mudarris (Teacher) at Saharanpur and his return from Saharanpur?

Answer: This humble one (i.e. Maulana Shabbir Ali) again was the reason for these two events.

Just as the Ustaad of my honourable Ustaad (rahmatullah alayh) had taught students with great affection and absorption, so too did my Ustaad teach me. Thus, when I was entrusted to my honourable Ustaad, he taught me some Urdu and then started with Farsi. During that era the text books, amad Naamah, etc. were used for beginners. But my honourable Ustaad wrote a special kitaab for me. He named the kitaab, Taysirul Mubtadi.

In the introduction of Taysirul Mubtadi, my honourable Ustaad, stating the reason for writing the book says:

“I have to commence the Farsi and Arabic of a respectable child.”

That ‘respectable child' in fact is this self-same humble one (i.e. Maulana Shabbir Ali).

This process of affectionate instruction continued until I was 14 years old and had completed Hidaayah, Mishkaat, etc. Now, Hadhrat Maulana Thanvi (rahmatullah alayh) planned to send me to Saharanpur for Dorah (the final year of the alim Faadhil course). He, therefore, wrote to Hadhrat Maulana Saharanp م ri (rahmatullah alayh) seeking his advice. Hadhrat Maulana Saharanpuri responded, saying that I should be sent and that he would keep me as one of his own children and teach me. After this response, my going was confirmed. This was in 1326 Hijri.

My honourable Ustaad then said to Hakimul Ummat Maulana Thanvi (rahmatullah alayh):

“Shabbir is still young. He never went to stay outside. He will feel strange and lonely in Saharanp م r. I therefore, wish that some arrangement be made here (in Thanabovan) as I wish to go with him to Saharanpur. He is used to me, hence he will not feel lonely in Saharanpur.”

Hadhrat Thanvi asked: “What will you do there for a living?”

My Ustaad replied: “It is a city. I shall work somewhere. My heart cannot tolerate Shabbir going alone.” (At the time of reading this, I [i.e. Maulana Zakariyya] was overwhelmed with emotion and tears flowed from my eyes. Oh! What a noble Ustaad he was. The eyes yearn to see such illustrious men. It is my fervent supplication that Allah brings about my end with Imaan so that I attain a place among the shoes of these illustrious souls.)

Hakimul Ummat wrote to my father:

‘It has been arranged to send Shabbir to Saharanp م r. His Ustaad insists on accompanying him. Here (in Thanabovan) the Madrasah pays him a wage of 10 rupees per month. It will be good if you undertake this payment.'

My father replied that he would present 15 rupees a month to Maulana Abdullah (rahmatullah alayh).

Thus, in Shawwaal 1326, my honourable Ustaad took me to Saharanp م r. At Saharanp م r, in my presence, the discussion took place with Hadhrat Saharanp م ri (rahmatullah alayh). My honourable Ustaad also mentioned the monthly allocation stated by my father. Hadhrat Saharanp م ri (rahmatullah alayh) said: “We need a Mudarris. If you accept, this Madrasah will pay 20 or 25 rupees per month.” My honourable Ustaad happily accepted this proposal. However, he added: ‘I shall keep Shabbir with me.' Hadhrat Saharanp م ri accepted this condition. In view of my age (of only 14 years), Hadhrat Saharanp م ri arranged that Dorah Hadith should be extended over two years for me. Consequently, I accomplished Dorah Hadith in two years. My honourable Ustaad also lived in Saharanpur for two years.

After completing Dorah Hadith I expressed my desire to again do Dorah Hadith under Hadhrat Deobandi (rahmatullah alayh). At that time my age was 16 years. It was 1328 Hijri. My honourable Ustaad said: ‘Now, ma sha'Allah, you are big. You have experienced living away from home. I am now confident. By all means go to Deoband.

My honourable Ustaad said to Hadhrat Saharanp م ri:

“I stayed here because of Shabbir. Now he will be going to Deoband. He now does not need me. The people of Kandhlah are insisting that I come. If you consent, I shall go there.” Hadhrat Maulana Saharanpuri happily consented. My honourable Ustaad left directly for Kandhlah from Saharanpur. He did not go to Thanabovan. This was the year 1328 Hijri.

Question 3: Where did he pursue Dorah Hadith?

Answer: There was no specific mention of Dorah Hadith. However, he repeatedly expressed himself thus: ‘I have studied everything by Hadhrat Maulana Kandhalvi (rahmatullah alayh). In all probability, he studied Dorah Hadith too by Maulana Kandhalvi. I have calculated the years from my age of 6. It is possible that I have erred in this. I came with Hadhrat Hakimul Ummat either at the age of 5 or 7 years. Therefore, if my estimate (of 6 years) is not in accordance with my age recorded in the register of the Madrasah, then the latter is correct. (According to the Madrasah register, the age appears to be 7.)

During his two-year stay in Saharanp م r, my honourable Ustaad was conferred the mantle of khilaafat by Hadhrat Maulana Saharanp م ri (rahmatullah alayh). In conclusion, I humbly request that you make duaa for my Zaahiri (external) and Baatini (internal) reformation and for my end on Imaan, Was-salaam. Convey my salaams to whomever you wish. With duaa.

Ahqar Muhammad Shabbir

Ali Thanvi

Nazimabad, Karachi ,

30th Rabiul Awwal 1387

9th July 1967

According to the Madrasah records, Maulana Abdullah Sahib (rahmatullah alayh) came to Saharanp م r on 12th Shawwaal 1327 and departed for Hajj with the seniors of the Madrasah during Shawwaal 1328. After his return in Muharram 1329, he remained in the service of the Madrasah from the month of Safar for 1 month and 24 days. He then resigned. He was initially employed at the Madrasah for the wage of 15 rupees per month. The final examination of Maulana Shabbir Ali Sahib was during Sha'baan 1331.

The Letter of Maulana Zafar Ahmad Thanvi Shaikhul Islam of Pakistan .

“My honourable Maulana Muhammad Zakariyya Sahib, Shaikhul Hadith, May Allah keep you safe. May He honour and protect you.

Your letter was received after a considerable time. I did not receive a reply for the postcard which I had sent you from Karachi nor for the letter which I had sent to the address of Azeez Haroun in Nizamuddin, Delhi . Yesterday I received your postcard dated 12th Rabiul Awwal. I am grieved to learn of your weakening eyesight. May Allah Ta'ala transform weakness with strength, and may He enhance and perfect the benefit of your writings, ameen.

I too am not aware of the correct birth date of Maulana Abdullah Sahib Gangohi (rahmatullah alayh). However, I think that I was 13 years of age when I started my elementary studies in Sarf and Nahw in Thanabovan. The age of Maulana Abdullah Sahib was approximately 25 years. My birth was on 13th Rabiul Awwal 1310, hence the birth of Maulana must have been during 1298.

Maulana Abdullah Sahib acquired his full education from Hadhrat Maulana Muhammad Yahya (rahmatullah alayh). Maulana's father had him admitted to an English school, but on the advice of Maulana Muhammad Yahya, he was removed and assigned to him (Maulana Yahya) for Deeni education.

Maulana Muhammad Yahya Sahib would also financially assist Maulana Abdullah's father so as to somewhat compensate the removal of Maulana Abdullah from English school.

Maulana Abdullah Sahib completed his studies in three years. Then, when Hakimul Ummat had requested Maulana Muhammad Yahya to arrange for a Mudarris for Khanqah Imdadiyah (in Thanabovan), Maulana Abdullah was sent to Thanabovan. He had just completed his studies. His wage was fixed at 9 rupees per month. However, Maulana Muhammad Yahya Sahib had advised him to also conduct a business of selling kitaabs. He used to give him books from his own bookshop to enable him to continue with this business. Apparently, he initially gave him a substantial number of books at no charge. Thereafter he supplied him books at a price.

On account of this trade he was not concerned of the low wage. He could, therefore, fulfil the obligation of teaching with peace of mind.

Hadhrat Hakimul Ummat (rahmatullah alayh) had also entrusted the work of recording his ma-waaiz (lectures) to Maulana Abdullah. This further augmented his monthly income.

Maulana Abdullah Sahib was an expert in the elementary subjects of Sarf, Nahw and Adab. In fact, he had written Taysirul Mubtadi for us. He would daily write the lesson and before teaching it, show it to Hadhrat Hakimul Ummat (rahmatullah alayh). In this way, Taysirul Mubtadi was compiled and printed. It has received wide acclaim. He acquired monetary gain as well from the publication of this book. Initially, he himself had it printed.

Along with Mithan, Mun-shaib and Panj Ganj, I had studied Taysirul Mubtadi. During the same period Maulana taught us to translate from Urdu to Arabic and from Arabic to Urdu.

After Asr he would take us along for a walk. Along the walk he would recite the Qur'aan and test us with regard to the grammatical construction of the Qur'aanic words. Thus, during the time of studying Nahwmier I acquired practice in writing and speaking Arabic. During this time in a letter which I had written to a friend in Deoband, I mentioned two Arabic verses which I had composed. On seeing this letter, Hadhrat Hakimul Ummat (rahmatullah alayh) reprimanded me severely, saying that this was the time for effort and learning, not wasting time in poetry. Nevertheless, he told Maulana Abdullah Sahib:

“Although I have reprimanded Zafar for indulgence in poetry, I must say that I am impressed by your excellent teaching. This is clear from the fact that the learner of Nahwmier has gained the ability to compose poetry. Inspite of the verses having no literary value, the grammatical construction is correct.”

I have learnt the following Kitaabs from Maulana: Mizaan, Mumsha ib, Panj Ganj, Nahwmier, Sharah Mi-ate amil, Hidaayatun Nahw and At-ta'reeful Adabiz Zafeer which is a book in adab (literature), the author of which was Maulana Abdullah Jonp م ri (rahmatullah alayh). Thereafter I commenced Qudoori and Qur'aan translation. This was during 1323 Hijri.

At this time Hadhrat Hakimul Ummat (rahmatullah alayh) learnt by way of kashf that the time of Hadhrat Maulana Gangohi's (rahmatullah alayh) demise was imminent. He therefore advised Maulana Abdullah who was the Mureed of Maulana Gangohi, to take leave for six months from Thanabovan Madrasah and to stay in the service of Hadhrat Gangohi (rahmatullah alayh).

During this time, Hadhrat Hakimul Ummat consistently advised his associates to stay in the service of Hadhrat Gangohi (rahmatullah alayh). My brother, Maulana Saeed Ahmad Sahib and I too were sent to Gangoh to visit Hadhrat Gangohi (rahmatullah alayh). There may not again be another opportunity of meeting him. We thus stayed three days in Gangoh. We would visit Hadhrat Gangohi after Fajr in his room in the company of Maulana Muhammad Yahya (rahmatullah alayh). Hadhrat Gangohi (rahmatullah alayh) asked me: 'Who are you?' I replied: “The nephew of Maulana Ashraf Ali Sahib.” Hadhrat responded: “The grandson of Shaikh Nihal Ahmad.” I said: “Yes”. I requested Hadhrat for duaa and he made duaa in profusion for me.

At this time Maulana Abdullah Sahib had already taken up residence in Gangoh. He would keep us in the majlis (sitting or session of ta'leem and naseehat) from Zuhr to Asr. Although we lacked understanding at that time, we still remember the spiritual light of those sessions.

In the absence of Maulana Abdullah Sahib, I studied Qur'aan translation by Shah Luft-e-Rasool Sahib; part of At-Talkhisaatul Ashr by Hadhrat Hakimul Ummat and the remainder by my elder brother. Hadhrat Hakimul Ummat at this time informed us that on account of having commenced writing Tafseer Bayaanul Qur'aan, he could not find time any longer for teaching. I shall take you both to my special students in Kanpur where you will be admitted to Madrasah Jamiul Uloom. You can complete your studies there. We were subsequently admitted to the Madrasah in Kanpur .

When Maulana Muhammad Ishaq (rahmatullah alayh) took my entrance examination, he asked: “Which Kitaabs have you done thus far?” I informed him. He then commented:

“You have not studied Kaafiyah, neither Sharah Jaami nor Mukhtasarul Ma'aani. What do you intend to study now? I replied:

“If my studies had continued in Thanabovan then I would have studied Hidaayah, Jalaa-lain, Mishkaat or Taysirul Usool.”

He said: “Without Noorul Anwaar and Mukhtasarul Ma-aani, how will you study Mishkaat and Jalaalain? Alright! Recite in Hidaayah akhirain from ahead of where the other reciters have stopped.”

After I had recited the ibaarat (Arabic text) correctly, he instructed me to translate. I translated correctly. He then told me to explain the meaning. I said that the ibaarat which I had recited is related to the section above. “Allow me to read first the relevant section.” On hearing this, Maulana said: “Most certainly you can study Hidaayah, Mishkaat and Jalaalain.” I was thus admitted to the Madrasah. He then said to Hadhrat Hakimul Ummat:

“Indeed this is your karaamat (miracle). Without having studied Sharah Jaami, Mukhtasarul Ma-aani and Noorul Anwaar, Molvi Zafar Ahmad has correctly recited the ibaarat of Hidaayah akhirain and translated it correctly despite not having studied it.”

Hadhrat Hakimul Ummat (rahmatullah alayh) laughed and commented:

“This is not a karaamat. In reality, it is the excellent teaching method of Maulana Abdullah Sahib. His teaching of the elementary text books is excellent. As a result, the students acquire a thorough practice in translating from Arabic to Urdu and Urdu to Arabic.”

While I was on the journey in Kanpur with Hadhrat Hakimul Ummat, news of the demise of Hadhrat Gangohi (rahmatullah alayh) was received. Inna lil-laahi wa inna ilayhi raajioon. (Verily, we are for Allah, and we shall be returning to Him.)

After this event, Maulana Abdullah came to Thanabovan while I studied in Kanpur . After the demise of Maulana Gangohi (rahmatullah alayh), Maulana Abdullah turned towards Maulana Khalil Ahmad (rahmatullah alayh). Hadhrat Gangohi (rahmatullah alayh) in all likelihood had considered it necessary for Maulana Abdullah Sahib to live with Maulana Khalil Sahib in Saharanp م r in order to attain accomplishment in tarbiyat (spiritual and moral reformation). Hence, taking leave for Saharanp م r, he took up residence in Madrasah Mazaahirul Uloom. He was appointed a mudarris at the Madrasah.

In 1337 after I had qualified at Madrasah Jamiul Uloom, Kanpur , I returned to Thanabovan. Maulana Abdullah at that time was already a Mudarris at Mazaahirul Uloom. I still had to do my studies in logic and philosophy. Although Hadhrat Hakimul Ummat (rahmatullah alayh) advised that I pursue my further studies at Darul Uloom Deoband, Hadhrat Maulana Khalil Ahmad (rahmatullah alayh) had sent a message that I should proceed to Mazaahirul Uloom. Hadhrat Hakimul Ummat (rahmatullah alayh) said:

“Since Hadhrat Maulana Khalil Ahmad Sahib has taken a special interest in you, it is best that you take Allah's Name and enter Mazaahirul Uloom.”

I too desired this because Maulana Abdullah Sahib was also there and I was very attached to him. Thus, Muharram 1328, I went to Saharanp م r.

During that time Maulana Abdullah Sahib took me as a partner in the publication of two letters of Rasulullah (). The one letter was written to Munthir Bin Sawi Abdi and the other to emperor Heraculeus. Each of us made a profit of 50 rupees on this joint venture. This money aided us in our Hajj journey. We had made our intention to proceed for Hajj in the company of Maulana Abdul Latief, Maulana Thabit Ali and Molvi Faidhul Hasan Saharanp م ri.

Maulana Abdullah Sahib had confidence in my dreams. After completing Hajj and having arranged to proceed to Madinah Munawwarah, he asked whether I could recall the dream which I saw of Rasulullah () at the time I was studying Nahwmier. Maulana Abdullah Sahib reminded me that in the dream Rasulullah (), after giving the glad tidings of Jannat, informed me that after completion of my studies I would come here to Madinah. In my dream I had replied: “I have great yearning to come. Do make duaa for me.” Maulana Abdullah Sahib commented: “See, how your dream has materialized. Immediately after completing your studies you have set out for Madinah.”

Along the journey to Madinah Munawwarah, I was seated on a camel and Maulana Abdullah Sahib was on another camel. On the return journey from Madinah both of us were on one camel. He said:

“You had seen a dream that both of us were journeying along the road of Makkah and Madinah, seated on one camel. Just look, how it has materialized. We both are journeying on one camel.”

On returning from Hajj, Maulana Abdullah Sahib requested Hadhrat Maulana Khalil Ahmad Sahib for consent to take up a teaching post in Thanabovan. Hadhrat consented. Maulana Abdullah Sahib thus went to Thanabovan and I was appointed as a Mudarris in his place at Mazaahirul Uloom in the month of Rabiul Awwal 1329. The Kitaabs, Sharhul Wiqaayah, Noorul Anwaar, etc. which were taught by Maulana Abdullah Sahib became my responsibility.

In 1334 when Hadhrat Maulana Khalil Sahib left for Makkah and Madinah with the intention of hijrat (migration), I took leave from Mazaahirul Uloom to go to Thanabovan. When Hadhrat returned from Makkah, I too returned to Mazaahirul Uloom. However, with the permission of Hadhrat I took a post in Irshaadul Uloom at Ghari Puktah. After a stay of approximately 2½ years, I settled permanently in Thanabovan.

During the time I was in Ghari, Maulana Abdullah Sahib had taken a post in the Madrasah at Kandhlah. I could not establish the reason for this transfer. Anyhow he remained at this post, teaching until his demise there.

“Verily, we are for Allah and unto Him shall we return. May Allah forgive us and him. May He have mercy on us and him. May He grant us and him Jannat by His fadhl and rahmat.”

Was-salaam.”

PS. Maulana Abdullah Sahib had two sons. The name of one is Ubaidullah. I do not remember the name of the other one. I have no knowledge of his whereabouts and condition.

Some information about Maulana Abdullah Sahib may also be gained from Tadhkiratul Khalil.

20th Rabiul Awwal 1387.”

The two sons of Maulana Abdullah (rahmatullah alayh) had gone to stay in the service of my uncle, Hadhrat Maulana Ilyas (rahmatullah alayh). There, they took up permanent residence. The eldest son, Molvi Hafiz Ubaidullah died a few years ago on one of the Tablighi journeys. The other son, Hafiz Inamullah appears to be a majz م b. For many years he has been wondering from city to city and in forests. May Allah have mercy on him.

Besides this work, Ikmalush Shiyam, he has written a variety of other well-known books. Of these, Taysirul Mubtadi and Taysirul Mantiq are the most famous. He had written Taysirul Mubtadi during his stay at Thanabovan with the express purpose of teaching it to Maulana Shabbir Ali Sahib as is mentioned in his letter. In this regard Hadhrat Thanvi (rahmatullah alayh) writes in the introduction of Taysirul Mubradi:

“Considering the times, it is essential to keep in mind simplicity and brevity (in methods of tuition) for the students pursuing knowledge. In this regard, this treatise which you are perusing is one such effort. The motive for compiling this treatise was a close relative beginning studies in elementary Farsi and Arabic for which a limited time was allocated.

It is for this reason that I had requested my honourable associate Molvi Hafiz Muhammad Abdullah Gangohi who is presently engaged by me to teach the students, to compile in simple language a treatise consisting of a few such concise rules of Farsi and Arabic grammar, which are in common usage and which will facilitate understanding of the kitaabs which the students have to subsequently do. Molvi Sahib, in compliance with my request, devoted a portion of his precious time for this purpose and compiled the desired treatise.

Purely on account of the good esteem he held me in, he submitted every word of the treatise for my scrutiny. On various occasions he accepted my advices. The benefit of this kitaab does not require any elaboration. Its benefit could be ascertained by teaching it to a beginner. The date of this review is 14th Thil-Hajj 1321.”

Taysirul Mantiq was written (by Maulana Abdullah Sahib) during his stay in Kandhlah. In the introduction of this treatise, Maulana mentions:

“In this age, the ability of the students has become very weak. Mantiq is a knowledge which is related only to the intellect and understanding. For this reason, generally there is very little affinity with it. Furthermore, all the laws of Mantiq (Logic) are either in Farsi or Arabic. Thus, the essential laws of Mantiq have been translated into Urdu. This compilation has been named Taysirul Mantiq. This treatise was presented for checking to Hadhrat Maulana Siddique Ahmad Sahib, the Mufti of Malir Kotla and Khalifah of Hadhrat Gangohi (rahmatullah alayh). He was also the patron and examiner of the primary classes at Darul Uloom Deoband and Mazaahirul Uloom Saharanp م r. This treatise was completed on 25th Thil-Hajj 1336.”

According to the records of the Madrasah, Hadhrat Maulana Al Haj Abdullah Sahib Gangohi (rahmatullah alayh) was appointed at Mazaahirul Uloom on 12th Shawwaal 1328. During the month Shawwaal 1329, he accompanied the seniors of the Madrasah for Hajj. After returning from the journey, he was in the service of the Madrasah for one month and twenty four days.

After serving this period, as far as I can remember, he stayed for some time in Thanabovan. He then proceeded to Kandhlah. According to the letter of Maulana Shabbir Ali Sahib, he (Maulana Abdullah) went directly from Saharanp م r to Kandhlah.

Maulana Shabbir Ali is three years older than me. He also lived in Thanabovan. His memory is, therefore, more reliable. However, Maulana Zafar Ahmad who is two years older than Maulana Shabbir Ali wrote that Maulana Abdullah Sahib proceeded from Saharanp م r to Thanabovan. Be that as it may. The fact remains that he went to Kandhlah at the insistence of its people and on the instruction of Hadhrat Saharanp م ri (rahmatullah alayh).

As a result of Maulana Abdullah's settling in Kandhlah the existing Madrasah progressed immensely. He continued to teach until the end of his stay. He lived with his family in the town in a rented house. On 15th Rajab, 1329 ( 26 March 1921 ) on a Saturday night, he passed away in Kandhlah. He was buried in our ancestral qabrustan which is adjacent to the Eid Gah. In this qabrustan lie interred Hadhrat Mufti Ilahi Bakhsh (rahmatullah alayh) as well as other senior Ulama and Masha-ikh.

Whatever Maulana Zafar Ahmad and Maulana Shabbir Ali have said regarding his style of teaching is absolutely correct. His style was the influence of the style of teaching of my father, Hadhrat Maulana Muhammad Yahya Sahib (rahmatullah alayh) who was a true mujtahid in his teaching style, especially in the elementary stage. He would teach every student according to his ability with methods he invented. He accorded considerable emphasis to revision and practice in the elementary rules of grammar. He loved to teach the elementary kitaabs. He repeatedly requested the Madrasah authorities to allow him to teach the primary classes, saying that others are available to teach Hadith. This influence extended over all his students, hence Maulana Abdullah Sahib was so eager to teach the primary class. He did not have the same enthusiasm for teaching the higher kitaabs.

My uncle, Maulana Muhammad Ilyas (rahmatullah alayh) also took great care in teaching the elementary kitaabs.

It was the opinion of my honourable father (Maulana Muhammad Yahya) that a fully qualified Molvi should never be engaged to teach the primary classes. His view was that intelligent students, after completing Sharah Jaami and Mukhtasarul Ma-aani, should be appointed to teach the primary classes. He would often say: “A fully qualified Molvi will always be concerned with his own progress. He will, therefore, not pay much attention to the small (primary) books. On the other hand, whoever has not studied the higher kitaabs will not be concerned with further progress.”

Itmamun Ni'am

Ikmalush Shiyam is the sharah (commentary and explanation) of Itmamun Ni'am which was written by my Shaikh and Murshid, Hadhrat Maulana Al-Haj Khalil Ahmad Sahib Muhaajir-e-Madani. Itmamun Ni'am in turn is the Urdu translation of Tabweebul Hikam. This translation was executed by Hadhrat Maulana Khalil Ahmad on the instruction of Hadhrat Al-Haj Imdadullah (rahmatullah alayh). However, Hadhrat Maulana Khalil Ahmad did not designate a name for the translation.

After completing the translation he handed it to Hadhrat Hakimul Ummat Thanvi (rahmatullah alayh) for printing. On the instruction of Hadhrat Haji Sahib (rahmatullah alayh), Hadhrat Thanvi (rahmatullah alayh) was the first to publish the book. He named it Itmamun Ni'am. This is stated by Hadhrat Thanvi (rahmatullah alayh) himself in his review which will appear later.

Itmamun Ni'am was written at the time when Hadhrat Saharanp م ri (Maulana Khalil Ahmad) was a mudarris (teacher) at Darul Uloom Deoband. This was prior to his engagement at Mazaahirul Uloom Saharanpur. Thus, he wrote at the end of Itmamun Ni'am:

“This translation was accomplished on 12th Ramadhaan 1313 Hijri, after Jumuah Salaat in Musjid Mahallah Khanqah, in the town of Deoband , Dist. Saharanpur.”

والحمدلله ربّ العالمين وصلى الله تعالى على سيّدنا محمد وآلِه واصحابه واتباعه اجمعين