Tabweebul Hikam, the translation of which is Itmamun Ni'am, is the work of Hadhrat Maulana Shaikh Ali Multaqi Burhanp م ri. This in turn is the tabweeb of Al-Hikam which is the Kitaab of Shaikhul Masha-ikh Qutb-e-alam Shaikh Ibn Ataullah Iskandari.

Al-Hikam is a famous treatise in Ilm-e-Tasawwuf. It is unparalleled in the mysteries and secrets of Tasawwuf. But, the work is not arranged in any systematic order, hence Allamah Ali Multaqi arranged it in systematic order. He divided the Kitaab into 30 chapters.

A brief life-sketch of the author of Al-Hikam and of the author of Tabweebul Hikam has been presented by Maulana Muhammad Hayat Sambhali, the Naazim of Madrasah Hayaatul Uloom Muradabad. His presentation appears in the beginning of some copies of Ikmalush Shiyam. I shall here record something of the biographies of these two authors. Part of it is from Maulana Sambhali's writings and part from other writings.

Shaikh Ibn Ataullah Iskandari, the Author of Al-Hikam

His name is Ahmad Bin Muhammad Bin Abdul Kareem Bin Ataullah Iskandari. His title is Tajuddin. He belonged to the Shaazli Sufi Order and followed the Maaliki Math-hab. His kunniyat (surname) is Abul Fadhl. He is the student of Shaikh Taqi Subki.

Among his asaatizah (teachers) is Shaikh Abul Abbas Marsi who was among the selected pupils of Shah Abul Hasan Shazli. It is a well-known fact that Shaikh Abul Abbas was the solitary inheritor of the Uloom (plural of Ilm) of Hadhrat Shah Abul Hasan Shazli.

Shaikh Ibn Ataullah was a great zaahid (saint) and among the top-ranking Auliya of the time. His speeches produce spiritual sweetness in the hearts. He passed away from this transitory abode to the eternal abode of bliss in the year 709 Hijri at Qurafah, near to Cairo . (Tabqaat-e-Sha'raani).

Some of his wonderful works are At-tanweer Fi Ithbaatit Taqdeer, Al-Hikamul Ataa-iyyah and Lataa-iful Mian. When he wrote his Kitaab, Al-Hikamul Ataa-iyyah, he showed it to his Ustaad, Shaikh Abul Abbas Marsi who commented as follows, after having carefully perused it:

“O my son! In this treatise you have discharged the aims of all friends and even more.”

This Kitaab has been greatly accepted by the Khawaas (the elite in the Spiritual sphere, i.e. the Auliya), hence many commentaries have been written on it. Shaikh Zarr م q wrote three commentaries of it. Besides this, Shaikh Muhammad Ibn Ibrahim wrote Ghaithul Muwaahib and his son, Ali Bin Muhammad Bin Ibrahim wrote At-Tambiyyah. A number of other commentaries mentioned by the author of Kashfuz Zunoon, were also written.

Maulana Hayat Sahib has reproduced two of his miracles from Jaami' Karaamaat-e-Auliya which is the Kitaab of Shaikh Yusuf Bin Ismail Nibhani. The latter has mentioned these two miracles on the authority of Shaikh Abdur Ra- م f Munadi Misri, the commentator of Al-Hikam. These miracles are as follows:

1) Allamah Kamal Ibnul Humam, the author of Fathul Qadeer once recited S م rah H م d at the graveside of Shaikh Ibn Ata Iskandari. When he reached the aayat:

فَمِنْهُمْ شَقِىٌّ وَّسَعِيْدٌ

(Among them are unfortunate and fortunate ones.),

the Shaikh's voice came from the qabr saying:

“O Kamal, among us are no unfortunate ones.”

It was for this reason that before he died, Allamah Kamal Ibnul Humam instructed that he be buried in close proximity to the grave of Shaikh Ibn Ata.

Shaikh Ibnul Humam Hanafi, in addition to being an Imaam of Fiqh and Hadith had a high rank in kashf and karaamaat. He died on the 7th Ramadhaanul Mubaarak 361 Hijri on a Friday. According to some Ulama he was among the Abdaal. (Abdaal are a class of Auliya whose identities remain concealed. They possess miraculous powers and execute a variety of tasks under Divine Command in various places of the world. – Translator). Allamah Suy م ti states in Baghyat Lu'aat that Ibnul Humam was a powerful debater who would often say that in the logical sciences (Ma'qu laat) he was not the muqallid (follower) of anyone.

2) One of Hadhrat Shaikh Ata's students had gone for Hajj. Although he had met and left his Shaikh in his place at home, he was astonished to see him in Maqaam-e-Ibrahim and other places. On his return he enquired from others if Hadhrat had gone for Hajj after his (the student's) departure. The people replied in the negative. When he went to meet his Shaikh, he narrated the several occasions he (the student) had met him during Hajj. Hearing this, Hadhrat Shaikh smiled.

Similar episodes of other Akaabir (senior Auliya) appear in my book Fadhaa-il-e-Hajj.

Maulana Ali Muttaqi – Author of Tabweebul Hikam

The lineage of Shaikh Ali Muttaqi is stated in Nazhatul Khawaatir as follows:

“Ash-Shaikhul Imaamul Alimul Kabir Al-Muhaddith Ali Bin Husamud-din Bin Abdul Malik Bin Qadhi Khan Al-Muttaqi Shazli Al-Madini Al-Chishti Burhanp م ri.

His ancestors hailed from Jaunp م r. For some reason Maulana's father, Husamud-din migrated to Burhanp م r where Maulana Ali Muttaqi was born during the year 885 Hijri. In some books the erroneous date of 857 is mentioned. I have explained this error in detail in the introduction of Laamiud-Daraari.

At the age of 8, his father had him initiated (made bay't) to Shah Bajin whose real name is Baha-uddin Chishti. Shah Sahib was a renowned alim and a great Wali of his time. Maulana Ali Muttaqi had acquired his knowledge at the primary level from Shah Sahib. After Shah Sahib's demise in 912 Hijri, Maulana Ali Muttaqi entered into the circle of the Mureedeen of Shah Abdul Hakeem, the son of Shah Baha-uddin. He remained for a considerable time in his company in the acquisition of Uloom-e-Zaahiriyyah and Uloom-e-Baatiniyyah (i.e. Academic studies of Hadith, Fiqh, etc., and Tasawwuf). He acquired the Mantle of Khilaafat from him in the Chishtiyyah Order.

He then went to the city of Multan where he joined the company of Shaikh Husamu-ddin Muttaqi from whom he derived much spiritual benefit. In 952 Hijri, with the intention of proceeding to Makkah Mukarramah, he left Multan and arrived in Gujerat. During that age the Hujjaaj from Hindustan embarked from Gujerat which was under the reign of Sultan Mahmud III. The Sultan met the Shaikh with great honour and respect. He retained the Shaikh for several months as his guest. Thereafter, he left for Makkah Mukarramah.

In Makkah he derived further benefit from Shaikh Abul Hasan Bakri Misri Ash-Shafi on whose Wilaayat (Sainthood) their exists the consensus of all the Ulama. He also gained much benefit from the company of Shaikh Muhammad Bin Muhammad Sakhawi who was a great alim in Arabia . The benefit which Maulana Ali Muttaqi derived from these august personalities was in the field of Hadith and Tasawwuf. He also acquired Khilaafat in the Qaadiri, Shazli and Madni Sufi Orders.

Since it was difficult to derive benefit from Jam'ul Jawaami' which is the work of Allamah Suy م ti in the subject of Masaaneed (Narrational Chains of Ahaadith), Shaikh Ali Muttaqi simplified it by systemizing it in paragraph and chapter form. This simplified version is known by the title, Kanzul Ummaal which is a famous Kitaab of Hadith. It was printed in and disseminated from Hyderabad throughout the world. It is an extremely beneficial Kitaab.

Besides Kanzul Ummaal, the Shaikh had written many other Kitaabs which number more than a hundred according to the author of Abjadul Uloom.

Shaikh Abdul Wahhab, the close student of Shaikh Ali Muttaqi records many wonderful episodes and miracles of his Shaikh in his book, It-tihaafut Taqi Fi Fadhlish Shaikh Ali Muttaqi. Among these episodes, he narrates that when the time for his Shaikh's demise neared, he (his Shaikh) was overwhelmed by conditions of enthusiasm (Jazbaat). He called Shaikh Abdul Wahhab and instructed:

“Recite that poem.”

Shaikh Abdul Wahhab says that he understood which verses his Shaikh was referring to. On hearing the recitation, the Shaikh went into a state of ecstasy and instructed Shaikh Abdul Wahhab to repeatedly recite the verses. While the verses were being recited the khaadim announced that meals were ready. Since it was Hadhrat Shaikh's practice of mixing all the foods into one, he instructed the khaadim to mix the food in such a way that there remains no vestige of a second kind. There should be only unity.

Regarding this admixture of different foods mentioned above, it was also the practice of my honourable father, Hadhrat Muhammad Yahya Sahib (rahmatullah alayh) to mix different varieties of food into one. When the food of my father, of Hadhrat Maulana Abdul Latief (the previous Naazim of Madrasah Mazaahirul Uloom) and of Maulana Zafar Ahmad Thanvi (Mudarris in the Madrasah) would arrive from their respective homes, the different varieties would be mixed together with the food of some students who participated in the meals. The food of the students would come from different homes in the neighbourhood. All these foods were mixed into a single food which was called Thareed. Sometimes bread too was added to the admixture which was extremely delicious.

Shaikh Abdul Wahhab says that Hadhrat Shaikh passed the entire night in this state of ecstasy. At the time of passing away, his mubarak head was resting on the thighs of Shaikh Abdul Wahhab while he (Shaikh Ali Muttaqi) was engrossed in the Thikr of Allah. He died at the age of 90 years on 2nd Jamaadil Ula, 975 Hijri.

Shaikh Abdul Haq Muhaddith Dahlawi gives a lengthy account of Shaikh Ali Muttaqi in five chapters of his book, Zaadul Muttaqeen.

Maulana Hayat Sahib narrates many karaamaat (miracles) of Shaikh Ali Muttaqi. He also narrated the following episode:

Approximately twelve or fourteen years after the death of Shaikh Ali Muttaqi, his paternal cousin's son, Ahmad passed away. Before passing away, Ahmad had expressed the wish to be buried in the qabr of some buzrug. Since it is the practice in Makkah to open up old graves for burying others, it was decided to bury the Marhoom (deceased) in the qabr of Shaikh Ali Muttaqi. When the grave was opened up, the mubarak body was discovered intact with the kafan in the same way in which it was buried years ago despite the fact that bodies disintegrate, and are transformed into soil within a short while on account of the peculiar characteristics of the sand of Makkah Mukarramah.

It is recorded in Abjadul Uloom that Shaikh Abdul Wahhab said:

“I saw Rasulullah (saws) in a dream. I asked: ‘O Rasulullah! Who is the noblest in this age?' ”

Rasulullah (saws) said:

“Your Shaikh, then Muhammad Tahir.”

This anecdote is narrated in greater detail in Nazhhatul Khawaatir. The anecdote is very marvellous. It is recorded on the authority of An-Noorus Saafir. The anecdote is as follows:

“On the night of 27th Ramadhaan, Shaikh Ali Muttaqi made ziyaarat of Rasulullah () in a dream, and enquired:

‘O Rasulullah! Who is the noblest in this age.'

Rasulullah (saws) said: ‘You'. The Shaikh asked: ‘O Rasulullah! Then who?' Rasulullah (saws) replied:

‘Muhammad Tahri Hindi.'

The very same night Shaikh Abdul Wahhab saw the dream which was mentioned earlier. In the morning Shaikh Abdul Wahhab hastened to his Shaikh to relate his dream. However, before he even spoke, his Shaikh said:

‘I too last night saw a dream similar to the dream you saw.'

The author of Nuzhah has written with great elaboration the biography of Shaikh Ali Muttaqi. Maulana Hayat Sahib has also recorded the following wasiyyat (testament) of Shaikh Ali Muttaqi:

“Bismillahir Rahmanir Raheem

May Durood and Salaam be on our Chief Muhammad (), on all his family and companions.

This is the Wasiyyat which is written by the one who is entirely dependent on Allah, Ali Bin Husam who is known as Muttaqi. This Wasiyyat has been written on the day which was the day of departure from this world and the day of entry into the Hereafter.

When this Faqeer was a child, his father (May Allah be pleased with him.) had him initiated (as a mureed) by the illustrious Shaikh Bajin (May his soul be sanctified.). The tareeq (spiritual way of leading mureeds up the spiritual ladder – Translator) was the method of loftiness, purity and ecstasy. When I attained the age of discernment, I chose his sacred personality for being my Shaikh. I remained pleased with him as my Shaikh. The Masha-ikh have said that when a child is made the mureed of a Shaikh, then after reaching buloogh (maturity), he (the child) has the choice of remaining the mureed of his Shaikh or of entering the association of another Shaikh of his choice. Acting on this directive I remained the Mureed of the Shaikh whom my father had chosen for me.

After the demise of my father and my Shaikh (May Allah be pleased with both), I acquired the Mantle of the Chishti Masha-ikh from my Shaikh's son, Shaikh Abdul Hakeem (May his soul be sanctified).

Thereafter I yearned for such a Shaikh who would guide me along the lofty and precarious stages of the Tareeq (Tasawwuf). I, therefore, turned my gaze to Multaan and stayed in the service of arif Billah, Shaikh Husamuddin Muttaqi for some time.

I then journeyed to the Haramain Shareefain (Makkah and Madinah). There I chose the companionship of arif Billah, Shaikh Abul Hasan Bakri. From him I acquired the Mantle of Khilaafat of the Qaadiriyyah, Shaazaliyyah and Madiniyyah Orders. These three Mantles I also gained from Shaikh Muhammad Bin Muhammad Sakhawi (May their souls be sanctified).”

His Students

Shaikh Ali Muttaqi had numerous students. Maulana Hayat Sahib has described some of them.

1) Shaikh Abdul Wahhab was born in Burhanp م r. His father passed away while he (Shaikh Abdul Wahhab) was in early childhood. At the age of 12 he was sent to Gujerat, Dakkan and other cities for the acquisition of Knowledge. At the age of 20, in 963 Hijri, he went to Makkah Mukarramah where he stayed in the service of Shaikh Ali Muttaqi and attained accomplishment in both the exoteric (zaahir) and esoteric (baatin) spheres. On the day of his death (i.e. his Shaikh's death), his Shaikh appointed Shaikh Abdul Wahhab as his Khalifah. After the demise of his Shaikh, he spent 36 years in Makkah Muazzamah imparting the knowledge of Hadith and Fiqh. He died in the year 1001 Hijri.

In the Kitaab, Ittihaafut Taqi Fi Fadhlish Shaikh Ali Al-Muttaqi, it is mentioned that his favoured student was the famous Muhaddith of Hindustan, Hadhrat Shaikh Abdul Haq Muhaddith Dahlawi.

2) Shaikh Muhammad Tahir Patni whose actual name is Muhammad Bin Tahir as he himself states in his Kitaab, Tazkaratul Maudh م at. However, in Gujerat, the father's name is generally made part of the son's name. The author of Nuzhah states his lineage as follows: Ash-Shaikhul alimul Kabeer Al-Muhaddith Al-Lughwi Allamah Mujaddid Deen Muhammad Bin Tahir Bin Ali Al-Hanafi Al-Fatni Al-Gujerati.

He was born in Patn in 913 Hijri. He is of the Bohrah community which is a prominent community of Gujerat. This community had embraced Islam at the hands of Shaikh Mulla Ali Haidri whose qabr is in Khumbayat, a famous place in Gujerat.

According to the author of Nuzhatul Khawatir (died 1341 Hijri) this community had entered the fold of Islam approximately seven centuries before his time.

In the time of Shaikh Muhammad Tahir, the beliefs of Muhammad Jaunp م ri were fast spreading in Hindustan . The Bohrah community was following Muhammad Jaunp م ri who had proclaimed himself the Mahdi. His sect is, therefore, labelled Mahdiyyah.

When Shaikh Muhammad Tahir returned to Gujerat from Makkah and observed this deplorable condition of his people, he removed his turban from his head and pledged:

“As long as this bid'ah has not been eradicated, I shall not don a turban.”

In 980 Hijri, Shah Akbar conquered Gujerat and he met Shaikh Muhammad Tahir in Patn. The king tied the amaamah with his hands and pledged:

“The eradication of this bid'ah in accordance with your wish is my responsibility.”

Appointing Khan A'zam Mirza Azeez the governor of Gujerat, the King instructed him to eliminate this bid'at in fulfilment of the command of the Shaikh. The governor gave full assistance to the Shaikh.

However, in 985 Hijri, Abdur Raheem Khan Khanah who was a Shiah, was appointed the governor. He aided the Mahdiyyah sect. The Shaikh set out on a journey to Akbarabad to lodge a complaint to the king about the attitude of the new governor. Along the journey the disciples of Muhammad Jaunp م ri martyred the Shaikh in the year 968. His body was transported to Patn.

His work, Majma-ul Bihaar is famous in the subject of Lught-e-Hadith. His other well-known Kitaabs are Al-Mughni Fi Dhabti Asmaa-ir Rijaal, Qaan م nul Maudhu-aat and Tazkaratul Maudhu-aat.

It is necessary to point out that he was a follower of the Hanafi Math-hab. He, himself, explicitly mentions this fact in both his Kitaabs – Tazkaratul Maudhu-aat and Qaan م nul Maudh-aat. Thus, those who have written that he was a Shaafi, have erred.

3) Shah Muhammad Fadhlullah Burhanp م ri Siddiqui was initially the mureed of Shaikh Safi Gujerati. Thereafter he went to Makkah Muazzamah and spent approximately twelve years in the service of Shaikh Ali Muttaqi, achieving accomplishment in Uloom-e-Zaahiri and Baatini.

After his return from Makkah he continued the profession of dars and tadrees (teaching the Deen). He died in 1029 Hijri in Burhanp م r.

4) Shaikh Shuhabuddin Ibn Hajar Makki was among the distinguished Ulama of Arabia. He is the author of numerous famous Kitaabs. Among his books are Khairaatul Hisaan Fi Manaaqibin Nu'maan, Fataawal Kubra, Sharah Shamaa-il-e-Tirmizi, Sharah Mishkaat and Az-Zawaajir an-Iqtiraafil Kabaa-ir. Regarding this latter book, it is said that there is no better kitaab on the subject of kabaa-ir (major sins).

In refutation of the Rawaafidh sect, he wrote As-Sawaa-iqil Muhriqah which is well-known. Besides these, he had written many kitaabs such as Abjadul Uloom, etc.

Initially he was the Ustaaz of Shaikh Ali Muttaqi. However, later he became his student. He also gained the Mantle of Khilaafat from Shaikh Ali Muttaqi. His lineage is Ahmad Bin Muhammad Bin Ali Bin Hajar. He was an Imaam in both Fiqh and Hadith.

He was born in the month of Rajab, 909 Hijri. During infancy his father had passed away. He studied the primary kitaabs by the Masha-ikh of the age. In 924 he was admitted to Jami' Azhar where he acquired knowledge from the famous Masha-ikh of the time.

Towards the end of 933, he relocated to Makkah Mukarramah where he became involved in the profession of Ifta and Tadrees. He died in Makkah Mukarramah. During his stay at Makkah, he travelled twice to Misr ( Egypt ).

Among his books, Tuhfatul Muhraaj Sharh Minhaajin Nawawi (in Shaafi Fiqh) is a voluminous work. In the margins of Fawaa-id-e-Bahiyyah, numerous of his kitaabs are mentioned.

According to the author of Abjad, he died in 975 Hijri. This has been narrated on the authority of Shaikh Abdul Haq. However, in the Haashiyyah (Margin) of Fawaa-id-e-Bahiyyah the year 995 is mentioned.

Since the translation of the introduction of Tabweebul Hikam, which appears at the beginning of Itmamun Ni'am, was not included in Ikmalush Shiyam, I am reproducing it here.

“Bismillahir Rahmanir Raheem

All praises are for Allah Who lifts the veil from subtleties for His selected servants. Durood and Salaam be upon our Chief, Muhammad () who is the chosen one of that auspicious group to whom Hikmat and Nubuwwat were bestowed. And, may peace and blessings descend on his progeny and companions who are the fountains in the fields of spiritual subtleties and mysteries.

This humble servant dependent on the Independent One, Ali Bin Husamuddin who is known by the title Muttaqi Hindi (May Allah forgive him, his parents and all the Believers) says: When I saw the Kitaab, Hikam which is the work of Imaam Muhaqqiq arif Abul Fadhl Tajuddin Ahmad Bin Abdul Kareem Bin Ata Iskandari and found it to be the best of all books in the Knowledge of Tasawwuf, then even though the Mutaqaddimeen Sufiyah did not, to the best of my knowledge, embark on a commentary of it, there dawned in my heart the thought of arranging the words of wisdom in systematic form in chapters so that the learning of the words and meanings is somewhat simplified. This arrangement in chapters (Tabweeb) will also be a concise commentary. I name it An-Nahjul Atam Fi-Tabweebil Hikam. I am arranging it in 30 chapters.”

This is the introduction of this humble one. I now commence in the Name of Allah the actual Kitaab, Ikmalush Shiyam.

Zakariyya Kandhalwi

Friday 4th Jamadil Awwal 1387

(Zakariyya Kandhalwi is Hadhrat Shaikhul Hadith Maulana Muhammad Zakariyya – rahmatullah alayh – Translator.)

PREFACE BY THE SHAARIH (COMMENTATOR), MAULANA MUHAMMAD ABDULLAH GANGOHI, MUDARRIS OF MADRASAH ARABIYAH KANDHLAH

All praises are for Allah. We recite His hamd (praise). We seek His aid. We seek forgiveness from Him. We believe in Him. We trust in Him and we take protection with Allah from the evils of ourselves and from the evils of our deeds.

Whomever Allah guides, none can lead astray and whomever He leads astray, none can guide.

We bear testimony that there is no deity but Allah and that, verily, Muhammad () is His slave and Rasool.

Sometime ago my Murshid, Hadhrat Maulana Al-Haj Al-Hafiz Molvi Khalil Ahmad on the instruction of our Murshid, Hadhrat Maulana Ash-Shaikh Al-Haj Imdadullah Muhaajir-e-Makki (May his soul be sanctified), had translated in Urdu Tabweebul Hikam. This Urdu translation was published under the title, Itmamun Ni'am Tarjumah Tabweebul Hikam. It has been printed several times.

Since the Urdu translation in most places was beyond the comprehension of the laymen, Hadhrat instructed me to write a commentary in Urdu. In obedience to the command, I wrote this commentary taking aid from the Hikam of Ibn Ata which is the original Arabic commentary of Tabweebul Hikam.

I have named this commentary Ikmalush Shiyam Sharah Itmamun Ni'am, Tarjumah Urdu Tabweebul Hikam.

If I have reached rectitude, it is from Allah, then from the barakaat of my Murshid. If I have erred, it is from my nafs.

May Allah accept it and make it beneficial.

I do hope that those who study this commentary will remember Hadhrat (Saharanp م ri), the original author, the author of Tabweeb and myself in their supplications.

Muhammad Abdullah Gangohi

(May Allah forgive him and his parents).

Mudarris at Madrasah Arabiyyah Kandhlah

8th Safar 1338 Hijri