Multānī, ʿUbaydallāh

Studia Islamica, 1995

The present work seeks lo investigate and study critically the contribution of Shah Waliuliah Muhaddith Dihiawi to Hadith literature. Shah WaJiuilah bin Abdur Rahim ai-'Umarial-Dihlawi(lil4H,-1176H./i703-1762) was lived in the eighteenth century C.E., an age of down fall of Muslim power, political dissetllement, social degeneration and educational backwardness and indigence. Shah Waliuliah Dihiawi was an unparalleled Islamic scholar, thinker and reformer in Indian sub-continent. He spent the whole of his life in the service of religion and education and worked for the interest of Muslim-society. His sole anxiety all the time had been to see the Muslims powerful, strong and ruling based upon the Islamic system. He tried all his best to restore the Muslims' power and reform the society and revive the pure religion and establish an accurate and complete Islamic educational system.' Shah Waiiuiiah completed his education under his father Shaikh Abdur Rahim (d.li31H./1718) and other scholars in India and served as the teacher in Rahimiyah Madrasah which was established by his father in Delhi for twelve years. During this long teaching period he studied deep and widely and taught the students different religious and rational subjects, so he got the opportunity to reflect over a variety of issues. After studying the fiqh and usul of four mazhabs and Hadiths from which they deduced those fiqh and usul and by the divine help his heart became satisfied with the method of jurists who depend on Hadith (Fuqaha Muhaddithin)}-For details see chapter i, section I, II, HI, pp I-28 of this thesis-Shah Wahuilah, A!-Juz al-Latif, Malba Ahmadi, Delhi, n d p 27 For details see chaptei II, section II, pp 37-4i, section 111, p 47 of this thesis on the two explanations of the Muwatta which have been done by Shah Waliullah. One of them is in Arabic language named Al-Musauwa Sharh al-Muwatta and other in Persian language named Musaffa Sharh Muwatta. The second section deals with his most deep and subtle work on the Sahih al-^0 Bukharithe highest-ranked book on Hadith. As a great muhaddith and profound faqih he successfully and scholarly has explained the meanings of the difficult chapters of Sahih al-Bukhari and described the relations among the chapters and Hadiths placed under them and mentioned thirteen basic formulas which help to understand the Sahih al-Bukhari.

For One-Day-International Seminar On Maulana Muhammad Ali Mungeri: Life and Achievements (December, 8, 2019, |Sunday) Organized by: Rahmani Foundation Belan Bazar, Munger, Bihar 811201 Hadhrat Maulana Syed Muhammad Ali Mungeri (1846-1927) was the stalwart and genius personality of British India who was not only prominent spiritual guide of his age, rather a prolific writer, eminent educationist and great warrior of Islam. Maulana Mungeri possessed many distinct qualities and served in various fields. On one hand, he was great spiritual mentor of scores of Muslims from across the country, while on the other hand he was the head of the Nadwatul Ulama that founded Darul Uloom in Lucknow, which aimed at maintaining balance between the old traditional and the modern education systems. Along with preaching and propagating Islam through guiding people towards the straight path of Islam, he fulfilled duties as a warrior of Islam and defended Islam against the Christian missionary onslaught as well as refuted Mirza Ghulam Ahmad of Qadian (Punjab) who claimed to be prophet. As he fought on these fronts as with his tongue and action, he picked up pen also and authored scores of books and treatises on various subjects spanning from religion, theology, comparative study of religions to deviant sects and thoughts.

Encyclopaedia of Islam, Three

Encyclopaedia of Islam THREE, 2018

Press, 1952), 14-17. As Fischel makes clear, the Autobiography was initially conceived of as an addendum, integral to the larger work Kitâb al-'Ibar (History). Only toward the end of his life did Ibn Khaldûn make it into an independent work, though without a proper introduction and with the title itself an afterthought. 3 A study of Ibn Khaldûn's relationship to Sufism, or Islamic mysticism, begins with the observation that his character reflected "many discrepancies between his ideas and his actions, the contrast between his attempts at social reform and his own transgressions of social codes, his public sense and his pronounced egotism, his scientific impartiality and his very obvious personal preferences, his wide comprehension and his personal vanity," yet the same author concludes that "most of these contradictions can be ascribed to the dualistic character of all genius" (M.

The prevalent view that Muḥammad Amīn al-Astarabādī (d. 1036/1626-7) studied with a prominent uṣūlī (rationalist) jurist, namely, Shaykh Ḥasan Ṣāḥib al-Maʿālim (d. 1011/1602), the son of al-Shahīd al-Thānī (d. 965/1558), and that he was a mujtahid for most of his life before he converted to akhbārism (traditionism) in Mecca, is largely unfounded. This view surfaced during the late nineteenth century, through Muḥammad Bāqir al-Kh w ānsārī's Rawḍāt al-Jannāt, and was uncritically integrated into the major bio-bibliographical accounts on al-Astarabādī's life and scholarship afterwards. Many modern scholars in turn adopted this view, producing inadequate conclusions about the nature of his akhbārī movement. Based on a close assessment of al-Astarabādī's extant works and his references to his teachers and places where he studied, Shiraz rather than Mecca was decisive in shaping his early traditionist stance in Shīʿa kalām (rational theology), which resonated with his traditionist positions in jurisprudence and ḥadīth. As far as one can tell through his ijāzās (scholarly licenses), he sought to transmit ḥadīth from one mujtahid, namely, Shaykh Muḥammad Ṣāḥib al-Madārik (d. 1009/1600), but did not receive training in ijtihād (rational legal inference) with him. He appears to have been well-versed in the methods used by ūṣūlī jurists to evaluate ḥadīth and derive the law, prior to that time, through his studies in Shiraz. All these findings, lead us to question the background and nature of his akhbārī thought as they were presented in much of the secondary literature, and to bring attention to a distinct set of intellectual and sociopolitical forces that shaped it.

License: Creative Commons Attribution-Sharealike 3.0. all of his works. He also attended lectures of Q┐╔┘ Ibn Zark┴n, who transmitted to him Kit┐b al-Taqa╖╖┘ of Al-Sh┐═ib┘ and issued him an Ij┐za (permission of transmission to others.) Later he studied under 'Abd al-╓aqq al-Azd┘ al-Ishbil┘ his works on ╓ad┘th; these are A╒k┐m al-Kubr┐, al-Wu╖═┐ and al-╗ughr┐. In addition to his own works, he also transmitted to Ibn 'Arab┘ the writings of the famous ╙┐hir┘ scholar, Ibn ╓azm al-Andalus┘ (Addas 45). The complete list of his teachers and masters can be found in a scholarly certificate Ij┐za given to Sultan al-Ashraf al-Mu╘affar, in this document Ibn Arab┘ mentioned 70 of his teachers and masters (Ibn 'Arabi, "Ij┐za li Malik al-Mu╘affar" 7).

His great grandfather, Āqā Muhammad Turk Bukhārī, during the reign of Sultan Muhammad ʿAla al-Dīn Khalajī (r. 695-715 AH/ 1296-1315 AD), migrated from Bukhara to Delhi and his reputation persuaded many Turks to accompany him due to a lineage kinship or their allegiance to him. Thereafter, he seized Gujarat by order of Sultan Muhammad and after his victory settled there (ʿAbd al-Ḥaqq Muḥaddith Dihlawī, Akhbār al-Akhyār…, 595). Until the reign of Muhammad Tughluq (r. 725-52 AH/ 1325-51 AD), from among the many children of Āqā Muhammad, he left no child save his firstborn son, Malik Muʿizz ad-Din, and ultimately retired to the monastery of Shaykh Ṣalāh al-Dīn Suhrawardī during the same period when Shaykh Nasīr al-Dīn Chirāgh-i-Delhi lived, though Shaykh Ṣalāh al-Dīn advised him to return to his family in Delhi. Āqā Muhammad died in 739/1338 and buried behind Shamsi Idgah in Delhi (ibid, 956). Malik Mūsā, son of Malik Muʿizz ad-Din and Muhammad's grandson, after the reign of Firuz Shah (Fīrūz Shāh), went to Transoxiana and then accompanied Timur Gurkani (Timūr Gurkānī) to Delhi and settled there and did his descendants (Abdul Hamid Lahori, 3/342). Malik Fīrūz, Musa's son, according to ʿAbd al-Ḥaqq (ibid, 597), was among the eminent warriors and thanks to his mastery of literature and poetry, wrote the story of Sultan Hussain's battle with Bahlul Lodi (r. 855-894 AH/ 1451-1489 AD) in verse (for verses from this poem, loc. cit.) Malik Firuz's son, Shaykh Saʿdullah, the grandfather of ʿAbd al-Ḥaqq and vicegerent of Shaykh Muhammad known as Miṣbāḥ al-Āshiqīn (Arabic: ‫مصباح‬ ‫العاشقين‬