Fatāwā ar-Riđāwiyyah, vol.23, page 537
Fatwā No.211 [Question sent by Abdu’r Rahman from Bari Sal District in Bengal]

Question:
Concerning the following:

-In certain parts of Bengal, certain literate people* are invited to gatherings to recite the Qur’ān or recitation of litanies and donate the reward to the dead. These people are then paid for this service after visiting the graves.

-Even though an amount is not agreed upon beforehand, it is a tacit agreement that something has to be paid for this service and that such a payment is necessary.

-These literate folk accept such invitations and attend the gatherings in the greed of getting something.

-The method of knowing [whether an offering is expected] is that these reciters will not go to a house/place once again, if they are not paid anything the first time.

a) Is it permissible to give and accept such offerings as described above?
b) In such a case, will the reward of such recitations benefit the dead?

Please issue a verdict and may Allāh have mercy upon you and reward you.

-------------
Answer:
If it is a tacit agreement to give and take [payment] as described above and is a common practice, then such a recitation is counted as ‘recitation for payment.’ Because, that which is common practice is counted as an express and spelled agreement [fa inna’l márūfa úrfan ka’l mashrūti lafžan].

And it is expressly forbidden [ĥarām] to give and receive payment for reciting the Qur’ān and litanies. Both the payer and the payee are sinful for such an act as described in Radd al-Muĥtār, Shifā al-Álīl and other books.

When such an act is a sin itself, then what hope is there for a reward that is expected to benefit the dead? It is an additional sin to expect reward from an act of sinning as described in Fatāwā al-Hindiyyah, Al-Bazzāziyyah and scholars have harshly reprimanded such practices.

However, if at all one wants the reward to be donated [in such circumstances where the reciters do not come except for a price], there is a workaround. Those who want to conduct the gathering hires the person for an hour or two during a pre-defined period and give him a salary for this period. For instance, the conductor of such ceremony says to the reciter: ‘I have appointed you in my employ for these two hours for a salary of x monies. And you shall do whatever I ask you to do.’

The reciter accepts these terms of employment.

After this, the conductor tells his employee: ‘Recite salawāt or kalimah or Qur’ān for such and such deceased’ [as a part of the employment].

This is a workaround to permit such payment; may Allāh táālā give good sense to Muslims. And only Allāh táālā knows best and His Knowledge is complete.

-------------------------
*miyānjī aur munshī: in days when literacy was abysmal, those who were literate and literally conducted the affairs of the people – teachers, schoolmasters and scribes were referred as miyāNjī and munshījī with reverence; it was a term of respect though the word munshī has since ceased to mean anything but a clerk.

Fatāwā ar-Riđāwiyyah, vol.23, page 380-381
Fatwā No.133

Question:
[This is a snipped and relevant part of a compound question:]
Speech makers who sermonize in a Masjid or outside of it are given offerings in cash or kind by the listeners; some of them merely recite poems and odes [naat]

- Is it permissible to give such offerings in a mosque or out of the mosque?

- Is such an income permissible for the speaker?

- Are they included in the description of the verse: ‘These are a people who have bought this worldly life in lieu of the hereafter.’ [2:86]

----
Answer:
There are three possibilities in this case.

1. If one’s objective of making a speech, sermonizing or reciting odes [hamd, naat] is just to make money out of it, verily they are included in the verse: ‘Sell not ye, my verses for a small price.’ [2:41].

This income is besmirched for them and particularly for those people who are not needy; that is as needy that makes it permissible for them to beg. In this case, they beg without a justified need making it a second forbidden act; because, it is a form of unlawful expropriation as mentioned in Fatāwā Al-Hindiyyah [Ālamgīrī]: “The amount collected by assiduous begging is unclean.”

2. If one’s sole objective by making a speech or reciting an ode or a poem is to please Allah [a remembrance of the Lord] and then, Muslims give such a speaker/reciter something of their own volition, then it is permissible for the person to take it.

3. If one’s objective by making a speech or reciting an ode is mainly the remembrance of Allah taala, but such a person is needy and knows that people usually give something; therefore, this greed is also conjoined and together with the noble intention. It is not as ugly as the first one; yet, it is not as praiseworthy as the second either.

In Durr al-Mukhtār: ‘It is among the waywardness of Jews and Christians to make [religious] speeches in order to gain wealth.’ [al-waáž li jamýi’l māli min đalālati’l yahūd wa’n naşārā]

This third possibility is closer to the first than the second similar to a person who goes to Hajj but takes something along to do business; and ‘There is no blame on you if you seek the provision and favor of your Lord.’ [2:198]. Therefore the ruling in the third case is that of permissibility.

Just as Faqīh Abu’l Layth as-Samarqandi permitted in his fatwā as mentioned in Fatāwā Qāđī Khān and Fatāwā al-Hindiyyah; and this third possibility is actually a reconciliation between the first two.

Only Allah ta’ala gives success and Allah ta’ala knows best.

In another lengthy fatwa [which is composed of a set of questions; I have extracted only the relevant part of the fatwa here for brevity]

Fatāwā ar-Riđāwiyyah, vol.23, page 722
Fatwā No.366 [Question sent by Shaykh Álī ad-Dīn from Naintal, 27 Rabīy al-Akhir, 1313]

Question:
Concerning a person [Zayd] who recites from a book in a Mawlid with such a melodious voice and tune that he outruns professional singers; the commonfolk who do not understand a thing [of what is recited] but are just enthralled by his voice and are captivated by it. Therefore, this person has fixed a fee of five rupees to recite in a Mawlid and will not go to any Mawlid which does not pay him that fee of five rupees.*

Answer:
Zayd’s recitation – particularly when he does it in a singing tune [rāg] – and fixing a fee is impermissible and forbidden. It is strictly impermissible for him to take this payment and partaking from it is forbidden as well. It is mandatory for him to return this fees to those he has collected from; and if they are dead, return it to their heir; and if one cannot find them, then such an amount [collected as fees] be given in charity and repent from doing so in the future.

Firstly, because the mention and remembrance of the Prince of the Universe şallAllāhu álayhi wa sallam is a noble deed and an act of worship in itself; and it is forbidden [ĥarām] to demand fees or payment for acts of worship. In Mabsūt, Khulāşah and Ālamgīrī:

It is not permitted to demand payment for good deeds [ţāáāt] like sermonizing and neither is it necessary to make such a payment.

In Khulāşah, Tātārkhāniyah and Ālamgīrī:
If a preacher [al-wāýīž] asks for something [like fees] for himself in a congregation, it is impermissible for him because it is earning this world by expending knowledge [of the hereafter].

In Qunyah, Ashbāh and Durr al-Mukhtār: [and the passage of Durr is most apt when he used the description: ‘the combination of deeds and actions of bodies’]
If two entities agree to participate in a partnership in which gainful employment is permissible – such as teaching the Qur’ān or teaching how to write or teaching fiqh as opposed to the [partnership of] middlemen and singers and witnesses in prosecution and reciters in congregation and those who offer condolence and preachers and beggars.**

Secondly, it is apparent from the question that the person Zayd demands a fee for his performance or recital of poetry; even this is expressly forbidden.

In Fatāwā Alamgīrī:
It is not permissible to seek/give payment for singing or recital of poetry; and this is the verdict of all three: Imām Abū Ĥanīfah, Imām Abū Yusuf, Imām Muĥammad as described in Ghāyatu’l Bayān.

----------------------------------------------------------------------
Footnotes:

*It was a considerable amount a hundred years ago. Five rupees was approximately a 10 day wage of a craftsman; a month’s wage for an able bodied farmer; 5 rupees could fetch you 65 pounds of kerosene oil and about 40Kg of rice.

See Statistical Abstract Relating to British India, http://dsal.uchicago.edu/statistics/...cel/index.html
Also see Prices and Wages in India, http://www.iisg.nl/hpw/data.php#india

** The Imām is using this passage to simply illustrate that scholars classified singing and preaching as actions in which gainful employment is impermissible. Even though the mention of ‘partnership’ is actually the focus of the argument in the original texts, in this context, it is not.

In other words, it is not permissible to solicit/accept payment for
-singing
-to bear witness in a case/prosecution
-to recite in a congregation
-to offer condolences
-to preach
-to beg

sharh of the poem: muzhdah baad ay aasiyo

1. Glad tidings be to you O sinners; your intercessor is the prince of righteous
2. Congratulations! the Lord Almighty is Al-Ghaffār, the Forgiver.

muzhdah: glad tidings.
áāşī: sinner
bār: righteous, pious, and its plural is abrār. shah-e-abrār is prince of the righteous.
tahniyat: congratulations

The Imām raĥimahullāh contrasts it thus: Sinners should be glad with the hope of intercession by the Prince of Righteous and in the presence of the Oft-Forgiving.

---
3. The earth under his feet is like the Exalted Throne; and the sole of his foot is above the Throne
4. By Allāh! what a graceful walk thou possess!

The first line is an allusion to the Ascension when RasūlAllāh şallAllāhu álayhi wa sallam went past the Throne and hence, the earth under his feet is as precious as the Throne.

And the second line should actually be: ‘kyā nirālī tarz ki – Allāh! – raftār hai’ But Alahazrat has modified it to fit the meter by replacing the name itself with a pointer instead: ‘nām-e-khudā’ as an interjection.

---
5. the moon was split; trees spoke and animals prostrate
6. Allāh’s Blessings upon him; he is the refuge, a sanctuary for the world.

marjiý: a place of safety, a haven, a sanctuary, refuge;

The first line mentions miracles of the Prophet şallAllāhu álayhi wa sallam which are used to draw the conclusion in the next line: ‘He is the refuge towards whom the world turns.’ Naturally, this is granted by Allāh táālā to His beloved Prophet.

marjiý also means ‘authority’ or ‘source.’ marjiý al-úlamā: an authority acknowledged by scholars as a reference and a source as we describe Alahazrat.

A similar verse in the burdah:

jā’at li dáwatihi’l ashjāru sājidatan
tamshī ilayhi álā sāqin bilā qadamī
Trees came to him prostrate, upon his beckoning
Walking towards him on shins, not feet.

And verses by Ibn Abidin:

wa muújizātin tawālat qabla mabáthihi
fa kāna yubşiruhā bil áyni kulla ámī

fađ đabbu kallamahū, wa'l jadh’ú ĥanna lahū
wal badru shaqqa lahū min bahīri’l ĥukami

wa'sh shamsu qad waqafat min baádi mā gharabat
was saĥbu qad wakafat lammā da’áā bi famī

His miracles manifest, long ere he was sent
So obvious they were, to blind they were cogent.

A lizard spake to him, for him the wood hath wept;
The moon hath split in two – on his command accept.

The sun had set, but yet: the day he did restore
A pray'r from his lips, and clouds began to pour.

---
7. He spread them towards the heavens and filled the earth with rain
8. O beloved! We too need the alms given from those blessed hands.

In ĥadīth, there is a story about a companion who complained to RasūlAllāh şallAllāhu álayhi wa sallam about famine and he şallAllāhu álayhi wa sallam was sitting on the pulpit. He raised his hands and prayed for rain and before his raised hands came down, the skies began to pour. It poured so much that after a while people complained of flood.

Alahazrat says, when RasūlAllāh şallAllāhu álayhi wa sallam raises his hands towards the heavens, we are flooded with blessings. We are in dire need for you to raise those beautiful hands and give us alms.

---
9. Your lips have been raised by the pure spring of ‘kun’
10. My beloved! It is not difficult for you to raise the dead.

zulāl: pure water
chashma-e-kun: ‘the spring of kun.’ Allāh táālā created the world with the word kun or ‘Be.’ That is His awesome Power. Alahazrat says that the lips of RasūlAllāh şallAllāhu álayhi wa sallam were granted a ray, a reflection from the Awesome Power of the Word ‘kun’; and therefore, it is not difficult for you to breathe life in the dead [like sayyidunā Ýīsā álayhi’s salām would say: ‘I give life by Allāh’s leave’].

I have used ‘raise’ in the first line to mean ‘knead’, because that is how the Imām described it. ‘When you were created’ is described as an urdu/arabic idiom: ‘when you were kneaded from clay and then raised.’

‘I was a Prophet when Adam was still as kneaded clay.’ [see Maqāşid al-Ĥasanah, no.837]

---
11. Let those fair and radiant feet shine upon us, for the sake of Allāh
12. O beloved, Show us a ray of light; the grave is pitch-dark.

The first line mentions his fair and pure white feet and contrasts with the pitch-black darkness mentioned in the next line. And, gorey meaning ‘white’ is used with gor meaning grave for alliteration.

---
13. Every sinner looks upon you for deliverance
14. The burden of both worlds rests upon a single sinless life!

In Urdu/Persian dāman or ‘mantle’ is idiomatically used to indicate ‘a place of refuge.’ Like a loving mother hides her scared child in her mantle. He is sinless - jaan-e-beykhaţā; and sinners look beseechingly upon him for intercession. Verily, the burden of both worlds rest on his lone sinless shoulders – because even prophets have turned us away to find another intercessor and none has accepted except him.

---
15. The storm rages, the sea is in tumult as it swells and the wind is not helpful;
16. Yet, we shall survive if the Master of Nuĥ has mercy

Nuĥ álayhi’s salām was delivered along with his followers from a raging storm and flood; and RasūlAllāh şallAllāhu álayhi wa sallam is the master of Nuĥ álā nabiyyinā wa álayhi’s şalātu wa’s salām and surely, his followers will be delivered from any storm!

josh e ţūfān: the rage of the storm
baĥr e bey pāyāN : unfathomable sea
hawā nā sāzgār: unhelpful winds

---
17. O, the Mercy for the universe, help! I am crushed [under the weight]
18. My Lord! A huge load of sins rests upon my head like none other

RasūlAllāh şallAllāhu álayhi wa sallam is the Mercy for the universe. And Allāh táālā asks us not to despair of His Mercy. He tells us to come to this Mercy to gain mercy – and so we come to him with this plea.

---
19. Those who behold the attributes of this flower are awestruck, perplexed;
20. The silence of his nightingale is also an eloquent expression.

The nightingale is speechless with wonder to sing his praise; because even those who are more worthy and described his attributes are at a loss of words to describe him.

āyīnah dār: one who describes attributes;
wafūr: in plenty
waşf-e-gul: the attributes of The Flower.

Thus, it means: ‘those who describe the attributes of The Flower in plenty’ or ‘those who describe the many attributes of The Flower’

This is an indication towards the famous ĥadīth of Sayyiduna Álī rađiyAllāhu ánhu describing the attributes [shamayil] of RasūlAllāh şallAllāhu álayhi wa sallam and he said: ‘Whoever chanced to look upon him suddenly was awestruck..’ [Tirmidhi 3638, Shamayil,7.] And the general tone of description in that ĥadīth, where an eloquent man as Mawlā Álī rađiyAllāhu ánhu says “..neither this, nor that..” as if he is searching for apt words to describe him; as if he is not satisfied with the words he is using.

ĥayrāN huN merey shāh maiN kyā kyā kahūN tujhe?
I am perplexed my Lord! What all shall I call you?

---
21. The melodies of Raza echo resoundingly in the gardens
22. And why not? Does he not sing the praises of the majestic flower?

mid’ĥat: praise
minqār: beak, wā: open; thus, wā minqār means: [the nightingale] parts its beak in his praise; in other words, ‘sings his praise’.

The last verse is a question for emphasis and the Imām says, ‘After all, whose praise does the nightingale sing? It is the most precious flower and naturally, such praise will echo in gardens.’

This is like the beautiful arabic verse:

mā in mada’ĥtu muĥammadan bi maqālatī
[wa] lākin mada’ĥtu maqālatī bi muĥammadī
I have not praised Muĥammad şallAllāhu álayhi wa sallam in my verse;
Rather, my verse has become praiseworthy because of Muĥammad’s mention.

şallAllāhu álayhi wa sallam.

muzhdah baad ay aasiyo

1. muzhdah bād ay áāsiyO, shāfiý shah-e-abrār hai
2. tahniyat ay mujrimO! zāt e khudā Ghaffār hai

3. ársh sā farsh-e-zamīN hai, farsh-e-pā ársh-e-barīN
4. kyā nirāli ţarz kī nām-e-khudā raftār hai

5. chānd shakh ho peyD boleN jānwar sajdey kareN
6. bārakAllāh marjiý e áālam yahī sarkār hai

7. jin ko sū-ey āsmāN phaylā key jal thal bhar diye
8. şadqah un hāthoN ka pyārey hum ko bhi darkār hai

9. lab zulāl e chashmah e kun meiN gundhey waqt e khamīr
10. murdey zindah karnah ay jaaN tum ko kyā dushwār hai

11. gorey gorey paauN chamkā do khudā key wāstey
12. nūr kā taDkā ho pyārey gor ki shab tār hai

13. terey hi dāman pey har áāsi ki paDti hai nazar
14. eyk jān e bey khata par do jahāN kā bār hai

15. josh e ţūfāN baĥr e bey pāyāN hawā nā sāzgār
16. nuĥ key mawlā karam kar dey to beyDa pār hai

17. raĥmatu’l li’l áālamīN terī duhāyī dab gayā
18. ab to maulā bey tarah sar par gunah kā bār hai

19. ĥayrateN haiN āyīnah dār e wafūr e wasf e gul
20. un key bulbul kī khamoshi bhi lab e iz’hār hai

21. gūnj gūnj uThey haiN naghmāt e razā sey būstāN
22. kyuN na ho kis phūl ki mid’ĥat meiN wā minqār hai

------
Translation:

1. Glad tidings be to you O sinners; your intercessor is the prince of righteous
2. Congratulations! the Lord Almighty is known as Al-Ghaffār, the Forgiver.

3. The earth under his feet is like the Exalted Throne; and the sole of his foot is above the Throne
4. By Allāh! what a graceful walk thou possess!

5. The moon was split; trees spoke and animals prostrate
6. Allāh’s Blessings upon him; he is the refuge, a sanctuary for the world.

7. He spread them towards the heaven and filled the earth with rain
8. O beloved! We too need the alms given from those blessed hands.

9. Your lips have been raised by the pure spring of ‘kun’
10. My beloved! It is not difficult for you to raise the dead.

11. Let those fair and radiant feet shine upon us, for the sake of Allāh
12. O beloved, Show us a ray of light; the grave is pitch-dark.

13. Every sinner looks upon you for deliverance
14. The burden of both worlds rests upon a single sinless life!

15. The storm rages, the sea is in tumult as it swells and the wind is not helpful;
16. Yet, we shall survive if the Master of Nuĥ has mercy

17. O, the Mercy for the universe, help! I am crushed [under the weight]
18. My Lord! A huge load of sins rests upon my head like none other

19. Those who behold the attributes of this flower are awestruck, perplexed;
20. His nightingale is speechless, and its state [of being spellbound] is itself an eloquent expression.

21. The melodies of Raza echo resoundingly in the gardens
22. And why not? Does he not sing the praises of the majestic flower?

sharh of the poem: raah e irfaN

Bismillahi'r raHmani'r Rahim.

rāh e írfāN sey jo hum, nā dīdah rū maĥram nahīN
Muşţafā hai masnad e irshād par kuchh gham nahīN
We, who have not seen the path of enlightenment and are unaware -
Yet, have no cause to worry since Muşţafā is upon the lofty seat of guidance.

rāh e írfāN: the path of enlightenment, gnosis.
nā dīdah rū : who has not seen the beauty
maĥram: aware, to know
masnad: seat,
irshād: guidance
gham nahīN: an idiom to mean: ‘not to worry’

Even though we are not competent to struggle in this path and attain enlightenment or capable to strive towards gnosis, we need not despair; Muşţafā şallAllāhu álayhi wa sallam who is the Prince of the Kingdom of Gnosis will guide us towards it. This is derived from the verse:

wa innaka la tahdī ilā şirāţin mustaqīm
Verily you guide [people] towards the Right path. [Al-Shūrā, v.52]

In a ĥadīth is the promise: ‘A man will be with whom he loves [on Judgement day].’ So, we love Muşţafā şallAllāhu álayhi wa sallam and he is the leader of the guided and the guides; and we hope to be with him in spite of our ignorance and weakness.

----
hūN musalmāN garchey nāqiş hī sahī ay kāmilO
māhiyat pānī ki ākhir yam sey nam meiN kam nahīN
O, the accomplished ones! I too am a Muslim, even if deficient –
A drop of water is no different from the sea, in its property of being water.

nāqiş: deficient
māhiyat: property, the state of being
yam: sea
nam: moisture

Just as a little drop is called 'water', the rivers and the seas are also called water; after all, they are the same in their property of being water – even if they differ in quantity or quality. I am a Muslim; even though, I am not one with plenteous deeds and pious like the righteous, the awliyā. But since I am a Muslim, I hope for the intercession of my Prophet şallAllāhu álayhi wa sallam who said: ‘I will intercede for the wrongdoers amongst my followers.’

---
ghunchey mā awĥā key jo chaTkey danā key bāgh meiN
bulbul e sidrah tak un kī bū sey bhī maĥram nahīN
The beautiful flowers of ‘He was given a revelation..’ blossomed in the garden of Nearness,
And they were so high that even the Nightingale of Sidrah [Gabriel] did not catch a whiff of its fragrance

ghunchey: meaning bunch, but used here as a bunch of flowers
chaTakna: mean to be colorful, blossom, shine
mā awĥā: a reference to the verse: ‘fa awĥā ilā ábdihī mā awĥā’ / and then [Allāh] revealed to his bondsman that which he revealed [Sūrah An-Najm, v.10]
danā: meaning nearness. as it is mentioned in the verse: thumma danā fa-tadalla / and then, he approached and went closer.’ [Sūrah An-Najm, v.8]
bulbul e sidrah: Gibrīl álayhi’s salām, the nightingale of sidrah.
bū: fragrance

That is, on the Night of Ascension, RasūlAllāh şallAllāhu álayhi wa sallam went so far and where he went, in the Gardens of Nearness, he was inspired [waĥy] by the Lord and was revealed that which no one knows – even the archangel Gibrīl álayhi’s salām could not catch a whiff of its fragrance because he was so far above. And the Lord Almighty Himself closed the subject: ‘He revealed that which He revealed.’

As Imām Būsīrī says in Burdah:

wa bitta tarqā ilā an nilta manzilatan
min qābi qawsayni lam tudrak wa lam turamī
And you kept ascending until you reached the goal
Of ‘two bow-lengths’ which none has attained, nor anyone can aspire.

That is you reached the nearness of the Lord Almighty such that the closeness was ‘two bow-lengths or less.’ A rank that no one has attained even among the prophets other than you, nor does anybody dare to seek because of its immense greatness. ‘Two bow-lengths’ or qāba qawsayn is originally from the term qābay qaws [the two arches of the bow] but the words are transposed. This is a phrase to indicate ‘very little distance.’ Because a bow has two arches and there is very little distance between the two [in the middle, where one holds the bow].

Therefore, the Closeness of RasūlAllāh şallAllāhu álayhi wa sallam is described as if it were the distance between the two arches. However this is metaphorical nearness [al-qurb al-mánawī] and not physical, because Allāh táālā transcends all direction and distance:

wa dhātan án jihāti’s sitti khālī
He transcends, and is free from all six directions

RasūlAllāh şallAllāhu álayhi wa sallam reached such nearness that no one can reach nor even aspire. And this is a special status only for RasūlAllāh şallAllāhu álayhi wa sallam. And then Allāh táālā says: ‘and then he approached came near.’

hattā idhā lam tadá-a sha-wan li mustabiqin
mina’d dunuwwi wa lā marqan li mustanimi
So much so that when you reached the farthest place one can go
That of closeness and which cannot be surpassed by anyone.

That is, you kept ascending and left behind every rank and stature until you reached the Nearness which nobody else can attain nor hope to ascend.

sha-wā means the farthest place anyone can endeavor to reach.
mustabiq: one who endeavors.
marqā: status, rank, grade.
mustanim: one who aspires to soar.

[Translation and explanation of the couplets from the Burdah is adapted from two exegeses of Burdah: one by Imām Bājūrī and another by Shaykh Khālid al-Az’harī]

---
us meiN zamzam hai key tham-tham; is meiN jam-jam hai key beesh
kasrat e kawsar meiN zam-zam kee ţarah kam-kam nahīN
It is Zamzam that is restrained; and this is ever-flowing, ample
There is no measure for the abundance of the fount of Kawthar.

Zamzam is the well, the spring near the Kábah in Mecca. When the spring gushed out from the ground, Hājirah, the mother of Prophet Ismāýīl álayhimā as-salām was afraid that the precious water would be absorbed in the sand around. So she drew a circle around it and said: ‘zam-zam!’ which means ‘stop! stop!’ in Syriac. This water stayed within this circle and became a well. It is said in the ĥadīth that if she hadn’t cordoned it, the spring would have surged and become a sea.

tham-tham: stop, stop! which is the translation of the word ‘zam zam’ in Syriac.

jam-jam: abundant, ample.

kasrat/kathrah: abundance. It is used to define the measure of something as said in Al-Mufradāt.

kawsar/kawthar: the ever-flowing and abundant stream or fount from paradise. Lisan Al-Árab: Derived from kathura meaning lot. And Al-Kawthar is plenty and abundance of everything. As it is said in the verse: ‘We have given you Al-Kawthar’ which means: Plenty of everything: knowledge, good deeds and the bounty of both worlds. Imām Rāghib in Al-Mufradāt: It is also said that it means the abundant bounty received by RasūlAllāh şallAllāhu álayhi wa sallam. Also, a generous man is known as Kawthar [wa qad yuqāl li’r rajul as-sakhī: kawthar]. It is said: ‘something in abundance’ [takawthar ash-shayy] meaning it is extreme in copiousness and abundance.

kam-kam: kam in arabic is ‘how much’ but in urdu means ‘little.’

Even an expert can miss the subtlety in this couplet; therefore, Alahazrat has himself added footnotes to orient the reader towards it which I have faithfully incorporated above.

Zamzam is also a gift of a Prophet with ethereal qualities; but it is limited. It is restrained. Whereas, Kawthar is abundant and copious. Verily, the generous lord [Kawthar] does not ask how much when giving from his overflowing sea of goodness and nor is their any limit to the plenteousness of the fount.

Alliteration and Euphony: zamzam, tham-tham, jam-jam, kam-kam.
Homonyms: kam-kam meaning how-much in Arabic and very little in Urdu
Antithesis: zam-zam, tham-tham means stop-stop; jam-jam, beesh means abundant; also, jam-jam is abundant, kam-kam is less.

----
panjah e mihr e árab hai jis sey daryā bah gaye
chashmah e khurshīd meiN to nām ko bhī nam nahīN
It is the palm of the Sun of Arabia from which rivers gush forth,
The sun [in the sky] is devoid of even a little moisture.

mihr: sun
chashmah e khurshīd: chashmah means a spring or a stream; but when used with khurshīd or āftāb, it is just an idiom to describe the sun.
nām: [here] even for namesake
nam: moisture

The sun in the sky does not have moisture even for namesake; however, this Sun of Arabia is such that rivers gush from his hands. Because the law of nature is that bright and warm stars can dry the wateriness; but this Sun shines but yet cool springs of water flow from his hands.

---
aysa ummī kis liye minnat kash e ustād hO
kyā kifāyat is ko iqra’a rabbuka’l akram nahīN
Why should this ummi be beholden to any teacher?
Is it not enough that the Most Honorable and Most Bountiful Lord has taught him to read?

ummi: One who has not formally learnt to read; book-learned. People wrongly translate this as illiterate when referring to RasūlAllāh şallAllāhu álayhi wa sallam and Alahazrat refutes this short-sighted literalism.

minnat-kash: to be beholden, burdened with favor

iqra’a rabbuka’l akram: allusion to the Qur’ānic verse: iqra’a wa rabbuka’l akram / read and your Lord is the Most Bountiful. [Sūrah Al-álaq, v.3 ]

When the Most Bountiful Lord has taught him to read, why should he be beholden to any other worldly teachers? That is RasūlAllāh şallAllāhu álayhi wa sallam was taught by Allāh táālā and did not learn from any one in the creation. Therefore, his title ummi means, one who did not learn from any other teacher nor from books except that, Allāh táālā taught him.

Karam means to bestows without any expectation of recompense or requital. RasūlAllāh şallAllāhu álayhi wa sallam is Karīm, generous – but his Lord is the Most Generous, Al-Akram. His Generosity and Bounty is Absolute whereas every other person who grants favors is by His leave [Al-Rāzī, Tafsir Al-Kabīr].

On the word ummī from Al-Rāzī’s Mafātīĥ al-Ghayb in Sūrah Al-Aárāf, v.157

The third attribute: RasūlAllāh şallAllāhu álayhi wa sallam being an Ummī. An ummī is one whose attributes are similar to the Arabs [of old]. RasūlAllāh şallAllāhu álayhi wa sallam said: ‘We are a nation that is not literate – we do not write and we do not keep accounts.’ That is, most Arabs could neither write nor read and so was RasūlAllāh şallAllāhu álayhi wa sallam, and was therefore described thus. Scholars explain that in this meaning, it is a miracle of RasūlAllāh şallAllāhu álayhi wa sallam for three reasons:

First, because he would recite the Qur’ān in order and the same order subsequently without ever changing nor displacing a single word; however, an orator among the arabs made a speech and then returned to repeat it, he would add or modify in any measure [whether little or entirely changed]; but RasūlAllāh şallAllāhu álayhi wa sallam, though he did not write nor read from a book – would recite from the Book of Allāh without a minute change nor add or drop a word. This is a miracle and this is the meaning of a further verse: ‘sa nuqri-uka fa lā tansā’ / and We shall recite such that you will never forget [Sūrah Al-Aálā, v.6]

Second, if he wrote and read from a book, he would be accused of plagiarising it by reading the books of yore; and this incredible knowledge was gained by them. Therefore, he brought this Lofty Book, the Qur’ān which contains exquisite knowledge and wisdom – without having ever reading from a book nor learning from another teacher. Thus, it is a miracle and that is why Allāh táālā says: ‘You did not read this in a book before, nor did you write it with your right hand, lest the falsifiers make it doubtful.’ [Sūrah Al-Ankabūt, v.48]

Third: learning to write is an ordinary skill and anyone with little intelligence and comprehension can learn to write with very little effort. And if someone cannot learn to write [in spite of training] would indicate that one has very limited mental faculties. Allāh táālā gave RasūlAllāh şallAllāhu álayhi wa sallam the knowledge of those past and those who shall come and gave him immense knowledge and realization that no man can hope to attain; yet, in spite of such great intelligence and comprension, Allāh made him to not write or made him to learn from those lesser [than him] in knowledge or understanding. This huge contradiction – immense knowledge and wisdom but still not learning to write – is a sign, a defying miracle.

In the Burdah:

kafāka bi’l ílmi fi’l ummiyi mújizatan
fi’l jāhiliyyati wa’t ta-adībi fi’l yutumī
It is sufficient for you O ummī, that you were granted knowledge as a miracle
In the pagan times and were taught [manners and virtue] though you were an orphan

Ummi is derived from Umm meaning mother; that is one who has remained unaltered and in the same state after being borne by his mother. In usage [úrf], it means a person who does not know how to read or write; or a person who has not received an education in the common manner by learning from a teacher; jāhiliyyah or pagan times is mentioned here because, that was an age when knowledge was scarce; and learning etiquette [ta’dib] is mentioned because it is usually the father who teaches these things and orphans miss that.

That is, RasūlAllāh şallAllāhu álayhi wa sallam came with immense knowledge as a miracle in spite of having not learnt to read or write [in the tutelage of anybody] and living among pagans who had no knowledge and having been raised as an orphan – yet his lofty manners and incredible knowledge was given by Allāh táālā Himself as RasūlAllāh şallAllāhu álayhi wa sallam said: ‘Verily Allāh táālā has taught me etiquette and trained me in the most beautiful manners.’

---
aws mihr e ĥashr par paDh jāye pyāsO to sahee
us gul e khandāN kā ronā giryah e shabnam nahīN
O thirsty sinners! Let the fiery burning sun be dampened, diminished on Judgement day
For, the weeping of this radiant flower is not meager like that of dew

aws: dew, mist
mihr-e-ĥashr: the sun on judgement day
gul-e-khandāN: beautiful flower, radiant flower
giryah: to weep, to beseech
shabnam: dew, mist.
aws paDhna: is an urdu phrase that means: to diminish, to quench, to dampen, to wither, to extinguish, to be ashamed.
‘aws chaTey pyās nahiN bujhti’ is an idiom meaning one cannot quench their thirst by licking the dew. This idiom is modified as a complex metalepsis to get a wonderful effect in this verse.

O Sinners, you are thirsty and do you not wish that the heat and fury of the sun on judgement day be extinguished and quenched? In other words aws paDhna or let it be diminished; but then, one cannot quench their thirst with dew nor does dew extinguish a flame – Behold! Here comes the radiant flower that is not withered in the intense heat of the sun, nor is his beseeching have a mild effect like that of dew; he weeps for our sakes and to deliver us, and that is a torrent – relieving us of thirst and puts out the fiery sun.

aap rotey jaayeNgey hum ko haNsaatey jaayeNgey
he shall weep to make us laugh again.

and

nayyir e ĥashr ney ik aag lagaa rakhi hai
teyz hai dhuup miley saayah e daamaN hum ko
the sun on Judgement day, has ignited a fierce flame
harsh is the sun, grant us the shade of your mantle!

---
hai unhīN key dam qadam kī bāgh e áālam meiN bahār
woh na they, áālam na thā; gar woh na hoN áālam nahīN
The garden of this world flourishes on account of his presence,
The world was not created when he was not; and if he wouldn’t be, the world wouldn’t.

This is a straight forward verse and commonly understood; it is similar to the verse in Burdah:

law lā hu lam takhruji’d dunyā mina’l ádami
if he did not exist, the universe would not have come out of non-existence.

This is derived from the ĥadīth narrated by Al-Ĥākim and Al-Bayhaqi that Ādam álayhi’s salām saw the formula lā ilā illā Allāh Muĥammad RasūlAllāh written on the ársh and enquired about it. Allāh táālā replied: ‘if it were not for him, I would not have created you.’ [Bājūrī]

---
sāyah e dīwār o khāk e dar ho yā rab aur razā
khwāhish e dayhīm e qayşar shawq e takht e jam nahīN
My Lord! All that Raza yearns for, is the shade of the walls and dust from his dwelling,
I do not wish for Caesar’s crown or want Chosroe's throne.

sāyah e dīwār: the shade of the walls of his dwelling and khāk e dar: the dust from his abode, are both idioms to indicate one’s attachment and extreme veneration to one’s beloved.
dayhīm: a crown
qayşar: Caesar, the emperor of Rome.
jam: is a contraction of Jamshīd, as in jām-e-jam: the chalice of Jamshīd. He was one of the legendary rulers of Persia and hence I have replaced it with Chosroe to rhyme with Caesar in my English translation.
takht e jam: Jamshīd is the last greatest king in Persian mythology; naturally the phrase means ‘the power or authority or the kingdom of Jamshed’

Alahazrat rađiyAllāhu ánhu yearns for his beloved and is so drowned in the love of the Prophet şallAllāhu álayhi wa sallam that he has no interest in either the crown of Caesar nor the kingdom of Jamshīd; all he wants, is the shade of the Prophet’s wall and dust from his doorstep.

ham khāk uDayengey agar khāk na pāyī
ābād raza jis pey madīnah hai hamārah
we shall truly be deprived, if we don’t attain that dust
of the blessed land on which our beloved madinah rests.

and he says:

sotey haiN unkey saaye meiN koyi hameN jagaye kyuN
we sleep in the shade [of his fence], why does anybody rouse us?

Allah ta'ala knows best.

rah e irfaN sey jo hum naadidah ruu maHram nahiN

1. rāh e írfāN sey jo hum, nā dīdah rū maĥram nahīN
2. Muşţafā hai masnad e irshād par kuchh gham nahīN

3. hūN musalmāN garchey nāqiş hī sahī ay kāmilO
4. māhiyat pānī ki ākhir yam sey nam meiN kam nahīN

5. ghunchey mā awĥā key jo chaTkey danā key bāgh meiN
6. bulbul e sidrah tak un kī bū sey bhī maĥram nahīN

7. us meiN zamzam hai key tham-tham; is meiN jam-jam hai key beesh
8. kasrat e kawsar meiN zam-zam kee ţarah kam-kam nahīN

9. panjah e mihr e árab hai jis sey daryā bah gaye
10. chashmah e khurshīd meiN to nām ko bhī nam nahīN

11. aysa ummī kis liye minnat kash e ustād hO
12. kyā kifāyat is ko iqra’a rabbuka’l akram nahīN

13. aws mihr e ĥashr par paDh jāye pyāsO to sahee
14. us gul e khandāN kā ronā giryah e shabnam nahīN

15. hai unhīN key dam qadam kī bāgh e áālam meiN bahār
16. woh na they, áālam na thā; gar woh na hoN áālam nahīN

17. sāyah e dīwār o khāk e dar ho yā rab aur razā
18. khwāhish e dayhīm e qayşar shawq e takht e jam nahīN

-----------------------
Translation:

1. We, who have not seen the path of enlightenment and are unaware -
2. Yet, have no cause to worry since Muşţafā is upon the lofty seat of guidance.

3. O, the accomplished ones! I too am a Muslim, even if deficient –
4. A drop of water is no different from the sea, in its property of being water.

5. The beautiful flowers of ‘He was given a revelation..’ blossomed in the garden of Nearness,
6. And they were so high that even the Nightingale of Sidrah [Gabriel] did not catch a whiff of it

7. It is Zamzam that is restrained; and this is ever-flowing, ample
8. There is no measure for the abundance of the fount of Kawthar.

9. It is the palm of the Sun of Arabia from which rivers gush forth,
10. The sun [in the sky] is devoid of even a little moisture.

11. Why should this ummi be beholden to any teacher?
12. Is it not enough that the Most Honorable and Bountiful Lord has taught him to read?

13. O thirsty sinners! Let the fiery burning sun be dampened, diminished on Judgement day
14. For, the weeping of this radiant flower is not meager like that of dew

15. The garden of this world flourishes on account of his presence,
16. The world was not created when he was not; and if he wouldn’t be, the world wouldn’t.

17. O my Lord! All that Raza yearns for, is the shade of the walls and dust from his dwelling,
18. I do not wish for Caesar’s crown or want Chosroe's throne.

Names of Alahazrat's books - List in Arabic

1. أجلى الإعلام أن الفتوى مطلقا على قول الإمام

2. الطرس المعدل في حد ماء المستعمل

3. جمان التاج في بيان الصلاة قبل المعراج

4. نهج السلامة في حكم تقبيل الإبهامين في الإقامة

5. إيذان الأجر في أذان القبر

6. اجتناب العمال عن فتاوى الجهال

7. أوفى اللمعة في أذان يوم الجمعة

8. سرور العيد السعيد في حل الدعاء بعد صلوة العيد

9. وشاح الجيد في تحليل معانقة العيد

10. الحرف الحسن في الكتابة على الكفن

11. المنة الممتازة في دعوات الجنازة

12. بذل الجوائز على الدعاء بعد صلوة الجنائز

13. النهي الحاجز عن تكرار صلوة الجنائز

14. اهلاك الوهابيين على توهين قبور المسلمين

15. بريق المنار بشموع المزار

16. جمل النور في نهي النساء عن زيارة القبور

17. اتيان الأرواح لديارهم بعد الرواح

18. جلي الصوت لنهي الدعوة أمام الموت

19. طرق اثبات هلال

20. درء القبح عن درك وقت الصبح

21. العروس المعطار في زمن دعوة الإفطار

22. صيقل الرين عن أحكام مجاورة الحرمين

23. أنوار البشارة في مسائل الحج والزيارة

24. النيرة الوضية شرح الجوهرة المضية مع حاشية الطرة الرضية

25. إزالة العار بحجر الكرائم عن كلاب النار

26. إعلام الأعلام بأن هندوستان دار الإسلام

27. دوام العيش في الأئمة من القريش

28. رد الرفضة

29. المبين خاتم النبيين

30. الجبل الثانوي على كلية التهانوي

31. سبحن السبوح عن عيب كذب مقبوح

32. دامان باغ سبحن السبوح

33. قهر الديان على المرتد بقاديان

34. الجراز الدياني على المرتد القادياني

35. الكوكبة الشهابية في كفريات أبي الوهابية

36. سل السيوف الهندية على كفريات بابا النجدية

37. كفل الفقيه الفاهم في أحكام قرطاس الدراهم

38. الذيل المنوط لرسالة النوط

39. كاسر السفيه الواهم في ابدال قرطاس الدراهم

40. سبل الأصفياء في حكم الذبح للأولياء

41. الصافية الموحية لحكم جلود الأضحية

42. جلي النص في أماكن الرخص

43. بركات الإمداد لأهل الإستمداد

44. فقه شهنشاه وأن القلوب بيد المحبوب بعطاء الله

45. بدر الأنوار في آداب الآثار

46. شفاء الواله في صور الحبيب ومزاره ونعاله

47. مقال العرفاء بإعزاز شرع وعلماء

48. الياقوتة الواسطة في قلب عقد الرابطة

49. مروج النجا لخروج النساء

50. صفائح اللجين في كون التصافح بكفي اليدين

51. الزبدة الزكية لتحريم سجود التحية

52. لمعة الضحى في إعفاء اللحى

53. رد القحط والوباء بدعوة الجيران ومواساة الفقراء

54. إراءة الأدب لفاضل النسب

55. هادي الناس في رسوم الأعراس

56. الأدلة الطاعنة في أذان الملاعنة

57. حك العيب في حرمة تسويد الشيب

58. خير الآمال في حكم الكسب والسؤال

59. مسائل سماع

60. الحق المجتلى في حكم المبتلى

61. تيسير الماعون في حكم الطاعون

62. الحقوق لطرح العقوق

63. مشعلة الإرشاد في حقوق الأولاد

64. أعجب الإمداد في مكفرات حقوق العباد

65. أعالى الإفادة في تعزية الهند وبيان الشهادة

66. العطايا القدير في حكم التصوير

67. النور والضياء في أحكام بعض الأسماء

68. حقة المرجان لمهم حكم الدخان

69. الشريعة البهية في تحديد الوصية

70. الصمصام على مشكك في آية علوم الأرحام

71. الفضل الموهبي في معنى إذا صح الحديث فهو مذهبي

72. نزول آيات فرقان به سكون زمين وآسمان

73. معين مبين بهر دور شمس وسكون زمين

74. فوز مبين در رد حركت زمين

75. النيرة الشهابي على تدليس الوهابي

76. السهم الشهابي على خداع الوهابي

77. دفع زيغ زاغ

78. الحجة الفائحة لطيب التعين والفاتحة

79. أطائب التهاني في النكاح الثاني

80. إزاخة العيب بسيف الغيب

81. التحبير بباب التدبير

82. ثلج الصدر بإيمان القدر

83. تجلي اليقين بأن نبينا سيد المرسلين

84. شمول الإسلام لأصول الرسول الكرام

85. تمهيد ايمان بآيات قرآن

86. الأمن والعلى لناعتي المصطفى بدافع البلاء

87. نفي الفئ عمن استنار بنوره كل شيء

88. الهداية المباركة في خلق الملائكة

89. اسماع الأربعين في شفاعة سيد المحبوبين

90. القول المسعود المحمود في مسئلة وحدة الوجود

91. الدولة المكية بالمادة الغيبية

92. الوظيفة الكريمة

93. الميلاد النبوية في الألفاظ الرضوية

94. حقيقت بيعت

95. التبصر المنجد بأن صحن المسجد مسجد

96. مرقاة الجمان في الهبوط عن المنبر لمدح السلطان

97. رعاية المذهبين في الدعاء بين الخطبتين

98. الهادي الحاجب عن جنازة الغائب

99. حياة الموات في بيان سماع الأموات

100. الوفاق المتين بين سماع الدفين وجواب المبين

101. تجلي المشكوة لإنار أسئلة الزكوة

102. أعز الأكتناه في رد صدقة مانع الزكوة

103. رادع التعسف عن الإمام أبي يوسف

104. أفصح البيان في حكم مزارع هندوستان

105. الزهر الباسم في حرمة الزكوة على بني هاشم

106. أزكى الإهلال بإبطال ما أحدث الناس بأمر الهلال

107. البدور الأجلة في أمور الأهلة مع شرح نور الأدلة للبدور الأجلة مع حاشية رفع العلة عن نور الأدلة

108. الإعلام بحال البخور في الصيام

109. تفاسير الأحكام لفدية الصلوة والصيام

110. هداية الجنان بأحكام رمضان

111. عباب الأنوار أن لا نكاح بمجرد الإقرار

112. ماحي الضلالة في أنكحة الهند و بنجالة

113. هبة النساء في تحقيق المصاهرة بالزنا

114. الجلي الحسن في حرمة ولد أخي اللبن

115. تجويز الرد عن تزويج الأبعد

116. البسط المسجل في إمتناع الزوجة بعد الوطي للمعجل

117. رحيق الإحقاق في كلمات الطلاق

118. آكد التحقيق بباب التعليق

119. الجوهر الثمين في علل نازلة اليمين

120. نابغ النور على سؤالات جبلفور

121. المحجة المؤتمنة في آية الممتحنة

122. أنفس الفكر في قربان البقر

123. ابحاث اخيرة

124. الدلائل القاهرة على الكفرة النياشرة

125. تدبير فلاح و نجات و اصلاح

126. القمع المبين لآمال المكذبين

127. باب العقائد والكلام

128. السوء والعقاب على المسيح الكذاب

129. حجب العوار عن مخدوم بهار

130. جزاء الله عدوه بإبانة ختم النبوة

131. جوال العلو لتبين الخلو

132. التحرير الجيد في حق المسجد

133. إبانة المتواري في مصالحة عبد الباري

134. أنصح الحكومة في فصل الخصومة

135. الهبة الأحمدية في الولاية الشرعية والعرفية

136. فتح المليك في حكم التمليك

137. أجود القرى لطالب الصحة في إجارة القرى

138. كتاب المنى والدرر لمن عمد مني آردر

139. هادي الأضحية بالشاة الهندية

140. الرمز المرصف على سؤال مولانا السيد آصف

141. نقاء السلافة في أحكام البيعة والخلافة

142. النميقة الأنقى في فرق الملاقي والملقى

143. الهنيء النمير في الماء المستدير

144. رحب الساحة في مياه لا يستوي وجهها وجوفها في المساحة

145. هبة الحبير في عمق ماء كثير

146. النور الرونق لإسفار الماء المطلق

147. عطاء النبي لإفاضة أحكام ماء الصبي

148. الدقة والتبيان لعلم الرقة والسيلان

149. حسن التعمم لبيان حد التيمم

150. سمح الندرى بما يورث العجز من الماء

151. الظفر لقول الزفر

152. المطر السعيد على نبت جنس الصعيد

153. الجد السديد في نفي الإستعمال عن الصعيد

154. قوانين العلماء في متيمم علم عند زيد ماء

155. الطلبة البديعة في قول صدر الشريعة

156. مجلي الشمعة لجامع حدث ولمعة

157. سلب الثلب عن القائلين بطهارة الكلب

158. الأحلى من السكر لطلبة سكر روسر

159. حاجزالبحرين الواقي عن جمع الصلاتين

160. منير العين في حكم تقبيل الإبهامين

161. الهاد الكاف في حكم الضعاف

162. هداية المتعال في حد الإستقبال

163. نعم الزاد لروم الضاد

164. إلجام الصاد عن سنن الضاد

165. النهي الإكيد عن الصلاة وراء عدى التقليد

166. القلادة المرصعة في نحر الأجوبة الأربعة

167. القطوف الدانية لمن أحسن الجماعة الثانية

168. تيجان الصواب في قيام الإمام في المحراب

169. أنهار الأنوار من يم صلاة الأسرار

170. أزهار الأنوار من صبا صلاة الأسرار

171. وصاف الرجيح في بسملة التراويح

172. الجود الحلو في أركان الوضوء

173. تنوير القنديل في أوصاف المنديل

174. لمع الأحكام أن لا وضوء من الزكام

175. الطراز المعلم فيما هو حدث من أحوال الدم

176. نبه القوم أن الوضوء من أي نوم

177. خلاصة تبيان الوضوء

178. الأحكام والعلل في إشكال الإحتلام والبلل

179. بارق النور في مقادير ماء الطهور

180. بركات السماء في حكم إسراف الماء

181. ارتفاع الحجب عن وجوه قرآءة الجنب

182. الطيب الوجيز في أمتعة الورق والإبريز

183. أبر المقال في استحسان قبلة الإجلال

184. الكشف شافيا حكم فونوجرافيا

185. الفقه التسجيلي في عجين النار جيلي

186. المقصد النافع في عصوبة الصنف الرابع

187. طيب الإمعان في تعدد الجهات والأبدان

188. تجلية السلم في مسائل من نصف العلم

189. نطق الهلال بأرخ ولاد الحبيب والوصال

190. جمع القرآن وبم عزوه لعثمان

191. إقامة القيامة على طاعن القيام لنبي تهامة

192. كشف حقائق وإسرار دقائق

193. مقامع الحديد على خد المنطق الجديد

194. الكلمة الملهمة في الحكمة المحكمة لوهاء الفلسفة المشئمة

195. حسام الحرمين على منحر الكفر والمين

196. وصايا شريف

197. أحكام شريعت

198. عرفان شريعت

199. ملفوظات اعليحضرت

200. شمائم العنبر في أدب النداء أمام المنبر

201. فتاوى كرامات غوثية

202. الزلال الأنقى من بحر سبقة الأتقى

203. طرد الأفاعي عن حمى هاد رفع الرفاعي

204. تنزية المكانة الحيدرية عن وصمة عهد الجاهلية

205. غاية التحقيق في إمامة العلي والصديق

206. قوارع القهار على المجسمة الفجار المعروف به ضرب قهاري

207. خالص الإعتقاد

208. إنباء المصطفى بحال سر وأخفى

209. أنوار الإنتباه في حل نداء يا رسول الله

210. شرح المطالب في مبحث أبي طالب

211. إعتقاد الأحباب في الجميل والمصطفى والآل والأصحاب

212. أمور عشرين در امتياز عقائد سنيين

213. رماح القهار على كفر الكفار

214. منية اللبيب أن التشريع بيد الحبيب

215. منبه المنية بوصول الحبيب إلى العرش والرؤية

216. صلات الصفاء في نور المصطفى

217. قمر التمام في نفي الظل عن سيد الأكوان

218. هدي الحيران في نفي الفئ عن سيد الأكوان

219. الإجازات المتينة لعلماء بكة والمدينة

220. أطائب الصيب على أرض الطيب

221. سيف المصطفى على الأديان الافتراء

222. النكتة على مراء كلكته

223. چراغ أنس

224. قصيدتان رائيتان

225. ذكر أحباب ودعاء أحباب

226. إظهار الحق الجلي

227. مسائل معراج

228. فتاوى أفريقة

On AlaHazrat's Books

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 my 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 alaHazrat'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.

---
alaHazrat'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 alaHazrat 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, alaHazrat 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 alaHazrat 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.

A Historical Letter - transliterated

This is the final letter to Asharfiyli Thanawi of Deoband by AlaHazrat in transliterated Urdu.

---
(ba-ifazah e hazrat `allamah mawlana hasanayn raza khan barelwi madd zillahu'l `aali)

ulama e devband ki woh deen soz ibarateN jin par saara arab o ajam cheenkh uTha tha, dunya ke baDey baDey `ulama e kiraam o muftiyaan e `izaam o mashayikh e zawi'l iHtiraam o `awaam laraz gayey the har dardmand mukhliS taDap raha tha ke kisi soorat yeh fitna khatm ho aur millat e islamiyah sukuun o itminaan kaa saans le.

deen aur millat e islamiyyah meiN fitnah aur iftiraaq ki yeh hawlnaak aag aysi na thi jis par mujaddid e a'azam imam aHmed raza khan barelwi quddisa sirruh khamosh tamashayi rahtey. islam ka intihaayi dard musalmanoN ki dunya o akhirat kee tabahee ka khawf aur aap ke manSab ki zimmah-dari ney aap ko muztar aur bey-chayn kar diya. `ulama e devband ko da'awat par da'awat dee. bahut sey maTbu'ah o ghayr maTbu'ah khuTooT likhe; registeriyaN bheyjiN ke ay Allah ke bando!
tumhari in ibaratoN sey islam kee bunyaadoN par zarbeN lagee haiN; musalman sakht mushkilaat meiN phans gaya hai; dunya ke saath uskee aakhirat bhi barbaad ho rahee hai.

aaO; hum tum bayTh kar is mu'amale ko Saaf karleN aur us raah ko ikhtiyar kareN jo islam ka `ayn mansha'a aur musalmanoN ke liye sirat e mustaqeem ho. magar afsos ke akabir e devband ney ya to us sey ijtinaab kiya ya agar wa'adey bhi kiye to eefaa na kar sakey. khajaalat o sharmindagi daamangeer rahee.

ulama e devband ki is rawish ka natijah yeh nikla ke us waqt ke andeshoN ke muTabi yeh fitnah aaj apney uruj par pahunch gaya jis sey na sirf musalmanoN ki dunya ko shadeed nuqSan pahunch raha hai balke ek bahut baRi jama'at aur uskee mukhtalif shaakoN ki aakhirat bhi barbaad ho rahi hai.

hum zeyl meiN mujaddid e a'azam imam barelwi quddisa sirruh ke eyk taarikhi khaT ki naql peysh kar rahey haiN jo aap ney aaj se taqreeban satasaTh (67) saal qabl san 1329 hijri meiN maulvi ashraf `ali thanawi ko likha tha aur jo risalah "dafiy al-fasad `an muradabad" meiN chap
chuka tha.

---
---------------
mu'awazah e `aliyah imam barelwi quddisa sirruh:
ba naam
maulvi ashraf ali sahab thanawi
----------------

bismillahi'r RaHmani'r RaHeem
naHmaduhu wa nuSalli `ala Rasulihi'l kareem
as-salamu `ala mani't taba'a al-hudaa.

faqeer bargaah e `azeez o Qadeer `azza jalaluhu to muddatoN sey aap ko da'awat dey raha hai; ab Hasb e mu'ahadah qarardaad e muraadabaad phir muHarrik hai ke aap ko sawaalaat o muwakhizaat e Husam al-Haramayn ki jawab dahi ko aamaadah hoN; maiN aur aap jo kuch kaheN likh kar kaheN aur sunaa deN aur wahi dastakhaTi parcha usee waqt fareeqayn e muqabil ko detey jaayeN ke fareeqayn meiN se kisee ko kah ke bidakne ki gunjayish na rahey.

mu'ahadah meiN 27 Safar 1329 hijri munazarah ke liye muqarrar huwee hai; aaj pandrah ko uskee khabar mujh ko milee; gyarah roz kee muhlat kaafi hai; wahaN baat hi kitnee hai? isee qadar ke yeh kalimaat shan e aqdas huzur pur noor sayyid e `aalam sallallahu ta'ala `alayhi wa sallam meiN tauheen haiN yaa nahiN?

ye bi `awnihi ta'ala 2 minute meiN ahl e eemaan par zaahir ho saktaa hai; li haza faqeer e us Azeem Dhu'l Arsh ki qudrat o raHmat par tawakkul kar key yahi 27 Safar roz e jaaN afroz do shunbah uskey liye muqarrar karta hai.

aap fauran qubuul ki taHreer apni muhri dastakhaTi rawaana kareN aur 27 Safar ki Subah muradabad meiN hoN; aur aap bi'z zaat is amr e ahm o a'azam deen ko Tayy kar leN; apne dil kee aap jayse bataa sakeN gey wakeel kya bataye gaa?

`aaqil baaligh musta'Teey ghayr mukhadarah kee tawkeel kyuN manzoor ho? ma'a-haaza yeh mu'amalah kufr o islaam ka hai; kufr o islaam meiN wakaalat kaysee? agar aap khud kisee Tarah saamne nahiN aa saktey aur wakeel ka sahara DhunDiye to yahee likh deejiye.

itna to Hasb e mu'ahadah aap ko likhna hi hoga ke woh aap ka wakeel e muTlaq hai uska tamaam sakhta, pardakhta, qabool, sukoot, nakool, `adool, sab aap ka hai aur is qadar aur bhi zaroor likhna hoga ke agar bi-`awni'l `Azeez al-Muqtadir `azza jalaluhu aap ka wakeel maghloob ya mu'tarif ya saqiT ya faar huwa to kufr sey tawbah `ala'l i`ylan aap ko karne aur chapni hogi ke tawbah meiN wakalat namumkin hai aur i`ylaniyah kufr ki tawbah i`ylaniyah laazim.

maiN arz karta huN aakhir baar aap hi ke sar rahta hai ke tawbah karni huwee to aap hi poochey jaayenge; phir aap khud hi daafiy e ikhtilaaf ki himmat kyuN na kareN? kya MuHammad RasulAllah Sallallahu ta'ala `alayhi wa sallam ki shaan e aqdas meiN gustakhi karney ko aap the aur baat banaane doosra aaye? laa Hawla wa laa quwwata illa billahi'l `aliyyi'l `azeem.

aap barsoN sey saakit aur aap ke Hawari raf'a e khajlat ki sa'yi e bey HaaSil kartey haiN. har baar eyk hi tarah ke jawab hotey haiN; aakhir taa-bah-key?

yeh akheer da'awat hai, is par bhi aap saamne na aaye to Al'Hamdulillah main farz e hidaayat adaa kar chukaa. aayindah kisi ke ghoghe par iltifaat na hogaa. manwaa denaa meraa kaam nahiN, Allah `azza wa jall ki qudrat meiN hai.

Wallahu yahdee man yashaa ilaa Siratin mustaqeem.
wa Sallallahu ta'ala `ala sayyidina wa mawlana Muhammad wa aalihi wa SaHbihi ajma'yeen. wa'l Hamdu lillahi Rabbi'l `alameen.

faqeer Ahmed Raza Qadri `ufiya `anhu 15 Safar al-Muzaffar, roz e chaharshunbah san 1329 hijri.

---
[ma-aal yahi huwa ke akabir e devband ghabratey rahe khajalat o sharmindagi nibahtey rahey; ruju'u o ittiHaad sey gureyz kiya aur eyk bahut baDa fitna baaqi rah gaaya]

Abhas e Akhirah - The Last Discussion, transliterated

[tamheed:
ye mubarak risalah woh hai jis ne wahabiyoN deobandiyoN ki munazarey ki raT aur ta'alliyoN ko khaak meiN mila diya. khuurjah ke deobandiyoN ne da'awat e munazarah dee thi, bey charey apnee Tawaghiyat ki chalbaziyoN sey naawaaqif the; da'wat e munazarah dey bayThe!

alaHazrat qiblah raDiyallahu ta'ala 'anhu ne ye mazmuun e Haqayiq mash'hoon ba saygha e registeri irsal farma diya, jiska tarikhi naam 'abhas e akheerah' hai. iske pahunchtey hi thanwi o ajodhya-bashi o chandpuri waghayrah ko sanp sungh gaya aur aaj tak iski tabishoN se dayabina malayina ki aankheN kheerah haiN aur qayamat tak iska jawab un se mumkin nahiN.]

-----
bismillahi'r Rahmani'r Rahim
naHmaduhu wa nuSalli `ala Rasulihi'l kareem

AlHamdulillah! is faqeer e bargah e Ghalib Qadeer `azza wa jall ke dil meiN kisi shakhs sey na zati mukhalifat na dunyawi khuSumat. mujhe mere sarkar abad qarar Huzur pur nur Sayyidu'l Abrar sallallahu ta'ala `alayhi wa sallam ne mahz apney karam sey is khidmat par ma'mur farma diya ke apney musalman bhayiyoN ko aysoN ke Haal se khabardar rakhuN jo musalman kahla kar Allah Wahid Qahhar jalla jalaluhu aur MuHammad RasulAllah mazun Mukhtar sallallahu ta'ala `alayhi wa sallam ki shan e aqdas par Hamlah kareN;

taakey mere `awaam bhaayi Mustafa Sallallahu `alayhi wa sallam ki bholi bhaali bheyDeN in 'ziyabun fi's siyab' ke jubboN imamoN maulviyat mashaykiyat ke muqaddas namoN, 'qalAllah o qala RasulAllah' ke roghani kalamoN sey dhokey meiN aakar shikar e gurgaN e khunkhar ho kar ma'azAllah saqar meiN na gireN.

yeh mubarak kaam bi Hamd al-Min'aam is `ajiz ki Taqat se badarjahaa khuub tar o fuzuN tar huwa aur hota hai; aur jab tak woh chahey gaa hoga. dhalika min faDlillahi `alayna wa `ala an-nas; wa'l Hamdu lillahi Rabbi'l `alamin. [hum par aur logoN par yeh Allah ka fazl hai; aur sab ta'arifeN Allah Rabbu'l `alamin key liye haiN]

is sey ziyadah na kuch maqSud na kisee ki sabb o shatam o buhtan o iftara ki parwaah. mere sarkar ne mujhe pahley hi sunaa diya:

wa la tasma`unna mina'l ladhina uutu'l kitaaba min qablikum wa mina'l ladhina ashrakuu adhan katheera; wa in taSbiruu wa tattaquu fa inna dhalika min `azmi'l umuur. [bey shak zarur tum ahle kitab aur mushrikoN (ya'ani mukhalifoN) ki taraf se bahut kuch bura suno ge aur agar sabr o taqwa karo to woh baDi himmat ka kaam hai]

---
AlHamdulillah! yeh zabani iddi'aa nahiN meri tamam kar-rawayiyaN is par shahid e `adil haiN; muwafiq o mukhalif sab dekh rahey haiN ke amr e deen ke `ilawah jitney zaati Hamley mujh par huwey kisi ki aSlan parwah na ki. As'hab e faqir ney aap ki Taraf se qabil e jawab ishtihar ke lajawab jawab diye jo biHamdihi ta'ala laa-jawab rahey.

magar janab ke muhazzib `alim e muqaddas mutakallim mawlwi murtaza Hasan sahab devbandi chandpuri ke kamal e shusta o shayista dushnam namey "bareli chup shah giraftar" ki nisbat qaTa'yi mamani`at kardi jiska aaj tak udhar waloN ko iftikhaar hai ke hamarey gaali namah laajawab raha.

girami munshi mawlana sana'Allah amratsari mumkin o maujood meiN farq na jaan sakey; maqduurat e ilayhiyyah ko maujaadat meiN munHaSir Tahraya; `ilm e ilaahi ke naa-mahdood honey meiN apney aap ko muta'ammal batayaa aur jaatey hi ramzaan jaisey mubarak maheene meiN bar `aks chaap diyaa: 'maiN haraa aaya'.

idhar us par bhi iltifaat na huwa, `aaqilaN niko meedanand par iktifaa kiyaa.

yahaN tak waqa`yiy e makkah mu`azzamah meiN kayse kayse ma`akuus aur maSnu`u akaazeeb e fajirah akhbaroN meiN kis aab o taab sey chaapa kiye; harchand aHbaab ka israr huwa, faqir itna hi shaa`yiy karta hai ke "jhooT hai", itnaa bhi na kiyaa.

phir chand hi roz meiN hazraat ke jhooT khul gaye aur Wahid Qahhar ke zabardast hathoN ney un key munH meiN path'thar dey diye, us par bhi maiN ne itnaa na kaha ke: "kaysa aap SaHiboN kaa jhooT khulaa?".

aysey waqaa`yiy ba kasrat haiN aur ab jo Sahab chaaheN imtihaan farma leN. in shaa Allah al-Azeez zaati hamloN par kabhi iltifaat na hogaa. Sarkar sey mujhe yeh khidmat supurd hai ke `izzat e sarkar ki Himaayat karuN, na ke apnee.

maiN to khush huN ke jitni deyr mujhe gaaliyaN detey, iftara kartey, buraa kahtey haiN, utnee deyr MuHammad RasulAllah Sallallahu ta'ala `alayhi wa sallam ki bad-goyee munqiSat juyee sey ghafil rahtey haiN; maiN chaap chukaa aur phir likhtaa huN meri aankh ki ThanDak is meiN hai ke meri aur merey aabaa kiraam ki aabruyeN `izzat e MuHammad RasulAllah Sallallahu ta'ala `alayhi wa sallam ke liye sipar haiN.

Allahumma Aameen.

---
Tizkaraat:
---------
1. aap jaantey haiN aur zamaney par raushan hai ke bifazlihi saalahaa saal sey kis qadar rasayil e kaseerah azeezah aap aur aap key akaabir janab maulvi gangohi sahab waghayrah ke radd meiN idhar sey shay`iy huwey aur bi Hamdihi ta'alaa hamesha laa jawaab rahey.

2. woh aur aap Sarahatan munazarah sey isti`yfaa dey chukey.

3. sawalaat gayey, jawaab na miley, rasayil bhejey, daakhil e daftar huwey, registeriyaN pahunchiN munkir ho kar waapis farmaadiN

4.akheer tadbeer ko devband jalsah meiN in ra'yisoN ke zariyey se jin ka janab par baar hai, taHreek ki; us par bhi aap saakit hi rahey.

5. rayeesoN ka daabv thaa; naachar dafa'a waqtee ko wahee chandpuri sahab aap ke wakeel baney; faqeer ney apney khaT o qalam sey janab ko registeri shudah card bheyjaa; phir kya aap munazarah e ma'alumah pey aamaadah huwey? kyaa aap ne chandpuri sahab ko apna wakeel e muTlaq kiyaa? saat (7) maheeney sey zaayid guzar gayey aap ne uska jawab na diyaa.

zaahir hai ke agar aap waaqa`yi aamadah huwey hotey, waaqa`yi aap ne wakeel kiyaa hotaa to 'HaaN' likh denaa dushwaar na hotaa; mardaana waar iqraar sey faraar na hotaa. ye hai woh farzi, laa-ya'ani, ghayr waaqi`y, mu`ahadah jiskey `aduul ka udhar ilzaam lagaya jata hai.

Sub'han Allah apney wakeel bi'l iddi`aa ki wakaalat aap na maaneN aur `aduul janib e khaSam se jaaneN? haaN janab to na boley, solah (16) din baad unheeN aap ke muwakkil

sahab ne lab kholey ke ham jo ru'usaa ke saamney apney munH aap hi da'awaa e wakaalat kar chukey haiN. ab janaab thanawi sahab sey daryaft karnaa zillat aur ruswayi, gardan ka Tawq, naapak chaaleN, beysharmi ke Heeley haiN [mulahazah ho unkaa shareefana muhazzib khaT mu'arrakhah 20 rabiy al-aakhir sharif san 1328 hijri] jo unki a'ala tahzeebon se namoona e khurdaari hai; yeh khiTab mahz us jurm par haiN ke thanvi sahab sey hamari wakaalat ka kyuN istifsaar kiyaa? unkey qabuul o `aduul par kyuN mawquuf rakhaa? hamara zabani iddi'aa kyuN na maan liyaa? janab thanawi sahab laakh na maaneN, hum jo unkey wakeel ban bayThey haiN, ab na maan-na beysharmi ka Heela hai; naapaak chaal hai; zillat hai, ruswaayi hai, Tawq e wabaal hai!

Janab thanawi sahab! aap apne muwakkil ya'ani khud saakhta wakeel sahab ki babat khud hi fayslah farma saktey haiN; aaj tak aysi wakalat kisi ghayr majnoon ke nazdeek qaabil e qabool ya koyi `aaqil aysey hazraat sey khiTaab rawaa rakhey gaa?

---
6. jalsah e devband ke ba'ad janab maulvi gangohi Sahab ke eyk shagird e rashid maulvi `ali raza modi ney aap hazrat sey munazarah karleyne ki taHrik ki; unheN fauran likha gaya, yahaN to barsoN sey yahi darkhwast hai. janab gangohi saHab apni raah gaye, janaab thanawi sahab bhi unhiN kee raah par muhr bar lab haiN; aap hi himmat keejiye aur thanawi SaHab se jawaab laa deejiye; uskey pahchan-ney par un SaHab ney bhi himmat haar dee.

7. aznab e janab ke iftara'a e a'azam par musalmanoN ne panch sau (100) rupiye naqd ka ishtihaar diyaa aur aap ko registeri bhejaa; aap na jawaab dey sakey na suboot.

8. duusrey ashadd iftara'a naameh par teen hazaar rupiye kaa ishtihaar aap ko diyaa aur registeri bhejaa. agar tamaam jama'at sey kuch ban paDti to apney madrasah e devband ke liye itnee baDi raqam na choRi jaati; magar na jawaab hi mumkin huwaa na suboot; naachaar, chaarah e kaar wahee sukoot.

9. ye maana ke jab jawaab ban hi na paRey to kya keejiye; kahaaN se laayiye? kis ghar se deejiye? magar janaab e waala! aysi sooratoN meiN inSaaf yeh thaa key apney atba'a ka munh band kartey.

mu'amalah e deen meiN aysee naa guftanee? Harakaat par unheN lajaatey sharmatey. agar janaab ki Taraf sey targheeb na thi to kam az kam aap key sukoot ney unheN shah dee; yahaN tak key unhoN ney "sayf an-naqee" jaysi taHreer shaa`yiy kee, jiski nazeer aaj tak kisee aarya yaa padri sey ban na paDhi.

ya'ani merey rasayil qahirah key qarz utaarney kaa yeh zariyah eejaad kiya ke merey waalid e maajid o jadd e amjad o peer o murshid - quddisat asraruhum - o khud huzur pur nurr sayyiduna ghaws e a'azam raDiyallahu ta'ala `anhu key asmaa-e-Tayyibah sey kitabeN ghaD leeN. unkey naam nihad maTba'a tarash liye; farzi Saf'HoN key nishaan sey `ibarateN taSneef karleeN jis kee mukhtasar jadwal yeh hai:

--------------------------------
nam-e-kitab : hadiyyatu'l bariyyah
asmaa-e-Tayyibah muftara `alayhim : walid e maajid quddisa sirruh
maTba'a e tarasheedah : lahore
SafHaha e tarasheedah : 13
khulasah e ibarat-e-tarasheedah : mas'alah e `ilm e ghayb
Saf'Hah e iftaraa'a : 11

nam-e-kitab : hadiyyatu'l bariyyah
asmaa-e-Tayyibah muftara `alayhim : walid e maajid quddisa sirruh
maTba'a e tarasheedah : lahore
SafHaha e tarasheedah : 41
khulasah e ibarat-e-tarasheedah : mas'alah e tabdeel e goristaan ba-Himaayat-e- gangohi sahab
Saf'Hah e iftaraa'a : 20

nam-e-kitab : tuHfatu'l muqallideen
asmaa-e-Tayyibah muftara `alayhim : hazrat khatimu'l muHaqqiqeen
maTba'a e tarasheedah : Subah Sadiq, Sitapur
SafHaha e tarasheedah : 15
khulasah e ibarat-e-tarasheedah : ta'areef e janaab gangohi sahab
Saf'Hah e iftaraa'a : 3

nam-e-kitab : hidayatu'l islam
asmaa-e-Tayyibah muftara `alayhim : hazrat qudwatu's salikeen jadd e amjad quddisa sirruh
maTba'a e tarasheedah : Subah Sadiq, Sitapur
SafHaha e tarasheedah : 30
khulasah e ibarat-e-tarasheedah : mas'alah e `ilm e ghayb khaaS ba-Himaayat e thanawi sahab
Saf'Hah e iftaraa'a : 11

nam-e-kitab : tuHfatu'l muqallideen
asmaa-e-Tayyibah muftara `alayhim : jadd e amjad quddisa sirruh
maTba'a e tarasheedah : lucknow
SafHaha e tarasheedah : 12
khulasah e ibarat-e-tarasheedah : tabdeel e goristaan ba-Himayat e gangohi sahab
Saf'Hah e iftaraa'a : 20

nam-e-kitab : khazinatu'l awliya'a
asmaa-e-Tayyibah muftara `alayhim : alaHazrat sayyiduna Hamzah quddisa sirruh
maTba'a e tarasheedah : kanpur
SafHaha e tarasheedah : 15
khulasah e ibarat-e-tarasheedah : mas'alah e `ilm e ghayb ba-Himayat e thanawi sahab
Saf'Hah e iftaraa'a : 11

nam-e-kitab : malfuzat
asmaa-e-Tayyibah muftara `alayhim : alaHazrat sayyiduna Hamzah quddisa sirruh
maTba'a e tarasheedah : mustafayi
SafHaha e tarasheedah : 17
khulasah e ibarat-e-tarasheedah : tabdeel e goristan ba-Himayat e gangohi sahab
Saf'Hah e iftaraa'a : 21

nam-e-kitab : mir'atul Haqiqah
asmaa-e-Tayyibah muftara `alayhim : huzur pur-nur ghaws e a'azam raDiyallahu anhu
maTba'a e tarasheedah : misr
SafHaha e tarasheedah : 18
khulasah e ibarat-e-tarasheedah : mas'alah e `ilm e ghayb
Saf'Hah e iftaraa'a : 14

--------------------------------------------------
aur bey-dhaDak likh diya ke tum ye kahtey ho aur tumharey akabir apnee in kitaboN meiN, in maTabiy ke matbuu'at meiN, in Saf'HoN par yeh farmatey haiN; HaalaNkey in kitaboN kaa jahaaN meiN wujuud na in maTaabiy ka ke kisi maTba'a meiN chapeeN; na in hazraat ney taSneef farmayeeN, na Hawalah dahindah ke farz o taraash key baahar aayeN.

jur'at par jur'at yeh ke SafHah 20 par jo farzi maTba'a lahore ki khayali "hidayatu'l bariyyah" sey eyk fatwa gaRha us ke aakhir meiN hazrat khatim al-muHaqqiqin quddisa sirruh ki muhr bhi dil sey taraash li jis meiN san 1301 hijri likhey; Haalankey hazrat e waala ka wiSaal sharif 1297 hijri meiN ho chuka.

hazraat ki Haya! ye sakht gandah iftarayi risalah janab ke madrasah e devband sey shaayi`y huwa. Sahib e maTba'a ka bayan hai ke aap ke eyk mutakallim muSannif maulvi Sagheer Husayn sahab devbandi ne chapwaaya. aapke wakeel maulvi murtaza Hasan devbandi ney apne eyk khat meiN isey iftikhaaran peysh kiyaa ke:

taHreer meiN bhi ab aap kee Haqiqat dekhni hai. "sayf an-naqee" Taba'a ho chukaa hai, mulahazey sey guzra hoga (mulahazah ho khaT 30 rabiy al-akhir, san 1328 hijri).

jab Haya o deen o ghayrat o diyanat o `aql o insaniyat ki naubat yahaN tak mushahidah huwee har zee fahm ney jaan liya key bahs ka khatimah ho gayaa. hazraat sey mukhatibah kisi `aaqil kaa kaam na rahaa.

alHamdulillah, kutub o rasayil e faqeer to chattees (36) saal sey laajawaab haiN; aS'Haab o aHbaab e faqeer ke rasaayil bhi bi `awnihi `azza jalaluhu laajawaab hi rahey. idhar key taazah rasaayil:

1.zafar ad-din at-Tayyib
2. keen kush panjah peych
3. barish e sang
4. paykaan jaaN gudaaz
5. al-azab al-biys
6. zaroori notes
7. niyaaz naamah
8. kashf e raaz
9. ishtihaar e chaharum
10. panjam
11. haftam
12. hashtam

hi mulahazah farmayiyey. kis sey jawaab ho sakaa? in key iyterazoN muwakhizoN aur muTaliboN ka kis ney qarz adaa kiyaa?

baat badal kar idhar udhar ki muhmil lachar agar eyk aadh parchey meiN kisi Sahab ney kuch farmayi, uska jawaab fauran shayi`y huwaa ke phir udhar muhr e sukoot lag gayee, wal Hamdu lillahi Rabbi'l `alamin.

magar aap kee yeh tadbeer hazraat ko aysee sujhee jis ka jawaab eyk maiN aur merey aS'Haab kyaa, tamaam jahaan meiN kisee `aaqil sey na ho sakey. ghareeb musalmaan itnee Hayaa o ghayrat aysi bey-tukaan jur'at itni beybaak tabi'at kahaN sey laayeN?

ke kitaboN ki kitabeN dil sey gaRh leN. unkey maTba'a tarash leN, unki `ibarateN Dhaal leN aur ankhoN meiN aankheN Daal kar sar-e-baazaar chaap deN ke fulaN chapey ki fulaN kitab fulaN Safhey par janab maulvi gangohi sahab ne likha hai key thanawi sahab kafir haiN; fulaN maTba'a ke fulaN saTr meiN janab maulvi thanawi sahab ney farmaya hai key gangohi Sahab murtadd haiN. jo itna ho ley woh hazraat sey mukhatibey kaa naam ley aur waaqayiy siwaa is Tareeqey ke aur kar hi kyaa saktey they ke Hazraat chattees (36) saal key kutub o rasayil ke bar sey subuk dosh hotey:

waqt zaroorat gar namaand gurayez
dast bageer o sar e shamsheer teyz

[muSeebat ke waqt jab insaan ko bhagney ki bhi Taaqat nahiN rahtee to wo laRhayi key liye kamar bastah ho jaata hai]

yeh khatimey ka band, is akheer daur meiN "madrasah e aliyah devband" aur uskey hawaa khwaahoN hi ka Hissah tha. baayeeN-hama aap key ba'az beycharey naafahm awaam ye ummeed kiye jaatey haiN ke aap munazarah farmayeN gey.

isee key muta'allaq ab tazah shagoofe ne khoorjah sey khurooj kiya hai jo aap ke kisi khalifah kalin saHab ka kahlaya huwa hai; agar che yahaN Sad'haa baar ka tajrubah hai ke aap na bole, na boleN?

MuHammad RasulAllah sallAllahu ta`ala `alayhi wa sallam ko galiyaN likh kar chapni theeN woh chaap chukey aur baar baar chaapi jaa rahee haiN; is par musalmaanan e arab o ajam muTalabah kareN, aap ko kya gharaz paDi hai ke jawaab deN?

kitnee baar khud aap sey muTalabey huwey, jawaab ghaayeb. jalsah e devband meiN khaT bheyja jawab ghayeb. taSdeeq e wakaalat ke liye registeri gayee jawaab ghayeb. aap key yahaN ke shagird modi hamkey, unko mutawassit kiya jawaab ghayeb. janaab shaykh basheeruddin waghayrah ru'usaa e meeruT ko mutawassiT kiya, jawaab ghaayib.

jab aap key aaqaayan e niymat ki wisaaTat par bhi aap ney jawaab na diya to ab khoorjah waley aapko bulwaleN, ye ummeed mawhoom. bahut ach'cha - hazaar baar ginaa bhool gaye, eyk baar phir sahi. aapkey mu'taqideen e khoorjah ne aap hazraat ke aqwaal sey naa-tajrubah-kaari ya apni saadgi sey likh diyaa ke jo soorat yeh faqeer-e-bargah-e-Mustafawi sallallahu ta'ala `alayhi wa sallam pasand karey manzoor hai.

bahut khoob. idhar sey kitnee baar usool aur ahm SharayiT e munazarah kee taSreeH ho chukee aur ta'ayyun e mabaHis ki gintee hi nahiN. faqeer ney jo khaT jalsah e devband meiN bhejaa us meiN bhi unki yaad dahani thi.

'zafar ad-dinu't Tayyib' aur 'zaruri notes' mulahazah hoN aur un sawaloN ka jawab saaf saaf khaaS apney qalam o muhr o dastakhaT sey `aTa ho.

tamaam ishtihaaroN tamaam muTaalaboN meiN agarche aap ko kaafi o waafi muhlateN deeN aur hamesha beykaar gayeeN key aap to apney iraadoN jeetey jee tak muhlat liye huwey haiN; phir bhi rabT zabT key liye ta'ayyun e muddat laazim hai. yeh sawaalat kuch ghawr Talab nahiN; thoDi `aql waala bhi in par fauran 'haN' ya 'naa' kah sakta hai. magar bah-liHaaz e istiydaad e janaab shara`yi muhlat ke iblaagh e a'azaar ke liye mu'ayyin hai. pesh-kash aur wuSul e khaT sey teen din key andar har sawaal ka ma'aqool jawaab Saaf SareeH taHreeri muhri `inayat ho. yeh aakhri baar hai;

is dafa'a bhi pahlu-tahi farmayi to jin ko aap ney RasulAllah sallallahu ta'ala `alayhi wa sallam key `ilm e aqdas meiN milaaya unheeN meiN aap ko milaa deney ki hamaarey liye ijaazat ho.

istifsaaraat:

1. tauheen aur takzeeb e khudaa aur Rasool jalla wa `ala o SallAllahu ta'ala `alayhi wa sallam ke ilzaamat e qaTyiyyah jo muddatoN sey aap aur aap key akaabir janaab maulvi gangohi o nanotvi sahbaan par haiN kyaa aap un meiN is faqeer sey munazarah par aamaadah haiN ya honaa chahtey haiN?

2. kya aap ba-Halat e Sihhat e nafs o sabat e aql ba-taw' o raghbat bilaa jabr o ikraah iqraar farmatey haiN ke "Husam al-Haramayn", "tamheed e eeman" o "baTsh e ghayb" waghayrah ke sawaalat o iytiraazat kaa jawaab bi'l muwajahah muhri o dastakhaTi deytey rahenge; yuNhi un jawaabat par jo sawaalat o radd paydaa hoN unka; yahaN tak ke munazarah anjaam ko pahunchey aur bi fazlihi ta'ala Haqq zahir ho.

3. kya aap isee par iktifaa farmayeNge yaa hasbe tarteeb mazkuur "Zafar ad-Din at-Tayyib"; uskey ba'ad "Sub'Han as-SubbuH" o "kawkabutu'sh shihabiyyah" o "sall as-suyuf" waghayrhaa mere rasayil ke muTaalabat sey apne akabir gangohi saHab o ismayil dehlwi saHab ko subukdosh karenge?

4. agar aap apney hi aqwaal ke zimmadar hoN aur apne akabir janab gangohi o nanotvi o dehlwi saHibaan par se daf'a e kufr o zalaal ki himmat na farmayeN to itna irshaad ho ke yahaN do fareeq haiN;awwal musalmaanaan e ahle sunnat e arab o ajam. duwam sahibaan e mazkoor gangoh o nanota o dehli ma'al atba' wa'l adhnaab wa man yalay.

janab agar fareeq e awwal sey haiN to alHamdulillah dhalika ma kunna nabghi [alHamdulillah, ham yahi chahtey haiN] taHreer farmaa deejiye ke janaban e gangohi o nanotvi o dehli sey baree huN; woh apne aqwaal o kufr zalaal o tauheen o takzeeb e Rabb e zu'l jalaal o maHboob e zi'l jamaal sallAllahu ta'ala `alayhi wa sallam ke bayis wayse hi haiN jaysa un ko `ulama e Haramayn shareefayn likhtey aaye aur jaysa unki nisbat "Husam al-Haramayn" o "fatawa al-Haramayn" waghayrahuma meiN likha hai.

us waqt bilaa shubah un key aqwaal ka muTaalabah aap sey nahiN ho sakta balkey aap khud bhi un key atba'a o aznaab sey muTalabah o muwakhizah meiN shareek honge. aur agar janaab fareeq e duwam sey haiN to un ke aqwaal khud aap ke aqwaal haiN; phir jawaab e muTaalabat sey pahlu tahee kya ma'ani?

aur zahir iska mazannah nahiN key janab fareeqayn sey judaa hokar kisi teesre Tayifah masalan rafizi, khariji, qadiyani, neychari waghayrah meiN apney aap ko gineN aur bi'l farz aysa ho to uskee taSreeH farmaa deejiye; yuN bhi us muTalabeh sey aap ko bara'at hai.

5. waqayi aap ne apne yahaN ke mutakallim e akbar chandpuri saHab ko jalsah e devband meiN munazarah e mazkoor ke liye apna wakeel e muTlaq o mukhtaar e `aam kiya thaa ya unhoN ney mahaz jhooT mash'hur kar diya? bar taqdeer e awwal kya sabab ke usee ki taSdeeq ke liye jo card registeri shudah gayaa; aaj janaab ko aaThwaaN (8) mahinah hai ke jawaab na diyaa.

6. woh aap ney wakeel kiya ya chandpuri khud ban bayThey? bahr Haal aap sey uskee taSdeeq chahna waysaa hi jurm aur unheeN muhazzib khiTaboN kaa mustaHiq hai jo chandpoori Sahab ney taHreer farmaye yaa unka wo za'am mahz haziyaan o mukabarah o bey-aqli o junoon o zabaan daraazi o dareedah dahnee hai? bar taqdeer e awwal shar'a `aql `urf kis kaa qaanoon hai ke zayd jo mahz apnee zabaan sey wakeel e `amr hone kaa muddayee huwaa, usee qadr sey uski wakaalat saabit ho jaye aur taSarrufaat woh jo `amr ke maal o ahl meiN karey nafiz o taam qaraar payeN agarche `amr hargiz uskee tawkeel ka iqraar na dey. bar taqdeer e saani kya aysa shakhs kisi `aqil key nazdeek qaabil e khiTaab e `uluum khuSusan masayil e deeniyyah ho sakta hai ya mardood o maTrood o naalayiq e mukhaTibah hai?

7. "sayfu'n naqee" kee nisbat bhi irshaad ho; aakhir aap bhi Allah Wahid o Qahhar ka naam letey haiN? usee WaHid Qahhar Jabbar kee shahadat sey batayiye ke yeh Harakaat jo aap ke yahaN ke `ulama munazireen kar rahey haiN saaf o SareeH unkey `ijz kaamil aur nihayat gandee Hamla e buzdil ki daleel e raushan haiN ya nahiN?

8. jo hazraat aysee Harakaat aur itnee bey takalluf ikhtiyaar kareN, jo unko chapwayeN beycheN baaNTeN, shayiy aur aashkara kareN; jo unko peysh kareN, Hawalah deN, un par iftikhar kareN, jo umoor e mazkoorah ko rawaa rakheN; tarke insidad o inkar kareN; kisee `aqil ke nazdeek laayiq e khiTaab Tahar saktey haiN? ya saaf zahir ho gaya key munazarah e aakhir ho gaya?

munazarah, munazarah ka jhooTa naam lene waaley bey-ruH phaDhaktey bey-jaan sisaktey haiN: laa yamuutu feeha wa laa yaHyaa (us meiN na woh marey na zinda rahe)

9. Us WaHid Qahhar Jaleel o Jabbar ki shahadat sey yeh bhi bataa deejiye ke woh risalah e mal'uunah jo khaaS janab ke madrasah e devband sey isha'at ho raha hai aur jis key aakhir meiN aap key devbandi maulvi ka i`ylaan likha hai ke:

bandey ki ma'arifat risalah "sayf an-naqee `ala ra'as ash-shaqee" bhi mil sakta hai; qeemat 20 anna aur maulana muhammad ashraf ali sahab waghayrah buzurgan e deen ki jumlah taSaneef bhi mil sakti haiN. raaqim bandah sayyid asghar Husayn `ufiya `anhu madrasah e islamiyah devband, zilah saharanpur.

is isha'at ki aap ko iTTila'a to zahir, magar ismeiN aap ka shooraa nahiN aap ki shirkat hai ya nahiN. NahiN to aap kee raza o raghbat hai ya nahiN? nahiN to aap ko sukuut aur sukuut ka maHSal ijaazat hai ya nahiN? nahiN to aap ney kya insidaad kiya? aur usmeN apnee poori qudrat Sarf ki ya beyparwaahi barti? bar taqdeer e awwal asar kyuN nahiN hotaa? bar taqdeer e saani ye bhi neem ijaazat hai ya nahiN?

10. Usee Azeez Muqtadir Muntaqim Mutakabbir Azza Jalaluhu ki shahadat sey yeh bhi Hasbatan lillah farmaa deejiye ke Halaat o Maqaalaat jo "Zafar ad-Din al-Jayyid" taa "ishtihaar e hashtam" az naamah e hazirah musamma bah: "abhas e akheerah" meiN mazkoor huwee sab Haqq o Sawaab haiN yaa un meiN kaun saa khilaaf waaqiy hai? aur jab sab Haqq haiN to munazarah ka Talib kaun raha aur baraabar faraar bar faraar, gureyz bar gureyz par kis ney qaraar kiyaa? Bayyinuu Tuujiruu. [Bayan keejiye Ajr paayiye]

Rabbi'hkum bi'l Haqq; wa Rabbuna'r Rahmanu'l Musta'anu `ala maa taSifuun. [ay mere rabb! haqq faysala farmadey aur hamarey rabb raHman hi kee madad darkaar hai un baatoN par jo tum banaatey ho].

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janaab maulvi thanwi sahab!

yeh das sawaal haiN Sirf waqiyat yaa aap ke iraadah o himmat sey istifsaar ya saaf waazihaat jin ka jawaab har zee `aql par aashkaar; baayeeN hama jawaab meiN janaab ko teen din ki muhlat dee gayee agar janaab ke nazdeek yeh bhi kam hai to bey takalluf farmaa deejiye aap jis qadar chaheN faqeer tausee'y karney ko haazir hai; magar jawaab khud deejiye.

ab wakalat ka zamanah gaya; wukala'a kaa haal khul gaya; muddatoN janab ko ikhtiyaar e tawkeel diya ke aap ghabraatey haiN to jisey chaheN apney muhr o dastakhat sey apna wakeel banaayiye. baar baar rasayil o ishtihaarat meiN uski takraar kee magar aap ney khamoshi hi ikhtiyaar ki.

aur bi'l aakhir chandpuri sahab mahaz ba zor e zabaar khud aap key wakeel baney jis ka anjaam woh huwa.

kya aap aalim nahiN? kyaa aap wuzuuh e Haqq nahiN chaahtey? kyaa aap in kalimaat ke qaayil nahiN? kya aap par khud apna tabriyah laazim nahiN? aap doosroN ka saharah choRiye aur Allah ko maan kar taHqeeq e Haq sey munh na moDiye; hayrani o pareshani meiN awaam e mu'taqideen ka dam na toDiye.

haaN haaN. aap sey muTalabah hai; aap par muwakhizah hai. aur aap jawaab deejiye. apney qalam o khaT se deejiye. apne muhr o dastakhaT sey deejiye. warnah Saf inkar kar deejiye ke `awam ki chapqalish to jaaye?

Haqq ahl e fahm par zahir ho chuka hai; aap ke in mu'taqideen par bhi wuzuuh paye; phir un meiN sey jisey tawfeeq ho zalalat choR kar hudaa par aaye.

WAllahu yahdi man yashaa'a ilaa Siratin mustaqeem; HasbunAllah wa niyma'l wakeel; wa laa Hawla wa laa quwwata illa billahi'l `aliyy al-`aDHim; wa Sallallahu ta'ala `ala sayyidina wa mawlana wa naSirina wa ma'wana Muhammad wa aalihi wa SaHbihi ajma'yeen.

dastakhat.

faqeer Ahmed Raza Khan Qadri `ufiya `anhu aaj bastam dhi'l qa'adah san 1328 hijri roz chahar-shunbah ko faqeer ney khud likha aur meri muhr o dastakhaT se imzaa huwa.

A List of the names of 228 books of AlaHazrat

All of these books are available for download at alahazratnetwork.org

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 [Calcutta]

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

Come Hajis, Complete your Hajj

There is a Hadith: 'One who came to Hajj, and did not visit me has betrayed me.' AlaHazrat's famous poem exhorting the Hajis to visit Madinah after their Hajj.

1. ĥājiyO aaO shahenshāh ka rauzah dekho
2. kábah to dekh chukey kábey ka kábah dekho

3. rukn-e-shāmī sey miTee wahshat e shām e ghurbat
4. ab madīney ko chalo subĥ-e-dilāra dekho

5. aab-e-zamzam to piyaa khuub bujhāyeeN pyaaseN
6. aao juud-e-shah-e-kawsar ka bhi dariyaa dekho

7. zeyr-e-mīzaab miley khuub karam key cheeN.Tey
8. abr-e-raĥmat ka yahaaN zor barasnaa dekho

9. dhoom dekhi hai dar-e-kábah pey beytāboN kee
10. un key mushtāqoN meiN ĥasrat ka taDapna dekho

11. misl-e-parwaana phira kartey they jis shamáh key gird
12. apni us shamáh ko parwāna yahaaN kaa dekho

13. khuub aankhoN se lagaaya hai ghilaaf-e-kábah
14. qaşr-e-mahboob key pardey ka bhi jalwaa dekho

15. waaN muţeeyoN ka jigar khawf sey paani paaya
16. yaaN siyah kaaroN ka daaman pey machalna dekho

17. awwalīN khaana-e-Ĥaq ki to ziyaayeN dekhīN
18. aakhirīN bayt-e-nabiy ka bhi tajallā dekho

19. zeenat-e-kábah meiN tha laakh árūsoN ka banaaw
20. jalwa farmaa yahaN kawnayn ka duulhaa dekho

21. ayman-e-ţur ka tha rukn-e-yamāni meiN furogh
22. shúla-e-ţur yahan anjuman aaraa dekho

23. mihr-e-mādar ka mazaa deyti thi aaghosh-e-ĥaţeem
24. jin pe maaN baap fidaa yaaN karam unkaa dekho


25. árz-e-ĥājat mein rahaa kábah kafeel-ul-ĥujjāj
26. aaO ab daad rasī-e-shah-e-ţaybah dekho

27. dho chukaa zulmat-e-dil bausay-e-sang-e-aswad
28. khaak bausīy-e-madīnah ka bhi rutbaa dekho

29. kar chukī rifát-e-kábah pey nazar parwaazeN
30. Topi ab thaam key khaak-e-dar-e-waala dekho

31. be niyaazi sey wahaan kaaNmpti paayi ţāát
32. josh-e-raĥmat pey yahaaN naaz gunah ka dekho

33. jumáh-e-makkah tha íyd ahl-e-íbādat key liye
34. mujrimO! aaO yahaaN íyd-e-dushumba dekho

35. multazam sey to gale lag key nikaaley armaaN
36. adab-O-shauq ka yaaN baaham ulajhnaa dekho

37. khuub masáā meiN ba ummīd-e-şafā dauD liye
38. rah-e-janaaN ki şafaa ka bhi tamāshā dekho

39. raqs-e-bismil ki bahaareN to minaa mein dekhīN
40. dil-e-khuuN naaba fashan ka bhi taDapna dekho

41. ghaur se sun to razā kábey sey aati hai şadaa
42. meri aankhoN sey merey pyaare ka rozah dekho!

----

Translation and Notes:

1. O Haji, come! see the garden of the King [the mausolem of Rasulallah Sallallahu ‘Alayhi wa Sallam]
2. You have seen the Kábah; now see the locus of the Kábah.

3. The evening of your being a stranger ended at the Syrian Corner [Rukn-e-Shami];
4. Come, let’s go to Madīnah to see an enchanted morning.

5. You have quenched your thirst by drinking water from Zamzam;
6. Come, see the sea of generosity of the Prince of Kawthar.

7. Many droplets of grace were found under the Golden Ditch [Mīzāb]
8. Come here; see a downpour in torrents from the Clouds of Mercy.

9. You have seen an impatient crowd throng at the door of the Kábah
10. Come here; see the passion and anguish of those who yearn for him.

11. The Kábah, the lamp you circled in the manner of a firefly;
12. Come, see that light of yours [Kábah] sacrifice itself at his altar.

13. You have touched the drapes of Kábah [Ghilaf] with your eyes [in reverence];
14. Come, behold the luminous curtains that adorn the palace of the Beloved.

15. The hearts of the pious trembled with fear [of the Almighty] in Makkah;
16. Come, see the sinners throng the beloved’s place, eagerly awaiting pardon.

17. You have seen the rays of light emanating from the House of Allāh as the Haj began;
18. And as you end, come, see the beams of light radiating from the house of Rasulallah Sallallahu ‘Alayhi wa Sallam.

19. The Kábah was bedecked in the splendor of a hundred thousand brides;
20. Come see, the majesty of the resting place of the Prince of the Universe!

21. The Yemeni Corner [Rukn e Yamani] appeared as the valley of Ayman in the mountains of Tur;
22. Come, see the light which irradiated the Mountain of Tur shine here.

23. The arms of the Hateem had the warmth of a mother’s lap;
24. Come here; see the benevolence of the Prince, on whose feet our parents be sacrificed.

25. The Kábah was the guarantor for the acceptance of the prayers of the Hajīs;
26. Come see, the deliverance and bounty of the Prince of Taybah

27. The darkness and evil in the hearts was washed away by kissing the Black Stone [ĥajar aswad];
28. Come see the exalted station of kissing the dust of Madīnah.

29. Your sights soared and beheld the Kábah’s summit;
30. Hold your headgear as you look at the dust of my beloved’s door.

31. Piety shivered with fear of the Sovereign’s Awe;
32. See the Sin relieved and celebrate at the deluge of Mercy.


33. The Friday in Makkah was a celebration [Eyd] of the pious worshipper;
34. O Sinners! Come celebrate the festival of Monday here.

35. Ye fulfilled your long held desires by embracing the Multazam [threshold of the door to Kábah]
36. Come, see the conflict; of both Reverence and Yearning wrestle at his threshold.

37. You ran between Şafā and Marwā in the hope of being cleansed;
38. Come, see the scene on the cleansing path that leads to the beloved’s place. ŞallAllāhu álayhi wa sallam.

39. You have seen the waltz of the writhing Bismil [the slaughtered animal] in Mina;
40. Come here; see the bleeding hearts writhe at the beloved’s doorstep.

41. Listen, Raza! Listen to the Kábah with rapt attention as it says:
42. Come, see the my beloved’s garden with my eyes.

sarwar - translation

Shall I call you my prince; or shall I say ‘my Lord and Master?
I must say that you are the most beautiful flower in Khalil’s garden [1]

I am a wretch, among the unfortunate; and thou art the treasure of hope
You are the very soul of hope and the wellspring of aspiration

You are the most colorful flower from a blessed and hallowed garden
You are the comfort to the pain of the yearning nightingale

Shall I favor the night of a stranger upon the day in his own land,
I hail thee as the one with kind and generous, bestowing forelocks.

By Allāh! the radiance of your lightsome body,
O the life of my life! thou art the life of light!

You are the spotless tulip, the unstained moon
A thornless flower, the pride and glory of the garden

I am a sinner and I must make provisions for my salvation,
So, I hail thee as my intercessor on Judgement day.

Shan’t I give glad tidings of an eternal life to this lifeless heart -
You are the strength, the vigor and soul of the reviver, the messiah.

Your attributes are free from every flaw,
I am perplexed my Master! What shall I call thee?

The speechlessness of his admirer will tell all -
I keep quiet thus, after having said: ‘How can I describe thee?’

Yet, Raza ends his speech by saying this:
You are the servant of the Creator, and the Lord of the creation.

sarwar kahun ke malik o maula

sarwar kahuN ke mālik o maulā kahūN tujhe
bāgh e khalīl kā gul e zeybā kahūN tujhe

hirmāN nasīb huN tujhe ummīd gah kahūN
jān e murād o kān e tamannā kahūN tujhe

gulzār e quds kā gul e rangīN adā kahūN
darmān e dard e bulbul e shaydā kahūN tujhe

subh e waTan pe shām e gharībāN ko dūN sharaf
beykas nawāz geysuoN wālā kahūN tujhe

Allāh re, teyre jism e munawwar ki tābisheN
ay jān e jāN maiN jān e tajallā kahūN tujhe

bey dāgh lālah yā qamar e bey kalaf kahūN
bey khār gulban e chaman āra kahūN tujhe

mujrim huN apne áfw ka sāmāN karūN shaha
yánī shafīy roz e jazā kā kahūN tujhe

is murdah dil ko muzhdah hayāt e abad ka dūN
tāb o tawān e jān e masīhā kahūN tujhe

terey to wasf áyb e tanāhī se haiN barī
hayrān huN mere shāh maiN kya kya kahūN tujhe

kah legi sab kuch unke sana khwān ki khāmoshi
chup ho rahā hai kah ke maiN kya kya kahūN tujhe

lekin raza ne khatm e sukhan is pe kardiyā
khāliq ka bandah khalq ka āqā kahūN tujhe

Neither This, Nor That

This is a famous ode of AlaHazrat:

rukh din hai yā mihr-e-samā, yeh bhi nahiN woh bhi nahiN
shab zulf yā mushk-e-khatā, yeh bhi nahiN woh bhi nahiN
your visage is the radiant day; or is it the soaring sun?
are your tresses the lovely night; or are they cathay's musk?
neither this, nor that; they are far more majestic.

A Qur’anic verse for the proper context of this verse:
wa’d đuĥā; wa’l layli idhā sajā / by the mid-day when the sun ascends; and by the night when it falls. [surah ađ-đuĥā]

In Tafsīr al-Kabīr, Imam Rāzī says:
"The fifth question: Has it been reported by any of our elders that they explained the verse such that đuĥā, or the mid-day is the face of the Prophet and layl, the night, are his tresses? The answer is: yes. And it is not a far-fetched explanation."
----
rukh = countenance, visage
samā = to rise high, tower above (arabic).
mihr = the sun.
shab = the night
zulf = tresses
mushk-e-khatā = the most fragrant musk, musk of cathay; khatā is cathay in english; a name for china in the past. a dark fragrant matter produced in the gland of special deer found in the himalayas [nepal, tibet]; poets use it as a simile for the darkness of one's beloved's tresses' [also, khitā and khutan]

mumkin meiN yeh qudrat kahāN, wājib meiN ábdiyyat kahāN
ĥayrāN huN yeh bhi hai khaţā, yeh bhi nahiN woh bhi nahiN

ĥaqq yeh ke haiN ábd-e-ilāh, aur áālam-e-imkāN ke shāh
barzakh haiN woh, sirr e khudā; yeh bhi nahiN woh bhi nahiN
[these two couplets go together]

How can such power rest in creation (mumkin)? where does Wājib have the attribute of servitude?
I am perplexed, but that is a grave error – he is neither this nor that. [one has to be decisive that RasūlAllāh is a slave of Allah]

The truth is that he is the slave of the Almighty; and the Prince of the Creation
He is the veil, the secret of the Lord Almighty; he is not the Omnipotent, nor is he like any other creation.

It is also the true meaning of Ĥadīth where he said: ‘Do not exaggerate my praise, like the Christians do with the son of Mary; Verily, I am a slave [of Allāh], so call me: ‘The slave of Allāh and His Messenger’ [ábdullāh wa rasūluh] [Bukhārī 3445; Dārīmī 2783; Musnad Imām Aĥmed 1/23;]

That is the Christians saw miracles and superhuman actions and began to consider Jesus álayhi’s salām as a God, a son of God [we seek Allāh’s refuge]. But RasūlAllāh şallAllāhu álayhi wa sallam admonishes his followers that even if you see these miracles, I am given the power by the Omnipotent – I am His Slave.

A deeper meaning is found in a ĥadīth qudsī: ‘...When I make him my beloved, I become his hearing by which he hears; and his sight by which he beholds; and his hands by which he holds; and his feet by which he walks...’ [Bukhārī 6502]

That is, when Allāh táālā elevates a slave and grants him the Divine Love, the actions of the chosen slave are in reality the actions of the Lord Almighty and He attributes these [actions] to His Exalted Self. Like He has said in the lofty Book: ‘When you threw [those pebbles], it was not that you threw them; rather Allāh threw them’ [Al-Anfāl 8:17]

So the actions of Allāh through His slave might make a man to mistake awesome power in the slave, whereas in truth, it is a manifestation of Allāh’s power. Allāh táālā knows best.

It is also the meaning of the other ĥadīth where he said: ‘Allāh táālā made His creation in two kinds and He made me in the best of all kinds’ [Ţabarāni in Mújam al-Kabīr 3/51; 12/104; Suyūţī in Jam’úl Jawāmiý 4926; Bayhaqi in Dalāyil an-Nubuwwah 1/133,170; Qāđī íyāđ in Ash-Shifā, vol.2/chap.3]

And the ĥadīth of Anas rađiyAllāhu ánhu: ‘I am the Prince of Adam’s children, and I say this without being boastful’ [Dārimī in Sunan 1/26; Tirmidhī in Sunan 3610; ]

In the explanation of the verse: ‘By your life! They are blind in their intoxication’ [Al-Ĥijr, v.72] Ibn Ábbās rađiyAllāhu ánhu said: ‘Allāh táālā has not created anything, nor brought into existence anything more dear or honorable than Muĥammad şallAllāhu álayhi wa sallam. I have not heard Allāh táālā swear by anybody else’s life other than him’ [Bayhaqi Dalāyil an-Nubuwwah; Shifā, vol.1/chap.1]

Abū’l Jawzā’a said: Allāh táālā did not swear by anybody’s life except Muĥammad’s şallAllāhu álayhi wa sallam because he is dear to Him in His entire creation. [Shifā, vol.1/chap.1]

a’áya’l warā fahmu mánāhu fa laysa yurā
li’l qurbi wa’l búudi minhu ghayru munfaĥimi
the entire creation is baffled unable to understand [your reality]; and none is seen
neither near nor far, one who is not defeated [trying to understand thy reality]

Bājūri says [summarized]: This is continuation of the previous couplet where he says there is no limit to his abilities; and here he says the entire creation [warā] is incapable to understand his reality [ĥaqīqatuhu] since Allāh táālā has chosen him and given him knowledge and secrets, the scope of which is not attained by anybody else in this world. Far and near can be in the same time; or in the due course of the age of this world.

fa mablaghu’l ílmi fīhi annahu basharun
wa annahu khayru khalqillāhi kullihimi
the extent of their [creation] knowledge is that he is a man [bashar];
whereas, he is the best in the entire creation.

------
mumkin, wājib existence, or wujūd as they say are three: wājib, mumkin, mumtaniý.

· wājib is obligatory and should necessarily exist. it is impossible for a wājib to not exist. only Allāh subĥānahu wa táālā is wājib.

· mumkin: that which is contingent existence. the entire creation is mumkin – that is, it can exist, or cannot. and once existed can go back into non-existence.

· mumtaniý: is impossible to exist or muĥāl. an another God, children for Allāh subĥānahu wa táālā are all impossible to exist. they are mumtaniý.

qudrat = power
ábdiyyat = attribute of slavery
ĥayrān = perplexed
khaţā = mistake
ĥaqq = truth
ábd e ilāh = slave of God
áālam e imkāN = the contingent world
barzakh = veil
sirr e khudā = secret of the Lord Almighty God

bulbul ne gul unko kahā, qumrī ne sarv-e-jāN fazā
ĥayrat ne jhunjhlā kar kahā, yeh bhi nahiN woh bhi nahiN
The nightingale describes him as a flower; says the dove: a vivacious cypress
Amazement shook up and said: he is neither this nor that.

In Burdah, is the verse:

ka’z zahri fī tarafin wa’l badri fī sharafin
wa’l baĥri fī karamin wa’d dahri fī himami
delicate like a flower; noble like the full-moon
like the sea in generosity; and like time in steadfastness

Anas rađiyAllāhu ánhu reports I have never touched anything, neither silk nor satin, softer than the hands of RasūlAllāh şallAllāhu álayhi wa sallam.
---
bulbul = nightingale
gul = flower
qumri = dove
sarv = cypress tree
jāN fazā = lit. increasing in life, vivacious.
sarv-e-jāN fazā = in idiom describes the stature and beauty of the beloved
ĥayrat = amazement
jhunjhlāna = to shake up, startled

khurshīd thā kis zor par, kyā baDh ke chamkā thā qamar
bey pardah jab woh rukh huwā, yeh bhi nahiN woh bhi nahiN
How dazzlingly bright was the sun! How radiant the full-moon shone
But when the veil was lifted from your countenance, it outshines either of them.

Jabir Ibn Samurah reports: I saw RasūlAllāh şallAllāhu álayhi wa sallam on a clear night and a full moon; and there was a red[dish] cloak upon him. I would look at his face and at the full moon. He looked more beautiful than the full moon to me. [Tirmidhi, 2811; Bayhaqī in Dalāyil an-Nubuwwah 1/192]

In another ĥadīth reported by Ĥasan ibn Álī rađiyAllāhu ánhumā: ‘...His face was radiant, like the shining of the full moon...’ [Bayhaqī in Dalāyil an-Nubuwwah 1/214, Ţabarānī in Al-Kabīr, 414;]

A part of a longer ĥadīth reported by Abū Hurayrah rađiyAllāhu ánhu: ‘ I have not seen anyone more beautiful or handsome than RasūlAllāh şallAllāhu álayhi wa sallam. It was as if the sun was swimming in his face..’
---
khurshīd = sun
qamar = moon
rukh = countenance

Dar thā ke işyāN kī sazā, ab hogi yā roz-e-jazā
dee un ki raĥmat ne şadā, yeh bhi nahiN woh bhi nahiN
I feared punishment for sins; would be given here or in the hereafter,
His mercy proclaimed: [fear not!] it will be neither here, nor there

Which is similar to the verse in Burdah:

fa inna min jūdika’d dunyā wa đarratahā
wa min úlūmika ílma’l lawĥi wa’l qalami
from your generosity is [grace for us in] this world and the hereafter
and amongst your knowledge is that of the Tablet and the Pen

This is a continuation of a previous verse [see below];

that is thy grace [jāhuka] O RasūlAllāh şallAllāhu álayhi wa sallam will not be limited [tađīq] as to exclude me from mercy and salvation; rather it shall be extended to a sinner like me and countless others because – it is from your generosity in this world and the hereafter. So his generosity in this world is his guidance and the Hereafter is his intercession şallAllāhu álayhi wa sallam. [Ĥāshiyah al-Bājūrī ála Matn al-Burdah]

The previous verse mentioned is:

wa lan yađīqa rasūlAllāhi jāhuka bī
idha’l karīmu taĥallā bismi muntaqimi
RasūlAllāh’s grace, his lofty station shall not leave me wanting
when the the Most Generous shall manifest with His other name The Avenger.

because the grace, the lofty station of RasūlAllāh şallAllāhu álayhi wa sallam is not limited or restricted at any time – it is in this world, just as it is in the hereafter.
---
işyāN = sins
sazā = punishment; actually it is recompense so sometimes it is used as reward
roz-e-jazā = the day of recompense, judgement day
şadā = beckon

koyī hai nāzāN zuhd par, yā ĥusn-e-taubā hai sipar
yāN hai faqaţ terī áţā, yeh bhi nahiN woh bhi nahiN
There are some who pride in their piety [for salvation], and there are some others who have repentance as a shield [from torment];
With us, there is only your grace – we have neither piety, nor repentance.

In a ĥadīth about intercession: ‘I was given the choice between intercession and to select a group of my followers entry into paradise; and I chose intercession because it is for everyone and suffices for all. Do you think this is for just the pious muslims? No! Rather, it is for sinners, the wrongdoers, the stained ones. [Jamú’l Jawāmiý, khā/12473; Musnad Imām Aĥmed 5452; Tabarāni as quoted by Al-Haythamī in Majmá az-Zawāyid 10/378; he also said that all the narrators in Ţabarāni’s ĥadīth are found in the Saĥiĥs, except Núman ibn Qarād; but he is also a reliable narrator]

In another ĥadīth: ‘What a great [blessing] man I am for the evil doers amongst my followers’. He was asked: ‘What about the righteous yā RasūlAllāh?’ He said: ‘The righteous of my ummah will enter paradise because of their deeds; and the wrongdoers will be looking for my intercession anticipating it; verily, it is for every one in my ummah, except those who revile my companions.’

‘‘What a great man I am for the evil doers amongst my followers’. He was asked: ‘What about the righteous yā RasūlAllāh?’ He said: ‘Allāh will make the wrongdoers in my ummah to enter paradise by my intercession and the righteous will enter paradise on account of their deeds’ [Jamú’l Jawāmiý, nūn/7264,7265; Tabarāni, 7483; Al-Haythamī, 10/377; Abū Nuáym, Ĥilya 10/219; Daylamī, 6738; Ibn Ádī said that one of the narrators is weak, all others are reliable.]
---
sipar = shield

din lahw meiN khonā tujhey, shab şub’ĥ tak sonā tujhey
sharm-e-nabīy, khauf-e-khudā, yeh bhi nahiN woh bhi nahiN
You spend the day in play; and sleep all night till day
Shame for the Prophet’s sake? Fear of the Lord? you have neither.

RasūlAllāh şallAllāhu álayhi wa sallam prayed in the night and wept; he stood up all night as it is said in the Burdah:

žalamtu sunnata man aĥya’z žalāma ilā
ani’shtakat qadamāhu’d đurra min waramī
i have been unjust to his tradition; he, who livened the night until –
his blessed feet complained of pain, being swollen.

Imām Bājūrī writes [summarized]: ‘enlivened - that is he put life into the night by prayer; that is he prayed so much that his feet hurt since he stood in prayer for very long. Mughayrah reports that RasūlAllāh şallAllāhu álayhi wa sallam stood in prayer so long that his blessed feet were swollen; he was told: ‘Do you suffer yourself this when Allāh táālā has forgiven you and those prior and after for your sake? He replied şallAllāhu álayhi wa sallam : ‘Shall I not be a thankful slave?’
--
lahw = amusement, vain pursuits

rizq-e-khudā khāyā kiyā, farmān-e-ĥaqq Tālā kiyā
shukr-e-karam, tars-e-sazā, yeh bhi nahiN woh bhi nahiN
The bounties of Lord, you enjoy; His commands, you disobey
Thankfulness for blessing, fear of torment – you have neither.

From the ĥadīth quoted in the previous couplet, supererogatory [nawafil] worship of Allāh táālā is a trait of the thankful. Like it is said in Burdah:

wa lā tazawwadtu qabla’l mawti nāfilatan
wa lam uşalli siwā farđin wa lam aşumi
I have not amassed supererogatory worship before my death,
And I have not prayed or fasted except that which is obligatory

Junayd [al-Baghdādi rađiyAllāhu ánhu] says: “A group of people were discussing ‘shukr’ or thankfulness with [my uncle] Sarri; I was seven years old then and I was playing in front of him. He asked, ‘What is shukr/thankfulness?’ I replied: ‘It means one does not disobey Him, or sin with the gifts He has given.’ [Sarri] said: ‘Mayhap, a great gift you may receive from Allāh is in your tongue’.” Sayyidunā Junayd says: ‘I couldn’t stop myself from weeping at the words of Sarri’. [Ar-Risālah, Imām Al-Qushayri: p.175, s.17/shukr]

It is said: One of the prophets álayhi’s salām passed by a small rock from which water was flowing profusely. He was surprised. Allāh táālā gave speech to the rock and it said: ‘since i have heard Allāh táālā say: “fear that fire, whose fuel is men and stones [al-Baqarah, v.24]” I weep fearing Allāh táālā.

The prophet álayhi’s salām prayed Allāh for the stone to be exempt from hell; Allāh táālā said that the stone was exempt from hell. The prophet passed by the stone after a few days, and he found the water flowing just like before. He asked the stone, ‘Why do you weep now, since Allāh has exempted you?’. Allāh táālā made the stone to speak and it said: ‘Earlier I wept from fear and sadness; now I weep from joy and happiness’. [Ar-Risālah, p.177, s.17/shukr ]

It is as if our hearts have become harder than stone as Allāh táālā says: ‘Then your hearts turned harder thereafter, as if they were like stone, or worse - harder than stone; For verily, among rocks are such from which streams spring and those split and water sprouts and those which sink for the fear of Allāh; and Allāh is not heedless of what you do.’ [al-Baqarah, 2:74]
---
tars-e-sazā : pity yourself fearing the torment you will suffer
shukr-e-karam: being thankful for blessings

hai bulbul-e-rangīN razā, yā ţūţi-e-naghmā sarā
ĥaqq yeh ke wāşif hai terā, yeh bhi nahiN woh bhi nahiN
Is Raza a colorful nightingale; or [merely] a sweet singing paroquet?
The truth is, that he sings your praises; he is neither this nor that.

****
The poem in its entirety is transliterated here below:

rukh din hai, yā mihr-e-samā, yeh bhi nahiN woh bhi nahiN
shab zulf yā mushk-e-khatā, yeh bhi nahiN woh bhi nahiN

mumkin meiN yeh qudrat kahāN, wājib meiN ábdiyyat kahāN
ĥayrāN huN yeh bhi hai khaţā, yeh bhi nahiN woh bhi nahiN

ĥaqq yeh ke haiN ábd-e-ilāh, aur ālam e imkāN ke shāh
barzakh haiN woh, sirr e khudā, yeh bhi nahiN woh bhi nahiN

bulbul ne gul unko kahā, qumrī ne sarv-e-jāN fazā
ĥayrat ne jhunjhlā kar kahā, yeh bhi nahiN woh bhi nahiN

khurshīd thā kis zor par, kyā baDh ke chamkā thā qamar
bey pardah jab woh rukh huwā, yeh bhi nahiN woh bhi nahiN

Dar thā ke işyāN kī sazā, ab hogi yā roz-e-jazā
dee un ki raĥmat ne şadā, yeh bhi nahiN woh bhi nahiN

koyī hai nāzāN zuhd par, yā ĥusn-e-taubā hai sipar
yāN hai faqaţ terī áţā, yeh bhi nahiN woh bhi nahiN

din lahw meiN khonā tujhey, shab şub’ĥ tak sonā tujhey
sharm-e-nabīy, khauf-e-khudā, yeh bhi nahiN woh bhi nahiN

rizq-e-khudā khāyā kiyā, farmān-e-ĥaqq Tālā kiyā
shukr-e-karam, tars-e-sazā, yeh bhi nahiN woh bhi nahiN

hai bulbul-e-rangīN razā, yā ţūţi-e-naghmā sarā
ĥaqq yeh ke wāşif hai terā, yeh bhi nahiN woh bhi nahiN