Badre Alam Merathi | |
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بدر عالم میرٹھی | |
| Personal details | |
| Born | 1898 (1898) Budaun,Uttar Pradesh |
| Died | 29 October 1965(1965-10-29) (aged 66–67) Medina |
| Resting place | Al-Baqi Cemetery |
| Alma mater | |
| Main interest(s) | |
| Notable work(s) | |
| Religious life | |
| Denomination | Sunni |
| Jurisprudence | Hanafi |
| Movement | Deobandi |
| Senior posting | |
| Teacher | |
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Influenced by | |
Badre Alam Merathi (Urdu:بدر عالم میرٹھی; 1898 – 29 October 1965) was a mid-twentieth-century hadith scholar and poet originally fromMeerut, initially migrated to Pakistan and eventually settled inMedina. Best known as the interpreter ofAnwar Shah Kashmiri's teachings, he was a disciple of both Kashmiri andShabbir Ahmad Usmani.[1] Educated atMazahir Uloom andDarul Uloom Deoband, he taught at both institutions andJamia Islamia Talimuddin. During his tenure at Jamia Islamia Talimuddin, he compiledFayd al-Bari, a four-volume Arabic commentary onSahih al-Bukhari, published inCairo with financial support fromJamiatul Ulama Transvaal, considered a masterpiece in hadith commentary.[1] He was also associated withNadwatul Musannifeen and authoredTarjuman al-Sunnah, a 4-volume hadith explanation designed for contemporary needs, widely acknowledged in academic circles.[2] In his final years, he focused on teaching hadith inProphet's Mosque, where many South Africans pledged allegiance to him, expanding his spiritual influence in South Africa.[3]
Badre Alam was born in 1898 in aSayyid family in theBudaun district of Uttar Pradesh.[4] His father, Tahur Ali, served as a police officer.[2] He received his initial education at an English school inAligarh, and influenced by a sermon ofAshraf Ali Thanwi at the age of eleven, he developed an inclination towardsIslamic studies.[5] Despite initial resistance from his father, he pursued religious education atMazahir Uloom.[2]
Under the mentorship ofKhalil Ahmad Saharanpuri for eight years, followed by further studies atDarul Uloom Deoband withAnwar Shah Kashmiri, he continued his educational journey.[2] His notable teachers at Mazahir Uloom includedZafar Ahmad Usmani, and at Deoband,Aziz-ul-Rahman Usmani andAsghar Hussain Deobandi.[6] After completing his studies at Darul Uloom Deoband, he began teaching there in 1925.[7][8]
In 1927, he, along with Anwar Shah Kashmiri and Shabbir Ahmad Usmani, migrated toJamia Islamia Talimuddin.[4] For seventeen years, he engaged in teaching hadith at Jamia Islamia Talimuddin, covering texts such asSunan al-Tirmidhi,Shama'il al-Muhammadiyya, andMishkat al-Masabih.[9] He also continued participating in Anwar Shah Kashmiri's classes onSahih al-Bukhari andSunan al-Tirmidhi for five years.[10]
AfterDabhel, he moved toBahawalnagar, Punjab, established Jam'ul Uloom, and stayed for a year there. He then came toDelhi and became associated withNadwatul Musannifeen in 1943.[11] After thepartition of India in 1947, he migrated to Karachi, Pakistan, and, under the patronage of Shabbir Ahmad Usmani founded Jamia Islamia atTando Allahyar.[12] Following Pakistan's formation, he actively participated in the formulation of an Islamic constitution.[13]
After residing for four years in Pakistan, he migrated toMedina.[14]Abd al-Fattah Abu Ghudda met him in Medina, benefited from him,[15] and later narrated hadiths from him.[16]
Known as Qutb al-Aarifeen,[17] he receivedSufi teachings from Khalil Ahmad Saharanpuri, associated with Aziz-ul-Rahman Usmani, and ultimately received spiritual succession from Muhammad Ishaq Merathi.[18] He died on 29 October 1965, inProphet's Mosque, and was laid to rest inAl-Baqi Cemetery.[19] His influence extended to Pakistan, India, South Africa, and the Middle East.[20]
He scrutinized the intricacies of the Quran and hadith, expressing an understanding ofArabic literature and poetry.[21] His literary works touched various religious subjects. Apart fromFayd al-Bari andTarjuman al-Sunnah, he authored the three-volumeJawahir al-Hikam, addressing contemporary social issues and the implementation ofIslamic law in 1965, translated into French and Gujarati.[22][6] His annotations forFayd al-Bari, published asAl-Badr Al-Sari.[23] He wrote an abstract ofRashid Ahmad Gangohi's bookZubdat-ul-Manāsik under the titleKhulasa Zubdat-ul-Manāsik, a guide onHajj issues.[24] One of his books on thedescent of Jesus is calledNuzool-e-ʿĪsā, and he has written a booklet in the same series calledAwaz-e-Haq.[24] During his time in Pakistan, he translatedAli al-Qari'sAl-Hizb al-Azam and wrote some poetry.[6]
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