Khalil Ahmad Saharanpuri خلیل احمد سہارنپوری | |
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| Personal life | |
| Born | Khalil Ahmad December 1852[1] |
| Died | 13 October 1927 (aged 74)[1] |
| Resting place | Jannat al-Baqi` Medina, Saudi Arabia |
| Main interest(s) | Hadith studies |
| Notable work(s) | Badhl Al-Majhud Fi Hall Abi Dawud Al-Muhannad 'ala al-Mufannad |
| Alma mater | Mazahir Uloom Saharanpur |
| Relatives | Mamluk Ali Nanautawi (maternal grandfather),Muhammad Yaqub Nanautawi (maternal uncle) |
| Religious life | |
| Religion | Islam |
| Denomination | Sunni |
| Jurisprudence | Hanafi |
| Tariqa | Chishti (Sabiri-Imdadi) |
| Movement | Deobandi |
| Muslim leader | |
| Disciple of | Imdadullah Muhajir Makki |
Students | |
Influenced
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| Part ofa series on the |
| Deobandi movement |
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| Ideology and influences |
| Founders and key figures |
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| Notable institutions |
| Centres (markaz) of Tablighi Jamaat |
| Associated organizations |
| Deobandi jihadism |
| Deobandi jihadism: |
Khalil Ahmad Saharanpuri (Urdu:خلیل احمد سہارنپوری,romanized: Khalīl Aḥmad Sahāranpūrī; December 1852 – 13 October 1927) was an Indian Islamic scholar of theDeobandi movement. He authoredBadhl Al-Majhud Fi Hall Abi Dawud, an 18-volume commentary on thehadith collectionSunan Abi Dawud. He was aSunni of theHanafi school. He was also aSufi shaykh of theChishti order, being a disciple and successor ofRashid Ahmad Gangohi.[1][3]
In one of his books he introduces himself as, "Ḥāfiz̤ Abū Ibrāhīm K͟halīl Aḥmad ibn Shāh Majīd ‘Alī ibn Shāh Aḥmad ‘Alī ibn Shāh Qut̤b ‘Alī."[4] In the biographical workNuzhat al-Khawatir it is written, "K͟halīl Aḥmad al-Anbeṭhawī as-Sahāranpūri: The Shaykh, the ‘Ālim, the Faqīh, K͟halīl Aḥmad ibn Majīd ‘Alī ibn Aḥmad ‘Alī ibn Qut̤b ‘Alī ibn G͟hulām Muḥammad al-Anṣārī al-Ḥanafī al-Anbeṭhawī, one of the righteousscholars and seniorjurists andtraditionists."[note 1][5] InMu‘jam al-Ma‘ājim wa-al-Mashyakhāt it is written, "The Shaykh, the Muḥaddith, the Faqīh, Khalīl Aḥmad ibn Majīd ‘Alī […] al-Anṣārī al-Ḥanafī al-Anbayt′hawī as-Sahāranfūri al-Muhājir al-Madanī, one of the senior scholars of India."[6] Husain Ahmad Madani writes in the introduction toBadhl al-Majhud, "Mawlānā Abū Ibrāhīm Khalīl Aḥmad, al-Ayyūbī al-Anṣārī by lineage and origin, al-Ḥanafī ar-Rashīdī bymashrab (spiritual disposition, lit. 'spring') andmadhhab (legal school), and al-Jishtī al-Qādirī an-Naqshbandī as-Suhrawardī byṭarīqah (Sufi order) andmaslak (track)."[7]
Khalil Ahmad was born in late Safar 1269 AH (early December 1852) inNanauta,Saharanpur district,British India (in present-dayUttar Pradesh,India).[5][6][8] He was named both "Zahiruddin" and "Khalil Ahmad", but the second name was what he became known by.[8] Thechronogram "Z̤ahīruddīn wa Aḥmad" (ظہیرالدین و احمد, "Zahiruddin and Ahmad") equates to the year of his birth, 1269, usingAbjad numerals.[7]
His mother Mubarak-un-Nisa was the daughter ofMamluk Ali Nanautawi and the sister ofMuhammad Yaqub Nanautawi, who would later besadr mudarris (head teacher) atDarul Uloom Deoband.[9] On his father's side he was Ayyubi Ansari and on his mother's side he was Siddiqi.
Khalil Ahmad began his education at the age of five in amaktab (elementary school) with study of theqaidah, a common text for learning Arabic script. Forbarakah (blessing), his grandfather Mamluk Ali conducted the openingbismillah ceremony. In a short time completednazirah (reading) of theQur'an and then began studyingUrdu. In Ambehta and Nanauta he completedhifz (memorization) of the Qur'an and study of the primary Urdu andPersian books under various teachers.[8][9]
At the age of eleven, he began his Arabic studies inGwalior with his paternal uncle Maulana Ansar Ali Saharanpuri, who served as Sadrus Sudur in Gwalior, head of the state's religious department. With Ansar Ali he studied the primary books of Arabic—Mizan as-Sarf,Sarf Mir, andPanj Ganj.[10][8][11] After some time Khalil Ahmad's father, who was also employed in Gwalior, resigned from his work and returned to Ambehta with Khalil Ahmad.[8][9] His education was assigned to Maulana Sakhawat Ali Ambehtawi, with whom he studied up toKafiyah and its commentarySharh Jami in Arabic grammar. Thereafter, in compliance with his father's wishes, he enrolled at the governmentEnglish-medium school and commenced secular studies.[9][10]
WhenDarul Uloom Deoband was opened in Muharram 1283 AH (May 1866) and Maulana Yaqub Nanautawi was appointed assadr mudarris (the head teacher), Khalil Ahmad took permission from his parents and travelled toDeoband, where he resumed his Islamic studies fromKafiyah. Six months laterMazahir Uloom was established andMazhar Nanautawi was appointedsadr mudarris. Due to the environment not suiting him at Deoband, he transferred to Mazahir Uloom Saharanpur and entered in the class ofMukhtasar al-Ma'ani.[9][8][10]
At Mazahir Uloom he spent several years acquiring knowledge of subjects includingfiqh,usul al-fiqh,hadith, andtafsir. Most books were taught by Maulana Mazhar Nanautawi and some by Maulana Ahmad Hasan Kanpuri. Studies inhadith were commenced in 1285 AH (1868) withMishkat al-Masabih.Sahih al-Bukhari andHidayah were among the books studied in 1286 AH (1869). In the annual examinations Khalil Ahmad was regularly among the students who received prizes for high marks. He received hissanad-i faraghat (graduate degree) in 1288 AH (1871) at the age of 19. That year he received a copy ofSahih al-Bukhari as a special prize from Maulana Ahmad Ali Saharanpuri.[8]
Following his graduation, he was appointed as an assistant Arabic teacher at Mazahir Uloom. However he soon left forLahore to pursue further studies inadab (Arabic literature) with Maulana Faizul Hasan Saharanpuri, head of the Arabic department at theOriental College in Lahore.[5][8] In a few months Khalil Ahmad studied books ofadab from him includingMaqamat andMutanabbi.[8][9]
One day, Moulana Khalil's paternal uncle, Moulvi Ansar Ali said, "After your studies, you should acquiretasawwuf from Moulvi Saab (i.e. Gangohi)". At around this time, Moulana Khalil's marriage was conducted with a woman fromGangoh. Thus, he passed much of his time in Gangoh. While in Gangoh, Khalil remained in the blessed company of Gangohi. However, the thought of requesting Khalil forbay'at did not occur to him. However, after his graduation, the idea ofbay'at did occur to him. Coincidentally, MoulanaMuhammad Qasim Nanotvi arrived. At night, in privacy, Moulana Khalil said, "I have the thought ofbay'at. In our surroundings, there are severalbuzurgs. I do not know what is best for me. If you feel that it is best for me to enter into the association of yourkhuddam, then do accept me. However, instruct me according to what you feel is best for me." In reply, Moulana explained that there was none better than Moulana Rashid Ahmad for this. Moulana Khalil then said, "He is extremely reluctant regardingbay'at. However, if you intercede on my behalf, then this matter will be finalised. He responded, "Good, when I come to Gangoh, be there." Thus, when he was informed that Moulana was travelling to Gangoh, Moulana Khalil immediately did the same. In the morning, after he had conversed with Gangohi, he called for Moulana Khalil. Moulana Khalil entered, greeted Gangohi, and sat down. Gangohi, with a slight smile, said, "Humble and lowly people become mymurids. You are the son of apir and selected one. Why do you wish for yourbay'at to be accepted by me?" This statement incapacitated Khalil's senses and he stammered, "Hazrat, I am worse, more contemptible, and useless than them (the humble folk). Gangohi responded, "Enough! Enough! MakeIstikhara. I am coming to themasjid". Moulana Khalil immediately proceeded to the masjid, performedwudhu, and performed Istikhara. When Gangohi arrived, he instructed Moulana Khalil to repent and initiated him into theSystem of Subjection thereafter.
In 1871, Khalil became a teacher atMazahirul Uloom Saharanpur. His monthly salary was three rupees. However, soon after, he proceeded toLahore to pursue further studies inUloomul Adabiyya. He remained in Lahore for a few months. After studyingMaqaamaat andMutanabbi under Moulana Faidhul Hasan, he travelled toDeoband. Moulana Ya'qub arranged for him to be employed as the translator ofQaamus intoUrdu. The monthly salary was ten rupees. He was sent to a mountainous terrain to execute this task and returned after approximately two months. Thereafter, he became the principal of Manglore'smadrasa. At around this time, an offer of employment fromBhopal arrived for Maulana Ya'qub for a monthly salary of three hundred rupees, but he declined the offer. However, he was pressed to send another reliable person to occupy the post, so he decided to send Khalil. By the choice of his honourable uncle and on the approval of Gangohi, he departed in 1293 AH to occupy the post in Bhopal at a monthly salary of fifty rupees. However, due to his dislike of Bhopal and its atmosphere, Khalil resigned and requested permission to return. In accordance with the instructions of Moulana Gangohi, Khalil remained in Bhopal until theHajj season. Khalil then departed from Bhopal with a few months of salary in advance.
After returning from his first Hajj, Khalil spent a few days in his hometown. Thereafter, he departed forSikandrabad in theBulandshahr district ofUttar Pradesh inJumadul Awwal of 1294 AH, where he became a teacher at theMadrasa Arabiyya of theJami’ Masjid. However, the people there vehemently opposed him. Thus, he sought permission from Gangohi to return. However, Gangohi refused. Despite Khalil's affection and affability, the intransigence of the people increased. Thus, later with the permission of Gangohi, Khalil resigned and returned. In 1295 AH, a letter from Moulvi Shamsuddin, Chief Justice of Bhawalpur, was sent to Moulana Muhammad Ya'qub. The letter was a request for a highly qualified teacher. Moulana Ya'qub selected Khalil for this post. Finally, upon the instructions of Moulana Ya'qub and Moulana Gangohi, Khalil accepted the post inBhawalpur at a monthly salary of thirty rupees.
Thereafter, Khalil returned toSaharanpur and resumed his post as a teacher there. He soon progressed into a senior teacher and taughtTawdih Talwih,Hammaasa Rashidiyya,Sharhul Wiqaayah,Shara Nukhbatul Fikr,Mu'atta Imam Muhammad, andSiraji. The following year, together with severalkitabs of various subjects, Khalil taughtSahih al-Bukhari,Sunan Abu Da'ud,Sunan al-Tirmidhi, andSahih Muslim. Khalil, together with internal spiritual knowledge, also possessed external theoretical knowledge. He could lecture on anykitab with ease and possessed perfect methodology. Even MoulanaAnwar Shah Kashmiri would visit Khalil for advice and guidance in his writings and discourses.
Khalil performedHajj (the pilgrimage to Mecca) seven times.
The first time was in 1293 AH, while he was living inBhopal.
Khalil's second Hajj was when he was living inBhawalpur in Shawwaal of 1297 AH.
Khalil's third and all subsequent Hajj journeys were undertaken fromSaharanpur. The third Hajj was after the death of Gangohi.
Khalil's fourth Hajj was in 1910.
Khalil's fifthHajj was inShawwal of 1332 AH in the company of Shaikhul Hind. In Mecca, on account of the oppression ofSharif Husain,[further explanation needed] Khalil had to return before theHajj. He left Mecca at the end ofShawwal and his ship arrived inBombay on 6 September 1916. As he left the ship, he, his wife, and his brother, Haji Maqbul Ahmad, who was his right-hand man, were arrested. All three of them were transported toNanital with their luggage. They were released shortly afterwards.
Khalil's sixth Hajj occurred in 1920. He leftSaharanpur on 21 April 1920 and reached Mecca on 29 May 1920. Khalil returned toSaharanpur inSafar of 1339 AH.
Khalil did not return to India after his seventh Hajj He left Saharanpur on 29 April 1926 and reached Mecca on 6 June 1926
Towards the endRamadaan, Khalil became affected with paralysis and moved about with difficulty. The paralysis had started after the completion ofBadhlul Majhud, when he became ill. However, this illness disappeared with the dawn ofRamadaan. However, the illness reappeared two or three days beforeEid ul-Fitr and then paralysis set in. At the end ofRamadaan, he experienced the effects of partial paralysis. Even onEid al-Fitr, the effect of the paralysis was predominant to such an extent that he was unable to attend Salat al-Eid in the Haram. However, when he regained his strength, he limped to Al-Masjid an- Nabawi with a cane. In the month of Rabiul Akhir in 1346 AH, the severity of his illness intensified. His fever and paralysis increased. Sometimes, when the severity of his illness increased, he could not attendsalah at theAl-Masjid an-Nabawi. However, when he felt somewhat better, he would go to Al-Masjid an-Nabawi with the support of a cane and the aid of one of his attendants. In the first week of Rabi ul Aakhir in 1346 AH, he experienced pain in his chest, which would disappear when he was massaged. In the second week, on the request of some of the'Ulama ofMedina, Khalil started to teachSunan Abu Da'ud afterAsr Salaah at the residence of Maulana Sayyid Ahmad. After conducting lessons for a weekend, while returning fromZuhr Salaah on Monday, Khalil complained of more pain in his chest. He added that he had felt a similar pain three or four days earlier, which disappeared within two or three hours after a massage. On reaching the house, he was massaged. At the time ofAsr Salaah, although the pain had decreased, weakness did not permit him to attendsalah in the Haram. Thus, he performedAsr Salaah at home behind Moulvi Sayyid Ahmad. Despite his weakness, he stood and performed his salah. His weakness increased and, instead of feeling feverish, he started to feel cold and perspired. He could not performMaghrib Salaah while standing. Thus, he sat and requested Moulvi Sayyid Ahmad to perform thesalah quickly. His condition deteriorated and he performedIsha Salah while seated on his bed. He passed the night in restlessness while constantly performingdhikr. He did not sleep at all. On Tuesday morning, Khalil performedFajr Salah while seated on his bed. His perspiration and coldness continued to increase. Medicine was administered for a day. At the time ofDhuhr Salaah, Khalil was overcome with weakness to such an extent that he was unable to performwudu. Thus, he performedtayammum and then performedsalaah while seated on the bed. Thereafter, movement became difficult. By the time ofAsr Salaah, his condition had further deteriorated. He performed Asr Salaah with much difficulty. By Maghrib Salaah, he no longer had any strength to lift himself. BesidesPas Anfas, which is a method ofdhikr by breathing, Khalil was not able to do anything else. He did not respond to any conversation nor did he ask any questions. Twenty-four hours passed in complete silence and on Thursday, 13 October 1927, Khalil died as he repeatedly proclaimed "Allah!" aloud. Then, his eyes closed and he became silent.
Despite the small amount of time available, funeral arrangements were accomplished successfully. Sayyid Ahmad Tawwaab performed theghusl while Abu Sa'ud poured the water. Moulvi Sayyid Ahmad and Moulvi Abdul Karim assisted. TheSalat al-Janazah or his body was prepared for funeral, brought outsideAl-Masjid an-Nabawi (mosque ofMuhammad), and placed nearBabul Jibra'il forSalat al-Janazah. AfterMaghrib Salaah, Maulana Shaikh Tayyib, the rector ofMadrasa Shari'a, led the Salat al-Janazah. The funeral procession then proceeded toJannat al-Baghi cemetery. Khalil was buried in his grave shortly beforeIsha prayer.
His biographical works include:Tazkiratul Khalil by Aashiq-e-Ilahi Mirathi.[12]
{{cite book}}:Missing or empty|title= (help) InKhalil Ahmad as-Saharanfuri.Badhl al-majhūd fī ḥall Abī Dāwūd (in Arabic). Bayrūt: دار الكتب العلمية / Dār al-Kutub al-‘Ilmīyah.{{cite book}}:Missing or empty|title= (help) InKhalil Ahmad Saharanpuri.فتاویٰ مظاہر علوم / Fatawa Mazahir-i Ulum (in Urdu). Vol. 1. Biharabad, Karachi: Maktabatush-Shaykh.| Sufi orders |
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