Aap Beti - Extracts

Excerpt from Aap Beati – Volume 7

by  [Hadhrat Maulana Muhammad Zakariyya Rahmatullah ‘Alayh]

On the 26th of Ramadhaan, news reached us of the Arab-Israeli war. Maulana Binori immediately decided to have a Bukhari khatam the following day. I could not see how that was possible.

I asked: “Where will you find readers for the Bukhari khatam? Where will you get the Paarahs?”

He replied: “There is a very large group of Ulama in Itikaaf this year. The majority of them are with you and a few are with me.”

I was still unconvinced, although I had heard that a very large group of people had come from various parts of the world because of my presence in Madina Munawwara. However, I never thought that there were so many Ulama amongst them.

 Maulana Binori promised to organize the Paarahs. He sent some people to gather Paarahs from various Madrasahs since early that morning. I was completely surprised when the khatam started at four o’clock. By six o’clock (Madina Munawwara time) the khatam was completed. Salaah commenced at 5.30. After the khatam, Bhai Abdul Hafeez led the du’a. I believe it was due to the blessings of Maulana Binori that, that very same evening, it was announced over the radio that the war had ended.

First of all there is the late Qari Mufti Saeed Ahmed Saheb. He was born at Subuh on Eidul Adha day in the year 1320 or 1321 hijri at Ujrara. He mentioned that the correct year of his birth was written somewhere in Ujrara but in spite of searching for it, he could not find it. Moulvy Athar once said that according to Qari Saheb his age was fifty-five and when we worked out the year of his birth, it turned out to be 1322 hijri. This was what he himself had written on the Haashiya (side notes) of 'Rasmul M ufti'.

He had acquired his initial Quranic education at the hands of Hafiz Muhammad Hussain of Ujrara and was very proud of it, and also received his, initial Farsi and Arabic at Ujrara. In Shawwaal 1337 hijri, he entered Mazahirul Uloom, studying the initial books by me. After graduating, he was appointed a teacher of Qira'at in 1343. Later he was appointed assistant Mufti in 1347 and Grand Mufti in 1352.

In the first year I was his teacher of many of his kitabs. At that time quite a few Ujrara students came to the Madressa. Because Qari Saheb had introduced himself to me as a pupil of Janab Al- Haaj Hafiz Muhammad Hussain Ujrarwy. There was a definite trace of Sahebzadi in him, which was something through the barakat of my father's shoes, I detested. Therefore he was always at odds with me and I with him.

Read more: Mufti Qari Saeed Ahmed Saheb

 [Hadhrat Shaykh-ul Hadith, Maulana Muhammad Zakariyya Rahmatullah ‘Alayh]

After completing the sixth volume of “Aap Beati” Hadhrat Shaykh Rahmatullah ‘Alayh was constantly asked to write another volume. His reply to this was something we should at all times bear in mind:

 Due to my ill health and my continued involvement in academic works I have not been able to give any special importance to this work (the 7th volume) up until now. Whenever people have told me about their interest in reading “Aap Beati”, I have always replied: “You simple people! Why don’t you read the ‘Fazaa’il’ books? That is a real treasure! This is merely a lot of stories giving some information about the family.”

Read more: Aap Beati – Volume 7

Excerpt from Aap Beti (Autobiography) of
Qutbul Aqtaab Shaikhul Hadith Hazrat Maulana Muhammad Zakariyya Kandhlawi (rahmatullah alayh)

“Hazrat Hakeemul ummat writes in his kitaab, “Anfaas Eesa’ page 143: “The permission of a Sheikh for one to perform ‘Bay’at’ is no proof of that person’s high status. It is only a proof of that person’s ability to achieve.”

Hazrat writes in another place in ‘Anfaas Eesa’: Just as a certificate is issued at the time of completing a course of studies in a Madressa, the meaning is not this that this person has attained perfection on those subjects. The certificate is merely given with this in mind that there is confidence in him that, should he continue his studies and teaching, there is a good prospect that little by little he may progress towards a degree of perfection.

If, however, out of his own negligence and lack of appreciation, he destroys this ability and talent, the fault will not lie with those who issued the certificate, but with him alone.

Similiarly, when a Sheikh grants permission to anyone, it does not mean that at that moment this person is endowed with all the qualities of virtue. It only means that there is confidence in him, that should he continue with self-rectification and Mujaahadah (striving), there exists a strong possibility of him acquiring the good qualities leading to perfection.”

Read more: The Reality of Peeri Mureedi and Khilaafath

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