[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

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

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

Hazrat Saharanpuri was very strict and adamant that teachers should teach with punctuality. He insisted that classes commence five minutes after the bell. It should not commence before that time and not end more than five minutes before the bell, so that students can in time transfer from one class to another, otherwise they could lose some part of the lessons.

Whenever any complaints were received from students regarding any teachers, the teachers had to answer. There was such fear and respect for him that his mere asking a teacher about a complaint was sufficient to put fear into them.

He also insisted that lessons should be given regularly and in a uniform manner. He greatly resented that a teacher should in the beginning give long and detailed explana­tions and then towards the end of the year let the kitab be recited (without explanation) like Ramadan Taraweeh. In the case of complaints in this regard he did not hesitate to scold the most senior lecturers.

In accordance with his opinions a teaching time-table was prepared in his last years of teaching which to this day is in operation in the Madressa. Similarly he also had the habit of personally supervising the teaching and manner of teaching. Whenever any complaint was received regarding a teacher, he would just as that teacher was starting to teach, send a message to the specific teacher, informing him that the ''lesson will be given under the bell".

Read more: Punctuality II

Zikr Article Count:  12
Salaah Article Count:  3
Haz Sheikh Zakariyya (ra) Article Count:  12
Aap Beti - Extracts Article Count:  21
Sunnats Article Count:  16
General Article Count:  30
Spiritual Maladies Article Count:  15
Tasawuf Article Count:  27
Islamic Calender Article Count:  25
Stories of Repentance Article Count:  31

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