Shaykh-ul-Islam Dr.
Muhammad Tahir-ul-Qadri
A Profile
Brief Introduction of Shaykh-ul-Islam, Some of his
Achievements, works and chains of authority.
A man of manifold and staggering
achievements, Shaykh-ul-Islam Professor Dr
Muhammad Tahir-ul-Qadri is the founding
leader of Minhaj-ul-Quran International (MQI),
an organization with branches and centre’s in
more than 80 countries around the globe,
working for the promotion of peace and
harmony between communities and the revival
of spiritual endeavor based on the true
teachings of Islam.
Shaykh-ul-Islam was born on February 19th 1951
in the historical city of Jhang, Pakistan and the
son of the great spiritualist and intellectual of
his time Ash-Shaykh Farid-ud-Din Al-Qadri.
Since his birth had been foretold through a
spiritual dream to his father, he was educated
from a young age in both the Islamic and
secular sciences simultaneously, imbued with
the belief that his entire life would be devoted
to the renaissance of Islam. Although he had
already started his Islamic education under his
father two years earlier, his formal Islamic
education was initiated in Al-Madina-al-
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Munawwara at the age of 12, in Madrassa-tul-
Ulum ash-Shariyyah which was situated in the
blessed house of Sayyidina Abu Ayub al-Ansari,
the first residence of the Holy Prophet (s.a.w)
after his migration. By the time he had received
a First Class Honors Degree from the Punjab
University in 1970 he had also completed his
Classical Islamic Studies, having spent over ten
years under the tutelage of his father and other
eminent Shayukh of his time and achieving an
unparalleled understanding of the Classical
Shariah Sciences and Arabic language. He
earned his MA in Islamic Studies in 1972 with
the Punjab University Gold Medal, achieved his
LLB in 1974 and began to practice as a lawyer in
the district courts of Jhang. He moved to
Lahore in 1978 and joined the Punjab University
as a lecturer in law and completed his doctorate
in Islamic Law (Punishments in Islam, their
Classification and Philosophy). He was also a
member of the Syndicate, Senate and Academic
Council of the Punjab University, which are the
 highest executive, administrative and academic
bodies of a University.
However within a short space of time he
emerged as the country’s leading Islamic Jurist
and scholar and revivalist of the Islamic
Ideology. He was appointed as a Jurist Consult
(legal advisor) on Islamic Law for the Supreme
Court and the Federal Shariah Court of
Pakistan and also worked as a specialist adviser
on Islamic curricula for the Federal Ministry of
Education of Pakistan. At various times
between 1983-1987, he was offered the
positions of Senator for the Upper House of
Parliament, Federal Minister of Religious Affairs,
Federal Minister of Education and the Federal
Minster of Law and Parliamentary Affairs. He
was also nominated as Ambassador for Pakistan
as well as being offered the post of Justice of
the Appellate Shariah Bench, Supreme Court of
Pakistan and the position of being a member of
the Islamic Ideology Council of Pakistan (highest
constitutional body for Islamic legislation). All
of these positions were offered by the then
President of Pakistan. However Sayyidi Shaykh-
ul-Islam refused to accept any of these due to
his life long commitment to serving the Deen of
Islam and the Muslim Ummah at large.
In the 1980’s a number of historical judgments
in the legal and constitutional history of
Pakistan were passed by the Federal Shariah
Court and the Appellate Shariah Bench,
Supreme Court of Pakistan as a result of
Shaykh-ul-Islam’s juristic arguments,
documented in the Pakistan Legal Decisions
(PLD) and Pakistan Legal Judgments (PL J). In
particular the Federal Shariah Court passed a
judgment denying the legal position of rajm as a
hadd of Shariah, in which almost all well known
ulama and senior renowned classical scholars of
the country had appeared before the court
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giving their arguments. In a review petition
Shaykh-ul-Islam presented his arguments
before the court against the judgment for three
consecutive days. As a result, a land mark
decision was passed by the full bench of the
Federal Shariah Court of Pakistan overturning
their prior judgment and the rajm was judicially
re-accepted as a hadd of Shariah.
In another case the Blasphemy Law protecting
the esteemed station and reverence of the Holy
Prophet (s.a.w) was also passed for the first
time in the history of Pakistan after Shaykh-ul-
Islam presented his arguments to the court,
over a period of three days, culminating in an
Act of Parliament. Another landmark and
famous enactment of Parliament concerning
diyah (monetary punishment for a woman’s
murder) resulted after Shaykh-ul-Islam
presented arguments in the President House of
Pakistan during a special legislative session
chaired by President Zia-ul-Haq. This session
was attended by all Federal Ministers,
Secretaries, Governors of all provinces, all
judges of the Federal Shariah Court and
Appellate Shariah Bench of the Supreme Court,
members of the Islamic Ideology Council,
selected top ranking classical scholars and
shuyukh belonging to all schools of law.
Shaykh-ul-Islam presented arguments in favor
of equality of rights of women concerning al-
diyah for eight hours followed by a question
and answer session. This was a unique and
unprecedented event in the judicial and
legislative history of Pakistan. As a result of his
arguments the discrimination clause was
removed and women were given equality of
redress. Moreover during the 1980’s hundreds
of un-Islamic clauses from the old civil and
criminal laws of Pakistan, which had existed
since the period of British rule were amended
 according to Islamic principles upon the juristic
recommendations of Shaykh-ul-Islam.
He is also a former Professor of Islamic Law at
Punjab University, Lahore, Pakistan, and the
youngest person ever to have been awarded a
professorship in the history of the University.
Shaykh-ul-Islam has also previously held the
position of the Head of the Department for
LLM in Islamic Legislation.
Thus there is no doubt that Shaykh-ul-Islam is a
man of extraordinary capabilities. He is a
theologian and a theosophist, a scientist and a
spiritualist, a revivalist and a reformer, a
philosopher and a political thinker. He is
probably the foremost jurist and expert of
Islamic legal affairs in the Islamic world, and
arguably the world’s most accomplished Islamic
scholar, and globally renowned authority. He
has been bestowed the honored title of
"Shaykh-ul-Islam" (meaning the "authority of
The Works of Shaykh-ul-Islam
Shaykh-ul-Islam is a prolific author and
Ø Works on Qur’anic Tafseer
researcher. He has authored around 1000
books out of which 400 books are already
published, and there are still over 600 books
that remain to be published. An unrivalled
orator and speaker, he has delivered 6000
lectures (in Urdu, English and Arabic), on a wide
range of subjects, which are available on video,
CD, DVD formats as well as on-line.
The following represent a choice selection of his
written works:
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Islam”) by the most eminent Islamic scholars
around the world. While thoroughly grounded
in the classical tradition of Islam, his learned
instruction and creative interpretation of Islam
provide refreshing perspectives on the role of
Islam in the contemporary world. One of his
most remarkable achievements is to have
initiated what has become one of the largest
non-governmental educational projects in the
world, through the Minhaj Educational Society
(MES). MES has established around 1000
educational institutes, including schools and
colleges, throughout Pakistan, which combine
both religious and secular subjects.
There is also an officially chartered university,
Minhaj University, Lahore, of which he is the
founding Chairman of the Board of
Governors. Qualifications obtained through
Minhaj University have equivalence with the
renowned al-Jamia’ al-Azhar of Cairo (Egypt).
(in number totaling 80 works)
include:
& Irfan ul-Qur’an (The Meanings of the
Qur’an- Urdu and English versions)
& Tafseer Minhaj-ul-Qur’an (al-Futuhaat-al-
Madaniyyah- 14 Volumes U.P)
& Tafseer Surah al-Fatihah (partly published,
totaling 7 volumes), the largest available
publication on this subject.
 & Kashf Al-Ghitaa (Tafseer in the Arabic
language on the excellence of the Holy
Prophet (s.a.w)
& Tasmiyya-tul-Qur’an (a voluminous book on
the meanings of Bismillah)
& Manahij-ul-Irfan (a voluminous book on
meanings of the Word Qur’an)
& Meaning of Aayat-ul-Kursi (a voluminous
book)
& Development of Human Personality in the
Light of Surah al-Fatihah
& Islamic Philosophy of Human Life (Concept
of al-Hidayah)
& No Coercion in religion
& Recitation of the Qur’an (virtues and
manners)
& Islamic Concept of Human Nature
& Qur’anic Philosophy of Daw’ah
And many others
Ø Works on Hadith compilation
and the science of Hadith (in
number totaling around 75
works) :
& Jami’ ul Sunnah (a comprehensive
compilation of 25000 Ahadeeth, totaling 20
volumes U.P)
& Al-Minhaj us-Sawi (2 volumes) (a Hadith
collection of 5000 Ahadith compiled on the
pattern and style of Imam Nawawi’s “Riyad
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us-Salihin” and Khatib Tabrayzi’s “Mishkat ul
Masabih” relevant to the modern age)
“Al-Minhaj-us-Sawi” was published with
compliments and tributes of Shaykh al-Azhar
As-Sayyid Dr. Muhammad Tantavi, a renowned
Muhaddith of Egypt, Ash-Shaykh Dr. Ahmed
Umar Hashim Ex-Vice Chancellor of Al-Jame al-
Azhar and Grand Mufti of Egypt Ash-Shaykh
Dr. Ali Juma and others.
& Al-A’taa fi Ma’rifat-al-Mustafa (4 volumes-
collection of 5000 Ahaadeeth on the
subjects of the Excellence, Habits, Morals,
Specialties and Miracles of the Holy
Prophet (s.a.w) on the pattern and style of
‘Al-Shifaa’ of Qadi Iyadh)
& Hidayat-ul-Ummah ala Minhaj-il-Qur’an-
was-Sunnah (2 volumes- another collection
of 3000 Ahadith)
& An-Najabah (Virtues of Sahabah and Ahl-ul-
Bayt)
& Rawadat-us-Saalikeen (Virtues of Awliyaa
and the Pious)
& Ahsan-us-Sanaa’ah-fi-Ithbat-ish-Shafaa’ah
(Intercession)
& Rahat-ul-Qulub-fi-Madiha-til-Mahboob
& Kash ul-Asraar fi Mahabbata-il-Maujudaat li
Sayyid-il-Abraar.
& As-Sayf-ul-Jali-ala-Munkir-e-Wilayat-il-Ali
& Al-Qal-ul-Mu’tabar fil Imam-il-Muntazar
& Al-Kanz-us-Thameen (Virtues of
remembrance of Allah(s.w.t))
& Al-Badr-ut-Tamaam (Virtues of Salat on
Holy Prophet (s.a.w)
 & Ahsan-us-Subul (Virtues of the Prophets and
Messengers)
& Al-Qawl Al-Qawee (A book on the science of
Hadith in the Arabic language)
& Al-Khutba as-Sadeedah (A brief textbook on
the science of Hadith in the Arabic
language)
& Al-Abdiyyah-fil-Hadrat-is-Samadiyyah
(Rights of Allah (s.w.t) on His Slaves)
& Lubaab-fil-Huquq wal-Aadaab (Rights and
Manners)
& Imam Abu-Hanifah: Imam-ul-A’immah-fil-
Hadith (4 Volumes)
And many others
Ø Works on Islamic Aqeedah, in
number totaling 100 works,
include:
& Majmu’at-ul-‘Aqaa’ed (25 Volumes- An
unprecedented compendium on Islamic
Faith and Theology)
& Kitab ut-Tawheed (a detailed treatise on the
concept of the unity of Allah (s.w.t)
amounting to 2 volumes)
& Kitab ur-Risalah (2 Volumes- a detailed
treatise on the excellence of Prophethood
and highly esteemed station of the holy
Prophet (s.a.w)
& Kitab us-Sunnah (2 volumes- a
comprehensive treatise on the authority,
science and compilation of Hadith and
Sunnah)
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& Kitab al-Bid’ah (a comprehensive work on
the concept of ‘innovations’ in Islam)
& Kitab-ul-Eiman (Basic Tenets of Faith)
& Kitab-ul-Islam (Pillars of Islam)
& Kitab-ul-Ihsan (Book on Spiritual Excellence)
& Kitab-uz-Ziyarah (Book on Visiting)
& Kitab-ul-Barakah (Book on Blessings)
& Kitab ash-Shafaa’ah (Book on Intercession)
& Kitab-ut-Tawassul (Book on Intermediation)
& At-Tazeem-wal Ibaadah (Reverence and
worship)
& Al-Wasaa’et-ash-Shar’iyyah (Lawful Means
and Linkages)
& Reverence of Prophethood
& Finality of Prophethood
& Al-Mawlid al-Nabawi (s.a.w) (Celebration of
Mawlid) The largest ever written work on
this subject, consisting of approximately
1,000 pages)
& Ilm-ul-Ghayb (Book on hidden knowledge)
& Ascention of the Holy Prophet (s.a.w)
& Love and Reverence of the Holy Prophet
(s.a.w)
& The Central Point of Eiman
& Prisoners of the Beauty of Muhammad
(s.a.w)
And many others
 Ø Works on the Biography (Seerah)
of the Holy Prophet (s.a.w.) and
his virtuous characteristics:
& Seerat-ur-Rasool (Collection of 14 large
volumes, the largest collection ever written
in the Urdu language)
& Muqaddimat-us-Seerah (2 Volumes- An
unprecedented work in Islamic History on
the pattern of Muqaddimah Ibn-i-Khaldun)
& Khasaa’es-ul-Mustafa (Holy Prophet’s
Exclusive Virtues)
& Shamaa’el-ul-Mustafa (Holy Prophet’s
personal Characteristics and Habits)
& Asmaa’-ul-Mustafa (Meanings and
interpretation of the Holy Prophet’s names)
& Dalaa’il al-Barakaat (5000 styles of slaat on
the Holy Prophet (s.a.w)- a masterpiece of
Arabic literature, written in the style of the
well-read Dala’il al-Khayrat of Imam Jazuli)
& Political Aspect of the Prophet’s Seerah
& Economic Aspect of the Prophet’s Seerah
& Administrative Aspect of the Prophet’s
Seerah
& Constitutional Aspect of the Prophet’s
Seerah
& Scientific Aspect of the Prophet’s Seerah
& Cultural Aspect of the Prophet’s Seerah
& Historical Aspect of the Prophet’s Seerah
& Aspect of Human Rights in the Prophet’s
Seerah
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& Aspect of Peace and Integration in the
Prophet’s Seerah
& Diplomatic Relations in the Prophet’s
Seerah
& Non-Muslim Relations in the Prophet’s
Seerah
& Revolutionary Struggle of the Prophet’s Life
& Qur’an on the Characteristics of the Holy
Prophet (s.a.w)
And many others
Ø Works on Islamic Law and
Jurisprudence (Fiqh and Usul-al-
Fiqh) totaling around 60 works:
& Islamic Penal System and Philosophy
(Shaykh-ul-Islam’s PhD thesis)
& Islamic Concept of Law
& Salient Characteristics of Islamic Law
& Islamic Concept of Crime
& A Comparative Study of Islamic and
Western Concepts of Law
& Islam and Criminality
& Legal Character of Islamic Punishments
& Al-Hukm-ash-Shar’ee (a book on Usul-ul-
Fiqh, (Islamic jurisprudence));
& Sources of Islamic Law
& Philosophy of Ijtihad and the Modern World
& Ijtihad—Meaning, Kinds and Scope
 & Jurisprudential Methodology of Islamic & Nizam-ul-Mustafa: A Message and
Research Struggle for Change

& Islam and Human Rights & Objectives of the Raising of Prophets

& Islamic Concept of State And many others

& Qur’anic Basis of Constitutional Theory

& Concept of Jail and Imprisonment in Islam Ø Works on Tasawwuf and

& Difference between the Text and its Spirituality; Around 50 works on
Exegesis
Islamic Science of Mysticism
And many others and Spiritualism
& Kitab-ul Ihsan

Ø Works on Islamic Political and & Reality of Tasawwuf

Economic Systems: & Practical Code of Spirituality

& The Constitution of Madina (A detailed & Obedience to Allah (s.w.t)

exposition of the first ever written
constitution in human history) & Remembrance of Allah (s.w.t)

& Khilafah and Democracy (a voluminous & Love of Allah (s.w.t)

work on the subject of Islamic Political
& Wariness of Allah (s.w.t)
System)
& The Beauty of Pious Deeds
& Islamic Economic System, its Origin and
Development & The Beauty of Spiritual States

& Qawaa’ed-ul-Iqtisad fil-Islam ((Arabic) & The Beauty of Good Morals

Principles of Islamic Economics)
& Purification of Heart and Soul
& Qura’nic Philosophy of Change (2
Volumes) & Illness of the Heart and its cure

& Islamic Economy and Interest free Banking & Our Real Homeland

& Qur’anic Philosophy of Rise and fall of the & Sin and Repentance
Nations & Qur’anic Categorization of People
& Islam – A religion of Balance and & Deeds and Spiritual Intoxication
Moderation
& Life –A War between Good and Evil

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 & Morality of Prophets
& The Awliaa: Companies and Narrations
& Al-Fuyudaat-ul-Muhammadiyyah
& Practical Code of Mysticism and Sprituality
And many others
Ø Works on Human Rights and
Modern Sciences:
& Islam on fundamental Rights
& Islam on the Rights of Children
& Islam on the Rights of Women
& Islam on the Rights of Senior Citizens
& Islam on the Rights of Non-Muslims
& Islam on the Rights of the Disabled
& Islam and Science
& Islam and Modern Medicine
& Islam and Embryology (Creation and
Evolution of the Man)
& Islam and Cosmology (Creation and
Expansion of the Universe)
& Islam on Prevention of Heart Diseases
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& Spiritualism and Magnetism
& Issues of the Modern Age and their
Solutions
And many others
Ø Miscellaneous works:
& Minhaj-ul-Afkaar (a compendium on
various aspects of Islamic thoughts: 4
volumes)
& Islam in Various Perspectives
& How to end Extremism and Sectarianism?
& Our Religious Downfall and its Tri-fold
Defense Strategy
& Multidimensional Attack on Eiman
& The Real Concept of Jihad
& Jihad: A Charity
& Islamic Concept of Knowledge
& True Knowledge: A creative or an
Interpretative Phenomenon
& Reformable Aspects of Religious and
Secular Sciences
& The Real Base of Piety
And many others
 Shaykh-ul-Islam’s Chains of Authority
His Eminence Shaykh-ul-Islam, Dr Muhammad Ø Ash-Shaykh Al-Mu`ammar Mawlana
Tahir-ul-Qadri has received a large number of Diya’uddin Ahmad al Qadri al-
authorities (Asaneed) and permissions (Ijazaat) Madanià Imam-ul-Hind Shah
for the transmission of knowledge of Hadith, Ahmad Rida Khan
Tafsir, Fiqh, Tasawwuf and other classical
Ø Ash-Shaykh as-Sayyid Abul-Barakat
Islamic Sciences from numerous great pillars of
Ahmad al-Qadri al-alwari à Imam-
the Muslim world, widely acknowledged as the
ul-Hind Shah Ahmad Rida Khan
fountains of Islamic knowledge in the last
century back to the classical scholars and great Ø Ash-Shaykh Al-Mu`ammar As-Sayyid
Imams of Hadith of the past up to the Holy `Abdul-Ma`bud al-Jilani al-
Prophet (s.a.w). He has more than 150 MadaniàImam-ul-Hind Shah
Chains of Authority contained in two of his Ahmad Rida Khan
own Thabats (Reference books on his chains of
Authority).

d Al-Jawaahir-ul-Baahirah fi Asaaneed-al- Sayyidi Shaykh-ul-Islam Dr Muhammad

Taahirah
d As-Subul-ul-Wahbiyyah bil Asaaneed-al-
Dhahabiyyah
The following are some examples of his links to
the renowned classical scholars via only one
teacher:
Tahir-ul-Qadri has gathered together the
various fields of Classical Islamic knowledge
especially the knowledge and authorities of
hadith from famous centers of Islamic learning
across the globe:

d He is linked to Al-Imam Yusuf bin Isma’eel

an-Nabhani directly via only one teacher,
his student ash-Shaykh Husayn bin Ahmad
Al-`Usayran (Lebanon).
d He is linked to Al-Imam Imdadullah al-
Muhajir al-Makki via only one teacher, his
khalifa ash-Shaykh as-Sayyid Abdul-Ma’bud
al-Jilani al-Madani (died at the age of 165
years!)
d Shaykh-ul-Islam is linked to Imam ul-Hind
Shah Ahmad Rida Khan al-Barelawi via only
one teacher through three different routes:
1. Authorities of the Great
Shuyukh of Makka and Madina
d Al-Imam `Umar ibn Hamdan al-Mahrasi
d Al-Imam Muhammad bin `Ali bin Zahir al-
Watri
d Al-Imam Ahmad bin Isma`il al-Barzanji
d Al-Imam Ahmad Sharif bin Muhammad as-
Sanusi al-Madani
d Al-Imam Ahmad bin Zayni ad-Dahlan
d Ash-Shaykah Amat-ullah bint al-Imam Abdul
Ghani al-Muhaddith ad-Dehlavi al-Madani

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 Sayyidi Shaykh-ul-Islam receives the d Ash-Shaykh as-Sayyid ‘Alawi bin Abbas’ al-
authorities of the above mentioned Maliki al-Makki

Through: d Ash-Shaykh as-Sayyid Abdul Ma’bud al-

Jilani-al-Madani
d Muhhadith –ul-Haram ash-Shaykh `Alawi
bin `Abbas al-Maliki al-Makki (father of ash- d Ash-Shaykh Dr Fariduddin al-Qadri
Shaykh as-Sayyid Muhammad bin `Alawi al-
Maliki) (He had Samaa’ from him in 1963)

d Ash-Shaykh al-Mu`ammar Diya’uddin 3. Authorities of the Great

Ahmad al-Qadri al-Madani (Died at the age Shuyukh of Sham (Syria)
of more than 100 years)
d Muhadith-ash-Sham al-Imam
d Ash-Shaykh Hussain bin Ahmed al-Usayran Muhammad bin Ja’far al-Kittani
(Lebanon- died at the age of 100 years)
d Muhaddith ash-Sham al-Imam
d Ash-Shaykh Dr Fariduddin al-Qadri (father Muhammad Badruddin bin Yusuf al-
of Sayyidi Shaykh-ul-Islam) Hasani

d Al-Imam `Abdul-Hayy bin `Abdul-Kabir

al-Muhaddith al-Kittani
2. Authorities of the Great
Shuyukh of Baghdad d Al-Imam Abul-Makarim Muhammad
Amin as-Suwayd ad-Dimashqi
d Al-Imâm `Abdur-Rahman bin `Ali an-Naqib
al-Baghdadi – (Imam-ul-Awliaa and Hujjatul-
muhaddithin of his era) Sayyidi Shaykh-ul-Islam receives the
authorities of the above mentioned
d Al-Imam `Abdus-Salam al-Muhaddith al-
Afandi al-Baghdadi
Through:
d Al-Imam Abdul Razzaq al-Bazzaz al-
d Ash-Shaykh Hussain bin Ahmad al-Usayr’an
Muhaddith al-Baghdadi back to al-Imam as-
(Lebanon)
Sayyid Mahmud ibn `Abdullah al-Alusi
(author of Tafsir Ruhul-ma`ani) d Ash-Shaykh as-Sayyid Muhammad al-Fâtih
bin Muhammad al-Makki al-Kittânî
Sayyidi Shaykh-ul-Islam receives the
(Damascus)
authorities of the above mentioned
d Ash-Shaykh Dr. Fariduddin al-Qadri
Through:
d Ash-Shaykh as-Sayyid Tahir `Ala’uddin al-
Jilani al-Baghdadi al-Afandi

10

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 4. Authorities of the Great d Al-Imam `Abdullah bin Siddiq al-Ghimari al-
Maghribi
Shuyukh of Lebanon and
Tarabulus
Sayyidi Shaykh-ul-Islam receives the
d Al-Imam Yusuf ibn Isma`il an-Nabhani
(Imamul-muhaddithin of the last century) authorities of the above mentioned

d Al-Imam `Abdul-Qadir ash-shalabi at- Through:

Turabulusi
d Ash-Shaykh as-Sayyid `Alawi bin `Abbas al-
d Al-Imam Hasan Uwaydaan al-Faituri al- Maliki al-Makki
Turabulusi
d Ash-Shaykh Husayn ibn Ahmad al-`Usayran
(Lebanon)

Sayyidi Shaykh-ul-Islam receives the d Ash-Shaykh as-Sayyid Muhammad al-Fatih

authorities of the above mentioned bin Muhammad al-Makki al-Kittani

Through: d Ash-Shaykh Dr. Farid-ud-din al-Qadri

d Ash-Shaykh Husayn bin Ahmad al-`Usayran

(Lebanon)
6. Authorities of the Great
d Ash-Shaykh as-Sayyid Muhammad al-Fatih Shuyukh of Yemen:
bin-Muhammad al-Makki al-Kittani
(Damascus) d Ash-Shaykh al-Habib Hamza ibn `Umar al-
Aydarus al-Habashi
d Ash-Shaykh Dr. Farid-ud-Din al-Qadri
d Ash-Shaykh al-Habib `Ali bin `Abdur-
Rahman al-Habashi

5. Authorities of the Great d Ash-Shaykh `Abdul-Qadir bin Ahmad as-

Saqqaf
Shuyukh of al-Maghrib and ash-
Shanqit (Mauritania): d Ash-Shaykh `Abdullah bin Ahmad al-Haddad

d Al-Imam Abu Abdullah Muhammad bin d Ash-Shaykh Hasan bin Ahmad al-Ahdal al-
Mustafa’ Maa’ul-Aynayn ash-Shanqiti Yamani

d Al-Imam Muhammad Habib-ullah ash- d Ash-Shaykh Muhammad bin Yahya al-Ahdal

Shanqiti al-Yamani

d Al-Imam Muhammad Al-`Arabi bin d Ash-Shaykh Isma`il al-Yamani (author of

Muhammad al-Azzuzi al-Fasi Nafasur-Rahman)

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 Sayyidi Shaykh-ul-Islam receives the
authorities of the above mentioned
Through:
d Ash-Shaykh as-Sayyid `Alawi bin Abbas al-
Maliki al-Makki
d Ash-Shaykh Muhammad bin `Alawi al-Maliki
al-Makki
d Ash-Shaykh Dr. Fariduddin al-Qadri
7. Authorities of the Great
Shuyukh of al-Hind (India and
Pakistan):
d Imam al-Hind Ash-Shah Ahmad Rida Khan
al-Muhaddith al-Barelwi
d Abul-Hasanat al-Imam Abdul-Hayye bin
`Abdul-Halim al-Muhaddith al-Laknawi
(Faqihul-Hind and Shaykh of Arab and Ajam)
d Al-Imam `Abdul-Baqi bin `Ali al-Ansari al-
Muhaddith al-Laknawi al-Madani (up to al-
Imam Shah Wali-Ullah al-Muhaddith ad-
Dehlawi)
d Ash-Shaykh Abdul Hadi bin Ali al-Ansari al-
Muhaddith al-Laknavi
d Al-Imam al-Muhaddith al-Musnid Mawlana
Irshad Husayn al-Rampuri
d Al-Imam ash-Shah Imdadullah al-Muhajir al-
Makki (a great saint and shaykh of Mawlana
Ashraf `Ali Thanwi, Mawlana Rashid Ahmad
Gangohi, Mawlana Muhammad Qasim
Nanotwi and others)
d Muhaqqiq-ul-Hind al-Imam Fadlul-Haqq al-
Khayrabadi
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d Ash-Shaykh as-Sayyid Didar `Ali ash-Shah al-
Muhaddith al-Alwari
d Muhaddith-ul-Hind Ash-Shaykh Muhammad
Anwar ash-Shah al-Kashmiri (author of
Fayd-ul-Bari)
d Muhaddith-ul-Hind ash-Shaykh Ahmad Ali
as-Saharanpuri
d Ash-Shaykh `Abd-ush-Shakur al-Muhadith
al-Muhajir al-Madani
d Ash-Shaykh Badr-ul-`Alam al-Mirathi al-
Makki
Sayyidi Shaykh-ul-Islam receives the
authorities of the above mentioned
Through:
d Ash-Shaykh al-Mu`ammar Diya’uddîn
Ahmad al-Madani (He died at the age of
over 100 years)
d Ash-Shaykh as-Sayyid `Abdul-Ma`bud al-
Jilani al-Madani (He died at the age of 165
Years)
d Al-Muhaddith al-A`zam ash-Shaykh Sardar
Ahmad al-Qadri (Faisalabad)
d Ash-Shaykh as-Sayyid Abul-Barakat al-
Muhaddith al-Alwari (Lahore)
d Ash-Shaykh as-Sayyid Ahmad Sa’eed al-
Kazmi al-Amrohi (Multan)
d Ash-Shaykh Dr. Fariduddin al-Qadri
d Ash-Shaykh `Abdur-Rashid bin Qutbuddin
al-Qadri ar-Ridawi
d Ash-Shaykh Dr. Burhan Ahmad al-Faruqi
12
 8. An Unprecedented Chain Of
Authority:
Finally, the most unprecedented, unique, highly
blessed and honoured chain of authority that
his Eminence Shaykh-ul-Islam possesses is
through only four Shuyukh between Shaykh-
ul-Islam and the Great Imams listed below:
õ Sayyidina Abdul Razzaaq bin Sayyidina al-
Ghous-al-Azam As-Shaykh Abdul Qadir al
Jilani al-Hasani al-Husayni (Baghdad)
õ Al-Imam Ash-Shaykh-al-Akbar Mohyuddin-
ibn-al-Arabi (author of al-Futuhaat-ul-
Makkiyyah) (Damascus)
õ Al-Imam Ibn-al-Hajar-al-Asqalani, the
greatest authority on Hadeeth (Egypt)
His Eminence Shaykh-ul-Islam’s continuous
chain of authority (Isnaad) up to the above
mentioned Great Imams is as under:
i. Shaykh-ul-Islam narrates (with direct
permission and authority) from Ash-Shaykh
Husayn bin Ahmad al-Usayran (Lebanon).
ii. He narrates from Ash-Shaykh Abdul Hayye
bin Shaykh Abdul Kabeer-al-Kittani.
iii. He narrates from As-Shaykh al-Mu`ammar
Abdul Haadee bin al-Arabi al-Awwad.
iv. He narrates from al-Imam As-Sayyid Abdul
Azziz al-Hafeed al-Habashi. (He was born in
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581 (Hijra) and died in 1276 (Hijra) and lived
up to 695 years (Imam Abdul Hayye al-
Kittani, Fahres-ul-Faharis wal Athbat,
Vol.2 page 928).
He directly studied under and narrated from al-
Imam Abdur Razzaq al-Jilani bin Sayyidina
Ghous-ul-Azam al-Jilani at Baghdad, from Al-
Imam Ash-Shaykh-al-Akbar Mohyuddin ibn al-
Arabi at Damascus and from Al-Imam ibn al-
Hajar al-Asqalani at Egypt.
His Eminence Shaykh-ul-Islam has
received the same authority and
Ijaazah of transmission from another
chain:
i. His Eminence narrates from Ash-Shaykh
Husayn bin Ahmad al-Usayran.
ii. He narrates from Ash-Shaykh as-Sayyid
Ahmad bin Muhammad as-Sanosi al-
Madani.
iii. He narrates from Ash-Shaykh as-Sayyid
Muhammad bin Muhammad as-Sanosi.
iv. He narrates from Ash-Shaykh as-Sayyid
Muhammad bin Ali as-Sanosi.
v. He narrates from Al-Imam Abdul Aziz al-
Hafeed al-Habashi who received from
all of the above mentioned three Great
Imams.
13
 Leading Islamic Scholars who have Received
Ijaazah (License to Transmit) from Shaykh-ul-Islam.
The following is a selective list of some leading
Islamic scholars who have received authority to
transmit from Shaykh-ul-Islam Dr Muhammad
Tahir-ul-Qadri:
h Damascus, Syria: Ash-Shaykh As’ad
Muhammad Saeed as-Sagharji (a great
scholar of `ulum-ul-Hadith and Fiqh and the
author of the famous work "al-Fiqh al-
Hanafi wa Adillatuhu”. He is the grand
imam of the renowned Jami`al Masjid al-
Umawi – The Umayyad Mosque of
Damascus)
h Kuwait: Ash-Shaykh al-Sayyid Yusuf as-
Sayyid Hashim ar-Rifaee (world renowned
scholar and shaykh of Tariqah)
h Halab, Syria: Ash-Shaykh as Sayyid Dr. Abul
Huda al-Husayni al-Halabi
h Damascus, Syria: Ash-Shaykh Abul-Khayr
ash-Shukri (Khatib of Masjid al-Umawi in
Damascus and head of the famous Institute
of Advance Hadith Studies opened by al-
Muhaddith al-Akbar Imam Badruddin al-
Hasani, called Jami`-ul-Muhaddith il-Akbar)
h Baghdad, Iraq: Ash-Shaykh Dr. `Abdur-
Razzaq as-Sa`di (Grand Mufti of Iraq prior to
March 2003)
h Baghdad, Iraq: Ash-Shaykh `Abdul-Wahhab
al-Mash-hadani (famous scholar of `ulum-
ul-fiqh and a renowned author)
h Cairo, Egypt: Ash-Shaykh Hamdun Ahmad
bin `Abdur-Rahîm al-Azhari
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h Cairo, Egypt: Ash-Shaykh `Abdul-Muqtadir
bin Muhammad Alwan al-Azhari
h Cairo, Egypt: Ash-Shaykh Yusuf Yunus
Ahmad `Abdur-Rahim al-Azhari
h Cairo, Egypt: As-Sayyid Hamid Mahmud
Ahmad Mahmud al-Azhari
h Cairo, Egypt: Ash-Shaykh as-Sayyid Ahmad
`Abdullah Muhammad `Abdul-Jayyid al-
Azhari
h Cairo, Egypt: Ash-Shaykh as-Sayyid `Abdul-
Wahid Yusuf Muhammad Matawu` al-Azhari
h Beirut, Lebanon: Ash-Shaykh Dr. as-Sayyid
Wasim al-Habbaal
h Tarim, Yemen: Ash-Shaykh as-Sayyid al-
Habib `Ali-al-Jifri, Famous Scholar of the
Arab world (U.A.E)
h Tarim, Yemen: Ash-Shaykh as-Sayyid Al-
Habib Salim ibn Hafiz (Hadramout)
h Hyderabad, India: Ash-Shaykh Muhammad
Amin ash-Sharif (Shaykh-ul-Hadith of al-
Jami`a al-Nizamiya, Hyderabad, Deccan,
India)
h Dakka: Bangladesh: Shaykh-ul-Hadith
Moulana Habibur-Rahman Silhati
h Glasgow, UK: Ash-Shaykh `Abdul-`Aziz
Fredrick (da`ee and teacher)
h Sana, Yemen: Shaykh Jabrayn bin Ibrahim
as-San’ani
14
 And numerous others from many countries, Baghdad, Sudan, Jordan, U.A.E., East Africa,
including Lebanon, Syria, Egypt, Yemen, India, Bangladesh and Pakistan.

Significance of Isnaad (chain of authority and

transmission of knowledge)
In order to appreciate the relevance of the 3. Al-Khatib-al-Baghdadi reports from
chains of authority mentioned above, it is Sayyidina Ali (r.a) in ‘al-Kifayah’ who said in
important to understand the significance of the the mosque of Kufa;
Isnad in the light of Hadith and the views of the
great imams of the Science of Hadith. “Inquire about the people from whom you are
receiving this knowledge (Qur’an and Sunnah).
1. Al-Hakim and Al-Tabrani report through
Indeed this is your Deen”.
Thabit bin Qays, that the Holy Prophet
(p.b.u.h) said to his Companions;
4. Imam Muslim in the preface (Muqadimma)
of his As-Sahih has entitled a chapter,
“You (the Sahaba) are listening and receiving from
“Narration from a Reliable Authority is
me and people (the tabi ‘een) will listen and receive
Mandatory in Shariah and Science of Hadith
from you. Then people (the atbaa ‘ut-Tabi ‘een)
in Order to Eliminate Any Doubt of Perjury in
will listen and receive from those (the Tabi ‘ieen)
Narrating Knowledge from the Holy Prophet
who listened and received from you (the Sahaba).
(s.a.w)”. Following this, Imam Muslim
Then people (the fourth generation) will listen and
entitled another chapter, “Declaration of the
receive from those (the atbaa ‘ut-Tabi ‘een), who
Fact that the Chain of Authority is Part of the
were the audience and recipient of those(the tabi
Deen and there should be no Narration Except
‘een), who had listened and received from you(the
from a Reliable Chain of Authority”.
Sahaba)’’.
5. Imam Muslim also reports from Imam
2. Al-Khatib al-Baghdadi reports in ‘Al-
Muhammad bin Sireen (through his own
Kifayah’ through Abdullah bin Umar, that
chain), who states;
the Holy Prophet (p.b.u.h) said;

“The science of chain of authority and narration of

“Oh Ibn Umar! Your Deen is your faith. It is but
Hadith is deen itself. You should check whom you
your flesh and blood (it is your life). Therefore, you
are receiving your deen from” (Sahih Muslim
should be very careful about whom you are
Muqaddimah:26).
receiving it from. Receive it from the pious and the
steadfast and do not take it from those who are
leaning astray”.

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 6. He (Imam Ibn Sireen) again states;
“Before the Fitnah (civil war and political
segmentation, which emerged as the reason of
fabrication of Hadith) they never felt any necessity
to ask about the (chain because all authorities
before the period of Fitnah were undoubtedly
honest, truthful, trustworthy and reliable). After
this Fitnah had occurred they started asking the
narrator to mention their chain of authority before
them; and if the knowledge of deen was narrated
from an authority belonging to ahl-us-sunnah they
used to accept his transmission; and if he belonged
to ahl-ul-bid’a they rejected it” (Sahih Muslim
Muqaddimah: 27).
7. Sa’d bin Ibrahim narrates through Sufyan
bin Uyaynah;
“Nobody should narrate the knowledge of Rasul
Allah (saw) except the reliable authorities”.
8. Furthermore, Imam Muslim quotes from
Amir ul Mu’mineen fil Hadith Abdullah bin
al-Mubarak, who states;
“Al- Isnaad (the chain of authority) is a necessary
part of deen. If there was no chain of authority
then everyone would have said whatever he
wanted to say” (Sahih Muslim Muqaddimah: 31).
9. Imam Muslim elaborated further from
Imam Abdullah bin al-Mubarak, who says;
“Between us and between the people who receive
from us there are pillars of reliance and these are
the chains of authority” (Sahih Muslim
Muqaddimah:32).
10. Imam Sufyan al-Thauri is reported by al-
Khatib and al-Dhahabi as saying;
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“The Isnaad is the weapon of a Muslim (who is the
receiver of the knowledge). If he is not equipped
with the arms, how is he going to fight and defend
himself”?
11. Imam Abu Hanifah says as related by Yahya
bin Ma ‘een and reported by al-Khatib al
Baghdai in ‘al-Kifaya’;
“Knowledge should be received only from a
transmitter who learns the text by heart and has a
deep and perfect understanding of the meanings of
what he is transmitting’’.
12. Imam Abu Hanifah further says, as related
by Abd Allah bin al-Mubarak and reported
by al-Khatib al-Baghdadi;
“When someone reads the text in front of a
Muhaddith or an Authority (to get it verified),
then he is allowed to transmit from him to others”.
13. Imam Malik is reported by al-Khatib in ‘al-
Kifayah’, as saying;
“Be God-fearing and scrutinize the credibility of
the person whom you are receiving this knowledge
from”.
14. Imam Malik is again reported by al-Khatib
in ‘al-Kifayah’ as saying;
“It is mandatory to receive and learn the
knowledge (of Qur’an and Sunnah) through the
living Authorities (the Competent Ulamaa of the
time) and not just through books”
15. Imam Shafe ‘i is reported by al-Bayhaqi as
saying;
16
 “The one who accepts the knowledge from
somebody, without the Sanad (chain of authority),
he is like a person, carrying a bundle of wood with
a snake in it and he does not know. It may bite
him anytime”.
16. Imam Ahmad bin Hanbal is reported by as-
Sakhaawi in ‘Fat’h al-Mugheeth’ as saying;
“If the Ijaazah (license of transmission through a
chain of authority) was neglected and denied, then
the reliable knowledge would be destroyed”.
17. Imam Ahmed bin Hanbal also said;
“Asking for the higher chain of authority (al-isnad
al-Aali) is the Sunnah of the elders”.
18. Ibn us-Salah has reported in ‘Ulum al-
Hadith’ from Imam Yahya bin Ma ‘een,
when he was asked about his wish, he
replied;
“My wish contains two things: Seclusion in my
house (for uninterrupted remembrance of Allah
(s.w.t))and Isnaad of high ranking authorities (to
receive the righteous knowledge through the
shortest chain)”.
19. Al-Khatib relates from Imam Muhammad
bin Aslam al-Tusi, in ‘Al Jaame’ as saying ;
“A close connection of Isnad is in fact being close
to Allah (s.w.t)”
20. Imam Abu Haatim al-Busti says in ‘Kitab al-
Majruheen’;
“The travelers and the seekers of the knowledge of
al-Sunnah, al-Hadith, al-Aa thaar and al-
Akhbaar, who put their efforts to differentiate
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between the Sahih and the Mawdu through the
verification of the Isnaad, will enjoy the extreme
proximity of the Holy Prophet (s.a.w) in paradise”.
(This is so, because they spent their lives in a
very highly esteemed service to the Holy
Prophet (s.a.w)).
21. Allama ibn Taymiyyah states in ‘Minahj-al-
Sunnah’;
“The Isnad is one of the exclusive virtuous
characteristics and Allah’s great blessings on this
Ummah. It is also a great peculiarity of the Deen
of Islam and it is a salient identity of Ahl al-
Sunnah. Other sects do not observe and protect
this practice strictly in their process of
dissemination of knowledge”.
22. The significance of the chain of transmitters
and authorities can be further illustrated
through the statement of Imam Ibn Maajah
(one of the six great Imams of al-Sihah as-
Sittah). He has reported a Hadith on the
reality of Iman in the preface of his “Sunan”
(the same has been reported by Imam
Tabarani and Imam Bayhaqi), whereby he
narrates from Abdul Salaam bin Abi Saalih
Abi al-Salt al-Harawi from Sayyidina Ali bin
Musa ar-Rida, from Sayyidina Musa bin
Ja’far al-Kazim, from Sayyidina Ja’far bin
Muhammed as-Saadiq, from Sayyidina
Muhammed bin Ali al-Baqir, from Sayyidina
Ali bin Husain from Sayyidina Husain bin Ali,
from Sayyidina Ali bin Abi Taalib, from
Sayyidina Rasool-Allah (p.b.u.h). At the end
of the text of Hadith he quotes;
“If this isnaad (chain of transmitters and
authorities) is read upon a person who is insane
(majnun) he will certainly be cured.”
17
 Here lies the blessings (barakah) of the names
of the blessed persons who belong to ahl-ul-
bayt and all of them are the Imams of wilayah
(sainthood).
Although the words of the Holy Prophet (s.a.w)
are always contained in the text of Hadith and
not in the chain of authorities. The chain of
authorities only consists of the names of
reliable persons who are the blessed
transmitters. Imam Ibn Maajah has not directed
towards reading the text of the Hadith upon an
insane person, but has rather emphasized
reading the names of the transmitters, which is
the chain of authorities; just invoking the names
on a patient has become a spiritual treatment.
This is the aqeeda of Imam Ibn Maajah, Imam
Tabarani and Imam Bayhaqi; the same has been
mentioned by Imam Suyuti, as well as by Imam
Ibn-ul-Qayyim, the great and famous student of
Allama Ibn Taymiyyah. According to all of these
authoritative statements of the Imams, who are
the real transmitters of the deen and knowledge
of Hadith to us, it is clear and evident that
before the substance and content one is
inevitably supposed to rely on the chain and
authority. These are the people who narrated
the knowledge of the deen. If they are proven
to be reliable it is only then one would have
access to the acceptance of substance and
contents of the Hadith. Before placing emphasis
on the text, they have given all the importance
to the chain. In any Hadith the text is known as
the matan and the chain of authority is known
as the sanad or isnaad.
The text contains the message of Islam, the
teachings of the Holy Prophet (s.a.w) and the
substance of the Shariah and the Sunnah,
whereas the chain consists of personalities.
Reliance has been placed on the personalities,
prior to the actual content. The Imams have
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declared the chain of these reliable
personalities as a part of deen. Here lies the
significance of personalities in Islam - who are
the real transmitters of the deen from the Holy
Prophet (s.a.w).
23. Imam al-Tabaraani reports in ‘’al-Mu’jam
al-Awsat’’ and relates from Ibn Abbas the
saying of the Holy Prophet (saw). The Holy
Prophet (s.a.w) said;
‘’Oh Allah! Bestow mercy on my khulafaa’’.
The companions asked;
“Who are your khulafaa?”
He (s.a.w) replied;
“Those who revive my sunnah and they are the
transmitters of my knowledge to the Ummah”.
That is why the Holy Qur’an in Surah al-Fatiha
has commanded us to follow the footsteps of
the blessed personalities in order to achieve al-
Hidayah (guidance) and al-Istiqaamah
(steadfastness);
“Lead us to the straight path, the path of those
(personalities) whom you blessed”.
Reliable and blessed personalities have been
declared to be symbols of al-Hidayah and it has
been made compulsory to identify and follow
them. On the other hand some people have
been made symbols of al-Dalalah (misguidance)
and the wrath of Allah (swt). The Qur’an has
commanded us neither to follow them nor to be
in their company. As stated in Surah al-Fatihah;
“Not those who gained your wrath, and not those
who stood misguided.”
The Holy Qur’an has defined the “blessed people”
in Surah an-Nisaa;
18
 “The blessed people are the Prophets (an-
nabiyyeen), the Truthful (al-Awliaa and as-
Siddiqeen), and the Witnesses (of Truth) (ash-
Shuhadaa), and the Pious ones (possessing Allah’s
nearness - as-Saliheen).”
Shaykh-ul-Islam is one of the chosen and
blessed people of Allah (swt) and one of the
community of the Prophet’s khulafaa
(vicegerents). Shaykh-ul-Islam is the man of
reliable authority and one of the great authentic
transmitters of the Prophet’s (saw) knowledge
to the Ummah; from whom scholars of East and
West, both Arab and non-Arab, have derived
benefit, who come to him to receive ijazah
(permission) and isnaad (authority) as an Imam
of ‘ilm in this century. He is the one who
received his permission and authority from the
greatest scholars of their time, and he delivers
his permission and authority to hundreds of
great scholars of his time. Being the author of
one thousand books and a transmitter of the
Holy Prophet’s (s.a.w) knowledge through
seven thousand orations and narrations, he
has revived numerous Islamic sciences,
including Ulum-ul-Qur’an, Ulum-ul-Hadith, `ilm
al fiqh, al-aqeeda, al-tasawwuf, and ideology
through his reconstructive efforts of Islamic
thought and philosophy in the modern age. He
is the revivalist of the present century. As the
Holy Prophet (s.a.w) stated, reported by Abu
Hurayah (ra);
“Indeed Allah (swt) raises in the Ummah at the
beginning of every Islamic century one that revives
the deen for this Ummah.” (Abu Daud, Al-Hakim,
Al-Tabarani).
The scholars and authorities serving the deen of
the Prophet (s.a.w) are in the hundreds and
thousands according to their position and
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status, but the mujaddid is only one in a
century; if there is to be another he will be in
another part of the world. Shaykh-ul-Islam, was
born in 1951 (1370 A.H) and started his
revivalist work in 1981 (1401 A.H.), exactly at
the beginning of the 15th Islamic century, by
founding Minhaj-ul-Quran. The door of
Prophethood has been completely closed in all
respects and no Prophet will ever come after
the raising of the Holy Prophet (s.a.w) himself.
The Holy Prophet (saw) stated that before him
every Prophet used to succeed another; with his
raising, the chain of Prophethood became
closed. From now he will be succeeded by the
khulafaa (Bukhari and Muslim). The khulafaa
are the mujaddideen, awliya, and the al-ulama-
al-Rasikhun: The mujadideen are the revivalists
and the others are the Scholars; while the rest
are just preachers. As for the mujaddid, he
receives blessings directly from the Holy
Prophet (saw) in addition to his other chains of
receiving knowledge. A Hadith of the Holy
Prophet (saw) reported through Sa’eed bin
Musayyab, which is quoted by Imam Ibn Abdil
Barr, indicates that the transmitter of
knowledge who revives the deen is the direct
recipient of blessings of the Prophets and
spiritually linked with them.
That is why the practice of Isnaad and Ijaazah
has been continuously and emphatically
observed and transmitted since the first century
of Hijrah (period of Followers) up to the present
time by the Great Imams, authorities and the
high ranking scholars of the Ummah. Every text
book requires some competent teacher who
can interpret its true meanings and the correct
implications of the text. It is pertinent to note
that if one suffers from a physical ailment,
treatment will not be sought from a person who
has just collected knowledge from books of
19
 medical science. Rather, a professional doctor
who has studied the medical sciences under
competent professors will be asked for
assistance and treatment. The severity of the
disease will dictate the required competency
level of the medical practitioner. Similarly one
needs to question how it is possible to rely upon
a man, for information and spiritual guidance,
who has just collected his knowledge through
reading several books and websites and has
never received the knowledge through a proper
chain of authority. Thus, following the same
Sunnah, some of the Asaaneed (chains of
authorities) of Shaykh-ul-Islam have been
mentioned above.

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www.Welfare.org.pk The Alumni of TMU
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Tahir-ul-Qadri Itikaf city
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