Hadrat ‛Umar Tilimsānī Misrī

Name and lineage

His name is ‛Umar ‛Abd al-Fattāh. His father’s name
is ‛Abd al-Qādir Mustafā Tilimsānī. His father and
grandfather were initially traders in fabrics and
gemstones. His grandfather had published several
books of Shaykh Muhammad ibn ‛Abd al-Wahhāb
Najdī. He was therefore brought up in an
environment which was pure from innovations and
fabricated customs.
Birth
He was born in 1322 A.H./1904 in Cairo. His
forefathers hailed from Tilimsān in Algeria. This is
why he has the attribution of Tilimsānī.
Education and training
His primary education commenced in the madāris
which were under the auspices of Jam‛īyyah al-
Khayrīyyah. He then took admission in Madrasah
Ilhāmīyyah for his secondary education. After that,
he took admission in Kullīyyah al-Huqūq. After
completing his studies here in 1933, he opened his
law practice in Shabīn al-Qanātir and joined the
Ikhwān al-Muslimīn Movement. He was the first
advocate to join the Ikhwān Movement. He
dedicated his efforts in the defence of the Ikhwān.
He was from among the close associates of Imām
Shahīd Hasan al-Bannā rahimahullāh. He used to
accompany him in the course of his journeys within

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Egypt and abroad, and was his aide in many
matters.1
A promise to himself
His pure heart, pious temperament, pleasing and
sweet speech, and sound debating won over the
heart of every person who met him, and left an
indelible mark on them. He himself says in this
regard:
I never allowed severity and strictness to
influence my character. This is why I
have no enemy. Yes, people certainly
have differences with me in the course of
my defending the truth or inviting to
application of the Qur’ān in our lives.
These differences and disputes are from
them; not from me.
Note: Glory to Allāh! Look at how he exposed the
reality. May Allāh ta‛ālā reward him. (compiler)
He says further:
I made a promise to my self that I will
never hurt anyone with my harsh
speech.
Note: Glory to Allāh! What an excellent promise
which is rare in our times. (compiler)
He continues:
This is why I never had a dispute with
anyone over any personal matter.

1 ‛Ālam-e-Islām Kī ‛Ālamī Shakhsīyyāt, p. 28.

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Anyone who got up and left from his assembly left
with awe, respect and love in his heart for this great
reformer.
Character and mannerisms
Shaykh ‛Umar Tilimsānī was intensely modest.
Every person who observed him from close quarters
testified to this quality. Those who remained in his
company perceived fully that severe and lengthy
tribulations had purified his self. He spent more
that seventeen years incarcerated in prison. He was
imprisoned on several occasions: 1368 A.H. (1948),
1374 A.H. (1954), 1402 A.H. (1981).
In an interview published in the Saudi Arabian al-
Yamāmah dated 14 January 1986, he said:
I am naturally averse to harshness. I do
not consider it to be a mere political
analysis. Rather, it is my personal stand
which is embedded in my natural
constitution. I am not in favour of
severity even as a retribution for
oppression.
Courage

In a letter to the President of Egypt, Shaykh ‛Umar

rahimahullāh wrote:
Respected President! We are Muslims.
We are Egyptians. Our first objective is
that our people must live with peace and
tranquillity in the shade of the divine
Sharī‛ah. The wellbeing of this nation
lies solely in promulgating the Sharī‛ah
of Allāh ta‛ālā. It will not be an
exaggeration if we say that the
application of the Sharī‛ah in Egypt will
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 open the doors of goodness and
blessings for the entire region. The ruler
and the ruled will then enjoy happiness
and good fortune. The ruler will be
blessed with tranquillity and the entire
nation will breath a sigh of relief.
Note: Glory to Allāh! What an unbiased letter. Every
ruler ought to practise on it. (compiler)
Fortitude and resilience
Shaykh ‛Umar rahimahullāh was well-known for his
resilience in prison and out of prison. He never
bowed before any intimidation and threat. He was
renowned for his abstinence, purity, piety and
desire to earn Allāh’s pleasure. He says:
I never feared anyone apart from Allāh
ta‛ālā. Nothing could stop me from
proclaiming the truth in which I believe
even if it is unpalatable to others and
even if I have to face difficulties for it. I
proclaim it with absolute confidence
even if people find it unpleasant. Having
this attitude enables me to enjoy
internal satisfaction which cannot be
enjoyed from anything else. Although
speaking in this manner does not make
me new friends, I am at least protected
against the harm of many enemies.
The following were some of the striking and notable
qualities of Shaykh ‛Umar Tilimsānī rahimahullāh:
Adopting a true, clear and frank attitude; making
earnest efforts; overcoming obstacles with courage
and evidence; facing the challenges posed by
internal and external enemies without any fear.

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A meeting was to be held with Anwar Sādāt in
Ismā‛īlīyyah city. A special invitation was extended
to Shaykh ‛Umar. The meeting was broadcast live
over the radio and television. In the course of the
meeting, Sādāt accused the Muslim Brotherhood of
fermenting factionalism and made several other
baseless accusations against the movement. Shaykh
‛Umar refuted his allegations and said:
When I am wronged by anyone, then
after beseeching Allāh ta‛ālā, I will
obviously have to turn to you because
you are the leader of our country. But
the problem is that I am presently
suffering wrongs and oppressions from
you. This is why I have no alternative
but to turn to Allāh ta‛ālā alone.
Anwar Sādāt was dumbstruck by this statement
and asked Shaykh ‛Umar to retract his complaint,
but the latter responded compellingly and tactfully:
I did not complain about you to any
tyrant. I only beseeched Allāh ta‛ālā, the
all-just.
Note: Glory to Allāh! What a beautiful and factual
reply. It is certainly an elucidation of:

.‫·ﻤﺔ ﺣﻖ ﻋﻨﺪ ﺳﻠﻄﺎن ﺟﺎﺋﺮ‬

Proclaiming the truth before a tyrant ruler.
Abstinence and humility

This great propagator, excellent tutor and leader led

a life of devotion to Allāh ta‛ālā. He strove for the
sake of Islam and remained attached to inviting to
Allāh ta‛ālā during his entire life. He spent his life
with astounding patience and resilience, and a
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systematic and structured manner. He clung to the
firm rope of Allāh ta‛ālā while joining the sincere
mujāhidīn in their activities. Whether it was on the
battlefield or on the pedestal of leadership, whether
in prison or out of it – no changes took place within
himself, he did not alter his viewpoint, nor did he
deviate from his objective. The attractions and
positions of this world could not entrap him. He
remained aloof from the beauties of this world and
spent his life while focussing on Allāh ta‛ālā. He
lived in a simple ordinary house.
The Shaykh in the eyes of others
Ustādh Muhammad Sa‛īd ‛Abd ar-Rahīm writes in
his book ‛Umar at-Tilimsānī al-Murshid ath-Thālith
Lil Ikhwān al-Muslimīn (‛Umar at-Tilimsānī, the third
mentor of the Muslim Brotherhood):
The tyrant was put to an end and all the
prisoners who had been incarcerated for
long periods of time emerged from the
prisons. They had become more resolute
from the tests and tribulations. Their
hearts were strengthened and their
determination was fortified. Although
their bodies had become weak,
emaciated and withered; their conviction
in receiving Allāh’s rewards had become
more firm and they looked at the fleeting
wealth of this world with even more
contempt. Fear had departed from their
hearts.
The torment and torture which they had
to endure caused them to emerge as
lofty and firm mountains. While in the
prisons, they memorized the Qur’ān and

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quenched their thirst from the springs of
knowledge. Prison-life enabled them to
gain control over the desires of the
carnal self. The enclosed walls of the
prison taught them empathy for their
fellow brethren and the essence of
people. In short, the prison proved to be
an excellent madrasah where they lost
little and gained a lot. Shaykh ‛Umar
Tilimsānī rahimahullāh was from among
these lofty personalities.
Allāh ta‛ālā had truly prepared him for
the leadership of the Muslim
Brotherhood. The ship which was in the
eye of the storm was ably captained by
the Shaykh by virtue of his wisdom,
patience, softness, forbearance,
unshakable īmān and confident
resoluteness. The Islamic call spread
extraordinarily under his leadership. The
youth began turning to Islam so much
so that waves of Islam gushed forward
through the universities, uneducated
circles and – in fact – the whole of Egypt.
This was because Shaykh ‛Umar
possessed the qualities of an
experienced and seasoned captain who
could steer his ship through the stormy
waters, remove it from danger, and
convey it to the shore of peace.
He lived an arduous life. He bore the
hardships of prison-life for about twenty
years. He was the most resilient in
bearing the torments of his captors in
prison. Despite the agony and

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 maltreatment which he had to endure,
his tongue was never unmindful of
Allāh’s remembrance. He always
encouraged his fellow inmates to remain
firm and patient. At the same time, he
had a pure tongue. Despite the back-
breaking tyrannies of his captors, he
never uttered unpleasant words against
them. He merely handed over their
matter to Allāh ta‛ālā who was sufficient
for him, and an excellent dispenser of
affairs.
Note: These were certainly excellent qualities which
Shaykh ‛Umar Tilimsānī and his comrades
possessed. May Allāh ta‛ālā bless us with the same
qualities. Āmīn. (compiler)
Demise
Shaykh ‛Umar Tilimsānī rahimahullāh fell ill and
was hospitalized. He passed away at the age of
eighty-two on 13 Ramadān al-Mubārak 1406
A.H./22 May 1986. To Allāh we belong and to Him
is our return. His janāzah salāh was performed in
Masjid ‛Umar Mukarram in Cairo. A majestic group
of people attended his funeral. The attendees
numbered 250 000, and 500 000 according to other
reports. Foreign delegations also attended. All praise
is due to Allāh ta‛ālā, I (‛Abdullāh al-‛Aqīl), had the
opportunity of joining some of my Arab brothers
from other countries in his burial. May Allāh ta‛ālā
shower His mercy on him.1

1 ‛Ālam-e-Islām Kī ‛Ālamī Shakhsīyyāt, p. 37 – translation

of Min A‛lām al-Harakah al-Islāmīyyah.

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 Maulānā Munawwar Husayn1
Name and lineage
His name is Munawwar Husayn and his father’s
name is Shaykh Munīr ad-Dīn. He lived in Altābārī,
district Kishan Ganj, Bihār. However, because of a
shortage of space and some indication from the
unseen, he was inspired to shift with his children
and grandchildren to Rashīd Pūrā.
Birth
He was born in Kishan Ganj on the morning of 27
May 1908 when the moon was setting and the sun
was rising. This was in the year 1326 A.H.
Education and training
When he reached a school-going age, he began
studying Hindi. After completing his primary
studies, he developed a yearning to pursue his
studies. To this end, he took admission in Madrasah
Muhammadīyyah, which was an old centre of
learning in Paurnīyyah district. This is the first
madrasah of the Kishan Ganj area. It enjoyed the
distinction of having some of the distinguished
scholars of the country serving it.
Maulānā Munawwar Husayn then proceeded to
Mazāhir al-‛Ulūm, Sahāranpūr. His entrance exam
was taken by Hadrat Maulānā As‛adullāh Sāhib
Rāmpūrī rahimahullāh, the ex-superintendent of

1 Aspects of his life were written by Maulānā Muhammad

Anwār Sāhib and sent to me. This article is based on

what the Maulānā wrote. (compiler)

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Mazāhir al-‛Ulūm. He continued his studies here for
six years and completed the Daurah Hadīth in 1350
A.H. He obtained the highest marks for Abū Dāwūd
Sharīf in the mid-year exam. In the final exam, he
came out first in his class of forty students.
Teaching
In Shawwāl 1351 A.H. he was appointed as an
assistant teacher in Madrasah Khalīlīyyah which
was a branch of Mazāhir al-‛Ulūm. He used to teach
for three hours in the morning, and then attend the
Abū Dāwūd Sharīf lessons of Hadrat Shaykh al-
Hadīth Maulānā Muhammad Zakarīyyā
rahimahullāh.
During his stay in Sahāranpūr, he had made Hadrat
Shaykh al-Hadīth rahimahullāh his mentor. The
latter also loved him and began having confidence in
him. Maulānā Sāhib developed a love for Hadrat
Shaykh al-Hadīth rahimahullāh while he was in the
Daurah Hadīth class, and his love for his mentor
increased by the day.
Establishing a madrasah
When Maulānā went to his hometown in Ramadān
1356 A.H., friends and scholars of the region
insisted on him to establish a madrasah there. They
wanted him to assume the duties of a teacher and a
principal. They said to him that the region was in
need of a madrasah. Bearing in mind the religious
need and demand of the region, he left Mazāhir al-
‛Ulūm and decided to live in his hometown.
Allegiance to Hadrat Shaykh al-Hadīth
When Hadrat Madanī rahimahullāh passed away,
Maulānā Munawwar Sāhib took the opportunity of

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requesting Hadrat Shaykh al-Hadīth rahimahullāh
to accept his pledge of allegiance (bay‛at). The latter
accepted his bay‛at after some mutual talk. In
Ramadān 1378 A.H., Hadrat Shaykh al-Hadīth
rahimahullāh conferred khilāfat to him. On his
return to his hometown, Maulānā remained fully
occupied in rendering academic, religious and Sufi
services. May Allāh ta‛ālā reward him.
Statements
(1)
Adhering to the spiritual practices in the beginning
is a stepping stone to progress and a successful
means for gaining proximity to Allāh ta‛ālā.
(2)
Janāb Dr. Ismā‛īl Memon Sāhib had asked some
questions related to Sufism. I wrote a reply to him
after having received an order in this regard from
Hadrat Shaykh rahimahullāh himself. After writing
some points on the issue of affinity with Allāh ta‛ālā,
I wrote:
ٰ ‫ﻣﻦ ذاق‬
.‫ وﻣﻦ ﻢ ﻳﺬق ﻢ ﻳﺪر‬،‫درى‬
The one who tastes a thing gets to know
what it is. The one who does not taste it will
not know what it is.
Hadrat rahimahullāh pointed out that this
statement contains a claim to perception whereas a
servant ought to be an embodiment of submission
and humility.
Note: Glory to Allāh! What a beautiful piece of
advice! This certainly ought to be the attitude of the
Sufis. (compiler)
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 (3)
To be successful in Dīn, a person will have to
remain steadfast on living his life on four lines:
1. Īmān. Full conviction in Allāh’s Being and
His attributes must become deeply
embedded in the heart. He must have firm
belief in the messenger-ship and prophet-
hood of Muhammad sallallāhu ‛alayhi wa
sallam and the finality of prophet-hood. He
must be convinced that the true religion
which Rasūlullāh sallallāhu ‛alayhi wa
sallam brought from Allāh ta‛ālā and
presented to his people guarantees success
in both worlds. He must try to practise on
the Sunnat as much as possible and have
the desire in his heart to practise on it.
2. He must continually strive towards good
actions.
3. He must remain firm on the truth and
constantly seek it. He must emphasise the
doing of good actions among his fellow
humans.
4. He must bear the difficulties and unpalatable
matters which he encounters in the course of
personal and national rectification, and live
his life with steadfastness.
In the same way, a person must strive on four
principles for worldly success:
1. He must spend as little as possible on food,
drink and clothing.
2. He must spend on his house according to
necessity.

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 3. He must abstain from unnecessary
expenditure on weddings.
4. He must abstain totally from court cases.
Instead, he must resort to peace and
reconciliation. The one who wins in a court
case is actually defeated. The one who is
defeated is destroyed.
(4)
The various spiritual practices, different forms of
dhikr, optional salāhs, etc. which the shaykh
prescribes are essentially in preparation for the
Hereafter. When a murīd enters a Sufi order and
engages in the different spiritual practices
prescribed by his shaykh, he is actually
accumulating a treasure for the Hereafter. Adhering
to spiritual practices is the stepping stone to
progress. A murīd must adhere to them until the
very end.
The stronger a person’s conviction in Allāh ta‛ālā,
the stronger and more acceptable his actions will
be.
Demise
Hadrat’s health began deteriorating on Friday
morning, 2 Rajab 1406 A.H. He then passed away at
3:20 that same day. To Allāh we belong and to Him
is our return. His blessed corpse was brought to
Rashīd Pūrā and buried the next day, 3 Rajab 1406
A.H. A large number of people attended his janāzah
salāh after which he was buried. May Allāh ta‛ālā
shower His abundant mercy on him and may He
illuminate his resting place. Āmīn.

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 Shaykh ‛Abd al-Badī‛ Saqr Misrī
Name, lineage and birth
Shaykh ‛Abd al-Badī‛ Saqr was of Egyptian origin.
He was born in the town of Saqr in 1335 A.H./1917.
He graduated from Kullīyyah al-Ādāb in Cairo. He
was an eloquent orator, vibrant propagator,
distinguished thinker and a prolific writer. He
possessed Islamic mannerisms and attributes, and
had deep feelings and concern for the Muslim
nation.
Achievements
Shaykh ‛Abd al-Badī‛ was trained by Imām Hasan
al-Bannā’ Shahīd and was at the forefront of his
propagation activities. He was deeply concerned
about effecting an Islamic awakening in the entire
world – a quality which is very rare. He was closely
attached to those who bore Islamic sentiments. This
is why he chose the company and companionship of
Imām Hasan al-Bannā’. His personal life was deeply
influenced by the Imām. He was viewed as a sincere
propagator and an Allāh-fearing scholar. The
government of Qatar valued him immensely. Shaykh
Ahmad ‛Alī ath-Thānī, the ruler of Qatar, loved him
dearly and had full confidence in him. He appointed
Shaykh ‛Abd al-Badī‛ as the manager of Dar al-
Kutub al-Qatarīyyah through which the Islamic
religious and academic heritage was printed,
published and distributed. It was sponsored fully by
the Qatar government. The Shaykh printed many
Islamic books through this publishing house and
undertook to distribute them throughout the world.
Later on, due to certain political conditions, Shaykh
Ahmad ‛Alī ath-Thānī had to leave Qatar and move
195
to Dubai. Shaykh ‛Abd al-Badī‛ also bid farewell to
Qatar.
Centre of learning
The Shaykh then made Dubai the centre of his
religious and academic activities and efforts. He
established a centre of learning which he called
Madrasah al-Īmān. The Arab emirates received
Islamic teachings and training through this centre,
of which there was a severe shortage. It played a
pivotal role in the training and tutoring of the new
generation. Allāh ta‛ālā blessed him with good
children and many bounties for which he was ever-
grateful to Allāh ta‛ālā. He was also very thankful to
Allāh ta‛ālā for having blessed him with
opportunities to serve Islam. He used every
opportunity to spread and propagate Islamic
thinking.
Written works
He wrote an important book on the subject of
da‛wah – propagation. It is titled Kayfa Nad‛ū an-
Nās. It is an instructional book for ‛ulamā’,
propagators, students and teachers.
On the subject of Hadīth, he wrote Mukhtār al-
Hasan wa as-Sahīh Min al-Hadīth ash-Sharīf.
On the subject of Arabic literature, he wrote Naqd Li
Qasīdah al-Burdah Li al-Būsīrī.
He wrote Marhalah al-Hajj Wa Mā Yalzimuhā as a
guide-book for those performing hajj.
At-Tajwīd Wa ‛Ulūm al-Qur’ān is one of his books on
the subject of the Qur’ān.

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Demise
The Shaykh passed away in 1407 A.H./1986 in
Egypt in an accident. To Allāh we belong and to Him
is our return. May Allāh ta‛ālā shower His mercy on
him. Āmīn.1

1 Maulānā Muhammad Rābi‛ Sāhib: Yādau Ke Chirāgh,

vol. 2, p. 44.

197