‛Allāmah ‛Abdullāh ibn Muhammad

ibn Humayd
Name and birth
Qādī ‛Abdullāh ibn Muhammad ibn ‛Abd al-‛Azīz ibn
‛Abd ar-Rahmān ibn Husayn ibn Humaydī was born
in Riyadh in Dhū al-Hijjah 1329 A.H./1911. He was
blind since infancy, but this did not prevent him
from acquiring knowledge. He memorized the
Qur’ān and began studying the primary Sharī‛ah
sciences at a young age.1
Merits
Ibn Humayd was extraordinarily sharp-minded,
intelligent, insightful and possessed a deep
understanding. He enjoyed praises and popularity
from a young age. It is reported that King ‛Abd al-
‛Azīz said with reference to him:
If I were to give the post of justice and
leadership in the hands of one person, it
would be Shaykh ‛Abdullāh ibn
Humayd.
He was appointed to the post of justice in 1357
A.H./1938 when he was twenty eight years old. He
was then transferred to the Sadīr region where he
was a judge. He then moved to the al-Qasīm region
where he fulfilled judicial responsibilities. He lived
in Barīdah. In addition to serving the judiciary, he
fulfilled the responsibilities of iftā’, teaching, leading
the salāh and delivering the Friday sermon. King
‛Abd al-‛Azīz then appointed him to the courts of

1 ‛Ālam-e-Islām Kī ‛Ālamī Shakhsīyyāt, p. 632.

116
Makkah, Tā’if, Jeddah and Madīnah. In 1377
A.H./1957, he applied for leave from the judiciary so
that he could devote his time to teaching and the
issuing of fatāwā. His application was accepted.
An international figure
Shaykh ‛Abdullāh ibn Humayd was undoubtedly an
international figure. He shared the challenges faced
by Muslims and was perceptive of their issues. He
played an active role in trying to reduce the wrongs
which were committed against them.
People from the rest of the Islamic world used to
assemble during the hajj season. Special sessions
used to be held with them or conferences used to be
hosted in Makkah wherein the challenges faced by
Muslims were discussed and appropriate solutions
were presented. Shaykh Ibn Humayd would
personally present these issues to the leaders in
government so that the responsibility of serving
Muslims and assisting them – as placed on his
shoulders by Allāh ta‛ālā - may be fulfilled.
The major role which he played in this regard left a
deep impression on the hearts of Muslims
throughout the world. It is people like him who steer
and guide those who search for sincere ‛ulamā’ and
highly motivated personalities. They raise the flag of
Islam and confer dignity to the ‛ulamā’. They advise
the rulers towards what is best for Dīn and this
worldly life. Shaykh Ibn Humayd was from among
those ‛ulamā’ who fulfilled these responsibilities and
invited to the true path of the Qur’ān and Sunnat.
He advised the rulers, filled the vacuum which was
left in Islamic society, straightened whatever
crookedness there was, corrected the meaning of

117
Islam and Islamic injunctions, and embedded
correct beliefs in the hearts.
Shaykh Ibn Humayd was a true example of a
genuine friend and a true scholar of the Islamic
world. He elevated the status of Islam, increased the
value of ‛ulamā’, stood with the Muslims, took on
their struggles, taught the masses the injunctions of
Dīn, and steered them towards choosing the Islamic
system as regards beliefs, the Sharī‛at, the
individual, the society and the government.
The Islamic world is in need of unique individuals of
this nature. Individuals who give preference to the
rewards of Allāh ta‛ālā over the wealth and riches of
people. Who are true in their relationship with Allāh
ta‛ālā. Who purify their intentions for Him. Who
work tirelessly in the fulfilment of their
responsibilities. Humbleness before one and all was
a distinguishing quality of Shaykh Ibn Humayd. He
would listen attentively to the problems of people,
and do his utmost to solve their problems and
challenges in a composed manner without any
hesitation.
Shaykh Ibn Humayd’s introduction
The Majmū‛ Fatāwā Shaykh al-Islām Ibn Taymīyyah
(was compiled and arranged by Shaykh ‛Abd ar-
Rahmān ibn Muhammad Qāsim, and its printing
costs were paid by King Khālid ibn ‛Abd al-‛Azīz).
Shaykh Ibn Humayd writes in his introduction to
this collection:
Allāh favoured man by appointing the
‛ulamā’ as the heirs of the Prophets.
They teach good to people. They show
them the light to the true path and the
pathways to guidance. They enjoin good

118
 and forbid evil. They explain to them
what is lawful and what is not, what is
the truth and what is falsehood, and
what is Sunnat and what is bid‛at.
May Allāh ta‛ālā shower His mercy on
Shaykh al-Islām Ibn Taymīyyah and
elevate his ranks among the lofty ones.
He was from among those ‛ulamā’ who
kept the Qur’ān pure from the distortion
of extremists, the fabrications of those
on falsehood, and the interpretations of
ignoramuses. Allāh ta‛ālā blessed him in
his time. He conveyed benefit to the
people through his knowledge while he
was alive and even after he died. He left
behind great books and many sciences
from which people benefited and
approved of. These sweet and pure
springs became reliable sources for the
scholars and researchers.
Demise
Allāh ta‛ālā, in His wisdom, willed for Shaykh Ibn
Humayd to succumb to a chronic illness which did
not give him much opportunity. He exercised
patience and remained expectant of reward, and
expressed pleasure with Allāh’s decree. At the same
time, he adopted the means which he had been
ordered to adopt. After all, the decree of Allāh ta‛ālā
is bound to be fulfilled. The Shaykh passed away on
Wednesday 20/12/1402 A.H./1982 at the al-Hudā
Hospital in Tā’if. His janāzah salāh was performed
in al-Masjid al-Harām after the ‛asr salāh and he
was buried in the al-‛Adl graveyard of Makkah. May
Allāh ta‛ālā illuminate his resting place. Āmīn.

119
A large number of students, followers of the Shaykh
and people who acknowledged his merits attended
the janāzah. ‛Ulamā’ and leaders were in the
frontlines of his funeral.
Many ‛ulamā’ presented consolatory poems after his
death. For the sake of brevity, we will quote just one
such composition which was written by Shaykh
Ahmad Ghanām of Kuwait.
Ž Ž ‫ َْﺲ “ﺎ ّإﻻ‬Á‫وﻟ‬
Ò‫ وا ﺼ‬î‫َﺠ‬Ô‫ا‬
َ ْ َ
– ‫ﺮ‬#‫ﻈَﻢ اﻷ‬À ‫اﻻﺳﻼم ﻗﺪ‬
ِ zَِ‫ِﻋﺰائ ﺑ‬
May the people of Islam be consoled. The
matter is quite serious. We have no option
but to remain firm and patient.
َ ْ Ž َْ ٰ ُ Ž َ َ ُْ َ َ
Ò‫ﻤُﻪ اﻟﻠﺤُﺪ واﻟﻘ‬Ž‫ﻪ ﻗﺪ َﺿ‬cِّ ‫ َر‬T‫ﺴﺎﻓﺮا – إ‬
ِ # ‫ب ﻋﻨﺎ‬ï Ð‫ﻓﺸﻴﺦ ا ﻤﻌﺎ‬
The personality of lofty attributes has
departed from us. He has journeyed to his
Sustainer, and the grave has embraced him.
َْ
‫ﻘَﺼَﻢ‬t‫ وا‬ð ْ ‫ﺴ‬Ž ‫ﺻﺎح ﺛَﻠَْﻤُﺔ – ﺑَﻤْﻮت َ ﻴﺪ ا‬
ِ ‫ﻳﺎ‬ ‫ﻳﻦ‬ ّ a ‫ﻟََﻘﺪ ﺛُﻠَﻤﺖ‬
S‫ا‬
ِ ِ ِ ِ ِ ِ ِ
ْ Ž
‫اﻟﻈﻬﺮ‬
O friend! The death of an excellent worker
has created a vacuum in Dīn. My back has
broken with the death of Hamīd.
ْ َْ َْ ُ َْ َ
»َQ‫ا¼ﺪُو وا‬ ‫ﻬﺘَِﺪي‬m µ ‫ َﺮام ُﺣّﺠﺔ – ِﺑﻔﺘﻮاه‬Q‫ ا¼ﻴﺖ ا‬a ‫ﻓﺘﺎواه‬
His legal verdicts which were issued in al-
Masjid al-Harām were proofs and evidences.
Everyone – the desert dweller and the urban
dweller – finds guidance from his verdicts.

120
 ُ ّ ó Ƀ‫ا‬
‫اﻟﻄﻴﺐ‬ ُ ِ - ñ‫اﻟﻘﻠْﺐ ﺣﺎ‬
َ ‫ﻣﺂﺛﺮك‬ َ َّ َ ْ
a ‫ﻨﺎ أﻧﺖ‬À ‫ﻏﺒﺖ‬ ِ ‫ﻓﺈن‬
ِ
ّ
‫ﻛﺮ‬¥‫وا‬
Although you have departed from us, the
fragrance of your great contributions and
fond memories of you are still in our hearts.
May Allāh ta‛ālā immerse Shaykh ‛Abdullāh ibn
Humayd rahimahullāh in His mercy. May He
pardon us and him. May He admit him in Paradise
and place him in the company of the Prophets, the
truthful, the martyrs and the righteous.1

1 ‛Ālam-e-Islām Kī ‛Ālamī Shakhsīyyāt, p. 632.

121
 Maulānā Ghulām Ghauth Hazārwī1
Name and lineage
His name is Ghulām Ghauth. His father’s name is
Hakīm Maulānā Sayyid Gul. His father and
grandfather were highly religious, humble and good-
mannered people.
Birth
He was born in 1313 A.H./1895 in Sahīykaut
village, district Mānsehrah, Pakistan.
Education
When he achieved a distinguished position in the
Middle School examination, Inspector Mirzā ‛Alī
Muhammad Khān said to his father: “Your son is
extremely intelligent. You should encourage him to
further his schooling career.” His father replied:
“Inshā Allāh, I will educate him.” The Inspector said:
“Leave aside your Inshā Allāh, make sure you get
him educated.” His father gave the same blessed
reply. The Inspector repeated his insolent
statement. When the Inspector continued in this
vein, his father said:
Now I will definitely not allow him to
pursue English studies. Instead, I will
make him study that knowledge through
which he will acquire Allāh-recognition.

1 His biography and services have been written in detail

by Hadrat Maulānā ‛Abd al-Qayyūm Haqqānī Sāhib, the
rector of Jāmi‛ah Abū Hurayrah, Nau Shahrah, Pakistan.
I take the opportunity of quoting from his composition.
May Allāh ta‛ālā reward him. (compiler)

122
 How will English studies help me if my
son stands at my graveside with Western
garb and cannot even read Fātihah for
me?”
His father added:
If the sickle is sharp, then instead of
cutting grass, why should I not cut
sugar-cane with it?
Subsequently, his father sent him to Dār al-‛Ulūm
Deoband to acquire Dīnī knowledge. Hadrat Hazārwī
rahimahullāh also studied for two years in
Sahāranpūr. He benefited from the academic and
spiritual lessons of Hadrat Maulānā Khalīl Ahmad
Sahāranpūrī rahimahullāh. After spending two
years there, he proceeded to Dār al-‛Ulūm Deoband.
Teachers
The following were some of his teachers:
1. Shaykh al-Adab Maulānā I‛zāz ‛Alī Sāhib
rahimahullāh.
2. Hadrat ‛Allāmah Sayyid Anwar Shāh
Kashmīrī rahimahullāh.
An example of the pious predecessors

Hadrat Maulānā Hazārwī rahimahullāh was an

expression of knowledge, cognition, piety and purity.
His knowledge, virtue, abstinence and piety
reminded one of the pious predecessors. He was a
genuine inheritor of the sciences and blessings of
the past scholars. He was a great propagator, leader
of ‛ulamā’ and exponent of Islam.

123
Lecturing in Dār al-‛Ulūm Deoband
Maulānā Hazārwī rahimahullāh was a distinguished
son of Dār al-‛Ulūm Deoband. The following were
some of his distinguished classmates:
1. Hakīmul Islām Hadrat Maulānā Qārī
Muhammad Tayyib Sāhib rahimahullāh.
2. Hadrat Maulānā Muftī Muhammad Shafī‛
Sāhib rahimahullāh.
3. Hadrat Maulānā Muhammad Idrīs Sāhib
Kāndhlawī rahimahullāh.
Hadrat Hazārwī rahimahullāh attained second
position in the final exam of the Daurah Hadīth. The
deputy principal of Dār al-‛Ulūm Deoband, Hadrat
Maulānā Habīb ar-Rahmān Sāhib rahimahullāh,
offered him a lecturing post at the Dār al-‛Ulūm. He
tried to excuse himself by expressing the desire to
further his studies, but the deputy principal refused
to accept any excuses. He said: “You can study
here, and teach here.” He therefore began his
teaching career at Dār al-‛Ulūm Deoband as a
deputy teacher.
Mufakkir-e-Islām Hadrat Maulānā Muftī Mahmūd
Sāhib rahimahullāh said:
Had Maulānā Hazārwī continued as a
teacher, then instead of becoming a
revolutionary politician, he would have
become a distinguished expert in Hadīth
and tafsīr. However, he focused on
politics and made such a valuable
contribution that he was given the title
of Mujāhid-e-Millat.

124
Noble characteristics
The Qur’ān clearly explains what noble
characteristics are and what evil characteristics are.
Characteristics which blow life and spirit into
nations, and bless them with greatness and felicity
are:
Abstinence and contentment, courage and bravery,
the ability to strive and bear hardships, generosity
and big-heartedness, the courage to proclaim the
truth, kindness and pardon, selflessness and self-
obliteration, patience and fortitude.
Allāh ta‛ālā had placed all noble characteristics in
Hadrat Hazārwī rahimahullāh since childhood.
From the very beginning of his life he was Allāh-
fearing, an ardent worshipper, jovial, patient,
grateful, calm and composed, modest and diffident,
forbearing and gracious, merciful and lenient, and
abstinent and content.
Poverty
Maulānā Hazārwī rahimahullāh lived a life of
poverty and suffering. When he passed away, it was
difficult to obtain money for his shroud. He owned
only a small house made of unbaked bricks.
Maulānā rahimahullāh was also a hakīm. He used
to make a small living from it.1
Creedal insight
This incident occurred towards the end of 1954.
The governor-general Ghulām Muhammad and
interior minister, Sikandar Mirzā, disembarked at

1 Ghulām Ghauth Hazārwī, p. 37.

125
the Lucknow airport to proceed to Dewā Sharīf. At
the time, Sikandar Mirzā was known as the “man of
steel” of Pakistan. Demands for an Islamic
constitution in the country were quite vociferous at
the time. When journalists asked him about the
Islamic system, Sikandar Mirzā replied: “This is a
row which has been kicked up by the Maulwīs who
went from India. I will place them in a silver ship
and send them here.” This statement was published
in most of the newspapers. Incidentally, Maulānā
Hazārwī rahimahullāh was going to Sukkhur to
attend a conference. At the conference which was
attended by a large number of delegates, Maulānā
Hazārwī challenged Sikandar Mirzā by saying:
Sikandar Mirzā! You said that you will
place the Maulwīs in a silver ship and
send them off across the ocean.
Remember! You can do nothing to harm
the ‛ulamā’. However, a ship has been
made ready for you. You will not get
even two yards in this country. A time
will come when your corpse will be
exhumed and thrown away. Rasūlullāh
sallallāhu ‛alayhi wa sallam said:
› ْ َ ْ ‫ﺘﻪ‬t‫آذ‬
.‫ﺮب‬Q‫ﺑﺎ‬
َُُْ ْ ََ - َ ْ ٰ َ ْ َ
‫ﻘﺪ‬n ‫و}ﺎ‬
ِ ِ ِ Ðِ ‫دى‬Ý ‫ﻣﻦ‬
I announce war to anyone who antagonizes
My friend.
Now look at Allāh’s power! In 1958 General Ayyūb
sent Sikandar Mirzā to London with the same pomp
and splendour, and took control of the country.
Sikandar Mirzā worked as a manager of a hotel.

.Ù‰‹• :‫ﺻﺤﻴﺢ ا¼ﺨﺎري‬1

126
When he died, his corpse was taken to Iran and he
was buried next to Shah Reza. When Khomeini
came into power, the Iranians exhumed the body of
Sikandar Mirzā and burnt it. His ashes were then
flung in the sea.
This demonstrates Maulānā’s creedal insight. He
foretold what would happen to Sikandar, and it
happened exactly like that.
A great Sufi
Hadrat Hazārwī rahimahullāh benefited from the
company of Hadrat Maulānā ‛Abdullāh Sāhib
rahimahullāh of Kandiyā Sharīf and Hadrat Imām
Ahmad ‛Alī Lāhorī rahimahullāh. He attended the
dhikr assemblies of Hadrat Ahmad ‛Alī Lāhorī
rahimahullāh regularly. In addition to this, he used
to have discussions with him on spiritual practices
and lessons. He maintained contact with him so
that he could read various things. He remained
occupied in Allāh’s remembrance both at home and
when on a journey. His Sufi discussions imparted a
unique type of spiritual joy. Because of his political
activities, most people considered him to be only a
political leader. Anyone who had a genuine taste of
Sufism or studied Sufi literature deeply, and then
observed Hadrat Hazārwī’s assembly for a short
while would acknowledge that he was a great Sufi.
He was fastidious about performing salāh with
congregation, deeply attached to optional salāh and
dhikr, affectionate and loving to his associates, and
concerned about the training and tutoring of his
associates.
A peculiar feature of Maulānā Hazārwī
rahimahullāh was his high-mindedness, abstinence,
independence and asceticism. He witnessed many

127
ebbs and flows during his long life, and experienced
several ups and downs of time. Allāh ta‛ālā alone
knows how many situations of poverty and
prosperity he faced, and how many life and death
situations he witnessed. Despite all this, his
conduct and mannerisms did not change in the
least. He remained firm on his conduct under every
condition. He was above the praises and criticisms
of people. The general masses knew him as a
scholar, orator, mujāhid and political leader.
However, the pain of his inner self, his bond with
Allāh ta‛ālā, and his independence from everyone
besides Allāh ta‛ālā always remained concealed
within his chest. Very few people could fathom that
he was not a political leader alone, but also a
worshipper who spent his night in prayer.
Another manifestation of his asceticism was that he
could never tolerate anyone serving him. He always
preferred being the one to serve others. He would
not allow anyone to serve him.
His abstinence, piety, fear of Allāh ta‛ālā,
submission to Him, bond with Him, and other
excellent qualities and traits which could have been
fathomed by short-sighted people like us are so
many that an entire register will be required to
record them. He has many other qualities which are
beyond our imagination.
His brave stance against deviated sects
Rasūlullāh sallallāhu ‛alayhi wa sallam said that
many groups and sects will come into existence
after him. Some narrations state that they will
number seventy three. However, there will be only
one which will have salvation and enjoy the help of
Allāh ta‛ālā. When the Sahābah radiyallāhu ‛anhum

128
asked about the identity of the one group, he
replied:
َ َْ َ ََ َ
ْ َ ْ َ ‫ﻋﻠﻴﻪ‬
.•‫وأﺻﺤﺎ‬ ِ ‫ﻣﺎ أﻧﺎ‬
ِ
The path on which I am and my Sahābah
are.
In other words, the group which treads my path and
the path of my Sahābah radiyallāhu ‛anhum will be
the successful and triumphant group. Rasūlullāh
sallallāhu ‛alayhi wa sallam also made reference to
several sects, e.g. the Jabarīyyah, Qadarīyyah, etc.
Sects formally came into existence during the
sanctified era of Hadrat ‛Uthmān radiyallāhu ‛anhu
when the mischief-mongering of the hypocrites had
transgressed all bounds and the cruel martyrdom of
Hadrat ‛Uthmān radiyallāhu ‛anhu took place.
Subsequently, two sects came into existence during
the caliphate of Hadrat ‛Alī radiyallāhu ‛anhu, one
was the Shī‛ah and the other was the Khārijites. As
time moved further away from the era of Rasūlullāh
sallallāhu ‛alayhi wa sallam, the more the
tribulations increased. The genuine ‛ulamā’
combated the deviated sects in every era. They
sometimes rallied under the leadership of Imām Abū
Hanīfah rahimahullāh and sometimes stood next to
Imām Shāfi‛ī rahimahullāh. Sometimes they took
the form of Imām Ahmad ibn Hambal rahimahullāh
who was prepared to suffer lashings against
falsehood. At other times, they took the form of
Imām Mālik rahimahullāh who sat on his donkey
and made a public announcement about his stand.
Sometimes they took the form of Shāh Walī Allāh
Muhaddith Dehlawī rahimahullāh and at other
times they took the form of Mujaddid Alf Thānī
rahimahullāh. The genuine ‛ulamā’ were sometimes
129
led by Sayyid Ahmad Shahīd rahimahullāh and
Shāh Ismā‛īl Shahīd rahimahullāh, and at other
times in the form of Hadrat Maulānā Qāsim
Nānautwī rahimahullāh and Hadrat Maulānā
Rashīd Ahmad Gangohī rahimahullāh. This caravan
of truth included illustrious mujāhidīn such as
Hadrat Shaykh al-Hind rahimahullāh, Hadrat
Madanī rahimahullāh, Hadrat ‛Atā’ullāh Shāh
Bukhārī rahimahullāh, Hadrat Imām Lāhorī
rahimahullāh, Shaykh al-Hadīth Maulānā ‛Abd al-
Haqq rahimahullāh, Qā’id-e-Millat Muftī Mahmūd
rahimahullāh and Mujāhid-e-Millat Hadrat Hazārwī
rahimahullāh.
Demise
Hadrat Hazārwī rahimahullāh passed away in 1402
A.H./1981. To Allāh we belong and to Him is our
return. He was buried in his ancestral village,
Mānsehrah, Pakistan. May Allāh ta‛ālā shower His
blessings on him. Āmīn.1

1 Sawānih Mujāhid-e-Millat Ghulām Ghauth Hazārwī, p.

141.

130