Hazrat Maulvi Nooruddeen

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Hadrat Maulawi Nur-ud-Dinra

Khalifatul Masih I

byMuhammad Zafrulla Khanra

2006ISLAM INTERNATIONAL PUBLICATINS LIMITED


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Hadrat Maulawi Nur-ud-Dinra

Khalifatul Masih IbyMuhammad Zafrulla Khanra

First Published in UK by: The London Mosque(Hazrat Maulvi Nooruddeen Khalifatul Masih 1)

Second Edition published in UK in 2006

Islam International Publications Ltd

Published by

Islam International Publications Ltd

Islamabad

Sheephatch LaneTilford, Surrey

United Kingdom GU10 2AQ

Printed in UK at

Raqeem Press

Tilford, Surrey

ISBN: 1 85372 848 9


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iii

About the Author

Sir Muhammad Zafrulla Khanra (1893-1985)a companion of the Promised Messiahas; a man ofphenomenal intelligence and memory; a greatorator; a prolific writer and a great scholar ofcomparative studies of religion was born to Ch.

Nasrullah Khan at Sialkot. He initiated intoAhmadiyyat, alongwith his parents, at the mostblessed hands of the Promised Messiahas in 1904.He was educated primarily at Municipal BoardSchool, and then American Mission High School.Though indisposed, he secured first position in theschool in matriculation examination when he wasonly fourteen years of age. He graduated (in first

grade) from Govt. College Lahore in 1911 and wasthe first Indian student who topped LondonUniversity in LLB final in 1914. He started hiscareer as a lawyer at Sialkot in 1915. Thoughyoung for his age and experience, he was elected asa lecturer at Law College Lahore in 1919. Hestarted his political career with selection as amember in Punjab Legislative Assembly in 1926. He

successfully pleaded the cause of Muslims with theIndian Round Table Conference held in London in1930, 1931 and 1932. He was elected as thePresident of The Indian Muslim League in 1931. Forsix years he remained member of the Governor-Generals Executive Council of British India andserved in various fields such as health commerce,archaeology, railways and law etc. During thisperiod he represented undivided India in numerousconferences abroad and had the opportunity to putforth the Two-Nation theory to numerous heads of


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states. It was owing to this that he always remainedamong the reliable associates of Quaid-e-AzamMuhammad Ali Jinah.

He became Foreign Minister of Pakistan in1947, and for many years led the Pakistandelegation to the General Assembly of the UnitedNations. He was President of the SeventeenthSession of the General Assembly of the UnitedNations. He crowned his already remarkable career

by sitting as judge of the International Court ofJustice at the Hague, Holland (1954-1961) first asthe Vice President (1958-1961) and then thePresident from 1970 to 1973.

Among the corpus of Sir Zafrulla Khanrainclude Translation of the Holy Quran, Riyad-us-Salihin [a book ofAhadith]and Tadhkira [collectionof the revelations, dreams and kushuf i.e. Divine

visions of the Promised Messiahas]. He alsoauthored more than a dozen of books on varioustopics of religious and political interest.


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CONTENTS

PUBLISHER'S NOTE ...............................................V

FOREWORD BY THE AUTHOR ...........................IX

BACKGROUND.........................................................1

IN QUEST OF KNOWLEDGE..................................8

SOJOURN AT BHOPAL .........................................19HIJAZ INTERLUDE................................................30PHYSICIAN AT BHERA ........................................43

MAHARAJAS PHYSICIAN...................................54

SEEKER AND SOUGHT.........................................70

MIGRATION............................................................85

IDEAL DISCIPLE ....................................................93EMINENT DIVINE................................................102

WISE COUNSELLOR ...........................................122

KHALIFATUL MASIH .........................................143STATUS OF KHALIFA.........................................160KHILAFAT.............................................................185

ILLNESS.................................................................215FINAL ADMONITIONS........................................235

PERSONAL REMINISCENCES ...........................268

CLOSING SCENE..................................................291

GLOSSARY............................................................316

INDEX ....................................................................318

REFERENCES........................................................335


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Publisher's Note

The biography ofHadrat Maulawi Nur-ud-Dinra,the companion and the first successor, Khalifa, of thePromised Messiahas was written by Sir MuhammadZafrullah Khanra and was published sometimes in theeighties (no date of publication was given) in England

by the London Mosque, 16 Gressonhall Road, LondonSW18. We are publishing the second edition of thebiography with a new typeset. The first eidition did nothave index and references (except those of the HolyQuran). This edition is published with index and mostof the references have also been given. We found somespelling and other minor mistakes which have beencorrected. However, the text has not been altered and

strictly follow the original edition. Another feature ofthis edition is the transliteration of unfamiliar Arabic,Persian or Urdu words. In this we have followed thesystem of transliteration of Royal Asiatic Society,which is given below.

The name of Muhammadsa, the Holy Prophet ofIslam, has been followed by the symbol sa, which is an

abbreviation for the salutation 'may peace andblessings of Allah be upon him.' The names of otherprophets and messengers are followed by the symbolas, an abbreviation for 'on whom be peace.' The actualsalutations have not generally been set out in full, butthey should nevertheless, be understood as beingrepeated in full in each case. The symbol ra is usedwith the name of the Disciples of the Holy Prophetsa

and those of the Promised Messiahas. It stands for RadiAllahu anhu/anha/anhum (May Allah be pleasedwith him/with her/with them).


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FOREWORD BY THE AUTHOR

Hadrat Mirza Ghulam Ahmad, the PromisedMessiahas and Mahdi, Founder of the AhmadiyyaMovementas died, after an illness extending over a fewhours, at Lahore, on May 26, 1908. He had received

repeated warnings of his fast approaching end, in thedivine revelations vouchsafed to him, over a period ofweeks. Nevertheless, the impact of the event, when ithappened, on the members of the Movement, wasshattering.

His bitter opponents breathed a sigh of relief,and the more virulent ones expressed unseemly

jubilation, that a grave threat to some of theircherished beliefs and doctrines, and the way of life towhich they had become addicted, had at last beenremoved. They conceived that the Movement foundedby him would soon pass into the limbo of history, andwould be forgotten as an inconsequent ripple on thesurface of orthodox Islam.

The sober minded among the Muslims, thoughnot endorsing his claims, felt bereaved of a greatchampion of Islam, whose death was an irreparableloss. Even non-Muslims acknowledged and paidtribute to his high scholarship, utter sincerity, and thepurity and righteousness of his life.

At that fateful hour in the history of theMovement, of Islam, of religion and of mankind, before

his sacred remains were reverently committed to theearth at Qadian, on May 27, his foremost and mostdevoted disciple, Hadrat Maulawi Nur-ud-Dinra, an


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eminent divine, a great lover of the Holy Quran, anoutstanding and reputed physician, was acclaimed ashis spiritual Successor, and the members of theMovement swore allegiance to him in his capacity ofKhalifatul Masih. In that capacity, as ordained by thedivine will, he was destined to perform the same roleas Hadrat Abu Bakrra, the first Successor of the HolyProphetsa of Islam, had been similarly destined toperform at the time of a far graver crisis in the

fortunes of Islam and of mankind, thirteen hundredyears earlier. Divine grace enabled Hadrat MaulawiNur-ud-Dinra to perform that role so well, that by thetime of his death, in March 1914, the Movement,which completed its first quarter century about then,had been fully safeguarded against disruption anddisintegration. The test came immediately in the shapeof a challenge to the very institution of the Khilafat, by

a number of well-known prominent members of theMovement, who claimed that they had the support ofninety five percent of the members of the Movement.

They were soon undeceived. The bulk of the Movementwithstood and defied the challenge firmly, and theMovement has since marched forward from triumph totriumph under the wise and inspiring leadership andfostering care of Hadrat Khalifatul Masih II (1914-1965) and Hadrat Khalifatul Masih III. By now itsbranches are strung around the globe, and itsmembership, which is increasing daily, exceeds tenmillion. It is being widely recognised as the divinelypromised renaissance of Islam (9:33).

The place of Hadrat Maulawi Nur-ud-Din,Khalifatul Masih Ira, is securely established in the

history of the Ahmadiyya Movement and of Islam.Little is, however, known of his life and character, tothose members of the Movement and other seekersafter truth who are not familiar with Urdu. This is a


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humble effort to furnish a concise account of both inEnglish. The author thereby seeks to discharge aminute fraction of the heavy debt of gratitude that heowes to that august, revered, gracious and deeplyloved personage from whom he had receivednumerous personal favours and bounties.

For his facts the author has, except for ChapterXVII, drawn almost exclusively on Hayati Nur, adetailed biography of Hadrat Khalifatul Masih, first

compiled by the late Shaikh Abdul Qadir (known asSaudagar Mal) which is in Urdu. Every statement inthat most valuable compilation is vouched for by thecitation of the source upon which it is based. But asall the references are also in Urdu it has not beenconsidered necessary to cite them in this volume, asthey would serve little purpose so far as the averagereader is concerned. A research student will find themeasily in Hayati Nur.

All references, unless otherwise specified, are tothe Holy Quran.


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Hadrat Maulwi Nur-ud-Dinra Khalifatul Masih I BACKGROUND

1

I

BACKGROUND

Hadrat Maulawi Nur-ud-Dinra was born atBhera, in the district of Shahpur, Punjab, in 1841. Hewas the youngest of seven brothers and two sisters.

He was the 34th in direct male lineal descent fromHadrat Umarra, second Successor of the HolyProphetsa of Islamsa. He was thus a Quraishi,Hashami, Faruqi. His father, Hafiz Ghulam Rasul, andat least ten of his immediate male ancestors hadcommitted the Holy Quran to memory. His mother,Nur Bakht, was an Awan, belonging to a village a fewmiles from Bhera. She taught the small children of theneighbourhood the translation of the Holy Quran inPunjabi and instructed them in elementary primers onMuslim jurisprudence. Her youngest child was alsosimilarly instructed by her. In later life he often saidthat he had heard the Quran recited by his motherwhile he was in her womb and had imbibed love of theQuran with his mothers milk. She was also his first

teacher. His father too was a great lover of the Quran.He was well off and spent large sums of money inprocuring copies of the Quran from as far as Bombayand distributing them free.

He was an affectionate, generous and indulgentparent. He set high goals for his children andencouraged them at every step. His distinguished

youngest son once observed later, My father was soambitious for us that had he lived at this time hewould have sent me to the United States of America insearch of knowledge.


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BACKGROUND Hadrat Maulwi Nur-ud-Dinra Khalifatul Masih I

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When little Nur-ud-Din grew up he was sent toschool. In his younger days classes in school were notcrowded; each pupil received the individual attentionof the teacher, and thus a personal relationship wasestablished between teacher and pupil. The closer thisrelationship was, the greater was the benefit thataccrued therefrom to the pupil. Private tuition had not

yet come into vogue. Teachers were content with theirstipends, and employed their spare time in helping

deserving and promising pupils with their studies.They were held in great esteem by their pupils whonever failed to honour the heavy debt of gratitude thatthey owed to them. Nur-ud-Din, by the sheer grace ofGod, achieved great eminence in his life. He alwaysmentioned every one of his many teachers in terms ofgreat reverence and deep gratitude. He enjoyed ahappy and contented home life. His eldest brother,

Maulawi Sultan Ahmad, was a learned divine and tookkeen interest in his upbringing. Their mother set all ofthem an excellent example of piety and righteousliving, and inculcated in their minds the sublimeverities in homely Punjabi. Urdu was not then currentin the Punjab. Nur-ud-Din first heard it spoken by asoldier from Daiiband and fell in love with it. Hebecame eager to read Urdu books and derived greatbenefit from a study of the books written by membersof the family of Shah Wali Ullah of Delhi. He developeda love of books very early, and began to collect them.

From his very childhood he was averse to theuse of foul language, and his playmates were verycircumspect in this regard in his company. He wasfond of swimming and went swimming in Jhelum river

even in winter.

His eldest brother owned a press in Lahore, andhad to visit Lahore frequently on that account. On one


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occasion, when Nur-ud-Din was about twelve yearsold, he accompanied his brother to Lahore, where hefell ill and was successfully treated by Hakim GhulamDastgir of Said Mitthttha. Impressed by his mannerand his renown, Nur-ud-Din became eager to studymedicine; but his brother persuaded him to studyPersian and arranged for him to be taught by afamous Persian teacher, Munshi Muhammad QasimKashmiri, who instructed him so diligently and kindly

that he soon acquired a fair degree of proficiency inthat language. He took lessons in calligraphy from anexpert calligraphist, Mirza Imam Wardi. Both histeachers were of the Shia persuasion, so thatincidentally, their pupil gained some acquaintancewith Shia beliefs, doctrines and practices.

On this occasion his stay in Lahore lasted fortwo years. On his return to Bhera he continued hisPersian studies with Haji Miyan Sharfuddin. Shortlyafter, his brother Maulawi Sultan Ahmad also cameback to Bhera and started him on a regular course oflearning Arabic from him. He adopted a very simplemethod of teaching him which engaged his interestand won his attention, so that he began to make goodprogress in learning that supposedly difficult

language.The Punjab had, only a few years earlier, been

delivered by the British from the political confusion,misrule, tyranny, bloodshed and insecurity into whichit had sunk after the death of Maharaja Ranjit Singhin 1839. Knowledge, learning and culture were all at alow ebb. Few, even of the Muslim divines, knew thetranslation of the Holy Quran; and its study was notencouraged. Nur-ud-Dinsra interest in the study of theHoly Quran was stimulated at this time by a happychance. A bookseller of Calcutta arrived in Bhera in


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1857 and spent a few days there as the guest of Nur-ud-Dinsra father. He urged Nur-ud-Dinra to learn thetranslation of the Quran and presented him with aprinted copy of five of the principal chapters of theHoly Book together with their Urdu translation. Thisproved a veritable godsend and Nur-ud-Dinra tookavidly to it.

Shortly after, a merchant from Bombay urgedhim to study two Urdu books, Taqwiyyatul Imanand

Mashariqul Anwar, which were commentaries onportions of the Holy Quran. He made a thorough studyof them. Thus was laid the foundation of his devotionto the Holy Book, which became the dominant passionof his life and ruled it to his last breath.

About this time he visited Lahore a second timeand started the study of medicine with the famous

Hakim Alah Din of Gumti Bazar, but his stay inLahore was cut short and the study was postponed.

In 1858, at the age of seventeen, he startedstudying for the diploma of education in the NormalSchool at Rawalpindi. The headmaster of the school,Maulawi Sikandar Ali, was so well pleased with hisprogress that he dispensed with his attendance in

some of the regular classes. He employed the timethus saved to the best advantage in acquiringproficiency in additional subjects, with the help ofprivate tutors. By the end of the four years course hehad fully mastered a wide range of subjects. He did soremarkably well in the diploma examination that atthe early age of twenty one he was appointedheadmaster of a school in Pind Dadan Khan, a town a

few miles from Bhera, across the river Jhelum. Heheld that office for four years.


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While he was at Pind Dadan Khan he continuedhis study of Arabic under the guidance of his brotherMaulawi Sultan Ahmad. He also began to haveexperience of true dreams which contributed towardsthe development of his spiritual faculties andperceptions. His study of the Holy Quran at an earlyage had already sharpened his faculty of spiritualdiscrimination. While he was studying at the NormalSchool in Rawalpindi, he was persuaded to visit a Mr.

Alexander, a Christian missionary, who resided not farfrom him. The reverend gentleman gave him twohandsome books, MizanulHaqand TariqulHayat. Heread them carefully but found them unconvincing andof little worth.

On one occasion while passing through ahamlet in the outskirts of Pind Dadan Khan, anadmirer of his father entertained him very hospitablyand when he was about to depart asked him to writeout a charm for him, or admonish him, or tell himsomething which might prove useful or helpful forhim. He recited to him the verse of the Holy Quran:'Tell them: I do not say to you: I possess the treasuresof Allah: nor do I know the unseen: nor do I say to

you: I am an angel (6:51).'

His resignation from the headmastership cameabout in a dramatic manner. He described it asfollows:

" 'On one occasion the Inspector ofSchools arrived while I was at my meal. I invitedhim to join me. Instead of accepting myinvitation, he retorted: 'I am afraid you have not

recognised me. My name is Khuda Bakhsh andI am the Inspector of Schools.'


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'Oh, indeed. That is well. You are a manof integrity. You do not partake of food offeredby a teacher. How good that is!' Having said thisI continued with my meal, and he, while holdinghis pony, waited for me to tell some student togo and hold his pony. When he saw that I madeno move, he asked me: 'Kindly tell a student tohold my pony.'

I answered: 'Sir, you are so punctilious

that you do not partake of food offered by ateacher deeming it to be a bribe. Then how can Iask a student to hold your pony. They come toschool to study and not to serve as stable boys.Besides, you might ask for it to be tethered andfed; but how could the pony be fed when you

yourself are not willing to accept the hospitalityof a teacher?'

The pony was getting impatient, but inthe meantime the Inspectors staff arrived andbegan to look after everything.

Presently he signified that he wouldproceed with the examination of the students;whereupon I put the students in order and

myself withdrew and sat apart. The Inspectorheld the examination, and then said to me: 'Ihave heard that you are very capable, and holda distinguished diploma from the NormalSchool. Perhaps that explains your imperiousattitude.'

I replied: 'Sir, I do not regard a fewsquare inches of paper as God.' Then I sent for

the diploma and tore it into pieces before hiseyes, and demonstrated that I did not associateanything with God. The Inspector regretted the


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whole incident and blamed himself for havingoccasioned the loss of my diploma. But thetruth is that the tearing up of the diplomabecame a turning point in my life and openedwide for me the gates of divine bounty.'"1

Having been relieved after four years of therestrictions and limitations of service, young Nur-ud-Din, now twenty five years of age, reverted to hisfavourite pursuit, the seeking of knowledge. His father

arranged for him to learn Arabic from Maulawi AhmadDin Sahib of Buggiwala. But that learned divine wasthen constantly on the move in connection with hisproject of building a large mosque, and his pupils hadto move about with him. Nur-ud-Din spent a whole

year in this peripatetic exercise and finding himselflittle better off at the end of that period, expressed hisdissatisfaction to his brother Maulawi Sultan Ahmad,who took him to Lahore and committeed him to thecare of Hakim Muhammad Bakhsh and some otherteachers. Within a few days a fellow student of hispersuaded him that they should both proceed toRampur in search of higher education. When hementioned this project to his father, the latter readilygranted him permission and counselled him: 'Go in

search of knowledge so far that you should be beyondthe reach of news of us; but do not mention this to

your mother lest she should be distressed at theprospect of a long separation and seek to dissuade

you.'

During his preparation for the journey herecalled the advice of a revered sage: 'Wherever youshould take up your residence you should establishfriendly relations with the Chief Constable of the town,a good physician, a saintly personage and a leadingcitizen.'


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IN QUEST OF KNOWLEDGE Hadrat Maulwi Nur-ud-Dinra Khalifatul Masih I

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II

IN QUEST OF KNOWLEDGE

In his twenty-seventh year Nur-ud-Din set outfrom Lahore on foot for Rampur, in the company oftwo other seekers after knowledge. The journey proved

arduous and occupied several days. They knew no onein Rampur and on arrival there betook themselves to asemi-deserted mosque in which they installedthemselves. For two days a girl of seven or eightbrought them food morning and evening. On the thirdmorning when she came with their food she said: 'Mymother begs you to pray that her husband may beinclined kindly towards her.' Nur-ud-Din went withher to her home and admonished her father insuitable and persuasive terms and thus brought aboutreconciliation between husband and wife, for whichmanifestation of divine grace he rendered thanks toAllah.

The same afternoon, happening to strollthrough the quarter of the Punjabis*, he encountered

one Hafiz Abdul Haq who invited him to move into hismosque. Nur-ud-Din said there were three of them. Hewas told all three were welcome. He then told theirwould-be benefactor that they had come to Rampur insearch of knowledge and should not have to beg fortheir sustenance, nor to earn it by looking after thechildren of the quarter, and that they would needbooks and teachers. He was assured that everythingwould be looked after. They settled down accordinglyand Hafiz Abdul Haq carried out faithfully all that he

* People belonging to Punjab. [Publisher]


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had promised. In these carefree circumstances Nur-ud-Din made rapid progress with his studies.

On one occasion a large company of studentswas debating an abstruse problem. Having pondered itfor a few moments Nur-ud-Din announced he had theanswer to it. The bulk of the students, judging fromhis unprepossessing presence, sought to ridicule him.But the Punjabi students urged that he should begiven a hearing, which being agreed to, he suggested

that some eminent grammarian should be appointedumpire. Maulawi Ghulam Nabi Sahib, a reveredpersonality, was chosen umpire. He was greatlypleased with Nur-ud-Dinsra exposition and referred tohim as Maulawi, which the young aspirant esteemedan accolade.

Maulawi Nur-ud-Din, as he may now be justly

so designated, was not altogether satisfied with themethod of teaching followed in those days. Thestudent was left largely to his own devices and was notprovided with needed direction and guidance. Heobserved later:

'I have often felt that if the Muslims wereto prescribe text books for schools and

educational institutions after due reflection,keeping in mind the religious and secular needsof the students, they would confer a greatbenefit upon the community. Scattered andunregulated places of instruction createdifficulties of diverse types. The greatestdifficulty that I encountered was that neitherthe teachers furnished any guidance on

subjects or books of study, nor did the studentsfeel themselves at liberty to adjust their readingto the need of proper development of thefaculties and capacities with which God had


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endowed them. Nor was any attention paid tothe promotion and practice of high moralvalues. I can affirm on the basis of my ownexperience that none of my teachers of that timepaid any heed to the moral uplift of the youngergeneration. I deplore this lack to the presentday. No teacher of mine took any notice of myactions, words, habits or morals. Nor was anyattention paid to matters of doctrine or belief.'2

Shah Abdur Razzaq was a godly personage inRampur whom Maulawi Nur-ud-Dinra visitedfrequently. On one occasion he let a somewhat lengthyinterval pass between two visits. On his calling nexttime, he was asked: "Nur-ud-Din, what kept you awayfor so long?"

He replied: "Sir, I have been busy with my

studies, and perhaps I have also been a trifleforgetful."

"Have you ever happened to pass a butchersshop?"

"Oh, yes, indeed. On several occasions."

"Then, you may have noticed that while carvinga carcass, when his knives are blunted by the fat ofthe animal, he rubs the knives together to remove thefat and sharpen them."

"Yes, Sir: but I fail to follow your meaning."

"Well, it is only this, that absence makes both ofus a little forgetful, and a meeting sharpens us both."

Maulawi Nur-ud-Dinra often observed that he

had derived great benefit from this admonition of ShahAbdur Razzaq. The company of the righteousstimulates spiritual alertness.3


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He spent about three years in Rampur, andcarried on his studies with so much diligence that hefell seriously ill. His illness revived his eagerness tostudy medicine. On enquiry he discovered that themost distinguished physician in the country wasHakim AliHusain Sahib of Lucknow. He immediatelyresolved to set out for Lucknow. On his way hestopped in Muradabad and there fell in with a saintlypersonage, Maulawi Abdur Rashid of Benares*, who

ministered so well to his comfort that he was restoredto full health within a few weeks. He alwaysentertained a lively recollection of the manykindnesses he received from him and was deeplygrateful to him.

Maulawi Abdur Rashid was celibate and livedvery simply in a chamber attached to a mosque. Lateone evening a guest arrived and he was hard put to ithow to procure food for the guest. He asked him to liedown and relax while a meal could be got ready. Theguest lay down and fell asleep. Maulawi Abdur Rashidwashed as for Prayer, and seating himself facing theKaaba began to supplicate: 'I entrust my cause toAllah. Verily, Allah sees all His servants' (40:45). Hebecame absorbed in his supplication, and after the

lapse of a period which would have sufficed for thepreparation of a dish, he heard someone call out: "Sir,please come quickly, my hand is being scorched."Maulawi Abdur Rashid got up and found that aperson was holding out a large copper plate full ofpiping hot rice cooked in the juice of meat. He took it,awakened his guest and served him the delicious food.

The copper plate remained in the chamber and was

not claimed by anyone, despite repeatedannouncements by Maulawi Abdur Rashid that its

* Current name of this city is Vrnasi. [Publisher]


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owner should remove it. Maulawi Nur-ud-Dinra himselfhad, on numerous occasions, his needs fulfilled in anextraordinary manner beyond his conception, inaccord with the divine assurance set out in the HolyQuran: 'And he who fears AllahHe will make for hima way out, And will provide for him from where heexpects not. And he who puts his trust in AllahHe issufficient for him.' (65:3-4).

Departing from Muradabad, Maulawi Nur-ud-

Dinra stopped at Kanpur for one day with a friend ofhis brother, and then continued his journey toLucknow. It was the height of summer, the road wasdusty, and by the time he was deposited at histerminus in Lucknow, he was covered with dust andlooked wild and unkempt. As soon as he emerged fromthe vehicle by which he had travelled, he inquiredfrom someone where could he find Hakim AliHusain.He was told Hakim Sahib lived just opposite. He liftedhis bundle and marched unceremoniously into thebuilding, just as he was. Beyond the entrance hebeheld a large room, at the farther end of which wasseated an angelic personage, white bearded,handsome, attractive, clad in snowhite garments,supported and flanked by nice cushions. In front of

him were arranged, in an orderly manner, theparaphernalia that he might wish to make use of.Along the walls were seated several respectablepersons in a respectful attitude. The floor was coveredover with the whitest of sheets. The whole scenestruck the traveller as a revelation. He had neverwitnessed the like of it before. However, nothingdaunted, he placed his bundle in a corner of the

entrance and advanced boldly into the room, makingstraight for the central figure who, he rightlysurmised, was Hakim Sahib himself. His dusty feet leftan uncouth pattern on the white floor covering, which


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embarrassed him somewhat, but there was no helpingit. Arriving in front of the revered personage he greetedhim in a resounding voice with: "Assalamu Alaikum"(Peace be with you), and extended his hands. HakimSahib returned his greeting gently and clasped hisdust covered hands in his own delicate ones. Thevisitor seated himself opposite Hakim Sahib. Thecompany were outraged by the whole proceeding. Evenhis greeting sounded outlandish in their ears. One of

them, a leading personality, could not restrain himselfand enquired: "Sir, which civilised region do you hailfrom?" He answered: "This lack of ceremony and mybold greeting are the result of the teaching of theunlettered one of a barren valley, who had at one timebeen occupied with grazing goats and may my fatherand mother be his sacrifice." His words struck thecompany like lightning, and Hakim Sahib was

overwhelmed with emotion. He asked the questioner:"You have been a courtier of the King, have you everbeen so confounded before?"

After a short pause Hakim Sahib enquired fromhis visitor what was his errand, and was told that hehad arrived to learn medicine from him. To this HakimSahib made answer: "As you see, I have grown old and

do not find teaching agreeable. I have made a firmresolve to teach no more." The visitor countered in anagitated and pained tone with: "Then the Shiraziphilosopher was mistaken in affirming that it is sinfulto offend a human heart." Hakim Sahib was deeplymoved, and on reflection suggested: "Maulawi NurKarim is a very able physician. I shall recommend youto him. He will teach you well." The visitor had

recourse to another Persian adage: "Gods earth is vastand I have a strong pair of legs." To this Hakim Sahibsurrendered completely and observed: "I give up myresolve."


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Hakim Sahib retired and the companydispersed. Maulawi Nur-ud-Dinra took up his bundleand made his way to the house of Ali Bakhsh Khan, afriend of his brother, who welcomed him and madehim comfortable. He washed and changed and thenmoved into quarters allotted to him by Ali BakhshKhan where he was to fend for himself. His firstattempt to bake bread was a complete failure. In hisfrustration he supplicated: "Lord, I know nothing

about baking or cooking. To allot this task to one suchas me would only mean a waste of Thy provisions."

Clean and refreshed and being now properlydressed, he returned to Hakim Sahib who reprovedhim gently for his absence: You disappeared withouttaking leave, which does not behove a pupil. This iswhere you should live, but should you prefer to stayelsewhere, you must eat here. He then enquired: "Howmuch proficiency are you seeking in medicine?" Hisreply was that he aimed at being the equal of thegreatest physician who ever lived. Hakim Sahib smiledand said: "You will reach somewhere. Had you aimedany lower, I would have been disappointed."

Hakim Sahib started him on a course; but hewas not content with one lesson a day. He sought to

arrange supplementary courses, but nothingsatisfactory turned up, though he took lessons alsowith Maulawi Fadlullah of Farangi Mahal. He thendecided to ask Hakim Sahibs leave to return toRampur. When he mentioned his design to HakimSahib, he was asked: "Tell me is it better for a manlike me to continue in practice, or to accept a suitableoffer of service." Maulawi Nur-ud-Dinra counseled theletter and gave his reason, which greatly intriguedHakim Sahib, who then showed him a telegram whichhe had shortly before received from Nawab Kalb Ali


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Khan, Ruler of Rampur, in which he was offeredsuitable employment and was urged to proceedquickly to Rampur and treat Ali Bakhsh, a favouriteretainer of the Nawab who was seriously ill. HakimSahib said: "Now that you have so advised me, I willaccept the Nawabs offer, and we shall both proceed toRampur."

After arriving at Rampur, Hakim Sahib urgedMaulawi Nur-ud-Dinra to pray for the recovery of Ali

Bakhsh. He said he felt no inclination towards it andapprehended that the patient would die; and so ithappened. Another Hakim, Ibrahim, also of Lucknow,decried Hakim Sahibs treatment of Ali Bakhsh in thepresence of the Ruler, which vexed Hakim Sahib.Maulawi Nur-ud-Dinra sought to comfort him by theassurance that life and death were in the hands ofGod, and that it was not unlikely that someonesimilarly afflicted as Ali Bakhsh might die under thetreatment of Hakim Ibrahim. Within a short timeanother retainer of the Nawab was so afflicted anddied under the treatment of Hakim Ibrahim despitethe latters hopeful prognosis. This put a stop toHakim Ibrahims running down ofHakim Sahib.

Maulawi Nur-ud-Dinsra training under Hakim

Sahib, supplemented by his own diligence and keenintellect, progressed apace. His mentor constantlytested him and always found him well above the mark,so that he soon began to respect his judgment and torely upon it. The promising pupil did not, however,confine his studies to diagnosis and treatment ofdiseases. His thirst for knowledge was as sharp asever. On one occasion he approached Mufti Sadullahto read Mutanabbiwith him, but the learned Mufti puthim off drily on the score of lack of time. He turnedaway with the observation: "Well Sir, I shall wait till


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you beg me to read with you." On returning to HakimSahib he enquired from him: "Sir, what doesknowledge profit a person?" He replied: "Knowledgehelps the cultivation of high morals; but why do youask?"

"Sir, I had approached Mufti Sadullah topermit me to read Mutanabbi with him; but heput me off drily on the score of lack of time."

Hakim Sahib immediately despatched a letter tothe Mufti, requesting him to call on his way homefrom his office. When the time approached he toldMaulawi Nur-ud-Dinra to wait in an adjoining room.On the Muftis arrival, after the exchange of customarycivilities, he asked him: "Mufti Sahib if I wished tolearn something from you, would you be willing tospare the time?"

"Certainly, I am ever ready and eager toserve you."

"And if someone whom I esteem as myspiritual preceptor made that request to you?"

"In his case I would be happy to go to himmyself, wherever he is."

Shortly after Hakim Sahib summoned MaulawiNur-ud-Din. On seeing him Mufti Sahib burst outlaughing and said: "Come, Sir, now I beg you to readwith me."4

On one occasion a group of students debatedthe question whether persons who had achievedspiritual eminence were inclined to impart their

wisdom to others. Maulawi Nur-ud-Dinra

affirmed thepositive and the rest supported the negative. In theend it was decided to submit the question to AmirShah Sahib, a person of acknowledged spiritual


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eminence, who heard both sides and intimated thatNur-ud-Din was right. When the latter was about toleave Amir Shah Sahib said to him: "Let me tell yousomething that you should note carefully. When aperson comes to you with a problem, turn to God andsupplicate: Lord, I did not send for this one. Thou hastdirected him to me. If thou dost not approve of thatwhich he seeks, I do repent of the sin on account ofwhich thou hast created this occasion for my

humiliation. Thereafter, if the person persists inseeking your counsel, implore God for guidance andadvise him as may seem best to you."

Maulawi Nur-ud-Dinra derived great benefitfrom this admonition of Amir Shah Sahib.

He remained attached to Hakim AliHusain forover two years and asked leave of him after he had

bestowed his formal testimonial upon him. HakimSahib enquired whither he was now bent. Hesubmitted that he desired to continue his study ofArabic and of Hadith (Traditions of the Holy Prophetsa).Hakim Sahib suggested he should go to Miratth andstudy with Hafiz Ahmad Ali, and thereafter proceed toDelhi and study with Maulawi Nadhir Husain. He alsooffered to support him adequately at both places.

On arrival in Miratth he discovered that HafizAhmad Ali had gone to Calcutta, and he proceeded toDelhi. There he found that Maulawi Nadhir Husainwas being prosecuted for a political offence and wasalso not available. Thus frustrated he determined to goto Bhopal and set out on the journey. In Gwalior hemet a revered personage who had been a disciple of

the well known saint Hadrat Sayyid Ahmad Sahib ofBarailly, and decided to spend some days in hiscompany. When he resumed his journey, a youngAfghan, Mahmud, joined him as his travelling


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companion. They arrived footsore and weary inGunnah Cantonment, hardly able to move, and settleddown for the night in a semi-deserted mosque. Aworshipper arrived in the mosque for Prayer quite late.On being asked the reason for his delay he explainedthat at one time the mosque was well attended forPrayer services but unfortunately a controversy aroseamong the worshippers over certain minor points ofritual and the differences became so acute that

serious bloodshed was apprehended, to obviate whichit was decided that everyone should pray at home.

This particular worshipper could not reconcile himselfto this and came to the mosque for worship at a latehour when no one could observe him. Maulawi Nur-ud-Dinra suggested to him that the next day he mightcall the worshippers to the mosque, so that an attemptmight be made to resolve the controversy. He left and

soon returned with a dish of rice which sufficed forboth travellers. The following day he brought a largenumber of worshippers to the mosque, who were sopersuaded by the exposition of Maulawi Nur-ud-Dinrathat they agreed to resume attendance at the mosquefor Prayer services.


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III

SOJOURN AT BHOPAL

The travellers had advanced only a few milesbeyond Gunnah Cantonment when a peasant warnedthem that they should change their route as the area

ahead of them was infested with the cholera epidemic.Maulawi Sahib suggested that they should heed thewarning, but Mahmud made light of it saying that itwas but the assertion of a single individual which wasnot worthy of credit. A few minutes later Mahmudsuffered an attack of cholera. They were refusedadmission to a neighbouring village and perforcebivouacked in the shade of a tree. Hakim Nur-ud-Dinraoccupied himself diligently with the treatment andnursing of his travelling companion, but hesuccumbed after two or three days of illness. Theheadman of the village was persuaded to arrange forthe digging of a grave only on payment of a large sumof money. Hakim Nur-ud-Dinra performed the lastoffices and carried out the burial single handed. All

the anxiety, fatigue and privation that he had enduredhad rendered him weak and helpless.

Presently the headman came running to him ingreat perplexity. His only son was suffering fromcholera and he begged Hakim Nur-ud-Dinra to go tohis house and treat the boy, which he did. As a resultof his treatment and ministrations the boy rallied andbegan to mend. Thereafter he treated successfullyseveral other patients in the village. The headman andhis wife entertained him and looked after him. Theheadman not only returned to him the money that he


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had received for arranging the digging of Mahmudsgrave, but also transported him and his bundle toBhopal.

Arriving in Bhopal he deposited his bundle in atravellers inn outside the gates, tidied himself and,taking only one rupee with him, headed towards town.On the way he took a meal at a bakers which cost himhalf a rupee. Having obtained permission from theguard at the gate he entered the town and soon

discovered that he had somehow lost his remaininghalf rupee. When he returned to the inn he found hisbundle intact, but the money had disappeared. Thenext day he was carrying his bundle into town whenpassing the bakers shop where he had eaten theprevious day, the baker hailed him and invited him toeat. He deposited his bundle with him and ate ahearty meal.

Inside the town he came upon a large mosque,agreeably situated on the edge of a pond. He found it apleasant place and spent most of his time in it. Afterhe had passed two or three days without anynourishment he felt very weak and apprehended thathe would not survive for much longer. After theafternoon Prayer service he stretched himself out on a

platform on one side of the mosque in a cold sweat.Munshi Jamaluddin, Chief Minister of the State, whohad attended the Prayer service, and who may havenoticed him, sent the Imam of the mosque to enquireabout him. The Imams queries met with curtresponses from the weary stranger who was at the endof his tether. On the Imams report the Chief Ministerhimself, attended by his entourage, came over and putsome questions to him, and then asked him toexamine his pulse, which he did and told him he had


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indigestion. On the Chief Minister requesting aprescription he dictated a very costly one.

The Chief Minister then signalled his retainersto withdraw and asked him to dine with him. Hedeclined, saying he was in no mood to dine, on whichMunshi Jamaluddin reminded him: "The HolyProphetsa has prescribed acceptance of an invitation."

To this he yielded and signified acceptance. A shortwhile after, a messenger arrived and told him to

accompany him to the Chief Ministers residence. Heintimated he had not the strength to walk. Theemissary offered to carry him on his back, and thustransported him to the Chief Ministers residence anddeposited him next to the Chief Minister in the diningroom. What followed may be set down in MaulawiSahibs own words:

"Dinner was served, and I consideredwhat should I eat. Rice cooked in the juice ofchicken was my favourite, and I gatered* amorsel and then apprehending that after longstarvation it might choke me I put it aside. Ithen took up a bowl of chicken broth andsipped a little of it. This revived me immediately.I took another sip and then began to eat it

slowly. Thereupon the host sent for the chef andenquired: 'What is wrong with the rice dish?' Heanswered: 'Nothing, except that the chicken wasoverdone at one spot and I covered it up at thebottom of the dish.' He was then asked: 'What isthe best dish this evening?' The chef answered:'The broth'. In short I ate a quantity of the brothwhich revived me completely.

* A misprint in the original. Probably 'gathered'. [Publisher]


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After dinner Munshi Sahib talked to meapart and asked my particulars. I told him I wasfrom the Punjab and had arrived in Bhopal insearch of knowledge. I conceived that hethought I was a prosperous and learned personwho had fallen into adversity, and that myalleged search for knowledge was only apretension. So he told me I would be his guestand that he would arrange for my instruction.

He allotted a quarter for my residence, anddirected his librarian to let me have free accessto the books. He also had my own books andbundle sent for, and appointed Maulawi AbdulQayyum Sahib as my teacher. I began to studySahihBukhariand Hidayahwith him."5

Munshi Jamaluddin gave a lesson of the HolyQuran every evening. One day Maulawi Nur-ud-Dinraalso attended the lesson. The verse: "When they meetthose who believe they assert: 'We believe;' but whenthey are in the company of their fellows" (2:77) wasunder exposition. He asked permission to raise apoint, which being granted, he said: In this verse andin 2:15 the reference is to the hypocrites of Medina.Here they are described simply as their fellows. In

2:15 they are described as satans. There must be areason for this discrimination. Munshi Sahibconfessed he could not think of one, would MaulawiNur-ud-Dinra set it forth. He suggested that there weretwo categories of hypocrites in Medina. One fromamong the Jews, and the other from among thepagans. In the verse under exposition the referencewas to the Jews, and as they were people of the Book

they were described simply as the fellows of theirbrother hypocrites. In 2:15 the reference was to thepagans and they were castigated as satans. MunshiSahib was so struck by this exposition that he moved


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from his seat and invited Maulawi Nur-ud-Dinra tooccupy it and continue the lesson. He also indicatedthat henceforth the latter would give the lesson and hehimself would attend it to profit from his erudition.

On one occasion during the course of an officialproceeding over which Munshi Sahib was presiding inhis capacity of Chief Minister, the Qadi made adisrespectful reference to Hadrat Shah Ishaq. MaulawiNur-ud-Din, who happened to be present, was gravely

offended and withdrew immediately. That evening hedid not join Munshi Sahib at dinner, on whichaccount the latter also did not dine. The nextafternoon he enquired where was Maulawi Nur-ud-Dinra likely to offer afternoon Prayer. He was told thatthe likeliest place was the mosque next to the quarterthat he occupied. Munshi Sahib went to the mosqueand finding Maulawi Nur-ud-Dinra occupied in Prayersat down next to him on his right. When he concludedand, as prescribed, turned his face to the right andpronounced: "Peace be on you and the mercy of Allah";Munshi Sahib exclaimed: "Aha, so you are pleased togreet me;" and clasping his hand raised him up. Heled him out of the mosque and seating him in hiscarriage directed the coachman to drive out of town.

When the town had been left well behind heexpostulated: "Yesterday, you kept me hungry also."Maulawi Sahib replied: "Hadrat Shah Ishaq wasmaligned in your presence, and 1 am a devotedadmirer of his."

Munshi Sahib enquired: "Did you ever meetHadrat Shah Ishaq?"

"No,""I learnt the Holy Quran from Shah Sahib. I wasa bigoted Shia. In Delhi our house was close to


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his and I had frequent occasion to walk past it.Eventually, I began to attend his lesson of theHoly Quran, and the result is as you see."6

Munshi Sahib then related the whole story ofhis changing from a bigoted Shia to a devout Sunni,and concluded with: "I am thus a great admirer ofShah Sahib. Yesterdays incident occurred in thecourse of an official proceeding, and I did not deem itexpedient to intervene. These people are narrow

minded. You should not pay too much attention tothem."7

They drove back to town and dined together inthe evening. Peace was restored.

As has been mentioned, Maulawi Nur-ud-Dinrastudied Bukhari and Hadayah with Maulawi AbdulQayyum Sahib. He was coached by the Mufti ofBhopal in the forty traditions of the Holy Prophetsawhich have been transmitted from mouth to mouth,through a lengthening chain of narrators down thecenturies. The Mufti had been instructed in them byMuhammad bin Nasir Hadrami, who was a most piousperson and a model of contentment. Munshi

Jamaluddin Sahib related the following incident as an

illustration:"Muhammad bin Nasir Hadrami was a

well known personage of great piety. On oneoccasion when he visited me, I placed a bag ofone thousand rupees before him intending it asa present. I noticed that he was displeased, andquickly moved the bag in front of myself. Hesmiled and said: 'I had intended to recite the

forty Hadith to you, but when you put themoney before me I was annoyed and surmisedthat you were a worldly person. I would have


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accepted the money but would not have recitedthe Hadith to you. I now find that you are aperson of discernment, and I shall be glad tovisit you and recite the Hadith to you. I am notin need of money. My date gardens produceenough dates to take care of all my needs. I alsoown a number of camels. I go on Pilgrimage toMecca every year. I load one camel with dates,and a servant rides that camel. I ride another

camel which also carries a supply of water.What more does one need? Praise be to Allah.' "8

Munshi Sahib mentioned that Hadrami talkedfast and words poured out of his mouth effortlessly;but all his vocabulary was drawn from the Holy Quranand Hadith.

Munshi Sahibs domestic economy was very

simple. On one occasion he mentioned that in all hisyears in Bhopal he had not spent altogether more thanthree rupees for the purchase of meat. He ate only onefull meal a day and invited several persons to it. Akilogramme of shoulder of mutton was all the meatthat was needed daily. An animal was purchased forhim every morning for three rupees. When it wasslaughtered the kilogramme of meat required for his

kitchen was reserved and the rest was offered for saleon the spot at a fair price. People quickly bought whatthey needed, and the proceeds of the sale, no morethan three rupees, were restored to Munshi Sahib. Hehad no doubt recourse to similar devices for his otherdomestic needs. Yet he was very generous and open-handed. He had, for instance, settled a whole quarterof the town for the accommodation of blind people,who were looked after at his expense. He took greatinterest in their welfare. He arranged for theirmarriages among themselves, and took great pleasure


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in their bright-eyed children for whom he hadestablished a school.

While in Bhopal Maulawi Nur-ud-Dinra had anattack of very high fever during which his mouthbegan to run with stinking black saliva. He consultedHakim Farzand Ali who told him that he was mortallyafflicted with an incurable virulent distemper, andthat he should immediately go home. Soon after, avenerable personage, who was superintendent of

students, called on him and complained that being ofadvanced age his mouth watered constantly andasked him for a prescription. He advised him to try

jam of olives, cardamom seeds and gold leaf. Hereturned presently with a jar of the jam and a quantityof cardamom seeds and gold leaf which he presentedto him saying: "You have the same trouble as I have,so I have brought you your own prescription which

you might also try." Maulawi Sahib thanked him forhis kindness, and found that repeated use of theconcoction soon affected a complete cure.

On one occasion he had two waistcoats made ofvery fine cloth. Before he had occasion to wear eitherof them, one was stolen. He felt no distress at the loss,and believing that God would provide him with a

better substitute, he recited sincerely: "To Allah webelong and to Him shall we return" (2:157) and gaveaway the other waistcoat in charity. A few days laterthe son of a wealthy citizen began to suffer fromgonorrhea and requested a friend to fetch a physicianwho should not be well known. The friend wasacquainted with Hakim Nur-ud-Dinra, and asked himto visit the young man. On hearing the particulars theHakim remarked: "This is only my lost waistcoat", andaccompanied the emissary to the patient whom hefound sitting in a garden. The patient described his


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symptoms and requested some prescription that hecould fill himself. There were some banana trees in thegarden and the Hakimra prescribed a mixture ofbanana water and a calcium compound which wasreadily available. The patient immediately preparedthe concoction and swallowed it. The physiciandeparted, and on his next visit the following day thepatient told him that the very first dose had curedhim, and that he did not need any further treatment.

The physician realised that the whole episode was amanifestation of divine grace. The next day thepatients friend brought him several dresses of brocadeand rich costly stuff, and a large sum of money incash, which the patient had sent him as a mark of hisgratitude. The physician again remarked: "This is thesame waistcoat of mine." The emissary wanted toknow what was the mystery of the waistcoat. The

Hakim explained it to him, and then told him, that ashe could make no use of the rich dresses, they shouldbe sold and the money handed over to him. Theyfetched a good price, and with the cash he now had somuch money that he made up his mind to go to theHijaz on Pilgrimage.

When the time came for him to depart from

Bhopal, he took affectionate leave of MunshiJamaluddin Sahib, and then accompanied by a largecompany of divines and the elite he went to say good-bye to Maulawi Abdul Qayyum Sahib. On parting withhim he requested him to tell him something thatmight stand him in good stead and keep him happy.He was told: "Do not seek to be God, or HisMessenger." He submitted: "Sir, I am unable to grasp

your meaning, and I doubt whether anyone of thislarge company of divines has grasped it either."

"Well, then, how do you esteem God?"


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"Sir, one of His attributes is that He carriesthrough whatever He wills."

"Right. That is what I meant. When any of yourdesigns is frustrated, you should remind

yourself you are not God. A Messenger of Godreceives Gods commandments and knows thatthose who disobey him would be condemned tohell. He is, therefore, grieved at theirdisobedience. If anyone rejects your counsel, he

would not necessarily incur Gods wrath. So youwould have no cause to grieve over him."9

Departing from Bhopal, he stopped atBurhanpur where his fathers friend, MaulawiAbdullah, received him graciously and entertained himwell. On parting he gave him a basket of sweets. Whenhe opened it he found in it a draft for one thousand

rupees drawn upon a merchant in Mecca and somecash. He used the cash but did not present the draftfor payment.

Maulawi Abdullah had had an interestingcareer. He belonged to Sahiwal in the district ofShahpur. Somehow he contrived to arrive in Mecca toperform the Pilgrimage. He had no means of

subsistence and took to begging. One day it occurredto him that if he fell ill he would be utterly helpless.He repaired immediately to the Kaaba and clutching acorner of its covering made the pledge: "Lord, I cannotsee Thee, but holding on to the covering of Thy House,I promise Thee that I shall henceforth never beg fromany creature of Thine." Having made his pledge, he letgo of the covering and stepping back sat down.

Presently someone approached and put six pice in hishand. As he had not asked anyone for anything hetook the pice, fed himself on two pice worth of breadand bought matches with the remaining four pice


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which he sold for six pice. He re-invested his smallcapital in matches, which he sold for nine pice, andwent on repeating his venture, so that by sunset hehad gained four annas (sixteen pice). Within a fewdays his bundle of matches became too heavy. Hethen switched over to female toiletries. His businesscontinued to flourish and having made some moneyhe returned to Bombay, where he would buy copies ofthe Holy Quran and sell them in the surrounding

towns and villages. This business of his prospered sowell that on one occasion he purchased copies of theHoly Quran worth thirty thousand rupees andtransporting them to Bhera sold them all at a goodprofit to Maulawi Nur-ud-Dinsra father. Eventually hebecame a cloth merchant, built a house in Burhanpurand settled down there. He said his practice was thathe charged only a small profit and sold out quickly.

In Bombay Maulawi Nur-ud-Dinra met MaulawiInayatullah and asked him to procure for him a copyof Hadrat Shah Wali Ullahs booklet Fauzul Kabir,which he was eager to read and possess. Next day hewas told that the booklet was available for fifty rupees.He immediately handed over a note of the value of fiftyrupees and, grabbing the booklet, got up to depart.

Maulawi Inayatullah asked him why was he in such ahurry. He explained that as some jurists were of theview that a sale was not concluded till the parties hadseparated, he was eager to conclude his bargainbeyond any risk of revocation. Maulawi Inayatullahasked him to return soon. On his return the Maulawiin appreciation of his fondness for books returned thefifty rupees to him, despite his assurance that he had

enough money and could well afford the sum.


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IV

HIJAZ INTERLUDE

From Bombay Maulawi Nur-ud-Dinra took shipfor Jiddah. On board he found five intending pilgrimswho belonged to his part of the country and who

looked after him and made him comfortable in everyway. The overland journey from Jiddah to Mecca wasperformed by camel. He had heard that a supplicationmade on first sighting the House of Allah was alwaysgranted; so when he beheld the Kaaba from a risewhen approaching Mecca, he supplicated: "Lord I amever in need of Thy succour. I beseech Thee, therefore,that whenever I supplicate Thee, of Thy mercy grantmy supplication." He was not quite sure of anyauthority for the common belief in the acceptance ofevery supplication made on obtaining the first glimpseof the Kaaba, but his subsequent experienceconvinced him that his supplication made on thatoccasion had been granted.

In Mecca he took up his residence with a pious

person, somewhat advanced in age, who was knownas Makhdum, and started studying Hadith with threeoutstanding scholars. He studied Abu Daud withShaikh Muhammad Khazraji, Muslim with SayyidHusain and Muatta with Maulawi Rahmatullah. Ofthese he continued longest with Sayyid Husain, whospoke little and whose vocabulary was confined toHadith. Maulawi Rahmatullah told him that he hadknown Sayyid Husain for twenty years and was notaware of anyone with whom he was intimate, norcould he guess how he made his living. Maulawi Nur-


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ud-Dinra noticed that when people approached SayyidHusain and sought his guidance, he would advise oneto make a habit of remembering God by calling on Himas Ya Basit (O Thou of vast bounty) and another tocall on Him as YaGhani (O Self Sufficient One) or YaHamid (O Praiseworthy One) or Ya Majid (O ExaltedOne) etc. He had it in mind to enquire from him aboutthe wisdom underlying his advice, but could notventure out of respect for his taciturnity.

Maulawi Rahmatullah was an erudite divinewho was famous for his great skill in debate,particularly in refutation of current Christian doctrine.Unlike most divines he never reacted sharply toopposition. Even in the face of stubborn obtusenesshe never lost patience, and kept smiling and urbane.

Shaikh Muhammad Khazraji was well versed in

the six principal compilations of Hadith. On oneoccasion in the course of his lesson of Abu Daud, aslight difference emerged between the teacher and thepupil on the question when should the period ofAitikaf (Retreat into the mosque during the last tendays of Ramadan) be deemed to commence. TheShaikh felt the question was difficult. If Aitikaf wasstarted on the morning of the twenty-first, there was

the possibility that the preceding night might havebeen the Lailatul Qadr. It could not be started on theafternoon of the twentieth, as the Holy Prophetsapreferred starting it in the morning. On this MaulawiNur-ud-Dinra remarked that there was no difficulty.Aitikaf could be started on the morning of thetwentieth. The Shaikh observed: "That would beopposed to consensus."

Maulawi Nur-ud-Din: "Sir, I would respectfullydraw your attention to the observations of ImamAhmad bin Hambal on the subject of consensus. It


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merely signifies the view of the majority of the juristsof any particular school."

This gave great umbrage to the Shaikh, whospoke not a word through the rest of the lesson. In theafternoon Maulawi Nur-ud-Dinra went for his lesson toMaulawi Rahmatullah, who enquired from him: "Did

you debate something with your Shaikh thismorning?"

"Sir, there can be no debate between a pupiland a teacher. I am but a student, and the Shaikh is agreat divine. I had only tried to clear up a small point."

"It must have been an important question. TheShaikh came to me and said: 'Some students are tooventuresome and create difficulties.' He then relatedthe whole story to me."

"Sir, it is a minor ritualistic point. By startingAitikaf on the morning of the twentieth of Ramadan,instead of on the morning of the twenty-first, anyinconsistency between the Ahadith on the subjectwould be reconciled."

"But that would be contrary to consensus."

"Sir, what consensus could there be on such a

minor question?""Well, let us postpone the lesson till tomorrow,

and let us go to my house." When they emerged intothe courtyard of the Kaaba Maulawi Nur-ud-Dinrapointed to the Kaaba and enquired: "Sir, why dopeople face in the direction of the House when theyprostrate themselves in Prayer?"

"Such is the command of the Holy Prophet,peace and blessings of Allah be on him."


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"Sir, you are fully conversant with the JewishScriptures and know that Jerusalem was the Qiblabythe consensus of all the Prophets ofBani Israil. Thenwhy have you departed from the consensus of theProphets because of the command of one Prophetsa? IfI have differed on the interpretation of one Hadith on aminor point, what harm have I done?"

"My heart misgives me."

"But what about one whose heart does notmisgive him?"

"Well, I have interceded on your behalf withyour Shaikh and have re-assured him. You may freelyresume your lesson with him."10

Thereafter Maulawi Nur-ud-Dinra completed hisstudy of Nasai and Ibni Majah, in addition to Abu

Daudwith Shaikh Muhammad Khazraji.In the meantime Hadrat Shah Abdul Ghani

Mujaddadi arrived in Mecca from Medina. His adventwas widely proclaimed in Mecca and he wasenthusiastically welcomed. Maulawi Nur-ud-Dinra alsowent to pay him his respects. He was then seated inthe courtyard of the Kaaba, surrounded by hosts ofadmirers. Maulawi Nur-ud-Dinra, after greeting him,and without any further preliminary, enquired: "Sir,when should Aitikafbe started?"

He replied without any hesitation: "On themorning of the twentieth."

Maulawi Nur-ud-Dinra was deeply gratified andwas much impressed with his greatness and high

status. He then ventured: "Sir, I have heard that thiswould be contrary to consensus."

Shah Sahib replied in a strange tone:"Ignorance is a very heavy affliction". And he named


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several jurists ofHanafi, Maliki, Shafii, and Hambalischools who were of the same view.11

Such vast erudition and liberal thinking wonthe admiration and devotion of Maulawi Nur-ud-Dinra,and drawing apart he wrote a note requesting ShahSahibs permission to accompany him to Medina tostudy under him. On reading the note Shah Sahibintimated that he should go to Medina aftercompleting his course of studies in Mecca.

Maulawi Nur-ud-Dinra related all this toMaulawi Rahmatullah and submitted: "Such is truelearning. Our Shaikh was timid, but Shah Sahibannounced his view in the courtyard of the Kaaba inthe presence of thousands and no one took exceptionto it."

Maulawi Rahmatullahs comment was: "ShahSahib is a great divine."

On one occasion the mother of one of MaulawiNur-ud-Dinsra teachers fell ill and her illness becameprolonged. Several physicians were tried, but nothingseemed to help. The teacher then asked Maulawi Nur-ud-Dinra to go and consult some physician whom hemight know. Without disclosing that he himself was a

physician, he prepared a medicine which effected acure within two or three days. The teacher neverdiscovered the identity of the physician.

When he was ready to leave for Medina,Maulawi Nur-ud-Dinra entrusted a large sum of moneyand a quantity of baggage to a class-fellow from Bherawho lived in Mecca, and told him to employ the money

in his business and that on his return from Medina hewould recover the baggage and the money from him,leaving him the profit he might make on the money. InMedina he presented himself to Hadrat Shah Abdul


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Ghani who allotted him a quarter for his residence.After a few days he offered to swear allegiance to ShahSahib as his spiritual preceptor. Shah Sahib agreed,provided he would remain with him for a minimumperiod of six months. He directed him to concentrateon the verse of the Holy Quran: "We are closer to manthan his jugular vein" (50:17), to which, shortly after,he added the verse: "He is with you wheresoever youmay be" (57:5). As a result of such concentration he

was frequently honoured with visions of the HolyProphetsa in his dreams, and became aware of theconsequences of his spiritual laxity in certainrespects. He derived full benefit from his keepingcompany with Shah Sahib, who was very circumspect,a man of few words, very far sighted and of vasterudition. He gave lessons in Bukhari, Tirmidhi,Mathnawi of Maulana Rum and Qashiriyyah. He was

most courteous.

On one occasion Maulawi Nur-ud-Dinra askedhim how he appraised the four schools of Sunni

Jurisprudence. His response was: "The most widelyknown is the school of Abu Hanifah, the mostspacious is the school of Malik, the firmest is theschool of Shafii and the most comprehensive is the

school of Ahmad bin Hambal."The entire Holy Quran was recited daily in his

house, and some of his disciples repeated: "There is noGod save Allah", nineteen thousand times a day. Oneof them mentioned to Shah Sahib: "Nur-ud-Din is notdiligent in spiritual exercises. Besides he recites theFatihah in such Prayer services also in which theImam recites it aloud. He also approves of raising ofhands at certain points during the course of a Prayerservice. To this Shah Sahib retorted: "Well, then, takea knife and cut out from Bukhari references to the


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recital of the Fatihahwhen the Imam recites it aloud,and to the raising of hands at certain points during aPrayer service. Also, show him some authority forrepeating: 'There is no God save Allah' nineteenthousand times a day, and I am sure he will comply."

This silenced the critics.

One Maulawi Nabi Bakhsh Chishti of Jampurlived in the quarter next to that of Maulawi Nur-ud-Dinra. The purpose of his residence in Medina was that

he was eager to behold the Holy Prophetsa in a state ofwakefulness. He held to the view that it was notpermissible to offer one Rakaat Prayer in Witar.Maulawi Nur-ud-Dinra convinced him to the contrary.Shortly after Maulawi Nur-ud-Dinra saw the HolyProphetsa in a dream, who said to him: "You arebidden to eat in my house, but I am very anxiousabout Nabi Bakhsh." Maulawi Sahib kept on thelookout for Nabi Bakhsh for a long period, but he didnot visit his quarter. When he did encounter him atlast he enquired from him whether he was in somedifficulty, and offered him some money. He confessedthat he had passed through a time of great hardshipbut had just found some work and earned a smallamount, which had afforded him relief, so that he was

no longer in need.A Turkish resident of Medina, who owned a

large library developed a fondness for Maulawi Nur-ud-Dinra and being impressed by his love of the HolyQuran offered to lend him any book that he mightwish to read. He asked him for some book that mightenlighten him on the question of the abrogation of acertain number of the verses of the Holy Quran. Hebrought him a book in which it was affirmed that asmany as six hundred verses had been abrogated. Thisleft him puzzled. His friend then brought him Itqan,


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from which he gathered that only nineteen verses hadbeen abrogated. He was much pleased and thought oflooking into Shah Waliullahs book Fauzul Kabir,which he had bought in Bombay, but had not yetread. He was filled with joy when he discovered thataccording to Shah Waliullah only five verses had beenabrogated. This convinced him that the whole questionof abrogation was a matter of reflection andunderstanding. Later he was able to resolve the whole

problem and was completely satisfied that not a singleverse of the Holy Quran had been abrogated.

In Medina he was distressed to discover a lackof integrity and honesty among public functionaries. Afriend of his projected the construction of acommodious travellers inn for the comfort of visitorsto Medina and spent a large sum of money on theproject. The Qadi asked him for a loan of a hundredpounds. He sought the advice of Shah Abdul Ghani,who told him the loan would not be returned. Herefused to pay the money. The next day he received anotice from the department of the Qadi that the innwould obstruct a thoroughfare, which would be acontravention of a direction of the Holy Prophetsa andthat, therefore, work on the inn should be suspended.

This upset his plans and he sought the advice of afriend who suggested he should go to Jiddah and seekthe assistance of the British consul. The latter wroteto the Qadi, who on receipt of the consuls letterissued another notice to the effect that as enquirieshad established that the thoroughfare was no longerused, there was no question of obstruction, and theconstruction of the inn was permitted!

On one occasion someone came to Shah Sahiband complained that he had migrated to Medina, butfound conditions in Medina deplorable. Shah Sahib


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was much vexed and remarked: "I too have migratedhere. If your migration was inspired by the longing tobe in the vicinity of the Holy Prophetsa that is availableto you. But if you came here seeking the company ofAbu Bakrra, Umarra, Uthmanra and Alira, you will notfind them here. You had better go and look for themelsewhere."

Maulawi Nur-ud-Dinra once missed the noonPrayer service and was deeply distressed that he had

been guilty of a major sin which would not be forgiven.He entered the mosque in great perturbation by theGate of Mercy, over which was inscribed the verse: "OMy servants who have committeed excesses against

your own selves, despair not of the mercy of Allah,surely Allah forgives all sins; He is Most Forgiving,Ever Merciful" (39:54). Even this divine assurancefailed to comfort his soul. He started saying his Prayerat a spot between the pulpit and the chamber of theHoly Prophetsa. While bowing he recalled that the HolyProphetsa had described the space between the pulpitand his chamber as a part of the Gardens of Paradise.He was thus in Paradise and would be bestowedwhatever he were to supplicate for. So he supplicatedfor the forgiveness of his default.

During his journey from Mecca to Medina hehad noticed that often there arose friction between theBedouin camel drivers and their Indian clients whichled to unpleasantness between them. On reflection hefelt that two factors contributed principally to thisstate of affairs. One, lack of adequate means ofcommunication. Pilgrims from India had seldom anyknowledge of Arabic, and the Bedouins did not knowHindustani.

Secondly, the Arab custom that everyone iswelcomed to a meal. Thus it often happens that food


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provided by a passenger for his camel driver is sharedby several, with the result that no one eats his fill andall go hungry and become irritable.

The first factor did not operate in the case ofMaulawi Nur-ud-Dinra. To safeguard himself againstthe second, he took the precaution that before leavingMedina on his return journey, he laid in a plentifulsupply of dates, and every night, about the middle ofthe night, he made over a double handful of dates to

his camel driver, which kept him well fed and in goodhumour, so that he served him devotedly, studying hiscomfort and anticipating his needs.

Approaching Mecca, and recalling that it wasmentioned in a Hadith that the Holy Prophetsa hadentered Mecca by way of Kada, but finding that loadedcamels and donkeys could not proceed that way, he

dismounted from his camel a little beyond DhiTawaand entered Mecca by way of Kada. He noticed thatonly a small number did that.

In Mecca, whenever he wished to performUmra, he would put on the Ihram (the pilgrims garb)in his residence. Noticing this, his host, the venerableMakhdum, suggested that he should go to Tanim and

put on the Ihram there. He explained that it wasunnecessary to go six or seven miles out of town,when there was good authority in Hadith thatMeccans could put on the Ihram in Mecca. Makhdumwas upset and said: "You act contrary to the practiceof the townsmen and set yourself in opposition tothem." He remarked that he did not want to opposethe townsmen; only the donkey drivers whose custom

was thereby reduced. This drew a smile fromMakhdum, and he held his peace.


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Having performed the Pilgrimage, he went to hisclass-fellow of Bhera and demanded his baggage andmoney. He was put off once or twice, but at last

yielding to his persistence the man led him to a largehouse, the door of which was locked, and said: "I havedeposited your baggage and money with the owner ofthis house. I do not know where he has gone." Whilethey were talking an Arab arrived and enquired: "Whatis the matter?" Maulawi Nur-ud-Dinra said: "My

baggage is with the owner of this house and it isstrange that such a large house is locked." The Arabasked: "Why is this Indian standing here?"

"He is the one who placed my baggage here."

Hearing this the Arab flew into a rage andexclaimed: "This fellow is a liar and a cheat. He hasdone away with your money and your baggage. The

owner of this house is a highly respected citizen. Heand the members of his family have gone to Jiddah tosee off their friends and will not return till after allpilgrims have departed for their homes."

The Arab spoke courteously and affectionatelyto Maulawi Nur-ud-Dinra, but abused his class-fellowroundly, who remained silent and hung his head in

shame. The Arab replied: "This is how it is in Mecca.These Indians have given us a bad name, and donothing to mend their ways. Sir, this fellow has givenaway all your money and baggage to a Bengali woman.

These people are given to that kind of thing. You willnot get any of your things back."

Later, when Maulawi Nur-ud-Dinsra teacher,whose fellow pupils both of them had been, was about

to set out on Pilgrimage, he warned him to look aftereverything himself and not to put his trust in anyone.On return from Pilgrimage he expressed his gratitude


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to Maulawi Sahib for his advice which hadsafeguarded him against the depredations of his ex-pupil.

Makhdum Sahib was of advanced age. His wifewas much younger and was very beautiful. One dayMaulawi Nur-ud-Dinra said to her: "I wish to ask youtwo questions. The first is: Are you fully conscious of

your great beauty?"

"Indeed I am. I am so conscious of it that in thewhole of Mecca I am the only woman who does not useany make-up whatever."

"My second question is: I have observed thatyou work very hard to make Makhdum Sahibcomfortable. He is very old and you are very young.Your utter devotion to him surprises me."

"Were he not old, I would not work so hard. Godhaving bestowed him on me as my husband, it is myduty to behave most handsomely towards him andprovide him with every comfort."

Maulawi Nur-ud-Dinra was convinced that theyoung woman had achieved the climax of virtue andbeneficence. He enquired from Makhdum Sahib: "Are

you completely satisfied with your wife? He answered:"I can vouch for her truthfulness. She is most mindfulof my comfort, and fully justifies her name Saddiqa(the righteous one)."12

Maulawi Nur-ud-Dinra arrived in Bombay with aheavy load of books. He registered the boxescontaining them for Lahore, freight to be paid ontaking delivery. He stopped in Delhi where he was told

that his teacher of medicine was also in Delhi. Hewent to pay his respects to him and was asked: "Whathave you brought from the Hijaz? "He mentioned some


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of the books he had collected. His teacher said: "Makethem over to me."

"Sir, I shall be happy to do so. They have beenbooked to Lahore. On arriving in Lahore I shall sendthem to you."

"I want to see Lahore. Let us go there togetherthis very day."

He was willing and accompanied him to Lahore

and showed him round. The books were mentioned,and the gracious teacher had the boxes taken deliveryof on payment of freight from Bombay, and made themover to his ex-pupil, explaining: "I have so arranged,so that I, too, may have a share in providing them for

you."13

In fact Maulawi Nur-ud-Dinra did not, at the

time, have the money to pay the freight. When he hadseen his teacher off, a Hindu of Bhera, who owned acertain number of units of road transportation, offeredto transport all his baggage to Bhera, saying that hewould recover the freight from him in Bhera.


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V

PHYSICIAN AT BHERA

On arrival at Bhera Maulawi Nur-ud-Dinra waswelcomed by a large gathering of Muslims and Hindusof the town. He soon discovered that the prevailing

atmosphere was one of fanaticism, intrigue anddistrust. Among the Muslims there was a strongtendency towards emphasising minor points ofceremonial and ritual and an entire absence ofeagerness to foster high moral qualities and promotespiritual values. He was repeatedly drawn into futilediscussions of theological abstractions, and hissensible liberal views gave mortal offence. He waswarned that unless he descended to the common,popular level in these matters, life would be madedifficult for him. He was often manoeuvered intosituations of extreme peril, from which he managed toextricate himself by the exercise of his God-givenacumen, tact, courage and presence of mind. Manystill had recourse to him for theological studies, and

he gave them freely of his best, but controversy andintrigue continued to hold sway.

At last he decided to start the practice ofmedicine. He sought the advice of a physician whowas already well established and he counselledcaution: "I charge fees, and yet can just eke out amodest livelihood. I know you will not demand fees,and voluntary offerings may be insignificant. Besides

you are likely to prescribe simple, inexpensiveremedies, and your methods will not commend you tosurgeons and druggists. The divines are not friendly


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towards you. Thus altogether the prospect is notencouraging."

He had married shortly before and felt that itwas time he settled down to a career. His experienceso far, though limited and haphazard, had proved hiscompetence. His diagnosis and even hisimprovisations had justified themselves. He wasfortified by a strong faith and perfect reliance uponGod. His father also encouraged him and suggested he

should establish his clinic in a large, spacious housewhich he placed at his disposal. His simple methodssoon began to attract patients. Throughout his life henever demanded a fee and was more than content withwhatever God provided. He did not discriminatebetween his patients. Everyone of them received hisfull attention. The poor and indigent were the objectsof his special care. Where needed, he provided themfinancial assistance.

His father died, and a short while after his elderbrother told him that the house in which he held hisclinic had been purchased and put in order withmoney provided by him, and that for some reason itwas needful that he should furnish him with a writtendeclaration to that effect. He complied readily and

cheerfully, and to make assurance doubly sure hedirected his apprentices to remove his paraphernaliato the chamber attached to a certain mosque, whichthey promptly did. When his mother learnt of this, shetold him that his brother had not meant him to move,and tried to explain the background, but he hadalready moved.

Discovering a desirable plot of ground, whichbelonged to the municipality of Bhera, he asked abuilder to put up a suitable structure on it, andrequested a Hindu acquaintance to furnish the money


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needed for the structure. The work commenced;whereupon the Tahsildar sent him a message that nobuilding could be erected on ground belonging to themunicipality, and without a plan having beenapproved. He added that out of respect for HakimSahib he would not protest, nor, out of the sameconsideration, would the members of the MunicipalCommittee, but the matter had been reported to theDeputy Commissioner who, as Chairman of the

Committee, was sure to direct the demolition of thestructure. The builder had the same apprehension,but was told to carry on the work. On the reportsubmitted to him the Deputy Commissioner intimatedthat he would soon find an opportunity of visiting thespot and appraising the situation.

The Deputy Commissioner came and directedthat further work may be suspended pending his finaldecision. By the time Maulawi Nur-ud-Dinra came upto see the Deputy Commissioner, he had left the spot,but turned back on being apprised of his coming andenquired: "Do you know that this site is publicdomain?"

"Yes, I know; but the whole town is public domain."

"How so?""If Government should decide to establish acantonment in any part of the town, could any oneobstruct it?"

"Of course, not."

"Thus the whole town can become public domain."

Without any further comment the DeputyCommissioner enquired: "How much of thi

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Hazrat Maulvi Nooruddeen