# Muhammad Amjad

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Indian scholar

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Not to be confused with [Mohammad Amjad](/source/Mohammad_Amjad).

Muhammad Amjad Personal life Born Naushera Died 1927 (1928) Religious life Religion Islam Denomination Sunni Jurisprudence Hanafi Creed Maturidi Movement Aligarh Movement

**Muhammad Amjad** ([Urdu](/source/Urdu_language): قاضی میاں محمد امجد) (died 1927), was a legal scholar of [Qur'an](/source/Qur'an), [Hadith](/source/Hadith), and the [Hanafi](/source/Hanafi) school of [Islamic law](/source/Sharia).

He was an authority on Muslim jurisprudence. He was also a [Sufi](/source/Sufism) of the [Chishti Order](/source/Chishti_Order), and one of the few Sufis[1] in [South Asia](/source/South_Asia) who did not establish the '[Khanqah](/source/Khanqah)',[2]"Darbar"[3] or Astana 'Aliya[4] and forbade his descendants not to establish [Dargah](/source/Dargah) after his death and made a will to bury him in the ordinary grave. He was against all the practices resulting in undue homage to the tombs and graves of Sufis and saints. He believed that Islam was corrupted by Sufism, pantheism, theology ([Kalam](/source/Kalam)), philosophy and by all sorts of superstitious beliefs. Belonging to a [qadi](/source/Qadi)'s family which had, since the 16th century, been prominent among the [landed aristocracy](/source/Landed_nobility) of the [Soon Valley](/source/Soon_Valley), he adopted 'Faqr' (spiritual poverty)[5] and 'Darwayshi' (asceticism).[6]

## The disciple path

He was born in [Naushera](/source/Naushera%2C_Punjab), Swon [Valley](/source/Valley). He belonged to [Awan (Pakistan)](/source/Awan_(Pakistan)).[7] He was a maternal grandson of Kalim Allah,[8]

## The jurist path

A letter written in Persian language by [Sajjada Nashin](/source/Sajjada_Nashin) Pir [Sial Sharif](/source/Sial_Sharif) Khawaja Zia ud Din to Qazi Mian Muhammad Amjad.

With the advent of [British](/source/British_Raj) and downfall of [Mughal Empire](/source/Mughal_Empire), the Muslims were deprived of their political authority and their law was replaced by [English law](/source/English_law). Their language and [laws](/source/Muslim_law) were displaced through the system of English language and law. The [Indian Rebellion of 1857](/source/Indian_Rebellion_of_1857) marked the end of Mughal rule. The Muslims in the words of [W. W. Hunter](http://www.apnaorg.com/books/english/indian-musalmans/book.php?fldr=book), "found their prestige gone, their laws replaced, their language shelved and their education shorn of its monetary value"[9] According to Tanveer Khalid "The British Government, though gradually, abrogated the Islamic Law. The whole of Muslim Criminal law was superseded by the Indian Penal Code and the Code of Criminal Procedure. The Indian Evidence Act and the Indian Contract Act replaced the Islamic law. The Indian Majority Act, 1875, abrogated Muslim Law except in matters relating to marriage, dower and divorce. The Caste Disabilities Act, 1850, 'abolished the civil disabilities which Muslim Law attached to apostasy."[10]

In this period of turmoil the Muslims of Soon Valley needed the guidance of Islam for their private and public life. They also needed to obtain [fatwa](/source/Fatwa) to guide them in everyday life. Belonging to the remote area of Soon Valley, surrounded by high hills and without road connected to [District Shahpur](/source/Shahpur%2C_Pakistan), and with low literacy rate, the people of this area began to face numerous changes as a result of the greater socialisation with the advent of British. This has given rise to new issues and problems related to the shariah law and their private and public life. In these circumstances Qazi mian Muhammad being as a son of Qazi family came forward for the preservation of Islamic law in the Soon Valley. It was at this critical juncture that he appeared as 'Mujtahid'.[11]

He was a great legal scholar of the Hanafi school of Islamic law.[12] He preferred this school because, among the four[13] established Sunni schools of legal thought in Islam, the Hanafi school is the oldest. It has a reputation for putting greater emphasis on the role of reason and being slightly more liberal than the other three schools. He knew Arabic, Persian, and Urdu languages. His legal scholarship was unparalleled in the area. During the period of British rule, when cases were decided according to English law, Muslims consulted him for his legal opinions on Islamic laws. His verdicts and fatwas were sought and quoted about religious questions on which he was held to be an authority. He rendered a great service to Islamic laws and Fiqah. He was also a Muhaddith (one who specialises in Hadith literature). He issued many fatwa on important issues at the request of the Muslims of his time. Muslims scholars from all the British India asked him for his legal opinion on the important issues concerning Islamic law. The excellence of Qazi Mian Muhammad Amjad as a great jurist had been widely accepted in his time.

He helped the common Muslim not to lose heart in the years of his servitude, poverty and deprivation. He also established a mosque in Naushera; the call for prayers went forth from the minarets five times a day, allegiance was proclaimed to God and [Muhammad](/source/Muhammad) punctually and persistently. His contribution to the preservation of Islam in the Soon valley in the period of turmoil cannot be forgotten by his people.

## The Sufi path

A letter from Khawaja Zia ud Din to Amjad asking about *Kihalastah al-Nisab*, a treatise by [Allamah Al-Hilli](/source/Allamah_Al-Hilli) on [Ali](/source/Ali)'s descendants

As a Sufi, he was an authority on ["Wahdt al Wujud"](/source/Sufi_metaphysics),[14] Sufism, and Muslim mysticism. The study of great Sufi, [Ibn Arabi](/source/Ibn_Arabi), and his masterpiece [The Meccan Illuminations (Al-Futūḥāt al-Makkiyya)](/source/Ibn_Arabi#Works) in 37 volumes[15] was his specialisation. In his *Anwar Shamsia*, Maulvi Ameer Baksh says that he was an ardent reader of Ibn Arabi book [The Meccan Illuminations (Al-Futūḥāt al-Makkiyya)](/source/Ibn_Arabi#Works), and was an authority on his teaching. He acknowledged Ibn Arabi superiority in philosophy and spiritual insight, but he never followed him if he found him deviating from [Sunnah](/source/Sunnah). He used his knowledge of Islamic mysticism, Sufism and "Wahdt al Wujud" only for purely academic purposes and never allowed his devotees, followers and descendants to treat him as a Pir. Although, he was capable of creating a '[Khanqah](/source/Khanqah)', 'Darbar' a centre of Sufi mysticism, and though Shams-ud-Din Sialvi of [Sial Sharif](/source/Sial_Sharif) authorised him to do so, he did not create any 'Gadi' or 'Drabar', and also forbade his descendants to do this, as he was also a strong critic of Darbars and "family Gadi Nasheen". He also forbade his descendants not to establish [Dargah](/source/Dargah) after his death and made a will to bury him in the ordinary grave. After his death his elder son [Qazi Mazhar Qayyum](/source/Qazi_Mazhar_Qayyum) made every effort to stop the people from making Dargah of the grave of his father.[16]

He was a Sufi and [Alim](/source/Ulama) at the same time. In the words of Sarah F. D. Ansari, "Rigid distinctions have been drawn between ulama (plural of Alim) and sufis. They have been portrayed as antithetical, irreconcilable representatives of the same truth and consequently very different from the point of view of their relationships with governments of the day. As guardians of the [Sharia](/source/Sharia), ulama were officially appointed as [muftis](/source/Muftis) and qazis to interpret and administer God's Law. They often came to rely on the state for their livelihood in the form of stipends and grants; they tended to become involved in worldly interests, which could lead them both to be distracted from essentially spiritual matters and to identify with the concerns of rulers rather than those of ordinary Muslims. Sufis, on the other hand, sought to gain knowledge of God in their hearts. By following the path, which meant observing various techniques of spiritual development, they aimed to obliterate self in unison with God. Because they placed greater emphasis on spiritual growth rather than on the letter of God's law, they were often able to reach out to people of other faiths, indeed to draw them towards Islam. For these reasons, and because they depended on the offerings of the pious rather than the gifts of kings, they often tended to stand aloof from state power and its representatives."[17]

### In poetry

[Sir Muhammad Iqbal](/source/Sir_Muhammad_Iqbal) criticised the [pirs](/source/Pir_(Sufism)) of Punjab in his poem (پنچاب کے پيرزادوں سے) "*To The Punjab Pirs*". In this poem he imagined that he visited the tomb of reformer Shaykh [Ahmad Sirhindi](/source/Ahmad_Sirhindi) and asked him for the saints' gift and blessings. The spirit of saint replied that God's people i.e., Pirs and Sufis have no portion in this land of five rivers i.e., Punjab, where lordly tassel or turban sprouts from monkish cap. Pirs and "Sajjada nashins, claimed to be the descendants of the Sufi, 'saints', intermediaries between the Faithful and their God, and this cut against the grain of Islamic orthodoxy. As beneficiaries, in cash and in kind, of their special religious status, these sajjada nashins had become men of local standing in their own right."[18] In the Punjab, the sajjada nashin or pir families were not so rich in terms of land as the great land lords of Punjab but these sajjada nashin or pir families exerted great political and religious influence over the people. The British could not administer the area without their help and no political party could win the election without their help.[19] Sir Muhammad Iqbal denounced these pirs in one of his poems as merely pale reflections of the great medieval Sufi saints, "Crows" occupying the "Eagle nests" of Punjab's greatest religious men.[20][21] While criticising this role of pirs of Punjab, he says:[22]

Original Urdu English translation حاضر ہوا ميں شيخ مجدد کي لحد پر وہ خاک کہ ہے زير فلک مطلع انوار اس خاک کے ذروں سے ہيں شرمندہ ستارے اس خاک ميں پوشيدہ ہے وہ صاحب اسرار گردن نہ جھکي جس کي جہانگير کے آگے جس کے نفس گرم سے ہے گرمي احرار وہ ہند ميں سرمايہء ملت کا نگہباں اللہ نے بر وقت کيا جس کو خبردار کي عرض يہ ميں نے کہ عطا فقر ہو مجھ کو آنکھيں مري بينا ہيں ، و ليکن نہيں بيدار! آئي يہ صدا سلسلہء فقر ہوا بند ہيں اہل نظر کشور پنجاب سے بيزار عارف کا ٹھکانا نہيں وہ خطہ کہ جس ميں پيدا کلہ فقر سے ہو طرئہ دستار باقي کلہ فقر سے تھا ولولہء حق طروں نے چڑھايا نشہء 'خدمت سرکار'! I STOOD by the Reformer's tomb: that dust Whence here below an orient splendour breaks, Dust before whose least speck stars hang their heads, Dust shrouding that high knower of things unknown Who to Jehangir would not bend his neck, Whose ardent breath fans every free heart's ardour, Whom Allah sent in season to keep watch In India on the treasure-house of Islam. I craved the saints' gift, other-worldliness For my eyes Saw, yet dimly. Answer came: 'Closed is the long roll of the saints; this Land Of the Five Rivers stinks in good men's nostrils. God's people have no portion in that country Where lordly tassel sprouts from monkish cap That cap bred passionate faith, this tassel breeds Passion for playing pander to Government.

He had correspondence with various famous Sufis of his time including Shams-ud-Din Sialvi of Sial Sharif, Khawaja Muhammad-ud-Din, Khawaja Zia-ud-Din, [Pir Meher Ali Shah](/source/Pir_Meher_Ali_Shah), Pir Jalalpur Sharif. He inherited a library of rare Arabic manuscripts from his ancestors, to which he added every rare book or manuscript that he could find. He left many books still in the form of manuscripts, religious decisions, letters, and notes.

### The Meccan Illuminations

As pointed out earlier, in his *Anwar Shamsia*, edition 1916,[23] Maulvi Ameer Baksh says that when [Khawaja Shams-ud-din Sialvi](/source/Sial_sharif) died in 1883, his disciple Qazi Mian Muhammad Amjad was so mourned and depressed that now with whom he would learned and discussed Sufism and Ibn Arabi philosophy. According to Maulvi Ameer Baksh, Qazi Mian Muhammad Amjad was an ardent reader of Ibn Arabi book [The Meccan Illuminations (Al-Futūḥāt al-Makkiyya)](/source/Ibn_Arabi#Works), and was an authority on his teaching. The study of great Sufi, [Ibn Arabi](/source/Ibn_Arabi), and his masterpiece [The Meccan Illuminations (Al-Futūḥāt al-Makkiyya)](/source/Ibn_Arabi#Works) in 37 volumes[24] was his specialisation. He died in 1920, leaving his younger comrade [Pir Meher Ali Shah](/source/Pir_Meher_Ali_Shah) as the only authority on this subject in India.

Both were disciples of [Khawaja Shams-ud-din Sialvi](/source/Sial_Sharif). Through the training received from Khwaja Shams-ud-din Sialvi, they learnt the fundamentals of Sufism. The great Sufi introduced them to mystic way of life and granted to them the spiritual insights. They now came to see through illumination (Ishraq) what they had previously learnt theoretically from books. However, having reached both formal and spiritual perfection, he returned to the world of books and Muslim jurisprudence. But his younger comrade, Pir Meher Ali Shah went ahead and had undergone or experienced mystic trances at highest level. He used to spend all summer and winter nights sitting on a slab of stone in the shape of a prayer mat, devoted to prayer and meditation. With this practice, once his legs became unable to move.[25]

In 1933, Pir Meher Ali Shah was absorbed in his mediation and mystic trances. In the same year the great philosopher, [Sir Muhammad Iqbal](/source/Sir_Muhammad_Iqbal) had to give lecture on Cambridge University on Ibn Arabi concept of Space and Time. He wrote a letter to Pir Meher Ali Shah stating that now there was no body in whole [Hindustan](/source/Hindustan), to whom he could consulted in this matter, requesting him to tell about Ibn Arabi concept of Space and Time. In this letter Sir Muhammad Iqbal also stated with respect that he knew that the learned Pir was disturbed due to his mediation, but as his motive was service of Islam, therefore he dared to ask him a question. Pir Meher Ali shah, however due to his mediation, bad health, and old age could not replied.[26] He died in 1937. Next year, Sir Muhammad Iqbal also died.

## Sufi of the Chishti Order

Qazi Mian Muhammad Amjad was a disciple and Khalifa of Shams-ud-din Sialvi in the Silsila-e-Chishtia Nizamiyah ([Chishti Order](/source/Chishti_Order)).

## Aligarh Movement

A receipt of donation by Qazi Mian Muhammad Amjad to Aligarh Muslim University

Amjad was a great admirer of [Syed Ahmed Khan](/source/Syed_Ahmed_Khan), and [Aligarh Movement](/source/Aligarh_Movement). Despite the strong opposition of conservative Muslim Ulema, he supported this movement in his area. He requested to the British Deputy Commissioner of District [Shahpur](/source/Shahpur_(Punjab)), now District [Sargodha](/source/Sargodha), to establish a High School in Naushera. Unlike the Ulema of his time he was very broadminded, and send his third son to the school. For its success, the Aligarh Movement depended wholly on public donations. Sir Syed Ahmed Khan made notable personal contributions and went whole India, and overboard in his fund collection drive. He organised lotteries, staged drama and felt no hesitation to visit any place, including red light areas, to collect money.[27] Qazi Mian Muhammad Amjad himself gave donation and persuaded all local influential landlords to contribute in this regard.

60 conservative [Ulema](/source/Ulema) and Alims had signed fatwas accusing Sir Syed of disbelief and apostasy. There was total consensus among the Ulema and Alims, only divine approval was missing. Maulvi Ali Bakhsh did the needful and travelled to Mecca and Medina on the pretext of pilgrimage and secured a fatwa calling for beheading of Sir Syed if he repented not and persisted with his plan to establish the college.[28] But Qazi Mian Muhammad Amjad urged his people to support Aligarh movement.

Amjad was a "Hakeem" or [herbalist](/source/Herbalist) (an [herbal medicine](/source/Herbal_medicine) practitioner) of first rank. He did not accept remuneration from patients for his treatments. Later, his elder son Qazi Mahar Qayyum (*Raees azam Naushera*) became a very accomplished "Hakeem".

Qazi Mian Muhammad Amjad died on 20 Jan 1920. He was buried in [Naushera](/source/Naushera%2C_Punjab), [Soon Valley](/source/Soon_Valley) of [Punjab](/source/Punjab), where his tomb became a site of Sufi [veneration](/source/Veneration).

## Notes and references

1. **[^](#cite_ref-1)** According to David Gilmartin "Rural Punjab had been converted to Islam by the proselytising activities of Sufis, and these Sufi 'saints' were the focus of Punjab's local and fragmented structure of devotional activities. Gilmartin, D. (1979). "Religious Leadership and the Pakistan Movement in the Punjab". *Modern Asian Studies*. **13** (3): 485–517. [doi](/source/Doi_(identifier)):[10.1017/S0026749X00007228](https://doi.org/10.1017%2FS0026749X00007228).

1. **[^](#cite_ref-2)** a spiritual hospice. Khanqah is a Persian word meaning a house or abode of sufis and dervishes. Khanqah is an important institution for Muslim society. Khanqah is the spiritual centre providing a facility for islah al-nafs (self correction). Following the traditions of the ahl al-haqq (people of truth), khanqah follows the traditions of suluk, tazkiya, and tasawwuf while staying clear of all kinds of bid‘as (innovations in religion) and complies strictly with the rules and boundaries prescribed by the shari‘a. Imam al- Dhahabi in his Siyar A‘lam al-Nubala' relates that Hasan al-Basri would have a session in the mosque where he would teach hadith, fiqh, sciences of the Qur'an, language and other disciplines and if he was asked about tasawwuf, he would answer. He would also have a special session in his house where he would only teach the meanings of zuhd (asceticism) and the sciences of the batin (inner-self). There were those among the people who would accompany Hasan al-Basri for hadith, some for the Qur'an and its commentary, some for language and rhetoric and others would accompany him for sincerity and purity of intention; among them were the like of 'Abd al-Wahid ibn Zayd who were known for their piety and worship.

1. **[^](#cite_ref-3)** A centre of sufi mysticism

1. **[^](#cite_ref-4)** spiritual hospice and centre of learning the sciences of shari‘a as well as purification of the inner-self. Another term used for khanqah.

1. **[^](#cite_ref-5)** M. Fethullah Gülen in his *Key Concepts in the Practice of Sufism* quotes the hadith of Muhammad, who said, "Poverty is my pride." According to the poet-philosopher of the East, Sir 'Allama [Muhammad Iqbal](/source/Muhammad_Iqbal), faqr does not signify only an attitude of detachment, selflessness and indifference to worldly life, which are all negative in nature. Iqbal's faqr is through and through positive. A faqir or qalandar in Iqbal is not only indifferent to vicissitudes of material life; he is a man of strong will, who has a moral stake in the social and political life of the people around him, motivated by the love for the ideal of moral and spiritual regeneration of mankind. In the attainment of this ideal, he is ready to sacrifice everything.

1. **[^](#cite_ref-6)** The term comes from the Persian word dervish, which usually refers to a mendicant ascetic. This latter word is also used to refer to an unflappable or ascetic temperament (as in the Urdu phrase darwayshana tabiyat for an ascetic temperament); that is, for an attitude that is indifferent to material possessions and the like.

1. **[^](#cite_ref-7)** Sir Lepel H. Griffin writes in his book *[The Panjab Chiefs](http://www.apnaorg.com/books/punjab-chiefs/) [Archived](https://web.archive.org/web/20091026154806/http://www.apnaorg.com/books/punjab-chiefs/) 26 October 2009 at the [Wayback Machine](/source/Wayback_Machine)* (1865 edition) p.570-571., that "All branches of the tribe (Awans) are unanimous in stating that they originally came from neighbourhood of [Ghazni](/source/Ghazni) to India, and all trace their genealogy to Hasrat [Ali](/source/Ali) the son-in-law of the Prophet. [Kutab Shah](/source/Qutb_Shah), who came from Ghazni with [Sultan Mahmud](/source/Mahmud_of_Ghazni), was the common ancestor of the Awans…….It was only in the Rawalpindi, Jhelam and Shahpur districts that they became of any political importance……..In Shahpur District the Awans held the hilly country to the north west, Jalar, Naoshera and Sukesar, where the head of the tribe still resides."

1. **[^](#cite_ref-8)** *Munaqib-i-Sultani*, a biography of [Sultan Bahu](/source/Sultan_Bahu), by Sultan Hamid.

1. **[^](#cite_ref-9)** [W. W. Hunter. *The Indian Mussulmans*](http://www.apnaorg.com/books/english/indian-musalmans/book.php?fldr=book) [Archived](https://web.archive.org/web/20110615040547/http://www.apnaorg.com/books/english/indian-musalmans/book.php?fldr=book) 15 June 2011 at the [Wayback Machine](/source/Wayback_Machine), London.

1. **[^](#cite_ref-10)** Tanveer Khalid, ISLAMIZATION IN PAKISTAN: A POLITICAL AND CONSTITUTIONAL STUDY FROM 1947–1988

1. **[^](#cite_ref-11)** One qualified to form an independent opinion in Muslim Law.

1. **[^](#cite_ref-12)** The Hanafi madhhab is named after the Iraqi scholar Abu Hanifa an-Nu‘man ibn Thābit (Arabic: أبو حنيفة النعمان بن ثابت) (699-767CE /89-157AH), a Tabi‘i whose legal views were preserved primarily by his two most important disciples, Abu Yusuf and Muhammad al-Shaybani.

1. **[^](#cite_ref-13)** the other three schools of thought being Shafi'i, Maliki, and Hanbali.

1. **[^](#cite_ref-14)** The English word [Pantheism](/source/Pantheism) means All is God, while the Arabic word wahdat ul-wujood emphasizes that there is just a single being in existence and this single being is God. However, wahdat ul-wujood maybe closer to panentheism, because it states that while the Universe is part of God or God's mind, God is still greater than his creation.

1. **[^](#cite_ref-15)** *The Meccan Illuminations* (*Al-Futūḥāt al-Makkiyya*), the largest work of Ibn Arabi in 37 volumes originally and published in 4 or 8 volumes in modern times, discussing a wide range of topics from mystical philosophy to Sufi practices and records of his dreams/visions.

1. **[^](#cite_ref-16)** However people still considered their descendants as [Sajjada Nashin](/source/Sajjada_Nashin).

1. **[^](#cite_ref-17)** Fazlur Rahman, *Islam* (Chicago, 2nd edn., 1979), pp. 128–32, 150–2; Aziz Ahmad, "The Sufi and the Sultan in Pre-Mughal Muslim India", *Der Islam*, 38 (1963), 142–53. Quoted in SUFI SAINTS AND STATE POWER, by SARAH F. D. ANSARI, Cambridge University Press

1. **[^](#cite_ref-18)** Gilmartin, D. (1979). "Religious Leadership and the Pakistan Movement in the Punjab". *Modern Asian Studies*. **13** (3): 485–517. [doi](/source/Doi_(identifier)):[10.1017/S0026749X00007228](https://doi.org/10.1017%2FS0026749X00007228).

1. **[^](#cite_ref-19)** SUFI SAINTS AND STATE POWER, by SARAH F. D. ANSARI, Cambridge University Press

1. **[^](#cite_ref-20)** Muhammad Iqbal, "Disciples in Revolt" in Poems from Iqbal, translated V.G. Juergen (London: Jhon Murray, 1955), 60

1. **[^](#cite_ref-21)** Empire and Islam: Punjab and the Making of Pakistan, David Gilmartin

1. **[^](#cite_ref-22)** *Poems from Iqbal* by V. G. Kiernan. [ISBN](/source/ISBN_(identifier)) [0-19-579185-1](https://en.wikipedia.org/wiki/Special:BookSources/0-19-579185-1)

1. **[^](#cite_ref-23)** *Anwar Shamsia*, a biography of [Khawaja Shams-ud-din Sialvi](/source/Sial_Sharif) by Maulvi Ameer Baksh, Edition 1916

1. **[^](#cite_ref-24)** *The Meccan Illuminations* (*Al-Futūḥāt al-Makkiyya*), the largest work of Ibn Arabi in 37 volumes discussing a wide range of topics from mystical philosophy to Sufi practices and records of his dreams/visions.

1. **[^](#cite_ref-25)** "Mehr Muneer" a Biography of Pir Meher Ali shah by maulana Faiz Ahmed

1. **[^](#cite_ref-26)** "Mehr Muneer" a Biography of Pir Meher Ali shah by Maulana Faiz Ahmed

1. **[^](#cite_ref-27)** [Sir Syed Ahmad Khan Historical thread.](http://pkpolitics.com/discuss/topic/sir-syed-ahmad-khan-historical-thread) [Archived](https://web.archive.org/web/20100217100551/http://pkpolitics.com/discuss/topic/sir-syed-ahmad-khan-historical-thread) 17 February 2010 at the [Wayback Machine](/source/Wayback_Machine)

1. **[^](#cite_ref-28)** Hayat-i-Javed (A Biography of Sir Sayyid) by Altaf Husain Hali (1901), translated by David J. Matthews (New Delhi: Rupa and Company, 1994),

### Sources

1. This family genealogical table has been copied from a very ancient manuscript found in the library of Qazi Mian Muhammad Amjad. [Jamal ad-Din Hasan ibn Yusuf ibn 'Ali ibn Muthahhar al-Hilli](/source/Allamah_Al-Hilli) also mentioned the names of first twelve generations of this Genealogical table in his book **Kihalastah al-Nisab**, a treatise on the [descendants](/source/Descendants_of_Ali_ibn_Abi_Talib) of '[Ali Ibn Abi Talib](/source/Ali_Ibn_Abi_Talib)', [Alawi](/source/Alavi_(surname)). This treatise also includes the descendants of *Ali Ibn Abi Talib* who migrated to other countries after the rise of [Umayyad Caliphate](/source/Umayyad_Caliphate). The author of 'Bab-ul-Awan', a history of Awan tribe, also mentions the names of first twelve generations in his book. ['Bab-ul-Awan', a history of Awan tribe, by Muhammad Noor ud Din Sulemani. edition 1923.](https://archive.org/details/Bab-ul-awanAHistoryOfAwanTribe)

1. *Anwar Shamsia*, A biography of Pir Khawaja Shams-ud-din Sialvi, by Maulvi Ameer Baksh. [Edition 1916](https://www.archive.org/details/AnExtractFromanwarShamsiaABiographyOfFamousSufiKhawaja)

1. *Hu al-Hameed* by Sahibzada Muhammad Masood Ahmad.

1. *Wadi Soon sakesar* (*The Soon Valley*) by Sufi Sarwar, published by Al- Faisal Nashran, Lahore A joint venture of Lok Virsa, Islamabad and AL-Faisal Nashran, Lahore, copy right Lok Virsa, Islamabad 2002.

## External links

- [Islamic Sufism](https://web.archive.org/web/20091226085142/http://articles.sufism.info/en/sufism.htm)

- [The Light of Golora Sharif](https://web.archive.org/web/20100211233639/http://www.thelightofgolrasharif.com/)

v t e Muslim scholars of the Hanafi school by century (AH CE) 2nd/8th Abu Hanifa (eponym of the school; 699–767) Zufar ibn al-Hudhayl (728-775) Abu Yusuf (738–798) Ibn al-Mubarak (726–797) al-Fudayl ibn Iyad (d. 803) Muhammad al-Shaybani (749–805) Waki' ibn al-Jarrah (d. 812) 3rd/9th Isa ibn Aban (d. 836) Ahmad ibn Abi Du'ad (777–854) Yahya ibn Aktham (d. 857) Al-Hakim al-Tirmidhi (d. 869) Al-Ḫaṣṣāf (d. 874) Abu Bakr al-Samarqandi (d. 882) 4th/10th Al-Tahawi (843–933) Abu Mansur al-Maturidi (853–944) Hakim al-Shahid (c.855 – c.945) Al-Hakim al-Samarqandi (b. 874) Al-Jassas (917–981) Abu al-Layth al-Samarqandi (944–983) 5th/11th Abu al-Husayn al-Basri (d. 1044) Karima al-Marwaziyya (969–1069) Al-Hujwiri (1009–1072) Al-Bazdawi (1010–1089) Al-Sarakhsi (d. 1090) Abu al-Yusr al-Bazdawi (1030–1100) Abu al-Mu'in al-Nasafi (d. 1115) Abu al-Thana' al-Lamishi 6th/12th Abu Ishaq al-Saffar al-Bukhari (d. 1139) Ibn al-Malāḥimī (d. 1141) Yusuf Hamadani (1062–1141) Abu Hafs Umar al-Nasafi (1067–1142) Al-Zamakhshari (1074–1143) Siraj al-Din al-Ushi (d. 1180) Nur al-Din al-Sabuni (d. 1184) Fatima al-Samarqandi (d. 1185) Al-Kasani (d. 1191) Jamal al-Din al-Ghaznawi (d. 1197) Burhan al-Din al-Marghinani (1135–1197) 7th/13th Rumi (1207–1273) Jalaluddin Tabrizi (d. 1228) Qutbuddin Bakhtiar Kaki (1173–1235) Mu'in al-Din Chishti (1143–1236) Baba Farid (1173–1266) Abu Tawwama (d. 1300) Abu al-Barakat al-Nasafi (d. 1310) 8th/14th Nizamuddin Auliya (1238–1325) Uthman bin Ali Zayla'i (d. 1342) Shah Jalal Mujarrad (1271–1346) Uthman Siraj ad-Din (1258–1357) Ala al-Haq (1301–1384) Jahaniyan Jahangasht (1308–1384) Akmal al-Din al-Babarti (d. 1384) Al-Taftazani (1322–1390) Ibn Abi al-Izz (1331–1390) Shams al-Din al-Samarqandi (1350–1410) Al-Sharif al-Jurjani (1339–1414) 9th/15th Nur Qutb Alam (d. 1416) Bande Nawaz (1321–1422) Shams al-Din al-Fanari (1350–1431) 'Ala' al-Din al-Bukhari (1377–1438) Husam ad-Din Manikpuri (d. 1449) Badr al-Din al-Ayni (1361–1451) Al-Kamal ibn al-Humam (1388–1457) Ali Qushji (1403–1474) Khidr Bey (b. 1407) 10th/16th Zenbilli Ali Cemali Efendi (1445–1526) Ibn Kemal (1468–1536) Abdul Quddus Gangohi (1456–1537) Ibrāhīm al-Ḥalabī (1460–1549) Fahreddin-i Acemi (d. 1460) Muhammad Ghawth (1500–1562) Nagore Shahul Hamid (1504–1570) Mosleh al-Din Lari (1510–1572) Muhammad Birgivi (1522–1573) Ebussuud Efendi (1490–1574) Hamza Makhdoom (1494–1576) Wajihuddin Alvi (1490–1580) Taşköprülüzade Ahmet (1495–1561) Yaqub Sarfi Kashmiri (1521–1595) Al-Tamartashi (d. 1596) Sadeddin Efendi (1536–1599) Mustafa Selaniki (d. 1600) Ali al-Qari (d. 1606) 11th/17th Ahmad Sirhindi (1564–1624) Esad Efendi (1570–1625) Kadızade Mehmed (1582–1635) 'Abd al-Haqq al-Dehlawi (1551–1642) Mehmed Efendi (1595–1654) Kâtip Çelebi (1609–1657) Jana Begum Shihab al-Din al-Khafaji (1569–1659) Khayr al-Din al-Ramli (1585–1671) Syed Rafi Mohammad (d. 1679) Mir Zahid Harawi (d. 1689) 12th/18th Shah Abdur Rahim (1644–1719) Zinat-un-Nissa Begum (1643–1721) Abd al-Ghani al-Nabulsi (1641–1731) Hashim Thattvi (1692–1761) Shah Waliullah Dehlawi (1703–1762) Shah Nuri Bengali (d. 1785) Mirza Mazhar Jan-e-Janaan (1699–1781) Murtada al-Zabidi (1732–1790) Sanaullah Panipati (1730–1810) Majduddin (d. 1813) 13th/19th Çerkes Halil Efendi (d. 1821) Ghulam Ali Dehlavi (1743–1824) Shah Abdul Aziz (1746–1824) Fatima al-Fudayliya (d. 1831) Syed Ahmad Barelvi (1786–1831) Syed Mir Nisar Ali (1782–1831) Ibn Abidin (1784–1836) Haji Shariatullah (1781–1840) Shah Muhammad Ishaq (1783–1846) Mamluk Ali Nanautawi (1789–1851) Mahmud al-Alusi (1802–1854) Fazl-e-Haq Khairabadi (1796–1861) Dudu Miyan (1819–1862) Karamat Ali Jaunpuri (1800–1873) Al-Maydani (1807–1861) Haji Dost Muhammad Qandhari (1801–1868) Mehr Ali Qadiri (1808–1868) Yusuf Ma Dexin (1794–1874) Naqi Ali Khan (1830–1880) Muhammad Qasim Nanautavi (1832–1880) Ahmad Ali Saharanpuri (1810–1880) Yaqub Nanautawi (1833–1884) Mazhar Nanautawi (1821–1885) Ubaidullah Suhrawardy (1832–1885) Abd al-Hayy al-Lucknawi (1848–1886) Faizul Hasan Saharanpuri (1816–1887) Siddiq Bharchundi (1819–1890) Rafiuddin Deobandi (1836–1890) Rahmatullah Kairanawi (1818–1891) Mustafa Ruhi Efendi (1800–1891) Mahmoodullah Hussaini (d. 1894) Syed Ahmad Dehlavi (died 1894) Imdadullah Muhajir Makki (1817–1899) Hafiz Ahmad Jaunpuri (1834–1899) Muhammad Munir Nanautavi (1831–1904) Rashid Ahmad Gangohi (1826–1905) Abdul Wahid Bengali (1850–1905) Syed Ahmadullah Maizbhandari (1826–1906) Fazlur Rahman Usmani (1831–1907) Abd Allah ibn Abbas ibn Siddiq (1854–1907) Muhammad Naimuddin (1832–1907) Hassan Raza Khan (1859–1908) Sayyid Muhammad Abid (1834–1912) Ahmad Hasan Amrohi (1850–1912) Kareemullah Shah (1838–1913) Shibli Nomani (1857–1914) Najib Ali Choudhury (fl. 1870s) 14th/20th Imamuddin Punjabi (died 1916) Mehmet Cemaleddin Efendi (1848–1917) Abdur Rahim Raipuri (1855–1919) Mahmud Hasan Deobandi (1851–1920) Asrarullah Hussaini (1856–1920) Abdul Hamid Madarshahi (1869–1920) Abdul Awwal Jaunpuri (1867–1921) Ahmed Raza Khan Barelvi (1856–1921) Sufi Azizur Rahman (1862–1922) Azimuddin Hanafi (1838–1922) Khalil Ahmad Saharanpuri (1852–1927) Muhammad Ali Mungeri (1846–1927) Medeni Mehmet Nuri Efendi (1859–1927) Muhammad Amjad (d. 1927) Azizur Rahman Usmani (1859–1928) Muhammad Ahmad Nanautawi (1862–1930) Hamiduddin Farahi (1863–1930) Ibrahim Ali Tashna (1872–1931) Machiliwale Shah (d. 1932) Anwar Shah Kashmiri (1875–1933) Sayyid Mumtaz Ali (1860–1935) Majid Ali Jaunpuri (d. 1935) Abdur Rab Jaunpuri (1875–1935) Ghulam Muhammad Dinpuri (1835–1936) Meher Ali Shah (1859–1937) Ghulamur Rahman Maizbhandari (1865–1937) Muhammad Ishaq (1883–1938) Mohammad Abu Bakr Siddique (1845–1939) Abul Muhasin Sajjad (1880–1940) Zamiruddin Ahmad (1878–1940) Shukrullah Mubarakpuri (1895–1942) Qasim Sadiq (1845–1942) Chaudhry Afzal Haq (1891–1942) Ashraf Ali Thanwi (1863–1943) Ibrahim Ujani (1863–1943) Habibullah Qurayshi (1865–1943) Hamid Raza Khan (1875–1943) Ubaidullah Sindhi (1872–1944) Ilyas Kandhlawi (1885–1944) Asghar Hussain Deobandi (1877–1945) Sahool Bhagalpuri (d. 1948) Amjad Ali Aazmi (1882–1948) Naeem-ud-Deen Muradabadi (1887–1948) Shabbir Ahmad Usmani (1887–1949) Abd Allah Siraj (1876–1949) Murtaza Hasan Chandpuri (1868–1951) Khwaja Yunus Ali (1886–1951) Jamaat Ali Shah (1834–1951) Kifayatullah Dehlawi (1875–1952) Nesaruddin Ahmad (1873–1952) Al-Kawthari (1879–1952) Sulaiman Nadvi (1884–1953) Mustafa Sabri (1869–1954) Masood Alam Nadwi (1910–1954) Ghousi Shah (1893–1954) Shihabuddeen Ahmed Koya Shaliyathi (1885–1954) Abdul Aleem Siddiqi (1892–1954) Izaz Ali Amrohi (1882–1955) Abdul Salam Nadwi (1883–1955) Abdul Khaleque Chhaturawi (1892–1955) Saeed Ahmad Sandwipi (1882–1956) Manazir Ahsan Gilani (1892–1956) Habibur Rehman Ludhianvi (1892–1956) Hussain Ahmad Madani (1879–1957) Ahmad Saeed Dehlavi (1888–1959) Ahmed Ali Enayetpuri (1898–1959) Amin ul-Hasanat (1922–1960) Azizul Haq Chatgami (1903–1961) Maqsudullah (1883–1961) Syed Ata Ullah Shah Bukhari (1892–1961) Muhammad Hassan (1880–1961) Abdul Qadir Raipuri (1878–1962) Ahmed Ali Lahori (1887–1962) Hifzur Rahman Seoharwi (1900–1962) Sardar Ahmad Chishti (1903–1962) Muhammad Sanaullah (1905–1963) Badre Alam Merathi (1898–1965) Yusuf Kandhlawi (1917–1965) Ibrahim Raza Khan (1907–1965) Shah Ahmad Hasan (1882–1967) Wasiullah Fatehpuri (1895–1967) Tajul Islam (1896–1967) Shamsul Haque Faridpuri (1896–1969) Khair Muhammad Jalandhari (1895–1970) Abdul Hamid Qadri Badayuni (1898–1970) Mohammad Abdul Ghafoor Hazarvi (1909–1970) Muhammad Ali Jalandhari (1895–1971) Mushahid Ahmad Bayampuri (1907–1971) Abdur Rahman Kashgari (1912–1971) Syed Fakhruddin Ahmad (1889–1972) Abdul Batin Jaunpuri (1900–1973) Idris Kandhlawi (1899–1974) Deen Muhammad Khan (1900–1974) Zafar Ahmad Usmani (1892–1974) Fazlur Rahman Ansari (1914–1974) Momtazuddin Ahmad (1889–1974) Muhammad Abu Zahra (1898–1974) Amimul Ehsan Barkati (1911–1974) Muhammad Miyan Deobandi (1903–1975) Ghulam Mohiuddin Ghaznavi (1902–1975) Ghulam Mohiyuddin Gilani (1891–1974) Moinuddin Ahmad Nadwi (1903–1974) Abul Wafa Al Afghani (1893–1975) Mahdi Hasan Shahjahanpuri (1882–1976) Ibrahim Balyawi (1887–1976) Muhammad Faizullah (1892–1976) Abdul Wahhab Pirji (1895–1976) Athar Ali (1891–1976) Muhammad Shafi (1897–1976) Abdul Majid Daryabadi (1892–1977) Yusuf Banuri (1908–1977) Syed Muhammad Ishaq (1915–1977) Sharif Hasan Deobandi (1920–1977) Mohammad al-Hasani (1935-1979) Mehboob Rizwi (1911–1979) Sahvi Shah (1923–1979) Abul A'la Maududi (1903–1979) Ehtisham ul Haq Thanvi (1915–1980) Mehmood-ur-Rehman (1919–1980) Mustafa Raza Khan (1892–1981) Ziauddin Madni (1877–1981) Khwaja Qamar ul Din Sialvi (1906–1981) Ghulam Ghaus Hazarvi (1896–1981) Shah Abdul Wahhab (1894–1982) Zakariyya Kandhlawi (1898–1982) Tayyib Qasmi (1897–1983) Shamsul Haq Afghani (1901–1983) Muslehuddin Siddiqui (1918–1983) Ibrahim Chatuli (1894–1984) Atiqur Rahman Usmani (1901–1984) Faiz-ul Hassan Shah (1911–1984) Shafee Okarvi (1930–1984) Saeed Ahmad Akbarabadi (1908–1985) Azhar Shah Qaiser (1920–1985) Harun Babunagari (1902–1986) Abdur Rashid Tarkabagish (1900–1986) Ahmad Saeed Kazmi (1913–1986) Siddique Ahmad (1903–1987) Muhammadullah Hafezzi (1895–1987) Abdur Rahim Firozpuri (1918–1987) Hafizur Rahman Wasif Dehlavi (1910–1987) Abdul Aziz Malazada (1917–1987) Shamsul Huda Panchbagi (1897–1988) Abdul Haq Akorwi (1912–1988) Abdul Jalil Badarpuri (1925–1989) Muntakhib al-Haqq (fl. 1980s) Abdul Matin Fulbari (1915–1990) Abu Zafar Mohammad Saleh (1915–1990) Ahmed Muhyuddin Nuri Shah Jilani (1915–1990) Mirajul Haq Deobandi (1910–1991) Minnatullah Rahmani (1913–1991) Sayed Moazzem Hossain (1901–1991) Taqi Amini (1926–1991) Habibur Rahman Azami (1900–1992) Hamid al-Ansari Ghazi (1909–1992) Muhammad Yunus (1906–1992) Masihullah Khan (1912–1992) Abul Hasan Jashori (1918–1993) Shams Naved Usmani (1931–1993) Shujaat Ali Qadri (1941–1993) Waqaruddin Qadri (1915–1993) Abdul Wahab Siddiqi (1942–1994) Inamul Hasan Kandhlawi (1918–1995) Ayub Ali (1919–1995) Wahiduzzaman Kairanawi (1930–1995) Abuzar Bukari (d. 1995) Mahmood Hasan Gangohi (1907–1996) Athar Mubarakpuri (1916–1996) Mukhtar Ashraf (1916–1996) Abdul Haque Faridi (1903–1996) Shamsuddin Qasemi (1935–1996) Manzoor Nomani (1905–1997) Sultan Ahmad Nanupuri (1914–1997) Ashraf Ali Dharmandali (1920–1997) Abd al-Fattah Abu Ghudda (1917–1997) Habibullah Mukhtar (1944-1997) Shamsul-hasan Shams Barelvi (1917–1997) Ghulam Moinuddin Gilani (1920–1997) Muhammad Abdullah Ghazi (1935–1998) Sadruddin Islahi (1917–1998) Karam Shah Azhari (1918–1998) Abdul Rasheed Nomani (1915–1999) Syed Ata-ul-Mohsin Bukhari (1939–1999) Abul Hasan Ali Hasani Nadwi (1913–1999) Ghulam Ali Okarvi (1919–2000) Ahmed Ali Badarpuri (1915–2000) Rashid Ahmed Jaunpuri (1889–2001) Mujahidul Islam Qasmi (1936–2002) Ajmal Khan Lahori (1930–2002) Arshadul Qadri (1925–2002) Ibrahim Siddiqui (1930–2002) Naeem Siddiqui (1916–2002) Shah Ahmad Noorani (1926–2003) Harun Islamabadi (1938 – 2003) Jameel Khan (1953–2004) Ismail Katki (1914–2005) Nur Uddin Gohorpuri (1924–2005) Ishaq Faridi (1957–2005) Ashraf Ali Bishwanathi (1928–2005) Kafilur Rahman Nishat Usmani (1942–2006) Syed Fazlul Karim (1935–2006) Shah Oliur Rahman (1916–2006) Abdullah Abbas Nadwi (1925–2006) Sirajussajidin Katki (1939–2006) Abrarul Haq Haqqi (1920–2006) Ubaidul Haq (1928–2007) Hasan Jan (1938–2007) Abdul Latif Fultali (1913–2008) Anzar Shah Kashmiri (1927–2008) Muhammad Abdullah (1932–2008) Obaidul Haque Wazirpuri (1934–2008) Azizur Rahman Qayed (1911–2008) Naseeruddin Naseer Gilani (1949–2009) Sarfraz Ahmed Naeemi (1948–2009) 15th/21st Marghoobur Rahman (1914–2010) Abu Saeed Muhammad Omar Ali (1945–2010) Naseer Ahmad Khan Bulandshahri (1918–2010) Khawaja Khan Muhammad (1916–2010) Zamiruddin Nanupuri (1936–2011) Zafeeruddin Miftahi (1926–2011) Azizul Haque (1919–2012) Abdus Sattar Akon (1929–2012) Saeed Ahmed Raipuri (1926–2012) Fazlul Haque Amini (1945–2012) Wahbi Sulayman Ghawji (1923–2013) Zainul Abideen Azmi (1932–2013) Muhammad Fazal Karim (1954–2013) Qazi Mu'tasim Billah (1933–2013) Abdullah Hasani Nadwi (1957–2013) Zubairul Hasan Kandhlawi (1950–2014) Nurul Islam Farooqi (1959–2014) Muhammad Mustafizur Rahman (1941–2014) Bahauddin Farooqi (1927–2014) Ahmad Naruyi (1963–2014) Asad Muhammad Saeed as-Sagharji (d. 2015) Abdur Rahman (scholar) (1920–2015) Abdul Majeed Ludhianvi (1935–2015) Abdullah Quraishi Al-Azhari (1935–2015) Sibtain Raza Khan (1927–2015) Muhiuddin Khan (1935–2016) Abdul Jabbar Jahanabadi (1937–2016) Shah Turab-ul-Haq (1944–2016) Saleemullah Khan (1921–2017) Yunus Jaunpuri (1937–2017) Alauddin Siddiqui (1938–2017) Muhammad Abdul Wahhab (1923–2018) Salim Qasmi (1926–2018) Akhtar Raza Khan (1943–2018) Iftikhar-ul-Hasan Kandhlawi (1922–2019) Talha Kandhlawi (1941–2019) Yusuf Motala (1946–2019) Ghulam Nabi Kashmiri (1965–2019) Khalid Mahmud (1925–2020) Abdul Haleem Chishti (1929–2020) Tafazzul Haque Habiganji (1938–2020) Muhammad Abdus Sobhan (1936–2020) Abdul Momin Imambari (1930–2020) Saeed Ahmad Palanpuri (1940–2020) Salman Mazahiri (1946–2020) Shah Ahmad Shafi (1945–2020) Adil Khan (1957–2020) Khadim Hussain Rizvi (1966–2020) Nur Hossain Kasemi (1945–2020) Azizur Rahman Hazarvi (1948–2020) Yahya Alampuri (1947–2020) Zar Wali Khan (1953–2020) Muhammad Naeem (1958–2020) Nurul Islam Jihadi (1916–2021) Abdul Razzaque Khan (1925–2021) Wahiduddin Khan (1925–2021) Nizamuddin Asir Adrawi (1926–2021) Muhammad Ali al-Sabuni (1930–2021) Abdur Razzaq Iskander (1935–2021) Wali Rahmani (1943–2021) Abdus Salam Chatgami (1943–2021) Usman Mansoorpuri (1944–2021) Syed Ata-ul-Muhaimin Bukhari (1944–2021) Abdul Khaliq Sambhali (1950–2021) Muhammad Wakkas (1952–2021) Noor Alam Khalil Amini (1952–2021) Junaid Babunagari (1953–2021) Ebrahim Desai (1963–2021) Faizul Waheed (1964–2021) AbdulWahid Rigi (d. 2022) Abdul Halim Bukhari (1945–2022) Rafi Usmani (1936–2022) Delwar Hossain Sayeedi (1940–2023) Yaseen Akhtar Misbahi (1953–2023) Shahidul Islam (1960–2023) Qamruddin Ahmad Gorakhpuri (1938–2024) Nadeem al-Wajidi (1954–2024) Syed Abdul Qadir Jilani (1935–2025) Hafez Ahmadullah Chatgami (1941–2025) Mukhtaruddin Shah (1950–2025) Ghulam Mohammad Vastanvi (1950–2025) Zulfiqar Ahmad Naqshbandi (1953–2025) Abu Taher Nadwi (1960–2026) Living Saifur Rahman Nizami (b. 1916) Ghulam Rasool Jamaati (b. 1923) Syed Waheed Ashraf (b. 1933) Muhammad Ishaq (b. 1935) Muhibbullah Babunagari (b. 1935) Ziaul Mustafa Razvi Qadri (b. 1935) Nematullah Azami (b. 1936) Yusuf Ziya Kavakçı (b. 1938) Madni Miyan (b. 1938) Muhammad 'Awwamah (b. 1940) Zia Uddin (b. 1941) Arshad Madani (b. 1941) Taqi Usmani (b. 1943) Kamaluddin Zafree (b. 1945) Muneeb-ur-Rehman (b. 1945) Qamaruzzaman Azmi (b. 1946) Ahmed Khanpuri (b. 1946) Abdolhamid Ismaeelzahi (b. 1946) Abul Qasim Nomani (b. 1947) Idrees Dahiri (b. 1947) Farid Uddin Chowdhury (b. 1947) Farid Uddin Masood (b. 1950) Sameeruddin Qasmi (b. 1950) Mahmudul Hasan (b. 1950) Ilyas Qadri (b. 1950) Kafeel Ahmad Qasmi (b. 1951) Tahir-ul-Qadri (b. 1951) Abul Kalam Qasmi Shamsi (b. 1951) Mustafa Cerić (b. 1952) Tariq Jamil (b. 1953) Fazal-ur-Rehman (b. 1953) Abdul Khaliq Madrasi (b. 1953) Sufyan Qasmi (b. 1954) Abdul Quddus (b. 1954) Nurul Islam Walipuri (b. 1955) Sajjad Nomani (b. 1955) Abdul Quddus Kumillai (b. 1955) Ghousavi Shah (b. 1955) Ameen Mian Quadri (b. 1955) Pir Sabir Shah (b. 1955) Abu Taher Misbah (b. 1956) Kaukab Noorani Okarvi (b. 1957) Hamid Saeed Kazmi (b. 1957) Rahmatullah Mir Qasmi (b. 1957) Hifzur Rahman (b. 1958) AFM Khalid Hossain (b. 1959) Muhammad Rashid Azmi (b. 1959) Najibul Bashar Maizbhandari (b. 1959) Abdul Aziz Ghazi (b. 1960) Ruhul Amin Faridpuri (b. 1962) Siraj-ul-Haq (b. 1962) Hanif Jalandhari (b. 1963) Husein Kavazović (b. 1964) Khurshid Anwar Gayavi (b. 1964) Sajidur Rahman (b. 1964) Ibrahim Mogra (b. 1965) Saad Kandhlawi (b. 1965) Faiz-ul-Aqtab Siddiqi (b. 1967) Abdullah Maroofi (b. 1967) Salman Mansoorpuri (b. 1967) Arshad Misbahi (b. 1968) Lutfur Rehman (b. 1968) Abu Reza Nadwi (b. 1968) Mahfuzul Haque (b. 1969) Ilyas Ghuman (b. 1969) Bilal Abdul Hai Hasani Nadwi (b. 1969) Muhammad Abdul Malek (b. 1969) Qasim Rashid Ahmad (b. 1970) Asjad Raza Khan (b. 1970) Syed Rezaul Karim (b. 1971) Riyadh ul Haq (b. 1971) Arif Jameel Mubarakpuri (b. 1971) Obaidullah Hamzah (b. 1972) Raza Saqib Mustafai (b. 1972) Manzoor Mengal (b. 1973) Syed Faizul Karim (b. 1973) Mamunul Haque (b. 1973) Salah Abu al-Haj (b. 1974) Husamuddin Fultali (b. 1974) Abdur Rahman Mangera (b. 1974) Faraz Rabbani (b. 1974) Ishtiaque Ahmad Qasmi (b. 1974) Adnan Kakakhail (b. 1975) Muhammad al-Kawthari (b. 1976) Amer Jamil (b. 1977) Yasir Nadeem al Wajidi (b. 1982) Shahinur Pasha Chowdhury (b. 1985) Abbas Siddiqui (b. 1987) Hasheem Ahmad Siddiqui (b. 1997) Kaif Raza Khan (b. 2001) Sheikh Hissamuddin Moinuddin Ruhi Anas Madani Fayez Ullah Chatgami Abdul Malek Halim Izharul Islam Chowdhury Tawqir Raza Khan Subhan Raza Khan Amjad M. Mohammed Anwar-ul-Haq Haqqani Mukarram Ahmad Noor-ul-Haq Qadri Abdul Khabeer Azad Sahibzada Hamid Raza Muzaffar Qadri Scholars of other Sunni Islamic schools of jurisprudence Hanbali Maliki Shafi'i Zahiri

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Adapted from the Wikipedia article [Muhammad Amjad](https://en.wikipedia.org/wiki/Muhammad_Amjad) by Wikipedia contributors ([contributor history](https://en.wikipedia.org/wiki/Muhammad_Amjad?action=history)). Available under [Creative Commons Attribution-ShareAlike 4.0 International](https://creativecommons.org/licenses/by-sa/4.0/). Changes may have been made.