Badre Alam Merathi | |
---|---|
بدر عالم میرٹھی | |
Personal details | |
Born | 1898 Budaun, Uttar Pradesh |
Died | 29 October 1965 Medina | (aged 66–67)
Resting place | Al-Baqi Cemetery |
Alma mater | |
Personal | |
Denomination | Sunni |
Jurisprudence | Hanafi |
Movement | Deobandi |
Main interest(s) | |
Notable work(s) | |
Senior posting | |
Teacher | |
Students | |
Influenced by | |
Badre Alam Merathi ( Urdu: بدر عالم میرٹھی; 1898 – 29 October 1965) was a mid-twentieth-century hadith scholar and poet originally from Meerut, initially migrated to Pakistan and eventually settled in Medina. Best known as the interpreter of Anwar Shah Kashmiri's teachings, he was a disciple of both Kashmiri and Shabbir Ahmad Usmani. [1] Educated at Mazahir Uloom and Darul Uloom Deoband, he taught at both institutions and Jamia Islamia Talimuddin. During his tenure at Jamia Islamia Talimuddin, he compiled Fayd al-Bari, a four-volume Arabic commentary on Sahih al-Bukhari, published in Cairo with financial support from Jamiatul Ulama Transvaal, considered a masterpiece in hadith commentary. [1] He was also associated with Nadwatul Musannifeen and authored Tarjuman al-Sunnah, a 4-volume hadith explanation designed for contemporary needs, widely acknowledged in academic circles. [2] In his final years, he focused on teaching hadith in Prophet's Mosque, where many South Africans pledged allegiance to him, expanding his spiritual influence in South Africa. [3]
Badre Alam was born in 1898 in a Sayyid family in the Budaun district of Uttar Pradesh. [4] His father, Tahur Ali, served as a police officer. [2] He received his initial education at an English school in Aligarh, and influenced by a sermon of Ashraf Ali Thanwi at the age of eleven, he developed an inclination towards Islamic studies. [5] Despite initial resistance from his father, he pursued religious education at Mazahir Uloom. [2]
Under the mentorship of Khalil Ahmad Saharanpuri for eight years, followed by further studies at Darul Uloom Deoband with Anwar Shah Kashmiri, he continued his educational journey. [2] His notable teachers at Mazahir Uloom included Zafar Ahmad Usmani, and at Deoband, Aziz-ul-Rahman Usmani and Asghar Hussain Deobandi. [6] After completing his studies at Darul Uloom Deoband, he began teaching there in 1925. [7] [8] [9]
In 1927, he, along with Anwar Shah Kashmiri and Shabbir Ahmad Usmani, migrated to Jamia Islamia Talimuddin. [4] For seventeen years, he engaged in teaching hadith at Jamia Islamia Talimuddin, covering texts such as Sahih al-Tirmidhi, Shama'il al-Muhammadiyya, and Mishkat al-Masabih. [6] [10] He also continued participating in Anwar Shah Kashmiri's classes on Sahih al-Bukhari and Sahih al-Tirmidhi for five years. [1] [11]
After Dabhel, he moved to Bahawalnagar, Punjab, established Jam'ul Uloom, and stayed for a year there. [12] [13] [14] He then came to Delhi [13] and became associated with Nadwatul Musannifeen in 1943. [15] [13] After the partition of India in 1947, he migrated to Karachi, Pakistan, [4] and, under the patronage of Shabbir Ahmad Usmani founded Jamia Islamia at Tando Allahyar. [16] Following Pakistan's formation, he actively participated in the formulation of an Islamic constitution. [17]
After residing for four years in Pakistan, he migrated to Medina. [18] Abd al-Fattah Abu Ghudda met him in Medina, benefited from him, [19] [20] and later narrated hadiths from him. [21]
Known as Qutb al-Aarifeen, [22] he received Sufi teachings from Khalil Ahmad Saharanpuri, associated with Aziz-ul-Rahman Usmani, and ultimately received spiritual succession from Muhammad Ishaq Merathi. [23] He died on 29 October 1965, in Prophet's Mosque, and was laid to rest in Al-Baqi Cemetery. [6] [24] His influence extended to Pakistan, India, South Africa, and the Middle East. [25]
He scrutinized the intricacies of the Quran and hadith, expressing an understanding of Arabic literature and poetry. [26] His literary works touched various religious subjects. Apart from Fayd al-Bari and Tarjuman al-Sunnah, he authored the three-volume Jawahir al-Hikam, addressing contemporary social issues and the implementation of Islamic law in 1965, translated into French and Gujarati. [27] [6] His annotations for Fayd al-Bari, published as Al-Badr Al-Sari. [28] [9] [29] He wrote an abstract of Rashid Ahmad Gangohi's book Zubdat-ul-Manāsik under the title Khulasa Zubdat-ul-Manāsik, a guide on Hajj issues. [15] [6] [30] One of his books on the descent of Jesus is called Nuzool-e-ʿĪsā, and he has written a booklet in the same series called Awaz-e-Haq. [31] [30] During his time in Pakistan, he translated Ali al-Qari's Al-Hizb al-Azam and wrote some poetry. [6] [32]
Badre Alam Merathi | |
---|---|
بدر عالم میرٹھی | |
Personal details | |
Born | 1898 Budaun, Uttar Pradesh |
Died | 29 October 1965 Medina | (aged 66–67)
Resting place | Al-Baqi Cemetery |
Alma mater | |
Personal | |
Denomination | Sunni |
Jurisprudence | Hanafi |
Movement | Deobandi |
Main interest(s) | |
Notable work(s) | |
Senior posting | |
Teacher | |
Students | |
Influenced by | |
Badre Alam Merathi ( Urdu: بدر عالم میرٹھی; 1898 – 29 October 1965) was a mid-twentieth-century hadith scholar and poet originally from Meerut, initially migrated to Pakistan and eventually settled in Medina. Best known as the interpreter of Anwar Shah Kashmiri's teachings, he was a disciple of both Kashmiri and Shabbir Ahmad Usmani. [1] Educated at Mazahir Uloom and Darul Uloom Deoband, he taught at both institutions and Jamia Islamia Talimuddin. During his tenure at Jamia Islamia Talimuddin, he compiled Fayd al-Bari, a four-volume Arabic commentary on Sahih al-Bukhari, published in Cairo with financial support from Jamiatul Ulama Transvaal, considered a masterpiece in hadith commentary. [1] He was also associated with Nadwatul Musannifeen and authored Tarjuman al-Sunnah, a 4-volume hadith explanation designed for contemporary needs, widely acknowledged in academic circles. [2] In his final years, he focused on teaching hadith in Prophet's Mosque, where many South Africans pledged allegiance to him, expanding his spiritual influence in South Africa. [3]
Badre Alam was born in 1898 in a Sayyid family in the Budaun district of Uttar Pradesh. [4] His father, Tahur Ali, served as a police officer. [2] He received his initial education at an English school in Aligarh, and influenced by a sermon of Ashraf Ali Thanwi at the age of eleven, he developed an inclination towards Islamic studies. [5] Despite initial resistance from his father, he pursued religious education at Mazahir Uloom. [2]
Under the mentorship of Khalil Ahmad Saharanpuri for eight years, followed by further studies at Darul Uloom Deoband with Anwar Shah Kashmiri, he continued his educational journey. [2] His notable teachers at Mazahir Uloom included Zafar Ahmad Usmani, and at Deoband, Aziz-ul-Rahman Usmani and Asghar Hussain Deobandi. [6] After completing his studies at Darul Uloom Deoband, he began teaching there in 1925. [7] [8] [9]
In 1927, he, along with Anwar Shah Kashmiri and Shabbir Ahmad Usmani, migrated to Jamia Islamia Talimuddin. [4] For seventeen years, he engaged in teaching hadith at Jamia Islamia Talimuddin, covering texts such as Sahih al-Tirmidhi, Shama'il al-Muhammadiyya, and Mishkat al-Masabih. [6] [10] He also continued participating in Anwar Shah Kashmiri's classes on Sahih al-Bukhari and Sahih al-Tirmidhi for five years. [1] [11]
After Dabhel, he moved to Bahawalnagar, Punjab, established Jam'ul Uloom, and stayed for a year there. [12] [13] [14] He then came to Delhi [13] and became associated with Nadwatul Musannifeen in 1943. [15] [13] After the partition of India in 1947, he migrated to Karachi, Pakistan, [4] and, under the patronage of Shabbir Ahmad Usmani founded Jamia Islamia at Tando Allahyar. [16] Following Pakistan's formation, he actively participated in the formulation of an Islamic constitution. [17]
After residing for four years in Pakistan, he migrated to Medina. [18] Abd al-Fattah Abu Ghudda met him in Medina, benefited from him, [19] [20] and later narrated hadiths from him. [21]
Known as Qutb al-Aarifeen, [22] he received Sufi teachings from Khalil Ahmad Saharanpuri, associated with Aziz-ul-Rahman Usmani, and ultimately received spiritual succession from Muhammad Ishaq Merathi. [23] He died on 29 October 1965, in Prophet's Mosque, and was laid to rest in Al-Baqi Cemetery. [6] [24] His influence extended to Pakistan, India, South Africa, and the Middle East. [25]
He scrutinized the intricacies of the Quran and hadith, expressing an understanding of Arabic literature and poetry. [26] His literary works touched various religious subjects. Apart from Fayd al-Bari and Tarjuman al-Sunnah, he authored the three-volume Jawahir al-Hikam, addressing contemporary social issues and the implementation of Islamic law in 1965, translated into French and Gujarati. [27] [6] His annotations for Fayd al-Bari, published as Al-Badr Al-Sari. [28] [9] [29] He wrote an abstract of Rashid Ahmad Gangohi's book Zubdat-ul-Manāsik under the title Khulasa Zubdat-ul-Manāsik, a guide on Hajj issues. [15] [6] [30] One of his books on the descent of Jesus is called Nuzool-e-ʿĪsā, and he has written a booklet in the same series called Awaz-e-Haq. [31] [30] During his time in Pakistan, he translated Ali al-Qari's Al-Hizb al-Azam and wrote some poetry. [6] [32]