Biography of Shaikh Ul-Islam Sanaullah Amritsari
Shaikh Sanaullah was born in June 1868/Rabee Al-Awwal 1275 in
Amritsar, the area of his elders was the province of Srinagar the village of
Anant Nag. His father Shaikh Khidr left Kashmir in 1860/1276 and emigrated to
Amritsar. Shaikh Sanaullah was 7 years old when his father passed away and 14
years old when his mother passed away. His elder brother was stitching wounds
as a profession and he also employed him in stitching wounds.
At the age of 15 upon the recommendation of an elder he paid
attention to knowledge and joined the Madrasah Tayid Al-Islam Amritsar whose
founder and director were Shaikh Ahmadullah, president of Amritsar. There he
studied beginner’s books from Shaikh Ahmadullah, and afterward he went to
Wazeerabad which was the center of knowledge at that time and the position of
Hadith teacher there was occupied in full grace by Ustad Al-Punjab (teacher of
Punjab) Shaikh Hafiz Abdul Mannan Wazeerabadi. Shaikh Tanaullah learned higher
studies from Ustadh Al-Punjab.
After completing his studies in Wazeerabad, Shaikh Sanaullah went
to Delhi and obtained Ijazah in Hadith from Shaikh Al-Kull Sayid Muhammad
Nazeer Husayn Dehlawi and this happened in 1889/1307. After completing his
studies in Delhi, he went to the Madrasah Mazahir Al-Uloom Saharanpur and after
staying there a little time, he went to Dar Al-Uloom Deoband and studied books
on rational and textual sciences from Shaikh Al-Hind Mahmood Al-Hasan.
Shaikh Sanaullah writes: “After studying Hadith in Wazeerabad, I
went to Deoband in 1889/1307, there I studied books on textual and rational
sciences up to Sharh Chaghmini. I also had the chance to study Hadith there. I
went from Deoband to Madrasah Faidh Aam Kanpur as in these days Shaikh Ahmad
Hasan’s lessons of Mantiq (logic) there were very famous, and I had a
particular enthusiasm for textual and rational sciences, hence I joined the
Madrasah Faydh Aam Kanpur. There is no doubt that the Shaikh’s vast knowledge
deserves to be praised, and I joined the classes of books set in the course and
was delighted. These days, the Shaikh (rah) developed a new taste for
teaching Hadith and I also joined his lessons on Hadith. In Punjab Shaikh Hafiz
Abdul Mannan (rah) was my teacher of Hadith, hence the methodology of teaching
of these 3 teachers was different from each other and this is not the place to
mention them”
Shaikh Sanaullah completed his studies in Madrasah Faydh Aam
Kanpur in 1893/1310 and in these days upon the recommendation of Shaikh Shibli
Nu’mani a sitting was conducted under the presidency of Sayid Muhammad Ali
Mongeri in which the decision to found Nadwah Al-Ulama was taken. Shaikh Sanaullah
was present in this sitting and he was the youngest among all scholars. He was
named in the founding committee of Nadwah Al-Ulama and all his life he made
efforts to reform and bring progress to it.
After leaving Kanpur, Shaikh Sanaullah returned to his homeland
Amritsar and was appointed as a teacher of Hadith in the Madrasah Tayid Al-Islam
in which he had started his studies, and he taught there for 6 years. After he
went to Madrasah Islamiyah Malir Kotlah as a headteacher and taught there for 2
years Tafsir, Hadith and Fiqh. Afterward, he resigned from there and returned
to Amritsar and started his works of writing as three groups were very active
against the Messenger (saw): Christians, Aariyah, Qadiyanis.
Shaikh Sanaullah opened a front against these three groups, he
debated with them in writing and orally and wrote many books against them, and
the valuable services are given by Shaikh Sanaullah against these 3 groups
constitute a golden chapter in the Islamic history of the Indian subcontinent.
The refutation of false religions
Shaikh Abul Wafa Sanaullah’s efforts against false religions
(Christians, Aariyah Samaaj, Qadiyanism, Hadith rejectors) has no similarities in
the whole Indian subcontinent, and scholars of all schools of thoughts
acknowledged these efforts against false religions.
Refutation of Christians
Shaikh Sanaullah wrote: “In my research (against Christians), the the first book upon which my eye fell was the book “Adm Zarurat Quran” (absence of
the need of Quran) by the Priest Thakur Dut to which I replied in my book
“Taqabul Thalathah” (a comparison between the Thorah, Gospel, and noble Quran)
which is published and propagated in the country. With the Christian book “Adm
Zarurat Quran”, I have replied to many other books which are compiled in the
collection “Jawabat Nasara”. The latest book against Christians is called
“Islam or Maseehiyat”.”
The Christians had written 3 books against Islam in a modern way,
and their names are:
1) Alamgir Madhab Islam he ya Maseehiyat
2) Deen e Fitrat Islam he ya Maseehiyat
3) Usul Al-Bayan fi Tawdih Al-Quran
“Islam or Massehiyat” of Shaikh Tahanullah was a reply to these 3
books and Islamic magazines paid a great tribute to this book.
Refutation of the Aariya Samaaj
Aariya Samaj wrote many books in India against Islam and they did
not leave any chance to harm the Muslims. The monumental accomplishments done
by Shaikh Thanaulah Amritsari against them are detailed by the Shaikh himself. Shaikh
Sanaullah (rah) wrote:
“In this time the Arians translated the book “Satyarath par kash”
in Urdu whose, 14th chapter contained 159 objections on the noble Quran. And
there were many objections within these objections. After the publication of
“Satyarath par kash”, the Muslims felt the need to write a complete refutation
of it. According to the statement of Hafiz Shirazi “Qur’ah fal binam man
diwanah zadand”, I wrote “Haqq par kash” in reply to it. By Allah’s favor, it
was so much accepted (by people) that after it, no scholar of any group took
the pen to reply to “Satyarath par kash”, and this is among the favor of
Allah.
After a Muslim Abdul Ghafoor (who became Aariya Dharampal) wrote
the epistle “Tark e Islam” and Muslims felt very distressed by its publication,
so I wrote in a rush a reply to it entitled “Turk e Islam” by which the
Muslims’ hearts felt so much tranquillity as someone would feel when opening
his fast in May or June (May Allah accept it).
Afterward, the Arians published the book “Kitabullah Veyda he ya
Quran?” (Is the book of Allah the Veda or the Quran?”) and I replied to it by the book entitled “Kitab Ar-Rahman”. A little time passed that Arians wrote a book
called “Rangeela Rasool” in which they launched filthy attacks on the character
of the Messenger of Allah (saw) and which caused a fire in all sides of the
country, Muslims were asking: what obscurity is there that such attacks are
launched against the character of the pure essence of the Prophet (saw) and no the scholar is replying to it? = So, I wrote in reply to it “Muqaddas Rasool”, and
by Allah’s favors, it was so much accepted that no scholar took the pen to
refute “Rangeela Rasool” as they did not feel the need for it (after my reply),
and neither did the Arians wrote a reply to my reply”
Refutation of Qadianism
When the Qadiyani movement started to spread its poison in the
country, Shaikh Abu Sa’eed Muhammad Husayn Batalwi (rah) gave great services to
prevent the spread of this Fitnah, he gathered religious verdicts (Fatawa) of
scholars of India from all schools of thought and published them in the form of
a book and all scholars gave a Fatwa by consensus that Qadiyanis are leaving
the fold of Islam.
After the death of Shaikh Muhammad Husayn Batalwi, Shaikh Abul Wafa
Sanaullah Amritsari devoted his life to the eradication of this misguided
group, he gave great services against this misguided group, the Shaikh (rah)
wrote: “If I write the detail of my books against the Qadiyanis, there is a
risk of bringing boredom to the readers (as the writings are so many), hence I
am mentioning in a concise manner that I have authored so many books against
Qadiyanis that even I cannot count them. All I can say is that the one who
possesses all these books can obtain enough knowledge about Qadiyani topics and
the proof of it is found in the writing of the founder of Qadiansim, Mirza
Ghulam Ahmad which he published on 15 April 1907, whose title was: “The final
verdict with Molvi Sanaullah”. At the beginning (of this writing), he complained
specifically about me, these deserve to be quoted, Mirza writes: “Molvi Sanaullah
gave me a bad reputation, he tried to bring down my fortress and so forth,
hence I invoke that the liar among us should die in the lifetime of the
truthful””
It was a particular time when this invocation which came from his
pen and tongue was accepted and Mirza Qadiyani died in the lifetime of Shaikh Sanaullah
Amritsari and this historical victory against Qadiyanis came at the hand of a
Ahl e Hadith scholar.
Debates and discussions
To propagate the religion of Islam and stop the propaganda of
opponents to Islam, there is also the field of debate. The last half-century of
the British rule in India was very agitated in the religious world, and debates
were the way used to propagate the truth and eradicate falsehood.
Shaikh Sanaullah (rad) developed a taste for debates during the
time of his studies. Indeed, while he was studying in Wazeerabad, he would
listen to speeches of Priests and raise objections to them and the crowd would
listen attentively to his objections. So, he opted to specialize in debates and
he became so famous in this field that the scholars gave him the title of “Imam
Al-Munazireen” (Imam of the debaters)
Shaikh Sanaullah (rah) conducted many debates in written forms and
orally with Christians, Arians, Qadiyanis, Hadith rejectors, Hanafi blind
followers (Brelwis and Deobandis), and Shi’ah, and to compile the details of these debates would require a huge book.
His contribution to national, communal, and political parties
Shaikhul Islam Abul Wafa Sanaullah Amritsari services to national,
communal, religious, and political parties cannot be comprehended. He took part
in the religious and national, communal, and political movements and had a great
contribution to them. A brief summary of the movements in which he took
part:
Nadwah Al-Ulama
In 1892/1309, Shaikh Sanaullah completed his studies in Madrasah
Faydh ‘Aam Kanpur, and at the ceremony of his graduation, a sitting was held
upon the recommendation of Shaikh Shibli Nu’mani and presided by Shaikh Sayid
Muhammad ‘Ali Mongeri in which the creation of Nadwah Al-Ulama took place. In
this sitting, Shaikh Sanaullah was present and was the younger among all
scholars.
Shaikh Sayid Sulayman Nadwi wrote: “In this meeting Shaikh Shibli,
Shaikh Muhammad Ali Mongeri, Shaikh Lutfullah Ali Gharh, Shaikh Khaleel Ahmad
Sharanpuri, Shaikh Muhammad Ashraf Ali Thanvi, Shaikh Sanaullah Amritsari
participated and Shaikh Sanaullah was the youngest among scholars”
Shaikh Sanaullah was among the founding members of Nadwah Al-Ulama
Lucknow. In 1912, Nadwah held a sitting in Delhi upon the invitation of Hakeem
Ajmal Khan and Shaikh Sanaullah was presiding this sitting upon the
recommendation of Shaikh Shibli.
There was a strike in Nadwah in 1913, and Shaikh Muhammad Ali
Johar and Hakeem Ajmal Khan took a particular interest in ending this strike,
and they called for a sitting of scholars and intellectuals in Delhi. This
sitting occurred on 10 May 1914 in Delhi and it was presided by Shaikh Sanaullah
Amritsari and a committee was formed in this sitting whose aim was to draft a
constitution for Nadwah. For the constitution the services of a retired judge,
Pirzadah Muhammad Husayn was hired, and he wrote a constitution in three days
and handed it to the members of this committee. The members of the committee
were: Masih Al-Mulk Hakeem Ajmal Khan, Shaikh Abul Kalam Azad, Shaikh Muhammad
Ali Johar, Shaikh Sanaullah Amritsari, Khawajah Ghulam Ath-Thaqalayn, Shaikh
Nawab Ali Hasan Khan, Hakeem Abdul Wali Al-Lukhnawi.
Majlis Khilafat
In 1919 Shaikh Muhammad Ali established a group called Majlis
Khilafat. Its first sitting took place in Lukhnow in which prestigious scholars
and intellectuals participated, and Shaikh Sanaullah was also among the participants
and he gratified the members of Majlis Khilafat with his precious advice.
Jam’iyah Al-Ulama Hind
Jam’iyah Al-Ulama Hind was established in 1919, and it was the
result of the great efforts of the following scholars: Shaikh AbdulBari Farangi
Mahali, Shaikh Kifayatullah Dehlawi, Shaikh Ahmad Sa’eed Dehlawi, Shaikh Abul
Kalam Azad, Shaikh Azad Subhani, Shaikh Abdul Majid Badayuni, Shaikh Sayid
Sulayman Nadwi, Shaikh Sanaullah Amritsari.
The first sitting of Jam’iyah Al-Ulma Hind occurred upon the
recommendation of Shaikh Sanaullah in Amritsar and it was presided by Shaikh
AbdulBari and a Majlis ‘Aamilah (working body) of 23 scholars was formed. The
following Ahl e Hadith scholars were part of this Majlis e ‘Aamilah: Shaikh
Muhammad Fakhir Ilahabadi, Shaikh Salamatullah Jerajpuri, Shaikh Muhammad Akram
Khan, Shaikh Munir Az-Zaman Khan, Shaikh Sanaullah Amritsari, Shaikh Muhammad
Ibraheem Meer Sialkoti, Shaikh Sayid Muhammad Dawud Ghaznawi.
A sitting of Jam’iyah Al-Ulama Hind was held in Calcutta in 1925
and was presided by Shaikh Sayid Sulayman Nadwi, and Shaikh Sanaullah was a
participant in this sitting. Shaikh Sayid Sulayman Nadwi wrote: “Shaikh Sanaullah
came especially in this sitting as the Jam’iyah was to discuss the topic of
Usury in Dar Al-Harb (land of war), and Shaikh Sayid Anwar Shah and other
scholars of Deoband were also present, and he (Anwar Shah Kashmiri) said to me
that if the noble scholars of Deoband agree on the famous Hanafi topic “There
is no usury between a warrior and a Muslim in Dar Al-Harb”, then I will support
it as well, but the scholars spoke about it privately and could not agree, and
there could not be any open discussion on the sitting”
Congress and Muslim League
From the political point of view, Shaikh Sanaullah was attached to
the “Congress” party, but when the Hindu Congress members because of bigotry
starting to create mischief, then many Muslim leaders left the Congress and Shaikh
Sanaullah was among this group. Shaikh Sanaullah Amritsari joined the
party “Muslim League”. After the incidents of JalianWala Bagh, the Congress,
Majlis Khilafat and Muslim league held sittings, and the sitting of Muslim
league was presided by Masih Al-Mulk Hakeem Muhammad Ajmal Khan and Shaikh
Amritsari was the first to speak and he gave a complete and knowledge-based speech.
His services to the Jama’at
Shaikh Sanaullah had great services in making the Ahl e Hadith
Jama’at organized and active. In September 1906/ Shawal 1324 an annual Ahl e
Hadith conference was held in Arah (Madras) and an organization called “All
India Ahl e Hadith Conference” was formed in this sitting.
Hafiz ‘Abdullah Ghazipuri was elected as president and Shaikh Sanaullah
was elected as secretary-general (Nazim e ‘Ala), and it was decided in this
sitting that a committee of 3 scholars should be formed whose aim would be to
travel around India and make the “All India Ahl e Hadith conference” known. So,
a committee of 3 scholars was formed, and the members were: “Shaikh Sanaullah
Amritsari, Shaikh Abdul Aziz Raheemabadi, Shaikh Muhammad Ibrahim Meer
Sialkoti. So, these scholars traveled around the country and advertise the
“All India Ahl e Hadith conference”.
A year after, the executive body (Majlis e ‘Amilah) was selected
and the following scholars were appointed as members of the executive body: Shaikh
Sanaullah Amritsari, Shaikh Abdul Aziz Raheembadi, Shaikh Muhammad Ibrahim Meer
Sialkoti were members as original founders, and the other scholars were: Shaikh
Qadhi Muhammad Sulayman Mansurpuri, Shaikh Sayid Muhammad Dawud Ghaznawi, Shaikh
Muhammad Isma’eel Salafi, Shaikh Muhammad Haneef Nadwi, who were from Punjab,
and from the UP province: Shaikh Abul Qasim Banarsi, from the province Bihar:
Shayklh Abdullah Al-Kafi and Shaikh Abdullah Al-Baqi, and from Delhi: Hafiz
Hameedullah.
Among these members, Shaikh Abul Qasim Banarsi, Shaikh Abdul Wahab
Aarwi, Shaikh Sayid Dawud Ghaznawi, Shaikh Muhammad Isma’eel Salafi, Shaikh
Muhammad Haneef Nadwi and Sanaullah Amritsari were from the Congress and
Jam’iyah Al- ‘Ulama Hind, and Shaikh Muhammad Ibraheem Sialkoti was from the
Muslim league.
Anjuman Ahl e Hadith Punjab
In 1920, “Anjuman Ahl e Hadith Punjab” was formed, its president
was Shaikh Abdul Qadir Qasuri, and the secretary-general was Shaikh Sanaullah
Amritsari and the members of the executive body were: Shaikh Qadhi Muhammad
Sulayman Mansurpuri, Shaikh Muhammad Ibrahim Meer Sialkoti, Shaikh Sayid Dawud
Ghaznawi, Shaikh Muhammad Isma’eel Salafi, Shaikh Qadhi AbdurRaheem, Shaikh
Muhammad Lakhwi, Hakeem Nurudin.
8 years later, elections were held in Anjuman Ahl e Hadith Punjab
and Shaikh Qadhi Muhammad Sulayman Mansurpuri was elected president and Shaikh
Abdul Majeed Sohadrawi became secretary-general.
Representation in the International Islamic conference
When Sultan Abdul Aziz ibn Abdir Rahman Aal Saud conquered Hijaz in
1926/1345, he called for an Islamic international conference, and he sends
invitation through his emissaries to three groups in India:
1) Majlis Khilafat
2) Jami’ah Al-Ulama Hind
3) All India Ahl e Hadith Conference
The group of representatives of Majlis Khilafat (to the
International conference) was made of four members:
1) Shaikh Sayid Sulayman Nadwi (head of the group)
2) Shaikh Muhammad Ali Johar
3) Shaikh Shokat Ali
4) Shaikh Shuaib Qureshi
The group of representatives of Jam’iyah Al-Ulama Hind was
constituted of five members:
1) Shaikh Kifayatullah Dehlawi (head of the group)
2) Shaikh Shabeer Ahmad Uthmani
3) Shaikh Muhammad Irfan
4) Shaikh Ahmad Sa’eed Dehlawi
5) Shaikh Abdul Haleem Siddiqi
The group of representatives of All India Ahl e Hadith conference
was constituted of four members:
1) Shaikh Sanaullah Amritsari (head of the group)
2) Shaikh Abdul Wahid Ghaznawi
3) Shaikh Sayid Isma’eel Ghaznawi
4) Hafiz Hameedullah Dehlawi
Shaikh Sayid Sulayman Nadwi wrote: “Shaikh Sanaullah was present
at the Islamic Conference in Hijaz in 1926 representing Ahl e Hadith, and he
did two short talks in Arabic in his style. He went after Madinah and said:
“Whichever Ahl e Hadith does not come here; he is free from love”.
Thanai Akhbarat
To spread and propagate the religion of Islam, the divine Tawheed
and the Prophetic Sunnah, and refute and condemn Shirk and innovation, and
eradicate false religions, Shaikh Sanaullah (rah) launched three magazines at
different times:
1) Jareedah Musalman
2) Akhbar Ahl e Hadith
3) Muraqa’ Qadiyani
Jareedah Musalman
This monthly magazine was launched in 1900 in Amritsar, this
magazine was launched for the general benefit of the Muslims, and it refutes
the objections of other religions upon Islam, and the Shaikh would write all
articles in it. This magazine was continuously published up to May 1908. On 7
June 1910 it became a weekly magazine. In July 1913, its rights were
transferred to Munshi ‘Ilmudin but he could not carry it on for a long time, hence
this magazine stopped.
Akhbar Ahl e Hadith
The weekly magazine Akhbar Ahl e Hadith was launched on 24 Sha’ban
1321/13 November 1903 and it carried on continuously for 44 years without any
gap up to the 13 Ramadan 1366/1st August 1947. In January 1914 Akhbar Ahl e
Hadith could not be printed as the press was shifting, so Shaikh Amritsari
published in January 1914 under the name “Makhzan Thanai” and in February-March
under the name “Guldastah Thanai”. Likewise shifting of the press occurred in
1919, so Shaikh Amritsari published the 17 and 23 February magazines under the
name “Guldastah Thanai”.
About the passion with which Akhbar Ahl e Hadith was launched, Shaikh
Amritsari writes: “When the need of religious preach was felt every day more and
the publication of books was proved to be insufficient, then Akhbar Ahl e
Hadith was launched in which all false thoughts are refuted and attacks of
Non-Muslims answered.” After this, he presented Akhbar Ahl e Hadith with the
following words: “What is this magazine, it is Majma Al-Bahrayn (gathering of
the two seas), meaning a gathering of religious and worldly topics in which
articles related to the country, to the religion, to good character, and to
history are included, with answers to different questions, religious verdicts
(Fatawa) and reply to the objections of opponents. In Summary, this magazine is a a supporter of Tawheed and Sunnah, an enemy of Shirk and innovation, a shield
against the opponents, and is informing of the very thin news from the whole
world”.
The aim and purpose of this magazine are these:
1) Propagating the religion of Islam and the Prophetic Sunnah
2) Giving service to the Muslims in general and Jama’at Ahl e
Hadith in particular in religious and worldly matters.
3) Watching over of the mutual relations between Muslims and the
government.
The Magazine Akhbar Ahl e Hadith had the honor of being headed by Shaikh
Sanaullah continuously, though in 1929 from the 3 April to the 12 August,
during the trip to Hajj of Shaikh Amritsari, his son Shaikh Ataullah Shaheed (In
Shaa Allah) took its direction and Shaikh Muhammad Ibraheem Meer Sialkoti was
its supervisor.
Muraqa’ Qadiyani
To decapitate the Qadiyani Fitnah, Shaikh Sanaullah (rah) launched
a monthly magazine called “Muraqa’ Qadiyani”. Its first number was published in
June 1907 and it carried on until October 1908, and it was interrupted after.
It was continued for a second time from April 1931 to April 1933 and was
stopped after. Why was this magazine launched? Shaikh Amritsari writes: “The
aim of this magazine is to protect Islam from external and internal attacks and
refute the false beliefs of Mirza Qadiyani”
His writings
Shaikhul Islam Sanaullah Amritsari wrote books on many topics, and
the list of these topics is below:
1) Books on the Tafsir (exegesis) of the Noble Quran and topics
related to it
2) Refutation of Christianity
3) Refutation of Aariyah Samaj
4) Refutation of Qadianis
5) Refutation of Hanafi blind followers
6) Defense of Ahl e Hadith
7) Books on refutation
8) Islamic books for laymen
9) Books on Islamic sciences and literature.
Books on the Tafsir of the Noble Quran and topics related to it
1) Tafsir Thanai
2) Ayat Mutashabihat
3) Tafsir Al-Quran bi Kalam Ar-Rahman (Arabic)
4) Bayan Al-Furqan ‘ala Ilm Al-Bayan (Arabic)
5) Tafsir bi Ray
6) Burhan At-Tafaseer bi Jawab Sultan At-Tafaseer
7) Tashrih Al-Quran
8) Tafsir bi Riwayah
Refutation of Christianity
9) Taqabul e Thalathah
10) Tawheed, Tathleeth or Najat
11) Jawabat e Nasara
12) Munazarah Alihabad
13) Islam or Maseehiyat
14) Tahreefat Bible or Tafsir Surah Yusuf
15) Kalimah Taybah
16) Islam or Politics
17) Islam or British Law
Refutation of the Aariya Samaj
18) Haqq par kash
19) Kitab Ar-Rahman
20) Turk Islam
21) Huduth Ved
22) Mubahathah Dioriya
23) Shadi Bevgaan or Nevag
24) Huduth Duniya
25) Ilham
26) Ar-Rukub As-Safeenah fi Mubahathah An-Nageenah
27) Sawami Diyanand ka Ilm wa Aql
28) Namaz Arba’ah
29) Taghleeb e Islam
30) Al-Quran Al-‘Azeem
31) Muraqa’ Diyanandi
32) Rajam Ash-Shayateen bi Jawab Asateer Al-Awaleen
33) Tibr e Islam
34) Bahth Tanasukh
35) Thamarat Tanasukh
36) Quran or Digar Kutub
37) Jihad Did
38) Ba’ith Sarwar dar Mubahathah Jabalpur
39) Fath e Islam ya’ni Munazrah Khorjah
40) Muhammad Rashi
41) Ilhami Kitab
42) Muqaddas Rasool
43) Thanai Pocket Book
44) Nikah Aariyah
45) Usul Aariyah
46) Tahreek Aariyah
47) Ta’lim e Islam
48) Hunud Aariyah or Molana Amritsari
49) Hindustan ke do reform
50) Majmuah Rasail buveid Quran
51) Al-Fawz Al-‘Azeem
52) Ariun Ullama ke 35 Sawalat or un ke Fawri Jawabat
53) Mubahathah Nahin
54) Ishwar Bhagti
55) Mubahathah Ghost Khori
56) Ariyah Daram ka photo
57) Thubut Qurani Gaon
58) Veyd or Sawami Diyanand
59) Abadi Najat
60) Izhar e Haqq
61) Kitab Ruh
62) Huduth Madah
63) Ved ka Bhed
64) Shadhi Tor
65) Vidak Ishwar ki Haqiqat
66) Akhbar Musalman
Refutation of Qadianis
67) Ilhamat Mirza
68) Hafawat Mirza
69) Saheefah Mahboobiyah
70) Fatih Qadiyan
71) Aafatullah
72) Fath Ar-Rabbani dar Mubahathah Qadiyani
73) ‘Aqaid Mirza
74) Muraqa’ Qadiyani
75) Chestan Mirza
76) Raz e Qadiyan
77) Faskh e Nikah Mirzayan
78) Tarikh Mirza
79) ‘Ajaib e Mirza
80) Shahadat Mirza
81) Hindustan ke do reform
82) Miraq Mirza
83) Fayslah Mirza
84) ‘Ilm Kalam Mirza
85) ‘Asharah Kamilah
86) Tuhfah Ahmadiyah
87) Batsh Qadeer bar Qadiyani Tafseer Kabeer
88) Naqabil Musanif Mirza
89) Rasail I’jaziyah
90) Dharurat Maseeh
91) Qadyani Nabi ki Tahreer Fayslah Kun he ya Mera Half
92) Tafsir Thanai
93) Nikah Mirza
94) Shah Englistan or Mirza Qadiyani
95) Qadyani Mubahathah Dakan
96) Nukat Mirza
97) Muhammad Qadyani
98) Ta’leemat Mirza
99) Tafseer Nuwesi ka Challenge or Farar
100) Bahaullah or Mirza
101) Abateel Mirza
102) Makalmah Ahmadiyah (first volume)
103) Likhram or Mirza
104) Mahmud Muslih Maw’ud
105) Tuhfah Mirzaiyah
106) Thanai Pocket Book
107) Tafsir bi Ray
Refutation of Hanafi blind followers
108) Hadith Nabawi or Taqleed Shakhsi
109) Ilm Al-Fiqh
110) Taqleed Shakhsi or Salafi
111) Takzeeb Al-Mufakireen
112) Fiqh or Faqeeh
113) Ijtihad wa Taqleed
114) Asli Hanafiyat or Taqleed Shakhsi
115) Tanqeed e taqleed
116) Iqtida e Ahl e Hadith
117) Ma’qulat Hanafiyah
118) Usul Al-Fiqh (Arabic)
119) Taqleed Shakhsi
120) Qil’ah Shikan bi Jawab Batil Shikan
121) Al-Lawami’ Al-Ilahiyah ‘ala As-Sawa’iq Al-Ilahiyah
122) Maqasid Namaziyan bi Jawab Aqaid Namaziyan
123) Hidayah or Taqwiyatul Iman
124) Peer Jama’at ‘Ali Shah ki Qiyadat
125) Fiqh dar Asl Quran he
126) Ilm Al-Ghayb ka Masalah
127) Wahabiyat par Buhtan
128) Wafat An-Nabi bi Jawab Hayat An-Nabi
129) Ta’zeem Al-Abrar ‘ala Ta’leem Al-Jabbar
Support and defence of Ahl e Hadith
130) Ahl e Hadith ka Madhab
131) Futuhat Ahl e Hadith
132) Islam or Ahl e Hadith
133) Ameen or Raf’ul Yadayn
134) Fatihah Khalf e Imam
135) Sham’e Tawheed
136) Nur Tawheed
Books on refutation
137) Al-Kalam Al-Mubeen fi Jawab Al-Arab’een
138) Fayslah Aarah
139) Daleel Al-Furqan bi Jawab Ahlul Quran
140) Fasl Qadiyah Al-Ikhwan bi Zikr Tafseer Al-Quran bi Kalam
Ar-Rahman
141) Islah Al-Ikhwan ‘ala Yad As-Sultan (Amritsari Ghaznawi
Fayslah)
142) Hujjiyat e Hadith or Ittiba Rasool
143) Khaksari Tahreek or us ka Baani
144) Na Faham Musanif
145) Kam Ilm Musanif
146) Khitab bihi Mawdudi
147) Ittiba Salaf
148) Khilafat Muhammadiyah
149) Khilafat wa Risalat
150) Dukhe Dil ki Dastan
151) Mazalim Ropuri bar Mazlum Amritsari
152) Ahl e Hadith ki Imanat bi Jawab Wahabion ki Imanat
153) Burhan Al-Quran
154) Difa’ Anil Hadith
155) Burhan Al-Hadith bi Ahsan Al-Hadith
156) Bayan Al-Haqq bi Jawab Balagh Al-Haqq
157) Tasdiq Al-Hadith
158) Salah Al-Muminin bi Jawab Salah Al-Mursalin
159) Kalimatul Haqq bi Jawab Shir’atu Haqq
Islamic books for laymen
160) Masalah Hijaz par Nazar
161) Sultan ibn Su’ud, ala Bradran or Mutamar
162) Tahreek Wahabiyat par Ek Nazar
163) Hayat Masnunah
164) Ta’leem Al-Quran
165) Rahbar Hujjaj
166) Islam kiya Chahta he
167) Tahzeeb
168) Izaat ki Zindagi
169) Mel Milap
170) Samakum Al-Muslimeen
171) Eed Milad Nabi ki Shar’i Haythiyat
Books on Islamic sciences and literature
172) Khasail Nabi (saw)
173) Hidayah Az-Zawjain
174) Rusum Al-Islamiyah
175) As-Salam Aleykum
176) Shari’at wa Tariqat
177) Islami Tarikh
178) Adab Al-‘Arab (Arabic)
179) At-Ta’rifat An-Nahwiyah (Arabic)
180) Khutbah Sadarat
181) Sawanih Imam Bukhari
182) At-Tuhfah An-Najdiyah
183) Fatawa Thanaiyah
184) Tarjamah Quran e Majeed (Thanai Tarjamah)
185) Barah Surah Shareefah (Mutarjam)
186) Qurani Qa’idah Thanaiyah
187) Miatu Thanaiyah Ya’ni So Ahadith Nabawiyah
Last days
On 14 August 1947, the state of Pakistan came into existence, and
before its Mischief (riots, attacks, robberies) between Hindus and Muslim had
started, and there were lots of mischief in eastern Punjab. On 13 August 1947, Shaikh
Sanaullah’s only son Shaikh Ataullah was honored to be martyred (In Shaa Allah),
a curfew was announced in the city and with great difficulty 10 people
obtained permission to gather for the Janazah.
Shaikh Sanaullah read the Janazah of his beloved son and after
burying him, he left Amritsar on 14 august in great uncertainty, having only 50
Rupees in his pocket, he reached Lahore with great difficulty, and from Lahore,
he went to GujranWalah where he resided in the house of Shaikh Isma’eel Salafi.
After Shaikh Sanaullah left Amritsar, Hindus vandalized his
residence stole all of his material, and destroyed his library by burning it
and his library had a treasure of thousands of rare books.
Professor Abdul Qayum (rah) wrote in an article that Shaikh Abul
Kalam Azad send some people to Amritsar to get the books of Shaikh Sanaullah
from his library, but when they had reached Amritsar, it was already turned
into ashes. Shaikh Amritsari was very hurt by the destruction of his library
more than the rest.
Shaikh Sanaullah left Gujran Walah in 1948 and moved to Sargodha
and he received a press there in compensation for Thanai Barqi press left in
Amritsar. Shaikh Sanaullah had the project to continue “Akhbar Ahl e Hadith”
from Sargodha but on 12th February 1948, he had a stroke and was not able to
speak, and after giving more than half a century of services to Islam, this
manly Mujahid left his soul to the Creator on the 15th March 1948. We all
belong to Allah and to Him we will return!
Shaikh Sanaullah wrote on 18th October 1940 in “Akhbar Ahl e
Hadith” on a relevant occasion the following desire: “When my Janazah is
raised, I wish that it goes in such a manner that all believers are present in
it” and his wish was fulfilled and the people of Tawheed and faith of Sargodha
buried him.
Comments at his death:
Shaikh Zafar Ali Khan wrote in the magazine “Zamindar” at the
death of Shaikh Sanaullah: “After the death of Shaikh Sanaullah, the time of
replying spontaneously (in debate) was finished”
Shaikh Sayid Sulayman Nadwi wrote in the magazine “Ma’arif”
Azamgarh in May 1948: “He was among the famous scholars of India; he was the
Imam of the field of debate. He was an excellent orator, author of many books, and was of Ahl e Hadith Mazhab. Whoever would speak or write against Islam and
the Messenger of Islam, to stop their attacks, his pen would be like a sword
coming out of its case and he spent his whole life in these services as a
Mujahid”
The famous journalist and writer Qadhi Adeel Ahmad Abbasi wrote:
“When the hearts (of Muslims) were struck (by attacks of Non-Muslims), a complete man came with the paragon of virtues, a scholar of vast knowledge, a
exegete of the Quran, a Muhadith, a great orator, a debater, a verifying
scholar, a thinker, a main symbol of resilience and perseverance, the reviver of
his time, the great preacher, the greatest of verifying scholar, Shaikh
Al-Islam Abul Wafa Sanaullah Amritsari (rah).”
Shaikh AbdurRauf Rehmani (rah) wrote: “If any major scholar of the
world of Islam was to be gathered in a sitting at the same time with
Christians, Arians, Sanatan Dahrmion, atheists, naturists, Qadiyanis, Shi’ah,
Hadith rejectors, Chakralwis, Brelwis, Deobandis, Sath Darmion, and was to
debate with them each for one hour continuously for 9 hours, I don’t know who
could do such in the Islamic world, but in Pakistan, India, Burma, Lanka,
island of Jawa Sumatra, there can be only one person who can be presented and
he is Shaikh Al-Islam Abul Wafa Sanaullah Amritsari (rah)”
Shaikh Hakeem ‘Inayatulah Naseem Sohadrawi wrote: “Shaikh Sanaullah
was an exceptionally intelligent person, and in the field of debate especially
all groups accepted his singularity in answering straightaway, in his cheerful
exposition, generosity, and deep understanding of matters.
Additions summarised from the book “Seerah Thanai” of Shaikh Abdul
Majeed Khadim Sohadrawi
The Brelwis of Amritsar held an annual 3-day conference on 3
November 1937 entitled “Urs Imam Abu Haneefah”, in which Brelwi scholars Muhammad
Yar Bahawalpuri, Abdul Ghafoor Hazarwi, Muhammad Basheer Kotli, Muhammad
Mas’ood Harwi spread hatred and poison against Ahl e Hadith, naming
particularly Shaikh Sanaullah Amritsari, and they went to the level that one
said: “The one who kills a Wahabi, he will receive the reward of martyrs.
In reply to it, Ahl e Hadith held a gathering on 4 November 1937
outside the Ahl e Hadith Masjid, and Shaikh Sanaullah was on his way on Tangah
(two-wheeled open horse-drawn cart for up to four persons) with his grandson Radhaullah
and 2 of his companions, and when the Tangah reached the Masjid in the area of
Katrah Mahan Singh, Shaikh Sanaullah came out of the Tangah and shook the hand
of Dr. Muhammaf Ishaq, and suddenly an innovator youth called Qamar Beg shouted “Ya
Rasoola Allah” and launched an attack with an axe that he had sharpened and hit
the Shaikh on his head and injured him. The injury was very deep and blood was
running a lot. Babu AbdulMajeed who was secretary of Anjuman Ahl e Hadith
Amritsar took Qamar Beg’s hand but he managed to launch another strike on the Shaikh’s
face and forehead, and the Shaikh fell down, but he took himself up and managed
to sit, with his head and forehead bleeding, and he said the words: “Fuztu Bi
Rabbil Ka’bah” (I have been successful by the Lord of the Ka’bah) and he would
invoke “O Allah resurrect me among the martyrs”.
The attacker Qamar Beg managed to escape, and the Dr treated Shaikh
Sanaullah Amritsari, and after a complaint was lodged to the police who could
not find him, until he was caught in Calcutta a year and a half after, and his the trial was run on 27 January 1938 in Amritsar, and the attacker received a
sentence of 4 years of jail.
After this attack on his life, Shaikh Sanaullah Amritsari authored
the book “Sham’e Tawheed” was printed in thousands and distributed
freely. The Brelwis replied to this book in a book called “Parwanah Tanqeed”
but Shaikh Sanaullah replied to it by a book called “Noor Tawheed” in 1938. The
Shaikh mentioned in his Risalah “Noor Tawheed” that he reached the age of 70 in
April 1938, and the Prophet (saw) said that the age of his Ummah will be
between 60 and 70 and few will go over it (Tirmizi) so he might have been
martyred before reaching the age of 70 but Allah placed him among few to go
over 70.
Note about Shaikhul Islam Sanaullah Amritsari magnanimity with his
attacker Qamar Beg who attempted to kill him: Shaikh Sanaullah Amritsari
himself was not in favor of registering a case against Qamar Beg after he ran
away but the Ahl e Hadith Jama’at would do many sittings to pressurize
government to capture the attacker. While Qamar Beg was in jail for 4 years, Shaikh
Sanaullah Amritsari would send some money to the children of Qamar Beg, and
when Qamar Beg came to know this, he felt really sorry and shameful for his
action. After the creation of Pakistan, Shaikhul Islam Sanaullah Amritsari
resided in Sargodha where he passed away in 1948, and Qamar Beg as well
emigrated to Sargodha and he would visit regularly the grave the Shaikhul Islam
Sanaullah Amritsari.
