By Mawlānā Muḥammad Qamruz ZamānʾIlāhābādī
Translated by Mawlānā Mahomed Mahomedy
The father of Shaykh Muhaddith rahimahullāh played a major role in his early education, training and tutoring. The father focused his attention on his son’s education when he was still a child. Shaykh Muhaddith rahimahullāh himself says:
I was trained and tutored in his affectionate lap by day and night.
He was only three years old and his father showed full zeal and enthusiasm in occupying himself in his son’s training. The father was anxious to convey to his son the academic and spiritual conditions which he had acquired over many years’ of striving. He was keen to apprise his son on the issue of Wahdatul Wujūd. When his son did not understand any point, the father would console him by saying:
Allāh willing the veil of the reality will gradually be raised before you and you will see the beauty of conviction.
At the same time, he used to say to him:
However, it is essential for you to think in this way all the time and to strive as much as you can. (Akhbār al-Akhyār)
The Father’s Special Instruction
An English author has written that a child’s training must commence when he responds with a smile when he is hushed. Shaykh Sayf ad-Dīn rahimahullāh believed in this principle. He possessed lofty educational views. This is why he wanted to convey to his son the restless fears of the heart into the chest of his son because in them lies the secret to life. Listen to the situation of that time from the tongue of Shaykh Muhaddith rahimahullāh himself:
During my childhood he related the sayings of the Sufis to me. Together with external kindness, he continually worried about my spiritual training. Based on my disposition, I too used to enjoy listening to those sayings. When he used to fall silent for a while, I would forget myself for some time and then ask him to start relating the stories to me once again. I still recall some of those incidents with their peculiar traits to this day. This is an extraordinary thing. Far more astonishing is that I can recall the days when I was still being breast-fed – when I was just two or two and half years old – as though they occurred just yesterday.
Shaykh Sayf ad-Dīn rahimahullāh had witnessed and was fully aware of the deviation and misguidance of the ‛ulamā’ of his time. This is why he advised his son thus:
Do not dispute with anyone on any academic issue and do not cause any pain to him. If you conclude that a person is on the truth, accept what he says. If this is not the case, explain to him a few times. If he does not accept, tell him that this is what you have understood and that what he says could be correct. There is no need for further disputing. (Akhbār al-Akhyār)
He used to say: “The wars which take place on academic issues are solely for the pacification of the self. They are futile. They result in mutual enmity and hostility. There must be an exchange of views with love and kindness on academic issues. This is because: ‘It is a matter of love. When there is no love, no work can be accomplished.’”
These pieces of advice of Shaykh Sayf ad-Dīn rahimahullāh were accepted by every vein of the brains of Shaykh Muhaddith and they became an intrinsic part of his life. There were countless debates, disputes, statements of unbelief and deviation during the rule of Akbar. However, Shaykh Muhaddith never shifted course from his creed. (Hayāt-e-Shaykh ‛Abd al-Haq Muhaddith Dehlawī, p. 79)
Note: This was also the creed of Hadrat Murshidī Muslihul Ummat Maulānā Shāh Wasīyyullāh Sāhib rahimahullāh. This ought to be the creed of us – his associates – as well. If this creed is followed, we can expect not only rectitude and goodness, but also rectification and instruction. Inspiration is from Allāh ta‛ālā. (compiler)
Shaykh Muhaddith’s primary education was done by his father. However, he did not adhere to the syllabus and methodology which was in vogue at the time. Instead, he taught a book which he considered necessary and important. In those days there were many books of poetry which were included in the syllabus. It was considered essential to teach them in the initial years. Shaykh Sayf ad-Dīn did not teach his son any book of poetry except for the Būstān and a few parts of the Dīwān of Hāfiz.
By the time he reached thirteen years of age, he had already studied Sharh Shamsīyyah and Sharh Aqā’id. By the age of fifteen he had studied the concise and detailed books. By the time he reached eighteen, there was no rational and traditional science which he had not studied.(Hayāt-e-Shaykh ‛Abd al-Haq Muhaddith Dehlawī, p. 82)
Note: This was a father in the true sense of the word. If fathers of today have even one tenth of that concern for the education and training of their children, we will not see the extent of freedom and disregard which we presently see in our youngsters. Society will not be as filthy as it is.
Similarly, the Sharī‛ah demands of the mashā’ikh, teachers and leaders of religious movements to be concerned about the training, rectification, character and purification of their students and disciples. They must proceed while being conscious of their responsibilities. A Hadīth states:
Each one of you is a shepherd and each one of you is answerable for his flock.
Another Hadīth states:
Allāh ta‛ālā will question every shepherd about his flock, did he protect it or destroy it?
Shortcomings in this regard already resulted in corruption in every house. Now the madāris, khānqāhs and religious centres are succumbing to the same corruption. We seek refuge in Allāh ta‛ālā. (compiler)
In his book, Ahl-e-Dil Kī Dil Āwez Bātei, Hadrat Maulānā Habīb ar-Rahmān Sāhib A‛zamī rahimahullāh writes about the student days of Hadrat Muhaddith rahimahullāh. It is quoted verbatim.
From my childhood days I did not know what it was to play and what it was to sleep. I did not know what it was to have friends, what it was to rest, where the need for comfort comes from and what the meaning of travelling was.
What is the meaning of sleeping and resting at night? Sleep is forbidden to the lovers. Listen! In my enthusiasm to acquire knowledge and the zeal for work, I never ate at a specified time nor slept at a particular time.
Whether it was the bitter cold or the intense heat, I would go twice daily from my house to my madrasah in Delhi. The madrasah was two miles away from my house. I used to leave my house in the morning and reach the madrasah some time before true dawn. On reaching there, I would light a lamp and recite the Qur’ān. I would return home close to midday, have a few bites and return to the madrasah.
His Method of Studying
Listen! His studying was not like the mere turning of pages as is the case today. Instead, he used to personally write the books which he was studying and whatever commentaries and marginal notes he could find for those books. His programme was as follows: A major portion of the night and some part of the day were spent in studying the books. A major portion of the day and some part of the night were spent in writing the books which he was studying.
Shaykh Muhaddith rahimahullāh relates: My parents would periodically ask me to go and play with the youngsters of the neighbourhood or to lie down on my bed at night. I used to reply: “The objective of play is to divert the heart for some time. My heart is diverted in reading or practising something.” He also says: The parents of other children used to emphasise on and scold their children to go to madrasah. On the other hand, my parents would quite often ask me not to go. When half the night used to pass in studying, my respected father would should out: “Bābā, what are you doing?” I would lie down immediately and reply: “I am sleeping” (so that it is not considered to be a lie). I would then get up again and start studying.
He adds: It happened on several occasions that my turban or the hair on my head caught on fire from the lamp. I never perceived it until I felt the heat of the fire. (Ahl-e-Dil Kī Dil Āwez Bātei)
This was with regard to his quest for knowledge. Now observe his enthusiasm for worship and the nature of his spiritual practices. Students of today consider themselves free of all actions during their student days. In fact, they go to the extent of claiming that students are permitted to do things which non-students are not permitted. We repent to Allāh! What a deviation!
Worship And Spiritual Practices
Professor Khalīq Ahmad Nizāmī writes about his worship and spiritual practices as follows:
The objective of knowledge is purification of the brain and intellect. The objective of worship is chastity of the heart and gaze.
Shaykh Muhaddith rahimahullāh paid full attention to purification of the brain and intellect together with chastity of the heart and gaze. He was attached to worship and spiritual practices from a tender age.
Throughout his life his one hand held the goblet of the Sharī‛ah and the other hand, the anvil of love. Love for Allāh ta‛ālā was really his family legacy. Shaykh Sayf ad-Dīn rahimahullāh had blown those emotions of true love in him which heated his heart and liver for the rest of his life.
During his early days it was his practice to wake up at night and occupy himself in worship. He writes:
Despite my engrossment and occupation with acquiring knowledge, I used to continue with salāh, dhikr, waking up at night and conversing with Allāh ta‛ālā since my childhood days.
He used to engage in fervent and ardent du‛ā’ during his childhood. Reminiscences of his childhood du‛ā’s during his old age used to bring great joy to his work. He says:
The zeal at the time of tahajjud during my childhood days proved useful to me in my work in my old age.
During this period, Shaykh Muhaddith rahimahullāh was very enthusiastic about sitting in the company of the ‛ulamā’ and mashā’ikh, and benefiting from them. His religious sentiments and pure intentions caused him to become the centre of attention of those personalities. Shaykh Is-hāq (d. 989 A.H.) was a famous Sufi master of the Suhrawardīyyah lineage. He had left Multān and settled down in Delhi. He used to remain silent most of the time and would rarely speak to anyone. However, when Shaykh Muhaddith rahimahullāh used to come to him, he used to direct all his attention to him and treat him with much attention. (Hayāt-e-Shaykh ‛Abd al-Haq Muhaddith Dehlawī, p. 89)
Note: One of the reasons for Hadrat Shaykh Muhaddith Dehlawī’s erudition, firm knowledge and lofty status was his companionship of the Ahlullāh at a tender age. If a person’s personal efforts and striving are accompanied with the blessings of good company, he acquires extraordinary blessings in his knowledge and spiritual conditions. Actions not only become easy for such a person, but enjoyable. If not, a person succumbs to dryness and coarseness even after acquiring knowledge. Maulānā Rūm rahimahullāh speaks against this in the following couplet:
A person acquires mere sayings and counter-sayings from formal knowledge. He neither acquires spiritual conditions nor spiritual enjoyment from it.
Listen! Although a spiritual condition is not the objective, it is certainly praiseworthy and makes it easy for action. (as stated by Hakīmul Ummat Maulānā Ashraf ‛Alī Thānwī rahimahullāh) (compiler)
Journey to Hijāz
He began teaching after completing his studies. However, he was suddenly overcome by an urge to travel to the Hijāz. He writes in Zād al-Muttaqīn: “In 996 A.H. I felt an urge from the unseen and my heart was overwhelmed by retraction. I had no alternative but to travel in this state of lunacy of mine.” (Hayāt-e-Shaykh ‛Abd al-Haq Muhaddith Dehlawī, p. 91)
The Terrible Situation in India
The religious environment in India at the time when Shaykh Muhaddith had decided to leave India was extremely murky. The sorrowful conditions which were created by evil ‛ulamā’ in the royal courts and outside made it very difficult for any righteous personality to remain there. In Rabī‛ ath-Thānī 983 A.H./1575 King Akbar issued an order for the construction of a place of worship. It was constructed on the land of Miyā ‛Abdullāh Niyāzī Sirhindī.
Initially, only Muslim scholars and seniors were invited, and various issues on religion were discussed there. Akbar’s objective in holding these discussions was to search for the truth. He invited ‛ulamā’ in order to obtain facts about religious issues. He did this out of sincerity. However, the ‛ulamā’ turned this place of worship into a wrestling arena.
Akbar became terrified by this situation. The ‛ulamā’ whom he considered to be on the level of Ghazzālī and Rāzī turned out to be devoid of religion on account of their character. To Allāh we belong and to Him is our return.
Subsequently, Akbar’s religious inclinations began changing very swiftly. The imāms of Islam were ridiculed in the royal courts and the pillars of Islam were mocked at. This was followed by the codification of Dīn Ilāhī and a new tribulation in a creedal colour was initiated. (Hayāt-e-Shaykh ‛Abd al-Haq Muhaddith Dehlawī, p. 94)
Note: We learn from this that the irreligiousness and deviation of Akbar, and the codification of Dīn Ilāhī were due to the deviation of evil ‛ulamā’, their misguidance, baseless evidences and materialistic quests. It would not have been far-fetched for Islam to be wiped out from India on account of all this. However, may Allāh ta‛ālā reward Hadrat Shaykh Muhaddith Dehlawī rahimahullāh and Hadrat Shaykh Ahmad Sirhindī rahimahullāh who – through their writings and speeches, striving and courage, blessed company, propagation and resoluteness, and effective education and training – rescued Islam and kept the Muslims firm on Islam. May Allāh ta‛ālā reward them on our behalf and on behalf of all Muslims with the best of rewards.
Now that ignorance and misguidance are becoming common in our time as well, we make du‛ā’ to Allāh ta‛ālā to bring forward one of His special servants who uproots the ignorance of this era so that this desolate garden of Islam may experience a spring once again. This is certainly not difficult for Allāh ta‛ālā. (compiler)
Stay in Hijāz
Shaykh ‛Abd al-Haqq reached the Hijāz in 996 A.H. and remained there until 999 A.H. He spent almost all his time in the company of Shaykh ‛Abd al-Wahhāb Muttaqī rahimahullāh. His company was like a crowning touch. The Shaykh perfected his knowledge and was embellished by the paths of Allāh-consciousness and Sufism. (Hayāt-e-Shaykh ‛Abd al-Haq Muhaddith Dehlawī, p. 102)
Hadrat Shaykh ‛Abd al-Haqq Muhaddith Dehlawī rahimahullāh writes about his stay in the Hijāz as follows:
I studied all the books of Hadīth and acquired all religious sciences from the ‛ulamā’ of the Hijāz. I specifically acquired the knowledge of dhikr and associated sciences from Hadrat Shaykh ‛Abd al-Wahhāb Muttaqī Shādhilī rahimahullāh, and acquired many bounties from his service. After hearing many glad tidings about the acquisition of effulgence, blessings, progress in ranks, and steadfastness in the propagation of religious sciences, I returned to my beloved homeland. (Hayāt-e-Shaykh ‛Abd al-Haq Muhaddith Dehlawī, p. 110)
Return From The Hijāz
After making him traverse all the valleys of knowledge and action, Shaykh ‛Abd al-Wahhāb Muttaqī rahimahullāh advised Shaykh ‛Abd al-Haq to return to India. However, Shaykh Muhaddith had become so fed up with the conditions in India that he just did not feel like going back. Nonetheless, he returned to India in 1000 A.H. after the Shaykh insisted on him to return. This was a time when King Akbar’s vague religious ideas had taken the form of Dīn Ilāhī. The religious milieu of the whole of India had been corrupted. Disregard for the Sharī‛ah and Sunnah had become common. The salient features Islam were openly mocked at in the royal courts.
The deviation of the king had an effect on the lives of the masses. Even the madāris and khānqāhs were not saved from these poisonous influences. The Sufis separated the Sharī‛ah from the Tarīqah and searched for permissions for their un-Islamic actions. Evil ‛ulamā’ reduced Islamic jurisprudence to an instrument of their whims and fancies.
On his return from the Hijāz, Shaykh ‛Abd al-Haq commenced teaching in Delhi. At that time, this was the first madrasah in northern India from which the voice of the Sharī‛ah and Sunnah was proclaimed. (Hayāt-e-Shaykh ‛Abd al-Haq Muhaddith Dehlawī, p. 125)
His madrasah enjoyed a distinguished position not only in Delhi but the whole of northern India. Thousands of students used to assemble to benefit from his lessons, and several teachers were carrying out the responsibilities of teaching and tutoring.
During those tumultuous times, this Dār al-‛Ulūm of Shaykh Muhaddith was the greatest refuge for the Sharī‛ah and the Sunnah of Rasūlullāh sallallāhu ‛alayhi wa sallam. The clouds of religious deviations surrounded it from all sides and opposing forces constantly collided with the Dār al-‛Ulūm. However, this did not cause the slightest wavering in the steadfastness of Shaykh Muhaddith. His fortitude and resoluteness achieved something which appeared impossible under those circumstances.
Shaykh Muhaddith used to remain fully occupied in his work by day and night. At the same time, he did not want his followers and associates to sit back uselessly. He wanted them to value their time and remain engrossed in the work at hand. He announced in a letter: “Allāh ta‛ālā created man for work in this factory of the world.” And he read this couplet:
O brother! Only the one who does the work will find the job. Work! Work! Leave aside all your talking. This path needs work. This is what you have to do.
Someone rightly said:
The body is for Allāh’s work, so do not leave it useless. The heart is for Him, so do not leave it desolate.
Hadrat Shaykh’s Sincerity
There is a famous saying:
المعاصرة أصل المخاصمة
Contemporariness is the cause of mutual enmity.
However, it is not applicable all the time. The Ahlullāh are certainly an exception to this. Hadrat Maulānā Muhammad Ahmad Sāhib Partābgarhī rahimahullāh says in this regard:
Rivalry generally occurs among lovers. However, love for the Master [Allāh] is free of this evil charge.
If any mutual ill-feeling does occur on account of misunderstanding, these personalities [the Ahlullāh] immediately show concern to make up. They clarify matters and clear their hearts.
I have quoted many incidents in support of this in part two of Tadhkirah Muslihul Ummat. One may refer to it for details.
Let me present Hadrat Shaykh Muhaddith Dehlawī rahimahullāh as an example. He had severe differences with Hadrat Mujaddid Alf Thānī rahimahullāh on certain issues and used to express them as well. However, when the reality was exposed and the truth came into the open, he retracted immediately and publicly acknowledged the excellences of Hadrat Mujaddid Sāhib rahimahullāh. Their relations became extremely cordial. He himself writes towards the end of his well-known work, Akhbār al-Akhyār:
The book Akhbār al-Akhyār is now completed. However, it will not be really completed unless I make the good mention of Qutb al-Aqtāb, Mazhar Tajalliyyāt, Masdar Kā’ināt, Imām Rabbānī Mujaddid Alf Thānī Ahmad Sirhindī rahimahullāh.
Look at the lofty titles with which he is making mention of Hadrat Mujaddid rahimahullāh!. He then enumerates many supernatural feats, inspirations and glad tidings of Hadrat Mujaddid; and follows these with statements of Hadrat Khwājah Bāqī Billāh rahimahullāh with reference to Hadrat Mujaddid rahimahullāh. These most certainly demonstrate the greatness and loftiness of Hadrat Mujaddid rahimahullāh and the integrity and sincerity of Hadrat Muhaddith rahimahullāh. It is a source of joy and success for all of us – associates – in the Hereafter and a great glad tiding. May Allāh ta‛ālā enable us all to benefit from these blessings. Āmīn (compiler)
Tasawwuf And The Sufis
He had a balanced attitude as regards tasawwuf and Sufis. He clarifies this in one of his letters. The essence of it is that the only real tasawwuf is the one which is in accordance with the Qur’ān and Sunnah of Rasūlullāh sallallāhu ‛alayhi wa sallam. Anything else is misguidance. This was the Sufism of the mashā’ikh. Those who do not practise on the Qur’ān and Sunnah are not Sufis. They ought to be referred to as the Hashwīyyah and Bātinīyyah. The position of the genuine Sufis is extremely lofty and high. (Hayāt-e-Shaykh ‛Abd al-Haq Muhaddith Dehlawī, p. 231)
His View on Shaykh Akbar
He also adopted a balanced view with regard to Shaykh Muhīy ad-Dīn Ibn ‛Arabī. Like his mentor, Shaykh ‛Abd al-Wahhāb Muttaqī rahimahullāh, he used to say: “The works of Shaykh Akbar contain poison and sugar candy. The one who can distinguish between the two must certainly read his books.” (Hayāt-e-Shaykh ‛Abd al-Haq Muhaddith Dehlawī, p. 296)
Note: Glory to Allāh! What a balanced view! It is a clear proof of his integrity and factualness.
- He wrote to Shaykh Farīd Bukhārī, who was a senior luminary in the Moghul Sultanate, with the following pieces of advice:
– Develop a genuine quest.
-Be vigilant about the consequences of actions.
-Develop a mix between the external and the internal.
- He explains a genuine quest as follows:
A quest overtakes and overwhelms a seeker in such a way that nothing can stop him from reaching his objective and wish. His enthusiasm and restlessness reaches such a level that even if all the intelligentsia of the world were to get together and tell him that it is impossible for him to realize his objective and that it is difficult for him to acquire it, he pays no heed whatsoever to them.
- There is no place whatsoever for idleness. Do whatever you can. Do not consider any action to be insignificant. Allāh ta‛ālā has appointed a reward for every action.
Whoever does an iota of good shall see it. Whoever does an iota of evil shall see it. (Qur’an)
The Effect of The Words of Sufi Masters
Hadrat Muslihul Ummat Maulānā Shāh Wasīyyullāh Sāhib rahimahullāh writes in Fawā’id as-Suhbah:
The ‛ulamā’ state that a person who is deprived of the treasure of companionship of the righteous must study the life conditions, sayings and stories of these personalities. This is because their speech is just as effective as their company.
Shaykh ‛Abd al-Haq Muhaddith Dehlawī rahimahullāh writes in Akhbār al-Akhyār:
In the case where a person is deprived of the treasure of the company of the Sufi masters and is unable to visit them, then to listen to their sayings and stories, and to study their life conditions has the same effect in increasing the enthusiasm of a seeker and removing darkness from himself as sitting in their company. In fact, this [studying their lives] is also a type of companionship. [Reading about them] is completely pure from the beauty of time and appearance, the grime of human defects and the barrier of the elemental form. Furthermore, there is purity in the faith which is in them, and there is absence of witnessing natural matters and coming to know of their slip ups.
In other words, when there is physical companionship, a seeker sometimes has to observe a Sufi master’s human needs and weaknesses. This becomes an obstacle for acquiring blessings from the Sufi master. Alternatively, when the seeker observes certain natural matters or a slip up of the Sufi master, it affects his faith in him. On the other hand, when reading about his life conditions and stories, there will be nothing but the angle related to his beauty and excellence. The benefit of this and absence of harm in it are obvious.
Look! It is clearly stated here that listening to or reading about the life conditions and sayings of the Sufi masters is similar to sitting in their company. As regards the effectiveness of this, it is an excellent alternative to companionship. (Fawā’id as-Suhbah)
He first earned blessings from his respected father and acquired spiritual training and education from him. In 985 A.H. he then became attached to Hadrat Sayyid Mūsā Gīlānī Qādirī rahimahullāh who was a famous Sufi master of the Qādirīyyah spiritual family. The latter conferred khilāfat to him. He then proceeded to the Hijāz in 996 A.H. and pledged bay‛at to Shaykh ‛Abd al-Wahhāb Muttaqī rahimahullāh. The latter conferred khilāfat to him in the Chishtīyyah, Qādirīyyah, Shādhilīyyah and Madanīyyah spiritual families. His shaykh insisted on him to return to India in order to fulfil the rights of his mother, wife and children. When he was about to depart, his shaykh gave him a long robe which belonged to Shaykh ‛Abd al-Qādir Jīlānī rahimahullāh. He advised him thus: “Do not remain idle. Allāh willing, the effulgence from here will continue reaching you.” The shaykh also gave him permission for certain forms of dhikr and brought this point to his attention that the work of propagation and rectification is also a means for spiritual progress. Muhaddith Dehlawī rahimahullāh writes in one of his letters:
When Hadrat Qutb al-Waqt Shaykh ‛Abd al-Wahhāb Muttaqī quddisa sirruhu honoured this servant with different forms of dhikr and prayers of the mashā’ikh, I asked him: “Is propagation also a means for proximity to Allāh ta‛ālā?” He replied: “Why not?” Shaykh ‛Abd al-Wahhāb rahimahullāh then taught me the nature of the work of propagation and rectification and said to me that bearing the tyranny and oppression of people with a glad heart is the secret to spiritual progress. Man ought to resort to patience during difficulties. He must not lose courage when the situation is unfavourable. He must face the situation with patience and fortitude, and remain engrossed in the task of propagation and rectification. He said: “Be patient over the injuries caused by people. We are not taught to leave our homeland and emigrate. We have to keep our hearts strong.” (Hayāt-e-Shaykh ‛Abd al-Haq Muhaddith Dehlawī, p. 136)
In The Service of Hadrat Khwājah Bāqī Billāh
Shaykh ‛Abd al-Haq Muhaddith Dehlawī rahimahullāh writes in Wasīyyat:
When I left the Hijāz and came to India, I got the opportunity of presenting myself before Khwājah Bāqī Billāh Naqshbandī rahimahullāh. I remained for some time with him and practised the ways of the Khwājahs, and learnt dhikr, meditation, connection, presence and memorization from him.
He learnt a lot when he attached himself to Khwājah Bāqī Billāh rahimahullāh. The latter too had a lot of love for him and treated him as a special person.
Shaykh Muhaddith rahimahullāh received khilāfat from the following Sufi orders: Qādirīyyah, Chishtīyyah, Shādhilīyyah, Madanīyyah and Naqshbandīyyah. However, his essential and real attachment was to the Qādirīyyah. This is why he adds the Qādirīyyah order to his name. He describes himself as follows:
‛Abd al-Haq ibn Sayf ad-Dīn ad-Dehlawī as a residence, al-Bukhārī of origin, at-Turkī in lineage, al-Hanafī in the juristical school, as-Sūfī in affiliation, and al-Qādrī in the Tarīqah. (Hayāt-e-Shaykh ‛Abd al-Haq Muhaddith Dehlawī, p. 143)
- Ash‛atul Lama‛āt, commentary of Mishkāt al-Masābīh in the Persian language.
- Madārij an-Nubūwwah
- Ādāb as-Sālihīn
- Akhbār al-Akhyār
- Jadhb al-Qulūb ilā Diyār al-Mahbūb
- Lama‛āt at-Tanqīh, 2 commentary of Mishkāt al-Masābīh in Arabic.
- al-Ikmāl fī Asmā’ ar-Rijāl
- Mā Thabata bi as-Sunnah fī Ayyām as-Sanah
- Aqsām al-Hadīth
He wrote several other books as well.
This sun of knowledge which had illuminated the Indian horizon for 94 years set on 21 Rabī‛ al-Awwal 1052 A.H. To Allāh we belong and to Him is our return. He was buried on the bank of Haud Shamsī in Delhi. May Allāh ta‛ālā shower His mercy on him. Āmīn.
*This article taken from the English translation of Aqwāl-e-Salaf: Biographies and Statements of the Pious Predecessors Volume 5 by Mawlānā Muḥammad Qamruz ZamānʾIlāhābādī. A PDF copy can be obtained from www.alqamarpublications.com
**UPDATE (01/01/1437 – 15/10/2015) A few days after I published this biography on my blog I stumbled upon another biography of Shaykh ‛Abd al-Ḥaqq Muḥaddith Dihlawī on the blog of Mawlana Bilal Ali Ansari. He had translated Shaykh Dihlawī’s Muqaddamah Mishkāt from where he has extracted the excellent biography. You can read the biography at: www.bilalaliansari.com/2015/09/14/imam-ʿabd-al-ḥaqq-al-muḥaddith-al-dihlawi-a-concise-biography