In the Name of Allah, the Most Gra­cious, the Most Mer­ci­ful.

As-salā­mu ‘alaykum wa-rah­mat­ul­lāhi wa-barakā­tuh (Peace, Bless­ings & Mer­cy of Allah be upon You).

إِنَّا للهِ وَإِنَّـا إِلَيْهِ رَاجِعونَ

This state­ment is being issued on the 16th of Jan­u­ary 2017 and super­sedes all pre­vi­ous state­ments on the sub­ject.

While we were still cop­ing with the news of the pass­ing of Maulana Saleemul­lah Khan (RA), it has now has reached us with great regret and sad­ness that the eru­dite Schol­ar Shaykh ‘Abd al-Hafīz al-Makki (RA) just passed away at Pieter­mar­itzburg (South Africa). Death of a Schol­ar is a calami­ty in its own right but pass­ing away of a great per­son­al­i­ty such as Shaykh ‘Abd al-Hafīz al-Makki (RA) is an irre­place­able loss to the Mus­lim Ummah. We make Dua for Allah Ta’ala to for­give his sins and grant him the par­adise (Ameen).


We are remind­ed of this blessed say­ing of Nabi (Sal­lal­la­ho Alai­he Was­sal­lam) at this occa­sion:

 

عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ اللَّهَ لَا يَقْبِضُ الْعِلْمَ انْتِزَاعًا يَنْتَزِعُهُ مِنْ الْعِبَادِ وَلَكِنْ يَقْبِضُ الْعِلْمَ بِقَبْضِ الْعُلَمَاءِ حَتَّى إِذَا لَمْ يُبْقِ عَالِمًا اتَّخَذَ النَّاسُ رُءُوسًا جُهَّالًا فَسُئِلُوا فَأَفْتَوْا بِغَيْرِ عِلْمٍ فَضَلُّوا وَأَضَلُّوا

Sayyid­i­na Abdul­lah ibn Amr (RA) report­ed: The Mes­sen­ger of Allah (Sal­lal­la­ho Alai­he Was­sal­lam) said, “Ver­i­ly, Allah does not take away knowl­edge by snatch­ing it from the peo­ple but rather he takes away knowl­edge with the death of the schol­ars until he leaves no schol­ar behind and the peo­ple turn to the igno­rant as their lead­ers. They are asked to give reli­gious judg­ments with­out knowl­edge, thus they are led astray and lead oth­ers astray.” [Bukhari]

Shaykh ‘Abd al-Hafīz al-Makki (RA):

By Mawlana As’ad Mah­mud Makki
Trans­lat­ed by (Shaykh) Ismaeel Nakhu­da

In the name of Allah, the Com­pas­sion­ate, the Mer­ci­ful

Jami Shari’at wa Tariqat Hadhrat Mawlana ‘Abd al-Hafeez al-Makki was one of the fore­most khal­i­fahs (deputies) and lead­ing stu­dents of the great Mujad­did of Islam, Qutub al-Aqtab Hadhrat Shaykh al-Hadith Mawlana Muham­mad Zakariyya al-Kand­ha­lawi al-Muha­jir al-Madani. Hadhrat was born in pre-par­ti­tion India in 1946CE, in the city of Amrit­sar, Pun­jab. His fam­i­ly, orig­i­nal­ly from Kash­mir, had set­tled in the region approx­i­mate­ly fifty years ear­lier.

Hadhrat’s lin­eage reach­es a cer­tain Raja ‘Abd al-Salam Malik, who had accept­ed Islam at the hands of Amir Kabir Sayyid ‘Ali al-Ham­dani — a famous four­teen­th cen­tu­ry Sufi schol­ar, who had arrived in Kash­mir to prop­a­gate Islam. Raja ‘Abd al-Salam was the ruler of the sub-dis­trict of Kuligam, an area sur­round­ing the town of Islam­abad in Kash­mir.

At par­ti­tion, Hadhrat’s fam­i­ly joined the mass exo­dus of Mus­lims migrat­ing to Pak­istan and came to live in Faisal­abad (Lailpur). It was there that Hadhrat began his edu­ca­tion and learned to recite the Qur’an under the tute­lage of his pater­nal grand­moth­er, who would teach local chil­dren. Trou­bled by the tur­moil of par­ti­tion and the con­se­quent piti­ful sit­u­a­tion of those affect­ed, Hadhrat’s father left Pak­istan in 1373AH/1953CE and migrat­ed (hijrah) to the holy city of Makkah al-Mukar­ramah, where he became a per­ma­nent res­i­dent obtain­ing Saudi nation­al­i­ty in 1380AH/1960CE.

In Makkah al-Mukar­ramah, under the tute­lage of Qari ‘Abd al-Rauf, who was a teacher at Makkah’s famous Islam­ic seat of learn­ing Al-Madrasah al-Sawlatiyyah, Hadhrat stud­ied the Qur’an once more, this time with tajwid. In 1374AH/1954CE, Hadhrat enrolled at Makkah’s Al-Madrasah al-S’adiyyah, where he gained both a reli­gious and sec­u­lar edu­ca­tion. He also sub­se­quent­ly stud­ied at oth­er edu­ca­tion­al insti­tutes in the holy city.

Hav­ing com­plet­ed his sec­ondary edu­ca­tion in 1384AH/1964CE, Hadhrat was instruct­ed by his father Haji Malik ‘Abd al-Haq — a famous Makkan fac­to­ry own­er and one of the respon­si­ble indi­vid­u­als of Tab­lighi Jama’at in the Hijaz, who was also sub­se­quent­ly appoint­ed a khal­i­fah of Hadhrat Shaykh al-Hadith — to spend a year in Jama’at in the spe­cial com­pa­ny of the then Amir of Tab­ligh Hadhrat Ji Mawlana Yusuf al-Kand­ha­lawi, author of Hay­at al-Sahabah, a bio­graph­i­cal record of the lives of the Com­pan­ions of the Prophet (peace be upon him). Dur­ing this one year in Tab­ligh, Hadhrat was also blessed with the close com­pa­ny of Hadhrat Ji Mawlana In’am al-Hasan, who remained Amir of Tab­ligh for thir­ty-years after the demise of Hadhrat Ji Mawlana Yusuf al-Kand­ha­lawi.

In 1385AH/1965CE, with the per­mis­sion of his respect­ed father and at the direc­tion of Hadhrat Ji Mawlana In’am al-Hasan, Hadhrat became a murid of Shaykh al-Hadith Mawlana Muham­mad Zakariyya al-Kand­ha­lawi. On return­ing to Makkah al-Mukar­ramah, Hadhrat remained involved in the work of Tab­ligh with­in Saudi Ara­bia and stud­ied var­i­ous books of the Dars-e-Niza­mi — a study cur­ricu­lum used in madrasahs across the world.

A cou­ple of years lat­er in 1387AH/1967CE, Hadhrat trav­elled to the famous north Indi­an seat of learn­ing Maza­hir al-Ulum, Saha­ran­pur, and under the tute­lage of famous eru­dite ‘ula­ma there stud­ied the MawqufAlayh — those parts of the Dars-e-Niza­mi that stu­dents need to cov­er in order to gain admis­sion into the final year of hadith known as the Dawrah Hadith, which con­sists of an intense study of the major works of hadith.

After study­ing there some time, Hadhrat returned to Makkah al-Mukar­ramah where he con­tin­ued his stud­ies in Islam. The fol­low­ing year in 1388AH/1968CE, Hadhrat returned to Saha­ran­pur once more and com­plet­ed the Dawrah Hadith. This was also the final year that Hadhrat Shaykh al- Hadith Mawlana Muham­mad Zakariyya lec­tured on Imam Bukhari’s Sahih. Hadhrat was also blessed with the oppor­tu­ni­ty of com­ing first in the high­ly com­pet­i­tive final year exams at Maza­hir al-‘Ulum.

At the ten­der age of twen­ty on 27 Ramadan 1386AH/1966CE, Hadhrat was grant­ed khi­lafat by Hadhrat Shaykh dur­ing ‘eitikaf at Maza­hir al-‘Ulum’s Dar-e-Jadid Mosque. On the occa­sion, Hadhrat Shaykh took off his tur­ban and placed it on Hadhrat’s head grant­i­ng him per­mis­sion in the four Chishti, Naqsh­bandi, Suhar­wardi and Qadri tariqahs.

Right until the death of Hadhrat Shaykh al-Hadith Mawlana Muham­mad Zakariyya al-Kand­ha­lawi in 1402AH/1982CE, Hadhrat remained devot­ed to his shaykh’s ser­vice (khidmah) and would not allow any sort of fam­i­ly, busi­ness and edu­ca­tion­al pre­oc­cu­pa­tions pre­vent him from remain­ing in his com­pa­ny (suh­bat). This was espe­cial­ly the case dur­ing the blessed months of Ramadan.

While Hadhrat Shaykh was alive, all of Hadhrat’s activ­i­ties — from lec­tur­ing hadith at Al-Madrasah al-Sawlatiyyah to trav­el­ling on Tab­ligh to the US, Japan, India, Pak­istan, Africa and var­i­ous Mid­dle East­ern coun­tries — were done with the bless­ings and instruc­tion of Hadhrat Shaykh.

Under the guid­ance and wish of his shaykh and with the aim of wide­ly cir­cu­lat­ing his aca­d­e­mic works, Hadhrat estab­lished Al-Mak­tabah al-Imdadiyyah in Makkah al-Mukar­ramah and Al-Rashid Print­ing Press in Al-Mad­i­nah al-Munawwarah.

On numer­ous occa­sions Hadhrat spent a con­sid­er­able amount of time in Egypt, super­vis­ing the pub­li­ca­tion of Hadhrat Shaykh’s Awjaz al-Masa­lik, a bril­liant mul­ti-volu­mi­nous com­men­tary on Imam Malik’s Muwat­ta, con­sid­ered one of the best; and Hadhrat Mawlana Khalil Ahmad al-Saharanpuri’s Badhl al-Majhud, also a mul­ti-volu­mi­nous com­men­tary on Sunan Abu Dawud con­sid­ered an author­i­ty on the sub­ject.

Hadhrat’s metic­u­lous efforts in the pub­li­ca­tion of the­se works won Hadhrat Shaykh’s admi­ra­tion, love and heart­felt sup­pli­ca­tions. This is some­thing that Hadhrat Shaykh men­tioned time and again on numer­ous occa­sions in his auto­bi­og­ra­phy, Aap Biti, and some­thing that has also been men­tioned by Mufakkir-e-Islam Shaykh Abu al-Hasan ‘Ali al-Nad­wi in his biog­ra­phy of Hadhrat Shaykh.

Since Hadhrat Shaykh’s demise, Hadhrat con­tin­ued to keep alive his shaykh’s aca­d­e­mic and spir­i­tu­al lega­cy by pub­lish­ing var­i­ous Ara­bic and Urdu books, includ­ing a twen­ty-four vol­ume com­men­tary of Imam al-Bukhari’s Sahih (cur­rent­ly under pub­li­ca­tion) enti­tled Al-Kanz al-Mutawari, which con­tains the com­men­tary of Imam Rab­bani Mawlana Rashid Ahmad al-Gan­go­hi and oth­er Akabir Deobandi ‘Ula­ma.

Liv­ing in the Hijaz, Hadhrat was con­stant­ly been involved in enlight­en­ing the Arab world about the aca­d­e­mic efforts of the Akabir of Deoband and their mode of tasawwuf, which has the dis­tin­guish­ing fea­ture of being in com­plete agree­ment to the Qur’an and hadith. Beyond the Hijaz, Hadhrat trav­eled the world reg­u­lar­ly — espe­cial­ly to the Indi­an Sub-Con­ti­nent, Africa, Europe, North Amer­i­ca and the Far East — call­ing peo­ple to tasawwuf. Hadhrat was also pas­sion­ate­ly involved in rais­ing the ban­ner of Islam (e’lah kali­mat Allah) by tire­less­ly estab­lish­ing organ­i­sa­tions and pro­vid­ing them with spir­i­tu­al and moral sup­port. Apart from prepar­ing indi­vid­u­als to serve at madrasahs, mosques and khan­qahs, Hadhrat also pre­pared count­less indi­vid­u­als to serve Islam in var­i­ous oth­er fields includ­ing in dawah and Tab­ligh.

Hadhrat’s murids and those that have obtained per­mis­sion to nar­rate hadith (ijazah) from him — from the Mid­dle East and beyond — num­ber in thou­sands. Hadhrat’s khal­i­fahs reside in Pak­istan, South Africa, UK, India, Hijaz, Bangladesh, Nepal and the West Indies. Hadhrat reg­u­lar­ly vis­its Pak­istan, Africa and oth­er parts of the world to show peo­ple the path of tasawwuf with thou­sands of peo­ple flock­ing to ben­e­fit from his land­mark vis­its, spir­i­tu­al gath­er­ings and lec­tures.