Hazrat Maulana Yusuf Motala (Rahimahullah)

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 لِلّهِ وَإِنَّـا إِلَيْهِ رَاجِعُونَ

Message of condolence from Shaykhul-Hadeeth (Maulana) Mohammad Ayub Bande Ilahi (Leicester)

I first saw Hazrat Maulana Yusuf Motala (ra) 50 years ago in Saharunpur when he was visiting with a Tableeghi Jammat from England. I was a junior Khadim of SHAYKH (MAULANA) MUHAMMAD ZAKARIYYA KANDHLAWI (RA) in the blessed month of Ramadhan where this humble servant was also present. Hazrat Maulana Yusuf Motala (RA) had plaster on his hands due to being involved in aN accident. In those circumstance, many times I assisted him in his Wudhu and that’s how I was introduced to him (in India) and our interaction continued here in England. His (ra)’s biggest accomplishment for which he received enormous amounts of Duas, love and (SPIRITUAL) attention from SHAYKH (MAULANA) MUHAMMAD ZAKARIYYA KANDHLAWI (RA) is the establishment of Darul-uloom (Bury) in this land of England.

Note: This article is still being reviewed

Ancestry & Birth

Hazrat Shaykh (RA)’s father’s family hails from Varethi, a village in the district of Surat, which is located in the state of Gujarat, India. Though their source of income was farming, his paternal grandfather, Qasim Motala, relinquished his land on a contract and adopted business as his source of income. Due to his premature death, Hazrat (RA)’s father, Sulaiman ibn Qasim Motala, was raised in his mother’s care. After reaching puberty, he started a business. His first marriage was into an honourable family of another village in the district of Surat called Hathuran. From that marriage, he had a son named Mohamed Ali. Unfortunately, this wife died within a few years, after which he married Shaikh’s mother. Her family hailed from Kholwad, a village on the shores of the Tapti River in the district of Surat. For unknown reasons, however, they shifted to the village of Nani Naroli. There, they adopted farming as their source of income.

Hazrat’s mother did not bear any children for a period of five to six years after marriage. Then, a pious man arrived in Nani Naroli, whom Hazrat’s father requested to supplicate for children. The pious man presented Hazrat’s mother with a ring and imparted the glad tidings of a baby boy. He wished well for the child to be characterized with qualities of knowledge and piety. After a year, the pious man returned to Nani Naroli. Shortly prior to his arrival, Hazrat’s brother, Hazrat Shaikhul Hadith Maulana Abdur Rahim bin Suleman bin Cassim Motala, had been born. For a second time, the pious man presented Hazrat’s mother with a ring and imparted the glad tidings of another child.

After having married Hazrat’s mother, the effect of her religiousness started to overcome Hazrat’s father. Eventually, his oath of allegiance (bay’at) was accepted at the hands of Maulana Abdul Gafoor Bangali, as a result of which he commenced dhikr. As soon as Hadhrat’s father commenced dhikr, the effects of it steadily began to influence his health to such an extent that it started to have a reclusive effect on his state of affairs. In this condition, he said to Hazrat’s mother, “I intend to forsake the world. You must return to your house”. The elders and influential men of Hadhrat’s family attempted to dissuade him in every possible manner, but to no avail. Eventually, he was forced to sign divorce papers in case his condition reached insanity. The iddah was until the day Hadhrat was born. Shaikh was born at his maternal grandfather’s house in Nani Naroli on the night of Monday, 25 November 1946.

In 1953, Hazrat’s maternal aunt passed away in South Africa during the childbirth of a son, Shabir. Her husband was left a widower with eleven children. So, Hazrat’s grandfather sent Hazrat’s mother to South Africa to marry her brother-in-law and raise his children. Though she did not wish to abandon her sons, she agreed and reluctantly departed for South Africa. From then on, seven-year-old Hazrat and his nine-year-old brother were raised by their grandparents. However, within a few years, they passed away. Thus, Hadhrat and his brother were raised by their maternal aunt, affectionately called Chotikala.


Hazrat’s primary Islamic education of Qur’an Sharif and Urdu was completed at Madressa-e-Targib in Nani Naroli. In 1961, Hazrat enrolled at Jamea Hussainia a well-known madrasa in Rander. There, he studied from the first year of Persian until the first year of Hidaaya. Thereafter, in 966, Hazrat enrolled at Mazahirul Ulum in Saharanpur. His classes commenced on February 23, 1966. He studied Mishkaat ul Masabeeh under Shaikhul Hadith Maulana Yunus, Tafsir ul Jalalayn under Maulana Muhammad Aqil, Volume 3 of Hidaaya under Mufti Yahya, and Mishkaat ul Masabeeh for a second time under Hazrat Shaikh Maulana Muhammad Zakariyya Kandhlawi (RA).

In the following year, Hazrat studied Sahih ul Bukhari under Hadhrat Shaikh Maulana Muhammad Zakariyya Kandhlawi (RA), Sunan Abu Dawud, Sunan An Nasa’i, Mu’atta Imam Malik and Mu’atta Imam Muhammad under Maulana Yunus Jaunpuri, Sahih Muslim and Sunan At Timrmidhi under Maulana Muzaffar Hussain, and Surah Maiani Al Athar under Hadhrat Maulana Asadullah. At around this time, Hazrat wrote a letter to Hadhrat Shaikh Maulana Muhammad Zakariyya Kandhlawi (RA) requesting the acceptance of bay’at. He replied, accepted Hazrat’s bay’at, and entered Hazrat into his silsilah. After this, along with his studies, Hazrat commenced a consistent routine of the recitation of Qur’aan Sharif and performance of Tahajjud, Ishraaq, Chaasht and Awwaabeen Salaah.


Maulana Yusuf Shabbir writes:

I am not aware of Hazrat’s teachers in Jamia Husayniyyah, Rander with the exception of Mawlānā Shamsuddīn Afghānī Ṣāḥib (basā), whose style and anecdotes Hazrat would fondly recollect in our classes. Mawlānā Shamsuddīn Ṣāḥib is the author of an Arabic commentary of Sharḥ al-ʿAqāʾid al-Nasafiyyah, wherein he is extremely critical of Ḥāfiẓ Ibn al-Qayyim (d. 751/1350), describing him as deviant. Mawlānā Manẓūr Aḥmad Nuʿmānī (d. 1417/1997) refuted him in this regard in his al-Furqān magazine, a copy of which I possess. Mawlānā Shamsuddīn Ṣāḥib also authored an Arabic commentary of Sunan al-Tirmidhī, a partial manuscript exists in the library of my respected father Mufti Shabbīr Aḥmad (b. 1376/1957). I have benefited from this work and cited it in some of my Fatwas and books.

In Mazahir Uloom, Saharanpur, Hazrat studied under the following teachers:

  1. Shaykh al-Ḥadīth Mawlānā Muḥammad Zakariyyā Kāndhelwī (d. 1402/1982) taught him Ṣaḥīḥ al-Bukhārī in the final year.
  2. Mawlānā Asʿadullāh Rāmpūrī (d. 1399/1979) taught him Sharḥ Maʿānī al-Āthār in the final year. Mawlānā Asʿadullāh was a very intelligent and pious scholar. Our respected teacher Mawlānā Muḥammad Yūnus Jownpūrī would regularly praise him and recollect his piety and discourses. He was a senior disciple of Mawlānā Ashraf ʿAlī Thānawī (d. 1362/1943) and taught in Mazahir Uloom for approximately 60 years (for his biography, refer to al-Yawāqīt al-Gāliyah, 2:39).
  3. Mufti Muẓaffar Ḥusayn (d. 1424/2003) taught him Sunan al-Tirmidhī in the final year.
  4. Shaykh al-Ḥadīth Mawlānā Muḥammad Yūnus Jownpūrī (d. 1438/2017) taught him Mishkāt al-Maṣābīḥ in the penultimate year, and Ṣaḥīḥ Muslim, Sunan al-Nasāʾī, Sunan Abī Dāwūd and both Muwaṭṭaʾ in the final year.
  5. Mufti Yaḥyā Ṣāḥib (d. 1417/1996) taught him the third volume of Hidāyah in the penultimate year. He is the father of the current rector of Mazahir Uloom, Mawlānā Salman Ṣāḥib and served as the Head Mufti in Saharanpur for many years.
  6. Mawlānā ʿĀqil Ṣāḥib, the current Shaykh al-Ḥadīth of Mazahir Uloom taught him Tafsīr al-Jalālayn in the penultimate year.

Marriage, Khilafat, and the Birth of His First Child

In 1968, after completing his final year, Hazrat’s relatives engaged him to a close friend of the family in England. His trip to England was booked for after Ramadan. In Ramadan of 1968, Hazrat was appointed to lead the five daily salaahs and Taraweh Salaah. Two paras were to be recited in each Taraweeh Salaah. However, after three or four days, Hazrat became ill and was sent home to Surat. Approximately four months later, in early June, Hazrat travelled to England. His marriage was conducted within five or six weeks.

On April 23 1969, along with four friends, Hazrat departed from England to perform Umra. There, he had the opportunity to spend six to seven months in the company of his Shaikh. Hazrat passed the Ramadan of 1969 with his Shaikh in Makkah and Madina. One night, whilst in I’tikaaf, after the performance of Taraweeh Salaah, Hazrat’s Shaikh called Hazrat and Maulana Ismail Badat into his tent and granted them permission to accept Khilafat, wrapping turbans on their heads with his own hands. At the end of the month of Ramadan, Hazrat was sent back to England.

However, Hazrat had the opportunity to spend Ramadan of 1970 in Saharanpur. On the 30th of Ramadan, by means of a telegram, Hazrat received glad tidings of the birth of his first child, a girl. Hazrat’s Shaikh immediately sent a telegram: “May the name ‘Khadija’ be blessed. The birth of a daughter is an indication of resemblance to the exalted Prophet Muhammad ﷺ .”


Maulana Yusuf Shabbir writes:

Most scholars in the UK are direct or indirect students of Hazrat. Many students of Hazrat have established seminaries whilst many others are working in a range of fields including: Medicine, Accountancy, Chaplaincy, Charity, and other fields. Hazrat’s students reflect his legacy and contribution.

Some of Ḥaḍrat’s notable students include:

  1. My respected father Mufti Shabbīr Aḥmad, Ḥadīth Lecturer at Darul Uloom Blackburn. He studied many books of the first few years of the ʿĀlim programme with Hazrat, most of them on a 1-1 basis. My father migrated to the UK from Malawi in 1969, he knew Hazrat since, first as a student and thereafter as a co-teacher and Head Mufti at Darul Uloom Bury for thirty-five years.
  2. My respected teacher Mufti Muḥammad Ṭāhir Wādī, Ḥadīth Lecturer and Head Mufti of Darul Uloom Bury.
  3. Mufti ʿAbd al-Ṣamad Aḥmad, the Principal of Darul Uloom Blackburn.
  4. Mawlānā Faḍl al-Ḥaq Wādī, the Principal of Jāmiʿah al-Kawthar, Lancaster.
  5. Mawlānā Salīm Dhorāt, founder of Islamic Dawah Academy, Leicester.
  6. My respected teacher Mawlānā Nawshād ʿAbd al-ʿAzīz, Ḥadīth Lecturer at Darul Uloom Bury.
  7. My respected teacher Mawlānā ʿAbd al-Raḥīm Limbādā, the UK based Ḥadīth lecturer and founder of Raheemi Academy.
  8. My respected teacher Mawlānā Ḥifẓurraḥmān, the second father in law of Ḥaḍrat.
  9. My respected teacher Mufti Ibrāhīm Rājā, Ḥadīth Lecturer at Darul Uloom Bury.
  10. The late Mawlānā Muḥammad Dīdāt (d. 1439/2018), the former Librarian of Darul Uloom Bury.
  11. Dr Mawlānā Mahmood Chandia, Senior Lecturer at the University of Central Lancashire.
  12. Dr Mawlānā Mohammed Ashraf Makadam, Vice Principal of Madani School, Leicester.
  13. Dr Mufti Abdurraḥmān Mangera, founder of White Thread Institute, London.
  14. Dr Riyad Kallingal, Consultant Surgeon at Leeds Teaching Hospitals NHS Trusts.
  15. Mufti Shāh Ṣadruddīn, founder of Imam Zakariya Academy, London.
  16. Mawlānā Muḥammad Sīdāt, founder of the global NGO Ummah Welfare Trust.
  17. Mawlānā Khalīl Aḥmad Kazi, founder of Madina Academy, Dewsbury.
  18. Mufti Saiful Islām, founder of Jamiah Khatamun Nabiyeen, Bradford.
  19. Shaykh Riyāḍ al-Ḥaq, founder of Al-Kawthar Academy, Leicester.
  20. Shaykh Aḥmad ʿAlī, founder of Al Mahadul Islami, Bradford.
  21. Shaykh Yūnus Dudhwālā, Chairman of Halal Monitoring Committee UK and Head of Chaplaincy and Bereavement Support Services, Barts Health NHS Trust, London.
  22. Shaykh Ibrāhīm Mogrā, Assistant Secretary General of the Muslim Council of Britain.
  23. Shaykh Rafīq Ṣūfī, Chairman of Lancashire Council of Mosques.
  24. Mufti Mohammed Tosir Miah, Director of Darul Ilm, Birmingham.
  25. Mawlānā Maksūd Gangāt, Director of Al Risalah Trust, London.
  26. Shaykh Shabbīr Menk, Zimbabwe.
  27. Shaykh Ibrāhīm Memon Madani, Canada.
  28. Mawlānā Shirāz ʿAlī, Trinidad.
  29. Mufti Ḥussain Kamānī, Dallas, Texas.
  30. Mawlānā Sarfarāz ʿĀlī, Auckland, New Zealand.

Since its inception, over a thousand students have graduated as scholars from Darul Uloom Bury and many more as Ḥuffāẓ. The vast majority of the graduates are proficient in English along with other languages. Hazrat encouraged students to pursue further education both in Islamic studies and other disciplines. Thus, some graduates travelled to India, Saudi Arabia and Egypt whilst others were encouraged to enrol at universities in the UK. This has resulted in a diverse range of graduates with expertise in different disciplines who are now contributing to and benefiting the Muslim community and the wider community in the UK and beyond.

As the first Darul Uloom in the Western World, the seminary attracted students from different parts of the world. Darul Uloom’s graduates include scholars from the following countries:

  1. Barbados
  2. Canada
  3. France
  4. India
  5. Morocco
  6. Netherlands
  7. New Zealand
  8. Panama
  9. Portugal
  10. Reunion
  11. Saudi Arabia
  12. Trinidad
  13. United Kingdom
  14. United States of America
  15. Zambia
  16. Zimbabwe


Maulana Yusuf Shabbir writes:

Hazrat taught at Darul Uloom Bury since its inception in 1973. In the early years, there were only a few teachers and Hazrat taught many books. The first graduates of Darul Uloom Bury graduated in 1981 (1401 hijrī). For approximately eleven years during the 80s, Hazrat taught Sunan al-Tirmidhī along with other books. During this period, my respected father Mufti Shabbīr Aḥmad taught Ṣaḥīḥ Muslim. In the early 90s, they switched with each other. Subsequently, in 1416 (1996) after the demise of Shaykh al-Ḥadīth Mawlānā Islām al-Ḥaq, Hazrat started teaching Ṣaḥīḥ al-Bukhārī and continued doing so until his demise. For several years in the middle including in 2004-5 when we studied with Hazrat, Hazrat only taught a portion of the Ṣaḥīḥ. However, I understand in recent years, the full Ṣaḥīḥ would be read in his presence. Hazrat also taught the translation of the Quran for many years. My colleague Mawlānā Ḥassān Qāzī of Preston recorded our lessons and eventually this resulted in the publication of Ḥaḍrat’s Urdu translation of the Quran.

In addition to this, Hazrat served as a spiritual guide for many thousands of people. For many decades, the Thursday evening (Friday night) spiritual majlis would attract several hundred people at Darul Uloom in Bury. Hazrat was very punctual on attending this majlis throughout his life.

Work & Accomplishments

Upon the instructions of his Shaikh, Hazrat established Dar ul Ulum Al Arabia Al Ilamia in Holcombe, Bury, Lancashire, in 1973. At present, he is the founder and patron of numerous Islamic institutes throughout the world and spiritual guide to thousands of Muslims all over the world.

His students, who number thousands, are spread across the globe, occupied in the service of deen in varying capacities. A large of English-speaking Ulama in the UK are graduates of institutes founded by Hazrat, many of whom are actively engaged in matters of Deen. The following institutions have been either setup by Hazrat or his Mushwara/input were considered:


Maulana Yusuf Shabbir writes that he (RA) authored several works during his life, which include the following:

  1. Iṭāʿat Rasūl (Urdu) – one volume.
  2. Mashāyikh Ahmedabad (Urdu) – two volumes.
  3. Translation of the Quran (Urdu) entitled Aḍwāʾ al-Bayān fī Tarjumat al-Quran – one volume.
  4. Tafsīr of the Quran (Arabic) – This is partially printed and was the work Ḥaḍrat had been working on over the past few years until his demise.
  5. Maḥabbat Nāmey (Urdu) – Letters of Shaykh al-Ḥadīth Mawlānā Muḥammad Zakariyya to Ḥaḍrat, printed in three volumes.
  6. ʿInāyat Nāmey (Urdu) – Letters of other scholars and luminaries to Ḥaḍrat, printed in one volume.
  7. Meyrey Bhai Jān Shaykh al-Ḥadīth Ḥaḍrat Mawlānā ʿAbd al-Raḥīm Ṣāḥib Nawwar Allah Marqadah (Urdu) – one volume.
  8. Jāmiʿ al-Siyar (Urdu) – one volume.
  9. Jamāl Muḥammadī Dars Bukhārī key Āiney mey (Urdu) – three volumes.
  10. Jamāl Muḥammadī kī Jalwah Gāhey (Urdu) – two volumes.
  11. Jamāl Muḥammadī Jabal Nūr par (Urdu) – one volume.
  12. Buzurgow key Wiṣāl key Aḥwāl (Urdu) – one volume.
  13. Shām wa Hind key Awliyā ʿIẓām (Urdu) – one volume.
  14. Aimmah Arbaʿah awr Ṣūfiyā Kirām (Urdu) – one volume.
  15. Karāmāt wa Kamālāt Awliyā (Urdu) – two volumes.
  16. Ḥaḍrat Shaykh al-Ḥadīth Mawlānā Muḥammad Zakariyyā Muhājir Madnī awr unkey Khulafāʾ Kirām (Urdu) – Three volume publication compiled by Mawlāna Yūsuf Ludyānwī and Ḥaḍrat.
  17. Makātīb Shaykh al-Ḥadīth Quṭb al-Aqṭāb Ḥaḍrat Mawlānā Muḥammad Zakariyyā Muhājir Madnī (Urdu) – one volume.
  18. Isnād Bukhārī Sharīf (Urdu) – A small booklet, with a foreword by Shaykh Muḥammad Yūnus Jownpūrī.
  19. Nūr Nubuwwat (Urdu) – a one volume book.
  20. Ṣalāt wa Salām ʿalā Sayyid al-Anām bi al-Asmāʾ al-Ilāhiyyah wa al-Alqāb al-Nabawiyyah (Arabic) – a small booklet.
  21. Maṣābīḥ al-Dujā (Arabic) – a small booklet.
  22. Maṣābīḥ al-Sabīl (Arabic) – a small booklet.
  23. Miṣbāḥ al-Ẓalām (Arabic) – a small booklet.
  24. Makātīb Yūsufī (Urdu) – a one volume book featuring the letters of Ḥaḍrat to Mawlāna Aḥmad ʿAlī Lūnat of Leicester.
  25. Al-Adʿiyah al-Qurāniyyah (Arabic) – a small booklet.
  26. Sarkār Dow ʿĀlam Ṣallallāhū ʿalayhi wa Sallam awr Māhey Ramaḍān (Urdu)
  27. Maqālat Yūsufī (Urdu) – an unpublished work of my colleague Shaykh Khalīl Aḥmad Kāzī featuring Ḥaḍrat’s articles and speeches, preceded with a biography in Urdu entitled Dhikr Yūsufī. This will be published on this website soon.

Many of the PDFs are available on the Inter Islam website and several publications have also been translated into English. The small booklets have also been published as a collection entitled Hadyah Ḥaramayn.

Some discourses

Maulana Yusuf Shabbir writes that he studied the translation of a part of the Quran and a part of Ṣaḥīḥ al-Bukhārī with Ḥaḍrat. During the Ṣaḥīḥ al-Bukhārī lessons, I made some notes. A translation of some of these are presented here along with some other recollections. Ḥaḍrat would also share dreams and their interpretations in our lessons, he was an expert on interpreting dreams.

  1. Ḥaḍrat said on Tuesday 23 November 2004, “Recite the Quran in Nafl prayers in abundance. This is more beneficial to remember the Quran than revision (dawr).”
  2. Ḥaḍrat said on Tuesday 23 November 2004, “Make the students punctual on Ṣalāh and be stringent in this regard, even if someone is offended by this. This is because Ṣalāh stops many evils as mentioned in the Quran. Ṣalāh is such an important obligation, yet it is (relatively) easy.”
  3. Ḥaḍrat said on Monday 29 November 2004, “Ḥaḍrat Shaykh (Mawlānā Muḥammad Zakariyyā) would recite the Quran after ʿAṣr Ṣalāh to Mufti Yaḥyā and Ḥakīm Ilyās. He would cry so much that the onlooker would feel sorry.”
  4. Ḥaḍrat said on Monday 6 December 2004, “Ḥaḍrat Shaykh (Mawlānā Muḥammad Zakariyyā) began writing Awjaz al-Masālik in the blessed city of Madīnah and wrote one volume (equivalent to three volumes of the new print) in three and a half months. The rest of the volumes took many years.”
  5. Ḥaḍrat agreed with the view of Mawlānā Ḥusayn Aḥmad Madnī (d. 1377/1957) in relation to the partition of India. He said on Wednesday 8 December 2004, “I have most admiration for Shaykh al-Islam Ḥaḍrat Madanī.” He said two days later on Friday 10 December 2004, “In 1956, he visited Gujarat for a convention of Jamiat, in which Nehru also participated. Ḥaḍrat Madanī performed ʿAṣr Ṣalāh in our Masjid in Naroli. I was nine or ten years old. After Ṣalāh, people were shaking hands with him and we young children did muṣafaḥah a few times.”
  6. Ḥaḍrat said on Saturday 1 January 2005, “Ḥaḍrat Shaykh (Mawlānā Muḥammad Zakariyyā) wrote to all the seminaries in the Indian sub-continent including the Ahl Ḥadīth ones asking for their asānīd (ḥadīth chains). All the responses featured Shāh Waliyyullāh in their chains. This is why he is Musnid al-Hind.”
  7. Ḥaḍrat said on Saturday 1 January 2005, “Shāh Waliyyullāh and his descendants did a lot of work. The Ummah is indebted to them.”
  8. Ḥaḍrat said on Friday 7 January 2005, “Work with and among the Barelwis, do not debate with them.”
  9. Ḥaḍrat said on Thursday 27 January 2005, “Shariah demands that Allah is remembered at all times and not only remembered, but embedded in the heart.”
  10. Ḥaḍrat said on Friday 28 January 2005, “Shaykh ʿAbd al-Aziz ibn Bāz was a very good person notwithstanding some of his views. He would respect Mawlānā Saʿīd Aḥmad Khan Ṣāḥib.”
  11. Ḥaḍrat said on Saturday 29 January 2005, “Once Mawlānā ʿAlī Miyā Nadwī (Sayyid Abu al-Ḥasan) visited Ḥaḍrat Shaykh (Mawlānā Muḥammad Zakariyyā) and was amazed at the number of letters Ḥaḍrat Shaykh would receive and respond to. He requested a count. On that day, 65 letters were received and responded to in addition to all the other commitments of Ḥaḍrat Shaykh.”
  12. Ḥaḍrat said on Wednesday 1 June 2005, “To ascertain the mindset of an author is easy, look at what they have written on the sensitive topics.”
  13. Ḥaḍrat said in 2005 whilst teaching Kitāb al-Magāzī, “Jihad is from among the most important issues in this era. This is our history that cannot be denied. We cannot omit it from the books of history.”
  14. Ḥaḍrat said in 2005, “Whatever errors the companions made, it is not permissible for any of us to open his tongue in this regard.”
  15. Ḥaḍrat gave me a tip in 2005 regarding the swift but clear recitation of the matn (text) of Ṣaḥīḥ al-Bukhārī and other books. He advised to read two lines in one breath.

Passing away

Maulana Yusuf Shabbir writes that in August (2019) a few weeks ago, Hazrat travelled to Canada with his family to deliver some speeches. On Sunday 25 August in the morning, Hazrat suffered a heart attack which caused injury to the brain. The news spread worldwide. The heart procedure was successful, however, Hazrat remained unconscious. Medical efforts continued. Allah Almighty had decreed otherwise. Hazrat passed away at 8.20pm Canada time, on Sunday 8 September 2019, this corresponds to 9 Muḥarram 1441 hijrī in Canada. Accordingly, Hazrat’s age was 75 and 72 according to the Islamic and solar calendars respectively. The Janāzah Ṣalāh is scheduled later today after Ẓuhr Ṣalāh 1.35pm at Jame Masjid Mississauga (Coopers Avenue Mosque) in Toronto (a further update will be added in this regard following the Janāzah Ṣalāh and burial).

It is worth noting that Monday night had begun when Hazrat passed away. Our beloved Prophet Muḥammad ﷺ also passed away on a Monday. Hazrat possessed immense love for the Prophet ﷺ. According to Imam Bukhārī (d. 256/870), the most virtuous day to pass away is Monday because the leader of mankind ﷺ passed away on that day (Ṣaḥīḥ al-Bukhārī, 1387).

Hazrat’s demise is a great loss for the Ummah as a whole and particularly for British Muslims. A great personality has left this world. We pray to Allah Almighty to forgive Hazrat and grant him an abode in Jannatul Firdaws. May Allah Almighty accept all his endeavours and make them a means of his salvation. May Allah Almighty protect all the institutes he established and bless them.

Hazrat leaves behind two spouses and eight children: Aishah Khala and her daughter Khadijah Apa who is married to Mawlānā Junaid Desai Ṣāḥib, they have five children: Muhammad, Ahmad, Humayd, Aishah and Humayrah. Ḥaḍrat has seven children from his second spouse Aishah Apa: Mawlānā Sulayman, Fatimah, Zaynab, Ruqayyah, Aminah, Qasim and the eldest Mawlānā Muhammad who married recently to my cousin and raḍāʿī (foster) sister Ḥasanah. May Allah Almighty shower mercy upon them all and grant them and all of Hazrat’s family, associates and students Ṣabr Jamīl. Āmīn.