كتاب العرف الشذي شرح سنن الترمذي المجلد الثالث - محمد انور شاه الكشميري الهندي

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The diligent jurist Muhammad Anwar, son of Muadhim Shah, was born in Kashmir in 1292 AH. He was raised by his parents with ideal upbringing, which made him known for his piety, modesty, and respect for his teachers. The esteemed scholar Maulana Qari Muhammad Tayyib described him as someone who learned the Prophetic traditions from the life of Sheikh Anwar as if the prophetic ethics were embodied in him. He studied under his father, Sheikh Ghulam Rasool Hazravi, various books on jurisprudence and its principles. When he turned seventeen, he traveled to Deoband and joined the Darul Uloom there, graduating from it in 1313 AH. He obtained a license to study Hadith from the Hadith scholar Maulana Rashid Ahmed Khan Kankohi and the Indian scholar Maulana Mahmood Al-Hasan, whose chain of authority reaches Imam Tirmidhi and Sheikh Ibn Abidin. In terms of his reading habits and methodology, Sheikh Anwar was known to be highly disciplined and passionate about reading. He completed reading "Umdat al-Qari Sharh Sahih al-Bukhari" by Imam Aini during the blessed month of Ramadan in preparation for studying Sahih al-Bukhari in the upcoming academic year. He absorbed "Fath al-Bari Sharh Sahih al-Bukhari" by Ibn Hajar while reading Sahih al-Bukhari with his teacher Maulana Mahmood Al-Hasan. Additionally, whenever he came across a printed or handwritten scientific book, he would read it meticulously without leaving anything unread. He was the first scholar among the scholars in India to read the Musnad of Imam Ahmad bin Hanbal, which was printed in Egypt. Sheikh Anwar possessed excellent knowledge in the sciences of the Quran and Hadith. He was a knowledgeable and conscious guardian of the fiqh madhahib, aware of their differences, and capable of choosing what he considered to be correct. His reading was not limited to the books of a specific school, despite being a Hanafi, but he read works of scholars from different schools, some of whom had strong criticisms of each other, such as Ibn Taymiyyah, Ibn Al-Qayyim, Ibn Daqiq Al-Eid, and Ibn Hajar. He was also well-versed in the books of the People of the Book, including the Old and New Testaments. Moreover, he collected one hundred prophecies related to the message of Prophet Muhammad (peace be upon him) from the Torah while studying Hebrew. Sheikh Anwar traveled to several schools and studied there for many years. During his pilgrimage to the holy cities of Mecca and Medina, he had the opportunity to meet numerous scholars, including Sheikh Hussain Al-Jisr Al-Tarabulsi, a scholar of the Ottoman caliphate who had the "Risalatul Humaidiya" and the "Hasoun Al-Humaidiya." After returning from the pilgrimage, he started teaching at Darul Uloom in Deoband and continued to do so until 1345 AH. He then traveled to Dahibil in the Kutch region and established a large institute called the Islamic University and a supervisory council called the Scholarly Council. Contemporary scholars praised Sheikh Anwar extensively. For instance, Sheikh Salim Al-Nadwi described him as an ocean with a calm and composed appearance but filled with precious pearls inside. The hadith scholar Ali Al-Hanbali Al-Masri stated that he had never seen a scholar like Sheikh Anwar who could critique the theories of Ibn Taymiyyah, Ibn Hajar, Ibn Hazm, and Al-Shawkani, comparing and judging between them while respecting their immense intellectual contributions. One of Sheikh Anwars notable efforts was countering the Qadiyaniyyah (Ahmadiyya) movement. The scholars worked diligently to combat this disbelieving sect, which emerged in India with the support of enemies of Islam. Sheikh Anwars efforts in confronting them exceeded those of his contemporary scholars because he spared no effort and remained constantly vigilant, dedicating day and night to finding effective ways to eliminate this false sect. He roused scholars from deep slumber all over the world, urging them to fulfill their duty in eradicating it through dissemination and refutation. Consequently, his companions and students authored books and treatises against this false sect in various languages. Sheikh Anwar himself authored several books, including "Ikfaar al-Mulhadiyeen," "Tahreem al-Doubt fi Nazool al-Masih," "Tahiyat al-Islam fi Hayat Eisa Alaihissalam," "Aqeedat al-Islam fi Hayat Eisa," and "Khatam al-Nabiyeen" - all in Arabic, except for "Khatam al-Nabiyeen," which was written in Persian. Sheikh Anwar left his legacy through his students and authored books. Among his numerous students were Sheikh Munazar Hussain Al-Jilan and the prominent hadith scholar Maulana Hafiz Rahman Al-Suhrawardy. Sheikh Qari Muhammad Tayyib was also one of his students and authored several books, including "Usul al-Dawah al-Diniyah," "Nazm al-Akhlaq fi al-Islam," "Shan al-Risalah," and "Al-Quran wal-Hadith." The distinguished scholar Maulana Muhammad Idris al-Kandehlawi was another one of his students. These prominent individuals were authors of works in the fields of Quran and Hadith. In addition to the aforementioned books, Sheikh Anwar authored: 1. "Fayd al-Bari Sharh Sahih al-Bukhari" in four volumes. 2. "Arf al-Shadhoo" on Jami al-Tirmidhi. 3. "Mushkilat al-Quran." 4. "Nayl al-Farqadeen fi Masala Rafa al-Yadayn." 5. "Fasl al-Khitab fi Masala Um al-Kitab." 6. "Dharb al-Khatam Ala Huduth al-Alam." 7. "Khazain al-Asrar." All of these books were written in Arabic.