Imām Aḥmad Razā Services and Influence

30 Pages·2011·0.17 MB·English

Imam Ahmad Raza
Services and Influence
Abu Zohra Rizwi
Translated by Abu Hanzala
Contents
Attestation.........................................................................................................2
Prologue............................................................................................................3
Vicegerent of the Prophetsand Messengers.......................................................5
Mujaddid Alf and Mujaddid al-Asr....................................................................6
Graduation and issuing edicts............................................................................8
Branches of knowledge....................................................................................10
The number of pages he wrote.........................................................................13
Knowledge of Qur’an and Tafsir......................................................................14
Mastery of hadith.............................................................................................15
Mastery of fiqh................................................................................................16
Rational sciences.............................................................................................17
Poetry and literature.........................................................................................18
His comprehensive worldwide influence..........................................................19
Issuing fatawa..................................................................................................20
Ilm al-Hadith...................................................................................................20
Tafsir al-Qur’an...............................................................................................21
Hanafi fiqh......................................................................................................22
Teaching and education...................................................................................22
Polemics and debate........................................................................................25
Inviting to Islam..............................................................................................25
Reformation and Tabligh.................................................................................26
Politics............................................................................................................26
Refutation of Qadyanism.................................................................................27
Bay’ah and spiritual orders..............................................................................27
Writing and authoring......................................................................................29
1
Mufakkir-e-Islam Khatib-e-A’zam Lisan al-Asr Qamar al-Millat wa’d Din Hadrat
Allama Qamar al-Zaman A’zami –Secretary General of the World Islamic Mission
London, founder of al-Jami’at al-Islamiya, Ronahi, Faizabad’s
Attestation
I have seen Mawlana Abu Zohra Rizwi’s book Imam Ahmad Rida: Services and
Influence. The author has highlighted some new aspects from the life of A’la Hazrat
and after reading the book, I have to pay homage to his research andmeticulousness.
The personality of Imam Ahmad Raza is a great one in that every individual can find
new facets according their own interests. He is an ocean from which every diver
emerges with new pearls. Thousands of pages have been written about his life and
works but no writer will claim that he has fulfilled his right. Whole books can be
written on his every branch of knowledge.
Mawlana Abu Zohra possesses an extremely investigative eye on his life and works.
Hence, in this book, he has highlighted the efforts of the Mujaddids according to their
dates and eras and that Allah sent them according to the situation in their era. For
example, in the time of Mujaddid Alfi Thani, there was revolt against Tawhid, hence,
he placed the greatest importance on Tawhid and in the time of Imam Ahmad Raza,
there was revolt against the belief in Prophethood, its rank and its finality; hence, A’la
Hazrat highlighted this aspect in his revival.
Mawlana Abu Zohra has authored numerous monographs on the life and works of
Imam-e-Ahle Sunnat which will be published soon, InshaAllah. In one of his unique
works, he has shown from the beliefs of the scholars, muhaddithin and imams of the
past 14 centuries that the creed of Imam-e-Ahle Sunnat is exactly the same as theirs.
He has proven in light of evidences that the path of Imam Ahmad Raza is not a new
one –it is hoped this book will be published soon.
I pray that Allah blesses the research and diligence of Mawlana Abu Zohra and that
he continues to author valuable books in the field of Rizwiyat.
The unworthy
Muhammad Qamar al-Zaman A’zami
2
Prologue
In this short booklet, some astounding aspects from the life of Imam Ahmad Raza
Baraylawi are being presented. Thereafter, a brief glance is taken at his
accomplishments in religion, knowledge and Ijtihad. Then it has been shown that in
the hundred or so from his own era to the present day, however many movements
have arisen amongst Ahlu’s Sunnah, they are all from the blessings of A’la Hazrat -
whether they be religious, social, knowledge based, thought, propagation or
reformation. The same is the case for teaching and education, writing and poetry and
literature. The blessings of A’la Hazrat and the individuals he prepared are active in
every department. A’la Hazrat not only influenced his own era, his beneficence is the
life blood of Ahlu’s Sunnah in every department to this day.
This research has proven that his personality is like the tree of life whose blessings are
flowing to this day according to ﺎﮭﺑر نذﺎﺑ ﻦﯿﺣ ﻞﻛ ﺎﮭﻠﻛا ﻰﺗﻮﺗ.
The adage:
اوﮨ ﺎﯾﺎﮭﭼ ﮟﯿﻣ ںﻮﮨ ہﭙ ﻢﻟﺎﻋ ےرﺎﺳ
I envelop the whole world
bears trueon his personality.
ںوﮨ ﺮﭘ ںاورﺎﻛ ﺮﯿﻣ ﮯﺴﯾا ﮟﯿﺘﻤﺣر ںورازﮨ
ﻰﻛ نا ىﺮﺑﮨر ِنﺎﺷ ﮯﮨ ﻰﻗﺎﺑ ﻰﮭﺑ ﺪﻌﺑ ﮯﻛ نا ہﮐ
Thousands ofblessings on the leader of the group
Whose leadership remains even after he has gone
Abu Zohra Rizwi
3
Imam Ahmad Rida Baraylawi was born in 1856 [1272 AH]. He lived for 68 years and
passed away in 1921 [1340 AH]. In the Indian subcontinent, this was an era of
revolution and tribulations. Anyone who is aware of the history of the subcontinent
knows the struggles which Islam and Muslims underwent on a social and religious
level.
History is witness that whenever such times are faced by a nation, circumstances give
rise to saviours. In order to safeguard the treasures of his nation, an individual is born
who changes the downtrodden destiny of his people. It was Nietzsche who said the
emergence of Napoleonwas only possible due to the French revolution1 which proves
the above theory. Similarly, it was the result of the Crusades that Salah al-Din Ayyubi
emerged.
When we examine our religious past, we see that when the mischief of the Mu’tazila
arose and it was necessary to present ‘aqida and kalam in a different light, a
theologian like Imam Abu’l Hasan Ash’ari was born. When logic and philosophy
were at a zenith, Imam Ghazzali came to challenge the calamity that they bought.
When an attempt was made to create a new religion by the name of ‘Din-e-Ilahi’,
Allah sent Mujaddid Alfi Thani to protect Islam.
Every destruction brings its rectifier with it. The laws of nature are indeed strange that
when a demise reaches its lowest point, it is that which creates the ingredients for
revival.
A study of history also shows that individuals who become widely accepted and go
down in history are similar to each other even if they are from different times and
places. Whether it is thinking and the arts, poetry and literature or politics and
governance; similarities in knowledge and action in individuals specialising in each
category are easy to find. These similarities between individuals can sometimes even
reach the level thatit seems they have a personal connection.
Mujaddid Alfi Thani says in his Maktubat that in previous nations, a Prophet [Nabi]
would be present at all times. When 100 years had passed, Allah would send a
Messenger [Rasul] and when 1000 years had elapsed, He would send an Arch-Prophet
[Ulu’l ‘Azm]. This has always been the Divine practice.
The reason for sending Messengers every 100 years and an Arch-Prophet every 1000
years was due to prevalent circumstances and also the need for legislation. The fixed
time between Messengers and Arch-Prophets is not without reason.
There is a hadith which says, At the start of every century, Allah chooses a man to
revive the religion.2
Both these references prove that the time span between Messengers and revivers of
Islam is of great importance. This time span not only serves to show the peaks and

1Awaz-e-Dost, p.242
2Abu Da’ud in his Sunan; Hakim in Mustadrak; Mulla Ali Qari quoted it from Mu’jam Awsat of
Tabrani; Kanzu’l ‘Ummal narrates it from Ma’rifat al-Sunan wa’l Athar of Bayhaqi. In its takhrij,
Allama Abdul Hayy Lakhnawi mentioned Hulya Abu Nu’aym; Musnad Bazzar; Musnad Hasan bin
Sufyan; Kamil ibn Adi (Majmu’a Fatawa, v.2, p.151)
4
troughs of a nation but also paves the way for the work that a Prophet or Messenger or
reviver will undertake and also assigns their rank and status. The way in which this
relationship of time continues from one Messenger to the next and from the Arch-
Prophet of a thousand years to the following; it also occurs from the reviver
[mujaddid] of one era to the reviver of another era. Moreover, it can even occur
between the time of revivers and the time of Messengers.
Mujaddid Alfi Thani has clarified at various places that when a thousand years had
elapsed in previous nations, an Arch-Prophet would be sent and this nation has now
had a thousandyears and Allah has sent me to revive the religion and Sunnah.3
Vicegerent of the Prophets and Messengers
Prophethood ended with Sayyidina Muhammad sallAllahu 'alaihi wasallam. No new
Prophet or Messenger will now come. Mankind will now receive guidance and eternal
salvation through the heirs of the Prophets, that is, scholars, revivers and reformers.
These scholars receive this rank due to perfectly following the Prophets and
Messengers. They will not only be true inheritors of the Prophets in terms of
knowledge, actions, taqwa, purity and spiritual ranks but will be manifestations of
Prophetic qualities in terms of their victory due to this knowledge, practical
implementations, all round influence and untiring services for Islam and the nation.
Imam Ahmad Rida was born in 1272 AH. According to the author of Ruh al-Bayan,
this [1272 years] is the same duration between the demise of Adam 'alaihis salam and
the flood of Nuh 'alaihis salam – the period which is known as the ‘jahiliyat al-oula’.
Similarly, according to the Bible, the time span between the demise of Musa 'alaihis
salam and Isa 'alaihis salam is also 1272 years.4
According to the Christian calendar, the birth of RasulAllah sallAllahu 'alaihi
wasallam occurred approximately 1843 years after Musa 'alaihis salam and 1856
years after Isa 'alaihis salam, the Mujaddid of Bareilly, Imam Ahmad Rida was born.
Using Ilm-e-Jafar, Shaykh al-Akbar Muhyuddin ibn Arabi calculated that by 1837
AH, there will be no Islamic empire and Imam Mahdi will appear.5
This historic significance of 1272 shows that Allah sent Imam Ahmad Rida as a
protector of the Muslim nation and created him to carry out extraordinary feats and
services. As I have written earlier, significant personalities share such qualities of
foresight, knowledge, action and even time and place that they become a mirror to one
another in terms of personal attributes.
The life of Abu Bakr Siddiq radiyAllahu 'anhu bears many such examples. When the
Messenger of Allah sallAllahu 'alaihi wasallam returned home after the first
revelation, the words that Khadija radiyAllahu 'anha uttered about him; exactly the

3Maktub 209, v.1
4Tafhim al-Qur’an
5al-Malfuz, v.1, p.102
5
same words were spoken by ibn al-Dafna in praise of Abu Bakr Siddiq radiyAllahu
'anhu.
The answers that RasulAllah sallAllahu 'alaihi wasallam gave to Umar radiyAllahu
'anhu at the Treaty of Hudaibiya; exactly the same words, in the same order, were
spoken by Abu Bakr Siddiq radiyAllahu 'anhu in his answers. Imam Ahmad Rida has
written a monograph specifically on this issue entitled al-Kalam al-Bahi fi Tashbih al-
Siddiq bi al-Nabiin the year 1297 AH.
Mujaddid Alf and Mujaddid al-Asr
The way in which 1272, the year of birth of Imam Ahmad Rida, has a link with the
time of the Messengers; he also shares amazing similarities with a Mujaddid, Shaykh
Ahmad Faruqi Sirhindi. They not only share a similar rank and position; their names,
work, titles, birth, demise and even their services and influence are closely matched.
According to Prof. Dr. Mas’ud Ahmad Mazhari: The resounding voice of a significant
personality of the tenth century, Mujaddid Alfi Thani Shaykh Ahmad Sirhindi, can be
heard in the teachings and message of Imam Ahmad Rida.They both:
 stressed the importance of the belief in Tawhid and loving and following the
Prophet sallAllahu 'alaihi wasallam
 spread the beliefs and teachings of the pious predecessors
 refuted those who differentiate between Shari’ah and Tariqah
 strove against Ahl al-Bid’ah and astray sects with their pen and actions
 rebutted the insulters of the Prophet, claimants to Prophethood and enemies of
the Sahaba and Ahl al-Bayt
 revived the two nation theory (the efforts of Shaykh Sirhindi caused the
downfall of anti-Islamic rule and brought about the uprising of an Islamic ruler
in the form of Aurangzeb whereas the efforts of the Mujaddid of Bareilly,
Muslims got an independent Islamic state)
 reformed the general populace and the distinguished
 left khulafa that progressed their mission and caused a revolution in the
Subcontinent
 left written works that are beyond the understanding of even their successors.6
There are parallels between the two personalities in terms of knowledge and thinking.
There are similarities in religious and social efforts. Apart from an unusual correlation
between their comprehensive services and influence, there is even a likeness in their
chronology and events and also their personalities. For example, their dates of birth
and demise. It is said that Imam Shafi’i was born on the day Imam Abu Hanifa passed
away.7 This shows the intention of creation that as soon the epoch of one Mujtahid
ends, another is coming into the world to further his work.
The Mujaddid of Sirhind was born on 14th Shawwal whereas the Mujaddid of Bareilly
was born on 10thShawwal. The month is the same and the dates are close too.

6Intikhab Hada’iq-e-Bakhshish; Dr. Muhammad Mas’ud Ahmad; p.283
7Siyar al-Awliya, p.534
6
If we look at the years, Mujaddid Alfi Thani was born in 971 AH and Imam Ahmad
Rida was born in 1272 AH. Hence, it is the same time in their respective centuries and
their dates of demise are closely matched too.
Mujaddid Sirhindi passed away on 28th Safar and the Mujaddid Baraylawi left this
world on 25thSafar. The month is the same and the dates are very close too. However,
there is a slight difference in the year of demise – Mujaddid Sirhindi passed away in
1034 AH whereas Mujaddid Baraylawi did so in 1340 AH.
When we look at the geographical locations of Thanesar, Goindval, Nagarkot and
Amritsar; they form a circle from where the Hindus launched their missions and as a
result of which, the fitna of Din-e-Ilahi arose. It was divine power that right in the
middle of all these places, Sirhind, Mujaddid Alfi Thani was born. Similarly, in the
time of Mujaddid Baraylawi; Deoband, Qadyan, Saharanpur, Aligarh, Nadwa
(Lucknow) and Delhi were the places from where the fitnas of Wahabism,
Deobandism, Qadyanism, Naturalism, Ghayr Muqallids and Sulah Kullis reared their
heads. Imam Ahmad Rida was born in a city that was in the middle of all these areas,
Bareilly, so that he could simultaneously be aware of and refute these heresies.
 Shaykh Sirhindi Mujaddid Alfi Thani was named Shaykh Ahmad and
Mujaddid Baraylawi was named Ahmad Rida.
 Since Mujaddid Sirhindi was primarily sent to revive belief in Tawhid, the
perpetuity of Islam and the truthfulness of the Qur’an; hence, the spiritual
guide he was given had the name Allah in his name, i.e. Khwaja Baqi Billah.
As Mujaddid Baraylawi was sent primarily to highlight the belief in
Prophethood, protecting the creed of the finality of Prophethood and to
emphasise the rank of RasulAllah sallAllahu 'alaihi wasallam; hence, the
spiritual guide he found had the name Rasul in his own name. In other words,
the Mujaddid sent to protect the sanctity of Tawhid was given Baqi Billah and
the Mujaddid sent to protect the sanctity of Prophethood was given Aal-e-
Rasul.
 What a coincidence that the Mujaddid who protected the belief in Tawhid
adopted the title ‘Abd al-Rahman’ for himself whereas the Mujaddid who
defended the belief in Prophethood assumed the title ‘Abd al-Mustafa’.
 In his Maktubat, Mujaddid Sirhindi has explained the realities of the Ka’ba
and the light of the Ka’ba – something perhaps no one before him wrote upon
and the Mujaddid of Bareilly wrote about the superiority of the Shrine of
RasulAllah sallAllahu 'alaihi wasallam and the holy city of Madina.
 Khwaja Baqi Billah had said about Mujaddid Sirhindi: Shaykh Ahmad is like
the sun and we are like stars that disappear in his lightand Sayyid Aal-e-Rasul
Marahrawi went as far as saying about Ahmad Rida: If Allah asks me on
Qiyamah, Aal-e-Rasul, what have you bought for Me from the world? I will
present Ahmad Rida.
 The son of Mujaddid Sirhindi, Khwaja Muhammad Ma’sum Mujaddidi
Sirhindi, took an oath of repentance from at least 900,000 people8and Mustafa
Rida Khan Baraylawi, the younger son of Mujaddid Baraylawi, made 900,000
Muslims recite the kalima again after they had become Murtad due to the
Shuddhi movement.

8Musalmanon ke ‘uruj o zawal ka athar; p.344; Nadwi
7
Graduation and issuing edicts
These extraordinary aspects from the lives of Mujaddid Baraylawi and Mujaddid
Sirhindi are no less than a miracle. These chronological similarities hold within them
numerous secrets and I believe that if people of discerning read further, more such
findings can be uncovered.
Nevertheless, let us examine another aspect. Imam Ahmad Rida Baraylawi was born
on 10th Shawwal, 1272 AH and due to his mind boggling intellect, he completed his
religious education at the age of 14 on 15th Sha’ban 1286 AH. On the very same day,
the laws of Shari’ah became binding upon him9 and it was also on this day that he
delivered his first fatwa.10Hence, all three important events occurred on the same day.
These occurrences are not about any ordinary man. They are about a man who was
sent into the world to lead the Muslim nation, revive the religion and to spread the
teachings of the Qur’an and Sunnah. When special events that happen to ordinary
people are not without reason, then these occurrences are not ordinary events in the
life of a special person; rather they are his most special aspects. These events prove
that the man connected with them is unique and worthy of an extraordinary rank and
status.
We have already seen the link between the times of the Prophets and his time. Now,
we shall see the importance of his date of birth, 10thShawwal, and also that of the day
on which he graduated, reached adulthood and began issuing fatawa [that is, the
beginning of his Tajdid (revivalist work)].
Shaykh Ahmad Sawi writes in his tafsir: Before granting him the Tawrat, Allah
ordered Musa 'alaihis salam to fast. He kept 30 fasts and the day he began fasting was
the 1st Ramadan. Thereafter, he was ordered to keep another 10 fasts and then went to
Mount Tur where he was gifted the Tawrat and this was on 10thShawwal. The Qur’an
says:
ﻦﯾرﺬﻨﻣ ﺎﻨﻛ ﺎﻧا ﺔﻛرﺎﺒﻣ ﺔﻠﯿﻟ ﻰﻓ ﮫﻨﻟﺰﻧا ﺎﻧا We revealed the Qur’an on a holy night
Mufassirin say: This refers to the night of mid-Sha’ban. Hence, the birth of Mujaddid
Baraylawi occurred on the day of revelation of the Tawrat and the commencement of
his Tajdid is the day oftherevelation of the Qur’an.
Every part of Imam Ahmad Rida’s biography causes us to reflect and ponder.
Whether it be his era or his location; his name and titles or his genealogy and links;
his victories in knowledge and juristic services or comprehensive work; his unique
revivalism or his love for the Prophet sallAllahu 'alaihi wasallam; his services to
knowledge and the sciences or to poetry and literature; his authorship or his research;
his understanding of the Qur’an or his mastery of Hadith; his knowledge or his
steadfastness – what shall I mention and what shall I leave out? Whoever sees him
exclaims:
ﺪﺣاو ﻰﻓ ﻢﻟﺎﻌﻟا ﻊﻤﺠﯾ نا ﺮﻜﻨﺘﺴﻤﺑ ﷲا ﻰﻠﻋ ﺲﯿﻟ

9al-Ijazat al-Matina
10al-Malfuz
8
Those who did not see him were deprived but even those who saw him could not do
him justice. Lastly, I will mention another incident and then move on to his
intellectual rank.
Biographers write that at the age of 4 years, 4 months and 4 days; his traditional
Bismillah ceremony took place. When he had recited Alif, Ba, Ta and reached Lam
Alif, he stopped. His teacher asked him to continue repetitively but he refused to
proceed.
At first glance, this may seem an ordinary event but it is far from it. This action of his
on the very first day of his education is proof that divine power had blessed him with
unimaginable understanding, perception and intellect. I have only seen two other
events similar to this in books that I have read and one of them is from the life of Isa
'alaihis salam.
Imam Waqidi writes in his Futuh al-Sham: When the mother of Isa 'alaihis salamtook
him to school, the teacher made him recite Bismillah. The teacher then attempted to
teach him the alphabet but all Isa 'alaihis salam did was look at his teacher. The
teacher tried again upon which Isa 'alaihis salam asked: Do you know what Abjad is?
The teacher was astounded and asked: You tell me yourself. Isa 'alaihis salam replied:
Come down from your seat. He then sat on the seat himself and began explaining the
realities and qualities of all the letters.11 The former caretaker of Deoband, Qari
Tayyib,also mentions this event.12
In the tafsir of the verse ﻮھ ﻻا ﮫﻟا ﻻ ﮫﻧا ﻢﻠﻋﺎﻓ , Shaykh Abu Abd al-Rahman al-Salami
narrates from Imam Wasiti that it was said to Ibrahim 'alaihis salam, ﻢِﻠﺳا and
RasulAllah sallAllahu 'alaihi wasallam was told ﻢﻠَﻋْ ﺎَﻓ . One Messenger was invited to
Islam and the other to knowledge. He said knowledge holds a greater rank of the two.
Being ordered to accepting Islam is an invitation to servitude [‘ubudiya] and a
command towards knowledge is akin to accepting His Lordship[rububiya].
He then narrated from some leading scholars that the knowledge that RasulAllah
sallAllahu 'alaihi wasallam was invited towards was: The knowledge of letters. The
knowledge of all letters is in Lam Alif and its knowledge is in the Alif. The
knowledge of the Alif is in the dot and that of the dot is in the Ma’rifat Asliya. The
knowledge of the Ma’rifat Asliya is in the Ilm al-Awwal of Mashiyah and its
knowledge is in the unseen of ﻮھ–that is why it is said that ﻮھis only Allah.
Shaykh Abdul Haq Dihlawi writes in his Akhbar al-Akhyar about Shah Meena
Lakhnawi: On the very first day that Shaykh Muhammad Meena was enrolled at
school, he explained the secrets and realities of Alif, Ba, Ta, Tha which left everyone
present dumbstruck.13
The English thinker, Thomas Carlyle, wrote a book Heroes and Hero Worship whose
fundamental premise was: A genius is a genius at all times. These incidents from the
life of Mujaddid Baraylawi prove this saying of Carlyle. It is not necessary that an

11Futuh al-Sham, v.2, p.145
12Khutbat, v.1, p.45
13Akhbar al-Akhyar, p. 338, Lahore
9
important personality remain important all his life – some people only enjoy
importance for one day and after this day; it is possible they spend the rest of their
lives belying this importance. Perhaps there a handful of geniuses in the history of
Islam whose importance, greatness and uniqueness increase day by day. A poet says:
The foundation of everything gets weaker with time but that whose foundation stands
on love, it becomes eternal and indestructible.
From what I have written, nobody should come to the conclusion that I have
attempted to compare Mujaddids with the Prophets – may Allah forbid. If someone
does derive this understanding, then this is without doubt alteration of meanings, clear
dishonesty and akin to making false accusations.
It is said that accidents do not happen suddenly - time looks after them for years.
There is a certain and fixed law of nature behind every event or accident in the world.
All important affairs are governed by their own laws and ways. Whatever references
or proofs I have given, they are only external factors, predestined accidents and
historicalincidents.
The significance of Yawm al-Ashura, 10th Muharram, is that it was on this day that
the repentance of Adam 'alaihis salam was accepted; it was on this day that the ark of
Nuh 'alaihis salam landed on Mount Judi. The fire of Nimrod became a garden for
Ibrahim 'alaihis salam on this day and Musa 'alaihis salam and the Israelites were
freed from the oppression and tyranny of Pharaohand he drowned in the Nile. It is the
same day on which Imam Husain radiyAllahu 'anhu was martyred on the plains of
Karbala.
The Qur’an proves the superiority of Laylat al-Qadr that it is better than a thousand
months. The books of tafsir and biographies mention that it was this night when Isa
'alaihis salam was raised to the heavens.14
It was the same night whenYusuf 'alaihis salam saw his dream.15
There are many more examples like these. An event occurring on a significant day
certainly holds some meaning, however, events that occur in the life of a person must
be analysedand understoodaccording to the rank and status of thisperson.
Branches of knowledge
Shah Abdul Haq Muhaddith Dihlawi has mentioned the following couplet which
Khwaja Nasir al-Din Mahmud Chiragh Dihlawi wrote about Mawlana Shams al-Din
Yahya, the khalifa of Nizam al-Din Awliya:
ﻰٰﯿﺤﯾ ﻦﯾﺪﻟا ﺶﻤﺷ ﻢﻠﻌﻟا لﺎﻘﻓ ﺎﻘﺣ كﺎﯿﺣاَ ﻦﻣ ﻢﻠﻌﻟا ﺖُ ﻟﺎﺳ
I asked knowledge that who has made you alive.
Knowledge replied that he is Shams al-Din Yahya16

14Jumal ma’a Jalalayn, v.1, p.280
15Khazayin al-Irfan
16Akhbar al-Akhyar, p.97
10