Mawlana Muhammad Sarfraz Khan Safdarr By Abu Asim Badrul Islam

work received the praise and comments of some of the Akābir ʿulamā of
Deoband.
Ḍawʾ al-Sirāj fī Taḥqīq al-Miʿrāj (first impression: 1368 AH/1948 CE): In this 48-
page treatise, citing the Holy Qurʾān, aḥādīth and sayings of the Salaf, Imām
Ṣafdar establishes that the Beloved Messenger of Allāh (may the peace and
blessings of Allāh be upon him) had physically ascended the heavens during
the Miʿrāj – and not just a spiritual journey, as is claimed by some.
Tabrīd al-Nawāẓīr fī Taḥqīq al-Ḥāḍir wa ‘l-Nāẓir (also known as Ᾱnkhon ki Thandak
– first impression: 1368 AH/1949 CE): Omnipresence is an attribute of only
Allāh, Most Magnificent, and none share in this attribute. This is a
fundamental belief of the Ahl al-Sunnah wa ‘l-Jamāʿah. However, certain
heretic groups believe that the Noble Prophets and awliyāʾ of Allāh enjoy a
share of this Divine attribute. In its most recent edition, comprising 200 pages,
Imām Ṣafdar proves with irrefutable evidences from the Holy Qurʾān and
aḥādīth that such a belief is fundamentally contrary to Islām.
Dil ka Surūr (first impression: 1370 AH/1951 CE): In this work, citing evidences
from the Holy Qurʾān, aḥādīth, the creed of the noble Companions and the
imams of this Ummah, Imām Ṣafdar proves that only Allāh has absolute
sovereignty and control over all things. It is only He who has the right to
legislate (the Sharīʿah). No creation shares in this Divine attribute nor is the
same conferred upon any creation by Allāh, Most Magnificent.
Masʾala-e-Qurbānī (first impression: 1374 AH/1954 CE): This work was written in
response to the heretic rejecters of ḥadīth (the self-labelled ‘Ahl al-Qurʾān’)
who maintain that the sacrificing of animals during the tenth, eleventh and
twelfth day of the month of Dhu ‘l-Ḥijjah is unislāmic and a wastage. Using
irrefutable evidences, Imām Ṣafdar also rebuts the claim by the so-called ‘Ahl
al-Ḥadīth’ that the days of this sacrifice extend to the thirteenth day of the
month of Dhu ‘l-Ḥijjah.
Aḥsan al-Kalām fī Tark al-Qirāʾat Khalf al-Imām (first impression: 1375 AH/1955
CE): The issue of whether one who prays behind an imām ought to recite Sūrat
al-Fātiḥa has always been one based on sound ijtihād, with both sides (those
schools of sacred law that maintain the recitation of Sūrat al-Fātiḥa by even the
one who prays behind an imām is a requirement for the validity of his prayer
and those that oppose this view) producing valid evidences. However, due to
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