Biography of Nawab Siddiq Hasan Khan Al-Qanuji Al-Bhopali Al-Bukhari
He was born on Sunday 19 Jumada Al-Ula 1248, 14 October 1832, in Banis Brelly, the village of his mother. His father Sayid Awlad Hasan was from the village of Qanuj, hence the title of Al-Qanuji. Few days after his birth, his mother took him to their house in Qanuj.
At the age of 5, his father passed away, so he was raised by his mother. His mother insisted a lot on him learning the religion, praying and reciting Azkaar. At the age of 7, she would make sure he would always pray in the Masjid which was just opposite their house. Nawab Siddiq Hasan Khan said: “I believe that the great wealth that Allah gave me was because I was trying to my maximum to keep my mother happy, and I would behave towards her like a slave would behave with his owner”
Nawab Siddiq Hasan Khan learned the beginning books of Sarf, Grammar, Mukhtasar Ma’ani from his brother Sayid Ahmad Hasan ‘Arshi. His brother had gained knowledge from different scholars such as the Muhadith ‘Abdul Ghani ibn Abi Sa’eed Ad-Dehlawi and Nawab Siddiq Hasan described his brother in his “Abjad Al-Ulum” as a very intelligent man with a strong memory and other excellent qualities.
Afterwards he went to Farukhabad where he studied from Molana Muhammad Husayn and other teachers the books Kafiyah, Sharh Jami, Qatbi, Meer Qatbi, Afaq Al-Mubeen, Dur Al-Mukhtar and Mishkat Al-Masabeeh, then he went to Kanpur where he benefited from Mulla Muhammad Murad Bukhari and Molvi Muhammad Muhibullah Panipati.
Afterwards, upon the advise of Qadhi Kallu, he went with him to Dehli, which was the Markaz of knowledge in India, and he resided few days in the house of Molana Basheerudin Qanuji then resided for 2 years in the palace of Nawab Mustafa Khan Bahadur, who was a very rich man but also very charitable and pious, hence he would host students of knowledge.
In these two years, he benefited from the great Muhadith and Mufti Muhammad Sadrudin Khan and studied many books from him and took Isnad from him. Mufti Muhammad Sadrudin Khan was originally from Kashmir and he travelled to Delhi where he learned Fiqh, Usul Al-Fiqh, Tafseer and other subjects from Shah Abdul ‘Aziz Ad-Dehlawi, the son of Shah Waliyullah Ad-Dehlawi. It is written in “Nuzhatul Khawatir” that he was an expert in all sciences of his time and in 1827, the British rulers appointed him as Mufti of Dehli. In 1857, in the battle for liberation, he gave Fatwa of Jihad against the British rule for which he was imprisoned, his property was looted and his books worth of many Lakhs were burned.
At the age of 21, Nawab Siddiq Hasan Khan returned to Qanuj as his brother Molana Ahmad Hasan ‘Arshi had passed away, so he had to look for work to look after his mother and sisters. He had to face at this time some very difficult months so he went to Tonk and then afterwards to the famous Islamic state of Bhopal for an employment.
At this time, the ruler of Bhopal was a lady, Sikandar Begum, and Nawab Siddiq Hasan Khan went to meet the Naib Awal of the state (first minister), Munshi Jamaludin Khan who hired him for 30 Rupees so he started to teach and do Khutbah in Masjid Ibrahim Khan. Afterwards he was appointed in the area of Meer Dubayri in Bhopal and his salary got increased to 40 rupees and afterwards to 50 rupees.
After a dispute with Shaykh Ali Abbas, another teacher in Bhopal, in 1855, they had a debate on the permissibility of Huqah, and Nawab Siddiq Hasan Khan declared it permissible (at that time, it was not established that it leads to health deterioration), and in result, he lost his position, which led him to return to Qanuj.
But after riots started against the British rule on 2 June 1857, the movement of independence started and riots occurred in many cities. So he had to leave Qanuj with his mother and sisters to Balgram. He faced some very difficult times, and he started to memorise the Quran and he escaped attacks of some Sikhs, and he wrote afterwards a poem in praise of the Prophet (saw) entitled “Qasidah Al-Anbariyah fi madh Kahyr Al-Bariyah”. He mentioned in it that he saw the Prophet (saw) in a dream.
After the riots ended, he returned to Qanuj, and the ruler of Bhopal Sikandar Begum called him to Bhopal, but when he reached Bhopal, haters filled the ears of Sikandar Begum, so he could not find any employment. So on his way to Qanuj, he met Sayid Ismaeel Meer in Tonk and he was hired there by Nawab Wazeer Ad-Dawlah on 50 rupees, but Nawab Siddiq Hasan Khan left his position there after 4 months as he was requested again in Bhopal, and despite Nawab Wazeer Dawlah insistence, he preferred the area of Bhopal, so he gave his resignation to Nawab Wazeer Ad-Dawla and in gift his new book “Tuhfatul Faqeer”.
On his return to Bhopal in 1859, Sikandar Begum expressed her regrets for her previous refusal to hire him again and increased his salary.
Munshi Jamaludin Khan who was the Naib Awwal (first minister) of the state of Bhopal seeing the qualities and knowledge of Nawab Siddiq Hasan Khan gave him his daughter in marriage, Zakiyah Begum, who was a widow. The marriage occurred on 25 Shaban 1277 H. After marrying to the daughter of the Naib Al-Awwal of the state, the financial position of Nawab Siddiq hasan Khan increased and he brought his mother and sisters to Bhopal. Allah Ta’ala gave Nawab Siddiq Hasan Khan with his wife Zakiyah Begum two sons (Sayid Nur Al-Hasan Khan Tayib and Sayid Ali hasan Khan Tahir) and a daughter (Safiyah Begum).
The ruler of Bhopal Sikandar Begum had passed away in November 1868/13 Rajab 1285 and she was replaced by her daughter Shajahan Begum who was married to Nawab Muhammad Khan, but he died a year before in 1284, so Shajahan begum was a widow when she became the leader of the state of Bhopal, and she needed a husband to help her looking after the affairs of the state, and because her mother mentioned to her the qualities of Nawab Siddiq Hasan Khan, his knowledge, piety and 17 years of service, she wanted to marry him and thus they married on 17 Safar 1288/8 May 1871. Shahjahan Begum mentioned the reason of her marrying Nawab Siddiq hasan Khan and his qualities in her book “Taj Al-Iqbal”, and afterwards, she took knowledge of Quran and Sunnah from her husband and she would give orders of Islah according to his views. Nawab Siddiq Hasan Khan mentioned the qualities of his second wife Shajahan Begum in his book “Al-Baqa Al-Minnan”.
In 1885, Nawab Siddiq Hasan went for Hajj and returned 8 months later to India. One his way to Hajj, on the ferry, he copied the book “Sarim Al-Munki” of Hafiz ibn Abdil Hadi and on his way back, he copied the book “Sunnan Ad-Darimi” from the manuscript of Shah Waliyullah Ad-Dehlawi. He bought many books in Makkah and Madeenah, he copied “As-Siyasah Ash-Shar’iyah” of Ibn Taymiyah in Makkah and many other epistles, and he mentioned his Ilmi activities in Makkah and Madeenah in his epistle “Rihlah As-Siddiq ila Bayt Al-‘Aqteeq” and his book “Itihaf An-Nubala”.
After marrying the ruler of Bhopal, Nawab Siddiq Hasan Khan had the level that the prime minister would have and he would travel and go to official meetings in Dehli, Calcutta in which the viceroy and other British officials would come.
Nawab Siddiq Hasan Khan would propagate the teachings of the Book and Sunnah in the Madaris of Bhopal and would hire many famous Ahle Hadith scholars in them. Seeing the progress of the Ahle Hadith da’wah, the enemies started to plot and invented fabrications against him to the British rulers, and they quoted from his books “Hidayat As-Sail”, “Iqtiraab As-Sa’ah” and “Tarjuman Al-Wahabiyah” to the British rulers, which led to some restrictions on him on 21 march 1881 for the claim of supporting Jihad and Wahabism, and on 28 August 1885, he was removed from all his official positions and position of Khateeb on the charge of preaching and writing matters incited to revolt (against the British rule).
Nawab Siddiq Hasan Khan passed away at the age of 59 on 29 Jumada Al-Aakhirah 1307/20 February 1890.
Among his famous teachers:
Mufti Muhammad Sadrudin Khan has already been mentioned
Allamah Al-Muhadith Husayn ibn Muhsin As-Sabi’i Al-Ansari was a student of Hafiz Muhammad ibn Nasir Al-Hazimi from Makkah and afterwards, he was appointed as Qadhi in Yemen, and when he had some differences with some rulers in Yemen, he was removed from his position, so he returned to Bhopal at the time of Sikandar Begum. Nawab Siddiq Hasan Khan said that he was his teacher of Jadeed Ulum and he studied 6 books under him and he obtained Ijazah from him.
Nawab Siddiq Hasan Khan also studied from Shaykh ‘Abdul Haq ibn Fazlillah Banarsi who was a famous scholar of his time who travelled to Yemen and learned from Imam Shawkani and obtained Ijazah from him.
Nawab Siddiq Hasan Khan also benefited from Shaykh Muhammad Ya’qub Ad-Dehlawi who was grand son of Shah Abdul Aziz Ad-Dehlawi and he also gained knowledge from his grand father.
The books written by Nawab Siddiq Hasan Khan
Fath Al-Bayan fi Maqasid Al-Quran
Nayl Al-Maram min Tafseer Ayat Al-Ahkam
Hadith and its science:
Al-Idrak fi Takhrij Rad Al-Ishrak
Al-Iza’ah lima kana wa ma Yakunu bayna yaday As-Sa’ah
Arab’una Hadithan fi Fadail Al-Hajj wal ‘Umrah
Ikleel Al-Karamah fi Tibyan Maqasid Al-Imamah
Bulugh Al-Masool min Aqdiyati Ar-Rasool
Al-Hirz Al-Maknun min Lafz Al-Ma’sum wal Mamun
Hasan Al-Uswah fi ma warada fi Niswah
As-Siraj Al-Wahaj min Kashf Matalib Sahih Muslim ibn Al-Hajaj
Al-‘Ibrah mimma Jaa fil Ghazw wa Shahadah wal Hijrah
‘Awn Al-Bari li Hal Adillah Al-Bukhari
Mushir As-Sakin Al-Gharam ila Rawdat Dar As-Salam
Yaqzat Ulul I’tibar min Zikr An-Nar wa Ashab An-Nar
Arba’una Hadithan Mutawatirah
Fadhail Al-Hajj wal ‘Umarah fi Arba’eena Hadithan
Ar-Rahmah Al-Mahdah ila man Yuridu Ziaydat Al-‘Ilm ‘ala Ahadith Mishkat
Ar-Rawd Al-Basam min Tarjamah Bulugh Al-Maram
Fath Al-‘Allam bi Sharh Bulugh Al-Maram
Minahj Al-Wusul ila Istilah Ahadith Ar-Rasool
Fiqh and Usul Al-Fiqh:
Rawdat An-Nadiyah Sharh Durar Al-Bahiyah
Al-Junnah fil Uswah Al-Hasanah bi Sunnah
Zukhur Al-Muhta min Adaab Al-Mufti
Zafar Al-Amani bima Yajibu fi Qadha ‘alal Qadhi
Qadha Al-Arib min Tahqiq Masalah An-Nasab
Husul Al-Mamul min ‘Ilm Al-Usul
Al-Iqlid li Adillah Al-Ijtihad wa taqleed
At-Tareeq Al-Muthla fi Irshad ila Tark At-Taqleed
Qatf At-Thamar fi Aqaid Ahlil Athar
Intiqad Ar-Rajee’ bi Sharh Al-‘Itiqad As-Saheeh
Hadharat At-Tahala min Nafahat A-Tahala wa Takhala
Al-Jawaiz wa Salat min Jami’ Al-Asami wa Sifat
Qasd As-Sabeel ila Zamm Al-Kalam wa Taweel
As-Sahab Al-Markum fi Bayan Anwa’ Al-Funun wal ‘Ulum
Al-Hittah fi Zikr As-Sihah As-Sittah
Khabiyah Al-Akwan fi Iftiraq Al-Umam ‘alal Mazahib
Rihlah As-Sideeq ila Bayt Al-‘Ateeq
Arabic, Poetry, Bayan, Mantiq:
Al-Balaghah ila Usul Al-Lughah
Al-Ilm Al-Khafaq min Ilm Al-Ishtiqaq
Insha ‘Arabi Rabee’ Al-Adab
Kalimah Al-‘Anbariyah fi Madh Khayr Al-Bariyah
Ghasn Al-Bayan Al-Muwaraq bi Muhasinat Al-Bayan
Nafkh At-Tayib min Zikr Al-Manzil wal Habeeb
Tazheeb Sharh Tahzeeb
Al-Ghuniya bi Bisharah Al-Jannah li Ahlus Sunnah
Ihya Al-Mayit bi Zikr Manaqib Ahlil Bayt
Riyad Al-Jannah fi Tarajim Ahli Sunnah
Qat’ Al-Awsal Tarjamah Qasr Al-Amaal
Sirr man Raa
Quran and its sciences:
Ifadat Ash-Shuyukh bi Miqdar An-Nasikh wal Mansukh
Ikseer fi Usul At-Tafseer
Hadith and its science:
Ar-Rawd Al-Khadeeb min Tazkiyah Al-Qalb Al-Muneeb
Kashf Al-Karabah ‘an Ahli Gharabah
Misk Al-Khitam Sharh Bulugh Al-Maram
Fiqh and Usul Al-Fiqh:
Budur Al-Ahilah min Rabt Al-Masail bil Adillah
Jalb Al-Manfa’ah fi Zab ‘An Aimah Al-Arba’ah
Hidayah As-Saail ila Adilah Al-Masail
Tarjamah Shir’at Al-Islam
Bughiyah Ar-Raaid fi Sharh Aqaid
Itihaf An-Nubala Al-Mutaqeen bi Ihya Mathar Al-Fuqaha Al-Muhaditheen
Tuqsar Juyud Al-Ahrar min Tuzkar Junud Al-Abrar
An-Nahj Al-Maqbul min Sharai’ Ar-Rasool
Arabic, poetry ect:
Hal Asilah Al-Mushkilah
Daleel Al-Matalib fi Arja’i Al-Matalib
Su’ad Tazkirah Sham’ Anjuman
Tazkirah Subh Gulshan
As-Safi Sharh Minhaj Al-Bayan Ash-Shafi
Tasreef Ar-Riyah Tarjumah Mirah Al-Arwah
Safiyah Sharh Kafiyah
Al-Mughnim Al-Badir As-Sadir wal Warid
Naf’ At-Tayib mon Zikr Al-Manzil wal Habeeb
Hujjaj Al-Karamah fi Athar Al-Qiyamah
Thimar At-Tazkit fi Sharh Ithbat At-Tabtheet
Dhalat An-Nashid min Bushra Al-Kabeeb
Asilah Ajwibah Beshawar
Riyadh Al-Murtadh wa Ghayadh Al-‘Urbadh
Al-Far’ An-Nami min Asl As-Sami
Qat’ Al-Awsal Tarjamah Qasr Al-Amaal (Arabic and Persian)
Tuhfatul Faqeer dar Zikr Qahwah wa Chah
Takjeel Al-‘Uyun bi Ta’areef Al-‘Ulum wal Funun.
Khateerah Al-Quds wa Zakheerah Al-Uns
Sirr man Raa
Quran and its science:
Tafseer Tarjuman Al-Quran bi Lataif Al-Quran
Tazakur Al-Kull bi Tafseer Al-Fatihah wa Arba’ah Qull
Hadith and its sciences:
Bughyah Al-Qari fi Thulathiyat Al-Bukhari
Mahw Al-Hawbah bi Ithar Al-Istighfar wa Tawbah
Tawfeeq Al-Bari Tarjamah Al-Adab Al-Mufrad lil Bukhari
Jami’ As-Sa’adat Tarjamah Munabihat ibn Hajar
Khayr Al-Qareen Tarjamah Arabee’na
Fiqh and Usul Al-Fiqh:
Idah Al-Hujjah lil ‘Umrah wal Hajjah
Sa’ah Al-Majal ila ma Yahilu ‘anil Arzaq wal Amwal
Fatawa Imam Al-Mutaqeen
Al-Ihtiwa ‘ala Masala Istiwa
Ikhlas At-Tawheed Lil Hameed Al-Majeed
Ikhlad Al-Fuad ila Tawheed Rabb Al-‘Ibad
Al-Infikak ‘an Marasim Al-Ishrak
At-Tafkeek ‘an Inha At-Tashreek
Da’wa Ad-Da’i ila Ithar Al-Ittiba ‘ala Ibtida’
Fath Al-Bab li ‘Aqaid Ulil Albab
Al-Liwa Al-Ma’qud li tawhid Ar-Rab Al-Ma’bood
Minhaj Al-‘Abeed ila Mi’raj At-Tawheed
Murad Al-Mureed fi Ikhlas At-Tawheed
An-Nush As-Sareed li Wujub At-Tawheed
Hereafter, heart softeners:
Tafrih Al-Kurub bi tawbah ‘an Az-Zunub
Tawzi’ Al-Ma’asi wa Tabaqat
Qadhiyah Al-Muqadimah ‘ala Fitnah Al-Quboor
Iqaz Ar-Ruqud bi Ahwal Al-Yawm Al-Maw’ud
An-Nazeer Al-‘Uryan min Darakat Izan
Hath Al-Insan ‘ala ma Yujibu Dukhul Al-Janan
Hadi Al-Qalb As-Saleem ila Darajat Janat An-Na’eem
Iqaz An-Niyam li Silah Al-Arham
Ikhtiyar As-Sa’adah bi Ithar Al-‘Ilm ‘alal Ibadah
Isad Al-Ibad bi Huquq Al-Walidayn ‘alal Awlad
Bazl Al-Manfa’ah li Idah Al-Arkan Al-Arba’ah
Bazl Al-Hayat li Husn Al-Mamat
Tabsheer Al-‘Asi bi takfeer Al-Ma’asi
Tahreem Al-Khamr wa Zina wa Lawatah wal Ma’azif wal ‘Ishq
Risalah Mujiyat wa Muhlikat
Tatheer Ath-Thawb bi Qubul Ath-Thawb
Tahseel Al-Kamal bi Khisal Al-Muwajibah li Zilal
Tawzi’ Al-Ma’asi wa Tabaqat
Dawa Al-Qalb Al-Qasi bi Tazkeer Al-Mawt An-Nasi
Ziyadat Al-Iman bi A’mal Al-Jannan
‘Ayn Al-Yaqeen Tarjamah Arab’in Imam Ghazali
Fitnah Al-Insan min iltiqa Abna Az-Zaman
Kashf Al-Litham ‘an Ghurbat Al-Islam
Muntakhab Zad Al-Mutaqeen li Shaykh ‘Abdul Haq Ad-Dehlawi
Maqalat Al-Ihsan fi Maqamat Al-‘Irfan
Idamah As-Sukr bi Iqamah As-Sabr wa Shukr
Ad-Daa wa Dawa
Fath Al-Khalaq bi Lataif Al-Minnan wal Akhlaq
Tarikh, Manaqib ect:
Nasb Az-Zaree’ah ila Ta’deed Ulum Ash-Sharee’ah
Hadith Al-Ghashiyah ‘anil Fitan Al-Khaliyah wal Fashiyah
Tala’i Al-Maqdoor min Matali Ad-Duhur
Ibqa Al-Minnan bi Liqa Al-Mihan
Ittiba Al-Hasanah fi Jumlah Ayam As-Sunnah
Mujib fi Nahw Al-Mughrib
Muntakhab Nafkh Al-‘Awd fi Ayam Ash-Shareef Jamoud
‘Imarat Al-Awqat bi Wazaif Al-Ibadat
Fasl Al-Khitab fi Fadl Al-Kitab
Kashf Iltibas ‘amma waswasa bihi Al-Khannas
Kashf As-Satr ‘an Wijhat Az-Zikr wal Fikr
Al-Mutadha’ar Al-Mukhtasar fi Husn Az-Zann lil Mu’tadhar
Marati’ Al-Ghazlan fi Tuzkar Adiba Az-Zaman
I’lam Al-Bashar bi Wujuh Al-Khayr wa Shar
Hasan Al-Masa’Io ila Islah Ar-Ra’yah wa Ra’i
Ad-Dur Al-Mandhud fi Zikr Al-Mahdi Al-Maw’ud.
Ran’ Al-Khirfah bi Sharf Al-Harfah
Roz Marah Islam
As-Sayf Al-Maslul ‘ala man Sabba Ar-Rasool
Ghiyafah Al-Ikhwan bi Qiyafah Al-Insan
Establishment of Marakiz of Hadith
In the Indian subcontinent, the priority was given to Fiqh, Mantiq, Falsafah and others rather than Hadith, though the 6 books of Hadith and Muwatta were in the cursus of Dars Nizammi established in idnia by Molana Nizamduin. Molana Abdul Hasan Nadwi wrote: “The seven books of Hadith, though they were in the cursus, but there was no intizam to teach them in any Madrasah while the books of Mantiq and Ma’qulat were all taught”
So Nawab Siddiq Hasan Khan established many Marakiz stressing on the importance of acting upon Hadith and holding fast to the Book and Sunnah. Hence 71 Madaris and Jamiyat were established in Bhopal, 19 the eastern area, 14 in western area, 21 in the South and 17 in the North. Most of these Madaris were primary schools in which there were modern subjects and sciences with specific stress in religious subjects and some of them were religious Madaris and Jamiyah in which Mishkat, Sihah Sittah, Muwatta were taught and acting upon Hadith was stressed in them. Nawab Siddiq Hasan Khan would himself take care of these Madaris, regularly check them and their exams.
There are four famous Jamiyat he established: Jamiyah Siddiqah: This was a big establishment, which was close to Nawab’s resiedence of “Nur Mahal”, and he would teach some lessons there, and after his death, his wife Shah Jahan Begum took particularly care of this Jamiyah and she built a new building for it. The other most famous were Jamiyah Jahangir, Jamiyah Arabiyah Sulaymaniyah, Madrasah Bilqisiyah.
Establishment of a board of scholars to publish books of Hadith
Nawab Siddiq Hasan Khan was a revifier of the Sunnah, and he hired many great scholars to teach, write and publish books of Hadith, and among these great scholars: Molana Muhammad Basheer As-Sahsawani, the student of Mian Nazeer Husayn Ad-Dehlawi and author of the famous “Siyanatul Insan”, Molana Muhammad Machli Shahri, Molana Bashirudin Muhadith, Molana Badiuzaman, Molana Waheeduzaman, Molana Salamat Ali Jerajpuri and others.
Sayid Sulayman Nadwi wrote: “Bhopal for a certain time was the Markaz of the scholars of Hadith, many people of knowledge from Qanuj, Sahsawan, Azamghar were teaching there, Shaykh Husayn Yamani was the greatest of them”
‘AbdurRasheed ‘Iraqi wrote: “Nawab Siddiq Hasan Khan established for the propagation of the Book and the Sunnah a board with prominent scholars of his time such as Molana Muhammad Machli Shahri, Molana Basheer Sahsawani, Molanan Basheerudin Muhadith, Molana Salamat ‘Ali Jerajpuri”
Molana WaheeduZaman and his elder brother Molana Badiuzaman were first Muta’asib Hanafi then after research, they abandoned Taqleed and were callers to the Book and the Sunnah, and Nawab Siddiq Hasan Khan hired them both for the translation of the Sihhah Sittah and hired them for 50 rupees monthly, so they, living in Hijaz, started this task, and Molana WaheeduZaman completed first the translation of Sahih muslim as he did not have “Fathul Bari”, and nawab Siddiq Hasan Khan obtained a copy from Egypt and sent it to him so it could help him for the translation of “Sahih Al-Bukhari”. In total, Molana WaheeduZaman Haydrabadi wrote these books:
1) Tashil Al-Qari Sharh Bukhari (Urdu)
2) Taysir Al-Bari Tarjmah Sahih Bukhari
3) Kashf Al-Mufata ‘anil Muwatta
4) Al-Hadi Al-Mahmood Tarjamah Sunnan Abi Dawood
5) Al-Mu’alim Tarjamah Sahih Muslim
6) Raf’ Al-‘Ajabah ‘an tarjamah Sunnan ibn Majah
7) Rawd Ar-Ruba ‘an Tarjamah Al-Mujtaba
Nawab Siddiq Hasan Khan established many Maktabah and printing press, and he would print books of Hadith, their translations and explanations and would distribute them freely to the people of knowledge and students of knowledge, and among these books, he propagated particularly: Fath Al-Bari, Nayl Al-Awtar and Tafsir ibn Katheer.
Nawab Siddiq Hasan Khan had these books published from Makatabah Bulaq in Egypt and he spent 50 000 rupees of Fathul Bari only. He also published there many of his Arabic books and got them distributed freely: Fathul Bayan fi maqasid Al-Quran, ‘Awn Al-Bari Sharh Mukhtasar Sahih Bukhari, Siraj Al-Wahaj Sharh Mukhtasar Sahih Muslim, fath Al-‘Allam Sharh Bulugh Al-Maram and others. These books were distributed in many countries.
Nawab Siddiq Hasan Khan wrote many books on Tawheed and against grave worship, against innovations and Ilm ul Kalam and against Taqleed, and he propagated them abundantly in the Indian Subcontinent. He also brought many books of Shaykh Al-Islam Ibn Taymiyah, Hafiz ibn Qayim, Qadhi Shawkani, Hafiz ibn Hajar, Hafiz Zahabi, Hafiz ibn Jawzi, Hafiz Suyuti, Hafiz Munziri and others in India.
The Maslak of Ahlul Hadith became highly propagated in India through the teaching of Mian Nazeer Husayn Ad-Dehlawi and the books of Nawab Siddiq Hasan Khan.
Source: “Nawab Siddiq hasan Khan ki Khidmat e Hadith” of ‘Ateeq Amjad
Compiled by Ali Hassan Khan
May Allah send Salah and Salam on the Prophet (saw), his family and companions!