This booklet was written by my father’s first cousin, Ḥāfiẓ Naeem Ahmed (Adeeb), the son of my Dādā’s brother. He resides in our ancestral town of Anwayan, near Belthara Road in Ballia, Uttar Pradesh. In it, he records biographical details of my paternal grandfather, Muḥammad Muṣṭafā, drawn from his own interactions with him, though those interactions were limited.

My contact with my grandfather was also slight. He lived in Pakistan and visited the United States only a few times. My memories therefore consist of brief family trips to Pakistan during my adolescence and one extended stay in Dera Ismail Khan, where he lived, shortly before his passing. During that visit, I asked him many questions about his life. Even so, what I learned from him is modest compared to what my cousins, uncles, aunts, and others could recount about a man of such depth and character.

In recent years, I have enjoyed being in contact with Ḥāfiẓ Naeem Ahmad Sahib, one of the few relatives with whom I remain in touch who still lives in Uttar Pradesh, the land of our forefathers. He sent me this booklet, which he wrote shortly after my grandfather’s death in 2000. I read it with gratitude and soon resolved to translate it into English for the benefit of our relatives in the United States who cannot easily access the original Urdu. What follows is my translation, accompanied by the Urdu text.

That is the grace of Allah, which He bestows upon whomsoever He wills. (al-Jumu‘a 62:4)

Fragrant Flowers

مہکتے  پھول

Composed by Hafiz Naeem Ahmad (Adeeb)
Anwayan, Belthara Road, Ballia (U.P.)

When I was but thirteen or fourteen years of age, I began to hear strange and remarkable accounts from elderly relatives and kinfolk about the venerable elders of our family. These tales, recounted at intervals, piqued my curiosity and instilled within me a fervent desire to unearth the truth regarding the history of my lineage. For nearly twenty-five years, I diligently pursued this quest. In my pursuit of further knowledge and verification, I found it necessary to establish contact with certain individuals and relatives on numerous occasions. This endeavor led me to journey to Pakistan on two separate occasions in search of verification, information, and firsthand observations. I hence became a witness to many details and facts with my own eyes.

Upon returning from these journeys, I came to the realization that the elders of our family were not ordinary individuals. A thought arose in my heart: that the accounts of such precious ancestors ought to be compiled so that they might serve as a beacon of guidance and a cherished gift for future generations. I began to collect and verify all the events, and eventually compiled them into a small booklet with the intention of having it published. My resolve was to present a copy of this booklet as a gift to my esteemed Chacha Jan (dear paternal uncle).

However, in September of the year 2000, I received a telegram from my (cousin) brother, Shaukat Ali, informing me that my respected uncle had departed this transient world on the 2nd of September, 2000, and had returned to his Eternal Creator. This news was profoundly shattering to me. Memories of his character, speech, and the love and affection he had shown me began to flood my mind, causing my heart to ache. Tears flowed involuntarily from my eyes. Due to my incapacity, resulting from the long journey abroad, I was unable to partake in the mourning with my uncle’s family, a sorrow that shall remain with me for the rest of my life.

Subsequently, I conveyed the news of his passing to family members, relatives, and my uncle’s acquaintances, and we commenced a series of Quran recitations. Recitations of the Holy Quran were arranged in various masjids and madrasas within the area and town. This continued for a week. Upon tallying, we discovered that a total of one hundred and twenty-two completions of the Quran had been dedicated to Chacha Jan’s soul. This number astonished everyone, for despite having been disconnected from this place for a long period, the people still harbored such deep love and reverence for him, an extraordinary testament in itself.

During this time, I learned many things from numerous individuals. Some described him as a mujahid (warrior), others referred to him as a muballigh (missionary). Some mentioned that his heart was filled with concern for the umma (nation), while others remarked on his piety. Some commented on how steadfast he was in his observance of the five daily prayers and the tahajjud (night prayer). A friend of his mentioned that among the students of Maulana ‘Abd al-Razzaq, he was the most intelligent and devoted to his teacher’s service (khidma). It was for this reason that Maulana ‘Abd al-Razzaq held him in such high regard.

One of my Chacha Jan’s friends and classmates, now retired from the railway and still among the living, shared numerous recollections with me, though his memory has begun to wane. He recounted that from their earliest days of childhood through to their youth, they were inseparable, yet never did he witness my uncle miss a single prayer. He never observed him engaging in quarrels, and in every circumstance, my uncle was steadfast in speaking the truth. Whenever disputes arose within their circle, it was to Mustafa Bhai they would turn for resolution. In matters of academic difficulty with school lessons, they sought his counsel, and he unfailingly provided precise and reliable solutions. None among them dared to displease him; rather, he was held in the highest regard by all.

Chacha Jan did not participate in recreational gaming, and when pressed to join, he would object , saying, “You play. I shall not bend my knee, for it is sinful, and it would soil my clothes. I must pray.” He was always the first to arrive in class and was invariably found studying between the Maghrib and Isha prayers. If ever there was a quarrel in the neighborhood, he would quietly withdraw from the scene. Only when the dispute had settled would he reappear. When we would question him, asserting that a man should not retreat from conflict, he would calmly reply, “Where there is conflict, Shaytan is present, and where Shaytan is present, there is the risk of evil and chaos.”

Muhammad Zafar Sahib, a classmate, recalled that “Mustafa Bhai was a man of countless virtues”. Among his most remarkable qualities were his unwavering trust in Allah and his steadfast patience and gratitude regardless of the circumstances. At the call to prayer, he would promptly make his way to the masjid, and he always sought the company of his elders, as he preferred their wisdom and guidance.

Recognizing his intelligence and piety, the community often remarked that this young boy would one day bring great honor to the family. Maulana ‘Abd al-Razzaq Sahib frequently observed that “this boy was destined to serve the cause of the faith.”

Zafar Sahib also recounted an incident when they were seated in a garden, enjoying roasted chickpeas, when Mustafa Bhai joined them. However, his countenance was unusually somber. Concerned by his demeanor, they inquired about the cause of his sorrow, but he remained silent. His silence only deepened their worry, and after persistent urging, he finally confided that his elder brother was gravely ill. He expressed his fear for what would become of them, particularly their mother, should his brother not recover. As he spoke, tears filled his eyes. Deeply moved by his distress, they all decided to accompany him to his home, where they found that Muhammad Ibrahim Bhai was indeed in a critical condition. After consulting among themselves, they summoned Hakim ‘Abd al-Majid Sahib, who administered some medicine, which led to Muhammad Ibrahim Bhai’s eventual recovery.

Another acquaintance from the Chowkiyan village, a postmaster by profession, described Mustafa Bhai as a man of unfaltering faith and deep religious conviction. He recounted that whenever anyone spoke against the truth or religion, Mustafa Bhai would become visibly distressed, yet he would later address the matter with remarkable clarity, offering explanations that left no room for doubt. He was quick to correct anything that contradicted the Sharīʿa and was meticulously committed to his duties, carrying out his work with great diligence and honesty. This earned him the respect and admiration of his superiors, who were always pleased with his performance.

On one occasion, Mustafa Bhai was transferred to Sikandarpur, a move that required him to walk twenty-two kilometers each day to and from his office. During that time, there was a severe shortage of transportation, yet he would traverse the path at a brisk and steady pace. Whenever others accompanied him, they found it difficult to keep up, always lagging behind.

While stationed in Sikandarpur during the tumultuous year of 1947, when the flames of India’s struggle for independence burned brightly, the local post office was set ablaze by freedom fighters, reducing its records to ashes. Amidst this chaos, Chacha Jan was falsely accused of conspiring with the revolutionaries, and the British authorities issued a warrant for his arrest. At that time, Hindu-Muslim tensions were at their peak, resulting in a significant loss of life and property, with the two communities teetering on the brink of mutual destruction. Amidst this turmoil, countless individuals were compelled to migrate. The partition of India and Pakistan had already taken place, and Chacha Jan, too, migrated to Pakistan. After some time, once the situation stabilized, he returned to India, and without our esteemed Chachi and children, went to Pakistan to settle. Chacha Jan would often remark, “There is a blessing in migration.”

Throughout his life, Chacha Jan consistently sent money to his late mother through various means. Dadi was always overjoyed upon receiving it and would offer prayers of blessing for him. Chacha Jan made several attempts to bring his mother to live with him, but she would always refuse, saying, “Muhammad Ibrahim, who has served us so well and taken care of us in every situation, how can I leave him and his children?” (I know well that Chacha Jan always longed to serve his mother, but this was only possible if she lived with him). Once, when Chacha Jan visited India, he confided in me with a heavy heart, saying, “I could not serve my mother, and I owe so much to my brother; I couldn’t do anything for him either.” As he spoke these words, tears welled up in his eyes. This was at a time when both my Dadi and father had passed away.

Whenever Chacha Jan visited us, he would make it a point to visit the cemetery daily. Upon my guidance, he would stand by the graves of my Dada, Dadi, and father, offering Fatiha (prayers) with tears streaming down his face. Whenever Chacha Jan came to our home, people would gather in crowds to meet him, eager to spend time in his company.

After a brief exchange of pleasantries, Chacha Jan would invariably steer the conversation toward matters of religion. He would speak on religious topics late into the night, encouraging others to engage in religious work. Despite the long journey and his breathing difficulties, he never missed his tahajjud prayer. After a short rest, he would rise to engage in prayer and supplication until the Fajr prayer. Following the Fajr prayer, which he always performed in congregation, he would sit to recite the Holy Quran. Despite the exhaustion from travel and his respiratory ailments, he never neglected his tahajjud prayer. Whenever he visited us, he quietly extended help to the poor and orphans in the community, often without our knowledge. These individuals always remembered him in their prayers and frequently inquired about his well-being.

On one occasion, after the ‘Isha prayer, when we sat down for dinner, Chacha Jan inquired if the host had performed the ‘Isha prayer. The host, somewhat sheepishly, replied that he intended to begin praying from the following day. Chacha Jan, without hesitation, rose from the dining mat and said, “Then I will eat your meal tomorrow.” Distressed, the host began to plead with Chacha Jan. To this, Chacha Jan replied, “What if you die tonight? Go and pray now.” The man, deeply moved by Chacha Jan’s words, immediately made his ablutions and offered his prayer while we continued our conversation. When he returned, we all shared the meal together. The man was so profoundly affected by this incident that, to this day, he remains a regular observer of his prayers.

Maulawi ‘Abd al-Razzaq Sahib once remarked to me, “Mustafa possesses a fervent nature. He cannot tolerate anything that goes against the truth or religion.” Even my late grandmother never addressed him by his given name, Mustafa; she always referred to him affectionately as “Babu.” Whenever Chacha Jan visited our home, he would resolve many complex disputes, the solutions of which are still cited as exemplary to this day.

In our community, there still resides a certain Gupta Ji, a Hindu who has memorized chapters from the Quran and is well-versed in many Islamic teachings. Remarkably, he even observes fasting during Ramadan and acknowledges Islam as the true religion. Gupta Ji attributes all of this to the profound influence of Mustafa Chacha. Whenever Chacha Jan returned to Pakistan, he would gather a group and accompany them to the (tabligh) markaz (center) in Delhi, guiding them with the same dedication that characterized all aspects of his life.

On one occasion, during a Jamaat mission, Chacha Jan traveled to Delhi and sent me a telegram, requesting my presence. When I arrived at the markaz, he was visibly pleased. At that time, Maulana (Haji) ‘Abd al-Wahhab Sahib was also present. Chacha Jan graciously introduced me to him, and Maulana was equally delighted, offering his blessings. Maulana ‘Abd al-Wahhab Sahib mentioned that the attar (perfume) from Sikandarpur was particularly famous and requested that some be sent to him. Chacha Jan insisted that I must fulfill this request, saying, “He is our Amir.” Upon returning home, I promptly sent a dozen bottles of attar via Maulana Ahmad Laat Sahib to Delhi.

In 1990, during my visit to Pakistan, I made the journey from Lahore to Raiwind, arriving late at night and weary from travel. I wished to meet (Haji) Maulana ‘Abd al-Wahhab Sahib, but as it happened, there were guests from all over the world, and Maulana was deeply occupied, leaving me unable to meet him. Nevertheless, a gentleman there received me with great hospitality and informed me that Mustafa Sahib was counted among the elders of the markaz and had devoted half his life to its service. He also mentioned that Mustafa Sahib was one of the close associates of Maulana ‘Abd al-Wahhab Sahib.

Maulawi ‘Abd al-Razzaq Sahib once remarked that among all his students, Mustafa was the most intelligent and pious. Chacha Jan, valuing his teacher greatly, sought my counsel about hosting him for a meal. The invitation was extended, and Chachi prepared pulao, a dish that Maulawi Sahib greatly enjoyed.

On another occasion, Chacha Jan said to me, “You did well by marrying my sister’s daughter. I am very pleased with this union.” He once also remarked, “I am an old man who comes to meet you, yet despite your youth, you do not visit me.” Feeling the weight of his words, I promised him that I would surely visit. Summoning my courage, I embarked on the journey, which became easier as I pressed forward until I finally reached his home. During my visit, I also called upon his eldest son, who was serving as the Deputy Postmaster General in Islamabad. I was delighted to observe their manner of living, in which I clearly saw the reflection of Chacha Jan’s piety. I am confident that he will prove to be a worthy successor to his father.

Chacha Jan often advised that one should not extend their hand before another human being but should seek all they need from Allah Almighty. He would counsel, “When you ask of Allah, do so after tahajjud (the night prayer), beseeching with a sincere heart, and your prayer will surely be accepted.” He further remarked, “A person assists only when Allah wills it.”

From the very beginning, Chacha Jan was resolutely opposed to the practice of ta‘ziya (the mourning ceremonies associated with Muharram). On one occasion, the landlords of the village exerted considerable pressure on him to participate in these ceremonies, as others did, but he stood firm in his refusal. On the tenth of Muharram, when the procession passed by his house, a mob, incited by the landlords, attacked the property, causing significant damage. My late grandmother urged Chacha Jan to go outside and intervene, but he calmly replied, “At this moment, Shaytan is upon them. I will repair the house later.” His patience and composure had a profound impact, leaving the troublemakers deeply ashamed of their actions.

Once, when Chacha Jan visited our home, his respiratory distress had worsened significantly, preventing him from registering his arrival at the Superintendent of Police (SP) office as required. When he later went to register his departure, the police clerk objected, insisting on an inquiry into where he had been during that time. The clerk was unrelenting, so we decided to go and perform the Zuhr prayer. Upon our return, we found the clerk anxiously waiting for us. He greeted us warmly, offered us tea, promptly registered the departure, handed over the necessary papers, and even escorted us to the gate, apologizing profusely and shaking our hands with great respect.

A well-known incident occurred on the 14th of Sha‘ban. The elders of the village had gathered at the masjid for a night of worship, and Chacha Jan was among them. As the night wore on, fatigue began to overtake the congregation; some left for home, others fell asleep in the masjid, and those who remained were dozing off. But Chacha Jan, having completed the Isha prayer, neither left the masjid nor succumbed to sleep. He did not engage in any conversation during worship and remained steadfast in his devotion. After performing the morning prayer, he quietly returned home. This incident was widely discussed in the village, with Maulawi Nazim Sahib remarking, “Nothing can prevent Mustafa from attaining the wealth of both religion and the world.”

During one visit to Maulana Abrar Ahmad (may Allah have mercy on him), where Hafiz Nasr al-Din (may Allah have mercy on him) was also present, they requested Chacha Jan to share some of his experiences about Pakistan and his life there. Chacha Jan, ever humble, simply replied, “The situation in Pakistan is much like it is here in India.” He then briefly added, “As for me, I have never compromised my principles. In every joy and sorrow, I have always relied on Allah. I have made every effort to ensure the education and upbringing of my children, and Allah Almighty has blessed us with righteous offspring. I feel no lack, except that I could not serve my mother.” As he said this, tears welled up in his eyes, and he pointed towards me, saying, “These people served my mother until her last moments. I hold them, especially Hafiz Naeem, in high regard and pray for their well-being, along with that of his wife.” The two aforementioned individuals were among the elders of the village. 

Another well-known incident occurred when Chacha Jan was studying in the fifth grade. One day, after offering the ‘Asr prayer, he stood inside the gate of the village landlord’s estate. The landlord noticed him, called him closer, and in an arrogant manner, scolded and reprimanded him, ordering him to leave. When this news spread through the village, everyone felt it was unjust. Maulawi ‘Abd al-Razzaq Sahib heard about it and severely reprimanded the haughty landlord, saying, “Mustafa is the son of a revered hafiz and an orphan, and I regard him as my own child. Among my students, I hold him in the highest esteem.” The landlord apologized, and Chacha Jan, in his childlike manner, remarked, “If I were myself a landlord, I would have handled it.” My late grandmother (Dadi Jan), comforting him, said, “One day, you too shall become a landlord.”

When I visited Pakistan in 1999, I saw that Chacha Jan owned hundreds of acres of land, yet there was not a trace of arrogance in him. Chacha Jan used to say, “Allah Almighty takes away wealth and property from those who are arrogant; to belittle someone is the cause of ruin. ‘Do not disdain even the lowest of Muslims’ (Hadith).”

Some Accounts of the Family Elders

Qudrat Ali Mian was a figure of considerable repute, and his two sons, Tahur Ali and Bahadur Ali, were equally esteemed in their time. Bahadur Ali’s progeny continues to reside in the village of Bahurawan. Tahur Ali had two sons, Hafiz (Muhammad) Munsif and Hafiz Karamat Ali, who were well-known in the region by their respective titles, “Bara Hafiz Sahib” (Elder Hafiz) and “Chhote Hafiz Sahib” (Younger Hafiz). The descendants of Hafiz Karamat Ali remain settled in Bara Gaon and Anwayan. Hafiz Munsif was blessed with a son, Muhammad Mustafa, and a daughter, Nur Nama. 

My late grandmother (Dadi Jan), being widowed, entered into a second marriage with Hafiz Munsif, bringing with her a son from her previous marriage, named Muhammad Ibrahim. We, their descendants, have continued to reside in Anwayan to this day. Upon the passing of Hafiz Munsif, my grandmother was once again left a widow. At that time, Muhammad Mustafa was but four years old, and Nur Nama was born two months after Hafiz Sahib’s demise, while Muhammad Ibrahim was twelve years of age.

Faced with limited financial means, my grandmother encountered the daunting task of raising her children. As the eldest, Muhammad Ibrahim, though still young, sought his mother’s permission to venture out in search of a livelihood. His journey led him to Calcutta, where he secured employment in a factory, thereby providing for the household expenses. Muhammad Ibrahim resolved firmly that, although he had been denied the opportunity of an education, he would ensure that his younger brother, Muhammad Mustafa, received the best education possible. Enrolled in a madrasa, Muhammad Mustafa’s brilliance quickly became evident, and his intelligence soon garnered widespread recognition both within the madrasa and throughout the community. He consistently ranked at the top of his class. 

Muhammad Mustafa, acutely aware of the sacrifices his brother was making, would often say, “Brother, you endure all these hardships and live away from home because of us.” To this, Muhammad Ibrahim would reply, “I am the elder brother; it is my duty to take care of you, our little sister Nur Nama, and our elderly mother. You must study diligently and bring honor to the family.”

This pattern of sacrifice and dedication continued until Muhammad Mustafa successfully completed his matriculation. Desiring to relieve his brother of some of the burden, he too sought employment so that he could contribute to the household finances. During this period, an opportunity arose for him to take up a position as a Patwari (village accountant), but he resolutely declined the offer, stating, “It involves bribery.” 

By this time, Muhammad Ibrahim had married, and Muhammad Mustafa began to feel the weight of concern for his own impending marriage. Yet, his focus remained primarily on securing employment rather than on the prospect of matrimony. Meanwhile, a marriage proposal arrived from the family of the esteemed Muhammad Uthman Sahib of Bahurwan, a man of considerable influence who presided over eighty-four villages. However, this proposal was not without its peculiar challenges. Some detractors claimed that Muhammad Mustafa was too poor, while others disparaged the state of his household. Many attempted to disrupt the engagement, and one particular relative even questioned Muhammad Uthman Sahib’s judgment, asking what had prompted him to agree to such a match. In response, Muhammad Uthman Sahib offered a poetic and enigmatic reply: “I made this decision upon observing the moon behind the clouds.” His words left everyone speechless.

On the very day of the wedding, a letter arrived offering Muhammad Mustafa the position of postmaster. Such was his dedication to duty that he returned home before the bride’s departure to complete the necessary formalities of his new job, demonstrating his firm commitment to his responsibilities. In time, the difficult period passed, and with the combined efforts of both brothers, Nur Nama was also married.

 The Accounts of the Elders

Tahur Ali and Bahadur Ali were two brothers, celebrated not only for their formidable physical strength but also for their exceptional skill in wielding the lathi (a traditional wooden staff). Among the many tales that have been passed down through the generations, one particular story stands out and is often recounted within the family.

Late one night, as the household lay in slumber, a band of thieves attempted to breach the walls of their home. By a stroke of fate, Bahadur Ali awoke just as the intruders were about to make their entrance. Without hesitation, he swiftly roused his brother, Tahur Ali. Together, the two brothers quietly exited the house, intent on capturing the would-be thieves.

However, the thieves, startled by the slightest sound, were overcome with fear and fled into the darkness. Undeterred, the brothers armed themselves with lathis and split up, each taking a different path around the house in an effort to outflank the fleeing men. Yet, it was a night shrouded in pitch darkness, and in the confusion, both brothers mistook one another for the thieves. What followed was a fierce and prolonged lathi duel, with each brother convinced that the other was one of the intruders.

The clash of lathis reverberated through the still night, until an elder, hearing the commotion, emerged from the house with a lamp in hand. To his astonishment, he found the two brothers locked in intense combat with each other. He immediately chastised them, demanding to know what madness had overtaken them. It was only then that the brothers, realizing their mistake, ceased their battle and sheepishly admitted that they had each thought the other to be a thief.

This incident has since become a legendary tale within the family and exemplifies the brothers’ mastery of the lathi. (As recounted by my late Dadi Jan, or paternal grandmother)

 Some Accounts of Hafiz Munsif Sahib

Hafiz Munsif Sahib was revered for his soft-spoken nature and gentle temperament. It is said that he was exceedingly reserved, never raising his voice or speaking harshly to anyone regardless of the circumstances. His demeanor was one of profound humility; while walking, he kept his gaze so lowered that he might pass by someone without even noticing them. When he left his house for prayer, he would make his way directly to the masjid and, upon finishing, would return home by a different route. If he encountered a stone or brick in his path, he would quietly pick it up and place it aside, clearing the way for others.

Many of the community’s issues were brought before him, and he would listen attentively before delivering his judgments with unfaltering honesty. His decisions were always accepted by both parties, who would leave satisfied and at peace, such was the respect and trust he commanded. Whether at home, outside, or engaged in some task, Hafiz Munsif Sahib was constantly reciting the Holy Quran. Within the house, he always walked barefoot, and whenever he stepped outside, he never left without tying a turban (‘imama) on his head. Indeed, no one ever saw him outside the house without a turban. He always performed his ablutions at home before going to the masjid and never departed without his walking stick. The only times he would remove his cap were when he was bathing or sleeping.

During the holy month of Ramadan, he observed a strict regimen, choosing not to eat after the iftar but instead preferring to dine after the tarawih prayers. Upon returning home from the morning prayer, a crowd of the sick and ailing would often be waiting at his door, seeking his prayers. People would journey from distant places for his supplications, and many found relief through his prayers. After taking his meal, he would always set aside a portion for some animal, ensuring that even the creatures under his care were not neglected. To the best of his ability, he fulfilled the needs of anyone who sought his help.

Once, the buffalo that Hafiz Munsif Sahib relied upon for milk fell gravely ill, lying helplessly on the ground, seemingly on the brink of death. Upon hearing of this, Hafiz Sahib made his way to the house of the buffalo’s owner. He examined the stricken animal and then requested a bucket of water. Reciting something softly over the water, he placed it in front of the buffalo. The buffalo drank a portion of the water, while some of it spilled onto the ground. The following morning, to everyone’s astonishment, the buffalo was found standing and eagerly eating. Within two days, the buffalo, which had been at death’s door, had fully recovered, and milk once again flowed from its previously dry udders.

Hafiz Munsif Sahib served as the imam of the masjid in the village of Baithwan for thirty years, and during his tenure, many notable incidents occurred. One such incident involved a potter’s wife who, while arranging clay pots in the kiln, accidentally lost her gold ornament. After lighting the kiln, she realized her loss and was overcome with distress, fearing that the ornament was lost forever. Despite a thorough search by the entire neighborhood, the ornament could not be found, and suspicion began to fester within the family, leading to bitter disputes. The matter was eventually brought before the village landlord for resolution, with the potter’s wife accusing her family members of theft. The landlord, uncertain of how to resolve the issue, called upon Hafiz Munsif Sahib. After hearing the details, Hafiz Sahib calmly suggested searching the ashes in the kiln. The ashes were sifted through a sieve, and to everyone’s amazement, the lost ornament was found.

People often remarked at how Hafiz Sahib, due to his habit of walking with his gaze lowered, must manage to avoid sin altogether, to which he would humbly reply, “Even with my eyes lowered, I sometimes step on ants.”

Another remarkable event in Hafiz Munsif Sahib’s life occurred when a fire broke out in a house, trapping a child inside. The flames raged fiercely, and no one dared to enter the burning house to rescue the child. When Hafiz Munsif Sahib arrived and was informed of the situation, that a child had perished inside the burning house, he immediately wrapped himself in a blanket and entered the blazing house without hesitation. Within minutes, he emerged from the inferno, carrying the child, who was completely unharmed.

Hafiz Munsif Sahib had a cat that had been a faithful companion in his household for many years. He often fed the cat, and at night, it would quietly sit beside his bed as he slept. However, on the day that Hafiz Sahib passed away, the cat mysteriously disappeared and was never seen again.

One day, during the Zuhr prayer at the masjid in Baithwan, a torrential rain began to fall. The congregation, assuming that Hafiz Sahib would be unable to make it to the masjid in such inclement weather, decided to begin the prayer without him. As they were straightening the rows, they were astonished to see Hafiz Sahib entering the masjid, seemingly undeterred by the rain. He led the prayer with his usual calm and devotion. After the prayer was completed, the congregation noticed something remarkable: despite the heavy downpour, Hafiz Sahib’s clothes were completely dry.

On another occasion, the villagers came to Hafiz Sahib with a troubling concern: fish were dying in a pond located on the eastern side of the settlement. At the time, Hafiz Sahib was performing wudu. After completing his ablution, he gave the remaining water to the villagers in a vessel and instructed them to pour it into the pond. To everyone’s astonishment, the following day not a single fish had died.

Some Personal Reflections

I believe it is important to mention that Chacha Jan’s family members are all highly educated and devout, adhering strictly to congregational prayers. In this regard, they could certainly write with more eloquence and depth than I. However, the eyewitnesses to Chacha Jan’s life and the family circumstances have mostly remained in India, and many of them are still living today. Although I have traveled to Pakistan twice, I deeply regret that I was unable to meet everyone. My elder brother (cousin) serves as the Deputy Postmaster General in Islamabad, while my brothers (brother cousins), Dr. Muhammad Ali and Engineer Ahmad Ali, along with their families, reside in the United States. Rashid Ali is in Peshawar. I did manage to meet Hamid Ali, Dr. Ashraf Ali, and Muhammad Yusuf, but they were so occupied that we could not engage in any detailed conversations.

Most of my time was spent in Chacha Jan’s company. When I sought to learn more about the family history and circumstances, I persistently asked Chacha Jan, who would often say, “I have heard much about our father and the elders of the family, but I do not remember it all clearly. During my student days, I was occupied with my studies. Then, I was constantly on the move, seeking employment, and after securing a job, my responsibilities only increased. I was transferred from one place to another, spending most of my time away from home. Later, I had to migrate, and after arriving in Pakistan, my responsibilities grew even further. In such circumstances, I hardly had time to dwell on these matters.”

I requested him to share some words of wisdom. He advised, “A person’s success does not lie in wealth or land but in obedience to Allah and His Messenger. Invest your time in religion and invite others to do the same. Ensure your children receive a good education. Provide them with suitable meals at the right time. Dress them in heavy (mote) clothes. Stay away from all kinds of evil. If you receive something, be thankful to God, and if not, be patient. Allah helps those who help His religion. Always perform your prayers in congregation. When your children reach maturity, arrange their marriages, but avoid extravagance in the wedding. When you ask of Allah, do so in the nights after tahajjud, weeping before Him. Do not panic in times of distress.”

After a brief silence, he added, “If it were possible, I would keep you with me. My sons are righteous, and you are always welcome at my home whenever you wish. I am worried about Yusuf; pray that he too, like his brothers, is able to stand on his own feet.” When I visited Chacha Jan’s home in 1999, I was overjoyed to meet him, but it pained me greatly to see his difficulty in walking. Alhamdulillah, he performed all his prayers while bedridden.

He was so devoted to the practice of congregational prayer that even in his later years, when his health had declined, he would sit on a chair to my right, place Muhammad Yusuf to my left, and ask me to lead the prayer. He insisted that I share every meal with him, a reflection of his deep sense of hospitality and the importance he placed on family bonds. When I sought permission to return home, Chacha Jan’s eyes filled with tears as he said, “I may not be able to meet you again. My sister’s daughter is in your care. Look after her well and pray for me.” With a heavy heart, I departed, returning home safely and beginning the task of compiling these writings.

The purpose of this work is not to seek any personal benefit or fame but rather to express my profound respect and love for our family elders. Through this booklet, I aim to pay tribute to the souls of all our forebears and to leave behind a legacy for the current and future generations of our family and those connected to us. I have included only those accounts that were shared with me by reliable sources, including my late grandmother, other family elders, my parents, my late aunt, and those who knew Chacha Jan intimately. I have faithfully recorded these stories as they were told to me. The incidents I have recounted here are those I have personally witnessed, and to the best of my knowledge, all the accounts are accurate.

Wise Sayings

1. “كل شيء يرجع إلى أصله” “All things revert to their roots.”

2. Remember the blessings and virtues given by Allah so that you may learn a lesson and be thankful.

3. Remember your living and deceased parents and pray for them as follows: O Allah, have mercy on them as they had mercy on me.

4. Keep the God-conscious in your thoughts so that you may yourself attain God-consciousness (taqwa).

5. Truly commendable are those who remember their parents and offer prayers for their well-being.

6. Overlook the shortcomings of your deceased parents and speak of their virtues.

7. Greatly unfortunate is the person who takes his parents’ wealth but forgets their goodness and kindness.