About Hakim Maulvi Syed Muhammad Aziz Ghaus
Short Family History and Life -Sketch of Late MAULVI HAKIM SYED MUHAMMAD AZIZ GHAUS
Maulvi Hakim Syedna Aziz Ghaus,born towards the turn of the last century Hijra in a reputable family of saint-scholars lived upto the traditions of his illustrious forebears. By one of te strangest freaks of misfortune recorded in history, the Abbasside rulers,under whom the civilization and culture of Islam reached the highest watermark,had also the ignominy of being the persecutors of the direct descendants of the Holy Prophet ( Peace be upon Him) .The latter Abbassides ascended the throne virtually without power and decended into the graves without regret and persecution and tyrannical admonitions reached the point of no-return; SYEDNA ABUL FARAH, rather than bow before untruth, migrated to the then India from WASIT, a town built near Baghdad under the early OMMEYADES. But soon he himself return to GHAZNI, leaving behind his one son commonly known in history as SYED ABUL FARAS JAJAIZI.He was the ancestor of Maulvi Hakim Syedna Aziz Ghaus. One of Syed Abul Fara's decendant, SYEDNA MASUD, who was fore-father of MAULVI HAKIM SYEDNA AZIZ GHAUS, moved to DELHI during the reign of SULTAN NASIRUDDIN MAHMOOD. The Sultan gave him a high MANSAB and married his daughter to him. SYEDNA MASUD conquered several places in DOABA and annexed them to the SULTANATE of Delhi in the 7th Century Hijra. Another forefather of MAULVI HAKIN SYEDNA AZIZ GHAUS was granted a MANSAB and a SANAD by AHNED SHAH ABDALI. A portion of that SANAD bearing the seal of the King has been handed down to the writer (SYED M RAZAI GHAUS of this note from generation to generation (please see enclosed No. 5).Another direct descendant SYEDNA SHAH NOOR ALLAH, a great Saint, lies buried at a place named after him in the PUNJAB. Yet another SYEDNA MUHAMMAD SHAFI by nme moved from NOORPUR futher east wards to U.P.in the 12th century Hijra and settled at Bareilly.It was here at Bareilly that HAFIZ SYED SHAH MUHAMMAD FAZL-E-GHAUS grand-father of late MAULVI HAKIM SYEDNA AZIZ GHAUS and a grand-son of SYEDNA MUHAMMAD SHAFI was born. HAFIZ SYEDNA SHAH MUHAMMAD FAZL-E-GHAUS was a great saint=scholar (please see TARIKH-E-ROHILKHAND-WA-BAREALLY,page 288 and KHAIRUL KALAM FI AHWAL-AL-ARAB-WA-AL-ISLAM (ed.1899)VOL.5,p.p.23,51).As a contemporary of SHAH NEAZ AHMED BARELVI, HAFIZ SYEDNA SHAH MUHAMMAD FAZL-E-GHAUS had a wide circle of disciples and devotees and far and wide both amongst Muslims and Hindus alike in pre-Independence India. Some of the ruling Princes also had a feeling of great devotion and respect for him. One of them JIA JI RAO SCINDHIA, the ruler of GWALIOR State, once paid a personal visit to him at Bareilly as an earnest devotee. HAFIZ SYEDNA SHAH MUHAMMAD FAZL-E-GHAUS was an eminent Sufi Poet under the pen-name SAQI ( Pl. see TARIKH ROHILKHAND-WA-AREILLY, page 288) and left behind two voluminous DIWANS in URDU/HINDI and PERSIAN. It is said that he was the author of 300/400 books ad treatises in Urdu and Persian on Sufism and Islam in general. Some of them were ARZU NAMA, AL-ISHARAT-WA-AL-NIKAT-WA-AL-HIKAYAT FI-ALSINA , INTIKHAB-UL-MARSAD, RISALA ARBA, TAED-E-HIDAYAT, DIWAN (Persian) DIWAN (Urdu/Hindi)(Pl. see Dr.Muhammad Ayub Qadri, YADGAR-BAREILLY (Dec.1958)page 13 and AINUL INSAN,page 56). It is unforunate that they are all extinct except the DIWANS, which are too,in a very bad shape.
However a selection from them has been published in a single volume in Pakistan and acclaimed in the literary cicle, specially by Scholars like Dr.Farman Fatehpuri and poet Rais Amrohvi, as a composition of superb art having a peculiar feature of being N'AT and artistic poetry end to end.
The father of late MAULVI HAKIM SYEDNA AZIZ GHAUS, MAULVI HAKIM SYEDNA MUHAMMAD GHAUS was a scholar of FIQH and HADITH. He lived a pious saintly life, un-concerne with the inherited vast landed property both agricultural and Urban (pl.see Tarikh-Rohilkhand-Wa -Bareilly, page 274),which was managed by his two brothers. Of them SYED GHULAM GHAUS commonly known as HAKIM SYED ABDUL SAMAD, made a great name for his knowledge and skill as a Hakim(pl.see Tarikh Rohilkhand-wa-Bareilly, page 296). As a contemporary of Hakim Ajmal Khan of Delhi, he was an eminent scholar of Arabic, Persian and Sanskirt and a Tabib of real merit and skill second to non. His name figures in all standrad books alongwith other outstanding Tabibs of his age in India(please see RAMUZ-AL-ATIBBA, Vol.2p.282 Publishers Shaikh Barket Ali, Lahore). Hakim Syed ABDUL SAMAD also served for sometime as Personal Tabib of His Highness the Raja of Gwalior State. He was also an eminent Urdu Poet of great merit and skill under the pen name SARSHAR with a DIWAN to his credit. In this capacity he has been highly spoken of by critics like Lala Sri Ram of Delhi in his book KHUMKHANA-E-Javed Vol.iv (please also see Tarikh Rohilkhand-Wa-Bareilly, p. 289). Born and bred as he was in a family of Saint-Scholars and himself steadfast traditionalist by nature, MAULVI HAKIM SYEDNA AZIZ GHAUS completed his early education in Arabic,Persian and Fiqh in the traditional way from a Maulvi and then at the final stage completed HADITH with ALA HAZRAT MAULANA AHMED RAZA KHAN BRELVI and from Madressa MANZAR ISLAM, Bareilly obtained SANAD, among others, the SEAL of ALA HAZRAT (pl.see i-TARIKH ULEMA AHLE SUNNAT, p.183 by Mahmood Ahmed Qadri, Bhawanipur, Distt. Muzaffarpur, Bihar, India; ii-The Daily Jung, Karachi, dated 14-11-1980). He also learnt from the Maulana Braelvi Mathematics, Astronomy and Jafar and attained such a proficiency and knowledge that research Scholar of Agra University came to Bareilly, stayed with him and prepared his thesis with his guidence in 1942 and finally obtained the degree of Phd in Astronomy from the University, Besides, he left a wide circle of pupils specially in Astronomy and Tibb, Hakim Abdul Rashid being one who made name as Hakim after Independence. Maulvi Ibrahim Raza Khan, grand-son of MAULANA RAZA KHAN BARELVI was also his pupil in Tibb.
MAULVI HAKIM SYED AZIZ GHAUS, as a strict disciplinarian punctually obseved his daily routine and on average devoted 3/4 hours daily to the pursuit of knowledge as an ardent Scholar with
insatiable thirst for more and more knowledge. As an eminent Scholar of Persian, Arabic,Mathematics, Astronomy,Jafer, Fiqh, Hadith, History, Philosophy, Tibb and with fair knowledge of English and PROSODY and treatises on JAFAR and intricate subjects of Tibb. He was also a poet and had a special knack for ' Tareak Goeey" a unique poetic art.(please see TARIKH ROHILKHAND-WA-BAREILLY, pp 274,293).
In Tibb MAULVI HAKIM SYED AZIZ GHAUS obtain his education from his uncle HAKIM SYED ABDUL SAMAD and acquired such a mastery over the subject that his knowledge and research work received due acknowledgement from no less an authority than HAKIM AJMAL KHAN of Delhi. ( please see TARIKH ROHILKHAND-WA-BAREILLY,p 296 and also RAMUZ-AL-ATIBBA Vol.2,p.282 Publishers Shaikh Burkat Ali Lahore). But, except for a short period in his life, he never adopted medical practice as a regular profession which traditionally remained Zamindari. But at the same time he remained abreast of the system by off and on practising it as a missionary service to the suffering amnkind. For his professional skill and kind, amiable nature he was widely known and highly
respected by Muslims and Hindus alike in every strata of society.
'''Naturally, as a man of wide knowledge and high social status, MAULVI HAKIM SYED AZIZ GHAUS could not remain un-moved by the see thing nrest and general plight of the Muslims of India during that fateful period of their history in the Sub-Continent. He took up the cudgel and as a social
reformer founded ANJUMAN-E-FIDAARAN-E-ISLAM. From its forum he ruthelessly fought aganist social evils and un-social practices and customs prevelant in the Muslim Society. For this purpose he used to organise social gatherings at his house and sometimes contributed articles to the local newspaper,AKHBAR-E-ROHILKHAND and often distributed pamphlets. But the main success lay in the door-to door visits by the volunteers to dissuade people from un-social practices specially marriage customs. It was a singular success when Chaudhri Hamid Yar Khan a noteable of Bareilly, distributed Invitation Cards for the marriage of his daughter under the caption " DAWAT-E-BEY-TU'AAM (Feast without food). He also remained actively associated and tendered his advice when sought by MUSTAFA RAZA KHAN Barelvi for the establishment of some organisation for literacy drive to dissiminate religious knowledge amongst Muslim masses in India. Soon it came into being and he willingly accepted an un-solicited honour when he was elected in absentia as a member of the Managing Committee of JAMAT-E-ISLAH-WA-TARRIQI AHLE-SUNNAT by eminent ulemas in a large gathering attended by uslim scholars like MAULVI SYED MUHAMMAD AHMED of KHACHAUCHA, MAULANA ABDUL HAMEED ANOOLVI AND MAULANA NAEEM-UD-DIN OF MORADABAD. His advice was much sought after and willingly tendered for the affairs of that body(pl.see encls 1&2) ad soon the Islamic Madressa established by those stalwarts became the centre of religious learning for pupils from all parts of India and even abroad. If his memory has not failed the writer of this note ,MAULAN MUSTAFA AL-AZHRI, M.N.A.(Pakistan) was also associated with that Madressa in some way, which is not clear to the writer. On the political front, MAULVI HAKIM SYED AZIZ GHAUS asan activist of the local Muslim League, holding different offices from time to time untill his death, galvanised the puplic opinion and united local Muslims for final on-slaught aganist their poverty and privation and political emancipation from the yoke of non-muslim majority. On occassions he would pleade with the orthodox school of uslim Ulemas who had their serious misconceptions about Muslim League on religious grounds. Usually their gthering in the annual urs of MAULANA AHMED RAZA KHAN BARELVI afforded such an occasion for kim but otherwise also he never allowed any opportunity that came his way, to go abegging.With all his religious knowledge MAULVI HAKIM SYED AIZ GHAUS had pragmatic views and courage and conviction with an un-compromising hatred for hunting with the hounds and running with the hare.He was enlightened and farsighted enough to read the writing on the wall, so much as that a few years before the birth of Pakistan,he advised one of his sons to dispose of all landed property and leave the place when occasion demands. Living predominantly in the Hindu locality, he always kept a Muslim League flag flying at the main entrance of his house.
His house used to be venue of daily political gatherings and hub for electioneering compaigns both for local bodies and elections in 1037 the result of wuich speak of themselves. Such meetings were invariable attended by stalwarts like MAULVI HAFIZ MUHAMMAD ZAHUR UDDIN ADVOCATE
and on occasions by leading pollitical figures like AZIZ AHMED KHAN ADVOCATE M.L.A.(UP) SYED ABU TAHR ADVOCATE, NAWAB WAHID AHMED KHAN ADVOCATE.NAWAB HAMEED AHMED KHAN ADVOCATE, CHAUDHRI HAMID YAR KHAN,SYED YOUSUF ALI ADVOCATE and ISRAR ALI ADVOCATE. They were all stalwarts and active political co-workers of MAULVI HAKIM SYED AZIZ GHAUS. But MAULVI HAFIZ ZAHUR UDDIN was not only a co-worker but his bosom friend par excellence. He had been a menber of Legislative Council (UP) elected under the constitutional reforms in 1919. But then he was sentenced to a term in Lucknow Jail for his part in KHILAFAT Movement. MAULVI HAKIM SYED AZIZ GHAUS as an astute constitutionalist-statesman steered clear of all embarrassments, always ready for national service without fear or frown, disdainful of personal puplicity or cheap popularity. He always had leading role in organising puplic meetings of the local Muslim League or when leaders like NAWAB ISMAIL KHAN visited Bareilly. He took an active part in organising the conference when the QUAID-E-AZAM visited Bareilly in late thirties. The writer was present with him in the main Pandal on the dais. On his socio-political views he occasionally entered into correspondence with the QUAID-E-AZAM and made his own suggestions(pl see encls No 3&4) Unfortunately his large personal library containing thousands of books on various subjects and all his records have been lost in the holocast that followed in the wake of Independence. Of the little that could be retrieved by air from India in 1947 when virtually all other means had been disrupted, more has been lost than preserved for the ultimate glory belongs to the UNSEEN.
MAULVI HAKIM SYED AZIZ GHAUS died on Thursday the 6th Shaban,1363 A.H.(27th July 1944). Of the elegies written on his death, the one with unique poetic art is re-produced below :-
WRITTEN BY : signed_________________________________
(SYED MUHAMMAD RAZA-E-GHAUS
Dated: KARACHI THE 20th MAY,1985
Hakim Maulvi Syed Muhammad Aziz Ghaus's Timeline
December 29, 1917
Bareilly, Bareilly, Uttar Pradesh, India