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All\u0101mah Sayyid \u1e24ashmat \u02bfAl\u012b Shir\u0101z\u012b of Khayrull\u0101hp\u016br was\nborn in the year 1858 (1275 AH). His father's name was \u1e24\u0101j\u012b Sayyid Jam\u0101\u02bfat \u02bfAl\u012b.\nHis family's elder was Sayyid Sa\u02bf\u012bd Nawr\u016bz Shir\u0101z\u012b (buried in Uch\u012b Ras\u016blp\u016br\nSayyid\u0101n). Sayyid \u200bSa\u02bf\u012bd moved to India to militarily aid the Shah of Iran, Shah\nTahmasp, in helping the Mughal Emperor Humayun. In return, Humayun allotted\nfive villages of agricultural land near Sialkot of which Al\u012bp\u016br Sayyid\u0101n and Khayrull\u0101hp\u016br\nSayyid\u0101n are most famous. Sayyid \u1e24ashmat\u2019s family tree reaches Mu\u1e25ammad Mam\u016bn\nD\u012bb\u0101j (RA), the son of Im\u0101m Ja\u02bffar al-\u1e62\u0101diq (as) after a few generations.
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\n Education <\/span>\n <\/span>\n
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Sayyid \u1e24ashmat \u02bfAl\u012b gained his initial education in the\nArabic and Persian languages in the local seminary of Molv\u012b \u02bfAbd al-Rash\u012bd \u1e24anaf\u012b.\nLater, he completed his religious education in the seminary of Ayatoll\u0101h Ab\u016b\nal-Q\u0101sim Lahor\u012b in Mo\u1e25alla Sh\u012b\u02bf\u0101n, Lahore. After completing his Dars-i-Ni\u1e93\u0101m\u012b\nin The Oriental College of Lahore, he went to the city of Lucknow to complete\nhis religious education. To further his knowledge and understanding of the\ndifferent Islamic schools of thought, he enrolled in the seminary of Deoband in\nIndia.\n \nThe\nthirst for knowledge took him to Iraq, Iran and Turkey, where he acquired\nknowledge from the great contemporary Shiite scholars. One of them was the\ngreat scholar of Samarra, Sayyid Mu\u1e25ammad \u1e24asan Shir\u0101z\u012b. In Najaf and Karbala,\nhe benefited from great scholars such as Sayyid Mu\u1e25ammad Qazw\u012bn\u012b (d. 1306 AH),\nShaykh Mu\u1e25ammad \u1e24asan Mamaq\u0101n\u012b (d. 1323 AH), Sayyid Mu\u1e25ammad K\u0101\u1e93im Akh\u016bnd,\nauthor of al-Kif\u0101yah (d. 1329 AH) and Sayyid Mu\u1e25ammad \u1e24usayn Shahrist\u0101n\u012b. In\ntotal, he spent 13 years in the holy lands of Iraq and Iran, and 1 year in\nConstantinople in Turkey. He returned back to his homeland having gained the\nlicense for ijtihad and the rank of Marja'\u012byya. He also helped in the\nestablishment of the famous Aligarh University in Aligarh, India.
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\n Academic stature <\/span>\n
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All\u0101mah\n\u1e24ashmat \u02bfAl\u012b was a mujtahid and an expert in the science of Islamic\njurisprudence, principles of jurisprudence, and the rational sciences.\nFurthermore, the Sayyid was well acquainted with the study of philosophy. \n \n\u02bfAbd\nal-Maj\u012bd S\u0101lik mentions in the biography of All\u0101mah Iqb\u0101l called\n\"Tazkirah-i-Iqb\u0101l\" that after All\u0101mah Shaykh \u02bfAbd al-\u0100\u02bfl\u0101 Haraw\u012b,\nAll\u0101mah Iqb\u0101l (the great Muslim poet\/philosopher) benefitted in theological and\nphilosophical issues (the issue of time and space and the issue of Im\u0101mate\netc.) from All\u0101mah \u1e24ashmat \u02bfAl\u012b and he mentions that he was well-versed in\nphilosophy and had written a book on the concepts of \u201ctime and space\u201d. Iqb\u0101l\nhad previously written a letter to P\u012br Meher \u02bfAl\u012b Sh\u0101h in 1933 inquiring about Ibn \u02bfArab\u012b\u2019s view on time and space, but\nhe was unable to respod due to his meditation and bad health.\n \nAll\u0101mah\nShaykh Mu\u1e25ammad \u1e24usayn Najaf\u012b in the preface of his book A\u1e25san al-Faw\u0101\u02beid F\u012b\nShar\u1e25 al-\u02bfAq\u0101\u02beid, has mentioned the names of 100 high ranking scholars of the\nSh\u012b\u02bfa Im\u0101m\u012byyah and writes about Sayyid \u1e24ashmat \u02bfAl\u012b that \"he was a\nreligious scholar of high stature and a preserver of the divine law. The list\nof his religious services in Punjab is immense. He wrote multiple works on\nIslamic scholastic theology of which the treatise Mi\u02bfr\u0101j\u012byya, on proving the\nbodily ascension of the Prophet and Gh\u0101yat al-Mar\u0101m, on the necessity of the\nIm\u0101m are especially worth mentioning.
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\n \n Students <\/span>\n <\/span>\n <\/span>\n
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One\nof All\u0101mah \u1e24ashmat \u02bfAl\u012b Khayrull\u0101hp\u016br\u012b's students who are mentioned in the\nbooks is Mawlav\u012b Sayyid \u02bfAl\u012b Sh\u0101h. Other people who have benefited from Sayyid \u1e24ashmat\nin certain matters include All\u0101mah Iqb\u0101l.
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\n Demise \n <\/span>\n
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He\npassed away between the nights of the 1st and 2nd of January in 1935 (25 Rama\u1e0d\u0101n\n1354 AH) and is buried in the \u1e24ussain\u012bya in Khayrull\u0101hp\u016br.
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\n \n Works \n <\/span>\n <\/span>\n
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Most\nof the works he authored were not preserved. However, four treatises of his on\ntheological and philosophical issues have been published:
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1. Mi\u02bfr\u0101j\u012byya,\non proving the bodily ascension of the Prophet (Urd\u016b).
2. Manj\u0101t\nal-\u1e62ud\u016br al-Am\u012bnah, regarding the \u1e25ad\u012bth of the clay (Persian).
3. Gh\u0101yat\nal-Mar\u0101m, on the necessity of the Im\u0101m (Urd\u016b).
4. \u02bfArsh\u012byyah,\non disproving reincarnation (Persian).\n <\/p>\n