Daftar of Hazrat Abdul Khadar Jeelani (RA) in Srilanka!!!

 

 

Daftar Jailani, where the Sufi saint, Sheikh Muhiyadeen Abdul Qadir Jilani (d. 1166 CE, in Baghdad), renowned throughout South Asia as the founder of the Qadiriya order, is by legend said to have meditated for twelve years. Located along a generalized Muslim pilgrimage route that stretches northward from the Arabian Sea ports of Galle and Weligama to the pinnacle of Adam's Peak lies the hermitage shrine.

Jailani is situated at about 70 km from Adam's Peak, but the terrain is formidable. Roads daringly engineered by British tea planters wind part of the way upward from Ratnapura, 60 km away, and Maskeliya, the most convenient base for climbing the mountain, is a four hour drive from Jailani. Even more isolating is the ethnic and religious environment of the shrine: the nearest town is Balangoda, seat of a 96 per cent Sinhalese parliamentary constituency that encompasses the estate of the Ratwatte family, one of the leading twentieth century Sinhalese Buddhist political dynasties in the island.

Unlike dargahs located in historic urban Muslim enclaves, such as Galle or Beruwala, or village mosques in the Muslim-dominated agricultural regions of the eastern coast, the shrine at Jailani lies serenely exposed at the edge of a dramatic granite escarpment 22 km southeast of Balangoda, flanked

by wet-zone forested hills and surveying Sinhala Buddhist peasant resettlement projects on the Kaltota plain below. A small Muslim community of about thirty families has grown up in the vicinity, but relations with their Sinhala neighbours have been distant and at times hostile {Spencer 1990: 38-9, 50-1). It is a wildly beautiful location set midway up the Kandyan Hills, with a commanding, view southward toward the coast at Hambantota; a perfect site, it is said, for meditation and mystical gnosis. Although there are some tombs of local faqirs and holy men at Jailani, the place is not a mortuary shrine (dargah) but a hermitage, a place of saintly visitation and mystical meditation.

Taqi ad-Din Ahmad ibn Taymiyyah

Taqi ad-Din Ahmad ibn Taymiyyah (January 22, 1263–1328 CE), was an Islamic scholar (alim), theologian and logician born in Harran, located in what is now Turkey, close to the Syrian border. He lived during the troubled times of the Mongol invasions. He was a member of the school founded by Ahmad ibn Hanbal and sought the return of Islam to what he viewed as earlier interpretations of the Qur'an and the Sunnah.

Ibn Taymiyya was born in 1263 at Harran into a well-known family of theologians and died in Damascus, Syria, outside of the Muslim cemetery. His grandfather, Abu al-Barkat Majd ad-deen ibn Taymiyyah al-Hanbali (d. 1255) was a reputable teacher of the Hanbali school of law. Likewise, the scholarly achievements of ibn Taymiyyah's father, Shihab al-deen 'Abd al-Haleem ibn Taymiyyah (d. 1284) were well known. Because of the Mongol invasion, ibn Taymiyyah's family moved to Damascus in 1268, which was then ruled by the Mamluks of Egypt. It was here that his father delivered sermons from the pulpit of the Umayyad Mosque, and ibn Taymiyyah followed in his footsteps by studying with the scholars of his time. Although some claim that he was of Kurdish origin there seems to be no evidence indicating such claim.
Ibn Taymiyyah acquainted himself with the secular and religious sciences of his time. He devoted attention to Arabic literature and lexicography as well as studying mathematics and calligraphy.
As for the religious sciences, he studied jurisprudence from his father and became a representative of the Hanbali school of thought. Though he remained faithful throughout his life to that school, whose doctrines he had mastered, he also acquired a knowledge of the Islamic disciplines of the Qur'an and the Hadith. He also studied theology (kalam), philosophy, and Sufism. He was known for his refutations of the excesses of many Sufis,and the Christians. His student Ibn Qayyim Al-Jawziyya wrote the famous poem "O Christ-Worshipper" which examined the dogma of the Trinity propounded by many Christian sects.
His troubles with government began when he went with a delegation of ulama to talk to Ghazan Khan, the Khan of the Mongol Ilkhans in Iran, to stop his attack on the Muslims. It is reported that none of the ulama dared to say anything to the Khan except Ibn Taymiyyah who said:

"You claim that you are Muslim and you have with you Mu'adhdhins, Muftis, Imams and Shaykhs but you invaded us and reached our country for what? While your father and your grandfather, Hulagu were non-believers, they did not attack and they kept their promise. But you promised and broke your promise."

Ibn Taymiya was imprisoned several times for conflicting with the ijma of jurists and theologians of his day. He spent his last fifteen years in Damascus. The most famous of his students, Ibn Qayyim, was to share in Ibn Taymiyyah's renewed persecutions. From August 1320 to February 1321 Ibn Taymiyyah was imprisoned on orders from Cairo in the citadel of Damascus for supporting a doctrine that would curtail the ease with which a Muslim man could divorce his wife.

When he was ultimately banned from having any books, papers and pens during the latter stage of his final imprisonment, Ibn Taymiyyah devoted all of his time to worship and reciting the Qur'an. Ibn Taymiyyah died in prison on 22 Dhu al-Qi'dah, 728 AH (27 September 1328). Al-Bazzar says, 'Once the people had heard of his death, not a single person in Damascus who was able to attend the prayer and wanted to, remained until he appeared and took time out for it. As a result, the markets in Damascus were closed and all transactions of livelihood were stopped. Governors, heads, scholars, jurists came out. They say that none of the majority of the people failed to turn up, according to my knowledge - except three individuals; they were well known for their enmity for Ibn Taymiyyah and thus, hid away from the people out of fear for their lives."


Ibn Taymiyyah rejected the recourse to kalam towards understanding the Asma Wa Sifat (Divine Names and Attributes of God) as that was not the precedence established by the salaf. He argued that the companions and the early generations didn't resort to philosophical explanations towards understanding the Divine Names and Attributes. He further argued that had Salaf, the first three generations of Muslims whom all Muslims must strive to emulate, found any benefit in resorting to kalam they would have done it and encouraged it. Therefore, Ibn Taymiyyah was accused by his opponents that he was anthropomorphic in his stance towards Names and Attributes of God.
However, in his celebrated work Al-Aqidah Al-Waasitiyyah, Ibn Taymiyyah refutes the stance of the Mushabbihah (those who liken the creation with God: anthropomorphism) and those who deny, negate, and resort to allegorical/metaphorical interpretations of the Divine Names and Attributes. He contends that the methodology of the Salaf is to take the middle path between the extremes of anthropomorphism and negation/distortion. He further states that Salaf affirmed all the Names and Attributes of God without tashbih (establishing likeness), takyeef (speculating as to "how" they are manifested in the divine), ta'teel (negating/denying their apparent meaning) and without ta'weel (giving it secondary/symbolic meaning which is different from the apparent meaning). Iby Taymiyyah's highly intellectual discourse at explaining "The Wise Purpose of God, Human Agency, and the Problems of Evil & Justice" using God's attributes as a means has been illustrated by Dr. Jon Hoover in his work "Ibn Taymiyyah's Theodicy of Perpetual Optimism". Although famous for polemic against Islamic philosophy, theology and rationalizing mysticism, Ibn Taymiyyah's positive theological contribution has not been well understood. Exposition and analysis of Ibn Taymiyya's writings on God's justice and wise purpose, divine determination and human agency, the problem of evil, and juristic method in theological doctrine show that he articulates a theodicy of optimism in which God in His essence perpetually wills the best possible world from eternity. This sets Ibn Taymiyya's theodicy apart from Ash'ari divine voluntarism, the free-will theodicy of the Mu'tazilis, and the essentially timeless God of other optimists like Ibn Sina and Ibn Arabi.

What has been called Ibn Taymiyyah's "most famous" fatwā was issued against the Mongols (or Tatars), in the Mamluk's war. Ibn Taymiyyah declared that jihad upon the Mongols was not only permissible, but obligatory. He based this ruling his argument that the Mongols could not, in his opinion, be true Muslims despite the fact that they had converted to Sunni Islam because they ruled using what he considered 'man-made laws' (their traditional Yassa code) rather than Islamic law or Sharia. Because of this, he reasoned they were living in a state of jahiliyyah, or pre-Islamic pagan ignorance.
Apart from that, he led the resistance of the Mongol invasion of Damascus in 1300. In the years that followed, Ibn Taymiyyah was engaged in intensive polemic activity against:

1. the Rifa'i Sufi order,
2. the ittihadiyah school, a school that grew out of the teaching of Ibn Arabi, whose views were widely denounced as heretical.

In 1306 Ibn Taymiyyah was imprisoned in the citadel of Cairo for eighteen months on the charge of anthropomorphism. He was incarcerated again in 1308 for several months.
In 2010 a group of Islamic Scholars in Mardin argued that Ibn Taymiyya's fatwa was misprinted into an order to "fight" the ruler who is not applying Islamic law, but rather it means to "treat". They have based their understanding on the original manuscript in the Zaheer Library, and the transmission by Ibn Taymiyya's student Ibn Muflih.


Ibn Taymiyyah censured the scholars for blindly conforming to the precedence of early jurists without any resort to the Qur'an and Sunnah. He contended that although juridical precedence has its place, blindly giving it authority without contextualization, sensitivity to societal changes, and evaluative mindset in light of the Qur'an and Sunnah can lead to ignorance and stagnancy in Islamic Law. Ibn Taymiyyah likened the extremism of Taqlid (blind conformity to juridical precedence or school of thought) to the practice of Jews and Christians who took their rabbis and ecclesiastics as gods besides God.
Ibn Taymiyyah held that much of the Islamic scholarship of his time had declined into modes that were inherently against the proper understanding of the Qur'an and the Sunnah. He strove to:

1. revive the Islamic faith's understanding of true adherence to Tawhid,
2. eradicate beliefs and customs that he held to be foreign to Islam, and
3. to rejuvenate correct Islamic thought and its related sciences.

Ibn Taymiyyah believed that the first three generations of Islam – Muhammad, his companions, and the followers of the companions from the earliest generations of Muslims – were the best role models for Islamic life. Their practice, together with the Qur'an, constituted a seemingly infallible guide to life. Any deviation from their practice was viewed as bid‘ah, or innovation, and to be forbidden. He also praised and wrote a commentary on some of the speeches of Abdul-Qadir Gilani. He criticized the views and actions of the Rafaiyah.

 Ibn Taymiyyah strongly opposed borrowing from Christianity or other non-Muslim religions. In his text On the Necessity of the Straight Path (kitab iqtida al-sirat al-mustaqim) he preached that the beginning of Muslim life was the point at which "a perfect dissimilarity with the non-Muslims has been achieved." To this end he opposed the celebration of the observance of the birthday of the Islamic prophet Muhammad or the construction of mosques around the tombs of Sufi saints saying: "Many of them [the Muslims] do not even know of the Christian origins of these practices.

Opponents and critics of Ibn Taymiyyah claim that he rejected intercession completely as proved in Qur'an and Sunnah. However, his proponents argue citing evidence from his writings that the type of intercession Ibn Taymiyyah rejected was the type not sanctioned by the Qur'an or Sunnah and neither by the conduct of Salaf. In fact, Ibn Taymiya upheld that anyone who rejected the Intercession of Muhammad on the Day of Judgement had indeed disbelieved. He also affirmed that God will allow the martyrs, scholars, memorizers of Qur'an, and angels to intercede on behalf of the believers on the Day of Judgement. However, what he condemned was asking them while they are no longer alive for their intercession since two conditions of Intercession are that God chooses the intercessor, and chooses the people on whose behalf intercession is possible. Therefore, God should be asked when intercession is sought.
Furthermore, Ibn Taymiyyah states that types of intercession that are legal are:

1. Intercession through the Names and Attributes of God,
2. Intercession through one's good deed,
3. Intercession through requesting the righteous people who are alive for dua. He further explains that on the day of Judgement, Muhammad and everyone else will be alive and therefore, their intercession can be sought just like in this world, people ask others to make a supplication for them. Ibn Taymiyyah rejected the notion that saints and prophets should be invoked for intercession while they have departed from this world.

Ibn Taymiyyah opposed giving any undue religious honors to shrines (even that of Jerusalem, the Al-Aqsa Mosque), to approach or rival in any way the Islamic sanctity of the two most holy mosques within Islam, Mecca (Masjid al-Haram) and Medina (Al-Masjid al-Nabawi).
Ibn Taymiyyah duly eulogized the Ghaznavid ruler, stating that:

He commanded that Ahlul Bidah be publicly cursed on the minbars, and as a result the Jahmiyyah,, Hulooliyah, Mu'tazilah, and Qadariyah were all publicly cursed, along with the Asharites.

Ahmad ibn Muhammad al-Tahawi

Abu Ja'far Ahmad ibn Muhammad At-Tahaawee, Imaam Abu Ja'far at-Tahaawee  853 to 935) was a famous Sunni Islamic Scholar who followed the Hanafi madhhab.

He has been famous for Aqeedat Tahawiyyah, a treatise on Aqidah and been accepted by all four schools of thought. It was annotated by numerous proceeding Islamic scholars.

The scholars of his time praised him and mentioned him as being a scholar of Hadith (Muhaddith), one whose report was reliable and an established narrator. He was viewed as a distinguished and highly proficient writer and became known as the most knowledgeable of fiqh amongst the Hanafis in Egypt. This was even though he had a share in the fiqh of all of the madhabs of fiqh and hadith, and he knew of the various sciences of Islam. Ibn Yoonus said of him, "At-Tahaawee was reliable, trustworthy, a Faqeeh, intelligent, the likes of whom did not come afterward."

In his introduction to Sharh Aqida al-Tahaweyah (pages 17–19) the editor Zuhayr Shawish describes Tahawi:

He was the Imam, the Muhaddith, the Faqeeh, the Haafidh, the noble Scholar, Abu Ja'far Ahmad Ibn Muhammad Ibn Salaamah Ibn Salama 'Abdil-Malik Ibn Salama Al-Azdee At-Tahawi. He was educated under many shuyookh, whom he took knowledge and benefited from. He had more than three hundred teachers. He would spend lots of time with those scholars that came to visit Egypt from different parts of the world, such that he would add to his knowledge what knowledge they had. This shows you the extent of the concern he had for benefiting from the scholars, as well as the intense eagerness he had for acquiring knowledge. Many scholars praised him and described him as being reliable, trustworthy, a Faqeeh, intelligent, a good memorizer and a pious worshipper. He had a high proficiency in fiqh and Hadeeth.

He left behind many other works, close to forty different books, some of which are still available today. His works include:

• Ma'ani al-Athar
• Aqida al-Tahaweyah — it contains the Aqidah of the Salaf.
• Sunan Ash-Shaafi'ee
• Mushkil Al-Athaar
• Ahkaam-ul-Qur'an
• Al-Mukhtaar
• Sharh Al-Jaam'i-ul-Kabeer
• Sharh Al-Jaam'i-us-Sagheer
• Ash-Shuroot
• Nawaadir al-Fiqhiyyah
• Ikhtilaf al-‘Ulama

Sakhi Sarwar

Sakhi Sarwar  is a town in Dera Ghazi Khan, Pakistan. It is named after a Muslim Sufi saint Hazrat Syed Ahmad Sultan, also known as Sakhi Sarwar.

 Syed Ahmad Sultan (Urdu, Saraiki, Punjabi), also known as Sakhi Sarwar, Lakh Data, Nigah wala Pir and Lalan Wali Sarkar, was the son of Hazrat Syed Zain ul Abiden, who migrated from Baghdad and settled in Shahkot, near Multan in 1126 A.D (unconfirmed). Which is now called Sarwar Shahkot.The Holy shrine of Hazrat Zainul Abiden is in Sarwar Shahkot with the tomb of his second wife Hazrat Bibi Aysha, the mother of Hazrat Sakhi Sarwar and Abdul Ghani . His first wife is Bibi Aimna, the mother of Hazrat Sultan Qaisar(Tomb in Bukhara), Hazrat Syed Mahmood(Tomb in Sarwar Shahkot), Hazrat Syed Sairra (Tomb in Bukhara). He studied from Syed Muhammad Ishaq, known as Miran Badshah who came from Iran and settled in Lahore during the time of the Tughlaq dynasty and is buried in the courtyard of Wazir Khan Mosque in Lahore. Syed Ahmed later went to Dhaunkal, Wazirabad.

The tomb of Hazrat Sakhi Sarwar was built in the 13th century in Sulaiman Mountains, 35 kilometres (22 mi) from Dera Ghazi Khan city. It is located in a small village named Muqam. Later, Mughal king Zahir-ud-din Muhammad Babur amended his tomb. It is a unique building of Mughal architecture. Thousands of people from all over the Subcontinent come here on the Annual Celebrations of Birth of Sakhi Sarwar in March every year.
Sangh Mela, is a Vaisakhi fair during March and April, is celebrated in Sakhi Sarwar by people coming from Jhang and Faisalabad since centuries. This festival is celebrated by Hindus and Muslims especially at the time of wheat harvesting and at some places it is called as Basant. Throughout history, a large number of followers coming from different religions became the followers of Sakhi Sarwar. Max Arthur Macauliffe, a colonial office appointed in Punjab, observed in 1875 that not only Muslims but Hindus also visited the shrines during the [urs]. In the 1911 census of India, 79,085 Sikhs reported to be the follower of Sakhi Sarwar. The annual Dhaunkal fair, Jhanda fair in Peshawar and Kadmon fair in Anarkali, Lahore are also connected with Sakhi Sarwar Many villages in Punjab, India have shrines of Sakhi Sarwar who is more popularly referred to as Lakha Data Pir.

Hazrat Syed Sakhi Shah Deewano Sultan Hashmi

Hazrat Syed Sultan Abdul Magees-ul-Maroof Syed shah Deewano [May Allah be pleased him] has been a prominent saint of the Sindh, Pakistan.He was born in 581AH. In Yemen. His father's name was Emperor Syed Hussain Shah. They are known as emperors as they were rules of Yemen.His pedigree links with Hazrat Imam Musa Kazim (r.a) His father inherited Kingdom.

King: Shah Deewano Sultan was still a 24 years old when his father left for eternity, and he became king of Yemen. He ruled Yemen justly and generously. One night Holy Prophet (s.a.w) gave the good news (Basharat) in a dream.He gave up kingdom and adopted common life and at once left for Madina accompanying with Syed Sakhi Ismaeel Shah who had been advisor during his kingdom and later became his devotee and follower.Hazrat Syed Sultan Abdul Magees-ul-Maroof Syed Shah Deewano [May Allah be pleased him] Stayed in Madina for 6 months.Holly Prophet (s.a.w) again gave him good news (Basharat) for going to Sindh to serve the people and peach the message of peace, right and goodness. It came to know through villagers that the village name was Bari, .He said that the village name was not Bari but Thari.His shrine is at the same village at Thari.


An event happened In Thari that is considered to be his miracle. Hazrat Syed Sultan Abdul Magees-ul-Maroof Syed Shah Deewano [May Allah be pleased him] liked a portion of land of mango orchard, he inquired of orchard owner. Villager told that orchard owner was Jam Joonu who was in Jail in a murder case in Delhi.
 
His Miracles: He left for Delhi when reached at Delhi at Jamna River. He filled abulation pot with water and closed it with his hand at once Jamna River got emptied. Then king became surprised at last the king being compelled released Jam Joonu.As he lifted his hand from pot River started flowing normally with pomp and show. Then he paid money to the owner and purchased the 100 acers land of mango orchard. Some of the hypo critics kindled Jam Joonu for demanding more money for the land,on this Hazrat Syed Sakhi Shah Deewano Sultan [May Allah be pleased with him] paid him as per his demand . Again Jam Joonu greedy and demanded additional payment and Syed shah Deewano [May Allah be pleased him] paid. The greed of Jam Jonnu increased and demanded for more money. Syed shah Deewano [may Allah be pleased him] replied to Jam Joonu that if there in orchard thorns were then these would be his, all people went and saw that whole mango orchard was turned into thorns. He purchased about 100 acers of land and dedicated to his lovers and devotees. He said that any dedicated devotee was buried in that land and would be blessed with solace and grace that is why his thousands of devotees wish to be buried in that graveyard. When Jam Joonu died he buried in that graveyard the next morning of his dead body was found hung in those thorns. Then he was buried at little distance of that graveyard.

Different cast holder; Khaskheli, Bagrani, Qambrani, Jooneja, and others who love Hazrat Syed Sakhi Shah Deewano [May Allah be pleased him] are buried in that graveyard.

Immortal life: Hazrat Syed Sultan Abdul Magees-ul-Maroof Syed Shah Deewano [May Allah be pleased him] died in 653 A.H 26th Ramzan-ul-Mubarak.

Saintly life: He led his life in simplicity, meditation and whole day used to sit under the shadow of tree.
Who so ever came to him he was blessed his prayers. His prayers, good wishes would ever bless his followers. Every year thousands of the people come at his shrine.
This saint who left his kingdom and adopted simple life wore dress of a blanket which always wrapped.
This was his material and wealth.

His work of preaching and directing the people the people to good and right path continued and many people came in the fold of Islam viz Oodheja, Bhatti, Khaskheli, Juneja etc.

 Annual Urs and followers: His annual Urs is held every year on 26th Ramzan-ul-Mubarak.
 On occasion of Annual Urs People come from across Pakistan: Quetta, Peshawar,Lahore,Faisalabad,Karachi,Hyderabad,Matli,Badin,Mirpurekhas and in foreign countries Saudi Arabia, America, Japan, Australia, England, Hindustan, Germany etc.
On the eve of Shab-e-Qadar devotees pass whole night in the prayers, praise, Milaad and Naat.

On that day the serviceman (Khadim) of that shrine Fakeer Abdul Qayoom Memon "Aajiz" conducts prayers with high submissiveness, modesty and humbleness,along with his son Dilshad Ali "Dilber" Mastano who is about 16 years old, like his father compose poetry in Sindhi and Urdu.
Annual Jashan-e-Eid Milaad-un-Nabi S.A.W  is held at shrine with full swing, and the shrine of Hazrat Syed Sakhi Shah Deewano sultan Hashmi and Hazrat Syed Sakhi Ismaeel Shah is bathed Annually. Whereas thousands of devotees across Pakistan attend this and they are being graced with spiritual wealth for centuries.

Iftari for thousands:On this occasion his annual Urs, on 26th of Ramzan Iftari (food served for breaking fast) is served to about fifty thousand fasting people.

Servicemen: The momentous period comes for devotees when the chief servicemen Fakeer Abdul Qayoom Memon and his son Dilshad Ali Mastano lead blissful prayers at the grave of saint in spiritual manners for the followers, devotees, attendants,servicemen and whole universe. The participants, there are spiritually inspired and strengthened.
Dilshad Ali Mastano son of the cheif sevicemen of shrine Faqeer Abdul Qayoom Memon since early age along with his father conducts prayers for devotees.
May Allah Almighty accept their prayers be showered upon with his bountiful and unlimited blessing.(Aameen)   

Muhammad Alawi al-Maliki

Shaykh al-Sharif Al-Sayyid Muhammad al-Hasan ibn Alawi ibn Abbas ibn Abd al-Aziz al-Maliki al-Hasani al-'Idrisi al-Makki (1944–2004) was a prominent Sunni Islamic scholar from Saudi Arabia.

Muhammad Alawi al-Maliki was born in Mecca to a family of well known scholars who, like himself, taught in the Sacred Mosque. The Maliki family is one of the most respected families in Mecca and has produced great scholars, who have taught in the Masjid al-Haram of Mecca for centuries.
Five of the his ancestors have been the Maliki Imams of the Masjid al-Haram of Mecca. His grandfather, al-Sayyid Abbas al-Maliki was the Mufti and Qadi of Mecca and the Imam and Khatib of Masjid al-Haram. He held this position during the Ottoman then Hashemite times, and continued to hold it after the Saudi Kingdom was established too. The late King Abd-al-Aziz bin Sa‘ud had great respect for him His father, al-Sayyid Alawi al-Maliki was considered one of the greatest Ulama of Mecca in the previous century. He taught the various traditional Islamic sciences in the Masjid al-Haram of Mecca for nearly 40 years.
Whereas the Wahhabism is the official branch of Islam in Saudi Arabia, al-Maliki adhered to the Maliki traditional school of Islamic jurisprudence, and was a renowned teacher of traditional Mystical Sufi Islam (known as Sufism). He was the reviver of Ahlus Sunnah in the Hejaz region of Saudi Arabia and was attacked by the highest Wahhabi scholars of Najd for doing so and even banned and books were written against him calling him Mushrik (Polytheist). He revived the tradition of holding Mawlid in Hejazi family homes. For doing so, al-Maliki has been accused of heresy by the Wahhabi religious establishment of Saudi Arabia.
With his father’s instruction, he also studied and mastered the various traditional Islamic sciences of Aqidah (Islamic theology), Tafsir (Qur'anic exegesis), Hadith (Prophetic tradition), Seerah (Prophetic biography), Fiqh (Islamic jurispudence), Usul (origins and fundamentals), Mustalah (hadith terminology), Nahw (Arabic grammar), etc. Scholars of Mecca, as well as Medina, all of whom granted him full Ijazah (certification) to teach these sciences to others. Some of the scholars from whom he obtained ijazahs and chains of transmission from include: His father, Shaykh al-Sayyid 'Alawi ibn 'Abbas al-Maliki al-Hasani, Shaykh as-Sayyid al-Habib Ahmad Mashhur TaHa al-Haddad, Shaikh Hasanain Makhlouf, Shaykh Muhammad Hafidh al-Tijani, Shaykh Amin Kutbi, and numerous others. His brother, Sayyid Abbas & Sayyid Muhammad Abd al-Hasan is also a learned scholar but is better known for his beautiful voice and as the topmost Qasidah reciter of Saudi Arabia.

By the age of 15, the al-Maliki started teaching Hadith and Fiqh in the Masjid al-Haram of Makkah to fellow students, by the orders of his teachers. After finishing his traditional education in his hometown of Makkah, he was sent by his father to study at Al-Azhar University of Egypt. He received his Ph.D. from the Al-Azhar uUniversity at the age of 25, making him the first and youngest Saudi to earn a Ph.D. from there. His thesis on Hadith was rated excellent and highly praised by the eminent Ulama (Islamic scholar) of the university at that time, such as Muhammad Abu Zahra.
Al-Maliki, like all traditional Shaykhs, and like his ancestors before him, taught a number of students at his own residence, providing them with food, shelter, and learning material free of cost. These students usually stayed with him for many years, learning the various branches of Islamic knowledge, then return to their lands. Hundreds of his students have become savants of Islamic knowledge and spirituality in their own countries, particularly Indonesia, Malaysia, Egypt, Yemen and Dubai. After returning from the Al-Azhar University he was an appointed professor of Sharia at the Umm al-Qura University in Mecca, where he taught from 1970. In 1971, after his father’s death, the scholars of Mecca asked him to accept his father’s position as a teacher in the Masjid al-Haram, which he did. Thus, he sat on the Chair from which his family had taught for more than century. He also taught in the Al-Masjid al-Nabawi in Medina occasionally. His lessons were the largest attended lessons in the Two Masjids.
His famous students include his son Al-Sayyid Ahmed Bin Muhammed Bin Alawi Al Maliki who still teaches at his family residence in Mecca everyday, Al-Sayyid Abdullah Fad'aq another Famous Saudi Sunni scholar based in and teaches at his residence in Jeddah, Habib Ali al-Jifri and Habib Umar bin Hafiz.
In the early 1980s, he relinquished his teaching position in the Umm al-Qura University as well as his ancestral chair of teaching in the Masjid al-Haram, due to the Fatwās of the Council of the Senior Scholars of Saudi Arabia headed by the late Mufti Ibn Baaz, who considered his beliefs to be in violation of the purity of the Monotheistic belief (Tawhid). Shaykh Saalih Aal-Shaykh, the incumbent Minister of Islamic affairs authored a book entitled "Haazihi Mafaahimuna" [these are our views] in which he attacked the beliefs of the Sayyid, pronouncing him to be deviant and misguided. The book was in fact a rebuttal of Sayyid Al-Maliki's book: "Mafaahim yajib An Tusahhah" [Views that must be corrected].
Since late mufti Ibn Baaz considered the Mawlid-un-Nabi (صلی الللہ علیہ وسلم) as unislamic there was a war of words between the two scholars. In opposition and reply to Sheikh Ibz Baaz’s Fatwa, Al-Maliki produced a clear, decisive and well-supported argument in Arabic on the permissibility of Mawlid-un-Nabi. Al-Maliki, in his book "Holal Ihtefaal Bezikra-al Moulidin Nabawee al-Shareef" raised some very serious questions to Ibn Baaz. He questioned Ibn Baaz about his views on the innovations which are being practised "here" (in Masjid al-Haram) and which were never practised before, neither by the Prophet Muhammad, nor the Sahabah (his companions) and the Tabi‘un (second genearation) and Tabi‘ al-Tabi‘in (third generation) of Muslims (Salaf). The practices, which Al-Maliki mentioned were those such as:
1. The forming of a congregation to perform Tahajjud Salah (night prayer) behind an Imam.
2. The recitation of du'a after the Qur'an has been completed at the end of Ramadan in taraweeh prayer.
3. The gathering of people on the Laylat al-Qadr (27th of Ramadan) at Tahajjud where the Imam delivers a Khutbah (sermon).
4. The call of the muezzin by saying "Salaatul qiyaam athabakumullah."
5. Sending Durood (praise and salaams) upon the prophet during adhan (call for prayer). This was first introduced by Ali who taught it to people of his time. Ibn Jabir mentioned that in his book called "Tah'theeb Al-Aa'thar" so did Imam Tabari, Ibi Assem and Yaqoub bin Shaibah.
From that time until his death in 2004, he taught Hadith, Fiqh, Tafsir and Tasawwuf at his home and mosque on al-Maliki street in the Rusayfah district of Mecca, and his public lessons, between Maghrib and Isha', were attended by no less than 500 people daily. Many students from the University used to attend his lessons in the evenings. Even the night before he died, his lesson was well attended. Hundreds of students from all over the Islamic world benefited from his lessons in the Masjid al-Haram Makkah and many hold key religious positions in their lands today.
He was also nominated as the head judge at the international Qira'at (Qur'anic reading) competition in Mecca for three consecutive years.

He died in 2004 and his funeral was the biggest in Mecca in 100 years. For the next three days after his death, the local Saudi radio stations played the Qur'an only. This was something that was done only for him. Future King Abdullah bin Abdul-Aziz and the powerful defense and interior ministers also attended his funeral.


The Shaykh had over 1,000 or more students who studied under him, both in the Haram in Makkah as well as at his residence in Makkah. Amongst his students is Shaykh Ahmad bin Muhammad ibn Alawi al-Maliki, the son of Shaykh Muhammad, as well as the following

• Shaykh Fakhruddin Owaisi of South Africa
• Shaykh Munawwar Atiq Ridwi of the UK/Pakistan

 

Abu Ishaq Al Heweny

Abu Ishaq Al Heweny (born June 1956). He is Hijazi Muhammad Yousuf Sharif, regarded as a leading Muslim scholar. Born in the village of Hewen in Kafr el-Sheikh Governorate in Egypt.

His Family

Abu Ishaq grew up in a simple rural family. His father was married to three wives, and he was from the third wife, the third one of his brothers.He was religious like the majority of the villagers back then. Abu Ishaq was not his actual name at birth, but he decided to name himself with Abu Ishaq after the companion nickname Saad ibn Abi Waqas and the nickname of Imam Al Shatby, and Al Heweny because of his village name Hewen

 Education

Abu Ishaq studied for six years at the government primary school in a village about 2 kilometers far from his home town Hewen. Then he moved to study his middle school and high school in Kafr el-Sheikh city. After the high school, Abu Ishaq joined the Faculty of Languages Department to study Spanish Language at the University of Ain Shams in Cairo. After he graduated, Abu Ishaq was given a University Scholarship to travel to Spain to join the Spanish Language Academy, but after a certain time he went back to Egypt and he didn't finish his study in the Academy because he didn't adapt in the country.

 Change of Direction

Before the university years, Abu Ishaq wasn't that interested in the study of religious law known as Sharia, it was not until he traveled to Cairo during the last year of high school to stay at his brother's house in (1975). During his stay he used to go to Friday Prayer and listen to the sermons of Abd al-Hamid Kishk in the Mosque Len Hayat. On one occasion while he was walking he found a man selling books on the sidewalk, Abu Ishaq saw a book called The Prophet Muhammad's Prayer From The beginning To The Endwritten by Muhammad Nasiruddin al-Albani, Abu Ishaq took a look at the book and he became interested in buying it but he couldn't afford the cost of the book at that time, luckily he was able to find a summary of the book and he bought it instead. After reading the summary, Abu Ishaq found that the majority of the people including himself praying in a different way, and not the way described in the book. So he decided to buy the full original copy of the book. After he bought and read the book, Abu Ishaq liked the way that the book was written, especially the introduction of the book and it's strong reliance on Hadeeth. Eventhough Abu Ishaq was not very knowledgeble at the time. This small event had instilled in Abu Ishaq a greater desire to study Islam further and more specifically the field of Hadeeth.

 

 

Jugni

Jugni is an age-old narrative device used in Punjabi folk music and sung at Punjabi weddings in India, Pakistan, US, Canada, Australia and UK. The word literally means 'Female Firefly', in folk music it stands in for the poet-writer who uses Jugni as an innocent observer to make incisive, often humorous, sometimes sad but always touching observations. In spiritual poetry Jugni means the spirit of life, or essence of life. The late Legendary Alam Lohar (Punjab, Pakistan) and late Singer & Humorist Asa Singh Mastana (Punjab, India) are credited with popularizing this poetry from early sufi spiritual writings and then subsequently later on it was transformed by other singers as a female girl just like prefixes like Preeto.
Much of early Jugni writing is spiritual in nature and relates to one's understanding of the world and one's relationship with God. Many poet philosophers have used the Jugni device, which is in the public domain, to make social, political or philosophical, often mildly subversive, commentary. Jugni is cross religious and depending on the writer, invokes the name of God (often using the word "Saeen", the vernacular word for Lord), Ali or the Gurus. A kernel of truth is an essential and integral part of every Jugni composition.
Noting, Jugnni is also an old Muslim worship tool, majorly named as TASBIH, a series of 21, 31, 51 or 101 pearls, which is used by SUFI SAINTS for practicing the holy words. Mainly it is made my white pearls and white thread and is known to be holy. Afterwords JUGNI has become an ornament for Punjabi Women.
The narrative style relies on Jugni landing up unexpectedly in diverse places and, wide-eyed, learning something new. Jugni makes her comments in three or four well wrought verses which may or may not rhyme but can always be sung in a rudimentary Punjabi folk style. The object could be a city, a state, a market place, a school, a religious place or a saloon, Jugni's non-malicious commentary catches the essence of the place and produces in the listener a chuckle and sometimes a lump in the throat. Alam Lohar is the writer or introducer of this term from reading Baba Bulleh Shahs writing, in a spiritual sufi theme.
The Indian artist to make a mark was Asa Singh Mastana. More recently, Kuldeep Manak, born Latif Mohammad, has made notable Jugni contributions. Apart from that every other pop or folk singer from Harbhajan Mann, Arif Lohar, Gurdas Maan, Gurmeet Bawa to Rabbi Shergill has had his Jugni moment. Bollywood movie Oye Lucky, Lucky Oye has at least three songs that use the word Jugni. The song was sung by Des Raj Lachkani (basically a dadi singer), Lachkani is a village near Patiala, India.
In Pakistan, Jugni was popularized by the late folk music singer Alam Lohar. He received a gold disc LP for his Jugni in 1965. After that Saleem Javed and Arif Lohar, Alam Lohar's son, among others, have kept the tradition alive. Arif has brought in a more contemporary touch by incorporating modern vibes and rock influence in his versions of Jugni with Mukhtar Sahota (notably in his album "21st century Jugni"). In popular Pakistani culture Alamgir's Jugni is often the most-commonly recognized, which, in the mid-80's, encouraged young college students, most notably Saad Zahur, an architecture student at Lahore's NCA, who popularized the song with their own renditions. Arif Lohar has currently sang it for Coke Studio in Pakistan along with Mesha Shafi, a popular Pakistani youth, a version that will help this iconic song to further live on and on. This version of Jugni has crossed nine million views and is most popular Punjabi video on YouTube.

Jugni Origins

The oral history that has been recorded by freedom fighters and scholars points out that Jugni, which is so much a part of the Punjabi folk repertoire, came into being only in 1906 and was actually a song of protest against the British imperial rule. That year, a flaming torch toured all over the British empire in celebration of the golden jubilee of Victoria Regina. When it came to Punjab, a pair of young singers, Manda and Bishna, fond of singing tappe and the legend of Mirza, decided to sing the song of the natives and the word ‘Jugni’ was derived from ‘jubilee’ and the target was the jubilee flame. In fact, that’s how the rustic and unlettered youths pronounced the word. The message came out with all its satire in the verses that have the names of the different destinations the jubilee flame was taken to and here is the one on Majitha:
Jugni jaa varhi Majithe
koi rann na chakki peethe
Putt gabhru mulak vich maare
rovan akhiyan par bulh si seete
Piir mereya oye Jugni ayi aa
ehnan kehrhi jot jagaee aa

(The Jugni has reached Majitha,
where no woman grinds corn,
young men of the country were killed,
eyes wept but lips her sealed,
My Master the Jugni has come here,
what kind of flame is it?)

Faqeer Sayed Anwar Ali Shah Bukhari Al Qaadri

Sufi Faqeer Sayed Anwar Ali Shah Bukhari Al Qaadri He Was Born in 1906 at village Jahanpur Sharief District Ghotki Sindh Pakistan . His poetry is five languages sindhi,sraiki,hindi,urdu and parsi.Wisal 1961 Urs mubarak every year 21,22,23,24 Muharam.

Hazarat Syed Ali Shah Tirmizi Chisti Buneri

The Great Sufi Saint PIR BABA  GHAUS-e-ZAMAN PIR-e-KHURASAN HAZARAT SYED ALI SHAH TIRMIZI CHISTI BUNERI (Rahmatullahi Allaih) was born in Termez. His Respected father Syed Qanbar Ali was in emperor Babur's army and had come down to Delhi along with Pir Baba. Pir Baba was more inclined towards Islamic studies hence moved to seek knowledge first to Punjab and then to Ajmer. In Ajmer Hazarat Khawaja Salaar Ata-ullah Roomi R.A bestowed Khilafat to Hazarat Pir Baba R.A. and asked him to move to Kohistan where  Bayazid Ansari alais Pir Rokhan [ The Black One ] was propogating a new religion paralel to Islam and stop him. After coming to Buner Pir Baba R.A. started his mission of removing the misunderstanding from the minds of Muslims of Kohistan. He bestowed Khalifat to Hazarat Akhund Darweza and guided him in the mission. Akhund Darweza wrote the books  “Tazkera” and “Makhzan”. These two books are considered as the master pieces of Persian and Pushto literature of those days. Akhund Darweza Baba held many religious discussions with Bayazid Ansari. He opposed the teaching of Bayazid Ansari in many ways. Akhund Darweza was a religious scholar. He wrote “Makhzan” as an apology to Bayazid Ansari’s book “Khair-ul-bayan”.

Pir Baba stab the mountain with his knife this created a stream and which is flowing till today and it helps  cures leprosy.

Urs Shareef of Hazrat Pir Baba is celebrated from 24th to 26th RAJAB Islamic calender month every year, calculated according to the Islamic year (which has 355 days) at mausoleum of Hazarat Pir Baba R.A. along with his son Hazarat Syed Habib Shah Termezi R.A. (who was un-married) where people from every corner come to pay their homage to the respected saint and ask for blessings, People Say: Let’s go to PIR BABA he is so great that the wish is granted on the way to him.

Hazarat Pir Baba married Bibi Mubarika [ Pir Abai ] sister of Dualat Khan Sardar of Buner. Pir Abai Zairat is the place where Respected Bibi Mubarika is placed to rest in a mousoleum.

Hazarat Pir Baba's son Hazarat Syed Mustafa Shah Termezi R.A. (972 - 1024 Hijri) (1564-1615 AD) mausoleum is in Kunar Afghanistan. The three sons of Hazarat Syed Mustafa Shah Termezi R.A. were 1. Hazarat Syed Mian Abdul Wahab urf Mian Abdal Baba (R.A.) (999 - 1063 Hijri) (1583-1653 AD) buried at Shal-Bandey-Buner had eleven sons. 2.Hazarat Syed Mian Qassim Shah Termezi (R.A.) buried at Pir Kaley Matta-Swat too had eleven sons and 3. Hazarat Syed Mian Hassan Shah Termezi (R.A.) buried at Kukrhey-Swat had two sons.

SHAJRA OF PIR BABA R.A. :

Syed Ali Tirmizi (Almaaroof Pir Baba) (Roza Mubarak at Buner) Son of Syed Qanbar Ali Son of Syed Ahmad Noor Son of Syed Jafer Almaroof Yousaf Noor Son of Syed Muhammad Noor Bakhsh Termezi Son of Syed Ahmad Begham Son of Syed Ahmad Ali Shah Bidaq Son of Syed Ahmad Mushtaq Son of Syed Shah Ayub Abu Turaab Son of Syed Hameed ud Deen Son of Syed Mehmood Son of Syed Ishaq Son of Syed Usman Son of Syed Jafer Son of Syed Umar Son of Syed Muhammad Shah Son of Syed Hasam ud Deen Son of Syed Shah Nasir Khisro Son of Syed Jalal ud Deen Ganj ul Ilam (known as Syed Jalal-e-Bukhari Sahab) Son of Syed Amir Ali Son of Syed Abdul Rahim Son of Syed Mehmood Makki Son of Syed Muhammad Shah Son of Imam Ali Naqi Son of Imam Muhammad Taqi Son of Imam Ali ibne Moosa Raza Son of Imam Moosa Kazim Son of Imam Jafer Saadiq Son of Imam Muhammad Baqir Son of Imam Ali Zain ul Aabideen Son of Imam Hussain A.S Son of Ali ul Murtaza A.S wa Syeda Fatima A.S Son of Abu Talib R.A Son of Baba Syedina Abdul Mutwalib R.A Son of Hazrat Syedina Hashim R.A Son of Hazrat Syedina Baba Abad Manaaf R.A Son of Hazrat Syedina Qusi R.A Son of Hazrat Syedina kalaab R.A Son of Hazrat Syedina Bab Murrah R.A Son of Jarye Zamana Baba-e-Waqt Hazrat Ka Ab R.A (kaaf—Aen --- Be) Son of Hazrat Syedina Ghalib R.A Son of Hazrat Syedina Feher R.A (Mubarak Laqab Quresh) Son of Hazrat Syedina Maalik R.A Son of Hazrat Syedina Nazar R.A Son of Hazrat Syedina Kinana R.A Son of Hazrat Syedina Khuzema R.A Son of Hazrat Syedina Mudrika R.A Son of Hazrat Syedina Ilyas R.A Son of Hazrat Syedina Muzar R.A Son of Hazrat Syedina Nazaar R.A Son of Hazrat Syedina Ma Ad R.A (Meem—Aen --- Daal) Son of Hazrat Syedina Adnan R.A Son of Hazrat Syedina Uddo R.A (yaa aap ka naam ODAD bhi likkagaya hey) Son of Hazrat Syedina Hameesa-a R.A 0(with Aen) Son of Hazrat Syedina Salamaan R.A Son of Hazrat Syedina Aus R.A (Aen—Wao—Swaad) Son of Hazrat Syedina Naabooz R.A (Laqab Sa alba) (Ce—Aen—laam—Be—Hamza) Son of Hazrat Syedina Qamwaal R.A Son of Hazrat Syedina Ubi R.A Son of Hazrat Syedina Baba Awaam R.A Son of Hazrat Syedina Naashid R.A Son of Hazrat Syedina Baldaas R.A Son of Hazrat Syedina Yadlaaf R.A Son of Hazrat Syedina Taabikh R.A (Laqab Mubarak Eekaan) Son of Hazrat Syedina Jaahim R.A Son of Hazrat Syedina Naahish Son of Hazrat Syedina Baba Maakhi (laqab Mubarak Khaatim un Naar) Son of Hazrat Syedina Aefi R.A (Laqab Mubarak Abu al Jinn) Son of Hazrat Syedina Ubaid (Laqab Mubarak Zulmatwanij) Son of Hazrat Syedina Hazrat ud Duaa R.A Son of Hazrat Syedina Hamdaan (Laqab Mubarak Ismaeel & Zul A Uoj) Son of Hazrat Syedina Yasrabi (Laqab Shareef Tamakh) Son of Hazrat Syedina Makhzan Son of Hazrat Syedina Baba Yalhan (Laqab Mubarak Unood) Son of Hazrat Syedina Al Ro EE (Laqab Mubarak Ada-a) Son of Hazrat Syedina Baba Aezee R.A (Laqab Mubarak Aaqir) Son of Hazrat Syedina Dee Shaan R.A Son of Hazrat Syedina Aesar R.A (Laqab Mubarak Aamir) Son of Hazrat Syedina Iqnaad R.A Son of Hazrat Syedina Eehaam R.A Son of Hazrat Syedina Muqassi R.A Son of Hazrat Syedina Naahis R.A Son of Hazrat Syedina Zaareh R.A (Almaaroof Qameer) Son of Hazrat Syedina Huzoor Sami R.A (Almaaroof Mahshar) Son of Hazrat Syedina Baba Muzaee (Almaroof Har Manar) Son of Hazrat Syedina Auz R.A Son of Hazrat Syedina Baba Uram R.A Son of Hazrat Syedina Hazrat Qaidaar R.A Son of Hazrat Syedina Ismaeel Aleh Salaam (Umar Mubarak 137 saal) { Age 137 Years } Son of Jaddul Anbia Shadeed Muntazir besat-e-Muhammadee, Mu Azzan-e- Haj, Jadd-e-Yaqoob, Memaar-e-kaaba, Khaleel Ullah, Hazrat Syedina Abu Ishaq Sahib Suhf-e-Syedina Ibrahim Aleh Salaam (Umar Mubarak 175 saal) { Age 175 Years } Son of Hazrat Taarekh R.A (Umar Mubarak 205 Saal){ Age 137 Years } Son of Hazrat Syedina Hoor R.A (Umar Mubarak 159 saal) { Age 159 Years } Son of Hazrat Syedina Sarooj R.A (Umar Mubarak 232 saal) { Age 232 Years } Son of Hazrat Syedina Aarghoo R.A (Umar Mubarak Ba husne Ittefaq 239 saal) { Age 239 Years } Son of Hazrat Syedina Aabir R.A (Umar Mubarak 460 saal){ Age 460 Years } Son of Hazrat Syedina Irfikshaad R.A (Umar Mubarak 438 saal) { Age 438 Years } Son of Hazrat Syedina Saam R.A (Umar Mubarak 602 saal) { Age 602 Years } Son of Hazrat Syedina Nooh Aleh Salaam (Umar Mubarak 950 saal) { Age 950 Years } Son of Hazrat Syedina Laamik R.A (Umar Mubarak 777 saal) { Age 777 Years } Son of Hazrat Syedina Matooshayekh (Umar Mubarak 969 saal) { Age 969 Years } Son of Hazrat Syedina Idrees Aleh Salaam (Umar Mubarak 365 Rafaa ila ssamaa) { Age 365 Years } Son of Hazrat Syedina Yaarid R.A (Umar Mubarak 895 saal) { Age 895 Years } Son of Hazrat Syedina Mulhil Eel R.A (Umar Mubarak 895 saal) { Age 895 Years } Son of Hazrat Syedina Qenaan R.A (Umar Mubarak 910 saal) { Age 910 Years } Son of Hazrat Syedina Aanoosh Umar Mubarak 905 saal) { Age 905 Years } Son of Hazrat Syedina Sheesh Aleh Salaam (Umar Mubarak 912 saal) { Age 912 Years } Son of Ahsan-e-Taqweem, Masjood-e-Malaeka, Awwaleen Memaar-e-Kaaba , Safi Ullah, Abu al Bashar, Abu al Anbia Syedina wa Maulana Talmeez ar Rehman, Awwal Nabi HAZRAT BABA AADAM ALEH SALAAM (Umar Mubarak 930 Saal){ Age 930 Years } (Mazaar Mubarak Makka Mukarrama Saudi Arabia) Wa Ummul Bashar, Ummul Anbia, Jannati Rooh, Baaesa Abadi-ye-zameen, Rahat-e-Jaan-e-Aadam, Awaba-e-Awwal SYEDA AMMA HAWWA ALEH AS SALAAM (Umar Mubarak 900 saal) { Age 900 Years } (Mazaar Mubarak Jeddah Shareef Saudi Arabia).

DESCENDANTS :

SYED AKBAR SHAH:-One of the most vocal and active resistance leader against the Sikh Regime's injustices was Syed Akbar Shah of Sathana. He belonged to the family of Ghaus e Buner, Hazrat Syed Ali Termezi  Pir Baba Rahmatullah Alaihe. Apart from the field of Da'wah, the Sadaat family have also made their mark in Jehad against the Sikhs. At a time when Sultan Muhammad Khan; the Governor of Peshawar and Dost Muhammad Khan; emperor of Afghanistan did not have the courage to face the well organised Khalsa Army, it was Syed Akbar Shah and his compatriots who faced the enemy boldly despite heavy odds.

In tribute of Syed Akbar Shah, British Historians have this to say:

"The death of Swat's Ruler Syed Akbar Shah on the 11th of May 1957 was a good omen for our Government. This was the day when news of the war of independence had reached our offices in Peshawar. If he were alive by this time, then the political scenario of the Frontier would have been much different."

Today Sadaats the descendants of Pir Baba R.A. are said to have moved to Buner, Swat, Dir, Bajaur, Chitral, Mardan, Swabi, Abbottabad, Naran ,Karachi, Lahore, Peshawar, Islamabad with in Pakistan and are also settled in Afghanistan especially in Kunar province, Europe, USA, Canada, Middle East, Thailand, Myanmar, India. In India the President of "Pakhtoon Anjuman , Mumbai, India " Syed Sakhavat Shah S/o Syed Gaffar Shah [Nanser-Buner] younger brother of Late Syed Meharban Shah and elder brother of Syed Maqsood Shah and Syed Manzaruf Shah is a direct descendant of Hazrat Syed Ali Shah Termezi Chishti Ghaus Zaman Pir Khurasan Pir Baba R.A. [908 Hijri - 991 Hijri] and is a naturalised [Indian citizen] residing at Mumbai and working for upliftment of Indians and Indian Pakhtoons.

Sayyed-us-Sadaat (Guru Lord & authority), Qasimul Khairat (Distributor of charity) Hazrat Pir Sayyed Feroz Shah Qasimi Qadiri Naqshbandi Tirmizi Buneri (Damat Barakatuhumul Aalia) is fulfilling the seekers of mystics according to the Qadria & Naqshbandia schools of thought in Karachi (Natha Khan Goth).He is Husaini Sayyed and descendent of Rev. Hazarat Syed Ali Shah Termezi alias Pir Baba Buneri (PBUH). He participates along with his followers at time of Urs of Pir Baba R.A.

Mr. Sher Afzal Khan Barikoti had written a book on PIR BABA [R.A.] in Urdu and is published by Shoeb and Sons Mingora Pakistan.

Shrines, Mosques and Waqf Properties {Sind, Pakistan}

Following 189 Shrines / Mosques / Waqf properties are being attended to under the administrative control of Auqaf Department. Waqf Properties are dealt with under the Sindh Waqf Properties Ordinance 1979.   

Sr.No	Zones	Shrine	Mosque	Waqf Properties	Total
1	Hyderabad	33	25	12	70
2	Sukkur	18	23	07	48
3	Karachi	27	32	12	71
	Grand Total	78	80	31	189

HAZRAT NIZAMUDDIN ALIAS HAZRAT MIR MASOOM SHAH.

Syed Niazmuddin alias Hazrat Mir Masoom Shah dating back to 15^th century was born at Bakhar near old Sukkur. Learned religious education from Allama Moulana  Muhammad Bakar Rori and Moulana Muhammad Usman Kingri Taluka   Dabhra. He was made ambassador of Iron in 1008 AH.         

He was appointed Governor of Sindh in 1015 A.H ,He died in  1610 A.D .

Foundation of Minaret was laid in 1594 A.H Height of Minara is 80 ft, Circumference 84 ft.

Its stairs are 84, Minara was completed in 1617 A.D Minara is called Masoom Shah Jo Minaro. 

LOCATION

Minara of Hazrat Mir Masoom Shah is located in the center of the city of Sukkur Sindh over looking the entire city

Hazrat Sakhi Abdul Wahab Shah Jillani

Hazrat Sakhi Abdul Wahab Shah Jillani was the descendent  of Hazrat Shah Abdul Qadir Jillani.

He migrated from Baghdad  to Kathri Sharif near Hyderabad. His father’s name was Syed Ahmed Shah. He opened Maddarsas wherefrom and Ullma and Dervesh were grown up who spread  Islam and Islamic teachings.

Urs is celebrated on 22 to 24 Rabi-us-Sani.

Location: Dargah is located in Hyderabad near Pacca Qila.

Hazrat Shah Yakeek Bin Shah Sharifuddin

Hazrat Shah Yakeek Bin Shah Sharifuddin was Bukhari Syed.

Born in 835 A.H . came to Sindh when Shah Bander was called Aurangah Bander.

The dacoits raided the people against whom in defence  he was killed. He spread Islam and converted non muslims to muslims in large number.           

Urs is celebrated on 1^st Sunday of the week in Safar.

Location

Dargah is located at chuher Jamali Town, near Sajjawal District Thatta, accessible on Thatta Sajjawal bypass.

HAZRAT BABA SALAHUDIN AT KOTRI

Hazrat Baba Salahuddin was born in year 1900 at Chitral. 

He went to Peshawar where he learnt religious education. Thereafter he went to Aligahr University and did P.hD. He led the prayers at Ajmer Sharif. He returned after creation of  Pakistan. He died at Sehwan and was buried at Kotri.

Urs is celebrated 18^th  to 20^th  Safar

Location : Dargah at National Highway near Railway Bridge at Kotri.

HAZRAT ABDULLAH SHAH ASHABI, THATTA.

 

Hazrat Abdullah Shah Ashabi dating back to 10^th A.H. came to Sindh from Baghdad. Sindh was then under the rule of Shah Baig Arghoon. His ancestors are from Hazrat Shah Abdul Qadir Jillani.

He was awarded the title of Ashabi by local scholars .He taught Islamic teaching to the people surrounding the area. He converted Hindus to Muslims in large numbers.    

URS celebrations are on 13^th to 15^th Sha’ban every year.

Location: Dargah is located in Shahre-Khamoshan Dargah Makli graveyard an National Highway in Thatta.

Sindh - Smaller Towns صُوبہ سندھ اور ذیلی علاقے
1. Hazrat Makhdum Bilawal (Rehmat Ullah Alaigh), Goth Makhdum Sahib, Sindh
2. Hazrat Pir Syed Ahmed Shah Ghazi Jillani (Rehmat Ullah Alaigh), Ranipur, Sindh
3. Hazrat Samundari Baba (Rehmat Ullah Alaigh), Goth Abdul Rahman
4. Hazrat Al-Makhdoom Syed Fazal Hussain Shah Gillani (Rehmat Ullah Alaigh), Sanghar
5. Hazrat Fakeer Haji Bisham Barohi (Rehmat Ullah Alaigh), Goth Haji Bisham
6. Hazrat Kashti Walay Baba (Rehmat Ullah Alaigh), Marli Hills, near Thatha
7. Hazrat Abdullah Shah Ashabi (Rehmat Ullah Alaigh), Marli Hills, near Thatha
8. Unknown Mazar at Samoni
9. Unknown Mazar at Mangsi
10. Hazrat Syed Abdul Rahman Baba (Rehmat Ullah Alaigh), Samoni
11. Hazrat Shah Murad Sherazi (Rehmat Ullah Alaigh), Samoni
12. Hazrat Noori Jam Tamachi (Rehmat Ullah Alaigh), in the middle of Kinjhar Lake
13. Hazrat Lashkar Shah Khurasi (Rehmat Ullah Alaigh), Goth Adal, near Tandu Adam
14. Hazrat Fakeer Ghulam Hyder (Rehmat Ullah Alaigh), Khori, near Tandu Mitha Khan
15. Hazrat Laki Shah Sadar (Rehmat Ullah Alaigh), Laki, between Abad and Sehwen
16. Hazrat Qadir Bakhsh aka Baba Kandu Fakir (Rehmat Ullah Alaigh), Jhol
17. Hazrat Syed Ali Shah (Rehmat Ullah Alaigh), Kameji
18. Hazrat Dharmon Fakeer (Rehmat Ullah Alaigh), Goth Haji Sulaiman
19. Hazrat Ghazi Ghulam Haider Rafeequi (Rehmat Ullah Alaigh), Khori
20. Unknown Mazar at Sanghar
21. Unknown Mazar at Sindhri
22. Hazrat Syed Sakhi Saadi Mosati (Rehmat Ullah Alaigh), Nawa Goth
23. Hazrat Pir Sain Rashid Roze Dhani (Rehmat Ullah Alaigh), Pir Jo Goth
24. Hazrat Qibla Syed Gul Muhammad Shah Bukhari (Rehmat Ullah Alaigh), Hussainabad Sharif Kamber, Sujawal
25. Hazrat Syed Sakhi Jamil Shah Datar Gurnari (Rehmat Ullah Alaigh), Pir Patho
26. Hazrat Khwaja Allah Bakhsh (Rehmat Ullah Alaigh)
27. Hazrat Ali Bakhsh aka Allan Fakir (Rehmat Ullah Alaigh), Housing society Jamshoro

RESPECT FOR THE SPIRITUAL LEADER

Sufism lays great stress on the respect for the spiritual leader - the Murshid. A letter written by Hazrat Shah Madani (Q) to his son Hazrat Imam-ul-Aulia (Q) amply emphasises the reasons and spirit behind this admonition. Following are the excerpts from the letter:

"The sight of kindness of Hazrat Rehmatul-lil-Aalamin (Merciful for all the Worlds P.B.U.H.) is the same upon all the saints of the world and this son (Hazrat Imam-ul-Aulia (Q). Diffidence is negligence to you. Absolute destination will be achieved if negligence disappears from the midst. See! The sight of favour, besides its own kindness and mercy, is enough, rather more than enough, logic of the obedience of this (my) son. A seed from Transcendent Entity, which is Divine Reality that is Actual Entity, has been planted in your soul, during implanting Tawwajjah (commandment), which is from the Status and Depths of the Entity. That seed will not go waste. Though, today you do not understand it because of negligence, but a flame of Real Fire gives the colour of inferno to the mound of twigs. The Noor that has been endowed in your heart be sought in meditation. The appellation of that Indefinite Light is 'Allah' to whom you recite.
"Same as, the visage of spiritual guide is the river of that Transcendent Luminance and is the Face of Allah. The visage of the spiritual guide should be assumed as Transcendent Luminance and the meaning of the Appellation of Allah be seen in his (spiritual guide's) visage. Apparently, the body of the spiritual guide seems but in fact, he has no body. The body of the spiritual guide comes as imagery to the eyes of the seers according to their certitude. The spiritual guide, who has acquired Fana (coalescence into Allah), is invisible and intangible. The Holy Prophet Peace Be Upon Him was seemed like a sun to some of his companions and like a moon to some, due to (their) beliefs and the damned, Abu Jehl, used to say that the worst face (may Allah protect us) is of Muhammad (P.B.U.H.). Thus, this feeling is (everybody's own) convicted visage.

"Allah exalted says: (means) "And you see them that they are looking at you but they have no idea." (Al-Araf - Verse-198).
"And Muhammad (P.B.U.H.), is mortal and sans visage. Same is to the spiritual guide; who has no body. Everybody has his appearance as to their conviction, what he (the seer) takes to home with himself. On the seat of commandment, he has one convicted visage that appears.

"When disciples assaulted Bayyazid Bustami Qudus Sarhu with swords, small daggers, knives, the one who stabbed in his holy face, got his face injured. And the one, who struck his sword on his shoulder, got his shoulder cut off from his body. No harm was done to Bayyazid (Q). That was not the body of Bayyazid, but to the viewers, this body was (their) conviction and Bayyazid was evanesced, therefore, nothing happened to him.

"The face of the spiritual guide is the face of Allah, which should be placed in heart, so that one can live mannerly and respectfully. And respects are four:

"The first respect: The first respect is that the spiritual guide, for sure, be assumed and be seen with ownself in his appearance or disappearance and also respects be paid to his unpresent audience. The reality of spiritual guide is the Noor of Allah's Entity, which cannot have portions. And that light is placed in the heart of the disciple at the time of commandment. So (in this way) the spiritual guide is with him and God is with him and the Prophet (P.B.U.H.) is with him, one should be remained respectfully to them by observing modesty. When this virtuous intention and conviction will take place only then the visage of the spiritual guide would accompany him.

"The second respect: The second respect is that all attention be focused on the face of spiritual guide; except his face no heed be paid to anything else. It is not permissible that the disciple's focus is seated in his heart and he, the negligent, settles in exterior milieu (negligence). Diffidence should be observed (from doing this).

(Persian couplet) "The hand of the Pir (spiritual guide) which is invisible to him, is not short. His hand is nothing but the occupation of Allah.

"This is the perpetual heartily recitation of the focus on the face (of the spiritual guide). At that time the entire blessing of the spiritual guide reflects upon the disciple and the disciple becomes exactly (like) the Pir. This is the preamble of Fana-fil-lah (coalescence into Allah).

"The third respect: It be considered that all the blessings are emanated from the spiritual guide. Although those blessings, in fact, are proceeding from the Prophet of Allah (Peace Be Upon Him) regardless, the purported knowledge is acquired from other (sources) - whether from Prayers or from worship.

"Though the elegance is in complete manners, (and) that in real sense is all the obvious elegance of the spiritual guide, though may be envy to him (the spiritual guide) but are manifestations of spiritual guide.(This means that) the particles of the elegance of the spiritual guide are appearing in the houses of acrimony (of the heart) and Allah knows the reality.

"The fourth respect: The fourth respect is to establish the certitude that the Holy Entity of Exalted Allah is such a hidden treasure that cannot be hinted at, nor it can be named, and in his Exalted Attributions, Entity can't be distinguished. Those revealed down in Maqam-e-Wahdat (status of Oneness) and Attributions are distinguished from the Entity and every attribution, by distinguishing in the chamber of the knowledge of the truth, is known to Allah. That the name of the stature of downward revelation of knowledge of distinguishing the entity has been Haqiqat-e-Muhammadi (blessings attributed to the appellation Muhammad) and that Haqiqat-e-Muhammadi remains forever and by 'Muhammad' and the soul of Muhammad means that 'Holy Entity' that lives forever and that significance of 'Muhammad' first revealed upon Adam (A). The initial Halo of Realisation was Adam and sequence by sequence revealed upon prophets and the centre and focus of the halo is the existence of the entity of Muhammad (P.B.U.H.). The dependence of all the haloes are on that entity and half of that halo are the poles of Muhammad's (P.B.U.H.) nation (Aqtab-e-Ummat-e-Muhammad), who own the reality and sense of Muhammad, rather exactly the same as Muhammad (P.B.U.H.) though they are not apostles.

"Khwaja Abdul Ahad (Q) says: 'It is impossible that this house remain vacant. If one leaves, the other will ferment like Mansoor (R).' The example of Mansoor means those who bear Haqiqat-e-Muhammadi. Makhdoom Abdul Rahim (Q) says: 'Definitely, the Erector of both the worlds; (like) the sun in the universe is apparent; sometimes in Adam (A), sometimes in Ahmad (P.B.U.H.) and sometimes in Muhammad Zaman(Q).'

"Hence, this faith should be established that my spiritual guide is the bearer of Haqiqat-e-Muhammadi i.e., Elaborated Entity just like the Entity of Omnireal (Allah) and as Muhammad. After this belief the doors of benefaction will open and without this, it is eradication of thorns.